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pāḷi from DPR |
English translation 2025 by AI google gemini 2.5 pro preview, gemini flash, claude 4 sonnet |
MN-a 1 - mūlapaṇṇāsa-aṭṭhakathā |
MN-a 1 - Commentary on the Root Fifty |
♦ mūlapaṇṇāsa-aṭṭhakathā |
♦ Commentary on the Root Fifty |
♦ (paṭhamo bhāgo) |
♦ (First Part) |
♦ [unnamed] (MN 1) |
♦ [unnamed] (MN 1) |
♦ ganthārambhakathā (MN 1) |
♦ Discourse on the Beginning of the Book (MN 1) |
♦ karuṇāsītalahadayaṃ, paññāpajjotavihatamohatamaṃ. |
♦ Whose heart is cooled by compassion, whose profound darkness of delusion is dispelled by the light of wisdom. |
♦ sanarāmaralokagaruṃ, vande sugataṃ gativimuttaṃ. |
♦ Respected by the world with its humans and gods, I venerate the Well-Gone One, freed from (all) destinies. |
♦ buddhopi buddhabhāvaṃ, bhāvetvā ceva sacchikatvā ca. |
♦ Even the Buddha, having cultivated and realized the state of Buddhahood. |
♦ yaṃ upagato gatamalaṃ, vande tamanuttaraṃ dhammaṃ. |
♦ Which he attained, free from impurity, I venerate that unexcelled Dhamma. |
♦ sugatassa orasānaṃ, puttānaṃ mārasenamathanānaṃ. |
♦ Of the Well-Gone One's own sons, the crushers of Māra's army. |
♦ aṭṭhannampi samūhaṃ, sirasā vande ariyasaṅghaṃ. |
♦ The assembly of even the eight (types of noble individuals), I venerate the Noble Sangha with my head (bowed). |
♦ iti me pasannamatino, ratanattayavandanāmayaṃ puññaṃ. |
♦ Thus, by me of devoted mind, this merit consisting of homage to the Triple Gem. |
♦ yaṃ suvihatantarāyo, hutvā tassānubhāvena. |
♦ By the power of which (merit), having become one whose obstacles are well dispelled. |
♦ majjhimapamāṇasuttaṅkitassa idha majjhimāgamavarassa. |
♦ Here, of the excellent Middle Collection, marked by suttas of medium length. |
♦ buddhānubuddhasaṃvaṇṇitassa paravādamathanassa. |
♦ Praised by Buddhas and their disciples, the refuter of others' doctrines. |
♦ atthappakāsanatthaṃ, aṭṭhakathā ādito vasisatehi. |
♦ For the purpose of elucidating the meaning, the commentary (compiled) from the beginning by hundreds of sages. |
♦ pañcahi yā saṅgītā, anusaṅgītā ca pacchāpi. |
♦ Which was recited by five hundred (Arhats), and also subsequently recited later. |
♦ sīhaḷadīpaṃ pana ābhatātha vasinā mahāmahindena. |
♦ Then it was brought to the island of Sinhala by the sage Mahāmahindena. |
♦ ṭhapitā sīhaḷabhāsāya, dīpavāsīnamatthāya. |
♦ Rendered in the Sinhala language for the benefit of the island-dwellers. |
♦ apanetvāna tatohaṃ, sīhaḷabhāsaṃ manoramaṃ bhāsaṃ. |
♦ Having removed from that the Sinhala language, I (render it into) the delightful (Pāli) language. |
♦ tantinayānucchavikaṃ, āropento vigatadosaṃ. |
♦ Rendering it (into Pāli) in a manner suitable to the textual tradition, free from error. |
♦ samayaṃ avilomento, therānaṃ theravaṃsadīpānaṃ. |
♦ Not contradicting the doctrine of the Elders, the illuminators of the Theravada lineage. |
♦ sunipuṇavinicchayānaṃ, mahāvihāre nivāsīnaṃ. |
♦ Of those with very skillful judgments, residing in the Mahāvihāra. |
♦ hitvā punappunāgatamatthaṃ, atthaṃ pakāsayissāmi. |
♦ Omitting repetitive matter, I shall elucidate the meaning. |
♦ sujanassa ca tuṭṭhatthaṃ, ciraṭṭhitatthañca dhammassa. |
♦ For the satisfaction of good people, and for the long endurance of the Dhamma. |
♦ sīlakathā dhutadhammā, kammaṭṭhānāni ceva sabbāni. |
♦ The discourse on virtue, the ascetic practices, and all the meditation subjects. |
♦ cariyāvidhānasahito, jhānasamāpattivitthāro. |
♦ Together with the method of practice, the detailed exposition of jhāna and attainments. |
♦ sabbā ca abhiññāyo, paññāsaṅkalananicchayo ceva. |
♦ And all the higher spiritual powers, and the collection and determination of wisdom. |
♦ khandhādhātāyatanindriyāni ariyāni ceva cattāri. |
♦ The aggregates, elements, sense bases, faculties, and the Four Noble (Truths). |
♦ saccāni paccayākāradesanā suparisuddhanipuṇanayā. |
♦ (Four Noble) Truths, the teaching of dependent origination, by a very pure and skillful method. |
♦ avimuttatantimaggā, vipassanābhāvanā ceva. |
♦ The path of the unabridged textual tradition, and the development of insight meditation. |
♦ iti pana sabbaṃ yasmā, visuddhimagge mayā suparisuddhaṃ. |
♦ Because all this has been well clarified by me in the Visuddhimagga. |
♦ vuttaṃ tasmā bhiyyo, na taṃ idha vicārayissāmi. |
♦ (So it was) said, therefore, I will not discuss it further here. |
♦ “majjhe visuddhimaggo, esa catunnampi āgamānañhi. |
♦ “The Visuddhimagga stands in the middle, indeed for all four Nikāyas. |
♦ ṭhatvā pakāsayissati, tattha yathābhāsitamatthaṃ”. |
♦ Standing (thus), it will illuminate the meaning as taught therein.” |
♦ icceva kato tasmā, tampi gahetvāna saddhimetāya. |
♦ Thus indeed it was made; therefore, taking that (Visuddhimagga) also together with this (commentary). |
♦ aṭṭhakathāya vijānatha, majjhimasaṅgītiyā atthanti. |
♦ Understand the meaning of the Middle Collection through this commentary. |
♦ nidānakathā (MN 1) |
♦ Discourse on the Introduction (MN 1) |
♦ 1. tattha majjhimasaṅgīti nāma paṇṇāsato mūlapaṇṇāsā majjhimapaṇṇāsā uparipaṇṇāsāti paṇṇāsattayasaṅgahā. |
♦ 1. Therein, the Middle Collection, by name, consists of three sets of fifty discourses: the Root Fifty, the Middle Fifty, and the Upper Fifty, thus comprising a collection of three Fifties. |
vaggato ekekāya paṇṇāsāya pañca pañca vagge katvā pannarasavaggasamāyogā. |
By way of chapters, each fifty (discourses) is divided into five chapters, making a total of fifteen chapters. |
suttato diyaḍḍhasuttasataṃ dve ca suttantā. |
By way of suttas, (it contains) one hundred and fifty-two discourses. |
padato tevīsuttarapañcasatādhikāni asītipadasahassāni. |
By way of words, eighty thousand words and five hundred and twenty-three additional words. |
tenāhu porāṇā — |
Therefore the ancients said — |
♦ “asītipadasahassāni, bhiyyo pañcasatāni ca. |
♦ “Eighty thousand words, and more than five hundred. |
♦ puna tevīsati vuttā, padamevaṃ vavatthitan”ti. |
♦ Again, twenty-three are mentioned; thus the words are determined.” |
♦ akkharato satta akkharasatasahassāni cattālīsañca sahassāni tepaññāsañca akkharāni. |
♦ By way of syllables, seven hundred thousand syllables, and forty thousand, and fifty-three syllables. |
bhāṇavārato asīti bhāṇavārā tevīsapadādhiko ca upaḍḍhabhāṇavāro. |
By way of recitations (bhāṇavāras), eighty recitations, and an additional twenty-three words making half a recitation. |
anusandhito pucchānusandhi-ajjhāsayānusandhi-yathānusandhivasena saṅkhepato tividho anusandhi. |
By way of connections, there are, in brief, three types of connections: connection by question, connection by intention, and sequential connection. |
vitthārato panettha tīṇi anusandhisahassāni nava ca satāni honti. |
In detail, however, there are here three thousand nine hundred connections. |
tenāhu porāṇā — |
Therefore the ancients said — |
♦ “tīṇi sandhisahassāni, tathā navasatāni ca. |
♦ “Three thousand connections, and likewise nine hundred. |
♦ anusandhinayā ete, majjhimassa pakāsitā”ti. |
♦ These types of connections are declared for the Middle Collection.” |
♦ tattha paṇṇāsāsu mūlapaṇṇāsā ādi, vaggesu mūlapariyāyavaggo, suttesu mūlapariyāyasuttaṃ. |
♦ Therein, among the Fifties, the Root Fifty is first; among the chapters, the Mūlapariyāya Vagga (Root Sequence Chapter) is first; among the suttas, the Mūlapariyāya Sutta (Root Sequence Sutta) is first. |
tassāpi “evaṃ me sutan”tiādikaṃ āyasmatā ānandena paṭhamamahāsaṅgītikāle vuttaṃ nidānamādi. |
♦ Of that (Sutta) also, the introduction beginning with “Thus have I heard,” spoken by the Venerable Ānanda at the time of the First Great Council, is the beginning. |
sā panesā paṭhamamahāsaṅgīti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya ādimhi vitthāritā. |
That First Great Council, however, has been explained in detail in the beginning of the Sumaṅgalavilāsinī, the commentary to the Dīgha Nikāya. |
tasmā sā tattha vitthāritanayeneva veditabbā. |
Therefore, it should be understood according to the detailed explanation given there. |
♦ 1. mūlapariyāyavaggo (MN 11) |
♦ 1. The Root Sequence Chapter (MN 1–10) |
♦ 1. mūlapariyāyasuttavaṇṇanā |
♦ 1. Commentary on the Root Sequence Sutta |
♦ [unnamed] (MN 11) |
♦ [unnamed] (MN 1–10) |
♦ 1. yaṃ panetaṃ “evaṃ me sutan”tiādikaṃ nidānaṃ. |
♦ 1. Now, regarding this introduction beginning “Thus have I heard.” |
tattha evanti nipātapadaṃ. |
Therein, 'evaṃ' (thus) is an indeclinable particle. |
metiādīni nāmapadāni. |
'Me' (by me) and so on are nominal words. |
ukkaṭṭhāyaṃ viharatīti ettha vīti upasaggapadaṃ, haratīti ākhyātapadanti iminā tāva nayena padavibhāgo veditabbo. |
In the phrase 'ukkaṭṭhāyaṃ viharati' (dwells at Ukkaṭṭhā), 'vi' is a prefix, and 'harati' is a verb; the classification of words should first be understood in this way. |
♦ atthato pana evaṃ-saddo tāva upamūpadesasampahaṃsanagarahaṇavacanasampaṭiggahākāranidassanāvadhāraṇādianekatthappabhedo. |
♦ However, regarding its meaning, the word 'evaṃ' has various meanings such as: comparison, instruction, approbation, censure, assent, mode, illustration, emphasis, and so on. |
tathāhesa — “evaṃ jātena maccena kattabbaṃ kusalaṃ bahun”ti evamādīsu (dha. |
For example — “Thus by one born a mortal, much good should be done” and in similar instances (Dhp. 53), |
pa. 53) upamāyaṃ āgato. |
it is used in the sense of comparison. |
“evaṃ te abhikkamitabbaṃ, evaṃ te paṭikkamitabban”tiādīsu (a. |
In “Thus you should step forward, thus you should step back” and similar instances (A.N. 4.122), |
ni. 4.122) upadese. |
(it is used) in the sense of instruction. |
“evametaṃ bhagavā, evametaṃ sugatā”tiādīsu (a. |
In “So it is, Blessed One; so it is, Well-gone One” and similar instances (A.N. 3.66), |
ni. 3.66) sampahaṃsane. |
(it is used) in the sense of approbation. |
“evamevaṃ panāyaṃ vasalī yasmiṃ vā tasmiṃ vā tassa muṇḍakassa samaṇakassa vaṇṇaṃ bhāsatī”tiādīsu (saṃ. |
In “Just so this outcaste, in whatever company he may be, speaks in praise of that shaveling, that mere monk” and similar instances (S.N. 1.187), |
ni. 1.187) garahaṇe. |
(it is used) in the sense of censure. |
“evaṃ bhanteti kho te bhikkhū bhagavato paccassosun”tiādīsu (ma. |
In ““Even so, venerable sir,” those monks replied to the Blessed One” and similar instances (M.N. 1.1), |
ni. 1.1) vacanasampaṭiggahe. |
(it is used) in the sense of assent to a statement. |
“evaṃ byākho ahaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmī”tiādīsu (ma. |
In “In this way, venerable sir, I understand the Dhamma taught by the Blessed One” and similar instances (M.N. 1.398), |
ni. 1.398) ākāre. |
(it is used) in the sense of mode. |
“ehi tvaṃ, māṇavaka, yena samaṇo ānando tenupasaṅkama, upasaṅkamitvā mama vacanena samaṇaṃ, ānandaṃ, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha — ‘subho māṇavo todeyyaputto, bhavantaṃ ānandaṃ, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti, evañca vadehi sādhu kira bhavaṃ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṃ, tenupasaṅkamatu anukampaṃ upādāyā”tiādīsu (dī. |
In “Come, young man, go to the recluse Ānanda and, on arrival, ask in my name about the recluse Ānanda’s freedom from illness and affliction, his light activity, strength, and comfortable living, saying: ‘Subha the student, Todeyya’s son, asks about venerable Ānanda’s freedom from illness… comfortable living’; and speak thus: ‘It would be good if the venerable Ānanda would go to the dwelling of Subha the student, Todeyya’s son, out of compassion’” and similar instances (D.N. 1.445), |
ni. 1.445) nidassane. |
(it is used) in the sense of illustration. |
“taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vāti? |
“What do you think, Kālāmas? Are these things skilled or unskilled? |
akusalā, bhante. |
Unskilled, 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. |
Censured by the wise, venerable sir. |
samattā samādinnā ahitāya dukkhāya saṃvattanti no vā, kathaṃ vo ettha hotīti? |
When undertaken and observed, do they lead to harm and suffering, or not, or how does it seem to you in this case? |
samattā, bhante, samādinnā ahitāya dukkhāya saṃvattanti, evaṃ no ettha hotī”tiādīsu (a. |
When undertaken and observed, venerable sir, they lead to harm and suffering. So it seems to us in this case” and similar instances (A.N. 3.66), |
ni. 3.66) avadhāraṇe. |
(it is used) in the sense of ascertainment. |
svāyamidha ākāranidassanāvadhāraṇesu daṭṭhabbo. |
This (word 'evaṃ') here (in "evaṃ me sutaṃ") should be understood in the senses of mode, illustration, and ascertainment. |
♦ tattha ākāraṭṭhena 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. |
♦ Therein, by the word 'evaṃ' in the sense of 'mode' (ākāra), it reveals this meaning: Who is capable of understanding in every way the Blessed One's speech—which is skillful in various methods, arises from manifold intentions, is endowed with meaning and phrasing, possesses diverse wonders, is profound in its teaching of Dhamma and meaning and in its penetration, and reaches the ear of all beings according to their respective languages? However, having generated the desire to hear with all one's might, (one says) "Thus have I heard; by me too it has been heard in one mode." |
♦ nidassanaṭṭhena “nāhaṃ sayambhū, na mayā idaṃ sacchikatan”ti attānaṃ parimocento evaṃ me sutaṃ, mayāpi evaṃ sutanti idāni vattabbaṃ sakalaṃ suttaṃ nidasseti. |
♦ In the sense of 'illustration' (nidassana), freeing himself (from the claim of originality) by saying, "I am not self-originated, nor has this been realized by me (independently)," he indicates the entire Sutta about to be recited by (saying) "Thus have I heard; by me too it has been heard thus." |
♦ avadhāraṇaṭṭhena “etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ bahussutānaṃ yadidaṃ ānando, gatimantānaṃ, satimantānaṃ, dhitimantānaṃ, upaṭṭhākānaṃ yadidaṃ ānando”ti (a. |
♦ In the sense of 'ascertainment' (avadhāraṇa), (referring to when) the Blessed One said, "Foremost, O bhikkhus, among my bhikkhu disciples who are learned is Ānanda; of those who are quick-witted, Ānanda; of those who are mindful, Ānanda; of those who are resolute, Ānanda; of attendants, Ānanda" (A.N. 1.219-223), |
ni. 1.219-223) evaṃ bhagavatā, “āyasmā ānando atthakusalo dhammakusalo byañjanakusalo niruttikusalo pubbāparakusalo”ti (a. |
and (when) the General of the Dhamma (Sāriputta) said, "The venerable Ānanda is skilled in meaning, skilled in Dhamma, skilled in phrasing, skilled in etymology, skilled in what comes before and after" (A.N. 5.169), |
ni. 5.169) evaṃ dhammasenāpatinā ca pasatthabhāvānurūpaṃ attano dhāraṇabalaṃ dassento sattānaṃ sotukamyataṃ janeti “evaṃ me sutaṃ, tañca kho atthato vā byañjanato vā anūnamanadhikaṃ, evameva na aññathā daṭṭhabban”ti. |
thus showing his power of retention, which was in keeping with his having been praised by the Blessed One and by the General of the Dhamma, he generates in beings the desire to hear (by implying): "Thus have I heard, and that indeed without deficiency or excess in meaning or phrasing; it should be understood just so, and not otherwise." |
♦ me-saddo tīsu atthesu dissati. |
♦ The word 'me' is seen in three meanings. |
tathā hissa “gāthābhigītaṃ me abhojaneyyan”tiādīsu (su. |
Thus, for instance, in "Food obtained by reciting verses is not to be eaten by me" (Sn. 81) and similar phrases, |
ni. 81) mayāti attho. |
it has the meaning 'by me' (mayā). |
“sādhu me, bhante bhagavā, saṃkhittena dhammaṃ desetū”tiādīsu (saṃ. |
In "Good sir, may the Blessed One teach me the Dhamma in brief" (S.N. 4.88) and similar phrases, |
ni. 4.88) mayhanti attho. |
it has the meaning 'to me' (mayhaṃ). |
“dhammadāyādā me, bhikkhave, bhavathā”tiādīsu (ma. |
In "Be my heirs in Dhamma, O bhikkhus" (M.N. 1.29) and similar phrases, |
ni. 1.29) mamāti attho. |
it has the meaning 'my' (mama). |
idha pana “mayā sutan”ti ca “mama sutan”ti ca atthadvaye yujjati. |
Here, however, it is suitable in two meanings: "heard by me" and "my hearing." |
♦ sutanti ayaṃ suta-saddo saupasaggo ca anupasaggo ca gamana-vissuta-kilinna-upacitānuyoga-sotaviññeyya-sotadvārānusāraviññātādianekatthappabhedo. |
♦ As for 'sutaṃ' (heard), this word 'suta', both with and without a prefix, has various meanings such as: gone, famous, wet, accumulated, application, cognizable by the ear, known through the ear-door, and so on. |
tathā hissa “senāya pasuto”tiādīsu gacchantoti attho. |
Thus, for instance, in "gone forth with an army" (senāya pasuto), it means 'going' (gacchanto). |
“sutadhammassa passato”tiādīsu (udā. |
In "of one who sees the famous Dhamma" (sutadhammassa passato) (Ud. 11) and similar phrases, |
11) vissutadhammassāti attho, “avassutā avassutassāti”ādīsu (pāci. |
it means 'of the famous Dhamma' (vissutadhammassa); in "the corrupt for the corrupt" (avassutā avassutassa) (Pācittiya 657) and similar phrases, |
657) kilinnā kilinnassāti attho. |
it means 'defiled for the defiled' (kilinnā kilinnassa). |
“tumhehi puññaṃ pasutaṃ anappakan”tiādīsu (khu. |
In "By you much merit has been accumulated" (tumhehi puññaṃ pasutaṃ anappakaṃ) (Khp. 7.12) and similar phrases, |
pā. 7.12) upacitanti attho. |
it means 'accumulated' (upacitaṃ). |
“ye jhānapasutā dhīrā”tiādīsu (dha. |
In "those wise ones devoted to jhāna" (ye jhānapasutā dhīrā) (Dhp. 181) and similar phrases, |
pa. 181) jhānānuyuttāti attho. |
it means 'devoted to jhāna' (jhānānuyuttā). |
“diṭṭhaṃ sutaṃ mutan”tiādīsu (ma. |
In "seen, heard, sensed" (diṭṭhaṃ sutaṃ mutaṃ) (M.N. 1.241) and similar phrases, |
ni. 1.241) sotaviññeyyanti attho. |
it means 'cognizable by the ear' (sotaviññeyyaṃ). |
“sutadharo sutasannicayo”tiādīsu (ma. |
In "one who retains what he has heard, who stores up what he has heard" (sutadharo sutasannicayo) (M.N. 1.339) and similar phrases, |
ni. 1.339) sotadvārānusāraviññātadharoti attho. |
it means 'one who retains what is known through the avenue of the ear-door' (sotadvārānusāraviññātadharo). |
idha panassa sotadvārānusārena “upadhāritan”ti vā “upadhāraṇan”ti vāti attho. |
Here, however, its meaning is "apprehended" (upadhāritaṃ) or "apprehension" (upadhāraṇaṃ) through the ear-door. |
me-saddassa hi mayāti atthe sati “evaṃ mayā sutaṃ sotadvārānusārena upadhāritan”ti yujjati. |
For, when the word 'me' has the meaning 'by me' (mayā), then "Thus by me it was heard, apprehended through the ear-door" is appropriate. |
mamāti atthe sati “evaṃ mama sutaṃ sotadvārānusārena upadhāraṇan”ti yujjati. |
When it has the meaning 'my' (mama), then "Thus my hearing, apprehension through the ear-door" is appropriate. |
♦ evametesu tīsu padesu evanti sotaviññāṇādiviññāṇakiccanidassanaṃ. |
♦ Thus, in these three terms: 'evaṃ' is an indication of the function of consciousness, such as ear-consciousness. |
meti vuttaviññāṇasamaṅgipuggalanidassanaṃ. |
'Me' is an indication of the person endowed with the said consciousness. |
sutanti assavanabhāvappaṭikkhepato anūnānadhikāviparītaggahaṇanidassanaṃ. |
'Sutaṃ' is an indication of the grasping without deficiency, excess, or perversion, by way of rejecting the state of not hearing. |
tathā evanti tassā sotadvārānusārena pavattāya viññāṇavīthiyā nānappakārena ārammaṇe pavattibhāvappakāsanaṃ. |
Likewise, 'evaṃ' is the declaration of the state of occurring in various ways towards the object by that cognitive process (viññāṇavīthi) proceeding via the ear-door. |
meti attappakāsanaṃ. |
'Me' is the declaration of self. |
sutanti dhammappakāsanaṃ. |
'Sutaṃ' is 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 cognitive process occurring in various ways towards the object, nothing else was done, but this was done: this Dhamma was heard." |
♦ tathā evanti niddisitabbappakāsanaṃ. |
♦ Similarly, 'evaṃ' is the declaration of what is to be pointed out. |
meti puggalappakāsanaṃ. |
'Me' is the declaration of the person. |
sutanti puggalakiccappakāsanaṃ. |
'Sutaṃ' is the declaration of the person's act. |
idaṃ vuttaṃ hoti — yaṃ suttaṃ niddisissāmi, taṃ mayā evaṃ sutanti. |
This is what is said: "Whatever Sutta I shall point out, that was heard by me thus." |
♦ tathā evanti yassa cittasantānassa nānākārappavattiyā nānatthabyañjanaggahaṇaṃ hoti, tassa nānākāraniddeso. |
♦ Similarly, 'evaṃ' is the indication of the various modes of that mental continuum by whose manifold activity there is the grasping of various meanings and expressions. |
evanti hi ayaṃ ākārapaññatti, meti kattuniddeso, sutanti visayaniddeso. |
For 'evaṃ' is the designation of mode, 'me' is the indication of the agent, and 'sutaṃ' is the indication of the object. |
ettāvatā nānākārappavattena cittasantānena taṃsamaṅgino kattuvisaye gahaṇasanniṭṭhānaṃ kataṃ hoti. |
By this much, the establishment of grasping in the object by the agent endowed with that mental continuum, which occurs in various modes, is made. |
♦ atha vā evanti puggalakiccaniddeso. |
♦ Alternatively, 'evaṃ' is the indication of the person's act. |
sutanti viññāṇakiccaniddeso. |
'Sutaṃ' is the indication of the function of consciousness. |
meti ubhayakiccayuttapuggalaniddeso. |
'Me' is the indication of the person connected with both functions. |
ayaṃ |
This is the summary here: "By me, the person endowed with the consciousness whose function is hearing, it was heard, this being the conventional expression for the function of hearing obtained by way of consciousness." |
♦ tattha evanti ca meti ca saccikaṭṭhaparamatthavasena avijjamānapaññatti. |
♦ Therein, 'evaṃ' and 'me' are designations of what does not exist in the sense of ultimate reality, in the highest sense. |
kiñhettha taṃ paramatthato atthi, yaṃ evanti vā meti vā niddesaṃ labhetha? |
For what is there, in the highest sense, that might receive the designation 'evaṃ' or 'me'? |
sutanti vijjamānapaññatti. |
'Sutaṃ' is the designation of what does exist. |
yañhi tamettha sotena upaladdhaṃ, taṃ paramatthato vijjamānanti. |
For that which is apprehended here by the ear, that exists in the highest sense. |
♦ tathā evanti ca meti ca taṃ taṃ upādāya vattabbato upādāpaññatti. |
♦ Similarly, 'evaṃ' and 'me', because they are spoken of by depending on this or that, are dependent designations. |
sutanti diṭṭhādīni upanidhāya vattabbato upanidhāpaññatti. |
'Sutaṃ', because it is spoken of in comparison with seeing and so on, is a comparative designation. |
ettha ca evanti vacanena asammohaṃ dīpeti. |
And here, by the word 'evaṃ', non-delusion is shown. |
na hi sammūḷho nānappakārapaṭivedhasamattho hoti. |
For one who is deluded is not capable of penetration in various ways. |
sutanti vacanena sutassa asammosaṃ dīpeti. |
By the word 'sutaṃ', non-forgetting of what was heard is shown. |
yassa hi sutaṃ sammuṭṭhaṃ hoti, na so kālantarena mayā sutanti paṭijānāti. |
For one whose hearing is forgotten does not, after a time, acknowledge, "It was heard by me." |
iccassa asammohena paññāsiddhi, asammosena pana satisiddhi. |
Thus, for him, through non-delusion, wisdom is accomplished; and through non-forgetting, mindfulness is accomplished. |
tattha paññā pubbaṅgamāya satiyā byañjanāvadhāraṇasamatthatā, satipubbaṅgamāya paññāya atthapaṭivedhasamatthatā, tadubhayasamatthatāyogena atthabyañjanasampannassa dhammakosassa anupālanasamatthato dhammabhaṇḍāgārikattasiddhi. |
Therein, wisdom preceded by mindfulness is capable of determining the letter; mindfulness preceded by wisdom is capable of penetrating the meaning; through the combination of capability in both, and through the capability of preserving the treasury of Dhamma endowed with meaning and letter, the attainment of being the Treasurer of the Dhamma is accomplished. |
♦ aparo nayo — evanti vacanena yoniso manasikāraṃ dīpeti, ayoniso manasikaroto hi nānappakārapaṭivedhābhāvato. |
♦ Another method: By the word 'evaṃ', wise attention is shown, because for one who attends unwisely, there is an absence of various kinds of penetration. |
sutanti vacanena avikkhepaṃ dīpeti, vikkhittacittassa savanābhāvato. |
By the word 'sutaṃ', non-distraction is shown, because one with a distracted mind is incapable of hearing. |
tathā hi vikkhittacitto puggalo sabbasampattiyā vuccamānopi “na mayā sutaṃ, puna bhaṇathā”ti bhaṇati. |
For indeed, a person with a distracted mind, even when spoken to with complete propriety, says, "I did not hear, please speak again." |
yoniso manasikārena cettha attasammāpaṇidhiṃ pubbe ca katapuññataṃ sādheti, sammā apaṇihitattassa pubbe akatapuññassa vā tadabhāvato. |
And here, by wise attention, one accomplishes right resolution of self and meritorious deeds done in the past, because these are absent in one who has not rightly resolved himself or who has not done meritorious deeds in the past. |
avikkhepena pana saddhammassavanaṃ sappurisūpanissayañca sādheti. |
By non-distraction, however, one accomplishes the hearing of the good Dhamma and reliance on good people. |
na hi vikkhittacitto sotuṃ sakkoti, na ca sappurise anupassayamānassa savanaṃ atthīti. |
For a distracted mind cannot hear, nor is there hearing for one who does not associate with good people. |
♦ aparo nayo — yasmā evanti yassa cittasantānassa nānākārappavattiyā nānatthabyañjanaggahaṇaṃ hoti, tassa nānākāraniddesoti vuttaṃ. |
♦ Another method: Because 'evaṃ' is said to be the indication of the various modes of that mental continuum by whose manifold activity there is the grasping of various meanings and expressions. |
so ca evaṃ bhaddako ākāro na sammā appaṇihitattano pubbe akatapuññassa vā hoti, tasmā evanti iminā bhaddakena ākārena pacchimacakkadvayasampattiṃ attano dīpeti, sutanti savanayogena purimacakkadvayasampattiṃ. |
And such a good mode does not belong to one who has not rightly resolved oneself or who has not done meritorious deeds in the past; therefore, by 'evaṃ', with this good mode, one shows one's own attainment of the latter two wheels (suitable place and reliance on good people), and by 'sutaṃ', through the connection with hearing, the attainment of the former two wheels (merit done in the past and right aspiration). |
na hi appatirūpadese vasato sappurisūpanissayavirahitassa vā savanaṃ atthi. |
For there is no hearing for one dwelling in an unsuitable place or for one devoid of reliance on good people. |
iccassa pacchimacakkadvayasiddhiyā āsayasuddhi siddhā hoti. |
Thus, for this one, by the accomplishment of the latter two wheels, purity of intention is accomplished. |
purimacakkadvayasiddhiyā payogasuddhi. |
By the accomplishment of the former two wheels, purity of practice. |
tāya ca āsayasuddhiyā adhigamabyattisiddhi, payogasuddhiyā āgamabyattisiddhi. |
And by that purity of intention, accomplishment of proficiency in attainment; by purity of practice, accomplishment of proficiency in textual learning. |
iti payogāsayasuddhassa āgamādhigamasampannassa vacanaṃ aruṇuggaṃ viya sūriyassa udayato yonisomanasikāro viya ca kusalakammassa arahati bhagavato vacanassa pubbaṅgamaṃ bhavitunti ṭhāne nidānaṃ ṭhapento evaṃ me sutantiādimāha. |
Thus, the speech of one pure in practice and intention, endowed with textual learning and attainment, like the dawn heralding the sunrise, and like wise attention for wholesome action, deserves to be the precursor of the Blessed One's speech; so, 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 'evaṃ', this word which indicates penetration in various ways, he shows the existence of his own attainment of the analytical knowledge of meaning and inspiration (attha-paṭibhāna-paṭisambhidā). |
sutanti iminā sotabbabhedapaṭivedhadīpakena dhammaniruttipaṭisambhidāsampattisabbhāvaṃ . |
By 'sutaṃ', this word which indicates penetration of the different things to be heard, (he shows) the existence of his attainment of the analytical knowledge of Dhamma and language (dhamma-nirutti-paṭisambhidā). |
evanti ca idaṃ yonisomanasikāradīpakaṃ vacanaṃ bhāsamāno — “ete mayā dhammā manasānupekkhitā diṭṭhiyā suppaṭividdhā”ti dīpeti. |
And speaking this word 'evaṃ', which indicates wise attention, he shows: "These dhammas have been mentally examined by me, well penetrated by view." |
sutanti idaṃ savanayogadīpakaṃ vacanaṃ bhāsamāno — “bahū mayā dhammā sutā dhātā vacasā paricitā”ti dīpeti. |
Speaking this word 'sutaṃ', which indicates the connection with hearing, he shows: "Many dhammas have been heard by me, retained, verbally familiarized." |
tadubhayenapi atthabyañjanapāripūriṃ dīpento savane ādaraṃ janeti. |
By both, showing the completeness of meaning and phrasing, he generates reverence in hearing. |
atthabyañjanaparipuṇṇañhi dhammaṃ ādarena assuṇanto mahatā hitā paribāhiro hotīti ādaraṃ janetvā sakkaccaṃ dhammo sotabboti. |
For one who does not listen with reverence to the Dhamma which is complete in meaning and phrasing is deprived of great benefit; thus, having generated reverence, (he implies) the Dhamma should be heard respectfully. |
♦ “evaṃ me sutan”ti iminā pana sakalena vacanena āyasmā ānando tathāgatappaveditaṃ dhammaṃ attano adahanto asappurisabhūmiṃ atikkamati, sāvakattaṃ paṭijānanto sappurisabhūmiṃ okkamati. |
♦ By this entire phrase “Thus have I heard,” the venerable Ānanda, not positing the Dhamma proclaimed by the Tathāgata as his own, transcends the plane of an untrue person; acknowledging his discipleship, he enters the plane of a true person. |
tathā asaddhammā cittaṃ vuṭṭhāpeti, saddhamme cittaṃ patiṭṭhāpeti. |
Thus he raises his mind from what is not the true Dhamma and establishes his mind in the true Dhamma. |
“kevalaṃ sutamevetaṃ mayā tasseva pana bhagavato vacanan”ti dīpento attānaṃ parimoceti, satthāraṃ apadisati, jinavacanaṃ appeti, dhammanettiṃ patiṭṭhāpeti. |
Showing, "This was merely heard by me; it is, however, the speech of that same Blessed One," he exonerates himself, points to the Teacher, attributes it to the Jina's word, and establishes the guideline 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 uppādetīti. |
♦ Furthermore, by "Thus have I heard," not claiming to have originated it himself, explaining the preceding words, (he implies:) "This was received by me face-to-face, the word of that Blessed One—who is expert in the four grounds of self-confidence, possessor of the ten powers, stationed in the bull's place, proclaimer of the lion's roar, supreme among all beings, lord of Dhamma, king of Dhamma, sovereign of Dhamma, island of Dhamma, refuge of Dhamma, supreme wheel-turning monarch of the good Dhamma, the Perfectly Enlightened One. No doubt or uncertainty should be entertained here regarding the meaning, the Dhamma, the word, or the phrasing." Thus, for all gods and humans, he dispels lack of faith in this Dhamma and generates the accomplishment of faith. |
tenetaṃ vuccati — |
Therefore it is said: |
♦ “vināsayati assaddhaṃ, saddhaṃ vaḍḍheti sāsane. |
♦ “He destroys lack of faith, increases faith in the teaching. |
♦ evaṃ me sutamiccevaṃ, vadaṃ gotamasāvako”ti. |
♦ Thus saying ‘Thus have I heard,’ the disciple of Gotama.” |
♦ ekanti gaṇanaparicchedaniddeso. |
♦ 'Ekaṃ' (one) is an indication of numerical limitation. |
samayanti paricchinnaniddeso. |
'Samayaṃ' (time, occasion) is an indication of what is limited. |
ekaṃ samayanti aniyamitaparidīpanaṃ. |
'Ekaṃ samayaṃ' (on one occasion) is an indefinite indication. |
tattha samayasaddo — |
Therein, the word 'samaya' — |
♦ samavāye khaṇe kāle, samūhe hetudiṭṭhisu. |
♦ In (the senses of) conjunction, moment, time, collection, cause, and views, |
♦ paṭilābhe pahāne ca, paṭivedhe ca dissati. |
♦ And in acquisition, abandonment, and penetration, it is seen. |
♦ tathā hissa “appeva nāma svepi upasaṅkameyyāma kālañca samayañca upādāyā”ti evamādīsu (dī. |
♦ Thus, for instance, in "Perhaps tomorrow we might approach, considering the time and occasion (samaya)" (D.N. 1.447) and similar instances, |
ni. 1.447) samavāyo attho. |
'conjunction' (samavāyo) is the meaning. |
“ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā”tiādīsu (a. |
In "There is, O bhikkhus, but one moment and occasion (samayo) for living the holy life" (A.N. 8.29) and similar instances, |
ni. 8.29) khaṇo. |
'moment' (khaṇo) [is the meaning]. |
“uṇhasamayo pariḷāhasamayo”tiādīsu (pāci. |
In "hot season (uṇhasamayo), burning season (pariḷāhasamayo)" (Pācittiya 358) and similar instances, |
358) kālo. |
'time' (kālo) [is the meaning]. |
“mahāsamayo pavanasmin”tiādīsu samūho. |
In "a great assembly (mahāsamayo) in the forest" and similar instances, 'collection' (samūho) [is the meaning]. |
“samayopi kho te, bhaddāli, appaṭividdho ahosi, bhagavā kho sāvatthiyaṃ viharati, bhagavāpi maṃ jānissati, ‘bhaddāli, nāma bhikkhu satthusāsane sikkhāya na paripūrakārī’ti, ayampi kho te, bhaddāli, samayo appaṭividdho ahosī”tiādīsu (ma. |
In "And this consideration (samayo) too, Bhaddāli, was not penetrated by you: 'The Blessed One is dwelling in Sāvatthī, and the Blessed One will know of me: "The bhikkhu named Bhaddāli is not a fulfiller of the training in the Teacher’s Dispensation."' This consideration (samayo) too, Bhaddāli, was not penetrated by you" (M.N. 2.135) and similar instances, |
ni. 2.135) hetu . |
'cause' or 'reason' (hetu) [is the meaning]. |
“tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasatī”tiādīsu (ma. |
In "Now at that time (tena kho pana samayena) the wanderer Uggāhamāna Samaṇamuṇḍikāputta, a propounder of doctrines (samayappavādake), was dwelling in Mallikā’s park in the single-hall monastery with a Tinduka tree" (M.N. 2.260) and similar instances, |
ni. 2.260) diṭṭhi. |
'view' or 'doctrine' (diṭṭhi) [is the meaning]. |
♦ “diṭṭhe dhamme ca yo attho, yo cattho samparāyiko. |
♦ “The meaning in the visible Dhamma, and the meaning in the future life, |
♦ atthābhisamayā dhīro, paṇḍitoti pavuccatī”ti. |
♦ Through the full understanding (abhisamayā) of the meaning, the wise one is called a sage.” |
— |
— |
♦ ādīsu (saṃ. |
♦ and similar instances (S.N. 1.129), |
ni. 1.129) paṭilābho. |
'acquisition' or 'attainment' (paṭilābho) [is the meaning]. |
“sammā mānābhisamayā antamakāsi dukkhassā”tiādīsu (ma. |
In "Through the right full understanding (abhisamayā) of conceit, he made an end of suffering" (M.N. 1.24) and similar instances, |
ni. 1.24) pahānaṃ. |
'abandonment' (pahānaṃ) [is the meaning]. |
“dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho abhisamayaṭṭho”tiādīsu (paṭi. |
In "Suffering has the meaning of oppression, the meaning of conditioned, the meaning of burning, the meaning of change, the meaning of full understanding (abhisamayaṭṭho)" (Paṭisambhidāmagga 3.1) and similar instances, |
ma. 3.1) paṭivedho. |
'penetration' (paṭivedho) [is the meaning]. |
idha panassa kālo attho. |
Here, however, its meaning is 'time' (kālo). |
tena saṃvacchara-utu-māsaḍḍhamāsa-ratti-diva-pubbaṇha-majjhanhika-sāyanha- paṭhamamajjhimapacchimayāma-muhuttādīsu kālappabhedabhūtesu samayesu ekaṃ samayanti dīpeti. |
Thereby, among the times which are divisions of time such as year, season, month, fortnight, night, day, forenoon, noon, afternoon, first, middle, and last watch, moment, etc., it indicates 'one time' (ekaṃ samayaṃ). |
♦ tattha kiñcāpi etesu saṃvaccharādīsu samayesu yaṃ yaṃ suttaṃ yamhi yamhi saṃvacchare utumhi māse pakkhe rattibhāge divasabhāge vā vuttaṃ, sabbaṃ taṃ therassa suviditaṃ suvavatthāpitaṃ paññāya. |
♦ Therein, although, among these times such as year and so on, whichever sutta was spoken in whichever year, season, month, fortnight, part of the night, or part of the day, all that was well-known and well-established by the Elder's wisdom. |
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. |
However, because 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 cause to be recited, and much would have to be said, therefore, combining that meaning into a single phrase, he said "on one occasion" (ekaṃ samayaṃ). |
♦ 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, these (well-known) occasions (samayā) of the Blessed One, such as the time of conception, the time of birth, the time of spiritual urgency, the time of renunciation, the time of austerities, the time of conquering Māra, the time of full enlightenment, the time of dwelling in bliss here and now, the time of teaching, the time of final Nibbāna, and so on—which are very famous among gods and humans and are indeed manifold divisions of time—among these occasions, it indicates 'one occasion' designated as the time of teaching. |
yo cāyaṃ ñāṇakaruṇākiccasamayesu aruṇākiccasamayo, attahitaparahitapaṭipattisamayesu parahitapaṭipattisamayo, sannipatitānaṃ karaṇīyadvayasamayesu dhammikathāsamayo, desanāpaṭipattisamayesu desanāsamayo, tesupi samayesu aññataraṃ sandhāya “ekaṃ samayan”ti āha. |
And this occasion of compassionate action among the occasions of the functions of knowledge and compassion; the occasion of practice for the welfare of others among the occasions of practice for one's own welfare and the welfare of others; the occasion for a Dhamma talk among the occasions of the two duties for those assembled; the occasion of teaching among the occasions of teaching and practice—referring to any one of these occasions too, he said "on one occasion." |
♦ kasmā panettha yathā abhidhamme “yasmiṃ samaye kāmāvacaran”ti ca ito aññesu suttapadesu “yasmiṃ samaye, bhikkhave, bhikkhu vivicceva kāmehī”ti ca bhummavacanena niddeso kato, vinaye ca “tena samayena buddho bhagavā”ti karaṇavacanena, tathā akatvā “ekaṃ samayan”ti upayogavacananiddeso katoti. |
♦ Why here, unlike in the Abhidhamma where the indication is made with the locative case as in "at which time, sensuous consciousness..." and in other Sutta passages like "at which time, O bhikkhus, a bhikkhu, secluded from sensual pleasures...", and in the Vinaya with the instrumental case as in "at that time the Buddha, the Blessed One...", why, not doing so, is the indication "ekaṃ samayaṃ" (on one occasion) made with the accusative case of usage (upayoga)? |
tattha tathā idha ca aññathā atthasambhavato. |
Because there (in Abhidhamma and Sutta) the meaning is possible in that way, and here (in "ekaṃ samayaṃ") in another way. |
tattha hi abhidhamme ito aññesu suttapadesu ca adhikaraṇattho bhāvenabhāvalakkhaṇattho ca sambhavati. |
For there, in the Abhidhamma and in other Sutta passages, the locative sense (adhikaraṇa) and the sense of "locative absolute" indicating a circumstance (bhāvena bhāvalakkhaṇa) are possible. |
adhikaraṇañhi kālattho ca samūhattho ca samayo, tattha vuttānaṃ phassādidhammānaṃ khaṇasamavāyahetusaṅkhātassa ca samayassa bhāvena tesaṃ bhāvo lakkhīyati, tasmā tadatthajotanatthaṃ tattha bhummavacananiddeso kato. |
For 'samaya' (occasion/time) has the sense of time as a location and also the sense of a collection (of conditions); the existence of those things like contact etc. mentioned there is characterized by the existence of the 'samaya' which is designated as moment, conjunction, and cause. Therefore, to illuminate that meaning, the locative case is used there. |
♦ vinaye ca hetuattho karaṇattho ca sambhavati. |
♦ And in the Vinaya, the sense of cause (hetu) and the sense of instrument (karaṇa) are possible. |
yo hi so sikkhāpadapaññattisamayo sāriputtādīhipi dubbiññeyyo, tena samayena hetubhūtena karaṇabhūtena ca sikkhāpadāni paññāpayanto sikkhāpadapaññattihetuñca apekkhamāno bhagavā tattha tattha vihāsi, tasmā tadatthajotanatthaṃ tattha karaṇavacanena niddeso kato. |
For that occasion of laying down training rules, which was difficult to discern even for Sāriputta and others, by that occasion as cause and as instrument, the Blessed One, proclaiming the training rules and considering the reason for their proclamation, dwelt here and there. Therefore, to illuminate that meaning, the instrumental case is used there. |
♦ idha pana aññasmiñca evaṃjātike accantasaṃyogattho sambhavati. |
♦ Here, however, and in other similar instances, the meaning of continuous connection (accantasaṃyoga) is possible. |
yañhi samayaṃ bhagavā imaṃ aññaṃ vā suttantaṃ desesi, accantameva taṃ samayaṃ karuṇāvihārena vihāsi, tasmā tadatthajotanatthaṃ idha upayogavacananiddeso katoti. |
For at whatever time the Blessed One taught this or another Sutta, he dwelt continuously during that time with a compassionate abiding. Therefore, to illuminate that meaning, the accusative of usage (upayoga) is employed here. |
♦ tenetaṃ vuccati — |
♦ Therefore it is said: |
♦ “taṃ taṃ atthamapekkhitvā, bhummena karaṇena ca. |
♦ “Considering the respective meaning, with the locative and instrumental cases, |
♦ aññatra samayo vutto, upayogena so idhā”ti. |
♦ Elsewhere 'samaya' is spoken; here it is with the accusative of usage.” |
♦ porāṇā pana vaṇṇayanti — “tasmiṃ samaye”ti vā — “tena samayenā”ti vā — “ekaṃ samayan”ti vā abhilāpamattabhedo esa, sabbattha bhummameva atthoti. |
♦ The ancients, however, explain: "Whether it is 'tasmiṃ samaye' (at that time), or 'tena samayena' (by that time), or 'ekaṃ samayaṃ' (at one time), this is merely a difference in expression; in all cases, the meaning is locative." |
tasmā “ekaṃ samayan”ti vuttepi “ekasmiṃ samaye”ti attho veditabbo. |
Therefore, even when "ekaṃ samayaṃ" is said, the meaning "ekasmiṃ samaye" (at one time) should be understood. |
♦ bhagavāti garu. |
♦ 'Bhagavā' means venerable (garu). |
garuñhi loke “bhagavā”ti vadanti. |
For in the world, a venerable person is called "bhagavā." |
ayañca sabbaguṇavisiṭṭhatāya sabbasattānaṃ garu, tasmā “bhagavā”ti veditabbo. |
And this one (the Buddha), due to being distinguished by all virtues, is venerable to all beings; therefore, he should be understood as "Bhagavā." |
porāṇehipi vuttaṃ — |
It has also been said by the ancients: |
♦ “bhagavāti vacanaṃ seṭṭhaṃ, bhagavāti vacanamuttamaṃ. |
♦ “The word 'Bhagavā' is excellent, the word 'Bhagavā' is supreme. |
♦ garugāravayutto so, bhagavā tena vuccatī”ti. |
♦ He is endowed with dignity and reverence, therefore he is called Bhagavā.” |
♦ apica — |
♦ Furthermore — |
♦ “bhāgyavā bhaggavā yutto, bhagehi ca vibhattavā. |
♦ “Fortunate, destroyer (of defilements), endowed (with virtues), and distributer of shares (of Dhamma). |
♦ bhattavā vantagamano, bhavesu bhagavā tato”ti. |
♦ Possessor of what is shared, one whose going to (future) existences is vomited out; therefore He is Bhagavā in the worlds.” |
— |
— |
♦ imissā gāthāya vasenassa padassa vitthārato attho veditabbo. |
♦ The detailed meaning of this term should be understood according to this verse. |
so ca visuddhimagge buddhānussatiniddese vuttoyeva. |
And that has already been stated in the Visuddhimagga, in the exposition of the recollection of the Buddha. |
♦ ettāvatā cettha evaṃ me sutanti vacanena yathāsutaṃ dhammaṃ dassento bhagavato dhammasarīraṃ paccakkhaṃ karoti. |
♦ By this much, here, with the words "Thus have I heard," showing the Dhamma as heard, he makes the Dhamma-body of the Blessed One manifest. |
tena — “nayidaṃ atikkantasatthukaṃ pāvacanaṃ, ayaṃ vo satthā”ti satthu adassanena ukkaṇṭhitaṃ janaṃ samassāseti. |
Thereby — "This teaching is not one whose Teacher has passed away; this is your Teacher" — he reassures the people who are distressed by not seeing the Teacher. |
♦ ekaṃ samayaṃ bhagavāti vacanena tasmiṃ samaye bhagavato avijjamānabhāvaṃ dassento rūpakāyaparinibbānaṃ sādheti. |
♦ With the words "On one occasion, the Blessed One," showing the non-existence of the Blessed One at that (present) time, he establishes the Parinibbāna 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. |
Thereby, "The teacher of such a noble Dhamma, the possessor of the ten powers, whose body was like a diamond, even that Blessed One has attained Parinibbāna; by what other (reason) should desire for life be generated?"—thus he inspires a sense of urgency in people intoxicated with the pride of life, and generates zeal for the good Dhamma. |
♦ evanti ca bhaṇanto desanāsampattiṃ niddisati. |
♦ And saying 'evaṃ' (thus), he indicates the perfection of the teaching. |
me sutanti sāvakasampattiṃ. |
'Me sutaṃ' (heard by me), the perfection of the disciple. |
ekaṃ samayanti kālasampattiṃ. |
'Ekaṃ samayaṃ' (on one occasion), the perfection of time. |
bhagavāti desakasampattiṃ. |
'Bhagavā' (Blessed One), the perfection of the teacher. |
♦ ukkaṭṭhāyaṃ viharatīti ettha ukkāti dīpikā, tañca nagaraṃ “maṅgaladivaso sukhaṇo sunakkhattaṃ mā atikkamī”ti rattimpi ukkāsu ṭhitāsu māpitattā ukkaṭṭhāti vuccati. |
♦ In 'ukkaṭṭhāyaṃ viharati' (dwells at Ukkaṭṭhā), 'ukkā' means a torch. And that town is called Ukkaṭṭhā because it was built even at night with torches standing, (with the thought) "May the auspicious day, the good moment, the favorable constellation not pass by." |
daṇḍadīpikāsu jāletvā dhārīyamānāsu māpitattāti vuttaṃ hoti, tassaṃ ukkaṭṭhāyaṃ. |
It means it was built while torches on poles were lit and held; in that Ukkaṭṭhā. |
samīpatthe cetaṃ bhummavacanaṃ. |
And this locative case has the sense of proximity. |
viharatīti avisesena iriyāpathadibbabrahmāriyavihāresu aññataravihārasamaṅgiparidīpanametaṃ. |
'Viharati' (dwells) is an indication of being endowed with one or another abiding, without distinction, among the postures, and divine, brahma, or noble abidings. |
idha pana ṭhānagamananisinnasayanappabhedesu riyāpathesu aññatarairiyāpathasamāyogaparidīpanaṃ. |
Here, however, it is an indication of the assumption of one or another posture among the postures of standing, walking, sitting, and lying down. |
tena ṭhitopi gacchantopi nisinnopi sayānopi bhagavā viharaticceva veditabbo. |
Therefore, whether standing, walking, sitting, or lying down, the Blessed One should be understood as 'dwelling' (viharati). |
so hi bhagavā ekaṃ iriyāpathabādhanaṃ aññena iriyāpathena vicchinditvā aparipatantaṃ attabhāvaṃ harati pavatteti, tasmā viharatīti vuccati. |
For that Blessed One, having interrupted the discomfort of one posture with another posture, carries on, maintains his existence without falling; therefore, he is said to 'dwell' (viharati). |
♦ subhagavaneti ettha subhagattā subhagaṃ, sundarasirikattā sundarakāmattā cāti vuttaṃ hoti. |
♦ In 'Subhagavane' (in the Subhaga Grove), 'subhagaṃ' (auspicious/lovely) is because of its auspiciousness; it means because of its beautiful splendor and because it inspires beautiful desires. |
tassa hi vanassa sirisampattiyā manussā annapānādīni ādāya divasaṃ tattheva chaṇasamajjaussave karontā bhogasukhaṃ anubhonti, sundarasundare cettha kāme patthenti “puttaṃ labhāma, dhītaraṃ labhāmā”ti, tesaṃ taṃ tatheva hoti, evaṃ taṃ sundarasirikattā sundarakāmattā ca subhagaṃ. |
For, due to the splendorous wealth of that grove, people, taking food and drink, spend the day there itself, holding festivals, social gatherings, and celebrations, experiencing the pleasure of enjoyments; and they wish for beautiful desires there, (saying) "May we obtain a son, may we obtain a daughter," and for them it happens just so; thus, it is 'subhagaṃ' due to its beautiful splendor and its inspiring of beautiful desires. |
apica bahujanakantatāyapi subhagaṃ. |
Moreover, it is 'subhagaṃ' also because it is loved by many people. |
vanayatīti vanaṃ, attasampadāya sattānaṃ bhattiṃ kāreti, attani sinehaṃ uppādetīti attho. |
'Vanaṃ' (grove) is so called because it 'entreats' (vanayati); by its own excellence, it makes beings devoted (bhattiṃ kāreti), meaning it generates affection (sinehaṃ uppādeti) for itself. |
vanute iti vā vanaṃ, nānāvidhakusuma-gandhasammodamattakokilādivihaṅgamābhirutehi mandamālutacalitarukkhasākhāviṭapapallavapalāsehi ca “etha maṃ paribhuñjathā”ti sabbapāṇino yācati viyāti attho. |
Or 'vanaṃ' is so called because it 'requests' (vanute); with the various flowers, the mingling of perfumes, the cries of intoxicated cuckoos and other birds, and with the branches, twigs, shoots, and leaves of trees stirred by gentle breezes, it, as it were, implores all living beings, "Come, enjoy me," is the meaning. |
subhagañca taṃ vanañcāti subhagavanaṃ. |
It is auspicious (subhagaṃ) and it is a grove (vanaṃ), hence Subhagavanaṃ. |
tasmiṃ subhagavane. |
In that Subhagavana. |
vanañca nāma ropimaṃ, sayaṃjātanti duvidhaṃ. |
And a grove is of two kinds: planted (ropimaṃ) and self-grown (sayaṃjātaṃ). |
tattha veḷuvanajetavanādīni ropimāni. |
Therein, Veḷuvana, Jetavana, and others are planted. |
andhavanamahāvanāñjanavanādīni sayaṃ jātāni. |
Andhavana, Mahāvana, Añjanavana, and others are self-grown. |
idampi sayaṃjātanti veditabbaṃ. |
This too (Subhagavana) should be understood as self-grown. |
♦ sālarājamūleti ettha sālarukkhopi sāloti vuccati. |
♦ In 'sālarājamūle' (at the root of the Sāla king tree), a sāla tree itself is also called 'sāla'. |
yathāha “seyyathāpi, bhikkhave, gāmassa vā nigamassa vā avidūre mahantaṃ sālavanaṃ, tañcassa eḷaṇḍehi sañchannan”ti (ma. |
As it is said: "Suppose, bhikkhus, not far from a village or town, there were a large sāla grove, and it was choked with castor-oil plants" (M.N. 1.225). |
ni. 1.225) “antarena yamakasālānan”ti ca (dī. |
And "between the twin sāla trees" (D.N. 2.195). |
ni. 2.195) vanappatijeṭṭhakarukkhopi. |
Also a lord of the forest, a chief tree. |
yathāha — |
As it is said: |
♦ “taveva deva vijite, tavevuyyānabhūmiyā. |
♦ “In your kingdom, O king, in your park-land, |
♦ ujuvaṃsā mahāsālā, nīlobhāsā manoramā”ti. |
♦ Are great sāla trees, straight-trunked, dark-hued, delightful.” |
(jā. 2.19.4). |
(Jātaka 2.19.4). |
♦ yo koci rukkhopi. |
♦ Any tree whatsoever. |
yathāha “atha kho taṃ, bhikkhave, māluvabījaṃ aññatarasmiṃ sālamūle nipateyyā”ti (ma. |
As it is said: "Then, bhikkhus, a māluvā seed might fall at the root of some sāla tree" (M.N. 1.469). |
ni. 1.469). idha pana vanappatijeṭṭhakarukkho adhippeto. |
Here, however, a lord of the forest, a chief tree, is intended. |
rājasaddo panassa tameva jeṭṭhakabhāvaṃ sādheti. |
And the word 'rāja' (king) establishes that very state of being chief. |
yathāha “suppatiṭṭhitassa kho brāhmaṇa dhammika nigrodharājassā”ti (a. |
As it is said: "Of a well-established, righteous banyan king tree, O brahmin" (A.N. 6.54). |
ni. 6.54). tattha dvedhā samāso, sālānaṃ rājātipi sālarājā, sālo ca so jeṭṭhakaṭṭhena rājā ca itipi sālarājā. |
Therein, the compound is twofold: 'king of sāla trees' (sālānaṃ rājā) is sālarājā; or 'it is a sāla tree and it is a king because it is the chief' is also sālarājā. |
mūlanti samīpaṃ. |
'Mūlaṃ' (root) means vicinity. |
ayañhi mūlasaddo, “mūlāni uddhareyya, antamaso usiranāḷimattānipī”tiādīsu (a. |
For this word 'mūla', in "one should uproot the roots, even if only as much as a usīra grass stalk" (A.N. 4.195) and similar instances, |
ni. 4.195) mūlamūle dissati. |
is seen in the sense of 'root' (the actual root). |
“lobho akusalamūlan”tiādīsu (dī. |
In "greed is an unwholesome root" (D.N. 3.305) and similar instances, |
ni. 3.305) asādhāraṇahetumhi. |
it is in the sense of 'principal cause'. |
“yāva majjhanhike kāle chāyā pharati, nivāte paṇṇāni patanti, ettāvatā rukkhamūlan”tiādīsu samīpe. |
In "as far as the shade spreads at noon, and where leaves fall in still air, that much is the 'root of the tree' (vicinity of the tree)" and similar instances, it is in the sense of 'vicinity'. |
idha pana samīpe adhippeto, tasmā sālarājassa samīpeti evamettha attho daṭṭhabbo. |
Here, however, 'vicinity' is intended; therefore, "in the vicinity of the Sāla king tree" – thus the meaning should be understood here. |
♦ tattha siyā — yadi tāva bhagavā ukkaṭṭhāyaṃ viharati, “subhagavane sālarājamūle”ti na vattabbaṃ, atha tattha viharati, “ukkaṭṭhāyan”ti na vattabbaṃ, na hi sakkā ubhayattha ekaṃ samayaṃ viharitunti. |
♦ Therein, it might be (objected): If the Blessed One dwells at Ukkaṭṭhā, then "in Subhagavana, at the root of the Sāla king tree" should not be said. If he dwells there (in Subhagavana), then "at Ukkaṭṭhā" should not be said, for it is not possible to dwell in both places at the same time. |
na kho panetaṃ evaṃ daṭṭhabbaṃ. |
But this should not be seen in that way. |
♦ nanu avocumha “samīpatthe cetaṃ bhummavacanan”ti. |
♦ Did we not say, "This locative case has the sense of proximity"? |
tasmā yathā gaṅgāyamunādīnaṃ samīpe goyūthāni carantāni “gaṅgāya caranti, yamunāya carantī”ti vuccanti, evamidhāpi yadidaṃ ukkaṭṭhāya samīpe subhagavanaṃ sālarājamūlaṃ, tattha viharanto vuccati “ukkaṭṭhāyaṃ viharati subhagavane sālarājamūle”ti. |
Therefore, just as herds of cattle grazing near the Ganges, Yamunā, etc., are said to "graze by the Ganges, graze by the Yamunā," so too here, this Subhagavana at the root of the Sāla king tree which is near Ukkaṭṭhā – dwelling there, he is said to "dwell at Ukkaṭṭhā, in Subhagavana, at the root of the Sāla king tree." |
gocaragāmanidassanatthañhissa ukkaṭṭhāvacanaṃ, pabbajitānurūpanivāsaṭṭhānanidassanatthaṃ sesavacanaṃ. |
For the mention of Ukkaṭṭhā is for the purpose of indicating the alms-round village, and the remaining words are for the purpose of indicating a dwelling place suitable for a renunciant. |
♦ tattha ukkaṭṭhākittanena āyasmā ānando bhagavato gahaṭṭhānuggahakaraṇaṃ dasseti, subhagavanādikittanena pabbajitānuggahakaraṇaṃ. |
♦ Therein, by mentioning Ukkaṭṭhā, the venerable Ānanda shows the Blessed One's benefiting of householders; by mentioning Subhagavana and so on, (he shows) the benefiting of renunciants. |
tathā purimena paccayaggahaṇato attakilamathānuyogavivajjanaṃ, pacchimena vatthukāmappahānato kāmasukhallikānuyogavivajjanupāyadassanaṃ. |
Likewise, by the former (Ukkaṭṭhā, implying acceptance of requisites), the avoidance of the practice of self-mortification; by the latter (Subhagavana, implying abandoning sensual pleasures related to objects), the showing of the means to avoid the practice of indulgence in sensual pleasures. |
purimena ca dhammadesanābhiyogaṃ, pacchimena vivekādhimuttiṃ. |
And by the former, application to teaching the Dhamma; by the latter, inclination towards seclusion. |
purimena karuṇāya upagamanaṃ, pacchimena paññāya apagamanaṃ. |
By the former, approaching with compassion; by the latter, withdrawing with wisdom. |
purimena sattānaṃ hitasukhanipphādanādhimuttataṃ, pacchimena parahitasukhakaraṇe nirupalepanaṃ. |
By the former, inclination towards bringing about the welfare and happiness of beings; by the latter, being undefiled in bringing about the welfare and happiness of others. |
purimena dhammikasukhāpariccāganimittaṃ phāsuvihāraṃ, pacchimena uttarimanussadhammānuyoganimittaṃ . |
By the former, comfortable living as a sign of not abandoning righteous happiness; by the latter, as a sign of application to states beyond the human. |
purimena manussānaṃ upakārabahulataṃ, pacchimena devānaṃ. |
By the former, great helpfulness to humans; by the latter, to devas. |
purimena loke jātassa loke saṃvaḍḍhabhāvaṃ, pacchimena lokena anupalittataṃ. |
By the former, being born in the world and growing up in the world; by the latter, being unsullied by the world. |
purimena “ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. |
By the former, (showing how) "One person, O bhikkhus, arising in the world, arises for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of devas and humans. |
katamo ekapuggalo, tathāgato arahaṃ sammāsambuddho”ti (a. |
Who is that one person? The Tathāgata, the Arahant, the Perfectly Enlightened One" (A.N. 1.170), |
ni. 1.170)ResponseBody yadatthaṃ bhagavā uppanno, tadatthaparinipphādanaṃ, pacchimena yattha uppanno, tadanurūpavihāraṃ. |
for what purpose the Blessed One arose, the complete fulfillment of that purpose; by the latter, where he arose, an abiding suitable to that. |
bhagavā hi paṭhamaṃ lumbinivane, dutiyaṃ bodhimaṇḍeti lokiyalokuttarāya uppattiyā vaneyeva uppanno, tenassa vaneyeva vihāraṃ dassetīti evamādinā nayenettha atthayojanā veditabbā. |
For the Blessed One first arose in Lumbinīvana (Lumbini Grove), and secondly at the Bodhimaṇḍa (seat of enlightenment); by his worldly and supramundane birth, he arose in a grove; therefore, (Ānanda) shows his dwelling also in a grove. By this and similar methods, the connection of meaning should be understood here. |
♦ tatrāti desakālaparidīpanaṃ. |
♦ 'Tatra' (there) is an indication of place and time. |
tañhi yaṃ samayaṃ viharati, tatra samaye. |
For, at whatever time he dwells, 'there' (means) at that time. |
yasmiñca sālarājamūle viharati, tatra sālarājamūleti dīpeti. |
And at whichever Sāla king tree root he dwells, 'there' indicates at that Sāla king tree root. |
bhāsitabbayutte vā desakāle dīpeti. |
Or it indicates a place and time suitable for speaking. |
na hi bhagavā ayutte dese kāle vā dhammaṃ bhāsati. |
For the Blessed One does not speak the Dhamma in an unsuitable place or at an unsuitable time. |
“akālo kho tāva bāhiyā”ti (udā. |
"It is not the time now, Bāhiya" (Ud. 10) |
10) ādicettha sādhakaṃ. |
and similar instances are proof of this. |
khoti padapūraṇamatte avadhāraṇe ādikālatthe vā nipāto. |
'Kho' is a particle merely filling a foot (of a verse), or in the sense of emphasis, or in the sense of 'at first'. |
bhagavāti lokagarudīpanaṃ. |
'Bhagavā' is an indication of the Teacher of the world. |
bhikkhūti kathāsavanayuttapuggalavacanaṃ. |
'Bhikkhū' (monks) is a word for persons suitable for hearing the discourse. |
apicettha, “bhikkhakoti bhikkhu, bhikkhācariyaṃ ajjhupagatoti bhikkhū”tiādinā (pārā. |
Moreover, here, "A bhikkhu is so called because he is a beggar (bhikkhako); one who has undertaken the life of begging for alms is a bhikkhu" (Parājika 45) |
45) nayena vacanattho veditabbo. |
and by similar methods, the meaning of the word should be understood. |
āmantesīti ālapi abhāsi sambodhesīti ayamettha attho. |
'Āmantesi' (he addressed) – here the meaning is: he spoke to, he addressed, he made them understand. |
aññatra pana ñāpanepi hoti. |
Elsewhere, however, it also means 'informing'. |
yathāha “āmantayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave”ti. |
As it is said: "I address you, O bhikkhus, I inform you, O bhikkhus." |
pakkosanepi. yathāha “ehi tvaṃ bhikkhu mama vacanena sāriputtaṃ āmantehī”ti (a. |
Also 'calling'. As it is said: "Come, bhikkhu, address Sāriputta in my name" (A.N. 9.11). |
ni. 9.11). |
|
♦ bhikkhavoti āmantanākāradīpanaṃ. |
♦ 'Bhikkhavo' (O bhikkhus) is an indication of the mode of address. |
tañca bhikkhanasīlatādiguṇayogasiddhattā vuttaṃ. |
And it is said because of their being endowed with virtues such as the characteristic of begging. |
bhikkhanasīlatāguṇayuttopi hi bhikkhu bhikkhanadhammatāguṇayuttopi. |
For a bhikkhu is endowed with the virtue of the characteristic of begging, and also with the virtue of the nature of begging. |
bhikkhane sādhukāritāguṇayuttopīti saddavidū maññanti. |
Grammarians consider that he is also endowed with the virtue of good performance in begging. |
tena ca nesaṃ bhikkhanasīlatādiguṇayogasiddhena vacanena hīnādhikajanasevitaṃ vuttiṃ pakāsento uddhatadīnabhāvaniggahaṃ karoti. |
And by this word, established through their endowment with virtues like the characteristic of begging, by declaring a livelihood served by people high and low, he suppresses arrogance and dejection. |
bhikkhavoti iminā ca karuṇāvipphārasommahadayanayananipātapubbaṅgamena vacanena te attano mukhābhimukhe karoti. |
And by this word 'Bhikkhavo', preceded by a glance from eyes gentle with a heart suffused with compassion, he makes them face him. |
teneva ca kathetukamyatādīpakena vacanena nesaṃ sotukamyataṃ janeti. |
And by that very word, indicative of his desire to speak, he generates in them the desire to hear. |
teneva ca sambodhanaṭṭhena sādhukaṃ savanamanasikārepi ne niyojeti. |
And by that same word, in the sense of addressing, he also engages them in careful hearing and attention. |
sādhukasavanamanasikārāyattā hi sāsanasampatti. |
For the perfection of the Dispensation depends on careful hearing and attention. |
♦ aparesupi devamanussesu vijjamānesu kasmā bhikkhūyeva āmantesīti ce. |
♦ If (it is asked): Although other devas and humans were present, why did he address only the bhikkhus? |
jeṭṭhaseṭṭhāsannasadāsannihitabhāvato. sabbaparisasādhāraṇā hi bhagavato dhammadesanā. |
Because they were the eldest, the best, near, and always present. For the Blessed One's Dhamma teaching is common to all assemblies. |
parisāya ca jeṭṭhā bhikkhū, paṭhamuppannattā. |
And in the assembly, the bhikkhus were the eldest, because they were the first to arise (as disciples). |
seṭṭhā, anagāriyabhāvaṃ ādiṃ katvā satthucariyānuvidhāyakattā sakalasāsanapaṭiggāhakattā ca. |
The best, because, having adopted the homeless state as primary, they followed the Teacher's conduct and were receptors of the entire Dispensation. |
āsannā, tattha nisinnesu satthusantikattā. |
Near, because among those seated there, they were in the Teacher's presence. |
sadāsannihitā, satthusantikāvacarattāti. |
Always present, because they moved in the Teacher's presence. |
apica te dhammadesanāya bhājanaṃ, yathānusiṭṭhaṃ paṭipattisabbhāvato. |
Moreover, they were vessels for the Dhamma teaching, because of the existence of their practice according to instruction. |
visesato ca ekacce bhikkhūyeva sandhāya ayaṃ desanātipi te eva āmantesi. |
And especially, as this teaching was intended for certain bhikkhus, he addressed them only. |
♦ tattha siyā — kimatthaṃ pana bhagavā dhammaṃ desento paṭhamaṃ bhikkhū āmantesi, na dhammameva desetīti. |
♦ It might be (asked): For what reason did the Blessed One, when teaching the Dhamma, first address the bhikkhus and not teach the Dhamma straightaway? |
satijananatthaṃ. bhikkhū hi aññaṃ cintentāpi vikkhittacittāpi dhammaṃ paccavekkhantāpi kammaṭṭhānaṃ manasikarontāpi nisinnā honti, te anāmantetvā dhamme desiyamāne — “ayaṃ desanā kinnidānā kiṃpaccayā katamāya aṭṭhuppattiyā desitā”ti sallakkhetuṃ asakkontā duggahitaṃ vā gaṇheyyuṃ, na vā gaṇheyyuṃ. |
For the purpose of arousing mindfulness. For bhikkhus may be seated thinking of other things, or with distracted minds, or reflecting on the Dhamma, or attending to a meditation subject; if the Dhamma were taught without addressing them, being unable to discern, "What is the cause of this teaching, what is its condition, due to what arising of an issue was it taught?" they might grasp it wrongly, or not grasp it at all. |
tena nesaṃ satijananatthaṃ bhagavā paṭhamaṃ āmantetvā pacchā dhammaṃ deseti. |
Therefore, to arouse mindfulness in them, the Blessed One first addresses them and then teaches the Dhamma. |
♦ bhadanteti gāravavacanametaṃ, satthuno paṭivacanadānaṃ vā, apicettha bhikkhavoti vadamāno bhagavā te bhikkhū ālapati. |
♦ 'Bhadante' (Venerable Sir) is a term of respect, or the giving of a reply to the Teacher; moreover, here, the Blessed One, saying 'Bhikkhavo', accosts those bhikkhus. |
bhadanteti vadamānā te bhagavantaṃ paccālapanti. |
Saying 'Bhadante', they respond to the Blessed One. |
tathā bhikkhavoti bhagavā ābhāsati. |
Likewise, the Blessed One speaks as 'Bhikkhavo'. |
bhadanteti te paccābhāsanti. |
They reply as 'Bhadante'. |
bhikkhavoti paṭivacanaṃ dāpeti, bhadanteti paṭivacanaṃ denti. |
'Bhikkhavo' elicits a response; 'Bhadante' they give as a response. |
te bhikkhūti ye bhagavā āmantesi. |
'Those bhikkhus' means those whom the Blessed One addressed. |
bhagavato paccassosunti bhagavato āmantanaṃ paṭiassosuṃ, abhimukhā hutvā suṇiṃsu sampaṭicchiṃsu paṭiggahesunti attho. |
'Replied to the Blessed One' (bhagavato paccassosuṃ) means: they hearkened back to the Blessed One's address; having turned towards him, they listened, they accepted, they received it, is the meaning. |
bhagavā etadavocāti bhagavā etaṃ idāni vattabbaṃ sakalaṃ suttaṃ avoca. |
'The Blessed One said this' (bhagavā etadavoca) means: the Blessed One spoke this entire Sutta which is now to be related. |
♦ ettāvatā ca yaṃ āyasmatā ānandena kamalakuvalayujjalavimalasādurasasalilāya pokkharaṇiyā sukhāvataraṇatthaṃ nimmalasilātalaracanavilāsasobhitaratanasopānaṃ vippakiṇṇamuttātalasadisavālikākiṇṇapaṇḍarabhūmibhāgaṃ titthaṃ viya suvibhattabhittivicitravedikāparikkhittassa nakkhattapathaṃ phusitukāmatāya viya, vijambhitasamussayassa pāsādavarassa sukhārohaṇatthaṃ dantamaya-saṇhamuduphalaka-kañcanalatāvinaddha- maṇigaṇappabhāsamudayujjalasobhaṃ sopānaṃ viya, suvaṇṇavalayānūpurādisaṅghaṭṭanasaddasammissitakathitahasitamadhurassaragehajanavicaritassa uḷāraissariyavibhavasobhitassa mahāgharassa sukhappavesanatthaṃ suvaṇṇarajatamaṇimuttāpavāḷādijutivissaravijjotita-suppatiṭṭhitavisāladvārabāhaṃ mahādvāraṃ viya ca atthabyañjanasampannassa buddhānaṃ desanāñāṇagambhīrabhāvasaṃsūcakassa imassa suttassa sukhāvagāhaṇatthaṃ kāladesadesakavatthuparisāpadesapaṭimaṇḍitaṃ nidānaṃ bhāsitaṃ, tassa atthavaṇṇanā samattā. |
♦ And by this much, the commentary on the meaning of the introduction—which was spoken by the venerable Ānanda, adorned with references to time, place, speaker, subject-matter, and assembly, for the easy comprehension of this Sutta which is endowed with meaning and phrasing and indicative of the profundity of the Buddhas' teaching-knowledge—like a landing-place with a white stretch of ground strewn with sand like a surface of scattered pearls, and a jeweled staircase made with the beauty of a construction of spotless stone slabs, for easy descent into a lotus pond with clear, pure, sweet-tasting water, bright with lotuses and water lilies; or like a staircase, beautiful with the radiant splendor of a collection of gems, bound with golden creepers, (made of) ivory and smooth, soft planks, for easy ascent to an excellent palace, lofty and yawning as if wishing to touch the path of the stars; or like a great doorway, with well-established, broad door-posts, illuminated by the radiating brilliance of gold, silver, gems, pearls, coral, etc., for easy entrance into a great house, splendid with magnificent sovereignty and wealth, frequented by household members whose talk, laughter, and sweet voices mingle with the sounds of golden bracelets, anklets, and other ornaments—is completed. |
♦ suttanikkhepavaṇṇanā (MN 11) |
♦ Commentary on the Classification of Suttas (MN 1–10) |
♦ idāni “sabbadhammamūlapariyāyaṃ vo”tiādinā nayena bhagavatā nikkhittassa suttassa vaṇṇanāya okāso anuppatto. |
♦ Now the occasion has arrived for the commentary on the Sutta set forth by the Blessed One in the manner beginning with "The root-sequence of all dhammas for you..." |
sā panesā suttavaṇṇanā yasmā suttanikkhepaṃ vicāretvā vuccamānā pākaṭā hoti, tasmā suttanikkhepaṃ tāva vicārayissāma. |
But since that Sutta commentary becomes clear when explained after examining the classification of Suttas, we shall therefore first examine the classification of Suttas. |
cattāro hi suttanikkhepā attajjhāsayo parajjhāsayo pucchāvasiko aṭṭhuppattikoti. |
For there are four classifications of Suttas: (those based on) one's own inclination, another's inclination, a question, and an incident. |
♦ tattha yāni suttāni bhagavā parehi anajjhiṭṭho kevalaṃ attano ajjhāsayeneva kathesi. |
♦ Therein, those Suttas which the Blessed One spoke solely from his own inclination, unrequested by others. |
seyyathidaṃ, ākaṅkheyyasuttaṃ, vatthasuttaṃ, mahāsatipaṭṭhānasuttaṃ, mahāsaḷāyatanavibhaṅgasuttaṃ, ariyavaṃsasuttaṃ, sammappadhānasuttantahārako, iddhipādaindriyabalabojjhaṅgamaggaṅgasuttantahārakoti evamādīni. |
For example: the Ākaṅkheyya Sutta, the Vattha Sutta, the Mahāsatipaṭṭhāna Sutta, the Mahāsaḷāyatanavibhaṅga Sutta, the Ariyavaṃsa Sutta, the collection of Suttas on Right Exertion, the collection of Suttas on Bases of Power, Faculties, Powers, Enlightenment Factors, and Path Factors, and so on. |
tesaṃ attajjhāsayo nikkhepo. |
For these, the classification is (based on) one's own inclination. |
♦ yāni pana “paripakkā kho rāhulassa vimuttiparipācanīyā dhammā, yaṃnūnāhaṃ rāhulaṃ uttari āsavānaṃ khaye vineyyan”ti (saṃ. |
♦ But those (Suttas) which were spoken based on another's inclination, after observing their disposition, inclination, resolve, and capacity for understanding, such as, "Rāhula's faculties for ripening towards release are mature; what if I were to instruct Rāhula further in the destruction of the taints?" (S.N. 4.121). |
ni. 4.121) evaṃ paresaṃ ajjhāsayaṃ khantiṃ manaṃ abhinīhāraṃ bujjhanabhāvañca avekkhitvā parajjhāsayavasena kathitāni. |
Having thus considered others' inclination, patience, mind, aspiration, and state of understanding, spoken according to others' inclination. |
seyyathidaṃ, cūḷarāhulovādasuttaṃ, mahārāhulovādasuttaṃ, dhammacakkappavattanaṃ, dhātuvibhaṅgasuttanti evamādīni. |
For example: the Cūḷarāhulovāda Sutta, the Mahārāhulovāda Sutta, the Dhammacakkappavattana Sutta, the Dhātuvibhaṅga Sutta, and so on. |
tesaṃ parajjhāsayo nikkhepo. |
For these, the classification is (based on) another's inclination. |
♦ bhagavantaṃ pana upasaṅkamitvā catasso parisā cattāro vaṇṇā nāgā supaṇṇā gandhabbā asurā yakkhā mahārājāno tāvatiṃsādayo devā mahābrahmāti evamādayo “bojjhaṅgā bojjhaṅgā”ti, bhante, vuccanti. |
♦ Then, having approached the Blessed One, the four assemblies, the four castes, nāgas, supaṇṇas, gandhabbas, asuras, yakkhas, great kings, Tāvatiṃsa devas and others, Great Brahmās and so on, ask questions in the manner of, "Venerable sir, 'enlightenment factors, enlightenment factors' are spoken of." |
“nīvaraṇā nīvaraṇā”ti, bhante, vuccanti. |
"Venerable sir, 'hindrances, hindrances' are spoken of." |
ime nu kho, bhante, pañcupādānakkhandhā. |
"Are these, venerable sir, the five aggregates subject to clinging?" |
“kiṃ sūdha vittaṃ purisassa seṭṭhan”tiādinā (su. |
"What here is a person's best wealth?" (Sn. 183) and so on. |
ni. 183) nayena pañhaṃ pucchanti. |
In this way, they ask questions. |
evaṃ puṭṭhena bhagavatā yāni kathitāni bojjhaṅgasaṃyuttādīni. |
Those (Suttas) spoken by the Blessed One when thus asked, such as the Bojjhaṅga Saṃyutta and others. |
yāni vā panaññānipi devatāsaṃyutta-mārasaṃyutta-brahmasaṃyutta-sakkapañha-cūḷavedalla-mahāvedalla-sāmaññaphala- āḷavaka-sūciloma-kharalomasuttādīni, tesaṃ pucchāvasiko nikkhepo. |
Or also other (Suttas) such as the Devatā Saṃyutta, Māra Saṃyutta, Brahma Saṃyutta, Sakkapañha Sutta, Cūḷavedalla Sutta, Mahāvedalla Sutta, Sāmaññaphala Sutta, Āḷavaka Sutta, Sūciloma Sutta, Kharaloma Sutta, and so on; for these, the classification is (based on) a question. |
♦ yāni panetāni uppannaṃ kāraṇaṃ paṭicca kathitāni. |
♦ And those (Suttas) which were spoken in dependence on an arisen cause (incident). |
seyyathidaṃ, dhammadāyādaṃ cūḷasīhanādaṃ candūpamaṃ puttamaṃsūpamaṃ dārukkhandhūpamaṃ aggikkhandhūpamaṃ pheṇapiṇḍūpamaṃ pāricchattakūpamanti evamādīni. |
For example: the Dhammadāyāda Sutta, Cūḷasīhanāda Sutta, Candūpama Sutta, Puttamaṃsūpama Sutta, Dārukkhandhūpama Sutta, Aggikkhandhūpama Sutta, Pheṇapiṇḍūpama Sutta, Pāricchattakūpama Sutta, and so on. |
tesaṃ aṭṭhuppattiko nikkhepo. |
For these, the classification is (based on) an incident. |
♦ evamimesu catūsu nikkhepesu imassa suttassa aṭṭhuppattiko nikkhepo. |
♦ Among these four classifications, the classification of this Sutta is (based on) an incident. |
aṭṭhuppattiyañhi idaṃ bhagavatā nikkhittaṃ. |
For this was set forth by the Blessed One due to an incident. |
katarāya aṭṭhuppattiyā? |
Due to what incident? |
pariyattiṃ nissāya uppanne māne. |
Due to conceit that arose based on scriptural learning. |
pañcasatā kira brāhmaṇā tiṇṇaṃ vedānaṃ pāragū aparabhāge bhagavato dhammadesanaṃ sutvā kāmesu ādīnavaṃ nekkhamme ca ānisaṃsaṃ sampassamānā bhagavato santike pabbajitvā nacirasseva sabbaṃ buddhavacanaṃ uggaṇhitvā pariyattiṃ nissāya mānaṃ uppādesuṃ “yaṃ yaṃ bhagavā katheti, taṃ taṃ mayaṃ khippameva jānāma, bhagavā hi tīṇi liṅgāni cattāri padāni satta vibhattiyo muñcitvā na kiñci katheti, evaṃ kathite ca amhākaṃ gaṇṭhipadaṃ nāma natthī”ti. |
It is said that five hundred brahmins, masters of the three Vedas, later having heard the Blessed One's Dhamma teaching, seeing the danger in sensual pleasures and the benefit in renunciation, went forth in the presence of the Blessed One and before long, having learned the entire Buddha's word, developed conceit based on their scriptural learning, (thinking:) "Whatever the Blessed One says, that we quickly understand; for the Blessed One says nothing apart from the three genders, four nominal stems, and seven case endings, and when it is spoken thus, there is no difficult term for us." |
te bhagavati agāravā hutvā tato paṭṭhāya bhagavato upaṭṭhānampi dhammassavanampi abhiṇhaṃ na gacchanti. |
They, becoming disrespectful towards the Blessed One, from then on did not regularly attend upon the Blessed One nor listen to the Dhamma. |
bhagavā tesaṃ taṃ cittacāraṃ ñatvā “abhabbā ime imaṃ mānakhilaṃ anupahacca maggaṃ vā phalaṃ vā sacchikātun”ti tesaṃ sutapariyattiṃ nissāya uppannaṃ mānaṃ aṭṭhuppattiṃ katvā desanākusalo bhagavā mānabhañjanatthaṃ sabbadhammamūlapariyāyanti desanaṃ ārabhi. |
The Blessed One, knowing their state of mind, (thought:) "These are incapable of realizing the path or fruit without destroying this barrenness of conceit." Making their conceit, which had arisen based on their scriptural learning, the incident (for a teaching), the Blessed One, skilled in teaching, began the discourse called "The Root Sequence of All Dhammas" for the purpose of crushing their conceit. |
♦ tattha sabbadhammamūlapariyāyanti sabbesaṃ dhammānaṃ mūlapariyāyaṃ. |
♦ Therein, 'sabbadhammamūlapariyāyaṃ' means 'the root sequence of all dhammas'. |
sabbesanti anavasesānaṃ. |
'Sabbesaṃ' (of all) means 'of the remainderless'. |
anavasesavācako hi ayaṃ sabba-saddo. |
For this word 'sabba' (all) is indicative of remainderlessness. |
so yena yena sambandhaṃ gacchati, tassa tassa anavasesataṃ dīpeti. |
Whatever it is connected with, of that it shows the remainderlessness. |
yathā, “sabbaṃ rūpaṃ aniccaṃ sabbā vedanā aniccā sabbasakkāyapariyāpannesu dhammesū”ti. |
For example, "All form is impermanent, all feeling is impermanent, in all dhammas included in self-identity." |
dhamma-saddo panāyaṃ pariyatti-sacca-samādhi-paññā-pakati-sabhāvasuññatā-puññāpatti-ñeyyādīsu dissati. |
This word 'dhamma', however, is seen in (the senses of) scripture, truth, concentration, wisdom, nature, own-nature, emptiness, merit, offence, the knowable, etc. |
“idha bhikkhu dhammaṃ pariyāpuṇāti suttaṃ geyyan”tiādīsu (a. |
For in "Here a bhikkhu learns the Dhamma: Sutta, Geyya..." (A.N. 5.73) and similar instances, |
ni. 5.73) hi dhammasaddo pariyattiyaṃ vattati. |
the word 'dhamma' occurs in the sense of 'scripture'. |
“diṭṭhadhammo viditadhammo”tiādīsu (dī. |
In "one who has seen the Dhamma, known the Dhamma" (D.N. 1.299) and similar instances, |
ni. 1.299) saccesu. |
(it occurs) in the sense of 'truths'. |
“evaṃ dhammā te bhagavanto”tiādīsu samādhimhi. |
In "Thus are the natures (dhammā) of those Blessed Ones" and similar instances, (it occurs) in the sense of 'concentration' (or 'qualities'). |
♦ “yassete caturo dhammā, vānarinda yathā tava. |
♦ “He who has these four qualities (dhammā), O monkey king, like you: |
♦ saccaṃ dhammo dhiti cāgo, diṭṭhaṃ so ativattatī”ti. |
♦ Truth, righteousness (dhammo), fortitude, and generosity, he overcomes the visible.” |
— |
— |
♦ ādīsu (jā. |
♦ and similar instances (Jātaka 1.1.57), |
1.1.57) paññāya. |
(it occurs) in the sense of 'wisdom'. |
♦ “jātidhammā jarādhammā, atho maraṇadhammino”tiādīsu pakatiyaṃ. |
♦ In "subject to birth (jātidhammā), subject to old age (jarādhammā), and also subject to death (maraṇadhammino)" and similar instances, (it occurs) in the sense of 'nature'. |
“kusalā dhammā”tiādīsu (dha. |
In "wholesome states (kusalā dhammā)" (Dhs. 1st Mātika) and similar instances, |
sa. 1ṭikamātikā) sabhāve. |
(it occurs) in the sense of 'own-nature' or 'state'. |
“tasmiṃ kho pana samaye dhammā hontī”tiādīsu (dha. |
In "At that time, however, there are (mental) states (dhammā)" (Dhs. 121) and similar instances, |
sa. 121) suññatāyaṃ. |
(it occurs) in the sense of 'emptiness' (i.e., phenomena devoid of self). |
“dhammo suciṇṇo sukhamāvahātī”tiādīsu (jā. |
In "Dhamma well-practiced brings happiness" (Jātaka 1.10.102) and similar instances, |
1.10.102) puññe. |
(it occurs) in the sense of 'merit'. |
“dve aniyatā dhammā”tiādīsu (pārā. |
In "two undetermined cases (dhammā)" (Parājika 443) and similar instances, |
443) āpattiyaṃ. |
(it occurs) in the sense of 'offence'. |
“sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṃ āgacchantī”tiādīsu ñeyye. |
In "All dhammas in all their aspects come into the range of the Buddha, the Blessed One's knowledge" and similar instances, (it occurs) in the sense of 'the knowable'. |
idha panāyaṃ sabhāve vattati. |
Here, however, it occurs in the sense of 'own-nature' or 'state'. |
tatrāyaṃ vacanattho — attano lakkhaṇaṃ dhārentīti dhammā. |
Therein, this is the meaning of the word: 'dhammas' are so called because they bear (dhārenti) their own characteristic (lakkhaṇaṃ). |
mūla-saddo vitthārito eva. |
The word 'mūla' (root) has already been explained in detail. |
idha panāyaṃ asādhāraṇahetumhi daṭṭhabbo. |
Here, however, it should be understood in the sense of 'principal cause'. |
♦ pariyāyasaddo “madhupiṇḍikapariyāyoti naṃ dhārehī”tiādīsu (ma. |
♦ The word 'pariyāya' (sequence, way, discourse), in "Remember it as the Madhupiṇḍika Pariyāya (Discourse of the Honey-ball)" (M.N. 1.205) and similar instances, |
ni. 1.205) desanāyaṃ vattati. |
occurs in the sense of 'discourse'. |
“atthi khvesa brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya akiriyavādo samaṇo gotamo”tiādīsu (pārā. |
In "There is indeed, brahmin, a way (pariyāyo), by which way one speaking rightly might say of me: 'The ascetic Gotama is a non-doer'" (Parājika 3) and similar instances, |
3) kāraṇe. |
(it occurs) in the sense of 'reason' or 'way'. |
“kassa nu kho, ānanda, ajja pariyāyo bhikkhuniyo ovaditun”tiādīsu (ma. |
In "Whose turn (pariyāyo) is it today, Ānanda, to exhort the bhikkhunīs?" (M.N. 3.398) and similar instances, |
ni. 3.398) vāre. |
(it occurs) in the sense of 'turn'. |
idha pana kāraṇepi desanāyampi vattati. |
Here, however, it occurs in the sense of 'reason' and also 'discourse'. |
tasmā “sabbadhammamūlapariyāyan”ti ettha sabbesaṃ dhammānaṃ asādhāraṇahetusaññitaṃ kāraṇanti vā sabbesaṃ dhammānaṃ kāraṇadesananti vā evaṃ attho daṭṭhabbo. |
Therefore, in "sabbadhammamūlapariyāyaṃ," the meaning should be understood either as "the reason designated as the principal cause of all dhammas" or "the discourse on the cause of all dhammas." |
neyyatthattā cassa suttassa, na catubhūmakāpi sabhāvadhammā sabbadhammāti veditabbā. |
And because this Sutta has a meaning to be inferred, not even all own-nature dhammas of the four planes should be understood as 'all dhammas'. |
sakkāyapariyāpannā pana tebhūmakā dhammāva anavasesato veditabbā, ayamettha adhippāyoti. |
Rather, only the dhammas of the three planes included in self-identity should be understood without remainder; this is the intention here. |
♦ voti ayaṃ vo-saddo paccattaupayogakaraṇasampadānasāmivacanapadapūraṇesu dissati. |
♦ 'Vo' (you, to you, your) - this word 'vo' is seen in the senses of nominative (second person plural), accusative/instrumental, dative, genitive, and as a mere expletive. |
“kacci pana vo, anuruddhā, samaggā sammodamānā”tiādīsu (ma. |
For in "Are you, Anuruddhas, living in concord, harmoniously?" (M.N. 1.326) and similar instances, |
ni. 1.326) hi paccatte dissati. |
it is seen in the nominative. |
“gacchatha, bhikkhave, paṇāmemi vo”tiādīsu (ma. |
In "Go, bhikkhus, I dismiss you (vo)" (M.N. 2.157) and similar instances, |
ni. 2.157) upayoge. |
(it is seen) in the accusative (of usage). |
“na vo mama santike vatthabban”tiādīsu (ma. |
In "You (vo) should not live near me" (M.N. 2.157) and similar instances, (some interpret it as instrumental 'by you' but context here seems dative/locative 'for you' or 'with you') |
ni. 2.157) karaṇe. |
(it is seen) in the instrumental. (Or related to 'vatthabbaṃ' - not by you but for you, it is not to be dwelt). |
“vanapatthapariyāyaṃ vo, bhikkhave, desessāmī”tiādīsu (ma. |
In "I will teach you (vo), O bhikkhus, the discourse on the forest wilds" (M.N. 1.190) and similar instances, |
ni. 1.190) sampadāne. |
(it is seen) in the dative. |
“sabbesaṃ vo, sāriputta, subhāsitan”tiādīsu (ma. |
In "Well spoken, Sāriputta, by all of you (vo)" (M.N. 1.345) and similar instances, |
ni. 1.345) sāmivacane. |
(it is seen) in the genitive. |
“ye hi vo ariyā parisuddhakāyakammantā”tiādīsu (ma. |
In "Those of you (vo) who are noble, with purified bodily actions" (M.N. 1.35) and similar instances, |
ni. 1.35) padapūraṇamatte. |
(it is seen) as a mere expletive. |
idha panāyaṃ sampadāne daṭṭhabbo. |
Here, however, it should be understood in the dative ('for you'). |
♦ bhikkhaveti patissavena abhimukhībhūtānaṃ punālapanaṃ. |
♦ 'Bhikkhavo' (O bhikkhus) is a re-addressing of those who have faced (him) in response. |
desessāmīti desanāpaṭijānanaṃ. |
'Desessāmi' (I will teach) is the promise to teach. |
idaṃ vuttaṃ hoti, bhikkhave, sabbadhammānaṃ mūlakāraṇaṃ tumhākaṃ desessāmi, dutiyena nayena kāraṇadesanaṃ tumhākaṃ desessāmīti. |
This is what is said: O bhikkhus, I will teach you the root cause of all dhammas; or, by the second method, I will teach you the discourse on the cause. |
taṃ suṇāthāti tamatthaṃ taṃ kāraṇaṃ taṃ desanaṃ mayā vuccamānaṃ suṇātha. |
'Listen to that' (taṃ suṇātha) means: listen to that meaning, that cause, that teaching being spoken by me. |
sādhukaṃ manasi karothāti ettha pana sādhukaṃ sādhūti ekatthametaṃ. |
'Attend carefully' (sādhukaṃ manasi karotha) – here 'sādhukaṃ' and 'sādhu' have the same meaning. |
ayañca sādhu saddo āyācanasampaṭicchanasampahaṃsanasundaradaḷhīkammādīsu dissati. |
And this word 'sādhu' is seen in (the senses of) request, acceptance, approval, good, strengthening, etc. |
“sādhu me bhante bhagavā, saṃkhittena dhammaṃ desetū”tiādīsu (saṃ. |
For in "Good, venerable sir, may the Blessed One teach me the Dhamma in brief" (S.N. 4.95) and similar instances, |
ni. 4.95) hi āyācane dissati. |
it is seen in the sense of 'request'. |
“sādhu, bhanteti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā”tiādīsu (ma. |
In "“Good, venerable sir,” that bhikkhu, having delighted in and approved of the Blessed One’s speech..." (M.N. 3.86) and similar instances, |
ni. 3.86) sampaṭicchane. |
(it is seen) in the sense of 'acceptance'. |
“sādhu, sādhu sāriputtā”tiādīsu (dī. |
In "Good, good, Sāriputta!" (D.N. 3.349) and similar instances, |
ni. 3.349) sampahaṃsane. |
(it is seen) in the sense of 'approval'. |
♦ “sādhu dhammarucī rājā, sādhu paññāṇavā naro. |
♦ “Good is a king who delights in Dhamma, good is a person of wisdom. |
♦ sādhu mittānamaddubbho, pāpassākaraṇaṃ sukhan”ti. |
♦ Good is non-betrayal of friends, the non-doing of evil is happiness.” |
♦ ādīsu (jā. |
♦ and similar instances (Jātaka 2.18.101), |
2.18.101) sundare. |
(it is seen) in the sense of 'good'. |
“tena hi, brāhmaṇa, sādhukaṃ suṇāhī”tiādīsu (a. |
In "Well then, brahmin, listen carefully (sādhukaṃ)" (A.N. 5.192) and similar instances, |
ni. 5.192) sādhukasaddoyeva daḷhīkamme, āṇattiyantipi vuccati. |
the word 'sādhukaṃ' itself is in the sense of 'strengthening' (i.e., making firm one's attention), and it is also said to be (in the sense of) 'command'. |
idhāpi ayaṃ ettheva daḷhīkamme ca āṇattiyañca attho veditabbo. |
Here too, this meaning of 'strengthening' and 'command' should be understood. |
sundaratthepi vattati. |
It also occurs in the sense of 'good'. |
daḷhīkaraṇatthena hi daḷhamimaṃ dhammaṃ suṇātha suggahitaṃ gaṇhantā. |
For by the meaning 'strengthening': "Listen to this Dhamma firmly, grasping it well." |
āṇattiatthena mama āṇattiyā suṇātha. |
By the meaning 'command': "Listen by my command." |
sundaratthena sundaramimaṃ bhaddakaṃ dhammaṃ suṇāthāti evaṃ dīpitaṃ hoti. |
By the meaning 'good': "Listen to this good, excellent Dhamma" – thus it is shown. |
♦ manasi karothāti āvajjetha, samannāharathāti attho, avikkhittacittā hutvā nisāmetha citte karothāti adhippāyo. |
♦ 'Manasi karotha' (attend, bear in mind) means 'direct your mind towards', 'concentrate'; the intention is 'having become undistracted in mind, pay heed, place it in your mind'. |
idānettha taṃ suṇāthāti sotindriyavikkhepavāraṇametaṃ. |
Now here, 'taṃ suṇātha' (listen to that) is the prevention of distraction of the ear-faculty. |
sādhukaṃ manasi karothāti manasikāre daḷhīkammaniyojanena manindriyavikkhepavāraṇaṃ. |
'Sādhukaṃ manasi karotha' (attend carefully) is the prevention of distraction of the mind-faculty by enjoining strengthening in attention. |
purimañcettha byañjanavipallāsaggāhavāraṇaṃ, pacchimaṃ atthavipallāsaggāhavāraṇaṃ. |
And the former here is the prevention of grasping the phrasing erroneously, the latter is the prevention of grasping the meaning erroneously. |
purimena ca dhammassavane niyojeti, pacchimena sutānaṃ dhammānaṃ dhāraṇūpaparikkhādīsu. |
And by the former, he enjoins the hearing of the Dhamma; by the latter, the retention, examination, etc., of the dhammas heard. |
purimena ca sabyañjano ayaṃ dhammo, tasmā savanīyoti dīpeti. |
And by the former, he shows: "This Dhamma has phrasing, therefore it should be heard." |
pacchimena sāttho, tasmā manasi kātabboti. |
By the latter: "It has meaning, therefore it should be borne in mind." |
sādhukapadaṃ vā ubhayapadehi yojetvā yasmā ayaṃ dhammo dhammagambhīro desanāgambhīro ca, tasmā suṇātha sādhukaṃ, yasmā atthagambhīro paṭivedhagambhīro ca, tasmā sādhukaṃ manasi karothāti evaṃ yojanā veditabbā. |
Or, connecting the word 'sādhukaṃ' (carefully/well) with both phrases: "Because this Dhamma is profound in its teaching and profound in its exposition, therefore listen carefully; because it is profound in meaning and profound in penetration, therefore attend carefully" – thus the connection should be understood. |
♦ bhāsissāmīti desessāmi. |
♦ 'Bhāsissāmi' (I will speak) means 'I will teach'. |
“taṃ suṇāthā”ti ettha paṭiññātaṃ desanaṃ na saṃkhittatova desessāmi, apica kho vitthāratopi naṃ bhāsissāmīti vuttaṃ hoti, saṅkhepavitthāravācakāni hi etāni padāni. |
Here, in "Listen to that," it means: "I will not teach the promised teaching only briefly, but indeed I will also speak it in detail"; for these words are indicative of brevity and detail. |
yathāha vaṅgīsatthero — |
As the Elder Vaṅgīsa said: |
♦ “saṃkhittenapi deseti, vitthārenapi bhāsati. |
♦ “He teaches in brief, and also speaks in detail. |
♦ sāḷikāyiva nigghoso, paṭibhānaṃ udīrayī”ti. |
♦ Like the sound of a mynah bird, he utters his inspired speech.” |
(saṃ. ni. |
(S.N. 1.214). |
1.214). |
|
♦ evaṃ vutte ussāhajātā hutvā evaṃ bhanteti kho te bhikkhū bhagavato paccassosuṃ satthu vacanaṃ sampaṭicchiṃsu, paṭiggahesunti vuttaṃ hoti. |
♦ When this was said, having become zealous, "Even so, venerable sir," those bhikkhus replied to the Blessed One, accepted the Teacher's word, received it, is what is said. |
atha nesaṃ bhagavā etadavoca etaṃ idāni vattabbaṃ idha bhikkhavotiādikaṃ sakalaṃ suttaṃ avoca. |
Then the Blessed One said this to them, he spoke this entire Sutta which is now to be related, beginning "Here, O bhikkhus..." |
tattha idhāti desāpadese nipāto. |
Therein, 'idha' (here) is a particle indicating place. |
svāyaṃ katthaci lokaṃ upādāya vuccati. |
It is sometimes spoken referring to the world. |
yathāha — “idha tathāgato loke uppajjatī”ti (dī. |
As it is said: "Here a Tathāgata arises in the world" (D.N. 1.190). |
ni. 1.190). katthaci sāsanaṃ. |
Sometimes (referring to) the Dispensation. |
yathāha — “idheva, bhikkhave, samaṇo, idha dutiyo samaṇo”ti (a. |
As it is said: "Here only, O bhikkhus, is a recluse; here a second recluse..." (A.N. 4.241). |
ni. 4.241). katthaci okāsaṃ. |
Sometimes (referring to) an opportunity/place. |
yathāha — |
As it is said: |
♦ “idheva tiṭṭhamānassa, devabhūtassa me sato. |
♦ “While I was standing right here, existing as a deva, |
♦ punarāyu ca me laddho, evaṃ jānāhi mārisā”ti. |
♦ My lifespan was regained; know this, dear sirs.” |
(dī. ni. |
(D.N. 2.369). |
2.369). |
|
♦ katthaci padapūraṇamattameva. |
♦ Sometimes merely as an expletive. |
yathāha “idhāhaṃ — bhikkhave, bhuttāvī assaṃ pavārito”ti (ma. |
As it is said: "Here — O bhikkhus — I have eaten and am satisfied" (M.N. 1.30). |
ni. 1.30). idha pana lokaṃ upādāya vuttoti veditabbo. |
Here, however, it should be understood as spoken referring to the world (i.e., this world of sentient beings). |
♦ 2. bhikkhaveti yathāpaṭiññātaṃ desanaṃ desetuṃ puna bhikkhū ālapati. |
♦ 2. 'Bhikkhavo' (O bhikkhus) – he again accosts the bhikkhus to teach the teaching as promised. |
ubhayenāpi, bhikkhave, imasmiṃ loketi vuttaṃ hoti. |
It means: "In both ways, O bhikkhus, in this world." (referring to addressing them and the 'idha'). |
assutavā puthujjanoti ettha pana āgamādhigamābhāvā ñeyyo assutavā iti. |
'Assutavā puthujjano' (an uninstructed ordinary person) – here, 'assutavā' (uninstructed) should be understood as due to the absence of textual learning and realization. |
yassa hi khandhadhātuāyatanasaccapaccayākārasatipaṭṭhānādīsu uggahaparipucchāvinicchayarahitattā maññanāpaṭisedhako neva āgamo, paṭipattiyā adhigantabbassa anadhigatattā neva adhigamo atthi. |
For one who, due to being without learning, inquiry, and decision concerning the aggregates, elements, sense bases, truths, dependent origination, foundations of mindfulness, etc., has neither textual learning that refutes wrong views, nor realization, because what is to be realized by practice has not been realized. |
so āgamādhigamābhāvā ñeyyo assutavā iti. |
Such a one, due to the absence of textual learning and realization, should be understood as 'uninstructed'. |
svāyaṃ — |
Such a one is — |
♦ puthūnaṃ jananādīhi, kāraṇehi puthujjano. |
♦ From begetting many (kilesas, etc.), and other reasons, an ordinary person (puthujjana). |
♦ puthujjanantogadhattā, puthuvāyaṃ jano iti. |
♦ Included among ordinary people, this person is separate (from nobles). |
♦ so hi puthūnaṃ nānappakārānaṃ kilesādīnaṃ jananādīhi kāraṇehi puthujjano. |
♦ For he is an ordinary person (puthujjana) for reasons such as begetting many various kinds of defilements (kilesas), etc. |
yathāha — puthu kilese janentīti puthujjanā, puthu avihatasakkāyadiṭṭhikāti puthujjanā, puthu satthārānaṃ mukhamullokikāti puthujjanā, puthu sabbagatīhi avuṭṭhitāti puthujjanā, puthu nānābhisaṅkhāre abhisaṅkharontīti puthujjanā, puthu nānāoghehi vuyhantīti puthujjanā, puthu nānāsantāpehi santappantīti puthujjanā, puthu nānāpariḷāhehi paridayhantīti puthujjanā, puthu pañcasu kāmaguṇesu rattā giddhā gadhitā mucchitā ajjhosannā laggā lagitā palibuddhāti puthujjanā, puthu pañcahi nīvaraṇehi āvuṭā nivutā ovutā pihitā paṭicchannā paṭikujjitāti puthujjanāti (mahāni. |
As it is said: Those who generate many defilements are ordinary people; those with many unabandoned personality-views are ordinary people; those who look up to the faces of many teachers are ordinary people; those not risen from all destinies are ordinary people; those who concoct many various formations are ordinary people; those swept away by many various floods are ordinary people; those tormented by many various fevers are ordinary people; those consumed by many various blazes are ordinary people; those infatuated, greedy, addicted, besotted, attached, clinging, stuck, and ensnared by the five cords of sensual pleasure are ordinary people; those veiled, shrouded, covered, concealed, hidden, and enveloped by the five hindrances are ordinary people (Mahāniddesa 51). |
51). puthūnaṃ vā gaṇanapathamatītānaṃ ariyadhammaparammukhānaṃ nīcadhammasamācārānaṃ janānaṃ antogadhattāpi puthujjanā. |
Or, they are ordinary people also because they are included among the many people who have passed beyond the count (of nobles), who are turned away from the noble Dhamma, and who practice low conduct. |
puthu vā ayaṃ, visuṃyeva saṅkhaṃ gato, visaṃsaṭṭho sīlasutādiguṇayuttehi ariyehi janotipi puthujjano. |
Or this person is 'puthu' (separate), gone quite apart, unassociated with noble people endowed with virtues such as morality, learning, etc.; hence an ordinary person. |
evametehi “assutavā puthujjano”ti dvīhipi padehi yete — |
Thus, by these two terms "uninstructed ordinary person," of those who — |
♦ duve puthujjanā vuttā, buddhenādiccabandhunā. |
♦ Two ordinary persons are spoken of by the Buddha, kinsman of the sun: |
♦ andho puthujjano eko, kalyāṇeko puthujjanoti. |
♦ One is the blind ordinary person, one is the good ordinary person. |
-- |
-- |
♦ dve puthujjanā vuttā. |
♦ Two ordinary persons are spoken of. |
tesu andhaputhujjano vutto hotīti veditabbo. |
Among them, the blind ordinary person is meant here, it should be understood. |
ariyānaṃ adassāvītiādīsu ariyāti ārakattā kilesehi, anaye nairiyanato, aye iriyanato, sadevakena ca lokena araṇīyato buddhā ca paccekabuddhā ca buddhasāvakā ca vuccanti, buddhā eva vā idha ariyā. |
In "one who does not see the nobles" (ariyānaṃ adassāvī) and so on, 'ariya' (noble) refers to Buddhas, Paccekabuddhas, and Buddha's disciples because they are far (āraka) from defilements, because they do not go (na iriyanato) by a wrong path (anaye), because they go (iriyanato) by the right path (aye), and because they are to be approached (araṇīyato) by the world with its devas. Or here, 'ariyā' refers only to Buddhas. |
yathāha “sadevake, bhikkhave, loke . |
As it is said: "In the world with its devas, O bhikkhus... |
.. pe . |
.. (etc.) ... |
.. tathāgato ariyoti vuccatī”ti (saṃ. |
.. the Tathāgata is called 'Ariya' (Noble)" (S.N. 5.1098). |
ni. 5.1098). sappurisāti ettha pana paccekabuddhā tathāgatasāvakā ca “sappurisā”ti veditabbā. |
Here, in 'sappurisā' (true/good persons), Paccekabuddhas and the Tathāgata's disciples should be understood as "sappurisā." |
te hi lokuttaraguṇayogena sobhanā purisāti sappurisā. |
For they are 'good persons' (sappurisā) because they are 'excellent persons' (sobhanā purisā) through their connection with supramundane qualities. |
sabbeva vā ete dvedhāpi vuttā. |
Or all of these are spoken of in both ways. |
buddhāpi hi ariyā ca sappurisā ca, paccekabuddhā buddhasāvakāpi. |
For Buddhas are both 'ariyā' and 'sappurisā'; so too are Paccekabuddhas and Buddha's disciples. |
yathāha — |
As it is said: |
♦ “yo ve kataññū katavedi dhīro, |
♦ “He who is grateful, mindful of what has been done, wise, |
♦ kalyāṇamitto daḷhabhatti ca hoti. |
♦ A good friend, and of firm devotion, |
♦ dukhitassa sakkacca karoti kiccaṃ, |
♦ Who diligently does what should be done for one in distress, |
♦ tathāvidhaṃ sappurisaṃ vadantī”ti. |
♦ Such a one they call a true person.” |
(jā. 2.17.78). |
(Jātaka 2.17.78). |
♦ kalyāṇamitto daḷhabhatti ca hotīti ettāvatā hi buddhasāvako vutto, kataññutādīhi paccekabuddhā buddhāti. |
♦ By "a good friend and of firm devotion," a Buddha's disciple is indicated; by "gratefulness" etc., Paccekabuddhas and Buddhas (are indicated). |
idāni yo tesaṃ ariyānaṃ adassanasīlo, na ca dassane sādhukārī, so ariyānaṃ adassāvīti veditabbo. |
Now, one who has the characteristic of not seeing those nobles, and who does not strive well in seeing, such a one should be understood as "one who does not see the nobles." |
so ca cakkhunā adassāvī ñāṇena adassāvīti duvidho, tesu ñāṇena adassāvī idha adhippeto. |
And this is twofold: not seeing with the eye, and not seeing with knowledge. Among these, not seeing with knowledge is intended here. |
maṃsacakkhunā hi dibbacakkhunā vā ariyā diṭṭhāpi adiṭṭhāva honti. |
For even if nobles are seen with the physical eye or the divine eye, they are as if unseen. |
tesaṃ cakkhūnaṃ vaṇṇamattaggahaṇato, na ariyabhāvagocarato. |
Because those eyes grasp only the mere appearance, not the sphere of nobility. |
soṇasiṅgālādayopi ca cakkhunā ariye passanti. |
Dogs, jackals, and others also see nobles with the eye. |
na ca te ariyānaṃ dassāvino. |
But they are not seers of the nobles. |
♦ tatridaṃ vatthu — cittalapabbatavāsino kira khīṇāsavattherassa upaṭṭhāko vuḍḍhapabbajito ekadivasaṃ therena saddhiṃ piṇḍāya caritvā therassa pattacīvaraṃ gahetvā piṭṭhito āgacchanto theraṃ pucchi “ariyā nāma, bhante, kīdisā”ti. |
♦ Here is a story: An elderly renunciant, an attendant of an Arahant Thera dwelling on Cittalapabbata, one day, after going on alms-round with the Thera and taking the Thera's bowl and robe, while coming behind, asked the Thera, "Venerable sir, what are nobles like?" |
thero āha “idhekacco mahallako ariyānaṃ pattacīvaraṃ gahetvā vattapaṭipattiṃ katvā sahacarantopi neva ariye jānāti, evaṃ dujjānā, āvuso, ariyā”ti. |
The Thera said: "Here, friend, some elderly person, even while carrying a noble one's bowl and robe, performing duties and services, and accompanying him, does not know the nobles. So difficult to know, friend, are the nobles." |
evaṃ vuttepi so neva aññāsi. |
Even when this was said, he still did not understand. |
tasmā na cakkhunā dassanaṃ dassanaṃ, ñāṇena dassanameva dassanaṃ. |
Therefore, seeing with the eye is not (true) seeing; only seeing with knowledge is (true) seeing. |
yathāha “kiṃ te, vakkali, iminā pūtikāyena diṭṭhena, yo kho, vakkali, dhammaṃ passati, so maṃ passatī”ti (saṃ. |
As it is said: "What is it to you, Vakkali, to see this foul body? He who sees the Dhamma, Vakkali, sees me" (S.N. 3.87). |
ni. 3.87). tasmā cakkhunā passantopi ñāṇena ariyehi diṭṭhaṃ aniccādilakkhaṇaṃ apassanto ariyādhigatañca dhammaṃ anadhigacchanto ariyakaradhammānaṃ ariyabhāvassa ca adiṭṭhattā “ariyānaṃ adassāvī”ti veditabbo. |
Therefore, even one who sees with the eye, but does not see with knowledge the characteristics of impermanence, etc., seen by the nobles, and does not attain the Dhamma attained by the nobles, and has not seen the noble-making dhammas and the state of nobility, should be understood as "one who does not see the nobles." |
♦ ariyadhammassa akovidoti satipaṭṭhānādibhede ariyadhamme akusalo. |
♦ 'Unskilled in the noble Dhamma' (ariyadhammassa akovido) means unskilled in the noble Dhamma in its divisions such as the foundations of mindfulness, etc. |
ariyadhamme avinītoti ettha pana — |
'Undisciplined in the noble Dhamma' (ariyadhamme avinīto) – here however — |
♦ duvidho vinayo nāma, ekamekettha pañcadhā. |
♦ Discipline (vinayo) is of two kinds; each of these is fivefold. |
♦ abhāvato tassa ayaṃ, “avinīto”ti vuccati. |
♦ Due to its absence, this one is called "undisciplined." |
♦ ayañhi saṃvaravinayo pahānavinayoti duvidho vinayo. |
♦ For this discipline is twofold: the discipline of restraint (saṃvaravinayo) and the discipline of abandoning (pahānavinayo). |
ettha ca duvidhepi vinaye ekameko vinayo pañcadhā bhijjati. |
And here, in both kinds of discipline, each discipline is divided in five ways. |
saṃvaravinayopi hi sīlasaṃvaro satisaṃvaro ñāṇasaṃvaro khantisaṃvaro vīriyasaṃvaroti pañcavidho. |
For the discipline of restraint is fivefold: restraint by virtue (sīlasaṃvaro), restraint by mindfulness (satisaṃvaro), restraint by knowledge (ñāṇasaṃvaro), restraint by patience (khantisaṃvaro), and restraint by energy (vīriyasaṃvaro). |
pahānavinayopi tadaṅgapahānaṃ vikkhambhanapahānaṃ samucchedapahānaṃ paṭippassaddhipahānaṃ nissaraṇapahānanti pañcavidho. |
The discipline of abandoning is also fivefold: abandoning by substitution of opposites (tadaṅgapahānaṃ), abandoning by suppression (vikkhambhanapahānaṃ), abandoning by cutting off (samucchedapahānaṃ), abandoning by tranquillization (paṭippassaddhipahānaṃ), and abandoning by escape (nissaraṇapahānaṃ). |
♦ tattha “iminā pātimokkhasaṃvarena upeto hoti samupeto”ti (vibha. |
♦ Therein, "He is endowed, fully endowed with this Pātimokkha restraint" (Vibhaṅga 511) |
511) ayaṃ sīlasaṃvaro. |
– this is restraint by virtue. |
“rakkhati cakkhundriyaṃ cakkhundriye saṃvaraṃ āpajjatī”ti (dī. |
"He guards the eye-faculty, undertakes restraint of the eye-faculty" (D.N. 1.213; M.N. 1.295; S.N. 4.239; A.N. 3.16) |
ni. 1.213; |
|
| ma. | |
ni. 1.295; |
|
| saṃ. | |
ni. 4.239; |
|
| a. | |
ni. 3.16) ayaṃ satisaṃvaro. |
– this is restraint by mindfulness. |
♦ “yāni sotāni lokasmiṃ, (ajitāti bhagavā) |
♦ “Whatever streams there are in the world, (said Ajita to the Blessed One) |
♦ sati tesaṃ nivāraṇaṃ. |
♦ Mindfulness is their prevention. |
♦ sotānaṃ saṃvaraṃ brūmi, |
♦ I speak of the restraint of the ears, |
♦ paññāyete pidhīyare”ti. |
♦ by wisdom they are covered.” |
(su. ni. 1041). |
(su. ni. 1041). |
♦ ayaṃ ñāṇasaṃvaro. |
♦ This is restraint by wisdom. |
“khamo hoti sītassa uṇhassā”ti (ma. ni. 1.23; |
“He is tolerant of cold and heat” (ma. ni. 1.23; |
a. ni. 4.114; |
a. ni. 4.114; |
6.58) ayaṃ khantisaṃvaro. |
6.58) this is restraint by patience. |
“uppannaṃ kāmavitakkaṃ nādhivāsetī”ti (ma. ni. 1.26; a. ni. 4.114; |
“He does not tolerate a sensual thought that has arisen” (ma. ni. 1.26; a. ni. 4.114; |
6.58) ayaṃ vīriyasaṃvaro. |
6.58) this is restraint by effort. |
sabbopi cāyaṃ saṃvaro yathāsakaṃ saṃvaritabbānaṃ vinetabbānañca kāyaduccaritādīnaṃ saṃvaraṇato “saṃvaro”, vinayanato “vinayo”ti vuccati. |
All this restraint, by its restraining of bodily misconduct and other things that should be restrained and disciplined according to their respective natures, is called “restraint” (saṃvara), and by its disciplining, it is called “discipline” (vinaya). |
evaṃ tāva saṃvaravinayo pañcadhā bhijjatīti veditabbo. |
Thus, it should be understood that restraint-discipline is divided into five kinds. |
♦ tathā yaṃ nāmarūpaparicchedādīsu vipassanāñāṇesu paṭipakkhabhāvato dīpālokeneva tamassa, tena tena vipassanāñāṇena tassa tassa anatthassa pahānaṃ. |
♦ Similarly, with regard to the insight knowledges concerning the determination of mind-and-matter (nāma-rūpa) and so on, there is the abandoning of this or that harm by this or that insight knowledge, just as darkness is dispelled by the light of a lamp due to their opposing nature. |
seyyathidaṃ, nāmarūpavavatthānena sakkāyadiṭṭhiyā, paccayapariggahena ahetuvisamahetudiṭṭhīnaṃ, tasseva aparabhāgena kaṅkhāvitaraṇena kathaṃkathībhāvassa, kalāpasammasanena “ahaṃ mamā”ti gāhassa, maggāmaggavavatthānena amagge maggasaññāya, udayadassanena ucchedadiṭṭhiyā, vayadassanena sassatadiṭṭhiyā, bhayadassanena sabhaye abhayasaññāya, ādīnavadassanena assādasaññāya, nibbidānupassanāya abhiratisaññāya, muccitukamyatāñāṇena amuccitukamyatāya, upekkhāñāṇena anupekkhāya, anulomena dhammaṭṭhitiyaṃ nibbāne ca paṭilomabhāvassa, gotrabhunā saṅkhāranimittaggāhassa pahānaṃ, etaṃ tadaṅgapahānaṃnāma. |
That is to say, by the defining of mind-and-matter, the abandoning of identity-view (sakkāyadiṭṭhi); by the grasping of conditions, the abandoning of views of causelessness and uncausedness; by the subsequent part of that (grasping of conditions), through overcoming doubt, the abandoning of the state of questioning; by the comprehension of groups, the abandoning of the grasp of "I" and "mine"; by the defining of path and not-path, the abandoning of the perception of path in what is not path; by the seeing of arising, the abandoning of annihilation-view; by the seeing of passing away, the abandoning of eternity-view; by the seeing of fear, the abandoning of the perception of fearlessness in what is fearful; by the seeing of danger, the abandoning of the perception of gratification; by the contemplation of dispassion, the abandoning of the perception of delight; by the knowledge of desire for deliverance, the abandoning of the desire not to be delivered; by the knowledge of equanimity, the abandoning of non-equanimity; by conformity, the abandoning of what is contrary to the stability of the Dhamma and Nibbāna; by the change-of-lineage knowledge, the abandoning of the grasping of the sign of formations. This is called abandoning by substitution of opposites (tadaṅgapahāna). |
♦ yaṃ pana upacārappanābhedena samādhinā pavattibhāvanivāraṇato ghaṭappahāreneva udakapiṭṭhe sevālassa tesaṃ tesaṃ nīvaraṇādidhammānaṃ pahānaṃ, etaṃ vikkhambhanapahānaṃ nāma. |
♦ But the abandoning of those various hindrances and other states by means of concentration, distinguished as access and absorption concentration, which prevents their occurrence, like the removal of moss from the surface of water by a pot, this is called abandoning by suppression (vikkhambhanapahāna). |
♦ yaṃ catunnaṃ ariyamaggānaṃ bhāvitattā taṃtaṃmaggavato attano attano santāne “diṭṭhigatānaṃ pahānāyā”tiādinā (dha. sa. 277) nayena vuttassa samudayapakkhikassa kilesagaṇassa accantaṃ appavattibhāvena pahānaṃ, idaṃ samucchedapahānaṃ nāma. |
♦ The abandoning of the host of defilements associated with arising, which are spoken of in the way "for the abandoning of views" etc. (Dhs. 277), in one's own continuity by the respective path-holder, due to the cultivation of the four noble paths, so that they do not occur at all, this is called abandoning by cutting off (samucchedapahāna). |
yaṃ pana phalakkhaṇe paṭippassaddhattaṃ kilesānaṃ, etaṃ paṭippassaddhipahānaṃ nāma. |
But the calming of defilements at the moment of fruition, this is called abandoning by tranquillization (paṭipassaddhipahāna). |
yaṃ sabbasaṅkhatanissaṭattā pahīnasabbasaṅkhataṃ nibbānaṃ etaṃ nissaraṇapahānaṃ nāma. |
That Nibbāna which is the abandoning of all conditioned things because it is the escape from all conditioned things, this is called abandoning by escape (nissaraṇapahāna). |
sabbampi cetaṃ pahānaṃ yasmā cāgaṭṭhena pahānaṃ, vinayanaṭṭhena vinayo, tasmā “pahānavinayo”ti vuccati. |
All this abandoning, because it is abandoning in the sense of relinquishment (cāga) and discipline in the sense of training (vinayana), is therefore called "abandoning-discipline" (pahānavinayo). |
taṃtaṃpahānavato vā tassa tassa vinayassa sambhavatopetaṃ “pahānavinayo”ti vuccati. |
Or, because of the existence of this or that discipline due to this or that abandoning, it is also called "abandoning-discipline". |
evaṃ pahānavinayopi pañcadhā bhijjatīti veditabbo. |
Thus, it should be understood that abandoning-discipline is also divided into five kinds. |
♦ evamayaṃ saṅkhepato duvidho, bhedato ca dasavidho vinayo bhinnasaṃvarattā pahātabbassa ca appahīnattā yasmā etassa assutavato puthujjanassa natthi, tasmā abhāvato tassa ayaṃ avinītoti vuccatīti. |
♦ Thus, this discipline, which is twofold in brief and tenfold in detail, because restraint is broken and what is to be abandoned is not abandoned, is absent in an uninstructed ordinary person. Therefore, due to its absence, such a person is called "undisciplined" (avinīta). |
esa nayo sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinītoti etthapi. |
This same principle applies in the case of one who has not seen noble persons, is not skilled in the Dhamma of noble persons, and is undisciplined in the Dhamma of noble persons. |
ninnānākaraṇañhi etaṃ atthato. |
For this is not different in meaning. |
yathāha “yeva te ariyā, teva te sappurisā. |
As it is said: "Those who are noble ones, they are noble persons. |
yeva te sappurisā, teva te ariyā. |
Those who are noble persons, they are noble ones. |
yo eva so ariyānaṃ dhammo, so eva so sappurisānaṃ dhammo. |
Whatever is the Dhamma of the noble ones, that is the Dhamma of noble persons. |
yo eva so sappurisānaṃ dhammo, so eva so ariyānaṃ dhammo. |
Whatever is the Dhamma of noble persons, that is the Dhamma of the noble ones. |
yeva te ariyavinayā, teva te sappurisavinayā. |
Whatever are the disciplines of the noble ones, they are the disciplines of noble persons. |
yeva te sappurisavinayā, teva te ariyavinayā. |
Whatever are the disciplines of noble persons, they are the disciplines of the noble ones. |
ariyeti vā sappuriseti vā, ariyadhammeti vā sappurisadhammeti vā, ariyavinayeti vā sappurisavinayeti vā esese eke ekatthe same samabhāge tajjāte taññevā”ti. |
Whether one says 'noble ones' or 'noble persons', 'noble Dhamma' or 'noble persons' Dhamma', 'noble discipline' or 'noble persons' discipline', these are one and the same in meaning, equal, of the same share, of that nature, that very thing." |
♦ “kasmā pana bhagavā sabbadhammamūlapariyāyaṃ vo, bhikkhave, desessāmī”ti vatvā taṃ adesetvāva “idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī”ti evaṃ puthujjanaṃ niddisīti? |
♦ "But why, after saying, 'Monks, I will teach you the root of all dhammas,' did the Blessed One not teach it, but instead pointed out the ordinary person, saying, 'Here, monks, an uninstructed ordinary person, who has not seen the noble ones...'"? |
puggalādhiṭṭhānāya dhammadesanāya tamatthaṃ āvikātuṃ. |
To reveal that meaning through a teaching of Dhamma based on a person. |
bhagavato hi dhammādhiṭṭhānā dhammadesanā, dhammādhiṭṭhānā puggaladesanā, puggalādhiṭṭhānā puggaladesanā, puggalādhiṭṭhānā dhammadesanāti dhammapuggalavaseneva tāva catubbidhā desanā. |
For the Blessed One's teaching is fourfold by way of Dhamma and person: teaching of Dhamma based on Dhamma, teaching of person based on Dhamma, teaching of person based on person, and teaching of Dhamma based on person. |
♦ tattha, “tisso imā, bhikkhave, vedanā. |
♦ Therein, "Monks, there are these three feelings. |
katamā tisso? |
What three? |
sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā. |
Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. |
imā kho, bhikkhave, tisso vedanā”ti (saṃ. |
These, monks, are the three feelings" (Saṃ. |
ni. 4.250) evarūpī dhammādhiṭṭhānā dhammadesanā veditabbā. |
Ni. 4.250) – such is to be understood as a teaching of Dhamma based on Dhamma. |
“cha dhātuyo ayaṃ putiso cha phassāyatano aṭṭhārasa manopavicāro caturādhiṭṭhāno”ti (ma. |
“This person has six elements, six bases of contact, eighteen mental explorations, and four foundations” (Ma. |
ni. 3.343) evarūpī dhammādhiṭṭhānā puggaladesanā. |
Ni. 3.343) – such is a teaching of person based on Dhamma. |
“tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. |
“Monks, there are these three persons existing in the world. |
katame tayo? |
What three? |
andho ekacakkhu dvicakkhu. |
The blind, the one-eyed, the two-eyed. |
katamo ca, bhikkhave, puggalo andho”ti? |
And which, monks, is the blind person?" |
(a. ni. |
(A. Ni. |
3.29) evarūpī puggalādhiṭṭhānā puggaladesanā. |
3.29) – such is a teaching of person based on person. |
“katamañca, bhikkhave, duggatibhayaṃ? |
“And what, monks, is the fear of a bad destination? |
idha, bhikkhave, ekacco iti paṭisañcikkhati, kāyaduccaritassa kho pāpako vipāko abhisamparāyaṃ . |
Here, monks, someone reflects thus: 'The result of bodily misconduct is evil in the next world... |
.. pe . |
... (etc.) ... |
.. suddhamattānaṃ pariharati. |
... he restrains himself with purity. |
idaṃ vuccati, bhikkhave, duggatibhayan”ti (a. |
This, monks, is called the fear of a bad destination'" (A. |
ni. 4.121) evarūpī puggalādhiṭṭhānā dhammadesanā. |
Ni. 4.121) – such is a teaching of Dhamma based on person. |
♦ svāyaṃ idha yasmā puthujjano apariññātavatthuko, apariññāmūlikā ca idhādhippetānaṃ sabbadhammānaṃ mūlabhūtā maññanā hoti, tasmā puthujjanaṃ dassetvā puggalādhiṭṭhānāya desanāya tamatthaṃ āvikātuṃ, “idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī”ti evaṃ puthujjanaṃ niddisīti veditabbo. |
♦ Since in this case the ordinary person has an uncomprehended basis, and the conceiving which is the root of all dhammas intended here is rooted in non-comprehension, therefore, having shown the ordinary person, to reveal that meaning by a teaching based on a person, it should be understood that he pointed out the ordinary person thus: "Here, monks, an uninstructed ordinary person, who has not seen the noble ones..." |
♦ suttanikkhepavaṇṇanā niṭṭhitā. |
♦ The explanation of the Sutta's introduction is finished. |
♦ pathavīvāravaṇṇanā (MN 11) |
♦ Explanation of the Earth Section (MN 11) |
♦ evaṃ puthujjanaṃ niddisitvā idāni tassa pathavīādīsu vatthūsu sabbasakkāyadhammajanitaṃ maññanaṃ dassento, pathaviṃ pathavitotiādimāha. |
♦ Having thus pointed out the ordinary person, now, showing his conceiving generated by all personal-identity-dhamma in things such as earth, he said, "earth as earth," etc. |
tattha lakkhaṇapathavī sasambhārapathavī ārammaṇapathavī sammutipathavīti catubbidhā pathavī. |
Therein, earth is fourfold: earth as characteristic, earth with its components, earth as object, and earth by convention. |
tāsu “katamā ca, āvuso, ajjhattikā pathavīdhātu? |
Among them, "And what, friend, is the internal earth element? |
yaṃ ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigatan”tiādīsu (vibha. |
That which is internal, personal, hard, solid," etc. (Vibh. |
173) vuttā lakkhaṇapathavī. |
173) is called earth as characteristic. |
“pathaviṃ khaṇeyya vā khaṇāpeyya vā”tiādīsu (pāci. |
“If he should dig the earth or cause it to be dug,” etc. (Pāci. |
85) vuttā sasambhārapathavī. |
85) is called earth with its components. |
ye ca kesādayo vīsati koṭṭhāsā, ayolohādayo ca bāhirā. |
And the twenty parts such as hair, and external things like iron and metal. |
sā hi vaṇṇādīhi sambhārehi saddhiṃ pathavīti sasambhārapathavī. |
For that earth, together with its components such as color, is earth with its components. |
“pathavīkasiṇameko sañjānātī”tiādīsu (dī. |
“One perceives the earth kasina,” etc. (Dī. |
ni. 3.360) āgatā pana ārammaṇapathavī, nimittapathavītipi vuccati. |
Ni. 3.360) is earth as object, also called earth as sign. |
pathavīkasiṇajjhānalābhī devaloke nibbatto āgamanavasena pathavīdevatāti nāmaṃ labhati. |
One who has attained the earth kasina jhana, being reborn in the devaloka, by way of coming, obtains the name earth-deity. |
ayaṃ sammutipathavīti veditabbā. |
This should be known as earth by convention. |
sā sabbāpi idha labbhati. |
All of that is found here. |
tāsu yaṃkañci pathaviṃ ayaṃ puthujjano pathavito sañjānāti, pathavīti sañjānāti, pathavībhāgena sañjānāti, lokavohāraṃ gahetvā saññāvipallāsena sañjānāti pathavīti. |
Among them, whatever earth this ordinary person perceives as earth, he perceives it as earth, he perceives it by way of earth, taking worldly convention, he perceives it as earth through perversion of perception. |
evaṃ pathavībhāgaṃ amuñcantoyeva vā etaṃ “sattoti vā sattassā”ti vā ādinā nayena sañjānāti. |
Thus, not abandoning the aspect of earth, he perceives it as "a being" or "belonging to a being" by this method. |
kasmā evaṃ sañjānātīti na vattabbaṃ. |
Why he perceives thus should not be said. |
ummattako viya hi puthujjano. |
For an ordinary person is like a madman. |
so yaṃkiñci yena kenaci ākārena gaṇhāti. |
He grasps anything in any way whatsoever. |
ariyānaṃ adassāvitādibhedameva vā ettha kāraṇaṃ. |
Or the reason here is precisely the non-seeing of the noble ones and so on. |
yaṃ vā parato “apariññātaṃ tassā”ti vadantena bhagavatāva vuttaṃ. |
Or what was said later by the Blessed One when he said, "It is uncomprehended by him." |
♦ pathaviṃ pathavito saññatvāti so taṃ pathaviṃ evaṃ viparītasaññāya sañjānitvā, “saññānidānā hi papañcasaṅkhā”ti (su. ni. 880) vacanato aparabhāge thāmapattehi taṇhāmānadiṭṭhipapañcehi idha maññanānāmena vuttehi maññati kappeti vikappeti, nānappakārato aññathā gaṇhāti. |
♦ Having perceived earth as earth, he, having perceived that earth thus with perverted perception, because "conceptual proliferations are rooted in perception" (Su. Ni. 880), in a later stage, with craving, conceit, and views—proliferations that have gained strength—which are here called by the name "conceiving," he conceives, imagines, mentally constructs, and grasps otherwise in various ways. |
tena vuttaṃ “pathaviṃ maññatī”ti. |
Therefore it is said, "he conceives earth." |
evaṃ maññato cassa tā maññanā oḷārikanayena dassetuṃ “yā ayaṃ kesā lomā”tiādinā nayena vīsatibhedā ajjhattikā pathavī vuttā. |
And for one thus conceiving, to show that conceiving in a gross way, the twentyfold internal earth is stated by the method, "that which is hair, body hair," etc. |
yā cāyaṃ vibhaṅge “tattha katamā bāhirā pathavīdhātu? |
And that which in the Vibhaṅga [is stated as]: "Therein, what is the external earth element? |
yaṃ bāhiraṃ kakkhaḷaṃ kharigataṃ kakkhaḷattaṃ kakkhaḷabhāvo bahiddhā anupādinnaṃ. |
That which is external, hard, solid, hardness, the state of being hard, external, not clung to. |
seyyathidaṃ, ayo lohaṃ tipu sīsaṃ sajjhaṃ muttā maṇi veḷuriyaṃ saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitaṅko masāragallaṃ tiṇaṃ kaṭṭhaṃ sakkharā kaṭhalaṃ bhūmi pāsāṇo pabbato”ti (vibha. 173) evaṃ bāhirā pathavī vuttā. |
Namely, iron, copper, tin, lead, silver, pearl, gem, beryl, conch, stone, coral, silver, gold, ruby, cat's eye, grass, wood, gravel, potsherd, earth, rock, mountain" (Vibh. 173) – thus the external earth is stated. |
yā ca ajjhattārammaṇattike nimittapathavī, taṃ gahetvā ayamatthayojanā vuccati. |
And taking the sign-earth in the triad of internal objects, this application of meaning is stated. |
♦ pathaviṃ maññatīti tīhi maññanāhi ahaṃ pathavīti maññati, mama pathavīti maññati, paro pathavīti maññati, parassa pathavīti maññati, atha vā ajjhattikaṃ pathaviṃ taṇhāmaññanāya maññati, mānamaññanāya maññati, diṭṭhimaññanāya maññati. |
♦ "He conceives earth" means he conceives by three kinds of conceiving: he conceives "I am earth," he conceives "earth is mine," he conceives "another is earth," he conceives "earth belongs to another." Or, he conceives the internal earth with the conceiving of craving, with the conceiving of conceit, with the conceiving of views. |
kathaṃ? ayañhi kesādīsu chandarāgaṃ janeti kese assādeti abhinandati abhivadati ajjhosāya tiṭṭhati. |
How? This one generates desire and lust for hair, etc., delights in hair, rejoices in it, speaks of it, and clings to it. |
lome, nakhe, dante, tacaṃ, aññataraṃ vā pana rajjanīyavatthuṃ. |
Body hair, nails, teeth, skin, or some other attractive object. |
evaṃ ajjhattikaṃ pathaviṃ taṇhāmaññanāya maññati. |
Thus he conceives the internal earth with the conceiving of craving. |
iti me kesā siyuṃ anāgatamaddhānaṃ. |
Thus, "May my hair be [like this] in the future." |
iti lomātiādinā vā pana nayena tattha nandiṃ samannāneti. |
Or by the method "Thus body hair," etc., he generates delight therein. |
“imināhaṃ sīlena vā . .. pe . .. brahmacariyena vā evaṃ siniddhamudusukhumanīlakeso bhavissāmī”tiādinā vā pana nayena appaṭiladdhānaṃ paṭilābhāya cittaṃ paṇidahati. |
Or by the method, "By this virtue... (etc.) ... or by this holy life, I will have such smooth, soft, fine, dark hair," he directs his mind to the attainment of what has not been attained. |
evampi ajjhattikaṃ pathaviṃ taṇhāmaññanāya maññati. |
Thus also he conceives the internal earth with the conceiving of craving. |
♦ tathā attano kesādīnaṃ sampattiṃ vā vipattiṃ vā nissāya mānaṃ janeti, “seyyohamasmīti vā sadisohamasmīti vā hīnohamasmīti vā”ti. |
♦ Similarly, based on the success or failure of his own hair, etc., he generates conceit: "I am superior," or "I am equal," or "I am inferior." |
evaṃ ajjhattikaṃ pathaviṃ mānamaññanāya maññati. |
Thus he conceives the internal earth with the conceiving of conceit. |
“taṃ jīvaṃ taṃ sarīran”ti (ma. ni. 2.187) āgatanayena pana kesaṃ “jīvo”ti abhinivisati. |
But following the method stated in "That is the soul, that is the body" (M.N. ii. 187), he obstinately holds that hair is "soul." |
esa nayo lomādīsu. |
This method applies to body hair, etc. |
evaṃ ajjhattikaṃ pathaviṃ diṭṭhimaññanāya maññati. |
Thus he conceives the internal earth with the conceiving of views. |
♦ atha vā “yā ceva kho panāvuso, ajjhattikā pathavīdhātu, yā ca bāhirā pathavīdhātu, pathavīdhāturevesā, taṃ netaṃ mamā”ti (ma. ni. 1.302) imissā pavattiyā paccanīkanayena kesādibhedaṃ pathaviṃ etaṃ mama esohamasmi eso me attāti abhinivisati. |
♦ Or, contrary to the process of this [understanding]: "Friend, both the internal earth element and the external earth element are just the earth element; that is not mine" (M.N. i. 302), he obstinately holds that the earth, distinguished as hair, etc., is "this is mine, this I am, this is my self." |
evampi ajjhattikaṃ pathaviṃ diṭṭhimaññanāya maññati. |
Thus also he conceives the internal earth with the conceiving of views. |
evaṃ tāva ajjhattikaṃ pathaviṃ tīhi maññanāhi maññati. |
Thus he conceives the internal earth with three kinds of conceiving. |
♦ yathā ca ajjhattikaṃ evaṃ bāhirampi. |
♦ And as with the internal, so also with the external. |
kathaṃ? “ayañhi ayalohādīsu chandarāgaṃ janeti. |
How? "This one generates desire and lust for iron, metal, etc. |
ayalohādīni assādeti abhinandati abhivadati ajjhosāya tiṭṭhati. |
He delights in iron, metal, etc., rejoices in them, speaks of them, and clings to them. |
mama ayo mama lohantiādinā nayena ayādīni mamāyati rakkhati gopayati, evaṃ bāhiraṃ pathaviṃ taṇhāmaññanāya maññati. |
By the method "my iron, my metal," etc., he claims iron, etc., as his own, protects it, guards it; thus he conceives the external earth with the conceiving of craving. |
iti me ayalohādayo siyuṃ anāgatamaddhānanti vā panettha nandiṃ samannāneti, imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā evaṃ sampannāyalohādiupakaraṇo bhavissāmī”ti appaṭiladdhassa paṭilābhāya cittaṃ paṇidahati. |
Or thus, "May my iron, metal, etc., be [like this] in the future," he generates delight therein, or, "By this virtue, or vow, or austerity, or holy life, I will be possessed of such equipment as iron, metal, etc.," he directs his mind to the attainment of what has not been attained. |
evampi bāhiraṃ pathaviṃ taṇhāmaññanāya maññati. |
Thus also he conceives the external earth with the conceiving of craving. |
♦ tathā attano ayalohādīnaṃ sampattiṃ vā vipattiṃ vā nissāya mānaṃ janeti “imināhaṃ seyyosmīti vā, sadisosmīti vā hīnosmīti vā”ti (vibha. 832) evaṃ bāhiraṃ pathaviṃ mānamaññanāya maññati. |
♦ Similarly, based on the success or failure of his own iron, metal, etc., he generates conceit: "By this I am superior," or "I am equal," or "I am inferior" (Vibh. 832) – thus he conceives the external earth with the conceiving of conceit. |
aye jīvasaññī hutvā pana ayaṃ “jīvo”ti abhinivisati. |
But having the perception of soul in iron, he obstinately holds that this is "soul." |
esa nayo lohādīsu. |
This method applies to metal, etc. |
evaṃ bāhiraṃ pathaviṃ diṭṭhimaññanāya maññati. |
Thus he conceives the external earth with the conceiving of views. |
♦ atha vā “idhekacco pathavīkasiṇaṃ attato samanupassati. |
♦ Or, "Here, someone regards the earth kasina as self. |
yaṃ pathavīkasiṇaṃ, so ahaṃ. |
Whatever is the earth kasina, that I am. |
yo ahaṃ, taṃ pathavīkasiṇanti pathavīkasiṇañca attañca advayaṃ samanupassatī”ti (paṭi. ma. 1.131) paṭisambhidāyaṃ vuttanayeneva nimittapathaviṃ “attā”ti abhinivisati. |
Whatever I am, that is the earth kasina" – thus he regards the earth kasina and self as non-dual (Paṭi. Ma. i. 131). By the method stated in the Paṭisambhidāmagga, he obstinately holds that the sign-earth is "self." |
evaṃ bāhiraṃ pathaviṃ diṭṭhimaññanāya maññati. |
Thus he conceives the external earth with the conceiving of views. |
evampi bāhiraṃ pathaviṃ tīhi maññanāhi maññati. |
Thus also he conceives the external earth with three kinds of conceiving. |
evaṃ tāva “pathaviṃ maññatī”ti ettha tissopi maññanā veditabbā. |
Thus, in "he conceives earth," all three conceivings should be understood. |
ito paraṃ saṅkhepeneva kathayissāma. |
Henceforth, I will speak only in brief. |
♦ pathaviyā maññatīti ettha pathaviyāti bhummavacanametaṃ. |
♦ In "he conceives by earth," "by earth" (pathaviyā) is a locative expression. |
tasmā ahaṃ pathaviyāti maññati, mayhaṃ kiñcanaṃ palibodho pathaviyāti maññati, paro pathaviyāti maññati, parassa kiñcanaṃ palibodho pathaviyāti maññatīti ayamettha attho. |
Therefore, the meaning here is: he conceives "I am in the earth," he conceives "my possession, my obstacle is in the earth," he conceives "another is in the earth," he conceives "another's possession, another's obstacle is in the earth." |
♦ atha vā yvāyaṃ “kathaṃ rūpasmiṃ attānaṃ samanupassati? |
♦ Or, that which [is said as]: "How does he regard self in form? |
idhekacco vedanaṃ. .. saññaṃ. .. saṅkhāre. .. viññāṇaṃ attato samanupassati, tassa evaṃ hoti, ayaṃ kho me attā, so kho pana me attā imasmiṃ rūpeti evaṃ rūpasmiṃ vā attānaṃ samanupassatī”ti (paṭi. ma. 1.131) etassa atthanayo vutto, eteneva nayena vedanādidhamme attato gahetvā tato ajjhattikabāhirāsu pathavīsu yaṃkiñci pathaviṃ tassokāsabhāvena parikappetvā so kho pana me ayaṃ attā imissā pathaviyāti maññanto pathaviyā maññati, ayamassa diṭṭhimaññanā. |
Here someone regards feeling... perception... formations... consciousness as self. It occurs to him: 'This indeed is my self, and this self of mine is in this form.' Thus he regards self in form" (Paṭi. Ma. i. 131). The meaning of this is stated. By this same method, taking feelings, etc., as self, and then, among internal and external earths, imagining some earth as its location, and conceiving, "This self of mine is in this earth," he conceives by earth. This is his conceiving of views. |
tasmiṃyeva panassa attani sinehaṃ tabbatthukañca mānaṃ uppādayato taṇhāmānamaññanāpi veditabbā. |
And for him, generating affection for that self and conceit based on it, the conceivings of craving and conceit should also be understood. |
yadā pana teneva nayena so kho panassa attā pathaviyāti maññati, tadā diṭṭhimaññanā eva yujjati. |
But when, by that same method, he conceives "that self of his is in the earth," then only the conceiving of views is appropriate. |
itarāyopi pana icchanti. |
But others desire other [interpretations] as well. |
♦ pathavito maññatīti ettha pana pathavitoti nissakkavacanaṃ. |
♦ But in "he conceives from earth," "from earth" (pathavito) is an ablative expression (nissakkavacana). |
tasmā saupakaraṇassa attano vā parassa vā yathāvuttappabhedato pathavito uppattiṃ vā niggamanaṃ vā pathavito vā añño attāti maññamāno pathavito maññatīti veditabbo, ayamassa diṭṭhimaññanā. |
Therefore, it should be understood that one who conceives of the arising or departure of oneself with equipment or of another from earth according to the aforementioned distinctions, or that self is other than earth, conceives "from earth." This is his conceiving of views. |
tasmiṃyeva panassa diṭṭhimaññanāya maññite vatthusmiṃ sinehaṃ mānañca uppādayato taṇhāmānamaññanāpi veditabbā. |
And for him, generating affection and conceit for the object conceived by the conceiving of views, the conceivings of craving and conceit should also be understood. |
apare āhu pathavīkasiṇaṃ parittaṃ bhāvetvā tato aññaṃ appamāṇaṃ attānaṃ gahetvā pathavito bahiddhāpi me attāti maññamāno pathavito maññatīti. |
Others say: having cultivated the earth kasina to a limited extent, and then taking another, immeasurable self, and conceiving "my self is also outside of earth," he conceives "from earth." |
♦ pathaviṃ meti maññatīti ettha pana kevalañhi mahāpathaviṃ taṇhāvasena mamāyatīti iminā nayena pavattā ekā taṇhāmaññanā eva labbhatīti veditabbā. |
♦ But in "he conceives 'earth is mine'," it should be understood that only one conceiving of craving is obtained, which occurs by this method: "he claims the great earth as his own through craving." |
sā cāyaṃ mama kesā, mama lomā, mama ayo, mama lohanti evaṃ yathāvuttappabhedāya sabbāyapi ajjhattikabāhirāya pathaviyā yojetabbāti. |
And this should be applied to all internal and external earth of the aforementioned distinctions, such as "my hair, my body hair, my iron, my metal." |
♦ pathaviṃ abhinandatīti vuttappakārameva pathaviṃ taṇhādīhi abhinandati, assādeti, parāmasati cāti vuttaṃ hoti. |
♦ "He delights in earth" means he delights in earth of the aforementioned kind with craving, etc., gratifies in it, and clings to it. |
“pathaviṃ maññatī”ti eteneva etasmiṃ atthe siddhe kasmā etaṃ vuttanti ce. |
If [one asks], "Since this meaning is established by 'he conceives earth,' why is this said?" |
avicāritametaṃ porāṇehi. |
This was not considered by the ancients. |
ayaṃ pana attano mati, desanāvilāsato vā ādīnavad |
But this is my own opinion: either from the elegance of the teaching or from showing the danger. |
yassā hi dhammadhātuyā suppaṭividdhattā nānānayavicitradesanāvilāsasampanno, ayaṃ sā bhagavatā suppaṭividdhā. |
For that Dhamma-element, due to its being well-penetrated, is endowed with the elegance of various manifold teachings; this was well-penetrated by the Blessed One. |
tasmā pubbe maññanāvasena kilesuppattiṃ dassetvā idāni abhinandanāvasena dassento desanāvilāsato vā idamāha . |
Therefore, having previously shown the arising of defilements by way of conceiving, now, showing it by way of delighting, he said this either from the elegance of the teaching. |
yo vā pathaviṃ maññati, pathaviyā maññati, pathavito maññati, pathaviṃ meti maññati, so yasmā na sakkoti pathavīnissitaṃ taṇhaṃ vā diṭṭhiṃ vā pahātuṃ, tasmā pathaviṃ abhinandatiyeva. |
Or, whoever conceives earth, conceives by earth, conceives from earth, conceives "earth is mine," because he cannot abandon craving or views connected with earth, therefore he indeed delights in earth. |
yo ca pathaviṃ abhinandati, dukkhaṃ so abhinandati, dukkhañca ādīnavoti ādīnavadassanatopi idamāha. |
And whoever delights in earth, he delights in suffering, and suffering is danger; thus he also said this from showing the danger. |
vuttañcetaṃ bhagavatā “yo, bhikkhave, pathavīdhātuṃ abhinandati, dukkhaṃ so abhinandati, yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmī”ti. |
And this was said by the Blessed One: "Monks, whoever delights in the earth element, he delights in suffering; whoever delights in suffering, he is not freed from suffering, I say." |
♦ evaṃ pathavīvatthukaṃ maññanaṃ abhinandanañca vatvā idāni yena kāraṇena so maññati, abhinandati ca, taṃ kāraṇaṃ āvikaronto āha taṃ kissa hetu, apariññātaṃ tassāti vadāmīti. |
♦ Having thus spoken of conceiving and delighting based on earth, now, revealing the reason why he conceives and delights, he said, "For what reason? Because it is uncomprehended by him, I say." |
tassattho, so puthujjano taṃ pathaviṃ kissa hetu maññati, kena kāraṇena maññati, abhinandatīti ce. |
Its meaning is: If [one asks] for what reason that ordinary person conceives that earth, for what cause he conceives and delights [in it]. |
apariññātaṃ tassāti vadāmīti, yasmā taṃ vatthu tassa apariññātaṃ, tasmāti vuttaṃ hoti. |
"Because it is uncomprehended by him, I say" means: because that object is uncomprehended by him, therefore [he conceives and delights]. |
yo hi pathaviṃ parijānāti, so tīhi pariññāhi parijānāti ñātapariññāya tīraṇapariññāya pahānapariññāyāti. |
For whoever comprehends earth, comprehends it by three kinds of comprehension: comprehension as known, comprehension as judged, and comprehension as abandoned. |
♦ tattha katamā ñātapariññā. |
♦ Therein, what is comprehension as known? |
pathavīdhātuṃ parijānāti, ayaṃ pathavīdhātu ajjhattikā, ayaṃ bāhirā, idamassā lakkhaṇaṃ, imāni rasapaccupaṭṭhānapadaṭṭhānānīti, ayaṃ ñātapariññā. |
He comprehends the earth element: this earth element is internal, this is external, this is its characteristic, these are its functions, manifestations, and proximate causes. This is comprehension as known. |
katamā tīraṇapariññā? |
What is comprehension as judged? |
evaṃ ñātaṃ katvā pathavīdhātuṃ tīreti aniccato dukkhato rogatoti dvācattālīsāya ākārehi, ayaṃ tīraṇapariññā. |
Having thus known it, he judges the earth element as impermanent, suffering, disease, in forty-two ways. This is comprehension as judged. |
katamā pahānapariññā? |
What is comprehension as abandoned? |
evaṃ tīrayitvā aggamaggena pathavīdhātuyā chandarāgaṃ pajahati, ayaṃ pahānapariññā. |
Having thus judged it, by the noble path he abandons desire and lust for the earth element. This is comprehension as abandoned. |
♦ nāmarūpavavatthānaṃ vā ñātapariññā. |
♦ Or, the defining of mind-and-matter is comprehension as known. |
kalāpasammasanādianulomapariyosānā tīraṇapariññā. |
Comprehension as judged ends with the comprehension of groups and conformity knowledge. |
ariyamagge ñāṇaṃ pahānapariññāti. |
Knowledge in the noble path is comprehension as abandoned. |
yo pathaviṃ parijānāti, so imāhi tīhi pariññāhi parijānāti, assa ca puthujjanassa tā pariññāyo natthi, tasmā apariññātattā pathaviṃ maññati ca abhinandati cāti. |
Whoever comprehends earth, comprehends it by these three comprehensions. But this ordinary person does not have these comprehensions; therefore, due to non-comprehension, he conceives and delights in earth. |
tenāha bhagavā — idha, bhikkhave, assutavā puthujjano . .. pe . .. pathaviṃ maññati, pathaviyā maññati, pathavito maññati, pathaviṃ meti maññati, pathaviṃ abhinandati. |
Therefore the Blessed One said: "Here, monks, an uninstructed ordinary person... (etc.) ... conceives earth, conceives by earth, conceives from earth, conceives 'earth is mine,' delights in earth. |
taṃ kissa hetu? |
For what reason? |
apariññātaṃ tassāti vadāmī”ti. |
Because it is uncomprehended by him, I say." |
♦ pathavīvāravaṇṇanā niṭṭhitā. |
♦ The explanation of the Earth Section is finished. |
♦ āpovārādivaṇṇanā (MN 11) |
♦ Explanation of the Water Section, etc. (MN 11) |
♦ āpaṃ āpatoti etthāpi lakkhaṇasasambhārārammaṇasammutivasena catubbidho āpo. |
♦ In "water as water," etc., water is also fourfold by way of characteristic, with its components, as object, and by convention. |
tesu “tattha, katamā ajjhattikā āpodhātu. |
Among them, "Therein, what is the internal water element? |
yaṃ ajjhattaṃ paccattaṃ āpo āpogataṃ, sineho sinehagataṃ bandhanattaṃ rūpassa ajjhattaṃ upādinnan”tiādīsu (vibha. 174) vutto lakkhaṇāapo. |
That which is internal, personal, water, watery, cohesiveness, the state of being cohesive, the binding nature of matter, internal, clung to," etc. (Vibh. 174) is called water as characteristic. |
“āpokasiṇaṃ uggaṇhanto āpasmiṃ nimittaṃ gaṇhātī”tiādīsu vutto sasambhārāpo. |
"Grasping the water kasina, he grasps the sign in water," etc., is called water with its components. |
sesaṃ sabbaṃ pathaviyaṃ vuttasadisameva. |
The rest is all similar to what was said for earth. |
kevalaṃ yojanānaye pana “pittaṃ semhan”tiādinā nayena vuttā dvādasabhedā ajjhattikā āpodhātu, “tattha, katamā bāhirā āpodhātu? |
Only, in the method of application, the twelvefold internal water element is stated by the method, "bile, phlegm," etc. "Therein, what is the external water element? |
yaṃ bāhiraṃ āpo āpogataṃ, sineho sinehagataṃ bandhanattaṃ rūpassa bahiddhā anupādinnaṃ. |
That which is external, water, watery, cohesiveness, the state of being cohesive, the binding nature of matter, external, not clung to. |
seyyathidaṃ, mūlaraso khandharaso tacaraso pattaraso puppharaso phalaraso khīraṃ dadhi sappi navanītaṃ telaṃ madhu phāṇitaṃ bhummāni vā udakāni antalikkhāni vā”ti (vibha. 174) evaṃ vuttā ca bāhirā āpodhātu veditabbā, yo ca ajjhattārammaṇattike nimittāapo. |
Namely, root-sap, trunk-sap, bark-sap, leaf-sap, flower-sap, fruit-sap, milk, curd, ghee, fresh butter, oil, honey, molasses, or terrestrial waters, or atmospheric waters" (Vibh. 174) – thus the external water element should be understood, and that which is the sign-water in the triad of internal objects. |
♦ tejaṃ tejatoti imasmiṃ tejovārepi vuttanayeneva vitthāro veditabbo. |
♦ In "fire as fire," in this fire section also, the detailed explanation should be understood by the aforementioned method. |
yojanānaye panettha “yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchatī”ti (vibha. 175) evaṃ vuttā catuppabhedā ajjhattikā tejodhātu. |
In the method of application here, "that by which one is heated, that by which one ages, that by which one is consumed by fever, and that by which what is eaten, drunk, chewed, and tasted undergoes proper transformation" (Vibh. 175) – thus the fourfold internal fire element is stated. |
“tattha katamā bāhirā tejodhātu? |
“Therein, what is the external fire element? |
yaṃ bāhiraṃ tejo tejogataṃ usmā usmāgataṃ usumaṃ usumagataṃ bahiddhā anupādinnaṃ. |
That which is external, fire, fiery, heat, heated, warmth, warmed, external, not clung to. |
seyyathidaṃ, kaṭṭhaggi palālaggi tiṇaggi gomayaggi thusaggi saṅkāraggi indaggi aggisantāpo sūriyasantāpo kaṭṭhasannicayasantāpo tiṇasannicayasantāpo dhaññasannicayasantāpo bhaṇḍasannicayasantāpo”ti (vibha. 175) evaṃ vuttā ca bāhirā tejodhātu veditabbā. |
Namely, wood-fire, straw-fire, grass-fire, cowdung-fire, chaff-fire, rubbish-fire, lightning-fire, heat of fire, heat of the sun, heat from a pile of wood, heat from a pile of grass, heat from a pile of grain, heat from a pile of goods" (Vibh. 175) – thus the external fire element should be understood. |
♦ vāyaṃ vāyatoti imassa vāyavārassāpi yojanānaye pana “uddhaṅgamā vātā adhogamā vātā kucchisayā vātā koṭṭhāsayā vātā aṅgamaṅgānusārino vātā satthakavātā khurakavātā uppalakavātā assāso passāso”ti evaṃ vuttā ajjhattikā vāyodhātu. |
♦ In "wind as wind," in the application of this wind section, "upward-going winds, downward-going winds, winds in the belly, winds in the bowels, winds that move through the limbs, winds like knives, winds like razors, winds like lotuses, in-breath, out-breath" – thus the internal air element is stated. |
“tattha katamā bāhirā vāyodhātu? |
“Therein, what is the external air element? |
yaṃ bāhiraṃ vāyo vāyogataṃ thambhitattaṃ rūpassa bahiddhā anupādinnaṃ. |
That which is external, wind, windy, stiffness of matter, external, not clung to. |
seyyathidaṃ, puratthimā vātā pacchimā vātā uttarā vātā dakkhiṇā vātā sarajā vātā arajā vātā sītā vātā uṇhā vātā parittā vātā adhimattā vātā kāḷavātā verambhavātā pakkhavātā supaṇṇavātā tālavaṇṭavātā vidhūpanavātā”ti (vibha. 176) evaṃ vuttā ca bāhirā vāyodhātu veditabbā. |
Namely, east winds, west winds, north winds, south winds, dusty winds, dust-free winds, cold winds, hot winds, slight winds, excessive winds, black winds, tempestuous winds, side winds, eagle winds, palm-fan winds, fanning winds" (Vibh. 176) – thus the external air element should be understood. |
sesaṃ vuttanayamevāti. |
The rest is by the aforementioned method. |
ettāvatā ca yvāyaṃ — |
And by this much, that which is: |
♦ “vuttamhi ekadhamme, ye dhammā ekalakkhaṇā tena. |
♦ "When one dhamma is stated, those dhammas which have the same characteristic by that, |
♦ vuttā bhavanti sabbe, iti vutto lakkhaṇo hāro”ti. |
♦ are all stated; thus is stated the 'characteristic' exposition method." |
— |
— |
♦ evaṃ nettiyaṃ lakkhaṇo nāma hāro vutto, tassa vasena yasmā catūsu bhūtesu gahitesu upādārūpampi gahitameva bhavati, rūpalakkhaṇaṃ anatītattā. |
♦ Thus, in the Netti, the exposition method called 'characteristic' is stated. By means of that, since when the four great elements are grasped, derived matter is also grasped, as it does not transcend the characteristic of matter. |
yañca bhūtopādārūpaṃ so rūpakkhandho. |
And that which is elemental and derived matter is the aggregate of matter. |
tasmā “assutavā puthujjano pathaviṃ āpaṃ tejaṃ vāyaṃ maññatī”ti vadantena atthato rūpaṃ attato samanupassatītipi vuttaṃ hoti. |
Therefore, by saying, "an uninstructed ordinary person conceives earth, water, fire, wind," it is also said in meaning that he regards form as self. |
“pathaviyā āpasmiṃ tejasmiṃ vāyasmiṃ maññatī”ti vadantena rūpasmiṃ vā attānaṃ samanupassatīti vuttampi hoti. |
By saying, "he conceives in earth, in water, in fire, in wind," it is also said that he regards self in form. |
“pathavito āpato tejato vāyato maññatī”ti vadantena rūpato añño attāti siddhattā rūpavantaṃ vā attānaṃ attani vā rūpaṃ samanupassatītipi vuttaṃ hoti. |
By saying, "he conceives from earth, from water, from fire, from wind," since it is established that self is other than form, it is also said that he regards self as possessing form, or form in self. |
evametā catasso rūpavatthukā sakkāyadiṭṭhimaññanā veditabbā. |
Thus these four conceivings of identity-view based on form should be understood. |
tattha ekā ucchedadiṭṭhi, tisso sassatadiṭṭhiyoti dveva diṭṭhiyo hontīti ayampi atthaviseso veditabbo. |
Therein, one is annihilation-view, three are eternity-views; thus there are only two views. This distinction of meaning should also be understood. |
♦ āpovārādivaṇṇanā niṭṭhitā. |
♦ The explanation of the Water Section, etc., is finished. |
♦ bhūtavārādivaṇṇanā (MN 11) |
♦ Explanation of the Beings Section, etc. (MN 11) |
♦ 3. evaṃ rūpamukhena saṅkhāravatthukaṃ maññanaṃ vatvā idāni ye saṅkhāre upādāya sattā paññapīyanti, tesu saṅkhāresu sattesupi yasmā puthujjano maññanaṃ karoti, tasmā te satte niddisanto bhūte bhūtato sañjānātītiādimāha. |
♦ 3. Having thus spoken of conceiving based on formations through the gateway of form, now, since the ordinary person also conceives with regard to those formations and beings which are designated by dependence on formations, pointing out those beings, he said, "he perceives beings as beings," etc. |
tatthāyaṃ bhūtasaddo pañcakkhandhāmanussadhātuvijjamānakhīṇāsavasattarukkhādīsu dissati. |
Therein, this word "bhūta" (being, creature, element, existent) is seen in [the context of] the five aggregates, non-humans, elements, what is existent, the arahant whose cankers are destroyed, beings, trees, etc. |
“bhūtamidanti, bhikkhave, samanupassathā”tiādīsu (ma. ni. 1.401) hi ayaṃ pañcakkhandhesu dissati. |
For in "Monks, regard this as a being" etc. (M.N. i. 401), it is seen in [the context of] the five aggregates. |
“yānīdha bhūtāni samāgatānī”ti (su. ni. 224) ettha amanussesu. |
In "Whatever beings are assembled here" (Su.Ni. 224), it [refers to] non-humans. |
“cattāro kho, bhikkhu, mahābhūtā hetū”ti (ma. ni. 3.86) ettha dhātūsu. |
In "Monk, the four great elements are causes" (M.N. iii. 86), it [refers to] elements. |
“bhūtasmiṃ pācittiyan”tiādīsu (pāci. 69) vijjamāne. |
In "An offense of Pācittiya for what is existent" etc. (Pāci. 69), [it refers to] what is existent. |
“yo ca kālaghaso bhūto”ti (jā. 1.10.190) ettha khīṇāsave. |
In "And he who is the time-devouring being" (Jā. i. 10. 190), it [refers to] one whose cankers are destroyed (arahant). |
“sabbeva nikkhipissanti bhūtā loke samussayan”ti (dī. ni. 2.220) ettha sattesu. |
In "All beings in the world will lay down the body" (D.N. ii. 220), it [refers to] beings. |
“bhūtagāmapātabyatāyā”ti (pāci. 90) ettha rukkhādīsu. |
In "For destroying a plant-being" (Pāci. 90), it [refers to] trees, etc. |
idha panāyaṃ sattesu vattati, no ca kho avisesena. |
Here, however, it applies to beings, but not indiscriminately. |
cātumahārājikānaṃ heṭṭhā sattā idha bhūtāti adhippetā. |
Beings below the [realm of the] Four Great Kings are intended here as 'beings'. |
♦ tattha bhūte bhūtato sañjānātītiādi vuttanayameva. |
♦ Therein, "he perceives beings as beings," etc., is by the aforementioned method. |
bhūte maññatītiādīsu pana tissopi maññanā yojetabbā. |
But in "he conceives beings," etc., all three conceivings should be applied. |
kathaṃ? ayañhi “so passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgibhūtan”ti (a. ni. 7.50) vuttanayena bhūte subhā sukhitāti gahetvā rajjati, disvāpi ne rajjati, sutvāpi, ghāyitvāpi, sāyitvāpi, phusitvāpi, ñatvāpi. |
How? This one, by the method stated in "He sees a householder or a householder's son endowed with and possessed of the five sensual pleasures" (A.N. vii. 50), taking beings as beautiful and happy, becomes infatuated; seeing them, he becomes infatuated; hearing, smelling, tasting, touching, knowing them, [he becomes infatuated]. |
evaṃ bhūte taṇhāmaññanāya maññati. |
Thus he conceives beings with the conceiving of craving. |
“aho vatāhaṃ khattiyamahāsālānaṃ vā sahabyataṃ upapajjeyyan”tiādinā (dī. ni. 3.337) vā pana nayena appaṭiladdhassa paṭilābhāya cittaṃ paṇidahati, evampi bhūte taṇhāmaññanāya maññati. |
Or, by the method, "Oh, that I might attain companionship with wealthy khattiyas," etc. (D.N. iii. 337), he directs his mind to the attainment of what has not been attained; thus also he conceives beings with the conceiving of craving. |
attano pana bhūtānañca sampattivipattiṃ nissāya attānaṃ vā seyyaṃ dahati. |
But based on the success or failure of himself and beings, he considers himself superior. |
bhūtesu ca yaṃkiñci bhūtaṃ hīnaṃ attānaṃ vā hīnaṃ, yaṃkiñci bhūtaṃ seyyaṃ . |
And among beings, some being is inferior, or himself inferior; some being is superior. |
attānaṃ vā bhūtena, bhūtaṃ vā attanā sadisaṃ dahati. |
Or he considers himself equal to a being, or a being equal to himself. |
yathāha “idhekacco jātiyā vā . .. pe . .. aññataraññatarena vatthunā pubbakālaṃ parehi sadisaṃ attānaṃ dahati. |
As it is said: "Here someone by birth... (etc.) ... by some thing or other, in a former time considers himself equal to others. |
aparakālaṃ attānaṃ seyyaṃ dahati. |
In a later time, he considers himself superior. |
pare hīne dahati, yo evarūpo māno . .. pe . .. ayaṃ vuccati mānātimāno”ti (vibha. 876-880). |
He considers others inferior. Whatever conceit is of this kind... (etc.) ... this is called conceit and excessive conceit" (Vibh. 876-880). |
evaṃ bhūte mānamaññanāya maññati. |
Thus he conceives beings with the conceiving of conceit. |
♦ bhūte pana “niccā dhuvā sassatā avipariṇāmadhammā”ti vā “sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī”ti (dī. ni. 1.168) vā maññamāno diṭṭhimaññanāya maññati. |
♦ But conceiving beings as "permanent, stable, eternal, not subject to change," or "all beings, all living things, all creatures, all souls are helpless, powerless, without effort, determined by fate, chance, and nature, experiencing pleasure and pain in six classes of birth" (D.N. i. 168), he conceives with the conceiving of views. |
evaṃ bhūte tīhi maññanāhi maññati. |
Thus he conceives beings with three kinds of conceiving. |
♦ kathaṃ bhūtesu maññati? |
♦ How does he conceive in beings? |
tesu tesu bhūtesu attano upapattiṃ vā sukhuppattiṃ vā ākaṅkhati. |
He desires his own rebirth or the arising of happiness in those various beings. |
evaṃ tāva taṇhāmaññanāya bhūtesu maññati. |
Thus he conceives in beings with the conceiving of craving. |
bhūtesu vā upapattiṃ ākaṅkhamāno dānaṃ deti, sīlaṃ samādiyati, uposathakammaṃ karoti. |
Or, desiring rebirth among beings, he gives gifts, undertakes virtue, and performs Uposatha duties. |
evampi bhūtesu taṇhāmaññanāya maññati. |
Thus also he conceives in beings with the conceiving of craving. |
bhūte pana samūhaggāhena gahetvā tattha ekacce bhūte seyyato dahati, ekacce sadisato vā hīnato vāti. |
But taking beings as a group, he considers some beings superior, some equal or inferior. |
evaṃ bhūtesu mānamaññanāya maññati. |
Thus he conceives in beings with the conceiving of conceit. |
tathā ekacce bhūte niccā dhuvāti maññati. |
Similarly, he conceives some beings as permanent and stable. |
ekacce aniccā adhuvāti, ahampi bhūtesu aññatarosmīti vā maññati. |
Some as impermanent and unstable, or he conceives, "I too am one among beings." |
evaṃ bhūtesu diṭṭhimaññanāya maññati. |
Thus he conceives in beings with the conceiving of views. |
♦ bhūtato maññatīti ettha pana saupakaraṇassa attano vā parassa vā yato kutoci bhūtato uppattiṃ maññamāno bhūtato maññatīti veditabbo, ayamassa diṭṭhimaññanā. |
♦ But in "he conceives from beings," it should be understood that one who conceives of the arising of oneself with equipment or of another from any being whatsoever, conceives "from beings." This is his conceiving of views. |
tasmiṃyeva panassa diṭṭhimaññanāya maññite vatthusmiṃ sinehaṃ mānañca uppādayato taṇhāmānamaññanāpi veditabbā. |
And for him, generating affection and conceit for the object conceived by the conceiving of views, the conceivings of craving and conceit should also be understood. |
bhūte meti maññatīti ettha pana ekā taṇhāmaññanāva labbhati. |
But in "he conceives 'beings are mine'," only one conceiving of craving is obtained. |
sā cāyaṃ “mama puttā, mama dhītā, mama ajeḷakā, kukkuṭasūkarā, hatthigavassavaḷavā”ti evamādinā nayena mamāyato pavattatīti veditabbā. |
And this should be understood as occurring for one who claims [them] as his own by the method, "my sons, my daughters, my goats and sheep, chickens and pigs, elephants, cattle, horses, and mares," etc. |
bhūte abhinandatīti etaṃ vuttanayameva. |
"He delights in beings" – this is by the aforementioned method. |
apariññātaṃ tassāti ettha pana ye saṅkhāre upādāya bhūtānaṃ paññatti, tesaṃ apariññātattā bhūtā apariññātā hontīti veditabbā. |
But in "it is uncomprehended by him," it should be understood that because those formations by dependence on which beings are designated are uncomprehended, beings are uncomprehended. |
yojanā pana vuttanayeneva kātabbā. |
But the application should be made by the aforementioned method. |
♦ evaṃ saṅkhepato saṅkhāravasena ca sattavasena ca maññanāvatthuṃ dassetvā idāni bhūmivisesādinā bhedena vitthāratopi taṃ dassento deve devatotiādimāha. |
♦ Having thus shown the object of conceiving in brief by way of formations and by way of beings, now, showing it also in detail by the distinction of levels of existence, etc., he said, "gods as gods," etc. |
tattha dibbanti pañcahi kāmaguṇehi attano vā iddhiyāti devā, kīḷanti jotenti cāti attho. |
Therein, "divine" (dibba) means gods (devā) due to the five sensual pleasures or their own power; the meaning is they play and shine. |
te tividhā sammutidevā upapattidevā visuddhidevāti. |
They are threefold: gods by convention, gods by rebirth, and gods by purity. |
sammutidevā nāma rājāno deviyo rājakumārā. |
Gods by convention are kings, queens, and princes. |
upapattidevā nāma cātumahārājike deve upādāya tatuttaridevā. |
Gods by rebirth are the gods of the Four Great Kings and the gods above them. |
visuddhidevā nāma arahanto khīṇāsavā. |
Gods by purity are arahants, whose cankers are destroyed. |
idha pana upapattidevā daṭṭhabbā, no ca kho avisesena. |
Here, however, gods by rebirth are to be seen, but not indiscriminately. |
paranimmitavasavattidevaloke māraṃ saparisaṃ ṭhapetvā sesā cha kāmāvacarā idha devāti adhippetā. |
Excluding Māra with his retinue in the Paranimmitavasavattī devaloka, the remaining six kāmāvacara [devas] are intended here as 'gods'. |
tattha sabbā atthavaṇṇanā bhūtavāre vuttanayeneva veditabbā. |
Therein, all explanation of meaning should be understood by the method stated in the section on beings. |
♦ pajāpatinti ettha pana māro pajāpatīti veditabbo. |
♦ But in "Pajāpati," Māra should be understood as Pajāpati. |
keci pana “tesaṃ tesaṃ devānaṃ adhipatīnaṃ mahārājādīnametaṃ adhivacanan”ti vadanti. |
But some say, "This is a designation for the lords of those various gods, the Great Kings, etc." |
taṃ devaggahaṇeneva tesaṃ gahitattā ayuttanti mahāaṭṭhakathāyaṃ paṭikkhittaṃ, māroyeva pana sattasaṅkhātāya pajāya adhipatibhāvena idha pajāpatīti adhippeto. |
That, because they are already included by the term "gods," is inappropriate and rejected in the Great Commentary. But Māra himself, as lord of beings called 'pajā' (progeny, creatures), is intended here as Pajāpati. |
so kuhiṃ vasati? |
Where does he dwell? |
paranimmitavasavattidevaloke . tatra hi vasavattirājā rajjaṃ kāreti. |
In the Paranimmitavasavattī devaloka. For there King Vasavattī rules his kingdom. |
māro ekasmiṃ padese attano parisāya issariyaṃ pavattento rajjapaccante dāmarikarājaputto viya vasatīti vadanti. |
Māra, exercising dominion with his retinue in one region, dwells like a rebellious prince on the border of a kingdom, they say. |
māraggahaṇeneva cettha māraparisāyapi gahaṇaṃ veditabbaṃ. |
And by the term "Māra" here, the inclusion of Māra's retinue should also be understood. |
yojanānayo cettha pajāpatiṃ vaṇṇavantaṃ dīghāyukaṃ sukhabahulaṃ disvā vā sutvā vā rajjanto taṇhāmaññanāya maññati. |
The method of application here is that, seeing or hearing Pajāpati as handsome, long-lived, and abounding in happiness, becoming infatuated, one conceives with the conceiving of craving. |
“aho vatāhaṃ pajāpatino sahabyataṃ upapajjeyyan”tiādinā vā pana nayena appaṭiladdhassa paṭilābhāya cittaṃ paṇidahantopi pajāpatiṃ taṇhāmaññanāya maññati. |
Or, by the method, "Oh, that I might attain companionship with Pajāpati," etc., directing one's mind to the attainment of what has not been attained, one also conceives Pajāpati with the conceiving of craving. |
pajāpatibhāvaṃ pana patto samāno ahamasmi pajānamissaro adhipatīti mānaṃ janento pajāpatiṃ mānamaññanāya maññati. |
But having attained the state of Pajāpati, generating the conceit, "I am the lord and master of beings," one conceives Pajāpati with the conceiving of conceit. |
“pajāpati nicco dhuvo”ti vā “ucchijjissati vinassissatī”ti vā “avaso abalo avīriyo niyatisaṅgatibhāvapariṇato chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedetī”ti vā maññamāno pana pajāpatiṃ diṭṭhimaññanāya maññatīti veditabbo. |
But conceiving "Pajāpati is permanent, stable," or "he will be annihilated, he will perish," or "he is helpless, powerless, without effort, determined by fate, chance, and nature, experiencing pleasure and pain in six classes of birth," one should understand that one conceives Pajāpati with the conceiving of views. |
♦ pajāpatisminti ettha pana ekā diṭṭhimaññanāva yujjati. |
♦ But in "[conceiving] in Pajāpati," only one conceiving of views is appropriate. |
tassā evaṃ pavatti veditabbā. |
Its occurrence should be understood thus. |
idhekacco “pajāpatismiṃ ye ca dhammā saṃvijjanti, sabbe te niccā dhuvā sassatā avipariṇāmadhammā”ti maññati. |
Here someone conceives, "Whatever dhammas exist in Pajāpati, they are all permanent, stable, eternal, not subject to change." |
atha vā “pajāpatismiṃ natthi pāpaṃ, na tasmiṃ pāpakāni kammāni upalabbhantī”ti maññati. |
Or he conceives, "There is no evil in Pajāpati, no evil deeds are found in him." |
♦ pajāpatitoti ettha tissopi maññanā labbhanti. |
♦ In "[conceiving] from Pajāpati," all three conceivings are obtained. |
kathaṃ? idhekacco saupakaraṇassa attano vā parassa vā pajāpatito uppattiṃ vā niggamanaṃ vā maññati, ayamassa diṭṭhimaññanā. |
How? Here someone conceives of the arising or departure of oneself with equipment or of another from Pajāpati. This is his conceiving of views. |
tasmiṃyeva panassa diṭṭhimaññanāya maññite vatthusmiṃ sinehaṃ mānañca uppādayato taṇhāmānamaññanāpi veditabbā. |
And for him, generating affection and conceit for the object conceived by the conceiving of views, the conceivings of craving and conceit should also be understood. |
pajāpatiṃ meti ettha pana ekā taṇhāmaññanāva labbhati. |
But in "[conceiving] 'Pajāpati is mine'," only one conceiving of craving is obtained. |
sā cāyaṃ “pajāpati mama satthā mama sāmī”tiādinā nayena mamāyato pavattatīti veditabbā. |
And this should be understood as occurring for one who claims [him] as his own by the method, "Pajāpati is my teacher, my lord," etc. |
sesaṃ vuttanayameva. |
The rest is by the aforementioned method. |
♦ brahmaṃ brahmatoti ettha brūhito tehi tehi guṇavisesehīti brahmā. |
♦ In "Brahmā as Brahmā," Brahmā [is so called] because he is augmented (brūhita) by those various special qualities. |
apica brahmāti mahābrahmāpi vuccati, tathāgatopi brāhmaṇopi mātāpitaropi seṭṭhampi. |
Furthermore, "Brahmā" also refers to Mahābrahmā, the Tathāgata, a brahmin, parents, and what is excellent. |
“sahasso brahmā dvisahasso brahmā”tiādīsu (ma. ni. 3.165-166) hi mahābrahmā brahmāti vuccati. |
For in "A thousand Brahmās, two thousand Brahmās," etc. (M.N. iii. 165-166), Mahābrahmā is called Brahmā. |
“brahmāti kho, bhikkhave, tathāgatassetaṃ adhivacanan”ti ettha tathāgato. |
In "Brahmā, monks, is a designation for the Tathāgata," it refers to the Tathāgata. |
♦ “tamonudo buddho samantacakkhu, |
♦ "Dispeller of darkness, the Buddha, the all-seeing eye, |
♦ lokantagū sabbabhavātivatto. |
♦ Knower of the world's end, transcender of all existence. |
♦ anāsavo sabbadukkhappahīno, |
♦ Free from cankers, abandoner of all suffering, |
♦ saccavhayo brahme upāsito me”ti. |
♦ Called Truth, by me Brahmā is attended." |
(cūḷani. 104) — |
(Cūḷani. 104) — |
♦ ettha brāhmaṇo. |
♦ Here, it refers to a brahmin. |
♦ “brahmāti mātāpitaro, pubbācariyāti vuccare”ti. |
♦ "Brahmā means parents, they are called first teachers." |
(itivu. 106; jā. 2.20.181) — |
(Itivu. 106; Jā. ii. 20. 181) — |
♦ ettha mātāpitaro. |
♦ Here, it refers to parents. |
“brahmacakkaṃ pavattetī”ti (ma. ni. 1.148; a. ni. 5.11) ettha seṭṭhaṃ. |
In "He sets the Brahmā-wheel in motion" (M.N. i. 148; A.N. v. 11), it refers to what is excellent. |
idha pana paṭhamābhinibbatto kappāyuko brahmā adhippeto. |
Here, however, the first-born Brahmā, whose lifespan is a kappa, is intended. |
taggahaṇeneva ca brahmapurohitabrahmapārisajjāpi gahitāti veditabbā. |
And by his inclusion, it should be understood that Brahmā's ministers and Brahmā's assembly are also included. |
atthavaṇṇanā panettha pajāpativāre vuttanayeneva veditabbā. |
The explanation of meaning here should be understood by the method stated in the Pajāpati section. |
♦ ābhassaravāre daṇḍadīpikāya acci viya etesaṃ sarīrato ābhā chijjitvā chijjitvā patantī viya sarati visaratīti ābhassarā. |
♦ In the Ābhassara section: just as the flame of a torch on a stick, the radiance (ābhā) from their bodies, breaking off and breaking off, as if falling, spreads and diffuses (sarati visarati); thus, Ābhassarā (Radiant Ones). |
tesaṃ gahaṇena sabbāpi dutiyajjhānabhūmi gahitā, ekatalavāsino eva cete sabbepi parittābhā appamāṇābhā ābhassarāti veditabbā. |
By their inclusion, all the second jhana realms are included; and it should be understood that all these, dwelling on one plane, are the Parittābhā (Minor Lustre), Appamāṇābhā (Immeasurable Lustre), and Ābhassarā (Radiant Ones). |
♦ subhakiṇhavāre subhena okiṇṇā vikiṇṇā subhena sarīrappabhāvaṇṇena ekagghanā suvaṇṇamañjūsāya ṭhapitasampajjalitakañcanapiṇḍasassirikāti subhakiṇhā. |
♦ In the Subhakiṇha section: strewn and scattered with beauty (subha), with the beautiful radiance-color of their bodies, uniformly [beautiful], like a blazing golden mass placed in a golden casket, endowed with splendor; thus, Subhakiṇhā (Lustrous Ones). |
tesaṃ gahaṇena sabbāpi tatiyajjhānabhūmi gahitā. |
By their inclusion, all the third jhana realms are included. |
ekatalavāsino eva cete sabbepi parittasubhā appamāṇasubhā subhakiṇhāti veditabbā. |
And it should be understood that all these, dwelling on one plane, are the Parittasubhā (Minor Aura), Appamāṇasubhā (Immeasurable Aura), and Subhakiṇhā (Lustrous Ones). |
♦ vehapphalavāre, vipulā phalāti vehapphalā. |
♦ In the Vehapphala section: vast (vipula) fruit (phala); thus, Vehapphalā (Vast Fruit). |
catutthajjhānabhūmi brahmāno vuccanti. |
The fourth jhana realm Brahmās are meant. |
atthanayayojanā pana imesu tīsupi vāresu bhūtavāre vuttanayeneva veditabbā. |
But the application of meaning in these three sections should be understood by the method stated in the section on beings. |
♦ abhibhūvāre abhibhavīti abhibhū. |
♦ In the Abhibhū section: one who overcomes (abhibhavī); thus, Abhibhū (Overcomer). |
kiṃ abhibhavi? |
What does he overcome? |
cattāro khandhe arūpino. |
The four formless aggregates. |
asaññabhavassetaṃ adhivacanaṃ. |
This is a designation for the realm of non-perception. |
asaññasattā devā vehapphalehi saddhiṃ ekatalāyeva ekasmiṃ okāse yena iriyāpathena nibbattā, teneva yāvatāyukaṃ tiṭṭhanti cittakammarūpasadisā hutvā. |
The non-percipient beings, devas, together with the Vehapphalas, on one and the same plane, in one location, in whatever posture they were reborn, in that same [posture] they remain for the duration of their lifespan, having become like painted figures. |
te idha sabbepi abhibhūvacanena gahitā. |
All these are included here by the term Abhibhū. |
keci abhibhū nāma sahasso brahmāti evamādinā nayena tattha tattha adhipatibrahmānaṃ vaṇṇayanti. |
Some describe Abhibhū as a thousand Brahmās, and by this method, they describe the ruling Brahmās in various places. |
brahmaggahaṇeneva pana tassa gahitattā ayuttametanti veditabbaṃ. |
But since he is included by the term "Brahmā," this should be understood as inappropriate. |
yojanānayo cettha abhibhū vaṇṇavā dīghāyukoti sutvā tattha chandarāgaṃ uppādento abhibhuṃ taṇhāmaññanāya maññati. |
The method of application here is that, having heard that Abhibhū is handsome and long-lived, generating desire and lust therein, one conceives Abhibhū with the conceiving of craving. |
“aho vatāhaṃ abhibhuno sahabyataṃ upapajjeyyan”tiādinā pana nayena appaṭiladdhassa paṭilābhāya cittaṃ paṇidahantopi abhibhuṃ taṇhāmaññanāya maññati. |
Or, by the method, "Oh, that I might attain companionship with Abhibhū," etc., directing one's mind to the attainment of what has not been attained, one also conceives Abhibhū with the conceiving of craving. |
attānaṃ hīnato abhibhuṃ seyyato dahanto pana abhibhuṃ mānamaññanāya maññati. |
But considering oneself inferior and Abhibhū superior, one conceives Abhibhū with the conceiving of conceit. |
“abhibhū nicco dhuvo”tiādinā nayena parāmasanto abhibhuṃ diṭṭhimaññanāya maññatīti veditabbo. |
Clinging by the method, "Abhibhū is permanent, stable," etc., it should be understood that one conceives Abhibhū with the conceiving of views. |
sesaṃ pajāpativāre vuttanayameva. |
The rest is by the method stated in the Pajāpati section. |
♦ bhūtavārādivaṇṇanā niṭṭhitā. |
♦ The explanation of the Beings Section, etc., is finished. |
♦ ākāsānañcāyatanavārādivaṇṇanā (MN 11) |
♦ Explanation of the Sphere of Infinite Space Section, etc. (MN 11) |
♦ 4. evaṃ bhagavā paṭipāṭiyā devaloke dassentopi abhibhūvacanena asaññabhavaṃ dassetvā idāni yasmā ayaṃ vaṭṭakathā, suddhāvāsā ca vivaṭṭapakkhe ṭhitā, anāgāmikhīṇāsavā eva hi te devā. |
♦ 4. Thus the Blessed One, while showing the devalokas in sequence, and having shown the realm of non-perception by the term Abhibhū, now, because this is a discourse on the round [of rebirth], and the Pure Abodes are on the side of the unfolding [from the round], for those devas are indeed non-returners and arahants whose cankers are destroyed. |
yasmā vā katipayakappasahassāyukā te devā, buddhuppādakāleyeva honti. |
Or because those devas have a lifespan of some thousands of kappas, and exist only at the time of a Buddha's arising. |
buddhā pana asaṅkheyepi kappe na uppajjanti, tadā suññāpi sā bhūmi hoti. |
But Buddhas do not arise even in incalculable kappas; then that realm is also empty. |
rañño khandhāvāraṭṭhānaṃ viya hi buddhānaṃ suddhāvāsabhavo. |
For the Pure Abode existence is like a king's camp for Buddhas. |
te teneva ca kāraṇena viññāṇaṭṭhitisattāvāsavasenapi na gahitā, sabbakālikā pana imā maññanā. |
And for that very reason, they are not included by way of the stations of consciousness or the abodes of beings; but these conceivings are of all times. |
tasmā tāsaṃ sadāvijjamānabhūmiṃ dassento suddhāvāse atikkamitvā, ākāsānañcāyatanantiādimāha. |
Therefore, showing the ever-existing realm for them, having passed beyond the Pure Abodes, he said, "the sphere of infinite space," etc. |
tattha ākāsānañcāyatananti tabbhūmikā cattāro kusalavipākakiriyā khandhā. |
Therein, "the sphere of infinite space" means the four wholesome, resultant, and functional aggregates pertaining to that realm. |
te ca tatrūpapannāyeva daṭṭhabbā bhavaparicchedakathā ayanti katvā. |
And they are to be seen only as reborn there, this being a discourse on the delimitation of existence. |
esa nayo viññāṇañcāyatanādīsu. |
This method applies to the sphere of infinite consciousness, etc. |
atthayojanā pana catūsupi etesu vāresu abhibhūvāre vuttanayeneva veditabbā. |
But the application of meaning in all four of these sections should be understood by the method stated in the Abhibhū section. |
mānamaññanā cettha pajāpativāre vuttanayenāpi yujjati. |
And the conceiving of conceit here is also appropriate by the method stated in the Pajāpati section. |
♦ ākāsānañcāyatanavārādivaṇṇanā niṭṭhitā. |
♦ The explanation of the Sphere of Infinite Space Section, etc., is finished. |
♦ diṭṭhasutavārādivaṇṇanā (MN 11) |
♦ Commentary on the sections concerning the seen, heard, etc. (MN 11) |
♦ 5. evaṃ bhūmivisesādinā bhedena vitthāratopi maññanāvatthuṃ dassetvā idāni sabbamaññanāvatthubhūtaṃ sakkāyapariyāpannaṃ tebhūmakadhammabhedaṃ diṭṭhādīhi catūhi saṅgaṇhitvā dassento, diṭṭhaṃ diṭṭhatotiādimāha. |
♦ 5. Having thus shown the object of conceiving by way of its extent through distinctions such as the specific an |
| d general, he now shows the division of the threefold phenomena included in one's own body, which is the basis of all conceiving, by summarizing it under four headings: the seen, etc., saying, "The seen as the seen," and so on. | |
♦ tattha diṭṭhanti maṃsacakkhunāpi diṭṭhaṃ, dibbacakkhunāpi diṭṭhaṃ. |
♦ Therein, "seen" means seen with the eye of flesh and seen with the divine eye. |
rūpāyatanassetaṃ adhivacanaṃ. |
This is a term for the visual sense-object. |
tattha diṭṭhaṃ maññatīti diṭṭhaṃ tīhi maññanāhi maññati. |
Therein, "he conceives the seen" means he conceives the seen in three ways of conceiving. |
kathaṃ? rūpāyatanaṃ subhasaññāya sukhasaññāya ca passanto tattha chandarāgaṃ janeti, taṃ assādeti abhinandati. |
How? Seeing a visual object with the perception of beauty and the perception of pleasure, he generates desire and passion for it, he delights in it, he rejoices in it. |
vuttampi hetaṃ bhagavatā “itthirūpe, bhikkhave, sattā rattā giddhā gadhitā mucchitā ajjhosannā, te dīgharattaṃ socanti itthirūpavasānugā”ti (a. |
This has been said by the Blessed One: "Monks, beings who are impassioned, greedy, infatuated, besotted, and attached to a woman's form, they grieve for a long time, following the power of a woman's form" (A. |
ni. 5.55). evaṃ diṭṭhaṃ taṇhāmaññanāya maññati. |
Ni. 5.55). Thus, he conceives the seen through the conceiving of craving. |
“iti me rūpaṃ siyā anāgatamaddhānanti vā panettha nandiṃ samannāneti, rūpasampadaṃ vā pana ākaṅkhamāno dānaṃ detī”ti vitthāro. |
"Thus may my form be in a future time," or therein he brings forth delight, or, desiring a wealth of form, he gives a gift" – this is the detailed explanation. |
evampi diṭṭhaṃ taṇhāmaññanāya maññati. |
Thus also, he conceives the seen through the conceiving of craving. |
attano pana parassa ca rūpasampattiṃ vipattiṃ nissāya mānaṃ janeti. |
He generates conceit based on the attainment or loss of form for himself or others. |
“imināhaṃ seyyosmī”ti vā “sadisosmī”ti vā “hīnosmī”ti vāti evaṃ diṭṭhaṃ mānamaññanāya maññati. |
"By this I am superior," or "I am equal," or "I am inferior," thus he conceives the seen through the conceiving of conceit. |
rūpāyatanaṃ pana niccaṃ dhuvaṃ sassatanti maññati, attānaṃ attaniyanti maññati, maṅgalaṃ amaṅgalanti maññati, evaṃ diṭṭhaṃ diṭṭhimaññanāya maññati. |
He conceives the visual object as permanent, stable, eternal; he conceives a self or what belongs to a self; he conceives an auspicious sign as inauspicious; thus he conceives the seen through the conceiving of views. |
evaṃ diṭṭhaṃ tīhi maññanāhi |
Thus, he conceives the seen in three ways of conceiving. |
maññati. |
conceives. |
kathaṃ diṭṭhasmiṃ maññati? |
How does he conceive in the seen? |
rūpasmiṃ attānaṃ samanupassananayena maññanto diṭṭhasmiṃ maññati. |
Conceiving a self in form by way of contemplation, he conceives in the seen. |
yathā vā dhane dhaññe. |
Or as in wealth and grain. |
evaṃ rūpasmiṃ rāgādayoti maññantopi diṭṭhasmiṃ maññati. |
Thus, also conceiving passion, etc., in form, he conceives in the seen. |
ayamassa diṭṭhimaññanā. |
This is his conceiving of views. |
tasmiññeva panassa diṭṭhimaññanāya maññite vatthusmiṃ sinehaṃ mānañca uppādayato taṇhāmānamaññanāpi veditabbā. |
When he generates affection and conceit for that very object conceived through the conceiving of views, the conceivings of craving and conceit are also to be understood. |
evaṃ diṭṭhasmiṃ maññati. |
Thus, he conceives in the seen. |
sesaṃ pathavīvāre vuttanayeneva veditabbaṃ. |
The rest is to be understood in the same way as stated in the section on earth. |
♦ sutanti maṃsasotenapi sutaṃ, dibbasotenapi sutaṃ, saddāyatanassetaṃ adhivacanaṃ. |
♦ "Heard" means heard with the ear of flesh and heard with the divine ear; this is a term for the auditory sense-object. |
♦ mutanti mutvā munitvā ca gahitaṃ, āhacca upagantvāti attho, indriyānaṃ ārammaṇānañca aññamaññasaṃsilese viññātanti vuttaṃ hoti, gandharasaphoṭṭhabbāyatanānametaṃ adhivacanaṃ. |
♦ "Cognized" means grasped by having cognized and known, meaning having approached and encountered; it is said to be known through the mutual contact of the sense faculties and their objects; this is a term for the sense-objects of smell, taste, and touch. |
♦ viññātanti |
♦ "Known" means |
manasā viññātaṃ, sesānaṃ sattannaṃ āyatanānametaṃ adhivacanaṃ dhammārammaṇassa vā. |
known by the mind; this is a term for the remaining seven sense-bases or for mental objects. |
idha pana sakkāyapariyāpannameva labbhati. |
Here, however, only what is included in one's own body is obtained. |
vitthāro panettha diṭṭhavāre vuttanayeneva veditabbo. |
The detailed explanation here is to be understood in the same way as stated in the section on the seen. |
♦ diṭṭhasuttavārādivaṇṇanā niṭṭhitā. |
♦ The commentary on the sections concerning the seen, heard, etc., is finished. |
♦ ekattavārādivaṇṇanā (MN 11) |
♦ Commentary on the sections concerning oneness, etc. (MN 11) |
♦ 6. evaṃ sabbaṃ sakkāyabhedaṃ diṭṭhādīhi catūhi dassetvā idāni tameva samāpannakavārena ca asamāpannakavārena ca dvidhā dassento ekattaṃ nānattantiādimāha. |
♦ 6. Having thus shown the entire division of one's own body under the four headings of the seen, etc., he now shows it in two ways, by the section on what is attained and by the section on what is not attained, saying, "Oneness and diversity," and so on. |
♦ ekattanti iminā hi samāpannakavāraṃ dasseti. |
♦ By "oneness" he shows the section on what is attained. |
nānattanti iminā asamāpannakavāraṃ. |
By "diversity" he shows the section on what is not attained. |
tesaṃ ayaṃ vacanattho ekabhāvo ekattaṃ. |
Their meaning is this: oneness is a single state. |
nānābhāvo nānattanti. |
Diversity is a multiple state. |
yojanā panettha samāpannakavāraṃ catūhi khandhehi, asamāpannakavārañca pañcahi khandhehi |
The application here is: the section on what is attained with the four aggregates, and the section on what is not attained with the five aggregates, |
bhinditvā “rūpaṃ attato samanupassatī”tiādinā sāsananayena pathavīvārādīsu vuttena ca aṭṭhakathānayena yathānurūpaṃ vīmaṃsitvā veditabbā. |
having divided them, it should be understood by investigating appropriately according to the teaching method stated in the sections on earth, etc., beginning with "he contemplates form as self," and according to the commentary method. |
keci pana ekattanti ekattanayaṃ vadanti nānattanti nānattanayaṃ. |
Some, however, say oneness means the method of oneness, and diversity means the method of diversity. |
apare “ekattasaññī attā hoti arogo paraṃ maraṇā, nānattasaññī attā hotī”ti evaṃ diṭṭhābhinivesaṃ. |
Others say it is the clinging to views such as, "The self with the perception of oneness is healthy after death; the self with the perception of diversity is." |
taṃ sabbaṃ idha nādhippetattā ayuttameva hoti. |
All that is inappropriate here because it is not intended. |
♦ evaṃ sabbaṃ sakkāyaṃ dvidhā dassetvā idāni tameva ekadhā sampiṇḍetvā dassento sabbaṃ sabbatotiādimāha. |
♦ Having thus shown the entire own body in two ways, he now shows it in one way by summarizing it, saying, "All as all," and so on. |
yojanānayo panettha sabbaṃ assādento sabbaṃ taṇhāmaññanāya maññati. |
The application here is: delighting in all, he conceives all through the conceiving of craving. |
“mayā ete sattā nimmitā”tiādinā nayena attanā nimmitaṃ maññanto sabbaṃ |
Conceiving what is created by himself according to the method beginning with, "These beings were created by me," he conceives all |
mānamaññanāya maññati. |
through the conceiving of conceit. |
“sabbaṃ pubbekatakammahetu, sabbaṃ issaranimmānahetu, sabbaṃ ahetuapaccayā, sabbaṃ atthi, sabbaṃ natthī”tiādinā nayena maññanto sabbaṃ diṭṭhimaññanāya maññatīti veditabbo. |
Conceiving according to the method beginning with, "All is due to past kamma, all is due to creation by a lord, all is without cause or condition, all exists, all does not exist," it should be understood that he conceives all through the conceiving of views. |
kathaṃ sabbasmiṃ maññati? |
How does he conceive in all? |
idhekacco evaṃdiṭṭhiko hoti “mahā me attā”ti. |
Here, someone holds the view, "My self is great." |
so sabbalokasannivāsaṃ tassokāsabhāvena parikappetvā so kho pana me ayaṃ attā sabbasminti maññati, ayamassa diṭṭhimaññanā. |
He imagines the entire world-abode as its sphere and conceives, "This self of mine is in all"; this is his conceiving of views. |
tasmiṃyeva panassa attani sinehaṃ tabbatthukañca mānaṃ uppādayato taṇhāmānamaññanāpi veditabbā. |
When he generates affection for that self and conceit based on it, the conceivings of craving and conceit are also to be understood. |
sesaṃ pathavīvāre vuttanayeneva veditabbaṃ. |
The rest is to be understood in the same way as stated in the section on earth. |
♦ evaṃ sabbaṃ sakkāyaṃ ekadhā dassetvā idāni aparenapi nayena taṃ ekadhā dassento |
♦ Having thus shown the entire own body in one way, he now shows it in one way by another method, saying, |
nibbānaṃ nibbānatoti āha. |
Nibbāna as Nibbāna. |
tattha nibbānanti “yato kho, bho, ayaṃ attā pañcahi kāmaguṇehi samappito samaṅgibhūto paricāreti. |
Therein, "Nibbāna" means, "When, sir, this self, endowed and furnished with the five sense-pleasures, indulges. |
ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī”tiādinā nayena pañcadhā āgataṃ paramadiṭṭhadhammanibbānaṃ veditabbaṃ. |
To that extent, sir, this self has attained the supreme Nibbāna realizable in this very life" – thus, the supreme Nibbāna realizable in this very life, which has come in five ways, should be understood. |
tattha nibbānaṃ assādento taṇhāmaññanāya maññati. |
Therein, delighting in Nibbāna, he conceives through the conceiving of craving. |
tena nibbānena “ahamasmi nibbānaṃ patto”ti mānaṃ janento mānamaññanāya maññati. |
Generating conceit by that Nibbāna, "I have attained Nibbāna," he conceives through the conceiving of conceit. |
anibbānaṃyeva samānaṃ taṃ nibbānato niccādito ca gaṇhanto diṭṭhimaññanāya maññatīti veditabbo. |
It should be understood that, while it is not Nibbāna, he grasps it as Nibbāna, as permanent, etc., through the conceiving of views. |
♦ nibbānato pana aññaṃ attānaṃ gahetvā so kho pana me ayaṃ attā imasmiṃ nibbāneti |
♦ Having grasped a self other than Nibbāna, he conceives, "This self of mine is in this Nibbāna," |
maññanto nibbānasmiṃ maññati, ayamassa diṭṭhimaññanā. |
conceiving in Nibbāna; this is his conceiving of views. |
tasmiṃyeva panassa attani sinehaṃ tabbatthukañca mānaṃ uppādayato taṇhāmānamaññanāpi veditabbā. |
When he generates affection for that self and conceit based on it, the conceivings of craving and conceit are also to be understood. |
esa nayo nibbānato maññanāyapi. |
This method also applies to conceiving from Nibbāna. |
tatrapi hi nibbānato aññaṃ attānaṃ gahetvā “idaṃ nibbānaṃ, ayaṃ attā, so kho pana me ayaṃ attā ito nibbānato añño”ti maññanto nibbānato maññati, ayamassa diṭṭhimaññanā. |
There also, having grasped a self other than Nibbāna, conceiving, "This is Nibbāna, this is the self; this self of mine is other than this Nibbāna," he conceives from Nibbāna; this is his conceiving of views. |
tasmiṃyeva panassa attani sinehaṃ tabbatthukañca mānaṃ uppādayato taṇhāmānamaññanāpi veditabbā. |
When he generates affection for that self and conceit based on it, the conceivings of craving and conceit are also to be understood. |
“aho sukhaṃ mama nibbānan”ti maññanto pana nibbānaṃ meti maññatīti veditabbo. |
But conceiving, "Oh, the happiness of my Nibbāna," it should be understood that he conceives, "Nibbāna is mine." |
sesaṃ vuttanayameva. |
The rest is as stated. |
ayaṃ panettha anugīti |
This is the summary verse here: |
♦ yādiso esa sakkāyo, tathā naṃ avijānato. |
♦ Such as this own body is, to one who does not know it thus, |
♦ puthujjanassa sakkāye, jāyanti sabbamaññanā. |
♦ In the ordinary person's own body, all conceivings arise. |
♦ jeguccho bhiduro cāyaṃ, dukkho apariṇāyako. |
♦ This is disgusting, perishable, suffering, and not a guide. |
♦ taṃ paccanīkato bālo, gaṇhaṃ gaṇhāti maññanaṃ. |
♦ Opposed to that, the fool grasps conceiving. |
♦ subhato sukhato ceva, sakkāyaṃ anupassato. |
♦ Contemplating the own body as beautiful and pleasant, |
♦ salabhasseva aggimhi, hoti taṇhāya maññanā. |
♦ Like a moth in a flame, there is conceiving through craving. |
♦ niccasaññaṃ adhiṭṭhāya, sampattiṃ tassa passato. |
♦ Establishing the perception of permanence, seeing its attainment, |
♦ gūthādī viya gūthasmiṃ, hoti mānena maññanā. |
♦ Like excrement, etc., in excrement, there is conceiving through conceit. |
♦ attā attaniyo meti, passato naṃ abuddhino. |
♦ "Self, mine, belonging to me," seeing it thus, for the unwise one, |
♦ ādāse viya bondhissa, diṭṭhiyā hoti maññanā. |
♦ Like a reflection in a mirror for a child, there is conceiving through views. |
♦ maññanāti |
♦ Conceiving, |
ca nāmetaṃ, sukhumaṃ mārabandhanaṃ. |
indeed, is this subtle bond of Māra. |
♦ sithilaṃ duppamuñcañca, yena baddho puthujjano. |
♦ Loose and difficult to release, by which the ordinary person is bound. |
♦ bahuṃ vipphandamānopi, sakkāyaṃ nātivattati. |
♦ Though struggling much, he does not overcome his own body. |
♦ samussitaṃ daḷhatthambhaṃ, sāva gaddulabandhano. |
♦ Like a dog tied to a raised, strong post. |
♦ sa’so sakkāyamalīno, jātiyā ca jarāya ca. |
♦ He, clinging to his own body, by birth and old age, |
♦ rogādīhi ca dukkhehi, niccaṃ haññati bāḷhaso. |
♦ And by diseases, etc., and sufferings, is constantly and severely struck. |
♦ taṃ vo vadāmi bhaddante, sakkāyaṃ anupassatha. |
♦ This I tell you, good sirs, contemplate your own body. |
♦ asātato asubhato, bhedato ca anattato. |
♦ As unpleasant, as impure, as perishable, and as not-self. |
♦ eso sabhāvo hetassa, passaṃ evamimaṃ budho. |
♦ This is its nature; seeing this thus, the wise one, |
♦ pahāya maññanā sabbā, sabbadukkhā pamuccatīti. |
♦ Abandoning all conceivings, is released from all suffering. |
♦ ekattavārādivaṇṇanā niṭṭhitā. |
♦ The commentary on the sections concerning oneness, etc., is finished. |
♦ puthujjanavasena catuvīsatipabbā |
♦ Twenty-four sections according to the ordinary person |
paṭhamanayakathā niṭṭhitā. |
the first methodical discourse is finished. |
♦ sekkhavāradutiyanayavaṇṇanā (MN 11) |
♦ Commentary on the learner's section, second method (MN 11) |
♦ 7. evaṃ bhagavā pathavīādīsu vatthūsu sabbasakkāyadhammamūlabhūtaṃ puthujjanassa pavattiṃ dassetvā idāni tesveva vatthūsu sekkhassa pavattiṃ dassento yopi so, bhikkhave, bhikkhu sekkhotiādimāha. |
♦ 7. Thus the Blessed One, having shown the ordinary person's way of acting which is the root of all phenomena of one's own body in regard to objects such as earth, now, showing the learner's way of acting in regard to those very same objects, says, "And also that monk, monks, who is a learner," and so on. |
tattha yoti uddesavacanaṃ. |
Therein, "yo" (who) is a term of specification. |
soti niddesavacanaṃ. |
"So" (that) is a term of indication. |
pikāro sampiṇḍanattho ayampi dhammo aniyatotiādīsu viya. |
The particle "pi" (also) has a summarizing meaning, as in "this dhamma is also not fixed," and so on. |
tena ca ārammaṇasabhāgena puggalaṃ sampiṇḍeti, no puggalasabhāgena, heṭṭhato hi puggalā diṭṭhivipannā, idha diṭṭhisampannā, na tesaṃ sabhāgatā atthi. |
And by that, he summarizes the person by way of the commonality of the object, not by way of the commonality of the person; for below, persons are corrupted in view, here they are accomplished in view; there is no commonality between them. |
ārammaṇaṃ pana heṭṭhā puggalānampi tadeva, imesampi tadevāti. |
The object, however, is the same for the persons below and for these as well. |
tena vuttaṃ “ārammaṇasabhāgena puggalaṃ |
By that it is said, "by way of the commonality of the object, he summarizes the person, |
sampiṇḍeti no puggalasabhāgenā”ti. |
not by way of the commonality of the person." |
yopi soti iminā pana sakalena vacanena idāni vattabbaṃ sekkhaṃ dassetīti veditabbo. |
By this entire phrase "yopi so" (and also that), it should be understood that he now shows the learner who is to be spoken of. |
bhikkhave, bhikkhūti idaṃ vuttanayameva. |
"Monks, a monk" – this is as previously stated. |
♦ sekkhoti kenaṭṭhena sekkho? |
♦ "Learner" – in what sense is he a learner? |
sekkhadhammappaṭilābhato sekkho. |
He is a learner from the attainment of the learner's dhammas. |
vuttañhetaṃ “kittāvatā nu kho, bhante, sekkho hotīti? |
This has been said: "To what extent, venerable sir, is one a learner? |
idha, bhikkhave, bhikkhu sekkhāya sammādiṭṭhiyā samannāgato hoti . |
Here, monks, a monk is endowed with the learner's right view... |
.. pe . |
.. (etc.) |
.. sekkhena sammāsamādhinā samannāgato hoti. |
..endowed with the learner's right concentration. |
ettāvatā kho bhikkhu, sekkho hotī”ti (saṃ. |
To this extent, monk, one is a learner" (Saṃ. |
ni. 5.13). apica sikkhatītipi sekkho. |
Ni. 5.13). Moreover, "he trains" also means learner. |
vuttañhetaṃ “sikkhatīti kho bhikkhu tasmā sekkhoti vuccati. |
This has been said: "He trains, monk, therefore he is called a learner. |
kiñca sikkhati? |
And what does he train in? |
adhisīlampi |
Higher virtue also |
sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati, sikkhatīti kho bhikkhu tasmā sekkhoti vuccatī”ti (a. |
he trains in, higher mind also he trains in, higher wisdom also he trains in; he trains, monk, therefore he is called a learner" (A. |
ni. 3.86). |
Ni. 3.86). |
♦ yopi kalyāṇaputhujjano anulomapaṭipadāya paripūrakārī sīlasampanno indriyesu guttadvāro bhojane mattaññū jāgariyānuyogamanuyutto pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogamanuyutto viharati — “ajja vā sve vā aññataraṃ sāmaññaphalaṃ adhigamissāmī”ti, sopi vuccati sikkhatīti sekkhoti. |
♦ And also that virtuous ordinary person who is fulfilling the compliant path, accomplished in virtue, guarded in the sense faculties, moderate in eating, devoted to wakefulness, devoted to the development of the factors of enlightenment in the early and late watches of the night, dwells – "Today or tomorrow I will attain one or other of the fruits of recluseship" – he too is called one who trains, a learner. |
imasmiṃ panatthe paṭivedhappattova sekkho adhippeto, no puthujjano. |
In this sense, however, only the learner who has attained penetration is intended, not the ordinary person. |
♦ appattaṃ mānasaṃ etenāti appattamānaso. |
♦ "One whose mind has not arrived" means one with an unarrived mind. |
mānasanti rāgopi cittampi arahattampi. |
"Mind" means passion, or mind, or Arahantship. |
“antalikkhacaro pāso, yvāyaṃ carati mānaso”ti (mahāva. |
"The snare moving in the sky, that which moves as mind" (Mahāva. |
33; |
33; |
saṃ. |
Saṃ. |
ni. 1.151) ettha hi rāgo mānasaṃ. |
Ni. 1.151) – here, passion is mind. |
“cittaṃ mano mānasan”ti (dha. |
"Mind, intellect, mentality" (Dha. |
sa. 65) ettha cittaṃ. |
Sa. 65) – here, it is mind. |
“appattamānaso sekkho, kālaṃ kayirā janesutā”ti (saṃ. |
"A learner with an unarrived mind, if he were to die among people" (Saṃ. |
ni. 1.159) ettha arahattaṃ. |
Ni. 1.159) – here, it is Arahantship. |
idhāpi arahattameva adhippetaṃ. |
Here too, Arahantship alone is intended. |
tena appattārahattoti vuttaṃ hoti. |
Therefore, it means "one who has not attained Arahantship." |
♦ anuttaranti seṭṭhaṃ, asadisanti attho. |
♦ "Unsurpassed" means best, meaning unequalled. |
catūhi yogehi khemaṃ ananuyuttanti yogakkhemaṃ, arahattameva adhippetaṃ. |
"Security from the four yokes, not yoked" means security from yokes; Arahantship alone is intended. |
patthayamānoti dve patthanā taṇhāpatthanā ca, chandapatthanā ca. |
"Aspiring" means two aspirations: the aspiration of craving and the aspiration of desire. |
“patthayamānassa hi pajappitāni, pavedhitaṃ vāpi pakappitesū”ti (su. |
"For one aspiring, there are imaginings, or trembling in what is contrived" (Su. |
ni. 908) ettha taṇhāpatthanā. |
Ni. 908) – here, it is the aspiration of craving. |
♦ “chinnaṃ pāpimato sotaṃ, viddhastaṃ |
♦ "The evil stream is cut, shattered, |
vinaḷīkataṃ. |
made reedless. |
♦ pāmojjabahulā hotha, khemaṃ pattattha bhikkhavo”ti. |
♦ Be full of joy, monks, you have attained security." |
(ma. ni. |
(M. Ni. |
1.352) — |
1.352) — |
♦ ettha kattukamyatā kusalacchandapatthanā. |
♦ Here, it is the aspiration of wholesome desire, the wish to do. |
ayameva idhādhippetā. |
This very one is intended here. |
tena patthayamānoti taṃ yogakkhemaṃ pattukāmo adhigantukāmo tanninno tappoṇo tappabbhāroti veditabbo. |
Therefore, "aspiring" should be understood as: desiring to attain that security from yokes, wishing to reach it, inclined towards it, leaning towards it, devoted to it. |
viharatīti aññaṃ iriyāpathadukkhaṃ aññena iriyāpathena vicchinditvā aparipatantaṃ kāyaṃ harati. |
"Dwells" means, having cut off the suffering of one posture with another posture, he carries the body without falling. |
atha vā “sabbe saṅkhārā aniccāti adhimuccanto saddhāya viharatī”tiādināpi niddesanayenettha attho daṭṭhabbo. |
Or else, the meaning here should be seen according to the expository method, as in, "He dwells with faith, convinced that all conditioned things are impermanent," and so on. |
pathaviṃ pathavito abhijānātīti pathaviṃ pathavībhāvena abhijānāti, na puthujjano viya sabbākāraviparītāya saññāya sañjānāti. |
"He directly knows earth as earth" means he directly knows earth in its earth-nature, not like an ordinary person who perceives with a perception completely contrary in all aspects. |
apica kho abhivisiṭṭhena ñāṇena jānāti, evaṃ pathavīti etaṃ pathavībhāvaṃ |
Moreover, he knows with superior knowledge; thus, convinced of this earth-nature as "earth," |
adhimuccanto eva naṃ aniccātipi dukkhātipi anattātipi evaṃ abhijānātīti vuttaṃ hoti. |
he directly knows it also as impermanent, as suffering, as not-self; thus it is said. |
evañca naṃ abhiññatvā pathaviṃ mā maññīti vuttaṃ hoti. |
And having directly known it thus, it is said, "Let him not conceive earth." |
maññatīti maññi. |
"Conceives" means he conceived. |
ayaṃ pana maññī ca na maññī ca na vattabboti. |
But this one is not to be called "one who conceives" nor "one who does not conceive." |
etasmiñhi atthe idaṃ padaṃ nipātetvā vuttanti veditabbaṃ. |
For in this sense, this word has been stated irregularly, it should be understood. |
ko panettha adhippāyoti. |
What is the intention here? |
vuccate, puthujjano tāva sabbamaññanānaṃ appahīnattā maññatīti vutto. |
It is said: the ordinary person, due to not having abandoned all conceivings, is said to conceive. |
khīṇāsavo pahīnattā na maññatīti. |
The one whose cankers are destroyed, due to having abandoned them, is said not to conceive. |
sekkhassa pana diṭṭhimaññanā pahīnā, itarā pana tanubhāvaṃ gatā, tena so maññatītipi na playable puthujjano viya, na |
For the learner, however, the conceiving of views is abandoned, but the others have become attenuated; therefore, he is not to be called "one who conceives" like an ordinary person, nor |
maññatītipi na playable khīṇāsavo viyāti. |
"one who does not conceive" like one whose cankers are destroyed. |
♦ pariññeyyaṃ tassāti tassa sekkhassa taṃ maññanāvatthu okkantaniyāmattā sambodhiparāyaṇattā ca tīhi pariññāhi pariññeyyaṃ, apariññeyyañca apariññātañca na hoti puthujjanassa viya, nopi pariññātaṃ khīṇāsavassa viya. |
♦ "To be fully understood by him" means that object of conceiving for that learner, because of having entered the fixed course and being destined for enlightenment, is to be fully understood by the three full understandings; it is not un-fully-understood and unknown as for an ordinary person, nor is it fully understood as for one whose cankers are destroyed. |
sesaṃ sabbattha vuttanayameva. |
The rest is everywhere as stated. |
♦ sekkhavasena dutiyanayakathā niṭṭhitā. |
♦ The second methodical discourse according to the learner is finished. |
♦ khīṇāsavavāratatiyādinayavaṇṇanā (MN 11) |
♦ Commentary on the sections concerning the one whose cankers are destroyed, third method, etc. (MN 11) |
♦ 8. evaṃ pathavīādīsu vatthūsu sekkhassa pavattiṃ dassetvā idāni khīṇāsavassa pavattiṃ dassento yopi so, bhikkhave, bhikkhu arahantiādimāha. |
♦ 8. Having thus shown the learner's way of acting in regard to objects such as earth, he now, showing the way of acting of one whose cankers are destroyed, says, "And also that monk, monks, who is an Arahant," and so on. |
tattha yopīti pi-saddo sampiṇḍanattho. |
Therein, "yopi" – the particle "pi" (also) has a summarizing meaning. |
tena idha ubhayasabhāgatāpi labbhatīti dasseti. |
By that he shows that here both commonalities are obtained. |
sekkho |
The learner, |
hi khīṇāsavena ariyapuggalattā sabhāgo, tena puggalasabhāgatā labbhati, ārammaṇasabhāgatā pana vuttanayā eva. |
indeed, is common with one whose cankers are destroyed due to being a noble person; by that, commonality of person is obtained; commonality of object, however, is as stated. |
arahanti ārakakileso, dūrakileso pahīnakilesoti attho. |
"Arahant" means one whose defilements are far, whose defilements are distant, whose defilements are abandoned. |
vuttañcetaṃ bhagavatā “kathañca, bhikkhave, bhikkhu arahaṃ hoti? |
This has been said by the Blessed One: "And how, monks, is a monk an Arahant? |
ārakāssa honti pāpakā akusalā dhammā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. |
His evil, unwholesome dhammas which are defiling, leading to renewed existence, accompanied by distress, having painful results, and leading to future birth, old age, and death, are far from him. |
evaṃ kho, bhikkhave, bhikkhu arahaṃ hotī”ti. |
Thus, monks, a monk is an Arahant." |
(ma. ni. |
(M. Ni. |
1.434) khīṇāsavoti cattāro āsavā kāmāsavo . |
1.434) "One whose cankers are destroyed" – the four cankers: the canker of sensual desire... |
.. pe . |
.. (etc.) |
.. avijjāsavo, ime cattāro āsavā arahato khīṇā pahīnā samucchinnā paṭippassaddhā, abhabbuppattikā ñāṇagginā daḍḍhā, tena vuccati |
..the canker of ignorance; these four cankers of an Arahant are destroyed, abandoned, cut off, calmed, incapable of arising, burned by the fire of knowledge; therefore he is called |
khīṇāsavoti. |
one whose cankers are destroyed. |
♦ vusitavāti garusaṃvāsepi ariyamaggasaṃvāsepi dasasu ariyavāsesupi vasi parivasi vuttho parivuttho, so vutthavāso ciṇṇacaraṇoti vusitavā katakaraṇīyoti puthujjanakalyāṇakaṃ upādāya satta sekkhā catūhi maggehi karaṇīyaṃ karonti nāma, khīṇāsavassa sabbakaraṇīyāni katāni pariyositāni, natthi tassa uttari karaṇīyaṃ dukkhakkhayādhigamāyāti katakaraṇīyo. |
♦ "One who has lived the life" – in the company of a teacher, in the company of the noble path, and in the ten noble dwellings, he has lived, lived completely, dwelt, dwelt completely; he who has lived the life, whose conduct is perfected, is "one who has lived the life." "One who has done what was to be done" – taking the virtuous ordinary person as a basis, the seven learners indeed do what is to be done by the four paths; for one whose cankers are destroyed, all that was to be done has been done, is finished; there is nothing further for him to do for the attainment of the destruction of suffering; thus, "one who has done what was to be done." |
vuttampi hetaṃ — |
This has also been said: |
♦ “tassa sammā vimuttassa, santacittassa bhikkhuno. |
♦ "For that monk, rightly liberated, with a peaceful mind, |
♦ katassa paṭicayo natthi, karaṇīyaṃ na vijjatī”ti. |
♦ There is no accumulation of what has been done, nothing further to be done." |
(theragā. 642). |
(Theragā. 642). |
♦ ohitabhāroti tayo bhārā khandhabhāro kilesabhāro abhisaṅkhārabhāroti, tassime tayo bhārā ohitā oropitā nikkhittā pātitā, tena |
♦ "One who has laid down the burden" – the three burdens: the burden of the aggregates, the burden of defilements, and the burden of formations; these three burdens of his are laid down, put down, set aside, dropped; therefore |
vuccati ohitabhāroti. |
he is called "one who has laid down the burden." |
anuppattasadatthoti anuppatto sadatthaṃ, sakatthanti vuttaṃ hoti. |
"One who has attained his own goal" means he has attained his own goal, meaning his own welfare. |
kakārassāyaṃ dakāro kato, sadatthoti ca arahattaṃ veditabbaṃ. |
Here, 'k' has become 'd'; and "own goal" should be understood as Arahantship. |
tañhi attupanibandhanaṭṭhena attānaṃ avijahanaṭṭhena attano paramatthaṭṭhena ca attano attho sakatthoti vuccati. |
For that, in the sense of being connected to oneself, in the sense of not abandoning oneself, and in the sense of being one's own ultimate welfare, is called one's own welfare, "sakattho." |
♦ parikkhīṇabhavasaṃyojanoti bhavasaṃyojanānīti dasa saṃyojanāni kāmarāgasaṃyojanaṃ paṭighamānadiṭṭhivicikicchāsīlabbataparāmāsabhavarāgaissāmacchariyasaṃyojanaṃ avijjāsaṃyojanaṃ. |
♦ "One whose fetters of existence are destroyed" – "fetters of existence" means the ten fetters: the fetter of sensual desire, the fetter of ill will, conceit, views, doubt, adherence to rites and rituals, passion for existence, envy, avarice, and the fetter of ignorance. |
imāni hi satte bhavesu saṃyojenti upanibandhanti, bhavaṃ vā bhavena saṃyojenti, tasmā “bhavasaṃyojanānī”ti vuccanti. |
For these bind beings to existences, tie them down, or they bind existence with existence; therefore they are called "fetters of existence." |
imāni bhavasaṃyojanāni arahato parikkhīṇāni pahīnāni ñāṇagginā daḍḍhāni, tena vuccati “parikkhīṇabhavasaṃyojano”ti. |
These fetters of existence of an Arahant are destroyed, abandoned, burned by the fire of knowledge; therefore he is called "one whose fetters of existence are destroyed." |
sammadaññā vimuttoti ettha sammadaññāti sammā aññāya. |
"Liberated through right understanding" – here, "sammadaññā" means through right understanding. |
kiṃ vuttaṃ hoti |
What is meant? |
— khandhānaṃ khandhaṭṭhaṃ, āyatanānaṃ āyatanaṭṭhaṃ, dhātūnaṃ dhātuṭṭhaṃ, dukkhassa pīḷanaṭṭhaṃ, samudayassa pabhavaṭṭhaṃ, nirodhassa santaṭṭhaṃ, maggassa dassanaṭṭhaṃ, sabbe saṅkhārā aniccāti evamādiṃ vā bhedaṃ sammā yathābhūtaṃ aññāya jānitvā tīrayitvā tulayitvā vibhāvetvā vibhūtaṃ katvāti. |
— Having rightly, as it really is, known, understood, discerned, weighed, clarified, and made manifest the meaning of the aggregates as aggregates, the meaning of the sense-bases as sense-bases, the meaning of the elements as elements, the meaning of suffering as oppression, the meaning of origination as source, the meaning of cessation as peace, the meaning of the path as seeing, or the division such as "all conditioned things are impermanent," and so on. |
♦ vimuttoti dve vimuttiyo cittassa ca vimutti nibbānañca. |
♦ "Liberated" – there are two liberations: liberation of mind and Nibbāna. |
arahā sabbakilesehi vimuttacittattā cittavimuttiyāpi vimutto. |
An Arahant, because his mind is liberated from all defilements, is liberated by liberation of mind also. |
nibbānaṃ adhimuttattā nibbānepi vimutto. |
Being intent on Nibbāna, he is liberated in Nibbāna also. |
tena vuccati “sammadaññā vimutto”ti. |
Therefore, he is called "liberated through right understanding." |
pariññātaṃ tassāti tassa arahato taṃ maññanāvatthu tīhi pariññāhi pariññātaṃ. |
"Fully understood by him" means that object of conceiving for that Arahant is fully understood by the three full understandings. |
tasmā so taṃ vatthuṃ na maññati, |
Therefore, he does not conceive that object, |
taṃ vā maññanaṃ na maññatīti vuttaṃ hoti, sesaṃ vuttanayameva. |
or he does not conceive that conceiving; thus it is said; the rest is as stated. |
♦ nibbānavāre pana khayā rāgassātiādayo tayo vārā vuttā. |
♦ In the Nibbāna section, however, three sections beginning with "through the destruction of passion" are stated. |
te pathavīvārādīsupi vitthāretabbā. |
These should also be elaborated in the sections on earth, etc. |
ayañca pariññātavāro nibbānavārepi vitthāretabbo. |
And this section on what is fully understood should also be elaborated in the Nibbāna section. |
vitthārentena ca pariññātaṃ tassāti sabbapadehi yojetvā puna khayā rāgassa vītarāgattāti yojetabbaṃ. |
And when elaborating, "fully understood by him" should be connected with all the terms, and then "through the destruction of passion, he is free from passion" should be connected. |
esa nayo itaresu. |
This is the method in the others. |
desanā pana ekattha vuttaṃ sabbattha vuttameva hotīti saṃkhittā. |
The discourse, however, being stated in one place, is stated everywhere; thus it is condensed. |
♦ khayā rāgassa vītarāgattāti ettha ca yasmā bāhirako kāmesu vītarāgo, na khayā rāgassa vītarāgo. |
♦ "Through the destruction of passion, he is free from passion" – and here, because an outsider is free from passion for sensual pleasures, he is not free from passion through the destruction of passion. |
arahā pana khayā yeva, tasmā vuttaṃ |
An Arahant, however, is so precisely through destruction; therefore it is said, |
“khayā rāgassa vītarāgattā”ti. |
through the destruction of passion, he is free from passion. |
esa nayo dosamohesupi. |
This is the method in regard to hatred and delusion also. |
yathā ca “pariññātaṃ tassāti vadāmī”ti vuttepi pariññātattā so taṃ vatthuṃ taṃ vā maññanaṃ na maññatīti attho hoti, evamidhāpi vītarāgattā so taṃ vatthuṃ taṃ vā maññanaṃ na maññatīti daṭṭhabbo. |
And just as when it is said, "I say 'fully understood by him'," the meaning is that, because it is fully understood, he does not conceive that object or that conceiving, so too here, it should be seen that because he is free from passion, he does not conceive that object or that conceiving. |
♦ ettha ca pariññātaṃ tassāti ayaṃ vāro maggabhāvanāpāripūridassanatthaṃ vutto. |
♦ And here, "fully understood by him" – this section is stated for the purpose of showing the perfection of the development of the path. |
itare pana phalasacchikiriyāpāripūridassanatthanti veditabbā. |
The others, however, should be understood as for the purpose of showing the perfection of the realization of the fruit. |
dvīhi vā kāraṇehi arahā na maññati vatthussa ca pariññātattā akusalamūlānañca samucchinnattā. |
Or, an Arahant does not conceive for two reasons: because the object is fully understood and because the unwholesome roots are cut off. |
tenassa pariññātavārena vatthuno vatthupariññaṃ dīpeti, itarehi akusalamūlasamucchedanti. |
Therefore, by the section on what is fully understood, he clarifies the full understanding of the object as an object; by the others, the cutting off of the unwholesome roots. |
tattha |
There, |
pacchimesu tīsu vāresu ayaṃ viseso veditabbo, tīsu hi vāresu rāge ādīnavaṃ disvā dukkhānupassī viharanto appaṇihitavimokkhena vimutto khayā rāgassa vītarāgo hoti. |
in the last three sections, this distinction should be understood: in the three sections, seeing the danger in passion, dwelling as one who contemplates suffering, liberated by the uninclined liberation, he becomes free from passion through the destruction of passion. |
dose ādīnavaṃ disvā aniccānupassī viharanto animittavimokkhena vimutto khayā dosassa vītadoso hoti. |
Seeing the danger in hatred, dwelling as one who contemplates impermanence, liberated by the signless liberation, he becomes free from hatred through the destruction of hatred. |
mohe ādīnavaṃ disvā anattānupassī viharanto suññatavimokkhena vimutto khayā mohassa vītamoho hotīti. |
Seeing the danger in delusion, dwelling as one who contemplates not-self, liberated by the emptiness liberation, he becomes free from delusion through the destruction of delusion. |
♦ evaṃ sante na eko tīhi vimokkhehi vimuccatīti dve vārā na vattabbā siyunti ce, taṃ na. |
♦ If this is so, since one is not liberated by three liberations, should not two sections be unstatable? That is not so. |
kasmā? aniyamitattā. |
Why? Because it is not fixed. |
aniyamena hi vuttaṃ “yopi so, bhikkhave, |
For it is stated without fixing: "And also that monk, monks, |
bhikkhu arahan”ti. |
who is an Arahant." |
na pana vuttaṃ appaṇihitavimokkhena vā vimutto, itarena vāti, tasmā yaṃ arahato yujjati, taṃ sabbaṃ vattabbamevāti. |
But it is not said, "liberated by the uninclined liberation or by another"; therefore, whatever is suitable for an Arahant, all that should indeed be stated. |
♦ avisesena vā yo koci arahā samānepi rāgādikkhaye vipariṇāmadukkhassa pariññātattā khayā rāgassa vītarāgoti vuccati, dukkhadukkhassa pariññātattā khayā dosassa vītadosoti. |
♦ Or, without distinction, any Arahant, even with the destruction of passion, etc., is called free from passion through the destruction of passion because of having fully understood the suffering of change; and free from hatred through the destruction of hatred because of having fully understood the suffering of suffering. |
saṅkhāradukkhassa pariññātattā khayā mohassa vītamohoti. |
He is free from delusion through the destruction of delusion because of having fully understood the suffering of conditioned things. |
iṭṭhārammaṇassa vā pariññātattā khayā rāgassa vītarāgo. |
Or, he is free from passion through the destruction of passion because of having fully understood a desirable object. |
aniṭṭhārammaṇassa pariññātattā khayā dosassa vītadoso. |
He is free from hatred through the destruction of hatred because of having fully understood an undesirable object. |
majjhattārammaṇassa pariññātattā khayā mohassa vītamoho. |
He is free from delusion through the destruction of delusion because of having fully understood an indifferent object. |
sukhāya vā vedanāya rāgānusayassa samucchinnattā khayā rāgassa vītarāgo, itarāsu |
Or, he is free from passion through the destruction of passion because the underlying tendency to passion for pleasant feeling is cut off; in the others, |
paṭighamohānusayānaṃ samucchinnattā vītadoso vītamoho cāti. |
because the underlying tendencies to ill will and delusion are cut off, he is free from hatred and free from delusion. |
tasmā taṃ visesaṃ dassento āha “khayā rāgassa vītarāgattā . |
Therefore, showing that distinction, he said, "through the destruction of passion, he is free from passion... |
.. pe . |
.. (etc.) |
.. vītamohattā”ti. |
..free from delusion." |
♦ khīṇāsavavasena tatiyacatutthapañcamachaṭṭhanayakathā niṭṭhitā. |
♦ The third, fourth, fifth, and sixth methodical discourses according to the one whose cankers are destroyed are finished. |
♦ tathāgatavārasattamanayavaṇṇanā (MN 11) |
♦ Commentary on the Tathāgata section, seventh method (MN 11) |
♦ 12. evaṃ pathavīādīsu vatthūsu khīṇāsavassa pavattiṃ dassetvā idāni attano pavattiṃ dassento tathāgatopi, bhikkhavetiādimāha. |
♦ 12. Having thus shown the way of acting of one whose cankers are destroyed in regard to objects such as earth, he now, showing his own way of acting, says, "The Tathāgata also, monks," and so on. |
tattha tathāgatoti aṭṭhahi kāraṇehi bhagavā tathāgatoti vuccati — tathā āgatoti tathāgato, tathā gatoti tathāgato, tathalakkhaṇaṃ āgatoti tathāgato, tathadhamme yāthāvato abhisambuddhoti tathāgato, tathadassitāya tathāgato, tathāvāditāya tathāgato, tathākāritāya tathāgato, |
Therein, "Tathāgata" – the Blessed One is called Tathāgata for eight reasons: "Thus come" is Tathāgata; "Thus gone" is Tathāgata; "Come to the true nature" is Tathāgata; "Fully enlightened to the true dhammas as they are" is Tathāgata; "Because of seeing thus" is Tathāgata; "Because of speaking thus" is Tathāgata; "Because of acting thus" is Tathāgata; |
abhibhavanaṭṭhena tathāgatoti. |
"In the sense of overcoming" is Tathāgata. |
♦ kathaṃ bhagavā tathā āgatoti tathāgato? |
♦ How is the Blessed One "Thus come," a Tathāgata? |
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, came; just as the Blessed One Vipassī came, just as the Blessed One Sikhī, just as the Blessed One Vessabhū, just as the Blessed One Kakusandha, just as the Blessed One Koṇāgamana, just as the Blessed One Kassapa came. |
kiṃ vuttaṃ hoti? |
What is meant? |
yena abhinīhārena ete bhagavanto āgatā, teneva amhākampi bhagavā āgato. |
By the same aspiration by which these Blessed Ones came, by that same aspiration our Blessed One also came. |
♦ atha vā yathā vipassī bhagavā . |
♦ Or else, just as the Blessed One Vipassī... |
.. pe . |
.. (etc.) |
.. yathā kassapo bhagavā dānapāramiṃ pūretvā, sīlanekkhammapaññāvīriyakhantisaccādhiṭṭhānamettāupekkhāpāramiṃ pūretvā, imā dasa |
..just as the Blessed One Kassapa, having fulfilled the perfection of giving, having fulfilled the perfections of virtue, renunciation, wisdom, energy, patience, truth, determination, loving-kindness, and equanimity – these ten |
pāramiyo, dasa upapāramiyo, dasa paramatthapāramiyoti, samatiṃsa pāramiyo pūretvā, aṅgapariccāgaṃ nayanadhanarajjaputtadārapariccāganti ime pañca mahāpariccāge pariccajitvā pubbayogapubbacariyadhammakkhānañātatthacariyādayo pūretvā, buddhicariyāya koṭiṃ patvā āgato, tathā amhākampi bhagavā āgato. |
perfections, ten sub-perfections, ten ultimate perfections, thus fulfilling thirty perfections; having made the five great sacrifices – the sacrifice of limbs, eyes, wealth, kingdom, sons, and wife; having fulfilled former practices, former conduct, explanation of dhamma, welfare of relatives, etc.; having reached the pinnacle of the conduct of a Buddha, came; thus our Blessed One also came. |
♦ yathā ca vipassī bhagavā . |
♦ And just as the Blessed One Vipassī... |
.. pe . |
.. (etc.) |
.. yathā kassapo bhagavā cattāro satipaṭṭhāne sammappadhāne iddhipāde pañcindriyāni pañca balāni satta bojjhaṅge ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvetvā brūhetvā āgato, tathā amhākaṃ bhagavāpi āgatoti tathāgato. |
..just as the Blessed One Kassapa, having developed and cultivated the four foundations of mindfulness, the right efforts, the bases of psychic power, the five faculties, the five powers, the seven factors of enlightenment, and the noble eightfold path, came; thus our Blessed One also came, a Tathāgata. |
♦ yatheva lokamhi vipassiādayo, |
♦ Just as Vipassī and others in the world, |
♦ sabbaññubhāvaṃ munayo idhāgatā. |
♦ The sages came here to the state of omniscience. |
♦ tathā |
♦ Thus |
ayaṃ sakyamunīpi āgato, |
this Sakyan sage also came, |
♦ tathāgato vuccati tena cakkhumāti. |
♦ Therefore, the Seeing One is called Tathāgata. |
♦ evaṃ tathā āgatoti tathāgato. |
♦ Thus, "Thus come" is Tathāgata. |
♦ kathaṃ tathā gatoti tathāgato. |
♦ How is "Thus gone," a Tathāgata? |
yathā sampatijāto vipassī bhagavā gato . |
Just as the Blessed One Vipassī, newly born, went... |
.. pe . |
.. (etc.) |
.. kassapo bhagavā gato. |
..the Blessed One Kassapa went. |
kathañca so gatoti, so hi sampatijātova samehi pādehi pathaviyaṃ patiṭṭhāya uttarābhimukho sattapadavītihārena gato. |
And how did he go? He, newly born, having stood on the earth with even feet, facing north, went with seven strides. |
yathāha — sampatijāto, ānanda, bodhisatto samehi pādehi pathaviyaṃ patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati setamhi chatte anudhārīyamāne, sabbā ca disā anuviloketi, āsabhiñca vācaṃ bhāsati “aggohamasmi |
As it is said: "Ānanda, the Bodhisatta, newly born, having stood on the earth with even feet, facing north, goes with seven strides while a white parasol is held over him, and he surveys all directions, and utters the bull-like speech: 'I am the foremost |
lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassa, ayamantimā jāti, natthi dāni punabbhavo”ti (ma. |
in the world, I am the eldest in the world, I am the best in the world; this is my last birth, there is now no renewed existence'" (M. |
ni. 3.207). |
Ni. 3.207). |
♦ tañcassa gamanaṃ tathaṃ ahosi avitathaṃ anekesaṃ visesādhigamānaṃ pubbanimittabhāvena. |
♦ And that going of his was true, not false, as a foreshadowing of many attainments of distinction. |
yañhi so sampatijātova samehi pādehi patiṭṭhahi, idamassa caturiddhipādapaṭilābhassa pubbanimittaṃ. |
That he, newly born, stood with even feet, this was a foreshadowing of his attainment of the four bases of psychic power. |
uttarābhimukhabhāvo pana sabbalokuttarabhāvassa pubbanimittaṃ. |
Facing north, however, was a foreshadowing of his supramundane state. |
sattapadavītihāro sattabojjhaṅgaratanapaṭilābhassa. |
The seven strides were for the attainment of the seven jewel-like factors of enlightenment. |
“suvaṇṇadaṇḍā vītipatanti cāmarā”ti (su. |
"Golden-handled chowries wave" (Su. |
ni. 693) ettha vutto cāmarukkhepo sabbatitthiyanimmathanassa. |
Ni. 693) – the waving of chowries mentioned here was for the subjugation of all heretics. |
setacchattadhāraṇaṃ arahattavimuttivaravimalasetacchattapaṭilābhassa. |
The holding of the white parasol was for the attainment of the excellent, immaculate white parasol of Arahantship-liberation. |
sabbadisānuvilokanaṃ sabbaññutānāvaraṇañāṇapaṭilābhassa. |
Surveying all directions was for the attainment of the unobstructed knowledge of omniscience. |
āsabhīvācābhāsanaṃ appaṭivattiyavaradhammacakkappavattanassa pubbanimittaṃ. |
Uttering the bull-like speech was a foreshadowing of the setting in motion of the irreversible, excellent wheel of Dhamma. |
tathā ayaṃ bhagavāpi gato. |
Thus this Blessed One also went. |
tañcassa gamanaṃ tathaṃ ahosi avitathaṃ tesaññeva visesādhigamānaṃ pubbanimittabhāvena. |
And that going of his was true, not false, as a foreshadowing of those very same attainments of distinction. |
tenāhu porāṇā — |
Therefore, the ancients said: |
♦ “muhuttajātova gavampatī yathā, |
♦ "Newly born, like a lord of cattle, |
♦ samehi pādehi phusī vasundharaṃ. |
♦ He touched the earth with even feet. |
♦ so vikkamī satta padāni gotamo, |
♦ That 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, evenly. |
♦ aṭṭhaṅgupetaṃ giramabbhudīrayī, |
♦ He uttered speech endowed with eight qualities, |
♦ sīho yathā pabbatamuddhaniṭṭhito”ti. |
♦ Like a lion standing on a mountain peak." |
— |
— |
♦ evaṃ tathā gatoti tathāgato. |
♦ Thus, "Thus gone" is Tathāgata. |
♦ atha vā yathā vipassī bhagavā . |
♦ Or else, just as the Blessed One Vipassī... |
.. pe . |
.. (etc.) |
.. yathā kassapo bhagavā, ayampi bhagavā tatheva nekkhammena kāmacchandaṃ pahāya gato. |
..just as the Blessed One Kassapa, this Blessed One also, in the same way, having abandoned sensual desire through renunciation, went. |
abyāpādena byāpādaṃ, ālokasaññāya thinamiddhaṃ, avikkhepena uddhaccakukkuccaṃ, dhammavavatthānena |
Having abandoned ill will through non-ill will, sloth and torpor through the perception of light, restlessness and remorse through non-distraction, by the determination of dhamma |
vicikicchaṃ pahāya, ñāṇena avijjaṃ padāletvā, pāmojjena aratiṃ vinodetvā, paṭhamajjhānena nīvaraṇakavāṭaṃ ugghāṭetvā, dutiyajjhānena vitakkavicāradhūmaṃ vūpasametvā, tatiyajjhānena pītiṃ virājetvā, catutthajjhānena sukhadukkhaṃ pahāya, ākāsānañcāyatanasamāpattiyā rūpasaññāpaṭighasaññānānattasaññāyo samatikkamitvā, viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññaṃ, ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññaṃ, nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññaṃ samatikkamitvā gato. |
having abandoned doubt, having split ignorance with knowledge, having dispelled discontent with joy, having opened the gate of hindrances with the first jhāna, having calmed the smoke of thought and examination with the second jhāna, having made rapture fade with the third jhāna, having abandoned pleasure and pain with the fourth jhāna, having transcended perceptions of form, perceptions of resistance, and perceptions of diversity with the attainment of the base of infinite space, having transcended the perception of the base of infinite space with the attainment of the base of infinite consciousness, having transcended the perception of the base of infinite consciousness with the attainment of the base of nothingness, having transcended the perception of the base of nothingness with the attainment of the base of neither-perception-nor-non-perception, he went. |
♦ aniccānupassanāya niccasaññaṃ pahāya, dukkhānupassanāya sukhasaññaṃ, anattānupassanāya attasaññaṃ, nibbidānupassanāya nandiṃ, virāgānupassanāya rāgaṃ, nirodhānupassanāya samudayaṃ, paṭinissaggānupassanāya ādānaṃ, khayānupassanāya ghanasaññaṃ, vayānupassanāya āyūhanaṃ, vipariṇāmānupassanāya dhuvasaññaṃ, animittānupassanāya nimittaṃ, appaṇihitānupassanāya paṇidhiṃ, suññatānupassanāya abhinivesaṃ, adhipaññādhammavipassanāya sārādānābhinivesaṃ, yathābhūtañāṇadassanena sammohābhinivesaṃ, ādīnavānupassanāya ālayābhinivesaṃ, paṭisaṅkhānupassanāya |
♦ Having abandoned the perception of permanence through contemplation of impermanence, the perception of pleasure through contemplation of suffering, the perception of self through contemplation of not-self, delight through contemplation of disenchantment, passion through contemplation of dispassion, origination through contemplation of cessation, grasping through contemplation of relinquishment, the perception of compactness through contemplation of destruction, accumulation through contemplation of passing away, the perception of stability through contemplation of change, the sign through contemplation of the signless, aspiration through contemplation of the uninclined, clinging through contemplation of emptiness, clinging to grasping the essence through contemplation of higher wisdom and dhamma, clinging to delusion through seeing with knowledge as it really is, clinging to attachment through contemplation of danger, by contemplation of reviewing |
appaṭisaṅkhaṃ, vivaṭṭānupassanāya saṃyogābhinivesaṃ, sotāpattimaggena diṭṭhekaṭṭhe kilese bhañjitvā, sakadāgāmimaggena oḷārike kilese pahāya, anāgāmimaggena aṇusahagate kilese samugghāṭetvā, arahattamaggena sabbakilese samucchinditvā gato. |
non-reviewing, clinging to fetters through contemplation of turning away, having broken the defilements fixed in views with the path of stream-entry, having abandoned the gross defilements with the path of once-returner, having uprooted the subtle accompanying defilements with the path of non-returner, having cut off all defilements with the path of Arahantship, he went. |
evampi tathā gatoti tathāgato. |
Thus also, "Thus gone" is Tathāgata. |
♦ kathaṃ tathalakkhaṇaṃ āgatoti tathāgato. |
♦ How is "Come to the true nature," a Tathāgata? |
pathavīdhātuyā kakkhaḷattalakkhaṇaṃ tathaṃ avitathaṃ. |
The characteristic of hardness in the earth element is true, not false. |
āpodhātuyā paggharaṇalakkhaṇaṃ. |
The characteristic of trickling in the water element. |
tejodhātuyā uṇhattalakkhaṇaṃ. |
The characteristic of heat in the fire element. |
vāyodhātuyā vitthambhanalakkhaṇaṃ. |
The characteristic of distending in the air element. |
ākāsadhātuyā asamphuṭṭhalakkhaṇaṃ . |
The characteristic of non-contact in the space element. |
viññāṇadhātuyā vijānanalakkhaṇaṃ. |
The characteristic of knowing in the consciousness element. |
♦ rūpassa ruppanalakkhaṇaṃ. |
♦ The characteristic of being afflicted in form. |
vedanāya vedayitalakkhaṇaṃ. |
The characteristic of being felt in feeling. |
saññāya sañjānanalakkhaṇaṃ. |
The characteristic of perceiving in perception. |
saṅkhārānaṃ abhisaṅkharaṇalakkhaṇaṃ. |
The characteristic of forming in formations. |
viññāṇassa vijānanalakkhaṇaṃ. |
The characteristic of knowing in consciousness. |
♦ vitakkassa abhiniropanalakkhaṇaṃ. |
♦ The characteristic of application in thought. |
vicārassa anumajjanalakkhaṇaṃ. |
The characteristic of examination in sustained thought. |
pītiyā pharaṇalakkhaṇaṃ. |
The characteristic of pervasion in rapture. |
sukhassa sātalakkhaṇaṃ. |
The characteristic of pleasantness in pleasure. |
cittekaggatāya avikkhepalakkhaṇaṃ. |
The characteristic of non-distraction in one-pointedness of mind. |
phassassa |
Of contact |
phusanalakkhaṇaṃ. |
the characteristic of touching. |
♦ saddhindriyassa adhimokkhalakkhaṇaṃ. |
♦ The characteristic of resolution in the faculty of faith. |
vīriyindriyassa paggahaṇalakkhaṇaṃ. |
The characteristic of exertion in the faculty of energy. |
satindriyassa upaṭṭhānalakkhaṇaṃ. |
The characteristic of establishment in the faculty of mindfulness. |
samādhindriyassa avikkhepalakkhaṇaṃ. |
The characteristic of non-distraction in the faculty of concentration. |
paññindriyassa pajānanalakkhaṇaṃ. |
The characteristic of understanding in the faculty of wisdom. |
♦ saddhābalassa assaddhiye akampiyalakkhaṇaṃ. |
♦ The characteristic of unshakability by lack of faith in the power of faith. |
vīriyabalassa kosajje. |
In laziness, for the power of energy. |
satibalassa muṭṭhasacce. |
In forgetfulness, for the power of mindfulness. |
samādhibalassa uddhacce. |
In restlessness, for the power of concentration. |
paññābalassa avijjāya akampiyalakkhaṇaṃ. |
The characteristic of unshakability by ignorance in the power of wisdom. |
♦ satisambojjhaṅgassa upaṭṭhānalakkhaṇaṃ. |
♦ The characteristic of establishment in the enlightenment factor of mindfulness. |
dhammavicayasambojjhaṅgassa pavicayalakkhaṇaṃ. |
The characteristic of investigation in the enlightenment factor of investigation of dhammas. |
vīriyasambojjhaṅgassa paggahaṇalakkhaṇaṃ. |
The characteristic of exertion in the enlightenment factor of energy. |
pītisambojjhaṅgassa pharaṇalakkhaṇaṃ. |
The characteristic of pervasion in the enlightenment factor of rapture. |
passaddhisambojjhaṅgassa upasamalakkhaṇaṃ. |
The characteristic of calming in the enlightenment factor of tranquillity. |
samādhisambojjhaṅgassa avikkhepalakkhaṇaṃ. |
The characteristic of non-distraction in the enlightenment factor of concentration. |
upekkhāsambojjhaṅgassa paṭisaṅkhānalakkhaṇaṃ. |
The characteristic of reviewing in the enlightenment factor of equanimity. |
♦ sammādiṭṭhiyā dassanalakkhaṇaṃ. |
♦ The characteristic of seeing in right view. |
sammāsaṅkappassa abhiniropanalakkhaṇaṃ. |
The characteristic of application in right thought. |
sammāvācāya pariggāhalakkhaṇaṃ. |
The characteristic of embracing in right speech. |
sammākammantassa samuṭṭhānalakkhaṇaṃ. |
The characteristic of origination in right action. |
sammāājīvassa vodānalakkhaṇaṃ. |
The characteristic of purification in right livelihood. |
sammāvāyāmassa paggahaṇalakkhaṇaṃ. |
The characteristic of exertion in right effort. |
sammāsatiyā upaṭṭhānalakkhaṇaṃ. |
The characteristic of establishment in right mindfulness. |
sammāsamādhissa avikkhepalakkhaṇaṃ. |
The characteristic of non-distraction in right concentration. |
♦ avijjāya aññāṇalakkhaṇaṃ. |
♦ The characteristic of ignorance in ignorance. |
saṅkhārānaṃ cetanālakkhaṇaṃ. |
The characteristic of volition in formations. |
viññāṇassa vijānanalakkhaṇaṃ. |
The characteristic of knowing in consciousness. |
nāmassa namanalakkhaṇaṃ. |
The characteristic of bending in name. |
rūpassa ruppanalakkhaṇaṃ. |
The characteristic of being afflicted in form. |
saḷāyatanassa āyatanalakkhaṇaṃ. |
The characteristic of sense-base in the six sense-bases. |
phassassa phusanalakkhaṇaṃ. |
The characteristic of touching in contact. |
vedanāya vedayitalakkhaṇaṃ. |
The characteristic of being felt in feeling. |
taṇhāya hetulakkhaṇaṃ. |
The characteristic of cause in craving. |
upādānassa gahaṇalakkhaṇaṃ. |
The characteristic of grasping in clinging. |
bhavassa āyūhanalakkhaṇaṃ. |
The characteristic of accumulating in existence. |
jātiyā nibbattilakkhaṇaṃ. |
The characteristic of arising in birth. |
jarāya jīraṇalakkhaṇaṃ. |
The characteristic of decay in old age. |
maraṇassa cutilakkhaṇaṃ. |
The characteristic of passing away in death. |
♦ dhātūnaṃ suññatālakkhaṇaṃ. |
♦ The characteristic of emptiness in the elements. |
āyatanānaṃ āyatanalakkhaṇaṃ. |
The characteristic of sense-base in the sense-bases. |
satipaṭṭhānānaṃ upaṭṭhānalakkhaṇaṃ. |
The characteristic of establishment in the foundations of mindfulness. |
sammappadhānānaṃ padahanalakkhaṇaṃ. |
The characteristic of striving in the right efforts. |
iddhipādānaṃ ijjhanalakkhaṇaṃ. |
The characteristic of succeeding in the bases of psychic power. |
indriyānaṃ adhipatilakkhaṇaṃ. |
The characteristic of predominance in the faculties. |
balānaṃ akampiyalakkhaṇaṃ. |
The characteristic of unshakability in the powers. |
bojjhaṅgānaṃ niyyānalakkhaṇaṃ. |
The characteristic of leading out in the factors of enlightenment. |
maggassa hetulakkhaṇaṃ. |
The characteristic of cause in the path. |
♦ saccānaṃ tathalakkhaṇaṃ. |
♦ The characteristic of truth in the truths. |
samathassa avikkhepalakkhaṇaṃ. |
The characteristic of non-distraction in calm. |
vipassanāya anupassanālakkhaṇaṃ. |
The characteristic of contemplation in insight. |
samathavipassanānaṃ ekarasalakkhaṇaṃ. |
The characteristic of single taste in calm and insight. |
yuganandhānaṃ anativattanalakkhaṇaṃ. |
The characteristic of not transgressing in the yoked pair. |
♦ sīlavisuddhiyā saṃvaralakkhaṇaṃ. |
♦ The characteristic of restraint in purity of virtue. |
cittavisuddhiyā avikkhepalakkhaṇaṃ. |
The characteristic of non-distraction in purity of mind. |
diṭṭhivisuddhiyā dassanalakkhaṇaṃ. |
The characteristic of seeing in purity of view. |
♦ khayeñāṇassa samucchedalakkhaṇaṃ. |
♦ The characteristic of cutting off in the knowledge of destruction. |
anuppāde ñāṇassa passaddhilakkhaṇaṃ. |
The characteristic of calming in the knowledge of non-arising. |
chandassa mūlalakkhaṇaṃ. |
The characteristic of root in desire. |
manasikārassa |
Of attention |
samuṭṭhānalakkhaṇaṃ. |
the characteristic of origination. |
phassassa samodhānalakkhaṇaṃ. |
The characteristic of conjunction in contact. |
vedanāya samosaraṇalakkhaṇaṃ. |
The characteristic of confluence in feeling. |
samādhissa pamukhalakkhaṇaṃ. |
The characteristic of being foremost in concentration. |
satiyā ādhipateyyalakkhaṇaṃ. |
The characteristic of sovereignty in mindfulness. |
paññāya tatuttarilakkhaṇaṃ. |
The characteristic of being superior to that in wisdom. |
vimuttiyā sāralakkhaṇaṃ. |
The characteristic of essence in liberation. |
amatogadhassa nibbānassa pariyosānalakkhaṇaṃ tathaṃ avitathaṃ. |
The characteristic of conclusion of Nibbāna, the immersion in the deathless, is true, not false. |
evaṃ tathalakkhaṇaṃ ñāṇagatiyā āgato avirajjhitvā patto anuppattoti tathāgato, evaṃ tathalakkhaṇaṃ āgatoti tathāgato. |
Thus, having come by the way of knowledge to the true nature, having reached it without failing, having attained it, he is Tathāgata; thus, "Come to the true nature" is Tathāgata. |
♦ kathaṃ tathadhamme yāthāvato abhisambuddhoti tathāgato? |
♦ How is "Fully enlightened to the true dhammas as they are," a Tathāgata? |
tathadhammā nāma cattāri ariyasaccāni. |
True dhammas means the four noble truths. |
yathāha “cattārimāni, bhikkhave, tathāni avitathāni anaññathāni. |
As it is said: "These four, monks, are true, not false, not otherwise. |
katamāni cattāri, idaṃ dukkhanti, bhikkhave, tathametaṃ avitathametaṃ anaññathametan”ti (saṃ. |
What four? 'This is suffering,' monks, this is true, this is not false, this is not otherwise" (Saṃ. |
ni. 5.1050) vitthāro. |
Ni. 5.1050) – detailed explanation. |
tāni ca bhagavā abhisambuddho, tasmā tathānaṃ abhisambuddhattā tathāgatoti |
And the Blessed One is fully enlightened to these; therefore, because of being fully enlightened to the true ones, he is called Tathāgata. |
vuccati. |
is said. |
abhisambuddhattho hi ettha gatasaddo. |
For here, the word "gata" (gone/understood) has the meaning of "fully enlightened." |
apica jarāmaraṇassa jātipaccayasambhūtasamudāgataṭṭho tatho avitatho anaññatho . |
Moreover, the meaning of old age and death as arisen and come about conditioned by birth is true, not false, not otherwise... |
.. pe . |
.. (etc.) |
.. saṅkhārānaṃ avijjāpaccayasambhūtasamudāgataṭṭho tatho avitatho anaññatho. |
..the meaning of formations as arisen and come about conditioned by ignorance is true, not false, not otherwise. |
tathā avijjāya saṅkhārānaṃ paccayaṭṭho. |
Thus, the meaning of ignorance as a condition for formations. |
saṅkhārānaṃ viññāṇassa paccayaṭṭho . |
The meaning of formations as a condition for consciousness... |
.. pe . |
.. (etc.) |
.. jātiyā jarāmaraṇassa paccayaṭṭho tatho avitatho anaññatho. |
..the meaning of birth as a condition for old age and death is true, not false, not otherwise. |
taṃ sabbaṃ bhagavā abhisambuddho, tasmāpi tathānaṃ dhammānaṃ abhisambuddhattā tathāgatoti vuccati. |
All that the Blessed One is fully enlightened to; therefore also, because of being fully enlightened to the true dhammas, he is called Tathāgata. |
evaṃ tathadhamme yāthāvato abhisambuddhoti tathāgato. |
Thus, "Fully enlightened to the true dhammas as they are" is Tathāgata. |
♦ kathaṃ tathadassitāya tathāgato? |
♦ How is he the Tathāgata because of having seen what is real? |
bhagavā yaṃ sadevake loke . |
The Blessed One, in the world with its devas... |
.. pe . |
.. [etc.] ... |
.. sadevamanussāya aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ cakkhudvāre āpāthaṃ āgacchantaṃ rūpārammaṇaṃ nāma atthi. |
.. for devas and humans, in innumerable world-systems, whatever visual object comes into the range of the eye-door of innumerable beings, that exists. |
taṃ sabbākārato jānāti, passati. |
He knows and sees it in all its aspects. |
evaṃ jānatā passatā ca tena taṃ iṭṭhāniṭṭhādivasena vā diṭṭhasutamutaviññātesu labbhamānakapadavasena vā “katamaṃ taṃ rūpaṃ rūpāyatanaṃ, yaṃ rūpaṃ catunnaṃ mahābhūtānaṃ upādāya vaṇṇanibhā sanidassanaṃ sappaṭighaṃ nīlaṃ pītakan”ti (dha. |
By him, thus knowing and seeing, that [visual object], whether in terms of desirable, undesirable, etc., or in terms of terms obtainable in what is seen, heard, sensed, and cognized, [is understood as:] “What is that form, the form-base, which form, derived from the four great elements, is color-like, visible, impinging, blue, yellow?” (DhS. |
sa. 616) ādinā nayena anekehi nāmehi terasahi vārehi dvepaññāsāya nayehi vibhajjamānaṃ tathameva hoti, vitathaṃ natthi. |
Sa. 616) and so on, being analyzed by many names, in thirteen ways, by fifty-two methods, is just so, there is nothing unreal about it. |
esa nayo sotadvārādīsupi āpāthamāgacchantesu saddādīsu. |
This same method applies to sounds, etc., coming into the range of the ear-door, etc. |
vuttañcetaṃ bhagavatā “yaṃ, bhikkhave, sadevakassa lokassa . |
And this was said by the Blessed One: “Whatever, monks, in the world with its devas... |
.. pe . |
.. [etc.] ... |
.. sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tamahaṃ jānāmi, . |
.. for devas and humans is seen, heard, sensed, cognized, attained, sought after, and mentally pondered—that I know. |
ṭamahaṃ abhiññāsiṃ, taṃ tathāgatassa viditaṃ, taṃ tathāgato na upaṭṭhāsī”ti (a. |
I have directly known it, that is known to the Tathāgata, the Tathāgata has not clung to it” (A. |
ni. 4.24). evaṃ tathadassitāya tathāgato. |
Ni. 4.24). Thus, because of having seen what is real, he is the Tathāgata. |
tattha tathadassīatthe tathāgatoti padasambhavo veditabbo. |
There, the etymology of the word "Tathāgata" should be understood in the sense of "one who sees what is real." |
♦ kathaṃ tathāvāditāya tathāgato? |
♦ How is he the Tathāgata because of speaking what is real? |
yaṃ rattiṃ bhagavā bodhimaṇḍe aparājitapallaṅke nisinno tiṇṇaṃ mārānaṃ matthakaṃ madditvā anuttaraṃ sammāsambodhiṃ abhisambuddho, yañca rattiṃ yamakasālānamantare anupādisesāya nibbānadhātuyā parinibbāyi, etthantare pañcacattālīsavassaparimāṇe kāle paṭhamabodhiyāpi majjhimabodhiyāpi pacchimabodhiyāpi yaṃ bhagavatā bhāsitaṃ suttaṃ geyyaṃ . |
The night the Blessed One, seated on the unconquered throne at the Bodhi-seat, having crushed the heads of the three Māras, awakened to unsurpassed, perfect enlightenment, and the night he passed away into the Nibbāna-element without residue between the twin Sāla trees—during the intervening period of forty-five years, whatever the Blessed One spoke at the first enlightenment, the middle enlightenment, and the last enlightenment, whether Sutta, Geyya... |
.. pe . |
.. [etc.] ... |
.. vedallaṃ, taṃ sabbaṃ atthato ca byañjanato ca anupavajjaṃ anūnamanadhikaṃ sabbākāraparipuṇṇaṃ rāgamadanimmadanaṃ dosamohamadanimmadanaṃ, natthi tattha vālaggamattampi pakkhalitaṃ, sabbaṃ taṃ ekamuddikāya lañchitaṃ viya, ekanāḷiyā mitaṃ viya, ekatulāya tulitaṃ viya ca tathameva hoti avitathaṃ. |
.. Vedalla, all that, both in meaning and in letter, is blameless, not deficient, not excessive, completely perfect in all aspects, crushing the intoxication of lust, crushing the intoxication of hatred and delusion; there is not even a hair's breadth of error in it; all of it is just so, not unreal, like something sealed with a single seal, measured with a single measure, or weighed with a single balance. |
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, the night the Tathāgata awakens to unsurpassed, perfect enlightenment, and the night he passes away into the Nibbāna-element without residue, whatever he speaks, utters, and points out in between, all that is just so and not otherwise. |
tasmā tathāgatoti vuccatī”ti (a. |
Therefore, he is called Tathāgata” (A. |
ni. 4.23). gadāttho hi ettha gatasaddo. |
Ni. 4.23). Here, the word "gata" has the meaning of "spoken." |
evaṃ tathāvāditāya tathāgato. |
Thus, because of speaking what is real, he is the Tathāgata. |
apica āgadanaṃ āgado, vacananti attho. |
Moreover, "āgadanaṃ" is "āgado," meaning speech. |
tatho aviparīto āgado assāti dakārassa takāraṃ katvā tathāgatoti evametasmiṃ atthe padasiddhi veditabbā. |
"Tatho" means "unperverted"; "āgado assā" means "his speech is." By changing the "d" to "t," the word-formation "Tathāgata" should be understood in this sense. |
♦ kathaṃ tathākāritāya tathāgato? |
♦ How is he the Tathāgata because of acting according to what is real? |
bhagavato hi vācāya kāyo anulometi, kāyassapi vācā. |
For the Blessed One, the body conforms to speech, and speech conforms to the body. |
tasmā yathāvādī tathākārī, yathākārī tathāvādī ca hoti. |
Therefore, as he speaks, so he acts; and as he acts, so he speaks. |
evaṃbhūtassa cassa yathā vācā, kāyopi tathāgato pavattoti attho. |
And for one who is like this, as is his speech, so too his body proceeds—this is the meaning. |
yathā ca kāyo, vācāpi tathā gatā pavattāti tathāgato. |
And as is his body, so too his speech proceeds, thus he is Tathāgata. |
tenāha “yathāvādī, bhikkhave, tathāgato tathākārī, yathākārī tathāvādī. |
Therefore, he said: “Monks, as the Tathāgata speaks, so he acts; as he acts, so he speaks. |
iti yathāvādī tathākārī, yathākārī tathāvādī, tasmā tathāgatoti vuccatī”ti (a. |
Thus, as he speaks, so he acts; as he acts, so he speaks, therefore he is called Tathāgata” (A. |
ni. 4.23). evaṃ tathākāritāya tathāgato. |
Ni. 4.23). Thus, because of acting according to what is real, he is the Tathāgata. |
♦ kathaṃ abhibhavanaṭṭhena tathāgato? |
♦ How is he the Tathāgata in the sense of overcoming? |
upari bhavaggaṃ heṭṭhā aviciṃ pariyantaṃ katvā tiriyaṃ aparimāṇāsu lokadhātūsu sabbasatte abhibhavati, sīlenapi samādhināpi paññāyapi vimuttiyāpi vimuttiñāṇadassanenapi, na tassa tulā vā pamāṇaṃ vā atthi, atulo appameyyo anuttaro rājarājo devadevo sakkānaṃ atisakko brahmānaṃ atibrahmā. |
Above, making the peak of existence, and below, making Avīci hell the limit, and across innumerable world-systems, he overcomes all beings by virtue, by concentration, by wisdom, by liberation, and by the knowledge and vision of liberation; there is no measure or standard for him; he is immeasurable, incomparable, unsurpassed, king of kings, god of gods, super-Sakka to Sakkas, super-Brahmā to Brahmās. |
tenāha “sadevake, bhikkhave, loke . |
Therefore, he said: “Monks, in the world with its devas... |
.. pe . |
.. [etc.] ... |
.. sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthu daso vasavattī. |
.. for devas and humans, the Tathāgata is the overcomer, unovercome, the all-seeing, the controller. |
tasmā tathāgatoti vuccatī”ti. |
Therefore, he is called Tathāgata.” |
♦ tatrevaṃ padasiddhi veditabbā, agado viya agado. |
♦ Therein, the word-formation should be understood thus: "agada" (remedy) like "agada." |
ko panesa? |
Who is this? |
desanāvilāsamayo ceva puññussayo ca. |
He is composed of the grace of teaching and an abundance of merit. |
tena hesa mahānubhāvo bhisakko dibbāgadena sappe viya sabbaparappavādino sadevakañca lokaṃ abhibhavati, iti sabbalokābhibhavane tatho aviparīto desanāvilāsamayo ceva puññassayo ca agado assāti dakārassa takāraṃ katvā tathāgatoti veditabbo. |
Therefore, this mighty physician, with the divine remedy, like [a charmer] with snakes, overcomes all disputants of other views and the world with its devas. Thus, in overcoming the whole world, his unperverted teaching-grace and merit-store is the remedy ("agada"). By changing "d" to "t," "Tathāgata" is to be understood. |
evaṃ abhibhavanaṭṭhena tathāgato. |
Thus, in the sense of overcoming, he is the Tathāgata. |
♦ apica tathāya gatotipi tathāgato, tathaṃ gatotipi tathāgato. |
♦ Moreover, "gone by way of reality" is also Tathāgata; "gone to reality" is also Tathāgata. |
gatoti avagato, atīto, patto, paṭipannoti attho. |
"Gata" means understood, gone beyond, attained, practiced. |
tattha sakalaṃ lokaṃ tīraṇapariññāya tathāya gato avagatoti tathāgato. |
There, having understood the whole world through the full understanding of judgment, he has gone by way of reality, hence Tathāgata. |
lokasamudayaṃ pahānapariññāya tathāya gato atītoti tathāgato. |
Having gone beyond the origin of the world through the full understanding of abandoning, he has gone by way of reality, hence Tathāgata. |
lokanirodhaṃ sacchikiriyāya tathāya gato pattoti tathāgato. |
Having attained the cessation of the world through the full understanding of realization, he has gone by way of reality, hence Tathāgata. |
lokanirodhagāminiṃ paṭipadaṃ tathaṃ gato paṭipannoti tathāgato. |
Having practiced the path leading to the cessation of the world, he has gone to reality, hence Tathāgata. |
tena yaṃ vuttaṃ bhagavatā “loko, bhikkhave, tathāgatena abhisambuddho, lokasmā tathāgato visaṃyutto. |
Therefore, what was said by the Blessed One: “Monks, the world has been fully awakened to by the Tathāgata; the Tathāgata is detached from the world. |
lokasamudayo, bhikkhave, tathāgatena abhisambuddho, lokasamudayo tathāgatassa pahīno. |
The origin of the world, monks, has been fully awakened to 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 awakened to 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 awakened to by the Tathāgata; the path leading to the cessation of the world has been developed by the Tathāgata. |
yaṃ, bhikkhave, sadevakassa lokassa . |
Whatever, monks, in the world with its devas... |
.. pe . |
.. [etc.] ... |
.. sabbaṃ taṃ tathāgatena abhisambuddhaṃ, tasmā tathāgatoti vuccatī”ti (a. |
.. all that has been fully awakened to by the Tathāgata, therefore he is called Tathāgata” (A. |
ni. 4.23). tassa evampi attho veditabbo. |
Ni. 4.23). This meaning too should be understood of him. |
idampi ca tathāgatassa tathāgatabhāvadīpane mukhamattameva. |
And this is merely an introduction to the explanation of the Tathāgata's state of being a Tathāgata. |
sabbākārena pana tathāgatova tathāgatassa tathāgatabhāvaṃ vaṇṇeyya. |
But in all aspects, only a Tathāgata could describe the Tathāgata's state of being a Tathāgata. |
♦ arahaṃ sammāsambuddhoti padadvaye pana ārakattā arīnaṃ, arānañca hatattā, paccayādīnaṃ arahattā, pāpakaraṇe rahābhāvāti imehi tāva kāraṇehi arahanti veditabbo. |
♦ In the two words "Arahaṃ Sammāsambuddho," however, "Arahaṃ" is to be understood for these reasons: because of being far from defilements (arīnaṃ), because of having destroyed the spokes (arānañca) [of the wheel of saṃsāra], because of being worthy (arahattā) of requisites, etc., and because of the absence of secrecy (rahābhāvā) in doing evil. |
♦ sammā sāmañca sabbadhammānaṃ buddhattā pana sammāsambuddhoti. |
♦ And because of having rightly and by himself understood all things, he is "Sammāsambuddho." |
ayamettha saṅkhepo. |
This is the summary here. |
vitthārato panetaṃ padadvayaṃ visuddhimagge buddhānussativaṇṇanāyaṃ pakāsitaṃ. |
But these two words are explained in detail in the Visuddhimagga, in the description of the recollection of the Buddha. |
♦ pariññātantaṃ tathāgatassāti ettha pana taṃ maññanāvatthu pariññātaṃ tathāgatassātipi attho veditabbo. |
♦ In "pariññātantaṃ tathāgatassā" (the end of what is to be fully understood for the Tathāgata), the meaning "that object of conceit is fully understood by the Tathāgata" should also be understood. |
pariññātantaṃ nāma pariññātapāraṃ pariññātāvasānaṃ anavasesato pariññātanti vuttaṃ hoti. |
"Pariññātantaṃ" means the limit of full understanding, the end of full understanding, fully understood without remainder, it is said. |
buddhānañhi sāvakehi saddhiṃ kiñcāpi tena tena maggena kilesappahāne viseso natthi, pariññāya pana atthi. |
For Buddhas, although there is no difference with disciples in the abandoning of defilements by this or that path, there is a difference in full understanding. |
sāvakā hi catunnaṃ dhātūnaṃ ekadesameva sammasitvā nibbānaṃ pāpuṇanti. |
For disciples, by contemplating only a part of the four elements, attain Nibbāna. |
buddhānaṃ pana aṇuppamāṇampi saṅkhāragataṃ ñāṇena adiṭṭhamatulitamatīritamasacchikataṃ natthi. |
But for Buddhas, there is nothing conditioned, however minute, that is unseen, unweighed, unconsidered, unrealized by knowledge. |
♦ tathāgatavārasattamanayavaṇṇanā niṭṭhitā. |
♦ The explanation of the seventh method of the Tathāgata section is finished. |
♦ tathāgatavārāṭṭhamanayavaṇṇanā (MN 11) |
♦ The explanation of the eighth method of the Tathāgata section (MN 11) |
♦ 13. nandī dukkhassa mūlantiādīsu ca nandīti purimataṇhā. |
♦ 13. In "Delight is the root of suffering," etc., "delight" is former craving. |
dukkhanti pañcakkhandhā. |
"Suffering" is the five aggregates. |
mūlantiādi. iti viditvāti taṃ purimabhavanandiṃ “imassa dukkhassa mūlan”ti evaṃ jānitvā. |
Root," etc. "Having known thus" means having known that former delight in existence as "the root of this suffering. |
bhavāti kammabhavato. |
"From existence" means from kamma-existence. |
jātīti vipākakkhandhā. |
"Birth" is the resultant aggregates. |
te hi yasmā jāyanti, tasmā “jātī”ti vuttā. |
Because they are born, they are called "birth." |
jātisīsena vā ayaṃ desanā. |
Or this teaching is headed by birth. |
etampi “iti viditvā”ti iminā yojetabbaṃ. |
This too should be connected with "having known thus." |
ayañhi ettha attho “kammabhavato upapattibhavo hotīti evañca jānitvā”ti. |
For this is the meaning here: "and having thus known that from kamma-existence arises rebirth-existence." |
bhūtassāti sattassa. |
"Of what has come to be" means of a being. |
jarāmaraṇanti jarā ca maraṇañca. |
"Aging and death" means aging and death. |
idaṃ vuttaṃ hoti — tena upapattibhavena bhūtassa sattassa khandhānaṃ jarāmaraṇaṃ hotīti evañca jānitvāti. |
This is said: by that rebirth-existence, for the being that has come to be, there is aging and death of the aggregates; and having thus known. |
♦ ettāvatā yaṃ bodhirukkhamūle aparājitapallaṅke nisinno sammasitvā sabbaññutaṃ patto, tassa paṭiccasamuppādassa paṭivedhā maññanānaṃ abhāvakāraṇaṃ dassento catusaṅkhepaṃ tisandhiṃ tiyaddhaṃ vīsatākāraṃ tameva paṭiccasamuppādaṃ dasseti. |
♦ In this much, what he, seated on the unconquered throne at the foot of the Bodhi tree, having contemplated, attained omniscience—showing the penetration of that dependent origination as the cause for the absence of conceits, he shows that same dependent origination with its four summaries, three connections, three periods, and twenty aspects. |
♦ kathaṃ pana ettāvatā esa sabbo dassito hotīti. |
♦ But how, in this much, is all of it shown? |
ettha hi nandīti ayaṃ eko saṅkhepo. |
Here, "delight" is one summary. |
dukkhassāti |
"Of suffering" implies suffering as the second; "from existence, birth" implies existence as the third; "birth, aging, and death" is the fourth. |
evaṃ tāva cattāro saṅkhepā veditabbā, koṭṭhāsāti attho. |
Thus, four summaries should be understood; "parts" is the meaning. |
taṇhādukkhānaṃ pana antaraṃ eko sandhi, dukkhassa ca bhavassa ca antaraṃ dutiyo, bhavassa ca jātiyā ca antaraṃ tatiyo. |
But between craving and suffering is one connection; between suffering and existence is the second; between existence and birth is the third. |
evaṃ catunnaṃ aṅgulīnaṃ antarasadisā catusaṅkhepantarā tayo sandhī veditabbā. |
Thus, like the spaces between four fingers, three connections between the four summaries should be understood. |
♦ tattha nandīti atīto addhā, jātijarāmaraṇaṃ anāgato, dukkhañca bhavo ca paccuppannoti evaṃ tayo addhā veditabbā. |
♦ There, "delight" is the past period; "birth, aging, and death" is the future; and "suffering and existence" is the present. Thus, three periods should be understood. |
atīte pana pañcasu ākāresu nandīvacanena taṇhā ekā āgatā, tāya anāgatāpi avijjāsaṅkhāraupādānabhavā paccayalakkhaṇena gahitāva honti. |
In the past, however, in five aspects, by the word "delight," craving alone is mentioned; by it, even future ignorance, formations, clinging, and existence are included by way of the characteristic of being a condition. |
jātijarāmaraṇavacanena pana yesaṃ khandhānaṃ tajjātijarāmaraṇaṃ, te vuttā yevāti katvā āyatiṃ viññāṇanāmarūpasaḷāyatanaphassavedanā gahitāva honti. |
But by the words "birth, aging, and death," those aggregates whose birth, aging, and death it is, are indeed mentioned; thus, future consciousness, name-and-form, the six sense bases, contact, and feeling are included. |
♦ evamete “purimakammabhavasmiṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, upagamanaṃ upādānaṃ, cetanā bhavo iti ime pañca dhammā purimakammabhavasmiṃ idha paṭisandhiyā paccayā. |
♦ Thus these: “In the previous kamma-existence, delusion is ignorance, exertion is formations, longing is craving, approaching is clinging, volition is existence—these five things in the previous kamma-existence are conditions for rebirth here. |
idha paṭisandhi viññāṇaṃ, okkanti nāmarūpaṃ, pasādo āyatanaṃ, phuṭṭho phasso, vedayitaṃ vedanā iti ime pañca dhammā idhūpapattibhavasmiṃ purekatassa kammassa paccayā. |
Rebirth here is consciousness, descent is name-and-form, sensitivity is sense base, impingement is contact, experiencing is feeling—these five things in this rebirth-existence are conditions for kamma done previously. |
idha paripakkattā āyatanānaṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, upagamanamupādānaṃ, cetanā bhavo iti ime pañca dhammā idha kammabhavasmiṃ āyatiṃ paṭisandhiyā paccayā. |
Here, due to the maturing of the sense bases, delusion is ignorance, exertion is formations, longing is craving, approaching is clinging, volition is existence—these five things in this kamma-existence are conditions for future rebirth. |
āyatiṃ paṭisandhi viññāṇaṃ, okkanti nāmarūpaṃ, pasādo āyatanaṃ, phuṭṭho phasso, vedayitaṃ vedanā iti ime pañca dhammā āyatiṃ upapattibhavasmiṃ idha katassa kammassa paccayā”ti evaṃ niddiṭṭhalakkhaṇā vīsati ākārā idha veditabbā. |
Future rebirth is consciousness, descent is name-and-form, sensitivity is sense base, impingement is contact, experiencing is feeling—these five things in future rebirth-existence are conditions for kamma done here.” Thus, the twenty aspects with their indicated characteristics should be understood here. |
evaṃ “nandī dukkhassa mūlanti iti viditvā bhavā jāti, bhūtassa jarāmaraṇan”ti ettāvatā esa sabbopi catusaṅkhepo tisandhi tiyaddho vīsatākāro paṭiccasamuppādo dassito hotīti veditabbo. |
Thus, in “Delight is the root of suffering; having known this, from existence, birth; for what has come to be, aging and death,” in this much, all of that dependent origination with its four summaries, three connections, three periods, and twenty aspects is shown, it should be understood. |
♦ idāni tasmā tiha, bhikkhave . |
♦ Now, "Therefore, indeed, monks..." |
.. pe . |
.. [etc.] ... |
.. abhisambuddhoti vadāmīti ettha apubbapadavaṇṇanaṃ katvā padayojanāya atthanigamanaṃ karissāma. |
.. "I say, 'fully enlightened,'" here, having given the explanation of unprecedented words, we shall make a conclusion of the meaning by word-connection. |
tasmā tihāti tasmā icceva vuttaṃ hoti. |
"Tasmā tiha" means "therefore indeed," it is said. |
tikārahakārā hi nipātā. |
For "ti" and "ha" are particles. |
sabbasoti anavasesavacanametaṃ. |
Sabbaso" (in every way) is a word meaning "without remainder. |
taṇhānanti nandīti evaṃ vuttānaṃ sabbataṇhānaṃ. |
Of cravings" means of all cravings thus spoken of as "delight. |
khayāti lokuttaramaggena accantakkhayā. |
"From destruction" means from the utter destruction by the supramundane path. |
virāgādīni khayavevacanāneva. |
Dispassion, etc., are synonyms for destruction. |
yā hi taṇhā khīṇā, virattāpi tā bhavanti niruddhāpi cattāpi paṭinissaṭṭhāpi. |
For whatever craving is destroyed, that also becomes dispassionate, ceased, abandoned, and relinquished. |
khayāti vā catumaggakiccasādhāraṇametaṃ. |
Or "from destruction" is common to the function of the four paths. |
tato paṭhamamaggena virāgā, dutiyena nirodhā, tatiyena cāgā, catutthena paṭinissaggāti yojetabbaṃ. |
Then, by the first path, dispassion; by the second, cessation; by the third, abandonment; by the fourth, relinquishment, should be connected. |
yāhi vā taṇhāhi pathaviṃ pathavito sañjāneyya, tāsaṃ khayā. |
Or, by whichever cravings one might conceive earth as earth, from their destruction. |
yāhi pathaviṃ maññeyya, tāsaṃ virāgā. |
By whichever one might conceive earth, from their dispassion. |
yāhi pathaviyā maññeyya, tāsaṃ nirodhā. |
By whichever one might conceive in earth, from their cessation. |
yāhi pathavito maññeyya, tāsaṃ cāgā. |
By whichever one might conceive from earth, from their abandonment. |
yāhi pathaviṃ meti maññeyya, tāsaṃ paṭinissaggā. |
By whichever one might conceive "earth is mine," from their relinquishment. |
yāhi vā pathaviṃ maññeyya, tāsaṃ khayā . |
Or, by whichever one might conceive earth, from their destruction... |
.. pe . |
.. [etc.] ... |
.. yāhi pathaviṃ abhinandeyya, tāsaṃ paṭinissaggāti evamettha yojanā kātabbā, na kiñci virujjhati. |
.. by whichever one might delight in earth, from their relinquishment. Thus the connection should be made here; nothing is contradictory. |
♦ anuttaranti uttaravirahitaṃ sabbaseṭṭhaṃ. |
♦ "Unsurpassed" means without a superior, the very best of all. |
sammāsambodhinti sammā sāmañca bodhiṃ. |
"Perfect enlightenment" means rightly and by oneself, enlightenment. |
atha vā pasatthaṃ sundarañca bodhiṃ. |
Or, praiseworthy and beautiful enlightenment. |
bodhīti rukkhopi maggopi sabbaññutañāṇampi nibbānampi. |
"Bodhi" can be a tree, a path, the knowledge of omniscience, or Nibbāna. |
“bodhirukkhamūle paṭhamābhisambuddho”ti (mahāva. |
“At the foot of the Bodhi tree, first fully enlightened” (Mahāva. |
1; |
1; |
udā. |
Udā. |
1) ca “antarā ca bodhiṃ antarā ca gayan”ti (mahāva. |
|
| and “between Bodhi and Gayā” (Mahāva. 11; 11; ma. M. ni. 1.285) ca āgataṭṭhānehi rukkho bodhīti vuccati. Ni. 1.285), from these instances, a tree is called Bodhi. “catūsu maggesu ñāṇan”ti (cūḷani. “Knowledge in the four paths” (Cūḷani. 121) āgataṭṭhāne maggo. 121), in this instance, it is the path. “pappoti bodhiṃ varabhūrimedhaso”ti (dī. “The one of excellent, vast wisdom attains Bodhi” (Dī. ni. 3.217) āgataṭṭhāne sabbaññutañāṇaṃ. Ni. 3.217), in this instance, it is the knowledge of omniscience. “patvāna bodhiṃ amataṃ asaṅkhatan”ti āgataṭṭhāne nibbānaṃ. “Having attained Bodhi, the deathless, the unconditioned,” in this instance, it is Nibbāna. idha pana bhagavato arahattamaggañāṇaṃ adhippetaṃ. Here, however, the Blessed One's knowledge of the path of Arahantship is intended. apare sabbaññutañāṇantipi vadanti. Others say it is the knowledge of omniscience. | |
♦ sāvakānaṃ arahattamaggo anuttarā bodhi hoti na hotīti. |
♦ Is the Arahant path of disciples unsurpassed Bodhi or not? |
na hoti. |
It is not. |
kasmā? asabbaguṇadāyakattā. |
Why? Because it does not bestow all qualities. |
tesañhi kassaci arahattamaggo arahattaphalameva deti, kassaci tisso vijjā, kassaci cha abhiññā, kassaci catasso paṭisambhidā, kassaci sāvakapāramīñāṇaṃ. |
For to some, the Arahant path gives only the fruit of Arahantship; to some, the three knowledges; to some, the six supernormal powers; to some, the four analytical knowledges; to some, the knowledge of a disciple's perfections. |
paccekabuddhānampi paccekabodhiñāṇameva deti. |
Even to Paccekabuddhas, it gives only the knowledge of Paccekabodhi. |
buddhānaṃ pana sabbaguṇasampattiṃ deti abhiseko viya rañño sabbalokissariyabhāvaṃ. |
But to Buddhas, it gives the attainment of all qualities, like an anointing gives a king sovereignty over the whole world. |
tasmā aññassa kassacipi anuttarā bodhi na hotīti. |
Therefore, unsurpassed Bodhi does not occur for anyone else. |
♦ abhisambuddhoti abhiññāsi paṭivijjhi, patto adhigatoti vuttaṃ hoti. |
♦ "Fully enlightened" means directly knew, penetrated, attained, realized, it is said. |
iti vadāmīti iti vadāmi ācikkhāmi desemi paññapemi, paṭṭhapemi vivarāmi vibhajāmi uttānīkaromīti. |
"Thus I say" means thus I say, declare, teach, make known, establish, open up, analyze, make clear. |
tatrāyaṃ yojanā — tathāgatopi, bhikkhave . |
Therein, this is the connection: The Tathāgata too, monks... |
.. pe . |
.. [etc.] ... |
.. pathaviṃ na maññati . |
.. does not conceive earth... |
.. pe . |
.. [etc.] ... |
.. pathaviṃ nābhinandati. |
.. does not delight in earth. |
taṃ kissa hetu, nandī dukkhassa mūlaṃ, bhavā jāti, bhūtassa jarāmaraṇanti iti viditvāti. |
For what reason is that? Delight is the root of suffering; from existence, birth; for what has come to be, aging and death—having known this. |
tattha iti viditvāti itikāro kāraṇattho. |
There, "having known thus," the particle "iti" has the meaning of "reason." |
tena imassa paṭiccasamuppādassa viditattā paṭividdhattāti vuttaṃ hoti. |
Therefore, because of having known, because of having penetrated this dependent origination, it is said. |
kiñca bhiyyo — yasmā ca evamimaṃ paṭiccasamuppādaṃ viditvā tathāgatassa yā nandīti vuttataṇhā sabbappakārā, sā pahīnā, tāsañca tathāgato sabbaso taṇhānaṃ khayā . |
And furthermore—because, having thus known this dependent origination, for the Tathāgata, whatever craving spoken of as "delight" of all kinds, that is abandoned, and the Tathāgata, by the utter destruction of all cravings... |
.. pe . |
.. [etc.] ... |
.. anuttaraṃ sammāsambodhiṃ abhisambuddho. |
.. is fully enlightened with unsurpassed, perfect enlightenment. |
tasmā pathaviṃ na maññati . |
Therefore, he does not conceive earth... |
.. pe . |
.. [etc.] ... |
.. pathaviṃ nābhinandatīti vadāmīti evaṃ abhisambuddhattā na maññati nābhinandatīti vadāmīti vuttaṃ hoti. |
.. I say he does not delight in earth. Thus, because of being fully enlightened, he does not conceive, does not delight, I say, it is said. |
♦ atha vā yasmā “nandī dukkhassa mūlan”tiādinā nayena paṭiccasamuppādaṃ viditvā sabbaso taṇhā khayaṃ gatā, tasmā tiha, bhikkhave, tathāgato sabbaso taṇhānaṃ khayā . |
♦ Or, because, having known dependent origination by the method starting with "Delight is the root of suffering," all craving has gone to destruction, therefore indeed, monks, the Tathāgata, by the utter destruction of all cravings... |
.. pe . |
.. [etc.] ... |
.. abhisambuddhoti vadāmi. |
.. I say, is fully enlightened. |
so evaṃ abhisambuddhattā pathaviṃ na maññati . |
He, being thus fully enlightened, does not conceive earth... |
.. pe . |
.. [etc.] ... |
.. nābhinandatīti. |
.. does not delight. |
yattha yattha hi yasmāti avatvā tasmāti vuccati, tattha tattha yasmāti ānetvā yojetabbaṃ, ayaṃ sāsanayutti. |
For wherever "therefore" is said without saying "because," there "because" should be supplied and connected; this is the way of the teaching. |
esa nayo sabbattha. |
This method applies everywhere. |
♦ idamavoca bhagavāti idaṃ nidānāvasānato pabhuti yāva abhisambuddhoti vadāmīti sakalasuttantaṃ bhagavā paresaṃ paññāya alabbhaṇeyyapatiṭṭhaṃ paramagambhīraṃ sabbaññutañāṇaṃ dassento ekena puthujjanavārena ekena sekkhavārena catūhi khīṇāsavavārehi dvīhi tathāgatavārehīti aṭṭhahi mahāvārehi ekamekasmiñca vāre pathavīādīhi catuvīsatiyā antaravārehi paṭimaṇḍetvā dvebhāṇavāraparimāṇāya tantiyā avoca. |
♦ "The Blessed One said this": this whole sutta, from the beginning with the introduction to the end with "I say, is fully enlightened," the Blessed One spoke, showing the most profound knowledge of omniscience, unattainable and unestablished by the wisdom of others, adorned with eight great sections—one section for the ordinary person, one section for the trainee, four sections for the arahant, two sections for the Tathāgata—and in each section, with twenty-four subsections on earth, etc., with a text of the extent of two recitation portions. |
♦ evaṃ vicitranayadesanāvilāsayuttaṃ panetaṃ suttaṃ karavikarudamañjunā kaṇṇasukhena paṇḍitajanahadayānaṃ amatābhisekasadisena brahmassarena bhāsamānassāpi. |
♦ Even though this sutta, endowed with the grace of such varied methods of teaching, was being spoken with a Brahmā-voice—sweet, pleasant to the ear, like an anointing with nectar for the hearts of the wise, like the call of the Karavīka bird. |
na te bhikkhū bhagavato bhāsitaṃ abhinandunti te pañcasatā bhikkhū idaṃ bhagavato vacanaṃ nānumodiṃsu. |
"Those monks did not delight in what the Blessed One said" means those five hundred monks did not approve of this word of the Blessed One. |
kasmā? aññāṇakena. |
Why? Because of ignorance. |
te kira imassa suttassa atthaṃ na jāniṃsu, tasmā nābhinandiṃsu. |
It seems they did not know the meaning of this sutta, therefore they did not delight in it. |
tesañhi tasmiṃ samaye evaṃ vicitranayadesanāvilāsayuttampi etaṃ suttaṃ ghanaputhulena dussapaṭṭena mukhe bandhaṃ katvā purato ṭhapitamanuññabhojanaṃ viya ahosi. |
For them at that time, this sutta, though endowed with the grace of such varied methods of teaching, was like delicious food placed before them with their mouths bound by a thick, coarse cloth. |
nanu ca bhagavā attanā desitaṃ dhammaṃ pare ñāpetuṃ kappasatasahassādhikāni cattāri asaṅkhyeyyāni pāramiyo pūretvā sabbaññutaṃ patto. |
But did not the Blessed One, having fulfilled the perfections for four incalculable aeons and more than one hundred thousand kalpas, attain omniscience in order to make others understand the Dhamma he taught? |
so kasmā yathā te na jānanti, tathā desesīti. |
So why did he teach in such a way that they did not understand? |
vuttamidaṃ imassa suttassa nikkhepavicāraṇāyaṃ eva “mānabhañjanatthaṃ sabbadhammamūlapariyāyanti desanaṃ ārabhī”ti, tasmā na yidha puna vattabbamatthi, evaṃ mānabhañjanatthaṃ desitañca panetaṃ suttaṃ sutvā te bhikkhū taṃyeva kira pathaviṃ diṭṭhigatikopi sañjānāti, sekkhopi arahāpi tathāgatopi sañjānāti. |
This was said in the investigation of the exposition of this sutta: "He began the teaching 'The Root of All Things Discourse' for the purpose of crushing conceit." Therefore, it need not be said again here. And having heard this sutta taught for the purpose of crushing conceit, those monks thought, "Indeed, even one holding wrong views perceives that very earth; the trainee, the arahant, and the Tathāgata also perceive it. |
kinnāmidaṃ kathaṃ nāmidanti cintentā pubbe mayaṃ bhagavatā kathitaṃ yaṃkiñci khippameva jānāma, idāni panimassa mūlapariyāyassa antaṃ vā koṭiṃ vā na jānāma na passāma, aho buddhā nāma appameyyā atulāti uddhaṭadāṭhā viya sappā nimmadā hutvā buddhupaṭṭhānañca dhammassavanañca sakkaccaṃ āgamaṃsu. |
What is this? How is this?" Pondering, "Previously, whatever was spoken by the Blessed One, we quickly understood. But now, of this Root Discourse, we neither know nor see the end or the limit. Oh, Buddhas are indeed immeasurable, incomparable!" Like snakes with fangs extracted, they became devoid of intoxication and approached the attendance on the Buddha and the hearing of the Dhamma with respect. |
♦ tena kho pana samayena bhikkhū dhammasabhāyaṃ sannisinnā imaṃ kathaṃ samuṭṭhāpesuṃ “aho buddhānaṃ ānubhāvo, te nāma brāhmaṇapabbajitā tathā mānamadamattā bhagavatā mūlapariyāyadesanāya nihatamānā katā”ti, ayañcarahi tesaṃ bhikkhūnaṃ antarākathā vippakatā. |
♦ At that time, the monks, seated in the Dhamma hall, raised this talk: "Oh, the power of the Buddhas! Those brahmins and ascetics, so intoxicated with pride and conceit, were made to have their pride crushed by the Blessed One's teaching of the Root Discourse." This was then the unfinished conversation among those monks. |
atha bhagavā gandhakuṭiyā nikkhamitvā taṅkhaṇānurūpena pāṭihāriyena dhammasabhāyaṃ paññattavarabuddhāsane nisīditvā te bhikkhū āha — “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti. |
Then the Blessed One, having come out of the perfume chamber, by a miracle appropriate to that moment, sat down on the excellent Buddha-seat prepared in the Dhamma hall and said to those monks: "For what talk, monks, are you now seated together?" |
te tamatthaṃ bhagavato ārocesuṃ. |
They reported that matter to the Blessed One. |
bhagavā etadavoca — “na, bhikkhave, idāneva, pubbepi ahaṃ ime evaṃ mānapaggahitasire vicarante nihatamāne akāsin”ti. |
The Blessed One said this: "Not just now, monks, but in the past too I made those who wandered with heads held high in pride have their pride crushed." |
tato imissā aṭṭhuppattiyā idaṃ atītaṃ ānesi -- |
Then, for this arising of the matter, he brought forth this past story -- |
♦ bhūtapubbaṃ, bhikkhave, aññataro disāpāmokkho brāhmaṇo bārāṇasiyaṃ paṭivasati tiṇṇaṃ vedānaṃ pāragū sanighaṇṭukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo, so pañcamattāni māṇavakasatāni mante vāceti. |
♦ Formerly, monks, a certain world-renowned brahmin lived in Bārāṇasī, a master of the three Vedas, with the Nighaṇṭu and Keṭubha, the distinctions of letters, the Itihāsas as the fifth, a prosodist, a grammarian, skilled in the Lokāyata and the marks of a great man; he taught the mantras to five hundred young men. |
paṇḍitā māṇavakā bahuñca gaṇhanti lahuñca, suṭṭhu ca upadhārenti, gahitañca tesaṃ na vinassati. |
The wise young men learned much and quickly, and they remembered it well, and what they learned was not lost. |
sopi brāhmaṇo ācariyamuṭṭhiṃ akatvā ghaṭe udakaṃ āsiñcanto viya sabbampi sippaṃ uggaṇhāpetvā te māṇavake etadavoca “ettakamidaṃ sippaṃ diṭṭhadhammasamparāyahitan”ti. |
That brahmin too, not making a teacher's fist (i.e., not holding anything back), like pouring water into a pot, taught them all the skill and said to those young men, "This much is the skill beneficial in this life and the next." |
te māṇavakā — “yaṃ amhākaṃ ācariyo jānāti, mayampi taṃ jānāma, mayampi dāni ācariyā evā”ti mānaṃ uppādetvā tato pabhuti ācariye agāravā nikkhittavattā vihariṃsu. |
Those young men—"What our teacher knows, we also know; we too are now teachers"—arousing conceit, from then on lived disrespectfully towards the teacher, having abandoned their duties. |
ācariyo ñatvā “karissāmi nesaṃ mānaniggahan”ti cintesi. |
The teacher, knowing this, thought, "I will crush their conceit." |
so ekadivasaṃ upaṭṭhānaṃ āgantvā vanditvā nisinne te māṇavake āha “tātā pañhaṃ pucchissāmi, kaccittha samatthā kathetun”ti. |
So one day, when those young men had come to attend on him, paid homage, and were seated, he said, "My dears, I will ask a question. Are you able to answer?" |
te “pucchatha ācariya, pucchatha ācariyā”ti sahasāva āhaṃsu, yathā taṃ sutamadamattā. |
They, intoxicated with the pride of learning, suddenly said, "Ask, teacher, ask, teacher!" |
ācariyo āha — |
The teacher said — |
♦ “kālo ghasati bhūtāni, sabbāneva sahattanā. |
♦ “Time devours beings, all of them along with itself. |
♦ yo ca kālaghaso bhūto, sa bhūtapacaniṃ pacī”ti. |
♦ And that being who devours time, he cooks the cooker of beings.” |
(jā. 1.10.190) — |
(Jā. 1.10.190) — |
♦ vissajjetha tātā imaṃ pañhanti. |
♦ Answer this question, my dears. |
♦ te cintetvā ajānamānā tuṇhī ahesuṃ. |
♦ They, having thought and not knowing, became silent. |
ācariyo āha “alaṃ tātā gacchathajja, sve katheyyāthā”ti uyyojesi. |
The teacher said, "Enough, my dears, go today; you may answer tomorrow," and dismissed them. |
te dasapi vīsatipi sampiṇḍitā hutvā na tassa pañhassa ādiṃ, na antamaddasaṃsu. |
They, gathered in groups of ten or twenty, saw neither the beginning nor the end of that question. |
āgantvā ācariyassa ārocesuṃ “na imassa pañhassa atthaṃ ājānāmā”ti. |
Coming, they reported to the teacher, "We do not know the meaning of this question." |
ācariyo tesaṃ niggahatthāya imaṃ gāthamabhāsi — |
The teacher, for the purpose of rebuking them, recited this verse — |
♦ “bahūni narasīsāni, lomasāni brahāni ca. |
♦ “Many are the heads of men, hairy and large. |
♦ gīvāsu paṭimukkāni, kocidevettha kaṇṇavā”ti. |
♦ Fixed on necks, but only some one here has ears (i.e., wisdom).” |
(jā. 1.10.191) — |
(Jā. 1.10.191) — |
♦ gāthāyattho — bahūni narānaṃ sīsāni dissanti, sabbāni ca tāni lomasāni sabbāni ca mahantāni gīvāyameva ca ṭhapitāni, na tālaphalaṃ viya hatthena gahitāni, natthi tesaṃ imehi dhammehi nānākaraṇaṃ. |
♦ The meaning of the verse: Many heads of men are seen, and all of them are hairy, and all are large, and they are placed on necks, not held in the hand like a palm fruit; there is no distinguishing them by these characteristics. |
ettha pana kocideva kaṇṇavāti attānaṃ sandhāyāha. |
But here, "only some one has ears" he said referring to himself. |
kaṇṇavāti paññavā. |
"Having ears" means having wisdom. |
kaṇṇacchiddaṃ pana na kassaci natthi, taṃ sutvā te māṇavakā maṅkubhūtā pattakkhandhā adhomukhā aṅguliyā bhūmiṃ vilikhantā tuṇhī ahesuṃ. |
But no one lacks ear-holes. Hearing that, those young men, abashed, with drooping shoulders, heads bowed, scratching the ground with their fingers, became silent. |
♦ atha nesaṃ ahirikabhāvaṃ passitvā ācariyo “uggaṇhatha tātā pañhan”ti pañhaṃ vissajjesi. |
♦ Then the teacher, seeing their shamelessness, said, "Learn the question, my dears," and explained the question. |
kāloti purebhattakālopi pacchābhattakālopīti evamādi. |
"Time" means the time before the meal, the time after the meal, and so on. |
bhūtānīti sattādhivacanametaṃ. |
"Beings" is a term for sentient beings. |
kālo hi bhūtānaṃ na cammamaṃsādīni khādati, apica kho nesaṃ āyuvaṇṇabalāni khepento yobbaññaṃ maddanto ārogyaṃ vināsento ghasati khādatīti vuccati. |
For time does not eat the skin, flesh, etc., of beings, but rather, by diminishing their lifespan, complexion, and strength, by crushing their youth, by destroying their health, it is said to devour, to eat. |
sabbāneva sahattanāti evaṃ ghasanto ca na kiñci vajjeti, sabbāneva ghasati. |
"All of them along with itself" means, thus devouring, it spares nothing; it devours all. |
na kevalañca bhūtāniyeva, apica kho sahattanā attānampi ghasati. |
Not only beings, but it also devours itself along with them. |
purebhattakālo hi pacchābhattakālaṃ na pāpuṇāti. |
For the time before the meal does not reach the time after the meal. |
esa nayo pacchābhattakālādīsu. |
This is the method for the time after the meal, etc. |
yo ca kālaghaso bhūtoti khīṇāsavassetaṃ adhivacanaṃ. |
"And that being who devours time" is a term for one whose taints are destroyed. |
so hi āyatiṃ paṭisandhikālaṃ khepetvā khāditvā ṭhitattā “kālaghaso”ti vuccati. |
For he, having diminished and consumed future rebirth-time, stands, and is therefore called "time-devourer." |
sa bhūtapacaniṃ pacīti so yāyaṃ taṇhā apāyesu bhūte pacati, taṃ ñāṇagginā paci dayhi bhasmamakāsi, tena “bhūtapacaniṃ pacī”ti vuccati. |
He cooks the cooker of beings" means that craving which cooks beings in the lower realms, he has cooked, burned, and reduced to ashes with the fire of knowledge; therefore, it is said, "he cooks the cooker of beings. |
“pajanin”tipi pāṭho. |
There is also the reading "pajanin" (producer). |
janikaṃ nibbattikanti attho. |
The meaning is "producing, bringing into existence." |
♦ atha te māṇavakā dīpasahassālokena viya rattiṃ samavisamaṃ ācariyassa vissajjanena pañhassa atthaṃ pākaṭaṃ disvā “idāni mayaṃ yāvajīvaṃ guruvāsaṃ vasissāma, mahantā ete ācariyā nāma, mayañhi bahussutamānaṃ uppādetvā catuppadikagāthāyapi atthaṃ na jānāmā”ti nihatamānā pubbasadisameva ācariyassa vattappaṭipattiṃ katvā saggaparāyaṇā ahesuṃ. |
♦ Then those young men, seeing the meaning of the question made clear by the teacher's explanation, like [seeing] the even and uneven [ground] at night by the light of a thousand lamps, [thought,] "Now we will live the teacher's life as long as we live. These teachers are great indeed, for we, having aroused the pride of much learning, did not know the meaning of even a four-lined verse." With their pride crushed, they performed their duties and services to the teacher just as before and were destined for heaven. |
♦ ahaṃ kho, bhikkhave, tena samayena tesaṃ ācariyo ahosiṃ, ime bhikkhū māṇavakā. |
♦ I, monks, at that time was their teacher; these monks were the young men. |
evaṃ pubbepāhaṃ ime evaṃ mānapaggahitasire vicarante nihatamāne akāsinti. |
Thus, in the past too, I made those who wandered with heads held high in pride have their pride crushed. |
♦ imañca jātakaṃ sutvā te bhikkhū pubbepi mayaṃ māneneva upahatāti bhiyyosomattāya nihatamānā hutvā attano upakārakakammaṭṭhānaparāyaṇā ahesuṃ. |
♦ And having heard this Jātaka, those monks, [thinking,] "In the past too we were afflicted by pride," with their pride even more crushed, became devoted to their own beneficial meditation subjects. |
♦ tato bhagavā ekaṃ samayaṃ janapadacārikaṃ caranto vesāliṃ patvā gotamake cetiye viharanto imesaṃ pañcasatānaṃ bhikkhūnaṃ ñāṇaparipākaṃ viditvā imaṃ gotamakasuttaṃ kathesi -- |
♦ Then the Blessed One, at one time wandering on tour in the countryside, having reached Vesālī and dwelling in the Gotamaka shrine, knowing the maturity of the knowledge of these five hundred monks, spoke this Gotamaka Sutta -- |
♦ “abhiññāyāhaṃ, bhikkhave, dhammaṃ desemi no anabhiññāya, sanidānāhaṃ . |
♦ “Monks, I teach the Dhamma with direct knowledge, not without direct knowledge; with a basis... |
.. pe . |
.. [etc.] ... |
.. sappāṭihāriyāhaṃ, bhikkhave, dhammaṃ desemi no appāṭihāriyaṃ. |
.. Monks, I teach the Dhamma with miracles, not without miracles. |
tassa mayhaṃ, bhikkhave, abhiññāya dhammaṃ desayato . |
Of me, monks, teaching the Dhamma with direct knowledge... |
.. pe . |
.. [etc.] ... |
.. no appāṭihāriyaṃ. |
.. not without miracles. |
karaṇīyo ovādo, karaṇīyā anusāsanī. |
Instruction should be given, admonition should be given. |
alañca pana vo, bhikkhave, tuṭṭhiyā alaṃ attamanatāya alaṃ somanassāya. |
And it is enough for you, monks, for satisfaction, enough for contentment, enough for joy. |
sammāsambuddho bhagavā, svākkhāto dhammo, suppaṭipanno saṅghoti. |
The Blessed One is perfectly enlightened, the Dhamma is well-proclaimed, the Saṅgha is well-practicing. |
idamavoca bhagavā, imasmiñca pana veyyākaraṇasmiṃ bhaññamāne dasasahassilokadhātu akampitthā”ti (a. |
The Blessed One said this, and while this exposition was being spoken, the ten-thousand-fold world system trembled” (A. |
ni. 3.126). |
Ni. 3.126). |
♦ idañca suttaṃ sutvā te pañcasatā bhikkhū tasmiṃyevāsane saha paṭisambhidāhi arahattaṃ pāpuṇiṃsu, evāyaṃ desanā etasmiṃ ṭhāne niṭṭhamagamāsīti. |
♦ And having heard this sutta, those five hundred monks, in that very seat, along with the analytical knowledges, attained Arahantship. Thus this teaching came to an end at this point. |
♦ tathāgatavārāṭṭhamanayavaṇṇanā niṭṭhitā. |
♦ The explanation of the eighth method of the Tathāgata section is finished. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ Of the Papañcasūdanī, the commentary to the Majjhima Nikāya |
♦ mūlapariyāyasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Mūlapariyāya Sutta is finished. |
♦ 2. sabbāsavasuttavaṇṇanā |
♦ 2. Explanation of the Sabbāsava Sutta |
♦ [unnamed] (MN 12) |
♦ [unnamed] (MN 12) |
♦ 14. evaṃ me sutaṃ . |
♦ 14. Thus have I heard... |
.. pe . |
.. [etc.] ... |
.. sāvatthiyanti sabbāsavasuttaṃ. |
.. at Sāvatthī—the Sabbāsava Sutta. |
tatrāyaṃ apubbapadavaṇṇanā — sāvatthīti savatthassa isino nivāsaṭṭhānabhūtā nagarī, yathā kākandī mākandī kosambīti evaṃ tāva akkharacintakā. |
Therein, this is the explanation of unprecedented words: Sāvatthī is the city that was the dwelling place of the sage Savattha, just as Kākandī, Mākandī, Kosambī—thus say the etymologists. |
aṭṭhakathācariyā pana bhaṇanti “yaṃkiñci manussānaṃ upabhogaparibhogaṃ sabbamettha atthīti sāvatthī. |
But the commentators say: "Whatever things are for human use and enjoyment, all are here, thus Sāvatthī. |
satthasamāyoge ca kiṃ bhaṇḍamatthīti pucchite sabbamatthī”ti vacanamupādāya sāvatthī. |
And at a caravan gathering, when asked, 'What goods are there?' the answer being 'Everything is there,' from this saying, Sāvatthī." |
♦ “sabbadā sabbūpakaraṇaṃ, sāvatthiyaṃ samohitaṃ. |
♦ “Always all implements, in Sāvatthī are gathered. |
♦ tasmā sabbamupādāya, sāvatthīti pavuccati. |
♦ Therefore, taking 'all,' it is called Sāvatthī. |
♦ kosalānaṃ puraṃ rammaṃ, dassaneyyaṃ manoramaṃ. |
♦ The delightful city of the Kosalans, fair to see, enchanting. |
♦ dasahi saddehi avivittaṃ, annapānasamāyutaṃ. |
♦ Not devoid of the ten sounds, endowed with food and drink. |
♦ vuddhiṃ vepullataṃ pattaṃ, iddhaṃ phītaṃ manoramaṃ. |
♦ Attained growth and abundance, prosperous, thriving, enchanting. |
♦ aḷakamandāva devānaṃ, sāvatthipuramuttaman”ti. |
♦ Like Aḷakamandā of the devas, the excellent city of Sāvatthī.” |
♦ tassaṃ sāvatthiyaṃ. |
♦ In that Sāvatthī. |
jetavaneti ettha attano paccatthikajanaṃ jinātīti jeto, raññā vā attano paccatthikajane jite jātoti jeto, maṅgalakamyatāya vā tassa evaṃnāmameva katanti jeto, jetassa vanaṃ jetavanaṃ. |
In "Jetavana," Jeta is one who conquers his enemies, or Jeta is one born when the king conquered his enemies, or for auspiciousness his name was made thus, Jeta; Jeta's wood is Jetavana. |
tañhi jetena rājakumārena ropitaṃ saṃvaddhitaṃ paripālitaṃ, so ca tassa sāmī ahosi. |
For it was planted, nurtured, and protected by Prince Jeta, and he was its owner. |
tasmā jetavananti vuccati, tasmiṃ jetavane. |
Therefore, it is called Jetavana; in that Jetavana. |
anāthapiṇḍikassa ārāmeti ettha sudatto nāma so gahapati mātāpitūhi katanāmavasena. |
In "Anāthapiṇḍika's park," that householder's name was Sudatta, by the name given by his parents. |
sabbakāmasamiddhitāya pana vigatamalamaccheratāya karuṇādiguṇasamaṅgitāya ca niccakālaṃ anāthānaṃ piṇḍamadāsi, tena anāthapiṇḍikoti saṅkhaṃ gato. |
But due to his complete endowment with all desirable things, his freedom from the stain of miserliness, and his possession of qualities like compassion, he constantly gave alms to the destitute; therefore, he went by the designation Anāthapiṇḍika. |
āramanti ettha pāṇino visesena vā pabbajitāti ārāmo, tassa pupphaphalādisobhāya nātidūranaccāsannatādipañcavidhasenāsanaṅgasampattiyā ca tato tato āgamma ramanti abhiramanti anukkaṇṭhitā hutvā nivasantīti attho. |
"Park" (ārāma) is where beings, or especially renunciants, delight (āramanti); because of its beauty with flowers, fruits, etc., and its possession of the five requisites of a dwelling place, such as not being too far nor too near, they come from here and there and delight, take pleasure, and live without anxiety—this is the meaning. |
vuttappakārāya vā sampattiyā tattha tattha gatepi attano abbhantaraṃyeva ānetvā rametīti ārāmo. |
Or, by its aforementioned qualities, even when one goes here and there, it brings one back into itself and causes delight, thus "park" (ārāma). |
so hi anāthapiṇḍikena gahapatinā jetassa rājakumārassa hatthato aṭṭhārasahi hiraññakoṭīhi koṭisantharena kīṇitvā aṭṭhārasahi hiraññakoṭīhi senāsanāni kārāpetvā aṭṭhārasahi hiraññakoṭīhi vihāramahaṃ niṭṭhāpetvā evaṃ catupaññāsahiraññakoṭipariccāgena buddhappamukhassa saṅghassa niyyādito. |
For it was bought by the householder Anāthapiṇḍika from Prince Jeta for eighteen crores of gold coins by covering the ground with coins, and he had dwellings built for eighteen crores of gold coins, and he completed the great monastery for eighteen crores of gold coins; thus, with an expenditure of fifty-four crores of gold coins, it was dedicated to the Saṅgha headed by the Buddha. |
tasmā “anāthapiṇḍikassa ārāmo”ti vuccati. |
Therefore, it is called "Anāthapiṇḍika's park." |
tasmiṃ anāthapiṇḍikassa ārāme. |
In that Anāthapiṇḍika's park. |
♦ ettha ca “jetavane”ti vacanaṃ purimasāmiparikittanaṃ. |
♦ And here, the word "Jetavane" is a declaration of the former owner. |
“anāthapiṇḍikassa ārāme”ti pacchimasāmiparikittanaṃ. |
"Anāthapiṇḍika's park" is a declaration of the later owner. |
kimetesaṃ parikittane payojananti. |
What is the purpose of declaring these? |
puññakāmānaṃ diṭṭhānugatiāpajjanaṃ. |
It is for those who desire merit to follow the example they have seen. |
tatra hi dvārakoṭṭhakapāsādamāpane bhūmivikkayaladdhā aṭṭhārasa hiraññakoṭiyo anekakoṭiagghanakā rukkhā ca jetassa pariccāgo, catupaññāsa koṭiyo anāthapiṇḍikassa. |
For there, in the construction of the gatehouses and mansions, eighteen crores of gold coins were obtained from the sale of the land, trees worth many crores were Jeta's gift, and fifty-four crores were Anāthapiṇḍika's. |
iti tesaṃ parikittanena evaṃ puññakāmā puññāni karontīti dassento āyasmā ānando aññepi puññakāme tesaṃ diṭṭhānugatiāpajjane niyojeti. |
Thus, by declaring these, showing that those who desire merit perform meritorious deeds in this way, the Venerable Ānanda encourages other merit-seekers to follow their example. |
♦ sabbāsavasaṃvarapariyāyaṃ vo, bhikkhaveti kasmā idaṃ suttamabhāsi? |
♦ "The discourse on the restraint of all taints for you, monks"—why did he speak this sutta? |
tesaṃ bhikkhūnaṃ upakkilesavisodhanaṃ ādiṃ katvā āsavakkhayāya paṭipattidassanatthaṃ. |
For the purpose of showing the practice for the destruction of taints, beginning with the purification of those monks' defilements. |
tattha sabbāsavasaṃvarapariyāyanti sabbesaṃ āsavānaṃ saṃvarakāraṇaṃ saṃvarabhūtaṃ kāraṇaṃ, yena kāraṇena te saṃvaritā pidahitā hutvā anuppādanirodhasaṅkhātaṃ khayaṃ gacchanti pahīyanti nappavattanti, taṃ kāraṇanti attho. |
There, "discourse on the restraint of all taints" means the cause of restraint of all taints, the cause that is restraint, the cause by which they, being restrained and covered, go to destruction called non-arising and cessation, are abandoned, and do not proceed—that is the meaning of "cause." |
tattha āsavantīti āsavā, cakkhutopi . |
There, "they flow out" (āsavanti), thus "taints" (āsavā); from the eye... |
.. pe . |
.. [etc.] ... |
.. manatopi sandanti pavattantīti vuttaṃ hoti. |
.. from the mind they ooze and proceed, it is said. |
dhammato yāva gotrabhuṃ okāsato yāva bhavaggaṃ savantīti vā āsavā, ete dhamme etañca okāsaṃ anto karitvā pavattantīti attho. |
Or, "they flow" from dharmas up to the change-of-lineage, from opportunity up to the peak of existence, thus "taints"; they proceed including these dharmas and this opportunity—this is the meaning. |
antokaraṇattho hi ayaṃ ākāro. |
For this "ā" sound has the meaning of inclusion. |
cirapārivāsiyaṭṭhena madirādayo āsavā, āsavā viyātipi āsavā. |
In the sense of long-standing fermentation, intoxicants, etc., are taints; "like taints" is also taints. |
lokasmiñhi cirapārivāsikā madirādayo āsavāti vuccanti. |
For in the world, long-fermented intoxicants, etc., are called taints. |
yadi ca cirapārivāsiyaṭṭhena āsavā, eteyeva bhavitumarahanti. |
And if taints are in the sense of long-standing fermentation, these alone are fit to be. |
vuttañhetaṃ “purimā, bhikkhave, koṭi na paññāyati avijjāya, ito pubbe avijjā nāhosī”tiādi (a. |
This was said: “Monks, the prior point of ignorance is not discernible; before this, ignorance was not,” etc. (A. |
ni. 10.61). āyataṃ vā saṃsāradukkhaṃ savanti pasavantītipi āsavā. |
Ni. 10.61). Or, "they flow, they ooze forth" the long suffering of saṃsāra, thus also "taints." |
purimāni cettha Piedmontāni yattha kilesā āsavāti āgacchanti, tattha yujjanti, pacchimaṃ kammepi. |
And here, the former [meanings] are applicable where defilements come as taints; they are fitting there, and the latter [meaning] also in kamma. |
na kevalañca kammakilesāyeva āsavā, apica kho nānappakārakā uppaddavāpi. |
Not only kamma and defilements are taints, but also various kinds of troubles. |
suttesu hi “nāhaṃ, cunda, diṭṭhadhammikānaṃyeva āsavānaṃ saṃvarāya dhammaṃ desemī”ti (dī. |
For in the suttas, “Cunda, I do not teach the Dhamma only for the restraint of taints visible in this life” (Dī. |
ni. 3.182) ettha vivādamūlabhūtā kilesā āsavāti āgatā. |
Ni. 3.182), here defilements that are the root of disputes are mentioned as taints. |
♦ “yena devūpapatyassa, gandhabbo vā vihaṅgamo. |
♦ “By which one would be reborn as a deva, a gandhabba, or a bird. |
♦ yakkhattaṃ yena gaccheyyaṃ, manussattañca abbaje. |
♦ By which I would go to the state of a yakkha, or attain humanity. |
♦ te mayhaṃ āsavā khīṇā, viddhastā vinaḷīkatā”ti. |
♦ Those taints of mine are destroyed, shattered, made barren.” |
(a. ni. |
(A. Ni. |
4.36). — |
4.36). — |
♦ ettha tebhūmakañca kammaṃ avasesā ca akusalā dhammā. |
♦ Here, kamma of the three planes and the remaining unwholesome states. |
“diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya samparāyikānaṃ āsavānaṃ paṭighātāyā”ti (pārā. |
“For the restraint of taints visible in this life, for the warding off of taints relating to the future” (Pārā. |
39) ettha parūpavādavippaṭisāravadhabandhādayo ceva apāyadukkhabhūtā ca nānappakārā upaddavā. |
39), here, others' reproaches, remorse, killing, bondage, etc., and various troubles that are the suffering of the lower realms. |
te panete āsavā yattha yathā āgatā, tattha tathā veditabbā. |
But these taints, wherever and however they are mentioned, should be understood there and thus. |
♦ ete hi vinaye tāva “diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya, samparāyikānaṃ āsavānaṃ paṭighātāyā”ti dvedhā āgatā. |
♦ For these, in the Vinaya, are mentioned in two ways: "for the restraint of taints visible in this life, for the warding off of taints relating to the future." |
saḷāyatane “tayome āvuso āsavā, kāmāsavo bhavāsavo avijjāsavo”ti (a. |
In the Saḷāyatana [Vagga], "Friends, these three are taints: the taint of sensuality, the taint of existence, the taint of ignorance" (A. |
ni. 6.63) tidhā āgatā. |
Ni. 6.63), they are mentioned in three ways. |
aññesu ca suttantesu abhidhamme ca teyeva diṭṭhāsavena saha catudhā āgatā. |
And in other suttas and in the Abhidhamma, these same, along with the taint of views, are mentioned in four ways. |
nibbedhikapariyāye — “atthi, bhikkhave, āsavā nirayagāminiyā, atthi āsavā tiracchānayonigāminiyā, atthi āsavā pettivisayagāminiyā, atthi āsavā manussalokagāminiyā, atthi āsavā devalokagāminiyā”ti (a. |
In the Nibbedhika Pariyāya: “Monks, there are taints leading to hell, there are taints leading to the animal realm, there are taints leading to the realm of ghosts, there are taints leading to the human world, there are taints leading to the deva world” (A. |
ni. 6.63) pañcadhā āgatā. |
Ni. 6.63), they are mentioned in five ways. |
chakkanipāte — “atthi, bhikkhave, āsavā saṃvarā pahātabbā”tiādinā nayena chadhā āgatā. |
In the Book of Sixes: “Monks, there are taints to be abandoned by restraint,” etc., by this method, they are mentioned in six ways. |
imasmiṃ pana sutte teyeva dassanāpahātabbehi saddhiṃ sattadhā āgatāti. |
But in this sutta, these same, along with those to be abandoned by vision, are mentioned in seven ways. |
ayaṃ tāva āsavapade vacanattho ceva pabhedo ca. |
This, then, is the meaning of the word and the classification in the term "taint." |
♦ saṃvarapade pana saṃvarayatīti saṃvaro, pidahati nivāreti pavattituṃ na detīti attho. |
♦ In the term "restraint" (saṃvara), however, "it restrains" (saṃvarayati), thus "restraint"; it covers, prevents, does not allow to proceed—this is the meaning. |
tathā hi “anujānāmi, bhikkhave, divā paṭisallīyantena dvāraṃ saṃvaritvā paṭisallīyitun”ti (pārā. |
For thus: “Monks, I allow one who is secluded during the day to be secluded having restrained (closed) the door” (Pārā. |
77), “sotānaṃ saṃvaraṃbraūmi, paññāyete pidhīyare”ti (su. |
77), “I speak of the restraint of the ears; by wisdom they are covered” (Su. |
ni. 1041) ca ādīsu pidhānaṭṭhena saṃvaramāha. |
Ni. 1041), etc., he speaks of restraint in the sense of covering. |
svāyaṃ saṃvaro pañcavidho hoti sīlasaṃvaro satiñāṇa khanti vīriyasaṃvaroti. |
That restraint is fivefold: virtue-restraint, mindfulness-knowledge, patience, and energy-restraint. |
tattha “iminā pātimokkhasaṃvarena upeto”ti (vibha. |
There, “endowed with this Pātimokkha-restraint” (Vibha. |
511) ayaṃ sīlasaṃvaro. |
511) is virtue-restraint. |
pātimokkhasīlañhi ettha saṃvaroti vuttaṃ. |
For Pātimokkha-virtue is here called restraint. |
“cakkhundriye saṃvaramāpajjatī”tiādīsu (dī. |
“He undertakes restraint in the eye-faculty,” etc. (Dī. |
ni. 1.213) satisaṃvaro. |
Ni. 1.213) is mindfulness-restraint. |
sati hettha saṃvaroti vuttā. |
Mindfulness is here called restraint. |
“sotānaṃ saṃvaraṃ brūmi, paññāyete pidhīyare”ti ayaṃ ñāṇasaṃvaro. |
“I speak of the restraint of the ears; by wisdom they are covered” is knowledge-restraint. |
ñāṇañhettha pidhīyareti iminā pidhānaṭṭhena saṃvaroti vuttaṃ. |
For knowledge here, by "they are covered," is called restraint in the sense of covering. |
“khamo hoti sītassa . |
“He is patient of cold... |
.. pe . |
.. [etc.] ... |
.., uppannaṃ kāmavitakkaṃ nādhivāsetī”tiādinā (ma. |
.., he does not tolerate an arisen sensual thought,” etc. (M. |
ni. 1.24-26) pana nayena idheva khantivīriyasaṃvarā āgatā. |
Ni. 1.24-26), but by this method, patience- and energy-restraint are mentioned right here. |
tesañca “sabbāsavasaṃvarapariyāyan”ti iminā uddesena saṅgahitattā saṃvarabhāvo veditabbo. |
And their state of being restraint should be understood because they are included by this heading, "the discourse on the restraint of all taints." |
♦ apica pañcavidhopi ayaṃ saṃvaro idha āgatoyeva, tattha khantivīriyasaṃvarā tāva vuttāyeva. |
♦ Moreover, all five kinds of this restraint are mentioned here; therein, patience- and energy-restraint are indeed already mentioned. |
“so tañca anāsanaṃ tañca agocaran”ti (ma. |
“He [avoids] that unsuitable seat and that unsuitable resort” (M. |
ni. 1.25) ayaṃ panettha sīlasaṃvaro. |
Ni. 1.25) is here virtue-restraint. |
“paṭisaṅkhā yoniso cakkhundriyasaṃvarasaṃvuto”ti (ma. |
“Reflecting wisely, restrained in the eye-faculty” (M. |
ni. 1.22) ayaṃ satisaṃvaro. |
Ni. 1.22) is mindfulness-restraint. |
sabbattha paṭisaṅkhā ñāṇasaṃvaro. |
Everywhere, reflection is knowledge-restraint. |
aggahitaggahaṇena pana dassanaṃ paṭisevanā bhāvanā ca ñāṇasaṃvaro. |
But by not grasping what should not be grasped, vision, resorting, and development are also knowledge-restraint. |
pariyāyanti etena dhammāti pariyāyo, uppattiṃ nirodhaṃ vā gacchantīti vuttaṃ hoti. |
"Discourse" (pariyāya) means that by which these things (dhammā) proceed, or they go to arising or cessation, it is said. |
ettāvatā “sabbāsavasaṃvarapariyāyan”ti ettha yaṃ vattabbaṃ, taṃ vuttaṃ hoti. |
In this much, whatever should be said regarding "the discourse on the restraint of all taints," that has been said. |
♦ 15. idāni jānato ahantiādīsu jānatoti jānantassa. |
♦ 15. Now, in "For one who knows, I [say]," etc., "for one who knows" means for one who is knowing. |
passatoti passantassa. |
"For one who sees" means for one who is seeing. |
dvepi padāni ekatthāni, byañjanameva nānaṃ. |
Both words have one meaning; only the expression is different. |
evaṃ santepi jānatoti ñāṇalakkhaṇaṃ upādāya puggalaṃ niddisati, jānanalakkhaṇañhi ñāṇaṃ. |
Even so, "for one who knows" indicates a person with reference to the characteristic of knowledge, for the characteristic of knowing is knowledge. |
passatoti ñāṇappabhāvaṃ upādāya, passanappabhāvañhi ñāṇaṃ. |
"For one who sees" is with reference to the power of knowledge, for the power of seeing is knowledge. |
ñāṇasamaṅgī puggalo cakkhumā viya cakkhunā rūpāni ñāṇena vivaṭe dhamme passati. |
A person endowed with knowledge sees revealed things with knowledge, like one with eyes sees forms with the eyes. |
apica yonisomanasikāraṃ uppādetuṃ jānato, ayonisomanasikāro yathā na uppajjati, evaṃ passatoti ayamettha sāro. |
Moreover, for one who knows how to arouse wise attention, and sees in such a way that unwise attention does not arise—this is the essence here. |
keci panācariyā bahū papañce bhaṇanti, te imasmiṃ atthe na yujjanti. |
But some teachers speak of many proliferations; they are not fitting in this meaning. |
♦ āsavānaṃ khayanti āsavappahānaṃ āsavānaṃ accantakkhayasamuppādaṃ khīṇākāraṃ natthibhāvanti ayameva hi imasmiñca sutte, “āsavānaṃ khayā anāsavaṃ cetovimuttin”tiādīsu (ma. |
♦ "The destruction of taints" means the abandoning of taints, the utter destruction and arising of the state of being destroyed, the state of non-existence—this indeed is the meaning of "destruction of taints" in this sutta and in "from the destruction of taints, taintless liberation of mind," etc. (M. |
ni. 1.438) ca āsavakkhayattho. |
Ni. 1.438). |
aññattha pana maggaphalanibbānānipi āsavakkhayoti vuccanti. |
Elsewhere, however, even path, fruit, and Nibbāna are called "destruction of taints." |
tathā hi — |
For thus — |
♦ “sekhassa sikkhamānassa, ujumaggānusārino. |
♦ “For the trainee who is training, following the straight path. |
♦ khayasmiṃ paṭhamaṃ ñāṇaṃ, tato aññā anantarā”ti. |
♦ First is knowledge in destruction, then final knowledge immediately after.” |
(itivu. 62) — |
(Itivu. 62) — |
♦ ādīsu maggo āsavakkhayoti vutto, |
♦ etc., the path is called "destruction of taints," |
♦ “āsavānaṃ khayā samaṇo hotī”tiādīsu (ma. |
♦ “From the destruction of taints, one becomes a recluse,” etc. (M. |
ni. 1.438) phalaṃ. |
Ni. 1.438) is the fruit. |
♦ “paravajjānupassissa, niccaṃ ujjhānasaññino. |
♦ “For one who sees others’ faults, constantly perceiving blame. |
♦ āsavā tassa vaḍḍhanti, ārā so āsavakkhayā”ti. |
♦ His taints increase; he is far from the destruction of taints.” |
(dha. pa. |
(Dhp. |
253) — |
253) — |
♦ ādīsu nibbānaṃ “āsavakkhayo”ti vuttaṃ. |
♦ etc., Nibbāna is called "destruction of taints." |
♦ no ajānato no apassatoti yo pana na jānāti na passati, tassa no vadāmīti attho. |
♦ "Not for one who does not know, not for one who does not see" means for one who does not know, does not see, I do not say it—this is the meaning. |
etena ye ajānato apassatopi saṃvarādīhiyeva suddhiṃ vadanti, te paṭikkhittā honti. |
By this, those who speak of purity even for one who does not know, does not see, merely through restraint, etc., are rejected. |
purimena vā padadvayena upāyo vutto, iminā anupāyapaṭisedho. |
Or, by the first two words, the means is spoken; by this, the negation of non-means. |
saṅkhepena cettha ñāṇaṃ āsavasaṃvarapariyāyoti dassitaṃ hoti. |
And briefly here, it is shown that knowledge is the discourse on the restraint of taints. |
♦ idāni yaṃ jānato āsavānaṃ khayo hoti, taṃ dassetukāmo kiñca, bhikkhave, jānatoti pucchaṃ ārabhi, tattha jānanā bahuvidhā. |
♦ Now, wishing to show that by knowing which there is destruction of taints, he began the question, "And what, monks, knowing...?" There, knowing is manifold. |
dabbajātiko eva hi koci bhikkhu chattaṃ kātuṃ jānāti, koci cīvarādīnaṃ aññataraṃ, tassa īdisāni kammāni vattasīse ṭhatvā karontassa sā jānanā maggaphalānaṃ padaṭṭhānaṃ na hotīti na vattabbā. |
For some monk, by nature skilled, knows how to make an umbrella; some, one of the robes, etc. For him, doing such work while established in the head of duty, that knowing is not to be said to be not a basis for path and fruit. |
yo pana sāsane pabbajitvā vejjakammādīni kātuṃ jānāti, tassevaṃ jānato āsavā vaḍḍhantiyeva, tasmā yaṃ jānato passato ca āsavānaṃ khayo hoti, tadeva dassento āha yoniso ca manasikāraṃ ayoniso ca manasikāranti. |
But one who, having gone forth in the teaching, knows how to do medical work, etc., for him, thus knowing, the taints only increase. Therefore, showing that very thing by knowing and seeing which there is destruction of taints, he said, "wise attention and unwise attention." |
♦ tattha yoniso manasikāro nāma upāyamanasikāro pathamanasikāro, aniccādīsu aniccanti ādinā eva nayena saccānulomikena vā cittassa āvaṭṭanā anvāvaṭṭanā ābhogo samannāhāro manasikāro, ayaṃ vuccati yoniso manasikāroti. |
♦ There, "wise attention" (yoniso manasikāra) means attention to the means, attention to the path; in impermanence, etc., "impermanent," etc., by this very method, or by [a method] conforming to the truths, the turning, re-turning, bending, applying, attending of the mind—this is called wise attention. |
♦ ayoniso manasikāroti anupāyamanasikāro uppathamanasikāro. |
♦ "Unwise attention" (ayoniso manasikāra) means attention to non-means, attention to the wrong path. |
anicce niccanti dukkhe sukhanti anattani attāti asubhe subhanti ayoniso manasikāro uppathamanasikāro. |
In the impermanent as permanent, in suffering as happiness, in non-self as self, in the foul as beautiful—this is unwise attention, attention to the wrong path. |
saccappaṭikulena vā cittassa āvaṭṭanā anvāvaṭṭanā ābhogo samannāhāro manasikāro, ayaṃ vuccati ayoniso manasikāroti. |
Or, by [a method] contrary to the truths, the turning, re-turning, bending, applying, attending of the mind—this is called unwise attention. |
evaṃ yoniso manasikāraṃ uppādetuṃ jānato, ayoniso manasikāro ca yathā na uppajjati, evaṃ passato āsavānaṃ khayo hoti. |
Thus, for one who knows how to arouse wise attention, and sees in such a way that unwise attention does not arise, there is destruction of taints. |
♦ idāni imassevatthassa yuttiṃ dassento āha ayoniso, bhikkhave . |
♦ Now, showing the reason for this very matter, he said, "Unwisely, monks..." |
.. pe . |
.. [etc.] ... |
.. pahīyantīti. |
.. are abandoned." |
tena kiṃ vuttaṃ hoti, yasmā ayoniso manasikaroto āsavā uppajjanti, yoniso manasikaroto pahīyanti, tasmā jānitabbaṃ yoniso manasikāraṃ uppādetuṃ jānato, ayoniso manasikāro ca yathā na uppajjati, evaṃ passato āsavānaṃ khayo hotīti, ayaṃ tāvettha saṅkhepavaṇṇanā. |
By that, what is said? Because for one attending unwisely, taints arise, and for one attending wisely, they are abandoned, therefore it should be known: for one who knows how to arouse wise attention, and sees in such a way that unwise attention does not arise, there is destruction of taints. This, then, is the summary explanation here. |
♦ ayaṃ pana vitthāro — tattha “yoniso ayoniso”ti imehi tāva dvīhi padehi ābaddhaṃ hoti upari sakalasuttaṃ. |
♦ This, however, is the detailed explanation: There, by these two words "wisely" and "unwisely," the entire sutta above is bound. |
vaṭṭavivaṭṭavasena hi upari sakalasuttaṃ vuttaṃ. |
For the entire sutta above is spoken in terms of the round (vaṭṭa) and the unrolling (vivaṭṭa). |
ayoniso manasikāramūlakañca vaṭṭaṃ, yoniso manasikāramūlakañca vivaṭṭaṃ. |
And the round is rooted in unwise attention, and the unrolling is rooted in wise attention. |
kathaṃ? ayoniso manasikāro hi vaḍḍhamāno dve dhamme paripūreti avijjañca bhavataṇhañca. |
How? Unwise attention, when increasing, fulfills two things: ignorance and craving for existence. |
avijjāya ca sati “avijjāpaccayā saṅkhārā . |
And when there is ignorance, "Conditioned by ignorance are formations... |
.. pe . |
.. [etc.] ... |
.. dukkhakkhandhassa samudayo hoti. |
.. there is the origin of this whole mass of suffering. |
taṇhāya sati taṇhāpaccayā upādānaṃ . |
When there is craving, conditioned by craving is clinging... |
.. pe . |
.. [etc.] ... |
.. samudayo hotī”ti. |
.. there is origin." |
evaṃ ayaṃ ayoniso manasikārabahulo puggalo vātavegābhighātena vippanaṭṭhanāvā viya gaṅgāvaṭṭe patitagokulaṃ viya cakkayante yuttabalibaddo viya ca punappunaṃ bhavayonigativiññāṇaṭṭhitisattāvāsesu āvaṭṭaparivaṭṭaṃ karoti, evaṃ tāva ayoniso manasikāramūlakaṃ vaṭṭaṃ. |
Thus this person, abounding in unwise attention, like a ship lost by the impact of a strong wind, like a herd of cattle fallen into a whirlpool in the Ganges, or like an ox yoked to a wheel, repeatedly revolves and turns in existences, wombs, destinies, stations of consciousness, and abodes of beings. Thus, then, is the round rooted in unwise attention. |
♦ yoniso manasikāro pana vaḍḍhamāno — “yoniso manasikārasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissatī”ti (saṃ. |
♦ Wise attention, however, when increasing— "For a monk endowed with wise attention, monks, this is to be expected: he will develop the noble eightfold path, he will cultivate the noble eightfold path" (Saṃ. |
ni. 5.55) |
Ni. 5.55)—implies that it fulfills the eightfold path headed by right view. |
yā ca sammādiṭṭhi, sā vijjāti tassa vijjuppādā avijjānirodho, “avijjānirodhā saṅkhāranirodho . |
And whatever is right view, that is knowledge. From the arising of that knowledge, there is cessation of ignorance. "From the cessation of ignorance, there is cessation of formations... |
.. pe . |
.. [etc.] ... |
.. evaṃ etassa kevalassa dukkhakkhandhassa nirodho hotī”ti (mahāva. |
.. thus there is the cessation of this whole mass of suffering" (Mahāva. |
1) evaṃ yoniso manasikāramūlakaṃ vivaṭṭaṃ veditabbaṃ. |
1). Thus, the unrolling rooted in wise attention should be understood. |
evaṃ imehi dvīhi padehi ābaddhaṃ hoti upari sakalasuttaṃ. |
Thus, by these two words, the entire sutta above is bound. |
♦ evaṃ ābaddhe cettha yasmā pubbe āsavappahānaṃ dassetvā pacchā uppatti vuccamānā na yujjati. |
♦ Thus bound, and herein, because showing the abandoning of taints first and then speaking of their arising afterwards is not fitting. |
na hi pahīnā puna uppajjanti. |
For what is abandoned does not arise again. |
uppannānaṃ pana pahānaṃ yujjati, tasmā uddesapaṭilomatopi “ayoniso, bhikkhave, manasikaroto”tiādimāha. |
But the abandoning of what has arisen is fitting. Therefore, even reversing the order of the outline, he said, "Unwisely, monks, for one attending," etc. |
♦ tattha ayoniso manasikarototi vuttappakāraṃ ayoniso manasikāraṃ uppādayato. |
♦ There, "for one attending unwisely" means for one arousing unwise attention of the kind mentioned. |
anuppannā ceva āsavā uppajjantīti ettha ye pubbe appaṭiladdhapubbaṃ cīvarādiṃ vā paccayaṃ upaṭṭhākasaddhivihārikāntevāsikānaṃ vā aññataraṃ manuññaṃ vatthuṃ paṭilabhitvā, taṃ subhaṃ sukhanti ayoniso manasikaroto, aññataraññataraṃ vā pana ananubhūtapubbaṃ ārammaṇaṃ yathā vā tathā vā ayoniso manasikaroto āsavā uppajjanti, te anuppannā uppajjantīti veditabbā, aññathā hi anamatagge saṃsāre anuppannā nāma āsavā na santi. |
And unarisen taints arise": here, for one who, having previously obtained a robe, etc., or a requisite not obtained before, or some pleasing object from an attendant, co-resident, or pupil, attends unwisely to it as beautiful or pleasant; or for one who attends unwisely in any way to some unexperienced object, taints arise. These should be known as "unarisen taints arise." Otherwise, in beginningless saṃsāra, there are no taints called "unarisen. |
anubhūtapubbepi ca vatthumhi ārammaṇe vā yassa pakatisuddhiyā vā uddesaparipucchāpariyattinavakammayonisomanasikārānaṃ vā aññataravasena pubbe anuppajjitvā pacchā tādisena paccayena sahasā uppajjanti, imepi anuppannā uppajjantīti veditabbā. |
And even in a previously experienced object or sense-object, for whom, due to natural purity or due to one of the [practices] of outline, questioning, study, new kamma, or wise attention, [taints] not having arisen before, suddenly arise afterwards due to such a condition—these too should be known as "unarisen taints arise." |
tesuyeva pana vatthārammaṇesu punappunaṃ uppajjamānā uppannā pavaḍḍhantīti vuccanti. |
But those arising repeatedly in those very objects and sense-objects are said to be "arisen taints increase." |
ito aññathā hi paṭhamuppannānaṃ vaḍḍhi nāma natthi. |
Otherwise than this, there is no such thing as increase of those first arisen. |
♦ yoniso ca kho, bhikkhaveti ettha pana yassa pakatisuddhiyā vā seyyathāpi āyasmato mahākassapassa bhaddāya ca kāpilāniyā, uddesaparipucchādīhi vā kāraṇehi āsavā nuppajjanti, so ca jānāti “na kho me āsavā maggena samugghātaṃ gatā, handa nesaṃ samugghātāya paṭipajjāmī”ti. |
♦ "And wisely, indeed, monks": here, however, for whom, due to natural purity—as in the case of the Venerable Mahākassapa and Bhaddā Kāpilānī—or due to reasons such as outline, questioning, etc., taints do not arise, and he knows, "My taints have not gone to uprooting by the path; come, I will practice for their uprooting." |
tato maggabhāvanāya sabbe samugghāteti. |
Then, by development of the path, he uproots all of them. |
tassa te āsavā anuppannā na uppajjantīti vuccanti. |
For him, those taints are said to be "unarisen taints do not arise." |
yassa pana kārakasseva sato satisammosena sahasā āsavā uppajjanti, tato saṃvegamāpajjitvā yoniso padahanto te āsave samucchindati, tassa uppannā pahīyantīti vuccanti maṇḍalārāmavāsīmahātissabhūtattherassa viya. |
But for whom, while being a doer, taints suddenly arise due to lapse of mindfulness, then, having become agitated and striving wisely, he eradicates those taints; for him, it is said, "arisen taints are abandoned," like for the Elder Mahātissabhūta, resident of Maṇḍalārāma. |
so kira tasmiṃyeva vihāre uddesaṃ gaṇhāti, athassa gāme piṇḍāya carato visabhāgārammaṇe kileso uppajji, so taṃ vipassanāya vikkhambhetvā vihāraṃ agamāsi. |
It is said that he was learning the outline in that very monastery. Then, while he was going for alms in the village, a defilement arose from an unsuitable object. He suppressed it with insight and went to the monastery. |
tassa supinantepi taṃ ārammaṇaṃ na upaṭṭhāsi. |
Even in a dream, that object did not appear to him. |
so “ayaṃ kileso vaḍḍhitvā apāyasaṃvattaniko hotī”ti saṃvegaṃ janetvā ācariyaṃ āpucchitvā vihārā nikkhamma mahāsaṅgharakkhitattherassa santike rāgapaṭipakkhaṃ asubhakammaṭṭhānaṃ gahetvā gumbantaraṃ pavisitvā paṃsukūlacīvaraṃ santharitvā nisajja anāgāmimaggena pañcakāmaguṇikarāgaṃ chinditvā uṭṭhāya ācariyaṃ vanditvā punadivase uddesamaggaṃ pāpuṇi. |
He, [thinking,] "This defilement, having grown, will lead to the lower realms," aroused agitation, took leave of his teacher, left the monastery, and taking the meditation subject of foulness, the antidote to lust, from the Elder Mahāsaṅgharakkhita, entered a thicket, spread out his rag-robe, sat down, and by the path of non-return, having cut off lust for the five sensual pleasures, got up, paid homage to his teacher, and on the next day reached the path of the outline. |
ye pana vattamānuppannā, tesaṃ paṭipattiyā pahānaṃ nāma natthi. |
But for those currently arisen, there is no such thing as abandoning them by practice. |
♦ 16. idāni “uppannā ca āsavā pahīyantī”ti idameva padaṃ gahetvā ye te āsavā pahīyanti, tesaṃ nānappakārato aññampi pahānakāraṇaṃ āvikātuṃ desanaṃ vitthārento atthi, bhikkhave, āsavā dassanā pahātabbātiādimāha yathā taṃ desanāpabhedakusalo dhammarājā. |
♦ 16. Now, taking this very phrase "and arisen taints are abandoned," to reveal another cause of abandoning for those taints that are abandoned, in various ways, extending the teaching, the Dhamma King, skilled in the classifications of teaching, said, "There are, monks, taints to be abandoned by vision," etc. |
tattha dassanā pahātabbāti dassanena pahātabbā. |
There, "to be abandoned by vision" means to be abandoned by vision. |
esa nayo sabbattha. |
This method applies everywhere. |
♦ dassanāpahātabbāasavavaṇṇanā (MN 12) |
♦ Explanation of Taints to be Abandoned by Vision (MN 12) |
♦ 17. idāni tāni padāni anupubbato byākātukāmo “katame ca, bhikkhave, āsavā dassanā pahātabbā”ti pucchaṃ katvā mūlapariyāyavaṇṇanāyaṃ vuttanayeneva “idha, bhikkhave, assutavā puthujjano”ti puggalādhiṭṭhānaṃ desanaṃ ārabhi. |
♦ 17. Now, wishing to explain those terms sequentially, having asked the question, "And which, monks, are the taints to be abandoned by vision?" he began the teaching based on the person, "Here, monks, an uninstructed ordinary person," in the same way as described in the explanation of the Mūlapariyāya. |
tattha manasikaraṇīye dhamme nappajānātīti āvajjitabbe samannāharitabbe dhamme na pajānāti. |
There, "he does not understand things worthy of attention" means he does not understand things that should be adverted to, that should be applied. |
amanasikaraṇīyeti tabbiparīte. |
"Unworthy of attention" means the opposite of those. |
esa nayo sesapadesupi. |
This method applies to the remaining terms as well. |
yasmā pana ime dhammā manasikaraṇīyā, ime amanasikaraṇīyāti dhammato niyamo natthi, ākārato pana atthi. |
But because there is no rule from the things themselves that "these things are worthy of attention, these are unworthy of attention," but there is [a rule] from the aspect. |
yenā ākārena manasikariyamānā akusaluppattipadaṭṭhānā honti, tenākārena na manasikātabbā. |
By whichever aspect, when attended to, they become a basis for the arising of unwholesome states, by that aspect they should not be attended to. |
yena kusaluppattipadaṭṭhānā honti, tenākārena manasikātabbā. |
By whichever they become a basis for the arising of wholesome states, by that aspect they should be attended to. |
tasmā “ya’ssa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo”tiādimāha. |
Therefore, he said, "For whom, monks, attending to things, an unarisen taint of sensuality," etc. |
♦ tattha ya’ssāti ye assa assutavato puthujjanassa. |
♦ There, "ya’ssa" (for whom) means for which uninstructed ordinary person. |
manasikarototi āvajjayato samannāharantassa. |
"Attending" means for one adverting, for one applying. |
anuppanno vā kāmāsavoti ettha samuccayattho vāsaddo, na vikappattho. |
"An unarisen taint of sensuality" (anuppanno vā kāmāsavo): here the word "vā" (or) has a conjunctive meaning, not a disjunctive one. |
tasmā yathā “yāvatā, bhikkhave, sattā apadā vā dvipadā vā . |
Therefore, just as when it is said, “Monks, as far as beings are concerned, whether footless or two-footed... |
.. pe . |
.. [etc.] ... |
.. tathāgato tesaṃ aggamakkhāyatī”ti (itivu. |
.. the Tathāgata is declared the chief among them” (Itivu. |
90) vutte apadā ca dvipadā cāti attho, yathā ca “bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāyā”ti (ma. |
90), the meaning is "footless and two-footed"; and just as when it is said, “for the stability of beings that have come to be or for the support of those seeking birth” (M. |
ni. 1.402) vutte bhūtānañca sambhavesīnañcāti attho, yathā ca “aggito vā udakato vā mithubhedato vā”ti (udā. |
Ni. 1.402), the meaning is "of beings that have come to be and of those seeking birth"; and just as when it is said, “from fire or from water or from mutual discord” (Udā. |
76) vutte aggito ca udakato ca mithubhedato cāti attho, evamidhāpi anuppanno ca kāmāsavo uppajjati, uppanno ca kāmāsavo pavaḍḍhatīti attho daṭṭhabbo. |
76), the meaning is "from fire and from water and from mutual discord," so too here, the meaning "an unarisen taint of sensuality arises, and an arisen taint of sensuality increases" should be seen. |
evaṃ sesesu. |
Thus in the remaining cases. |
♦ ettha ca kāmāsavoti pañcakāmaguṇiko rāgo. |
♦ Here, "taint of sensuality" is lust for the five sensual pleasures. |
bhavāsavoti rupārūpabhave chandarāgo, jhānanikanti ca sassatucchedadiṭṭhisahagatā. |
"Taint of existence" is desire and lust for existence in the form and formless realms, and delight in jhāna, accompanied by eternalist and annihilationist views. |
evaṃ diṭṭhāsavopi bhavāsave eva samodhānaṃ gacchati. |
Thus, the taint of views also merges into the taint of existence. |
avijjāsavoti catūsu saccesu aññāṇaṃ. |
"Taint of ignorance" is ignorance of the four truths. |
tattha kāmaguṇe assādato manasikaroto anuppanno ca kāmāsavo uppajjati, uppanno ca pavaḍḍhati. |
There, for one attending with enjoyment to sensual pleasures, an unarisen taint of sensuality arises, and an arisen one increases. |
mahaggatadhamme assādato manasikaroto anuppanno ca bhavāsavo uppajjati, uppanno ca pavaḍḍhati. |
For one attending with enjoyment to exalted states, an unarisen taint of existence arises, and an arisen one increases. |
tīsu bhūmīsu dhamme catuvipallāsapadaṭṭhānabhāvena manasikaroto anuppanno ca avijjāsavo uppajjati, uppanno ca pavaḍḍhatīti veditabbo. |
For one attending to things in the three planes as a basis for the four perversions, an unarisen taint of ignorance arises, and an arisen one increases, it should be understood. |
vuttanayapaccanīkato sukkapakkho vitthāretabbo. |
The bright side, which is the opposite of the method described, should be elaborated. |
♦ kasmā pana tayo eva āsavā idha vuttāti. |
♦ But why are only three taints mentioned here? |
vimokkhapaṭipakkhato. appaṇihitavimokkhapaṭipakkho hi kāmāsavo,. |
Because they are obstacles to liberation. The taint of sensuality is an obstacle to the liberation of the undirected. |
animittasuññatavimokkhapaṭipakkhā itare. |
The others are obstacles to the signless and emptiness liberations. |
tasmā ime tayo āsave uppādentā tiṇṇaṃ vimokkhānaṃ abhāgino honti, anuppādentā bhāginoti etamatthaṃ dassentena tayo eva vuttāti veditabbā. |
Therefore, those who arouse these three taints are not partakers of the three liberations; those who do not arouse them are partakers. Showing this meaning, only three were mentioned, it should be understood. |
diṭṭhāsavopi vā ettha vutto yevāti vaṇṇitametaṃ. |
Or, the taint of views is also mentioned here indeed, this has been explained. |
♦ tassa amanasikaraṇīyānaṃ dhammānaṃ manasikārāti manasikārahetu, yasmā te dhamme manasi karoti, tasmāti vuttaṃ hoti. |
♦ "His attention to things unworthy of attention" means the cause of attention; because he attends to those things, therefore, it is said. |
esa nayo dutiyapadepi. |
This method applies to the second term as well. |
“anuppannā ceva āsavā uppajjanti, uppannā ca āsavā pavaḍḍhantī”ti heṭṭhā vuttāasavānaṃyeva abhedato nigamanametaṃ. |
"And unarisen taints arise, and arisen taints increase" is a conclusion without distinction from the taints mentioned below. |
♦ 18. ettāvatā yo ayaṃ puggalādhiṭṭhānāya desanāya dassanā pahātabbe āsave niddisituṃ assutavā puthujjano vutto, so yasmā “ayoniso, bhikkhave, manasikaroto anuppannā ceva āsavā uppajjantī”ti evaṃ sāmaññato vuttānaṃ ayoniso manasikārapaccayānaṃ kāmāsavādīnampi adhiṭṭhānaṃ, tasmā tepi āsave teneva puggalena dassetvā idāni dassanā pahātabbe āsave dassento so evaṃ ayoniso manasi karoti, ahosiṃ nu kho ahantiādimāha. |
♦ 18. In this much, that uninstructed ordinary person who was mentioned to point out the taints to be abandoned by vision in the teaching based on the person—since he is also the basis for the sensual taints, etc., which are conditioned by unwise attention, spoken of generally as "Unwisely, monks, for one attending, unarisen taints arise"—therefore, having shown those taints also through that same person, now showing the taints to be abandoned by vision, he says, "He thus attends unwisely: 'Was I indeed?'" etc. |
vicikicchāsīsena cettha diṭṭhāsavampi dassetuṃ imaṃ desanaṃ ārabhi. |
And here, under the heading of doubt, he began this teaching to show also the taint of views. |
♦ tassattho, yassa te iminā vuttanayena āsavā uppajjanti, so puthujjano, yo cāyaṃ “assutavā”tiādinā nayena vutto, so puthujjano evaṃ ayoniso anupāyena uppathena manasi karoti. |
♦ Its meaning: for whom those taints arise by this aforementioned method, he is an ordinary person; and he who is spoken of by the method beginning with "uninstructed," that ordinary person thus attends unwisely, by non-means, by the wrong path. |
kathaṃ? ahosiṃ nu kho . |
How? "Was I indeed... |
.. pe . |
.. [etc.] ... |
.ṣo kuhiṃ gāmī bhavissatīti. |
.. where will this one go?" |
kiṃ vuttaṃ hoti, so evaṃ ayoniso manasi karoti, yathāssa “ahaṃ ahosiṃ nu kho”tiādinā nayena vuttā soḷasavidhāpi vicikicchā uppajjatīti. |
What is said is that he attends so unwisely that all sixteen kinds of doubt, spoken of by the method beginning with "Was I indeed?", arise for him. |
♦ tattha ahosiṃ nu kho nanu khoti sassatākārañca adhiccasamuppattiākārañca nissāya atīte attano vijjamānataṃ avijjamānatañca kaṅkhati. |
♦ There, "Was I indeed? Was I not indeed?"—relying on the aspect of eternalism and the aspect of fortuitous origination, he doubts his own existence and non-existence in the past. |
kiṃ kāraṇanti na vattabbaṃ. |
"What is the reason?" need not be said. |
ummattako viya hi bālaputhujjano yathā vā tathā vā pavattati. |
For a foolish ordinary person, like a madman, behaves in any way whatsoever. |
apica ayoniso manasikāroyevettha kāraṇaṃ. |
Moreover, unwise attention itself is the reason here. |
evaṃ ayoniso manasikārassa pana kiṃ kāraṇanti. |
And what is the reason for such unwise attention? |
sveva puthujjanabhāvo ariyānaṃ adassanādīni vā. |
His very state of being an ordinary person, or not seeing noble ones, etc. |
nanu ca puthujjanopi yoniso manasi karotīti. |
But does not even an ordinary person attend wisely? |
ko vā evamāha na manasi karotīti. |
Who says he does not attend? |
na pana tattha puthujjanabhāvo kāraṇaṃ, saddhammassavanakalyāṇamittādīni tattha kāraṇāni. |
But there, the state of being an ordinary person is not the reason; hearing the good Dhamma, good friends, etc., are the reasons there. |
na hi macchamaṃsādīni attano attano pakatiyā sugandhāni, abhisaṅkhārapaccayā pana sugandhānipi honti. |
For fish, meat, etc., are not fragrant by their own nature, but due to conditioning factors, they can become fragrant. |
♦ kiṃ nu kho ahosinti jātiliṅgūpapattiyo nissāya khattiyo nu kho ahosiṃ, brāhmaṇavessasuddagahaṭṭhapabbajitadevamanussānaṃ aññataroti kaṅkhati. |
♦ "What indeed was I?"—relying on birth, characteristics, and rebirth, he doubts, "Was I a khattiya, or one among brahmins, vessas, suddas, householders, renunciants, devas, or humans?" |
♦ kathaṃ nu khoti saṇṭhānākāraṃ nissāya dīgho nu kho ahosiṃ, rassaodātakaṇhappamāṇikāppamāṇikādīnaṃ aññataroti kaṅkhati. |
♦ "How indeed [was I]?"—relying on the aspect of form, he doubts, "Was I tall, or one among short, fair, dark, of medium build, of small build, etc.?" |
keci pana issaranimmānādiṃ nissāya kena nu kho kāraṇena ahosinti hetuto kaṅkhatīti vadanti. |
Some, however, say that relying on creation by a lord, etc., he doubts from the cause, "For what reason indeed was I?" |
♦ kiṃ hutvā kiṃ ahosinti jātiādīni nissāya khattiyo hutvā nu kho brāhmaṇo ahosiṃ . |
♦ "Having been what, what was I?"—relying on birth, etc., he doubts, "Having been a khattiya, was I a brahmin... |
.. pe . |
.. [etc.] ... |
.. devo hutvā manussoti attano paramparaṃ kaṅkhati. |
.. having been a deva, was I a human?" He doubts his own lineage. |
sabbattheva pana addhānanti kālādhivacanametaṃ. |
But in all cases, "period" (addhāna) is a term for time. |
♦ bhavissāmi nu kho nanu khoti sassatākārañca ucchedākārañca nissāya anāgate attano vijjamānataṃ avijjamānatañca kaṅkhati. |
♦ "Will I be indeed? Will I not be indeed?"—relying on the aspect of eternalism and the aspect of annihilationism, he doubts his own existence and non-existence in the future. |
sesamettha vuttanayameva. |
The rest here is by the method already mentioned. |
♦ etarahi vā paccuppannamaddhānanti idāni vā paṭisandhiṃ ādiṃ katvā cutipariyantaṃ sabbampi vattamānakālaṃ gahetvā. |
♦ "Or now, in the present period" means now, or taking the entire present time from rebirth up to death. |
ajjhattaṃ kathaṃkathī hotīti attano khandhesu vicikiccho hoti. |
"He is doubtful about himself internally" means he is doubtful about his own aggregates. |
ahaṃ nu khosmīti attano atthibhāvaṃ kaṅkhati. |
"Am I indeed?" He doubts his own existence. |
yuttaṃ panetanti? |
Is this fitting? |
yuttaṃ ayuttanti kā ettha cintā. |
What thought is there here about "fitting" or "unfitting"? |
apicettha idaṃ vatthumpi udāharanti. |
Moreover, they cite this story here. |
cūḷamātāya kira putto muṇḍo, mahāmātāya putto amuṇḍo, taṃ puttaṃ muṇḍesuṃ. |
It is said that the son of the younger mother was shaven, the son of the elder mother was unshaven; they shaved that son. |
so uṭṭhāya ahaṃ nu kho cūḷamātāya puttoti cintesi. |
He, getting up, thought, "Am I indeed the son of the younger mother?" |
evaṃ ahaṃ nu khosmīti kaṅkhā hoti. |
Thus, there is the doubt, "Am I indeed?" |
♦ no nu khosmīti attano natthibhāvaṃ kaṅkhati. |
♦ "Am I not indeed?" He doubts his own non-existence. |
tatrāpi idaṃ vatthu — eko kira macche gaṇhanto udake ciraṭṭhānena sītibhūtaṃ attano ūruṃ macchoti cintetvā pahari. |
There too, this story: It is said that one, while catching fish, due to long standing in water, thought his own thigh, which had become cold, was a fish and struck it. |
aparo susānapasse khettaṃ rakkhanto bhīto saṅkuṭito sayi. |
Another, guarding a field near a charnel ground, afraid, lay down huddled. |
so paṭibujjhitvā attano jaṇṇukāni dve yakkhāti cintetvā pahari. |
He, waking up, thought his own two knees were yakkhas and struck them. |
evaṃ no nu khosmīti kaṅkhati. |
Thus he doubts, "Am I not indeed?" |
♦ kiṃ nu khosmīti khattiyova samāno attano khattiyabhāvaṃ kaṅkhati. |
♦ "What indeed am I?" Being a khattiya, he doubts his state of being a khattiya. |
esa nayo sesesu. |
This method applies to the rest. |
devo pana samāno devabhāvaṃ ajānanto nāma natthi. |
But there is no such thing as a deva being ignorant of his deva-state. |
sopi pana “ahaṃ rūpī nu kho arūpī nu kho”tiādinā nayena kaṅkhati. |
But he too doubts by the method, "Am I form, or am I formless?" etc. |
khattiyādayo kasmā na jānantīti ce. |
If [it is asked], "Why do khattiyas, etc., not know?" |
apaccakkhā tesaṃ tattha tattha kule uppatti. |
Their birth in this or that family is not directly perceived. |
gahaṭṭhāpi ca potthalikādayo pabbajitasaññino. |
And even householders, like Potthalika, etc., have the perception of being renunciants. |
pabbajitāpi “kuppaṃ nu kho me kamman”tiādinā nayena gahaṭṭhasaññino. |
Renunciants too, by the method "Is my kamma indeed unstable?", etc., have the perception of being householders. |
manussāpi ca rājāno viya attani devasaññino honti. |
And humans too, like kings, have the perception of being devas in themselves. |
♦ kathaṃ nu khosmīti vuttanayameva. |
♦ "How indeed am I?" is by the method already mentioned. |
kevalañcettha abbhantare jīvo nāma atthīti gahetvā tassa saṇṭhānākāraṃ nissāya dīgho nu khosmi, rassacaturaṃsachaḷaṃsāṭṭhaṃsasoḷasaṃsādīnaṃ aññatarappakāroti kaṅkhanto kathaṃ nu khosmīti kaṅkhatīti veditabbo. |
And only here, having grasped that there is a soul called "jīva" within, relying on its form and appearance, doubting, "Am I tall, or of some other kind among short, square, hexagonal, octagonal, sixteen-sided, etc.?" he doubts, "How indeed am I?" it should be understood. |
sarīrasaṇṭhānaṃ pana paccuppannaṃ ajānanto nāma natthi. |
But there is no one who does not know the present form of the body. |
♦ kuto āgato, so kuhiṃ gāmī bhavissatīti attabhāvassa āgatigatiṭṭhānaṃ kaṅkhati. |
♦ "From where has he come? Where will this one go?" He doubts the place of arrival and departure of his individual existence. |
♦ 19. evaṃ soḷasappabhedaṃ vicikicchaṃ dassetvā idāni yaṃ iminā vicikicchāsīsena diṭṭhāsavaṃ dassetuṃ ayaṃ desanā āraddhā. |
♦ 19. Having thus shown the sixteen kinds of doubt, now, that for which this teaching was begun—to show the taint of views under this heading of doubt. |
taṃ dassento tassa evaṃ ayoniso manasikaroto channaṃ diṭṭhīnantiādimāha. |
Showing that, he said, "For him, thus attending unwisely, of the six views," etc. |
tattha tassa puggalassa yathā ayaṃ vicikicchā uppajjati, evaṃ ayoniso manasikaroto tasseva savicikicchassa ayoniso manasikārassa thāmagatattā channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjatīti vuttaṃ hoti. |
There, for that person, just as this doubt arises, so, for that very doubting person, due to the strength of unwise attention, one of the six views arises, it is said. |
tattha sabbapadesu vāsaddo vikappattho, evaṃ vā evaṃ vā diṭṭhi uppajjatīti vuttaṃ hoti. |
There, in all terms, the word "vā" (or) has a disjunctive meaning; "this view or that view arises," it is said. |
atthi me attāti cettha sassatadiṭṭhi sabbakālesu attano atthitaṃ gaṇhāti. |
"I have a self": here, the eternalist view grasps one's own existence in all times. |
saccato thetatoti bhūtato ca thirato ca, “idaṃ saccan”ti bhūtato suṭṭhu daḷhabhāvenāti vuttaṃ hoti. |
"Truly, this is so" means truly and firmly; "this is true" means truly, with great firmness, it is said. |
natthi me attāti ayaṃ pana ucchedadiṭṭhi, sato sattassa tattha tattha vibhavaggahaṇato. |
"I have no self," however, is the annihilationist view, from grasping the non-existence here and there of an existing being. |
atha vā purimāpi tīsu kālesu atthīti gahaṇato sassatadiṭṭhi, paccuppannameva atthīti gaṇhanto ucchedadiṭṭhi. |
Or, the former, from grasping existence in the three times, is the eternalist view; one who grasps existence only in the present is an annihilationist. |
pacchimāpi atītānāgatesu natthīti gahaṇato bhasmantāhutiyoti gahitadiṭṭhikānaṃ viya, ucchedadiṭṭhi. |
The latter too, from grasping non-existence in the past and future, like those holding the view that [the self] is an offering ending in ashes, is the annihilationist view. |
atīte eva natthīti gaṇhanto adhiccasamuppattikasseva sassatadiṭṭhi. |
One who grasps non-existence only in the past has the eternalist view of one who believes in fortuitous origination. |
♦ attanāva attānaṃ sañjānāmīti saññākkhandhasīsena khandhe attāti gahetvā saññāya avasesakkhandhe sañjānato iminā attanā imaṃ attānaṃ sañjānāmīti hoti. |
♦ "By self I perceive self": taking the aggregates as self under the heading of the perception-aggregate, for one who perceives the remaining aggregates by perception, it becomes "by this self I perceive this self." |
attanāva anattānanti saññākkhandhaṃyeva attāti gahetvā, itare cattāropi anattāti gahetvā saññāya tesaṃ jānato evaṃ hoti . |
"By self, non-self": taking only the perception-aggregate as self, and taking the other four also as non-self, for one who knows them by perception, it becomes thus. |
anattanāva attānanti saññākkhandhaṃ anattāti. |
"By non-self, self": [taking] the perception-aggregate as non-self. |
itare cattāro attāti gahetvā saññāya tesaṃ jānato evaṃ hoti, sabbāpi sassatucchedadiṭṭhiyova. |
Taking the other four as self, for one who knows them by perception, it becomes thus; all are eternalist or annihilationist views. |
♦ vado vedeyyotiādayo pana sassatadiṭṭhiyā eva abhinivesākārā. |
♦ "The speaker, the feeler," etc., however, are aspects of adherence to the eternalist view itself. |
tattha vadatīti vado, vacīkammassa kārakoti vuttaṃ hoti. |
There, "he speaks" (vadati), thus "speaker" (vado); the agent of verbal action, it is said. |
vedayatīti vedeyyo, jānāti anubhavati cāti vuttaṃ hoti. |
"He feels" (vedayati), thus "feeler" (vedeyyo); he knows and experiences, it is said. |
kiṃ vedetīti, tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedeti. |
What does he feel? Here and there, he experiences the results of good and bad kamma. |
tatra tatrāti tesu tesu yonigatiṭṭhitinivāsanikāyesu ārammaṇesu vā. |
"Here and there" means in those various wombs, destinies, stations, abodes, or sense-objects. |
niccoti uppādavayarahito. |
"Permanent" (nicco) means devoid of arising and passing away. |
dhuvoti thiro sārabhūto. |
"Stable" (dhuvo) means firm, essential. |
sassatoti sabbakāliko. |
"Eternal" (sassato) means existing at all times. |
avipariṇāmadhammoti attano pakatibhāvaṃ avijahanadhammo, kakaṇṭako viya nānappakārataṃ nāpajjati. |
"Of unchanging nature" (avipariṇāmadhammo) means a thing that does not abandon its own natural state; like a chameleon, it does not assume various forms. |
sassatisamanti candasūriyasamuddamahāpathavīpabbatā lokavohārena sassatiyoti vuccanti. |
"Like the eternal" (sassatisamaṃ): the moon, sun, ocean, great earth, and mountains are called eternal by worldly convention. |
sassatīhi samaṃ sassatisamaṃ. |
"Like the eternal things" is sassatisamaṃ. |
yāva sassatiyo tiṭṭhanti, tāva tatheva ṭhassatīti gaṇhato evaṃdiṭṭhi hoti. |
For one who grasps, "As long as eternal things stand, so long will it stand just so," such a view arises. |
♦ idaṃ vuccati, bhikkhave, diṭṭhigatantiādīsu. |
♦ "This is called, monks, a resort of views," etc. |
idanti idāni vattabbassa paccakkhanidassanaṃ. |
"This" is a direct indication of what is now to be said. |
diṭṭhigatasambandhena ca idanti vuttaṃ, na diṭṭhisambandhena. |
And "this" is said in connection with the resort of views, not in connection with views. |
ettha ca diṭṭhiyeva diṭṭhigataṃ, gūthagataṃ viya. |
And here, view itself is the resort of views, like a resort of dung. |
diṭṭhīsu vā gatamidaṃ dassanaṃ dvāsaṭṭhidiṭṭhiantogadhattātipi diṭṭhigataṃ. |
Or, this view gone among views, because it is included in the sixty-two views, is also a resort of views. |
diṭṭhiyā vā gataṃ diṭṭhigataṃ. |
Or, gone by way of view is a resort of views. |
idañhi atthi me attātiādi diṭṭhiyā gamanamattameva, natthettha attā vā nicco vā kocīti vuttaṃ hoti. |
For this "I have a self," etc., is merely a going by way of view; there is no self or anything permanent here, it is said. |
sā cāyaṃ diṭṭhi dunniggamanaṭṭhena gahanaṃ. |
And that view, in the sense of being difficult to escape from, is a thicket. |
duratikkamaṭṭhena sappaṭibhayaṭṭhena ca kantāro, dubbhikkhakantāravāḷakantārādayo viya. |
In the sense of being difficult to cross and being perilous, it is a wilderness, like a wilderness of famine, a wilderness of wild beasts, etc. |
sammādiṭṭhiyā vinivijjhanaṭṭhena vilomanaṭṭhena vā visūkaṃ. |
In the sense of piercing or opposing right view, it is a dart. |
kadāci sassatassa, kadāci ucchedassa gahaṇato virūpaṃ phanditanti vipphanditaṃ. |
Sometimes grasping eternalism, sometimes annihilationism, it is a misshapen agitation, thus "agitation" (vipphanditaṃ). |
bandhanaṭṭhena saṃyojanaṃ. |
In the sense of binding, it is a fetter. |
tenāha “diṭṭhigahanaṃ . |
Therefore, he said, "a thicket of views... |
.. pe . |
.. [etc.] ... |
.. diṭṭhisaṃyojanan”ti. |
.. a fetter of views." |
idānissa tameva bandhanatthaṃ dassento diṭṭhisaṃyojanasaṃyuttotiādimāha. |
Now, showing that very sense of binding, he said, "Bound by the fetter of views," etc. |
tassāyaṃ saṅkhepattho. |
This is its summary meaning. |
iminā diṭṭhisaṃyojanena saṃyutto puthujjano etehi jātiādīhi na parimuccatīti. |
The ordinary person, bound by this fetter of views, is not freed from these—birth, etc. |
kiṃ vā bahunā, sakalavaṭṭadukkhatopi na muccatīti. |
Or what more? He is not freed even from the entire suffering of the round. |
♦ 20. evaṃ chappabhedaṃ diṭṭhāsavaṃ dassetvā yasmā sīlabbataparāmāso kāmāsavādivacaneneva dassito hoti. |
♦ 20. Having thus shown the six kinds of the taint of views, because the misapprehension of virtue and duty is shown by the very words "taint of sensuality," etc. |
kāmasukhatthañhi bhavasukhabhavavisuddhiatthañca avijjāya abhibhūtā ito bahiddhā samaṇabrāhmaṇā sīlabbatāni parāmasanti, tasmā taṃ adassetvā diṭṭhiggahaṇena vā tassa gahitattāpi taṃ adassetvāva idāni yo puggalo dassanā pahātabbe āsave pajahati, taṃ dassetvā tesaṃ āsavānaṃ pahānaṃ dassetuṃ pubbe vā ayoniso manasikaroto puthujjanassa tesaṃ uppattiṃ dassetvā idāni tabbiparītassa pahānaṃ dassetuṃ sutavā ca kho, bhikkhavetiādimāha. |
For the sake of sensual pleasure, and for the sake of the pleasure of existence and the purity of existence, recluses and brahmins outside this [teaching], overcome by ignorance, misapprehend virtues and duties. Therefore, not showing that, or because it is included by the grasping of views, not showing that, now, showing the person who abandons the taints to be abandoned by vision, and to show the abandoning of those taints—having previously shown their arising for the ordinary person attending unwisely—now, to show their abandoning for the opposite, he said, "And an instructed one, indeed, monks," etc. |
♦ tassattho, yāva “so idaṃ dukkhan”ti āgacchati, tāva heṭṭhā vuttanayena ca vuttapaccanīkato ca veditabbo. |
♦ Its meaning: as far as "he [understands] 'this is suffering'" comes, so far it should be understood by the method mentioned below and by the opposite of what was said. |
paccanīkato ca sabbākārena ariyadhammassa akovidāvinītapaccanīkato ayaṃ “sutavā ariyasāvako ariyadhammassa kovido ariyadhamme suvinīto”ti veditabbo. |
And as the opposite, in every way, opposite to one unskilled and undisciplined in the noble Dhamma, this one should be understood as "an instructed noble disciple, skilled in the noble Dhamma, well-disciplined in the noble Dhamma." |
apica kho sikhāpattavipassanato pabhuti yāva gotrabhu, tāva tadanurūpena atthena ayaṃ ariyasāvakoti veditabbo. |
Moreover, indeed, from the attainment of the peak [of insight] and insight, up to the change-of-lineage, by a meaning corresponding to that, this one should be understood as a noble disciple. |
♦ 21. “so idaṃ dukkhanti yoniso manasi karotī”tiādīsu pana ayaṃ atthavibhāvanā, so catusaccakammaṭṭhāniko ariyasāvako taṇhāvajjā tebhūmakā khandhā dukkhaṃ, taṇhā dukkhasamudayo, ubhinnaṃ appavatti nirodho, nirodhasampāpako maggoti evaṃ pubbeva ācariyasantike uggahitacatusaccakammaṭṭhāno aparena samayena vipassanāmaggaṃ samāruḷho samāno te tebhūmake khandhe idaṃ dukkhanti yoniso manasi karoti, upāyena pathena samannāharati ceva vipassati ca. |
♦ 21. In "He wisely attends, 'This is suffering,'" etc., however, this is the explanation of the meaning: that noble disciple, practicing the meditation subject of the four truths, [understands that] the aggregates of the three planes, which are faulty due to craving, are suffering; craving is the origin of suffering; the non-occurrence of both is cessation; the path leading to cessation is the path. Thus, having previously learned the meditation subject of the four truths from a teacher, at a later time, having ascended the path of insight, he wisely attends to those aggregates of the three planes as "This is suffering"; he applies and sees by means, by the path. |
ettha hi yāva sotāpattimaggo, tāva manasikārasīseneva vipassanā vuttā. |
Here, indeed, as far as the path of stream-entry, insight is spoken of under the heading of attention. |
yā panāyaṃ tasseva dukkhassa samuṭṭhāpikā pabhāvikā taṇhā, ayaṃ samudayoti yoniso manasi karoti. |
But that craving which is the originator and producer of that very suffering, he wisely attends to as "This is the origin." |
yasmā pana dukkhañca samudayo ca idaṃ ṭhānaṃ patvā nirujjhanti nappavattanti, tasmā yadidaṃ nibbānaṃ nāma, ayaṃ dukkhanirodhoti yoniso manasi karoti. |
But because suffering and origin, having reached this state, cease and do not proceed, therefore, that which is called Nibbāna, he wisely attends to as "This is the cessation of suffering." |
nirodhasampāpakaṃ aṭṭhaṅgikaṃ maggaṃ ayaṃ dukkhanirodhagāminī paṭipadāti yoniso manasi karoti, upāyena pathena samannāharati ceva vipassati ca. |
The eightfold path leading to cessation, he wisely attends to as "This is the path leading to the cessation of suffering"; he applies and sees by means, by the path. |
♦ tatrāyaṃ upāyo, abhiniveso nāma vaṭṭe hoti, vivaṭṭe natthi. |
♦ Therein, this is the means: adherence, indeed, occurs in the round; it does not occur in the unrolling. |
tasmā “ayaṃ atthi imasmiṃ kāye pathavīdhātu, āpodhātū”tiādinā nayena sakasantatiyaṃ cattāri bhūtāni tadanusārena upādārūpāni ca pariggahetvā ayaṃ rūpakkhandhoti vavatthapeti. |
Therefore, by the method "There is in this body the earth element, the water element," etc., having grasped the four elements in his own continuity and, according to that, the derived forms, he defines, "This is the form-aggregate." |
taṃ vavatthāpayato uppanne tadārammaṇe cittacetasike dhamme ime cattāro arūpakkhandhāti vavatthapeti. |
For him, defining that, when mental and concomitant mental states arise with that as object, he defines, "These are the four formless aggregates." |
tato ime pañcakkhandhā dukkhanti vavatthapeti. |
Then he defines, "These five aggregates are suffering." |
te pana saṅkhepato nāmañca rūpañcāti dve bhāgāyeva honti. |
But these, in brief, are just two parts: name and form. |
idañca nāmarūpaṃ sahetu sappaccayaṃ uppajjati. |
And this name-and-form arises with cause, with condition. |
tassa ayaṃ hetu ayaṃ paccayoti avijjābhavataṇhākammāhārādike hetupaccaye vavatthapeti. |
He defines its causes and conditions as ignorance, existence, craving, kamma, nutriment, etc. |
tato tesaṃ paccayānañca paccayuppannadhammānañca yāthāvasarasalakkhaṇaṃ vavatthapetvā ime dhammā ahutvā hontīti aniccalakkhaṇaṃ āropeti, udayabbayapīḷitattā dukkhāti dukkhalakkhaṇaṃ āropeti. |
Then, having defined the respective characteristics of those conditions and conditioned things as appropriate, he applies the characteristic of impermanence: "These things, not having been, come to be"; because of being oppressed by arising and passing away, he applies the characteristic of suffering: "They are suffering." |
avasavattanato anattāti anattalakkhaṇaṃ āropeti. |
Because of not being subject to control, he applies the characteristic of non-self: "They are non-self." |
evaṃ tīṇi lakkhaṇāni āropetvā paṭipāṭiyā vipassanaṃ pavattento sotāpattimaggaṃ pāpuṇāti. |
Thus, having applied the three characteristics, proceeding with insight in sequence, he attains the path of stream-entry. |
♦ tasmiṃ khaṇe cattāri saccāni ekapaṭivedheneva paṭivijjhati, ekābhisamayena abhisameti. |
♦ At that moment, he penetrates the four truths with a single penetration, comprehends them with a single comprehension. |
dukkhaṃ pariññāpaṭivedhena paṭivijjhati, samudayaṃ pahānapaṭivedhena, nirodhaṃ sacchikiriyāpaṭivedhena, maggaṃ bhāvanāpaṭivedhena. |
He penetrates suffering by the penetration of full understanding, origin by the penetration of abandoning, cessation by the penetration of realization, and the path by the penetration of development. |
dukkhañca pariññābhisamayena abhisameti . |
And he comprehends suffering by the comprehension of full understanding... |
.. pe . |
.. [etc.] ... |
.. maggaṃ bhāvanābhisamayena abhisameti, no ca kho aññamaññena ñāṇena. |
.. he comprehends the path by the comprehension of development, but not indeed with separate knowledges. |
ekañāṇeneva hi esa nirodhaṃ ārammaṇato, sesāni kiccato paṭivijjhati ceva abhisameti ca. |
For by a single knowledge, he penetrates and comprehends cessation as object, and the others by function. |
na hissa tasmiṃ samaye evaṃ hoti — “ahaṃ dukkhaṃ parijānāmī”ti vā . |
For at that time, it does not occur to him, "I am fully understanding suffering," or... |
.. pe . |
.. [etc.] ... |
.. “maggaṃ bhāvemī”ti vā. |
.. "I am developing the path." |
apica khvassa ārammaṇaṃ katvā paṭivedhavasena nirodhaṃ sacchikaroto evaṃ taṃ ñāṇaṃ dukkhapariññākiccampi samudayapahānakiccampi maggabhāvanākiccampi karotiyeva. |
But indeed, for him, making [Nibbāna] the object, by way of penetration, while realizing cessation, that knowledge thus also performs the function of fully understanding suffering, the function of abandoning origin, and the function of developing the path. |
tassevaṃ upāyena yoniso manasikaroto tīṇi saṃyojanāni pahīyanti, vīsativatthukā sakkāyadiṭṭhi, aṭṭhavatthukā vicikicchā, “sīlena suddhi vatena suddhī”ti sīlabbatānaṃ parāmasanato sīlabbataparāmāsoti. |
For him, thus attending wisely by means, three fetters are abandoned: identity view with its twenty bases, doubt with its eight bases, and misapprehension of virtue and duty from misapprehending "purity by virtue, purity by duty." |
tattha catūsu āsavesu sakkāyadiṭṭhisīlabbataparāmāsā diṭṭhāsavena saṅgahitattā āsavā ceva saṃyojanā ca. |
There, among the four taints, identity view and misapprehension of virtue and duty, being included in the taint of views, are both taints and fetters. |
vicikicchā saṃyojanameva, na āsavo . |
Doubt is only a fetter, not a taint. |
“dassanā pahātabbā āsavā”ti ettha pariyāpannattā pana āsavāti. |
But because it is included in "taints to be abandoned by vision," it is [called] a taint. |
♦ “ime vuccanti . |
♦ "These are called... |
.. pe . |
.. [etc.] ... |
.. pahātabbā”ti ime sakkāyadiṭṭhiādayo dassanā pahātabbā nāma āsavāti dassento āha. |
.. to be abandoned." Showing that these—identity view, etc.—are taints called "to be abandoned by vision," he said. |
atha vā yā ayaṃ channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjatīti evaṃ sarūpeneva sakkāyadiṭṭhi vibhattā. |
Or, that identity view which is analyzed by its very nature as "one of the six views arises." |
taṃ sandhāyāha “ime vuccanti, bhikkhave”ti. |
Referring to that, he said, "These are called, monks." |
sā ca yasmā sahajātapahānekaṭṭhehi saddhiṃ pahīyati. |
And because it is abandoned along with things that have co-arisen abandonment in common. |
diṭṭhāsave hi pahīyamāne taṃsahajāto catūsu diṭṭhisampayuttacittesu kāmāsavopi avijjāsavopi pahīyati . |
For when the taint of views is abandoned, the taint of sensuality and the taint of ignorance co-arisen with it in the four consciousnesses associated with views are also abandoned. |
pahānekaṭṭho pana catūsu diṭṭhivippayuttesu nāgasupaṇṇādisamiddhipatthanāvasena uppajjamāno bhavāsavo. |
But the taint of existence, arising in the four [consciousnesses] dissociated from views by way of desiring the prosperity of nāgas, supaṇṇas, etc., has abandonment in common. |
teneva sampayutto avijjāsavopi, dvīsu domanassacittesu pāṇātipātādinibbattako avijjāsavopi, tathā vicikicchācittasampayutto avijjāsavopīti evaṃ sabbathāpi avasesā tayopi āsavā pahīyanti. |
The taint of ignorance associated with that very [taint of existence], and the taint of ignorance producing killing, etc., in the two consciousnesses accompanied by displeasure, and likewise the taint of ignorance associated with the consciousness of doubt—thus, in every way, the remaining three taints are also abandoned. |
tasmā bahuvacananiddeso katoti evamettha attho veditabbo. |
Therefore, the plural designation was made. Thus the meaning should be understood here. |
esa porāṇānaṃ adhippāyo. |
This is the intention of the ancients. |
♦ dassanā pahātabbāti dassanaṃ nāma sotāpattimaggo, tena pahātabbāti attho. |
♦ "To be abandoned by seeing" means: "seeing" is the path of stream-entry, by that it is to be abandoned, this is the meaning. |
kasmā sotāpattimaggo dassanaṃ? |
Why is the path of stream-entry "seeing"? |
paṭhamaṃ nibbānadassanato. |
Because it is the first seeing of Nibbāna. |
nanu gotrabhu paṭhamataraṃ passatīti? |
But doesn't the "change-of-lineage" (gotrabhū) consciousness see it first? |
no na passati. |
No, it does not see. |
disvā kattabbakiccaṃ pana na karoti saṃyojanānaṃ appahānato. |
Having seen, it does not, however, perform the task that should be done, because of the non-abandonment of fetters. |
tasmā passatīti na vattabbīyati. |
Therefore, it is not said that it "sees." |
yattha katthaci rājānaṃ disvāpi paṇṇākāraṃ datvā kiccanipphattiyā adiṭṭhattā “ajjāpi rājānaṃ na passāmī”ti vadanto gāmavāsī puriso cettha nidassanaṃ. |
Herein, an illustration is a village dweller who, though having seen the king somewhere, because the task is not accomplished by giving a gift, says, "I still do not see the king," due to not having seen him for the purpose of accomplishing the task. |
♦ dassanāpahātabbāasavavaṇṇanā niṭṭhitā. |
♦ The explanation of the cankers to be abandoned by seeing is finished. |
♦ saṃvarāpahātabbāasavavaṇṇanā (MN 12) |
♦ The explanation of the cankers to be abandoned by restraint (MN 12) |
♦ 22. evaṃ dassanena pahātabbe āsave dassetvā idāni tadanantaruddiṭṭhe saṃvarā pahātabbe dassetuṃ, katame ca, bhikkhave, āsavā saṃvarā pahātabbāti āha. |
♦ 22. Thus, having shown the cankers to be abandoned by seeing, now, to show those subsequently mentioned that are to be abandoned by restraint, he said: "And which, monks, are the cankers to be abandoned by restraint?" |
evaṃ sabbattha sambandho veditabbo. |
Thus the connection should be understood everywhere. |
ito parañhi atthamattameva vaṇṇayissāma. |
Henceforth, we shall explain only the meaning. |
♦ nanu ca dassanena bhāvanāyāti imehi dvīhi appahātabbo āsavo nāma natthi, atha kasmā visuṃ saṃvarādīhi pahātabbe dassetīti. |
♦ But surely, is there not no canker that is not to be abandoned by these two, namely by seeing and by development? Then why does he separately show those to be abandoned by restraint and so on? |
saṃvarādīhi pubbabhāge vikkhambhitā āsavā catūhi maggehi samugghātaṃ gacchanti, tasmā tesaṃ maggānaṃ pubbabhāge imehi pañcahākārehi vikkhambhanappahānaṃ dassento evamāha. |
Cankers suppressed in the preliminary stage by restraint and so on are eradicated by the four paths. Therefore, showing the suppression-abandonment by these five methods in the preliminary stage of those paths, he spoke thus. |
tasmā yo cāyaṃ vutto paṭhamo dassanamaggoyeva, idāni bhāvanānāmena vuccissanti tayo maggā, tesaṃ sabbesampi ayaṃ pubbabhāgapaṭipadāti veditabbā. |
Therefore, that which is called the first, the path of seeing, and now the three paths that will be spoken of by the name of development—for all of them, this is to be understood as the preliminary practice. |
♦ tattha idhāti imasmiṃ sāsane. |
♦ Therein, "here" means in this Dispensation. |
paṭisaṅkhāti paṭisaṅkhāya. |
"Reflecting" means having reflected. |
tatthāyaṃ saṅkhāsaddo ñāṇakoṭṭhāsapaññattigaṇanāsu dissati. |
Therein, this word "saṅkhā" is seen in the senses of knowledge, part, concept, and counting. |
“saṅkhāyekaṃ paṭisevatī”tiādīsu (ma. |
For example, in "saṅkhāyekaṃ paṭisevatī" (Ma. |
ni. 2.168) hi ñāṇe dissati. |
Ni. 2.168), it is seen in the sense of knowledge. |
“papañcasaññāsaṅkhā samudācarantī”tiādīsu (ma. |
In "papañcasaññāsaṅkhā samudācarantī" (Ma. |
ni. 1.201) koṭṭhāse. |
Ni. 1.201), in the sense of part. |
“tesaṃ tesaṃ dhammānaṃ saṅkhā samaññā”tiādīsu (dha. |
In "tesaṃ tesaṃ dhammānaṃ saṅkhā samaññā" (Dha. |
sa. 1313) paññattiyaṃ. |
Sa. 1313), in the sense of concept. |
“na sukaraṃ saṅkhātun”tiādīsu (saṃ. |
In "na sukaraṃ saṅkhātun" (Saṃ. |
ni. 2.128) gaṇanāyaṃ. |
Ni. 2.128), in the sense of counting. |
idha pana ñāṇe daṭṭhabbo. |
Here, however, it should be understood in the sense of knowledge. |
♦ paṭisaṅkhā yonisoti hi upāyena pathena paṭisaṅkhāya ñatvā paccavekkhitvāti attho. |
♦ "Reflecting wisely" indeed means: having reflected by means, by method, having known, having reviewed, this is the meaning. |
ettha ca asaṃvare ādīnavapaṭisaṅkhā yoniso paṭisaṅkhāti veditabbā. |
And here, wise reflection is to be understood as the reflection on the danger in non-restraint. |
sā cāyaṃ “varaṃ, bhikkhave, tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya cakkhundriyaṃ sampalimaṭṭhaṃ, na tveva cakkhuviññeyyesu rūpesu anubyañjanaso nimittaggāho”tiādinā (saṃ. |
And this is to be understood in the manner of the Discourse on Burning, beginning with: "Better, monks, that the eye faculty be rubbed with a heated iron rod, blazing, flaming, glowing, than that there be grasping of signs and details in forms cognizable by the eye" (Saṃ. |
ni. 4.235) ādittapariyāyanayena veditabbā. |
Ni. 4.235). |
cakkhundriyasaṃvarasaṃvuto viharatīti ettha cakkhumeva indriyaṃ cakkhundriyaṃ, saṃvaraṇato saṃvaro, pidahanato thakanatoti vuttaṃ hoti. |
"Dwells restrained with the restraint of the eye faculty": here, the eye itself is the faculty, the eye faculty; restraint (saṃvara) is from restraining (saṃvaraṇato), it means covering (pidahanato), shutting (thakanato). |
satiyā etaṃ adhivacanaṃ. |
This is a term for mindfulness. |
cakkhundriye saṃvaro cakkhundriyasaṃvaro. |
Restraint in the eye faculty is "cakkhundriyasaṃvaro" (restraint of the eye faculty). |
titthakāko āvāṭakacchapo vanamahiṃsotiādayo viya. |
Like "titthakāka" (crow at a bathing place), "āvāṭakacchapa" (turtle in a pit), "vanamahiṃsa" (wild buffalo), etc. |
♦ tattha kiñcāpi cakkhundriye saṃvaro vā asaṃvaro vā natthi. |
♦ Therein, although there is no restraint or non-restraint in the eye faculty itself. |
na hi cakkhupasādaṃ nissāya sati vā muṭṭhasaccaṃ vā uppajjati. |
For neither mindfulness nor forgetfulness arises depending on the sensitivity of the eye. |
apica yadā rūpārammaṇaṃ cakkhussa āpāthaṃ āgacchati, tadā bhavaṅge dvikkhattuṃ uppajjitvā niruddhe kiriyamanodhātu āvajjanakiccaṃ sādhayamānā uppajjitvā nirujjhati, tato cakkhuviññāṇaṃ dassanakiccaṃ, tato vipākamanodhātu sampaṭicchanakiccaṃ, tato vipākāhetukamanoviññāṇadhātu santīraṇakiccaṃ, tato kiriyāhetukamanoviññāṇadhātu voṭṭhabbanakiccaṃ sādhayamānā uppajjitvā nirujjhati. |
Moreover, when a form-object comes into the range of the eye, then, after the life-continuum (bhavaṅga) has arisen and ceased twice, the functional mind-element, performing the task of adverting, arises and ceases; then eye-consciousness, the task of seeing; then resultant mind-element, the task of receiving; then resultant non-causal mind-consciousness-element, the task of investigating; then functional causal mind-consciousness-element, performing the task of determining, arises and ceases. |
tadanantaraṃ javanaṃ javati. |
Immediately after that, impulsion (javana) impels. |
♦ tatthapi neva bhavaṅgasamaye, na āvajjanādīnaṃ aññatarasamaye saṃvaro vā asaṃvaro vā atthi. |
♦ Even there, neither at the time of the life-continuum, nor at the time of adverting and so on, is there restraint or non-restraint. |
javanakkhaṇe pana sace dussīlyaṃ vā muṭṭhasaccaṃ vā aññāṇaṃ vā akkhanti vā kosajjaṃ vā uppajjati, ayaṃ asaṃvaro hoti. |
But at the moment of impulsion, if immorality, or forgetfulness, or ignorance, or impatience, or laziness arises, this is non-restraint. |
evaṃ hontopi so cakkhundriye asaṃvaroti vuccati. |
Even though it is so, it is called non-restraint in the eye faculty. |
kasmā? tasmiñhi sati dvārampi aguttaṃ hoti, bhavaṅgampi āvajjanādīni vīthicittānipi. |
Why? Because when that (immorality, etc.) is present, the door is unguarded, and so are the life-continuum, adverting, and other process-cognitions. |
yathā kiṃ, yathā nagare catūsu dvāresu asaṃvutesu kiñcāpi anto gharakoṭṭhakagabbhādayo susaṃvutā, tathāpi antonagare sabbaṃ bhaṇḍaṃ arakkhitaṃ agopitameva hoti. |
Like what? Just as in a city, if the four gates are unrestrained (unclosed), even though inside the houses, storerooms, inner chambers, etc., are well-restrained, still all the goods inside the city are unprotected and unguarded. |
nagaradvārena hi pavisitvā corā yadicchanti, taṃ kareyyuṃ, evameva javane dussīlyādīsu uppannesu, tasmiṃ asaṃvare sati dvārampi aguttaṃ hoti, bhavaṅgampi āvajjanādīni vīthicittānipīti. |
For having entered through the city gate, thieves can do whatever they wish; similarly, when immorality, etc., arise in impulsion, when that non-restraint is present, the door is unguarded, and so are the life-continuum, adverting, and other process-cognitions. |
♦ tasmiṃ pana sīlādīsu uppannesu dvārampi guttaṃ hoti, bhavaṅgampi āvajjanādīni vīthicittānipi. |
♦ But when virtue and so on arise in that (impulsion), the door is guarded, and so are the life-continuum, adverting, and other process-cognitions. |
yathā kiṃ? |
Like what? |
yathā nagaradvāresu susaṃvutesu kiñcāpi anto gharādayo asaṃvutā, tathāpi antonagare sabbaṃ bhaṇḍaṃ surakkhitaṃ sugopitameva hoti. |
Just as in a city, if the city gates are well-restrained, even though inside the houses etc. are unrestrained, still all the goods inside the city are well-protected and well-guarded. |
nagaradvāresu hi pihitesu corānaṃ paveso natthi, evameva javane sīlādīsu uppannesu dvārampi suguttaṃ hoti, bhavaṅgampi āvajjanādīni vīthicittānipi. |
For when the city gates are closed, there is no entry for thieves; similarly, when virtue and so on arise in impulsion, the door is well-guarded, and so are the life-continuum, adverting, and other process-cognitions. |
tasmā javanakkhaṇe uppajjamānopi cakkhundriye saṃvaroti vutto. |
Therefore, even though arising at the moment of impulsion, it is called restraint in the eye faculty. |
idha cāyaṃ satisaṃvaro adhippetoti veditabbo. |
And here, this is to be understood as restraint by mindfulness. |
cakkhundriyasaṃvarena saṃvuto cakkhundriyasaṃvarasaṃvuto, upetoti vuttaṃ hoti. |
Restrained by the restraint of the eye faculty (cakkhundriyasaṃvarena saṃvuto) is "cakkhundriyasaṃvarasaṃvuto"; it means endowed with. |
tathā hi, pātimokkhasaṃvarasaṃvutoti imassa vibhaṅge “iminā pātimokkhasaṃvarena upeto hoti . |
Indeed, in the Vibhaṅga, regarding "pātimokkhasaṃvarasaṃvuto" (restrained by the restraint of the Pātimokkha), it is said, "he is endowed with this restraint of the Pātimokkha... |
.. pe . |
.. etc. .. |
.. samannāgato”ti (vibha. |
.. possessed of" (Vibh. |
511) vuttaṃ. |
511). |
taṃ ekajjhaṃ katvā cakkhundriyasaṃvarena saṃvutoti evamattho veditabbo. |
Combining that, "restrained by the restraint of the eye faculty" – thus the meaning should be understood. |
♦ atha vā saṃvarīti saṃvuto, thakesi pidahīti vuttaṃ hoti. |
♦ Or, "saṃvarī" means restrained (saṃvuto); it means he shut, he covered. |
cakkhundriye saṃvarasaṃvuto cakkhundriyasaṃvarasaṃvuto, cakkhundriyasaṃvarasaññitaṃ satikavāṭaṃ cakkhudvāre, gharadvāre kavāṭaṃ viya saṃvari thakesi pidahīti vuttaṃ hoti. |
"Cakkhundriye saṃvarasaṃvuto" (restrained by restraint in the eye faculty) is "cakkhundriyasaṃvarasaṃvuto"; it means he shut, he covered the mindfulness-door called restraint of the eye faculty at the eye-door, like a door at a house-door. |
ayameva cettha attho sundarataro. |
This very meaning is more beautiful here. |
tathā hi “cakkhundriyasaṃvaraṃ asaṃvutassa viharato saṃvutassa viharato”ti etesu padesu ayameva attho dissati. |
Indeed, in these passages "the restraint of the eye faculty of one dwelling unrestrained, of one dwelling restrained," this very meaning is seen. |
♦ viharatīti evaṃ cakkhundriyasaṃvarasaṃvuto yena kenaci iriyāpathavihārena viharati. |
♦ "Dwells": thus, restrained by the restraint of the eye faculty, he dwells in whatever posture. |
yañhissātiādimhi yaṃ cakkhundriyasaṃvaraṃ assa bhikkhuno asaṃvutassa athaketvā apidahitvā viharantassāti evamattho veditabbo. |
In "yañhissa" etc., it should be understood as: "which restraint of the eye faculty, for that monk dwelling unrestrained, not having shut, not having covered." |
atha vā, ye-kārassa yanti ādeso. |
Or, "yaṃ" is a substitute for "ye." |
hikāro ca padapūraṇo, ye assāti attho. |
And "hi" is an expletive; "ye assa" (which for him) is the meaning. |
♦ uppajjeyyunti nibbatteyyuṃ. |
♦ "Would arise" means would be produced. |
āsavā vighātapariḷāhāti cattāro āsavā ca aññe ca vighātakarā kilesapariḷāhā vipākapariḷāhā ca. |
"Cankers, vexations, and fevers" means the four cankers and other vexation-causing defilement-fevers and result-fevers. |
cakkhudvāre hi iṭṭhārammaṇaṃ āpāthagataṃ kāmassādavasena assādayato abhinandato kāmāsavo uppajjati, īdisaṃ aññasmimpi sugatibhave labhissāmīti bhavapatthanāya assādayato bhavāsavo uppajjati, sattoti vā sattassāti vā gaṇhantassa diṭṭhāsavo uppajjati, sabbeheva sahajātaṃ aññāṇaṃ avijjāsavoti cattāro āsavā uppajjanti. |
For at the eye-door, when an agreeable object comes into range, from enjoying and delighting through sensual gratification, the canker of sensuality arises; from enjoying with the wish for existence, thinking "I shall obtain such in another good destiny," the canker of existence arises; for one grasping "a being" or "of a being," the canker of views arises; ignorance, co-nascent with all of them, is the canker of ignorance – thus four cankers arise. |
tehi sampayuttā apare kilesā vighātapariḷāhā, āyatiṃ vā tesaṃ vipākā. |
Other defilements associated with them are vexations and fevers, or in the future, their results. |
tepi hi asaṃvutasseva viharato uppajjeyyunti vuccanti. |
For they too are said to arise for one dwelling unrestrained. |
♦ evaṃsa teti evaṃ assa te. |
♦ "Evaṃsa te" means "evaṃ assa te" (thus for him those). |
evaṃ etena upāyena na honti, no aññathāti vuttaṃ hoti. |
Thus, by this means they do not occur, not otherwise, is what is said. |
esa nayo paṭisaṅkhā yoniso sotindriyasaṃvarasaṃvutotiādīsu. |
This is the method in "reflecting wisely, restrained with the restraint of the ear faculty," and so on. |
♦ ime vuccanti, bhikkhave, āsavā saṃvarā pahātabbāti ime chasu dvāresu cattāro cattāro katvā catuvīsati āsavā saṃvarena pahātabbāti vuccanti. |
♦ "These, monks, are called the cankers to be abandoned by restraint": these twenty-four cankers, taking four in each of the six doors, are said to be abandoned by restraint. |
sabbattheva cettha satisaṃvaro eva saṃvaroti veditabbo. |
And everywhere here, restraint by mindfulness itself is to be understood as restraint. |
♦ saṃvarāpahātabbāasavavaṇṇanā niṭṭhitā. |
♦ The explanation of the cankers to be abandoned by restraint is finished. |
♦ paṭisevanāpahātabbāasavavaṇṇanā (MN 12) |
♦ The explanation of the cankers to be abandoned by use (MN 12) |
♦ 23. paṭisaṅkhā yoniso cīvarantiādīsu yaṃ vattabbaṃ, taṃ sabbaṃ visuddhimagge sīlakathāyaṃ vuttameva. |
♦ 23. In "reflecting wisely on the robe," etc., whatever needs to be said, all that has already been said in the Visuddhimagga, in the section on virtue. |
yañhissāti yaṃ cīvarapiṇḍapātādīsu vā aññataraṃ assa. |
"Yañhissa" means "which, of robes, almsfood, etc., or another, for him." |
appaṭisevatoti evaṃ yoniso appaṭisevantassa. |
"Not using" means for one not using thus wisely. |
sesaṃ vuttanayameva. |
The rest is in the manner already stated. |
kevalaṃ panidha aladdhaṃ cīvarādiṃ patthayato laddhaṃ vā assādayato kāmāsavassa uppatti veditabbā. |
Only here, the arising of the canker of sensuality is to be understood from desiring robes, etc., not yet obtained, or from enjoying what has been obtained. |
īdisaṃ aññasmimpi sampattibhave sugatibhave labhissāmīti bhavapatthanāya assādayato bhavāsavassa, ahaṃ labhāmi na labhāmīti vā mayhaṃ vā idanti attasaññaṃ adhiṭṭhahato diṭṭhāsavassa uppatti veditabbā. |
The arising of the canker of existence from enjoying with the wish for existence, thinking "I shall obtain such in another prosperous existence, in a good destiny"; and the arising of the canker of views from establishing a self-perception, "I obtain" or "I do not obtain," or "this is mine," are to be understood. |
sabbeheva pana sahajāto avijjāsavoti evaṃ catunnaṃ āsavānaṃ uppatti vipākapariḷāhā ca navavedanuppādanatopi veditabbā. |
And the canker of ignorance co-nascent with all of them – thus the arising of the four cankers and their resultant fevers are to be understood also from the production of new feelings. |
♦ ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbāti ime ekamekasmiṃ paccaye cattāro cattāro katvā soḷasa āsavā iminā ñāṇasaṃvarasaṅkhātena paccavekkhaṇapaṭisevanena pahātabbāti vuccanti. |
♦ "These, monks, are called the cankers to be abandoned by use": these sixteen cankers, taking four for each requisite, are said to be abandoned by this use with reflection, designated as restraint by knowledge. |
♦ paṭisevanāpahātabbāasavavaṇṇanā niṭṭhitā. |
♦ The explanation of the cankers to be abandoned by use is finished. |
♦ adhivāsanāpahātabbāasavavaṇṇanā (MN 12) |
♦ The explanation of the cankers to be abandoned by endurance (MN 12) |
♦ 24. paṭisaṅkhā yoniso khamo hoti sītassāti upāyena pathena paccavekkhitvā khamo hoti sītassa sītaṃ khamati sahati, na avīrapuriso viya appamattakenapi sītena calati kampati kammaṭṭhānaṃ vijahati. |
♦ 24. "Reflecting wisely, he is tolerant of cold" means: having reflected by means, by method, he is tolerant of cold, he endures cold, he bears it; not like an unheroic man, he does not waver, tremble, or abandon his meditation subject even with a little cold. |
apica kho lomasanāgatthero viya anappakenāpi sītena phuṭṭho na calati na kampati, kammaṭṭhānameva manasi karoti. |
Moreover, like the elder Lomasanāga, though afflicted by not insignificant cold, he does not waver, does not tremble, but keeps his meditation subject in mind. |
thero kira cetiyapabbate piyaṅguguhāyaṃ padhānaghare viharanto antaraṭṭhake himapātasamaye lokantarikaniraye paccavekkhitvā kammaṭṭhānaṃ avijahantova abbhokāse vītināmesi. |
The elder, it is said, while dwelling in the meditation hut in the Piyaṅgu cave on Cetiyapabbata, during the eight-day period of snowfall, reflecting on the Lokantarika hell, without abandoning his meditation subject, spent the time in the open air. |
evaṃ uṇhādīsupi atthayojanā veditabbā. |
Thus, the application of meaning should be understood also for heat and so on. |
♦ kevalañhi yo bhikkhu adhimattampi uṇhaṃ sahati sveva thero viya, ayaṃ “khamo uṇhassā”ti veditabbo. |
♦ Only that monk who endures even excessive heat, like that elder, is to be understood as "tolerant of heat." |
thero kira gimhasamaye pacchābhattaṃ bahicaṅkame nisīdi. |
The elder, it is said, in the hot season, after his meal, sat on the walking path outside. |
kammaṭṭhānaṃ manasikaronto sedāpissa kacchehi muccanti. |
While he was attending to his meditation subject, sweat was released from his armpits. |
atha naṃ antevāsiko āha “idha, bhante, nisīdatha, sītalo okāso”ti. |
Then a resident pupil said to him, "Sit here, venerable sir, it is a cool place." |
thero “uṇhabhayenevamhi āvuso idha nisinno”ti avīcimahānirayaṃ paccavekkhitvā nisīdiyeva. |
The elder, reflecting on the great Avīci hell, said, "Friend, it is precisely because of the fear of heat that I am sitting here," and remained seated. |
uṇhanti cettha aggisantāpova veditabbo. |
And "heat" here should be understood as the heat of fire. |
sūriyasantāpavasena panetaṃ vatthu vuttaṃ. |
But this story is told in terms of the sun's heat. |
♦ yo ca dve tayo vāre bhattaṃ vā pānīyaṃ vā alabhamānopi anamatagge saṃsāre attano pettivisayūpapattiṃ paccavekkhitvā avedhento kammaṭṭhānaṃ na vijahatiyeva. |
♦ And one who, even when not receiving food or drink for two or three times, reflecting on his own rebirth in the realm of ghosts in the incalculable round of existence, without agitation, does not abandon his meditation subject. |
adhimattehi ḍaṃsamakasavātātapasamphassehi phuṭṭho cāpi tiracchānūpapattiṃ paccavekkhitvā avedhento kammaṭṭhānaṃ na vijahatiyeva. |
And though afflicted by excessive contacts of gadflies, mosquitoes, wind, and sun, reflecting on rebirth as an animal, without agitation, he does not abandon his meditation subject. |
sarīsapasamphassena phuṭṭho cāpi anamatagge saṃsāre sīhabyagghādimukhesu anekavāraṃ parivattitapubbabhāvaṃ paccavekkhitvā avedhento kammaṭṭhānaṃ na vijahatiyeva padhāniyatthero viya. |
And though afflicted by the touch of reptiles, reflecting on his previous existences of having revolved countless times in the mouths of lions, tigers, etc., in the incalculable round of existence, without agitation, he does not abandon his meditation subject, like the striving elder. |
ayaṃ “khamo jighacchāya . |
.. pe . |
.. sarīsapasamphassānan”ti veditabbo. |
This one is to be understood as "tolerant of hunger... etc. ...of the touch of reptiles." |
♦ theraṃ kira khaṇḍacelavihāre kaṇikārapadhāniyaghare ariyavaṃsaṃ suṇantaṃ ghoraviso sappo ḍaṃsi. |
♦ It is said that while the elder was listening to the Ariyavaṃsa (Noble Lineage) in the Kaṇikāra meditation hut at Khaṇḍacela monastery, a snake of deadly venom bit him. |
thero jānitvāpi pasannacitto nisinno dhammaṃyeva suṇāti. |
Though the elder knew it, with a clear mind, he sat and listened only to the Dhamma. |
visavego thaddho ahosi. |
The force of the venom became arrested. |
thero upasampadamaṇḍalaṃ ādiṃ katvā sīlaṃ paccavekkhitvā parisuddhasīlohamasmīti pītiṃ uppādesi. |
The elder, reflecting on his virtue starting from the time of his higher ordination, generated joy thinking, "I am of pure virtue." |
saha pītuppādā visaṃ nivattitvā pathaviṃ pāvisi. |
Along with the arising of joy, the venom receded and entered the earth. |
thero tattheva cittekaggataṃ labhitvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. |
The elder, right there, attaining one-pointedness of mind, developed insight and reached Arahantship. |
♦ yo pana akkosavasena durutte duruttattāyeva ca durāgate api antimavatthusaññite vacanapathe sutvā khantiguṇaṃyeva paccavekkhitvā na vedhati dīghabhāṇakābhayatthero viya. |
♦ One who, however, having heard harsh words due to abuse, and ill-come words, even those designated as the final resort, which are paths of speech, reflecting only on the quality of patience, does not tremble, like the elder Dīghabhāṇaka Abhaya. |
ayaṃ “khamo duruttānaṃ durāgatānaṃ vacanapathānan”ti veditabbo. |
This one is to be understood as "tolerant of ill-spoken, ill-come paths of speech." |
♦ thero kira paccayasantosabhāvanārāmatāya mahāariyavaṃsappaṭipadaṃ kathesi, sabbo mahāgāmo āgacchati. |
♦ The elder, it is said, due to his delight in contentment with requisites and in development, spoke on the great practice of the Noble Lineage; the entire large village came. |
therassa mahāsakkāro uppajjati. |
Great honor arose for the elder. |
taṃ aññataro mahāthero adhivāsetuṃ asakkonto dīghabhāṇako ariyavaṃsaṃ kathemīti sabbarattiṃ kolāhalaṃ karosītiādīhi akkosi. |
Another great elder, unable to endure it, abused him with words like, "The long-winded speaker, claiming to teach the Noble Lineage, makes a commotion all night!" |
ubhopi ca attano attano vihāraṃ gacchantā gāvutamattaṃ ekapathena agamaṃsu. |
And both, going to their respective monasteries, went along the same path for about a gāvuta (approx. 2 miles). |
sakalagāvutampi so taṃ akkosiyeva. |
For the entire gāvuta, that one abused him. |
tato yattha dvinnaṃ vihārānaṃ maggo bhijjati, tattha ṭhatvā dīghabhāṇakatthero taṃ vanditvā “esa, bhante, tumhākaṃ maggo”ti āha. |
Then, where the path to the two monasteries diverged, the elder Dīghabhāṇaka, standing there, paid homage to him and said, "This, venerable sir, is your path." |
so asuṇanto viya agamāsi. |
He went on as if not hearing. |
theropi vihāraṃ gantvā pāde pakkhāletvā nisīdi. |
The elder too, having gone to the monastery, washed his feet and sat down. |
tamenaṃ antevāsiko “kiṃ, bhante, sakalagāvutaṃ paribhāsantaṃ na kiñci avocutthā”ti āha. |
A resident pupil said to him, "Venerable sir, why did you not say anything to him who was reviling you for the entire gāvuta?" |
thero “khantiyeva, āvuso, mayhaṃ bhāro, na akkhanti. |
The elder said, "Friend, patience alone is my burden, not impatience. |
ekapaduddhārepi kammaṭṭhānaviyogaṃ na passāmī”ti āha. |
Even in the lifting of a single footstep, I do not see a separation from the meditation subject." |
ettha ca vacanameva vacanapathoti veditabbo. |
And here, speech itself is to be understood as the path of speech. |
♦ yo pana uppannā sārīrikā vedanā dukkhamanaṭṭhena dukkhā, bahalaṭṭhena tibbā, pharusaṭṭhena kharā, tikhiṇaṭṭhena kaṭukā, assādavirahato asātā, manaṃ avaḍḍhanato amanāpā, pāṇaharaṇasamatthatāya pāṇaharā adhivāsetiyeva, na vedhati. |
♦ One who, however, endures arisen bodily feelings that are painful in the sense of suffering and unpleasantness, intense in the sense of severity, harsh in the sense of roughness, sharp in the sense of fierceness, disagreeable due to absence of gratification, unpleasing due to not delighting the mind, and life-destroying due to their capacity to take life, and does not tremble. |
evaṃ sabhāvo hoti cittalapabbate padhāniyatthero viya. |
He is of such a nature, like the striving elder on Cittala mountain. |
ayaṃ “uppannānaṃ . |
.. pe . |
.. adhivāsanajātiko”ti veditabbo. |
This one is to be understood as "of a nature to endure arisen... etc." |
♦ therassa kira rattiṃ padhānena vītināmetvā ṭhitassa udaravāto uppajji. |
♦ For the elder, it is said, after spending the night in striving, as he stood, an abdominal wind arose. |
so taṃ adhivāsetuṃ asakkonto āvattati parivattati. |
He, unable to endure it, tossed and turned. |
tamenaṃ caṅkamapasse ṭhito piṇḍapātiyatthero āha “āvuso, pabbajito nāma adhivāsanasīlo hotī”ti. |
The elder Piṇḍapātiya, standing at the side of the walking path, said to him, "Friend, one who has gone forth is by nature endowed with endurance." |
so “sādhu, bhante”ti adhivāsetvā niccalo sayi. |
He, saying "Good, venerable sir," endured it and lay down motionless. |
vāto nābhito yāva hadayaṃ phāleti. |
The wind split him from the navel to the heart. |
thero vedanaṃ vikkhambhetvā vipassanto muhuttena anāgāmī hutvā parinibbāyīti. |
The elder, suppressing the feeling and practicing insight, in a moment became a non-returner and attained Parinibbāna. |
♦ yañhissāti sītādīsu yaṃkiñci ekadhammampi assa. |
♦ "Yañhissa" means "which, of cold, etc., any one thing, for him." |
anadhivāsayatoti anadhivāsentassa akkhamantassa. |
"Not enduring" means for one not enduring, not being patient. |
sesaṃ vuttanayameva. |
The rest is in the manner already stated. |
āsavuppatti panettha evaṃ veditabbā. |
The arising of cankers here is to be understood thus: |
sītena phuṭṭhassa uṇhaṃ patthayantassa kāmāsavo uppajjati, evaṃ sabbattha. |
For one afflicted by cold and wishing for heat, the canker of sensuality arises; similarly in all cases. |
natthi no sampattibhave sugatibhave sītaṃ vā uṇhaṃ vāti bhavaṃ patthayantassa bhavāsavo. |
For one wishing for existence, thinking, "There is no cold or heat for us in a prosperous existence, in a good destiny," the canker of existence (arises). |
mayhaṃ sītaṃ uṇhanti gāho diṭṭhāsavo. |
The grasping "cold is mine," "heat is mine" is the canker of views. |
sabbeheva sampayutto avijjāsavoti. |
The canker of ignorance is associated with all of them. |
♦ “ime vuccanti . |
.. pe . |
.. adhivāsanā pahātabbā”ti ime sītādīsu ekamekassa vasena cattāro cattāro katvā aneke āsavā imāya khantisaṃvarasaṅkhātāya adhivāsanāya pahātabbāti vuccantīti attho. |
♦ "These are called... etc. ...to be abandoned by endurance" means: these many cankers, taking four for each of cold, etc., are said to be abandoned by this endurance, designated as restraint by patience, this is the meaning. |
ettha ca yasmā ayaṃ khanti sītādidhamme adhivāseti, attano upari āropetvā vāsetiyeva. |
And here, because this patience endures conditions like cold, it makes them dwell, having placed them upon oneself. |
na asahamānā hutvā nirassati, tasmā “adhivāsanā”ti vuccatīti veditabbā. |
It does not reject them, being unable to bear them; therefore, it is called "endurance," it should be understood. |
♦ adhivāsanāpahātabbāasavavaṇṇanā niṭṭhitā. |
♦ The explanation of the cankers to be abandoned by endurance is finished. |
♦ parivajjanāpahātabbāasavavaṇṇanā (MN 12) |
♦ The explanation of the cankers to be abandoned by avoidance (MN 12) |
♦ 25. paṭisaṅkhā yoniso caṇḍaṃ hatthiṃ parivajjetīti ahaṃ samaṇoti caṇḍassa hatthissa āsanne na ṭhātabbaṃ. |
♦ 25. "Reflecting wisely, he avoids a fierce elephant" means: thinking "I am a monk," one should not stand near a fierce elephant. |
tatonidānañhi maraṇampi siyā maraṇamattampi dukkhanti evaṃ upāyena pathena paccayena paccavekkhitvā caṇḍaṃ hatthiṃ parivajjeti paṭikkamati. |
For from that cause, death might occur, or even near-death suffering; thus, having reflected by means, by method, by cause, he avoids, he retreats from, a fierce elephant. |
esa nayo sabbattha. |
This is the method everywhere. |
caṇḍanti ca duṭṭhaṃ, vāḷanti vuttaṃ hoti. |
And "fierce" means vicious, savage is what is said. |
khāṇunti khadirakhāṇuādiṃ. |
"Stump" means a stump of acacia wood, etc. |
kaṇṭakaṭṭhānanti kaṇṭakānaṃ ṭhānaṃ, yattha kaṇṭakā vijjanti, taṃ okāsanti vuttaṃ hoti. |
"Place of thorns" means a place of thorns, where thorns are found; that location is what is said. |
sobbhanti sabbato paricchinnataṭaṃ. |
"Chasm" means a bank sharply defined on all sides. |
papātanti ekato chinnataṭaṃ. |
"Precipice" means a bank cut off on one side. |
candanikanti ucchiṭṭhodakagabbhamalādīnaṃ chaḍḍanaṭṭhānaṃ. |
"Cesspool" means a place for discarding residual water, filth from inner rooms, excrement, etc. |
oḷigallanti tesaṃyeva sakaddamādīnaṃ sandanokāsaṃ. |
"Sewer" means a place where those same muddy things, etc., flow. |
taṃ jaṇṇumattampi asucibharitaṃ hoti, dvepi cetāni ṭhānāni amanussaduṭṭhāni honti. |
It can be knee-deep filled with impurities; and both these places are haunted by non-human beings. |
tasmā tāni vajjetabbāni. |
Therefore, they should be avoided. |
anāsaneti ettha pana ayuttaṃ āsanaṃ anāsanaṃ, taṃ atthato aniyatavatthukaṃ rahopaṭicchannāsananti veditabbaṃ. |
"Unsuitable seat": here, however, an improper seat is an unsuitable seat; by meaning, it is to be understood as a seat in a secluded, hidden place, which is not fixed. |
agocareti etthapi ca ayutto gocaro agocaro, so vesiyādibhedato pañcavidho. |
"Improper resort": here too, an improper resort is an unsuitable resort; it is of five kinds, distinguished as prostitutes, etc. |
pāpake mitteti lāmake dussīle mittapatirūpake, amitte vā. |
"Evil friends" means base, immoral friends in disguise, or non-friends. |
bhajantanti sevamānaṃ. |
"Associating with" means serving, frequenting. |
viññū sabrahmacārīti paṇḍitā buddhisampannā sabrahmacārayo, bhikkhūnametaṃ adhivacanaṃ. |
"Wise fellow celibates" means wise, intelligent fellow celibates; this is a term for monks. |
te hi ekakammaṃ ekuddeso samasikkhatāti imaṃ brahmaṃ samānaṃ caranti, tasmā sabrahmacārīti vuccanti. |
For they practice this Brahma-faring in common, having the same actions, the same recitation, and equal training; therefore, they are called fellow celibates. |
pāpakesu ṭhānesūti lāmakesu ṭhānesu. |
"In evil places" means in base places. |
okappeyyunti saddaheyyuṃ, adhimucceyyuṃ “addhā ayamāyasmā akāsi vā karissati vā”ti. |
"Would suspect" means would believe, would be convinced, "Surely this venerable one did or will do (something wrong)." |
♦ yañhissāti hatthiādīsu yaṃkiñci ekampi assa. |
♦ "Yañhissa" means "which, of elephants, etc., any one, for him." |
sesaṃ vuttanayameva. |
The rest is in the manner already stated. |
āsavuppatti panettha evaṃ veditabbā. |
The arising of cankers here is to be understood thus: |
hatthiādinidānena dukkhena phuṭṭhassa sukhaṃ patthayato kāmāsavo uppajjati. |
For one afflicted by suffering caused by elephants, etc., and wishing for happiness, the canker of sensuality arises. |
natthi no sampattibhave sugatibhave īdisaṃ dukkhanti bhavaṃ patthentassa bhavāsavo. |
For one wishing for existence, thinking, "There is no such suffering for us in a prosperous existence, in a good destiny," the canker of existence (arises). |
maṃ hatthī maddati, maṃ assoti gāho diṭṭhāsavo. |
The grasping "an elephant crushes me," "a horse (crushes) me" is the canker of views. |
sabbeheva sampayutto avijjāsavoti. |
The canker of ignorance is associated with all of them. |
♦ ime vuccanti . |
.. pe . |
.. parivajjanā pahātabbāti ime hatthiādīsu ekekassa vasena cattāro cattāro katvā aneke āsavā iminā sīlasaṃvarasaṅkhātena parivajjanena pahātabbāti vuccantīti veditabbā. |
♦ "These are called... etc. ...to be abandoned by avoidance" means: these many cankers, taking four for each of elephants, etc., are said to be abandoned by this avoidance, designated as restraint by virtue, it should be understood. |
♦ parivajjanāpahātabbāasavavaṇṇanā niṭṭhitā. |
♦ The explanation of the cankers to be abandoned by avoidance is finished. |
♦ vinodanāpahātabbāasavavaṇṇanā (MN 12) |
♦ The explanation of the cankers to be abandoned by dispelling (MN 12) |
♦ 26. paṭisaṅkhā yoniso uppannaṃ kāmavitakkaṃ nādhivāsetīti “iti pāyaṃ vitakko akusalo, itipi sāvajjo, itipi dukkhavipāko, so ca kho attabyābādhāya saṃvattatī”tiādinā nayena yoniso kāmavitakke ādīnavaṃ paccavekkhitvā tasmiṃ tasmiṃ ārammaṇe uppannaṃ jātamabhinibbattaṃ kāmavitakkaṃ nādhivāseti, cittaṃ āropetvā na vāseti, abbhantare vā na vāsetītipi attho. |
♦ 26. "Reflecting wisely, he does not tolerate an arisen thought of sensuality" means: having reflected wisely on the danger in a thought of sensuality in the manner of "Thus this thought is unwholesome, thus it is blameworthy, thus it has a painful result, and it leads to self-affliction," etc., he does not tolerate an arisen, born, produced thought of sensuality concerning this or that object; he does not let it dwell, having placed it in his mind, or it also means he does not let it dwell within. |
♦ anadhivāsento kiṃ karotīti? |
♦ Not tolerating it, what does he do? |
pajahati chaḍḍeti. |
He abandons it, discards it. |
♦ kiṃ kacavaraṃ viya piṭakenāti? |
♦ Like what, like rubbish with a basket? |
na hi, apica kho naṃ vinodeti tudati vijjhati nīharati. |
No, indeed; moreover, he dispels it, pricks it, pierces it, removes it. |
♦ kiṃ balibaddaṃ viya patodenāti? |
♦ Like what, like an ox with a goad? |
na hi, atha kho naṃ byantīkaroti vigatantaṃ karoti. |
No, indeed; then he brings it to an end, makes it devoid of an end. |
yathāssa antopi nāvasissati antamaso bhaṅgamattampi, tathā naṃ karoti. |
He makes it such that not even a fragment, not even the slightest trace of it, remains. |
♦ kathaṃ pana naṃ tathā karotīti? |
♦ But how does he make it so? |
anabhāvaṃ gametīti anu anu abhāvaṃ gameti, vikkhambhanappahānena yathā suvikkhambhito hoti, tathā karotīti vuttaṃ hoti. |
"He brings it to non-existence" means he gradually brings it to non-existence; by suppression-abandonment, he makes it such that it is well suppressed, is what is said. |
esa nayo byāpādavihiṃsāvitakkesu. |
This is the method for thoughts of ill-will and thoughts of violence. |
♦ ettha ca kāmavitakkoti “yo kāmapaṭisaṃyutto takko vitakko micchāsaṅkappo”ti vibhaṅge (vibha. |
♦ And here, "thought of sensuality" is stated in the Vibhaṅga (Vibh. |
910) vutto. |
910) as "that which is thought, thinking, wrong intention connected with sensuality." |
esa nayo itaresu. |
This is the method for the others. |
uppannuppanneti uppanne uppanne, uppannamatteyevāti vuttaṃ hoti. |
"Whenever it arises" means "when it arises, when it arises"; just as it arises, is what is said. |
sakiṃ vā uppanne vinodetvā dutiyavāre ajjhupekkhitā na hoti, satakkhattumpi uppanne uppanne vinodetiyeva. |
Having dispelled it when it arises once, he is not one who is indifferent the second time; even if it arises a hundred times, whenever it arises, he dispels it. |
pāpake akusaleti lāmakaṭṭhena pāpake, akosallatāya akusale. |
"Evil, unwholesome" means evil in the sense of base, unwholesome due to unskillfulness. |
dhammeti teyeva kāmavitakkādayo sabbepi vā nava mahāvitakke. |
"States" means those very thoughts of sensuality, etc., or all nine great thoughts. |
tattha tayo vuttā eva. |
Therein, three have already been mentioned. |
avasesā “ñātivitakko janapadavitakko amaravitakko parānuddayatāpaṭisaṃyutto vitakko lābhasakkārasilokapaṭisaṃyutto vitakko anavaññattipaṭisaṃyutto vitakko”ti (mahāni. |
The remaining six are: "thought about relatives, thought about the country, thought about immortality, thought connected with compassion for others, thought connected with gain, honor, and fame, thought connected with not being despised" (Mahāni. |
207) ime cha. |
207). |
♦ yañhissāti etesu vitakkesu yaṃkiñci assa, sesaṃ vuttanayameva. |
♦ "Yañhissa" means "which, of these thoughts, any, for him"; the rest is in the manner already stated. |
kāmavitakko panettha kāmāsavo eva. |
Here, the thought of sensuality is itself the canker of sensuality. |
tabbiseso bhavāsavo. |
Its particularization is the canker of existence. |
taṃsampayutto diṭṭhāsavo. |
Associated with it is the canker of views. |
sabbavitakkesu avijjāsavoti evaṃ āsavuppattipi veditabbā. |
In all thoughts, there is the canker of ignorance – thus the arising of cankers should also be understood. |
♦ ime vuccanti . |
.. pe . |
.. vinodanā pahātabbāti ime kāmavitakkādivasena vuttappakārā āsavā iminā tasmiṃ tasmiṃ vitakke ādīnavapaccavekkhaṇasahitena vīriyasaṃvarasaṅkhātena vinodanena pahātabbāti vuccantīti veditabbā. |
♦ "These are called... etc. ...to be abandoned by dispelling" means: these cankers of the kinds mentioned by way of thoughts of sensuality, etc., are said to be abandoned by this dispelling, designated as restraint by energy, accompanied by reflection on the danger in each particular thought, it should be understood. |
♦ vinodanāpahātabbāasavavaṇṇanā niṭṭhitā. |
♦ The explanation of the cankers to be abandoned by dispelling is finished. |
♦ bhāvanāpahātabbāasavavaṇṇanā (MN 12) |
♦ The explanation of the cankers to be abandoned by development (MN 12) |
♦ 27. paṭisaṅkhā yoniso satisambojjhaṅgaṃ bhāvetīti abhāvanāya ādīnavaṃ, bhāvanāya ca ānisaṃsaṃ upāyena pathena paccavekkhitvā satisambojjhaṅgaṃ bhāveti, esa nayo sabbattha. |
♦ 27. "Reflecting wisely, he develops the enlightenment factor of mindfulness" means: having reflected by means, by method, on the danger in non-development and the benefit in development, he develops the enlightenment factor of mindfulness; this is the method everywhere. |
ettha ca kiñcāpi ime uparimaggattayasamayasambhūtā lokuttarabojjhaṅgā eva adhippetā, tathāpi ādikammikānaṃ bojjhaṅgesu asammohatthaṃ lokiyalokuttaramissakena nesaṃ nayena atthavaṇṇanaṃ karissāmi. |
And here, although these supramundane enlightenment factors, arisen at the time of the three higher paths, are intended, nevertheless, for the sake of non-confusion regarding the enlightenment factors for beginners, I will give an explanation of their meaning with a method mixing mundane and supramundane. |
idha pana lokiyanayaṃ pahāya lokuttaranayo eva gahetabbo. |
Here, however, abandoning the mundane method, only the supramundane method should be taken. |
tattha satisambojjhaṅgantiādinā nayena vuttānaṃ sattannaṃ ādipadānaṃyeva tāva — |
Therein, of the seven initial terms stated in the manner "the enlightenment factor of mindfulness," etc., first of all — |
♦ atthato lakkhaṇādīhi, kamato ca vinicchayo. |
♦ By meaning, characteristics, etc., and by order, is the determination. |
♦ anūnādhikato ceva, viññātabbo vibhāvinā. |
♦ And by neither less nor more, it is to be understood by the discerning one. |
♦ tattha satisambojjhaṅge tāva saraṇaṭṭhena sati. |
♦ Therein, in the enlightenment factor of mindfulness, first, mindfulness (sati) is in the sense of remembering. |
sā panesā upaṭṭhānalakkhaṇā, apilāpanalakkhaṇā vā. |
And it has the characteristic of presence, or the characteristic of non-floating away. |
vuttampi hetaṃ “yathā, mahārāja, rañño bhaṇḍāgāriko rañño sāpateyyaṃ apilāpeti, ettakaṃ, mahārāja, hiraññaṃ, ettakaṃ suvaṇṇaṃ, ettakaṃ sāpateyyanti, evameva kho, mahārāja, sati uppajjamānā kusalākusalasāvajjānavajjahīnapaṇītakaṇhasukkasappaṭibhāge dhamme apilāpeti. |
This too is said: "Just as, great king, the king's treasurer does not let the king's property float away, (saying) 'So much gold, great king, so much bullion, so much property'; even so, great king, mindfulness, when arising, does not let float away wholesome, unwholesome, blameworthy, blameless, inferior, superior, dark, bright, and corresponding states. |
ime cattāro satipaṭṭhānā”ti (mi. |
These are the four foundations of mindfulness" (Mi. |
pa. 2.1.13) vitthāro. |
Pa. 2.1.13), in detail. |
apilāpanarasā. kiccavaseneva hissa etaṃ lakkhaṇaṃ therena vuttaṃ. |
Its function is non-floating away. Indeed, this characteristic of it was stated by the elder in terms of its task. |
asammosarasā vā. |
Or its function is non-confusion. |
gocarābhimukhabhāvapaccupaṭṭhānā. sati eva sambojjhaṅgo satisambojjhaṅgo. |
Its manifestation is facing towards the object. Mindfulness itself as an enlightenment factor is the "enlightenment factor of mindfulness" (satisambojjhaṅgo). |
tattha bodhiyā bodhissa vā aṅgoti bojjhaṅgo. |
Therein, "bojjhaṅga" means a factor of awakening (bodhi) or of one who awakens (bodhissa). |
♦ kiṃ vuttaṃ hoti? |
♦ What is meant? |
yā hi ayaṃ dhammasāmaggī, yāya lokiyalokuttaramaggakkhaṇe uppajjamānāya līnuddhaccapatiṭṭhānāyūhana-kāmasukhattakilamathānuyoga-ucchedasassatābhinivesādīnaṃ anekesaṃ upaddavānaṃ paṭipakkhabhūtāya satidhammavicayavīriyapītipassaddhisamādhiupekkhāsaṅkhātāya dhammasāmaggiyā ariyasāvako bujjhatīti katvā “bodhī”ti vuccati. |
That combination of factors, by which, arising at the moment of the mundane or supramundane path, being opposed to many troubles such as the standpoints of sinking and excitement, striving, addiction to sensual pleasures and self-mortification, and adherence to annihilationism and eternalism, that combination of factors designated as mindfulness, investigation of states, energy, joy, tranquility, concentration, and equanimity, the noble disciple awakens—therefore it is called "awakening" (bodhi). |
bujjhatīti kilesasantānaniddāya uṭṭhahati, cattāri vā ariyasaccāni paṭivijjhati, nibbānameva vā sacchikarotīti vuttaṃ hoti. |
"Awakens" means he rises from the sleep of the continuum of defilements, or he penetrates the Four Noble Truths, or he realizes Nibbāna itself, is what is said. |
yathāha “satta bojjhaṅge bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambuddho”ti. |
As it is said: "Having developed the seven enlightenment factors, he fully awakened to unsurpassed, perfect enlightenment." |
tassā dhammasāmaggisaṅkhātāya bodhiyā aṅgotipi bojjhaṅgo, jhānaṅgamaggaṅgādayo viya. |
It is also a "bojjhaṅga" as a factor of that awakening designated as a combination of factors, like factors of jhāna, factors of the path, etc. |
♦ yopesa yathāvuttappakārāya etāya dhammasāmaggiyā bujjhatīti katvā ariyasāvako “bodhī”ti vuccati, tassa bodhissa aṅgotipi bojjhaṅgo, senaṅgarathaṅgādayo viya. |
♦ And that noble disciple who, because he awakens by means of this combination of factors in the way described, is called "bodhi" (awakened one) – it is also a "bojjhaṅga" as a factor of that awakened one, like the constituents of an army, the parts of a chariot, etc. |
tenāhu aṭṭhakathācariyā “bujjhanakassa puggalassa aṅgāti vā bojjhaṅgā”ti. |
Therefore, the commentators said: "Or 'bojjhaṅgas' are factors of the person who awakens." |
apica “bojjhaṅgāti kenaṭṭhena bojjhaṅgā? |
Moreover, "In what sense are they 'bojjhaṅgas'? |
bodhāya saṃvattantīti bojjhaṅgā, bujjhantīti bojjhaṅgā, anubujjhantīti bojjhaṅgā, paṭibujjhantīti bojjhaṅgā, sambujjhantīti bojjhaṅgā”tiādinā (paṭi. |
They are 'bojjhaṅgas' because they lead to awakening, they awaken, they awaken subsequently, they awaken specifically, they awaken fully," etc. (Paṭi. |
ma. 3.17) paṭisambhidānayenāpi attho veditabbo. |
Ma. 3.17); the meaning should also be understood by the method of the Paṭisambhidāmagga. |
pasattho sundaro vā bojjhaṅgoti sambojjhaṅgo. |
An excellent or beautiful enlightenment factor is "sambojjhaṅgo." |
evaṃ sati eva sambojjhaṅgo satisambojjhaṅgo. |
Thus, mindfulness itself as an excellent enlightenment factor is the "enlightenment factor of mindfulness." |
taṃ satisambojjhaṅgaṃ. |
That enlightenment factor of mindfulness. |
evaṃ tāva ekassa ādipadassa atthato lakkhaṇādīhi ca vinicchayo viññātabbo. |
Thus, first, the determination of one initial term by meaning, characteristics, etc., should be understood. |
♦ dutiyādīsu pana catusaccadhamme vicinātīti dhammavicayo. |
♦ In the second, etc., however, "investigation of states" (dhammavicayo) is because it investigates the states of the Four Truths. |
so pana vicayalakkhaṇo, obhāsanaraso, asammohapaccupaṭṭhāno. |
And it has the characteristic of investigation, the function of illumination, and the manifestation of non-confusion. |
vīrabhāvato vidhinā īrayitabbato ca vīriyaṃ. |
"Energy" (vīriyaṃ) is from its heroic nature and from its being initiated by method. |
taṃ paggahalakkhaṇaṃ, upatthambhanarasaṃ, anosīdanapaccupaṭṭhānaṃ . |
It has the characteristic of exertion, the function of support, and the manifestation of non-sinking. |
pīṇayatīti pīti. |
"Joy" (pīti) is because it gladdens. |
sā pharaṇalakkhaṇā, tuṭṭhilakkhaṇā vā, kāyacittānaṃ pīṇanarasā, tesaṃyeva odagyapaccupaṭṭhānā. |
It has the characteristic of pervasion, or the characteristic of satisfaction, the function of gladdening body and mind, and the manifestation of their elation. |
kāyacittadarathapassambhanato passaddhi. |
"Tranquility" (passaddhi) is from the calming of bodily and mental distress. |
sā upasamalakkhaṇā, kāyacittadarathanimmaddanarasā, āyacittānaṃ aparipphandanabhūtasītibhāvapaccupaṭṭhānā. |
It has the characteristic of appeasement, the function of subduing bodily and mental distress, and the manifestation of the non-agitation and coolness of body and mind. |
samādhānato samādhi. |
"Concentration" (samādhi) is from composing (the mind). |
so avikkhepalakkhaṇo, avisāralakkhaṇo vā, cittacetasikānaṃ sampiṇḍanaraso, cittaṭṭhitipaccupaṭṭhāno. |
It has the characteristic of non-distraction, or non-diffusion, the function of unifying mind and mental factors, and the manifestation of mental stability. |
ajjhupekkhanato upekkhā. |
"Equanimity" (upekkhā) is from looking on. |
sā paṭisaṅkhānalakkhaṇā, samavāhitalakkhaṇā vā, ūnādhikatānivāraṇarasā, pakkhapātupacchedarasā vā, majjhattabhāvapaccupaṭṭhānā. |
It has the characteristic of reflection, or the characteristic of being well-balanced, the function of preventing deficiency and excess, or the function of cutting off partiality, and the manifestation of neutrality. |
sesaṃ vuttanayameva. |
The rest is in the manner already stated. |
evaṃ sesapadānampi atthato lakkhaṇādīhi ca vinicchayo viññātabbo. |
Thus, the determination of the remaining terms also by meaning, characteristics, etc., should be understood. |
♦ kamatoti ettha ca “satiñca khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmī”ti (saṃ. |
♦ As to order, here, because it is said, "And mindfulness, monks, I say is universally useful" (Saṃ. |
ni. 5.234) vacanato sabbesaṃ sesabojjhaṅgānaṃ upakārakattā satisambojjhaṅgova paṭhamaṃ vutto. |
Ni. 5.234), the enlightenment factor of mindfulness itself is mentioned first because it is helpful to all the remaining enlightenment factors. |
tato paraṃ “so tathā sato viharanto taṃ dhammaṃ paññāya pavicinatī”tiādinā (vibha. |
After that, the purpose in the sequence of the remaining enlightenment factors is stated in the sutta itself, beginning with "He, dwelling thus mindful, investigates that state with wisdom" (Vibh. |
469) nayena sesabojjhaṅgānaṃ pubbāpariyavacane payojanaṃ sutteyeva vuttaṃ. |
469). |
evamettha kamatopi vinicchayo viññātabbo. |
Thus, here the determination by order should also be understood. |
♦ anūnādhikatoti kasmā pana bhagavatā satteva bojjhaṅgā vuttā anūnā anadhikāti. |
♦ As to "neither less nor more": why then were exactly seven enlightenment factors stated by the Blessed One, neither less nor more? |
līnuddhaccapaṭipakkhato sabbatthikato ca. |
Because they are antidotes to sinking and excitement, and because of universal utility. |
ettha hi tayo bojjhaṅgā līnassa paṭipakkhā. |
Here, indeed, three enlightenment factors are antidotes to sinking. |
yathāha — “yasmiñca kho, bhikkhave, samaye līnaṃ cittaṃ hoti, kālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāyā”ti (saṃ. |
As he said: "And when, monks, the mind is sluggish, that is the time for the development of the enlightenment factor of investigation of states, the time for the development of the enlightenment factor of energy, the time for the development of the enlightenment factor of joy" (Saṃ. |
ni. 5.234). tayo uddhaccassa paṭipakkhā. |
Ni. 5.234). Three are antidotes to excitement. |
yathāha — “yasmiñca kho, bhikkhave, samaye uddhataṃ cittaṃ hoti, kālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo upekkhāsambojjhaṅgassa bhāvanāyā”ti (saṃ. |
As he said: "And when, monks, the mind is agitated, that is the time for the development of the enlightenment factor of tranquility, the time for the development of the enlightenment factor of concentration, the time for the development of the enlightenment factor of equanimity" (Saṃ. |
ni. 5.234). eko panettha sabbatthiko. |
Ni. 5.234). One here is universally useful. |
yathāha — “satiñca khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmī”ti. |
As he said: "And mindfulness, monks, I say is universally useful." |
“sabbatthakan”tipi pāṭho, dvinnampi sabbattha icchitabbanti attho. |
There is also the reading "sabbatthakaṃ"; the meaning of both is "desired everywhere." |
evaṃ līnuddhaccapaṭipakkhato sabbatthikato ca satteva bojjhaṅgā vuttā anūnā anadhikāti, evamettha anūnādhikatopi vinicchayo viññātabbo. |
Thus, because they are antidotes to sinking and excitement and because of universal utility, exactly seven enlightenment factors were stated, neither less nor more; thus, here the determination by neither less nor more should also be understood. |
♦ evaṃ tāva “satisambojjhaṅgan”tiādinā nayena vuttānaṃ sattannaṃ ādipadānaṃyeva atthavaṇṇanaṃ ñatvā idāni bhāveti vivekanissitantiādīsu evaṃ ñātabbā. |
♦ Thus, first having understood the explanation of the meaning of the seven initial terms stated in the manner "the enlightenment factor of mindfulness," etc., now in "develops based on seclusion," etc., it should be understood thus. |
bhāvetīti vaḍḍheti, attano cittasantāne punappunaṃ janeti abhinibbattetīti attho. |
"Develops" means increases, generates again and again in one's own mind-continuum, produces, this is the meaning. |
vivekanissitanti viveke nissitaṃ. |
"Based on seclusion" means based on seclusion. |
vivekoti vivittatā. |
Seclusion means separateness. |
svāyaṃ tadaṅgaviveko vikkhambhanasamucchedapaṭippassaddhi nissaraṇavivekoti pañcavidho. |
This is fivefold: seclusion by substitution of factors, seclusion by suppression, by eradication, by tranquillization, and by escape. |
tassa nānattaṃ “ariyadhamme avinīto”ti ettha vuttanayeneva veditabbaṃ. |
Its variety should be understood in the same way as stated in "untrained in the noble Dhamma." |
ayameva hi tattha vinayoti vutto. |
For this itself is called "training" there. |
evaṃ etasmiṃ pañcavidhe viveke. |
Thus, in this 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 of factors, based on seclusion by eradication, and based on seclusion by escape – this meaning should be understood. |
tathā hi ayaṃ bojjhaṅgabhāvanānuyutto yogī vipassanākkhaṇe kiccato tadaṅgavivekanissitaṃ, ajjhāsayato nissaraṇavivekanissitaṃ, maggakāle pana kiccato samucchedavivekanissitaṃ, ārammaṇato nissaraṇavivekanissitaṃ satisambojjhaṅgaṃ bhāveti. |
Indeed, this yogi engaged in the development of enlightenment factors, at the moment of insight, develops the enlightenment factor of mindfulness based on seclusion by substitution of factors in terms of function, based on seclusion by escape in terms of inclination; but at the time of the path, based on seclusion by eradication in terms of function, and based on seclusion by escape in terms of object. |
pañcavidhavivekanissitantipi eke, te hi na kevalaṃ balavavipassanāmaggaphalakkhaṇesu eva bojjhaṅge uddharanti, vipassanāpādakakasiṇajjhānāanāpānāsubhabrahmavihārajjhānesupi uddharanti. |
Some say "based on fivefold seclusion"; for they extract the enlightenment factors not only in the characteristics of strong insight, path, and fruition, but also in the jhānas of kasina, anapana, asubha, and brahmavihāra which are the basis for insight. |
na ca paṭisiddhā aṭṭhakathācariyehi. |
And this is not rejected by the commentators. |
tasmā tesaṃ matena etesaṃ jhānānaṃ pavattikkhaṇe kiccato eva vikkhambhanavivekanissitaṃ. |
Therefore, according to their view, at the moment of occurrence of these jhānas, it is based on seclusion by suppression in terms of function. |
yathā ca “vipassanākkhaṇe ajjhāsayato nissaraṇavivekanissitan”ti vuttaṃ, evaṃ paṭippassaddhivivekanissitampi bhāvetīti vattuṃ vaṭṭati. |
And just as it was said, "at the moment of insight, based on seclusion by escape in terms of inclination," so it is fit to say that he also develops it based on seclusion by tranquillization. |
esa nayo virāganissitādīsu. |
This is the method in "based on dispassion," etc. |
vivekaṭṭhā eva hi virāgādayo. |
For dispassion, etc., stand in the place of seclusion. |
♦ kevalañhettha vossaggo duvidho pariccāgavossaggo ca pakkhandanavossaggo cāti. |
♦ Only here, relinquishment (vossagga) 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 of factors at the moment of insight, and by way of eradication at the moment of the path. |
pakkhandanavossaggoti vipassanākkhaṇe tanninnabhāvena, maggakkhaṇe pana ārammaṇakaraṇena nibbānapakkhandanaṃ. |
Relinquishment by plunging into is, at the moment of insight, by being inclined towards it, and at the moment of the path, by making it an object, the plunging into Nibbāna. |
tadubhayampi imasmiṃ lokiyalokuttaramissake atthavaṇṇanānaye vaṭṭati. |
Both of these are applicable in this method of explanation mixing mundane and supramundane. |
tathā hi ayaṃ satisambojjhaṅgo yathāvuttena pakārena kilese pariccajati, nibbānañca pakkhandati. |
Indeed, this enlightenment factor of mindfulness, in the way described, abandons defilements and plunges into Nibbāna. |
vossaggapariṇāminti iminā pana sakalena vacanena vossaggattaṃ pariṇamantaṃ pariṇatañca paripaccantaṃ paripakkañcāti. |
But by this entire phrase "maturing in relinquishment," it means maturing towards the state of relinquishment, matured, ripening, and ripened. |
idaṃ vuttaṃ hoti “ayañhi bojjhaṅgabhāvanānuyutto bhikkhu yathā satisambojjhaṅgo kilesapariccāgavossaggattaṃ nibbānapakkhandanavossaggattañca paripaccati, yathā ca paripakko hoti, tathā naṃ bhāvetī”ti. |
This is what is said: "This monk, engaged in the development of enlightenment factors, develops the enlightenment factor of mindfulness in such a way that it ripens towards the state of relinquishment by abandonment of defilements and the state of relinquishment by plunging into Nibbāna, and in such a way that it becomes ripened." |
esa nayo sesabojjhaṅgesu. |
This is the method for the other enlightenment factors. |
♦ idha pana nibbānaṃyeva sabbasaṅkhatehi vivittattā viveko, sabbesaṃ virāgabhāvato virāgo, nirodhabhāvato nirodhoti vuttaṃ. |
♦ Here, however, Nibbāna itself, being separate from all conditioned things, is called seclusion; being the state of dispassion for all, it is called dispassion; being the state of cessation, it is called cessation. |
maggo eva ca vossaggapariṇāmī, tasmā satisambojjhaṅgaṃ bhāveti vivekaṃ ārammaṇaṃ katvā pavattiyā vivekanissitaṃ. |
And the path itself matures in relinquishment; therefore, he develops the enlightenment factor of mindfulness based on seclusion for its occurrence, having made seclusion (Nibbāna) its object. |
tathā virāganissitaṃ nirodhanissitaṃ. |
Similarly, based on dispassion, based on cessation. |
tañca kho ariyamaggakkhaṇuppattiyā kilesānaṃ samucchedato pariccāgabhāvena ca nibbānapakkhandanabhāvena ca pariṇataṃ paripakkanti ayameva attho daṭṭhabbo. |
And that it is matured and ripened by the eradication of defilements at the arising of the noble path, by the state of abandonment, and by the state of plunging into Nibbāna – this very meaning should be understood. |
esa nayo sesabojjhaṅgesu. |
This is the method for the other enlightenment factors. |
♦ yañhissāti etesu bojjhaṅgesu yaṃkiñci assa. |
♦ "Yañhissa" means "which, of these enlightenment factors, any, for him." |
sesaṃ vuttanayameva. |
The rest is in the manner already stated. |
āsavuppattiyaṃ panettha imesaṃ uparimaggattayasampayuttānaṃ bojjhaṅgānaṃ abhāvitattā ye uppajjeyyuṃ kāmāsavo bhavāsavo avijjāsavoti tayo āsavā, bhāvayato evaṃsa te āsavā na hontīti ayaṃ nayo veditabbo. |
In the arising of cankers here, due to the non-development of these enlightenment factors associated with the three higher paths, those which would arise – the canker of sensuality, the canker of existence, the canker of ignorance, these three cankers – for one who develops them, thus those cankers do not occur; this method should be understood. |
♦ ime vuccanti . |
.. pe . |
.. bhāvanā pahātabbāti ime tayo āsavā imāya maggattayasampayuttāya bojjhaṅgabhāvanāya pahātabbāti vuccantīti veditabbā. |
♦ "These are called... etc. ...to be abandoned by development" means: these three cankers are said to be abandoned by this development of enlightenment factors associated with the three paths, it should be understood. |
♦ 28. idāni imehi sattahākārehi pahīnāsavaṃ bhikkhuṃ thomento āsavappahāne cassa ānisaṃsaṃ dassento eteheva ca kāraṇehi āsavappahāne sattānaṃ ussukkaṃ janento yato kho, bhikkhave . |
.. pe . |
.. antamakāsi dukkhassāti āha. |
♦ 28. Now, praising the monk whose cankers are abandoned by these seven methods, showing the benefit of the abandonment of cankers for him, and by these very reasons generating enthusiasm in beings for the abandonment of cankers, he said: "When, monks... etc. ...he made an end of suffering." |
tattha yato khoti sāmivacane tokāro, yassa khoti vuttaṃ hoti. |
Therein, "yato kho," the particle "to" is in the genitive sense; "yassa kho" (for whom indeed) is what is meant. |
porāṇā pana yasmiṃ kāleti vaṇṇayanti. |
The ancients, however, explain it as "at which time." |
ye āsavā dassanā pahātabbāti ye āsavā dassanena pahātabbā, te dassaneneva pahīnā honti, na appahīnesuyeva pahīnasaññī hoti. |
"Those cankers to be abandoned by seeing" means those cankers that are to be abandoned by seeing, they are abandoned by seeing itself; he is not one who perceives them as abandoned when they are not yet abandoned. |
evaṃ sabbattha vitthāro. |
Thus is the detailed explanation everywhere. |
♦ sabbāsavasaṃvarasaṃvutoti sabbehi āsavapidhānehi pihito, sabbesaṃ vā āsavānaṃ pidhānehi pihito. |
♦ "Restrained with the restraint of all cankers" means covered by all canker-coverings, or covered by the coverings of all cankers. |
acchecchi taṇhanti sabbampi taṇhaṃ chindi, saṃchindi samucchindi. |
"He cut off craving" means he cut off all craving, thoroughly cut it off, eradicated it. |
vivattayi saṃyojananti dasavidhampi saṃyojanaṃ parivattayi nimmalamakāsi. |
"He turned away the fetter" means he turned away all ten kinds of fetters, made them stainless. |
sammāti hetunā kāraṇena. |
"Rightly" means by cause, by reason. |
mānābhisamayāti mānassa dassanābhisamayā pahānābhisamayā ca. |
"Full understanding of conceit" means by the full understanding of seeing conceit and the full understanding of abandoning conceit. |
arahattamaggo hi kiccavasena mānaṃ passati, ayamassa dassanābhisamayo. |
For the path of Arahantship, in terms of function, sees conceit; this is its full understanding of seeing. |
tena diṭṭho pana so tāvadeva pahīyati diṭṭhavisena diṭṭhasattānaṃ jīvitaṃ viya. |
But that, having been seen by it, is abandoned at that very moment, like the life of beings seen by one with seen-poison. |
ayamassa pahānābhisamayo. |
This is its full understanding of abandoning. |
♦ antamakāsi dukkhassāti evaṃ arahattamaggena sammā mānassa diṭṭhattā pahīnattā ca ye ime “kāyabandhanassa anto jīrati (cūḷava. |
♦ "He made an end of suffering" means: thus, by the path of Arahantship, conceit being rightly seen and abandoned, those which are the end of the body's bondage, "it wears out" (Cūḷava. |
278). haritantaṃ vā”ti (ma. |
278), or "the green end" (Ma. |
ni. 1.304) evaṃ vuttāntimamariyādanto ca, “antamidaṃ, bhikkhave, jīvikānan”ti (itivu. |
Ni. 1.304) – thus spoken ultimate limit-end; and "this is the end, monks, of livelihoods" (Itivu. |
91; |
91; |
saṃ. |
Saṃ. |
ni. 3.80) evaṃ vuttalāmakanto ca, “sakkāyo eko anto”ti (a. |
Ni. 3.80) – thus spoken base end; and "the personal identity is one end" (A. |
ni. 6.61) evaṃ vuttakoṭṭhāsanto ca, “esevanto dukkhassa sabbapaccayasaṅkhayā”ti (saṃ. |
Ni. 6.61) – thus spoken part-end; and "this itself is the end of suffering, the exhaustion of all conditions" (Saṃ. |
ni. 2.51) evaṃ vuttakoṭanto cāti evaṃ cattāro antā, tesu sabbasseva vaṭṭadukkhassa antaṃ catutthakoṭisaṅkhātaṃ antimakoṭisaṅkhātaṃ antamakāsi paricchedaṃ parivaṭumaṃ akāsi. |
Ni. 2.51) – thus spoken point-end; thus these four ends – of them, he made an end, a delimitation, a rounding off, of all the suffering of the round, the end designated as the fourth point, the final point. |
antimasamussayamattāvasesaṃ dukkhaṃ akāsīti vuttaṃ hoti. |
He made suffering have only its final aggregation remaining, is what is said. |
♦ attamanā te bhikkhūti sakamanā tuṭṭhamanā, pītisomanassehi vā sampayuttamanā hutvā. |
♦ "Those monks were glad" means their minds were pleased, their minds were delighted, or having minds conjoined with joy and gladness. |
bhagavato bhāsitaṃ abhinandunti idaṃ dukkhassa antakiriyāpariyosānaṃ bhagavato bhāsitaṃ sukathitaṃ sulapitaṃ, evametaṃ bhagavā evametaṃ sugatāti matthakena sampaṭicchantā abbhanumodiṃsūti. |
"They rejoiced in the Blessed One's statement" means: this end of the activity of suffering, the Blessed One's statement, well-spoken, well-uttered, "Thus it is, Blessed One, thus it is, Well-farer," accepting it with bowed heads, they अनुमोdited. |
♦ sesamettha yaṃ na vuttaṃ, taṃ pubbe vuttattā ca suviññeyyattā ca na vuttaṃ. |
♦ Whatever is not said here, that, because it was said before and because it is easily understandable, is not said. |
tasmā sabbaṃ vuttānusārena anupadaso paccavekkhitabbaṃ. |
Therefore, everything should be reviewed word by word according to what has been said. |
♦ bhāvanāpahātabbāasavavaṇṇanā niṭṭhitā. |
♦ The explanation of the cankers to be abandoned by development is finished. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ Of the Papañcasūdanī, the commentary on the Majjhima Nikāya |
♦ sabbāsavasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Sabbāsava Sutta is finished. |
♦ 3. dhammadāyādasuttavaṇṇanā |
♦ 3. Explanation of the Dhammadāyāda Sutta |
♦ 29. evaṃ me sutanti dhammadāyādasuttaṃ. |
♦ 29. "Thus have I heard" – the Dhammadāyāda Sutta. |
yasmā panassa aṭṭhuppattiko nikkhepo, tasmā taṃ dassetvā vassa apubbapadavaṇṇanaṃ karissāma. |
And because its exposition has an occasion of arising, therefore, having shown that, we will make an explanation of its unprecedented words. |
katarāya ca panidaṃ aṭṭhuppattiyā nikkhittanti. |
And by what occasion of arising was this expounded? |
lābhasakkāre. bhagavato kira mahālābhasakkāro uppajji. |
In gain and honor. For the Blessed One, it is said, great gain and honor arose. |
yathā taṃ cattāro asaṅkhyeyye pūritadānapāramīsañcayassa. |
As is befitting for one who has an accumulation of perfections of giving fulfilled over four incalculables. |
sabbadisāsu yamakamahāmegho vuṭṭhahitvā mahoghaṃ viya sabbapāramiyo ekasmiṃ attabhāve vipākaṃ dassāmāti sampiṇḍitā viya lābhasakkāramahoghaṃ nibbattayiṃsu. |
Like a great twin cloud arising in all directions, like a great flood, all perfections, as if condensed to show their result in one existence, produced a great flood of gain and honor. |
tato tato annapānayānavatthamālāgandhavilepanādihatthā khattiyabrāhmaṇādayo āgantvā — “kahaṃ buddho, kahaṃ bhagavā, kahaṃ devadevo, narāsabho, purisasīho”ti bhagavantaṃ pariyesanti. |
From here and there, Khattiyas, Brahmins, etc., with food, drink, vehicles, clothes, garlands, perfumes, ointments, etc., in hand, came searching for the Blessed One, asking, "Where is the Buddha? Where is the Blessed One? Where is the god of gods, the bull among men, the lion among men?" |
sakaṭasatehipi paccaye āharitvā okāsaṃ alabhamānā samantā gāvutappamāṇampi sakaṭadhurena sakaṭadhuramāhaccatiṭṭhanti ceva anubandhanti ca. |
Bringing requisites even by hundreds of carts, not finding an opportunity, they stood pressing cart-pole against cart-pole for about a gāvuta all around, and they followed. |
andhakavindabrāhmaṇādayo viya. |
Like the Brahmin Andhakavinda and others. |
sabbaṃ khandhake tesu tesu suttesu ca āgatanayeneva veditabbaṃ. |
Everything should be understood in the way it appears in the Khandhakas and in those respective suttas. |
yathā ca bhagavato, evaṃ bhikkhusaṅghassāpi. |
And as for the Blessed One, so also for the Sangha of monks. |
♦ vuttampi cetaṃ — “tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ, bhikkhusaṅghopi kho sakkato hoti . |
.. pe . |
.. parikkhārānan”ti (udā. |
♦ And this is said: "At that time, the Blessed One was honored, respected, esteemed, worshipped, revered, a recipient of robes, almsfood, lodging, and medicinal requisites for the sick; the Sangha of monks too was honored... etc. ...of requisites" (Udā. |
14). tathā — “yāvatā kho, cunda, etarahi saṅgho vā gaṇo vā loke uppanno, nāhaṃ, cunda, aññaṃ ekasaṅghampi samanupassāmi, evaṃ lābhaggayasaggapattaṃ, yathariva, cunda, bhikkhusaṅgho”ti (dī. |
14). Also: "As far, Cunda, as any Sangha or group has now arisen in the world, I, Cunda, do not see any other single Sangha that has reached such a peak of gain and fame as has, Cunda, the Sangha of monks" (Dī. |
ni. 3.176). |
Ni. 3.176). |
♦ svāyaṃ bhagavato ca bhikkhusaṅghassa ca uppanno lābhasakkāro ekato hutvā dvinnaṃ mahānadīnaṃ udakamiva appameyyo ahosi. |
♦ This gain and honor that arose for the Blessed One and for the Sangha of monks, becoming united, was immeasurable like the water of two great rivers. |
kamena bhikkhū paccayagarukā paccayabāhulikā ahesuṃ. |
Gradually, the monks became attached to requisites, devoted to an abundance of requisites. |
pacchābhattampi telamadhuphāṇitādīsu āhaṭesu gaṇḍiṃyeva paharitvā “amhākaṃ ācariyassa detha, upajjhāyassa dethā”ti uccāsaddamahāsaddaṃ karonti. |
Even after the meal, when oil, honey, molasses, etc., were brought, they would just sound the gong and make a loud clamor, saying, "Give to our teacher! Give to our preceptor!" |
sā ca nesaṃ pavatti bhagavatopi pākaṭā ahosi. |
And this behavior of theirs became evident even to the Blessed One. |
tato bhagavā ananucchavikanti dhammasaṃvegaṃ uppādetvā cintesi -- |
Then the Blessed One, thinking it unseemly, generated a sense of spiritual urgency and thought: -- |
♦ “paccayā akappiyāti na sakkā sikkhāpadaṃ paññapetuṃ. |
♦ "It is not possible to lay down a training rule that requisites are allowable. |
paccayapaṭibaddhā hi kulaputtānaṃ samaṇadhammavutti. |
For the practice of the monk's life for sons of good family is bound up with requisites. |
handāhaṃ dhammadāyādapaṭipadaṃ desemi. |
Well now, I shall teach the practice of being heirs to the Dhamma. |
sā sikkhākāmānaṃ kulaputtānaṃ sikkhāpadapaññatti viya bhavissati nagaradvāre ṭhapitasabbakāyikāadāso viya ca, yathā hi nagaradvāre ṭhapite sabbakāyike ādāse cattāro vaṇṇā attano chāyaṃ disvā vajjaṃ pahāya niddosā honti, evameva sikkhākāmā kulaputtā payogamaṇḍanena attānaṃ maṇḍetukāmā imaṃ sabbakāyikādāsūpamaṃ desanaṃ āvajjitvā āmisadāyādapaṭipadaṃ vajjetvā dhammadāyādapaṭipadaṃ pūrentā khippameva jātijarāmaraṇassa antaṃ karissantī”ti. |
That will be like the laying down of a training rule for sons of good family who desire training, and like a full-length mirror placed at the city gate; for just as at a full-length mirror placed at the city gate, the four castes, seeing their own reflection, abandon faults and become faultless, even so, sons of good family who desire training, wishing to adorn themselves with the adornment of application, reflecting on this teaching comparable to a full-length mirror, avoiding the practice of being heirs to material things and fulfilling the practice of being heirs to the Dhamma, will quickly make an end of birth, aging, and death." |
imissā aṭṭhuppattiyā idaṃ suttaṃ abhāsi. |
On this occasion of arising, he spoke this sutta. |
♦ tattha dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādāti dhammassa me dāyādā, bhikkhave, bhavatha, mā āmisassa. |
♦ Therein, "Be my heirs in Dhamma, monks, not heirs in material things" means: be heirs to my Dhamma, monks, not to material things. |
yo mayhaṃ dhammo, tassa paṭiggāhakā bhavatha, yañca kho mayhaṃ āmisaṃ, tassa mā paṭiggāhakā bhavathāti vuttaṃ hoti. |
"That which is my Dhamma, be receivers of that; and that which is my material possession, do not be receivers of that," is what is said. |
tattha dhammopi duvidho — nippariyāyadhammo, pariyāyadhammoti. |
Therein, Dhamma is twofold: direct Dhamma and indirect Dhamma. |
āmisampi duvidhaṃ — nippariyāyāmisaṃ, pariyāyāmisanti. |
Material things are also twofold: direct material things and indirect material things. |
kathaṃ? maggaphalanibbānabhedo hi navavidhopi lokuttaradhammo nippariyāyadhammo nibbattitadhammo, na yena kenaci pariyāyena kāraṇena vā lesena vā dhammo. |
How so? The ninefold supramundane Dhamma, differentiated as path, fruition, and Nibbāna, is direct Dhamma, produced Dhamma; it is not Dhamma by any indirect way, cause, or pretext. |
yaṃ panidaṃ vivaṭṭūpanissitaṃ kusalaṃ, seyyathidaṃ, idhekacco vivaṭṭaṃ patthento dānaṃ deti, sīlaṃ samādiyati, uposathakammaṃ karoti, gandhamālādīhi vatthupūjaṃ karoti, dhammaṃ suṇāti deseti jhānasamāpattiyo nibbatteti, evaṃ karonto anupubbena nippariyāyadhammaṃ amataṃ nibbānaṃ paṭilabhati, ayaṃ pariyāyadhammo. |
But this wholesome (action) that is a support for turning away (from rebirth), namely, herein someone, aspiring for turning away, gives gifts, undertakes virtue, performs the Uposatha observance, makes offerings of perfumes, garlands, etc., to objects of veneration, listens to the Dhamma, teaches it, produces jhānas and attainments; doing so, he gradually obtains the direct Dhamma, the deathless Nibbāna – this is indirect Dhamma. |
tathā cīvarādayo cattāro paccayā nippariyāyāmisameva, na aññena pariyāyena kāraṇena vā lesena vā āmisaṃ. |
Similarly, the four requisites – robes, etc. – are direct material things themselves, not material things by another indirect way, cause, or pretext. |
yaṃ panidaṃ vaṭṭagāmikusalaṃ, seyyathidaṃ, idhekacco vaṭṭaṃ patthento sampattibhavaṃ icchamāno dānaṃ deti . |
.. pe . |
.. samāpattiyo nibbatteti, evaṃ karonto anupubbena devamanussasampattiṃ paṭilabhati, idaṃ pariyāyāmisaṃ nāma. |
But this wholesome (action) leading to the round of existence, namely, herein someone, aspiring for the round, desiring a prosperous existence, gives gifts... etc. ...produces attainments; doing so, he gradually obtains divine and human prosperity – this is called indirect material things. |
♦ tattha nippariyāyadhammopi bhagavatoyeva santako. |
♦ Therein, even the direct Dhamma belongs to the Blessed One. |
bhagavatā hi kathitattā bhikkhū maggaphalanibbānāni adhigacchanti. |
For because it was spoken by the Blessed One, monks attain the path, fruition, and Nibbāna. |
vuttampi cetaṃ “so hi brāhmaṇa bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido. |
And this is said: "For he, Brahmin, the Blessed One, is the producer of the unarisen path, the generator of the unoriginated path, the declarer of the undeclared path, the knower of the path, the discoverer of the path, the expert in the path. |
maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā”ti (ma. |
And now, his disciples dwell following the path, endowed with it afterwards" (Ma. |
ni. 3.79) ca — “so hāvuso, bhagavā jānaṃ jānāti, passaṃ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato”ti (ma. |
Ni. 3.79) and — "For he, friend, the Blessed One, knowing, knows; seeing, sees; he is vision, he is knowledge, he is Dhamma, he is Brahma; the speaker, the proclaimer, the bringer to the goal, the giver of the deathless, the Lord of the Dhamma, the Tathāgata" (Ma. |
ni. 1.203) ca. |
Ni. 1.203). |
pariyāyadhammopi bhagavatoyeva santako. |
Even the indirect Dhamma belongs to the Blessed One. |
bhagavatā hi kathitattā evaṃ jānanti “vivaṭṭaṃ patthetvā dānaṃ dento . |
.. pe . |
.. samāpattiyo nibbattento anukkamena amataṃ nibbānaṃ paṭilabhatī”ti. |
For because it was spoken by the Blessed One, they know thus: "Aspiring for turning away, giving gifts... etc. ...producing attainments, one gradually obtains the deathless Nibbāna." |
nippariyāyāmisampi ca bhagavatoyeva santakaṃ. |
And even direct material things belong to the Blessed One. |
bhagavatā hi anuññātattāyeva bhikkhūhi jīvakavatthuṃ ādiṃ katvā paṇītacīvaraṃ laddhaṃ. |
For it is only because it was allowed by the Blessed One that fine robes, beginning with the Jīvaka cloth, were obtained by the monks. |
yathāha “anujānāmi, bhikkhave, gahapaticīvaraṃ. |
As he said: "I allow, monks, a householder's robe. |
yo icchati, paṃsukūliko hotu, yo icchati, gahapaticīvaraṃ sādiyatu. |
Whoever wishes, let him be a rag-robe wearer; whoever wishes, let him accept a householder's robe. |
itarītarenapāhaṃ, bhikkhave, santuṭṭhiṃyeva vaṇṇemī”ti (mahāva. |
Between the one and the other, monks, I praise only contentment" (Mahāva. |
337). |
337). |
♦ pubbe ca bhikkhū paṇītapiṇḍapātaṃ nālatthuṃ. |
♦ And formerly, monks did not obtain fine almsfood. |
sapadānapiṇḍiyālopabhojanā evāhesuṃ. |
They were eaters of alms obtained by going from door to door, mouthful by mouthful. |
tehi rājagahe viharantena bhagavatā — “anujānāmi, bhikkhave, saṅghabhattaṃ uddesabhattaṃ nimantanaṃ salākabhattaṃ pakkhikaṃ uposathikaṃ pāṭipadikan”ti (cūḷava. |
To them, while the Blessed One was dwelling in Rājagaha, he said: "I allow, monks, a meal for the Sangha, a meal designated for individuals, an invitation meal, a ticket-food meal, a fortnightly meal, an Uposatha day meal, a first-day-of-the-fortnight meal" (Cūḷava. |
325) evaṃ anuññātattāyeva paṇītabhojanaṃ laddhaṃ. |
325); only because it was thus allowed was fine food obtained. |
tathā senāsanaṃ. |
Similarly, lodging. |
pubbe hi akatapabbhārarukkhamūlādisenāsanāyeva bhikkhū ahesuṃ. |
For formerly, monks had only unprepared lodgings such as mountain clefts, the roots of trees, etc. |
te “anujānāmi, bhikkhave, pañca leṇānī”ti (cūḷava. |
To them, the Blessed One said: "I allow, monks, five kinds of dwellings" (Cūḷava. |
294) evaṃ bhagavatā anuññātattāyeva vihāro aḍḍhayogo pāsādo hammiyaṃ guhāti imāni senāsanāni labhiṃsu. |
294); only because it was thus allowed by the Blessed One did they obtain these lodgings: a monastery, a gabled house, a mansion, a terraced house, a cave. |
pubbe ca muttaharītakeneva bhesajjaṃ akaṃsu. |
And formerly, they made medicine only from decomposing urine and myrobalan. |
te bhagavatāyeva — “anujānāmi, bhikkhave, pañca bhesajjāni, seyyathidaṃ, sappi, navanītaṃ, telaṃ, madhu, phāṇitan”ti (mahāva. |
To them, the Blessed One himself said: "I allow, monks, five medicines, namely, ghee, fresh butter, oil, honey, molasses" (Mahāva. |
260) evamādinā nayena anuññātattā nānābhesajjāni labhiṃsu. |
260); because it was allowed in this way, etc., they obtained various medicines. |
♦ pariyāyāmisampi bhagavatoyeva santakaṃ. |
♦ Even indirect material things belong to the Blessed One. |
bhagavatā hi kathitattā yeva jānanti — “sampattibhavaṃ patthento dānaṃ datvā sīlaṃ . |
.. pe . |
.. samāpattiyo nibbattetvā anukkamena pariyāyāmisaṃ dibbasampattiṃ manussasampattiṃ paṭilabhatī”ti. |
For it is only because it was spoken by the Blessed One that they know: "Aspiring for a prosperous existence, having given gifts, (undertaken) virtue... etc. ...having produced attainments, one gradually obtains indirect material things, divine prosperity, human prosperity." |
tadeva, yasmā nippariyāyadhammopi pariyāyadhammopi nippariyāyāmisampi pariyāyāmisampi bhagavatoyeva santakaṃ, tasmā tattha attano sāmibhāvaṃ dassento āha — “dhammadāyādā me, bhikkhave, bhavatha mā āmisadāyādā”ti. |
Therefore, because direct Dhamma, indirect Dhamma, direct material things, and indirect material things all belong to the Blessed One, showing his ownership thereof, he said: "Be my heirs in Dhamma, monks, not heirs in material things." |
♦ yo mayhaṃ santako duvidhopi dhammo, tassa dāyādā bhavatha. |
♦ "That which is my own, the twofold Dhamma, be heirs to that. |
yañca kho etaṃ mayhameva santakaṃ āmisaṃ, tassa dāyādā mā bhavatha. |
And this material possession which is also my own, do not be heirs to that. |
dhammakoṭṭhāsasseva sāmino bhavatha, mā āmisakoṭṭhāsassa. |
Be owners of the share of Dhamma only, not of the share of material things. |
yo hi jinasāsane pabbajitvā paccayaparamo viharati catūsu taṇhuppādesu sandissamāno nikkhittadhuro dhammānudhammappaṭipattiyaṃ, ayaṃ āmisadāyādo nāma. |
For whoever, having gone forth in the Victor's Dispensation, dwells devoted to requisites, seen in the four sources of craving, having laid down the burden of practice in accordance with the Dhamma, he is called an heir to material things. |
tādisā mā bhavatha. |
Do not be like that. |
yo pana anuññātapaccayesu appicchatādīni nissāya paṭisaṅkhā sevamāno paṭipattiparamo viharati catūsu ariyavaṃsesu sandissamāno, ayaṃ dhammadāyādo nāma. |
But whoever, relying on fewness of wishes, etc., regarding allowed requisites, using them with reflection, dwells devoted to the practice, seen in the four noble lineages, he is called an heir to the Dhamma. |
tādisā bhavathāti vuttaṃ hoti. |
Be like that," is what is said. |
♦ idāni yesaṃ tattha etadahosi, bhavissati vā anāgatamaddhānaṃ “kiṃ nu kho bhagavā sāvakānaṃ alābhatthiko evamāhā”ti, tesaṃ atipaṇītalābhatthiko ahaṃ evaṃ vadāmīti dassetumāha atthi me tumhesu . |
.. pe . |
.. no āmisadāyādāti. |
♦ Now, for those to whom this occurred there, or will occur in future time, "Why indeed did the Blessed One, wishing his disciples no gain, speak thus?" – to show them, "Wishing them exceedingly fine gain, I speak thus," he said: "I have for you... etc. ...not heirs in material things." |
♦ tassāyamattho — atthi me tumhesu anukampā anuddayā hitesitā, kena nu kho kāraṇena kena upāyena sāvakā dhammadāyādā assu dhammakoṭṭhāsasāmino, no āmisadāyādāti. |
♦ This is its meaning: I have compassion for you, sympathy, a desire for your welfare: "By what reason indeed, by what means, might my disciples be heirs to the Dhamma, owners of the share of Dhamma, not heirs to material things?" |
ayaṃ pana adhippāyo, passati kira bhagavā āmisagarukānaṃ āmise upakkhalitānaṃ atītakāle tāva kapilassa bhikkhuno, “saṅghāṭipi ādittā hotī”tiādinā (pārā. |
This, however, is the intention: the Blessed One, it is said, sees, of those attached to material things, those who stumble over material things, in the past, for instance, the monk Kapila, and of the hundreds of evil monks, nuns, probationers, etc., mentioned in the way beginning "Even the Saṅghāṭī robe is on fire" (Pārā. |
230; |
230; |
saṃ. |
Saṃ. |
ni. 2.218) nayena āgatapāpabhikkhubhikkhunīsikkhamānādīnañca anekasatānaṃ apāyaparipūraṇattaṃ attano sāsane pabbajitānañca devadattādīnaṃ. |
Ni. 2.218), their filling up the states of woe, and of those gone forth in his own Dispensation, like Devadatta and others. |
dhammagarukānaṃ pana sāriputtamoggallānamahākassapādīnaṃ abhiññāpaṭisambhidādiguṇappaṭilābhaṃ. |
But for those attached to the Dhamma, like Sāriputta, Moggallāna, Mahākassapa, etc., the attainment of qualities such as supernormal knowledge, analytical knowledge, etc. |
tasmā tesaṃ apāyā parimuttiṃ sabbaguṇasampattiñca icchanto āha — “atthi me tumhesu anukampā kinti me sāvakā dhammadāyādā bhaveyyuṃ, no āmisadāyādā”ti. |
Therefore, wishing for their release from states of woe and the possession of all good qualities, he said: "I have compassion for you: how might my disciples be heirs to the Dhamma, not heirs to material things?" |
paccayagaruko ca catuparisantare kūṭakahāpaṇo viya nibbutaṅgāro viya ca nittejo nippabho hoti. |
And one attached to requisites, among the four assemblies, is like a counterfeit coin, like an extinguished ember, without power, without luster. |
tato vivattitacitto dhammagaruko tejavā sīhova abhibhuyyacārī, tasmāpi evamāha — “atthi me . |
.. pe . |
.. no āmisadāyādā”ti. |
Therefore, one whose mind is turned away (from requisites), attached to the Dhamma, is powerful, like a lion, a conqueror; for this reason too he said: "I have... etc. ...not heirs in material things." |
♦ evaṃ “dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā”ti idaṃ anukampāya paṇītataraṃ lābhaṃ icchantena vuttaṃ, no alābhatthikenāti sāvetvā idāni imassa ovādassa akaraṇe ādīnavaṃ dassento āha “tumhe ca me, bhikkhave . |
.. pe . |
.. no dhammadāyādā”ti. |
♦ Thus, having declared that "Be my heirs in Dhamma, monks, not heirs in material things" was spoken by one wishing for a finer gain out of compassion, not by one wishing for no gain, now, showing the danger in not following this advice, he said: "And you, monks, for me... etc. ...not heirs in Dhamma." |
tattha tumhepi tena ādiyā bhaveyyāthāti tumhepi tena āmisadāyādabhāvena no dhammadāyādabhāvena ādiyā bhaveyyātha. |
Therein, "you too would be reproached for that" means: you too, by that state of being heirs to material things, not by the state of being heirs to Dhamma, would be reproached. |
apadisitabbā visuṃ kātabbā vavatthapetabbā, viññūhi gārayhā bhaveyyāthāti vuttaṃ hoti. |
To be pointed out, to be set apart, to be defined; you would be censured by the wise, is what is said. |
kinti? āmisadāyādā satthusāvakā viharanti, no dhammadāyādāti. |
How so? "The Teacher's disciples dwell as heirs to material things, not heirs to Dhamma." |
♦ ahampi tena ādiyo bhaveyyanti ahampi tena tumhākaṃ āmisadāyādabhāvena no dhammadāyādabhāvena gārayho bhaveyyaṃ. |
♦ "I too would be reproached for that" means: I too, by your state of being heirs to material things, not by the state of being heirs to Dhamma, would be censured. |
kinti? āmisa . |
.. pe . |
.. dāyādāti. |
How so? "Heirs to material... etc." |
idaṃ bhagavā tesaṃ atīva mudukaraṇatthamāha. |
The Blessed One said this to make them extremely tender-hearted. |
ayañhi ettha adhippāyo — sace, bhikkhave, tumhe āmisalolā carissatha, tattha viññū maṃ garahissanti “kathañhi nāma sabbaññū samāno attano sāvake dhammadāyāde no āmisadāyāde kātuṃ na sakkotī”ti. |
For this is the intention here: "If, monks, you wander about greedy for material things, then the wise will censure me, saying, 'How indeed is it that the All-Knowing One is unable to make his disciples heirs to Dhamma, not heirs to material things?'" |
seyyathāpi nāma anākappasampanne bhikkhū disvā ācariyupajjhāye garahanti “kassime saddhivihārikā, kassantevāsikā”ti; |
Just as, indeed, seeing monks deficient in conduct, they censure the teachers and preceptors, saying, "Whose co-residents are these? Whose pupils are these?"; |
seyyathā vā pana kulakumārake vā kulakumārikāyo vā dussīle pāpadhamme disvā mātāpitaro garahanti “kassime puttā, kassa dhītaro”ti; |
Or just as, seeing sons or daughters of good family who are immoral and of evil ways, they censure the parents, saying, "Whose sons are these? Whose daughters are these?"; |
evameva maṃ viññū garahissanti “kathañhi nāma sabbaññū samāno attano sāvake dhammadāyāde no āmisadāyāde kātuṃ na sakkotī”ti. |
Even so, the wise will censure me, saying, "How indeed is it that the All-Knowing One is unable to make his disciples heirs to Dhamma, not heirs to material things?" |
♦ evaṃ imassa ovādassa akaraṇe ādīnavaṃ dassetvā karaṇe ānisaṃsaṃ dassento tumhe ca metiādimāha. |
♦ Thus, having shown the danger in not following this advice, and showing the benefit in following it, he said: "And you for me," etc. |
tattha ahampi tena na ādiyo bhaveyyanti seyyathāpi nāma vattaparipūrake daharabhikkhū uddesaparipucchāsampanne vassasatikatthere viya ākappasampanne disvā, kassa saddhivihārikā, kassantevāsikāti, asukassāti, “patirūpaṃ therassa, paṭibalo vata ovadituṃ anusāsitun”ti ācariyupajjhāyā na ādiyā na gārayhā bhavanti, evameva ahampi tena tumhākaṃ dhammadāyādabhāvena no āmisadāyādabhāvena kassa sāvakā nālakapaṭipadaṃ tuvaṭṭakapaṭipadaṃ candūpamapaṭipadaṃ rathavinītapaṭipadaṃ mahāgosiṅgasālapaṭipadaṃ mahāsuññatapaṭipadaṃ paṭipannā catupaccayasantosabhāvanārāmāriyavaṃsesu sakkhibhūtā paccayagedhato vivattamānasā abbhā muttacandasamā viharantīti; |
♦ Therein, "I too would not be reproached for that" means: just as, indeed, seeing young monks who fulfill their duties, who are accomplished in recitation and questioning, like elders of a hundred years, accomplished in conduct, (people ask,) "Whose co-residents are these? Whose pupils are these?" and on being told "So-and-so's," the teachers and preceptors are not reproached, not censured, (people saying,) "It is fitting for the elder; he is indeed capable of advising and instructing"; even so, I too, by your state of being heirs to Dhamma, not heirs to material things – (when people ask) "Whose disciples are these who have entered upon the Nālaka practice, the Tuvaṭṭaka practice, the moon-like practice, the chariot-trainer practice, the Mahāgosiṅgasāla practice, the Mahāsuññata practice, who are witnesses in the noble lineages of contentment with the four requisites and delight in development, whose minds are turned away from greed for requisites, dwelling like the moon freed from clouds?"; |
“samaṇassa gotamassā”ti vutte “sabbaññū vata bhagavā, asakkhi vata sāvake āmisadāyādapaṭipadaṃ chaḍḍāpetvā dhammadāyādapaṭipattipūrake kātun”ti viññūnaṃ na ādiyo na gārayho bhaveyyanti. |
On being told, "Of the ascetic Gotama," (they would say,) "The Blessed One is indeed All-Knowing! He was indeed able to make his disciples abandon the practice of being heirs to material things and become fulfillers of the practice of being heirs to Dhamma!" – thus I would not be reproached, not censured by the wise. |
evamimasmiṃ pade adhippāyaṃ ñatvā sesaṃ kaṇhapakkhe vuttanayapaccanīkena veditabbaṃ. |
Thus, having understood the intention in this passage, the rest should be understood by the opposite of the method stated for the dark side. |
evaṃ imassa ovādassa karaṇe ānisaṃsaṃ dassetvā idāni taṃ ovādaṃ niyyātento āha — “tasmā tiha me, bhikkhave . |
.. pe . |
.. no āmisadāyādā”ti. |
Thus, having shown the benefit in following this advice, now entrusting that advice, he said: "Therefore, monks, for me... etc. ...not heirs in material things." |
♦ 30. evamimaṃ ovādaṃ niyyātetvā idāni tassā dhammadāyādapaṭipattiyā paripūrakāriṃ thometuṃ idhāhaṃ, bhikkhavetiādimāha. |
♦ 30. Thus, having entrusted this advice, now, to praise the one who fulfills that practice of being an heir to the Dhamma, he said: "Here, monks, I," etc. |
bhagavato hi thomanaṃ sutvāpi hontiyeva tadatthāya paṭipajjitāro. |
♦ For, having heard the praise of the Blessed One, there are indeed those who practice for that purpose. |
♦ tattha idhāti nipātapadametaṃ. |
♦ Therein, "here" is an indeclinable particle. |
bhuttāvīti bhuttavā, katabhattakiccoti vuttaṃ hoti. |
"Having eaten" means one who has eaten; "one who has finished the business of eating" is what is said. |
pavāritoti yāvadatthapavāraṇāya pavārito, yāvadatthaṃ bhuñjitvā paṭikkhittabhojano tittovāti vuttaṃ hoti. |
"Satisfied" means satisfied by the satisfaction up to sufficiency; having eaten as much as needed, having refused further food, satiated, is what is said. |
catubbidhā hi pavāraṇā vassaṃvuṭṭhapavāraṇā paccayapavāraṇā anatirittapavāraṇā yāvadatthapavāraṇāti. |
For satisfaction (pavāraṇā) is fourfold: rains-residence-completion satisfaction, requisites satisfaction, non-excess satisfaction, and up-to-sufficiency satisfaction. |
tattha, “anujānāmi bhikkhave, vassaṃvuṭṭhānaṃ bhikkhūnaṃ tīhi ṭhānehi pavāretun”ti (mahāva. |
Therein, "I allow, monks, for monks who have completed the rains residence, to be satisfied in three respects" (Mahāva. |
209) ayaṃ vassaṃvuṭṭhapavāraṇā. |
209) – this is rains-residence-completion satisfaction. |
“icchāmahaṃ, bhante, saṅghaṃ catumāsaṃ bhesajjena pavāretun”ti (pāci. |
"I wish, venerable sir, to satisfy the Sangha with medicine for four months" (Pāci. |
303) ca “aññatra punapavāraṇāya aññatra niccapavāraṇāyā”ti (pāci. |
303) and "except for renewed satisfaction, except for constant satisfaction" (Pāci. |
307) ca ayaṃ paccayapavāraṇā. |
307) – this is requisites satisfaction. |
“pavārito nāma asanaṃ paññāyati, bhojanaṃ paññāyati, hatthapāse ṭhito abhiharati, paṭikkhepo paññāyati, eso pavārito nāmā”ti (pāci. |
"Satisfied means: food is offered, a meal is offered, one standing within hand's reach offers, refusal is indicated – this is called satisfied" (Pāci. |
239) ayaṃ anatirittapavāraṇā. |
239) – this is non-excess satisfaction. |
“paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresī”ti (dī. |
"With fine hard food and soft food, with his own hand he gratified and fully satisfied them" (Dī. |
ni. 1.297, 358) ayaṃ yāvadatthapavāraṇā. |
Ni. 1.297, 358) – this is up-to-sufficiency satisfaction. |
ayamidha adhippetā. |
This one is intended here. |
tena vuttaṃ “pavāritoti yāvadatthapavāraṇāya pavārito”ti. |
Therefore it is said, "'Satisfied' means satisfied by the satisfaction up to sufficiency." |
♦ paripuṇṇoti bhojanena paripuṇṇo. |
♦ "Full" means full with food. |
pariyositoti pariyositabhojano, uttarapadalopo daṭṭhabbo . |
"Finished" means having finished eating; elision of the latter part of the compound should be noted. |
yāvatakaṃ bhuñjitabbaṃ, tāvatakaṃ bhuttaṃ hoti, avasitā me bhojanakiriyāti attho. |
As much as should be eaten, that much has been eaten; "my act of eating is concluded," is the meaning. |
suhitoti dhāto, jighacchādukkhābhāvena vā sukhitoti vuttaṃ hoti. |
"Contented" means satiated; or "happy due to the absence of the pain of hunger" is what is said. |
yāvadatthoti yāvatako me bhojanena attho, so sabbo pattoti. |
"As much as needed" means whatever need I had for food, all that has been met. |
ettha ca purimānaṃ tiṇṇaṃ pacchimāni sādhakāni. |
And here, the latter (terms) are demonstrative of the former three. |
yo hi pariyosito, so bhuttāvī hoti. |
For whoever is finished, he has eaten. |
yo ca suhito, so yāvadatthapavāraṇāya pavārito. |
And whoever is contented, he is satisfied by the satisfaction up to sufficiency. |
yo yāvadattho, so paripuṇṇoti. |
Whoever has had as much as needed, he is full. |
purimāni vā pacchimānaṃ. |
Or the former of the latter. |
yasmā hi bhuttāvī, tasmā pariyosito. |
For because he has eaten, therefore he is finished. |
yasmā pavārito, tasmā suhito. |
Because he is satisfied, therefore he is contented. |
yasmā paripuṇṇo, tasmā yāvadatthoti. |
Because he is full, therefore he has had as much as needed. |
sabbañcetaṃ parikappetvā vuttanti veditabbaṃ. |
And all this, having been considered, is said, it should be understood. |
♦ siyāti ekaṃse ca vikappane ca. |
♦ "Siyā" (there might be) is in the sense of certainty and also of option. |
“pathavīdhātu siyā ajjhattikā, siyā bāhirā”ti (ma. |
"The earth element might be internal, might be external" (Ma. |
ni. 3.349) ekaṃse. |
Ni. 3.349) – in the sense of certainty. |
“siyā aññatarassa bhikkhuno āpatti vītikkamo”ti (ma. |
"There might be for some monk an offense, a transgression" (Ma. |
ni. 3.39) vikappane. |
Ni. 3.39) – in the sense of option. |
idha ubhayampi vaṭṭati. |
Here, both are applicable. |
atirekova atirekadhammo. |
Excess itself is an excessive thing. |
tathā chaḍḍanīya dhammo. |
Similarly, a thing to be discarded. |
adhiko ca chaḍḍetabbo ca, na aññaṃ kiñci kātabboti attho. |
It is extra and to be discarded; nothing else is to be done with it, this is the meaning. |
athāti tamhi kāle. |
"Atha" (then) means at that time. |
jighacchādubbalyaparetāti jighacchāya ca dubbalyena ca paretā phuṭṭhā anugatā ca aṭṭhapi dasapi divasāni. |
"Afflicted by hunger and weakness" means afflicted, affected, and overcome by hunger and weakness for even eight or ten days. |
tattha keci jighacchitāpi na dubbalā honti, sakkonti jighacchaṃ sahituṃ. |
Therein, some, though hungry, are not weak; they are able to endure hunger. |
ime pana na tādisāti dassetuṃ ubhayamāha. |
But these are not like that – to show this, he said both. |
tyāhanti te ahaṃ. |
"Tyāhaṃ" means "te ahaṃ" (those I). |
sace ākaṅkhathāti yadi icchatha. |
"Sace ākaṅkhatha" (if you desire) means "yadi icchatha" (if you wish). |
♦ appahariteti apparuḷhaharite, yasmiṃ ṭhāne piṇḍapātajjhottharaṇena vinassanadhammāni tiṇāni natthi, tasminti attho. |
♦ "On ground with little green" means on ground with sparsely grown green, in a place where there is no grass that would be destroyed by the scattering of almsfood, this is the meaning. |
tena nittiṇañca mahātiṇagahanaṃ ca, yattha sakaṭenapi chaḍḍite piṇḍapāte tiṇāni na vinassanti, tañca ṭhānaṃ pariggahitaṃ hoti. |
By this, both ground without grass and a thicket of tall grass, where even if almsfood were thrown from a cart, the grass would not be destroyed – that place too is included. |
bhūtagāmasikkhāpadassa hi avikopanatthametaṃ vuttaṃ. |
♦ This is said for the non-violation of the training rule concerning plant life. |
♦ appāṇaketi nippāṇake piṇḍapātajjhottharaṇena maritabbapāṇakarahite vā mahāudakakkhandhe. |
♦ "In water with no living beings" means in water without living beings, or in a large body of water free of living beings that could be killed by the scattering of almsfood. |
parittodake eva hi bhattapakkhepena āḷulite sukhumapāṇakā maranti, na mahātaḷākādīsūti. |
For it is only in a small amount of water, when stirred by the throwing in of food, that minute living beings die, not in large tanks, etc. |
pāṇakānurakkhaṇatthañhi etaṃ vuttaṃ. |
For this is said for the protection of living beings. |
opilāpessāmīti nimujjāpessāmi. |
"Opilāpessāmi" (I will cause to float down) means "nimujjāpessāmi" (I will cause to sink). |
♦ tatrekassāti tesu dvīsu ekassa. |
♦ "Tatrekassa" (therein, of one) means of one of those two. |
yo imaṃ dhammadesanaṃ suṭṭhu sutavā punappunaṃ āvajjeti ca, taṃ sandhāyāha vuttaṃ kho panetanti. |
He who has heard this Dhamma teaching well and reflects on it again and again – referring to him, he said: "But this has been said." |
ayaṃ vutta-saddo kesohāraṇepi dissati “kāpaṭiko māṇavo daharo vuttasiro”tiādīsu (ma. |
This word "vutta" (said, spoken) is also seen in the sense of "cut" as in hair-cutting: "the young man Kāpaṭika, a youth with cut hair" (Ma. |
ni. 2.426). ropitepi “yathā sāradikaṃ bījaṃ, khette vuttaṃ virūhatī”tiādīsu (jā. |
Ni. 2.426). Also in the sense of "sown": "Just as autumnal seed, sown in a field, sprouts" (Jā. |
1.3.31). kathitepi “vuttamidaṃ bhagavatā, vuttamidaṃ arahatā”tiādīsu. |
1.3.31). Also in the sense of "spoken": "This was spoken by the Blessed One, this was spoken by the Arahant," etc. |
idha pana kathite daṭṭhabbo. |
Here, however, it should be understood in the sense of "spoken." |
kathitaṃ kho panetanti ayañhissa attho. |
"But this has been spoken" – this is its meaning. |
āmisaññataranti catunnaṃ paccayāmisānaṃ aññataraṃ, ekanti attho. |
"Āmisaññataraṃ" (some material thing) means one of the four material requisites; "one" is the meaning. |
yadidanti nipāto, sabbaliṅgavibhattivacanesu tādisova tattha tattha atthato pariṇāmetabbo. |
"Yadidaṃ" (namely this) is an indeclinable particle; in all genders, cases, and numbers, it is to be similarly transformed according to the meaning in each context. |
idha panāssa yo esoti attho. |
Here, however, its meaning is "that which is." |
yo eso piṇḍapāto nāma. |
That which is called almsfood. |
idaṃ āmisaññataranti vuttaṃ hoti. |
This is called "some material thing," is what is said. |
yaṃnūnāhanti sādhu vatāhaṃ. |
"Yaṃnūnāhaṃ" (what if I) means "sādhu vatāhaṃ" (good, indeed, if I). |
evanti yathā idāni imaṃ khaṇaṃ vītināmemi, evameva rattindivaṃ. |
"Thus" means just as I am now passing this moment, even so day and night. |
vītināmeyyanti khepeyyaṃ ativattāpeyyaṃ. |
"Vītināmeyyaṃ" (I would pass) means I would spend, I would cause to pass. |
♦ so taṃ piṇḍapātanti so taṃ sadevakena lokena sirasā sampaṭicchitabbarūpaṃ sugatātirittampi piṇḍapātaṃ abhuñjitvā dhammadāyādabhāvaṃ ākaṅkhamāno ādittasīsūpamaṃ paccavekkhitvā teneva jighacchādubbalyena evaṃ taṃ rattindivaṃ vītināmeyya. |
♦ "That almsfood of his" means: he, not eating that almsfood which is fit to be received with bowed head by the world with its devas, even though it is the remainder from the Sugata, desiring the state of being an heir to the Dhamma, reflecting on the simile of the head on fire, with that very hunger and weakness, would thus pass that day and night. |
♦ atha dutiyassāti imasmiṃ pana vāre esa saṅkhepo, sace so bhikkhu, yaṃnūnāhaṃ . |
.. pe . |
.. vītināmeyyanti cintento evampi cinteyya, pabbajitena kho vāḷamigākule araññe bhesajjaṃ viya pañcakāmaguṇavāḷākule gāme piṇḍapātopi dukkhaṃ pariyesituṃ. |
♦ "Then for the second": but on this occasion, this is the summary: if that monk, thinking, "What if I... etc. ...would pass," should also think thus: "For one who has gone forth, it is difficult to seek even almsfood in a village teeming with the five strands of sensual pleasure, which is like a jungle full of savage beasts, just as (it is difficult to seek) medicine in a forest. |
ayaṃ pana piṇḍapāto iti pariyesanādīnavavimutto ca sugatātiritto cāti ubhato sujātakhattiyakumāro viya hoti, yehi ca pañcahi kāraṇehi piṇḍapāto na paribhuñjitabbo hoti. |
But this almsfood is thus free from the danger of seeking, etc., and is the remainder from the Sugata; thus it is like a Khattiya prince well-born on both sides. And for which five reasons almsfood should not be consumed. |
seyyathidaṃ, puggalaṃ garahitvā na paribhuñjitabbo hoti “alajjipuggalassa santako”ti. |
Namely, having censured a person, it should not be consumed, thinking, "It belongs to a shameless person." |
aparisuddhauppattitāya na paribhuñjitabbo hoti “bhikkhuniparipācanāsantasambhāvanuppanno”ti. |
Due to impure origin, it should not be consumed, thinking, "It has arisen from what was prepared for a nun by expectation." |
sāmikānukampāya na paribhuñjitabbo hoti “piṇḍapātasāmiko bhikkhu jighacchito”ti. |
Out of compassion for the owner, it should not be consumed, thinking, "The monk who owns the almsfood is hungry." |
so dhāto tasseva antevāsikādīsu anukampāya na paribhuñjitabbo hoti “antevāsikā aññe vā tappaṭibaddhā jighacchitā”ti, tepi dhātā suhitā, apica kho assaddhatāya na paribhuñjitabbo hoti “piṇḍapātasāmiko bhikkhu assaddho”ti. |
That satiated one, out of compassion for his own resident pupils, etc., should not consume it, thinking, "The resident pupils or others dependent on him are hungry"; (but) they too are satiated and contented. Moreover, due to lack of faith, it should not be consumed, thinking, "The monk who owns the almsfood is faithless." |
tehi ca kāraṇehi ayaṃ vimutto. |
And from these reasons, this (almsfood) is free. |
bhagavā hi lajjīnaṃ aggo, parisuddhuppattiko piṇḍapāto, bhagavā ca dhāto suhito, paccāsīsakopi añño puggalo natthi, ye loke saddhā, bhagavā tesaṃ aggoti evaṃ cintetvā ca so taṃ piṇḍapātaṃ bhuñjitvā . |
.. pe . |
.. vītināmeyya. |
For the Blessed One is the foremost of the scrupulous; the almsfood is of pure origin; and the Blessed One is satiated and contented; there is no other person with expectation; of those in the world with faith, the Blessed One is their chief – thus thinking, he, having eaten that almsfood... etc. ...would pass. |
ettāvatā yopi abhuñjitvā samaṇadhammaṃ karoti, sopi bhuñjitabbakameva piṇḍapātaṃ na bhutto hoti. |
By this much, even he who practices the ascetic's duties without eating, he too has not eaten almsfood that should be eaten. |
yopi bhuñjitvā samaṇadhammaṃ karoti, sopi bhuñjitabbakameva bhutto hoti. |
Even he who practices the ascetic's duties after eating, he too has eaten what should be eaten. |
natthi piṇḍapāte viseso. |
There is no difference in the almsfood. |
puggale pana atthi viseso. |
But in the person, there is a difference. |
tasmā taṃ dassento kiñcāpi sotiādimāha. |
Therefore, showing that, he said: "Although he," etc. |
♦ tattha kiñcāpīti anujānanappasaṃsanatthe nipāto. |
♦ Therein, "kiñcāpi" (although) is an indeclinable particle in the sense of allowing and praising. |
kiṃ anujānāti? |
What does it allow? |
tassa bhikkhuno taṃ anavajjaparibhogaṃ. |
That blameless consumption by that monk. |
kiṃ pasaṃsati? |
What does it praise? |
bhutvā samaṇadhammakaraṇaṃ. |
The practicing of the ascetic's duties after eating. |
idaṃ vuttaṃ hoti yadipi so bhikkhu evaṃ bhuñjitabbameva bhuñjitvā kātabbameva kareyya. |
This is what is said: even if that monk, having eaten what should be eaten, should do what should be done. |
atha kho asuyeva me purimo bhikkhūti yo purimo bhikkhu tampi piṇḍapātaṃ paṭikkhipitvā samaṇadhammaṃ karoti, soyeva mama dvīsu sūresu sūrataro viya dvīsu paṇḍitesu paṇḍitataro viya ca pujjataro ca pāsaṃsataro ca, dutiyabhikkhuto atirekena pūjanīyo ca pasaṃsanīyo cāti vuttaṃ hoti. |
Yet, "that former monk is indeed mine" means: that former monk who, having rejected even that almsfood, practices the ascetic's duties, he alone, like the braver of two brave men, like the wiser of two wise men, is more venerable and more praiseworthy to me, more to be venerated and more to be praised than the second monk, is what is said. |
♦ idāni tamatthaṃ kāraṇena sādhento taṃ kissa hetūtiādimāha. |
♦ Now, establishing that meaning with a reason, he said: "For what reason is that?" etc. |
tassattho, tattha siyā tumhākaṃ, kasmā so bhikkhu bhagavato pujjataro ca pāsaṃsataro cāti? |
Its meaning is: therein, it might occur to you, why is that monk more venerable and more praiseworthy to the Blessed One? |
tañhi tassāti yasmā taṃ piṇḍapātapaṭikkhipanaṃ tassa bhikkhuno dīgharattaṃ appicchatāya . |
.. pe . |
.. vīriyārambhāya saṃvattissati. |
"For that of his" means: because that rejection of almsfood will conduce for a long time to that monk's fewness of wishes... etc. ...to the undertaking of energy. |
kathaṃ? tassa hi sace aparena samayena paccayesu atricchatā vā pāpicchatā vā mahicchatā vā uppajjissati. |
How? For him, if at a later time excessive desire, or evil desire, or great desire for requisites should arise. |
tato naṃ iminā piṇḍapātapaṭikkhepaṅkusena nivāressati “are tvaṃ sugatātirittampi piṇḍapātaṃ paṭikkhipitvā īdisaṃ icchaṃ uppādesī”ti evaṃ paccavekkhamāno. |
Then he will restrain it with this goad of almsfood-rejection, reflecting thus: "Hey, you, having rejected even the remainder from the Sugata, have generated such a desire!" |
esa nayo asantuṭṭhiyā asaṃlekhassa cuppannassa nivāraṇe. |
This is the method for restraining discontent, lack of austerity, when they arise. |
evaṃ tāvassa appicchatāya santuṭṭhiyā saṃlekhāya saṃvattissati. |
Thus, firstly, it will conduce to his fewness of wishes, contentment, and austerity. |
♦ subharatāyāti ettha ayaṃ saṃvaṇṇanā — idhekacco attanopi upaṭṭhākānampi dubbharo hoti dupposo. |
♦ For "ease of support": here, this is the explanation — herein, someone is difficult to support, difficult to maintain, both for himself and for his attendants. |
ekacco attanopi upaṭṭhākānampi subharo hoti suposo. |
Someone is easy to support, easy to maintain, both for himself and for his attendants. |
kathaṃ? yo hi ambilādīni laddhā anambilādīni pariyesati, aññassa ghare laddhaṃ aññassa ghare chaḍḍento sabbaṃ gāmaṃ vicaritvā rittapattova vihāraṃ pavisitvā nipajjati, ayaṃ attano dubbharo. |
How? One who, having received sours, etc., seeks non-sours, etc., discarding in another's house what was received in one house, wanders through the whole village and, entering the monastery with an empty bowl, lies down – he is difficult for himself to support. |
yo pana sālimaṃsodanādīnaṃ patte pūretvā dinnepi dummukhabhāvaṃ anattamanabhāvameva ca dasseti, tesaṃ vā sammukhāva taṃ piṇḍapātaṃ “kiṃ tumhehi dinnan”ti apasādento sāmaṇeragahaṭṭhādīnampi deti, ayaṃ upaṭṭhākānaṃ dubbharo. |
But one who, even when given a bowl filled with rice with fine meat, etc., shows a dejected face and displeasure, or in their very presence, disparaging that almsfood by saying "What have you given?", gives it even to novices, householders, etc. – he is difficult for attendants to support. |
etaṃ disvā manussā dūrato parivajjanti dubbharo bhikkhu na sakkā positunti. |
Seeing this, people avoid him from afar, thinking, "This monk is difficult to support, he cannot be maintained." |
yo pana yaṃkiñci lūkhaṃ vā paṇītaṃ vā laddhā tuṭṭhacittova bhuñjitvā vihāraṃ gantvā attano kammaṃ karoti, ayaṃ attano subharo. |
But one who, having received anything, coarse or fine, eats with a contented mind, goes to the monastery, and does his own work – he is easy for himself to support. |
yo ca paresampi appaṃ vā bahuṃ vā lūkhaṃ vā paṇītaṃ vā dānaṃ ahīḷetvā attamano vippasannamukho hutvā tesaṃ sammukhāva paribhuñjitvā yāti, ayaṃ upaṭṭhākānaṃ subharo. |
And one who, without despising the gift of others, whether little or much, coarse or fine, with a pleased mind and a serene face, consumes it in their very presence and goes – he is easy for attendants to support. |
etaṃ disvā manussā ativiya vissatthā honti — “amhākaṃ bhadanto subharo thokenapi tussati, mayameva naṃ posissāmā”ti paṭiññaṃ katvā posenti. |
Seeing this, people become very confident: "Our venerable sir is easy to support, he is satisfied even with a little; we ourselves will maintain him," and making a promise, they maintain him. |
♦ tattha sace aparena samayena assa attano vā upaṭṭhākānaṃ vā dubbharatānayena cittaṃ uppajjissati. |
♦ Therein, if at a later time a thought of being difficult to support, either for himself or for his attendants, should arise in him. |
tato naṃ iminā piṇḍapātapaṭikkhepaṅkusena nivāressati — “are tvaṃ sugatātirittampi piṇḍapātaṃ paṭikkhipitvā īdisaṃ cittaṃ uppādesī”ti evaṃ paccavekkhamāno, evamassa subharatāya saṃvattissati. |
Then he will restrain it with this goad of almsfood-rejection, reflecting thus: "Hey, you, having rejected even the remainder from the Sugata, have generated such a thought!" – thus it will conduce to his ease of support. |
sace panassa kosajjaṃ uppajjissati, tampi etenevaṅkusena nivāressati — “are tvaṃ nāma tadā sugatātirittampi piṇḍapātaṃ paṭikkhipitvā tathā jighacchādubbalyaparetopi samaṇadhammaṃ katvā ajja kosajjamanuyuñjasī”ti evaṃ paccavekkhamāno, evamassa vīriyārambhāya saṃvattissati. |
And if laziness should arise in him, he will restrain that too with this same goad, reflecting thus: "Hey, you, indeed, at that time, having rejected even the remainder from the Sugata, though so afflicted by hunger and weakness, practiced the ascetic's duties, and today you indulge in laziness!" – thus it will conduce to his undertaking of energy. |
evamassa idaṃ piṇḍapātapaṭikkhipanaṃ dīgharattaṃ appicchatāya . |
.. pe . |
.. vīriyārambhāya saṃvattissati. |
Thus, this rejection of almsfood will conduce for a long time to his fewness of wishes... etc. ...to the undertaking of energy. |
evamassime pañca guṇā paripūrā dasa kathāvatthūni paripūressanti. |
Thus, these five qualities of his, being fulfilled, will fulfill the ten topics of discourse. |
♦ kathaṃ? |
♦ How? |
atra hi pāḷiyaṃyeva appicchatāsantuṭṭhitāvīriyārambhavasena tīṇi āgatāni, sesāni sallekhena saṅgahitāni. |
For here, in the Pāli text itself, three have come by way of fewness of wishes, contentment, and undertaking of energy; the remaining are included under austerity. |
idañhi sabbakathāvatthūnaṃ nāmameva, yadidaṃ sallekho. |
For this itself is the name of all topics of discourse, namely, austerity. |
yathāha — “yā ca kho ayaṃ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. |
As he said: "And whatever discourse, Ānanda, is conducive to austerity, suitable for dispelling mental hindrances, leading exclusively to disenchantment, dispassion, cessation, peace, direct knowledge, full awakening, Nibbāna. |
seyyathidaṃ, appicchakathā”ti (ma. |
Namely, talk on fewness of wishes" (Ma. |
ni. 3.189, 192) vitthāro. |
Ni. 3.189, 192), in detail. |
evaṃ ime pañca guṇā paripūrā dasa kathāvatthūni paripūressanti. |
Thus, these five qualities, being fulfilled, will fulfill the ten topics of discourse. |
dasa kathāvatthūni paripūrāni tisso sikkhā paripūressanti. |
The ten topics of discourse, being fulfilled, will fulfill the three trainings. |
♦ kathaṃ? |
♦ How? |
etesu hi appicchakathā santosakathā asaṃsaggakathā sīlakathāti imā catasso kathā adhisīlasikkhāsaṅgahitāyeva . |
For among these, talk on fewness of wishes, talk on contentment, talk on non-association, talk on virtue – these four talks are included in the training in higher virtue itself. |
pavivekakathā vīriyārambhakathā samādhikathāti imā tisso adhicittasikkhasaṅgahitā . |
Talk on seclusion, talk on undertaking of energy, talk on concentration – these three are included in the training in higher mind. |
paññākathā vimuttikathā vimuttiñāṇadassanakathāti imā tisso adhipaññāsikkhāsaṅgahitāti. |
Talk on wisdom, talk on liberation, talk on the knowledge and vision of liberation – these three are included in the training in higher wisdom. |
evaṃ dasa kathāvatthūni paripūrāni tisso sikkhā paripūressanti. |
Thus, the ten topics of discourse, being fulfilled, will fulfill the three trainings. |
tisso sikkhā paripūrā pañca asekkhadhammakkhandhe paripūressanti. |
The three trainings, being fulfilled, will fulfill the five aggregates of Dhamma of one beyond training. |
♦ kathaṃ? |
♦ How? |
paripūrā hi adhisīlasikkhā asekkho sīlakkhandhoyeva hoti, adhicittasikkhā asekkho samādhikkhandho, adhipaññāsikkhā asekkhā paññā-vimutti-vimuttiñāṇadassanakkhandhā evāti evaṃ tisso sikkhā paripūrā pañca asekkhadhammakkhandhe paripūressanti. |
For the fulfilled training in higher virtue becomes the virtue-aggregate of one beyond training; the training in higher mind becomes the concentration-aggregate of one beyond training; the training in higher wisdom becomes the wisdom-aggregate, liberation-aggregate, and knowledge-and-vision-of-liberation-aggregate of one beyond training – thus the three trainings, being fulfilled, will fulfill the five aggregates of Dhamma of one beyond training. |
pañca dhammakkhandhā paripūrā amataṃ nibbānaṃ paripūressanti. |
The five aggregates of Dhamma, being fulfilled, will fulfill the deathless Nibbāna. |
seyyathāpi uparipabbate pāvussako mahāmegho abhivuṭṭho pabbatakandarasarasākhā paripūreti. |
Just as a great monsoon cloud, having rained heavily on a mountain top, fills the mountain clefts, pools, and streams. |
tā paripūrā kusobbhe, kusobbhā mahāsobbhe, mahāsobbhā kunnadiyo, kunnadiyo mahānadiyo, mahānadiyo mahāsamuddasāgaraṃ paripūrenti; |
They, being full, fill the small chasms; the small chasms, the great chasms; the great chasms, the small rivers; the small rivers, the great rivers; the great rivers fill the great ocean. |
evameva tassa bhikkhuno ime pañca guṇā paripūrā dasa kathāvatthuni ādiṃ katvā yāva amataṃ nibbānaṃ paripūressanti. |
Even so, for that monk, these five qualities, being fulfilled, will fulfill from the ten topics of discourse up to the deathless Nibbāna. |
evamayaṃ bhikkhu dhammadāyādapaṭipadaṃ paṭipanno paramadhammadāyādaṃ labhatīti etamatthaṃ sampassamāno bhagavā “taṃ kissa hetu tañhi tassa, bhikkhave, bhikkhuno”tiādimāha. |
Thus, this monk, having entered upon the practice of being an heir to the Dhamma, obtains the supreme heirship to the Dhamma – seeing this matter, the Blessed One said: "For what reason is that? For that of his, monks, of the monk," etc. |
♦ evaṃ tassa bhikkhuno pujjatarapāsaṃsatarabhāvaṃ kāraṇena sādhetvā idāni te bhikkhū tathattāya sanniyojento tasmā tiha me bhikkhavetiādimāha. |
♦ Thus, having established with reason that monk's state of being more venerable and more praiseworthy, now, enjoining those monks to that same state, he said: "Therefore, monks, for me," etc. |
kiṃ vuttaṃ hoti, yasmā yo taṃ piṇḍapātaṃ bhuñjitvā samaṇadhammaṃ kareyya, so imehi pañcahi mūlaguṇehi paribāhiro. |
What is meant? Because whoever would practice the ascetic's duties after eating that almsfood, he is external to these five root qualities. |
yo pana abhuñjitvā kareyya, so imesaṃ bhāgī hoti — “tasmā tiha me, bhikkhave . |
.. pe . |
.. no āmisadāyādā”ti. |
But whoever would practice without eating, he is a partaker of these — "Therefore, monks, for me... etc. ...not heirs in material things." |
♦ idamavoca bhagavāti idaṃ nidānapariyosānato pabhuti yāva no āmisadāyādāti suttappadesaṃ bhagavā avoca. |
♦ "The Blessed One said this" means: from the end of the introduction up to "not heirs in material things," this portion of the sutta the Blessed One spoke. |
idaṃ vatvāna sugatoti idañca suttappadesaṃ vatvāva sobhanāya paṭipadāya gatattā sugatoti saṅkhaṃ pattoyeva bhagavā. |
"Having said this, the Sugata" means: having spoken this portion of the sutta, because he had gone by the beautiful practice, the Blessed One attained the designation "Sugata." |
uṭṭhāyāsanā vihāraṃ pāvisī paññattavarabuddhāsanato uṭṭhahitvā vihāraṃ attano mahāgandhakuṭiṃ pāvisi asambhinnāya eva parisāya. |
Having risen from his seat, he entered the dwelling; having risen from the excellent prepared Buddha-seat, he entered his own dwelling, the great Gandhakuti, with the assembly undisturbed. |
kasmā dhammathomanatthaṃ. |
Why? For the purpose of praising the Dhamma. |
♦ buddhā kira apariniṭṭhitāya desanāya vihāraṃ pavisantā dvīhi kāraṇehi pavisanti puggalathomanatthaṃ vā dhammathomanatthaṃ vā. |
♦ Buddhas, it is said, when entering the dwelling with a teaching unfinished, enter for two reasons: either for the purpose of praising a person or for the purpose of praising the Dhamma. |
puggalathomanatthaṃ pavisanto evaṃ cintesi — “imaṃ mayā saṃkhittena uddesaṃ uddiṭṭhaṃ, vitthārena avibhattaṃ, dhammapaṭiggāhakā bhikkhū uggahetvā ānandaṃ vā kaccānaṃ vā upasaṅkamitvā pucchissanti, te mayhaṃ ñāṇena saṃsandetvā kathessanti, tato dhammapaṭiggāhakā puna maṃ pucchissanti, tesaṃ ahaṃ sukathitaṃ, bhikkhave, ānandena sukathitaṃ kaccānena, maṃ cepi tumhe etamatthaṃ puccheyyātha, ahampi naṃ evameva byākareyyanti evaṃ te puggale thomessāmi, tato tesu gāravaṃ janetvā bhikkhū upasaṅkamissanti, tepi bhikkhū atthe ca dhamme ca niyojessanti, te tehi niyojitā tisso sikkhā paripūrentā dukkhassantaṃ karissantī”ti. |
♦ Entering for the purpose of praising a person, he thought thus: "This outline I have pointed out in brief, not analyzed in detail; monks who are receivers of the Dhamma, having learned it, will approach Ānanda or Kaccāna and ask; they, comparing it with my knowledge, will explain it; then the receivers of the Dhamma will ask me again; to them I shall say, 'Well spoken, monks, by Ānanda, well spoken by Kaccāna; if you were to ask me this matter, I too would explain it in the very same way' – thus I shall praise those persons; then, generating respect for them, monks will approach them; those monks too will instruct them in the meaning and the Dhamma; they, instructed by them, fulfilling the three trainings, will make an end of suffering." |
♦ dhammathomanatthaṃ pavisanto evaṃ cintesi, yathā idheva cintesi — “mayi vihāraṃ paviṭṭhe tameva āmisadāyādaṃ garahanto dhammadāyādañca thomento imissaṃyeva parisati nisinno sāriputto dhammaṃ desessati, evaṃ dvinnampi amhākaṃ ekajjhāsayāya matiyā desitā ayaṃ desanā aggā ca garukā ca bhavissati pāsāṇacchattasadisā. |
♦ Entering for the purpose of praising the Dhamma, he thought thus, just as he thought here: "When I have entered the dwelling, Sāriputta, seated in this very assembly, censuring that heir to material things and praising the heir to Dhamma, will teach the Dhamma; thus, this teaching, taught with the single intention and mind of both of us, will be excellent and weighty, like a stone canopy. |
caturoghanittharaṇaṭṭhena titthe ṭhapitā nāvā viya maggagamanaṭṭhena catuyuttāajaññaratho viya ca bhavissati. |
It will be like a boat placed at a ford for the purpose of crossing the four floods, and like a thoroughbred chariot yoked with four for the purpose of travelling the path. |
yathā ca ‘evaṃ karontassa ayaṃ daṇḍo’ti parisati āṇaṃ ṭhapetvā uṭṭhāyāsanā pāsādaṃ āruḷhe rājini tattheva nisinno senāpati taṃ raññā ṭhapitaṃ āṇaṃ pavatteti; |
And just as when a king, having established a command in the assembly, 'This is the punishment for one doing so,' rises from his seat and ascends the palace, a general seated right there carries out that command established by the king; |
evampi mayā ṭhapitaṃ desanaṃ imissaṃyeva parisati nisinno sāriputto thometvā desessati, evaṃ dvinnampi amhākaṃ matiyā desitā ayaṃ desanā balavatarā majjhanhikasūriyo viya pajjalissatī”ti. |
Even so, Sāriputta, seated in this very assembly, will praise and teach the teaching established by me; thus, this teaching, taught with the mind of both of us, will blaze forth more powerfully, like the midday sun." |
evamidha dhammathomanatthaṃ uṭṭhāyāsanā vihāraṃ pāvisi. |
Thus here, for the purpose of praising the Dhamma, he rose from his seat and entered the dwelling. |
♦ īdisesu ca ṭhānesu bhagavā nisinnāsaneyeva antarahito cittagatiyā vihāraṃ pavisatīti veditabbo. |
♦ And in such places, it should be understood that the Blessed One, having disappeared from his very seat, enters the Vihāra by the movement of mind. |
yadi hi kāyagatiyā gaccheyya, sabbā parisā bhagavantaṃ parivāretvā gaccheyya, sā ekavāraṃ bhinnā puna dussannipātā bhaveyyāti bhagavā cittagatiyā eva pāvisi. |
For if he were to go by the movement of the body, the entire assembly would go surrounding the Blessed One; that (assembly), once dispersed, would be difficult to reassemble, thus the Blessed One entered by the movement of mind only. |
♦ 31. evaṃ paviṭṭhe pana bhagavati bhagavato adhippāyānurūpaṃ taṃ dhammaṃ thometukāmo tatra kho āyasmā sāriputto . |
♦ 31. Now, when the Blessed One had thus entered, the venerable Sāriputta, desiring to praise that Dhamma according to the Blessed One's intention, then indeed... |
.. pe . |
.. (etc.) . |
..etadavoca. tattha āyasmāti piyavacanametaṃ. |
..said this. Therein, "āyasmā" (venerable) is a term of affection. |
sāriputtoti tassa therassa nāmaṃ, tañca kho mātito, na pitito. |
"Sāriputta" is the name of that elder, and it is from his mother, not from his father. |
rūpasāriyā hi brāhmaṇiyā so putto, tasmā sāriputtoti vuccati. |
For he was the son of the Brahmin lady Rūpasārī, therefore he is called Sāriputta. |
acirapakkantassāti pakkantassa sato nacirena. |
"Of one not long departed" means of one who has departed, not long after. |
āvuso, bhikkhaveti ettha pana buddhā bhagavanto sāvake ālapantā bhikkhaveti ālapanti. |
"Friend, monks" – here, however, the Buddhas, the Blessed Ones, addressing disciples, address them as "monks." |
sāvakā pana buddhehi sadisā mā homāti āvusoti paṭhamaṃ vatvā pacchā bhikkhaveti bhaṇanti. |
Disciples, however, thinking "May we not be like the Buddhas," first say "friend" (āvuso) and then say "monks" (bhikkhave). |
buddhehi ca ālapito bhikkhusaṅgho bhadanteti paṭivacanaṃ deti, sāvakehi āvusoti. |
And the Sangha of monks, when addressed by the Buddhas, replies "Bhadante" (Venerable Sir); by disciples, "āvuso" (friend). |
♦ kittāvatā nu kho, āvusoti ettha kittāvatāti paricchedavacanaṃ, kittakenāti vuttaṃ hoti. |
♦ "To what extent, friends?" – here "to what extent" (kittāvatā) is a word of delimitation; it means "by how much?" |
nukāro pucchāyaṃ. |
The particle "nu" is in questioning. |
khokāro nipātamattaṃ. |
The particle "kho" is a mere particle. |
satthu pavivittassa viharatoti, tīhi vivekehi kāyacittaupadhivivekehi satthuno viharantassa. |
"Of the Teacher dwelling in seclusion" means, of the Teacher dwelling with the three seclusions: seclusion of body, seclusion of mind, and seclusion from defilements. |
vivekaṃ nānusikkhantīti tiṇṇaṃ vivekānaṃ aññatarampi nānusikkhanti, āmisadāyādāva hontīti imamatthaṃ āyasmā sāriputto bhikkhū pucchi. |
"They do not train in seclusion" means they do not train in even one of the three seclusions; they are heirs only to material things – this meaning the venerable Sāriputta asked the monks. |
esa nayo sukkapakkhepi. |
This is the method also in the bright fortnight (i.e., the positive counterpart). |
♦ evaṃ vutte tamatthaṃ sotukāmā bhikkhū dūratopi khotiādimāhaṃsu. |
♦ When this was said, the monks, desiring to hear that meaning, said, "Even from afar, indeed," and so on. |
tattha dūratopīti tiroraṭṭhatopi tirojanapadatopi anekayojanagaṇanatopīti vuttaṃ hoti. |
Therein, "even from afar" means even from across the country, even from across the district, even from a count of many leagues. |
santiketi samīpe. |
"Near" means in the vicinity. |
aññātunti jānituṃ bujjhituṃ. |
"To understand" means to know, to comprehend. |
āyasmantaṃyeva sāriputtaṃ paṭibhātūti āyasmatoyeva sāriputtassa bhāgo hotu, āyasmā pana sāriputto attano bhāgaṃ katvā vibhajatūti vuttaṃ hoti. |
"Let it be clear to the venerable Sāriputta himself" means let it be the venerable Sāriputta's portion; let the venerable Sāriputta, having made his own portion, explain it. |
āyasmato hi bhāgo yadidaṃ atthakkhānaṃ, amhākaṃ pana savanaṃ bhāgoti ayamettha adhippāyo, evaṃ saddalakkhaṇena sameti. |
For the explanation of the meaning is the venerable one's portion, while hearing is our portion – this is the intention here; thus it accords with the characteristic of the word. |
keci pana bhaṇanti “paṭibhātūti dissatū”ti. |
Some, however, say, "Let 'paṭibhātu' mean 'let it appear'." |
apare “upaṭṭhātū”ti. |
Others, "Let it be present." |
dhāressantīti uggahessanti pariyāpuṇissanti. |
"They will remember" means they will learn it, they will master it. |
tato nesaṃ kathetukāmo thero tena hītiādimāha. |
Then the elder, desiring to speak to them, said, "Well then," and so on. |
tattha tenāti kāraṇavacanaṃ. |
Therein, "tena" (then) is a word indicating reason. |
hikāro nipāto. |
The particle "hi" is a particle. |
yasmā sotukāmāttha, yasmā ca mayhaṃ bhāraṃ āropayittha, tasmā suṇāthāti vuttaṃ hoti. |
Because you are desirous of hearing, and because you have placed the burden on me, therefore listen – this is what is said. |
tepi bhikkhū therassa vacanaṃ sampaṭicchiṃsu, tenāha “evamāvusoti . |
Those monks too accepted the elder's word, therefore he said, "So be it, friends..." |
.. pe . |
.. (etc.) . |
..paccassosun”ti. |
..they listened attentively." |
♦ atha nesaṃ, āmisadāyādaṃ garahantena bhagavatā “tumhepi tena ādiyā bhaveyyāthā”ti ekenevākārena vuttamatthaṃ tīhi ākārehi dassento āyasmā sāriputto etadavoca — “idhāvuso, satthu pavivittassa viharato . |
♦ Then, to them, the venerable Sāriputta, showing in three ways the meaning spoken in only one way by the Blessed One who was reproaching the heritage of material things, "May you too be partakers of that," said this: "Here, friends, when the Teacher is dwelling in seclusion... |
.. pe . |
.. (etc.) . |
.. ettāvatā kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhantī”ti. |
.. to this extent, friends, when the Teacher is dwelling in seclusion, the disciples do not train in seclusion." |
♦ ettāvatā yañca bhagavā āmisadāyādapaṭipadaṃ garahanto “tumhepi tena ādiyā bhaveyyāthā”ti āha, yañca attanā pucchaṃ pucchi “kittāvatā nu kho . |
♦ To this extent, both what the Blessed One said, reproaching the practice of being an heir to material things, "May you too be partakers of that," and the question he himself asked, "To what extent now... |
.. pe . |
.. (etc.) . |
.. nānusikkhantī”ti, tassa vitthārato attho suvibhatto hoti. |
.. do they not train?" – its meaning is well divided in detail. |
so ca kho bhagavato ādiyabhāvaṃ anāmasitvāva. |
And that, indeed, without touching upon the Blessed One's own state of being a partaker. |
bhagavatoyeva hi yuttaṃ sāvake anuggaṇhantassa “ahampi tena ādiyo bhavissāmī”ti vattuṃ, na sāvakānaṃ. |
For it is fitting for the Blessed One himself, instructing the disciples, to say, "I too will be a partaker of that," not for the disciples. |
esa nayo sukkapakkhepi, ayaṃ tāvettha anusandhikkamayojanā. |
This is the method also in the bright fortnight; this, firstly, is the connection and application of the sequence here. |
♦ ayaṃ panatthavaṇṇanā idhāti imasmiṃ sāsane, satthu pavivittassāti satthuno tīhi vivekehi accantapavivittassa. |
♦ This, however, is the explanation of the meaning: "here" means in this Dispensation; "of the Teacher in seclusion" means of the Teacher utterly secluded by the three seclusions. |
vivekaṃ nānusikkhantīti kāyavivekaṃ nānusikkhanti, na paripūrentīti vuttaṃ hoti. |
"They do not train in seclusion" means they do not train in seclusion of the body, they do not fulfill it, is what is said. |
yadi pana tividhaṃ vivekaṃ sandhāya vadeyya, pucchāya aviseso siyā. |
If, however, he were to speak referring to the threefold seclusion, there would be no distinction in the question. |
byākaraṇapakkho hi ayaṃ. |
For this is the side of the explanation. |
tasmā iminā padena kāyavivekaṃ, “yesañca dhammānan”tiādinā cittavivekaṃ, “bāhulikā”tiādinā upadhivivekañca dassetīti evamettha saṅkhepato attho veditabbo. |
Therefore, by this phrase, seclusion of the body is shown; by "and of which things" etc., seclusion of the mind is shown; and by "those who are given to abundance" etc., seclusion from defilements is shown – thus the meaning should be briefly understood here. |
♦ yesañca dhammānanti lobhādayo sandhāyāha, ye parato “tatrāvuso lobho ca pāpako”tiādinā nayena vakkhati. |
♦ "And of which things" refers to greed and so on, which he will speak of later with the method beginning "Therein, friends, greed is evil." |
nappajahantīti na pariccajanti, cittavivekaṃ na paripūrentīti vuttaṃ hoti. |
"They do not abandon" means they do not give up; they do not fulfill seclusion of the mind, is what is said. |
bāhulikāti cīvarādibāhullāya paṭipannā. |
"Those given to abundance" are those who have undertaken an abundance of robes, etc. |
sāsanaṃ sithilaṃ gaṇhantīti sāthalikā. |
"Those who take the Dispensation loosely" are the lax ones. |
okkamane pubbaṅgamāti ettha okkamanaṃ vuccanti avagamanaṭṭhena pañca nīvaraṇāni, tena pañcanīvaraṇapubbaṅgamāti vuttaṃ hoti. |
"Foremost in descending" – here "descending" refers to the five hindrances in the sense of understanding; therefore, "foremost in the five hindrances" is what is said. |
paviveketi upadhiviveke nibbāne. |
"In seclusion" means in the seclusion from defilements, Nibbāna. |
nikkhittadhurāti oropitadhurā, tadadhigamāya ārambhampi akurumānāti, ettāvatā upadhivivekaṃ na paripūrentīti vuttaṃ hoti. |
"Those who have laid down the yoke" means those who have cast off the yoke, not even making an effort to attain that; to that extent, they do not fulfill seclusion from defilements, is what is said. |
♦ ettāvatā aniyameneva vatvā idāni desanaṃ niyamento “tatrāvuso”tiādimāha. |
♦ Having spoken thus far indefinitely, now, defining the teaching, he said, "Therein, friends," and so on. |
kasmā? sāvakā “tīhi ṭhānehī”ti evañhi aniyametvāva vuccamāne “kampi maññe bhaṇati, na amhe”ti udāsināpi honti. |
Why? For when it is spoken without defining, as in "by three instances," the disciples may be indifferent, thinking, "To whom, I wonder, is he speaking, not to us." |
“therā navā majjhimā”ti evaṃ pana niyametvā vuccamāne amhe bhaṇatīti ādaraṃ karonti . |
But when it is spoken having defined it as "elders, new ones, middle ones," they pay attention, thinking, "He is speaking to us." |
yathā raññā “amaccehi nagaravīthiyo sodhetabbā”ti vuttepi “kena nu kho sodhetabbā”ti maññamānā na sodhenti, attano attano gharadvāraṃ sodhetabbanti pana bheriyā nikkhantāya sabbe muhuttena sodhenti ca alaṅkaronti ca, evaṃsampadamidaṃ veditabbaṃ. |
Just as when a king says, "The city streets are to be cleaned by the ministers," even then, thinking "By whom indeed should they be cleaned?" they do not clean them; but when the drum is sounded saying, "Each should clean their own doorstep," all clean and adorn them in a moment – so this success should be understood. |
♦ tattha tatrāti tesu sāvakesu. |
♦ Therein, "tatra" (therein) means among those disciples. |
therāti dasavasse upādāya vuccanti. |
"Theras" (elders) are spoken of from ten years [of ordination] upwards. |
tīhi ṭhānehīti tīhi kāraṇehi. |
"By three instances" means by three reasons. |
ayañhi ṭhānasaddo issariyaṭṭhitikhaṇakāraṇesu dissati. |
For this word "ṭhāna" (instance, place, reason) is seen in [the senses of] sovereignty, stability, occasion, and reason. |
“kiṃ panāyasmā devānamindo kammaṃ katvā imaṃ ṭhānaṃ patto”tiādīsu hi issariye dissati. |
For in "What action, venerable sir, did the lord of devas perform to attain this position (ṭhāna)?" and so on, it is seen in [the sense of] sovereignty. |
“ṭhānakusalo hoti akkhaṇavedhī”tiādīsu ṭhitiyaṃ. |
In "He is skilled in standing (ṭhāna), not missing the moment" and so on, in [the sense of] stability. |
“ṭhānasovetaṃ tathāgataṃ paṭibhātī”tiādīsu (ma. |
In "It is an occasion (ṭhāna) that this occurs to the Tathāgata" and so on (Maj. |
ni. 2.87) khaṇe. |
Nik. 2.87), in [the sense of] occasion. |
“ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato”tiādīsu (vibha. |
In "Cause as cause and non-cause as non-cause" and so on (Vibh. |
809; |
809; |
ma. |
Maj. |
ni. 1.148) kāraṇe. |
Nik. 1.148), in [the sense of] reason. |
idha pana kāraṇeyeva. |
Here, however, it is in [the sense of] reason only. |
kāraṇañhi yasmā tattha phalaṃ tiṭṭhati tadāyattavuttibhāvena, tasmā ṭhānanti vuccati. |
For a reason, because the result stands there, its existence depending on that, is therefore called "ṭhāna" (reason, ground). |
♦ iminā paṭhamena ṭhānena therā bhikkhū gārayhāti ettha gārayhāti garahitabbā. |
♦ "By this first instance, the elder monks are blameworthy" – here "gārayhā" means "to be blamed." |
therā nāma samānā araññavanapatthāni pantāni senāsanāni na upenti, gāmantasenāsanaṃ na muñcanti, saṅgaṇikārāmataṃ vaḍḍhentā viharanti, kāyavivekampi na paripūrenti, navamajjhimakāle kīdisā ahesunti evaṃ ninditabbā honti, imaṃ nindaṃ āvuso labhantīti dasseti. |
Being elders by name, they do not resort to remote forest lodgings and hermitages, they do not leave village lodgings, they live cultivating association; they do not even fulfill bodily seclusion; "What were they like in their new and middle periods?" – thus they are to be censured; "This censure, friends, they receive," he shows. |
dutiyena ṭhānenāti etthāpi ime nāma āvuso therāpi samānā yesaṃ dhammānaṃ satthā pahānamāha, te lobhādidhamme na jahanti, accharāsaṅghātamattampi ekamantaṃ nisīditvā cittekaggataṃ na labhanti, navamajjhimakāle kīdisā ahesunti evaṃ ninditabbā honti, imaṃ nindaṃ āvuso labhantīti dassetīti evaṃ yojanā kātabbā. |
"By the second instance" – here too, "These, friends, though elders by name, do not abandon those things, greed etc., the abandonment of which the Teacher has declared; not even for the snap of a finger do they sit in solitude and attain concentration of mind; what were they like in their new and middle periods?" – thus they are to be censured; "This censure, friends, they receive," he shows – thus the application should be made. |
tatiyena ṭhānenāti etthāpi ime nāmāvuso, therāpi samānā itarītarena na yāpenti, cīvarapattasenāsanapūtikāyamaṇḍanānuyogamanuyuttā viharanti upadhivivekaṃ apūrayamānā, navamajjhimakāle kīdisā ahesunti evaṃ ninditabbā honti, imaṃ nindaṃ, āvuso, labhantīti dassetīti evaṃ yojanā veditabbā. |
"By the third instance" – here too, "These, friends, though elders by name, do not maintain themselves with whatever is at hand; they live devoted to the pursuit of robes, bowls, lodgings, and adornment of this foul body, not fulfilling seclusion from defilements; what were they like in their new and middle periods?" – thus they are to be censured; "This censure, friends, they receive," he shows – thus the application should be understood. |
esa nayo majjhimanavavāresu. |
This is the method in the cases of the middle and new ones. |
♦ ayaṃ pana viseso. |
♦ This, however, is the difference. |
majjhimāti pañcavasse upādāya yāva nava vassā vuccanti. |
"Middle ones" are spoken of from five years up to nine years [of ordination]. |
navāti ūnapañcavassā vuccanti. |
"New ones" are spoken of as those with less than five years. |
yathā ca tattha navamajjhimakāle kīdisā ahesunti vuttaṃ, evamidha navakāle kīdisā ahesuṃ, therakāle kīdisā bhavissanti, majjhimatherakāle kīdisā bhavissantīti vatvā yojetabbaṃ. |
And just as it was said there, "What were they like in their new and middle periods?", so here, having said, "What were they like in their new period, what will they be like in their elder period, what will they be like in their middle and elder periods?", it should be applied. |
♦ 32. imasmiñca kaṇhapakkhe vuttapaccanīkanayena sukkapakkhe attho veditabbo. |
♦ 32. And in this dark fortnight (negative aspect), the meaning in the bright fortnight (positive aspect) should be understood by the method opposite to what has been said. |
ayaṃ panettha saṅkhepo. |
This is the summary here. |
ime vata therāpi samānā yojanaparamparāya araññavanapatthāni pantāni senāsanāni sevanti, gāmantasenāsanaṃ upagantuṃ yuttakālepi na upagacchanti, evaṃ jiṇṇasarīrāpi āraddhavīriyā paccayadāyakānaṃ pasādaṃ janenti, navamajjhimakāle kīdisā ahesunti iminā paṭhamena ṭhānena therā pāsaṃsā bhavanti, pasaṃsaṃ labhanti. |
These, indeed, though elders, frequent remote forest lodgings and hermitages for leagues on end; even when it is suitable to go to a village lodging, they do not go; thus, even with aged bodies, with energy aroused, they generate faith in the donors of requisites; "What were they like in their new and middle periods?" – by this first instance, the elders are praiseworthy, they receive praise. |
lobhādayo pahāya cittavivekaṃ pūrenti, ayampi mahāthero saddhivihārikāntevāsikaparivārito hutvā nisīdituṃ yuttakālepi īdisepi vaye vattamāne bhattakiccaṃ katvā paviṭṭho sāyaṃ nikkhamati, sāyaṃ paviṭṭho pāto nikkhamati, kasiṇaparikammaṃ karoti, samāpattiyo nibbatteti, maggaphalāni adhigacchati, sabbathāpi cittavivekaṃ pūretīti iminā dutiyena ṭhānena therā bhikkhū pāsaṃsā bhavanti, pasaṃsaṃ labhanti. |
Having abandoned greed and so on, they fulfill mental seclusion; this great elder too, though surrounded by co-residents and pupils, even when it is suitable to sit, even existing at such an age, having performed the meal-duty and entered, comes out in the evening; having entered in the evening, comes out in the morning; he performs kasina-meditation, attains meditative attainments, reaches the paths and fruits; in every way he fulfills mental seclusion – by this second instance, the elder monks are praiseworthy, they receive praise. |
yasmiṃ kāle therassa paṭṭadukūlakoseyyādīni sukhasamphassāni lahucīvarādīni yuttāni, tasmimpi nāma kāle ayaṃ mahāthero paṃsukūlāni dhāreti, asithilaṃ sāsanaṃ gahetvā vigatanīvaraṇo phalasamāpattiṃ appetvā upadhivivekaṃ paripūrayamāno viharati, navamajjhimakāle kīdiso ahosīti iminā tatiyena ṭhānena therā pāsaṃsā bhavanti, pasaṃsaṃ labhantīti. |
At the time when fine silks, cottons, silks, etc., pleasant to the touch, light robes, etc., are suitable for an elder, even at such a time this great elder wears rag-robes, having taken up the teaching not loosely, free from hindrances, having entered into the attainment of fruition, he dwells fulfilling seclusion from defilements; "What was he like in his new and middle periods?" – by this third instance, the elders are praiseworthy, they receive praise. |
esa nayo majjhimanavavāresu. |
This is the method in the cases of the middle and new ones. |
♦ |
♦ |
♦ 4. bhayabheravasuttavaṇṇanā |
♦ 4. Commentary on the Bhayabherava Sutta |
♦ [unnamed] (MN 14) |
♦ [unnamed] (MN 14) |
♦ 34. evaṃ me sutanti bhayabheravasuttaṃ. |
♦ 34. "Thus have I heard" – the Bhayabherava Sutta (Fear and Dread Sutta). |
tatrāyaṃ apubbapadavaṇṇanā — athāti avicchedanatthe nipāto. |
Therein, this is the explanation of unfamiliar words: "atha" (then) is a particle in the sense of uninterrupted sequence. |
khoti avadhāraṇatthe, bhagavato sāvatthiyaṃ vihāre avicchinneyevāti vuttaṃ hoti. |
"Kho" (indeed) is in the sense of emphasis; it means "the Blessed One's stay in Sāvatthī was indeed uninterrupted." |
jāṇussoṇīti netaṃ tassa mātāpitūhi katanāmaṃ, apica kho ṭhānantarapaṭilābhaladdhaṃ. |
"Jāṇussoṇi" – this is not the name given by his parents, but rather one obtained upon attaining a certain position. |
jāṇussoṇiṭṭhānaṃ kira nāmetaṃ purohitaṭṭhānaṃ, taṃ tassa raññā dinnaṃ, tasmā “jānussoṇī”ti vuccati. |
The Jāṇussoṇi position, it is said, is the name for the position of royal chaplain; it was given to him by the king, therefore he is called "Jāṇussoṇi." |
brahmaṃ aṇatīti brāhmaṇo, mante sajjhāyatīti attho. |
"He who recites (aṇati) the Veda (brahma)" is a brahmin; "he who chants the mantras" is the meaning. |
idameva hi jātibrāhmaṇānaṃ niruttivacanaṃ. |
This indeed is the etymological explanation for brahmins by birth. |
ariyā pana bāhitapāpattā brāhmaṇāti vuccanti. |
Noble ones, however, having cast off evil, are called brahmins. |
♦ yena bhagavā tenupasaṅkamīti yenāti bhummatthe karaṇavacanaṃ, tasmā yattha bhagavā, tattha upasaṅkamīti evamettha attho daṭṭhabbo. |
♦ "By which the Blessed One, thereby he approached" – "yena" (by which/where) is an instrumental used in the sense of the locative; therefore, "where the Blessed One was, there he approached" – thus the meaning should be seen here. |
yena vā kāraṇena bhagavā devamanussehi upasaṅkamitabbo, tena kāraṇena upasaṅkamīti evamettha attho daṭṭhabbo. |
Or, "for which reason the Blessed One is to be approached by devas and humans, for that reason he approached" – thus the meaning should be seen 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 approached by flocks of birds with the intention of enjoying sweet fruits. |
♦ upasaṅkamīti ca gatoti vuttaṃ hoti. |
♦ And "he approached" means "he went." |
upasaṅkamitvāti upasaṅkamanapariyosānadīpanaṃ. |
"Having approached" indicates the completion of the act of approaching. |
atha vā evaṃ gato tato āsannataraṃ ṭhānaṃ bhagavato samīpasaṅkhātaṃ gantvātipi vuttaṃ hoti. |
Or, having gone thus, then having gone to a nearer place, designated as the vicinity of the Blessed One, is also what is said. |
bhagavatā saddhiṃ sammodīti yathā khamanīyādīni pucchanto bhagavā tena, evaṃ sopi bhagavatā saddhiṃ samappavattamodo ahosi, sītodakaṃ viya uṇhodakena sammoditaṃ ekībhāvaṃ agamāsi. |
"He exchanged courteous greetings with the Blessed One" means, just as the Blessed One asked him about his well-being and so on, so too he had an exchange of courtesies with the Blessed One; like cold water mixed with hot water, they reached a state of unity. |
yāya ca “kacci te, bho gotama, khamanīyaṃ, kacci yāpanīyaṃ, kacci bhoto gotamassa gotamasāvakānañca appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāro”tiādikāya kathāya sammodi, taṃ pītipāmojjasaṅkhātasammodajananato sammodituṃ yuttabhāvato ca sammodanīyaṃ, atthabyañjanamadhuratāya sucirampi kālaṃ sāretuṃ nirantaraṃ pavattetuṃ araharūpato saritabbabhāvato ca sārāṇīyaṃ. |
And by which talk he exchanged greetings, such as "Master Gotama, are you well? Are you keeping fit? Are Master Gotama and Gotama's disciples free from illness, free from affliction, light in body, strong, and dwelling comfortably?", that, because it generates the delight called joy and gladness, and because it is suitable for exchanging courtesies, is "courteous greeting" (sammodanīyaṃ); and because, due to the sweetness of its meaning and phrasing, it is worthy of being remembered for a long time and continued without interruption, and because it is fit to be recalled, it is "memorable" (sārāṇīyaṃ). |
suyyamānasukhato ca sammodanīyaṃ, anussariyamānasukhato ca sāraṇīyaṃ. |
And because of the pleasure when heard, it is courteous; and because of the pleasure when remembered, it is memorable. |
tathā byañjanaparisuddhatāya sammodanīyaṃ, atthaparisuddhatāya sāraṇīyanti evaṃ anekehi pariyāyehi sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā pariyosāpetvā niṭṭhāpetvā yenatthena āgato, taṃ pucchitukāmo ekamantaṃ nisīdi. |
Similarly, because of the purity of phrasing, it is courteous; because of the purity of meaning, it is memorable – thus having exchanged, concluded, and finished the courteous and memorable talk in many ways, desiring to ask the question for which purpose he had come, he sat down to one side. |
♦ ekamantanti bhāvanapuṃsakaniddeso, “visamaṃ candimasūriyā parivattantī”tiādīsu (a. |
♦ "To one side" is a neuter singular adverbial expression, as in "The sun and moon revolve unevenly" (A. |
ni. 4.70) viya. |
N. 4.70). |
tasmā yathā nisinno ekamantaṃ nisinno hoti, tathā nisīdīti evamettha attho daṭṭhabbo. |
Therefore, "he sat down in such a way that, being seated, he was seated to one side" – thus the meaning should be understood here. |
bhummatthe vā etaṃ upayogavacanaṃ. |
Or this is an instrumental used in the sense of the locative. |
nisīdīti upāvisi. |
"He sat down" means he sat near. |
paṇḍitā hi purisā garuṭṭhāniyaṃ upasaṅkamitvā āsanakusalatāya ekamantaṃ nisīdanti, ayañca nesaṃ aññataro, tasmā ekamantaṃ nisīdi. |
For wise men, having approached a respected person, due to their skill in seating, sit down to one side; and this was one of them, therefore he sat down to one side. |
♦ kathaṃ nisinno pana ekamantaṃ nisinno hotīti. |
♦ But how, being seated, is one seated to one side? |
cha nisajjadose vajjetvā. |
By avoiding the six faults of sitting. |
seyyathidaṃ, atidūraṃ accāsannaṃ uparivātaṃ unnatapadesaṃ atisammukhaṃ atipacchāti. |
That is to say: too far, too near, upwind, on a high place, directly in front, directly behind. |
atidūre nisinno hi sace kathetukāmo hoti, uccāsaddena kathetabbaṃ hoti. |
For one seated too far, if one wishes to speak, one has to speak in a loud voice. |
accāsanne nisinno saṅghaṭṭanaṃ karoti. |
One seated too near causes crowding. |
uparivāte nisinno sarīragandhena bādhati. |
One seated upwind bothers with bodily odor. |
unnatappadese nisinno agāravaṃ pakāseti. |
One seated in a high place shows disrespect. |
atisammukhā nisinno sace daṭṭhukāmo hoti, cakkhunā cakkhuṃ āhacca daṭṭhabbaṃ hoti. |
One seated directly in front, if one wishes to see, has to see by eye meeting eye. |
atipacchā nisinno sace daṭṭhukāmo hoti, gīvaṃ pasāretvā daṭṭhabbaṃ hoti. |
One seated directly behind, if one wishes to see, has to see by stretching the neck. |
tasmā ayampi ete cha nisajjadose vajjetvā nisīdi, tena vuttaṃ “ekamantaṃ nisīdī”ti. |
Therefore, he too, avoiding these six faults of sitting, sat down; thus it is said, "he sat down to one side." |
♦ yemeti ye ime. |
♦ "Yeme" means "ye ime" (these who). |
kulaputtāti duvidhā kulaputtā jātikulaputtā ācārakulaputtā. |
"Kulaputtā" (sons of good family) – there are two kinds of kulaputtas: kulaputtas by birth and kulaputtas by conduct. |
tattha “tena kho pana samayena raṭṭhapālo nāma kulaputto tasmiṃyeva thullakoṭṭhike aggakulassa putto”ti (ma. |
Therein, "At that time, the kulaputta named Raṭṭhapāla, in that very Thullakoṭṭhika, was the son of a leading family" (Maj. |
ni. 2.294) evaṃ āgatā uccākulappasutā jātikulaputtā nāma. |
Nik. 2.294) – those who come thus, born in high families, are called kulaputtas by birth. |
“ye te kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā”ti (ma. |
"Those kulaputtas who, with faith, have gone forth from home to homelessness" (Maj. |
ni. 3.78) evaṃ āgatā pana yattha katthaci kule pasutāpi ācārasampannā ācārakulaputtā nāma. |
Nik. 3.78) – those who come thus, though born in any family whatsoever, if endowed with good conduct, are called kulaputtas by conduct. |
idha pana dvīhipi kāraṇehi kulaputtāyeva. |
Here, however, they are kulaputtas for both reasons. |
♦ saddhāti saddhāya. |
♦ "Saddhā" means by faith. |
agārasmāti agārato. |
"Agārasmā" means from home. |
anagāriyanti pabbajjaṃ bhikkhubhāvañca. |
"Anagāriyaṃ" (homelessness) means the going forth and the state of a monk. |
pabbajjāpi hi natthettha agāriyanti anagāriyā, agārassa hitaṃ kasigorakkhādikammamettha natthīti attho. |
For even the going forth is "anagāriyā" because there is no "agāriya" (household life) in it; the meaning is that work beneficial to a household, such as farming, cattle-keeping, etc., is not there. |
bhikkhupi natthetassa agāranti anagāro, anagārassa bhāvo anagāriyaṃ. |
A monk too has no home, so he is "anagāro" (homeless); the state of being homeless is "anagāriyaṃ." |
pabbajitāti upagatā, evaṃ sabbathāpi anagāriyasaṅkhātaṃ pabbajjaṃ bhikkhubhāvaṃ vā upagatāti vuttaṃ hoti. |
"Pabbajitā" (gone forth) means having attained; thus, in every way, "having attained the going forth, called homelessness, or the state of a monk" is what is said. |
pubbaṅgamoti purato gāmī nāyako. |
"Pubbaṅgamo" (leader, forerunner) means one who goes in front, a leader. |
bahukāroti hitakiriyāya bahūpakāro. |
"Bahukāro" (very helpful) means of great assistance through beneficial action. |
bhavaṃ tesaṃ gotamo samādapetāti te kulaputte bhavaṃ gotamo adhisīlādīni gāhetā sikkhāpetā. |
"Master Gotama instructs them" means Master Gotama makes those sons of good family undertake higher virtue, etc., and trains them. |
sā janatāti so janasamūho. |
"Sā janatā" (that populace) means that group of people. |
diṭṭhānugatiṃ āpajjatīti dassanānugatiṃ paṭipajjati, yandiṭṭhiko bhavaṃ gotamo yaṃkhantiko yaṃruciko, tepi tandiṭṭhikā honti taṃkhantikā taṃrucikāti attho. |
"Follows the example seen" means follows the example of what is seen; whatever view Master Gotama holds, whatever his preference, whatever his inclination, they too hold that view, have that preference, have that inclination, is the meaning. |
♦ kasmā panāyaṃ evamāhāti? |
♦ But why did he say this? |
esa kira pubbe aneke kulaputte agāramajjhe vasante devaputte viya pañcahi kāmaguṇehi paricāriyamāne anto ca bahi ca susaṃvihitārakkhe disvā, te aparena samayena bhagavato madhurarasaṃ dhammadesanaṃ sutvā saddhāya gharā nikkhamma pabbajitvā ghāsacchādanaparamatāya santuṭṭhe āraññakesu senāsanesu kenaci arakkhiyamānepi anussaṅkitāparisaṅkite haṭṭhapahaṭṭhe udaggudagge addasa, disvā ca imesaṃ kulaputtānaṃ “ayaṃ phāsuvihāro kaṃ nissāya uppanno”ti cintento “samaṇaṃ gotaman”ti bhagavati pasādaṃ alattha. |
It is said that he, having previously seen many sons of good family living in the midst of households, being served with the five sensual pleasures like sons of devas, with well-arranged protection both inside and outside, later saw them, after hearing the sweet-tasting Dhamma teaching of the Blessed One, having gone forth from home out of faith, content with mere sustenance of food and clothing, in forest lodgings, though unprotected by anyone, unafraid and unalarmed, joyful and elated, exultant and uplifted; and having seen this, while thinking, "Due to whom has this comfortable dwelling arisen for these sons of good family?", he gained faith in the Blessed One, "the ascetic Gotama." |
so taṃ pasādaṃ nivedetuṃ bhagavato santikaṃ āgato, tasmā evamāha. |
He came to the Blessed One's presence to express that faith, therefore he said this. |
♦ athassa bhagavā taṃ vacanaṃ sampaṭicchanto abbhanumodanto ca evametaṃ brāhmaṇātiādimāha. |
♦ Then the Blessed One, accepting and approving his words, said, "So it is, brahmin," and so on. |
vacanasampaṭicchanānumodanatthoyeva hi ettha ayaṃ evanti nipāto. |
For here, this particle "evaṃ" (so) is indeed for the purpose of accepting and approving the words. |
mamaṃ uddissāti maṃ uddissa. |
"Mamaṃ uddissa" (referring to me) means referring to me. |
saddhāti saddhāyeva. |
"Saddhā" (faith) means by faith alone. |
na iṇaṭṭhā na bhayaṭṭātiādīni sandhāyāha. |
He speaks referring to "not on account of debt, not on account of fear," and so on. |
īdisānaṃyeva hi bhagavā pubbaṅgamo, na itaresaṃ. |
For the Blessed One is indeed the leader of such ones, not of others. |
durabhisambhavāni hīti sambhavituṃ dukkhāni dussahāni, na sakkā appesakkhehi ajjhogāhitunti vuttaṃ hoti. |
"Durabhisambhavāni hi" (difficult to endure indeed) means difficult to bear, hard to tolerate; it is not possible for those of little power to undertake them, is what is said. |
araññavanapatthānīti araññāni ca vanapatthāni ca. |
"Araññavanapatthāni" (forests and wildernesses) means forests and wildernesses. |
tattha kiñcāpi abhidhamme nippariyāyena, “nikkhamitvā bahi indakhilā sabbametaṃ araññan”ti vuttaṃ, tathāpi yantaṃ “pañcadhanusatikaṃ pacchiman”ti āraññikaṅganipphādakaṃ senāsanaṃ vuttaṃ, tadeva adhippetanti veditabbaṃ. |
Therein, although in the Abhidhamma it is said unequivocally, "Having gone out beyond the city-pillar, all this is forest," nevertheless, that which is said to be "five hundred bow-lengths at the minimum" as the lodging that fulfills the ascetic practice of a forest-dweller, that very thing is intended, it should be understood. |
♦ vanapatthanti gāmantaṃ atikkamitvā manussānaṃ anupacāraṭṭhānaṃ, yattha na kasīyati na vapīyati. |
♦ "Wilderness" (vanapattha) means a place beyond the village boundary, not frequented by humans, where there is no ploughing or sowing. |
vuttampi cetaṃ “vanapatthanti dūrānametaṃ senāsanānaṃ adhivacanaṃ, vanapatthanti vanasaṇḍānametaṃ senāsanānaṃ, vanapatthanti bhiṃsanakānametaṃ, vanapatthanti salomahaṃsānametaṃ, vanapatthanti pariyantānametaṃ, vanapatthanti na manussūpacārānametaṃ senāsanānaṃ adhivacanan”ti. |
And this is said: "'Wilderness' is a term for remote lodgings; 'wilderness' is a term for lodgings in forest groves; 'wilderness' is a term for frightening places; 'wilderness' is a term for hair-raising places; 'wilderness' is a term for secluded places; 'wilderness' is a term for lodgings not frequented by humans." |
ettha ca pariyantānanti imamekaṃ pariyāyaṃ ṭhapetvā sesapariyāyehi vanapatthāni veditabbānī. |
And here, excluding this one meaning "secluded places" (pariyantāni), wildernesses should be understood by the other meanings. |
pantānīti pariyantāni atidūrāni. |
"Pantāni" (remote) means secluded, very far. |
dukkaraṃ pavivekanti kāyavivekaṃ dukkaraṃ. |
"Difficult is seclusion" (paviveka) means bodily seclusion is difficult. |
durabhiramanti abhiramituṃ na sukhaṃ. |
"Difficult to delight in" (durabhirama) means not easy to delight in. |
ekatteti ekībhāve. |
"In solitude" (ekatte) means in a state of being alone. |
kiṃ dasseti? |
What does it show? |
kāyaviveke katepi tattha cittaṃ abhiramāpetuṃ dukkaraṃ. |
Even when bodily seclusion is achieved, it is difficult to make the mind delight therein. |
dvayaṃdvayārāmo hi ayaṃ lokoti. |
For this world delights in pairs. |
haranti maññeti haranti viya ghasanti viya. |
"They seem to carry away" (haranti maññe) means they seem to carry away, they seem to devour. |
manoti manaṃ. |
"Mano" means the mind. |
samādhiṃ alabhamānassāti upacārasamādhiṃ vā appanāsamādhiṃ vā alabhantassa. |
"Of one not attaining concentration" (samādhiṃ alabhamānassa) means of one not attaining access concentration or absorption concentration. |
kiṃ dasseti? |
What does it show? |
īdisassa bhikkhuno tiṇapaṇṇamigādisaddehi vividhehi ca bhiṃsanakehi vanāni cittaṃ vikkhipanti maññeti, sabbaṃ brāhmaṇo saddhāpabbajitānaṃ kulaputtānaṃ araññavāse (vibha. |
It seems that for such a monk, the forests distract the mind with sounds of grass, leaves, deer, etc., and with various frightening things; all this the brahmin said, amazed at the forest-dwelling (Vibh. |
529) vimhito āha. |
529) of the sons of good family who had gone forth in faith. |
♦ kāyakammantavārakathā (MN 14) |
♦ Discourse on the Section of Bodily Action (MN 14) |
♦ 35. athassa bhagavā purimanayeneva “evametaṃ brāhmaṇā”tiādīhi taṃ taṃ vacanaṃ sampaṭicchitvā abbhanumoditvā ca yasmā soḷasasu ṭhānesu ārammaṇapariggaharahitānaṃyeva tādisāni senāsanāni durabhisambhavāni, na tesu ārammaṇapariggāhayuttānaṃ, attanā ca bodhisatto samāno tādiso ahosi, tasmā attano tādisānaṃ senāsanānaṃ durabhisambhavataṃ dassetuṃ, mayhampi khotiādimāha. |
♦ 35. Then the Blessed One, in the same way as before, having accepted and approved those words with "So it is, brahmin," etc., and because for those devoid of mastery over the object of meditation in the sixteen instances, such lodgings are difficult to endure, but not for those endowed with mastery over the object of meditation, and because he himself, being a Bodhisatta, was such, therefore, to show the difficulty of enduring such lodgings for himself, he said, "For me too, indeed," and so on. |
♦ tattha pubbeva sambodhāti sambodhato pubbeva, ariyamaggappattito aparabhāgeyevāti vuttaṃ hoti. |
♦ Therein, "before enlightenment" (pubbeva sambodhā) means before enlightenment, that is to say, in the period after attaining the noble path. |
anabhisambuddhassāti appaṭividdhacatusaccassa. |
"Of one not yet fully enlightened" (anabhisambuddhassa) means of one who has not penetrated the Four Truths. |
bodhisattasseva satoti bujjhanakasattasseva sammāsambodhiṃ adhigantuṃ arahasattasseva sato, bodhiyā vā sattasseva laggasseva sato. |
"Of one being a Bodhisatta" (bodhisattasseva sato) means of one being a being destined for awakening, of one being a being worthy of attaining perfect enlightenment, or of one being attached, cleaving to enlightenment. |
dīpaṅkarassa hi bhagavato pādamūle aṭṭhadhammasamodhānena abhinīhārasamiddhito pabhuti tathāgato bodhiyā satto laggo “pattabbā mayā esā”ti tadadhigamāya parakkamaṃ amuñcantoyeva āgato, tasmā bodhisattoti vuccati. |
For, from the time of the fulfillment of the aspiration through the conjunction of the eight conditions at the feet of the Blessed One Dīpaṅkara, the Tathāgata, attached and cleaving to enlightenment, thinking "This must be attained by me," came along without abandoning the effort for its attainment; therefore, he is called a Bodhisatta. |
tassa mayhanti tassa evaṃ bodhisattasseva sato mayhaṃ. |
"Tassa mayhaṃ" (to me then) means to me, being thus a Bodhisatta. |
ye kho keci samaṇā vā brāhmaṇā vāti ye keci pabbajjūpagatā vā bhovādino vā. |
"Whatever ascetics or brahmins" (ye kho keci samaṇā vā brāhmaṇā vā) means whatever those who have gone forth or those who address others as "bho" (sir). |
♦ aparisuddhakāyakammantāti aparisuddhena pāṇātipātādinā kāyakammantena samannāgatā. |
♦ "Of impure bodily action" (aparisuddhakāyakammantā) means endowed with impure bodily action such as killing living beings, etc. |
aparisuddhakāyakammantasandosahetūti aparisuddhassa kāyakammantasaṅkhātassa attano dosassa hetu, aparisuddhakāyakammantakāraṇāti vuttaṃ hoti. |
"Because of the fault of impure bodily action" (aparisuddhakāyakammantasandosahetū) means because of the fault of one's own impure bodily action, called impure bodily action; "due to impure bodily action" is what is said. |
haveti ekaṃsavacane nipāto. |
"Have" is a particle in the sense of certainty. |
akusalanti sāvajjaṃ akkhemañca. |
"Unwholesome" (akusalaṃ) means blameworthy and unsafe. |
bhayabheravanti bhayañca bheravañca. |
"Fear and dread" (bhayabheravaṃ) means both fear and dread. |
cittutrāsassa ca bhayānakārammaṇassa cetaṃ adhivacanaṃ. |
This is a term for terror of mind and for a frightening object. |
tatra bhayaṃ sāvajjaṭṭhena akusalaṃ, bheravaṃ akkhemaṭṭhenāti veditabbaṃ. |
Therein, fear is unwholesome in the sense of being blameworthy; dread is in the sense of being unsafe, it should be understood. |
avhāyantīti pakkosanti. |
"They invite" (avhāyanti) means they call forth. |
kathaṃ? te hi pāṇātipātādīni katvā “mayaṃ ayuttamakamhā, sace no te jāneyyuṃ, yesaṃ aparajjhimhā, idāni anubandhitvā anayabyasanaṃ āpādeyyun”ti araññaṃ pavisitvā gacchantare vā gumbantare vā nisīdanti. |
How? For they, having done acts like killing, think, "We have done wrong; if those whom we have wronged should find out, they would now pursue us and bring us to misfortune and ruin," and entering the forest, they sit in a thicket or a bush. |
te “appamattakampi tiṇasaddaṃ vā paṇṇasaddaṃ vā sutvā, idānimhā naṭṭhā”ti tasanti vittasanti, āgantvā parehi parivāritā viya baddhā vadhitā viya ca honti. |
They, hearing even the slightest sound of grass or leaves, tremble and are terrified, thinking, "Now we are lost"; they become as if surrounded, bound, and killed by others who have come. |
evaṃ taṃ bhayabheravaṃ attani samāropanaṭṭhena avhāyanti pakkosanti. |
Thus, by imposing that fear and dread upon themselves, they invite and call it forth. |
♦ na kho panāhaṃ . |
♦ But I, indeed... |
.. pe . |
.. (etc.) . |
.. paṭisevāmīti ahaṃ kho pana aparisuddhakāyakammanto hutvā araññavanapatthāni pantāni senāsanāni na paṭisevāmi. |
.. "do not resort to" means I, indeed, being of impure bodily action, do not resort to remote forest lodgings and hermitages. |
ye hi voti ettha voti nipātamattaṃ. |
"Ye hi vo" – here "vo" is a mere particle. |
ariyā vuccanti buddhā ca buddhasāvakā ca. |
"Noble ones" (ariyā) refers to Buddhas and the disciples of Buddhas. |
parisuddhakāyakammantāti īdisā hutvā. |
"Of pure bodily action" (parisuddhakāyakammantā) means being such. |
tesamahaṃ aññataroti tesaṃ ahampi eko aññataro. |
"I am one of them" (tesamahaṃ aññataro) means I too am one among them. |
bodhisatto hi gahaṭṭhopi pabbajitopi parisuddhakāyakammantova hoti. |
For a Bodhisatta, whether a householder or one gone forth, is of pure bodily action. |
bhiyyoti atirekatthe nipāto. |
"Bhiyyo" (more) is a particle in the sense of excess. |
pallomanti pannalomataṃ, khemaṃ sotthibhāvanti attho. |
"Pallomaṃ" means hair not standing on end, the meaning is safety, security. |
āpādinti āpajjiṃ, atirekaṃ sotthibhāvaṃ atirekena vā sotthibhāvamāpajjinti vuttaṃ hoti. |
"Āpādiṃ" (I attained) means I attained; "I attained exceeding security, or I attained security exceedingly" is what is said. |
araññe vihārāyāti araññe vihāratthāya. |
"For dwelling in the forest" (araññe vihārāya) means for the purpose of dwelling in the forest. |
♦ kāyakammantavārakathā niṭṭhitā. |
♦ The discourse on the section of bodily action is concluded. |
♦ vacīkammantavārādivaṇṇanā (MN 14) |
♦ Explanation of the Sections on Verbal Action, etc. (MN 14) |
♦ 36. esa nayo sabbattha. |
♦ 36. This is the method everywhere. |
ayaṃ pana viseso, vacīkammantavāre tāva aparisuddhavacīkammantāti aparisuddhena musāvādādinā vacīkammantena samannāgatā. |
This, however, is the difference: in the section on verbal action, firstly, "of impure verbal action" (aparisuddhavacīkammantā) means endowed with impure verbal action such as false speech, etc. |
te kathaṃ bhayabheravaṃ avhāyanti? |
How do they invite fear and dread? |
te musāvādena parassa atthaṃ bhañjitvā, pisuṇavācāya mittabhedaṃ katvā pharusavācāya paresaṃ parisamajjhe mammāni tuditvā niratthakavācāya parasattānaṃ kammante nāsetvā “mayaṃ ayuttamakamhā, sace no te jāneyyuṃ, yesaṃ aparajjhimhā, idāni anubandhitvā anayabyasanaṃ pāpeyyun”ti araññaṃ pavisitvā gacchantare vā gumbantare vā nisīdanti. |
They, having ruined another's welfare by false speech, having caused division among friends by slanderous speech, having pierced the vital spots of others in the midst of an assembly by harsh speech, having destroyed the work of other beings by pointless talk, think, "We have done wrong; if those whom we have wronged should find out, they would now pursue us and bring us to misfortune and ruin," and entering the forest, they sit in a thicket or a bush. |
te “appamattakampi tiṇasaddaṃ vā paṇṇasaddaṃ vā sutvā idānimhā naṭṭhā”ti tasanti vittasanti āgantvā parehi parivāritā viya baddhā vadhitā viya ca honti. |
They, hearing even the slightest sound of grass or leaves, tremble and are terrified, thinking, "Now we are lost"; they become as if surrounded, bound, and killed by others who have come. |
evaṃ taṃ bhayabheravaṃ attani samāropanaṭṭhena avhāyanti, pakkosanti. |
Thus, by imposing that fear and dread upon themselves, they invite and call it forth. |
♦ manokammantavāre aparisuddhamanokammantāti aparisuddhena abhijjhādinā manokammantena samannāgatā. |
♦ In the section on mental action, "of impure mental action" (aparisuddhamanokammantā) means endowed with impure mental action such as covetousness, etc. |
te kathaṃ bhayabheravaṃ avhāyanti? |
How do they invite fear and dread? |
te paresaṃ rakkhitagopitesu bhaṇḍesu abhijjhāvisamalobhaṃ uppādetvā parassa kujjhitvā parasatte micchādassanaṃ gāhāpetvā mayaṃ ayuttamakamhā . |
They, having aroused covetousness and unrighteous greed for the guarded and protected goods of others, having become angry with another, having caused other beings to adopt wrong views, [think,] "We have done wrong..." |
.. pe . |
.. (etc.) . |
.. attani samāropanaṭṭhena avhāyanti pakkosanti. |
.. by imposing [it] upon themselves, they invite and call forth. |
♦ ājīvavāre aparisuddhājīvāti aparisuddhena vejjakammadūtakammavaḍḍhipayogādinā ekavīsatianesanabhedena ājīvena samannāgatā. |
♦ In the section on livelihood, "of impure livelihood" (aparisuddhājīvā) means endowed with a livelihood of the twenty-one kinds of wrong seeking, such as medical practice, messenger work, usury, etc. |
te kathaṃ bhayabheravaṃ avhāyanti? |
How do they invite fear and dread? |
te evaṃ jīvikaṃ kappetvā suṇanti — “sāsanasodhakā kira tepiṭakā bhikkhū sāsanaṃ sodhetuṃ nikkhantā, ajja vā sve vā idhāgamissantī”ti araññaṃ pavisitvā gacchantare vā . |
They, having arranged their livelihood thus, hear – "It is said that monks versed in the Tipiṭaka, purifiers of the Dispensation, have set out to purify the Dispensation; today or tomorrow they will come here" – and entering the forest, in a thicket or... |
.. pe . |
.. (etc.) . |
.. tasanti vittasanti. |
.. they tremble and are terrified. |
te hi āgantvā parivāretvā gahitā viya odātavatthanivāsitā viya ca hontīti. |
For they become as if surrounded and caught, as if made to wear white clothes (i.e., laicized). |
sesaṃ tādisameva. |
The rest is similar. |
♦ 37. ito paraṃ abhijjhālūtiādīsu kiñcāpi abhijjhābyāpādā manokammantena saṅgahitā tathāpi nīvaraṇavasena puna vuttāti veditabbā. |
♦ 37. From here on, in "covetous" (abhijjhālu) etc., although covetousness and ill-will are included in mental action, they are nevertheless mentioned again in the context of the hindrances, it should be understood. |
tattha abhijjhālūti parabhaṇḍādiabhijjhāyanasīlā. |
Therein, "covetous" (abhijjhālu) means habitually coveting others' goods, etc. |
kāmesu tibbasārāgāti vatthukāmesu bahalakilesarāgā, te kathaṃ bhayabheravaṃ avhāyanti? |
"Of strong passion for sensual pleasures" (kāmesu tibbasārāgā) means having gross defiling passion for objective sensual pleasures; how do they invite fear and dread? |
te avavatthitārammaṇā honti, tesaṃ avavatthitārammaṇānaṃ araññe viharantānaṃ divā diṭṭhaṃ rattiṃ bhayabheravaṃ hutvā upaṭṭhāti — “te ākulacittā appamattakenapi tasanti vittasanti, rajjuṃ vā lataṃ vā disvā sappasaññino honti, khāṇuṃ disvā yakkhasaññino, thalaṃ vā pabbataṃ vā disvā hatthisaññino sappādīhi anayabyasanaṃ āpāditā viya hontī”ti. |
They have an unsettled object of meditation; for those with an unsettled object of meditation dwelling in the forest, what is seen by day presents itself as fear and dread at night – "They, with agitated minds, tremble and are terrified by the slightest thing; seeing a rope or a creeper, they perceive it as a snake; seeing a stump, they perceive it as a yakkha; seeing a mound or a hill, they perceive it as an elephant; they become as if brought to misfortune and ruin by snakes, etc." |
sesaṃ tādisameva. |
The rest is similar. |
♦ 38. byāpannacittāti pakatibhāvavijahanena vipannacittā. |
♦ 38. "Of corrupt mind" (byāpannacittā) means with a mind that has deviated by abandoning its natural state. |
kilesānugatañhi cittaṃ pakatibhāvaṃ vijahati, purāṇabhattabyañjanaṃ viya pūtikaṃ hoti. |
For a mind affected by defilements abandons its natural state; like old rice and curry, it becomes rotten. |
paduṭṭhamanasaṅkappāti paduṭṭhacittasaṅkappā, abhadrakena paresaṃ anatthajanakena cittasaṅkappena samannāgatāti vuttaṃ hoti. |
"Of corrupt mental resolve" (paduṭṭhamanasaṅkappā) means with corrupt mental resolves; endowed with evil mental resolves that cause harm to others, is what is said. |
te kathaṃ bhayabheravaṃ avhāyanti? |
How do they invite fear and dread? |
bhayabheravāvhāyanaṃ ito pabhuti abhijjhāluvāre vuttanayeneva veditabbaṃ. |
The inviting of fear and dread from here on should be understood by the method stated in the section on the covetous. |
yattha pana viseso bhavissati, tattha vakkhāma. |
Where, however, there is a difference, there we shall explain. |
na kho panāhaṃ byāpannacittoti ettha pana mettacitto ahaṃ hitacittoti dasseti, īdisā hi bodhisattā honti. |
"But I am not of corrupt mind" (na kho panāhaṃ byāpannacitto) – here, however, he shows, "I am of friendly mind, of benevolent mind"; for Bodhisattas are such. |
evaṃ sabbattha vuttadosapaṭipakkhavasena bodhisattassa guṇā vaṇṇetabbā. |
Thus, everywhere, the Bodhisatta's qualities should be described as the opposite of the stated faults. |
♦ 39. thinamiddhapariyuṭṭhitāti cittagelaññabhūtena thinena sesanāmakāyagelaññabhūtena middhena ca pariyuṭṭhitā, abhibhūtā gahitāti vuttaṃ hoti. |
♦ 39. "Overcome by sloth and torpor" (thinamiddhapariyuṭṭhitā) means overcome, overwhelmed, seized by sloth, which is mental sickness, and by torpor, which is sickness of the remaining mental factors and the body, is what is said. |
te niddābahulā honti. |
They are prone to much sleep. |
♦ 40. uddhatāti uddhaccapakatikā vipphandamānacittā, uddhaccena hi ekārammaṇe cittaṃ vipphandati dhajayaṭṭhiyaṃ vātena paṭākā viya. |
♦ 40. "Restless" (uddhatā) means of a restless nature, with a flickering mind; for due to restlessness, the mind flickers on a single object, like a banner on a flagpole in the wind. |
avūpasantacittāti anibbutacittā, idha kukkuccaṃ gahetuṃ vaṭṭati. |
"With uncalmed mind" (avūpasantacittā) means with an unquieted mind; here, worry (kukkucca) should be taken. |
♦ 41. kaṅkhī vicikicchīti ettha ekamevidaṃ pañcamaṃ nīvaraṇaṃ. |
♦ 41. "Doubtful, uncertain" (kaṅkhī vicikicchī) – here this is the single fifth hindrance. |
kiṃ nu kho idanti ārammaṇaṃ kaṅkhanato kaṅkhā, idamevidanti nicchetuṃ asamatthabhāvato vicikicchāti vuccati, tena samannāgatā samaṇabrāhmaṇā “kaṅkhī vicikicchī”ti vuttā. |
"What indeed is this?" – doubt (kaṅkhā) arises from questioning the object; "This very thing it is" – uncertainty (vicikicchā) is said to be the inability to decide; ascetics and brahmins endowed with this are called "doubtful, uncertain." |
♦ 42. attukkaṃsanakā paravambhīti ye attānaṃ ukkaṃsenti ukkhipanti, ucce ṭhāne ṭhapenti, parañca vambhenti garahanti nindanti, nīce ṭhāne ṭhapenti, tesametaṃ adhivacanaṃ. |
♦ 42. "Self-exalters and disparagers of others" (attukkaṃsanakā paravambhī) – this is a term for those who exalt themselves, lift themselves up, place themselves in a high position, and who disparage, blame, and censure others, placing them in a low position. |
te kathaṃ bhayabheravaṃ avhāyanti? |
How do they invite fear and dread? |
te parehi “asuko ca kira asuko ca attānaṃ ukkaṃsenti, amhe garahanti, dāse viya karonti, gaṇhatha ne”ti anubaddhā palāyitvā araññaṃ pavisitvā gacchantare vā gumbantare vāti kāyakammantasadisaṃ vitthāretabbaṃ. |
They, being pursued by others saying, "So-and-so and so-and-so, it is said, exalt themselves, disparage us, treat us like slaves, seize them!", flee, enter the forest, and in a thicket or a bush – it should be elaborated similar to the section on bodily action. |
♦ 43. chambhīti kāyathambhanalomahaṃsanakarena thambhena samannāgatā. |
♦ 43. "Stiff" (chambhī) means endowed with stiffness that causes stiffening of the body and hair-raising. |
bhīrukajātikāti bhīrukapakatikā, gāmadārakā viya bhayabahulā asūrā kātarāti vuttaṃ hoti. |
"Of a timid nature" (bhīrukajātikā) means of a timid disposition; like village children, very fearful, not brave, cowardly, is what is said. |
♦ 44. lābhasakkārasilokanti ettha labbhatīti lābho, catunnaṃ paccayānametaṃ adhivacanaṃ. |
♦ 44. "Gain, honor, and fame" (lābhasakkārasiloka) – herein, "gain" (lābho) is what is obtained; this is a term for the four requisites. |
sakkāroti sundarakāro, paccayā eva hi paṇītapaṇītā sundarasundarā ca abhisaṅkharitvā katā sakkārāti vuccanti. |
"Honor" (sakkāro) means good treatment; requisites themselves, when refined and excellent, beautiful and well-prepared, are called honor. |
yā ca parehi attano gāravakiriyā pupphādīhi vā pūjā. |
And also the act of reverence by others towards oneself, or worship with flowers, etc. |
silokoti vaṇṇabhaṇanaṃ etaṃ, lābhañca sakkārañca silokañca lābhasakkārasilokaṃ. |
"Fame" (siloko) is this, the speaking of praise; gain, honor, and fame are "lābhasakkārasilokaṃ." |
nikāmayamānāti patthayamānā. |
"Desiring" (nikāmayamānā) means wishing for. |
bhayabheravāvhāyanaṃ abhijjhāluvārasadisameva. |
The inviting of fear and dread is similar to the section on the covetous. |
tadatthadīpakaṃ panettha piyagāmikavatthuṃ kathenti -- |
Illustrating this meaning, they tell the story of Piyagāmika here: -- |
♦ eko kira piyagāmiko nāma bhikkhu samādinnadhutaṅgānaṃ bhikkhūnaṃ lābhaṃ disvā “ahampi dhutaṅgaṃ samādiyitvā lābhaṃ uppādemī”ti cintetvā sosānikaṅgaṃ samādāya susāne vasati. |
♦ A certain monk named Piyagāmika, it is said, seeing the gain of monks who had undertaken ascetic practices (dhutaṅga), thought, "I too will undertake an ascetic practice and generate gain," and undertaking the charnel-ground-dweller's practice, he lived in a charnel ground. |
athekadivasaṃ eko kammamutto jaraggavo divā gocare caritvā rattiṃ tasmiṃ susāne pupphagumbe sīsaṃ katvā romanthayamāno aṭṭhāsi. |
Then one day, an old bull, freed from work, having grazed by day, stood in that charnel ground at night, resting its head on a flowering bush and ruminating. |
piyagāmiko rattiṃ caṅkamanā nikkhanto tassa hanusaddaṃ sutvā cintesi “addhā maṃ lābhagiddho esa susāne vasatīti ñatvā devarājā viheṭhetuṃ āgato”ti, so jaraggavassa purato añjaliṃ paggahetvā “sappurisa devarāja ajja me ekarattiṃ khama, sve paṭṭhāya na evaṃ karissāmī”ti namassamāno sabbarattiṃ yācanto aṭṭhāsi. |
Piyagāmika, having come out from walking meditation at night, heard its jaw-sound and thought, "Surely, knowing that this gain-greedy one is living in the charnel ground, the king of devas has come to harass me." So, raising his joined hands in front of the old bull, he stood all night begging and paying homage, "Good sir, king of devas, forgive me for this one night; from tomorrow onwards, I will not do so." |
tato sūriye uṭṭhite taṃ disvā kattarayaṭṭhiyā paharitvā palāpesi “sabbarattiṃ maṃ bhiṃsāpesī”ti. |
Then, when the sun had risen, seeing it, he beat it with a stick and chased it away, saying, "It made me terrified all night!" |
♦ 45. kusītāti kosajjānugatā. |
♦ 45. "Lazy" (kusītā) means affected by indolence. |
hīnavīriyāti hīnā vīriyena virahitā viyuttā, nibbīriyāti vuttaṃ hoti. |
"Of weak energy" (hīnavīriyā) means deficient in energy, devoid of, lacking; "without energy" is what is said. |
tattha kusītā kāyikavīriyārambhavirahitā honti, hīnavīriyā cetasikavīriyārambhavirahitā. |
Therein, the lazy are devoid of the arousal of physical energy; those of weak energy are devoid of the arousal of mental energy. |
te ārammaṇavavatthānamattampi kātuṃ na sakkonti. |
They are not able even to establish an object of meditation. |
tesaṃ avavatthitārammaṇānanti sabbaṃ pubbasadisameva. |
"For those with an unsettled object of meditation" – all is similar to what was said before. |
♦ 46. muṭṭhassatīti naṭṭhassatī. |
♦ 46. "Of confused mindfulness" (muṭṭhassatī) means of lost mindfulness. |
asampajānāti paññārahitā, imassa ca paṭipakkhe “upaṭṭhitassatīhamasmī”ti vacanato satibhājaniyamevetaṃ. |
"Uncomprehending" (asampajānā) means devoid of wisdom; and its opposite, "I am of established mindfulness," is indeed classifiable under mindfulness. |
paññā panettha satidubbalyadīpanatthaṃ vuttā. |
Wisdom here is mentioned to show the weakness of mindfulness. |
duvidhā hi sati paññāsampayuttā paññāvippayuttā ca. |
For mindfulness is twofold: associated with wisdom and dissociated from wisdom. |
tattha paññāsampayuttā balavatī, vippayuttā dubbalā, tasmā yadāpi tesaṃ sati hoti, tadāpi asampajānantā muṭṭhassatīyeva te, dubbalāya satiyā satikiccābhāvatoti etamatthaṃ dīpetuṃ “asampajānā”ti vuttaṃ. |
Therein, that associated with wisdom is strong; that dissociated is weak. Therefore, even when they have mindfulness, they are still of confused mindfulness because they are uncomprehending, due to the absence of the function of mindfulness in weak mindfulness – to illustrate this meaning, "uncomprehending" is said. |
te evaṃ muṭṭhassatī asampajānā ārammaṇavavatthānamattampi kātuṃ na sakkontīti sabbaṃ pubbasadisameva. |
They, thus of confused mindfulness, uncomprehending, are not able even to establish an object of meditation – all is similar to what was said before. |
♦ 47. asamāhitāti upacārappanāsamādhivirahitā. |
♦ 47. "Unconcentrated" (asamāhitā) means devoid of access concentration and absorption concentration. |
vibbhantacittāti ubbhantacittā. |
"With scattered mind" (vibbhantacittā) means with a distracted mind. |
samādhivirahena laddhokāsena uddhaccena tesaṃ samādhivirahānaṃ cittaṃ nānārammaṇesu paribbhamati, vanamakkaṭo viya vanasākhāsu uddhaccena ekārammaṇe vipphandati. |
Due to restlessness, which has found an opportunity because of the absence of concentration, the minds of those lacking concentration wander among various objects; like a forest monkey on forest branches, it flickers on a single object due to restlessness. |
pubbe vuttanayenena te evaṃ asamāhitā vibbhantacittā ārammaṇavavatthānamattampi kātuṃ na sakkontīti sabbaṃ pubbasadisameva. |
By the method previously stated, they, thus unconcentrated, with scattered minds, are not able even to establish an object of meditation – all is similar to what was said before. |
♦ 48. duppaññāti nippaññānametaṃ adhivacanaṃ. |
♦ 48. "Of little wisdom" (duppaññā) – this is a term for those without wisdom. |
paññā pana duṭṭhā nāma natthi. |
But there is no such thing as corrupt wisdom. |
eḷamūgāti elamukhā, kha-kārassa ga-kāro kato. |
"Stammering" (eḷamūgā) means "eḷamukhā" (slobber-mouthed); the 'kh' sound has become a 'g' sound. |
lālamukhāti vuttaṃ hoti. |
"Slobber-mouthed" is what is said. |
duppaññānañhi kathentānaṃ lālā mukhato galati, lālā ca elāti vuccati. |
For when those of little wisdom speak, saliva drips from their mouths, and saliva is called "elā." |
yathāha “passelamūgaṃ uragaṃ dujjivhan”ti. |
As it is said, "See the slobbering, stammering serpent with a wicked tongue." |
tasmā te “eḷamūgā”ti vuccanti. |
Therefore, they are called "eḷamūgā" (slobbering-stammering). |
“elamukhā”tipi pāṭho. |
"Elamukhā" (slobber-mouthed) is also a reading. |
“elamugā”ti keci paṭhanti, apare “elamukā”tipi, sabbattha “elamukhā”ti attho. |
Some read "elamugā," others also "elamukā"; everywhere the meaning is "elamukhā" (slobber-mouthed). |
te kathaṃ bhayabheravaṃ avhāyanti? |
How do they invite fear and dread? |
te duppaññā eḷamūgā ārammaṇavavatthānamattampi kātuṃ na sakkonti. |
Those of little wisdom, slobbering-stammering, are not able even to establish an object of meditation. |
tesaṃ avavatthitārammaṇānaṃ araññe viharantānaṃ divā diṭṭhaṃ rattiṃ bhayabheravaṃ hutvā upaṭṭhāti “te ākulacittā appamattakenapi tasanti vittasanti, rajjuṃ vā lataṃ vā disvā sappasaññino honti, khāṇuṃ disvā yakkhasaññino, thalaṃ vā pabbataṃ vā disvā hatthisaññino sappādīhi anayabyasanaṃ āpāditā viya hontī”ti. |
For those with an unsettled object of meditation dwelling in the forest, what is seen by day presents itself as fear and dread at night – "They, with agitated minds, tremble and are terrified by the slightest thing; seeing a rope or a creeper, they perceive it as a snake; seeing a stump, they perceive it as a yakkha; seeing a mound or a hill, they perceive it as an elephant; they become as if brought to misfortune and ruin by snakes, etc." |
evaṃ taṃ bhayabheravaṃ attani samāropanaṭṭhena avhāyanti pakkosanti. |
Thus, by imposing that fear and dread upon themselves, they invite and call it forth. |
paññāsampannohamasmīti ettha paññāsampannoti paññāya sampanno samannāgato, no ca kho vipassanāpaññāya, na maggapaññāya, apica kho pana imesu soḷasasu ṭhānesu ārammaṇavavatthānapaññāyāti attho. |
"I am endowed with wisdom" (paññāsampannohamasmi) – here "endowed with wisdom" means endowed, possessed of wisdom; but not indeed with the wisdom of insight, not with the wisdom of the path, but rather with the wisdom of establishing the object of meditation in these sixteen instances, is the meaning. |
sesaṃ sabbattha vuttanayamevāti. |
The rest everywhere is by the method already stated. |
♦ vacīkammantavārādivaṇṇanā niṭṭhitā. |
♦ The explanation of the sections on verbal action, etc., is concluded. |
♦ soḷasaṭṭhānārammaṇapariggaho niṭṭhito. |
♦ The mastery of the object in sixteen instances is concluded. |
♦ bhayabheravasenāsanādivaṇṇanā (MN 14) |
♦ Explanation of Frightening and Dreadful Lodgings, etc. (MN 14) |
♦ 49. tassa mayhanti ko anusandhi? |
♦ 49. "To me then" – what is the connection? |
bodhisatto kira imāni soḷasārammaṇāni pariggaṇhanto ca bhayabheravaṃ adisvā bhayabheravaṃ nāma evarūpāsu rattīsu evarūpe senāsane ca paññāyati, handa naṃ tatthāpi gavesissāmīti bhayabheravagavesanamakāsi, etamatthaṃ bhagavā idāni brāhmaṇassa dassento tassa mayhantiādimāha. |
The Bodhisatta, it is said, while mastering these sixteen objects of meditation and not seeing fear and dread, thought, "Fear and dread are known on such nights and in such lodgings; come, I will seek it there too," and made a search for fear and dread. This meaning the Blessed One now, showing to the brahmin, said, "To me then," and so on. |
♦ tattha yā tāti ubhayametaṃ rattīnaṃyeva uddesaniddesavacanaṃ. |
♦ Therein, "yā tā" (those which) – both of these are words designating and specifying the nights. |
abhiññātāti ettha abhīti lakkhaṇatthe upasaggo. |
"Abhiññātā" (well-known) – here "abhi" is a prefix in the sense of a characteristic. |
tasmā abhiññātāti candapāripūriyā candaparikkhayenāti evamādīhi lakkhaṇehi ñātāti veditabbā. |
Therefore, "abhiññātā" should be understood as known by characteristics such as the fullness of the moon, the waning of the moon, and so on. |
abhilakkhitāti ettha upasaggamattameva, tasmā abhilakkhitāti lakkhaṇīyā icceva attho, uposathasamādānadhammassavanapūjāsakkārādikaraṇatthaṃ lakkhetabbā sallakkhetabbā upalakkhetabbāti vuttaṃ hoti. |
"Abhilakkhitā" (marked) – here it is merely a prefix; therefore, "abhilakkhitā" means simply "to be marked," the meaning is "to be marked, to be noted, to be observed for the purpose of undertaking the Uposatha, hearing the Dhamma, worship, honor, etc.," is what is said. |
♦ cātuddasīti pakkhassa paṭhamadivasato pabhuti catuddasannaṃ pūraṇī ekā ratti. |
♦ "Cātuddasī" (the fourteenth) is one night, completing fourteen from the first day of the fortnight. |
evaṃ pañcadasī aṭṭhamī ca. |
Similarly the fifteenth and the eighth. |
pakkhassāti sukkapakkhassa kaṇhapakkhassa ca. |
"Of the fortnight" means of the bright fortnight and of the dark fortnight. |
etā tisso tisso katvā cha rattiyo, tasmā sabbattha pakkhavacanaṃ yojetabbaṃ “pakkhassa cātuddasī pakkhassa pañcadasī pakkhassa aṭṭhamī”ti. |
These, taken three by three, are six nights; therefore, the word "fortnight" should be applied everywhere: "the fourteenth of the fortnight, the fifteenth of the fortnight, the eighth of the fortnight." |
atha pañcamī kasmā na gahitāti? |
Then why is the fifth not taken? |
asabbakālikattā. buddhe kira bhagavati anuppannepi uppajjitvā aparinibbutepi pañcamī anabhilakkhitāyeva, parinibbute pana dhammasaṅgāhakattherā cintesuṃ “dhammassavanaṃ cirena hotī”ti. |
Because it is not for all times. It is said that even when the Buddha, the Blessed One, had not arisen, and having arisen had not yet passed into Parinibbāna, the fifth was unmarked; but after his Parinibbāna, the elders who compiled the Dhamma thought, "The hearing of the Dhamma is infrequent." |
tato sammannitvā pañcamīti dhammassavanadivasaṃ ṭhapesuṃ, tato pabhuti sā abhilakkhitā jātā, evaṃ asabbakālikattā ettha na gahitāti. |
Then, having agreed, they established the fifth as a day for hearing the Dhamma; from then on it became marked; thus, because it is not for all times, it is not taken here. |
♦ tathārūpāsūti tathāvidhāsu. |
♦ "On such" (tathārūpāsu) means on such kinds of [nights]. |
ārāmacetiyānīti pupphārāmaphalārāmādayo ārāmā eva ārāmacetiyāni. |
"Park-shrines" (ārāmacetiyāni) means parks such as flower parks, fruit parks, etc., are themselves park-shrines. |
cittīkataṭṭhena hi cetiyānīti vuccanti, pūjanīyaṭṭhenāti vuttaṃ hoti. |
For they are called "cetiyāni" (shrines) in the sense of being revered; "in the sense of being worthy of worship" is what is said. |
vanacetiyānīti baliharaṇavanasaṇḍasubhagavanadevasālavanādīni vanāniyeva vanacetiyāni. |
"Forest-shrines" (vanacetiyāni) means forests such as offering-groves, beautiful forest groves, deva-sāla tree groves, etc., are themselves forest-shrines. |
rukkhacetiyānīti gāmanigamādidvāresu pūjanīyarukkhāyeva rukkhacetiyāni. |
"Tree-shrines" (rukkhacetiyāni) means venerable trees at the gates of villages, towns, etc., are themselves tree-shrines. |
lokiyā hi dibbādhivatthāti vā maññamānā tesuyeva vā dibbasaññino hutvā ārāmavanarukkhe cittīkaronti, pūjenti, tena te sabbepi cetiyānīti vuccanti. |
For worldly people, thinking "they are inhabited by devas" or having a perception of devas in them, revere and worship parks, forests, and trees; therefore, all of them are called "cetiyāni" (shrines). |
bhiṃsanakānīti bhayajanakāni, passatopi suṇatopi bhayaṃ janenti. |
"Frightening" (bhiṃsanakāni) means fear-inducing; they induce fear even on seeing or hearing. |
salomahaṃsānīti saheva lomahaṃsena vattanti, pavisamānasseva lomahaṃsajananato. |
"Hair-raising" (salomahaṃsāni) means they occur together with hair-raising, because they cause hair-raising for one just entering. |
appeva nāma passeyyanti api nāma taṃ bhayabheravaṃ passeyyameva. |
"Might I perhaps see" (appeva nāma passeyyaṃ) means "might I indeed see that fear and dread." |
aparena samayenāti, “etadahosi yaṃnūnāhan”ti evaṃ cintitakālato paṭṭhāya aññena kālena. |
"At a later time" (aparena samayena) means at another time starting from the time when he thought thus, "It occurred to me, what if I..." |
♦ tattha ca me brāhmaṇa viharatoti tathārūpesu senāsanesu yaṃ yaṃ manussānaṃ āyācanaupahārakaraṇārahaṃ yakkhaṭṭhānaṃ pupphadhūpamaṃsaruhiravasāmedapihakapapphāsasurāmerayādīhi okiṇṇakilinnadharaṇitalaṃ ekanipātaṃ viya yakkharakkhasapisācānaṃ, yaṃ divāpi passantānaṃ hadayaṃ maññe phalati, taṃ ṭhānaṃ sandhāyāha “tattha ca me, brāhmaṇa, viharato”ti. |
♦ "And there, brahmin, as I was dwelling" (tattha ca me brāhmaṇa viharato) – in such lodgings, whatever yakkha-shrine, fit for human supplication and offerings, with its ground strewn and moist with flowers, incense, meat, blood, fat, marrow, lungs, liquor, spirits, etc., like a regular haunt of yakkhas, rakshasas, and pisācas, seeing which even by day one's heart, I think, bursts – referring to that place he said, "And there, brahmin, as I was dwelling." |
mago vā āgacchatīti siṅgāni vā khurāni vā koṭṭento gokaṇṇakhaggadīpivarāhādibhedo mago vā āgacchati, sabbacatuppadānañhi idha magoti nāmaṃ. |
"Or a beast approaches" (mago vā āgacchati) means a beast such as a gokaṇṇa, rhinoceros, leopard, boar, etc., striking its horns or hooves, approaches; for here all quadrupeds are named "mago" (beast). |
katthaci pana kāḷasiṅgālopi vuccati. |
In some places, however, even a black jackal is called so. |
yathāha — |
As it is said — |
♦ “usabhasseva te khandho, sīhasseva vijambhitaṃ. |
♦ "Your shoulder is like a bull's, your yawn like a lion's. |
♦ magarāja namo tyatthu, api kiñci labhāmase”ti. |
♦ Hail to you, king of beasts! Might we obtain something?" |
(jā. 1.3.133). |
(Jātaka 1.3.133). |
♦ moro vā kaṭṭhaṃ pātetīti moro vā sukkhakaṭṭhaṃ rukkhato cāletvā pāteti. |
♦ "Or a peacock drops a twig" (moro vā kaṭṭhaṃ pāteti) means a peacock, dislodging a dry twig from a tree, drops it. |
moraggahaṇena ca idha sabbapakkhiggahaṇaṃ adhippetaṃ, tena yo koci pakkhīti vuttaṃ hoti. |
And by the mention of "peacock" here, the inclusion of all birds is intended; therefore, "any bird whatsoever" is what is said. |
atha vā moro vāti vā saddena añño vā koci pakkhīti. |
Or, by the word "vā" in "moro vā" (or a peacock), it means or any other bird. |
esa nayo purime magaggahaṇepi. |
This is the method also in the previous mention of "beast." |
vāto vā paṇṇakasaṭaṃ eretīti vāto vā paṇṇakacavaraṃ ghaṭṭeti. |
"Or the wind rustles a heap of leaves" (vāto vā paṇṇakasaṭaṃ ereti) means the wind rubs a pile of leaves. |
etaṃ nūna taṃ bhayabheravaṃ āgacchatīti yametaṃ āgacchati, taṃ bhayabheravaṃ nūnāti. |
"This, surely, is that fear and dread approaching" (etaṃ nūna taṃ bhayabheravaṃ āgacchati) means that which is approaching, that is surely fear and dread. |
ito pabhuti ca ārammaṇameva bhayabheravanti veditabbaṃ. |
And from here on, the object itself should be understood as fear and dread. |
parittassa ca adhimattassa ca bhayassa ārammaṇattā sukhārammaṇaṃ rūpaṃ sukhamiva. |
Because it is an object of both slight and intense fear, a pleasant object (form) is like pleasure itself. |
kiṃ nu kho ahaṃ aññadatthu bhayapaṭikaṅkhī viharāmīti ahaṃ kho kiṃ kāraṇaṃ ekaṃseneva bhayaṃ ākaṅkhamāno icchamāno hutvā viharāmi. |
"Why indeed do I dwell expecting only fear?" (kiṃ nu kho ahaṃ aññadatthu bhayapaṭikaṅkhī viharāmi) means for what reason do I dwell exclusively expecting, wishing for fear? |
♦ yathābhūtaṃ yathābhūtassāti yena yena iriyāpathena bhūtassa bhavitassa sato vattamānassa samaṅgībhūtassa vā. |
♦ "As it was, for him as he was" (yathābhūtaṃ yathābhūtassa) means in whatever posture he was, had been, existed, was present, or was engaged. |
meti mama santike. |
"Me" (meti) means in my presence. |
tathābhūtaṃ tathābhūto vāti tena teneva iriyāpathena bhūto bhavito santo vattamāno samaṅgībhūto vāti attho. |
"As it was, as he was" (tathābhūtaṃ tathābhūto vā) means in that very posture he was, had been, existed, was present, or was engaged, is the meaning. |
so kho ahaṃ . |
So I, indeed... |
.. pe . |
.. (etc.) . |
.. paṭivinemīti bodhisattassa kira caṅkamantassa tasmiṃ magasiṅgakhurasaddādibhede bhayabheravārammaṇe āgate neva mahāsatto tiṭṭhati, na nisīdati na sayati, atha kho caṅkamantova parivīmaṃsanto parivicinanto bhayabheravaṃ na passati, magasiṅgakhurasaddādimattameva cetaṃ hoti, so taṃ ñatvā idaṃ nāmetaṃ, na bhayabheravanti tato tiṭṭhati vā nisīdati vā sayati vā. |
.. "I dispelled" (paṭivinemīti) – when that fear-and-dread-object, such as the sound of a beast's horns or hooves, arose for the Bodhisatta who was, it is said, walking, the Great Being neither stood, nor sat, nor lay down; but rather, while still walking, investigating and examining, he did not see fear and dread; it was merely the sound of a beast's horns or hooves, etc. Knowing that, "This is its name, it is not fear and dread," he then stood or sat or lay down. |
etamatthaṃ dassento “so kho ahan”tiādimāha. |
Showing this meaning, he said, "So I indeed," and so on. |
esa nayo sabbapeyyālesu. |
This is the method in all the "etcetera" passages. |
ito parañca iriyāpathapaṭipāṭiyā avatvā āsannapaṭipāṭiyā iriyāpathā vuttāti veditabbā, caṅkamantassa hi bhayabherave āgate na ṭhito na nisinno na nipanno ṭhitassāpi āgate na caṅkamīti evaṃ tassa āsannapaṭipāṭiyā vuttāti. |
And from here on, it should be understood that the postures are stated not in sequential order of postures but in sequential order of proximity; for when fear and dread arose for him while walking, he did not stand, sit, or lie down; and when it arose for him while standing, he did not walk – thus they are stated in their sequential order of proximity. |
♦ bhayabheravasenāsanādivaṇṇanā niṭṭhitā. |
♦ The explanation of frightening and dreadful lodgings, etc., is concluded. |
♦ asammohavihāravaṇṇanā (MN 14) |
♦ Explanation of Dwelling without Delusion (MN 14) |
♦ 50. evaṃ bhiṃsanakesupi ṭhānesu attano bhayabheravābhāvaṃ dassetvā idāni jhāyīnaṃ sammohaṭṭhānesu attano asammohavihāraṃ dassetuṃ santi kho pana, brāhmaṇātiādimāha. |
♦ 50. Thus, having shown his own absence of fear and dread even in frightening places, now, to show his own dwelling without delusion in situations where meditators become deluded, he said, "There are indeed, brahmin," and so on. |
♦ tattha santīti atthi saṃvijjanti upalabbhanti. |
♦ Therein, "santi" (there are) means they exist, they are found, they are met with. |
rattiṃyeva samānanti rattiṃyeva santaṃ, divāti sañjānantīti “divaso ayan”ti sañjānanti. |
"It being night" (rattiṃyeva samānaṃ) means it being night itself, "they perceive it as day" (divāti sañjānanti) means they perceive "this is day." |
divāyeva samānanti divasaṃyeva santaṃ. |
"It being day" (divāyeva samānaṃ) means it being day itself. |
rattīti sañjānantīti “ratti ayan”ti sañjānanti. |
"They perceive it as night" (rattīti sañjānanti) means they perceive "this is night." |
kasmā panete evaṃsaññino hontīti. |
But why do they have such perceptions? |
vuṭṭhānakosallābhāvato vā sakuṇarutato vā. |
Either from lack of skill in emerging [from meditation] or from the sound of birds. |
kathaṃ? idhekacco odātakasiṇalābhī divā parikammaṃ katvā divā samāpanno divāyeva vuṭṭhahāmīti manasikāraṃ uppādeti, no ca kho addhānaparicchede kusalo hoti. |
How? Here, someone who has attained the white kasina, having done the preliminary work by day, having attained [absorption] by day, forms the intention, "I will emerge by day itself," but is not skilled in time-determination. |
so divasaṃ atikkamitvā rattibhāge vuṭṭhāti. |
He, having passed the day, emerges in the night part. |
odātakasiṇapharaṇavasena cassa visadaṃ hoti vibhūtaṃ suvibhūtaṃ. |
And due to the pervasion of the white kasina, it is clear, distinct, very distinct for him. |
so, divā vuṭṭhahāmīti uppāditamanasikāratāya odātakasiṇapharaṇavisadavibhūtatāya ca rattiṃyeva samānaṃ divāti sañjānāti. |
He, because of the intention formed "I will emerge by day," and because of the clarity and distinctness of the white kasina pervasion, perceives it as day, though it is night. |
idha panekacco nīlakasiṇalābhī rattiṃ parikammaṃ katvā rattiṃ samāpanno rattiṃyeva vuṭṭhahāmīti manasikāraṃ uppādeti, no ca kho addhānaparicchede kusalo hoti. |
Here, however, someone who has attained the blue kasina, having done the preliminary work at night, having attained [absorption] at night, forms the intention, "I will emerge at night itself," but is not skilled in time-determination. |
so rattiṃ atikkamitvā divasabhāge vuṭṭhāti. |
He, having passed the night, emerges in the day part. |
nīlakasiṇapharaṇavasena cassa avisadaṃ hoti avibhūtaṃ. |
And due to the pervasion of the blue kasina, it is unclear, indistinct for him. |
so rattiṃ vuṭṭhahāmīti uppāditamanasikāratāya nīlakasiṇapharaṇāvisadāvibhūtatāya ca divāyeva samānaṃ rattīti sañjānāti. |
He, because of the intention formed "I will emerge at night," and because of the unclarity and indistinctness of the blue kasina pervasion, perceives it as night, though it is day. |
evaṃ tāva vuṭṭhānakosallābhāvato evaṃsaññino honti. |
Thus, firstly, due to lack of skill in emerging, they have such perceptions. |
♦ sakuṇarutato pana idhekacco antosenāsane nisinno hoti. |
♦ From the sound of birds, however: here someone is sitting inside a lodging. |
atha divā ravanakasakuṇā kākādayo candālokena divāti maññamānā rattiṃ ravanti, aññehi vā kāraṇehi. |
Then day-calling birds, crows and so on, thinking it is day due to the moonlight, call at night, or for other reasons. |
so tesaṃ saddaṃ sutvā rattiṃyeva samānaṃ divāti sañjānāti. |
He, hearing their sound, perceives it as day, though it is night. |
idha panekacco pabbatantare gambhīrāya ghanavanappaṭicchannāya giriguhāya sattāhavaddalikāya vattamānāya antarahitasūriyāloke kāle nisinno hoti. |
Here, however, someone is sitting in a deep cave covered by dense forest between mountains, during a week of continuous rain, at a time when sunlight is hidden. |
atha rattiṃ ravanakasakuṇā ulūkādayo majjhanhikasamayepi tattha tattha samandhakāre nilīnā rattisaññāya vā aññehi vā kāraṇehi ravanti. |
Then night-calling birds, owls and so on, hidden here and there in the semi-darkness even at midday, call out due to the perception of night or for other reasons. |
so tesaṃ saddaṃ sutvā divāyeva samānaṃ rattīti sañjānāti. |
He, hearing their sound, perceives it as night, though it is day. |
evaṃ sakuṇarutato evaṃsaññino hontīti. |
Thus, from the sound of birds, they have such perceptions. |
idamahanti idaṃ ahaṃ evaṃ sañjānanaṃ . |
"This I" means this I, such perceiving... |
sammohavihārasmiṃ vadāmīti sammohavihārapariyāpannaṃ antogadhaṃ, sammohavihārānaṃ aññataraṃ vadāmīti vuttaṃ hoti. |
"call a dwelling in delusion" means included in, comprised within dwelling in delusion; "I call it one of the dwellings in delusion" is what is said. |
♦ ahaṃ kho pana brāhmaṇa . |
♦ But I, indeed, brahmin... |
.. pe . |
.. (etc.) . |
.. sañjānāmīti pākaṭo bodhisattassa rattindivaparicchedo sattāhavaddalepi candimasūriyesu adissamānesupi jānātiyeva “ettakaṃ purebhattakālo gato, ettakaṃ pacchābhattakālo, ettakaṃ paṭhamayāmo, ettakaṃ majjhimayāmo, ettakaṃ pacchimayāmo”ti, tasmā evamāha. |
.. "I perceive" – the Bodhisatta's distinction of night and day is clear; even during a week of continuous rain, even when the sun and moon are not visible, he knows indeed, "So much of the forenoon has passed, so much of the afternoon, so much of the first watch, so much of the middle watch, so much of the last watch"; therefore, he said this. |
anacchariyañcetaṃ yaṃ pūritapāramī bodhisatto evaṃ jānāti. |
And it is no wonder that the Bodhisatta who has fulfilled the perfections knows thus. |
padesañāṇe ṭhitānaṃ sāvakānampi hi rattindivaparicchedo pākaṭo hoti. |
For even for disciples established in partial knowledge, the distinction of night and day is clear. |
♦ kalyāṇiyamahāvihāre kira godattatthero dvaṅgulakāle bhattaṃ gahetvā aṅgulakāle bhuñjati. |
♦ In the Kalyāṇī Mahāvihāra, it is said, the elder Godatta took his meal when the sun was two finger-breadths high and ate when it was one finger-breadth high. |
sūriye adissamānepi pātoyeva senāsanaṃ pavisitvā tāya velāya nikkhamati. |
Even when the sun was not visible, he entered his dwelling early in the morning and came out at that time. |
ekadivasaṃ ārāmikā “sve therassa nikkhamanakāle passāmā”ti bhattaṃ sampādetvā kālatthambhamūle nisīdiṃsu. |
One day, the park attendants, thinking, "Tomorrow we will see at the time of the elder's departure," prepared the meal and sat at the foot of the time-pillar. |
thero dvaṅgulakāleyeva nikkhamati. |
The elder came out when it was exactly two finger-breadths. |
tato pabhuti kira sūriye adissamānepi therassa nikkhamanasaññāya eva bheriṃ ākoṭenti. |
From then on, it is said, even when the sun was not visible, they beat the drum simply by the sign of the elder's departure. |
♦ ajagaravihārepi kāḷadevatthero antovasse yāmagaṇḍikaṃ paharati, āciṇṇametaṃ therassa. |
♦ Also, in the Ajagara Vihāra, the elder Kāḷadeva strikes the watch-gong during the rains retreat; this is a habit of the elder. |
na ca yāmayantanāḷikaṃ payojeti, aññe bhikkhū payojenti. |
And he does not use a watch-clock-tube; other monks use them. |
atha nikkhante paṭhame yāme there muggaraṃ gahetvā ṭhitamatteyeva ekaṃ dve vāre paharanteyeva vā yāmayantaṃ patati, evaṃ tīsu yāmesu samaṇadhammaṃ katvā thero pātoyeva gāmaṃ pavisitvā piṇḍapātaṃ ādāya vihāraṃ āgantvā bhojanavelāya pattaṃ gahetvā divā vihāraṭṭhānaṃ gantvā samaṇadhammaṃ karoti. |
Then, when the first watch has passed, as soon as the elder takes the mallet and stands, or as soon as he strikes once or twice, the watch-gong falls; thus, having practiced the ascetic's duties during the three watches, the elder, early in the morning, enters the village, takes almsfood, comes to the vihāra, and at mealtime, taking his bowl, goes to his day-dwelling place and practices the ascetic's duties. |
bhikkhū kālatthambhaṃ disvā therassa adisvā āgamanatthāya pesenti. |
The monks, seeing the time-pillar but not seeing the elder, send [someone] for his arrival. |
so bhikkhu theraṃ divā vihāraṭṭhānā nikkhamantameva vā antarāmagge vā passati. |
That monk sees the elder just as he is leaving his day-dwelling place or on the way. |
evaṃ padesañāṇe ṭhitānaṃ sāvakānampi rattindivaparicchedo pākaṭo hoti, kimaṅgaṃ pana bodhisattānanti. |
Thus, even for disciples established in partial knowledge, the distinction of night and day is clear; how much more so then for Bodhisattas! |
♦ yaṃ kho taṃ brāhmaṇa . |
♦ That which, brahmin... |
.. pe . |
.. (etc.) . |
.. vadeyyāti ettha pana “yaṃ kho taṃ, brāhmaṇa, asammohadhammo satto loke uppanno . |
.. "one might say" – here, however, "That which, brahmin, is a being of undeluded nature, arisen in the world... |
.. pe . |
.. (etc.) . |
.. sukhāya devamanussānan”ti vacanaṃ vadamāno koci sammā vadeyya, sammā vadamāno siyā, na vitathavādī assa. |
.. for the happiness of devas and humans" – one speaking these words would speak rightly, speaking rightly he would be, not a speaker of falsehood. |
mameva taṃ vacanaṃ vadamāno sammā vadeyya, sammā vadamāno siyā, na vitathavādī assāti evaṃ padasambandho veditabbo. |
Speaking those words of me, he would speak rightly, speaking rightly he would be, not a speaker of falsehood – thus the connection of the words should be understood. |
♦ tattha asammohadhammoti asammohasabhāvo. |
♦ Therein, "of undeluded nature" (asammohadhammo) means of an undeluded intrinsic nature. |
loketi manussaloke. |
"In the world" (loke) means in the human world. |
bahujanahitāyāti bahujanassa hitatthāya, paññāsampattiyā diṭṭhadhammikasamparāyikahitūpadesakoti. |
"For the welfare of many people" (bahujanahitāya) means for the welfare of many people; through the attainment of wisdom, he is an instructor of welfare visible in this life and in future lives. |
bahujanasukhāyāti bahujanassa sukhatthāya, cāgasampattiyā upakaraṇasukhassa dāyakoti. |
"For the happiness of many people" (bahujanasukhāya) means for the happiness of many people; through the attainment of generosity, he is a giver of the happiness of requisites. |
lokānukampāyāti lokassa anukampatthāya, mettākaruṇāsampattiyā mātāpitaro viya lokassa rakkhitā gopayitāti. |
"Out of compassion for the world" (lokānukampāya) means for the sake of compassion for the world; through the attainment of loving-kindness and compassion, like parents, he is a protector and guardian of the world. |
atthāya hitāya sukhāya devamanussānanti idha devamanussaggahaṇena ca bhabbapuggalaveneyyasatteyeva gahetvā tesaṃ nibbānamaggaphalādhigamāya attano uppattiṃ dassetīti veditabbo. |
"For the good, for the welfare, for the happiness of devas and humans" (atthāya hitāya sukhāya devamanussānaṃ) – here, by the inclusion of devas and humans, taking only suitable individuals and beings to be trained, he shows his own arising for their attainment of Nibbāna, path, and fruit, it should be understood. |
atthāyāti hi vutte paramatthatthāya nibbānāyāti vuttaṃ hoti. |
For when "for the good" (atthāya) is said, it means for the ultimate good, for Nibbāna. |
hitāyāti vutte taṃ sampāpakamaggatthāyāti vuttaṃ hoti, nibbānasampāpakamaggato hi uttari hitaṃ nāma natthi. |
When "for the welfare" (hitāya) is said, it means for the path that leads to it; for beyond the path that leads to Nibbāna, there is nothing called welfare. |
sukhāyāti vutte phalasamāpattisukhatthāyāti vuttaṃ hoti, tato uttari sukhābhāvato. |
When "for the happiness" (sukhāya) is said, it means for the happiness of the attainment of fruition; because beyond that, there is no happiness. |
vuttañcetaṃ “ayaṃ samādhi paccuppannasukho ceva āyatiñca sukhavipāko”ti (dī. |
And this is said: "This concentration is pleasant in the present and has a pleasant result in the future" (Dī. |
ni. 3.355; |
Nik. 3.355; |
a. |
A. |
ni. 5.27; |
Nik. 5.27; |
vibha. |
Vibh. |
804). |
804). |
♦ asammohavihāravaṇṇanā niṭṭhitā. |
♦ The explanation of dwelling without delusion is concluded. |
♦ pubbabhāgapaṭipadādivaṇṇanā (MN 14) |
♦ Explanation of the Preliminary Practice, etc. (MN 14) |
♦ 51. evaṃ bhagavā buddhaguṇapaṭilābhāvasānaṃ attano asammohavihāraṃ brāhmaṇassa dassetvā idāni yāya paṭipadāya taṃ koṭippattaṃ asammohavihāraṃ adhigato, taṃ pubbabhāgato pabhuti dassetuṃ āraddhaṃ kho pana me brāhmaṇātiādimāha. |
♦ 51. Thus the Blessed One, having shown the brahmin his own dwelling without delusion, culminating in the attainment of the Buddha's qualities, now, to show from the preliminary stage onwards the practice by which he attained that supreme dwelling without delusion, said, "My energy was aroused, brahmin," and so on. |
♦ keci panāhu “imaṃ asammohavihāraṃ sutvā brāhmaṇassa cittamevaṃ uppannaṃ ‘kāya nu kho paṭipadāya imaṃ patto’ti, tassa cittamaññāya imāyāhaṃ paṭipadāya imaṃ uttamaṃ asammohavihāraṃ pattoti dassento evamāhā”ti. |
♦ Some, however, say, "Having heard of this dwelling without delusion, this thought arose in the brahmin's mind: 'By what practice indeed did he attain this?' Knowing his thought, showing, 'By this practice I attained this supreme dwelling without delusion,' he spoke thus." |
♦ tattha āraddhaṃ kho pana me, brāhmaṇa, vīriyaṃ ahosīti, brāhmaṇa, na mayā ayaṃ uttamo asammohavihāro kusītena muṭṭhassatinā sāraddhakāyena vikkhittacittena vā adhigato, apica kho tadadhigamāya āraddhaṃ kho pana me vīriyaṃ ahosi, bodhimaṇḍe nisinnena mayā caturaṅgavīriyaṃ āraddhaṃ ahosi, paggahitaṃ asithilappavattitanti vuttaṃ hoti. |
♦ Therein, "My energy was aroused, brahmin" (āraddhaṃ kho pana me, brāhmaṇa, vīriyaṃ ahosi) means, brahmin, this supreme dwelling without delusion was not attained by me through laziness, confused mindfulness, agitated body, or distracted mind; but rather, for its attainment, my energy was indeed aroused; by me, seated at the Bodhi-seat, fourfold energy was aroused, exerted, and unslackeningly maintained, is what is said. |
āraddhattāyeva ca metaṃ asallīnaṃ ahosi. |
And precisely because it was aroused, it was unflagging for me. |
♦ upaṭṭhitā sati asammuṭṭhāti na kevalañca vīriyameva, satipi me ārammaṇābhimukhībhāvena upaṭṭhitā ahosi. |
♦ "Mindfulness was established, unconfused" (upaṭṭhitā sati asammuṭṭhā) means not only energy, but also my mindfulness was established by way of facing the object. |
upaṭṭhitattāyeva ca asammuṭṭhā. |
And precisely because it was established, it was unconfused. |
passaddho kāyoti kāyacittappassaddhisambhavena kāyopi me passaddho ahosi. |
"The body was tranquil" (passaddho kāyo) means due to the arising of tranquility of body and mind, my body too was tranquil. |
tattha yasmā nāmakāye passaddhe rūpakāyopi passaddhoyeva hoti, tasmā nāmakāyo rūpakāyoti avisesetvāva passaddho kāyoti vuttaṃ. |
Therein, because when the mental body is tranquil, the physical body is also tranquil, therefore, without distinguishing between mental body and physical body, "the body was tranquil" is said. |
asāraddhoti so ca kho passaddhattāyeva asāraddho, vigatadarathoti vuttaṃ hoti. |
"Unagitated" (asāraddho) means and that, precisely because of being tranquil, was unagitated; "free from distress" is what is said. |
samāhitaṃ cittaṃ ekagganti cittampi me sammā āhitaṃ suṭṭhu ṭhapitaṃ appitaṃ viya ahosi. |
"The mind was concentrated, unified" (samāhitaṃ cittaṃ ekaggaṃ) means my mind too was well directed, well established, as if fixed. |
samāhitattā eva ca ekaggaṃ acalaṃ nipphandananti, ettāvatā jhānassa pubbabhāgapaṭipadā kathitā hoti. |
And precisely because it was concentrated, it was unified, unshaken, unwavering; to this extent, the preliminary practice for jhāna is described. |
♦ idāni imāya paṭipadāya adhigataṃ paṭhamajjhānaṃ ādiṃ katvā vijjāttayapariyosānaṃ visesaṃ dassento so kho ahantiādimāha. |
♦ Now, showing the special attainment, beginning with the first jhāna attained by this practice and ending with the three knowledges, he said, "So I indeed," and so on. |
tattha vivicceva kāmehi . |
Therein, "quite secluded from sensual pleasures..." |
.. pe . |
.. (etc.) . |
.. catutthajjhānaṃ upasampajja vihāsinti ettha tāva yaṃ vattabbaṃ siyā, taṃ sabbaṃ visuddhimagge pathavīkasiṇakathāyaṃ vuttaṃ. |
.. "having entered and abided in the fourth jhāna" – here, firstly, whatever should be said, all that has been said in the Visuddhimagga, in the section on the earth kasina. |
kevalañhi tattha “upasampajja viharatī”ti āgataṃ, idha “vihāsin”ti, ayameva viseso. |
Only, there it says "upasampajja viharati" (enters and abides), here "vihāsiṃ" (I abode); this alone is the difference. |
kiṃ katvā pana bhagavā imāni jhānāni upasampajja vihāsīti, kammaṭṭhānaṃ bhāvetvā. |
But what having done did the Blessed One enter and abide in these jhānas? Having developed a meditation subject. |
kataraṃ? ānāpānassatikammaṭṭhānaṃ. |
Which one? The meditation subject of mindfulness of breathing. |
♦ imāni ca pana cattāri jhānāni kesañci cittekaggatatthāni honti, kesañci vipassanāpādakāni, kesañci abhiññāpādakāni, kesañci nirodhapādakāni, kesañci bhavokkamanatthāni. |
♦ And these four jhānas are for some for the purpose of one-pointedness of mind, for some they are bases for insight, for some they are bases for higher knowledges, for some they are bases for cessation, for some they are for the purpose of rebirth in [higher] existence. |
tattha khīṇāsavānaṃ cittekaggatatthāni honti. |
Therein, for Arahants, they are for the purpose of one-pointedness of mind. |
te hi samāpajjitvā ekaggacittā sukhaṃ divasaṃ viharissāmāti iccevaṃ kasiṇaparikammaṃ katvā aṭṭha samāpattiyo nibbattenti. |
For they, having attained [jhāna], with unified minds, wishing "We will dwell happily for the day," thus doing kasina preliminary work, produce the eight attainments. |
sekkhaputhujjanānaṃ samāpattito vuṭṭhāya samāhitena cittena vipassissāmāti nibbattentānaṃ vipassanāpādakāni honti. |
For trainees and ordinary people who produce them thinking, "Having emerged from the attainment, with a concentrated mind, we will practice insight," they are bases for insight. |
ye pana aṭṭha samāpattiyo nibbattetvā abhiññāpādakajjhānaṃ samāpajjitvā samāpattito vuṭṭhāya “ekopi hutvā bahudhā hotī”ti (dī. |
But those who, having produced the eight attainments, having attained the jhāna that is a basis for higher knowledges, emerging from the attainment, wish for the higher knowledges described in the way "Being one, he becomes many" (Dī. |
ni. 1.238; |
Nik. 1.238; |
paṭi. |
Paṭi. |
ma. 1.102) vuttanayā abhiññāyo patthentā nibbattenti, tesaṃ abhiññāpādakāni honti. |
Ma. 1.102), and produce them, for them they are bases for higher knowledges. |
ye pana aṭṭha samāpattiyo nibbattetvā nirodhasamāpattiṃ samāpajjitvā sattāhaṃ acittā hutvā diṭṭheva dhamme nirodhaṃ nibbānaṃ patvā sukhaṃ viharissāmāti nibbattenti, tesaṃ nirodhapādakāni honti. |
But those who, having produced the eight attainments, having attained the attainment of cessation, being without consciousness for seven days, wishing "Having attained cessation, Nibbāna, in this very life, we will dwell happily," and produce them, for them they are bases for cessation. |
ye pana aṭṭha samāpattiyo nibbattetvā aparihīnajjhānā brahmaloke uppajjissāmāti nibbattenti, tesaṃ bhavokkamanatthāni honti. |
But those who, having produced the eight attainments, with undiminished jhāna, wishing "We will be reborn in the Brahma world," and produce them, for them they are for the purpose of rebirth in [higher] existence. |
♦ bhagavatā panidaṃ catutthajjhānaṃ bodhirukkhamūle nibbattitaṃ, taṃ tassa vipassanāpādakañceva ahosi abhiññāpādakañca sabbakiccasādhakañca, sabbalokiyalokuttaraguṇadāyakanti veditabbaṃ. |
♦ By the Blessed One, however, this fourth jhāna was produced at the foot of the Bodhi tree; it was for him both a basis for insight and a basis for higher knowledges, and a fulfiller of all duties, a giver of all mundane and supramundane qualities, it should be understood. |
♦ pubbabhāgapaṭipadādivaṇṇanā niṭṭhitā. |
♦ The explanation of the preliminary practice, etc., is concluded. |
♦ pubbenivāsakathāvaṇṇanā (MN 14) |
♦ Explanation of the Discourse on Past Abodes (MN 14) |
♦ 52. yesañca guṇānaṃ dāyakaṃ ahosi, tesaṃ ekadesaṃ dassento so evaṃ samāhite cittetiādimāha. |
♦ 52. And of which qualities it was a giver, showing a part of them, he said, "When the mind was thus concentrated," and so on. |
tattha dvinnaṃ vijjānaṃ anupadavaṇṇanā ceva bhāvanānayo ca visuddhimagge vitthārito. |
Therein, the word-by-word explanation and the method of development of the two knowledges are elaborated in the Visuddhimagga. |
kevalañhi tattha “so evaṃ samāhite citte . |
Only, there it is said, "He, when the mind is thus concentrated... |
.. pe . |
.. (etc.) . |
.. abhininnāmetī”ti vuttaṃ, idha “abhininnāmesin”ti. |
.. directs [it]," while here it is "abhininnāmesiṃ" (I directed). |
ayaṃ kho me brāhmaṇāti ayañca appanāvāro tattha anāgatoti ayameva viseso. |
"This indeed, brahmin, for me" – and this absorption section not being present there, this alone is the difference. |
tattha soti so ahaṃ. |
Therein, "so" means "I." |
abhininnāmesinti abhinīhariṃ. |
"Abhininnāmesiṃ" (I directed) means I brought forth. |
abhininnāmesinti ca |
And in "abhininnāmesiṃ," "so" (he/that) should be understood here as "I." |
♦ yasmā cidaṃ bhagavato vasena pubbenivāsānussatiñāṇaṃ āgataṃ, tasmā “so tato cuto idhūpapanno”ti ettha evaṃ yojanā veditabbā. |
♦ And because this knowledge of recollection of past abodes has come in accordance with the Blessed One's [experience], therefore, in "He, having passed away from there, was reborn here," the application should be understood thus. |
ettha hi so tato cutoti paṭinivattantassa paccavekkhaṇaṃ. |
Here indeed, "he, having passed away from there" is the reflection of one returning [in memory]. |
tasmā idhūpapannoti imissā idhūpapattiyā anantaraṃ. |
Therefore, "reborn here" is immediately after this rebirth here. |
amutra udapādinti tusitabhavanaṃ sandhāyāhāti veditabbo. |
"Arose there" refers to the Tusita heaven, it should be understood. |
tatrāpāsiṃ evaṃnāmoti tatrāpi tusitabhavane setaketu nāma devaputto ahosiṃ. |
"There I was of such a name" means there too, in the Tusita heaven, I was the devaputta named Setaketu. |
evaṃgottoti tāhi devatāhi saddhiṃ ekagotto. |
"Of such a clan" means of the same clan as those devas. |
evaṃvaṇṇoti suvaṇṇavaṇṇo. |
"Of such an appearance" means of golden appearance. |
evamāhāroti dibbasudhāhāro. |
"With such food" means with divine ambrosia as food. |
evaṃsukhadukkhappaṭisaṃvedīti evaṃ dibbasukhapaṭisaṃvedī. |
"Experiencing such pleasure and pain" means thus experiencing divine pleasure. |
dukkhaṃ pana saṅkhāradukkhamattameva . |
Pain, however, is only the suffering of formations. |
evamāyupariyantoti evaṃ sattapaññāsavassakoṭisaṭṭhivassasatasahassāyupariyanto. |
"With such a lifespan" means thus with a lifespan of fifty-seven koṭis and sixty hundred-thousand years. |
so tato cutoti so ahaṃ tato tusitabhavanato cuto. |
"He, having passed away from there" means I, having passed away from that Tusita heaven. |
idhūpapannoti idha mahāmāyāya deviyā kucchimhi nibbatto. |
"Reborn here" means reborn here in the womb of Queen Mahāmāyā. |
♦ ayaṃ kho me brāhmaṇātiādīsu meti mayā. |
♦ "This indeed, brahmin, for me," etc. – "me" means by me. |
vijjāti viditakaraṇaṭṭhena vijjā. |
"Vijjā" (knowledge) means knowledge in the sense of making known. |
kiṃ viditaṃ karoti? |
What does it make known? |
pubbenivāsaṃ. avijjāti tasseva pubbenivāsassa aviditakaraṇaṭṭhena tappaṭicchādako moho vuccati. |
Past abodes. "Avijjā" (ignorance) is said to be delusion that conceals it, in the sense of making those same past abodes unknown. |
tamoti sveva moho paṭicchādakaṭṭhena “tamo”ti vuccati. |
"Tamo" (darkness) – that very delusion, in the sense of concealing, is called "tamo." |
ālokoti sāyeva vijjā obhāsakaraṇaṭṭhena “āloko”ti vuccati. |
"Āloko" (light) – that very knowledge, in the sense of illuminating, is called "āloko." |
ettha ca vijjā adhigatāti ayaṃ attho, sesaṃ pasaṃsāvacanaṃ. |
And here, "knowledge was attained" is this meaning; the rest is words of praise. |
yojanā panettha ayaṃ kho me vijjā adhigatā, tassa me adhigatavijjassa avijjā vihatā, vinaṭṭhāti attho. |
The application here is this: "This knowledge was attained by me; for me, who had attained knowledge, ignorance was destroyed, perished," is the meaning. |
kasmā? yasmā vijjā uppannā. |
Why? Because knowledge had arisen. |
esa nayo itarasmimpi padadvaye. |
This is the method also in the other pair of words. |
♦ yathā tanti ettha yathāti opamme. |
♦ "Yathā taṃ" (just as for one) – here "yathā" is in comparison. |
tanti nipāto. |
"Taṃ" is a particle. |
satiyā avippavāsena appamattassa. |
For one who is diligent through non-absence of mindfulness. |
vīriyātāpena ātāpino. |
For one who is ardent through the heat of energy. |
kāye ca jīvite ca anapekkhatāya pahitattassa, pesitattassāti attho. |
For one who has exerted oneself, sent oneself forth, through non-attachment to body and life, is the meaning. |
idaṃ vuttaṃ hoti “yathā appamattassa ātāpino pahitattassa viharato avijjā vihaññeyya, vijjā uppajjeyya. |
This is what is said: "Just as for one dwelling diligent, ardent, and self-exerted, ignorance would be destroyed, knowledge would arise. |
tamo vihaññeyya, āloko uppajjeyya. |
Darkness would be destroyed, light would arise. |
evameva mama avijjā vihatā, vijjā uppannā. |
Even so, for me, ignorance was destroyed, knowledge arose. |
tamo vihato, āloko uppanno. |
Darkness was destroyed, light arose. |
etassa me padhānānuyogassa anurūpameva phalaṃ laddhan”ti. |
For this dedicated effort of mine, a corresponding fruit was indeed obtained." |
♦ pubbenivāsakathāvaṇṇanā niṭṭhitā. |
♦ The explanation of the discourse on past abodes is concluded. |
♦ dibbacakkhuñāṇakathāvaṇṇanā (MN 14) |
♦ Explanation of the Discourse on the Divine Eye Knowledge (MN 14) |
♦ 53. cutūpapātakathāyaṃ yasmā idha bhagavato vasena pāḷi āgatā, tasmā “passāmi pajānāmī”ti vuttaṃ, ayaṃ viseso. |
♦ 53. In the discourse on passing away and rebirth, because here the Pāli text has come in accordance with the Blessed One's [experience], therefore "I see, I know" is said; this is the difference. |
sesaṃ visuddhimagge vuttasadisameva. |
The rest is similar to what is said in the Visuddhimagga. |
♦ ettha pana vijjāti dibbacakkhuñāṇavijjā. |
♦ Here, however, "knowledge" (vijjā) is the knowledge of the divine eye. |
avijjāti sattānaṃ cutipaṭisandhipaṭicchādikā avijjā. |
"Ignorance" (avijjā) is the ignorance that conceals the passing away and rebirth of beings. |
sesaṃ vuttanayamevāti. |
The rest is by the method already stated. |
yasmā ca pūritapāramīnaṃ mahāsattānaṃ parikammakiccaṃ nāma natthi. |
And because for great beings who have fulfilled the perfections, there is no such thing as the duty of preliminary practice. |
te hi citte abhininnāmitamatteyeva anekavihitaṃ pubbenivāsaṃ anussaranti, dibbena cakkhunā satte passanti. |
For they, merely by directing the mind, recollect manifold past abodes, and with the divine eye, they see beings. |
tasmā yo tattha parikammaṃ ādiṃ katvā bhāvanānayo vutto, na tena idha atthoti. |
Therefore, the method of development stated there, beginning with preliminary practice, has no relevance here. |
♦ dibbacakkhuñāṇakathāvaṇṇanā niṭṭhitā. |
♦ The explanation of the discourse on the divine eye knowledge is concluded. |
♦ āsavakkhayañāṇakathāvaṇṇanā (MN 14) |
♦ Explanation of the Discourse on the Knowledge of the Destruction of Defilements (MN 14) |
♦ 54. tatiyavijjāya so evaṃ samāhite citteti vipassanāpādakaṃ catutthajjhānacittaṃ veditabbaṃ. |
♦ 54. In the third knowledge, "When the mind was thus concentrated," the fourth jhāna-mind, which is a basis for insight, should be understood. |
āsavānaṃ khayañāṇāyāti arahattamaggañāṇatthāya. |
"For the knowledge of the destruction of defilements" (āsavānaṃ khayañāṇāya) means for the purpose of the knowledge of the path of Arahantship. |
arahattamaggo hi āsavavināsanato āsavānaṃ khayoti vuccati, tatra cetaṃ ñāṇaṃ, tappariyāpannattāti. |
For the path of Arahantship, because it destroys the defilements, is called the destruction of defilements; and this knowledge is therein, because it is included in it. |
cittaṃ abhininnāmesinti vipassanācittaṃ abhinīhariṃ. |
"I directed the mind" (cittaṃ abhininnāmesiṃ) means I brought forth the insight-mind. |
so idaṃ dukkhanti evamādīsu “ettakaṃ dukkhaṃ, na ito bhiyyo”ti sabbampi dukkhasaccaṃ sarasalakkhaṇapaṭivedhena yathābhūtaṃ abbhaññāsiṃ jāniṃ paṭivijjhiṃ. |
"This is suffering" (so idaṃ dukkhaṃ) and so on – "This much is suffering, no more than this" – thus all the truth of suffering, through penetration of its individual and general characteristics, I directly knew, understood, and penetrated as it really is. |
tassa ca dukkhassa nibbattikaṃ taṇhaṃ ayaṃ dukkhasamudayoti. |
And the craving that produces that suffering, "This is the origin of suffering." |
tadubhayampi yaṃ ṭhānaṃ patvā nirujjhati, taṃ tesaṃ appavattiṃ nibbānaṃ ayaṃ dukkhanirodhoti. |
And the state where both of these cease, that non-occurrence of them, Nibbāna, "This is the cessation of suffering." |
tassa sampāpakaṃ ariyamaggaṃ ayaṃ dukkhanirodhagāminī paṭipadāti sarasalakkhaṇapaṭivedhena yathābhūtaṃ abbhaññāsiṃ jāniṃ paṭivijjhinti evamattho veditabbo. |
The noble path leading to its attainment, "This is the path leading to the cessation of suffering" – through penetration of its individual and general characteristics, I directly knew, understood, and penetrated as it really is – thus the meaning should be understood. |
♦ evaṃ sarūpato saccāni dassetvā idāni kilesavasena pariyāyato dassento ime āsavātiādimāha. |
♦ Thus having shown the truths in their own nature, now showing them indirectly by way of defilements, he said, "These are the defilements," and so on. |
tassa me evaṃ jānato evaṃ passatoti tassa mayhaṃ evaṃ jānantassa evaṃ passantassa. |
"For me, thus knowing, thus seeing" (tassa me evaṃ jānato evaṃ passoto) means for me, thus knowing, thus seeing. |
saha vipassanāya koṭippattaṃ maggaṃ katheti. |
He speaks of the path that has reached its culmination along with insight. |
kāmāsavāti kāmāsavato. |
"From the defilement of sensual desire" (kāmāsavā) means from the defilement of sensual desire. |
vimuccitthāti iminā phalakkhaṇaṃ dasseti, maggakkhaṇe hi cittaṃ vimuccati, phalakkhaṇe vimuttaṃ hoti. |
"Was liberated" (vimuccittha) – by this he shows the characteristic of fruition; for at the moment of the path the mind is liberated, at the moment of fruition it is [fully] liberated. |
vimuttasmiṃ vimuttamiti ñāṇanti iminā paccavekkhaṇañāṇaṃ dasseti. |
"In the liberated, 'it is liberated' – this knowledge" (vimuttasmiṃ vimuttamiti ñāṇaṃ) – by this he shows the knowledge of reviewing. |
khīṇā jātītiādīhi tassa bhūmiṃ, tena hi ñāṇena bhagavā paccavekkhanto “khīṇā jātī”tiādīni abbhaññāsi. |
"Birth is destroyed," etc. – by these, its stage; for by that knowledge the Blessed One, reviewing, directly knew "Birth is destroyed," etc. |
katamā pana bhagavato jāti khīṇā, kathañca naṃ abbhaññāsīti? |
But which birth of the Blessed One was destroyed, and how did he directly know it? |
na tāvassa atītā jāti khīṇā, pubbeva khīṇattā, na anāgatā, anāgate vāyāmābhāvato, na paccuppannā, vijjamānattā. |
Firstly, his past birth was not destroyed, because it was already destroyed; not the future, because there is no striving in the future; not the present, because it exists. |
yā pana maggassa abhāvitattā uppajjeyya ekacatupañcavokārabhavesu ekacatupañcakkhandhabhedā jāti, sā maggassa bhāvitattā anuppādadhammataṃ āpajjanena khīṇā, taṃ so maggabhāvanāya pahīnakilese paccavekkhitvā “kilesābhāve vijjamānampi kammaṃ āyatiṃ appaṭisandhikaṃ hotī”ti jānanto abbhaññāsi. |
But that birth, distinguished by one, four, or five aggregates in one-, four-, or five-constituent existences, which would arise due to the non-development of the path, that, due to the development of the path, having attained the nature of non-arising, is destroyed; that he, having reviewed the defilements abandoned by the development of the path, knowing "Even existing kamma, in the absence of defilements, does not lead to future rebirth," directly knew. |
♦ vusitanti vutthaṃ parivutthaṃ, kataṃ caritaṃ niṭṭhitanti attho. |
♦ "Lived" (vusitaṃ) means dwelt, fully dwelt; done, practiced, finished is the meaning. |
brahmacariyanti maggabrahmacariyaṃ, puthujjanakalyāṇakena hi saddhiṃ sattasekkhā brahmacariyavāsaṃ vasanti nāma, khīṇāsavo vutthavāso. |
"The holy life" (brahmacariyaṃ) means the holy life of the path; for virtuous ordinary people, along with the seven kinds of trainees, are said to live the dwelling of the holy life; the Arahant has completed the dwelling. |
tasmā bhagavā attano brahmacariyavāsaṃ paccavekkhanto “vusitaṃ brahmacariyan”ti abbhaññāsi. |
Therefore, the Blessed One, reviewing his own dwelling in the holy life, directly knew "The holy life has been lived." |
kataṃ karaṇīyanti catūsu saccesu catūhi maggehi pariññāpahānasacchikiriyābhāvanāvasena soḷasavidhampi kiccaṃ niṭṭhāpitanti attho. |
"Done what was to be done" (kataṃ karaṇīyaṃ) means the sixteen-fold task regarding the four truths by the four paths, in terms of full understanding, abandonment, realization, and development, has been completed, is the meaning. |
puthujjanakalyāṇakādayo hi taṃ kiccaṃ karonti, khīṇāsavo katakaraṇīyo. |
For virtuous ordinary people and so on do that task; the Arahant has done what was to be done. |
tasmā bhagavā attano karaṇīyaṃ paccavekkhanto “kataṃ karaṇīyan”ti abbhaññāsi. |
Therefore, the Blessed One, reviewing what was to be done by him, directly knew "What was to be done has been done." |
♦ nāparaṃ itthattāyāti idāni puna itthabhāvāya evaṃsoḷasakiccabhāvāya, kilesakkhayāya vā maggabhāvanākiccaṃ me natthīti abbhaññāsi. |
♦ "No more of this state" (nāparaṃ itthattāya) means now again for this state, for such a sixteen-fold task-state, or for the destruction of defilements, there is no task of path-development for me, he directly knew. |
atha vā itthattāyāti itthabhāvato imasmā evaṃpakārā idāni vattamānakkhandhasantānā aparaṃ khandhasantānaṃ mayhaṃ natthi. |
Or, "for this state" (itthattāya) means from this state, from this kind of presently existing continuum of aggregates, there is no other continuum of aggregates for me. |
ime pana pañcakkhandhā pariññātā tiṭṭhanti chinnamūlakā rukkhā viya. |
But these five aggregates, fully understood, stand like trees with their roots cut. |
te carimakaviññāṇanirodhena anupādāno viya jātavedo nibbāyissantīti abbhaññāsi. |
They, with the cessation of the final consciousness, like a fire without fuel, will be extinguished, he directly knew. |
♦ idāni evaṃ paccavekkhaṇañāṇapariggahitaṃ āsavānaṃ khayañāṇādhigamaṃ brāhmaṇassa dassento, ayaṃ kho me brāhmaṇātiādimāha. |
♦ Now, showing the brahmin the attainment of the knowledge of the destruction of defilements, grasped by the knowledge of reviewing, he said, "This indeed, brahmin, for me," and so on. |
tattha vijjāti arahattamaggañāṇavijjā. |
Therein, "knowledge" (vijjā) is the knowledge of the path of Arahantship. |
avijjāti catusaccapaṭicchādikā avijjā. |
"Ignorance" (avijjā) is the ignorance that conceals the Four Truths. |
sesaṃ vuttanayameva. |
The rest is by the method already stated. |
ettāvatā ca pubbenivāsañāṇena atītaṃsañāṇaṃ, dibbacakkhunā paccuppannānāgataṃsañāṇaṃ, āsavakkhayena sakalalokiyalokuttaraguṇanti evaṃ tīhi vijjāhi sabbepi sabbaññuguṇe saṅgahetvā pakāsento attano asammohavihāraṃ brāhmaṇassa dassesi. |
And to this extent, by the knowledge of past abodes, knowledge of the past; by the divine eye, knowledge of the present and future; by the destruction of defilements, all mundane and supramundane qualities – thus, by the three knowledges, having encompassed and proclaimed all the qualities of omniscience, he showed the brahmin his own dwelling without delusion. |
♦ āsavakkhayañāṇakathāvaṇṇanā niṭṭhitā. |
♦ The explanation of the discourse on the knowledge of the destruction of defilements is concluded. |
♦ araññavāsakāraṇavaṇṇanā (MN 14) |
♦ Explanation of the Reason for Dwelling in the Forest (MN 14) |
♦ 55. evaṃ vutte kira brāhmaṇo cintesi — “samaṇo gotamo sabbaññutaṃ paṭijānāti, ajjāpi ca araññavāsaṃ na vijahati, atthi nu khvassa aññampi kiñci karaṇīyan”ti. |
♦ 55. When this was said, the brahmin, it is said, thought: "The ascetic Gotama claims omniscience, and yet even today he does not abandon dwelling in the forest; is there indeed anything else for him to do?" |
athassa bhagavā ajjhāsayaṃ viditvā iminā ajjhāsayanusandhinā, siyā kho pana tetiādimāha. |
Then the Blessed One, knowing his disposition, with this connection to his disposition, said, "It might be, indeed, for you," and so on. |
tattha siyā kho pana te, brāhmaṇa, evamassāti, brāhmaṇa, kadāci tuyhaṃ evaṃ bhaveyya. |
Therein, "It might be, indeed, for you, brahmin, that it is thus" means, brahmin, perhaps it might be thus for you. |
na kho panetaṃ brāhmaṇa evaṃ daṭṭhabbanti etaṃ kho pana, brāhmaṇa, tayā mayhaṃ pantasenāsanapaṭisevanaṃ avītarāgāditāyāti evaṃ na daṭṭhabbaṃ. |
"But this, brahmin, should not be seen thus" means this, brahmin, my resorting to remote lodgings should not be seen by you as due to unabandoned passion, etc. |
evaṃ pantasenāsanapaṭisevane akāraṇaṃ paṭikkhipitvā kāraṇaṃ dassento dve kho ahantiādimāha. |
Thus, having rejected the non-reason for resorting to remote lodgings, showing the reason, he said, "Two indeed, I," and so on. |
tattha atthoyeva atthavaso. |
Therein, "attha" itself is "atthavasa" (purpose, reason). |
tasmā dve kho ahaṃ, brāhmaṇa, atthavaseti ahaṃ kho, brāhmaṇa, dve atthe dve kāraṇāni sampassamānoti vuttaṃ hoti. |
Therefore, "Two indeed, brahmin, reasons I" means, brahmin, I, seeing two benefits, two reasons, is what is said. |
attano ca diṭṭhadhammasukhavihāranti ettha diṭṭhadhammo nāma ayaṃ paccakkho attabhāvo. |
"And for my own pleasant dwelling in the present life" (attano ca diṭṭhadhammasukhavihāraṃ) – here "present life" (diṭṭhadhammo) means this directly experienced individual existence. |
sukhavihāro nāma catunnampi iriyāpathavihārānaṃ phāsutā, ekakassa hi araññe antamaso uccārapassāvakiccaṃ upādāya sabbeva iriyāpathā phāsukā honti, tasmā diṭṭhadhammassa sukhavihāranti ayamattho veditabbo. |
"Pleasant dwelling" (sukhavihāro) means the comfort of the dwellings of all four postures; for one who is alone in the forest, even including the duty of urination and defecation, all postures are comfortable; therefore, "pleasant dwelling in the present life" – this meaning should be understood. |
pacchimañca janataṃ anukampamānoti kathaṃ araññavāsena pacchimā janatā anukampitā hoti? |
"And out of compassion for future generations" (pacchimañca janataṃ anukampamāno) – how are future generations shown compassion by dwelling in the forest? |
saddhāpabbajitā hi kulaputtā bhagavato araññavāsaṃ disvā bhagavāpi nāma araññasenāsanāni na muñcati, yassa nevatthi pariññātabbaṃ na pahātabbaṃ na bhāvetabbaṃ na sacchikātabbaṃ, kimaṅgaṃ pana mayanti cintetvā tattha vasitabbameva maññissanti. |
For sons of good family who have gone forth in faith, seeing the Blessed One's dwelling in the forest, will think, "Even the Blessed One by name does not abandon forest lodgings, for whom there is nothing to be fully understood, nothing to be abandoned, nothing to be developed, nothing to be realized; how much more so then for us?" and will consider it necessary to dwell there. |
evaṃ khippameva dukkhassantakarā bhavissanti. |
Thus they will quickly make an end of suffering. |
evaṃ pacchimā janatā anukampitā hoti. |
Thus future generations are shown compassion. |
etamatthaṃ dassento āha “pacchimañca janataṃ anukampamāno”ti. |
Showing this meaning, he said, "and out of compassion for future generations." |
♦ araññavāsakāraṇavaṇṇanā niṭṭhitā. |
♦ The explanation of the reason for dwelling in the forest is concluded. |
♦ desanānumodanāvaṇṇanā (MN 14) |
♦ Explanation of the Appreciation of the Teaching (MN 14) |
♦ 56. taṃ sutvā attamano brāhmaṇo anukampitarūpātiādimāha. |
♦ 56. Hearing that, the brahmin, pleased, said, "Of a compassionate nature," and so on. |
tattha anukampitarūpāti anukampitajātikā anukampitasabhāvā. |
Therein, "of a compassionate nature" (anukampitarūpā) means of a compassionate kind, of a compassionate intrinsic nature. |
janatāti janasamūho. |
"Populace" (janatā) means a group of people. |
yathā taṃ arahatā sammāsambuddhenāti yathā arahaṃ sammāsambuddho anukampeyya, tatheva anukampitarūpāti. |
"As by an Arahant, a Perfectly Enlightened One" (yathā taṃ arahatā sammāsambuddhena) means just as an Arahant, a Perfectly Enlightened One would show compassion, just so, of a compassionate nature. |
♦ evañca pana vatvā puna taṃ bhagavato dhammadesanaṃ abbhanumodamāno bhagavantaṃ etadavoca abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotamāti. |
♦ And having said this, then again appreciating the Blessed One's Dhamma teaching, he said this to the Blessed One: "Excellent, Master Gotama! Excellent, Master Gotama!" |
tatthāyaṃ abhikkantasaddo khayasundarābhirūpābbhanumodanesu dissati. |
Therein, this word "abhikkanta" (excellent, passed) is seen in [the senses of] decay, beauty, loveliness, and appreciation. |
“abhikkantā, bhante, ratti, nikkhanto paṭhamo yāmo, ciranisinno bhikkhusaṅgho”tiādīsu (cūḷava. |
In "The night has passed, venerable sir, the first watch is over, the Sangha of monks has been sitting long" (Cūḷavagga |
383; |
383; |
a. |
A. |
ni. 8.20) hi khaye dissati. |
N. 8.20), it is indeed seen in [the sense of] decay. |
“ayaṃ imesaṃ catunnaṃ puggalānaṃ abhikkantataro ca paṇītataro cā”tiādīsu (a. |
In "This one is more excellent and more sublime than these four persons" (A. |
ni. 4.100) sundare. |
N. 4.100), in [the sense of] beauty. |
♦ “ko me vandati pādāni, iddhiyā yasasā jalaṃ. |
♦ "Who worships my feet, shining with power and glory, |
♦ abhikkantena vaṇṇena, sabbā obhāsayaṃ disā”ti. |
♦ with lovely appearance, illuminating all directions?" |
— |
— |
♦ ādīsu (vi. |
and so on (Vi. |
va. 857) abhirūpe. |
Va. 857), in [the sense of] loveliness. |
“abhikkantaṃ, bhante”tiādīsu (dī. |
In "Excellent, venerable sir!" (Dī. |
ni. 1.250; |
Nik. 1.250; |
pārā. |
Pārā. |
15) abbhanumodane . |
15), in [the sense of] appreciation. |
idhāpi abbhanumodaneyeva. |
Here too, it is in [the sense of] appreciation only. |
yasmā ca abbhanumodane, tasmā sādhu sādhu bho, gotamāti vuttaṃ hotīti veditabbaṃ. |
And because it is in appreciation, therefore "Good, good, Master Gotama!" is what is said, it should be understood. |
♦ “bhaye kodhe pasaṃsāyaṃ, turite kotūhalacchare. |
♦ "In fear, anger, praise, haste, curiosity, wonder, |
♦ hāse soke pasāde ca, kare āmeḍitaṃ budho”ti. |
♦ in joy, sorrow, and faith, the wise person repeats." |
— |
— |
♦ iminā ca lakkhaṇena idha pasādavasena pasaṃsāvasena cāyaṃ dvikkhattuṃ vuttoti veditabbo. |
♦ And by this characteristic, it should be understood that here it is said twice out of faith and out of praise. |
atha vā abhikkantanti abhikantaṃ. |
Or, "abhikkantaṃ" means "abhikantaṃ" (most desired). |
atīṭṭhaṃ atimanāpaṃ, atisundaranti vuttaṃ hoti. |
Most wished for, most pleasing, most beautiful, is what is said. |
♦ tattha ekena abhikkantasaddena desanaṃ thometi, ekena attano pasādaṃ. |
♦ Therein, with one word "abhikkanta" he praises the teaching, with one, 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 Dhamma teaching of Master Gotama; excellent is my faith that has arisen from Master Gotama's Dhamma teaching." |
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, vīmaṃsīyamānahitatoti evamādīhi yojetabbaṃ. |
Or, he praises the Blessed One's words referring to two meanings for each: Master Gotama's word is excellent because it destroys faults, excellent because it leads to the attainment of qualities; similarly, because it generates faith, because it generates wisdom, because it is meaningful, because it is well-phrased, because its words are clear, because its meaning is profound, because it is pleasant to the ear, because it touches the heart, because it does not exalt oneself, because it does not disparage others, because it is cool with compassion, because it is bright with wisdom, because it is delightful at first hearing, because it endures scrutiny, because it is pleasant when heard, because it is beneficial when investigated – thus and so on it should be applied. |
♦ tato parampi catūhi upamāhi desanaṃyeva thometi. |
♦ Beyond that too, he praises the teaching itself with four similes. |
tattha nikkujjitanti adhomukhaṭhapitaṃ, heṭṭhāmukhajātaṃ vā. |
Therein, "overturned" (nikkujjitaṃ) means placed face down, or having become face down. |
ukkujjeyyāti upari mukhaṃ kareyya. |
"Sets upright" (ukkujjeyya) means would make it face up. |
paṭicchannanti tiṇapaṇṇādicchāditaṃ. |
"Concealed" (paṭicchannaṃ) means covered by grass, leaves, etc. |
vivareyyāti ugghāṭeyya. |
"Reveals" (vivareyya) means would uncover. |
mūḷhassāti disāmūḷhassa. |
"To one who is lost" (mūḷhassa) means to one who has lost his way. |
maggaṃ ācikkheyyāti hatthe gahetvā “esa maggo”ti vadeyya. |
"Points out the path" (maggaṃ ācikkheyya) means taking by the hand, would say, "This is the path." |
andhakāreti kāḷapakkhacātuddasīaḍḍharattaghanavanasaṇḍameghapaṭalehi caturaṅge tame, ayaṃ tāva anuttānapadattho. |
"In darkness" (andhakāre) means in darkness with four components: the fourteenth of the dark fortnight, midnight, a dense forest grove, and a layer of clouds; this, firstly, is the meaning of the unclear word. |
♦ ayaṃ pana adhippāyayojanā — yathā koci nikkujjitaṃ ukkujjeyya, evaṃ saddhammavimukhaṃ asaddhamme patitaṃ maṃ asaddhammā vuṭṭhāpentena, yathā paṭicchannaṃ vivareyya . |
♦ This, however, is the application of the intention: Just as someone might set upright what is overturned, so by raising me, who was averse to the true Dhamma and fallen into the false Dhamma, from the false Dhamma; just as one might reveal what is concealed... |
evaṃ kassapassa bhagavato sāsanantaradhānato pabhuti micchādiṭṭhigahanapaṭicchannaṃ sāsanaṃ vivarantena, yathā mūḷhassa maggaṃ ācikkheyya, evaṃ kummaggamicchāmaggappaṭipannassa me saggamokkhamaggaṃ ācikkhantena, yathā andhakāre telapajjotaṃ dhāreyya, evaṃ mohandhakāre nimuggassa me buddhādiratanarūpāni apassato tappaṭicchādakamohandhakāraviddhaṃsakadesanāpajjotadhāraṇena mayhaṃ bhotā gotamena etehi pariyāyehi pakāsitattā anekapariyāyena dhammo pakāsitoti. |
so by revealing the Dispensation which had been concealed by the thicket of wrong views since the disappearance of the Dispensation of the Blessed One Kassapa; just as one might point out the path to one who is lost, so by pointing out the path to heaven and liberation to me who had entered the wrong path, the false path; just as one might hold an oil lamp in the darkness, so for me, sunk in the darkness of delusion, not seeing the forms of the Triple Gem—Buddha, etc.—by Master Gotama's holding the lamp of the teaching that destroys the darkness of delusion which concealed them, because it has been explained by these methods, the Dhamma has been explained in many ways. |
♦ desanānumodanāvaṇṇanā niṭṭhitā. |
♦ The explanation of the appreciation of the teaching is finished. |
♦ pasannākāravaṇṇanā (MN 14) |
♦ Explanation of the Manner of Conviction (MN 14) |
♦ evaṃ desanaṃ thometvā imāya desanāya ratanattayapasannacitto pasannākāraṃ karonto esāhantiādimāha. |
♦ Thus, having praised the teaching, with a mind convinced of the Triple Gem through this teaching, making a display of conviction, he said, "This am I," and so on. |
tattha esāhanti eso ahaṃ. |
Therein, "esāhaṃ" means "this I am." |
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 for refuge to the venerable Gotama" means: the venerable Gotama is my refuge, my resort, the protector from harm, and the provider of welfare; with this intention, I go to the venerable Gotama, I resort to him, I serve him, I attend upon him, or thus I know, I understand. |
yesañhi dhātūnaṃ gatiattho, buddhipi tesaṃ attho. |
For those verbal roots which have the meaning of "going," "understanding" is also their meaning. |
tasmā gacchāmīti imassa jānāmi, bujjhāmīti ayamattho vutto. |
Therefore, for "gacchāmi" (I go), "I know, I understand" is the meaning stated. |
dhammañca bhikkhusaṅghañcāti ettha pana adhigatamagge sacchikatanirodhe yathānusiṭṭhaṃ paṭipajjamāne ca apāyesu apatamāne dhāretīti dhammo, so atthato ariyamaggo ceva nibbānañca. |
"And the Dhamma and the Saṅgha of bhikkhus": Here, "Dhamma" is that which supports those who practice as instructed in the realized path and the verified cessation, preventing them from falling into states of woe; in meaning, it is the Noble Path and Nibbāna. |
vuttañhetaṃ — “yāvatā, bhikkhave, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṃ aggamakkhāyatī”ti (a. |
This has been said: "As far, bhikkhus, as there are conditioned things, the Noble Eightfold Path is declared the chief among them" (A. |
ni. 4.34) vitthāro. |
Nip. 4.34) in detail. |
na kevalañca ariyamaggo ceva nibbānañca, apica kho ariyaphalehi saddhiṃ pariyattidhammopi. |
And not only the Noble Path and Nibbāna, but also the scriptural Dhamma together with the noble fruits. |
vuttañhetaṃ chattamāṇavakavimāne — |
This has been said in the Chattamāṇavaka Vimāna: |
♦ “rāgavirāgamanejamasokaṃ, dhammamasaṅkhatamappaṭikūlaṃ. |
♦ "The Dhamma that is free from passion, unshakable, sorrowless, unconditioned, and unopposed. |
♦ madhuramimaṃ paguṇaṃ suvibhattaṃ, dhammamimaṃ saraṇatthamupehī”ti. |
♦ Approach this sweet, proficient, well-analyzed Dhamma for refuge." |
(vi. va. |
(Vi. Va. |
887). |
887). |
♦ ettha rāgavirāgoti maggo kathito. |
♦ Here, "rāgavirāgo" (freedom from passion) refers to the path. |
anejamasokanti phalaṃ. |
"Anejamasokaṃ" (unshakable, sorrowless) refers to the fruit. |
dhammamasaṅkhatanti nibbānaṃ. |
"Dhammamasaṅkhataṃ" (unconditioned Dhamma) refers to Nibbāna. |
appaṭikūlaṃ madhuramimaṃ paguṇaṃ suvibhattanti piṭakattayena vibhattā sabbadhammakkhandhāti. |
"Appaṭikūlaṃ madhuramimaṃ paguṇaṃ suvibhattaṃ" (unopposed, sweet, proficient, well-analyzed) refers to all the aggregates of the Dhamma divided into the three Piṭakas. |
diṭṭhisīlasaṅghātena saṃhatoti saṅgho, so atthato aṭṭha ariyapuggalasamūho. |
"Saṅgha" is so called because it is united by the combination of view and virtue; in meaning, it is the community of the eight noble individuals. |
vuttañhetaṃ tasmiṃyeva vimāne. |
This has been said in that same Vimāna: |
♦ “yattha ca dinnamahapphalamāhu, catūsu sucīsu purisayugesu. |
♦ "Wherein it is said that a great fruit is given, among the four pure pairs of men. |
♦ aṭṭha ca puggala dhammadasā te, saṅghamimaṃ saraṇatthamupehī”ti. |
♦ Those eight individuals, seers of the Dhamma, approach this Saṅgha for refuge." |
(vi. va. |
(Vi. Va. |
888). |
888). |
♦ bhikkhūnaṃ saṅgho bhikkhusaṅgho. |
♦ The Saṅgha of bhikkhus is the Bhikkhusaṅgha. |
ettāvatā brāhmaṇo tīṇi saraṇagamanāni paṭivedesi. |
Thus far, the brahmin has declared the three goings for refuge. |
♦ pasannākāravaṇṇanā niṭṭhitā. |
♦ The explanation of the manner of conviction is finished. |
♦ saraṇagamanakathāvaṇṇanā (MN 14) |
♦ Explanation of the Talk on Going for Refuge (MN 14) |
♦ idāni tesu saraṇagamanesu kosallatthaṃ saraṇaṃ, saraṇagamanaṃ. |
♦ Now, for the sake of skill in these goings for refuge: refuge, the act of going for refuge. |
yo ca saraṇaṃ gacchati, saraṇagamanappabhedo, saraṇagamanassa phalaṃ, saṃkileso, bhedoti ayaṃ vidhi veditabbo. |
And who goes for refuge, the distinction of going for refuge, the fruit of going for refuge, defilement, and breaking – this method should be understood. |
seyyathidaṃ — padatthato tāva hiṃsatīti saraṇaṃ, saraṇagatānaṃ teneva saraṇagamanena bhayaṃ santāsaṃ dukkhaṃ duggatiparikilesaṃ hanati vināsetīti attho, ratanattayassevetaṃ adhivacanaṃ. |
It is as follows: Regarding the meaning of the word, "saraṇa" means it injures; for those who have gone for refuge, by that very act of going for refuge, it strikes down and destroys fear, terror, suffering, and the defilement of a woeful state – this is the meaning; this is a designation for the Triple Gem. |
♦ atha vā hite pavattanena ahitā ca nivattanena sattānaṃ bhayaṃ hiṃsati buddho. |
♦ Or, the Buddha destroys the fear of beings by engaging them in what is beneficial and disengaging them from what is harmful. |
bhavakantārā uttāraṇena assāsadānena ca dhammo. |
The Dhamma does so by helping them cross the wilderness of existence and by giving solace. |
appakānampi kārānaṃ vipulaphalapaṭilābhakaraṇena saṅgho. |
The Saṅgha does so by bringing about the attainment of abundant fruit even for small deeds. |
tasmā imināpi pariyāyena ratanattayaṃ saraṇaṃ. |
Therefore, by this method also, the Triple Gem is a refuge. |
tappasādataggarutāhi vihatakileso tapparāyaṇatākārappavatto cittuppādo saraṇagamanaṃ. |
The arising of a thought, with defilements overcome through faith in it and esteem for it, proceeding in the manner of making it one's supreme resort, is the going for refuge. |
taṃsamaṅgisatto saraṇaṃ gacchati, vuttappakārena cittuppādena etāni me tīṇi saraṇāni saraṇaṃ, etāni parāyaṇanti evaṃ upetīti attho. |
A being endowed with that goes for refuge; by the arising of thought in the way described, (thinking) "these three refuges are my refuge, these are my resort," thus he approaches – this is the meaning. |
evaṃ tāva saraṇaṃ saraṇagamanaṃ yo ca saraṇaṃ gacchatīti idaṃ tayaṃ veditabbaṃ. |
Thus, refuge, the act of going for refuge, and who goes for refuge – this triad should be understood. |
♦ saraṇagamanappabhede pana duvidhaṃ saraṇagamanaṃ lokuttaraṃ lokiyañca. |
♦ Regarding the distinction of going for refuge, there are two kinds of going for refuge: supramundane and mundane. |
tattha lokuttaraṃ diṭṭhasaccānaṃ maggakkhaṇe saraṇagamanupakkilesasamucchedena ārammaṇato nibbānārammaṇaṃ hutvā kiccato sakalepi ratanattaye ijjhati. |
Therein, the supramundane, for those who have seen the truths, at the moment of the path, succeeds in the entire Triple Gem by eradicating the defilements of going for refuge, having Nibbāna as its object from the perspective of the object, and from the perspective of function. |
lokiyaṃ puthujjanānaṃ saraṇagamanupakkilesavikkhambhanena ārammaṇato buddhādiguṇārammaṇaṃ hutvā ijjhati, taṃ atthato buddhādīsu vatthūsu saddhāpaṭilābho, saddhāmūlikā ca sammādiṭṭhi dasasu puññakiriyavatthūsu diṭṭhijukammanti vuccati. |
The mundane, for ordinary people, succeeds by suppressing the defilements of going for refuge, having the qualities of the Buddha, etc., as its object from the perspective of the object; in meaning, it is the attainment of faith in the objects such as the Buddha, and right view based on faith, which is called the straightening of views among the ten grounds for meritorious action. |
♦ tayidaṃ catudhā pavattati attasanniyyātanena tapparāyaṇatāya sissabhāvūpagamanena paṇipātenāti. |
♦ This occurs in four ways: by self-dedication, by making it one's supreme resort, by approaching 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 means: "Starting from today, I dedicate myself to the Buddha, to the Dhamma, to the Saṅgha" – thus, the giving up of oneself to the Buddha, etc. |
tapparāyaṇatā nāma “ajja ādiṃ katvā ahaṃ buddhaparāyaṇo, dhammaparāyaṇo, saṅghaparāyaṇo iti maṃ dhārethā”ti evaṃ tapparāyaṇabhāvo. |
Making it one's supreme resort means: "Starting from today, I have the Buddha as my supreme resort, the Dhamma as my supreme resort, the Saṅgha as my supreme resort; thus may you hold me" – thus, the state of having it as one's supreme resort. |
sissabhāvūpagamanaṃ nāma “ajja ādiṃ katvā ahaṃ buddhassa antevāsiko, dhammassa, saṅghassāti maṃ dhārethā”ti evaṃ sissabhāvūpagamo. |
Approaching the state of a disciple means: "Starting from today, I am a disciple of the Buddha, of the Dhamma, of the Saṅgha; thus may you hold me" – thus, the approach to the state of a disciple. |
paṇipāto nāma “ajja ādiṃ katvā ahaṃ abhivādanapaccuṭṭhānāñjalikammasāmīcikammaṃ buddhādīnaṃyeva tiṇṇaṃ vatthūnaṃ karomi, iti maṃ dhārethā”ti evaṃ buddhādīsu paramanipaccakāro. |
Prostration means: "Starting from today, I perform acts of salutation, rising up, making an añjali, and respectful service only to the three objects, the Buddha and so on; thus may you hold me" – thus, profound humility towards the Buddha, etc. |
imesañhi catunnaṃ ākārānaṃ aññatarampi karontena gahitaṃyeva hoti saraṇagamanaṃ. |
For by doing even one of these four modes, the going for refuge is indeed taken. |
♦ apica bhagavato attānaṃ pariccajāmi, dhammassa, saṅghassa attānaṃ pariccajāmi. |
♦ Furthermore: I give up myself to the Blessed One, I give up myself to the Dhamma, to the Saṅgha. |
jīvitaṃ pariccajāmi, pariccattoyeva me attā, pariccattaṃyeva me jīvitaṃ, jīvitapariyantikaṃ buddhaṃ saraṇaṃ gacchāmi, buddho me saraṇaṃ leṇaṃ tāṇanti evampi attasanniyyātanaṃ veditabbaṃ. |
I give up my life; my self is indeed given up, my life is indeed given up; for the duration of my life, I go for refuge to the Buddha; the Buddha is my refuge, shelter, protection – thus also self-dedication should be understood. |
“satthārañca vatāhaṃ passeyyaṃ bhagavantameva passeyyaṃ, sugatañca vatāhaṃ passeyyaṃ bhagavantameva passeyyaṃ, sammāsambuddhañca vatāhaṃ passeyyaṃ bhagavantameva passeyyan”ti (saṃ. |
"Oh, that I might see the Teacher, that I might see the Blessed One indeed; Oh, that I might see the Well-farer, that I might see the Blessed One indeed; Oh, that I might see the Fully Enlightened One, that I might see the Blessed One indeed" (Saṃ. |
ni. 2.154) evampi mahākassapassa saraṇagamanaṃ viya sissabhāvūpagamanaṃ daṭṭhabbaṃ. |
Nip. 2.154) – thus, like Mahākassapa's going for refuge, the approach to the state of a disciple should be seen. |
♦ “so ahaṃ vicarissāmi, gāmā gāmaṃ purā puraṃ. |
♦ "So I shall wander, from village to village, from town to town. |
♦ namassamāno sambuddhaṃ, dhammassa ca sudhammatan”ti. |
♦ Paying homage to the Sambuddha, and to the good Dhamma-ness." |
(su. ni. |
(Su. Ni. |
194; |
194; |
saṃ. |
Saṃ. |
ni. 1.246) — |
Ni. 1.246) — |
♦ evampi āḷavakādīnaṃ saraṇagamanaṃ viya tapparāyaṇatā veditabbā. |
♦ Thus also, like the going for refuge of Āḷavaka and others, making it one's supreme resort should be understood. |
“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, brahmāyu ahaṃ, bho gotama, brāhmaṇo”ti (ma. |
"Then the brahmin Brahmāyu, having risen from his seat, having arranged 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 massaged them with his hands, and announced his name: 'I am Brahmāyu, O Gotama, a brahmin; I am Brahmāyu, O Gotama, a brahmin'" (Ma. |
ni. 2.394) evampi paṇipāto daṭṭhabbo. |
Ni. 2.394) – thus also prostration should be seen. |
♦ so panesa ñātibhayācariyadakkhiṇeyyavasena catubbidho hoti. |
♦ This, however, is fourfold, according to [respect for] relatives, fear, teachers, and those worthy of offerings. |
tattha dakkhiṇeyyapaṇipātena saraṇagamanaṃ hoti, na itarehi. |
Therein, going for refuge occurs through prostration to those worthy of offerings, not by the others. |
seṭṭhavaseneva hi saraṇaṃ gayhati, seṭṭhavasena bhijjati, tasmā yo sākiyo vā koliyo vā “buddho amhākaṃ ñātako”ti vandati, aggahitameva hoti saraṇaṃ. |
For refuge is taken based on the highest, and it is broken based on the highest; therefore, whoever, a Sākiyan or a Koliyan, venerates [the Buddha thinking,] "The Buddha is our relative," his refuge is not taken. |
yo vā “samaṇo gotamo rājapūjito mahānubhāvo, avandiyamāno anatthampi kareyyā”ti bhayena vandati, aggahitameva hoti saraṇaṃ. |
Or whoever venerates out of fear, [thinking,] "The ascetic Gotama is honored by kings, of great power; if not venerated, he might even cause harm," his refuge is not taken. |
yo vā bodhisattakāle bhagavato santike kiñci uggahitaṃ saramāno buddhakāle vā — |
Or whoever, remembering something learned from the Blessed One during the Bodhisatta period, or during the Buddha period— |
♦ “ekena bhoge bhuñjeyya, dvīhi kammaṃ payojaye. |
♦ "With one part, one should enjoy 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 adversity." |
(dī. ni. |
(Dī. Ni. |
3.265) — |
3.265) — |
♦ evarūpaṃ anusāsaniṃ uggahetvā “ācariyo me”ti vandati, aggahitameva hoti saraṇaṃ. |
♦ Having learned such an instruction and venerating [him thinking,] "He is my teacher," his refuge is not taken. |
yo pana “ayaṃ loke aggadakkhiṇeyyo”ti vandati, teneva gahitaṃ hoti saraṇaṃ. |
But whoever venerates [thinking,] "This one is the foremost worthy of offerings in the world," by him 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, their going for refuge is not broken by venerating a relative ordained among other sectarians, [thinking,] "This is my relative," let alone an unordained one. |
tathā rājānaṃ bhayavasena vandato, so hi raṭṭhapūjitattā avandiyamāno anatthampi kareyyāti. |
Similarly, for one venerating a king out of fear, for he, being honored by the country, might cause harm if not venerated. |
tathā yaṃkiñci sippaṃ sikkhāpakaṃ titthiyaṃ “ācariyo me ayan”ti vandatopi na bhijjatīti evaṃ saraṇagamanappabhedo veditabbo. |
Similarly, for one venerating any sectarian who teaches a craft, [thinking,] "This is my teacher," it is not broken – thus the distinction of going for refuge should be understood. |
♦ ettha ca lokuttarassa saraṇagamanassa cattāri sāmaññaphalāni vipākaphalaṃ, sabbadukkhakkhayo ānisaṃsaphalaṃ. |
♦ And herein, for the supramundane going for refuge, the four fruits of recluseship are the resultant fruit; the destruction of all suffering is the beneficial fruit. |
vuttañhetaṃ — |
This has been said: |
♦ “yo ca buddhañca dhammañca, saṅghañca saraṇaṃ gato. |
♦ "Whoever has gone for refuge to the Buddha, the Dhamma, and the Saṅgha, |
♦ cattāri ariyasaccāni, sammappaññāya passati. |
♦ Sees the four Noble Truths with right wisdom. |
♦ 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 cessation of suffering. |
♦ 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." |
(dha. pa. |
(Dhp. |
190-192). |
190-192). |
♦ apica niccato anupagamanādivasena petassa ānisaṃsaphalaṃ veditabbaṃ. |
♦ Furthermore, the beneficial fruit for the deceased should be understood by way of not approaching (things) as permanent, etc. |
vuttañhetaṃ, “aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ diṭṭhisampanno puggalo kañci saṅkhāraṃ niccato upagaccheyya, sukhato upagaccheyya, kañci dhammaṃ attato upagaccheyya, mātaraṃ jīvitā voropeyya, pitaraṃ arahantaṃ jīvitā voropeyya, duṭṭhacitto tathāgatassa lohitaṃ uppādeyya, saṅghaṃ bhindeyya, aññaṃ satthāraṃ uddiseyya, netaṃ ṭhānaṃ vijjatī”ti (ma. |
This has been said: "This is impossible, bhikkhus, it cannot be, that a person accomplished in view should approach any conditioned thing as permanent, should approach it as pleasant, should approach any phenomenon as self, should deprive his mother of life, should deprive his father who is an Arahant of life, should with a malevolent mind cause the Tathāgata's blood to flow, should cause a schism in the Saṅgha, should point to another teacher; this situation does not exist" (Ma. |
ni. 3.128; |
Ni. 3.128; |
a. |
A. |
ni. 1.268-276). |
Ni. 1.268-276). |
♦ lokiyassa pana saraṇagamanassa bhavasampadāpi bhogasampadāpi phalameva. |
♦ For the mundane going for refuge, however, prosperity in existence and prosperity in wealth are indeed the fruit. |
vuttañhetaṃ — |
This has been said: |
♦ “yekeci buddhaṃ saraṇaṃ gatāse, |
♦ "Whoever has gone for refuge to the Buddha, |
♦ na te gamissanti apāyabhūmiṃ. |
♦ They will not go to a state of woe. |
♦ pahāya mānusaṃ dehaṃ, |
♦ Having abandoned the human body, |
♦ devakāyaṃ paripūressantī”ti. |
♦ They will fill the host of gods." |
(saṃ. ni. |
(Saṃ. Ni. |
1.37). |
1.37). |
♦ aparampi vuttaṃ “atha kho sakko devānamindo asītiyā devatāsahassehi saddhiṃ yenāyasmā mahāmoggallāno, tenupasaṅkami . |
.. pe . |
.. ekamantaṃ ṭhitaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca ‘sādhu kho devānaminda buddhaṃ saraṇagamanaṃ hoti, buddhaṃ saraṇagamanahetu kho devānaminda evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’ti. |
♦ It has also been said: "Then Sakka, lord of the devas, with eighty thousand devas, approached the venerable Mahāmoggallāna... Standing at one side, Sakka, lord of the devas, was told this by the venerable Mahāmoggallāna: 'It is good, lord of the devas, to go for refuge to the Buddha. Because of going for refuge to the Buddha, lord of the devas, some beings here, on the breakup of the body, after death, are reborn in a good destination, a heavenly world.' |
te aññe deve dasahi ṭhānehi adhigaṇhanti dibbena āyunā dibbena vaṇṇena sukhena yasena ādhipateyyena dibbehi rūpehi saddehi gandhehi rasehi phoṭṭhabbehī”ti (saṃ. |
They surpass other devas in ten respects: in divine lifespan, divine beauty, happiness, fame, sovereignty, divine forms, sounds, smells, tastes, and tactile objects" (Saṃ. |
ni. 4.341). esa nayo dhamme saṅghe ca. |
Ni. 4.341). This is the method for the Dhamma and the Saṅgha as well. |
apica velāmasuttādivasenāpi (a. |
Furthermore, by way of the Velāma Sutta, etc. (A. |
ni. 9.20) saraṇagamanassa phalaviseso veditabbo. |
Ni. 9.20), the specific fruit of going for refuge should be understood. |
evaṃ saraṇagamanaphalaṃ veditabbaṃ. |
Thus, the fruit of going for refuge should be understood. |
♦ tattha lokiyasaraṇagamanaṃ tīsu vatthūsu aññāṇasaṃsayamicchāñāṇādīhi saṃkilissati, na mahājutikaṃ hoti, na mahāvipphāraṃ. |
♦ Therein, mundane going for refuge is defiled by ignorance, doubt, wrong knowledge, etc., concerning the three objects; it is not of great brilliance, not of great pervasiveness. |
lokuttarassa natthi saṃkileso. |
For the supramundane, there is no defilement. |
lokiyassa ca saraṇagamanassa duvidho bhedo sāvajjo anavajjo ca. |
And for mundane going for refuge, there are two kinds of breaking: faulty and faultless. |
tattha sāvajjo aññasatthārādīsu attasanniyyātanādīhi hoti, so aniṭṭhaphalo. |
Therein, the faulty occurs through self-dedication, etc., to other teachers, and it has undesirable fruit. |
anavajjo kālaṃ kiriyāya, so avipākattā aphalo. |
The faultless is by the action of time (death); it, being without result, is fruitless. |
lokuttarassa pana nevatthi bhedo. |
For the supramundane, however, there is no breaking. |
bhavantarepi hi ariyasāvako aññasatthāraṃ na uddisatīti evaṃ saraṇagamanassa saṃkileso ca bhedo ca veditabboti. |
For even in another existence, a noble disciple does not point to another teacher – thus, the defilement and breaking of going for refuge should be understood. |
upāsakaṃ maṃ bhavaṃ gotamo dhāretūti maṃ bhavaṃ gotamo “upāsako ayan”ti evaṃ dhāretu, jānātūti attho. |
"May the venerable Gotama hold me as a lay follower" means may the venerable Gotama hold me thus: "This is a lay follower," meaning, may he know. |
♦ saraṇagamanakathāvaṇṇanā niṭṭhitā. |
♦ The explanation of the talk on going for refuge is finished. |
♦ upāsakavidhikathāvaṇṇanā (MN 14) |
♦ Explanation of the Talk on the Method for a Lay Follower (MN 14) |
♦ upāsakavidhikosallatthaṃ |
♦ For skill in the method for a lay follower, herein: 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? – this miscellany should be understood. |
♦ tattha ko upāsakoti yo koci tisaraṇagato gahaṭṭho. |
♦ Therein, who is a lay follower? Any householder who has gone to the three refuges. |
vuttañhetaṃ — “yato kho mahānāma upāsako buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti. |
This has been said: "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 Saṅgha, |
ettāvatā kho mahānāma upāsako hotī”ti (saṃ. |
to that extent, Mahānāma, he is a lay follower" (Saṃ. |
ni. 5.1033). |
Ni. 5.1033). |
♦ kasmā upāsakoti ratanattayassa upāsanato. |
♦ Why is he called a lay follower (upāsaka)? Because of his attendance (upāsana) on the Triple Gem. |
so hi buddhaṃ upāsatīti upāsako. |
For he attends upon the Buddha, therefore he is a lay follower. |
dhammaṃ, saṅghaṃ upāsatīti upāsako. |
He attends upon the Dhamma, the Saṅgha, therefore he is a lay follower. |
♦ kimassa sīlanti pañca veramaṇiyo. |
♦ What is his virtue? The five abstinences. |
yathāha “yato kho mahānāma upāsako pāṇātipātā paṭivirato hoti adinnādānā, kāmesu micchācārā, musāvādā, surāmerayamajjapamādaṭṭhānā paṭivirato hoti. |
As it is said: "When, Mahānāma, a lay follower is abstinent from killing living beings, from taking what is not given, from sexual misconduct, from false speech, from intoxicants that cause heedlessness, |
ettāvatā kho mahānāma upāsako sīlavā hotī”ti (saṃ. |
to that extent, Mahānāma, a lay follower is virtuous" (Saṃ. |
ni. 5.1033). |
Ni. 5.1033). |
♦ ko ājīvoti pañca micchāvaṇijjā pahāya dhammena samena jīvitakappanaṃ. |
♦ What is his livelihood? Having abandoned the five wrong trades, making a living righteously and equitably. |
vuttañhetaṃ “pañcimā, bhikkhave, vaṇijjā upāsakena akaraṇīyā. |
This has been said: "These five trades, bhikkhus, should not be engaged in by a lay follower. |
katamā pañca? |
Which five? |
satthavaṇijjā, sattavaṇijjā, maṃsavaṇijjā, majjavaṇijjā, visavaṇijjā. |
Trade in weapons, trade in living beings, trade in meat, trade in intoxicants, trade in poisons. |
imā kho, bhikkhave, pañca vaṇijjā upāsakena akaraṇīyā”ti (a. |
These, bhikkhus, are the five trades that should not be engaged in by a lay follower" (A. |
ni. 5.177). |
Ni. 5.177). |
♦ kā vipattīti yā tasseva sīlassa ca ājīvassa ca vipatti, ayamassa vipatti. |
♦ What is his failure? Whatever is the failure of that very virtue and livelihood, this is his failure. |
apica yāya esa caṇḍālo ceva hoti malañca patikuṭṭho ca. |
Furthermore, that by which he becomes an outcast, a stain, and despised. |
sāpissa vipattīti veditabbā. |
That too should be understood as his failure. |
te ca atthato assaddhiyādayo pañca dhammā honti. |
And those, in meaning, are the five things: lack of faith, and so on. |
yathāha “pañcahi, bhikkhave, dhammehi samannāgato upāsako upāsakacaṇḍālo ca hoti upāsakamalañca upāsakapatikuṭṭho ca. |
As it is said: "Endowed with five things, bhikkhus, a lay follower is an outcast lay follower, a stain lay follower, and a despised lay follower. |
katamehi pañcahi? |
With which five? |
assaddho hoti, dussīlo hoti, kotūhalamaṅgaliko hoti, maṅgalaṃ pacceti no kammaṃ, ito ca bahiddhā dakkhiṇeyyaṃ pariyesati tattha ca pubbakāraṃ karotī”ti (a. |
He is without faith, he is unvirtuous, he is given to omens and auspicious signs, he believes in auspicious signs but not in kamma, and he seeks those worthy of offerings outside of this [dispensation] and performs prior service there" (A. |
ni. 5.175). |
Ni. 5.175). |
♦ kā sampattīti yā cassa sīlasampadā ca ājīvasampadā ca, sā sampatti. |
♦ What is his success? Whatever is his accomplishment in virtue and accomplishment in livelihood, that is success. |
ye cassa ratanabhāvādikarā saddhādayo pañca dhammā. |
And those five things, faith and so on, which make him a jewel, etc. |
yathāha “pañcahi, bhikkhave, dhammehi samannāgato upāsako upāsakaratanañca hoti upāsakapadumañca upāsakapuṇḍarīkañca. |
As it is said: "Endowed with five things, bhikkhus, a lay follower is a jewel of a lay follower, a lotus of a lay follower, and a white lotus of a lay follower. |
katamehi pañcahi? |
With which five? |
saddho hoti, sīlavā hoti, na kotūhalamaṅgaliko hoti, kammaṃ pacceti no maṅgalaṃ, na ito bahiddhā dakkhiṇeyyaṃ gavesati, idha ca pubbakāraṃ karotī”ti (a. |
He has faith, he is virtuous, he is not given to omens and auspicious signs, he believes in kamma but not in auspicious signs, he does not seek those worthy of offerings outside of this [dispensation], and he performs prior service here" (A. |
ni. 5.175). |
Ni. 5.175). |
♦ ajjataggeti ettha ayaṃ aggasaddo ādikoṭikoṭṭhāsaseṭṭhesu dissati. |
♦ In "ajjatagge," this word "agga" is seen in the sense of beginning, end-point, portion, and best. |
“ajjatagge, samma dovārika, āvarāmi dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnan”tiādīsu (ma. |
In "From today onwards, friend doorkeeper, I close the door to the Nigaṇṭhas and Nigaṇṭhīs," etc. (Ma. |
ni. 2.70) hi ādimhi dissati. |
Ni. 2.70), it is seen in the sense of beginning. |
“teneva aṅgulaggena taṃ aṅgulaggaṃ parāmaseyya, (kathā. |
"With that very fingertip, one might touch that fingertip" (Kathā. |
441) ucchaggaṃ veḷaggan”tiādīsu koṭiyaṃ. |
441); "the tip of the sugarcane, the tip of the bamboo," etc., in the sense of end-point. |
“ambilaggaṃ vā madhuraggaṃ vā tittakaggaṃ vā (saṃ. |
"The sour part, or the sweet part, or the bitter part" (Saṃ. |
ni. 5.374), anujānāmi, bhikkhave, vihāraggena vā pariveṇaggena vā bhājetun”tiādīsu (cūḷava. |
Ni. 5.374); "I allow, bhikkhus, to divide by the best part of the monastery or by the best part of the monastic cell," etc. (Cūḷava. |
318) koṭṭhāse. |
318), in the sense of portion. |
“yāvatā, bhikkhave, sattā apadā vā . |
.. pe . |
.. tathāgato tesaṃ aggamakkhāyatī”tiādīsu (a. |
"As far, bhikkhus, as beings without feet... the Tathāgata is declared the chief among them," etc. (A. |
ni. 4.34) seṭṭhe. |
Ni. 4.34), in the sense of best. |
idha panāyaṃ ādimhi daṭṭhabbo. |
Here, however, it should be seen in the sense of beginning. |
tasmā ajjataggeti ajjataṃ ādiṃ katvā, evamettha attho veditabbo. |
Therefore, "ajjatagge" means "making today the beginning"; thus the meaning should be understood here. |
ajjatanti ajjabhāvaṃ. |
"Ajjataṃ" means "the state of today." |
ajjadaggeti vā pāṭho, da-kāro padasandhikaro, ajja aggaṃ katvāti attho. |
Or the reading is "ajjadagge"; the letter "da" is for euphonic conjunction; "ajja aggaṃ katvā" (making today the beginning) is the meaning. |
♦ pāṇupetanti pāṇehi upetaṃ, yāva me jīvitaṃ pavattati, tāva upetaṃ. |
♦ "Pāṇupetaṃ" means endowed with life; as long as my life continues, so long endowed. |
anaññasatthukaṃ tīhi saraṇagamanehi saraṇaṃ gataṃ upāsakaṃ kappiyakārakaṃ maṃ bhavaṃ gotamo dhāretu jānātu. |
May the venerable Gotama hold, may he know, me as a lay follower who has gone for refuge by the three goings for refuge, who has no other teacher, who makes what is suitable. |
ahañhi sacepi me tikhiṇena asinā sīsaṃ chindeyya, neva buddhaṃ “na buddho”ti vā dhammaṃ “na dhammo”ti vā, saṅghaṃ “na saṅgho”ti vā vadeyyanti. |
For even if someone were to cut off my head with a sharp sword, I would never say of the Buddha, "He is not the Buddha," or of the Dhamma, "It is not the Dhamma," or of the Saṅgha, "It is not the Saṅgha." |
evaṃ attasanniyyātanena saraṇaṃ gantvā catūhi ca paccayehi pavāretvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā tikkhattuṃ padakkhiṇaṃ katvā pakkāmīti. |
Thus, having gone for refuge by self-dedication, and having offered the four requisites, having risen from his seat, having saluted the Blessed One, having circumambulated him three times, he departed. |
♦ upāsakavidhikathāvaṇṇanā niṭṭhitā. |
♦ The explanation of the talk on the method for a lay follower is finished. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ Of the Papañcasūdanī, the commentary on the Majjhima Nikāya, |
♦ bhayabheravasuttavaṇṇanā niṭṭhitā. |
♦ the explanation of the Bhayabherava Sutta is finished. |
♦ 5. anaṅgaṇasuttavaṇṇanā |
♦ 5. Explanation of the Anaṅgaṇa Sutta |
♦ [unnamed] (MN 15) |
♦ [unnamed] (MN 15) |
♦ 57. evaṃ me sutaṃ . |
.. pe . |
.. āyasmā sāriputtoti anaṅgaṇasuttaṃ. |
♦ 57. Thus have I heard... (and so on)... the venerable Sāriputta – this is the Anaṅgaṇa Sutta. |
tatrāyaṃ anuttānapadavaṇṇanā — yathā cettha, evaṃ sabbasuttesu. |
Therein, this is the explanation of the non-obvious words: as here, so in all suttas. |
tasmā ito paraṃ ettakampi avatvā apubbapadavaṇṇanaṃyeva karissāma. |
Therefore, henceforth, without saying even this much, we shall give only the explanation of words not previously explained. |
♦ cattāroti gaṇanaparicchedo. |
♦ "Four" is a numerical determination. |
puggalāti sattā narā posā. |
"Individuals" means beings, men, persons. |
ettāvatā ca puggalavādī mahātheroti na gahetabbaṃ, ayañhi āyasmā buddhaputtānaṃ seṭṭho, so buddhassa bhagavato desanaṃ avilomentoyeva deseti. |
And to this extent, it should not be taken that the great elder is a personalist; for this venerable one is the chief of the Buddha's sons, so he teaches the teaching of the Buddha, the Blessed One, without contradicting it. |
♦ sammutiparamatthadesanākathāvaṇṇanā (MN 15) |
♦ Explanation of the Talk on Conventional and Ultimate Teachings (MN 15) |
♦ buddhassa bhagavato duvidhā desanā sammutidesanā, paramatthadesanā cāti. |
♦ The teaching of the Buddha, the Blessed One, is twofold: conventional teaching and ultimate teaching. |
tattha puggalo satto itthī puriso khattiyo brāhmaṇo devo māroti evarūpā sammutidesanā. |
Therein, "individual," "being," "woman," "man," "noble warrior," "brahmin," "deva," "Māra" – such is conventional teaching. |
aniccaṃ dukkhaṃ anattā, khandhā dhātū āyatanāni satipaṭṭhānāti evarūpā paramatthadesanā. |
"Impermanent," "suffering," "not-self," "aggregates," "elements," "sense bases," "foundations of mindfulness" – such is ultimate teaching. |
♦ tattha bhagavā ye sammutivasena desanaṃ sutvā atthaṃ paṭivijjhitvā mohaṃ pahāya visesaṃ adhigantuṃ samatthā, tesaṃ sammutidesanaṃ deseti. |
♦ Therein, for those who, having heard the teaching in a conventional way, are able to penetrate the meaning, abandon delusion, and attain distinction, the Blessed One teaches the conventional teaching. |
ye pana paramatthavasena desanaṃ sutvā atthaṃ paṭivijjhitvā mohaṃ pahāya visesamadhigantuṃ samatthā, tesaṃ paramatthadesanaṃ deseti. |
But for those who, having heard the teaching in an ultimate way, are able to penetrate the meaning, abandon delusion, and attain distinction, he teaches the ultimate teaching. |
tatthāyaṃ upamā, yathā hi desabhāsākusalo tiṇṇaṃ vedānaṃ atthasaṃvaṇṇanako ācariyo ye damiḷabhāsāya vutte atthaṃ jānanti, tesaṃ damiḷabhāsāya ācikkhati. |
Herein, this is an analogy: just as a teacher skilled in regional languages, an explainer of the meaning of the three Vedas, explains in the Tamil language to those who understand the meaning when spoken in Tamil. |
ye andhakabhāsādīsu aññatarāya, tesaṃ tāya tāya bhāsāya. |
For those [who understand] in one of the Andhra languages, etc., he explains in that particular language. |
evaṃ te māṇavakā chekaṃ byattaṃ ācariyamāgamma khippameva sippaṃ uggaṇhanti. |
Thus, those young students, having approached a clever and articulate teacher, quickly learn the skill. |
tattha ācariyo viya buddho bhagavā. |
Therein, like the teacher is the Buddha, the Blessed One. |
tayo vedā viya kathetabbabhāvena ṭhitāni tīṇi piṭakāni. |
Like the three Vedas, by virtue of being what is to be spoken, are the three Piṭakas. |
desabhāsākosallamiva sammutiparamatthakosallaṃ. |
Like skill in regional languages is skill in conventional and ultimate [teachings]. |
nānādesabhāsā māṇavakā viya sammutiparamatthadesanāpaṭivijjhanasamatthā veneyyasattā. |
Like young students of various regional languages are the beings to be trained who are capable of penetrating the conventional and ultimate teachings. |
ācariyassa damiḷabhāsādiācikkhanaṃ viya bhagavato sammutiparamatthavasena desanā veditabbā. |
Like the teacher's explanation in Tamil, etc., the Blessed One's teaching in terms of conventional and ultimate should be understood. |
āha cettha — |
And it is said herein: |
♦ “duve saccāni akkhāsi, sambuddho vadataṃ varo. |
♦ "Two truths the Sambuddha, the best of speakers, declared. |
♦ sammutiṃ paramatthañca, tatiyaṃ nūpalabbhati. |
♦ Conventional and ultimate; a third is not found. |
♦ saṅketavacanaṃ saccaṃ, lokasammutikāraṇā. |
♦ Conventional speech is true because of worldly convention. |
♦ paramatthavacanaṃ saccaṃ, dhammānaṃ bhūtakāraṇā. |
♦ Ultimate speech is true because of the real nature of things. |
♦ tasmā vohārakusalassa, lokanāthassa satthuno. |
♦ Therefore, for the Teacher, the Lord of the world, skilled in expression, |
♦ sammutiṃ voharantassa, musāvādo na jāyatī”ti. |
♦ When using convention, falsehood does not arise." |
♦ apica aṭṭhahi kāraṇehi bhagavā puggalakathaṃ katheti — hirottappadīpanatthaṃ, kammassakatādīpanatthaṃ, paccattapurisakāradīpanatthaṃ, ānantariyadīpanatthaṃ, brahmavihāradīpanatthaṃ, pubbenivāsadīpanatthaṃ, dakkhiṇāvisuddhidīpanatthaṃ, lokasammutiyā appahānatthañcāti. |
♦ Furthermore, for eight reasons the Blessed One speaks of the individual: for the purpose of illuminating shame and fear of wrongdoing, for illuminating ownership of kamma, for illuminating individual effort, for illuminating [the kamma of] immediate consequence, for illuminating the divine abodes, for illuminating past lives, for illuminating the purity of offerings, and for not abandoning worldly convention. |
“khandhadhātuāyatanāni hirīyanti ottappantī”ti hi vutte mahājano na jānāti, sammohamāpajjati, paṭisattu hoti “kimidaṃ khandhadhātuāyatanāni hirīyanti ottappanti nāmā”ti. |
For if it were said, "The aggregates, elements, and sense bases feel shame and fear of wrongdoing," the general populace would not understand, would fall into confusion, would become hostile, [thinking,] "What is this, that aggregates, elements, and sense bases feel shame and fear of wrongdoing?" |
“itthī hirīyati ottappati puriso khattiyo brāhmaṇo devo māro”ti vutte pana jānāti, na sammohamāpajjati, na paṭisattu hoti. |
But if it is said, "A woman feels shame and fear of wrongdoing, a man, a noble warrior, a brahmin, a deva, Māra," then they understand, they do not fall into confusion, they do not become hostile. |
tasmā bhagavā hirottappadīpanatthaṃ puggalakathaṃ katheti. |
Therefore, the Blessed One speaks of the individual for the purpose of illuminating shame and fear of wrongdoing. |
♦ “khandhā kammassakā dhātuyo āyatanānī”ti vuttepi eseva nayo. |
♦ Even if it were said, "Aggregates are owners of kamma, elements, sense bases," this same principle applies. |
tasmā bhagavā kammassakatādīpanatthaṃ puggalakathaṃ katheti. |
Therefore, the Blessed One speaks of the individual for the purpose of illuminating ownership of kamma. |
♦ “veḷuvanādayo mahāvihārā khandhehi kārāpitā dhātūhi āyatanehī”ti vuttepi eseva nayo. |
♦ Even if it were said, "The great monasteries like Veḷuvana were caused to be made by aggregates, by elements, by sense bases," this same principle applies. |
tasmā bhagavā paccattapurisakāradīpanatthaṃ puggalakathaṃ katheti. |
Therefore, the Blessed One speaks of the individual for the purpose of illuminating individual effort. |
♦ “khandhā mātaraṃ jīvitā voropenti pitaraṃ arahantaṃ ruhiruppādakammaṃ karonti, saṅghabhedakammaṃ karonti, dhātuyo āyatanānī”ti vuttepi eseva nayo. |
♦ Even if it were said, "Aggregates deprive a mother of life, commit the act of shedding the blood of an Arahant father, commit the act of causing schism in the Saṅgha; elements, sense bases," this same principle applies. |
tasmā bhagavā ānantariyadīpanatthaṃ puggalakathaṃ katheti. |
Therefore, the Blessed One speaks of the individual for the purpose of illuminating [the kamma of] immediate consequence. |
“khandhā mettāyanti dhātuyo āyatanānī”ti vuttepi eseva nayo. |
Even if it were said, "Aggregates practice loving-kindness; elements, sense bases," this same principle applies. |
tasmā bhagavā brahmavihāradīpanatthaṃ puggalakathaṃ katheti. |
Therefore, the Blessed One speaks of the individual for the purpose of illuminating the divine abodes. |
♦ “khandhā pubbenivāsamanussaranti dhātuyo āyatanānī”ti vuttepi eseva nayo. |
♦ Even if it were said, "Aggregates recollect past lives; elements, sense bases," this same principle applies. |
tasmā bhagavā pubbenivāsadīpanatthaṃ puggalakathaṃ katheti. |
Therefore, the Blessed One speaks of the individual for the purpose of illuminating past lives. |
“khandhā dānaṃ paṭiggaṇhanti dhātuyo āyatanānī”ti vuttepi mahājano na jānāti, sammohamāpajjati, paṭisattu hoti “kimidaṃ khandhadhātuāyatanāni paṭiggaṇhanti nāmā”ti. |
Even if it were said, "Aggregates receive alms; elements, sense bases," the general populace does not understand, falls into confusion, becomes hostile, [thinking,] "What is this, that aggregates, elements, and sense bases receive alms?" |
“puggalā paṭiggaṇhanti sīlavanto kalyāṇadhammā”ti vutte pana jānāti, na sammohamāpajjati, na paṭisattu hoti. |
But if it is said, "Individuals receive, virtuous ones, those of good qualities," then they understand, they do not fall into confusion, they do not become hostile. |
tasmā bhagavā dakkhiṇāvisuddhidīpanatthaṃ puggalakathaṃ katheti. |
Therefore, the Blessed One speaks of the individual for the purpose of illuminating the purity of offerings. |
♦ lokasammutiñca buddhā bhagavanto nappajahanti, lokasamaññāya lokaniruttiyaṃ lokābhilāpe ṭhitāyeva dhammaṃ desenti. |
♦ And the Buddhas, the Blessed Ones, do not abandon worldly convention; standing within worldly designation, worldly language, worldly expression, they teach the Dhamma. |
tasmā bhagavā lokasammutiyā appahānatthampi puggalakathaṃ katheti. |
Therefore, the Blessed One also speaks of the individual for the purpose of not abandoning worldly convention. |
tasmā ayampi āyasmā lokavohārakusalatāya buddhassa bhagavato desanaṃ avilomento lokasammutiyaṃ ṭhatvāva cattārome, āvuso, puggalāti āha. |
Therefore, this venerable one also, due to his skill in worldly expression, not contradicting the teaching of the Buddha, the Blessed One, standing within worldly convention, said, "These four, friends, are individuals." |
tasmā ettha paramatthavasena aggahetvā sammutivaseneva puggalo veditabbo. |
Therefore, herein, not taking it in the ultimate sense, the individual should be understood only in the conventional sense. |
♦ santo saṃvijjamānāti lokasaṅketavasena atthi upalabbhamānā. |
♦ "Existing, being present" means, according to worldly convention, they exist, they are found. |
lokasminti sattaloke. |
"In the world" means in the world of beings. |
sāṅgaṇova samānotiādīsu pana aṅgaṇanti katthaci kilesā vuccanti. |
In "being with blemish," etc., however, "aṅgaṇa" (blemish) sometimes refers to defilements. |
yathāha “tattha katamāni tīṇi aṅgaṇāni? |
As it is said: "Therein, what are the three blemishes? |
rāgo aṅgaṇaṃ, doso aṅgaṇaṃ, moho aṅgaṇan”ti (vibha. |
Lust is a blemish, hatred is a blemish, delusion is a blemish" (Vibh. |
924). katthaci yaṃkiñci malaṃ vā paṅko vā, yathāha “tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamatī”ti. |
924). Sometimes it means any stain or mud, as it is said: "He strives for the abandoning of that very dust or blemish." |
katthaci tathārūpo bhūmibhāgo, so bodhiyaṅgaṇaṃ cetiyaṅgaṇantiādīnaṃ vasena veditabbo. |
Sometimes it means such a piece of ground, which should be understood by way of "the courtyard of the Bodhi tree," "the courtyard of a cetiya," etc. |
idha pana nānappakārā tibbakilesā “aṅgaṇan”ti adhippetā. |
Here, however, various kinds of strong defilements are intended by "aṅgaṇa." |
tathā hi vakkhati “pāpakānaṃ kho etaṃ, āvuso, akusalānaṃ icchāvacarānaṃ adhivacanaṃ, yadidaṃ aṅgaṇan”ti (ma. |
For thus it will be said: "This, friends, is a designation for evil, unwholesome states that follow wishes, that is, 'aṅgaṇa'" (Ma. |
ni. 1.60). saha aṅgaṇena sāṅgaṇo. |
Ni. 1.60). With blemish (aṅgaṇa) is "sāṅgaṇa" (with blemish). |
♦ sāṅgaṇova samānoti sakilesoyeva santo . |
♦ "Sāṅgaṇova samāno" means being with defilements. |
atthi me ajjhattaṃ aṅgaṇanti yathābhūtaṃ nappajānātīti mayhaṃ attano cittasantāne kileso atthītipi na jānāti. |
"There is a blemish in me internally,' he does not know as it really is" means he does not know that there is a defilement in his own mind-continuum. |
“ime kilesā nāma kakkhaḷā vāḷā jahitabbā na gahitabbā visaduṭṭhasallasadisā”ti evaṃ yāthāvasarasatopi na jānāti. |
"These defilements are harsh, fierce, to be abandoned, not to be grasped, like poisoned arrows" – thus he does not know even according to the actual state. |
yo atthīti ca jānāti, evañca jānāti. |
He who knows that it exists, and knows thus. |
so “atthi me ajjhattaṃ aṅgaṇanti yathābhūtaṃ pajānātī”ti vuccati. |
He is said to be one who "knows as it really is, 'There is a blemish in me internally.'" |
yassa pana na ca maggena samūhatā kilesā, na ca uppajjanti yena vā tena vā vāritattā, ayamidha anaṅgaṇoti adhippeto. |
But he for whom defilements are neither eradicated by the path, nor do they arise because they are prevented by this or that, this one is here intended as "anaṅgaṇa" (without blemish). |
natthi me ajjhattaṃ aṅgaṇanti yathābhūtaṃ nappajānātīti “mayhaṃ kilesā yena vā tena vā vāritattā natthi, na maggena samūhatattā”ti na jānāti, “te uppajjamānā mahāanatthaṃ karissanti kakkhaḷā vāḷā visaduṭṭhasallasadisā”ti evaṃ yāthāvasarasatopi na jānāti. |
"'There is no blemish in me internally,' he does not know as it really is" means he does not know, "My defilements are absent because they are prevented by this or that, not because they are eradicated by the path"; "when they arise, they will cause great harm, harsh, fierce, like poisoned arrows" – thus he does not know even according to the actual state. |
yo pana “iminā kāraṇena natthī”ti ca jānāti, evañca jānāti, so “natthi me ajjhattaṃ aṅgaṇanti yathābhūtaṃ pajānātī”ti vuccati . |
But he who knows "it is absent for this reason," and knows thus, he is said to be one who "knows as it really is, 'There is no blemish in me internally.'" |
tatrāti tesu catūsu puggalesu, tesu vā dvīsu sāṅgaṇesu, yvāyanti yo ayaṃ, yāyantipi pāṭho. |
"Tatrā" (therein) means among those four individuals, or among those two with blemishes; "yvāyaṃ" means "who this is"; "yāyanti" is also a reading. |
♦ 58. ko nu kho, āvuso, sāriputta, hetu ko paccayoti ubhayenāpi kāraṇameva pucchati. |
♦ 58. "What, friend Sāriputta, is the cause, what is the reason?" – by both, he asks for the reason. |
yenimesanti yena hetunā yena paccayena imesaṃ dvinnaṃ eko seṭṭhapuriso eko hīnapurisoti akkhāyati, so ko hetu ko paccayoti evamettha sambandho veditabbo. |
"Yenimesaṃ" (by which for these) means by which cause, by which reason, of these two, one is declared a superior person and one an inferior person; what is that cause, what is that reason? – thus the connection should be understood here. |
tattha kiñcāpi “nappajānāti pajānātī”ti evaṃ vuttaṃ, pajānanā nappajānanāti idameva ubhayaṃ hetu ceva paccayo ca. |
Therein, although it is said thus, "does not know, knows," this very pair, knowing and not knowing, is both the cause and the reason. |
♦ 59. thero pana attano vicitrapaṭibhānatāya taṃ pākaṭataraṃ katvā dassetuṃ puna tatrāvusotiādimāha. |
♦ 59. The elder, however, due to his varied perspicacity, in order to show it more clearly, said again, "Tatrāvuso" (Therein, friend), and so on. |
tattha tassetaṃ pāṭikaṅkhanti tassa puggalassa etaṃ pāṭikaṅkhitabbaṃ. |
Therein, "tassetaṃ pāṭikaṅkhaṃ" (this is to be expected of him) means this is to be expected of that individual. |
idameva esa pāpuṇissati, na aññanti icchitabbaṃ, avassaṃ bhāvīti vuttaṃ hoti. |
"This very thing he will attain, not another" – it should be desired; it is inevitable, is what is said. |
“na chandaṃ janessatī”tiādinā nayena vuttaṃ achandajananādiṃ sandhāyāha. |
Referring to the non-generation of desire, etc., stated by the method beginning with "he will not generate desire." |
♦ tattha ca na chandaṃ janessatīti appajānanto tassa aṅgaṇassa pahānatthaṃ kattukamyatāchandaṃ na janessati. |
♦ And therein, "he will not generate desire" means, not knowing, he will not generate the desire of wishing to do (anything) for the abandoning of that blemish. |
na vāyamissatīti tato balavataraṃ vāyāmaṃ na karissati, na vīriyaṃ ārabhissatīti thāmagatavīriyaṃ pana neva ārabhissati, na pavattessatīti vuttaṃ hoti. |
"He will not strive" means he will not make a stronger effort than that; "he will not arouse energy" means he will not arouse sustained energy at all, he will not exert it, is what is said. |
sāṅgaṇoti imehi rāgādīhi aṅgaṇehi sāṅgaṇo. |
"Sāṅgaṇo" (with blemish) means with these blemishes of lust, etc. |
saṃkiliṭṭhacittoti tehiyeva suṭṭhutaraṃ kiliṭṭhacitto malīnacitto vibādhitacitto upatāpitacitto ca hutvā. |
"Saṃkiliṭṭhacitto" (with a defiled mind) means, by those very things, having a very defiled mind, a stained mind, an afflicted mind, and a tormented mind. |
kālaṃ karissatīti marissati. |
"Kālaṃ karissati" (he will make time) means he will die. |
♦ seyyathāpīti yathā nāma. |
♦ "Seyyathāpi" (just as) means just as by name. |
kaṃsapātīti kaṃsalohabhājanaṃ. |
"Kaṃsapāti" means a bronze metal vessel. |
ābhatāti ānītā. |
"Ābhatā" means brought. |
āpaṇā vā kammārakulā vāti āpaṇato vā kaṃsapātikārakānaṃ kammārānaṃ gharato vā. |
"From a shop or from a coppersmith's family" means from a shop or from the house of coppersmiths who make bronze bowls. |
rajenāti āgantukarajena paṃsuādinā. |
"Rajena" (with dust) means with adventitious dust, dirt, etc. |
malenāti tattheva uṭṭhitena lohamalena. |
"Malena" (with stain) means with metallic stain arisen in that very place. |
pariyonaddhāti sañchannā. |
"Pariyonaddhā" (covered) means concealed. |
na ceva paribhuñjeyyunti udakakhādanīyapakkhipanādīhi paribhogaṃ na kareyyuṃ. |
"Na ceva paribhuñjeyyuṃ" (they would not use it) means they would not make use of it by putting in water, food, etc. |
na ca pariyodapeyyunti dhovanaghaṃsanādīhi na parisuddhaṃ kārāpeyyuṃ. |
"Na ca pariyodapeyyuṃ" (and they would not have it cleaned) means they would not have it made pure by washing, scrubbing, etc. |
rajāpatheti rajapathe. |
"Rajāpathe" (on a dusty path) means on a dusty path. |
ayameva vā pāṭho, rajassa āgamanaṭṭhāne vā vuṭṭhānuṭṭhāne vā heṭṭhāmañce vā thusakoṭṭhake vā bhājanantare vā, yattha rajena okirīyatīti attho. |
This itself is the reading; or in a place where dust comes, or in a place of rising and standing, or under a bed, or in a chaff-bin, or inside another vessel, where it is sprinkled with dust – this is the meaning. |
saṃkiliṭṭhatarā assa malaggahitāti ettha rajāpathe nikkhipanena saṃkiliṭṭhatarā, aparibhogāpariyodapanehi malaggahitatarāti vuttaṃ hoti, paṭipucchāvacanañcetaṃ. |
"Saṃkiliṭṭhatarā assa malaggahitā" (it would become more defiled, more stained): herein, by being placed on a dusty path, it becomes more defiled; by non-use and non-cleaning, it becomes more stained, is what is said; and this is a rhetorical question. |
tenassa evamattho veditabbo, āvuso, sā kaṃsapāti evaṃ karīyamānā aparena kālena saṃkiliṭṭhatarā ca malaggahitatarā ca mattikapātīti vā kaṃsapātīti vā itipi dujjānā bhaveyya nu kho noti, thero taṃ paṭijānanto āha “evamāvuso”ti. |
By this, its meaning should be understood thus: Friend, that bronze bowl, being treated thus, after some time, becoming more defiled and more stained, would it not be difficult to know whether it is an earthen bowl or a bronze bowl? The elder, affirming this, said, "So it is, friend." |
puna dhammasenāpati opammaṃ sampaṭipādento, evameva khotiādimāha. |
Again the General of the Dhamma, establishing the analogy, said, "Evameva kho" (Just so indeed), and so on. |
tatthevaṃ opammasaṃsandanā veditabbā — kiliṭṭhakaṃsapātisadiso sāṅgaṇo puggalo. |
Therein, the connection of the analogy should be understood thus: like the defiled bronze bowl is the individual with blemishes. |
saṃkiliṭṭhakaṃsapātiyā naparibhuñjanamādiṃ katvā rajāpathanikkhepo viya tassa puggalassa pabbajjaṃ labhamānassa vejjakammādīsu pasutapuggalasantike pabbajjāpaṭilābho. |
Like the non-use, etc., of the defiled bronze bowl, and its placement on a dusty path, is that individual's attainment of ordination from a person engaged in medical practice, etc., when he receives ordination. |
saṃkiliṭṭhakaṃsapātiyā puna saṃkiliṭṭhatarabhāvo viya tassa puggalassa anukkamena ācariyupajjhāyānaṃ anusikkhato vejjakammādikaraṇaṃ, ettha ṭhitassa sāṅgaṇakālakiriyā. |
Like the state of the defiled bronze bowl becoming even more defiled, is that individual's gradual engagement in medical practice, etc., while learning from teachers and preceptors; for one established herein, death with blemishes. |
atha vā anukkamena dukkaṭadubbhāsitavītikkamanaṃ, ettha ṭhitassa sāṅgaṇakālakiriyā. |
Or, gradual transgression of wrong-doing and wrong speech; for one established herein, death with blemishes. |
atha vā anukkamena pācittiyathullaccayavītikkamanaṃ, saṅghādisesavītikkamanaṃ, pārājikavītikkamanaṃ, mātughātādiānantariyakaraṇaṃ, ettha ṭhitassa sāṅgaṇakālakiriyāti. |
Or, gradual transgression of Pācittiya and Thullaccaya offenses, transgression of Saṅghādisesa offenses, transgression of Pārājika offenses, committing offenses of immediate consequence like matricide, etc.; for one established herein, death with blemishes. |
♦ saṃkiliṭṭhacitto kālaṃ karissatīti ettha ca akusalacittena kālaṃ karissatīti na evamattho daṭṭhabbo. |
♦ "With a defiled mind he will die": herein, the meaning should not be seen as "he will die with an unwholesome mind." |
sabbasattā hi pakaticittena bhavaṅgacitteneva kālaṃ karonti. |
For all beings die with their natural mind, with the bhavaṅga-mind. |
ayaṃ pana avisodhetvā cittasantānaṃ kālaṃ karissatīti etamatthaṃ sandhāya evaṃ vuttoti veditabbo. |
But this one, not having purified his mind-continuum, will die – referring to this meaning, it is said thus, it should be understood. |
♦ dutiyavāre pariyodapeyyunti dhovanaghaṃsanasaṇhachārikāparimajjanādīhi parisuddhaṃ ādāsamaṇḍalasadisaṃ kareyyuṃ. |
♦ In the second instance, "pariyodapeyyuṃ" (they would have it cleaned) means by washing, scrubbing, polishing with fine ashes, etc., they would make it pure, like a mirror disk. |
na ca naṃ rajāpatheti pubbe vuttappakāre ṭhāne anikkhipitvā karaṇḍamañjūsādīsu vā ṭhapeyyuṃ, paliveṭhetvā vā nāgadante lageyyuṃ. |
"Na ca naṃ rajāpathe" (and not on a dusty path) means not placing it in a place of the kind previously mentioned, they would place it in a casket, chest, etc., or having wrapped it, they would hang it on an elephant's tusk (peg). |
sesaṃ vuttanayānusāreneva gahetabbaṃ. |
The rest should be taken according to the method already stated. |
♦ upamāsaṃsandanā cettha evaṃ veditabbā — kiliṭṭhakaṃsapātisadiso sāṅgaṇo bhabbapuggalo. |
♦ The connection of the analogy here should be understood thus: like the defiled bronze bowl is the individual with blemishes who is capable (of improvement). |
kiliṭṭhakaṃsapātiyā paribhuñjanamādiṃ katvā suddhaṭṭhāne ṭhapanaṃ viya tassa puggalassa pabbajjaṃ labhamānassa pesalabhikkhūnaṃ santike pabbajjāpaṭilābho. |
Like the use, etc., of the defiled bronze bowl and its placement in a clean place, is that individual's attainment of ordination from virtuous bhikkhus when he receives ordination. |
ye ovadanti anusāsanti appamattakampi pamādaṃ disvā daṇḍakammaṃ katvā punappunaṃ sikkhāpenti, saṃkiliṭṭhakaṃsapātiyā aparakāle parisuddhapariyodātabhāvo viya tassa puggalassa ācariyupajjhāyānaṃ anusikkhato anukkamena sammāvattapaṭipatti, ettha ṭhitassa anaṅgaṇakālakiriyā. |
Those who advise, instruct, and seeing even a slight heedlessness, impose a penalty and repeatedly train him; like the state of the defiled bronze bowl becoming pure and bright at a later time, is that individual's gradual right conduct and practice while learning from teachers and preceptors; for one established herein, death without blemishes. |
atha vā anukkamena parisuddhe sīle patiṭṭhāya attano anurūpaṃ buddhavacanaṃ uggaṇhitvā dhutaṅgāni samādāya attano anukūlakammaṭṭhānaṃ gahetvā gāmantasenāsanavāsaṃ muñcitvā pantasenāsanavāso, ettha ṭhitassa anaṅgaṇakālakiriyā. |
Or, having gradually established himself in pure virtue, having learned the Buddha's word suitable for himself, having undertaken the ascetic practices, having taken a meditation subject suitable for himself, having given up dwelling in a village-fringe lodging, dwelling in a remote lodging; for one established herein, death without blemishes. |
atha vā anukkamena kasiṇaparikammaṃ katvā aṭṭhasamāpattinibbattanena kilesavikkhambhanaṃ, vipassanāpādakajjhānā vuṭṭhāya vipassanāya kilesānaṃ tadaṅganivāraṇaṃ, sotāpattiphalādhigamo . |
.. pe . |
.. arahattasacchikiriyāti ettha ṭhitassa accantaṃ anaṅgaṇakālakiriyā eva. |
Or, having gradually performed the kasina preliminary work, the suppression of defilements by the production of the eight attainments; having arisen from the jhana that is the basis for insight, the temporary prevention of defilements by insight; the attainment of the fruit of stream-entry... (and so on)... the realization of Arahantship – for one established herein, it is indeed completely death without blemishes. |
♦ tatiyavāre subhanimittanti rāgaṭṭhāniyaṃ iṭṭhārammaṇaṃ. |
♦ In the third instance, "subhanimittaṃ" (sign of beauty) means an agreeable object which is a basis for lust. |
manasi karissatīti tasmiṃ vipannassati taṃ nimittaṃ āvajjissati. |
"Manasi karissati" (he will attend to it) means, being lost in it, he will advert to that sign. |
tassa subhanimittassa manasikārāti tassa puggalassa subhanimittamanasikārakāraṇā. |
"Tassa subhanimittassa manasikārā" (because of his attention to that sign of beauty) means because of that individual's attention to the sign of beauty. |
anuddhaṃsessatīti hiṃsissati adhibhavissati. |
"Anuddhaṃsessati" (it will overpower) means it will injure, it will overcome. |
rāgo hi uppajjanto kusalavāraṃ pacchinditvā sayameva akusalajavanaṃ hutvā tiṭṭhanto kusalacittaṃ anuddhaṃsetīti veditabbo. |
For lust, arising, having cut off the turn of wholesome [consciousness], itself being an unwholesome impulsion, remaining, overpowers the wholesome mind – thus it should be understood. |
sesaṃ vuttanayānusāreneva gahetabbaṃ. |
The rest should be taken according to the method already stated. |
♦ opammasaṃsandanā panettha evaṃ veditabbā — parisuddhakaṃsapātisadiso pakatiyā appakileso anaṅgaṇapuggalo. |
♦ The connection of the analogy here should be understood thus: like the pure bronze bowl is the individual without blemishes, naturally with few defilements. |
parisuddhakaṃsapātiyā naparibhuñjanaṃ ādiṃ katvā rajāpathe nikkhepo viya tassa puggalassa pabbajjaṃ labhamānassāti ito paraṃ sabbaṃ paṭhamavārasadisameva. |
Like the non-use, etc., of the pure bronze bowl and its placement on a dusty path is that individual's [situation] when receiving ordination – from here on, everything is just like the first instance. |
♦ catutthavāre subhanimittaṃ na manasi karissatīti tasmiṃ sativirahābhāvato taṃ nimittaṃ nāvajjissati, sesaṃ dutiyavārānusārena veditabbaṃ. |
♦ In the fourth instance, "subhanimittaṃ na manasi karissati" (he will not attend to the sign of beauty) means, due to the absence of lack of mindfulness in him, he will not advert to that sign; the rest should be understood according to the second instance. |
“ayaṃ kho, āvuso”tiādi “ko nu kho, āvuso”tiādimhi vuttanayameva. |
"Ayaṃ kho, āvuso" (This indeed, friend), etc., is the same method as stated in "Ko nu kho, āvuso" (What, friend), etc. |
♦ 60. idāni taṃ aṅgaṇaṃ nānappakārato pākaṭaṃ kārāpetukāmenāyasmatā mahāmoggallānena “aṅgaṇaṃ aṅgaṇan”tiādinā nayena puṭṭho taṃ byākaronto pāpakānaṃ kho etaṃ, āvusotiādimāha. |
♦ 60. Now, the venerable Mahāmoggallāna, wishing to have that blemish made clear in various ways, having been asked by the method beginning with "Aṅgaṇaṃ aṅgaṇan" (Blemish, blemish), explaining it, said, "Pāpakānaṃ kho etaṃ, āvuso" (This, friends, is for evil things), and so on. |
tattha icchāvacarānanti icchāya avacarānaṃ, icchāvasena otiṇṇānaṃ pavattānaṃ nānappakārānaṃ kopāppaccayānanti attho. |
Therein, "icchāvacarānaṃ" (of those that follow wishes) means of those that move by wish, of various kinds of causes of anger that have descended and occurred by the power of wish – this is the meaning. |
yaṃ idhekaccassāti yena idhekaccassa evaṃ icchā uppajjeyya, taṃ ṭhānaṃ taṃ kāraṇaṃ vijjati atthi, upalabbhatīti vuttaṃ hoti. |
"Yaṃ idhekaccassa" (That for some one here) means by which for some one here such a wish might arise, that situation, that reason, exists, is present, is found, is what is said. |
āpanno assanti āpanno bhaveyyaṃ. |
"Āpanno assaṃ" (I might have fallen into) means I might have fallen into (an offense). |
na ca maṃ bhikkhū jāneyyunti bhikkhū ca maṃ na jāneyyuṃ. |
"Na ca maṃ bhikkhū jāneyyuṃ" (And the bhikkhus might not know me) means and the bhikkhus might not know me. |
kiṃ panettha ṭhānaṃ, lābhatthikatā. |
What is the situation here? The desire for gain. |
lābhatthiko hi bhikkhu pakatiyāpi ca katapuñño manussehi sakkato garukato evaṃ cinteti “āpattiṃ āpannaṃ bhikkhuṃ therā ñatvā majjhimānaṃ ārocenti, te navakānaṃ, navakā vihāre vighāsādādīnaṃ, te ovādaṃ āgatānaṃ bhikkhunīnaṃ, evaṃ kamena catasso parisā jānanti. |
For a bhikkhu desirous of gain, who is naturally meritorious and honored and respected by people, thinks thus: "The elders, having known a bhikkhu who has fallen into an offense, inform the middle-ranking ones, they inform the juniors, the juniors inform those in the monastery who eat leftovers, etc., they inform the bhikkhunīs who have come for admonition; thus, gradually, the four assemblies come to know. |
evamassa lābhantarāyo hoti. |
Thus, there is an obstacle to his gain. |
aho vatāhaṃ āpattiñca vata āpanno assaṃ, na ca maṃ bhikkhū jāneyyun”ti. |
Oh, that I might have fallen into an offense, and the bhikkhus might not know me!" |
♦ yaṃ taṃ bhikkhuṃ bhikkhū jāneyyunti yena kāraṇena taṃ bhikkhuṃ aññe bhikkhū jāneyyuṃ, taṃ kāraṇaṃ vijjati kho pana atthiyeva, no natthi. |
♦ "Yaṃ taṃ bhikkhuṃ bhikkhū jāneyyuṃ" (That the bhikkhus might know that bhikkhu) means for which reason other bhikkhus might know that bhikkhu, that reason indeed exists, it is not absent. |
therā hi ñatvā majjhimānaṃ ārocenti. |
For the elders, having known, inform the middle-ranking ones. |
evaṃ so pubbe vuttanayena catūsu parisāsu pākaṭo hoti. |
Thus, by the method previously stated, he becomes known in the four assemblies. |
evaṃ pākaṭo ca ayasābhibhūto gāmasatampi pavisitvā ummārasatesu ṭhānesu uñchitvā yathādhotena pattena nikkhamati. |
Being thus known and overcome by disrepute, even having entered a hundred villages, having gleaned in a hundred places by the threshold, he departs with his bowl as if washed. |
tato jānanti maṃ bhikkhū āpattiṃ āpannoti tehi camhi evaṃ nāsitoti cintetvā, iti so kupito hoti appatīto so iminā kāraṇena kupito ceva hoti kodhābhibhūto appatīto ca domanassābhibhūto. |
Then, thinking, "The bhikkhus know that I have fallen into an offense, and by them I have been thus destroyed," thus he becomes angry, displeased; for this reason he is angry and overcome by anger, displeased and overcome by dejection. |
♦ yo ceva kho, āvuso, kopo yo ca appaccayo ubhayametaṃ aṅgaṇanti, āvuso, yo cāyaṃ saṅkhārakkhandhasaṅgahito kopo, yo ca vedanākkhandhasaṅgahito appaccayo, etaṃ ubhayaṃ aṅgaṇanti evamettha attho daṭṭhabbo. |
♦ "Yo ceva kho, āvuso, kopo yo ca appaccayo ubhayametaṃ aṅgaṇaṃ" (Friend, whatever anger and whatever displeasure, both of these are a blemish) means, friend, whatever anger is included in the aggregate of formations, and whatever displeasure is included in the aggregate of feeling, both of these are a blemish – thus the meaning should be seen here. |
idañca tādisānaṃ puggalānaṃ vasena vuttaṃ. |
And this is said with reference to such individuals. |
lobho pana imassa aṅgaṇassa pubbabhāgavasena, moho sampayogavasenāpi gahitoyeva hoti. |
Greed, however, is taken by way of being the preceding part of this blemish, and delusion by way of association. |
♦ anuraho manti purimasadisameva bhikkhuṃ gahetvā vihārapaccante senāsanaṃ pavesetvā dvāraṃ thaketvā codente icchati. |
♦ "Anuraho manti" (He wishes [to be admonished] in private) means, taking a bhikkhu just like the previous one, having led him to a lodging on the outskirts of the monastery, having closed the door, he wishes to be admonished. |
ṭhānaṃ kho panetanti etaṃ kāraṇaṃ vijjati, yaṃ taṃ bhikkhuṃ catuparisamajjhe ānetvā byattā vinītā “tayā asukamhi nāma ṭhāne vejjakammaṃ katan”tiādinā nayena codeyyuṃ. |
"Ṭhānaṃ kho panetaṃ" (But this is the situation) means this reason exists, that articulate and disciplined ones, having brought that bhikkhu into the midst of the four assemblies, might admonish him by the method beginning with, "By you, medical practice was done in such-and-such a place." |
so catūsu parisāsu pākaṭo hoti. |
He becomes known in the four assemblies. |
evaṃ pākaṭo ca ayasābhibhūtoti sabbaṃ purimasadisameva. |
"Evaṃ pākaṭo ca ayasābhibhūto" (Thus known and overcome by disrepute) – all is just like the previous. |
♦ sappaṭipuggaloti samāno puggalo. |
♦ "Sappaṭipuggalo" (by a similar person) means a similar person. |
samānoti sāpattiko. |
"Samāno" (similar) means one who has committed an offense. |
paṭipuggaloti codako. |
"Paṭipuggalo" (counter-person) means the admonisher. |
ayaṃ sāpattikeneva codanaṃ icchati, tvampi imañcimañca āpattiṃ āpanno, taṃ tāva paṭikarohi pacchā maṃ codessasīti vattuṃ sakkāti maññamāno. |
This one wishes admonition only by one who has committed an offense, thinking it possible to say, "You too have fallen into this and that offense; first, you atone for that, afterwards you will admonish me." |
apica jātiādīhipi samāno puggalo sappaṭipuggalo. |
Furthermore, a person similar in birth, etc., is a "sappaṭipuggala." |
ayañhi attano jātiyā kulena bāhusaccena byattatāya dhutaṅgenāti evamādīhipi samāneneva codanaṃ icchati, tādisena vuttaṃ nātidukkhaṃ hotīti maññamāno. |
For this one wishes admonition only by one who is similar in his own birth, family, learning, articulateness, ascetic practices, and so on, thinking that what is said by such a one is not too painful. |
appaṭipuggaloti ettha ayutto paṭipuggalo appaṭipuggalo. |
"Appaṭipuggalo" (by a dissimilar person): herein, an unsuitable counter-person is an "appaṭipuggala." |
imehi āpattādīhi asadisattā paṭisattu paṭisallo codako bhavituṃ ayuttoti vuttaṃ hoti. |
Because of dissimilarity in these offenses, etc., it is said that it is unsuitable for an adversary, a rival, to be an admonisher. |
iti so kupitoti iti so imāya appaṭipuggalacodanāya evaṃ kupito hoti. |
"Iti so kupito" (Thus he is angry) means thus he is angry by this admonition from a dissimilar person. |
♦ catutthavāre aho vatāti “aho vata re amhākaṃ paṇḍitakā, aho vata re amhākaṃ bahussutakā tevijjakā”ti (dī. |
♦ In the fourth instance, "aho vata" (oh that!): "Oh that, sirs, our little scholars; oh that, sirs, our very learned ones, knowers of the three Vedas!" (Dī. |
ni. 1.291) garahāyaṃ dissati. |
Ni. 1.291) is seen in censure. |
“aho vata maṃ daharaṃyeva samānaṃ rajje abhisiñceyyun”ti (mahāva. |
"Oh that they would anoint me in the kingdom while I am still young!" (Mahāva. |
57) patthanāyaṃ. |
57) is in aspiration. |
idha patthanāyameva. |
Here it is only in aspiration. |
paṭipucchitvā paṭipucchitvāti punappunaṃ pucchitvā. |
"Paṭipucchitvā paṭipucchitvā" (having questioned repeatedly) means having questioned again and again. |
ayaṃ bhikkhu lābhatthiko bhagavato attānaṃ paṭipucchitabbaṃ icchati, tañca kho anumatipucchāya, no maggaṃ vā phalaṃ vā vipassanaṃ vā antaraṃ katvā. |
This bhikkhu, desirous of gain, wishes himself to be questioned by the Blessed One, and that too by a question of approval, not by making the path, or fruit, or insight the interval. |
ayañhi passati bhagavantaṃ sāriputtādayo mahāthere “taṃ kiṃ maññasi, sāriputta, moggallāna, kassapa, rāhula cakkhuṃ niccaṃ vā aniccaṃ vā”ti evaṃ parisamajjhe paṭipucchitvā paṭipucchitvā dhammaṃ desentaṃ, manusse ca “tesa paṇḍitā therā satthu cittaṃ ārādhentī”ti vaṇṇaṃ bhaṇante, lābhasakkārañca upaharante. |
For this one sees the Blessed One teaching the Dhamma in the midst of the assembly, having repeatedly questioned the great elders like Sāriputta: "What do you think, Sāriputta, Moggallāna, Kassapa, Rāhula, is the eye permanent or impermanent?"; and people speaking praise, "Those wise elders please the Teacher's mind," and bringing gain and honor. |
tasmā taṃ lābhasakkāraṃ icchanto evaṃ cintetvā nikhaṇitvā ṭhapitakhāṇu viya bhagavato puratova hoti. |
Therefore, desiring that gain and honor, having thought thus, he is right in front of the Blessed One like a post dug in and fixed. |
♦ iti so kupitoti atha bhagavā taṃ amanasikaritvāva aññaṃ theraṃ paṭipucchitvā dhammaṃ deseti, tena so kupito hoti bhagavato ca therassa ca. |
♦ "Iti so kupito" (Thus he is angry): Then the Blessed One, without paying attention to him, questions another elder and teaches the Dhamma; by this, he becomes angry with the Blessed One and with the elder. |
kathaṃ bhagavato kuppati? |
How is he angry with the Blessed One? |
“ahaṃ pabbajitakālato pabhuti gandhakuṭipariveṇato bahinikkhamanaṃ na jānāmi, sabbakālaṃ chāyāva na vijahāmi, maṃ nāma pucchitvā dhammadesanāmattampi natthi. |
"From the time I was ordained, I do not know of going out from the Perfumed Chamber and its precincts; at all times, like a shadow, I do not leave; for me, there is not even a mere teaching of the Dhamma after being questioned. |
taṃmuhuttaṃ diṭṭhamattakameva theraṃ pucchitvā dhammaṃ desetī”ti evaṃ bhagavato kuppati. |
Having questioned an elder seen just for a moment, he teaches the Dhamma" – thus he is angry with the Blessed One. |
kathaṃ therassa kuppati? |
How is he angry with the elder? |
“ayaṃ mahallakatthero bhagavato purato khāṇu viya nisīdati, kadā nu kho imaṃ dhammakammikā abhabbaṭṭhānaṃ pāpetvā nīharissanti, ayañhi yadi imasmiṃ vihāre na bhaveyya, avassaṃ bhagavā mayā saddhiṃ sallapeyyā”ti evaṃ therassa kuppati. |
"This old elder sits like a post in front of the Blessed One; when will the Dhamma-officials, having brought him to an unsuitable place, remove him? For if this one were not in this monastery, the Blessed One would surely converse with me" – thus he is angry with the elder. |
♦ purakkhatvā purakkhatvāti purato purato katvā, samparivāretvāti vuttaṃ hoti. |
♦ "Purakkhatvā purakkhatvā" (having placed in front repeatedly) means having placed in front, in front; "samparivāretvā" (having surrounded) is what is said. |
ayampi lābhatthikoyeva, ayañhi passati bahussute bhikkhū mahāparivārena gāmaṃ pavisante, cetiyaṃ vandante, tesañca taṃ sampattiṃ disvā upāsake pasanne pasannākāraṃ karonte. |
This one too is desirous of gain; for this one sees learned bhikkhus entering a village with a large retinue, venerating a cetiya, and seeing their success, lay followers who are pleased making a show of pleasure. |
tasmā evaṃ icchati. |
Therefore, he wishes thus. |
kupitoti ayampi dvīsu ṭhānesu kuppati bhikkhūnaṃ therassa ca. |
"Kupito" (angry): This one too is angry on two accounts: with the bhikkhus and with the elder. |
kathaṃ bhikkhūnaṃ? |
How with the bhikkhus? |
“ime yadeva mayhaṃ uppajjati cīvaraṃ vā piṇḍapāto vā, taṃ gahetvā paribhuñjanti, mayhaṃ pana pattacīvaraṃ gahetvā piṭṭhito āgacchantopi natthī”ti evaṃ bhikkhūnaṃ kuppati. |
"These, whatever robe or almsfood arises for me, they take and use; but for me, there is not even anyone to take my bowl and robe and come behind me" – thus he is angry with the bhikkhus. |
kathaṃ therassa? |
How with the elder? |
“eso mahallakatthero tesu tesu ṭhānesu sayameva paññāyati, kudāssu nāma naṃ dhammakammikā nikkaḍḍhissanti, imasmiṃ asati avassaṃ maṃyeva parivāressantī”ti. |
"This old elder himself is known in those various places; when will the Dhamma-officials eject him? If this one were absent, they would surely surround me." |
♦ bhattaggeti bhojanaṭṭhāne. |
♦ "Bhattagge" (at the meal-place) means at the place of eating. |
aggāsananti saṅghattherāsanaṃ. |
"Aggāsanaṃ" (chief seat) means the Saṅgha-elder's seat. |
aggodakanti dakkhiṇodakaṃ. |
"Aggodakaṃ" (chief water) means the dedication water. |
aggapiṇḍanti saṅghattherapiṇḍaṃ. |
"Aggapiṇḍaṃ" (chief almsfood) means the Saṅgha-elder's almsfood. |
sabbattha vā agganti paṇītādhivacanametaṃ. |
Or everywhere "agga" (chief) is a designation for "excellent." |
tattha ahameva labheyyanti icchā nātimahāsāvajjā. |
Therein, the wish "I alone should receive" is not very gravely faulty. |
na añño bhikkhu labheyyāti pana atimahāsāvajjā . |
But "no other bhikkhu should receive" is extremely gravely faulty. |
ayampi lābhatthiko pāsādiko hoti cīvaradhāraṇādīhi, kadāci pabbajati, kadāci vibbhamati. |
This one too, desirous of gain, is impressive in wearing robes, etc.; sometimes he goes forth, sometimes he disrobes. |
tena so pubbe laddhapubbaṃ āsanādiṃ pacchā alabhanto evaṃ cintesi. |
Therefore, he, having previously received a seat, etc., not receiving it later, thought thus. |
na so bhikkhu labheyyāti na so bhikkhu therānaṃ aggāsanādīsu tadanusārena majjhimānaṃ aññesañca navānaṃ kadāci yaṃ vā taṃ vā sabbanihīnaṃ āsanādiṃ labhati. |
"Na so bhikkhu labheyya" (That bhikkhu should not receive): that bhikkhu does not receive, among the elders' chief seats, etc., accordingly for the middle-ranking and other junior ones, sometimes this or that, the very lowest seat, etc. |
kupitoti ayampi dvīsu ṭhānesu kuppati manussānañca therānañca. |
"Kupito" (angry): This one too is angry on two accounts: with the people and with the elders. |
kathaṃ manussānaṃ? |
How with the people? |
“ime maṅgalādīsu maṃ nissāya bhikkhū labhanti, ete, ‘bhante, ettake bhikkhū gahetvā amhākaṃ anukampaṃ karothā’ti vadanti, idāni taṃmuhuttaṃ diṭṭhamattakaṃ mahallakattheraṃ gahetvā gatā, hotu idāni, nesaṃ kicce uppanne jānissāmī”ti evaṃ manussānaṃ kuppati. |
"These people, at auspicious ceremonies, etc., get bhikkhus because of me; these people say, 'Venerable sir, taking so many bhikkhus, have compassion on us'; now, having taken an old elder seen just for a moment, they have gone. Let it be for now; when their need arises, I will know" – thus he is angry with the people. |
kathaṃ therānaṃ? |
How with the elders? |
“ime nāma yadi na bhaveyyuṃ, maṃyeva manussā nimanteyyun”ti evaṃ therānaṃ kuppati. |
"If these, by name, were not present, people would invite only me" – thus he is angry with the elders. |
♦ anumodeyyanti anumodanaṃ kareyyaṃ. |
♦ "Anumodeyyaṃ" (I would give thanks) means I would perform the giving of thanks. |
ayampi lābhatthiko yaṃ vā taṃ vā khaṇḍānumodanaṃ jānāti, “so anumodanaṭṭhāne bahū mātugāmā āgacchanti, tā maṃ sañjānitvā tato pabhuti thālakabhikkhaṃ dassantī”ti patthento evaṃ cintesi. |
This one too, desirous of gain, knows some fragmented giving of thanks or other; aspiring, he thought thus: "Many women come to the place of giving thanks; they, having recognized me, from then on will give bowl-alms." |
ṭhānanti bahussutānaṃ anumodanā bhāro, tena bahussuto anumodeyyāti vuttaṃ hoti. |
"Ṭhānaṃ" (it is the place/duty): giving thanks is the responsibility of the learned; therefore, "a learned one should give thanks" is what is said. |
kupitoti ayampi tīsu ṭhānesu kuppati manussānaṃ therassa dhammakathikassa ca. |
"Kupito" (angry): This one too is angry on three accounts: with the people, with the elder, and with the Dhamma-speaker. |
kathaṃ manussānaṃ? |
How with the people? |
“ime pubbe maṃyeva upasaṅkamitvā yācanti ‘amhākaṃ nāgatthero amhākaṃ sumanatthero anumodatū’ti, ajja pana nāvocun”ti evaṃ manussānaṃ kuppati. |
"These people previously approached only me and requested, 'May our Nāgathera, our Sumanathera give thanks'; but today they did not say so" – thus he is angry with the people. |
kathaṃ therassa? |
How with the elder? |
“ayaṃ saṅghatthero ‘tumhākaṃ kulupakaṃ nāgattheraṃ sumanattheraṃ upasaṅkamatha, ayaṃ anumodissatī’ti na bhaṇatī”ti evaṃ therassa kuppati. |
"This Saṅgha-elder does not say, 'Approach your family-attendant Nāgathera, Sumanathera; he will give thanks'" – thus he is angry with the elder. |
kathaṃ dhammakathikassa? |
How with the Dhamma-speaker? |
“therena vuttamatteyeva pahāraṃ laddhakukkuṭo viya turitaturitaṃ vassati, imaṃ nāma nikkaḍḍhantā natthi, imasmiñhi asati ahameva anumodeyyan”ti evaṃ dhammakathikassa kuppati. |
"As soon as it is said by the elder, like a cock that has received a blow, he pours it out hurriedly; there is no one to eject this one by name. For if this one were absent, I myself would give thanks" – thus he is angry with the Dhamma-speaker. |
♦ ārāmagatānanti vihāre sannipatitānaṃ. |
♦ "Ārāmagatānaṃ" (of those who have come to the park/monastery) means of those assembled in the monastery. |
ayampi lābhatthiko yaṃ vā taṃ vā khaṇḍadhammakathaṃ jānāti, so passati tādisesu ṭhānesu dviyojanatiyojanato sannipatitvā bhikkhū sabbarattikāni dhammassavanāni suṇante, tuṭṭhacitte ca dahare vā sāmaṇere vā sādhu sādhūti mahāsaddena sādhukāraṃ dente, tato dutiyadivase antogāmagate bhikkhū upāsakā pucchanti “ke, bhante, dhammaṃ kathesun”ti. |
This one too, desirous of gain, knows some fragmented Dhamma-talk or other; he sees bhikkhus assembled from two or three yojanas in such places, listening to all-night Dhamma-hearings, and with delighted minds, young ones or novices giving cries of "Sādhu! Sādhu!" with a loud voice; then on the second day, when the bhikkhus have gone into the village, lay followers ask, "Who, venerable sirs, spoke the Dhamma?" |
te bhaṇanti “asuko ca asuko cā”ti. |
They say, "So-and-so and so-and-so." |
taṃ sutvā pasannā manussā dhammakathikānaṃ mahāsakkāraṃ karonti. |
Hearing that, pleased people make great offerings to the Dhamma-speakers. |
so taṃ icchamāno evaṃ cintesi. |
He, desiring that, thought thus. |
ṭhānanti bahussutānaṃ vinicchayakusalānaṃ dhammadesanā bhāro, tena bahussuto deseyyāti vuttaṃ hoti. |
"Ṭhānaṃ" (it is the place/duty): teaching the Dhamma is the responsibility of the learned, those skilled in judgment; therefore, "a learned one should teach" is what is said. |
kupitoti catuppadikaṃ gāthampi vattuṃ okāsaṃ alabhamāno kupito hoti attano mandabhāvassa “ahañhi mando duppañño kuto labhissāmi desetun”ti. |
"Kupito" (angry): Not getting an opportunity to speak even a four-lined verse, he is angry at his own dullness, [thinking,] "I am dull, of little wisdom; whence shall I get [the chance] to teach?" |
♦ bhikkhunīnanti ovādatthaṃ vā uddesatthaṃ vā paripucchatthaṃ vā pūjākaraṇatthaṃ vā ārāmaṃ āgantvā sannipatitabhikkhunīnaṃ. |
♦ "Bhikkhunīnaṃ" (of the bhikkhunīs) means of the bhikkhunīs assembled, having come to the monastery for the purpose of admonition, or for recitation, or for questioning, or for making offerings. |
ayampi lābhatthiko, tassevaṃ hoti imā mahākulā pabbajitā bhikkhuniyo, tāsu kulesu pavisetvā nisinnāsu manussā pucchissanti “kassa santike ovādaṃ vā uddesaṃ vā paripucchaṃ vā gaṇhathā”ti. |
This one too is desirous of gain; for him it is thus: these bhikkhunīs are ordained from great families; when they have entered families and are seated, people will ask, "From whom do you receive admonition, or recitation, or questioning?" |
tato vakkhanti “asuko nāma ayyo bahussuto, tassa detha karothā”ti, tenassa evaṃ icchā uppajjati. |
Then they will say, "The venerable So-and-so by name is very learned; give to him, do for him"; by this, such a wish arises in him. |
ṭhānanti ovādādayo nāma bahussutānaṃ bhāro, tena bahussuto deseyyāti vuttaṃ hoti. |
"Ṭhānaṃ" (it is the place/duty): admonition, etc., by name, is the responsibility of the learned; therefore, "a learned one should teach" is what is said. |
kupitoti ayampi dvīsu ṭhānesu kuppati, tāsañca bhikkhunīnaṃ “imā pubbe maṃ nissāya uposathappavāraṇādīni labhanti, tā idāni taṃmuhuttaṃ diṭṭhamattakamahallakattherassa santikaṃ gatā”ti. |
"Kupito" (angry): This one too is angry on two accounts: with those bhikkhunīs, [thinking,] "These previously obtained Uposatha, Pavāraṇā, etc., because of me; now they have gone to an old elder seen just for a moment." |
dhammakathikassa ca “esa imāsaṃ sahasā ovādaṃ adāsiyevā”ti. |
And with the Dhamma-speaker, [thinking,] "This one suddenly gave them admonition indeed." |
♦ upāsakānanti, ārāmagatānaṃ upāsakānaṃ. |
♦ "Upāsakānaṃ" (of the laymen), means of the laymen who have come to the monastery. |
nissaṭṭhakammantā nāma mahāupāsakā honti, te puttabhātukānaṃ kammaṃ niyyātetvā dhammaṃ suṇantā vicaranti, ayaṃ tesaṃ desetuṃ icchati, kiṃ kāraṇā? |
Great lay followers are those who have relinquished their work; they, having entrusted their work to sons and brothers, wander about listening to the Dhamma. This one wishes to teach them. For what reason? |
ime pasīditvā upāsikānampi ārocessanti, tato saddhiṃ upāsikāhi mayhameva lābhasakkāraṃ upaharissantīti. |
"These, being pleased, will inform the laywomen also; then, together with the laywomen, they will bring gain and honor to me alone." |
ṭhānaṃ bahussuteneva yojetabbaṃ. |
"Ṭhānaṃ" (it is the place/duty) should be connected with "by a learned one." |
kupitoti ayampi dvīsu ṭhānesu kuppati, upāsakānañca “ime aññattha suṇanti, amhākaṃ kulupakassa santike suṇāmāti nāgacchanti, hotu idāni, tesaṃ uppanne kicce jānissāmī”ti dhammakathikassa ca, “ayametesaṃ desetī”ti. |
"Kupito" (angry): This one too is angry on two accounts: with the laymen, [thinking,] "These listen elsewhere; they do not come thinking, 'Let us listen from our family-attendant.' Let it be for now; when their need arises, I will know"; and with the Dhamma-speaker, [thinking,] "This one teaches them." |
♦ upāsikānanti ārāmagatānaṃ. |
♦ "Upāsikānaṃ" (of the laywomen) means of those who have come to the monastery. |
upāsikā nāma āsanapūjādikaraṇatthaṃ vā uposathadivase vā dhammassavanatthaṃ sannipatitā. |
Laywomen, by name, are assembled for the purpose of making offerings of seats, etc., or on the Uposatha day for hearing the Dhamma. |
sesaṃ upāsakavāre vuttanayameva. |
The rest is the same method as stated in the section on laymen. |
♦ sakkareyyunti sakkaccañca kareyyuṃ, sundarañca kareyyuṃ. |
♦ "Sakkareyyuṃ" (they would honor) means they would do it respectfully, and they would do it well. |
iminā attani kāraṃ karīyamānaṃ sakkaccaṃ katañca sundarañca pattheti. |
By this, he desires service done to himself to be done respectfully and well. |
garuṃ kareyyunti bhāriyaṃ kareyyuṃ. |
"Garuṃ kareyyuṃ" (they would respect) means they would make him weighty/important. |
iminā bhikkhūhi attānaṃ garuṭṭhāne ṭhapīyamānaṃ pattheti. |
By this, he desires himself to be placed in a position of respect by the bhikkhus. |
māneyyunti piyāyeyyuṃ. |
"Māneyyuṃ" (they would esteem) means they would hold him dear. |
pūjeyyunti evaṃ sakkarontā garuṃ karontā mānentā paccayehi pūjeyyunti paccayapūjaṃ pattheti. |
"Pūjeyyuṃ" (they would revere) means thus honoring, respecting, esteeming, they would revere him with requisites – he desires reverence with requisites. |
ṭhānanti “piyo garu bhāvaniyo”ti vuttappakāro bahussuto ca sīlavā ca etaṃ vidhiṃ arahati tena bhikkhū evarūpaṃ evaṃ kareyyunti vuttaṃ hoti. |
"Ṭhānaṃ" (it is the place/duty): one who is learned and virtuous, of the kind described as "dear, respected, to be developed," deserves this treatment; therefore, "bhikkhus should treat such a one thus" is what is said. |
kupitoti ayampi dvīsu ṭhānesu kuppati bhikkhūnañca “ime etaṃ sakkarontī”ti therassa ca “imasmiṃ asati maṃyeva sakkareyyun”ti. |
"Kupito" (angry): This one too is angry on two accounts: with the bhikkhus, [thinking,] "These honor that one"; and with the elder, [thinking,] "If this one were absent, they would honor only me." |
esa nayo ito paresu tīsu vāresu. |
This is the method in the three instances following this. |
♦ paṇītānaṃ cīvarānanti paṭṭadukūlapaṭṭuṇṇakoseyyādīnaṃ mahagghasukhumasukhasamphassānaṃ cīvarānaṃ. |
♦ "Paṇītānaṃ cīvarānaṃ" (of fine robes) means of robes of silk, fine linen, woolen cloth, Kasi silk, etc., which are costly, fine, and pleasant to touch. |
idhāpi ahameva lābhī assanti icchā nātimahāsāvajjā. |
Here too, the wish "I alone should be the recipient" is not very gravely faulty. |
na añño bhikkhu lābhī assāti pana mahāsāvajjā. |
But "no other bhikkhu should be the recipient" is gravely faulty. |
♦ paṇītānaṃ piṇḍapātānanti sappitelamadhusakkarādipūritānaṃ seṭṭhapiṇḍapātānaṃ. |
♦ "Paṇītānaṃ piṇḍapātānaṃ" (of fine almsfood) means of choice almsfood filled with ghee, oil, honey, sugar, etc. |
paṇītānaṃ senāsanānanti anekasatasahassagghanakānaṃ mañcapīṭhādīnaṃ paṇītānaṃ. |
♦ "Paṇītānaṃ senāsanānaṃ" (of fine lodgings) means of fine beds, chairs, etc., worth many hundreds of thousands. |
gilānappaccayabhesajjaparikkhārānanti sappitelamadhuphāṇitādīnaṃ uttamabhesajjānaṃ. |
♦ "Gilānappaccayabhesajjaparikkhārānaṃ" (of requisites of medicine for the sick) means of excellent medicines like ghee, oil, honey, molasses, etc. |
sabbatthāpi ṭhānaṃ bahussutehi puññavantehi ca yojetabbaṃ. |
In all cases, "ṭhānaṃ" (it is the place/duty) should be connected with "by the learned and meritorious." |
kupitoti sabbatthāpi dvīsu ṭhānesu kuppati, manussānañca “imesaṃ nāma paricitabhāvopi natthi, dīgharattaṃ ekato vasantassa paṃsukūlatthāya vā piṇḍapātatthāya vā sappitelādikāraṇā vā gharapaṭipāṭiyā carantassāpi me ekadivasampi kiñci paṇītaṃ paccayaṃ na denti. |
"Kupito" (angry): In all cases, he is angry on two accounts: with the people, [thinking,] "These, by name, have no familiarity even; though I have lived together with them for a long time, for the sake of rags from a dust heap, or for almsfood, or for the sake of ghee, oil, etc., or even when going from house to house in order, they do not give me any fine requisite even for a single day. |
āgantukaṃ mahallakaṃ pana disvāva yaṃ icchati, taṃ dentī”ti, therassa ca “ayampi mahallako imesaṃ attānaṃ dassentoyeva carati, kudāssu nāma naṃ dhammakammikā nikkaḍḍheyyuṃ, evaṃ imasmiṃ asati ahameva lābhī assan”ti. |
But seeing a newcomer, an old man, whatever he wishes, they give"; and with the elder, [thinking,] "This old man too goes about showing himself to them; when will the Dhamma-officials eject him? Thus, if this one were absent, I alone would be the recipient." |
♦ imesaṃ kho, etaṃ āvusoti imesaṃ heṭṭhā ekūnavīsativārehi vuttānaṃ icchāvacarānaṃ. |
♦ "Imesaṃ kho, etaṃ āvuso" (Of these indeed, this, friend) means of these nineteen instances of things that follow wishes, stated below. |
♦ 61. dissanti ceva sūyanti cāti na icchāvacarā cakkhunā dissanti, na sotena sūyanti, manoviññāṇavisayattā. |
♦ 61. "Dissanti ceva sūyanti ca" (They are seen and they are heard): Things that follow wishes are not seen with the eye, nor are they heard with the ear, because they are objects of mind-consciousness. |
appahīnaicchāvacarassa pana puggalassa icchāvacaravasena pavattakāyakammaṃ disvā diṭṭhā viya vacīkammaṃ sutvā sutā viya ca honti, tena vuttaṃ “dissanti ceva sūyanti cā”ti. |
But for an individual whose things that follow wishes are unabandoned, bodily action occurring by way of things that follow wishes, having been seen, are like seen, and verbal action, having been heard, are like heard; therefore it is said, "they are seen and they are heard." |
paccakkhakāle dissanti, “asuko kira bhikkhu īdiso”ti tirokkhakāle sūyanti. |
At the time of direct perception, they are seen; at a time beyond perception (i.e., by hearsay), they are heard, as in "Bhikkhu so-and-so is said to be like this." |
kiñcāpīti anuggahagarahavacanaṃ. |
"Kiñcāpi" (although) is a word of approval and censure. |
tena āraññikattaṃ anuggaṇhāti, icchāvacarānaṃ appahānaṃ garahati. |
By it, he approves of forest-dwelling and censures the non-abandoning of things that follow wishes. |
♦ tatrāyaṃ yojanā, kiñcāpi so bhikkhu gāmantasenāsanaṃ paṭikkhipitvā āraññiko hoti, ante pantasenāsane vasati, ime cassa ettakā icchāvacarā appahīnā. |
♦ Herein is the application: Although that bhikkhu, having rejected a village-fringe lodging, is a forest-dweller, and dwells in a remote lodging at the border, these so many things that follow wishes are unabandoned by him. |
kiñcāpi so atirekalābhaṃ paṭikkhipitvā piṇḍapātiko hoti. |
Although he, having rejected excess gain, is an alms-food eater. |
kiñcāpi so loluppacāraṃ vajjetvā sapadānacārī hoti. |
Although he, having avoided greedy behavior, is one who goes on alms round from house to house without omission. |
kiñcāpi so gahapaticīvaraṃ paṭikkhipitvā paṃsukūliko hoti. |
Although he, having rejected robes from householders, is a wearer of rag-robes. |
♦ lūkhacīvaradharoti ettha pana lūkhanti satthalūkhaṃ suttalūkhaṃ rajanalūkhanti tīhi kāraṇehi lūkhaṃ veditabbaṃ. |
♦ "Lūkhacīvaradharo" (wearer of coarse robes): Herein, "lūkha" (coarse) should be understood as coarse for three reasons: coarse by the knife, coarse by the thread, and coarse by the dye. |
tattha satthena khaṇḍākhaṇḍikaṃ chinnaṃ satthalūkhaṃ nāma, taṃ agghena parihāyati, thūladīghasuttakena sibbitaṃ suttalūkhaṃ nāma, taṃ phassena parihāyati kharasamphassaṃ hoti. |
Therein, what is cut into pieces with a knife is called coarse by the knife; it is inferior in value. What is sewn with thick, long thread is called coarse by the thread; it is inferior in touch, it has a rough feel. |
rajanena rattaṃ rajanalūkhaṃ nāma, taṃ vaṇṇena parihāyati dubbaṇṇaṃ hoti. |
What is dyed with dye is called coarse by the dye; it is inferior in color, it is discolored. |
kiñcāpi so bhikkhu evaṃ satthalūkhasuttalūkharajanalūkhacīvaradharo hoti, ime cassa ettakā icchāvacarā appahīnā dissanti ceva sūyanti ca, atha kho naṃ viññū sabrahmacārī neva sakkaronti . |
.. pe . |
.. na pūjentīti. |
Although that bhikkhu is thus a wearer of robes coarse by the knife, coarse by the thread, and coarse by the dye, and these so many things that follow wishes are unabandoned by him, are seen and are heard, yet wise fellow practitioners do not honor him... (and so on)... do not revere him. |
taṃ kissa hetūti ettha tanti nipātamattaṃ, kissa hetūti kiṃ kāraṇā. |
"Taṃ kissa hetū" (For what reason is that?): Here "taṃ" is merely a particle; "kissa hetū" means for what reason. |
te hi tassa . |
.. pe . |
.. sūyanti ca yasmā tassa te pāpakā sūyanti cāti vuttaṃ hoti. |
For his... (and so on)... are heard; because his evil [qualities] are heard, is what is said. |
imesaṃ icchāvacarānaṃ appahīnattāti ayamettha adhippāyo. |
Because these things that follow wishes are unabandoned – this is the intention here. |
♦ idāni tamatthaṃ upamāya pākaṭaṃ karonto seyyathāpītiādimāha. |
♦ Now, making that meaning clear with an analogy, he said, "Seyyathāpi" (Just as), and so on. |
tattha kuṇapanti matakaḷevaraṃ. |
Therein, "kuṇapaṃ" means a dead corpse. |
ahissa kuṇapaṃ ahikuṇapaṃ. |
A snake's corpse is "ahikuṇapaṃ." |
evaṃ itarāni. |
Similarly for the others. |
atipaṭikūlajigucchanīyabhāvato cettha imāneva tīṇi vuttānīti veditabbāni. |
And because of their extremely repulsive and disgusting nature, these three alone are mentioned, it should be understood. |
aññesañhi sasasūkarādīnaṃ kuṇapaṃ manussā kaṭukabhaṇḍādīhi abhisaṅkharitvā paribhuñjantipi. |
For the corpses of others, like hares, pigs, etc., people prepare them with pungent ingredients and even consume them. |
imesaṃ pana kuṇapaṃ abhinavampi jigucchantiyeva, ko pana vādo kālātikkamena pūtibhūte. |
But these corpses, even when fresh, they find disgusting indeed; what then to say of them when they have become putrid through the passage of time? |
racayitvāti vaḍḍhetvā, paripūretvāti attho, kuṇapaṃ gahetvā kaṃsapātiyaṃ pakkhipitvāti vuttaṃ hoti. |
"Racayitvā" (having arranged/filled) means having increased, having filled up – this is the meaning; having taken a corpse and put it into a bronze bowl, is what is said. |
aññissāti aparāya. |
"Aññissā" (with another) means with another [bowl]. |
paṭikujjitvāti pidahitvā . |
"Paṭikujjitvā" (having covered) means having closed. |
antarāpaṇanti āpaṇānamantare mahājanasaṃkiṇṇaṃ racchāmukhaṃ. |
"Antarāpaṇaṃ" (between shops) means the entrance to a street crowded with many people between shops. |
paṭipajjeyyunti gaccheyyuṃ. |
"Paṭipajjeyyuṃ" (they would proceed) means they would go. |
jaññajaññaṃ viyāti cokkhacokkhaṃ viya manāpamanāpaṃ viya. |
"Jaññajaññaṃ viya" (like something excellent) means like something very pure, like something very pleasing. |
apica vadhukāpaṇṇākāraṃ viyāti vuttaṃ hoti. |
Furthermore, "vadhukāpaṇṇākāraṃ viya" (like a bridal gift) is what is said. |
vadhukāti janetti vuccati, tassā nīyamānaṃ paṇṇākāraṃ jaññaṃ, ubhayatthāpi ādaravasena vā pasaṃsāvasena vā punaruttaṃ. |
"Vadhukā" (bride) is called "janetti" (mother); a gift being brought to her is "jaññaṃ" (excellent); in both cases, it is a repetition due to respect or praise. |
“jaññajaññaṃ byā”tipi pāṭho. |
"Jaññajaññaṃ byā" is also a reading. |
♦ apāpuritvāti vivaritvā. |
♦ "Apāpuritvā" (having uncovered) means having opened. |
tassa saha dassanena amanāpatā ca saṇṭhaheyyāti tassa kuṇapassa dassanena saheva tassa janassa amanāpatā tiṭṭheyya. |
"Tassa saha dassanena amanāpatā ca saṇṭhaheyya" (With the very sight of it, displeasure would arise) means with the very sight of that corpse, displeasure would arise in that person. |
amanāpatāti ca “amanāpamidan”ti uppannacittacetasikānametaṃ adhivacanaṃ. |
And "amanāpatā" (displeasure) is a designation for the mental states (citta and cetasika) that have arisen [thinking,] "This is displeasing." |
esa nayo paṭikulyajegucchatāsu. |
This is the method for repulsiveness and disgust. |
jighacchitānampīti chātānampi. |
"Jighacchitānampi" (even for the hungry) means even for the famished. |
na bhottukamyatā assāti bhuñjitukāmatā na bhaveyya. |
"Na bhottukamyatā assā" (there would be no desire to eat) means the desire to eat would not be present. |
pageva suhitānanti dhātānaṃ pana paṭhamatarameva bhuñjitukāmatā na bhaveyyāti vuttaṃ hoti. |
"Pageva suhitānaṃ" (let alone for the satiated) means for the satisfied, however, the desire to eat would not be present even earlier, is what is said. |
♦ tatrāyaṃ upamāsaṃsandanā — parisuddhakaṃsapātisadisaṃ imassa pabbajjāliṅgaṃ, kuṇaparacanaṃ viya icchāvacarānaṃ appahānaṃ, aparakaṃsapātiyā paṭikujjhanaṃ viya āraññikaṅgādīhi icchāvacarappaṭicchādanaṃ, kaṃsapātiṃ vivaritvā kuṇapadassanena janassa amanāpatā viya āraññikaṅgādīni anādiyitvā icchāvacaradassanena sabrahmacārīnaṃ asakkārakaraṇāditāti. |
♦ Herein is the connection of the analogy: Like the pure bronze bowl is this one's characteristic of ordination (i.e., robes); like the filling with a corpse is the non-abandoning of things that follow wishes; like the covering with another bronze bowl is the concealment of things that follow wishes by forest-dwelling practices, etc.; like the displeasure of people upon uncovering the bowl and seeing the corpse is the non-honoring, etc., by fellow practitioners upon seeing the things that follow wishes, without regard for forest-dwelling practices, etc. |
♦ 62. sukkapakkhe pana, kiñcāpīti anuggahapasaṃsāvacanaṃ, tena āraññikattaṃ anuggaṇhāti, icchāvacarappahānaṃ pasaṃsati. |
♦ 62. In the bright (favorable) side, however, "kiñcāpi" (although) is a word of approval and praise; by it, he approves of forest-dwelling and praises the abandoning of things that follow wishes. |
nemantanikoti nimantanapaṭiggāhako. |
"Nemantaniko" (one who accepts invitations) means a receiver of invitations. |
vicitakāḷakanti vicinitvā apanītakāḷakaṃ. |
"Vicitakāḷakaṃ" (with dark grains removed) means having selected and removed the dark grains. |
anekasūpaṃ anekabyañjananti ettha sūpo nāma hatthahāriyo vuccati. |
"Anekasūpaṃ anekabyañjanaṃ" (with many soups, with many curries): Herein, "sūpa" (soup) is called "hatthahāriya" (what can be carried by hand, i.e., a side dish). |
byañjananti uttaribhaṅgaṃ, tena macchamaṃsamuggasūpādīhi anekasūpaṃ, nānappakāramaṃsādibyañjanehi anekabyañjananti vuttaṃ hoti. |
"Byañjanaṃ" (curry) means an accompanying dish; by this, "with many soups" like fish, meat, bean soup, etc., and "with many curries" with various kinds of meat, etc., is what is said. |
sesaṃ vuttanayeneva veditabbaṃ. |
The rest should be understood by the method already stated. |
♦ upamāsaṃsandane ca sālivarabhattaracanaṃ viya icchāvacarappahānaṃ, aparakaṃsapātiyā paṭikujjhanaṃ viya appicchatāsamuṭṭhānehi gāmantavihārādīhi icchāvacarappahānappaṭicchādakaṃ, kaṃsapātiṃ vivaritvā sālivarabhattadassanena janassa manāpatā viya gāmantavihārādīni anādiyitvā icchāvacarappahānadassanena sabrahmacārīnaṃ sakkārakaraṇāditā veditabbā. |
♦ And in the connection of the analogy: like the preparation of excellent rice is the abandoning of things that follow wishes; like the covering with another bronze bowl is the concealment of the abandoning of things that follow wishes by village-fringe monasteries, etc., arising from fewness of wishes; like the pleasure of people upon uncovering the bowl and seeing the excellent rice is the honoring, etc., by fellow practitioners upon seeing the abandoning of things that follow wishes, without regard for village-fringe monasteries, etc., it should be understood. |
♦ 63. upamā maṃ, āvuso sāriputta, paṭibhātīti mayhaṃ, āvuso sāriputta, upamā upaṭṭhāti. |
♦ 63. "Upamā maṃ, āvuso Sāriputta, paṭibhāti" (An analogy occurs to me, friend Sāriputta) means, to me, friend Sāriputta, an analogy presents itself. |
ekaṃ upamaṃ vattukāmo ahanti adhippāyo. |
I wish to tell an analogy – this is the intention. |
paṭibhātu tanti tuyhaṃ paṭibhātu upaṭṭhātu, vada tvanti adhippāyo. |
"Paṭibhātu taṃ" (May it occur to you) means may it occur to you, may it present itself; speak, you – this is the intention. |
ekamidāhanti ettha idāti nipātamattaṃ, ekasmiṃ samaye ahanti vuttaṃ hoti, bhummatthe upayogavacanaṃ. |
"Ekamidāhaṃ" (Once, I): Here "idā" is merely a particle; "at one time, I" is what is said; it is a locative absolute construction. |
rājagahe viharāmi giribbajeti, rājagahanti tassa nagarassa nāmaṃ. |
"Rājagahe viharāmi Giribbaje" (I was dwelling in Rājagaha, at Giribbaja): Rājagaha is the name of that city. |
samantato pana giriparikkhepena vajo viya saṇṭhitattā giribbajanti vuccati. |
But because it is situated like an enclosure (vaja) with a mountain range (giri) all around, it is called Giribbaja. |
tasmiṃ nagare viharāmi, taṃ nissāya ahaṃ viharāmīti vuttaṃ hoti. |
I dwell in that city; depending on it, I dwell, is what is said. |
atha khvāhanti atha kho ahaṃ. |
"Atha khvāhaṃ" (Then indeed I). |
ettha ca athāti aññādhikāravacanārambhe nipāto. |
And here "athā" is a particle at the beginning of a statement of a different topic. |
khoti padapūraṇamatte. |
"Kho" is merely an expletive. |
pubbaṇhasamayanti divasassa pubbabhāgasamayaṃ. |
"Pubbaṇhasamayaṃ" (in the forenoon time) means the time of the earlier part of the day. |
pubbaṇhasamayeti attho, pubbaṇhe vā samayaṃ pubbaṇhasamayaṃ, pubbaṇhe ekaṃ khaṇanti vuttaṃ hoti, evaṃ accantasaṃyoge upayogavacanaṃ labbhati. |
"Pubbaṇhasamaye" is the meaning; or "pubbaṇhe samayaṃ pubbaṇhasamayaṃ," in the forenoon, a certain moment, is what is said; thus, in constant connection, it is a locative absolute construction. |
nivāsetvāti paridahitvā, vihāranivāsanaparivattanavasenetaṃ veditabbaṃ. |
"Nivāsetvā" (having dressed) means having put on [the lower robe]; this should be understood by way of changing the monastery dwelling-robe. |
gāmappavesanatthāya vā saṇṭhapetvā nivāsanavasena, na hi so tato pubbe anivattho ahosi. |
Or for the purpose of entering the village, having arranged and put it on; for he was not undressed before that. |
♦ pattacīvaramādāyāti pattaṃ hatthena cīvaraṃ kāyena ādiyitvā. |
♦ "Pattacīvaramādāya" (having taken bowl and robe) means having taken the bowl with the hand and the robe with the body. |
piṇḍāyāti piṇḍapātatthāya. |
"Piṇḍāya" (for alms) means for the purpose of almsfood. |
samītīti tassa nāmaṃ. |
"Samīti" is his name. |
yānakāraputtoti rathakāraputto. |
"Yānakāraputto" (son of a cartwright) means son of a chariot-maker. |
paṇḍuputtoti paṇḍussa putto. |
"Paṇḍuputto" (son of Paṇḍu) means son of Paṇḍu. |
ājīvakoti naggasamaṇako. |
"Ājīvako" means a naked ascetic. |
purāṇayānakāraputtoti porāṇayānakārakulassa putto. |
"Purāṇayānakāraputto" (son of an old cartwright) means son of an old cartwright's family. |
paccupaṭṭhitoti upagantvā ṭhito. |
"Paccupaṭṭhito" (was present) means having approached, he stood. |
vaṅkaṃ nāma ekato kuṭilaṃ. |
"Vaṅkaṃ" (crooked) means crooked in one way. |
jimhaṃ nāma sappagatamaggasadisaṃ. |
"Jimhaṃ" (bent) means like the track of a snake's movement. |
dosanti phegguvisamagaṇṭhikādi. |
"Dosaṃ" (flaw) means pith, unevenness, knottiness, etc. |
yathā yathāti kālatthe nipāto, yadā yadā yasmiṃ tasmiṃ kāleti vuttaṃ hoti. |
"Yathā yathā" (whenever) is a particle in the sense of time; "when, when, at which, at which time" is what is said. |
tathā tathāti ayampi kālatthoyeva, tasmiṃ tasmiṃ kāleti vuttaṃ hoti. |
"Tathā tathā" (then, then) is also in the sense of time; "at that, at that time" is what is said. |
so attano suttānulomena cintesi, itaro tena cintitakkhaṇe cintitaṭṭhānameva tacchati. |
He thought according to his own thread (plan); the other, at the moment he thought, planed that very spot thought of. |
attamanoti sakamano tuṭṭhamano pītisomanassehi gahitamano. |
"Attamano" (delighted) means with his own mind, with a pleased mind, with a mind seized by joy and gladness. |
attamanavācaṃ nicchāresīti attamanatāya vācaṃ, attamanabhāvassa vā yuttaṃ vācaṃ nicchāresi udīrayi, pabyāharīti vuttaṃ hoti. |
"Attamanavācaṃ nicchāresi" (he uttered a delighted utterance) means he uttered a speech of delight, or he uttered, spoke, pronounced a speech suitable to the state of delight, is what is said. |
hadayā hadayaṃ maññe aññāyāti cittena cittaṃ jānitvā viya. |
"Hadayā hadayaṃ maññe aññāya" (As if, I think, knowing heart by heart) means as if knowing mind by mind. |
♦ assaddhāti buddhadhammasaṅghesu saddhāvirahitā. |
♦ "Assaddhā" (faithless) means devoid of faith in the Buddha, Dhamma, and Saṅgha. |
jīvikatthāti iṇabhayādīhi pīḷitā bahi jīvituṃ asakkontā idha jīvikatthikā hutvā. |
"Jīvikatthā" (for the sake of livelihood) means, being oppressed by fear of debt, etc., unable to live outside, having become seekers of livelihood here. |
na saddhāti na saddhāya. |
"Na saddhā" (not by faith) means not through faith. |
saṭhā māyāvinoti māyāsāṭheyyehi yuttā. |
"Saṭhā māyāvino" (deceitful, fraudulent) means endowed with fraud and deceit. |
ketabinoti sikkhitakerāṭikā, nipphannathāmagatasāṭheyyāti vuttaṃ hoti. |
"Ketabino" (tricksters) means practiced rogues; accomplished, perfected deceit, is what is said. |
sāṭheyyañhi abhūtaguṇadassanato abhūtabhaṇḍaguṇadassanasamaṃ katvā “kerāṭiyan”ti vuccati. |
For deceit, by showing non-existent qualities, making it equal to showing the qualities of a non-existent thing, is called "kerāṭiyaṃ" (roguery). |
unnaḷāti uggatanaḷā, uṭṭhitatucchamānāti vuttaṃ hoti . |
"Unnaḷā" (arrogant) means with uplifted reeds (proud); with arisen, empty conceit, is what is said. |
capalāti pattacīvaramaṇḍanādinā cāpallena yuttā. |
"Capalā" (fickle) means endowed with fickleness by adorning bowl and robe, etc. |
mukharāti mukhakharā, kharavacanāti vuttaṃ hoti, vikiṇṇavācāti asaṃyatavacanā, divasampi niratthakavacanappalāpino. |
"Mukharā" (talkative) means harsh-mouthed, harsh-spoken, is what is said; "vikiṇṇavācā" (of scattered speech) means of unrestrained speech, babblers of useless words even for a day. |
indriyesu aguttadvārāti chasu indriyesu asaṃvutakammadvārā. |
"Indriyesu aguttadvārā" (with unguarded doors in the senses) means with doors of action unrestrained in the six senses. |
bhojane amattaññunoti bhojane yā mattā jānitabbā pariyesanapaṭiggahaṇaparibhogesu yuttatā, tassā ajānanakā. |
"Bhojane amattaññuno" (not knowing moderation in food) means not knowing that measure in food which should be known – suitability in seeking, accepting, and consuming. |
jāgariyaṃ ananuyuttāti jāgare ananuyuttā. |
"Jāgariyaṃ ananuyuttā" (not devoted to wakefulness) means not devoted to wakefulness. |
sāmaññe anapekkhavantoti samaṇadhamme nirapekkhā, dhammānudhammappaṭipattirahitāti attho. |
"Sāmaññe anapekkhavanto" (disregarding asceticism) means indifferent to the qualities of an ascetic; devoid of practice in accordance with the Dhamma, is the meaning. |
sikkhāya na tibbagāravāti sikkhāpadesu bahulagāravā na honti, āpattivītikkamabahulā vā. |
"Sikkhāya na tibbagāravā" (not having strong respect for the training) means they do not have much respect for the training rules, or they are full of transgressions of offenses. |
bāhulikātiādi dhammadāyāde vuttaṃ, kusītātiādi bhayabherave. |
"Bāhulikā" (living in abundance), etc., is said in the Dhammadāyāda Sutta; "kusītā" (lazy), etc., in the Bhayabherava Sutta. |
dhammapariyāyenāti dhammadesanāya. |
"Dhammapariyāyena" (by the Dhamma-discourse) means by the teaching of the Dhamma. |
♦ saddhā agārasmāti pakatiyāpi saddhā, pabbajitāpi saddhāya agārasmā anagāriyaṃ pabbajitā. |
♦ "Saddhā agārasmā" (faith from the home): even naturally having faith, or having gone forth from home to homelessness through faith. |
pivanti maññe ghasanti maññeti pivanti viya ghasanti viya. |
"Pivanti maññe ghasanti maññe" (They drink, I think; they devour, I think) means as if they drink, as if they devour. |
attamanavācaṃ nicchārentā vacasā pivanti viya, abbhanumodantā manasā ghasanti viya. |
Uttering delighted speech, they are as if drinking with their words; highly rejoicing, they are as if devouring with their minds. |
sādhu vatāti sundaraṃ vata . |
"Sādhu vata" (It is good indeed!) means it is beautiful indeed. |
sabrahmacārīti rassampi vaṭṭati dīghampi. |
"Sabrahmacārī" (fellow practitioner): short [vowel] is also correct, long also. |
rasse sati sāriputtassa upari hoti, dīghe sati sabrahmacārīnaṃ. |
If short, it refers to Sāriputta; if long, it refers to the fellow practitioners. |
yadā sāriputtassa upari hoti, tadā sabrahmacārī sāriputto amhe akusalā vuṭṭhāpetvāti attho. |
When it refers to Sāriputta, then the meaning is: "Fellow practitioner Sāriputta raises us from unwholesome states." |
yadā sabrahmacārīnaṃ, tadā sabrahmacārayo akusalā vuṭṭhāpetvāti attho. |
When it refers to fellow practitioners, then the meaning is: "Fellow practitioners raise [us] from unwholesome states." |
daharoti taruṇo. |
"Daharo" means young. |
yuvāti yobbanabhāve ṭhito. |
"Yuvā" means established in the state of youth. |
maṇḍanakajātikoti alaṅkārakasabhāvo. |
"Maṇḍanakajātiko" means of an ornamental nature. |
tattha koci taruṇopi yuvā na hoti yathā atitaruṇo, koci yuvāpi maṇḍanakajātiko na hoti yathā upasantasabhāvo, ālasiyabyasanādīhi vā abhibhūto, idha pana daharo ceva yuvā ca maṇḍanakajātiko ca adhippeto, tasmā evamāha. |
Therein, someone young may not be youthful, like a very young person; someone youthful may not be of an ornamental nature, like one of a calm nature, or one overcome by laziness, misfortune, etc. Here, however, one who is young, youthful, and of an ornamental nature is intended; therefore, he said thus. |
uppalādīni lokasammatattā vuttāni. |
Blue lotuses, etc., are mentioned because they are conventionally esteemed in the world. |
itiha teti evaṃ te. |
"Itiha te" means thus they. |
ubho mahānāgāti dvepi mahānāgā, dvepi hi ete aggasāvakā “mahānāgā”ti vuccanti. |
"Ubho mahānāgā" (both great nāgas) means both are great nāgas; for both these chief disciples are called "mahānāgā." |
tatrāyaṃ vacanattho, chandādīhi na gacchantīti nāgā, tena tena maggena pahīne kilese na āgacchantīti nāgā, nānappakārakaṃ āguṃ na karontīti nāgā, ayamettha saṅkhepo. |
Herein is the meaning of the word: because they do not go by desire, etc., they are nāgas; because they do not come back to defilements abandoned by this or that path, they are nāgas; because they do not commit various kinds of wrong, they are nāgas – this is the summary here. |
vitthāro pana mahāniddese (mahāni. |
The detailed explanation, however, is in the Mahāniddesa (Mahāni. |
80) vuttanayeneva veditabbo. |
80) and should be understood by the method stated there. |
apica — |
Furthermore: |
♦ “āguṃ na karoti kiñci loke, |
♦ "He commits no wrong whatsoever in the world, |
♦ sabbasaṃyoge visajja bandhanāni. |
♦ Having relinquished all fetters, all bonds. |
♦ sabbattha na sajjatī vimutto, |
♦ Liberated, he clings nowhere. |
♦ nāgo tādi pavuccate tathattā”ti. |
♦ Such a one is called a nāga because of that state." |
(su. ni. |
(Su. Ni. |
527; |
527; |
mahāni. |
Mahāni. |
80). |
80). |
♦ evamettha attho veditabbo. |
♦ Thus the meaning should be understood here. |
mahantā nāgā mahānāgā, aññehi khīṇāsavanāgehi pujjatarā ca pāsaṃsatarā cāti attho. |
Great nāgas are "mahānāgā"; more venerable and more praiseworthy than other nāgas whose cankers are destroyed, is the meaning. |
aññamaññassāti añño aññassa. |
"Aññamaññassa" (of each other) means one of another. |
samanumodiṃsūti samaṃ anumodiṃsu. |
"Samanumodiṃsu" (they rejoiced together) means they rejoiced equally. |
tattha imāya upamāya mahāmoggallāno anumodi, paṭibhātu taṃ āvusoti dhammasenāpati. |
Therein, Mahāmoggallāna rejoiced at this analogy; "May it occur to you, friend," [said] the General of the Dhamma. |
tena vuttaṃ “aññamaññassa subhāsitaṃ samanumodiṃsū”ti. |
Therefore it is said, "They rejoiced together at each other's well-spoken words." |
♦ sammutiparamatthadesanākathāvaṇṇanā niṭṭhitā. |
♦ The explanation of the talk on conventional and ultimate teachings is finished. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ Of the Papañcasūdanī, the commentary on the Majjhima Nikāya, |
♦ anaṅgaṇasuttavaṇṇanā niṭṭhitā. |
♦ the explanation of the Anaṅgaṇa Sutta is finished. |
♦ 6. ākaṅkheyyasuttavaṇṇanā |
♦ 6. Explanation of the Ākaṅkheyya Sutta |
♦ 64. evaṃ me sutanti ākaṅkheyyasuttaṃ. |
♦ 64. "Evaṃ me sutaṃ" (Thus have I heard) – this is the Ākaṅkheyya Sutta. |
tattha sampannasīlāti tividhaṃ sampannaṃ paripuṇṇasamaṅgimadhuravasena. |
Therein, "sampannasīlā" (accomplished in virtue) means "sampanna" (accomplished) in three ways: by way of completeness, endowment, and sweetness. |
tattha — |
Therein: |
♦ “sampannaṃ sālikedāraṃ, suvā bhuñjanti kosiya. |
♦ "The field of Sāli rice is accomplished (ripe); parrots, O Kosiya, eat it. |
♦ paṭivedemi te brahme, na naṃ vāretumussahe”ti. |
♦ I inform you, Brahma, I am not able to prevent them." |
(jā. 1.14.1). |
(Jā. 1.14.1). |
♦ idaṃ paripuṇṇasampannaṃ nāma. |
♦ This is called "accomplished in completeness." |
“iminā pātimokkhasaṃvarena upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato”ti (vibha. |
"By this restraint of the Pātimokkha, he is endowed, fully endowed, approached, fully approached, possessed, accomplished, fully accomplished" (Vibh. |
511) idaṃ samaṅgisampannaṃ nāma. |
511) – this is called "accomplished in endowment." |
“imissā, bhante, mahāpathaviyā heṭṭhimatalaṃ sampannaṃ, seyyathāpi khuddamadhuṃ aneḷakaṃ, evamassādan”ti (pārā. |
"Of this great earth, venerable sir, the lowest level is accomplished (delicious); just like honey from small bees, free from impurities, so is its taste" (Pārā. |
17) idaṃ madhurasampannaṃ nāma. |
17) – this is called "accomplished in sweetness." |
idha pana paripuṇṇasampannampi samaṅgisampannampi vaṭṭati. |
Here, however, both "accomplished in completeness" and "accomplished in endowment" are applicable. |
tasmā sampannasīlāti paripuṇṇasīlā hutvātipi sīlasamaṅgino hutvātipi evamettha attho vedibbo. |
Therefore, "sampannasīlā" (accomplished in virtue) means "being complete in virtue" or "being endowed with virtue" – thus the meaning should be understood here. |
sīlanti kenaṭṭhena sīlaṃ? |
"Sīlaṃ" (virtue): in what sense is it virtue? |
sīlanaṭṭhena sīlaṃ. |
Virtue (sīla) is in the sense of composing (sīlana). |
tassa vitthārakathā visuddhimagge vuttā. |
Its detailed discussion is given in the Visuddhimagga. |
♦ tattha “paripuṇṇasīlā”ti iminā atthena khettadosavigamena khettapāripūrī viya sīladosavigamena sīlapāripūrī vuttā hoti. |
♦ Therein, by the meaning of "paripuṇṇasīlā" (complete in virtue), just as a field's completeness comes from the removal of defects in the field, so the completeness of virtue is said to come from the removal of defects in virtue. |
yathā hi khettaṃ bījakhaṇḍaṃ vappakhaṇḍaṃ udakakhaṇḍaṃ ūsakhaṇḍanti catudosasamannāgataṃ aparipūraṃ hoti. |
For just as a field endowed with four defects – defective seed, defective sowing, defective water, and defective soil (salty) – is incomplete. |
♦ tattha bījakhaṇḍaṃ nāma yattha antarantarā bījāni khaṇḍāni vā pūtīni vā honti, tāni yattha vapanti, tattha sassaṃ na uṭṭheti, khettaṃ khaṇḍaṃ hoti. |
♦ Therein, "defective seed" means where, here and there, the seeds are broken or rotten; where they are sown, there the crop does not grow, the field is patchy. |
vappakhaṇḍaṃ nāma yattha akusalo bījāni vapanto antarantarā nipāteti. |
"Defective sowing" means where an unskilled person, while sowing seeds, drops them intermittently. |
evañhi sabbattha sassaṃ na uṭṭheti, khettaṃ khaṇḍaṃ hoti. |
Thus, the crop does not grow everywhere, the field is patchy. |
udakakhaṇḍaṃ nāma yattha katthaci udakaṃ atibahu vā na vā hoti, tatrāpi hi sassāni na uṭṭhenti, khettaṃ khaṇḍaṃ hoti. |
"Defective water" means where in some places there is too much water or no water; there too the crops do not grow, the field is patchy. |
ūsakhaṇḍaṃ nāma yattha kassako kismiñci padese naṅgalena bhūmiṃ cattāro pañca vāre kasanto atigambhīraṃ karoti, tato ūsaṃ uppajjati, tatrāpi hi sassaṃ na uṭṭheti, khettaṃ khaṇḍaṃ hoti, tādisañca khettaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ, tatrāpi hi bahumpi vapitvā appaṃ labhati. |
"Defective soil (salty)" means where a farmer, in some part, ploughing the land four or five times with a plough, makes it too deep, then saltiness arises; there too the crop does not grow, the field is patchy, and such a field is not very fruitful, not of great benefit; there too, even having sown much, one gets little. |
imesaṃ pana catunnaṃ dosānaṃ vigamā khettaṃ paripuṇṇaṃ hoti. |
But with the removal of these four defects, the field becomes complete. |
tādisañca khettaṃ mahapphalaṃ hoti mahānisaṃsaṃ. |
And such a field is very fruitful, of great benefit. |
evameva khaṇḍaṃ chiddaṃ sabalaṃ kammāsanti catudosasamannāgataṃ sīlaṃ aparipūraṃ hoti. |
Similarly, virtue endowed with the four defects – broken, perforated, spotted, and mottled – is incomplete. |
tādisañca sīlaṃ na mahapphalaṃ hoti, na mahānisaṃsaṃ. |
And such virtue is not very fruitful, not of great benefit. |
imesaṃ pana catunnaṃ dosānaṃ vigamā sīlakhettaṃ paripuṇṇaṃ hoti, tādisañca sīlaṃ mahapphalaṃ hoti mahānisaṃsaṃ. |
But with the removal of these four defects, the field of virtue becomes complete, and such virtue is very fruitful, of great benefit. |
♦ “sīlasamaṅgino”ti iminā panatthena sīlena samaṅgibhūtā samodhānaṃ gatā samannāgatā hutvā viharathāti idameva vuttaṃ hoti. |
♦ By the meaning "sīlasamaṅgino" (endowed with virtue), however, this very thing is said: "Dwell, having become endowed with virtue, having come together with it, being fully possessed of it." |
tattha dvīhi kāraṇehi sampannasīlatā hoti sīlavipattiyā ca ādīnavadassanena sīlasampattiyā ca ānisaṃsadassanena. |
Therein, accomplishment in virtue arises from two reasons: from seeing the danger in the failure of virtue, and from seeing the benefit in the success of virtue. |
tadubhayampi visuddhimagge vitthāritaṃ. |
Both of these are explained in detail in the Visuddhimagga. |
♦ tattha “sampannasīlā”ti ettāvatā kira bhagavā catupārisuddhisīlaṃ uddisitvā “pātimokkhasaṃvarasaṃvutā”ti iminā tattha jeṭṭhakasīlaṃ vitthāretvā dassesīti dīpavihāravāsī sumanatthero āha. |
♦ Therein, "sampannasīlā" (accomplished in virtue) – to this extent, it is said, the Blessed One, having indicated the fourfold purity of virtue, by "pātimokkhasaṃvarasaṃvutā" (restrained by the restraint of the Pātimokkha), explained in detail the principal virtue therein – so said Sumanathera, a resident of Dīpavihāra. |
antevāsiko panassa tepiṭakacūḷanāgatthero āha — ubhayatthāpi pātimokkhasaṃvaro bhagavatā vutto, pātimokkhasaṃvaroyeva hi sīlaṃ. |
But his disciple, Tepiṭaka Cūḷanāgathera, said: In both places, the restraint of the Pātimokkha is spoken of by the Blessed One; for the restraint of the Pātimokkha itself is virtue. |
itarāni pana tīṇi sīlanti vuttaṭṭhānaṃ nāma atthīti ananujānanto vatvā āha — “indriyasaṃvaro nāma chadvārarakkhāmattakameva, ājīvapārisuddhi dhammena samena paccayuppattimattakaṃ, paccayanissitaṃ paṭiladdhapaccaye idamatthanti paccavekkhitvā paribhuñjanamattakaṃ. |
Not admitting that there is a place where the other three are called virtue, he said: "Restraint of the senses is merely the guarding of the six doors; purity of livelihood is merely the arising of requisites righteously and equitably; [virtue] dependent on requisites is merely consuming, having reflected on the obtained requisites, 'This is for this purpose.' |
nippariyāyena pātimokkhasaṃvarova sīlaṃ. |
Unconditionally, the restraint of the Pātimokkha itself is virtue. |
yassa so bhinno, ayaṃ chinnasīso viya puriso hatthapāde sesāni rakkhissatīti na playerName. |
He whose [Pātimokkha restraint] is broken, this one, like a man with his head cut off, will he protect his hands, feet, and the rest? This is not a statement. |
yassa pana so arogo, ayaṃ acchinnasīso viya puriso jīvitaṃ sesāni puna pākatikāni katvā rakkhituṃ sakkoti. |
But he whose [Pātimokkha restraint] is intact, this one, like a man with his head not cut off, is able to protect his life and the rest, having made them normal again. |
tasmā ‘sampannasīlā’ti iminā pātimokkhasaṃvaraṃ uddisitvā ‘sampannapātimokkhā’ti tasseva vevacanaṃ vatvā taṃ vitthāretvā dassento ‘pātimokkhasaṃvarasaṃvutā’tiādimāhā”ti. |
Therefore, by 'sampannasīlā,' having indicated the Pātimokkha restraint, saying 'sampannapātimokkhā' as a synonym for it, and explaining it in detail, he said, 'pātimokkhasaṃvarasaṃvutā,' etc." |
♦ tattha pātimokkhasaṃvarasaṃvutāti pātimokkhasaṃvarena samannāgatā. |
♦ Therein, "restrained by the restraint of the Pātimokkha" means endowed with the restraint of the Pātimokkha. |
ācāragocarasampannāti ācārena ca gocarena ca sampannā. |
"Perfected in conduct and resort" means perfected in conduct and in resort. |
aṇumattesūti appamattakesu. |
"In minute things" means in slight things. |
vajjesūti akusaladhammesu. |
"In faults" means in unwholesome states. |
bhayadassāvīti bhayadassino. |
"Seeing danger" means those who see danger. |
samādāyāti sammā ādiyitvā. |
"Having undertaken" means having rightly taken up. |
sikkhatha sikkhāpadesūti sikkhāpadesu taṃ taṃ sikkhāpadaṃ samādiyitvā sikkhatha. |
"Train in the training precepts" means having undertaken this or that training precept among the training precepts, you should train. |
apica samādāya sikkhatha sikkhāpadesūti yaṃkiñci sikkhākoṭṭhāsesu sikkhitabbaṃ kāyikaṃ vācasikañca, taṃ sabbaṃ samādāya sikkhathāti ayamettha saṅkhepo, vitthārato pana sabbānetāni pātimokkhasaṃvarādīni padāni visuddhimagge vuttāni. |
Moreover, "having undertaken, train in the training precepts" means whatever is to be trained in among the divisions of training, whether bodily or verbal, all that you should undertake and train in—this is the summary here; but in detail, all these terms, beginning with the restraint of the Pātimokkha, are explained in the Visuddhimagga. |
♦ 65. ākaṅkheyya ceti idaṃ kasmā āraddhaṃ? |
♦ 65. "If he should wish" – why was this introduced? |
sīlānisaṃsadassanatthaṃ. sacepi acirapabbajitānaṃ vā duppaññānaṃ vā evamassa “bhagavā sīlaṃ pūrethāti vadati, ko nu kho sīlapūraṇe ānisaṃso, ko viseso, kā vaḍḍhī”ti? |
For the purpose of showing the benefits of virtue. If it should occur to those recently ordained or to those of little wisdom, "The Blessed One says, 'Fulfill virtue,' but what, indeed, is the benefit in the fulfillment of virtue, what is the distinction, what is the growth?" |
tesaṃ sattarasa ānisaṃse dassetuṃ evamāha. |
To show them the seventeen benefits, he spoke thus. |
appeva nāma etaṃ sabrahmacārīnaṃ piyamanāpatādiāsavakkhayapariyosānaṃ ānisaṃsaṃ sutvāpi sīlaṃ paripūreyyunti. |
Perhaps, having heard this benefit, which ranges from being dear and agreeable to fellow practitioners of the holy life to the culmination in the destruction of the taints, they might fulfill virtue. |
visakaṇṭakavāṇijo viya. |
Like the trader in poison-thorns. |
visakaṇṭakavāṇijo nāma guḷavāṇijo vuccati. |
A trader in poison-thorns is called a trader in molasses. |
♦ so kira guḷaphāṇitakhaṇḍasakkharādīni sakaṭenādāya paccantagāmaṃ gantvā “visakaṇṭakaṃ gaṇhatha, visakaṇṭakaṃ gaṇhathā”ti ugghosesi. |
♦ It is said that he, having taken molasses, raw sugar, sugar-candy, lump sugar, etc., in a cart, went to a border village and announced, "Take poison-thorns, take poison-thorns!" |
taṃ sutvā gāmikā “visaṃ nāma kakkhaḷaṃ, yo naṃ khādati, so marati, kaṇṭakampi vijjhitvā māreti, ubhopete kakkhaḷā, ko ettha ānisaṃso”ti gehadvārāni thakesuṃ, dārake ca palāpesuṃ. |
Hearing that, the villagers thought, "Poison is harsh; whoever eats it, dies. A thorn too, having pierced, kills. Both are harsh. What benefit is there in this?" and they closed the doors of their houses and made the children run away. |
taṃ disvā vāṇijo “avohārakusalā ime gāmikā, handa ne upāyena gaṇhāpemī”ti “atimadhuraṃ gaṇhatha, atisāduṃ gaṇhatha, guḷaṃ phāṇitaṃ sakkharaṃ samagghaṃ labbhati, kūṭamāsakakūṭakahāpaṇādīhipi labbhatī”ti ugghosesi. |
Seeing that, the trader thought, "These villagers are unskilled in trade. Come now, I will make them take it by a stratagem," and announced, "Take what is very sweet, take what is very tasty, molasses, raw sugar, lump sugar are available cheaply; they can be obtained even for counterfeit māsakas, counterfeit kahāpaṇas, etc." |
taṃ sutvā gāmikā haṭṭhatuṭṭhā āgantvā bahumpi mūlaṃ datvā gahesuṃ. |
Hearing that, the villagers, joyful and delighted, came and, giving even a high price, took them. |
tattha vāṇijassa “visakaṇṭakaṃ gaṇhathā”ti ugghosanaṃ viya bhagavato “sampannasīlā, bhikkhave, viharatha . |
There, the trader's announcement, "Take poison-thorns!" is like the Blessed One's statement, "Monks, dwell perfected in virtue... |
.. pe . |
.. (abbreviation marker).. |
.. samādāya sikkhatha sikkhāpadesū”ti vacanaṃ. |
.. having undertaken, train in the training precepts." |
“ubhopete kakkhaḷā, ko ettha ānisaṃso”ti gāmikānaṃ cintanaṃ viya bhagavā “sampannasīlā viharathā”ti āha, “sīlañca nāmetaṃ kakkhaḷaṃ pharusaṃ khiḍḍādipaccanīkaṃ, ko nu kho sampannasīlānaṃ ānisaṃso”ti bhikkhūnaṃ cintanaṃ. |
The villagers' thought, "Both are harsh, what benefit is there in this?" is like the monks' thought when the Blessed One said, "Dwell perfected in virtue": "This thing called virtue is harsh, rough, an enemy to playfulness, etc. What indeed is the benefit for those perfected in virtue?" |
atha tassa vāṇijassa “atimadhuraṃ gaṇhathā”tiādivacanaṃ viya bhagavato piyamanāpatādiāsavakkhayapariyosānaṃ sattarasāanisaṃsappakāsanatthaṃ “ākaṅkheyya ce”tiādivacanaṃ veditabbaṃ. |
Then, the trader's statement, "Take what is very sweet," etc., is like the Blessed One's statement, "If he should wish," etc., which is for the purpose of declaring the seventeen benefits, from being dear and agreeable to the culmination in the destruction of the taints, and should be understood thus. |
♦ tattha ākaṅkheyya ceti yadi ākaṅkheyya yadi iccheyya. |
♦ Therein, "if he should wish" means if he should desire, if he should want. |
piyo ca assanti piyacakkhūhi sampassitabbo, sinehuppattiyā padaṭṭhānabhūto bhaveyyanti vuttaṃ hoti. |
"And he would be dear" means he should be regarded with eyes of affection, he should become a basis for the arising of affection, is what is said. |
manāpoti tesaṃ manavaḍḍhanako, tesaṃ vā manena pattabbo, mettacittena pharitabboti vuttaṃ hoti. |
"Agreeable" means a cause of their mental growth, or to be attained by their mind, to be pervaded with a mind of loving-kindness, is what is said. |
garūti tesaṃ garuṭṭhāniyo pāsāṇacchattasadiso. |
"Respected" means in a position of respect to them, like a stone umbrella. |
bhāvanīyoti “addhā ayamāyasmā jānaṃ jānāti passaṃ passatī”ti evaṃ sambhāvanīyo. |
To be esteemed" means to be esteemed thus: "Truly this venerable one knows what is to be known, sees what is to be seen. |
sīlesvevassa paripūrakārīti catupārisuddhisīlesuyeva paripūrakārī assa, anūnena paripūritākārena samannāgato bhaveyyāti vuttaṃ hoti. |
"He should be a fulfiller of virtues" means he should be a fulfiller of the four kinds of purity of virtue; he should be endowed with the characteristic of fulfillment without deficiency, is what is said. |
ajjhattaṃ cetosamathamanuyuttoti attano cittasamathe yutto, ettha hi ajjhattanti vā attanoti vā etaṃ ekatthaṃ, byañjanameva nānaṃ. |
"Devoted to the calming of his own mind internally" means devoted to the calming of his own mind; here, "internally" or "his own" has one meaning, only the wording is different. |
bhummatthe panetaṃ samathanti upayogavacanaṃ. |
But "calming" here is a locative sense, a term of application. |
anūti iminā upasaggena yoge siddhaṃ. |
With this prefix "anu-", the connection is established. |
anirākatajjhānoti bahi anīhaṭajjhāno, avināsitajjhāno vā, nīharaṇavināsatthañhi idaṃ nirākaraṇaṃ nāma. |
"Not rejecting jhāna" means not having brought jhāna outside, or not having destroyed jhāna; for this "nirākaraṇa" (rejection) means bringing out or destruction. |
thambhaṃ niraṃkatvā nivātavuttītiādīsu cassahrattr daṭṭhabbo. |
And its usage should be seen in phrases like "having removed stiffness, being of humble demeanor," etc. |
♦ vipassanāya samannāgatoti sattavidhāya anupassanāya yutto, sattavidhā anupassanā nāma aniccānupassanā dukkhānupassanā anattānupassanā nibbidānupassanā virāgānupassanā nirodhānupassanā paṭinissaggānupassanāti. |
♦ "Endowed with insight" means endowed with the seven kinds of contemplation; the seven kinds of contemplation are: contemplation of impermanence, contemplation of suffering, contemplation of non-self, contemplation of disenchantment, contemplation of dispassion, contemplation of cessation, and contemplation of relinquishment. |
tā visuddhimagge vitthāritā. |
These are explained in detail in the Visuddhimagga. |
brūhetā suññāgārānanti vaḍḍhetā suññāgārānaṃ, ettha ca samathavipassanāvasena kammaṭṭhānaṃ gahetvā rattindivaṃ suññāgāraṃ pavisitvā nisīdamāno bhikkhu “brūhetā suññāgārānan”ti veditabbo. |
A cultivator of empty dwellings" means a developer of empty dwellings; and here, a monk who, having taken up a meditation subject by way of serenity and insight, enters an empty dwelling day and night and sits, should be known as "a cultivator of empty dwellings. |
ekabhūmakādipāsāde kurumānopi pana neva suññāgārānaṃ brūhetāti daṭṭhabboti. |
But even one who builds a single-storied palace, etc., is not to be understood as a cultivator of empty dwellings. |
♦ ettāvatā ca yathā taṇhāvicaritadesanā paṭhamaṃ taṇhāvasena āraddhāpi taṇhāpadaṭṭhānattā mānadiṭṭhīnaṃ mānadiṭṭhiyo osaritvā kamena papañcattayadesanā jātā, evamayaṃ desanā paṭhamaṃ adhisīlasikkhāvasena āraddhāpi sīlapadaṭṭhānattā samathavipassanānaṃ samathavipassanāyo osaritvā kamena sikkhattayadesanā jātāti veditabbā. |
♦ And by this much, just as the discourse on the pervasiveness of craving, though begun first by way of craving, because craving is the basis for conceit and views, descended to conceit and views and sequentially became a discourse on the three kinds of proliferation, so too this discourse, though begun first by way of the training in higher virtue, because virtue is the basis for serenity and insight, descended to serenity and insight and sequentially became a discourse on the threefold training, it should be understood. |
♦ ettha hi “sīlesvevassa paripūrakārī”ti ettāvatā adhisīlasikkhā vuttā. |
♦ For here, by "he should be a fulfiller of virtues," the training in higher virtue is stated. |
“ajjhattaṃ cetosamathamanuyutto anirākatajjhāno”ti ettāvatā adhicittasikkhā, “vipassanāya samannāgato”ti ettāvatā adhipaññāsikkhā, “brūhetā suññāgārānan”ti iminā pana samathavasena suññāgāravaḍḍhane adhicittasikkhā, vipassanāvasena adhipaññāsikkhāti evaṃ dvepi sikkhā saṅgahetvā vuttā. |
By "devoted to the calming of his own mind internally, not rejecting jhāna," the training in higher mind is stated; by "endowed with insight," the training in higher wisdom is stated; and by "a cultivator of empty dwellings," by way of serenity, in the development of empty dwellings, the training in higher mind, and by way of insight, the training in higher wisdom, thus both trainings are included and stated. |
ettha ca “ajjhattaṃ cetosamathamanuyutto anirākatajjhāno”ti imehi padehi sīlānurakkhikā eva cittekaggatā kathitā. |
And here, by these terms "devoted to the calming of his own mind internally, not rejecting jhāna," only the concentration of mind that protects virtue is spoken of. |
“vipassanāyā”ti iminā padena sīlānurakkhiko saṅkhārapariggaho. |
By this term "with insight," the comprehension of formations that protects virtue is spoken of. |
♦ kathaṃ cittekaggatā sīlamanurakkhati? |
♦ How does concentration of mind protect virtue? |
yassa hi cittekaggatā natthi, so byādhimhi uppanne vihaññati, so byādhivihato vikkhittacitto sīlaṃ vināsetvāpi byādhivūpasamaṃ kattā hoti. |
For one who has no concentration of mind, when a disease arises, he is troubled; being troubled by disease, with a distracted mind, he may even destroy virtue and try to alleviate the disease. |
yassa pana cittekaggatā atthi, so taṃ byādhidukkhaṃ vikkhambhetvā samāpattiṃ samāpajjati, samāpannakkhaṇe dukkhaṃ dūrāpakataṃ hoti, balavatarasukhamuppajjati. |
But one who has concentration of mind, suppressing that pain of disease, attains absorption; at the moment of attainment, suffering is far removed, and a stronger happiness arises. |
evaṃ cittekaggatā sīlaṃ anurakkhati. |
Thus, concentration of mind protects virtue. |
♦ kathaṃ saṅkhārapariggaho sīlamanurakkhati? |
♦ How does comprehension of formations protect virtue? |
yassa hi saṅkhārapariggaho natthi, tassa “mama rūpaṃ mama viññāṇan”ti attabhāve balavamamattaṃ hoti, so tathārūpesu dubbhikkhabyādhibhayādīsu sampattesu sīlaṃ vināsetvāpi attabhāvaṃ posetā hoti. |
For one who has no comprehension of formations, there is strong selfishness regarding his own person, thinking "my form, my consciousness"; when faced with such things as famine, disease, fear, etc., he may even destroy virtue and try to nourish his own person. |
yassa pana saṅkhārapariggaho atthi, tassa attabhāve balavamamattaṃ vā sineho vā na hoti, so tathārūpesu dubbhikkhabyādhibhayādīsu sampattesu sacepissa antāni bahi nikkhamanti, sacepi ussussati visussati, khaṇḍākhaṇḍiko vā hoti satadhāpi sahassadhāpi, neva sīlaṃ vināsetvā attabhāvaṃ posetā hoti. |
But for one who has comprehension of formations, there is no strong selfishness or affection for his own person; when faced with such things as famine, disease, fear, etc., even if his intestines come out, even if he dries up and withers, or is cut into a hundred or a thousand pieces, he will not destroy virtue and try to nourish his own person. |
evaṃ saṅkhārapariggaho sīlamanurakkhati. |
Thus, comprehension of formations protects virtue. |
“brūhetā suññāgārānan”ti iminā pana tasseva ubhayassa brūhanā vaḍḍhanā sātaccakiriyā dassitā. |
By "a cultivator of empty dwellings," however, the cultivation, development, and continuous practice of these two are shown. |
♦ evaṃ bhagavā yasmā “sabrahmacārīnaṃ piyo cassaṃ manāpo ca garu ca bhāvanīyo cā”ti ime cattāro dhamme ākaṅkhantena natthaññaṃ kiñci kātabbaṃ, aññadatthu sīlādiguṇasamannāgatena bhavitabbaṃ, idiso hi sabrahmacārīnaṃ piyo hoti manāpo garu bhāvanīyo. |
♦ Thus the Blessed One, because for one wishing for these four things: "I would be dear to my fellow practitioners of the holy life, agreeable, respected, and esteemed," there is nothing else to be done, except to be endowed with qualities such as virtue; for such a one is dear to fellow practitioners of the holy life, agreeable, respected, and esteemed. |
vuttampi hetaṃ — |
This has also been said: |
♦ “sīladassanasampannaṃ, dhammaṭṭhaṃ saccavādinaṃ. |
♦ "One endowed with virtue and vision, firm in Dhamma, speaking truth, |
♦ attano kamma kubbānaṃ, taṃ jano kurute piyan”ti. |
♦ Doing one's own duty—such a person the people hold dear." |
(dha. pa. |
(Dhammapada |
217). |
217). |
♦ tasmā “ākaṅkheyya ce, bhikkhave, bhikkhu sabrahmacārīnaṃ piyo cassaṃ manāpo ca garu ca bhāvanīyo cāti sīlesvevassa paripūrakārī . |
♦ Therefore, "If, monks, a monk should wish: 'I would be dear to my fellow practitioners of the holy life, agreeable, respected, and esteemed,' he should be a fulfiller of virtues... |
.. pe . |
.. (abbreviation marker).. |
.. suññāgārānan”ti vatvā idāni yasmā paccayalābhādiṃ patthayantenāpi idameva karaṇīyaṃ, na aññaṃ kiñci, tasmā “ākaṅkheyya ce, bhikkhave, bhikkhu lābhī assan”tiādimāha. |
.. a cultivator of empty dwellings,'" having said this, now, because even for one desiring the gain of requisites, etc., this very thing is to be done, and nothing else, therefore he said, "If, monks, a monk should wish: 'I would be a gainer [of requisites],'" etc. |
na cettha bhagavā lābhanimittaṃ sīlādiparipūraṇaṃ kathetīti veditabbo. |
And it should not be understood here that the Blessed One teaches the fulfillment of virtue, etc., as a sign for gain. |
bhagavā hi ghāsesanaṃ chinnakatho na vācaṃ payuttaṃ bhaṇeti, evaṃ sāvake ovadati, so kathaṃ lābhanimittaṃ sīlādiparipūraṇaṃ kathessati, puggalajjhāsayavasena panetaṃ vuttaṃ. |
For the Blessed One, who has cut off talk about the quest for food, does not utter a connected speech [for gain], and advises his disciples thus; so how would he teach the fulfillment of virtue, etc., as a sign for gain? But this is said according to the inclination of the individual. |
yesañhi evaṃ ajjhāsayo bhaveyya “sace mayaṃ catūhi paccayehi na kilameyyāma, sīlādiṃ pūretuṃ sakkuṇeyyāmā”ti, tesaṃ ajjhāsayavasena bhagavā evamāha. |
For those who might have such an inclination, "If we were not to be troubled by the four requisites, we would be able to fulfill virtue, etc.," the Blessed One spoke thus according to their inclination. |
apica rasānisaṃso esa sīlassa, yadidaṃ cattāro paccayā nāma. |
Moreover, this is a delicious benefit of virtue, namely, the four requisites. |
tathā hi paṇḍitamanussā koṭṭhādīsu ṭhapitaṃ nīharitvā puttādīnampi adatvā attanāpi aparibhuñjitvā sīlavantānaṃ dentīti sīlassa sarasānisaṃsadassanatthaṃ petaṃ vuttaṃ. |
For wise people take out what is stored in granaries, etc., and without giving it even to their children, etc., and without consuming it themselves, they give it to the virtuous; thus, this is also said to show the delicious benefit of virtue. |
♦ tatiyavāre yesāhanti yesaṃ ahaṃ. |
♦ In the third instance, "for whom I" means for whom I. |
tesaṃ te kārāti tesaṃ devānaṃ vā manussānaṃ vā te mayi katā paccayadānakārā. |
"Those actions of theirs" means those actions of offering requisites done to me by those devas or humans. |
devāpi hi sīlādiguṇayuttānaṃ paccaye denti, na kevalaṃ manussāyeva, sakko viya āyasmato mahākassapassa. |
For even devas give requisites to those endowed with qualities such as virtue, not only humans, like Sakka to the venerable Mahākassapa. |
mahapphalā mahānisaṃsāti ubhayametaṃ atthato ekaṃ, byañjanameva nānaṃ. |
"Of great fruit, of great benefit" – both these have one meaning, only the wording is different. |
mahantaṃ vā lokiyasukhaṃ phalantīti mahapphalā . |
Or, because they produce great worldly happiness, they are of great fruit. |
mahato lokuttarasukhassa ca paccayā hontīti mahānisaṃsā. |
And because they are conditions for great supramundane happiness, they are of great benefit. |
sīlādiguṇayuttassa hi kaṭacchubhikkhāpi pañcaratanamattāya bhūmiyā paṇṇasālāpi katvā dinnā anekāni kappasahassāni duggativinipātato rakkhati, pariyosāne ca amatāya parinibbānadhātuyāpaccayo hoti. |
For to one endowed with qualities such as virtue, even a spoonful of almsfood, even a leaf-hut made on a piece of land worth five gems, given, protects from an evil destiny, a downfall, for many thousands of aeons, and in the end, it becomes a condition for the deathless element of Parinibbāna. |
“khīrodanaṃ ahamadāsin”tiādīni (vi. |
"I gave milk-rice," etc. (Vimānavatthu |
va. 413) cettha vatthūni, sakalameva vā petavatthu vimānavatthu ca sādhakaṃ. |
Vatthu 413) are stories here, or the entire Petavatthu and Vimānavatthu are corroborative. |
tasmā paccayadāyakehi attani katānaṃ kārānaṃ mahapphalataṃ icchantenāpi sīlādiguṇayutteneva bhavitabbanti dasseti. |
Therefore, it shows that even one who desires the great fruitfulness of actions done to oneself by donors of requisites must be endowed with qualities such as virtue. |
♦ catutthavāre ñātīti sassusasurapakkhikā. |
♦ In the fourth instance, "relatives" means those on the side of the father-in-law and mother-in-law. |
sālohitāti ekalohitasambaddhā pītipitāmahādayo . |
"Blood-relations" means those connected by the same blood, such as paternal uncles, grandfathers, etc. |
petāti peccabhāvaṃ gatā. |
"Departed" means those who have gone to the state after death. |
kālaṅkatāti matā. |
"Deceased" means dead. |
tesaṃ tanti tesaṃ taṃ mayi pasannacittataṃ vā pasannena cittena anussaraṇaṃ vā. |
"Their that" means their faith in me, or their recollection of me with a faithful mind. |
yassa hi bhikkhuno kālaṅkato pitā vā mātā vā “amhākaṃ ñātako thero sīlavā kalyāṇadhammo”ti pasannacitto hutvā taṃ bhikkhuṃ anussarati, tassa so cittappasādopi taṃ anussaraṇamattampi mahapphalaṃ mahānisaṃsameva hoti, anekāni kappasatasahassāni duggatito vāretuṃ ante ca amataṃ pāpetuṃ samatthameva hoti. |
For if a monk's deceased father or mother, having a faithful mind, thinking, "Our relative, the elder, is virtuous, of good character," recollects that monk, that very faith of mind, that mere recollection, is of great fruit, of great benefit; it is capable of preventing (them) from an evil destiny for many hundreds of thousands of aeons and, in the end, of leading to the deathless. |
vuttañhetaṃ bhagavatā “ye te, bhikkhave, bhikkhū sīlasampannā samādhisampannā paññā, vimutti, vimuttiñāṇadassanasampannā, dassanaṃpāhaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahukāraṃ vadāmi. |
This has been said by the Blessed One: "Those monks, O monks, who are endowed with virtue, endowed with concentration, wisdom, liberation, knowledge and vision of liberation—seeing them, O monks, I say, is of great help. |
savanaṃ, anussatiṃ, anupabbajjaṃ, upasaṅkamanaṃ, payirupāsanaṃpāhaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahukāraṃ vadāmī”ti (itivu. |
Hearing, recollecting, going forth after, approaching, attending upon them, O monks, I say, is of great help to those monks." (Itivuttaka |
104). tasmā ñātisālohitānaṃ attani cittappasādassa anussatiyā ca mahapphalataṃ icchantenāpi sīlādiguṇayutteneva, bhavitabbanti dasseti. |
104). Therefore, it shows that even one who desires the great fruitfulness of the faith of mind and recollection of one's relatives and blood-relations in oneself must be endowed with qualities such as virtue. |
♦ 66. pañcamavāre aratiratisaho assanti aratiyā ratiyā ca saho abhibhavitā ajjhottharitā bhaveyyaṃ. |
♦ 66. In the fifth instance, "I would be an endurer of discontent and content" means I would be an endurer, an overcomer, a subduer of discontent and content. |
ettha ca aratīti adhikusalesu dhammesu pantasenāsanesu ca ukkaṇṭhā. |
And here, discontent means dissatisfaction with higher wholesome states and with remote lodgings. |
ratīti pañcakāmaguṇarati. |
Content means delight in the five strands of sensual pleasure. |
na ca maṃ arati saheyyāti mañca arati na abhibhaveyya na maddeyya na ajjhotthareyya. |
"And discontent should not overcome me" means discontent should not overcome, crush, or subdue me. |
uppannanti jātaṃ nibbattaṃ. |
"Arisen" means born, produced. |
sīlādiguṇayutto hi aratiñca ratiñca sahati ajjhottharati madditvā tiṭṭhati. |
For one endowed with qualities such as virtue endures, overcomes, and stands having crushed both discontent and content. |
tasmā īdisaṃ attānaṃ icchantenāpi sīlādiguṇayutteneva bhavitabbanti dasseti. |
Therefore, it shows that even one who desires such a self must be endowed with qualities such as virtue. |
♦ chaṭṭhavāre bhayaṃ cittutrāsopi ārammaṇampi. |
♦ In the sixth instance, fear is both mental terror and its object. |
bheravaṃ ārammaṇameva. |
Dread is only its object. |
sesaṃ pañcamavāre vuttanayameva. |
The rest is in the same way as stated in the fifth instance. |
sīlādiguṇayutto hi bhayabheravaṃ sahati ajjhottharati madditvā tiṭṭhati ariyakoṭiyavāsīmahādattatthero viya. |
For one endowed with qualities such as virtue endures, overcomes, and stands having crushed fear and dread, like the Elder Mahādatta, a resident of Ariyakoṭiya. |
♦ thero kira maggaṃ paṭipanno aññataraṃ pāsādikaṃ araññaṃ disvā “idhevajja samaṇadhammaṃ katvā gamissāmī”ti maggā okkamma aññatarasmiṃ rukkhamūle saṅghāṭiṃ paññapetvā pallaṅkaṃ ābhujitvā nisīdi. |
♦ It is said that the elder, having entered upon the path, saw a certain delightful forest and thought, "Today itself, having practiced the ascetic's duties here, I will go." So he descended from the path, and at the foot of a certain tree, having spread his outer robe, he sat down, folding his legs crosswise. |
rukkhadevatāya dārakā therassa sīlatejena sakabhāvena saṇṭhātuṃ asakkontā vissaramakaṃsu. |
The children of the tree-deity, unable to remain in their own forms due to the elder's power of virtue, made discordant sounds. |
devatāpi rukkhaṃ cālesi. |
The deity also shook the tree. |
thero acalova nisīdi. |
The elder sat unmoved. |
sā devatā dhūmāyi, pajjali, neva sakkhi theraṃ cāletuṃ, tato upāsakavaṇṇenāgantvā vanditvā aṭṭhāsi. |
That deity smoked, blazed, but could not move the elder. Then, having come in the guise of a layman, she saluted him and stood there. |
“ko eso”ti vuttā “ahaṃ, bhante, etasmiṃ rukkhe adhivatthā devatā”ti avoca. |
When asked, "Who is this?" she said, "I, venerable sir, am the deity dwelling in this tree." |
tvaṃ ete vikāre akāsīti. |
Did you cause these disturbances? |
āma bhanteti. |
Yes, venerable sir. |
kasmāti ca vuttā āha — “tumhākaṃ, bhante, sīlatejena dārakā sakabhāvena saṇṭhātuṃ asakkontā vissaramakaṃsu, sāhaṃ tumhe palāpetuṃ evamakāsin”ti. |
And when asked why, she said: "Venerable sir, due to your power of virtue, the children, unable to remain in their own forms, made discordant sounds. So I did this to make you flee." |
thero āha — “atha kasmā idha, bhante, mā vasatha, mayhaṃ aphāsūti paṭikacceva nāvacāsi. |
The elder said: "Then why, venerable sir, do you not say at the very outset, 'Do not stay here, it is inconvenient for me'? |
idāni pana mā kiñci avaca, ariyakoṭiyamahādatto amanussabhayena gatoti vacanato lajjāmi, tenāhaṃ idheva vasissaṃ, tvaṃ pana ajjekadivasaṃ yattha katthaci vasāhī”ti. |
But now, do not say anything. I would be ashamed if it were said, 'Mahādatta of Ariyakoṭiya left due to fear of a non-human being.' Therefore, I will stay right here. You, however, for this one day, stay wherever you like." |
evaṃ sīlādiguṇayutto bhayabheravasaho hoti. |
Thus, one endowed with qualities such as virtue is an endurer of fear and dread. |
tasmā īdisamattānaṃ icchantenāpi sīlādiguṇayutteneva bhavitabbanti dasseti. |
Therefore, it shows that even one who desires such a self must be endowed with qualities such as virtue. |
♦ sattamavāre ābhicetasikānanti abhicetoti abhikkantaṃ visuddhacittaṃ vuccati, adhicittaṃ vā, abhicetasi jātāni ābhicetasikāni, abhiceto sannissitānīti vā ābhicetasikāni. |
♦ In the seventh instance, "of the higher mental states" (ābhicetasikānaṃ): "abhiceto" means an excellent, purified mind, or a higher mind; born in the higher mind are "ābhicetasikāni," or dependent on the higher mind are "ābhicetasikāni." |
diṭṭhadhammasukhavihārānanti diṭṭhadhamme sukhavihārānaṃ. |
"Pleasant abidings in the here-and-now" means pleasant abidings in the here-and-now. |
diṭṭhadhammoti paccakkho attabhāvo vuccati, tattha sukhavihārabhūtānanti attho, rūpāvacarajjhānānametaṃ adhivacanaṃ. |
"Here-and-now" (diṭṭhadhamma) refers to the present individual existence; therein, "being pleasant abidings" is the meaning; this is a designation for the form-sphere jhānas. |
tāni hi appetvā nisinnā jhāyino imasmiṃyeva attabhāve asaṃkiliṭṭhaṃ nekkhammasukhaṃ vindanti, tasmā “diṭṭhadhammasukhavihārānī”ti vuccanti. |
For meditators who have attained them and sit, experience unblemished renunciation-happiness in this very individual existence; therefore, they are called "pleasant abidings in the here-and-now." |
nikāmalābhīti nikāmena lābhī attano icchāvasena lābhī, icchiticchitakkhaṇe samāpajjituṃ samatthoti vuttaṃ hoti. |
"A gainer at will" (nikāmalābhī) means a gainer by will, a gainer according to one's own wish; it means being able to attain (jhāna) at any desired moment. |
akicchalābhīti sukheneva paccanīkadhamme vikkhambhetvā samāpajjituṃ samatthoti vuttaṃ hoti. |
"A gainer without difficulty" (akicchalābhī) means being able to attain (jhāna) easily, having suppressed opposing states. |
akasiralābhīti akasirānaṃ vipulānaṃ lābhī, yathāparicchedeyeva vuṭṭhātuṃ samatthoti vuttaṃ hoti. |
"A gainer without trouble" (akasiralābhī) means a gainer of abundant (jhānas) without trouble; it means being able to emerge (from jhāna) exactly as determined. |
ekacco hi lābhīyeva hoti, na pana sakkoti icchiticchitakkhaṇe samāpajjituṃ. |
For a certain person is indeed a gainer, but is not able to attain it at any desired moment. |
ekacco sakkoti tathā samāpajjituṃ, pāribandhike pana kicchena vikkhambheti. |
A certain person is able to attain it thus, but suppresses the obstacles with difficulty. |
ekacco tathā samāpajjati, pāribandhike ca akiccheneva vikkhambheti, na sakkoti nāḷikāyantaṃ viya yathāparicchedeyeva ca vuṭṭhātuṃ. |
A certain person attains it thus, and suppresses the obstacles without difficulty, but is not able, like (water flowing from) a water-clock, to emerge exactly as determined. |
yo pana imaṃ tividhampi sampadaṃ icchati, sopi sīlesvevassa paripūrakārīti. |
But whoever desires this threefold accomplishment, he too should be a fulfiller of virtues. |
♦ evaṃ abhiññāpādake jhāne vutte kiñcāpi abhiññānaṃ vāro āgato, atha kho naṃ bhagavā aggahetvāva yasmā na kevalaṃ abhiññāpādakajjhānāni ca abhiññāyoyeva ca sīlānaṃ ānisaṃso, apica kho cattāri āruppajhānānipi tayo ca heṭṭhimā ariyamaggā, tasmā taṃ sabbaṃ pariyādiyitvā dassetuṃ ākaṅkheyya ce . |
♦ Thus, when the jhānas that are the basis for direct knowledges have been spoken of, although the turn for the direct knowledges has come, the Blessed One, without taking it up, because the benefit of virtue is not only the jhānas that are the basis for direct knowledges and the direct knowledges themselves, but also the four formless jhānas and the three lower noble paths, therefore, to encompass all that and show it, said, "If he should wish..." |
.. pe . |
.. (abbreviation marker).. |
.. ye te santāti evamādimāha. |
.. "those that are peaceful," etc. |
♦ tattha santāti aṅgasantatāya ceva ārammaṇasantatāya ca. |
♦ Therein, "peaceful" means both by the peacefulness of the factors and the peacefulness of the object. |
vimokkhāti paccanīkadhammehi vimuttattā ārammaṇe ca adhimuttattā. |
"Liberations" means because of being liberated from opposing states and because of being intent on the object. |
atikkamma rūpeti rūpāvacarajjhāne atikkamitvā, ye te vimokkhā atikkamma rūpe santāti padasambandho, itarathā hi atikkamma rūpe kiṃ karotīti na paññāyeyyuṃ. |
"Transcending forms" means having transcended the form-sphere jhānas; the connection of the words is "those liberations that are peaceful, transcending forms"; otherwise, "transcending forms, what does he do?" would not be clear. |
āruppāti ārammaṇato ca vipākato ca rūpavirahitā. |
"Formless" means devoid of form both as object and as result. |
kāyena phusitvāti nāmakāyena phusitvā pāpuṇitvā, adhigantvāti vuttaṃ hoti. |
"Having touched with the body" means having touched with the mental body, having attained, having realized, is what is said. |
sesaṃ vuttānameva. |
The rest is as already stated. |
idaṃ vuttaṃ hoti “yopi bhikkhu ime vimokkhe phusitvā viharitukāmo, sopi sīlesvevassa paripūrakārī”ti. |
This is what is said: "Even a monk who wishes to dwell having touched these liberations, he too should be a fulfiller of virtues." |
♦ 67. navamavāre tiṇṇaṃ saṃyojanānanti sakkāyadiṭṭhivicikicchāsīlabbataparāmāsasaṅkhātānaṃ tiṇṇaṃ bandhanānaṃ. |
♦ 67. In the ninth instance, "of the three fetters" means of the three bonds, namely, identity view, doubt, and adherence to rules and observances. |
tāni hi saṃyojenti khandhagatibhavādīhi khandhagatibhavādayo, kammaṃ vā phalena, tasmā saṃyojanānīti vuccanti, bandhanānīti attho. |
For they fetter, by way of aggregates, existence, etc., the aggregates, existence, etc., or kamma with its fruit; therefore, they are called fetters, meaning bonds. |
parikkhayāti parikkhayena. |
"Through the destruction" means by the destruction. |
sotāpannoti sotaṃ āpanno. |
"Stream-enterer" means one who has entered the stream. |
sototi ca maggassetaṃ adhivacanaṃ. |
And "stream" is a designation for the path. |
sotāpannoti taṃsamaṅgipuggalassa. |
"Stream-enterer" refers to the person endowed with it. |
yathāha “soto sototi hidaṃ, sāriputta, vuccati. |
As it is said: "Stream, stream, Sāriputta, is said. |
katamo nu kho, sāriputta, sototi? |
What, Sāriputta, is the stream? |
ayameva hi, bhante, ariyo aṭṭhaṅgiko maggo. |
Venerable sir, it is this Noble Eightfold Path. |
seyyathidaṃ, sammādiṭṭhi . |
Namely, right view... |
.. pe . |
.. (abbreviation marker).. |
.. sammāsamādhīti. |
.. right concentration." |
sotāpanno sotāpannoti hidaṃ, sāriputta, vuccati. |
"Stream-enterer, stream-enterer, Sāriputta, is said. |
katamo nu kho, sāriputta, sotāpannoti? |
What, Sāriputta, is a stream-enterer? |
yo hi, bhante, iminā aṭṭhaṅgikena maggena samannāgato, ayaṃ vuccati sotāpanno, yoyaṃ āyasmā evaṃnāmo evaṃgotto”ti. |
Venerable sir, whoever is endowed with this Eightfold Path, he is called a stream-enterer, this venerable one of such a name, of such a clan." |
idha pana maggena phalassa nāmaṃ dinnaṃ, tasmā phalaṭṭho “sotāpanno”ti veditabbo. |
Here, however, the name of the fruit is given by way of the path; therefore, one who has attained the fruit should be understood as a "stream-enterer." |
avinipātadhammoti vinipātetīti vinipāto, nāssa vinipāto dhammoti avinipātadhammo, na attānaṃ apāye vinipātasabhāvoti vuttaṃ hoti. |
"Not liable to downfall" (avinipātadhammo): "downfall" (vinipāto) is what causes downfall; "not liable to downfall" means one whose nature is not to fall down, meaning one whose nature is not to fall down into a state of loss. |
kasmā? ye dhammā apāyagamaniyā, tesaṃ pahīnattā. |
Why? Because those states that lead to a state of loss have been abandoned. |
sambodhi paraṃ ayanaṃ gati assāti sambodhiparāyaṇo, uparimaggattayaṃ avassaṃ sampāpakoti attho. |
"Having enlightenment as his final destination" (sambodhiparāyaṇo) means one whose destination, whose goal, is enlightenment; it means one who will certainly attain the three higher paths. |
kasmā? paṭiladdhapaṭhamamaggattā. |
Why? Because of having attained the first path. |
sīlesvevāti īdiso hotukāmopi sīlesvevassa paripūraṇārīti. |
"In virtues indeed": even one who desires to be such should be a fulfiller of virtues. |
♦ dasamavāre paṭhamamaggena parikkhīṇānipi tīṇi saṃyojanāni sakadāgāmimaggassa vaṇṇabhaṇanatthaṃ vuttāni. |
♦ In the tenth instance, even the three fetters destroyed by the first path are mentioned for the purpose of praising the path of the once-returner. |
rāgadosamohānaṃ tanuttāti etesaṃ tanubhāvena, tanuttakaraṇenāti vuttaṃ hoti. |
"Through the attenuation of lust, hatred, and delusion" means through the attenuation of these, through the act of making them attenuated, is what is said. |
tattha dvīhi kāraṇehi tanuttaṃ veditabbaṃ adhiccuppattiyā ca pariyuṭṭhānamandatāya ca. |
Therein, attenuation should be understood by two reasons: by infrequent occurrence and by the weakness of their manifestation. |
sakadāgāmissa hi vaṭṭānusārimahājanasseva kilesā abhiṇhaṃ na uppajjanti, kadāci karahaci uppajjanti viraḷākārā hutvā, viraḷavāpite khette aṅkurā viya. |
For in a once-returner, defilements do not arise frequently as in the great mass of people following the round (of rebirth); they arise sometimes, occasionally, having a sparse appearance, like sprouts in a sparsely sown field. |
uppajjamānāpi ca vaṭṭānusārimahājanasseva maddantā pharantā chādentā andhakāraṃ karontā na uppajjanti, mandamandā uppajjanti tanukākārā hutvā, abbhapaṭalamiva makkhikāpattamiva ca. |
And even when arising, they do not arise crushing, pervading, obscuring, and causing darkness like in the great mass of people following the round; they arise weakly, having a tenuous appearance, like a film of cloud or a fly's wing. |
♦ tattha keci therā bhaṇanti “sakadāgāmissa kilesā kiñcāpi cirena uppajjanti, bahalāva uppajjanti, tathā hissa puttā ca dhītaro ca dissantī”ti, etaṃ pana appamāṇaṃ. |
♦ Therein, some elders say, "Although the defilements of a once-returner arise after a long time, they arise thickly; for his sons and daughters are seen." But this is not a valid measure. |
puttadhītaro hi aṅgapaccaṅgaparāmasanamattenapi hontīti. |
For sons and daughters can come about even by mere touching of limbs. |
dvīhiyeva kāraṇehissa kilesānaṃ tanuttaṃ veditabbaṃ adhiccuppattiyā ca pariyuṭṭhānamandatāya cāti. |
The attenuation of his defilements should be understood by only two reasons: by infrequent occurrence and by the weakness of their manifestation. |
♦ sakadāgāmīti sakiṃ āgamanadhammo. |
♦ "Once-returner" (sakadāgāmī) means one whose nature is to come once. |
sakideva imaṃ lokaṃ āgantvāti ekavāraṃyeva imaṃ manussalokaṃ paṭisandhivasena āgantvā. |
"Having come to this world only once" means having come to this human world for rebirth only one time. |
yopi hi idha sakadāgāmimaggaṃ bhāvetvā idheva parinibbāti, sopi idha na gahito. |
For even one who, having developed the once-returner's path here, attains Parinibbāna right here, is not included here. |
yopi idha maggaṃ bhāvetvā devesu upapajjitvā tattheva parinibbāti. |
Nor one who, having developed the path here, is reborn among the devas and attains Parinibbāna right there. |
yopi devaloke maggaṃ bhāvetvā tattheva parinibbāti. |
Nor one who, having developed the path in the devaloka, attains Parinibbāna right there. |
yopi devaloke maggaṃ bhāvetvā idheva manussaloke nibbattitvā parinibbāti. |
Nor one who, having developed the path in the devaloka, is reborn here in the human world and attains Parinibbāna. |
yo pana idha maggaṃ bhāvetvā devaloke nibbatto, tattha yāvatāyukaṃ ṭhatvā puna idheva upapajjitvā parinibbāti, ayamidha gahitoti veditabbo. |
But one who, having developed the path here, is reborn in the devaloka, and having stayed there for the full lifespan, is reborn again right here and attains Parinibbāna—he is to be understood as included here. |
dukkhassantaṃ kareyyanti vaṭṭadukkhassa paricchedaṃ kareyyaṃ. |
"He would make an end of suffering" means he would make a limitation of the suffering of the round. |
sīlesvevāti īdiso hotukāmopi sīlesvevassa paripūrakārīti. |
"In virtues indeed": even one who desires to be such should be a fulfiller of virtues. |
♦ ekādasamavāre pañcannanti gaṇanaparicchedo. |
♦ In the eleventh instance, "of the five" is a numerical limitation. |
orambhāgiyānanti oraṃ vuccati heṭṭhā, heṭṭhābhāgiyānanti attho, kāmāvacaraloke uppattipaccayānanti adhippāyo. |
"Lower (-part-pertaining)" (orambhāgiyānaṃ) means "lower" is said, "below"; "pertaining to the lower part" is the meaning; "conditions for rebirth in the sense-sphere world" is the intention. |
saṃyojanānanti bandhanānaṃ, tāni kāmarāgabyāpādasaṃyojanehi saddhiṃ pubbe vuttasaṃyojanāneva veditabbāni. |
"Of fetters" means of bonds; these, along with the fetters of sensual lust and ill will, should be understood as the fetters previously mentioned. |
yassa hi etāni appahīnāni, so kiñcāpi bhavagge uppanno hoti, atha kho āyuparikkhayā kāmāvacare nibbattatiyeva, gilitabalisamacchūpamo svāyaṃ puggalo dīghasuttakena pāde baddhavihaṅgūpamo cāti veditabbo. |
For one in whom these are not abandoned, even if he is reborn in the peak of existence, yet at the exhaustion of his lifespan, he is reborn in the sense-sphere; this person is like a fish that has swallowed a hook, and like a bird whose feet are tied with a long string, it should be understood. |
pubbe vuttānampi cettha vacanaṃ vaṇṇabhaṇanatthamevāti veditabbaṃ. |
And the mention here of those previously stated should be understood as for the purpose of praise. |
opapātikoti sesayonipaṭikkhepavacanametaṃ. |
"Spontaneously arisen" (opapātiko) is a statement rejecting the other modes of birth. |
tatthaparinibbāyīti tattheva brahmaloke parinibbāyī. |
"Attaining Parinibbāna there" means attaining Parinibbāna right there in the Brahma world. |
anāvattidhammo tasmā lokāti tato brahmalokā paṭisandhivasena puna anāvattisabhāvo. |
"Not liable to return from that world" means having the nature of not returning again by way of rebirth from that Brahma world. |
sīlesvevāti īdiso hotukāmopi sīlesvevassa paripūrakārīti. |
"In virtues indeed": even one who desires to be such should be a fulfiller of virtues. |
♦ 68. evaṃ anāgāmimagge vutte kiñcāpi catutthamaggassa vāro āgato, atha kho naṃ bhagavā aggahetvāva yasmā na kevalā āsavakkhayābhiññā eva sīlānaṃ ānisaṃso, apica kho lokiyapañcābhiññāyopi, tasmā tāpi dassetuṃ, yasmā ca āsavakkhaye kathite desanā niṭṭhitā hoti, evañca sati imesaṃ guṇānaṃ akathitattā ayaṃ kathā muṇḍābhiññākathā nāma bhaveyya, tasmā ca abhiññāpāripūriṃ katvā dassetumpi, yasmā ca anāgāmimagge ṭhitassa sukhena iddhivikuppanā ijjhati, samādhiparibandhānaṃ kāmarāgabyāpādānaṃ samūhatattā, anāgāmī hi sīlesu ca samādhimhi ca paripūrakārī, tasmā yuttaṭṭhāneyeva lokiyābhiññāyo dassetumpi “ākaṅkheyya ce . |
♦ 68. Thus, when the non-returner's path has been spoken of, although the turn for the fourth path has come, the Blessed One, without taking it up, because the benefit of virtue is not only the direct knowledge of the destruction of taints, but also the five worldly direct knowledges, therefore, to show them also; and because, when the destruction of taints is spoken of, the discourse is concluded, and if this were so, due to these qualities not being spoken of, this talk would be called a talk on bald direct knowledge; therefore, also to show the completion of direct knowledges; and because for one established in the non-returner's path, the manifestation of psychic powers succeeds easily, due to the obstacles to concentration, sensual lust and ill will, having been eradicated (for a non-returner is a fulfiller of virtues and concentration); therefore, also to show the worldly direct knowledges in their proper place, "If he should wish... |
.. pe . |
.. (abbreviation marker).. |
.. anekavihitan”ti evamādimāhāti ayamanusandhi. |
.. 'manifold [psychic powers],'" etc., he said—this is the connection. |
♦ tattha “anekavihitaṃ iddhividhan”tiādinā nayena āgatānaṃ pañcannampi lokiyābhiññānaṃ pāḷivaṇṇanā saddhiṃ bhāvanānayena visuddhimagge vuttā. |
♦ Therein, the Pāli explanation of the five worldly direct knowledges, which come in the manner of "manifold kinds of psychic power," etc., along with the method of development, is stated in the Visuddhimagga. |
♦ 69. chaṭṭhābhiññāya āsavānaṃ khayāti arahattamaggena sabbakilesānaṃ khayā. |
♦ 69. For the sixth direct knowledge, "destruction of the taints" means by the destruction of all defilements through the path of Arahantship. |
anāsavanti āsavavirahitaṃ. |
"Taintless" means free from taints. |
cetovimuttiṃ paññāvimuttinti ettha cetovacanena arahattaphalasampayuttova samādhi, paññāvacanena taṃsampayuttā paññāva vuttā. |
"Liberation of mind, liberation by wisdom": here, by the word "mind" (ceto), the concentration associated with the fruit of Arahantship is meant; by the word "wisdom" (paññā), the wisdom associated with it is meant. |
tattha ca samādhi rāgato vimuttattā cetovimutti, paññā avijjāya vimuttattā paññāvimuttīti veditabbā. |
And there, concentration, being liberated from lust, is liberation of mind; wisdom, being liberated from ignorance, is liberation by wisdom, it should be understood. |
vuttañcetaṃ bhagavatā “yo hissa, bhikkhave, samādhi, tadassa samādhindriyaṃ. |
This has also been said by the Blessed One: "Whatever, monks, is his concentration, that is his faculty of concentration. |
yā hissa, bhikkhave, paññā, tadassa paññindriyaṃ. |
Whatever, monks, is his wisdom, that is his faculty of wisdom. |
iti kho, bhikkhave, rāgavirāgā cetovimutti, avijjāvirāgā paññāvimuttī”ti, apicettha samathaphalaṃ cetovimutti, vipassanāphalaṃ paññāvimuttīti veditabbā. |
Thus, monks, through dispassion for lust is liberation of mind; through dispassion for ignorance is liberation by wisdom." Moreover, here, the fruit of serenity is liberation of mind, and the fruit of insight is liberation by wisdom, it should be understood. |
♦ diṭṭheva dhammeti imasmiṃyeva attabhāve. |
♦ "In this very life" means in this very individual existence. |
sayaṃ abhiññā sacchikatvāti attanoyeva paññāya paccakkhaṃ katvā, aparapaccayena ñatvāti attho. |
"Having realized it for himself through direct knowledge" means having made it directly perceived by his own wisdom, having known it without dependence on another, is the meaning. |
upasampajja vihareyyanti pāpuṇitvā sampādetvā vihareyyaṃ. |
"Having attained, he would dwell" means having reached, having accomplished, I would dwell. |
sīlesvevāti evaṃ sabbāsave niddhunitvā cetovimuttiṃ paññāvimuttiṃ adhigantukāmopi sīlesvevassa paripūrakārīti. |
"In virtues indeed": thus, even one who desires to attain liberation of mind and liberation by wisdom, having shaken off all taints, should be a fulfiller of virtues. |
♦ evaṃ bhagavā sīlānisaṃsakathaṃ yāva arahattā kathetvā idāni sabbampi taṃ sīlānisaṃsaṃ sampiṇḍetvā dassento nigamanaṃ āha “sampannasīlā, bhikkhave . |
♦ Thus the Blessed One, having spoken the discourse on the benefits of virtue up to Arahantship, now, summarizing all those benefits of virtue and showing them, gave the conclusion: "Perfected in virtue, monks... |
.. pe . |
.. (abbreviation marker).. |
.. idametaṃ paṭicca vuttan”ti. |
.. this was said in reference to that." |
tassāyaṃ saṅkhepattho, “sampannasīlā, bhikkhave, viharatha . |
This is its summary meaning: "Perfected in virtue, monks, dwell... |
.. pe . |
.. (abbreviation marker).. |
.. samādāya sikkhatha sikkhāpadesū”ti iti yaṃ taṃ mayā pubbe evaṃ vuttaṃ, idaṃ sabbampi sampannasīlo bhikkhu sabrahmacārīnaṃ piyo hoti manāpo, garu bhāvanīyo paccayānaṃ lābhī, paccayadāyakānaṃ mahapphalakaro, pubbañātīnaṃ anussaraṇacetanāya phalamahattakaro, aratiratisaho, bhayabheravasaho, rūpāvacarajjhānānaṃ arūpāvacarajjhānānañca lābhī, heṭṭhimāni tīṇi sāmaññaphalāni pañca lokiyābhiññā āsavakkhayañāṇanti ca ime ca guṇe sayaṃ abhiññā sacchikattā hoti, etaṃ paṭicca idaṃ sandhāya vuttanti. |
.. having undertaken, train in the training precepts"—thus what was previously said by me in this way, all this means: a monk perfected in virtue is dear and agreeable to his fellow practitioners of the holy life, respected, esteemed, a gainer of requisites, one who brings great fruit to the donors of requisites, one who brings great fruit through the volition of recollecting former relatives, an endurer of discontent and content, an endurer of fear and dread, a gainer of form-sphere jhānas and formless-sphere jhānas, the three lower fruits of recluseship, the five worldly direct knowledges, and the knowledge of the destruction of taints—and these qualities he realizes for himself through direct knowledge; in reference to this, with this in mind, it was said. |
idamavoca bhagavā, attamanā te bhikkhu bhagavato bhāsitaṃ abhinandunti. |
The Blessed One said this, and those monks, delighted, rejoiced in the Blessed One's statement. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ Of the Papañcasūdanī, the commentary on the Majjhima Nikāya, |
♦ ākaṅkheyyasuttavaṇṇanā niṭṭhitā. |
♦ the explanation of the Ākaṅkheyya Sutta is concluded. |
♦ |
♦ |
♦ 7. vatthasuttavaṇṇanā |
♦ 7. Explanation of the Vattha Sutta |
♦ 70. evaṃ me sutanti vatthasuttaṃ. |
♦ 70. "Thus have I heard" – this is the Vattha Sutta. |
tattha seyyathāpi, bhikkhave, vatthanti upamāvacanamevetaṃ. |
Therein, "Just as, monks, a cloth" – this is merely a word of simile. |
upamaṃ karonto ca bhagavā katthaci paṭhamaṃyeva upamaṃ dassetvā pacchā atthaṃ dasseti, katthaci paṭhamamatthaṃ dassetvā pacchā upamaṃ, katthaci upamāya atthaṃ parivāretvā dasseti, katthaci atthena upamaṃ. |
And the Blessed One, when making a simile, sometimes first shows the simile and afterwards shows the meaning; sometimes first shows the meaning and afterwards the simile; sometimes he shows the meaning surrounded by the simile; sometimes the simile surrounded by the meaning. |
♦ tathā hesa — “seyyathāpissu, bhikkhave, dve agārā sadvārā, tattha cakkhumā puriso majjhe ṭhito passeyyā”ti (ma. |
♦ Thus, for example – "Just as, monks, there might be two houses with doors, and a man with good sight standing in the middle might see" (Majjhima Nikāya |
ni. 3.261) sakalampi devadūtasuttaṃ upamaṃ paṭhamaṃ dassetvā pacchā atthaṃ dassento āha. |
Nikāya 3.261) – the entire Devadūta Sutta, having first shown the simile, afterwards, showing the meaning, he said. |
“tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse”tiādinā (dī. |
"Through walls, through ramparts, through mountains he goes unhindered, as if through space," etc. (Dīgha Nikāya |
ni. 1.238; |
Nikāya 1.238; |
paṭi. |
Paṭisambhidāmagga |
ma. 1.102) pana nayena sakalampi iddhividhamatthaṃ paṭhamaṃ dassetvā pacchā upamaṃ dassento āha. |
Ma. 1.102) – but by this method, the entire meaning of the kinds of psychic power, having first shown it, afterwards, showing the simile, he said. |
“seyyathāpi brāhmaṇapuriso sāratthiko sāragavesī”tiādināva (ma. |
"Just as a brahmin, needing heartwood, searching for heartwood," etc. (Majjhima Nikāya |
ni. 1.318) nayena sakalampi cūḷasāropamasuttaṃ upamāya atthaṃ parivāretvā dassento āha. |
Nikāya 1.318) – by this method, the entire Cūḷasāropama Sutta, having surrounded the meaning with the simile, showing it, he said. |
“idha pana, bhikkhave, ekacce kulaputtā dhammaṃ pariyāpuṇanti suttaṃ . |
"Here, however, monks, some clansmen learn the Dhamma, the Suttas... |
.. pe . |
.. (abbreviation marker).. |
.. seyyathāpi, bhikkhave, puriso alagaddatthiko”tiādinā (ma. |
.. just as, monks, a man needing a water-snake," etc. (Majjhima Nikāya |
ni. 1.238) nayena sakalampi alagaddasuttaṃ mahāsāropamasuttanti evamādīni suttāni atthena upamaṃ parivāretvā dassento āha. |
Nikāya 1.238) – by this method, the entire Alagadda Sutta, the Mahāsāropama Sutta, and other such suttas, having surrounded the simile with the meaning, showing it, he said. |
♦ svāyaṃ idha paṭhamaṃ upamaṃ dassetvā pacchā atthaṃ dasseti. |
♦ Here, he first shows the simile and afterwards shows the meaning. |
kasmā panevaṃ bhagavā dassetīti? |
But why does the Blessed One show it thus? |
puggalajjhāsayena vā desanāvilāsena vā. |
Either because of the individual's inclination or because of the elegance of the discourse. |
ye hi puggalā paṭhamaṃ upamaṃ dassetvā vuccamānamatthaṃ sukhena paṭivijjhanti, tesaṃ paṭhamaṃ upamaṃ dasseti. |
For those individuals who, when the simile is shown first, easily penetrate the meaning being spoken, for them he shows the simile first. |
esa nayo sabbattha. |
This is the method everywhere. |
yassā ca dhammadhātuyā suppaṭividdhattā desanāvilāsaṃ patto hoti, tassā suppaṭividdhā. |
And of whichever Dhamma-element, due to its being well-penetrated, he has attained elegance of discourse, of that it is well-penetrated. |
tasmā esa desanāvilāsampatto dhammissaro dhammarājā, so yathā yathā icchati, tathā tathā dhammaṃ desetīti evaṃ iminā puggalajjhāsayena vā desanāvilāsena vā evaṃ dassetīti veditabbo. |
Therefore, this Lord of Dhamma, King of Dhamma, who has attained elegance of discourse, teaches the Dhamma just as he wishes; thus, it should be understood that he shows it in this way either because of the individual's inclination or because of the elegance of the discourse. |
♦ tattha vatthanti pakatiparisuddhaṃ vatthaṃ. |
♦ Therein, "cloth" means a naturally pure cloth. |
saṃkiliṭṭhaṃ malaggahitanti āgantukena paṃsurajādinā saṃkilesena saṃkiliṭṭhaṃ, sedajallikādinā malena gahitattā malaggahitaṃ. |
"Soiled, stained with impurity" means soiled by adventitious defilements such as dust and dirt, stained with impurity because of being affected by impurities such as sweat and grime. |
raṅgajāteti ettha raṅgameva raṅgajātaṃ. |
Kind of dye" – here, dye itself is "kind of dye. |
upasaṃhareyyāti upanāmeyya. |
"He might dip it in" means he might bring it near. |
yadi nīlakāyāti nīlakāya vā, nīlakatthāya vāti vuttaṃ hoti. |
"If for blue" means for blue, or for the purpose of blue, is what is said. |
evaṃ sabbattha. |
Thus everywhere. |
rajako hi nīlakatthāya upasaṃharanto kaṃsanīlapalāsanīlādike nīlaraṅge upasaṃharati. |
For a dyer, bringing it for the purpose of blue, dips it in blue dyes such as bronze-blue, palāsa-leaf blue, etc. |
pītakatthāya upasaṃharanto kaṇikārapupphasadise pītakaraṅge. |
Bringing it for the purpose of yellow, in yellow dyes like the kaṇikāra flower. |
lohitakatthāya upasaṃharanto bandhujīvakapupphasadise lohitakaraṅge. |
Bringing it for the purpose of red, in red dyes like the bandhujīvaka flower. |
mañjiṭṭhakatthāya upasaṃharanto kaṇavīrapupphasadise mandarattaraṅge. |
Bringing it for the purpose of madder, in crimson dyes like the kaṇavīra flower. |
tena vuttaṃ “yadi nīlakāya . |
Therefore it is said, "if for blue... |
.. pe . |
.. (abbreviation marker).. |
.. yadi mañjiṭṭhakāyā”ti. |
.. if for madder." |
♦ durattavaṇṇamevassāti duṭṭhu rañjitavaṇṇameva assa. |
♦ "It would be badly dyed" means it would be poorly dyed in color. |
aparisuddhavaṇṇamevassāti nīlavaṇṇopissa parisuddho na bhaveyya, sesavaṇṇopi. |
"It would be of impure color" means its blue color would not be pure, nor other colors. |
tādisañhi vatthaṃ nīlakumbhiyā pakkhittampi sunīlaṃ na hoti, sesakumbhīsu pakkhittampi pītakādivaṇṇaṃ na hoti, milātanīla kuraṇḍa-kaṇikāra-bandhujīvaka-kaṇavīrapupphavaṇṇameva hoti. |
For such a cloth, even if put into a blue vat, does not become deep blue; even if put into other vats, it does not become yellow or other colors; it becomes faded blue, the color of kuraṇḍa, kaṇikāra, bandhujīvaka, or kaṇavīra flowers. |
taṃ kissa hetūti taṃ vatthaṃ kissa hetu kiṃ kāraṇā īdisaṃ hoti, tasmiṃ vā vatthe raṅgajātaṃ kissa hetu īdisaṃ durattavaṇṇaṃ aparisuddhavaṇṇaṃ hotīti? |
"For what reason is that?" – for what reason, for what cause, is that cloth like this, or for what reason is the type of dye in that cloth of such a badly dyed, impure color? |
yasmā panassa vatthassa saṃkiliṭṭhabhāvoyevettha kāraṇaṃ, na aññaṃ kiñci, tasmā “aparisuddhattā, bhikkhave, vatthassā”ti āha. |
Since the soiled nature of the cloth itself is the reason here, and nothing else, therefore he said, "Because of the impurity of the cloth, monks." |
♦ evameva khoti upamāsampaṭipādanaṃ. |
♦ "Even so indeed" is the application of the simile. |
citte saṃkiliṭṭheti cittamhi saṃkiliṭṭhamhi. |
"When the mind is soiled" means when the mind is soiled. |
kasmā pana bhagavā saṃkiliṭṭhavatthena opammaṃ akāsīti ce, vāyāmamahapphaladassanatthaṃ. |
But if (it is asked) why the Blessed One made a simile with a soiled cloth, it is for the purpose of showing the great fruit of effort. |
yathā hi āgantukehi malehi saṃkiliṭṭhaṃ vatthaṃ pakatiyā paṇḍarattā puna dhovīyamānaṃ paṇḍaraṃ hoti, na tattha jātikāḷake viya eḷakalome vāyāmo nipphalo hoti, evaṃ cittampi āgantukehi kilesehi saṃkiliṭṭhaṃ. |
Just as a cloth soiled by adventitious impurities, being naturally white, becomes white again when washed, and the effort there is not fruitless as in the case of naturally black sheep's wool, so too the mind is soiled by adventitious defilements. |
pakatiyā pana taṃ sakalepi paṭisandhibhavaṅgavāre paṇḍarameva. |
But by nature, it is white even in all instances of rebirth-linking and life-continuum. |
yathāha — “pabhassaramidaṃ, bhikkhave, cittaṃ, tañca kho āgantukehi upakkilesehi upakkiliṭṭhan”ti (a. |
As it is said: "Luminous is this mind, monks, but it is defiled by adventitious defilements." (Aṅguttara Nikāya |
ni. 1.51). taṃ visodhīyamānaṃ sakkā pabhassarataraṃ kātuṃ, na tattha vāyāmo nipphaloti evaṃ vāyāmamahapphaladassanatthaṃ saṃkiliṭṭhavatthena opammaṃ akāsīti veditabbo. |
Nikāya 1.51). When it is being purified, it is possible to make it more luminous; the effort there is not fruitless. Thus, for the purpose of showing the great fruit of effort, he made a simile with a soiled cloth, it should be understood. |
♦ duggati pāṭikaṅkhāti īdise citte duggati pāṭikaṅkhitabbā, duggatiṃ eva esa pāpuṇissati, nāññanti evaṃ duggati icchitabbā, avassaṃ bhāvīti vuttaṃ hoti. |
♦ "An evil destiny is to be expected": with such a mind, an evil destiny is to be expected; he will reach an evil destiny indeed, not another. Thus, an evil destiny is to be desired (i.e., anticipated); it will inevitably be, is what is said. |
sā cāyaṃ duggati nāma paṭipattiduggati, gatiduggatīti duvidhā hoti. |
And this evil destiny is of two kinds: evil destiny of practice and evil destiny of destination. |
paṭipattiduggatipi agāriyapaṭipattiduggati, anagāriyapaṭipattiduggatīti duvidhā hoti. |
Evil destiny of practice is also of two kinds: evil destiny of household practice and evil destiny of homeless practice. |
♦ agāriyo hi saṃkiliṭṭhacitto pāṇampi hanati, adinnampi ādiyati, sakalepi dasa akusalakammapathe pūreti, ayamassa agāriyapaṭipattiduggati. |
♦ For a householder with a soiled mind kills living beings, takes what is not given, and fulfills all ten unwholesome courses of action; this is his evil destiny of household practice. |
so tattha ṭhito kāyassa bhedā nirayampi gacchati, tiracchānayonimpi, pettivisayampi gacchati, ayamassa gatiduggati. |
Remaining therein, at the breakup of the body, he goes to hell, to the animal realm, or to the realm of ghosts; this is his evil destiny of destination. |
♦ anagāriyopi imasmiṃ sāsane pabbajito saṃkiliṭṭhacitto dūteyyapahiṇagamanaṃ gacchati, vejjakammaṃ karoti, saṅghabhedāya cetiyabhedāya parakkamati, veḷudānādīhi jīvikaṃ kappeti, sakalampi anācāraṃ agocarañca paripūreti, ayamassa anagāriyapaṭipattiduggati. |
♦ A homeless one too, having gone forth in this Dispensation, with a soiled mind, undertakes errands and messages, practices medicine, strives for schism in the Saṅgha and schism regarding a Cetiya, makes a living by bamboo-craft, etc., and fulfills all misconduct and wrong resort; this is his evil destiny of homeless practice. |
so tattha ṭhito kāyassa bhedā nirayampi gacchati, tiracchānayonimpi, pettivisayampi gacchati samaṇayakkho nāma hoti samaṇapeto, ādittehi saṅghāṭiādīhi sampajjalitakāyo aṭṭassaraṃ karonto vicarati, ayamassa gatiduggati. |
Remaining therein, at the breakup of the body, he goes to hell, to the animal realm, or to the realm of ghosts; he becomes a yakkha-ascetic, a peta-ascetic, his body blazing with burning robes, etc., he wanders about making a piercing cry; this is his evil destiny of destination. |
♦ seyyathāpīti sukkapakkhaṃ dassetumāraddho, tassattho kaṇhapakkhe vuttapaccanīkeneva veditabbo. |
♦ "Just as" – he began to show the bright side; its meaning should be understood by the opposite of what was said for the dark side. |
etthāpi ca sugati nāma paṭipattisugati gatisugatīti duvidhā hoti. |
Here too, a good destiny is of two kinds: good destiny of practice and good destiny of destination. |
paṭipattisugatipi agāriyapaṭipattisugati anagāriyapaṭipattisugatīti duvidhā hoti. |
Good destiny of practice is also of two kinds: good destiny of household practice and good destiny of homeless practice. |
agāriyo hi parisuddhacitto pāṇātipātāpi viramati, adinnādānāpi, sakalepi dasa kusalakammapathe paripūreti, ayamassa agāriyapaṭipattisugati. |
For a householder with a purified mind abstains from killing living beings, from taking what is not given, and fulfills all ten wholesome courses of action; this is his good destiny of household practice. |
so tattha ṭhito kāyassa bhedā manussamahantatampi devamahantatampi upapajjati, ayamassa gatisugati. |
Remaining therein, at the breakup of the body, he is reborn to human greatness or to deva greatness; this is his good destiny of destination. |
♦ anagāriyopi imasmiṃ sāsane pabbajitvā parisuddhacitto catupārisuddhisīlaṃ sodheti, terasa dhutaṅgāni samādiyati, aṭṭhatiṃsārammaṇesu attano anukūlakammaṭṭhānaṃ gahetvā pantasenāsane paṭisevamāno kasiṇaparikammaṃ katvā jhānasamāpattiyo nibbatteti, sotāpattimaggaṃ bhāveti . |
♦ A homeless one too, having gone forth in this Dispensation, with a purified mind, purifies the four kinds of purity of virtue, undertakes the thirteen ascetic practices, and having taken up a meditation subject suitable for himself from among the thirty-eight objects, resorting to remote lodgings, doing the preliminary kasina work, produces the jhāna-attainments, develops the path of stream-entry... |
.. pe . |
.. (abbreviation marker).. |
.. anāgāmimaggaṃ bhāveti, ayamassa anagāriyapaṭipattisugati. |
.. develops the path of non-return; this is his good destiny of homeless practice. |
so tattha ṭhito kāyassa bhedā manussaloke vā tīsu mahākulesu, chasu vā kāmāvacaradevesu, dasasu vā brahmabhavanesu, pañcasu vā suddhāvāsesu, catūsu vā āruppesu upapajjati, ayamassa gatisugatīti. |
Remaining therein, at the breakup of the body, he is reborn either in the human world in one of the three great families, or among the six sense-sphere devas, or in the ten Brahma-existences, or in the five Pure Abodes, or in the four formless realms; this is his good destiny of destination. |
♦ 71. evaṃ saṃkiliṭṭhe citte duggati pāṭikaṅkhā, asaṃkiliṭṭhe ca sugatīti vatvā idāni yehi upakkilesehi cittaṃ saṃkiliṭṭhaṃ hoti, te dassento katame ca, bhikkhave, cittassa upakkilesā ? |
♦ 71. Thus, having said that with a soiled mind an evil destiny is to be expected, and with an unsoiled mind a good destiny, now, showing those defilements by which the mind is soiled, he said: "And what, monks, are the defilements of the mind? |
abhijjhā visamalobhotiādimāha. |
Covetousness and unrighteous greed," etc. |
♦ tattha sakabhaṇḍe chandarāgo abhijjhā, parabhaṇḍe visamalobho. |
♦ Therein, desirous attachment to one's own belongings is covetousness (abhijjhā); unrighteous greed for another's belongings is visamalobha. |
atha vā sakabhaṇḍe vā parabhaṇḍe vā hotu, yuttapattaṭṭhāne chandarāgo abhijjhā, ayuttāpattaṭṭhāne visamalobho. |
Or, whether it be for one's own belongings or another's belongings, desirous attachment in a proper and fitting instance is covetousness; unrighteous greed in an improper and unfitting instance is visamalobha. |
thero panāha “kissa vinibbhogaṃ karotha, yutte vā ayutte vā hotu, ‘rāgo visamaṃ doso visamaṃ moho visaman’ti (vibha. |
The elder, however, said: "Why do you make a distinction? Whether it be in a proper or improper instance, according to the Vibhaṅga (Vibh. |
924) |
924) which says 'lust is unrighteous, hatred is unrighteous, delusion is unrighteous,' there is no greed that is not unrighteous. Therefore, greed itself, by way of coveting, is abhijjhā; by way of unrighteousness, it is visamaṃ. These have one meaning, only the wording is different." |
so panesa abhijjhāvisamalobho uppajjitvā cittaṃ dūseti, obhāsituṃ na deti. |
This covetousness and unrighteous greed, having arisen, corrupts the mind, does not allow it to shine. |
tasmā “cittassa upakkileso”ti vuccati. |
Therefore, it is called a "defilement of the mind." |
♦ yathā cesa, evaṃ navavidhāaghātavatthusambhavo byāpādo. |
♦ Just as this, so too ill will (byāpāda) arising from the nine grounds for resentment. |
dasavidhāaghātavatthusambhavo kodho. |
Anger (kodha) arising from the ten grounds for resentment. |
punappunaṃ cittapariyonandhano upanāho. |
Malice (upanāha) which repeatedly envelops the mind. |
agāriyassa vā anagāriyassa vā sukatakaraṇavināsano makkho. |
Denigration (makkho) which destroys good deeds, whether of a householder or a homeless one. |
agāriyopi hi kenaci anukampakena daliddo samāno ucce ṭhāne ṭhapito, aparena samayena “kiṃ tayā mayhaṃ katan”ti tassa sukatakaraṇaṃ vināseti. |
For even a householder, though poor, if placed in a high position by some compassionate person, at a later time may say, "What have you done for me?" and thus destroy the good deed done to him. |
anagāriyopi sāmaṇerakālato pabhuti ācariyena vā upajjhāyena vā catūhi paccayehi uddesaparipucchāhi ca anuggahetvā dhammakathānayapakaraṇakosallādīni sikkhāpito, aparena samayena rājarājamahāmattādīhi sakkato garukato ācariyupajjhāyesu acittīkato caramāno “ayaṃ amhehi daharakāle evaṃ anuggahito saṃvaḍḍhito ca, atha panidāni nissineho jāto”ti vuccamāno “kiṃ mayhaṃ tumhehi katan”ti tesaṃ sukatakaraṇaṃ vināseti, tassa so sukatakaraṇavināsano makkho uppajjitvā cittaṃ dūseti, obhāsituṃ na deti. |
A homeless one too, from the time of being a novice, having been supported by his teacher or preceptor with the four requisites and with instruction and questioning, and taught the skill in methods of Dhamma discourse, etc., at a later time, being honored and respected by kings, royal ministers, etc., behaving without regard for his teachers and preceptors, when told, "This one was thus supported and brought up by us in his youth, but now he has become unaffectionate," says, "What have you done for me?" and thus destroys the good deed done to them. That denigration which destroys good deeds, having arisen, corrupts the mind, does not allow it to shine. |
tasmā “cittassa upakkileso”ti vuccati. |
Therefore, it is called a "defilement of the mind." |
♦ yathā cāyaṃ, evaṃ bahussutepi puggale ajjhottharitvā “īdisassa ceva bahussutassa aniyatā gati, tava vā mama vā ko viseso”tiādinā nayena uppajjamāno yugaggāhagāhī paḷāso. |
♦ Just as this, so too domineering conceit (paḷāsa) which, overpowering even a learned person, arises in the manner of "The destiny of such a learned person is uncertain; what is the difference between you or me?" taking hold of the yoke-pin. |
paresaṃ sakkārādīni khīyanā issā. |
Envy (issā), which is the wasting away at others' honor, etc. |
attano sampattiyā parehi sādhāraṇabhāvaṃ asahamānaṃ macchariyaṃ. |
Stinginess (macchariyaṃ), which is not enduring the sharing of one's own fortune with others. |
vañcanikacariyabhūtā māyā. |
Deceit (māyā), which is a deceptive mode of conduct. |
kerāṭikabhāvena uppajjamānaṃ sāṭheyyaṃ. |
Craftiness (sāṭheyyaṃ), arising through fraudulent behavior. |
kerāṭiko hi āyatanamaccho viya hoti. |
For a crafty person is like a "dwelling-fish." |
āyatanamaccho nāma kira macchānaṃ naṅguṭṭhaṃ dasseti sappānaṃ sīsaṃ, “tumhehi sadiso ahan”ti jānāpetuṃ. |
It is said that the dwelling-fish shows its tail to fish and its head to snakes, to make them know, "I am like you." |
evameva kerāṭiko puggalo yaṃ yaṃ suttantikaṃ vā ābhidhammikaṃ vā upasaṅkamati, taṃ taṃ evaṃ vadati “ahaṃ tumhākaṃ baddhacaro, tumhe mayhaṃ anukampakā, nāhaṃ tumhe muñcāmī”ti “evamete ‘sagāravo ayaṃ amhesu sappatisso’ti maññissantī”ti. |
Similarly, a crafty person, whichever Suttantika or Ābhidhammika he approaches, speaks to each one thus: "I am your devoted follower, you are compassionate towards me, I will not leave you," thinking, "Thus they will consider, 'This one is respectful and reverent towards us.'" |
tassetaṃ kerāṭikabhāvena uppajjamānaṃ sāṭheyyaṃ uppajjitvā cittaṃ dūseti, obhāsituṃ na deti. |
This craftiness of his, arising through fraudulent behavior, having arisen, corrupts the mind, does not allow it to shine. |
tasmā “cittassa upakkileso”ti vuccati. |
Therefore, it is called a "defilement of the mind." |
♦ yathā cetaṃ, evaṃ vātabharitabhastasadisathaddhabhāvapaggahitasirānivātavuttikārakaraṇo thambho. |
♦ Just as this, so too obstinacy (thambho), which causes a stiff state like a wind-filled bellows, a held-up head, and an unbending demeanor. |
taduttarikaraṇo sārambho. |
Presumption (sārambho), which is doing more than that. |
so duvidhena labbhati akusalavasena ceva kusalavasena ca. |
It is found in two ways: by way of the unwholesome and by way of the wholesome. |
tattha agāriyassa parena kataṃ alaṅkārādiṃ disvā taddiguṇakaraṇena uppajjamāno, anagāriyassa ca yattakaṃ yattakaṃ paro pariyāpuṇāti vā katheti vā, mānavasena taddiguṇataddiguṇakaraṇena uppajjamāno akusalo. |
Therein, for a householder, seeing decorations, etc., made by another, it arises by making twice as much; and for a homeless one, whatever another learns or says, it arises by way of conceit, by making twice or thrice as much, which is unwholesome. |
agāriyassa pana paraṃ ekaṃ salākabhattaṃ dentaṃ disvā attanā dve vā tīṇi vā dātukāmatāya uppajjamāno, anagāriyassa ca parena ekanikāye gahite mānaṃ anissāya kevalaṃ taṃ disvā attanā ālasiyaṃ abhibhuyya dve nikāye gahetukāmatāya uppajjamāno kusalo. |
But for a householder, seeing another give one ticket-meal, it arises from the desire to give two or three oneself; and for a homeless one, when another has mastered one Nikāya, without relying on conceit, merely seeing that, overcoming laziness oneself, it arises from the desire to master two Nikāyas, which is wholesome. |
idha pana akusalo adhippeto. |
Here, however, the unwholesome is intended. |
ayañhi uppajjitvā cittaṃ dūseti, obhāsituṃ na deti. |
For this, having arisen, corrupts the mind, does not allow it to shine. |
tasmā “cittassa upakkileso”ti vuccati. |
Therefore, it is called a "defilement of the mind." |
♦ yathā cāyaṃ, evaṃ jātiādīni nissāya cittassa uṇṇativasena pavattamāno māno, accuṇṇativasena atimāno, madaggahaṇākāro mado, kāmaguṇesu cittavossaggavasena uppajjamāno pamādo uppajjitvā cittaṃ dūseti, obhāsituṃ na deti. |
♦ Just as this, so too conceit (māno), occurring by way of the mind's elation based on birth, etc.; excessive conceit (atimāno), by way of extreme elation; intoxication (mado), in the form of grasping intoxication; negligence (pamādo), arising by way of mental indulgence in sensual pleasures—having arisen, corrupts the mind, does not allow it to shine. |
tasmā “cittassa upakkileso”ti vuccati. |
Therefore, it is called a "defilement of the mind." |
♦ kasmā pana bhagavā upakkilesaṃ dassento lobhamādiṃ katvā dassetīti? |
♦ But why does the Blessed One, when showing the defilements, show them beginning with greed? |
tassa paṭhamuppattito. |
Because of its first arising. |
sabbasattānañhi yattha katthaci upapannānaṃ antamaso suddhāvāsabhūmiyampi sabbapaṭhamaṃ bhavanikantivasena lobho uppajjati, tato attano attano anurūpapaccayaṃ paṭicca yathāsambhavaṃ itare, na ca ete soḷaseva cittassa upakkilesā, etena pana nayena sabbepi kilesā gahitāyeva hontīti veditabbā. |
For in all beings, wherever reborn, even in the Pure Abodes, greed arises first of all by way of delight in existence; then, depending on their respective suitable conditions, the others arise as possible. And these are not the only sixteen defilements of the mind; but by this method, all defilements are indeed included, it should be understood. |
♦ 72. ettāvatā saṃkilesaṃ dassetvā idāni vodānaṃ dassento sa kho so, bhikkhavetiādimāha. |
♦ 72. Having thus shown defilement, now, showing purification, he said: "He indeed, monks," etc. |
tattha iti viditvāti evaṃ jānitvā. |
Therein, "having known thus" means having known in this way. |
pajahatīti samucchedappahānavasena ariyamaggena pajahati. |
"He abandons" means he abandons by the noble path, by way of eradication-abandonment. |
tattha kilesapaṭipāṭiyā maggapaṭipāṭiyāti dvidhā pahānaṃ veditabbaṃ. |
Therein, abandonment should be understood in two ways: according to the order of defilements and according to the order of the path. |
kilesapaṭipāṭiyā tāva abhijjhāvisamalobho thambho sārambho māno atimāno madoti ime cha kilesā arahattamaggena pahīyanti. |
According to the order of defilements, first, covetousness and unrighteous greed, obstinacy, presumption, conceit, excessive conceit, and intoxication—these six defilements are abandoned by the path of Arahantship. |
byāpādo kodho upanāho pamādoti ime cattāro kilesā anāgāmimaggena pahīyanti. |
Ill will, anger, malice, and negligence—these four defilements are abandoned by the path of non-returning. |
makkho paḷāso issā macchariyaṃ māyā sāṭheyyanti ime cha sotāpattimaggena pahīyantīti. |
Denigration, domineering conceit, envy, stinginess, deceit, and craftiness—these six are abandoned by the path of stream-entry. |
maggapaṭipāṭiyā pana, sotāpattimaggena makkho paḷāso issā macchariyaṃ māyā sāṭheyyanti ime cha pahīyanti. |
But according to the order of the path, by the path of stream-entry, denigration, domineering conceit, envy, stinginess, deceit, and craftiness—these six are abandoned. |
anāgāmimaggena byāpādo kodho upanāho pamādoti ime cattāro. |
By the path of non-returning, ill will, anger, malice, and negligence—these four. |
arahattamaggena abhijjhāvisamalobho thambho sārambho māno atimāno madoti ime cha pahīyantīti. |
By the path of Arahantship, covetousness and unrighteous greed, obstinacy, presumption, conceit, excessive conceit, and intoxication—these six are abandoned. |
♦ imasmiṃ pana ṭhāne ime kilesā sotāpattimaggavajjhā vā hontu, sesamaggavajjhā vā, atha kho anāgāmimaggeneva pahānaṃ sandhāya “abhijjhāvisamalobhaṃ cittassa upakkilesaṃ pajahatī”tiādimāhāti veditabbā. |
♦ In this instance, however, whether these defilements are to be abandoned by the path of stream-entry or by the other paths, it should be understood that he spoke, "He abandons covetousness and unrighteous greed, a defilement of the mind," etc., with reference to abandonment by the path of non-returning itself. |
ayamettha paveṇimaggāgato sambhavo, so ca upari catutthamaggasseva niddiṭṭhattā yujjati, tatiyamaggena pahīnāvasesānañhi visamalobhādīnaṃ tena pahānaṃ hoti, sesānaṃ imināva. |
This is the traditional way it arises from the path; and this is fitting because it is indicated above for the fourth path itself, for the remaining unrighteous greed, etc., abandoned by the third path, are abandoned by that (fourth path), and the rest by this (third path). |
yepi hi sotāpattimaggena pahīyanti, tepi taṃsamuṭṭhāpakacittānaṃ appahīnattā anāgāmimaggeneva suppahīnā hontīti. |
For even those that are abandoned by the path of stream-entry, because the minds that arouse them are not (fully) abandoned, are well abandoned by the path of non-returning itself. |
keci pana paṭhamamaggena cettha pahānaṃ vaṇṇayanti, taṃ pubbāparena na sandhiyati. |
Some, however, explain abandonment here by the first path, but that does not accord with what precedes and follows. |
keci vikkhambhanappahānampi, taṃ tesaṃ icchāmattameva. |
Some also (explain it as) suppression-abandonment, but that is merely their wish. |
♦ 73. yato kho, bhikkhaveti ettha yatoti yamhi kāle. |
♦ 73. "When, monks" – here "when" (yato) means "at which time." |
pahīno hotīti anāgāmimaggakkhaṇe pahānaṃ sandhāyevāha. |
"Is abandoned" – he spoke with reference to abandonment at the moment of the non-returning path. |
♦ 74. so buddhe aveccappasādenāti etaṃ “yato kho, bhikkhave, abhijjhāvisamalobho pahīno hoti, so buddhe aveccappasādena samannāgato hotī”ti evaṃ ekamekena padena yojetabbaṃ. |
♦ 74. "He, with unwavering confidence in the Buddha" – this should be connected with each phrase thus: "When, monks, covetousness and unrighteous greed are abandoned, he is endowed with unwavering confidence in the Buddha." |
imassa hi bhikkhuno anāgāmimaggena lokuttarappasādo āgato, athassa aparena samayena buddhaguṇe dhammaguṇe saṅghaguṇe ca anussarato lokiyo uppajjati, tamassa sabbampi lokiyalokuttaramissakaṃ pasādaṃ dassento bhagavā “buddhe aveccappasādenā”tiādimāha. |
For this monk, supramundane confidence has come through the non-returning path; then, at a later time, when he recollects the qualities of the Buddha, Dhamma, and Sangha, worldly (confidence) arises. Showing all his confidence, mixed worldly and supramundane, the Blessed One said, "with unwavering confidence in the Buddha," etc. |
♦ tattha aveccappasādenāti buddhadhammasaṅghaguṇānaṃ yāthāvato ñātattā acalena accutena pasādena. |
♦ Therein, "with unwavering confidence" means with unshakeable, unfallen confidence, due to knowing the qualities of the Buddha, Dhamma, and Sangha as they really are. |
idāni yathā tassa bhikkhuno anussarato so aveccappasādo uppanno, taṃ vidhiṃ dassento “itipi so bhagavā”tiādinā nayena tīṇi anussatiṭṭhānāni vitthāresi. |
Now, showing the method by which that unwavering confidence arose in that monk as he recollected, he elaborated the three grounds for recollection in the manner of "Thus indeed is that Blessed One," etc. |
tesaṃ atthavaṇṇanā sabbākārena visuddhimagge anussatikathāyaṃ vuttā. |
Their explanation of meaning, in all aspects, is stated in the Visuddhimagga, in the section on recollections. |
♦ 75. evamassa lokiyalokuttaramissakaṃ pasādaṃ dassetvā idāni kilesappahānaṃ aveccappasādasamannāgatañca paccavekkhato uppajjamānaṃ somanassādiānisaṃsaṃ dassento yathodhi kho panassātiādimāha. |
♦ 75. Having thus shown his confidence, mixed worldly and supramundane, now showing the benefit of joy, etc., arising from reflecting on the abandonment of defilements and being endowed with unwavering confidence, he said, "And as far as his limit," etc. |
anāgāmissa hi paccante vuṭṭhitaṃ corupaddavaṃ vūpasametvā taṃ paccavekkhato mahānagare vasantassa rañño viya ime cime ca mama kilesā pahīnāti attano kilesappahānaṃ paccavekkhato balavasomanassaṃ uppajjati. |
For a non-returner, just like a king dwelling in a great city who, having quelled a bandit uprising that arose in the border region, reflects on it, strong joy arises when he reflects on the abandonment of his own defilements, thinking, "These and those defilements of mine are abandoned." |
taṃ dassento bhagavā “yathodhi kho panassā”tiādimāha. |
Showing that, the Blessed One said, "And as far as his limit," etc. |
♦ tassattho — yvāyaṃ anāgāmī bhikkhu evaṃ “buddhe aveccappasādena samannāgato hoti . |
♦ Its meaning is: that non-returning monk who is thus "endowed with unwavering confidence in the Buddha... |
.. pe . |
.. (abbreviation marker).. |
.. dhamme . |
.. in the Dhamma... |
.. pe . |
.. (abbreviation marker).. |
.. saṅghe . |
.. in the Sangha... |
.. pe . |
.. (abbreviation marker).. |
.. anuttaraṃ puññakkhettaṃ lokassā”ti, tassa yathodhi kho cattaṃ hoti paṭinissaṭṭhaṃ, sakasakaodhivasena cattameva hoti, taṃ taṃ kilesajātaṃ vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ. |
.. the unsurpassed field of merit for the world"—for him, as far as his limit, it is given up, relinquished; according to each respective limit, it is indeed given up; that particular kind of defilement is vomited out, released, abandoned, relinquished. |
sakasakaodhivasenāti dve odhī kilesodhi ca maggodhi ca. |
"According to each respective limit" means two limits: the limit of defilements and the limit of the path. |
tattha kilesodhivasenāpi ye kilesā yaṃ maggavajjhā, te aññamaggavajjhehi amissā hutvā sakeneva odhinā pahīnā. |
Therein, even by way of the limit of defilements, whichever defilements are to be abandoned by whichever path, they, unmixed with those to be abandoned by other paths, are abandoned by their own limit. |
maggodhivasenāpi ye kilesā yena maggena pahātabbā, tena teyeva pahīnā honti. |
Even by way of the limit of the path, whichever defilements are to be abandoned by whichever path, by that, those very ones are abandoned. |
evaṃ sakasakaodhivasena taṃ taṃ kilesajātaṃ cattameva hoti paṭinissaṭṭhaṃ, taṃ paccavekkhitvā ca laddhasomanasso tatuttaripi so “buddhe aveccappasādena samannāgatomhī”ti labhati atthavedanti sambandho. |
Thus, according to each respective limit, that particular kind of defilement is indeed given up, relinquished; and having reflected on that and obtained joy, further than that too, he, thinking "I am endowed with unwavering confidence in the Buddha," obtains the knowledge of the meaning—this is the connection. |
♦ yatodhi khotipi pāṭho. |
♦ "Yatodhi kho'pi" is also a reading. |
tassa vasena ayamattho, assa bhikkhuno yatodhi kho pana cattaṃ hoti paṭinissaṭṭhaṃ. |
According to that, this is the meaning: for this monk, "yatodhi kho pana" it is given up, relinquished. |
tattha yatoti kāraṇavacanaṃ, yasmāti vuttaṃ hoti. |
Therein, "yato" is a word indicating reason; "yasmā" (because) is what is said. |
odhīti heṭṭhā tayo maggā vuccanti. |
"Odhi" (limit) refers to the three lower paths. |
kasmā? te hi odhiṃ katvā koṭṭhāsaṃ katvā uparimaggena pahātabbakilese ṭhapetvā pajahanti, tasmā odhīti vuccanti. |
Why? Because they, having made a limit, having made a division, abandoning the defilements to be abandoned by the higher path, leave them aside; therefore, they are called "odhi." |
arahattamaggo pana kiñci kilesaṃ anavasesetvā pajahati, tasmā anodhīti vuccati. |
The path of Arahantship, however, abandons defilements without leaving any remainder; therefore, it is called "anodhi" (without limit). |
imassa ca bhikkhuno heṭṭhāmaggattayena cattaṃ. |
And for this monk, it is given up by the three lower paths. |
tena vuttaṃ “yatodhi kho panassa cattaṃ hotī”ti. |
Therefore, it is said, "yatodhi kho pan'assa cattaṃ hoti." |
tattha kho panāti nipātamattaṃ. |
Therein, "kho pana" is merely a particle. |
ayaṃ pana piṇḍattho. |
This, however, is the summary meaning. |
yasmā assa odhi cattaṃ hoti paṭinissaṭṭhaṃ, tasmā taṃ paccavekkhitvā ca laddhasomanasso tatuttaripi so “buddhe aveccappasādena samannāgatomhī”ti labhati atthavedanti yathāpāḷi netabbaṃ. |
Because for him the limit is given up, relinquished, therefore, having reflected on that and obtained joy, further than that too, he, thinking "I am endowed with unwavering confidence in the Buddha," obtains the knowledge of the meaning—it should be taken according to the Pāli. |
♦ tattha cattanti idaṃ sakabhāvapariccajanavasena vuttaṃ. |
♦ Therein, "given up" (cattaṃ) is said by way of abandoning one's own nature. |
vantanti idaṃ pana anādiyanabhāvadassanavasena. |
"Vomited out" (vantaṃ), however, is by way of showing the state of not taking up again. |
muttanti idaṃ santatito vinimocanavasena. |
"Released" (muttaṃ) is by way of liberation from continuity. |
pahīnanti idaṃ muttassapi kvaci anavaṭṭhānadassanavasena. |
"Abandoned" (pahīnaṃ) is by way of showing the non-recurrence anywhere even of what is released. |
paṭinissaṭṭhanti idaṃ pubbe ādinnapubbassa paṭinissaggadassanavasena paṭimukhaṃ vā nissaṭṭhabhāvadassanavasena bhāvanābalena abhibhuyya nissaṭṭhabhāvadassanavasenāti vuttaṃ hoti. |
"Relinquished" (paṭinissaṭṭhaṃ) is said by way of showing the relinquishment of what was previously taken up, or by way of showing the state of being directly cast off, or by way of showing the state of being cast off, having been overcome by the power of development. |
labhati atthavedaṃ labhati dhammavedanti ettha buddhādīsu aveccappasādoyeva araṇīyato attho, upagantabbatoti vuttaṃ hoti. |
"He obtains the knowledge of the meaning, he obtains the knowledge of the Dhamma": here, unwavering confidence in the Buddha, etc., itself, being that which should be resorted to, is the meaning (attha); it should be approached, is what is said. |
dhāraṇato dhammo, vinipatituṃ appadānatoti vuttaṃ hoti. |
Being that which upholds, it is the Dhamma (dhamma); not allowing one to fall, is what is said. |
vedoti ganthopi ñāṇampi somanassampi. |
"Vedo" is scripture, knowledge, and joy. |
“tiṇṇaṃ vedānaṃ pāragū”tiādīsu (dī. |
"Gone to the further shore of the three Vedas," etc. (Dīgha Nikāya |
ni. 1.256) hi gantho “vedo”ti vuccati. |
Nikāya 1.256), scripture is called "vedo." |
“yaṃ brāhmaṇaṃ vedagumābhijaññā, akiñcanaṃ kāmabhāve asattan”tiādīsu (su. |
"That brahmin whom one should know as a master of Veda, possessionless, unattached to sensual existence," etc. (Sutta Nipāta |
ni. 1065) ñāṇaṃ. |
Nikāya 1065), knowledge. |
“ye vedajātā vicaranti loke”tiādīsu somanassaṃ. |
"Those who, born of Veda, wander in the world," etc., joy. |
idha pana somanassañca somanassasampayuttañāṇañca adhippetaṃ, tasmā “labhati atthavedaṃ labhati dhammavedanti aveccappasādārammaṇasomanassañca somanassamayañāṇañca labhatī”ti evamettha attho veditabbo. |
Here, however, joy and knowledge associated with joy are intended; therefore, "he obtains the knowledge of the meaning, he obtains the knowledge of the Dhamma" means "he obtains joy that has unwavering confidence as its object, and knowledge consisting of joy"—thus the meaning should be understood here. |
♦ atha vā atthavedanti aveccappasādaṃ paccavekkhato uppannaṃ vuttappakārameva vedaṃ. |
♦ Or, "knowledge of the meaning" (atthavedaṃ) means the aforesaid kind of knowledge (veda) that arises from reflecting on unwavering confidence. |
dhammavedanti aveccappasādassa hetuṃ odhiso kilesappahānaṃ paccavekkhato uppannaṃ vuttappakārameva vedanti evampi ettha attho veditabbo. |
"Knowledge of the Dhamma" (dhammavedaṃ) means the aforesaid kind of knowledge (veda) that arises from reflecting on the abandonment of defilements by limit, which is the cause of unwavering confidence—thus also the meaning should be understood here. |
vuttañhetaṃ “hetumhi ñāṇaṃ dhammapaṭisambhidā, hetuphale ñāṇaṃ atthapaṭisambhidā”ti (vibha. |
This has been said: "Knowledge in the cause is the analytical knowledge of Dhamma; knowledge in the cause and effect is the analytical knowledge of meaning." (Vibhaṅga |
718-719). dhammūpasaṃhitaṃ pāmojjanti tameva atthañca dhammañca atthadhammānisaṃsabhūtaṃ vedañca paccavekkhato uppannaṃ pāmojjaṃ. |
718-719). "Joy connected with the Dhamma" means the joy that arises from reflecting on that very meaning, Dhamma, and the knowledge that is the benefit of that meaning and Dhamma. |
tañhi anavajjalakkhaṇena paccavekkhaṇākārappavattena dhammena upasañhitanti vuccati. |
For it is said to be connected with the Dhamma that proceeds in the manner of reflection characterized by blamelessness. |
pamuditassa pīti jāyatīti iminā pāmojjena pamuditassa nirāmisā pīti jāyati. |
"For one who is joyful, rapture arises": for one who is joyful with this joy, non-carnal rapture arises. |
pītimanassāti tāya pītiyā pīṇitamanassa. |
"With a mind of rapture" means with a mind suffused with that rapture. |
kāyo passambhatīti kāyopi passaddho hoti vūpasantadaratho. |
"The body becomes tranquil" means the body also becomes tranquil, its distress calmed. |
passaddhakāyo sukhanti evaṃ vūpasantakāyadaratho cetasikaṃ sukhaṃ paṭisaṃvedeti. |
"A tranquil body experiences happiness": thus, with bodily distress calmed, he experiences mental happiness. |
cittaṃ samādhiyatīti cittaṃ sammā ādhiyati appitaṃ viya acalaṃ tiṭṭhati. |
"The mind becomes concentrated" means the mind is rightly concentrated, it stands unshakeable like something fixed. |
♦ 76. evamassa kilesappahānaṃ aveccappasādasamannāgataṃ paccavekkhato uppajjamānaṃ somanassādiānisaṃsaṃ dassetvā idāni “yathodhi kho pana me”ti vārena tassa paccavekkhaṇāya pavattākāraṃ pakāsetvā tasseva anāgāmimaggānubhāvasūcakaṃ phalaṃ dassento sa kho so, bhikkhavetiādimāha. |
♦ 76. Having thus shown the benefit of joy, etc., arising from reflecting on the abandonment of his defilements and being endowed with unwavering confidence, now, by the phrase "And as far as my limit," having declared the mode of his reflection, and showing the fruit indicative of the power of the non-returning path, he said: "He indeed, monks," etc. |
♦ tattha evaṃsīloti tassa anāgāmimaggasampayuttaṃ sīlakkhandhaṃ dasseti. |
♦ Therein, "thus virtuous" shows his aggregate of virtue associated with the non-returning path. |
evaṃdhammo evaṃpaññoti taṃsampayuttameva samādhikkhandhaṃ paññākkhandhañca dasseti. |
"Thus constituted, thus wise" shows his aggregate of concentration and aggregate of wisdom associated with it. |
sālīnanti lohitasāligandhasāliādīnaṃ anekarūpānaṃ. |
"Of rice" means of various kinds such as red sāli, fragrant sāli, etc. |
piṇḍapātanti odanaṃ. |
"Almsfood" means cooked rice. |
vicitakāḷakanti apanītakāḷakaṃ. |
"With dark grains removed" means with dark grains taken out. |
nevassa taṃ hoti antarāyāyāti tassa evaṃvidhassa bhikkhuno taṃ vuttappakārapiṇḍapātabhojanaṃ maggassa vā phalassa vā neva antarāyāya hoti, paṭiladdhaguṇassa hi taṃ kimantarāyaṃ karissati? |
"That is not an obstacle for him": for such a monk, that eating of almsfood of the aforesaid kind is not an obstacle for the path or the fruit; for one who has attained the qualities, what obstacle will it create? |
yopissa appaṭiladdho catutthamaggo ca phalaṃ ca tappaṭilābhāya vipassanaṃ ārabhatopi nevassa taṃ hoti antarāyāya, antarāyaṃ kātuṃ asamatthameva hoti. |
Even for him who has not attained the fourth path and its fruit, and who undertakes insight for its attainment, that is not an obstacle; it is indeed incapable of creating an obstacle. |
kasmā? vuttappakārasīladhammapaññāsaṅgahena maggena visuddhacittattā. |
Why? Because his mind is purified by the path which is a collection of the aforesaid virtue, mental states, and wisdom. |
♦ yasmā cettha etadeva kāraṇaṃ, tasmā tadanurūpaṃ upamaṃ dassento seyyathāpītiādimāha. |
♦ And since this itself is the reason here, therefore, showing a simile appropriate to it, he said, "Just as," etc. |
♦ tattha acchanti vippasannaṃ. |
♦ Therein, "clear" means very limpid. |
parisuddhaṃ malavigamena. |
"Pure" means by the departure of impurities. |
pariyodātaṃ pabhassaratāya. |
"Exceedingly clean" means by its luminosity. |
ukkāmukhanti suvaṇṇakārānaṃ mūsāmukhaṃ. |
"Crucible-mouth" means the mouth of a goldsmith's crucible. |
suvaṇṇakārānaṃ mūsā hi idha ukkā, aññattha pana dīpikādayopi vuccanti. |
For a goldsmith's crucible is "ukkā" here; elsewhere, however, torches, etc., are also called so. |
“ukkāsu dhārīyamānāsū”ti (dī. |
"While torches were being held," (Dīgha Nikāya |
ni. 1.159) hi āgataṭṭhāne dīpikā “ukkā”ti vuccati. |
Nikāya 1.159) in the passage that has come, a torch is called "ukkā." |
“ukkaṃ bandheyya, ukkaṃ bandhitvā ukkāmukhaṃ ālimpeyyā”ti (ma. |
"He should tie a firebrand; having tied a firebrand, he should smear the mouth of the firebrand," (Majjhima Nikāya |
ni. 3.360) āgataṭṭhāne aṅgārakapallaṃ. |
Nikāya 3.360) in the passage that has come, a pan of embers. |
“kammārānaṃ yathā ukkā, anto jhāyati no bahī”ti (jā. |
"Like a blacksmith's forge, it burns inside, not outside," (Jātaka |
2.22.649) āgataṭṭhāne kammāruddhanaṃ. |
2.22.649) in the passage that has come, a blacksmith's furnace. |
“evaṃvipāko ukkāpāto bhavissatī”ti (dī. |
"Such will be the result, a meteor-fall," (Dīgha Nikāya |
ni. 1.24) āgataṭṭhāne vātavego “ukkā”ti vuccati. |
Nikāya 1.24) in the passage that has come, a gust of wind is called "ukkā." |
imasmiṃ pana ṭhāne aññesu ca evarūpesu “saṇḍāsena jātarūpaṃ gahetvā ukkāmukhe pakkhipatī”ti āgataṭṭhānesu suvaṇṇakārānaṃ mūsā “ukkā”ti veditabbā. |
In this instance, however, and in other similar ones, in passages like "having taken gold with tongs, he puts it into the crucible-mouth," a goldsmith's crucible should be understood as "ukkā." |
♦ tatrāyaṃ upamāsaṃsandanā — saṃkiliṭṭhavatthaṃ viya hi saṃkiliṭṭhajātarūpaṃ viya ca imassa bhikkhuno puthujjanakāle kāmarāgādimalānugataṃ cittaṃ daṭṭhabbaṃ. |
♦ Therein, this is the application of the simile: just as a soiled cloth, or just as soiled gold, so should the mind of this monk in his worldling stage, tainted with impurities such as sensual lust, be seen. |
acchodakaṃ viya ukkāmukhaṃ viya ca anāgāmimaggo. |
Like clear water, or like a crucible-mouth, is the non-returning path. |
taṃ udakaṃ ukkāmukhañca āgamma vatthasuvaṇṇānaṃ parisuddhatā viya tassa bhikkhuno vuttappakārasīladhammapaññāsaṅgahaṃ anāgāmimaggaṃ āgamma visuddhacittatāti. |
Just as, depending on that water and crucible-mouth, there is the purity of the cloth and gold, so too, for that monk, depending on the non-returning path, which is a collection of the aforesaid virtue, mental states, and wisdom, there is purity of mind. |
♦ 77. so mettāsahagatena cetasāti yathānusandhivasena desanā āgatā. |
♦ 77. "He, with a mind accompanied by loving-kindness" – the discourse has come according to the sequential connection. |
tayo hi anusandhī pucchānusandhi ajjhāsayānusandhi yathānusandhīti. |
For there are three kinds of connection: connection by question, connection by inclination, and sequential connection. |
tattha “evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca ‘siyā nu kho, bhante, bahiddhā asati paritassanā’ti? |
Therein, "When this was said, a certain monk said this to the Blessed One: 'Could there be, venerable sir, trepidation when mindfulness is absent externally?' |
‘siyā bhikkhū’ti bhagavā avocā”ti (ma. |
'There could be, monk,' said the Blessed One." (Majjhima Nikāya |
ni. 1.242). evaṃ pucchantānaṃ vissajjitasuttavasena pucchānusandhi veditabbo. |
Nikāya 1.242). Thus, connection by question should be understood by way of a sutta answering those who ask. |
“siyā kho pana te brāhmaṇa evamassa, ajjāpi nūna samaṇo gotamo avītarāgo”ti (ma. |
"It might be, brahmin, that you think, 'Even today, surely, the ascetic Gotama is not free from lust.'" (Majjhima Nikāya |
ni. 1.55) evaṃ paresaṃ ajjhāsayaṃ viditvā vuttassa suttassa vasena ajjhāsayānusandhi veditabbo. |
Nikāya 1.55) – thus, connection by inclination should be understood by way of a sutta spoken after knowing others' inclination. |
yena pana dhammena ādimhi desanā uṭṭhitā, tassa dhammassa anurūpadhammavasena vā paṭipakkhavasena vā yesu suttesu upari desanā āgacchati, tesaṃ vasena yathānusandhi veditabbo . |
But by whichever Dhamma the discourse arose in the beginning, sequential connection should be understood by way of those suttas in which the discourse comes later, either by way of a Dhamma corresponding to that Dhamma or by way of its opposite. |
seyyathidaṃ, ākaṅkheyyasutte heṭṭhā sīlena desanā uṭṭhitā, upari cha abhiññā āgatā. |
For example, in the Ākaṅkheyya Sutta, the discourse arose below with virtue, and above, the six direct knowledges came. |
kakacūpame heṭṭhā akkhantiyā uṭṭhitā, upari kakacūpamovādo āgato. |
In the Kakacūpama Sutta, it arose below with intolerance, and above, the admonition of the simile of the saw came. |
alagadde heṭṭhā diṭṭhiparidīpanena uṭṭhitā, upari tiparivaṭṭasuññatāpakāsanā āgatā, cūḷāssapure heṭṭhā kilesaparidīpanena uṭṭhitā, upari brahmavihārā āgatā. |
In the Alagadda Sutta, it arose below with the exposition of views, and above, the declaration of threefold-turning emptiness came; in the Cūḷāssapura Sutta, it arose below with the exposition of defilements, and above, the divine abodes came. |
kosambiyasutte heṭṭhā bhaṇḍanena uṭṭhitā, upari sāraṇīyadhammā āgatā. |
In the Kosambiya Sutta, it arose below with quarreling, and above, the principles of cordiality came. |
imasmimpi vatthasutte heṭṭhā kilesaparidīpanena uṭṭhitā, upari brahmavihārā āgatā. |
In this Vattha Sutta too, it arose below with the exposition of defilements, and above, the divine abodes came. |
tena vuttaṃ “yathānusandhivasena desanā āgatā”ti. |
Therefore, it is said, "the discourse has come according to the sequential connection." |
brahmavihāresu pana anupadavaṇṇanā ca bhāvanānayo ca sabbo sabbākārena visuddhimagge vutto. |
In the divine abodes, however, the word-by-word explanation and the method of development, all of it, in all aspects, is stated in the Visuddhimagga. |
♦ 78. evaṃ bhagavā abhijjhādīnaṃ upakkilesānaṃ paṭipakkhabhūtaṃ sabbaso ca kāmarāgabyāpādappahānena vihatapaccatthikattā laddhapadaṭṭhānaṃ tassa anāgāmino brahmavihārabhāvanaṃ dassetvā idānissa arahattāya vipassanaṃ dassetvā arahattappattiṃ dassetuṃ so atthi idantiādimāha. |
♦ 78. Thus the Blessed One, having shown the development of the divine abodes by that non-returner—which are opposed to the defilements of covetousness, etc., and which have gained a footing because their adversaries have been destroyed by the complete abandonment of sensual lust and ill will—now, to show insight for his Arahantship and the attainment of Arahantship, said: "He, 'There is this,'" etc. |
♦ tassattho — so anāgāmī evaṃ bhāvitabrahmavihāro etesaṃ brahmavihārānaṃ yato kutoci vuṭṭhāya te eva brahmavihāradhamme nāmavasena tesaṃ nissayaṃ hadayavatthuṃ vatthunissayāni bhūtānīti iminā nayena bhūtupādāyadhamme rūpavasena ca vavatthapetvā atthi idanti pajānāti, ettāvatānena dukkhasaccavavatthānaṃ kataṃ hoti. |
♦ Its meaning is: that non-returner, having thus developed the divine abodes, arising from any of those divine abodes, having defined those very divine-abode-states by way of name, their support, the heart-basis, and the elements dependent on the basis—by this method, the states originating from the elements, by way of form—knows, "There is this"; by this much, the definition of the truth of suffering has been made by him. |
tato tassa dukkhassa samudayaṃ paṭivijjhanto atthi hīnanti pajānāti, ettāvatānena samudayasaccavavatthānaṃ kataṃ hoti. |
Then, penetrating the origin of that suffering, he knows, "There is the inferior"; by this much, the definition of the truth of the origin has been made by him. |
tato tassa pahānupāyaṃ vicinanto atthi paṇītanti pajānāti, ettāvatānena maggasaccavavatthānaṃ kataṃ hoti. |
Then, investigating the means for its abandonment, he knows, "There is the sublime"; by this much, the definition of the truth of the path has been made by him. |
tato tena maggena adhigantabbaṭṭhānaṃ vicinanto atthi uttari imassa saññāgatassa nissaraṇanti pajānāti, imassa mayā adhigatassa brahmavihārasaññāgatassa uttari nissaraṇaṃ nibbānaṃ atthīti evaṃ pajānātīti adhippāyo, ettāvatānena nirodhasaccavavatthānaṃ kataṃ hoti. |
Then, investigating the state to be attained by that path, he knows, "There is a further escape from this which is comprised by perception"; "For this which I have attained, which is comprised by the perception of the divine abodes, there is a further escape, Nibbāna"—thus he knows, is the intention; by this much, the definition of the truth of cessation has been made by him. |
tassa evaṃ jānato evaṃ passatoti tassa vipassanāpaññāya evaṃ catūhi ākārehi cattāri saccāni jānato, maggapaññāya evaṃ passato, bhayabherave vuttanayeneva kāmāsavāpi cittaṃ vimuccati . |
For him, knowing thus, seeing thus: for him knowing the four truths in four aspects with the wisdom of insight, seeing thus with the wisdom of the path, his mind is liberated even from the taint of sensuality in the way stated in (the section on) fear and dread... |
.. pe . |
.. (abbreviation marker).. |
.. itthattāyāti pajānātīti. |
.. "for this state of being," he knows. |
♦ evaṃ yāva arahattā desanaṃ pāpetvā idāni yasmā tassaṃ parisati nhānasuddhiko brāhmaṇo nisinno, so evaṃ nhānasuddhiyā vaṇṇaṃ vuccamānaṃ sutvā pabbajitvā arahattaṃ pāpuṇissatīti bhagavatā vidito, tasmā tassa codanatthāya “ayaṃ vuccati, bhikkhave, bhikkhu sināto antarena sinānenā”ti imaṃ pāṭiyekkaṃ anusandhimāha. |
♦ Having thus brought the discourse up to Arahantship, now, because in that assembly a brahmin who believed in purification by bathing was seated, and he, having heard this praise of purification by bathing (in the Dhamma), would go forth and attain Arahantship—this was known by the Blessed One—therefore, for the purpose of urging him, he stated this particular connection: "This, monks, is called a monk bathed with the internal bathing." |
tattha antarena sinānenāti abbhantarena kilesavuṭṭhānasinānena. |
Therein, "with the internal bathing" means with the internal bathing that is the emergence from defilements. |
♦ 79. sundarikabhāradvājoti bhāradvājo nāma so brāhmaṇo attano gottavasena, sundarikāya pana nadiyā sinātassa pāpappahānaṃ hotīti ayamassa diṭṭhi, tasmā “sundarikabhāradvājo”ti vuccati. |
♦ 79. Sundarikabhāradvāja: Bhāradvāja is the name of that brahmin according to his clan; but his view is that by bathing in the Sundarikā river, the abandonment of evil occurs; therefore, he is called "Sundarikabhāradvāja." |
so taṃ bhagavato vacanaṃ sutvā cintesi “mayaṃ sinānasuddhiṃ vaṇṇema, samaṇopi gotamo tatheva vaṇṇeti, samānacchando dāni esa amhehī”ti. |
He, having heard that statement of the Blessed One, thought: "We praise purification by bathing, and the ascetic Gotama praises it in the same way. Now he is of the same inclination as us." |
atha bhagavantaṃ bāhukaṃ nadiṃ gantvā taṃ tattha pāpaṃ pavāhetvā āgataṃ viya maññamāno āha “gacchati pana bhavaṃ gotamo bāhukaṃ nadiṃ sināyitun”ti? |
Then, thinking that the Blessed Gotama had gone to the Bāhukā river and washed away his evil there and returned, he said: "Does the venerable Gotama go to the Bāhukā river to bathe?" |
bhagavā tassa gacchāmīti vā na gacchāmīti vā avatvāyeva brāhmaṇassa diṭṭhisamugghātaṃ kattukāmo “kiṃ brāhmaṇa bāhukāya nadiyā, kiṃ bāhukā nadī karissatī”ti āha. |
The Blessed One, without saying either "I go" or "I do not go" to him, desiring to uproot the brahmin's view, said: "What, brahmin, of the Bāhukā river? What will the Bāhukā river do?" |
tassattho kiṃ payojanaṃ bāhukāya, kiṃ sā karissati? |
Its meaning is: what is the use of the Bāhukā, what can it do? |
asamatthā sā kassaci atthāya, kiṃ tattha gamissāmīti? |
It is incapable of any benefit; why should I go there? |
♦ atha brāhmaṇo taṃ pasaṃsanto lokkhasammatātiādimāha. |
♦ Then the brahmin, praising it, said, "Esteemed by the world," etc. |
tattha lokkhasammatāti lūkhabhāvasammatā, lūkhabhāvanti cokkhabhāvaṃ, visuddhibhāvaṃ detīti evaṃ sammatāti vuttaṃ hoti. |
Therein, "esteemed by the world" (lokkhasammatā) means esteemed for its quality of roughness (lūkhabhāva); "roughness" means purity (cokkhabhāva); "it gives purity" – thus esteemed, is what is said. |
lokyasammatātipi pāṭho. |
"Lokyasammatā" is also a reading. |
tassattho, seṭṭhaṃ lokaṃ gamayatīti evaṃ sammatāti. |
Its meaning is: it leads to the best world – thus esteemed. |
puññasammatāti puññanti sammatā. |
"Esteemed as meritorious" means esteemed as merit. |
pavāhetīti gamayati visodheti. |
"Washes away" means it causes to go, purifies. |
gāthāhi ajjhabhāsīti gāthāhi abhāsi. |
"He addressed in verses" means he spoke in verses. |
gāthā ca vuccamānā tadatthadīpanatthameva vā gāthārucikānaṃ vuccati, visesatthadīpanatthaṃ vā. |
And verses, when spoken, are spoken either for the very purpose of explaining that meaning, or for those who delight in verses, or for the purpose of explaining a special meaning. |
idha panetā ubhayatthadīpanatthaṃ vuttāti veditabbā. |
Here, however, they should be understood as spoken for the purpose of explaining both meanings. |
♦ bāhukanti idameva hi ettha vacanaṃ tadatthadīpakaṃ, sesāni visesatthadīpakāni. |
♦ "Bāhukā" – this very word here is explanatory of that meaning; the others are explanatory of special meanings. |
yatheva hi bāhukaṃ, evaṃ adhikakkādīnipi loko gacchati nhānena pāpaṃ pavāhetuṃ. |
For just as (they go to) the Bāhukā, so too people go to Adhikakka, etc., to wash away evil by bathing. |
tattha ye tesaṃ ṭhānānaṃ āsannā honti, te divasassa tikkhattuṃ nhāyanti. |
There, those who are near those places bathe three times a day. |
ye dūrā, te yathākkamaṃ dvikkhattuṃ sakiṃ ekadivasantaraṃ, evaṃ yāva saṃvaccharantaraṃ nhāyanti. |
Those who are far, bathe, respectively, twice, once, every other day, and so on, up to every other year. |
ye pana sabbathāpi gantuṃ na sakkonti, te ghaṭehipi tato udakaṃ āharāpetvā nhāyanti. |
But those who cannot go at all, they have water brought from there even in pots and bathe. |
sabbañcetaṃ niratthakaṃ, tasmā imaṃ visesatthaṃ dīpetuṃ adhikakkādīnipīti āha. |
All this is useless; therefore, to explain this special meaning, he said, "Adhikakka, etc., also." |
♦ tattha adhikakkanti nhānasambhāravasena laddhavohāraṃ ekaṃ titthaṃ vuccati. |
♦ Therein, "Adhikakka" is said to be a certain ford that has received its designation on account of the requisites for bathing. |
gayātipi maṇḍalavāpisaṇṭhānaṃ titthameva vuccati. |
"Gayā" too is said to be a ford, shaped like a circular reservoir. |
payāgāti etampi gaṅgāya ekaṃ titthameva mahāpanādassa rañño gaṅgāyaṃ nimuggapāsādassa sopānasammukhaṭṭhānaṃ, bāhukā sundarikā sarassatī bāhumatīti imā pana catasso nadiyo. |
"Payāga" – this also is a certain ford on the Ganges, the place opposite the steps of the submerged palace of King Mahāpanāda in the Ganges; Bāhukā, Sundarikā, Sarasvatī, Bāhumatī – these, however, are four rivers. |
bāloti duppañño. |
"A fool" means one of little wisdom. |
pakkhandoti pavisanto. |
"Plunging in" means entering. |
na sujjhatīti kilesasuddhiṃ na pāpuṇāti, kevalaṃ rajojallameva pavāheti. |
"Is not purified" means he does not attain purification from defilements; he only washes away dirt and grime. |
♦ kiṃ sundarikā karissatīti sundarikā kilesavisodhane kiṃ karissati? |
♦ "What will Sundarikā do?" – what will Sundarikā do in purifying defilements? |
na kiñci kātuṃ samatthāti adhippāyo. |
It is incapable of doing anything, is the intention. |
esa nayo payāgabāhukāsu. |
This is the way with Payāga and Bāhukā. |
imehi ca tīhi padehi vuttehi itarānipi cattāri lakkhaṇāhāranayena vuttāneva honti, tasmā yatheva sundarikā payāgā bāhukā na kiñci karonti, tathā adhikakkādayopīti veditabbā. |
And when these three terms are stated, the other four also are stated by the method of characteristic inference; therefore, just as Sundarikā, Payāga, and Bāhukā do nothing, so too Adhikakka, etc., it should be understood. |
♦ verinti pāṇātipātādipañcaverasamannāgataṃ. |
♦ "Hostile" means endowed with the five hostilities beginning with killing living beings. |
katakibbisanti kataluddakammaṃ. |
"One who has done evil" means one who has done cruel deeds. |
na hi naṃ sodhayeti sundarikā vā payāgā vā bāhukā vā na sodhaye, na sodhetīti vuttaṃ hoti. |
"Indeed, it does not purify him" means Sundarikā or Payāga or Bāhukā would not purify, does not purify, is what is said. |
pāpakamminanti pāpakehi verakibbisakammehi yuttaṃ, lāmakakamme yuttaṃ vā verakibbisabhāvaṃ appattehi khuddakehipi pāpehi yuttanti vuttaṃ hoti. |
"An evil-doer" means one endowed with evil, hostile, and wicked deeds, or one endowed with base deeds, or one endowed with even minor evils that have not reached the state of hostility and wickedness, is what is said. |
♦ suddhassāti nikkilesassa. |
♦ "Of the pure" means of one without defilements. |
sadā phaggūti niccampi phaggunīnakkhattameva. |
"Always Phaggu" means it is always the Phagguṇī constellation. |
phaggunamāse kira “uttaraphaggunadivase yo nhāyati, so saṃvaccharaṃ katapāpaṃ sodhetī”ti evaṃ diṭṭhiko so brāhmaṇo, tenassa bhagavā taṃ diṭṭhiṃ paṭihananto āha “suddhassa ve sadā phaggū”ti. |
It is said that in the month of Phagguna, that brahmin held the view: “Whoever bathes on the day of Uttara Phagguni, he cleanses the sin committed during the year.” Therefore, the Blessed One, striking down that view, said, “For the pure, it is indeed always Phaggu.” |
nikkilesassa niccaṃ phaggunīnakkhattaṃ, itaro kiṃ sujjhatīti? |
For one without defilements, it is always the Phagguṇī constellation; how is the other purified? |
uposatho sadāti suddhassa ca cātuddasapannarasādīsu uposathaṅgāni asamādiyatopi niccameva uposatho. |
"The Uposatha is always" means that for the pure one, even without undertaking the Uposatha factors on the fourteenth, fifteenth, etc., it is always the Uposatha. |
suddhassa sucikammassāti nikkilesatāya suddhassa sucīhi ca kāyakammādīhi samannāgatassa. |
"Of the pure, of pure deeds" means of one who is pure due to absence of defilements and endowed with pure bodily actions and so on. |
sadā sampajjate vatanti īdisassa ca kusalūpasañhitaṃ vatasamādānampi niccaṃ sampannameva hotīti. |
"The vow is always accomplished" means that for such a one, even the undertaking of a vow connected with wholesome states is always accomplished. |
idheva sināhīti imasmiṃyeva mama sāsane sināhi. |
"Bathe right here" means bathe right in this teaching of mine. |
kiṃ vuttaṃ hoti? |
What is said? |
“sace ajjhattikakilesamalappavāhanaṃ icchasi, idheva mama sāsane aṭṭhaṅgikamaggasalilena sināhi, aññatra hi idaṃ natthī”ti. |
“If you desire the washing away of the stain of internal defilements, bathe right here in my teaching with the water of the Eightfold Path; for this is not found elsewhere.” |
♦ idānissa sappāyadesanāvasena tīsupi dvāresu suddhiṃ dassento sabbabhūtesu karohi khematantiādimāha. |
♦ Now, showing purity in all three doors by way of suitable instruction, he said, “sabbabhūtesu karohi khemataṃ” (practice security towards all beings), and so on. |
tattha khematanti abhayaṃ hitabhāvaṃ, mettanti vuttaṃ hoti. |
Therein, "security" (khemataṃ) means safety, a state of welfare; it means loving-kindness (mettā). |
etenassa manodvārasuddhi dassitā hoti. |
By this, purity of the mind-door is shown. |
♦ sace musā na bhaṇasīti etenassa vacīdvārasuddhi. |
♦ "If you do not speak falsely" – by this, purity of the speech-door for him. |
sace pāṇaṃ na hiṃsasi sace adinnaṃ nādiyasīti etehi kāyadvārasuddhi. |
"If you do not kill living beings, if you do not take what is not given" – by these, purity of the body-door. |
saddahāno amaccharīti etehi pana naṃ evaṃ parisuddhadvāraṃ saddhāsampadāya cāgasampadāya ca niyojesi. |
"Having faith, not stingy" – by these, however, he enjoined him, whose doors were thus purified, to the accomplishment of faith and the accomplishment of generosity. |
kiṃ kāhasi gayaṃ gantvā, udapānopi te gayāti ayaṃ pana upaḍḍhagāthā, sace sabbabhūtesu khemataṃ karissasi, musā na bhaṇissasi, pāṇaṃ na hanissasi, adinnaṃ nādiyissasi, saddhahāno amaccharī bhavissasi, kiṃ kāhasi gayaṃ gantvā udapānopi te gayā, gayāyapi hi te nhāyantassa udapānepi imāya eva paṭipattiyā kilesasuddhi, sarīramalasuddhi pana ubhayattha samāti evaṃ yojetabbaṃ. |
"What will you do by going to Gayā? Even a well is Gayā to you." This, however, is a half-verse. If you practice security towards all beings, do not speak falsely, do not kill living beings, do not take what is not given, are faithful and not stingy, what will you do by going to Gayā? Even a well is Gayā to you. For even if you bathe at Gayā, or at a well, by this very practice there is purification from defilements; but the purification of bodily dirt is the same in both places – thus it should be connected. |
yasmā ca loke gayā sammatatarā, tasmā tassa bhagavā “gacchati pana bhavaṃ gotamo bāhukan”ti puṭṭhopi “kiṃ kāhasi bāhukaṃ gantvā”ti avatvā “kiṃ kāhasi gayaṃ gantvā”ti āhāti veditabbo. |
And because Gayā is more esteemed in the world, therefore, when asked by him, “Does Master Gotama go to the Bāhuka river?” the Blessed One, instead of saying, “What will you do by going to the Bāhuka?” said, “What will you do by going to Gayā?” – this should be understood. |
♦ 80. evaṃ vutteti evamādi bhayabherave vuttattā pākaṭameva. |
♦ 80. "When this was said," etc., is clear because it was said in the Bhayabherava Sutta. |
eko vūpakaṭṭhotiādīsu pana eko kāyavivekena . |
In "alone, secluded," etc., however, "alone" (eko) is by bodily seclusion. |
vūpakaṭṭho cittavivekena. |
"Secluded" (vūpakaṭṭho) is by mental seclusion. |
appamatto kammaṭṭhāne sati avijahanena. |
"Diligent" (appamatto) is by not abandoning mindfulness on the meditation subject. |
ātāpī kāyikacetasikavīriyasaṅkhātena ātāpena. |
"Ardent" (ātāpī) is by the ardour called physical and mental energy. |
pahitatto kāye ca jīvite ca anapekkhatāya. |
"With self sent forth" (pahitatto) is by having no regard for body and life. |
viharanto aññatarairiyāpathavihārena. |
"Dwelling" (viharanto) is by dwelling in one or other of the postures. |
nacirassevāti pabbajjaṃ upādāya vuccati. |
"Not long after" (nacirasseva) is said with reference to the going forth (ordination). |
kulaputtāti duvidhā kulaputtā jātikulaputtā ca ācārakulaputtā ca, ayaṃ pana ubhayathāpi kulaputto. |
"Sons of good family" (kulaputtā) – there are two kinds of sons of good family: sons of good family by birth and sons of good family by conduct; this one, however, is a son of good family in both ways. |
agārasmāti gharā. |
"From the home" (agārasmā) means from the house. |
agārassa hitaṃ agāriyaṃ, kasigorakkhādikuṭumbaposanakammaṃ vuccati, natthi ettha agāriyanti anagāriyaṃ, pabbajjāyetaṃ adhivacanaṃ. |
What is beneficial for the home is "homely" (agāriyaṃ); it refers to the work of supporting a family, such as agriculture and cattle-rearing. Where there is no homely life, that is "homelessness" (anagāriyaṃ); this is a synonym for the going forth. |
pabbajantīti upagacchanti upasaṅkamanti. |
"Go forth" (pabbajanti) means they approach, they draw near. |
tadanuttaranti taṃ anuttaraṃ. |
"That unsurpassed" (tadanuttaraṃ) means that which is unsurpassed. |
brahmacariyapariyosānanti maggabrahmacariyassa pariyosānaṃ, arahattaphalanti vuttaṃ hoti. |
"The culmination of the holy life" (brahmacariyapariyosānaṃ) means the culmination of the noble path's holy life; it means the fruit of Arahantship. |
tassa hi atthāya kulaputtā pabbajanti. |
For the sake of that, sons of good family go forth. |
diṭṭheva dhammeti tasmiṃyeva attabhāve. |
"In this very life" (diṭṭheva dhamme) means in this very existence. |
sayaṃ abhiññā sacchikatvāti attanāyeva paññāya paccakkhaṃ katvā, aparappaccayaṃ katvāti attho. |
"Having realized it for himself through direct knowledge" (sayaṃ abhiññā sacchikatvā) means having directly experienced it with his own wisdom, meaning having done it without relying on another. |
upasampajja vihāsīti pāpuṇitvā sampādetvā vihāsīti, evaṃ viharanto ca khīṇā jāti . |
"Having attained, he dwelt" (upasampajja vihāsīti) means having reached, having accomplished, he dwelt; and dwelling thus, "birth is destroyed." |
.. pe . |
.. etc. (abbreviation for a repeated phrase). |
.. abbhaññāsi. |
.. he fully understood. |
etenassa paccavekkhaṇabhūmiṃ dasseti. |
By this, he shows the stage of his reviewing knowledge. |
♦ katamā panassa jāti khīṇā? |
♦ But which birth of his is destroyed? |
kathañca naṃ abbhaññāsīti? |
And how did he fully understand it? |
vuccate, kāmañcetaṃ bhayabheravepi vuttaṃ, tathāpi naṃ idha paṭhamapurisavasena yojanānayassa dassanatthaṃ puna saṅkhepato bhaṇāma. |
It is said: although this was also stated in the Bhayabherava Sutta, nevertheless, we will state it here again briefly to show the method of application in the first person. |
na tāvassa atītā jāti khīṇā, pubbeva khīṇattā. |
Firstly, his past birth is not destroyed, because it was already destroyed before. |
na anāgatā, tattha vāyāmābhāvato. |
Not a future one, because there is no effort (directed) there. |
na paccuppannā, vijjamānattā. |
Not the present one, because it exists. |
maggassa pana abhāvitattā yā uppajjeyya ekacatupañcavokārabhavesu ekacatupañcakkhandhappabhedā jāti, sā maggassa bhāvitattā anuppādadhammataṃ āpajjanena khīṇā, taṃ so maggabhāvanāya pahīnakilese paccavekkhitvā kilesābhāve vijjamānampi kammaṃ āyatiṃ appaṭisandhikaṃ hotīti jānanto jānāti. |
However, due to the non-development of the path, that birth which might arise in the one-, four-, or five-constituent existences, distinguished by one, four, or five aggregates, that birth is destroyed by reaching the state of non-arising due to the development of the path. This he knows, knowing that by reviewing the defilements abandoned through the development of the path, even existing kamma, in the absence of defilements, becomes non-linking to the future. |
♦ vusitanti vutthaṃ parivutthaṃ, kataṃ caritaṃ niṭṭhāpitanti attho. |
♦ "Lived" (vusitaṃ) means dwelt, dwelt completely; done, practiced, completed, is the meaning. |
brahmacariyanti maggabrahmacariyaṃ. |
"The holy life" (brahmacariyaṃ) means the holy life of the path. |
kataṃ karaṇīyanti catūsu saccesu catūhi maggehi pariññāpahānasacchikiriyabhāvanāvasena soḷasavidhampi kiccaṃ niṭṭhāpitanti attho. |
"Done what was to be done" (kataṃ karaṇīyaṃ) means that the sixteen-fold task regarding the four truths through the four paths—by way of full understanding, abandoning, realizing, and developing—has been completed, is the meaning. |
nāparaṃ itthattāyāti idāni punaitthabhāvāya evaṃsoḷasakiccabhāvāya, kilesakkhayāya vā maggabhāvanā natthīti. |
"No more for this state of being" (nāparaṃ itthattāya) means now again for this state of being, for such a sixteen-fold task, or for the destruction of defilements, there is no (further) development of the path. |
atha vā, itthattāyāti itthabhāvato imasmā evaṃpakārā idāni vattamānakkhandhasantānā aparaṃ khandhasantānaṃ natthi. |
Or, "for this state of being" (itthattāya) means from this state of being, from this kind of present continuity of aggregates, there is no other continuity of aggregates. |
ime pana pañcakkhandhā pariññātā tiṭṭhanti, chinnamūlako rukkho viyāti abbhaññāsi. |
These five aggregates, however, stand fully understood, like a tree with its roots cut—thus he fully understood. |
aññataroti eko. |
"One among" (aññataro) means one. |
arahatanti arahantānaṃ, bhagavato sāvakānaṃ arahataṃ abbhantaro ahosīti. |
"The Arahants" (arahataṃ) means of the Arahants; he became one included among the Arahants who are disciples of the Blessed One. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ From the Papañcasūdanī, the commentary to the Majjhima Nikāya |
♦ vatthasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Vatthasutta is concluded. |
♦ 8. sallekhasuttavaṇṇanā |
♦ 8. Explanation of the Sallekhasutta |
♦ 81. evaṃ me sutanti sallekhasuttaṃ. |
♦ 81. "Thus have I heard" – this is the Sallekhasutta. |
tattha mahācundoti tassa therassa nāmaṃ. |
Therein, "Mahācunda" is the name of that Elder. |
sāyanhasamayanti sāyanhakāle. |
"In the evening" (sāyanhasamayanti) means at evening time. |
paṭisallānā vuṭṭhitoti ettha paṭisallānanti tehi tehi sattasaṅkhārehi paṭinivattitvā sallānaṃ nilīyanaṃ, ekībhāvo pavivekoti vuttaṃ hoti. |
"Risen from seclusion" (paṭisallānā vuṭṭhito): herein, "seclusion" (paṭisallānaṃ) means, having turned back from those various conditioned things of beings, the hiding away (sallānaṃ), the becoming one, solitude (paviveko) is what is meant. |
yo tato vuṭṭhito, so paṭisallānā vuṭṭhito nāma hoti. |
He who has risen from that, he is called "risen from seclusion." |
ayaṃ pana yasmā paṭisallānānaṃ uttamato phalasamāpattito vuṭṭhāsi, tasmā “paṭisallānā vuṭṭhito”ti vutto. |
This one, however, because he arose from the attainment of fruition, which is the highest of seclusions, is therefore called "risen from seclusion." |
bhagavantaṃ abhivādetvāti samadasanakhujjalavibhūsitena sirasā bhagavantaṃ sakkaccaṃ vanditvā, abhivādāpetvā vā “sukhī bhava, cundā”ti evaṃ vacībhedaṃ kārāpetvā, bhagavā pana kira vandito samāno suvaṇṇadundubhisadisaṃ gīvaṃ paggayha kaṇṇasukhaṃ pemaniyaṃ amatābhisekasadisaṃ brahmaghosaṃ nicchārento “sukhī hohī”ti tassa tassa nāmaṃ gahetvā vadati, etaṃ āciṇṇaṃ tathāgatānaṃ. |
"Having paid homage to the Blessed One" (bhagavantaṃ abhivādetvā) means having respectfully saluted the Blessed One with his head adorned with even teeth and (without?) the crookedness of pride, or having caused homage to be paid, having caused the utterance "Be happy, Cunda," for the Blessed One, it is said, when saluted, raising his neck like a golden drum, emitting a Brahma-sound pleasing to the ear, lovable, like an ambrosial consecration, says, taking the name of each one, "Be happy!" This is the custom of the Tathāgatas. |
tatridaṃ sādhakasuttaṃ, “sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatīti, sukhī hotu pañcasikha sakko devānamindo sāmacco saparijano, sukhakāmā hi devā manussā asurā nāgā gandhabbā, ye caññe santi puthukāyā”ti. |
In this regard, there is this corroborating sutta: “Sakka, venerable sir, king of the devas, with his ministers and retinue, salutes the Blessed One’s feet with his head. May Sakka, king of the devas, Pañcasikha, with his ministers and retinue, be happy. For devas, humans, asuras, nāgas, gandhabbas, and whatever other distinct groups of beings there are, desire happiness.” |
evañca pana tathāgatā evarūpe mahesakkhe yakkhe abhivadantīti. |
And thus, indeed, the Tathāgatas address even such powerful yakkhas. |
♦ yā imāti idāni vattabbābhimukhaṃ karonto viya āha. |
♦ "These which" (yā imā) – he said this as if now directing attention to what is about to be said. |
anekavihitāti nānappakārā. |
"Of many kinds" (anekavihitā) means of various sorts. |
diṭṭhiyoti micchādiṭṭhiyo . |
"Views" (diṭṭhiyo) means wrong views. |
loke uppajjantīti sattesu pātubhavanti. |
"Arise in the world" (loke uppajjanti) means they appear among beings. |
attavādappaṭisaṃyuttāti “rūpaṃ attato samanupassatī”tiādinayappavattena attavādena paṭisaṃyuttā, tā vīsati bhavanti. |
"Connected with doctrines of self" (attavādappaṭisaṃyuttā) means connected with the doctrine of self that proceeds by way of such statements as “one regards form as self”; these are twenty. |
lokavādappaṭisaṃyuttāti “sassato attā ca loko cā”tiādinayappavattena lokavādena paṭisaṃyuttā, tā aṭṭha honti sassato, asassato, sassato ca asassato ca, neva sassato nāsassato, antavā, anantavā, antavā ca anantavā ca, nevantavā nānantavā attā ca loko cāti evaṃ pavattattā. |
"Connected with doctrines of the world" (lokavādappaṭisaṃyuttā) means connected with the doctrine of the world that proceeds by way of such statements as “the self and the world are eternal”; these are eight, because they proceed thus: the self and the world are eternal, non-eternal, both eternal and non-eternal, neither eternal nor non-eternal, finite, infinite, both finite and infinite, neither finite nor infinite. |
♦ ādimevātiādīsu ayamattho kiṃ nu kho bhante ādimeva manasikarontassa appatvāpi sotāpattimaggaṃ vipassanāmissakapaṭhamamanasikārameva manasikarontassa bhikkhuno evametāsaṃ ettakeneva upāyena etāsaṃ diṭṭhīnaṃ pahānañca paṭinissaggo ca hotīti. |
♦ In "at the very beginning" (ādimeva) etc., this is the meaning: "Venerable sir, for a bhikkhu who is attending at the very beginning, even without having attained the path of stream-entry, who is attending to the initial attention mixed with insight, does the abandoning and relinquishing of these views occur by just this much means?" |
idañca thero attanā anadhimānikopi samāno adhimānikānaṃ adhimānappahānatthaṃ adhimāniko viya hutvā pucchatīti veditabbo. |
And this the Elder, though not conceited himself, asks as if he were conceited, for the purpose of abandoning the conceit of the conceited – this should be understood. |
apare panāhu “therassa antevāsikā ādimanasikāreneva diṭṭhīnaṃ samucchedappahānaṃ hotīti evaṃsaññinopi, samāpattivihārā sallekhavihārāti evaṃsaññinopi atthi. |
Others, however, said: "There are resident pupils of the Elder who have the perception that the eradication and abandoning of views occurs through initial attention alone, and also those who have the perception that attainments are states of effacement. |
so tesaṃ atthāya bhagavantaṃ pucchatī”ti. |
He asks the Blessed One for their benefit." |
♦ 82. athassa bhagavā tāsaṃ diṭṭhīnaṃ pahānūpāyaṃ dassento yā imātiādimāha. |
♦ 82. Then the Blessed One, showing the means for abandoning those views, said, "These which," and so on. |
tattha yattha cetā diṭṭhiyo uppajjantītiādi pañcakkhandhe sandhāya vuttaṃ. |
Therein, "where these views arise," etc., is said with reference to the five aggregates. |
etesu hi etā diṭṭhiyo uppajjanti. |
For in these, these views arise. |
yathāha “rūpe kho, bhikkhave, sati rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati, so attā so loko so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo”ti (saṃ. |
As he said: "Monks, when form exists, by adhering to form, such a view arises: 'That is self, that is the world, after death I will be permanent, stable, eternal, not subject to change.'" (Saṃ. |
ni. 3.152) vitthāro. |
Ni. 3.152) in detail. |
ārammaṇavasena pana ekavacanaṃ katvā yattha cāti āha, yasmiṃ ārammaṇe uppajjantīti vuttaṃ hoti. |
However, by way of the object, making it singular, he said "and where" (yattha ca); it means "in which object they arise." |
ettha ca uppajjanti anusenti samudācarantīti imesaṃ evaṃ nānākaraṇaṃ veditabbaṃ. |
And here, "arise" (uppajjanti), "lie latent" (anusenti), "are activated" (samudācaranti) – their distinction should be understood thus. |
jātivasena hi ajātā jāyamānā uppajjantīti vuccanti. |
For by way of birth, those not yet born, while being born, are said to "arise." |
punappunaṃ āsevitā thāmagatā appaṭivinītā anusentīti. |
Those repeatedly indulged in, having gained strength, unsuppressed, "lie latent." |
kāyavacīdvāraṃ sampattā samudācarantīti, idametesaṃ nānākaraṇaṃ. |
Having reached the body-door or speech-door, they "are activated"; this is their distinction. |
taṃ netaṃ mamātiādīsu taṃ pañcakkhandhappabhedaṃ ārammaṇametaṃ mayhaṃ na hoti, ahampi eso na asmi, eso me attāpi na hotīti evametaṃ yathābhūtaṃ sammappaññāya passatoti evaṃ tāva padattho veditabbo. |
In "That is not mine" (taṃ netaṃ mama), etc., that object, distinguished as the five aggregates, is not mine; I too am not this; this is not my self – thus seeing it as it really is with right wisdom, this much is the meaning of the words to be understood. |
♦ yasmā pana ettha etaṃ mamāti taṇhāgāho, tañca gaṇhanto aṭṭhasatataṇhāvicaritappabhedaṃ taṇhāpapañcaṃ gaṇhāti. |
♦ Because, however, here "this is mine" is the grasp of craving, and grasping that, one grasps the proliferation of craving, which is of one hundred and eight kinds of craving's manifestations. |
esohamasmīti mānagāho, tañca gaṇhanto navappabhedaṃ mānapapañcaṃ gaṇhāti. |
"This I am" is the grasp of conceit, and grasping that, one grasps the nine-fold proliferation of conceit. |
eso me attāti diṭṭhigāho, tañca gaṇhanto dvāsaṭṭhidiṭṭhigatappabhedaṃ diṭṭhipapañcaṃ gaṇhāti. |
"This is my self" is the grasp of views, and grasping that, one grasps the proliferation of views, which is of sixty-two kinds of views. |
tasmā netaṃ mamāti vadanto bhagavā yathāvuttappabhedaṃ taṇhāpapañcaṃ paṭikkhipati. |
Therefore, the Blessed One, saying "this is not mine," rejects the proliferation of craving of the aforesaid kinds. |
nesohamasmīti mānapapañcaṃ. |
"This I am not" (rejects) the proliferation of conceit. |
na meso attāti diṭṭhipapañcaṃ. |
"This is not my self" (rejects) the proliferation of views. |
diṭṭhekaṭṭhāyeva cettha taṇhāmānā veditabbā. |
And here, craving and conceit are to be understood as having the same basis as views. |
evametanti evaṃ “netaṃ mamā”tiādinā ākārena etaṃ khandhapañcakaṃ. |
"Thus this" (evametaṃ) means this pentad of aggregates in the manner of "this is not mine," etc. |
yathābhūtanti yathā sabhāvaṃ, yathā atthīti vuttaṃ hoti. |
"As it really is" (yathābhūtaṃ) means according to its nature, as it is, is what is said. |
khandhapañcakañhi eteneva ākārena atthi. |
For the pentad of aggregates exists in this very manner. |
mamantiādinā pana gayhamānampi tenākārena nevatthīti adhippāyo. |
But though grasped as "mine," etc., it does not exist in that manner, this is the intention. |
sammappaññāya passatoti sotāpattimaggapaññāpariyosānāya vipassanāpaññāya suṭṭhu passantassa. |
"Sees with right wisdom" (sammappaññāya passati) means for one who sees well with insight wisdom culminating in the wisdom of the stream-entry path. |
evametāsanti etena upāyena etāsaṃ. |
"Thus of these" (evametāsaṃ) means by this means, of these. |
pahānaṃ paṭinissaggoti ubhayampetaṃ samucchedappahānassevādhivacanaṃ. |
"Abandoning, relinquishing" (pahānaṃ paṭinissaggo) – both of these are synonyms for eradication-abandoning. |
♦ evaṃ bhagavā ādimanasikāreneva diṭṭhīnaṃ pahānaṃ hoti nu kho noti āyasmatā mahācundena adhimānikānaṃ vasena pañhaṃ puṭṭho sotāpattimaggena diṭṭhippahānaṃ dassetvā idāni adhimānikānaṃ jhānaṃ vibhajanto ṭhānaṃ kho panetantiādimāha. |
♦ Thus the Blessed One, having been asked a question by the venerable Mahācunda on behalf of the conceited – "Does the abandoning of views occur through initial attention alone, or not?" – and having shown the abandoning of views through the stream-entry path, now, analysing jhāna for the conceited, said, "There is indeed this possibility," and so on. |
tattha adhimānikā nāma yesaṃ appatte pattasaññāya adhimāno uppajjati, svāyaṃ uppajjamāno neva lokavaṭṭānusārīnaṃ bālaputhujjanānaṃ uppajjati, na ariyasāvakānaṃ. |
Therein, "conceited" (adhimānikā) are those in whom conceit arises with the perception of having attained what has not been attained. This (conceit), when arising, arises neither in foolish worldlings who follow the round of the world, nor in noble disciples. |
na hi sotāpannassa “sakadāgāmī ahan”ti adhimāno uppajjati, na sakadāgāmissa “anāgāmī ahan”ti, na anāgāmino “arahā ahan”ti, kārakasseva pana samathavasena vā vipassanāvasena vā vikkhambhitakilesassa niccaṃ yuttapayuttassa āraddhavipassakassa uppajjati. |
For conceit does not arise in a stream-enterer thinking "I am a once-returner," nor in a once-returner thinking "I am a non-returner," nor in a non-returner thinking "I am an Arahant." Rather, it arises only in a practitioner whose defilements are suppressed either by serenity or by insight, who is constantly yoked and applied, an insight-meditator who has begun. |
tassa hi samathavikkhambhitānaṃ vā vipassanāvikkhambhitānaṃ vā kilesānaṃ samudācāraṃ apassato “sotāpanno ahanti vā, sakadāgāmī, anāgāmī, arahā ahan”ti vā adhimāno uppajjati, talaṅgaratissapabbatavāsidhammadinnattherena ovādiyamānattherānaṃ viya. |
For in him, not seeing the activation of defilements suppressed either by serenity or by insight, conceit arises thinking "I am a stream-enterer," or "a once-returner," "a non-returner," or "I am an Arahant," like the Elders who were being admonished by Elder Dhammadinna, the resident of Talaṅgaratissa mountain. |
♦ therassa kira acirūpasampannasseva ovāde ṭhatvā bahū bhikkhū visesaṃ adhigacchiṃsu. |
♦ It is said that many bhikkhus, having established themselves in the instruction of the Elder who was not long ordained, attained distinction. |
taṃ pavattiṃ sutvā tissamahāvihāravāsī bhikkhusaṅgho “na aṭṭhānaniyojako theroti theraṃ ānethā”ti sambahule bhikkhū pāhesi. |
Having heard that account, the community of bhikkhus residing in Tissamahāvihāra thought, "The Elder is not one who appoints to an unsuitable place," and sent many bhikkhus, saying, "Bring the Elder." |
te gantvā, “āvuso, dhammadinna bhikkhusaṅgho taṃ pakkosāpetī”ti āhaṃsu. |
They went and said, "Friend Dhammadinna, the community of bhikkhus summons you." |
so āha “kiṃ pana tumhe, bhante, attānaṃ gavesatha paran”ti? |
He said, "But, venerable sirs, do you seek yourselves or another?" |
attānaṃ sappurisāti, so tesaṃ kammaṭṭhānamadāsi, sabbeva arahattaṃ pāpuṇiṃsu. |
"Ourselves, good sir." So he gave them a meditation subject, and they all attained Arahantship. |
bhikkhusaṅgho puna aññe bhikkhū pāhesi, evaṃ yāvatatiyaṃ pahitā sabbepi tattheva arahattaṃ patvā vihariṃsu. |
The community of bhikkhus again sent other bhikkhus; thus, up to the third time, all those who were sent attained Arahantship right there and dwelt. |
♦ tato saṅgho gatagatā nāgacchantīti aññataraṃ vuḍḍhapabbajitaṃ pāhesi. |
♦ Then the Sangha, thinking, "Those who go do not return," sent a certain senior monk. |
so gantvā ca, “bhante, dhammadinna tikkhattuṃ tissamahāvihāravāsī bhikkhusaṅgho tuyhaṃ santike pesesi, tvaṃ nāma saṅghassa āṇaṃ garuṃ na karosi, nāgacchasī”ti āha. |
He went and said, "Venerable Dhammadinna, three times the community of bhikkhus residing in Tissamahāvihāra has sent (messengers) to you. You, it seems, do not respect the order of the Sangha, you do not come." |
thero kimetanti paṇṇasālaṃ appavisitvāva pattacīvaraṃ gāhāpetvā tāvadeva nikkhami, so antarāmagge haṅkanavihāraṃ pāvisi. |
The Elder, thinking "What is this?", without even entering his leaf-hut, had his bowl and robe taken and departed immediately. On the way, he entered Haṅkanavihāra. |
tattha ceko mahāthero saṭṭhivassātīto adhimānena arahattaṃ paṭijānāti. |
There, a certain Mahāthera, past sixty years of age, claimed Arahantship out of conceit. |
thero taṃ upasaṅkamitvā vanditvā paṭisanthāraṃ katvā adhigamaṃ pucchi. |
The Elder approached him, paid homage, exchanged friendly greetings, and asked about his attainment. |
thero āha “āma dhammadinna, yaṃ pabbajitena kātabbaṃ, cirakataṃ taṃ mayā, atītasaṭṭhivassomhi etarahī”ti. |
The Elder said, "Yes, Dhammadinna, what should be done by one who has gone forth, that has long been done by me; I am now past sixty years." |
kiṃ, bhante, iddhimpi vaḷañjethāti. |
"Venerable sir, do you also use psychic powers?" |
āma dhammadinnāti. |
"Yes, Dhammadinna." |
sādhu vata, bhante, hatthiṃ tumhākaṃ paṭimukhaṃ āgacchantaṃ māpethāti. |
"Excellent, venerable sir, please create an elephant coming towards you." |
sādhāvusoti thero sabbasetaṃ sattappatiṭṭhaṃ tidhāpabhinnaṃ naṅguṭṭhaṃ bījayamānaṃ soṇḍaṃ mukhe pakkhipitvā dvīhi dantehi vijjhitukāmaṃ viya paṭimukhaṃ āgacchantaṃ mahāhatthiṃ māpesi. |
"Very well, friend." The Elder created a great, all-white elephant, with seven points of contact (with the ground), with its trunk split in three, fanning its tail, putting its trunk in its mouth, coming towards him as if wanting to gore him with its two tusks. |
so taṃ attanāyeva māpitaṃ hatthiṃ disvā bhīto palāyituṃ ārabhi. |
Seeing the elephant created by himself, he was frightened and began to flee. |
tadāva attānaṃ “nāhaṃ arahā”ti ñatvā dhammadinnassa pādamūle ukkuṭikaṃ nisīditvā “patiṭṭhā me hohi, āvuso”ti āha. |
Then, knowing himself, "I am not an Arahant," he sat down squatting at Dhammadinna's feet and said, "Be my refuge, friend." |
dhammadinno “mā, bhante, soci, mā anattamano ahosi, kārakānaṃyeva adhimāno uppajjatī”ti theraṃ samassāsetvā kammaṭṭhānamadāsi. |
Dhammadinna comforted the Elder, saying, "Venerable sir, do not grieve, do not be disheartened; conceit arises only in practitioners," and gave him a meditation subject. |
thero tassovāde ṭhatvā arahattaṃ pāpuṇi. |
The Elder, established in his instruction, attained Arahantship. |
♦ cittalapabbatepi tādisova thero vasati. |
♦ On Cittalapabbata too, a similar Elder was dwelling. |
dhammadinno tampi upasaṅkamitvā tatheva pucchi. |
Dhammadinna approached him too and asked in the same way. |
sopi tatheva byākāsi. |
He too answered in the same way. |
tato naṃ dhammadinno kiṃ, bhante, iddhimpi vaḷañjethāti āha. |
Then Dhammadinna asked him, "Venerable sir, do you also use psychic powers?" |
āmāvusoti. sādhu vata, bhante, ekaṃ pokkharaṇiṃ māpethāti. |
"Yes, friend." "Excellent, venerable sir, please create a pond." |
thero māpesi. |
The Elder created one. |
ettha, bhante, padumagumbaṃ māpethāti. |
"Here, venerable sir, create a lotus cluster." |
tampi māpesi. |
He created that too. |
padumagumbe mahāpadumaṃ māpethāti. |
"In the lotus cluster, create a large lotus." |
tampi māpesi. |
He created that too. |
etasmiṃ padumagumbe ṭhatvā madhurassarena gāyantaṃ naccantañca ekaṃ itthiviggahaṃ māpethāti. |
"In this lotus cluster, create a female figure standing, singing with a sweet voice, and dancing." |
tampi māpesi. |
He created that too. |
so etaṃ, bhante, punappunaṃ upanijjhāyathāti vatvā sayaṃ pāsādaṃ pāvisi. |
Saying, "Venerable sir, contemplate this repeatedly," he himself entered the mansion (monastery building). |
therassa taṃ upanijjhāyato saṭṭhivassāni vikkhambhitakilesā caliṃsu, so tadā attānaṃ ñatvā purimatthero viya dhammadinnattherassa santike kammaṭṭhānaṃ gahetvā arahattaṃ pāpuṇi. |
As the Elder contemplated it, the defilements suppressed for sixty years were stirred; then, knowing himself, like the previous Elder, he took a meditation subject from Elder Dhammadinna and attained Arahantship. |
♦ dhammadinnopi anupubbena tissamahāvihāraṃ agamāsi. |
♦ Dhammadinna too, in due course, went to Tissamahāvihāra. |
tasmiñca samaye therā cetiyaṅgaṇaṃ sammajjitvā buddhārammaṇaṃ pītiṃ uppādetvā nisinnā honti, etaṃ kira tesaṃ vattaṃ. |
And at that time, the Elders, having swept the cetiya courtyard and aroused joy with the Buddha as object, were seated; this, it seems, was their custom. |
tena nesaṃ ekopi “idha pattacīvaraṃ ṭhapehī”ti dhammadinnaṃ vattā pucchitāpi nāhosi. |
Because of this, not one of them was a speaker or even an asker to Dhammadinna, saying, "Place your bowl and robe here." |
dhammadinno eso bhaveyyāti ñatvā pana pañhaṃ pucchiṃsu. |
However, knowing "This might be Dhammadinna," they asked him a question. |
so pucchitapañhe tiṇhena asinā kumudanāḷakalāpaṃ viya chinditvā pādaṅguliyā mahāpathaviṃ pahari. |
He, having cut through the asked question like a bundle of water-lily stalks with a sharp sword, struck the great earth with his toe. |
bhante ayaṃ acetanā mahāpathavīpi dhammadinnassa guṇaṃ jānāti. |
"Venerable sirs, even this insentient great earth knows Dhammadinna's virtue. |
tumhe pana na jānitthāti ca vatvā imaṃ gāthamāha — |
But you do not know it," and saying this, he uttered this verse: |
♦ “acetanāyaṃ pathavī, vijānāti guṇāguṇaṃ. |
♦ “This earth is insentient, (yet) it knows virtue and non-virtue. |
♦ sacetanātha kho bhante, na jānātha guṇāguṇan”ti. |
♦ But you, venerable sirs, who are sentient, do not know virtue and non-virtue.” |
♦ tāvadeva ca ākāse abbhuggantvā talaṅgaratissapabbatameva agamāsi. |
♦ And immediately, rising up into the sky, he went right to Talaṅgaratissa mountain. |
evaṃ kārakasseva adhimāno uppajjati. |
Thus, conceit arises only in a practitioner. |
tasmā bhagavā tādisānaṃ bhikkhūnaṃ vasena jhānaṃ vibhajanto ṭhānaṃ kho panetantiādimāha. |
Therefore, the Blessed One, analysing jhāna on behalf of such bhikkhus, said, "There is indeed this possibility," and so on. |
♦ tassattho, atthetaṃ kāraṇaṃ, no natthi. |
♦ Its meaning: there is this reason, it is not that there is not. |
yena idhekacco bhikkhu bāhiraparibbājakehi sādhāraṇaṃ vivicceva kāmehi . |
.. pe . |
.. paṭhamaṃ jhānaṃ upasampajja vihareyya, yaṃ pana tassa evamassa sallekhena viharāmīti, yaṃ paṭipattividhānaṃ kilese saṃlikhati, tenāhaṃ viharāmīti, taṃ na yujjati, na hi adhimānikassa bhikkhuno jhānaṃ sallekho vā sallekhapaṭipadā vā hoti. |
Whereby some bhikkhu here, in common with outside ascetics, quite secluded from sensual pleasures... etc. ...might enter and dwell in the first jhāna. But that he should think thus, "I am dwelling by effacement," "I am dwelling by that method of practice which scrapes away defilements" – that is not proper, for the jhāna of a conceited bhikkhu is not effacement (sallekha) nor the practice of effacement (sallekhapaṭipadā). |
kasmā? avipassanāpādakattā. |
Why? Because it is not a basis for insight. |
na hi so jhānaṃ samāpajjitvā tato vuṭṭhāya saṅkhāre sammasati, jhānaṃ panassa cittekaggamattaṃ karoti, diṭṭhadhammasukhavihāro hoti. |
For he, having attained jhāna, does not, on emerging from it, contemplate formations; rather, jhāna produces for him mere one-pointedness of mind, it is a pleasant abiding in the visible_dhamma. |
tasmā tamatthaṃ dassento bhagavā “na kho panete, cunda, ariyassa vinaye sallekhā vuccanti, diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccantī”ti āha. |
Therefore, showing that meaning, the Blessed One said, "But these, Cunda, are not called effacements in the discipline of the Noble One; these are called pleasant abidings in the visible_dhamma in the discipline of the Noble One." |
♦ tattha eteti jhānadhammavasena bahuvacanaṃ veditabbaṃ, ete paṭhamajjhānadhammāti vuttaṃ hoti. |
♦ Therein, "these" (ete) should be understood as plural by way of the jhāna factors; it means "these first jhāna factors." |
samāpattivasena vā, ekampi hi paṭhamajjhānaṃ punappunaṃ samāpattivasena pavattattā bahuttaṃ gacchati. |
Or by way of attainment; for even a single first jhāna, because it occurs by way of repeated attainment, becomes plural. |
ārammaṇavasena vā, ekampi hi paṭhamajjhānaṃ pathavīkasiṇādīsu pavattivasena bahuttaṃ gacchatīti. |
Or by way of the object; for even a single first jhāna, because it occurs in relation to the earth kasina, etc., becomes plural. |
esa nayo dutiyatatiyacatutthajjhānesu. |
This is the method in the second, third, and fourth jhānas. |
āruppajhānesu pana ārammaṇabhedābhāvato purimakāraṇadvayavaseneva bahuvacanaṃ veditabbaṃ. |
In the formless jhānas, however, due to the absence of difference in object, the plural should be understood only by way of the first two reasons. |
♦ yasmā cetesaṃ aṅgānipi santāni ārammaṇānipi, nibbutāni ceva sukhumāni cāti vuttaṃ hoti, tasmā tāni santā ete vihārāti evaṃ vuttānīti veditabbāni. |
♦ And because their factors are peaceful and their objects are also peaceful, and they are calmed and subtle, therefore they, being peaceful, are called "these abidings" – thus it should be understood. |
ayaṃ tāva tesaṃ catunnampi sādhāraṇā vaṇṇanā. |
This, firstly, is the general explanation of all four of them. |
visesavaṇṇanā pana “sabbaso rūpasaññānan”tiādipadānusārato vattabbā siyā. |
The specific explanation, however, should be stated according to the words "of all perceptions of form," etc. |
sā visuddhimagge sabbākārena vuttāyeva. |
That is fully stated in all aspects in the Visuddhimagga. |
♦ 83. evaṃ yasmā adhimānikassa bhikkhuno jhānavihāro avipassanāpādakattā sallekhavihāro na hoti, na hi so jhānaṃ samāpajjitvā tato vuṭṭhāya saṅkhāre sammasati, cittekaggakaro diṭṭhadhamme sukhavihāro panassa hoti, tasmā tamatthaṃ dassento rūpajjhānāni ca arūpajjhānāni ca vibhajitvā idāni ca yattha sallekho kātabbo catucattālīsāya ākārehi, tañca vatthuṃ tañca sallekhaṃ dassento idha kho pana votiādimāha. |
♦ 83. Thus, because the jhāna-abiding of a conceited bhikkhu is not an effacement-abiding due to its not being a basis for insight – for he, having attained jhāna, does not, on emerging from it, contemplate formations; rather, it produces one-pointedness of mind and is a pleasant abiding in the visible_dhamma for him – therefore, showing that meaning, having analyzed the form jhānas and the formless jhānas, and now showing the basis on which effacement is to be practiced in forty-four ways, and that effacement itself, he said, "Here, however, for you," and so on. |
♦ kasmā pana “aṭṭhahi samāpattīhi avihiṃsādayo sallekhā”ti vuttā? |
♦ But why are "non-harming, etc., (achieved) by the eight attainments, called effacements"? |
lokuttarapādakattā. bāhirakānañhi aṭṭha samāpattiyo vaṭṭapādakāyeva. |
Because they are a basis for the supramundane. For outsiders, the eight attainments are merely a basis for the round (of rebirth). |
sāsane saraṇagamanampi lokuttarapādakaṃ, pageva avihiṃsādayo. |
In the teaching, even going for refuge is a basis for the supramundane, how much more so non-harming and so on. |
imināyeva ca suttena veditabbaṃ “yathā bāhirakassa aṭṭhasamāpattilābhino pañcābhiññassāpi dinnadānato sāsane tisaraṇagatassa dinnadānaṃ mahapphalataraṃ hotī”ti. |
And by this very sutta it should be understood that "just as a gift given by one who has gone for the three refuges in the teaching is of greater fruit than a gift given by an outsider who has attained the eight attainments and even the five supernormal knowledges." |
idañhi sandhāya dakkhiṇāvisuddhisutte “bāhirake kāmesu vītarāge dānaṃ datvā koṭisatasahassaguṇā pāṭikaṅkhitabbā. |
For, referring to this, in the Dakkhiṇāvisuddhisutta it is said: "Having given a gift to an outsider who is free from lust for sensual pleasures, a hundred thousandfold crore (of merit) is to be expected. |
sotāpattiphalasacchikiriyāya paṭipanne dānaṃ datvā asaṅkheyyā appameyyā dakkhiṇā pāṭikaṅkhitabbā, ko pana vādo sotāpanne”ti vuttaṃ (ma. |
Having given a gift to one practicing for the realization of the fruit of stream-entry, an incalculable, immeasurable recompense is to be expected; what then of (a gift given to) a stream-enterer?" (Ma. |
ni. 3.379). saraṇagamanato paṭṭhāya hi tattha sotāpattiphalasacchikiriyāya paṭipanno adhippetoti, ayaṃ tāvettha pāḷiyojanā. |
Ni. 3.379). For there, starting from going for refuge, one practicing for the realization of the fruit of stream-entry is intended. This, firstly, is the textual connection here. |
♦ anupadavaṇṇanāyaṃ pana idhāti vihiṃsādivatthudīpanametaṃ. |
♦ In the word-by-word explanation, however, "here" (idha) is an exposition of the basis of harming, etc. |
kho panāti nipātamattaṃ. |
"Kho pana" are mere particles. |
voti karaṇatthe sāmivacanaṃ, ayaṃ pana saṅkhepattho, yadetaṃ “pare vihiṃsakā bhavissantī”tiādinā nayena vihiṃsādivatthuṃ vadāma. |
"Vo" (for you) is a genitive in the sense of the instrumental; this, however, is the summary meaning: that which we speak of as the basis of harming, etc., by way of "others will be harmful," etc. |
idha, cunda, tumhehi sallekho kātabboti. |
Here, Cunda, effacement is to be practiced by you. |
♦ evaṃ saṅkhepato vatvā idāni vitthārento “pare vihiṃsakā bhavissanti, mayamettha avihiṃsakā bhavissāmāti sallekho karaṇīyo”tiādimāha. |
♦ Having spoken thus in brief, now elaborating, he said, "Others will be harmful, (thinking) 'Herein we will be harmless,' effacement should be practiced," and so on. |
♦ tattha pareti ye keci imaṃ sallekhamananuyuttā. |
♦ Therein, "others" (pare) means whoever are not devoted to this effacement. |
vihiṃsakā bhavissantīti pāṇinā vā leḍḍunā vātiādīhi sattānaṃ vihesakā bhavissanti. |
"Will be harmful" (vihiṃsakā bhavissanti) means they will be tormentors of beings with the hand or with a clod, etc. |
mayamettha avihiṃsakā bhavissāmāti mayaṃ pana yattheva vatthusmiṃ pare evaṃ vihiṃsakā bhavissanti, ettheva avihiṃsakā bhavissāma, avihiṃsaṃ uppādetvā viharissāma. |
"Herein we will be harmless" (mayamettha avihiṃsakā bhavissāma) means we, however, in whatever situation others will be thus harmful, right there we will be harmless, we will dwell having aroused harmlessness. |
iti sallekho karaṇīyoti evaṃ tumhehi sallekho kātabbo . |
"Thus effacement should be practiced" means thus effacement should be practiced by you. |
sallekhoti ca idha avihiṃsāva veditabbā. |
And "effacement" (sallekho) here should be understood as non-harming itself. |
avihiṃsā hi vihiṃsaṃ sallekhati, taṃ chindati, tasmā sallekhoti vuccati. |
For non-harming effaces harming, it cuts it off; therefore, it is called effacement. |
esa nayo sabbattha. |
This is the method everywhere. |
ayaṃ pana viseso. |
This, however, is the specific point. |
pare micchādiṭṭhīti ettha kammapathānaṃ antamicchādiṭṭhiñca micchattānaṃ ādimicchādiṭṭhiñca missetvā diṭṭhi vuttāti veditabbā. |
"Others of wrong view" (pare micchādiṭṭhī): here, "view" is said to be a mixture of the wrong view that is the end of the paths of action and the wrong view that is the beginning of wrongnesses – this should be understood. |
tathā mayamettha sammādiṭṭhīti vuttaṭṭhāne sammādiṭṭhi. |
Similarly, in the place where it is said "Herein we of right view," (it means) right view. |
ettha ca kammapathakathā vitthārato sammādiṭṭhisutte āvi bhavissati. |
And here, the discourse on the paths of action will become clear in detail in the Sammādiṭṭhisutta. |
micchattesu micchādiṭṭhiādayo dvedhāvitakke. |
In the wrongnesses, wrong view, etc., are in the Dvedhāvitakka (Sutta). |
♦ ayaṃ panettha saṅkhepo, pāṇaṃ atipātentīti pāṇātipātī pāṇaghātakāti attho. |
♦ This is the summary here: "they destroy life" (pāṇaṃ atipātenti) means killers of living beings, life-takers, is the meaning. |
adinnaṃ ādiyantīti adinnādāyī, parassa hārinoti attho. |
"They take what is not given" (adinnaṃ ādiyanti) means takers of what is not given, those who steal from others, is the meaning. |
abrahmaṃ hīnaṃ lāmakadhammaṃ carantīti abrahmacārī, methunadhammappaṭisevakāti attho. |
"They practice what is unholy, base, a vile thing" (abrahmaṃ hīnaṃ lāmakadhammaṃ caranti) means unchaste, those who indulge in sexual intercourse, is the meaning. |
brahmaṃ seṭṭhaṃ paṭipadaṃ carantīti brahmacārī, methunā paṭiviratāti attho. |
"They practice the holy, the excellent path" (brahmaṃ seṭṭhaṃ paṭipadaṃ caranti) means chaste, those who abstain from sexual intercourse, is the meaning. |
ettha ca brahmacariyaṃ sallekhoti veditabbaṃ. |
And here, chastity should be understood as effacement. |
brahmacariyañhi abrahmacariyaṃ sallekhati. |
For chastity effaces unchastity. |
musā vadantīti musāvādī, paresaṃ atthabhañjanakaṃ tucchaṃ alikaṃ vācaṃ bhāsitāroti attho. |
"They speak falsely" (musā vadanti) means speakers of falsehood, those who utter speech that is destructive of others' welfare, empty, untrue, is the meaning. |
pisuṇā vācā etesanti pisuṇavācā. |
"Slanderous speech is theirs" (pisuṇā vācā etesaṃ) means slanderous speakers. |
paresaṃ mammacchedikā pharusā vācā etesanti pharusavācā. |
"Harsh speech that cuts others to the quick is theirs" (paresaṃ mammacchedikā pharusā vācā etesaṃ) means harsh speakers. |
samphaṃ niratthakavacanaṃ palapantīti samphappalāpī. |
"They prattle frivolous, useless talk" (samphaṃ niratthakavacanaṃ palapanti) means frivolous talkers. |
abhijjhāyantīti abhijjhālū, parabhaṇḍalubbhanasīlāti attho. |
"They are covetous" (abhijjhāyanti) means covetous, those who have the nature of lusting after others' belongings, is the meaning. |
byāpannaṃ pūtibhūtaṃ cittametesanti byāpannacittā. |
"A malevolent, corrupt mind is theirs" (byāpannaṃ pūtibhūtaṃ cittametesaṃ) means those of malevolent mind. |
micchā pāpikā viññugarahitā etesaṃ diṭṭhīti micchādiṭṭhī, kammapathapariyāpannāya natthi dinnantiādivatthukāya, micchattapariyāpannāya aniyyānikadiṭṭhiyā ca samannāgatāti attho. |
"Wrong, evil, censured by the wise is their view" (micchā pāpikā viññugarahitā etesaṃ diṭṭhī) means those of wrong view, endowed with the view included in the path of action which has as its object "there is nothing given," etc., and with the non-leading-out view included in wrongness, is the meaning. |
sammā sobhanā viññuppasatthā etesaṃ diṭṭhīti sammādiṭṭhī, kammapathapariyāpannāya atthi dinnantiādikāya kammassakatādiṭṭhiyā, sammattapariyāpannāya maggadiṭṭhiyā ca samannāgatāti attho. |
"Right, beautiful, praised by the wise is their view" (sammā sobhanā viññuppasatthā etesaṃ diṭṭhī) means those of right view, endowed with the view of kamma-ownership, etc., which has as its object "there is what is given," etc., included in the path of action, and with the path-view included in rightness, is the meaning. |
♦ micchāsaṅkappāti ayāthāvāniyyānikākusalasaṅkappā. |
♦ "Wrong thought" (micchāsaṅkappā) means unskilful thoughts that are not as they should be, not leading out. |
esa nayo micchāvācātiādīsu. |
This is the method in "wrong speech" (micchāvācā), etc. |
ayaṃ pana viseso, micchāsaṅkappādayo viya hi micchāsati nāma pāṭiekko koci dhammo natthi, atītaṃ pana cintayato pavattānaṃ catunnampi akusalakkhandhānametaṃ adhivacanaṃ. |
This, however, is the specific point: just like wrong thought, etc., there is no single, separate dhamma called "wrong mindfulness"; rather, this is a designation for the four unwholesome aggregates that occur when one thinks about the past. |
yampi vuttaṃ bhagavatā — “atthesā, bhikkhave, anussati, nesā natthīti vadāmi, puttalābhaṃ vā, bhikkhave, anussarato, dhanalābhaṃ vā, bhikkhave, anussarato, yasalābhaṃ vā, bhikkhave, anussarato”ti, tampi taṃ taṃ cintentassa satipatirūpakena uppattiṃ sandhāya vuttanti veditabbaṃ . |
And what was said by the Blessed One—"There is this recollection, monks, I do not say it does not exist: recollecting, monks, the gain of a son, or recollecting, monks, the gain of wealth, or recollecting, monks, the gain of fame"—that too is said with reference to its arising in the form of a counterfeit of mindfulness when one thinks about this or that, it should be understood. |
micchāñāṇīti ettha ca micchāñāṇanti pāpakiriyāsu upāyacintāvasena pāpaṃ katvā “sukataṃ mayā”ti paccavekkhaṇākārena ca uppanno moho veditabbo, tena samannāgatā puggalā micchāñāṇī. |
And here, "of wrong knowledge" (micchāñāṇī): "wrong knowledge" should be understood as delusion that arises by way of thinking of means for evil actions, and by way of reviewing after doing evil, thinking "Well done by me"; persons endowed with that are "of wrong knowledge." |
sammāñāṇīti ettha pana ekūnavīsatibhedaṃ paccavekkhaṇāñāṇaṃ “sammāñāṇan”ti vuccati, tena samannāgatā puggalā sammāñāṇī. |
Here, however, "of right knowledge" (sammāñāṇī): the nineteen kinds of reviewing knowledge are called "right knowledge"; persons endowed with that are "of right knowledge." |
micchāvimuttīti avimuttāyeva samānā “vimuttā mayan”ti evaṃsaññino, avimuttiyaṃ vā vimuttisaññino. |
"Of wrong liberation" (micchāvimuttī) means those who, while not liberated, have the perception "We are liberated," or those who have the perception of liberation in what is not liberation. |
tatrāyaṃ vacanattho, micchā pāpikā viparītā vimutti etesaṃ atthīti micchāvimuttī. |
Therein, this is the meaning of the word: "wrong, evil, perverted liberation is theirs," thus "of wrong liberation." |
micchāvimuttīti ca yathāvuttenākārena pavattānaṃ akusalakkhandhānametaṃ adhivacanaṃ. |
And "wrong liberation" is a designation for the unwholesome aggregates occurring in the aforesaid manner. |
phalasampayuttāni pana sammādiṭṭhiādīni aṭṭhaṅgāni ṭhapetvā sesadhammā sammāvimuttīti veditabbā. |
However, the remaining dhammas, excluding the eight factors of right view, etc., associated with fruition, should be understood as "right liberation." |
sā ca micchāvimuttiṃ sallikhitvā ṭhitattā sallekhoti veditabbā. |
And that, because it stands having effaced wrong liberation, should be understood as effacement. |
tattha niyojento āha “mayamettha sammāvimuttī bhavissāmāti sallekho karaṇīyo”ti. |
Enjoining there, he said, "(Thinking) 'Herein we will be of right liberation,' effacement should be practiced." |
♦ ito parāni tīṇi nīvaraṇavasena vuttāni. |
♦ After this, three are stated by way of hindrances. |
abhijjhālū byāpannacittāti evaṃ kammapathesu vuttattā panettha paṭhamāni dve nīvaraṇāni na vuttānīti veditabbāni. |
Because "covetous, of malevolent mind" were stated thus in the paths of action, the first two hindrances are not stated here – this should be understood. |
tattha thinamiddhena pariyuṭṭhitā abhibhūtāti thinamiddhapariyuṭṭhitā. |
Therein, "overcome, overwhelmed by sloth and torpor" means overcome by sloth and torpor. |
uddhaccena samannāgatāti uddhatā. |
"Endowed with restlessness" means restless. |
vicinantā kicchanti na sakkonti sanniṭṭhānaṃ kātunti vicikicchī. |
"Doubting, they are troubled, they cannot make a decision" means doubtful. |
kodhanātiādīni dasa cittassa upakkilesavasena vuttāni. |
"Wrathful," etc., ten are stated by way of imperfections of the mind. |
tattha kodhādīsu yaṃ vattabbaṃ siyā, taṃ sabbaṃ dhammadāyādavatthasuttesu vuttaṃ. |
Therein, whatever should be said about wrath, etc., all that is said in the Dhammadāyāda and Vattha Suttas. |
ayaṃ panettha vacanattho — kodhanāti kujjhanasīlā. |
This is the meaning of the words here: "wrathful" (kodhanā) means prone to anger. |
upanāhīti upanāhanasīlā, upanāho vā etesaṃ atthīti upanāhī. |
"Hostile" (upanāhī) means prone to hostility, or hostility is theirs. |
tathā makkhī palāsī ca. |
Similarly for "denigrating" (makkhī) and "contemptuous" (palāsī). |
issantīti issukī. |
"Envious" (issanti) means envious (issukī). |
maccharāyantīti maccharī, maccheraṃ vā etesaṃ atthīti maccharī. |
"Stingy" (maccharāyanti) means stingy (maccharī), or stinginess is theirs. |
saṭhayantīti saṭhā, na sammā bhāsantīti vuttaṃ hoti, kerāṭikayuttānametaṃ adhivacanaṃ. |
"Deceitful" (saṭhayanti) means deceitful (saṭhā); it means they do not speak rightly; this is a designation for those engaged in trickery. |
māyā etesaṃ atthīti māyāvī. |
"Deceit is theirs" (māyā etesaṃ atthi) means fraudulent (māyāvī). |
thambhasamaṅgitāya thaddhā. |
"Stubborn" (thaddhā) due to being endowed with obstinacy. |
atimānayogena atimānī. |
"Arrogant" (atimānī) due to connection with arrogance. |
vuttapaccanīkanayena sukkapakkho veditabbo. |
The bright side should be understood by way of the opposite of what has been said. |
♦ dubbacāti vattuṃ dukkhā kiñci vuccamānā na sahanti. |
♦ "Hard to admonish" (dubbacā) means difficult to speak to; when something is said, they do not endure it. |
tabbiparītā suvacā. |
The opposite of that is "easy to admonish" (suvacā). |
devadattādisadisā pāpakā mittā etesanti pāpamittā. |
"Evil friends like Devadatta, etc., are theirs" means having evil friends. |
buddhā vā sāriputtādisadisā vā kalyāṇā mittā etesanti kalyāṇamittā. |
"Good friends like the Buddhas or Sāriputta, etc., are theirs" means having good friends. |
kāyaduccaritādīsu cittavossaggavasena pamattā. |
"Negligent" (pamattā) by way of mental abandon in bodily misconduct, etc. |
viparītā appamattāti veditabbā. |
The opposite should be understood as "diligent" (appamattā). |
imāni tīṇi pakiṇṇakavasena vuttāni. |
These three are stated by way of miscellaneous items. |
assaddhātiādīni satta asaddhammavasena. |
"Faithless," etc., seven are by way of bad qualities. |
tattha tīsu vatthūsu saddhā etesaṃ natthīti assaddhā. |
Therein, "faithless" (assaddhā) means faith in the three objects is not theirs. |
sukkapakkhe saddahantīti saddhā, saddhā vā etesaṃ atthītipi saddhā. |
In the bright side, "they have faith" (saddahanti) means faithful (saddhā), or faith is theirs. |
natthi etesaṃ hirīti ahirikā, akusalasamāpattiyā ajigucchamānānametaṃ adhivacanaṃ. |
"Moral shame is not theirs" (natthi etesaṃ hirī) means shameless (ahirikā); this is a designation for those who do not feel revulsion at unwholesome attainments. |
hirī etesaṃ mane, hiriyā vā yuttamanāti hirimanā. |
"Moral shame is in their mind" (hirī etesaṃ mane), or a mind yoked with moral shame, means shameful (hirimanā). |
na ottappantīti anottappī, akusalasamāpattiyā na bhāyantīti vuttaṃ hoti. |
"They do not have moral dread" (na ottappanti) means without moral dread (anottappī); it means they are not afraid of unwholesome attainments. |
tabbiparītā ottappī. |
The opposite of that is "having moral dread" (ottappī). |
appaṃ sutametesanti appassutā, appanti ca thokanti na gahetabbaṃ, natthīti gahetabbaṃ. |
"Little learning is theirs" (appaṃ sutametesanti) means of little learning (appassutā); and "little" should not be taken as "a small amount," but as "non-existent." |
“appassutā”ti hi nissutā sutavirahitā vuccanti. |
For "of little learning" means unlearned, devoid of learning. |
bahu sutametesanti bahussutā, tathāgatabhāsitaṃ ekampi gāthaṃ yāthāvato ñatvā anurūpapaṭipannānametaṃ adhivacanaṃ. |
"Much learning is theirs" (bahu sutametesanti) means of much learning (bahussutā); this is a designation for those who, having truly understood even one verse spoken by the Tathāgata, practice accordingly. |
kucchitā sīdantīti kusītā, hīnavīriyānametaṃ adhivacanaṃ. |
"Despicably, they are idle" (kucchitā sīdanti) means lazy (kusītā); this is a designation for those of deficient energy. |
āraddhaṃ vīriyametesanti āraddhavīriyā, sammappadhānayuttānametaṃ adhivacanaṃ, muṭṭhā sati etesanti muṭṭhassatī, naṭṭhassatīti vuttaṃ hoti. |
"Aroused energy is theirs" (āraddhaṃ vīriyametesaṃ) means of aroused energy (āraddhavīriyā); this is a designation for those yoked with right effort. "Forgotten mindfulness is theirs" (muṭṭhā sati etesaṃ) means of forgotten mindfulness (muṭṭhassatī); it means of lost mindfulness. |
upaṭṭhitā sati etesanti upaṭṭhitassatī, niccaṃ ārammaṇābhimukhappavattasatīnametaṃ adhivacanaṃ. |
"Established mindfulness is theirs" (upaṭṭhitā sati etesaṃ) means of established mindfulness (upaṭṭhitassatī); this is a designation for those whose mindfulness constantly proceeds towards the object. |
duṭṭhā paññā etesanti duppaññā, naṭṭhapaññāti vuttaṃ hoti. |
"Corrupt wisdom is theirs" (duṭṭhā paññā etesaṃ) means of corrupt wisdom (duppaññā); it means of lost wisdom. |
paññāya sampannāti paññāsampannā, paññāti ca idha vipassanāpaññā veditabbā. |
"Endowed with wisdom" (paññāya sampannā) means accomplished in wisdom (paññāsampannā); and "wisdom" here should be understood as insight wisdom. |
vipassanāsambhāro hi paripūro imasmiṃ ṭhāne āgato, tasmā vipassanāpaññāva ayanti porāṇānaṃ āṇā. |
For the requisites of insight have arrived complete at this point; therefore, "This is insight wisdom indeed" is the instruction of the ancients. |
♦ idāni ekameva lokuttaraguṇānaṃ antarāyakaraṃ aniyyānikadiṭṭhiṃ tīhākārehi dassento sandiṭṭhiparāmāsītiādimāha. |
♦ Now, showing the one non-leading-out view that is an obstacle to supramundane qualities in three ways, he said, "adhering to one's own views" (sandiṭṭhiparāmāsī), and so on. |
tattha sandiṭṭhiṃ parāmasantīti sandiṭṭhiparāmāsī. |
Therein, "they adhere to their own view" (sandiṭṭhiṃ parāmasanti) means adhering to one's own views. |
ādhānaṃ gaṇhantīti ādhānaggāhī, ādhānanti daḷhaṃ vuccati, daḷhaggāhīti attho. |
"They grasp firmly" (ādhānaṃ gaṇhanti) means a firm grasper (ādhānaggāhī); "ādhānaṃ" means firmly, so "firm grasper" is the meaning. |
yuttakāraṇaṃ disvāva laddhiṃ paṭinissajjantīti paṭinissaggī, dukkhena kicchena kasirena bahumpi kāraṇaṃ dassetvā na sakkā paṭinissaggaṃ kātunti duppaṭinissaggī, ye attano uppannaṃ diṭṭhiṃ idameva saccanti daḷhaṃ gaṇhitvā api buddhādīhi kāraṇaṃ dassetvā vuccamānā na paṭinissajjanti, tesametaṃ adhivacanaṃ. |
"Seeing a proper reason, they relinquish their tenet" means relinquishing (paṭinissaggī). "With difficulty, with trouble, with hardship, even when many reasons are shown, they cannot be made to relinquish" means hard to make relinquish (duppaṭinissaggī). This is a designation for those who, having firmly grasped their arisen view as "this alone is true," do not relinquish it even when told and shown reasons by Buddhas and others. |
tādisā hi puggalā yaṃ yadeva dhammaṃ vā adhammaṃ vā gaṇhanti, taṃ sabbaṃ “evaṃ amhākaṃ ācariyehi kathitaṃ, evaṃ amhehi sutan”ti kummova aṅgāni sake kapāle antoyeva samodahanti, kumbhīlaggāhaṃ gaṇhanti na vissajjanti. |
For such persons, whatever Dhamma or non-Dhamma they grasp, they draw it all into themselves within their own shell, like a tortoise drawing its limbs into its own carapace, thinking, "Thus it was said by our teacher, thus we have heard"; they grasp with a crocodile-grasp and do not let go. |
vuttavipariyāyena sukkapakkho veditabbo. |
The bright side should be understood by way of the opposite of what has been said. |
♦ 84. evaṃ catucattālīsāya ākārehi sallekhaṃ dassetvā idāni tasmiṃ sallekhe cittuppādassāpi bahūpakārataṃ dassetuṃ cittuppādampi kho ahantiādimāha. |
♦ 84. Having thus shown effacement in forty-four ways, now, to show the great helpfulness even of the arising of thought in that effacement, he said, "Even the arising of thought, I..." and so on. |
♦ tassattho, ahaṃ, cunda, kusalesu dhammesu cittuppādampi bahūpakāraṃ vadāmi, yā panetā kāyena ca vācāya ca anuvidhiyanā, yathā paṭhamaṃ cittaṃ uppannaṃ, tatheva tesaṃ dhammānaṃ kāyena karaṇaṃ, vācāya ca “karothā”ti āṇāpanaṃ vā, uggahaparipucchādīni vā, tattha vādoyeva ko, ekantabahūpakārāyeva hi tā anuvidhiyanāti dasseti. |
♦ Its meaning: I, Cunda, say that even the arising of thought concerning wholesome states is of great help. But as for this conforming with body and speech – just as the thought first arose, so too the doing of those states with the body, and with speech either commanding "Do it!" or learning, questioning, etc. – what discussion can there be about that? For that conforming is indeed exclusively of great help, he shows. |
kasmā panettha cittuppādopi bahūpakāroti? |
Why here is even the arising of thought of great help? |
ekantahitasukhāvahattā anuvidhiyanānaṃ hetuttā ca. |
Because it exclusively brings welfare and happiness, and because it is a cause for conforming actions. |
♦ “dānaṃ dassāmī”ti hi cittuppādo sayampi ekantahitasukhāvaho anuvidhiyanānampi hetu, evañhi uppannacittattāyeva dutiyadivase mahāvīthiṃ pidahitvā mahāmaṇḍapaṃ katvā bhikkhusatassa vā bhikkhusahassassa vā dānaṃ deti, “bhikkhusaṅghaṃ nimantetha pūjetha parivisathā”ti parijane āṇāpeti. |
♦ For the arising of the thought "I will give a gift" is itself exclusively conducive to welfare and happiness and is also a cause for conforming actions. For it is precisely because such a thought has arisen that on the second day, having blocked the main street and erected a large pavilion, one gives a gift to a hundred or a thousand bhikkhus, and commands the attendants, "Invite the Sangha of bhikkhus, honor them, serve them." |
evaṃ “saṅghassa cīvaraṃ senāsanaṃ bhesajjaṃ dassāmī”ti cittuppādo sayampi ekantahitasukhāvaho anuvidhiyanānampi hetu, evaṃ uppannacittattāyeva hi cīvarādīni abhisaṅkharoti deti dāpeti ca. |
Similarly, the arising of the thought "I will give robes, lodging, and medicine to the Sangha" is itself exclusively conducive to welfare and happiness and is also a cause for conforming actions. For it is precisely because such a thought has arisen that one prepares, gives, and causes to be given robes, etc. |
esa nayo saraṇagamanādīsu. |
This is the method in going for refuge, etc. |
♦ “saraṇaṃ gacchāmī”ti hi cittaṃ uppādetvāva pacchā kāyena vā vācāya vā saraṇaṃ gaṇhāti. |
♦ For only after arousing the thought "I will go for refuge" does one afterwards take refuge with body or speech. |
tathā “pañcaṅgaṃ aṭṭhaṅgaṃ dasaṅgaṃ vā sīlaṃ samādiyissāmī”ti cittaṃ uppādetvā kāyena vā vācāya vā samādiyati, “pabbajitvā catūsu sīlesu patiṭṭhahissāmī”ti ca cittaṃ uppādetvā kāyena vācāya ca pūretabbaṃ sīlaṃ pūreti. |
Similarly, having aroused the thought "I will undertake the five-factored, eight-factored, or ten-factored virtue," one undertakes it with body or speech; and having aroused the thought "Having gone forth, I will establish myself in the four virtues," one fulfills the virtue that is to be fulfilled with body and speech. |
“buddhavacanaṃ uggahessāmī”ti cittaṃ uppādetvāva ekaṃ vā nikāyaṃ dve vā tayo vā cattāro vā pañca vā nikāye vācāya uggaṇhāti. |
Only after arousing the thought "I will learn the Buddha's word" does one learn one, or two, or three, or four, or five Nikāyas by voice. |
evaṃ dhutaṅgasamādāna-kammaṭṭhānuggaha-kasiṇaparikamma-jhānasamāpattivipassanāmaggaphala- paccekabodhi-sammāsambodhivasena netabbaṃ. |
Thus it should be understood by way of undertaking ascetic practices, learning meditation subjects, preliminary kasina practice, jhāna-attainment, insight, path, fruition, Paccekabodhi, and Sammāsambodhi. |
♦ “buddho bhavissāmī”ti hi cittuppādo sayampi ekantahitasukhāvaho anuvidhiyanānampi hetu, evañhi uppannacittattāyeva aparena samayena kappasatasahassādhikāni cattāri asaṅkheyyāni kāyena vācāya ca pāramiyo pūretvā sadevakaṃ lokaṃ tārento vicarati. |
♦ For the arising of the thought "I will become a Buddha" is itself exclusively conducive to welfare and happiness and is also a cause for conforming actions. For it is precisely because such a thought has arisen that at a later time, for four incalculables and a hundred thousand aeons, fulfilling the perfections with body and speech, one wanders, liberating the world with its devas. |
evaṃ sabbattha cittuppādopi bahūpakāro. |
Thus, everywhere, even the arising of thought is of great help. |
kāyavācāhi pana anuvidhiyanā atibahūpakārāyevāti veditabbā. |
Conforming with body and speech, however, should be understood as being of extremely great help indeed. |
♦ evaṃ kusalesu dhammesu cittuppādassāpi bahūpakārataṃ dassetvā idāni tattha niyojento “tasmā tiha cundā”tiādimāha. |
♦ Having thus shown the great helpfulness even of the arising of thought concerning wholesome states, now, enjoining to that, he said, "Therefore, Cunda, here..." and so on. |
taṃ atthato pākaṭameva. |
That is clear in meaning. |
♦ 85. evaṃ catucattālīsāya ākārehi dassite sallekhe cittuppādassāpi bahūpakārataṃ dassetvā idāni tasseva sallekhassa hitādhigamāya maggabhāvaṃ dassento seyyathāpītiādimāha. |
♦ 85. Having thus shown effacement in forty-four ways and the great helpfulness even of the arising of thought in it, now, to show that very effacement's nature as a path for the attainment of welfare, he said, "Just as," and so on. |
♦ tassattho, yathā nāma, cunda, khāṇukaṇṭakapāsāṇādīhi visamo maggo bhaveyya, tassa parikkamanāya parivajjanatthāya añño suparikammakato viya bhūmibhāgo samo maggo bhaveyya, yathā ca rukkhamūlapāsāṇapapātakumbhīlamakarādi paribyākulaṃ visamaṃ titthamassa, tassa parikkamanāya parivajjanatthāya aññaṃ avisamaṃ anupubbagambhīraṃ sopānaphalakasadisaṃ titthaṃ bhaveyya, yaṃ paṭipanno sukheneva taṃ nadiṃ vā taḷākaṃ vā ajjhogāhetvā nhāyeyya vā uttareyya vā, evameva kho, cunda, visamamaggavisamatitthasadisāya vihiṃsāya samannāgatassa vihiṃsakapuggalassa samamaggasamatitthasadisā avihiṃsā hoti parikkamanāya. |
♦ Its meaning: Just as, Cunda, there might be an uneven path with stumps, thorns, stones, etc., and for avoiding it, for its circumvention, there might be another even path, a stretch of ground as if well-prepared; and just as there might be an uneven ford, beset with tree roots, stones, precipices, crocodiles, sharks, etc., and for avoiding it, for its circumvention, there might be another ford, not uneven, gradually deepening, like a flight of stairs or a plank, by which one who has entered can easily plunge into that river or lake and bathe or cross over; even so, Cunda, for a harmful person endowed with harmfulness, which is like an uneven path and an uneven ford, non-harming, which is like an even path and an even ford, is for circumvention. |
yatheva hi visamamaggatitthaparivajjanatthāya samo maggo ca titthañca paṭiyattaṃ, evaṃ vihiṃsāparivajjanatthāya avihiṃsā paṭiyattā, yaṃ paṭipanno sukheneva manussagatiṃ vā devagatiṃ vā ajjhogāhetvā sampattiṃ vā anubhaveyya uttareyya vā lokā. |
For just as an even path and an even ford are prepared for avoiding an uneven path and ford, so non-harming is prepared for avoiding harmfulness, by which one who has entered can easily plunge into a human or deva destiny and experience good fortune or cross over from the world. |
eteneva upāyena sabbapadāni yojetabbāni. |
By this same method, all the terms should be connected. |
♦ 86. evaṃ tasseva hitādhigamāya maggabhāvaṃ dassetvā idāni uparibhāgaṅgamanīyataṃ dassento, seyyathāpītiādimāha. |
♦ 86. Having thus shown its nature as a path for the attainment of welfare, now, to show its leading to a higher bourn, he said, "Just as," and so on. |
♦ tassattho, yathā nāma, cunda, ye keci akusalā dhammā paṭisandhiyā janakā vā ajanakā vā, dinnāyapi paṭisandhiyā vipākajanakā vā ajanakā vā, sabbe te jātivasena adhobhāgaṅgamanīyāti evaṃnāmāva honti, vipākakāle aniṭṭhākantavipākattā. |
♦ Its meaning: Just as, Cunda, whatever unwholesome states there are, whether productive of rebirth or not, whether productive of result in a given rebirth or not, all of them, by way of their nature, are named "leading to a lower bourn," because their result at the time of ripening is undesirable and unpleasant. |
yathā ca ye keci kusalā dhammā paṭisandhiyā janakā vā ajanakā vā dinnāyapi paṭisandhiyā vipākajanakā vā ajanakā vā, sabbe te jātivasena uparibhāgaṅgamanīyāti evaṃnāmāva honti, vipākakāle iṭṭhakantavipākattā, evameva kho, cunda, vihiṃsakassa . |
.. pe . |
.. uparibhāgāyāti. |
And just as whatever wholesome states there are, whether productive of rebirth or not, whether productive of result in a given rebirth or not, all of them, by way of their nature, are named "leading to a higher bourn," because their result at the time of ripening is desirable and pleasant; even so, Cunda, for a harmful person... etc. ...is for a higher bourn. |
tatrāyaṃ opammasaṃsandanā — yathā sabbe akusalā adhobhāgaṅgamanīyā, evaṃ vihiṃsakassa ekā vihiṃsāpi. |
Therein, this is the comparison with the simile: just as all unwholesome states lead to a lower bourn, so too even a single act of harmfulness by a harmful person. |
yathā ca sabbe kusalā uparibhāgaṅgamanīyā, evaṃ avihiṃsakassa ekā avihiṃsāpi. |
And just as all wholesome states lead to a higher bourn, so too even a single act of non-harming by a non-harmful person. |
eteneva upāyena akusalaṃ akusalena kusalañca kusalena upametabbaṃ, ayaṃ kirettha adhippāyoti. |
By this same method, the unwholesome should be compared with the unwholesome, and the wholesome with the wholesome; this, it is said, is the intention here. |
♦ 87. evaṃ tasseva sallekhassa uparibhāgaṅgamanīyataṃ dassetvā idāni parinibbāpane samatthabhāvaṃ dassetuṃ so vata cundātiādimāha. |
♦ 87. Having thus shown that very effacement's leading to a higher bourn, now, to show its capability of leading to final Nibbāna, he said, "That one indeed, Cunda," and so on. |
tattha soti vuttappakārapuggalaniddeso. |
Therein, "that one" (so) is a designation of a person of the type described. |
tassa yoti imaṃ uddesavacanaṃ āharitvā yo attanā palipapalipanno, so vata, cunda, paraṃ palipapalipannaṃ uddharissatīti evaṃ sabbapadesu sambandho veditabbo. |
"Of him, who" (tassa yo) – bringing this indicative statement, "He who is himself sunk in the mire, that one indeed, Cunda, will pull out another sunk in the mire" – thus the connection should be understood in all instances. |
palipapalipannoti gambhīrakaddame nimuggo vuccati, no ca kho ariyassa vinaye. |
"Sunk in the mire" (palipapalipanno) means sunk in deep mud, but not indeed in the discipline of the Noble One. |
ariyassa pana vinaye palipanti pañca kāmaguṇā vuccanti. |
But in the discipline of the Noble One, "mire" (palipa) refers to the five strands of sensual pleasure. |
palipannoti tattha nimuggo bālaputhujjano, tasmā evamettha atthayojanā veditabbā. |
"Sunk" (palipanno) means a foolish worldling sunk therein; therefore, the meaning should be understood thus here. |
yathā, cunda, koci puriso yāva nāsikaggā gambhīre kaddame nimuggo aparaṃ tattheva nimuggaṃ hatthe vā sīse vā gahetvā uddharissatīti netaṃ ṭhānaṃ vijjati, na hi taṃ kāraṇamatthi, yena so taṃ uddharitvā thale patiṭṭhapeyya, evameva yo attanā pañcakāmaguṇapalipe palipanno, so vata paraṃ tatheva palipapalipannaṃ uddharissatīti netaṃ ṭhānaṃ vijjati. |
Just as, Cunda, it is not possible that some person sunk up to the tip of his nose in deep mud should pull out another sunk in the same place, taking him by the hand or by the head – for there is no means by which he could pull him out and establish him on dry land – even so, it is not possible that one who is himself sunk in the mire of the five strands of sensual pleasure should indeed pull out another likewise sunk in the mire. |
♦ tattha siyā ayuttametaṃ, puthujjanānampi bhikkhubhikkhunīupāsakaupāsikānaṃ dhammadesanaṃ sutvā hontiyeva dhammaṃ abhisametāro, tasmā palipapalipanno uddharatīti, taṃ na tathā daṭṭhabbaṃ. |
♦ Therein, this might seem incorrect: even of worldlings, having heard Dhamma discourses from bhikkhus, bhikkhunīs, male lay followers, or female lay followers, there are indeed those who realize the Dhamma; therefore, one sunk in the mire pulls (others) out. That should not be seen thus. |
bhagavāyeva hi tattha uddharati, pasaṃsāmattameva pana dhammakathikā labhanti raññā pahitalekhavācako viya. |
For it is the Blessed One himself who pulls out there; Dhamma-speakers, however, receive only praise, like one who reads a letter sent by a king. |
yathā hi rañño paccantajanapade pahitaṃ lekhaṃ tattha manussā lekhaṃ vācetuṃ ajānantā yo vācetuṃ jānāti, tena vācāpetvā tamatthaṃ sutvā “rañño āṇā”ti ādarena sampādenti, na ca nesaṃ hoti “lekhavācakassa ayaṃ āṇā”ti. |
For just as when a letter sent by a king to a border province, the people there, not knowing how to read the letter, have it read by one who knows how to read, and having heard its content, they respectfully carry it out, thinking, "It is the king's command," and it does not occur to them, "This is the command of the letter-reader." |
lekhavācako pana “vissaṭṭhāya vācāya vācesi anelagaḷāyā”ti pasaṃsāmattameva labhati, evameva kiñcāpi sāriputtapabhutayo dhammakathikā dhammaṃ desenti, atha kho likhitapaṇṇavācako viya te honti. |
The letter-reader, however, receives only praise: "He read with a clear, unhesitating voice." Even so, although Dhamma-speakers like Sāriputta and others teach the Dhamma, yet they are like readers of a written document. |
bhagavatoyeva pana sā dhammadesanā rañño āṇā viya. |
But that Dhamma teaching is of the Blessed One himself, like the king's command. |
ye ca taṃ sutvā dhammaṃ abhisamenti, te bhagavāyeva uddharatīti veditabbā. |
And those who, having heard it, realize the Dhamma, they should be understood as being pulled out by the Blessed One himself. |
dhammakathikā pana “vissaṭṭhāya vācāya dhammaṃ desenti anelagaḷāyā”ti pasaṃsāmattameva labhantīti. |
Dhamma-speakers, however, receive only praise: "They teach the Dhamma with a clear, unhesitating voice." |
tasmā yuttamevetanti. |
Therefore, this is indeed correct. |
vuttavipariyāyena sukkapakkho veditabbo. |
The bright side should be understood by way of the opposite of what has been said. |
♦ adanto avinīto aparinibbutoti ettha pana anibbisatāya adanto. |
♦ "Untamed, undisciplined, unquenched" (adanto avinīto aparinibbuto): here, "untamed" (adanto) due to not being weary (of samsara). |
asikkhitavinayatāya avinīto. |
"Undisciplined" (avinīto) due to untrained discipline. |
anibbutakilesatāya aparinibbutoti veditabbo. |
"Unquenched" (aparinibbuto) should be understood as due to unquenched defilements. |
so tādiso paraṃ damessati, nibbisaṃ karissati, vinessati vā tisso sikkhā sikkhāpessati, parinibbāpessati vā tassa kilese nibbāpessatīti netaṃ ṭhānaṃ vijjati. |
That such a one will tame another, make him weary, or discipline him, train him in the three trainings, or lead him to final Nibbāna, quench his defilements – this situation does not exist. |
vuttavipariyāyena sukkapakkho veditabbo. |
The bright side should be understood by way of the opposite of what has been said. |
♦ evameva kho, cunda, vihiṃsakassa . |
.. pe . |
.. parinibbānāyāti ettha pana evamattho veditabbo — yathā hi attanā apalipapalipanno paraṃ palipapalipannaṃ uddharissati, danto damessati, vinīto vinessati, parinibbuto parinibbāpessatīti ṭhānametaṃ vijjatīti. |
♦ "Even so, Cunda, for a harmful person... etc. ...is for final Nibbāna": here, however, the meaning should be understood thus – just as it is possible that one who is himself not sunk in the mire will pull out another sunk in the mire, the tamed will tame, the disciplined will discipline, the quenched will lead to quenching. |
kiṃ pana tanti? |
But what is that? |
apalipapalipannattaṃ, dantattaṃ vinītattaṃ parinibbutattañca, evameva kho, cunda, vihiṃsakassa purisapuggalassa avihiṃsā hoti parinibbānāya. |
Not being sunk in the mire, being tamed, being disciplined, and being quenched. Even so, Cunda, for a harmful human individual, non-harming is for final Nibbāna. |
kiṃ vuttaṃ hoti? |
What is said? |
yo attanā avihiṃsako, tassa yā avihiṃsā, ayaṃ yā esā vihiṃsakassa parassa vihiṃsā, tassā parinibbānāya hoti, attanā hi avihiṃsako parassa vihiṃsācetanaṃ nibbāpessatīti ṭhānametaṃ vijjati. |
He who is himself non-harmful, his non-harming, this which is the harmfulness of another harmful person, is for the quenching of that (harmfulness); for it is possible that one who is himself non-harmful will quench the harmful intention of another. |
kiṃ pana tanti? |
But what is that? |
avihiṃsakattameva. yañhi yena attanā adhigataṃ hoti, so paraṃ tadatthāya samādapetuṃ sakkotīti. |
Non-harmfulness itself. For whatever has been attained by oneself, one is able to establish another in that. |
♦ atha vā yathā attanā apalipanno danto vinīto parinibbuto paraṃ palipapalipannaṃ adantaṃ avinītaṃ aparinibbutañca uddharissati damessati vinessati parinibbāpessatīti ṭhānametaṃ vijjati, evameva vihiṃsakassa purisapuggalassa vihiṃsāpahānāya maggaṃ bhāvayato uppannā avihiṃsā hoti parinibbānāya. |
♦ Or, just as it is possible that one who is himself not sunk, tamed, disciplined, (and) quenched will pull out, tame, discipline, (and) lead to quenching another who is sunk in the mire, untamed, undisciplined, (and) unquenched, even so, for a harmful human individual who is developing the path for the abandoning of harmfulness, the non-harming that has arisen is for final Nibbāna. |
parinibbuto viya hi aparinibbutaṃ avihiṃsācetanāva vihiṃsācetanaṃ parinibbāpetuṃ samatthā. |
For just like one who is quenched (can quench) one who is not quenched, the intention of non-harming itself is capable of quenching the intention of harming. |
etamatthaṃ dassento “evameva kho, cundā”tiādimāhāti evamettha attho daṭṭhabbo. |
Showing this meaning, he said, "Even so, Cunda," and so on – thus the meaning should be seen here. |
yathā cettha, evaṃ sabbapadesu. |
As here, so in all instances. |
ativitthārabhayena pana anupadayojanā na katāti. |
However, due to fear of excessive elaboration, the word-by-word connection is not made. |
♦ 88. evaṃ tassa parinibbāpane samatthabhāvaṃ dassetvā idāni taṃ desanaṃ nigametvā dhammapaṭipattiyaṃ niyojetuṃ iti kho, cundātiādimāha. |
♦ 88. Having thus shown its capability of leading to final Nibbāna, now, concluding that discourse and enjoining to the practice of Dhamma, he said, "Thus indeed, Cunda," and so on. |
tattha sallekhapariyāyoti sallekhakāraṇaṃ. |
Therein, "the method of effacement" (sallekhapariyāyo) means the cause of effacement. |
esa nayo sabbattha ettha avihiṃsādayo eva vihiṃsādīnaṃ sallekhanato sallekhakāraṇaṃ . |
This is the method everywhere: here, non-harming, etc., itself, due to the effacing of harming, etc., is the cause of effacement. |
tesaṃ vasena cittassa uppādetabbato cittupādakāraṇaṃ, vihiṃsādi, parikkamanassa hetuto parikkamanakāraṇaṃ, uparibhāganipphādanato uparibhāgakāraṇaṃ, vihiṃsādīnaṃ parinibbāpanato parinibbānakāraṇanti veditabbā. |
Due to the mind being aroused by means of them, it is the cause of the arising of thought; harming, etc., due to being a cause for circumvention, is the cause of circumvention; due to accomplishing a higher bourn, it is the cause of a higher bourn; due to quenching harming, etc., it should be understood as the cause of quenching. |
hitesināti hitaṃ esantena. |
"By one who desires welfare" (hitesinā) means by one seeking welfare. |
anukampakenāti anukampamānena. |
"By one who has compassion" (anukampakena) means by one showing compassion. |
anukampaṃ upādāyāti anukampaṃ cittena pariggahetvā, pariccātipi vuttaṃ hoti. |
"Out of compassion" (anukampaṃ upādāya) means having encompassed compassion with the mind; it also means "having given up" (pariccā). |
kataṃ vo taṃ mayāti taṃ mayā ime pañca pariyāye dassentena tumhākaṃ kataṃ. |
"That has been done for you by me" (kataṃ vo taṃ mayā) means that has been done for you by me who am showing these five methods. |
ettakameva hi anukampakassa satthu kiccaṃ, yadidaṃ aviparītadhammadesanā. |
For this much only is the duty of a compassionate teacher, namely, the teaching of the non-perverted Dhamma. |
ito paraṃ pana paṭipatti nāma sāvakānaṃ kiccaṃ. |
Beyond this, however, practice is the duty of disciples. |
tenāha etāni, cunda, rukkhamūlāni . |
.. pe . |
.. amhākaṃ anusāsanīti. |
Therefore he said, "These, Cunda, are the roots of trees... etc. ...is our instruction." |
♦ tattha ca rukkhamūlānīti iminā rukkhamūlasenāsanaṃ dasseti. |
♦ And therein, by "roots of trees" (rukkhamūlāni), he indicates the lodging at the roots of trees. |
suññāgārānīti iminā janavivittaṭṭhānaṃ. |
By "empty huts" (suññāgārāni), he indicates a place secluded from people. |
ubhayenāpi ca yogānurūpasenāsanamācikkhati, dāyajjaṃ niyyāteti. |
And by both, he points out a lodging suitable for yoga; he hands over the inheritance. |
jhāyathāti ārammaṇūpanijjhānena aṭṭhatiṃsārammaṇāni, lakkhaṇūpanijjhānena ca aniccādito khandhāyatanādīni upanijjhāyatha, samathañca vipassanañca vaḍḍhethāti vuttaṃ hoti. |
"Meditate" (jhāyatha) means contemplate the thirty-eight objects by object-contemplation, and by characteristic-contemplation contemplate the aggregates, sense-bases, etc., as impermanent and so on; develop serenity and insight, is what is said. |
mā pamādatthāti mā pamajjittha. |
"Do not be negligent" (mā pamādattha) means do not be heedless. |
mā pacchā vippaṭisārino ahuvatthāti ye hi pubbe daharakāle, ārogyakāle, sattasappāyādisampattikāle, satthu sammukhībhāvakāle ca yonisomanasikāravirahitā rattindivaṃ maṅgulabhattā hutvā seyyasukhaṃ middhasukhamanubhontā pamajjanti, te pacchā jarākāle, rogakāle, maraṇakāle, vipattikāle, satthu parinibbutakāle ca taṃ pubbe pamādavihāraṃ anussarantā, sappaṭisandhikālakiriyañca bhāriyaṃ sampassamānā vippaṭisārino honti, tumhe pana tādisā mā ahuvatthāti etamatthaṃ dassento āha “mā pacchā vippaṭisārino ahuvatthā”ti. |
"Do not be remorseful later" (mā pacchā vippaṭisārino ahuvattha): those who previously, in their youth, in times of health, in times of possession of suitable beings and things, and in times when the Teacher was present, lacking wise attention, being like festive eaters day and night, experiencing the pleasure of lying down and the pleasure of torpor, are negligent; they later, in old age, in times of sickness, at the time of death, in times of misfortune, and at the time of the Teacher's final Nibbāna, recollecting that previous negligent abiding, and seeing the heavy consequence of death with (further) rebirth, become remorseful. But you, do not be like that – showing this meaning, he said, "Do not be remorseful later." |
ayaṃ vo amhākaṃ anusāsanīti ayaṃ amhākaṃ santikā “jhāyatha mā pamādatthā”ti tumhākaṃ anusāsanī, ovādoti vuttaṃ hoti. |
"This is our instruction to you" (ayaṃ vo amhākaṃ anusāsanī) means this from us, "Meditate, do not be negligent," is our instruction, our admonition to you, is what is said. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ From the Papañcasūdanī, the commentary to the Majjhima Nikāya |
♦ sallekhasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Sallekhasutta is concluded. |
♦ |
♦ |
♦ 9. sammādiṭṭhisuttavaṇṇanā |
♦ 9. Explanation of the Sammādiṭṭhisutta |
♦ [unnamed] (MN 19) |
♦ [unnamed] (MN 19) |
♦ 89. evaṃ me sutanti sammādiṭṭhisuttaṃ. |
♦ 89. "Thus have I heard" – this is the Sammādiṭṭhisutta. |
tattha “sammādiṭṭhi sammādiṭṭhīti, āvuso, vuccati, kittāvatā nu kho, āvuso”ti vā “katamaṃ panāvuso, akusalan”ti vā evaṃ yattakā therena pucchā vuttā, sabbā kathetukamyatā pucchā eva. |
Therein, "Friend, 'right view, right view' is said; to what extent, friend..." or "What, friend, is the unwholesome?" – thus, however many questions were asked by the Elder, all are questions (prompted by) the desire to speak. |
♦ tattha yasmā jānantāpi sammādiṭṭhīti vadanti ajānantāpi bāhirakāpi sāsanikāpi anussavādivasenāpi attapaccakkhenāpi, tasmā taṃ bahūnaṃ vacanaṃ upādāya dvikkhattuṃ āmasanto “sammādiṭṭhi sammādiṭṭhīti, āvuso, vuccatī”ti āha. |
♦ Therein, because those who know also say "right view," and those who do not know, outsiders as well as adherents of the teaching, (say it) by way of hearsay, etc., as well as by direct personal experience, therefore, referring to that statement of many, addressing him twice, he said, "Friend, 'right view, right view' is said." |
ayañhi ettha adhippāyo, aparehipi sammādiṭṭhīti vuccati, athāparehipi sammādiṭṭhīti vuccati, svāyaṃ evaṃ vuccamāno atthañca lakkhaṇañca upādāya kittāvatā nu kho, āvuso, ariyasāvako sammādiṭṭhi hotīti. |
For this is the intention here: by others too "right view" is said, and again by others "right view" is said; this (term) being thus spoken, with reference to its meaning and characteristic, "To what extent, friend, is a noble disciple of right view?" |
tattha sammādiṭṭhīti sobhanāya pasatthāya ca diṭṭhiyā samannāgato. |
Therein, "of right view" (sammādiṭṭhī) means endowed with a beautiful and praiseworthy view. |
yadā pana dhammeyeva ayaṃ sammādiṭṭhisaddo vattati, tadāssa sobhanā pasatthā ca diṭṭhi sammādiṭṭhīti evamattho veditabbo. |
But when this term "right view" refers to the Dhamma itself, then its meaning should be understood as "a beautiful and praiseworthy view is right view." |
♦ sā cāyaṃ sammādiṭṭhi duvidhā hoti lokiyā lokuttarāti. |
♦ And this right view is twofold: mundane and supramundane. |
tattha kammassakatāñāṇaṃ saccānulomikañāṇañca lokiyā sammādiṭṭhi, saṅkhepato vā sabbāpi sāsavā paññā. |
Therein, the knowledge of kamma-ownership and the knowledge in conformity with the truths is mundane right view; or, in brief, all wisdom connected with taints. |
ariyamaggaphalasampayuttā paññā lokuttarā sammādiṭṭhi. |
Wisdom associated with the noble path and fruition is supramundane right view. |
puggalo pana tividho hoti puthujjano sekkho asekkho ca. |
A person, however, is threefold: worldling, trainee (sekha), and adept (asekha). |
tattha puthujjano duvidho hoti bāhirako sāsaniko ca. |
Therein, a worldling is twofold: outsider and adherent of the teaching. |
tattha bāhirako kammavādī kammassakatādiṭṭhiyā sammādiṭṭhi hoti, no saccānulomikāya attadiṭṭhiparāmāsakattā. |
Therein, an outsider who affirms kamma is of right view by the view of kamma-ownership, not by (the view) in conformity with the truths, because of adhering to the view of self. |
sāsaniko dvīhipi. |
An adherent of the teaching (is of right view) by both. |
sekkho niyatāya sammādiṭṭhiyā sammādiṭṭhi. |
A trainee is of right view by the fixed right view. |
asekkho asekkhāya. |
An adept (is of right view) by the adept's (right view). |
idha pana niyatāya niyyānikāya lokuttarakusalasammādiṭṭhiyā samannāgato “sammādiṭṭhī”ti adhippeto. |
Here, however, one endowed with the fixed, leading-out, supramundane wholesome right view is intended by "of right view." |
tenevāha “ujugatāssa diṭṭhi dhamme aveccappasādena samannāgato āgato imaṃ saddhamman”ti, lokuttarakusalasammādiṭṭhiyeva hi antadvayamanupagamma ujubhāvena gatattā, kāyavaṅkādīni ca sabbavaṅkāni samucchinditvā gatattā ujugatā hoti, tāyeva ca diṭṭhiyā samannāgato navappakārepi lokuttaradhamme aveccappasādena acalappasādena samannāgato hoti, sabbadiṭṭhigahanāni ca vinibbeṭhento sabbakilese pajahanto jātisaṃsārā nikkhamanto paṭipattiṃ pariniṭṭhapento ariyena maggena āgato imaṃ sambuddhappaveditaṃ amatogadhaṃ nibbānasaṅkhātaṃ saddhammanti vuccati. |
Therefore he said, "His view is straightened, he is endowed with unwavering confidence in the Dhamma, he has come to this good Dhamma." For it is precisely the supramundane wholesome right view that, not approaching the two extremes, has gone straightforwardly; having cut off all crookednesses such as bodily crookedness, it is straightened. Endowed with that very view, one is endowed with unwavering, unshakable confidence in the nine kinds of supramundane Dhamma. Unraveling all thickets of views, abandoning all defilements, escaping from the round of birth, completing the practice, having come by the noble path to this good Dhamma proclaimed by the Perfectly Enlightened One, the ambrosia-plunging, called Nibbāna – thus it is said. |
♦ yato khoti kālaparicchedavacanametaṃ, yasmiṃ kāleti vuttaṃ hoti. |
♦ "When indeed" (yato kho) is a statement defining a time; it means "at which time." |
akusalañca pajānātīti dasākusalakammapathasaṅkhātaṃ akusalañca pajānāti, nirodhārammaṇāya pajānanāya kiccavasena “idaṃ dukkhan”ti paṭivijjhanto akusalaṃ pajānāti. |
"And understands the unwholesome" (akusalañca pajānāti) means he understands the unwholesome called the ten unwholesome paths of action; by the function of understanding with Nibbāna as object, penetrating "This is suffering," he understands the unwholesome. |
akusalamūlañca pajānātīti tassa mūlapaccayabhūtaṃ akusalamūlañca pajānāti, teneva pakārena “ayaṃ dukkhasamudayo”ti paṭivijjhanto. |
"And understands the root of the unwholesome" (akusalamūlañca pajānāti) means he understands the root of the unwholesome which is its root-condition; in the same way, penetrating "This is the origin of suffering." |
esa nayo kusalañca kusalamūlañcāti etthāpi. |
This is the method also in "the wholesome and the root of the wholesome." |
yathā cettha, evaṃ ito paresu sabbavāresu kiccavaseneva vatthupajānanā veditabbā. |
As here, so in all subsequent sections, the understanding of the matter should be known by way of function. |
ettāvatāpīti ettakena iminā akusalādippajānanenāpi. |
"To this extent also" (ettāvatāpi) means even by this much understanding of the unwholesome, etc. |
sammādiṭṭhi hotīti vuttappakārāya lokuttarasammādiṭṭhiyā samannāgato hoti. |
"Is of right view" (sammādiṭṭhi hoti) means he is endowed with the supramundane right view of the aforesaid kind. |
ujugatāssa .. |
. etc. .. |
. imaṃ saddhammanti ettāvatā saṃkhittadesanā niṭṭhitā hoti. |
. "straightened... this good Dhamma" – to this extent, the brief exposition is concluded. |
desanāyeva cesā saṃkhittā, tesaṃ pana bhikkhūnaṃ vitthāravaseneva sammāmanasikārappaṭivedho veditabbo. |
And this exposition is brief; but the right attention and penetration of those bhikkhus should be understood by way of detail. |
♦ dutiyavāre pana desanāpi vitthārena manasikārappaṭivedhopi vitthāreneva vuttoti veditabbo. |
♦ In the second section, however, both the exposition in detail and the attention-penetration in detail are stated, it should be understood. |
tattha “saṃkhittadesanāya dve heṭṭhimamaggā, vitthāradesanāya dve uparimamaggā kathitā”ti bhikkhū āhaṃsu vitthāradesanāvasāne “sabbaso rāgānusayaṃ pahāyā”tiādivacanaṃ sampassamānā. |
Therein, the bhikkhus, seeing at the end of the detailed exposition the words "having completely abandoned the underlying tendency to lust," etc., said, "In the brief exposition, the two lower paths are spoken of; in the detailed exposition, the two higher paths are spoken of." |
thero panāha “saṃkhittadesanāyapi cattāro maggā rāsito kathitā, vitthāradesanāyapī”ti. |
The Elder, however, said, "Even in the brief exposition, the four paths are spoken of collectively, and so too in the detailed exposition." |
yā cāyaṃ idha saṃkhittavitthāradesanāsu vicāraṇā āvikatā, sā sabbavāresu idha vuttanayeneva veditabbā. |
And this investigation which is made manifest here in the brief and detailed expositions, that should be understood in all sections by the method stated here. |
apubbānuttānapadavaṇṇanāmattameva hi ito paraṃ karissāma. |
For hereafter we shall give only the explanation of words not previously explained. |
♦ akusalakammapathavaṇṇanā (MN 19) |
♦ Explanation of the Unwholesome Paths of Action (MN 19) |
♦ tattha paṭhamavārassa tāva vitthāradesanāya “pāṇātipāto kho, āvuso, akusalan”tiādīsu akosallappavattiyā akusalaṃ veditabbaṃ, parato vattabbakusalappaṭipakkhato vā. |
♦ Therein, in the detailed exposition of the first section, in "Destruction of life, friend, is unwholesome," etc., "unwholesome" should be understood as unskillful occurrence, or as the opposite of the wholesome to be spoken of later. |
taṃ lakkhaṇato sāvajjadukkhavipākaṃ saṃkiliṭṭhaṃ vā. |
Its characteristic is blameworthy, resulting in suffering, or defiled. |
ayaṃ tāvettha sādhāraṇapadavaṇṇanā. |
This, firstly, is the general word explanation here. |
♦ asādhāraṇesu pana pāṇassa atipāto pāṇātipāto, pāṇavadho pāṇaghātoti vuttaṃ hoti. |
♦ In the specific terms, however, "excessive destruction of a living being" (pāṇassa atipāto) is destruction of life (pāṇātipāto); killing a living being, slaughter of a living being, is what is said. |
pāṇoti cettha vohārato satto, paramatthato jīvitindriyaṃ. |
And "living being" (pāṇo) here is, conventionally, a being; in the ultimate sense, the life faculty. |
tasmiṃ pana pāṇe pāṇasaññino jīvitindriyupacchedakaupakkamasamuṭṭhāpikā kāyavacīdvārānaṃ aññataradvārappavattā vadhakacetanā pāṇātipāto. |
In that living being, however, for one who perceives it as a living being, the murderous intention (vadhakacetanā) that initiates an effort to cut off the life faculty, occurring through one or other of the body- or speech-doors, is destruction of life. |
so guṇavirahitesu tiracchānagatādīsu pāṇesu khuddake pāṇe appasāvajjo, mahāsarīre mahāsāvajjo. |
This, in relation to beings devoid of virtue, such as animals, etc., is slightly blameworthy in the case of a small being, greatly blameworthy in the case of a large-bodied one. |
kasmā? payogamahantatāya. |
Why? Due to the greatness of the effort. |
payogasamattepi vatthumahantatāya. |
Even when the effort is the same, due to the greatness of the object (the being). |
guṇavantesu manussādīsu appaguṇe pāṇe appasāvajjo, mahāguṇe mahāsāvajjo. |
In relation to virtuous beings, such as humans, etc., it is slightly blameworthy in the case of a being of little virtue, greatly blameworthy in the case of one of great virtue. |
sarīraguṇānaṃ pana samabhāve sati kilesānaṃ upakkamānañca mudutāya appasāvajjo, tibbatāya mahāsāvajjoti veditabbo. |
However, when the bodily and virtuous qualities are equal, it should be understood as slightly blameworthy due to the mildness of the defilements and efforts, and greatly blameworthy due to their intensity. |
tassa pañca sambhārā honti pāṇo, pāṇasaññitā, vadhakacittaṃ, upakkamo, tena maraṇanti. |
Its five components are: a living being, perception of it as a living being, murderous thought, effort, and death resulting from it. |
cha payogā sāhatthiko, āṇattiko, nissaggiyo, thāvaro, vijjāmayo, iddhimayoti. |
Six kinds of means: by one's own hand, by command, by dropping/missile, by a permanent fixture, by incantation, by psychic power. |
imasmiṃ |
If this were to be elaborated here, it would be excessive proliferation; therefore, we do not elaborate it, nor other similar topics. |
atthikehi pana samantapāsādikaṃ vinayaṭṭhakathaṃ (pārā. |
Those interested, however, (should consult) the Samantapāsādikā, the Vinaya commentary (Pārā. |
aṭṭha. 2.172) oloketvā HackSearch. |
Aṭṭha. 2.172) and learn it. |
♦ adinnassa ādānaṃ adinnādānaṃ, parassa haraṇaṃ theyyaṃ, corikāti vuttaṃ hoti. |
♦ "Taking what is not given" (adinnassa ādānaṃ) is adinnādānaṃ; stealing from another, theft, robbery, is what is said. |
tattha adinnanti parapariggahitaṃ, yattha paro yathākāmakāritaṃ āpajjanto adaṇḍāraho anupavajjo ca hoti. |
Therein, "what is not given" (adinnaṃ) means possessed by another, regarding which the other, acting as he pleases, is not liable to punishment and is blameless. |
tasmiṃ pana parapariggahite parapariggahitasaññino tadādāyakaupakkamasamuṭṭhāpikā theyyacetanā adinnādānaṃ. |
In that which is possessed by another, however, for one who perceives it as possessed by another, the thievish intention (theyyacetanā) that initiates an effort to take it is taking what is not given. |
taṃ hīne parasantake appasāvajjaṃ, paṇīte mahāsāvajjaṃ. |
This is slightly blameworthy regarding inferior property of another, greatly blameworthy regarding superior (property). |
kasmā? vatthupaṇītatāya. |
Why? Due to the superiority of the object. |
vatthusamatte sati guṇādhikānaṃ santake vatthusmiṃ mahāsāvajjaṃ. |
When the object is the same, it is greatly blameworthy regarding an object belonging to those of superior virtue. |
taṃ taṃ guṇādhikaṃ upādāya tato tato hīnaguṇassa santake vatthusmiṃ appasāvajjaṃ. |
With reference to this or that person of superior virtue, it is slightly blameworthy regarding an object belonging to one of correspondingly inferior virtue. |
tassa pañca sambhārā honti parapariggahitaṃ, parapariggahitasaññitā, theyyacittaṃ, upakkamo, tena haraṇanti. |
Its five components are: possessed by another, perception of it as possessed by another, thievish thought, effort, and taking it thereby. |
cha payogā sāhatthikādayova. |
Six kinds of means: by one's own hand, etc. |
te ca kho yathānurūpaṃ theyyāvahāro, pasayhāvahāro, paṭicchannāvahāro, parikappāvahāro, kusāvahāroti imesaṃ avahārānaṃ vasena pavattāti ayamettha saṅkhepo. |
And these, as appropriate, proceed by way of these types of taking: taking by theft, taking by force, taking by concealment, taking by strategem, taking by (false) measure. This is the summary here. |
vitthāro pana samantapāsādikāyaṃ (pārā. |
The detail, however, is in the Samantapāsādikā (Pārā. |
aṭṭha. 1.92) vutto. |
Aṭṭha. 1.92). |
♦ kāmesumicchācāroti ettha pana kāmesūti methunasamācāresu. |
♦ "Sexual misconduct" (kāmesumicchācāro): here, "in sensual pleasures" (kāmesu) means in sexual conduct. |
micchācāroti ekantanindito lāmakācāro. |
"Misconduct" (micchācāro) means entirely blameworthy, vile conduct. |
lakkhaṇato pana asaddhammādhippāyena kāyadvārappavattā agamanīyaṭṭhānavītikkamacetanā kāmesumicchācāro. |
By characteristic, however, sexual misconduct is the intention to transgress with regard to forbidden partners, occurring through the body-door with an unrighteous intention. |
♦ tattha agamanīyaṭṭhānaṃ nāma purisānaṃ tāva māturakkhitā, piturakkhitā, mātāpiturakkhitā, bhāturakkhitā, bhaginirakkhitā, ñātirakkhitā, gottarakkhitā, dhammarakkhitā, sārakkhā, saparidaṇḍāti māturakkhitādayo dasa; |
♦ Therein, "forbidden partners" (agamanīyaṭṭhānaṃ) for men are, firstly, these ten: one protected by the mother, one protected by the father, one protected by mother and father, one protected by a brother, one protected by a sister, one protected by relatives, one protected by the clan, one protected by the Dhamma, one under protection (betrothed), one with a penalty (for adultery); |
dhanakkītā, chandavāsinī, bhogavāsinī, paṭavāsinī, odapattakinī, obhaṭacumbaṭā, dāsī ca bhariyā ca, kammakārī ca bhariyā ca, dhajāhatā, muhuttikāti etā ca dhanakkītādayo dasāti vīsati itthiyo. |
and these ten: one bought with money, one living by consent, one living for enjoyment, one living for clothing, one (a water-carrier) taken by the water pot, one picked up from a heap (of refuse?), a slave who is also a wife, a worker who is also a wife, one captured in war, a temporary wife – these twenty women. |
itthīsu pana dvinnaṃ sārakkhāsaparidaṇḍānaṃ, dasannañca dhanakkītādīnanti dvādasannaṃ itthīnaṃ aññe purisā, idaṃ agamanīyaṭṭhānaṃ nāma. |
For women, however, other men in relation to the two (types of women) under protection and with a penalty, and the ten (types) bought with money, etc. – these twelve women; this is called a forbidden partner. |
so panesa micchācāro sīlādiguṇarahite agamanīyaṭṭhāne appasāvajjo, sīlādiguṇasampanne mahāsāvajjo. |
This misconduct is slightly blameworthy with a forbidden partner devoid of virtue, etc., and greatly blameworthy with one endowed with virtue, etc. |
tassa cattāro sambhārā agamanīyavatthu, tasmiṃ sevanacittaṃ, sevanapayogo, maggenamaggappaṭipattiadhivāsananti. |
Its four components are: a forbidden object (partner), the thought of engaging with that (partner), the effort of engagement, and the consent to the penetration of the path by the path (i.e., sexual union). |
eko |
One means only: by one's own action. |
♦ musāti visaṃvādanapurekkhārassa atthabhañjako vacīpayogo kāyapayogo vā. |
♦ "Falsehood" (musā) means a verbal or bodily effort that destroys welfare, preceded by the intention to deceive. |
visaṃvādanādhippāyena panassa paravisaṃvādanakakāyavacīpayogasamuṭṭhāpikā cetanā musāvādo. |
But with the intention to deceive, the intention that initiates a bodily or verbal effort to deceive another is false speech. |
aparo nayo musāti abhūtaṃ atacchaṃ vatthu. |
Another method: "falsehood" (musā) is an unreal, untrue matter. |
vādoti tassa bhūtato tacchato viññāpanaṃ. |
"Speech" (vādo) is the communication of it as real, as true. |
lakkhaṇato pana atathaṃ vatthuṃ tathato paraṃ viññāpetukāmassa tathāviññattisamuṭṭhāpikā cetanā musāvādo. |
By characteristic, however, false speech is the intention that initiates such a communication, of one who desires to communicate an untrue matter to another as true. |
so yamatthaṃ bhañjati, tassa appatāya appasāvajjo, mahantatāya mahāsāvajjo. |
It is slightly blameworthy due to the insignificance of the matter it destroys, greatly blameworthy due to its significance. |
apica gahaṭṭhānaṃ attano santakaṃ adātukāmatāya natthītiādinayappavatto appasāvajjo, sakkhinā hutvā atthabhañjanatthaṃ vutto mahāsāvajjo. |
Furthermore, for householders, that (falsehood) which proceeds by way of saying "It doesn't exist," etc., out of a desire not to give what is one's own, is slightly blameworthy; spoken as a witness for the purpose of destroying welfare is greatly blameworthy. |
pabbajitānaṃ appakampi telaṃ vā sappiṃ vā labhitvā hasādhippāyena “ajja gāme telaṃ nadīmaññe sandatī”ti purāṇakathānayena pavatto appasāvajjo, adiṭṭhaṃyeva pana diṭṭhantiādinā nayena vadantānaṃ mahāsāvajjo. |
For monastics, having received even a little oil or ghee, that (falsehood) which proceeds by way of an old story, with the intention of joking, such as "Today in the village, oil flows like a river, I think," is slightly blameworthy; but for those who speak by way of saying "It was seen" about what was not seen, etc., it is greatly blameworthy. |
tassa cattāro sambhārā honti atathaṃ vatthu, visaṃvādanacittaṃ, tajjo vāyāmo, parassa tadatthavijānananti. |
Its four components are: an untrue matter, the thought to deceive, the effort arising from that, and another's understanding of that meaning. |
eko |
One means only: by one's own action. |
so kāyena vā kāyappaṭibaddhena vā vācāya vā visaṃvādakakiriyākaraṇe daṭṭhabbo. |
This should be seen in the performance of a deceptive action by body, by something connected with the body, or by speech. |
tāya ce kiriyāya paro tamatthaṃ jānāti, ayaṃ kiriyāsamuṭṭhāpikacetanākkhaṇeyeva musāvādakammunā bajjhati. |
And if by that action another understands that meaning, one is bound by the kamma of false speech at the very moment of the intention that initiated the action. |
♦ pisuṇā vācātiādīsu yāya vācāya yassa taṃ vācaṃ bhāsati, tassa hadaye attano piyabhāvaṃ parassa ca suññabhāvaṃ karoti, sā pisuṇā vācā. |
♦ "Slanderous speech" (pisuṇā vācā), etc.: that speech by which, when one speaks it to someone, one creates in his heart a feeling of affection for oneself and a feeling of emptiness (dislike) for another, that is slanderous speech. |
yāya pana attānampi parampi pharusampi karoti, sā vācā sayampi pharusā neva kaṇṇasukhā na hadayasukhā vā, ayaṃ pharusā vācā. |
But that speech by which one makes both oneself and another harsh, that speech itself is harsh, neither pleasant to the ear nor pleasant to the heart; this is harsh speech. |
yena samphaṃ palapati niratthakaṃ, so samphappalāpo. |
That by which one prattles frivolously, uselessly, is frivolous talk. |
tesaṃ mūlabhūtā cetanāpi pisuṇāvācādināmameva labhati, sā eva ca idha adhippetāti. |
The underlying intention of these also receives the name of slanderous speech, etc., and that itself is intended here. |
tattha saṃkiliṭṭhacittassa paresaṃ vā bhedāya attano piyakamyatāya vā kāyavacīpayogasamuṭṭhāpikā cetanā pisuṇā vācā. |
Therein, for one with a defiled mind, the intention that initiates a bodily or verbal effort, either for the division of others or for the sake of one's own popularity, is slanderous speech. |
sā yassa bhedaṃ karoti, tassa appaguṇatāya appasāvajjā, mahāguṇatāya mahāsāvajjā. |
It is slightly blameworthy due to the lack of virtue of the one whose division it causes, greatly blameworthy due to (their) great virtue. |
tassā cattāro sambhārā bhinditabbo paro, “iti ime nānā bhavissanti vinā bhavissantī”ti bhedapurekkhāratā vā, “ahaṃ piyo bhavissāmi vissāsiko”ti piyakamyatā vā, tajjo vāyāmo, tassa tadatthavijānananti. |
Its four components are: another who is to be divided; the precedence of division, thinking "Thus these will become separate, will be apart," or the desire for popularity, thinking "I will be dear, trustworthy"; the effort arising from that; and his understanding of that meaning. |
♦ parassa mammacchedakakāyavacīpayogasamuṭṭhāpikā ekantapharusā cetanā pharusā vācā. |
♦ The entirely harsh intention that initiates a bodily or verbal effort that cuts another to the quick is harsh speech. |
tassa āvibhāvatthamidaṃ vatthu — eko kira dārako mātuvacanaṃ anādiyitvā araññaṃ gacchati, taṃ mātā nivattetuṃ asakkontī “caṇḍā taṃ mahiṃsī anubandhatū”ti akkosi. |
To make this clear, here is a story: A certain boy, not heeding his mother's word, goes to the forest. His mother, unable to make him turn back, cursed, "May a fierce water buffalo pursue you!" |
athassa tattheva araññe mahiṃsī uṭṭhāsi. |
Then, right there in the forest, a water buffalo rose up against him. |
dārako “yaṃ mama mātā mukhena kathesi taṃ mā hotu, yaṃ cittena cintesi taṃ hotū”ti saccakiriyamakāsi. |
The boy made an act of truth, saying, "May what my mother said with her mouth not be, may what she thought with her mind be!" |
mahiṃsī tattheva baddhā viya aṭṭhāsi. |
The water buffalo stood right there as if bound. |
evaṃ mammacchedakopi prayogo cittasaṇhatāya pharusā vācā na hoti. |
Thus, even an effort that cuts to the quick, if the mind is gentle, is not harsh speech. |
mātāpitaro hi kadāci puttake evampi vadanti “corā vo khaṇḍākhaṇḍikaṃ karontū”ti, uppalapattampi ca nesaṃ upari patantaṃ na icchanti. |
For mothers and fathers sometimes say even this to their children: "May thieves cut you to pieces!" yet they do not wish even a lotus petal to fall upon them. |
ācariyupajjhāyā ca kadāci nissitake evaṃ vadanti “kiṃ ime ahirikā anottappino caranti niddhamatha ne”ti. |
And teachers and preceptors sometimes say this to their dependents: "Why do these shameless, morally unconcerned ones behave so? Expel them!" |
atha kho nesaṃ āgamādhigamasampattiṃ icchanti. |
Yet they desire for them the accomplishment of learning and attainment. |
yathā ca cittasaṇhatāya pharusā vācā na hoti, evaṃ vacanasaṇhatāya apharusā vācāpi na hoti. |
And just as with gentleness of mind it is not harsh speech, so with gentleness of speech it is not non-harsh speech either. |
na hi mārāpetukāmassa “imaṃ sukhaṃ sayāpethā”ti vacanaṃ apharusā vācā hoti. |
For the statement "Lay this one down comfortably" of one who desires to have (someone) killed is not non-harsh speech. |
cittapharusatāya panesā pharusā vācāva. |
Due to harshness of mind, this is indeed harsh speech. |
sā yaṃ sandhāya pavattitā, tassa appaguṇatāya appasāvajjā, mahāguṇatāya mahāsāvajjā. |
It is slightly blameworthy due to the lack of virtue of the one towards whom it is directed, greatly blameworthy due to (their) great virtue. |
tassā tayo sambhārā akkositabbo paro, kupitacittaṃ, akkosanāti. |
Its three components are: another who is to be reviled, an angry mind, and reviling. |
♦ anatthaviññāpakakāyavacīpayogasamuṭṭhāpikā akusalacetanā samphappalāpo. |
♦ The unwholesome intention that initiates a bodily or verbal effort communicating what is unbeneficial is frivolous talk. |
so āsevanamandatāya appasāvajjo, āsevanamahantatāya mahāsāvajjo. |
It is slightly blameworthy due to infrequency of indulgence, greatly blameworthy due to great indulgence. |
tassa dve sambhārā bhāratayuddhasītāharaṇādiniratthakakathāpurekkhāratā, tathārūpīkathākathananti. |
Its two components are: the precedence of useless talk such as the Mahābhārata war, the abduction of Sītā, etc., and the telling of such stories. |
♦ abhijjhāyatīti abhijjhā, parabhaṇḍābhimukhī hutvā tanninnatāya pavattatīti attho. |
♦ "Is covetous" (abhijjhāyati) means covetousness (abhijjhā); facing another's goods, it proceeds with an inclination towards them, is the meaning. |
sā “aho vata idaṃ mamassā”ti evaṃ parabhaṇḍābhijjhāyanalakkhaṇā. |
Its characteristic is coveting another's goods thus: "Oh, that this were mine!" |
adinnādānaṃ viya appasāvajjā ca mahāsāvajjā ca. |
Like taking what is not given, it is both slightly blameworthy and greatly blameworthy. |
tassā dve sambhārā parabhaṇḍaṃ, attano pariṇāmanañca. |
Its two components are: another's goods, and appropriating them to oneself. |
parabhaṇḍavatthuke hi lobhe uppannepi na tāva kammapathabhedo hoti, yāva “aho vatīdaṃ mamassā”ti attano na pariṇāmeti. |
For even when greed arises regarding another's goods, there is not yet a breach of the path of action until one appropriates them to oneself, thinking, "Oh, that this were mine!" |
♦ hitasukhaṃ byāpādayatīti byāpādo. |
♦ "It destroys welfare and happiness" (hitasukhaṃ byāpādayati) means malevolence (byāpādo). |
so paravināsāya manopadosalakkhaṇo, pharusā vācā viya appasāvajjo mahāsāvajjo ca. |
Its characteristic is mental corruption for the destruction of others; like harsh speech, it is both slightly blameworthy and greatly blameworthy. |
tassa dve sambhārā parasatto ca, tassa ca vināsacintā. |
Its two components are: another being, and the thought of its destruction. |
parasattavatthuke hi kodhe uppannepi na tāva kammapathabhedo hoti, yāva “aho vatāyaṃ ucchijjeyya vinasseyyā”ti tassa vināsaṃ na cinteti. |
For even when anger arises regarding another being, there is not yet a breach of the path of action until one thinks of its destruction, "Oh, that this one were annihilated, were destroyed!" |
♦ yathābhuccagahaṇābhāvena micchā passatīti micchādiṭṭhi. |
♦ "It sees wrongly due to lack of grasping what is true" (yathābhuccagahaṇābhāvena micchā passati) means wrong view (micchādiṭṭhi). |
sā “natthi dinnan”tiādinā nayena viparītadassanalakkhaṇā. |
Its characteristic is perverse seeing, by way of "there is nothing given," etc. |
samphappalāpo viya appasāvajjā mahāsāvajjā ca. |
Like frivolous talk, it is both slightly blameworthy and greatly blameworthy. |
apica aniyatā appasāvajjā, niyatā mahāsāvajjā. |
Furthermore, an unfixed (wrong view) is slightly blameworthy; a fixed (wrong view) is greatly blameworthy. |
tassā dve sambhārā vatthuno ca gahitākāraviparītatā, yathā ca taṃ gaṇhāti, tathābhāvena tassupaṭṭhānanti. |
Its two components are: the perversity of the mode of grasping the object, and its presentation in that manner, just as one grasps it. |
♦ imesaṃ pana dasannaṃ akusalakammapathānaṃ dhammato koṭṭhāsato ārammaṇato vedanāto mūlatoti pañcahākārehi vinicchayo veditabbo. |
♦ However, the determination of these ten unwholesome paths of action should be understood in five ways: by Dhamma, by category, by object, by feeling, and by root. |
♦ tattha dhammatoti etesu hi paṭipāṭiyā satta, cetanādhammāva honti, abhijjhādayo tayo cetanāsampayuttā. |
♦ Therein, "by Dhamma": in these, seven in order are volition-dhammas themselves; the three, covetousness, etc., are associated with volition. |
♦ koṭṭhāsatoti paṭipāṭiyā satta, micchādiṭṭhi cāti ime aṭṭha kammapathā eva honti, no mūlāni. |
♦ "By category": seven in order, and wrong view – these eight are paths of action only, not roots. |
abhijjhābyāpādā kammapathā ceva mūlāni ca. |
Covetousness and malevolence are both paths of action and roots. |
abhijjhā hi mūlaṃ patvā lobho akusalamūlaṃ hoti. |
For covetousness, having reached the root, becomes greed, an unwholesome root. |
byāpādo doso akusalamūlaṃ. |
Malevolence (becomes) hatred, an unwholesome root. |
♦ ārammaṇatoti pāṇātipāto jīvitindriyārammaṇato saṅkhārārammaṇo hoti. |
♦ "By object": destruction of life, having the life faculty as object, has formations as its object. |
adinnādānaṃ sattārammaṇaṃ vā saṅkhārārammaṇaṃ vā. |
Taking what is not given has either a being as object or formations as object. |
micchācāro phoṭṭhabbavasena saṅkhārārammaṇo. |
Sexual misconduct, by way of the tangible, has formations as object. |
sattārammaṇotipi eke. |
Some say it also has a being as object. |
musāvādo sattārammaṇo vā saṅkhārārammaṇo vā. |
False speech has either a being as object or formations as object. |
tathā pisuṇā vācā. |
Similarly slanderous speech. |
pharusā vācā sattārammaṇāva. |
Harsh speech has only a being as object. |
samphappalāpo diṭṭhasutamutaviññātavasena sattārammaṇo vā saṅkhārārammaṇo vā, tathā abhijjhā. |
Frivolous talk, by way of the seen, heard, sensed, and cognized, has either a being as object or formations as object; similarly covetousness. |
byāpādo sattārammaṇova. |
Malevolence has only a being as object. |
micchādiṭṭhi tebhūmakadhammavasena saṅkhārārammaṇā. |
Wrong view, by way of the dhammas of the three planes, has formations as object. |
♦ vedanātoti pāṇātipāto dukkhavedano hoti. |
♦ "By feeling": destruction of life is accompanied by painful feeling. |
kiñcāpi hi rājāno coraṃ disvā hasamānāpi “gacchatha naṃ ghātethā”ti vadanti, sanniṭṭhāpakacetanā pana nesaṃ dukkhasampayuttāva hoti. |
For although kings, seeing a thief, even while laughing, say, "Go, kill him," their decisive volition, however, is associated with pain. |
adinnādānaṃ tivedanaṃ. |
Taking what is not given is accompanied by three (types of) feeling. |
micchācāro sukhamajjhattavasena dvivedano, sanniṭṭhāpakacitte pana majjhattavedano na hoti. |
Sexual misconduct is accompanied by two feelings: pleasure and neutrality; but in the decisive thought, neutral feeling does not occur. |
musāvādo tivedano, tathā pisuṇā vācā. |
False speech is accompanied by three feelings; similarly slanderous speech. |
pharusā vācā dukkhavedanāva. |
Harsh speech is accompanied by painful feeling only. |
samphappalāpo tivedano . |
Frivolous talk is accompanied by three feelings. |
abhijjhā sukhamajjhattavasena dvivedanā, tathā micchādiṭṭhi. |
Covetousness is accompanied by two feelings: pleasure and neutrality; similarly wrong view. |
byāpādo dukkhavedano. |
Malevolence is accompanied by painful feeling. |
♦ mūlatoti pāṇātipāto dosamohavasena dvimūlako hoti. |
♦ "By root": destruction of life has two roots: hatred and delusion. |
adinnādānaṃ dosamohavasena vā lobhamohavasena vā. |
Taking what is not given (has roots of) either hatred and delusion, or greed and delusion. |
micchācāro lobhamohavasena. |
Sexual misconduct (has roots of) greed and delusion. |
musāvādo dosamohavasena vā lobhamohavasena vā, tathā pisuṇā vācā samphappalāpo ca. |
False speech (has roots of) either hatred and delusion, or greed and delusion; similarly slanderous speech and frivolous talk. |
pharusā vācā dosamohavasena. |
Harsh speech (has roots of) hatred and delusion. |
abhijjhā mohavasena ekamūlā, tathā byāpādo. |
Covetousness has one root: delusion; similarly malevolence. |
micchādiṭṭhi lobhamohavasena dvimūlāti. |
Wrong view has two roots: greed and delusion. |
♦ lobho akusalamūlantiādīsu lubbhatīti lobho. |
♦ "Greed is an unwholesome root" (lobho akusalamūlaṃ), etc.: "one lusts" (lubbhati), thus greed (lobho). |
dussatīti doso. |
"One hates" (dussati), thus hatred (doso). |
muyhatīti moho. |
"One is deluded" (muyhati), thus delusion (moho). |
tesu lobho sayañca akusalo sāvajjadukkhavipākaṭṭhena, imesañca pāṇātipātādīnaṃ akusalānaṃ kesañci sampayuttappabhāvakaṭṭhena kesañci upanissayapaccayaṭṭhena mūlanti akusalamūlaṃ. |
Among them, greed is itself unwholesome in the sense of being blameworthy and resulting in suffering; and it is a root for these unwholesome states of destroying life, etc., for some as an associated cause, for others as a support-condition; thus, an unwholesome root. |
vuttampi cetaṃ “ratto kho āvuso rāgena abhibhūto pariyādinnacitto pāṇampi hanatī”tiādi. |
And this is also said: "Friend, one who is impassioned, overcome by lust, with mind obsessed, even kills living beings," etc. |
dosamohānaṃ akusalamūlabhāvepi eseva nayo. |
This same method applies to hatred and delusion being unwholesome roots. |
♦ akusalakammapathavaṇṇanā niṭṭhitā. |
♦ The explanation of the unwholesome paths of action is concluded. |
♦ kusalakammapathavaṇṇanā (MN 19) |
♦ Explanation of the Wholesome Paths of Action (MN 19) |
♦ pāṇātipātā veramaṇī kusalantiādīsu pāṇātipātādayo vuttatthā eva. |
♦ "Abstinence from destroying life is wholesome" (pāṇātipātā veramaṇī kusalaṃ), etc.: destroying life, etc., have the meanings already stated. |
veraṃ maṇatīti veramaṇī, veraṃ pajahatīti attho. |
"It crushes enmity" (veraṃ maṇati), thus abstinence (veramaṇī); "it abandons enmity" (veraṃ pajahati) is the meaning. |
viramati vā etāya karaṇabhūtāya, vikārassa vekāraṃ katvāpi veramaṇī. |
Or, "one abstains" (viramati) by means of this as an instrument; or, by making "ve" from "vi" (vikārassa vekāraṃ katvā), it is also abstinence (veramaṇī). |
ayaṃ tāvettha byañjanato vaṇṇanā. |
This, firstly, is the explanation by letter here. |
atthato pana veramaṇīti kusalacittasampayuttā virati. |
By meaning, however, "abstinence" (veramaṇī) is the abstinence associated with a wholesome mind. |
yā “pāṇātipātā viramantassa, yā tasmiṃ samaye pāṇātipātā ārati viratī”ti evaṃ vuttā kusalacittasampayuttā virati, sā bhedato tividho hoti sampattavirati samādānavirati samucchedaviratīti. |
That abstinence associated with a wholesome mind which is spoken of thus: "Of one abstaining from destroying life, the abstention, the refraining from destroying life at that time," that, by way of division, is threefold: abstinence on encounter, abstinence by undertaking, and abstinence by eradication. |
tattha asamādinnasikkhāpadānaṃ attano jātivayabāhusaccādīni paccavekkhitvā “ayuttaṃ amhākaṃ evarūpaṃ kātun”ti sampattavatthuṃ avītikkamantānaṃ uppajjamānā virati sampattaviratīti veditabbā sīhaḷadīpe cakkanaupāsakassa viya. |
Therein, for those who have not undertaken the training rules, the abstinence that arises when, reflecting on one's own birth, age, learning, etc., they do not transgress when an occasion (for transgression) presents itself, thinking, "It is not proper for us to do such a thing," should be understood as abstinence on encounter, like that of the lay follower Cakkana in the island of Sri Lanka. |
♦ tassa kira daharakāleyeva mātuyā rogo uppajji. |
♦ It is said that when he was young, a disease arose in his mother. |
vejjena ca “allasasamaṃsaṃ laddhuṃ vaṭṭatī”ti vuttaṃ. |
And the physician said, "It is proper to get fresh hare's meat." |
tato cakkanassa bhātā “gaccha tāta khettaṃ āhiṇḍāhī”ti cakkanaṃ pesesi. |
Then Cakkana's brother sent Cakkana, saying, "Go, dear boy, roam the field." |
so tattha gato. |
He went there. |
tasmiñca samaye eko saso taruṇasassaṃ khādituṃ āgato hoti, so taṃ disvā vegena dhāvento valliyā baddho “kiri kirī”ti saddamakāsi. |
And at that time, a hare had come to eat the young crops; seeing him, it ran with speed, got caught in a creeper, and made a "kiri kiri" sound. |
cakkano tena saddena gantvā taṃ gahetvā cintesi “mātu bhesajjaṃ karomī”ti. |
Cakkana, going by that sound, caught it and thought, "I will make medicine for my mother." |
puna cintesi “na metaṃ patirūpaṃ, yvāhaṃ mātu jīvitakāraṇā paraṃ jīvitā voropeyyan”ti. |
Again he thought, "This is not proper for me, that I should deprive another of life for the sake of my mother's life." |
atha naṃ “gaccha araññe sasehi saddhiṃ tiṇodakaṃ paribhuñjā”ti muñci. |
Then he released it, saying, "Go, enjoy grass and water in the forest with the (other) hares." |
bhātarā ca “kiṃ tāta saso laddho”ti pucchito taṃ pavattiṃ ācikkhi. |
And when asked by his brother, "Dear boy, was a hare found?" he related the incident. |
tato naṃ bhātā paribhāsi. |
Then his brother scolded him. |
so mātusantikaṃ gantvā “yatohaṃ jāto, nābhijānāmi sañcicca pāṇaṃ jīvitā voropetā”ti saccaṃ vatvā adhiṭṭhāsi. |
He went to his mother and, speaking the truth, "Since I was born, I do not recall intentionally depriving a living being of life," he made a resolution. |
tāvadevassa mātā arogā ahosi. |
Immediately his mother became healthy. |
♦ samādinnasikkhāpadānaṃ pana sikkhāpadasamādāne ca tatuttari ca attano jīvitampi pariccajitvā vatthuṃ avītikkamantānaṃ uppajjamānā virati samādānaviratīti veditabbā uttaravaḍḍhamānapabbatavāsīupāsakassa viya. |
♦ For those who have undertaken the training rules, however, the abstinence that arises when, both at the time of undertaking the training rules and thereafter, they do not transgress the object (of the rule) even by giving up their own life, should be understood as abstinence by undertaking, like that of the lay follower residing on Uttaravaḍḍhamāna mountain. |
♦ so kira ambariyavihāravāsīpiṅgalabuddharakkhitattherassa santike sikkhāpadāni gahetvā khettaṃ kassati. |
♦ It is said that he, having taken the training rules from Elder Piṅgalabuddharakkhita, a resident of Ambariyavihāra, was ploughing his field. |
athassa goṇo naṭṭho, so taṃ gavesanto uttaravaḍḍhamānapabbataṃ āruhi, tatra naṃ mahāsappo aggahesi. |
Then his ox was lost; searching for it, he climbed Uttaravaḍḍhamāna mountain, where a large snake seized him. |
so cintesi “imāyassa tikhiṇavāsiyā sīsaṃ chindāmī”ti. |
He thought, "I will cut off its head with this sharp axe." |
puna cintesi “na metaṃ patirūpaṃ, yvāhaṃ bhāvanīyassa garuno santike sikkhāpadaṃ gahetvā bhindeyyan”ti. |
Again he thought, "This is not proper for me, that I, having taken a training rule from a venerable teacher, should break it." |
evaṃ yāvatatiyaṃ cintetvā “jīvitaṃ pariccajāmi, na sikkhāpadan”ti aṃse ṭhapitaṃ tikhiṇadaṇḍavāsiṃ araññe chaḍḍesi. |
Thus thinking up to the third time, "I give up my life, not the training rule," he threw the sharp-handled axe, which was placed on his shoulder, into the forest. |
tāvadeva naṃ mahāvāḷo muñcitvā agamāsīti. |
Immediately the great serpent released him and went away. |
♦ ariyamaggasampayuttā pana virati samucchedaviratīti veditabbā. |
♦ Abstinence associated with the noble path, however, should be understood as abstinence by eradication. |
yassā uppattito pabhuti “pāṇaṃ ghātessāmī”ti ariyapuggalānaṃ cittampi na uppajjatīti. |
From the arising of which, the thought "I will kill a living being" does not even arise in noble persons. |
sā panāyaṃ virati kosallappavattiyā kusalanti vuttā. |
This abstinence is called wholesome because it is an occurrence of skill. |
kucchitasayanato vā kusanti laddhavohāraṃ dussīlyaṃ lunātītipi kusalaṃ. |
Or, because it cuts off (lunāti) immorality (dussīlyaṃ), which has acquired the designation "kusa" from despicable lying down (kucchita-sayana), it is also wholesome (kusalaṃ). |
katamañcāvuso kusalanti imassa pana pañhassa ananurūpattā kusalāti na vuttā. |
However, because it is not appropriate to the question "And what, friend, is the wholesome?", it is not called "wholesome" (in that context). |
♦ yathā ca akusalānaṃ, evaṃ imesampi kusalakammapathānaṃ dhammato koṭṭhāsato ārammaṇato vedanāto mūlatoti pañcahākārehi vinicchayo veditabbo. |
♦ And just as for the unwholesome, so too for these wholesome courses of action, the determination should be understood in five aspects: as to nature, as to components, as to object, as to feeling, and as to root. |
♦ tattha dhammatoti etesu hi paṭipāṭiyā satta cetanāpi vaṭṭanti, viratiyopi. |
♦ Therein, as to nature: in these, indeed, in sequence, seven volitions also occur, and abstinences. |
ante tayo cetanāsampayuttāva. |
At the end, the three are only associated with volition. |
♦ koṭṭhāsatoti paṭipāṭiyā satta kammapathā eva, no mūlāni. |
♦ As to components: in sequence, seven are courses of action only, not roots. |
ante tayo kammapathā ceva mūlāni ca. |
At the end, the three are both courses of action and roots. |
anabhijjhā hi mūlaṃ patvā alobho kusalamūlaṃ hoti. |
For non-covetousness, having reached the root, becomes non-greed, a wholesome root. |
abyāpādo adoso kusalamūlaṃ. |
Non-ill-will becomes non-hatred, a wholesome root. |
sammādiṭṭhi amoho kusalamūlaṃ. |
Right view becomes non-delusion, a wholesome root. |
♦ ārammaṇatoti pāṇātipātādīnaṃ ārammaṇāneva etesaṃ ārammaṇāni, vītikkamitabbatoyeva hi veramaṇī nāma hoti. |
♦ As to object: the objects of killing living beings and so on are the very objects for these; for abstaining (veramaṇī) indeed means to overcome what is to be transgressed. |
yathā pana nibbānārammaṇo ariyamaggo kilese pajahati, evaṃ jīvitindriyādiārammaṇāpete kammapathā pāṇātipātādīni dussīlyāni pajahantīti veditabbā. |
Just as the noble path with Nibbāna as its object abandons defilements, so it should be understood that these courses of action, devoid of objects such as the life-faculty, abandon immoralities such as killing living beings. |
♦ vedanātoti sabbe sukhavedanā vā honti, majjhattavedanā vā. |
♦ As to feeling: all are either pleasant feelings or neutral feelings. |
kusalaṃ patvā hi dukkhavedanā nāma natthi. |
For, having attained the wholesome, there is no such thing as painful feeling. |
♦ mūlatoti paṭipāṭiyā satta kammapathā ñāṇasampayuttacittena viramantassa alobhādosāmohavasena timūlā honti. |
♦ As to root: in sequence, the seven courses of action, for one abstaining with a mind associated with knowledge, are three-rooted by means of non-greed, non-hatred, and non-delusion. |
ñāṇavippayuttacittena viramantassa dvimūlā. |
For one abstaining with a mind dissociated from knowledge, they are two-rooted. |
anabhijjhā ñāṇasampayuttacittena viramantassa dvimūlā. |
Non-covetousness, for one abstaining with a mind associated with knowledge, is two-rooted. |
ñāṇavippayuttacittena ekamūlā. |
With a mind dissociated from knowledge, it is one-rooted. |
alobho pana attanāva attano mūlaṃ na hoti, abyāpādepi eseva nayo. |
Non-greed, however, is not its own root by itself; this same principle applies to non-ill-will. |
sammādiṭṭhi alobhādosavasena dvimūlāvāti. |
Right view is two-rooted by means of non-greed and non-hatred. |
♦ alobho kusalamūlantiādīsu na lobhoti alobho, lobhapaṭipakkhassa dhammassetaṃ adhivacanaṃ. |
♦ In "non-greed is a wholesome root" and so on, "not greed" is non-greed; this is a designation for the state that is the opposite of greed. |
adosāmohesupi eseva nayo. |
This same principle applies to non-hatred and non-delusion. |
tesu alobho sayañca kusalaṃ, imesañca pāṇātipātā veramaṇīādīnaṃ kusalānaṃ kesañci sampayuttappabhāvakaṭṭhena kesañci upanissayapaccayaṭṭhena mūlanti kusalamūlaṃ. |
Among them, non-greed is itself wholesome, and for these wholesome states, such as abstaining from killing living beings, it is a root for some by way of associated influence, and for others by way of decisive support condition; thus it is a wholesome root. |
adosāmohānampi kusalamūlabhāve eseva nayo. |
This same principle applies to the state of non-hatred and non-delusion as wholesome roots. |
♦ idāni sabbampi taṃ saṅkhepena ca vitthārena ca desitamatthaṃ nigamento yato kho āvusotiādiappanāvāramāha. |
♦ Now, concluding the meaning taught in brief and in detail, he utters the section on absorption beginning with "From where, friends...". |
tattha evaṃ akusalaṃ pajānātīti evaṃ yathāniddiṭṭhadasākusalakammapathavasena akusalaṃ pajānāti. |
Therein, "thus he understands the unwholesome" means: thus he understands the unwholesome by way of the ten unwholesome courses of action as explained. |
evaṃ akusalamūlantiādīsupi eseva nayo. |
This same principle applies to "thus the unwholesome root" and so on. |
ettāvatā ekena nayena catusaccakammaṭṭhānikassa yāva arahattā niyyānaṃ kathitaṃ hoti. |
By this much, in one way, the escape up to Arahantship for one practicing the meditation subject on the Four Truths is explained. |
kathaṃ? ettha hi ṭhapetvā abhijjhaṃ dasa akusalakammapathā ca kusalakammapathā ca dukkhasaccaṃ. |
How? Here, indeed, excluding covetousness, the ten unwholesome courses of action and the wholesome courses of action are the truth of suffering. |
abhijjhā ca lobho akusalamūlañcāti ime dve dhammā nippariyāyena samudayasaccaṃ. |
Covetousness and greed as an unwholesome root – these two states are directly the truth of the origin of suffering. |
pariyāyena pana sabbepi kammapathā dukkhasaccaṃ. |
Indirectly, however, all courses of action are the truth of suffering. |
sabbāni kusalākusalamūlāni samudayasaccaṃ. |
All wholesome and unwholesome roots are the truth of the origin of suffering. |
ubhinnaṃ appavatti nirodhasaccaṃ . |
The non-occurrence of both is the truth of cessation. |
dukkhaṃ parijānanto samudayaṃ pajahamāno nirodhaṃ pajānanto ariyamaggo maggasaccanti iti dve saccāni sarūpena vuttāni, dve āvattahāravasena veditabbāni. |
Fully understanding suffering, abandoning the origin, understanding cessation, the noble path is the truth of the path – thus two truths are stated in their own nature, two are to be understood by way of the rolling-up-and-bringing-forward method. |
♦ so sabbaso rāgānusayaṃ pahāyāti so evaṃ akusalādīni pajānanto sabbākārena rāgānusayaṃ pajahitvā. |
♦ "He, having completely abandoned the underlying tendency to lust": he, thus understanding the unwholesome and so on, having in every way abandoned the underlying tendency to lust. |
paṭighānusayaṃ paṭivinodetvāti paṭighānusayañca sabbākāreneva nīharitvāti vuttaṃ hoti. |
"Having dispelled the underlying tendency to aversion" means: having removed the underlying tendency to aversion also in every way, it is said. |
ettāvatā anāgāmimaggo kathito. |
By this much, the path of non-returning is explained. |
asmīti diṭṭhimānānusayaṃ samūhanitvāti pañcasu khandhesu kañci dhammaṃ anavakārīkaritvā “asmī”ti iminā samūhaggahaṇākārena pavattaṃ diṭṭhimānānusayaṃ samugghāṭetvā. |
"Having uprooted the underlying tendency to the conceit and view 'I am'": not making any phenomenon in the five aggregates a basis, having eradicated the underlying tendency to the conceit and view which occurs in the manner of a mass-apprehension as 'I am'. |
♦ tattha diṭṭhimānānusayanti diṭṭhisadisaṃ mānānusayanti vuttaṃ hoti. |
♦ Therein, "underlying tendency to the conceit and view" means: the underlying tendency to conceit which is similar to a view, it is said. |
ayañhi mānānusayo asmīti pavattattā diṭṭhisadiso hoti, tasmā evaṃ vutto . |
For this underlying tendency to conceit, because it occurs as 'I am', is similar to a view, therefore it is so called. |
imañca asmimānaṃ vitthārato viññātukāmena khandhiyavagge khemakasuttaṃ (saṃ. |
By one who wishes to understand this conceit 'I am' in detail, the Khemaka Sutta in the Khandha Vagga (Saṃ. |
ni. 3.89) oloketabbanti. |
Ni. 3.89) should be looked at. |
♦ avijjaṃ pahāyāti vaṭṭamūlaṃ avijjaṃ pajahitvā. |
♦ "Having abandoned ignorance": having abandoned ignorance, the root of the round of rebirth. |
vijjaṃ uppādetvāti tassā avijjāya samugghāṭikaṃ arahattamaggavijjaṃ uppādetvā. |
"Having produced true knowledge": having produced the Arahantship-path-knowledge which eradicates that ignorance. |
ettāvatā arahattamaggo kathito. |
By this much, the path to Arahantship is explained. |
diṭṭheva dhamme dukkhassantakaro hotīti asmiṃyeva attabhāve vaṭṭadukkhassa paricchedakaro hoti. |
"In this very life he makes an end to suffering" means: in this very existence he becomes one who makes a limit to the suffering of the round. |
ettāvatāpi kho, āvusoti desanaṃ niyyāteti, imāya kammapathadesanāya vuttamanasikārappaṭivedhavasenapīti vuttaṃ hoti. |
"By this much also, friends," he delivers the teaching, meaning: also by way of the attention and penetration spoken of in this discourse on the courses of action, it is said. |
sesaṃ vuttanayameva. |
The rest is in the manner already stated. |
evaṃ anāgāmimaggārahattamaggehi desanaṃ niṭṭhapesīti. |
Thus, he concluded the discourse with the path of non-returning and the path to Arahantship. |
♦ kusalakammapathavaṇṇanā niṭṭhitā. |
♦ The explanation of the wholesome courses of action is finished. |
♦ āhāravāravaṇṇanā (MN 19) |
♦ Explanation of the Section on Nutriment (MN 19) |
♦ 90. sādhāvusoti kho . |
♦ 90. "Excellent, friend," indeed... |
.. pe . |
.. (etc.) .. |
.. āgato imaṃ saddhammanti evaṃ āyasmato sāriputtassa kusalākusalamukhena catusaccadesanaṃ sutvā taṃ āyasmato sāriputtassa bhāsitaṃ “sādhāvuso”ti iminā vacanena te bhikkhū abhinanditvā imasseva vacanassa samuṭṭhāpakena cittena anumoditvā vacasā sampaṭicchitvā cetasā sampiyāyitvāti vuttaṃ hoti. |
.. come to this good Dhamma." Thus, having heard the venerable Sāriputta's discourse on the Four Truths by way of the wholesome and unwholesome, those bhikkhus, having rejoiced in the venerable Sāriputta's speech with the words "Excellent, friend," having approved with a mind that initiated this very speech, having accepted it verbally, and having been pleased with it mentally, it is said. |
idāni yasmā thero nānappakārena catusaccadesanaṃ desetuṃ paṭibalo, yathāha “sāriputto, bhikkhave, pahoti cattāri ariyasaccāni vitthārena ācikkhituṃ desetun”ti yasmā vā uttarimpi desetukāmova hutvā “ettāvatāpi kho”ti avaca, tasmā aparenapi nayena saccadesanaṃ sotukāmā te bhikkhū āyasmantaṃ sāriputtaṃ uttariṃ pañhaṃ apucchiṃsu. |
Now, because the Elder was capable of teaching the discourse on the Four Truths in various ways, as it is said, "Sāriputta, bhikkhus, is able to explain and teach the Four Noble Truths in detail," or because, wishing to teach further, he said, "By this much also," therefore those bhikkhus, wishing to hear the discourse on the truths in another way, asked the venerable Sāriputta a further question. |
tena YAML pucchitvā vissajjitapañhato uttariṃ siyā kho panāvuso, aññopi pariyāyo bhaveyya aññampi kāraṇanti iminā nayena aññaṃ atirekaṃ pañhaṃ pucchiṃsu, purimapañhassa vā uparibhāge pucchiṃsūti vuttaṃ hoti. |
Therefore, beyond the question asked and answered, with the thought, "Perhaps, friend, there might be another method, another reason," in this way they asked another, additional question, or they asked on top of the previous question, it is said. |
atha nesaṃ byākaramāno thero siyā, āvusotiādimāha. |
Then the Elder, explaining to them, said, "It might be, friends," and so on. |
tatthāyaṃ anuttānapadavaṇṇanā, āhāranti paccayaṃ. |
Therein, this is the explanation of the non-obvious word: "nutriment" means condition. |
paccayo hi āharati attano phalaṃ, tasmā “āhāro”ti vuccati. |
For a condition brings its own fruit; therefore, it is called "nutriment" (āhāra). |
♦ bhūtānaṃ vā sattānantiādīsu bhūtāti sañjātā, nibbattā. |
♦ In "of beings (bhūtānaṃ) or creatures (sattānaṃ)" and so on, "bhūtā" means those who have come to be, those who have arisen. |
sambhavesīnanti ye sambhavaṃ jātiṃ nibbattiṃ esanti gavesanti. |
"Sambhavesīnaṃ" means those who are seeking, searching for becoming, birth, arising. |
tattha catūsu yonīsu aṇḍajajalābujā sattā yāva aṇḍakosaṃ vatthikosañca na bhindanti, tāva sambhavesino nāma. |
Therein, among the four kinds of birth, egg-born and womb-born beings, as long as they do not break the eggshell and the womb-sac, are called "sambhavesino" (those seeking birth). |
aṇḍakosaṃ vatthikosañca bhinditvā bahi nikkhantā bhūtā nāma. |
Having broken the eggshell and the womb-sac and come out, they are called "bhūtā" (beings who have come to be). |
saṃsedajā opapātikā ca paṭhamacittakkhaṇe sambhavesino nāma. |
Moisture-born and spontaneously born beings, at the first moment of consciousness, are called "sambhavesino". |
dutiyacittakkhaṇato pabhuti bhūtā nāma. |
From the second moment of consciousness onwards, they are called "bhūtā". |
yena yena vā iriyāpathena jāyanti, yāva te tato aññaṃ na pāpuṇanti, tāva sambhavesino nāma. |
Or, by whatever posture they are born, as long as they do not attain another from that, they are called "sambhavesino". |
tato paraṃ bhūtā nāma. |
After that, they are called "bhūtā". |
♦ atha vā bhūtāti jātā abhinibbattā, ye bhūtāyeva na puna bhavissantīti saṅkhyaṃ gacchanti, tesaṃ khīṇāsavānametaṃ adhivacanaṃ. |
♦ Alternatively, "bhūtā" means those born, fully arisen, who, having come to be, go to the reckoning of not becoming again; this is a designation for those whose cankers are destroyed (Arahants). |
sambhavamesantīti sambhavesino. |
"Sambhavesino" are those seeking existence. |
appahīnabhavasaṃyojanattā āyatimpi sambhavaṃ esantānaṃ sekkhaputhujjanānametaṃ adhivacanaṃ. |
Because the fetter of existence is not abandoned, this is a designation for trainees and ordinary people who are seeking existence also in the future. |
evaṃ sabbathāpi imehi dvīhi padehi sabbasatte pariyādiyati. |
Thus, in every way, all beings are included by these two terms. |
vāsaddo cettha sampiṇḍanattho, tasmā bhūtānañca sambhavesīnañcāti ayamattho veditabbo. |
The word "vā" (or) here has the meaning of grouping together; therefore, "of beings (bhūtānaṃ ca) and of those seeking birth (sambhavesīnañ ca)" – this meaning should be understood. |
♦ ṭhitiyāti ṭhitatthaṃ. |
♦ "For maintenance" (ṭhitiyā) means for the sake of being maintained. |
anuggahāyāti anuggahatthaṃ upakāratthaṃ. |
"For support" (anuggahāya) means for the sake of supporting, for the sake of helping. |
vacanabhedo cesa, attho pana dvinnampi padānaṃ ekoyeva. |
This is a difference in wording, but the meaning of both terms is one and the same. |
atha vā ṭhitiyāti tassa tassa sattassa uppannadhammānaṃ anuppabandhavasena avicchedāya. |
Alternatively, "for maintenance" means for the non-interruption, by way of continuation, of the arisen phenomena of this or that being. |
anuggahāyāti anuppannānaṃ uppādāya. |
"For support" means for the arising of unarisen phenomena. |
ubhopi cetāni bhūtānaṃ ṭhitiyā ceva anuggahāya ca. |
Both of these are for the maintenance and support of beings (bhūtānaṃ). |
sambhavesīnaṃ vā ṭhitiyā ceva anuggahāya cāti evaṃ ubhayattha daṭṭhabbāni. |
Or for the maintenance and support of those seeking birth (sambhavesīnaṃ) – thus it should be seen in both cases. |
kabaḷīkāro āhāroti kabaḷaṃ katvā ajjhoharitabbato kabaḷīkāro āhāro, odanakummāsādivatthukāya ojāyetaṃ adhivacanaṃ. |
"Physical food" (kabaḷīkāro āhāro) means food to be consumed by making into morsels; this is a designation for the nutritive essence in things like cooked rice, gruel, etc. |
oḷāriko vā sukhumo vāti vatthuoḷārikatāya oḷāriko, vatthusukhumatāya sukhumo. |
"Gross or subtle" (oḷāriko vā sukhumo vā): it is gross due to the grossness of the substance, subtle due to the subtlety of the substance. |
sabhāvena pana sukhumarūpapariyāpannattā kabaḷīkāro āhāro sukhumova hoti. |
By its own nature, however, since it is included in subtle matter, physical food is indeed subtle. |
sāpi cassa vatthuto oḷārikatā sukhumatā ca upādāyupādāya veditabbā. |
And its grossness or subtlety in terms of substance should be understood comparatively. |
♦ kumbhīlānañhi āhāraṃ upādāya morānaṃ āhāro sukhumo. |
♦ For, compared to the food of crocodiles, the food of peacocks is subtle. |
kumbhīlā kira pāsāṇe gilanti. |
Crocodiles, it is said, swallow stones. |
te ca nesaṃ kucchippattāva vilīyanti. |
And these dissolve as soon as they reach their stomachs. |
morā sappavicchikādipāṇe khādanti. |
Peacocks eat creatures like snakes and scorpions. |
morānaṃ pana āhāraṃ upādāya taracchānaṃ āhāro sukhumo. |
But compared to the food of peacocks, the food of hyenas is subtle. |
te kira tivassachaḍḍitāni visāṇāni ceva aṭṭhīni ca khādanti. |
They, it is said, eat horns and bones discarded for three years. |
tāni ca nesaṃ kheḷena temitamatteneva kandamūlaṃ viya mudukāni honti. |
And these, merely by being moistened with their saliva, become soft like yams. |
taracchānampi āhāraṃ upādāya hatthīnaṃ āhāro sukhumo. |
Compared to the food of hyenas, the food of elephants is subtle. |
tepi nānārukkhasākhāyo khādanti. |
They too eat various tree branches. |
hatthīnaṃ āhārato gavayagokaṇṇamigādīnaṃ āhāro sukhumo. |
From the food of elephants, the food of gayals, gokarnas, deer, etc., is subtle. |
te kira nissārāni nānārukkhapaṇṇādīni khādanti. |
They, it is said, eat various insipid tree leaves and so on. |
tesampi āhārato gunnaṃ āhāro sukhumo. |
From their food, the food of cattle is subtle. |
te allasukkhatiṇāni khādanti. |
They eat fresh and dry grass. |
tesaṃ āhārato sasānaṃ āhāro sukhumo. |
From their food, the food of rabbits is subtle. |
sasānaṃ āhārato sakuṇānaṃ āhāro sukhumo. |
From the food of rabbits, the food of birds is subtle. |
sakuṇānaṃ āhārato paccantavāsīnaṃ āhāro sukhumo. |
From the food of birds, the food of border-dwellers is subtle. |
paccantavāsīnaṃ āhārato gāmabhojakānaṃ āhāro sukhumo. |
From the food of border-dwellers, the food of village headmen is subtle. |
gāmabhojakānaṃ āhārato rājarājamahāmattānaṃ āhāro sukhumo. |
From the food of village headmen, the food of kings and royal ministers is subtle. |
tesampi āhārato cakkavattino āhāro sukhumo. |
From their food, the food of a universal monarch is subtle. |
cakkavattino āhārato bhummadevānaṃ āhāro sukhumo. |
From the food of a universal monarch, the food of earth-dwelling devas is subtle. |
bhummadevānaṃ āhārato cātumahārājikānaṃ āhāro sukhumo. |
From the food of earth-dwelling devas, the food of the Cātumahārājika devas is subtle. |
evaṃ yāva paranimmitavasavattīnaṃ āhāro vitthāretabbo, tesaṃ āhāro sukhumotveva niṭṭhaṃ patto. |
Thus, the food should be elaborated up to the Paranimmitavasavattī devas; their food has reached the culmination of subtlety. |
♦ ettha ca oḷārike vatthusmiṃ ojā parittā hoti dubbalā, sukhume balavatī. |
♦ And herein, in a gross substance, the nutriment is little and weak; in a subtle one, it is strong. |
tathā hi ekapattapūrampi yāguṃ pīvato muhutteneva jighacchito hoti, yaṃkañcideva khāditukāmo. |
For instance, one who drinks even a bowlful of gruel becomes hungry within a moment, desiring to eat just anything. |
sappiṃ pana pasaṭamattaṃ pivitvā divasaṃ abhottukāmo hoti. |
But having drunk just a handful of ghee, one desires not to eat for a day. |
tattha vatthu parissamaṃ vinodeti, na pana sakkoti pāletuṃ. |
Therein, the substance relieves fatigue, but cannot sustain. |
ojā pāleti, na sakkoti parissamaṃ vinodetuṃ. |
Nutriment sustains, but cannot relieve fatigue. |
dve pana ekato hutvā parissamañceva vinodenti pālenti cāti. |
But the two, having come together, both relieve fatigue and sustain. |
♦ phasso dutiyoti cakkhusamphassādi chabbidhopi phasso. |
♦ "Contact is the second": contact of all six kinds, such as eye-contact. |
etesu catūsu āhāresu dutiyo āhāroti veditabbo. |
Among these four nutriments, it should be understood as the second nutriment. |
desanānayo eva cesa. |
This is just the way of teaching. |
tasmā iminā nāma kāraṇena dutiyo vā tatiyo vāti idamettha na gavesitabbaṃ. |
Therefore, "is it second or third for this or that reason?" – this should not be investigated here. |
manosañcetanāti cetanā eva vuccati. |
"Mental volition" means volition itself is spoken of. |
viññāṇanti yaṃkiñci cittaṃ. |
"Consciousness" means any consciousness whatsoever. |
♦ etthāha, yadi paccayaṭṭho āhāraṭṭho, atha kasmā aññesupi sattānaṃ paccayesu vijjamānesu imeyeva cattāro vuttāti? |
♦ Here it is said: if the meaning of nutriment is the meaning of condition, then why, when other conditions for beings exist, are only these four mentioned? |
vuccate, ajjhattikasantatiyā visesapaccayattā. |
It is said: because they are special conditions for the internal continuity. |
visesapaccayo hi kabaḷīkārāhārabhakkhānaṃ sattānaṃ rūpakāyassa kabaḷīkāro āhāro. |
For, physical food is a special condition for the physical body of beings who consume physical nutriment. |
nāmakāye vedanāya phasso, viññāṇassa manosañcetanā, nāmarūpassa viññāṇaṃ. |
In the mental body, contact for feeling, mental volition for consciousness, consciousness for name-and-form. |
yathāha -- |
As it is said: |
♦ “seyyathāpi, bhikkhave, ayaṃ kāyo āhāraṭṭhitiko, āhāraṃ paṭicca tiṭṭhati, anāhāro no tiṭṭhati. |
♦ "Just as, bhikkhus, this body is dependent on nutriment for its stability, it subsists in dependence on nutriment, without nutriment it does not subsist. |
tathā phassapaccayā vedanā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpan”ti. |
So too, dependent on contact is feeling; dependent on formations is consciousness; dependent on consciousness is name-and-form." |
♦ ko panettha āhāro, kiṃ āharatīti? |
♦ What herein is nutriment, what does it bring? |
kabaḷīkārāhāro ojaṭṭhamakarūpāni āharati. |
Physical nutriment brings the eightfold material qualities having nutrient essence as the eighth. |
phassāhāro tisso vedanā, manosañcetanāhāro tayo bhave, viññāṇāhāro paṭisandhināmarūpanti. |
Contact-nutriment (brings) the three feelings; mental-volition-nutriment (brings) the three kinds of existence; consciousness-nutriment (brings) name-and-form at rebirth-linking. |
♦ kathaṃ? |
♦ How? |
kabaḷīkārāhāro tāva mukhe ṭhapitamattoyeva aṭṭha rūpāni samuṭṭhāpeti. |
Physical nutriment, as soon as it is placed in the mouth, gives rise to eight material qualities. |
dantavicuṇṇitaṃ pana ajjhohariyamānaṃ ekekaṃ sitthaṃ aṭṭhaṭṭha rūpāni samuṭṭhāpetiyeva. |
But when chewed by the teeth and being swallowed, each single morsel gives rise to eight material qualities each. |
evaṃ ojaṭṭhamakarūpāni āharati. |
Thus, it brings the eightfold material qualities having nutrient essence as the eighth. |
♦ phassāhāro pana sukhavedaniyo phasso uppajjamāno sukhavedanaṃ āharati, tathā dukkhavedaniyo dukkhaṃ, adukkhamasukhavedaniyo adukkhamasukhanti evaṃ sabbathāpi phassāhāro tisso vedanā āharati. |
♦ Contact-nutriment, however: pleasant contact, arising, brings pleasant feeling; similarly, painful (contact brings) pain; neither-painful-nor-pleasant (contact brings) neither-painful-nor-pleasant. Thus, in every way, contact-nutriment brings the three feelings. |
♦ manosañcetanāhāro kāmabhavūpagaṃ kammaṃ kāmabhavaṃ āharati, rūpārūpabhavūpagāni taṃ taṃ bhavaṃ. |
♦ Mental-volition-nutriment: kamma leading to sensual existence brings sensual existence; (kamma) leading to form and formless existence (brings) that respective existence. |
evaṃ sabbathāpi manosañcetanāhāro tayo bhave āharati. |
Thus, in every way, mental-volition-nutriment brings the three kinds of existence. |
♦ viññāṇāhāro pana ye ca paṭisandhikkhaṇe taṃsampayuttakā tayo khandhā, yāni ca tisantativasena tiṃsarūpāni uppajjanti, sahajātādipaccayanayena tāni āharatīti vuccati. |
♦ Consciousness-nutriment, however: the three aggregates associated with it at the moment of rebirth-linking, and the thirty material phenomena that arise by way of the three continuities – it is said to bring these by way of conascence condition and other conditions. |
evaṃ viññāṇāhāro paṭisandhināmarūpaṃ āharatīti. |
Thus, consciousness-nutriment brings name-and-form at rebirth-linking. |
♦ ettha ca manosañcetanāhāro tayo bhave āharatīti sāsavā kusalākusalacetanāva vuttā. |
♦ And here, that mental-volition-nutriment brings the three kinds of existence refers to wholesome and unwholesome volitions with cankers. |
viññāṇaṃ paṭisandhināmarūpaṃ āharatīti paṭisandhiviññāṇameva vuttaṃ . |
That consciousness brings name-and-form at rebirth-linking refers to rebirth-linking consciousness itself. |
avisesena pana taṃsampayuttataṃsamuṭṭhānadhammānaṃ āharaṇato pete āhārāti veditabbā. |
But generally, because they bring associated and co-arisen phenomena, they should be understood as nutriments. |
♦ etesu catūsu āhāresu kabaḷīkārāhāro upatthambhento āhārakiccaṃ sādheti. |
♦ Among these four nutriments, physical nutriment accomplishes the function of nutriment by supporting. |
phasso phusantoyeva, manosañcetanā āyūhamānāva. |
Contact, just by contacting; mental volition, just by accumulating. |
viññāṇaṃ vijānantameva. |
Consciousness, just by cognizing. |
♦ kathaṃ? |
♦ How? |
kabaḷīkārāhāro hi upatthambhentoyeva kāyaṭṭhapanena sattānaṃ ṭhitiyā hoti. |
Physical nutriment, indeed, just by supporting, through the establishment of the body, is for the maintenance of beings. |
kammajanitopi hi ayaṃ kāyo kabaḷīkārāhārena upatthambhito dasapi vassāni vassasatampi yāva āyuparimāṇaṃ tiṭṭhati. |
For this body, though kamma-born, being supported by physical nutriment, lasts for ten years, a hundred years, up to the limit of the lifespan. |
yathā kiṃ? |
Like what? |
yathā mātuyā janitopi dārako dhātiyā thaññādīni pāyetvā posiyamānova ciraṃ tiṭṭhati, yathā cupatthambhena upatthambhitagehaṃ. |
Just as a child, though born of a mother, being fed milk, etc., by a wet-nurse, and being nourished, lasts long; just as a house supported by a prop. |
vuttampi cetaṃ -- |
And this is said: |
♦ “yathā mahārāja gehe patante aññena dārunā upatthambhenti, aññena dārunā upatthambhitaṃ santaṃ evaṃ taṃ gehaṃ na patati, evameva kho mahārāja ayaṃ kāyo āhāraṭṭhitiko, āhāraṃ paṭicca tiṭṭhatī”ti. |
♦ "Just as, great king, when a house is collapsing, they prop it up with another piece of wood; being propped up with another piece of wood, that house does not fall. Even so, great king, this body is dependent on nutriment for its stability, it subsists in dependence on nutriment." |
♦ evaṃ kabaḷīkāro āhāro upatthambhento āhārakiccaṃ sādheti. |
♦ Thus, physical nutriment, by supporting, accomplishes the function of nutriment. |
evaṃ sādhentopi ca kabaḷīkāro āhāro dvinnaṃ rūpasantatīnaṃ paccayo hoti āhārasamuṭṭhānassa ca upādinnassa ca. |
And accomplishing thus, physical nutriment is a condition for two continuities of matter: that originated by nutriment and that which is appropriated (kamma-born). |
kammajānaṃ anupālako hutvā paccayo hoti. |
It becomes a condition by being a maintainer of kamma-born matter. |
āhārasamuṭṭhānānaṃ janako hutvā paccayo hoti. |
It becomes a condition by being a generator of nutriment-originated matter. |
♦ phasso pana sukhādivatthubhūtaṃ ārammaṇaṃ phusantoyeva sukhādivedanāpavattanena sattānaṃ ṭhitiyā hoti. |
♦ Contact, however, just by contacting an object that is the basis for pleasure, etc., is for the maintenance of beings through the occurrence of pleasant feelings, etc. |
manosañcetanā kusalākusalakammavasena āyūhamānāyeva bhavamūlanipphādanato sattānaṃ ṭhitiyā hoti. |
Mental volition, just by accumulating by way of wholesome and unwholesome kamma, is for the maintenance of beings by producing the root of existence. |
viññāṇaṃ vijānantameva nāmarūpappavattanena sattānaṃ ṭhitiyā hoti. |
Consciousness, just by cognizing, is for the maintenance of beings through the occurrence of name-and-form. |
♦ evaṃ upatthambhanādivasena āhārakiccaṃ sādhayamānesu panetesu cattāri bhayāni daṭṭhabbāni. |
♦ Thus, while these (nutriments) accomplish the function of nutriment by way of supporting, etc., four dangers should be seen. |
seyyathidaṃ, kabaḷīkārāhāre nikantiyeva bhayaṃ, phasse upagamanameva, manosañcetanāya āyūhanameva, viññāṇe abhinipātoyeva bhayanti. |
Namely: in physical nutriment, craving itself is a danger; in contact, approaching itself; in mental volition, accumulation itself; in consciousness, arising itself is a danger. |
kiṃ kāraṇā? |
For what reason? |
kabaḷīkārāhāre hi nikantiṃ katvā sītādīnaṃ purekkhatā sattā āhāratthāya muddāgaṇanādikammāni karontā anappakaṃ dukkhaṃ nigacchanti. |
For, having craving for physical nutriment, beings, prioritizing cold, etc., for the sake of food, doing actions such as counting money, undergo no small suffering. |
ekacce ca imasmiṃ sāsane pabbajitvāpi vejjakammādikāya anesanāya āhāraṃ pariyesantā diṭṭhepi dhamme gārayhā honti. |
And some, even having gone forth in this Dispensation, seeking food by improper means such as medical practice, are blameworthy even in this life. |
samparāyepi tassa saṅghāṭipi ādittā sampajjalitātiādinā lakkhaṇasaṃyutte vuttanayena samaṇapetā honti. |
In the future life, too, according to the method stated in the Lakkhaṇa Saṃyutta, beginning with "his robe too is burning, blazing," they become ascetic-ghosts. |
imināva tāva kāraṇena kabaḷīkārāhāre nikantiyeva bhayanti veditabbā. |
For this very reason, it should be understood that in physical nutriment, craving itself is a danger. |
♦ phassaṃ upagacchantāpi phassassādino paresaṃ rakkhitagopitesu dārādīsu bhaṇḍesu aparajjhanti. |
♦ Those approaching contact, too, delighting in contact, transgress with regard to others' protected and guarded wives, etc., and goods. |
te saha bhaṇḍena bhaṇḍasāmikā gahetvā khaṇḍākhaṇḍikaṃ vā chinditvā saṅkārakūṭesu chaḍḍenti. |
The owners of the goods, seizing them along with the goods, either cut them into pieces and throw them on rubbish heaps, |
rañño vā niyyātenti. |
or hand them over to the king. |
tato ne rājā vividhā kammakāraṇā kārāpeti. |
Then the king inflicts various punishments on them. |
kāyassa ca bhedā duggati nesaṃ pāṭikaṅkhā hoti. |
And at the breakup of the body, a bad destination is to be expected for them. |
iti phassassādamūlakaṃ diṭṭhadhammikampi samparāyikampi bhayaṃ sabbamāgatameva hoti. |
Thus, all danger, both in the present life and in future lives, rooted in the delight in contact, indeed comes about. |
iminā kāraṇena phassāhāre upagamanameva bhayanti veditabbaṃ. |
For this reason, it should be understood that in contact-nutriment, approaching itself is a danger. |
♦ kusalākusalakammāyūhaneneva pana tammūlakaṃ tīsu bhavesu bhayaṃ sabbamāgataṃyeva hoti. |
♦ But by the very accumulation of wholesome and unwholesome kamma, all danger rooted in that, in the three existences, indeed comes about. |
iminā kāraṇena manosañcetanāhāre āyūhanameva bhayanti veditabbaṃ. |
For this reason, it should be understood that in mental-volition-nutriment, accumulation itself is a danger. |
♦ paṭisandhiviññāṇañca yasmiṃ yasmiṃ ṭhāne abhinipatati, tasmiṃ tasmiṃ ṭhāne paṭisandhināmarūpaṃ gahetvāva nibbattati, tasmiñca nibbatte sabbabhayāni nibbattāniyeva honti, tammūlakattāti, iminā kāraṇena viññāṇāhāre abhinipātoyeva bhayanti veditabbo. |
♦ And rebirth-linking consciousness, in whatever place it arises, in that very place it is reborn, having taken rebirth name-and-form; and when that is reborn, all dangers are indeed reborn, because it is their root. For this reason, it should be understood that in consciousness-nutriment, arising itself is a danger. |
♦ evaṃ sabhayesu pana imesu āhāresu sammāsambuddho kabaḷīkārāhāre nikantipariyādānatthaṃ “seyyathāpi, bhikkhave, dve jāyampatikā”tiādinā (saṃ. |
♦ Thus, with regard to these dangerous nutriments, the Perfectly Enlightened One, for the full understanding of craving in physical nutriment, taught the simile of the son's flesh, beginning with, "Suppose, bhikkhus, a husband and wife..." (Saṃ. |
ni. 2.63) nayena puttamaṃsūpamaṃ desesi. |
Ni. 2.63). |
phassāhāre nikantipariyādānatthaṃ “seyyathāpi, bhikkhave, gāvī niccammā”tiādinā nayena niccammagāvūpamaṃ desesi. |
For the full understanding of craving in contact-nutriment, he taught the simile of the flayed cow, beginning with, "Suppose, bhikkhus, a cow without hide..." |
manosañcetanāhāre nikantipariyādānatthaṃ “seyyathāpi, bhikkhave, aṅgārakāsū”tiādinā nayena aṅgārakāsūpamaṃ desesi. |
For the full understanding of craving in mental-volition-nutriment, he taught the simile of the charcoal pit, beginning with, "Suppose, bhikkhus, a charcoal pit..." |
viññāṇāhāre nikantipariyādānatthaṃ “seyyathāpi, bhikkhave, coraṃ āgucārin”tiādinā nayena sattisatāhatūpamaṃ desesi. |
For the full understanding of craving in consciousness-nutriment, he taught the simile of being struck by a hundred spears, beginning with, "Suppose, bhikkhus, a criminal caught in the act..." |
♦ tatrāyaṃ bhūtamatthaṃ katvā saṅkhepato atthayojanā, dve kira jāyampatikā puttaṃ gahetvā parittena pātheyyena yojanasatikaṃ kantāramaggaṃ paṭipajjiṃsu. |
♦ Therein, this is the application of the meaning in brief, taking the actual story: it is said that a husband and wife, taking their son, with little provision for the journey, set out on a desert path a hundred yojanas long. |
tesaṃ paññāsa yojanāni gantvā pātheyyaṃ niṭṭhāsi. |
After they had gone fifty yojanas, their provisions were exhausted. |
te khuppipāsāturā viraḷacchāyāyaṃ nisīdiṃsu. |
Afflicted by hunger and thirst, they sat down in sparse shade. |
tato puriso bhariyaṃ āha “bhadde ito samantā paññāsa yojanāni gāmo vā nigamo vā natthi, tasmā yaṃ taṃ purisena kātabbaṃ bahumpi kasigorakkhādikammaṃ, na dāni sakkā taṃ mayā kātuṃ, ehi maṃ māretvā upaḍḍhamaṃsaṃ khāditvā upaḍḍhaṃ pātheyyaṃ katvā puttena saddhiṃ kantāraṃ nittharāhī”ti. |
Then the man said to his wife, "Good woman, for fifty yojanas around here there is no village or town. Therefore, whatever work is to be done by a man, much work like ploughing, cattle-tending, etc., it is not possible for me to do it now. Come, kill me, eat half the flesh, make the other half provisions, and with our son cross the desert." |
sāpi āha “sāmi mayā dāni yaṃ taṃ itthiyā kātabbaṃ bahumpi suttakantanādikammaṃ, taṃ kātuṃ na sakkā, ehi maṃ māretvā upaḍḍhamaṃsaṃ khāditvā upaḍḍhaṃ pātheyyaṃ katvā puttena saddhiṃ kantāraṃ nittharāhī”ti. |
She also said, "Master, whatever work is to be done by a woman, much work like spinning thread, etc., it is not possible for me to do it now. Come, kill me, eat half the flesh, make the other half provisions, and with our son cross the desert." |
tato so taṃ āha “bhadde mātugāmamaraṇena dvinnaṃ maraṇaṃ paññāyati. |
Then he said to her, "Good woman, with the death of a woman, the death of two is evident. |
na hi mando kumāro mātaraṃ vinā jīvituṃ sakkoti. |
For a foolish boy cannot live without his mother. |
yadi pana mayaṃ jīvāma, puna dārakaṃ labheyyāma, handa dāni puttakaṃ māretvā maṃsaṃ gahetvā kantāraṃ nittharāmā”ti. |
But if we live, we can get another child. Come now, let's kill our little son, take his flesh, and cross the desert." |
♦ tato mātā puttamāha “tāta pitu santikaṃ gacchāhī”ti. |
♦ Then the mother said to the son, "Child, go to your father." |
so agamāsi. |
He went. |
athassa pitā “mayā puttakaṃ posessāmīti kasigorakkhādīhi anappakaṃ dukkhamanubhūtaṃ, na sakkomi puttaṃ māretuṃ, tvaṃyeva tava puttakaṃ mārehī”ti vatvā “tāta mātusantikameva gacchāhī”ti āha. |
Then his father, saying, "I have experienced no small suffering through ploughing, cattle-tending, etc., thinking, 'I will nourish my little son.' I cannot kill my son. You yourself kill your little son," said, "Child, go to your mother." |
so agamāsi. |
He went. |
athassa mātāpi “mayā puttaṃ patthentiyā govatakukkuravatadevatāyācanādīhipi tāva anappakaṃ dukkhaṃ anubhūtaṃ, ko pana vādo kucchinā pariharantiyā? |
Then his mother too, saying, "I, desiring a son, have experienced no small suffering even through cow-vows, dog-vows, prayers to deities, etc., what then to say of carrying him in my womb? |
na sakkāhaṃ puttaṃ māretun”ti vatvā “tāta pitusantikaṃyeva gacchāhī”ti āha. |
I cannot kill my son," said, "Child, go to your father." |
evaṃ so dvinnaṃ antarā gacchantoyeva mato. |
Thus, he died while going between the two of them. |
te taṃ disvā paridevitvā pubbe vuttanayeneva maṃsāni gahetvā khādantā pakkamiṃsu. |
Seeing him, they lamented, and taking the flesh in the manner previously described, they ate and departed. |
tesaṃ so puttamaṃsāhāro navahi kāraṇehi paṭikulattā neva davāya hoti, na madāya na maṇḍanāya na vibhūsanāya, kevalaṃ kantāranittharaṇatthāyeva hoti. |
For them, that food of their son's flesh, being repulsive for nine reasons, is not for sport, not for intoxication, not for ornament, not for beautification, but merely for the sake of crossing the desert. |
♦ katamehi navahi kāraṇehi paṭikūloti ce? |
♦ If (it is asked) by which nine reasons is it repulsive? |
sajātimaṃsatāya ñātimaṃsatāya puttamaṃsatāya piyaputtamaṃsatāya taruṇamaṃsatāya āmakamaṃsatāya agorasamaṃsatāya aloṇatāya adhūpitatāyāti. |
By being flesh of one's own kind, by being flesh of a relative, by being flesh of a son, by being flesh of a dear son, by being tender flesh, by being raw flesh, by being unsavory flesh, by being unsalted, by being unsmoked. |
tasmā yo bhikkhu kabaḷīkārāhāraṃ evaṃ puttamaṃsasadisaṃ passati, so tattha nikantiṃ pariyādiyati. |
Therefore, a bhikkhu who sees physical food as thus similar to a son's flesh, fully understands craving for it. |
ayaṃ tāva puttamaṃsūpamāyaṃ atthayojanā. |
This, firstly, is the application of meaning in the simile of the son's flesh. |
♦ niccammagāvūpamāyaṃ pana yathā sā gāvī gīvato yāva khurā, tāva cammaṃ uddāletvā muttā yaṃ yadeva nissāya tiṭṭhati, tattha pāṇakehi khajjamānā dukkhassevādhikaraṇaṃ hoti, evaṃ phassopi yaṃ yadeva vatthuṃ ārammaṇaṃ vā nissāya tiṭṭhati, taṃtaṃvatthārammaṇasambhavassa vedayitadukkhassa adhikaraṇameva hoti. |
♦ In the simile of the flayed cow, however: just as that cow, having had its skin stripped off from neck to hooves, wherever it stands relying on something, being eaten by creatures there, becomes the very basis for painful feeling; so too contact, whatever object or sense-object it relies on and stands, becomes the very basis for the painful feeling arising from that object or sense-object. |
tasmā yo bhikkhu phassāhāraṃ evaṃ niccammagāvisadisaṃ passati, so tattha nikantiṃ pariyādiyati, ayaṃ niccammagāvūpamāyaṃ atthayojanā. |
Therefore, a bhikkhu who sees contact-nutriment as thus similar to a flayed cow, fully understands craving for it. This is the application of meaning in the simile of the flayed cow. |
♦ aṅgārakāsūpamāyaṃ pana yathā sā aṅgārakāsu, evaṃ mahāpariḷāhaṭṭhena tayo bhavā. |
♦ In the simile of the charcoal pit, however: just as that charcoal pit, so are the three existences in the sense of great burning. |
yathā nānābāhāsu gahetvā tattha upakaḍḍhakā dve purisā, evaṃ bhavesu upakaḍḍhanaṭṭhena manosañcetanā. |
Just as two men dragging (someone) there, having seized (him) by different arms, so is mental volition in the sense of dragging towards existences. |
tasmā yo bhikkhu manosañcetanāhāraṃ evaṃ aṅgārakāsūpakaḍḍhakapurisasadisaṃ passati, so tattha nikantiṃ pariyādiyati, ayaṃ aṅgārakāsūpamāyaṃ atthayojanā. |
Therefore, a bhikkhu who sees mental-volition-nutriment as thus similar to men dragging (someone) to a charcoal pit, fully understands craving for it. This is the application of meaning in the simile of the charcoal pit. |
♦ sattisatāhatūpamāyaṃ pana yena so puriso pubbaṇhasamaye sattisatena haññati, tamassa sarīre vaṇamukhasataṃ katvā antarā aṭṭhatvā vinivijjhitvā aparabhāgeyeva patati, evaṃ itarāni dve sattisatāni, evamassa patitokāse apatitvā apatitvā gatāhi sattīhi sabbasarīraṃ chiddāvachiddameva hoti, tassa ekavaṇamukhepi uppannassa dukkhassa pamāṇaṃ natthi, ko pana vādo tīsu vaṇamukhasatesu? |
♦ In the simile of being struck by a hundred spears, however: that man who is struck by a hundred spears in the morning, these making a hundred wound-openings in his body, not stopping in between, pierce through and fall out on the other side; similarly the other two hundred spears. Thus, his whole body becomes riddled with holes by the spears that have fallen and those that have not fallen in the places where they struck. The measure of pain arisen even in one wound-opening is not (small); what then to say of three hundred wound-openings? |
tattha sattinipātakālo viya paṭisandhiviññāṇanibbattakālo. |
There, the time of the spear-fall is like the time of the arising of rebirth-linking consciousness. |
vaṇamukhajananaṃ viya khandhajananaṃ. |
The producing of wound-openings is like the producing of aggregates. |
vaṇamukhesu dukkhavedanuppādo viya jātesu khandhesu vaṭṭamūlakanānāvidhadukkhuppādo. |
The arising of painful feeling in the wound-openings is like the arising of various kinds of suffering rooted in the round in the born aggregates. |
aparo nayo, āgucārī puriso viya paṭisandhiviññāṇaṃ. |
Another way: the rebirth-linking consciousness is like a criminal man. |
tassa sattighātehi uppannavaṇamukhāni viya viññāṇapaccayā nāmarūpaṃ. |
The wound-openings produced by his spear-blows are like name-and-form conditioned by consciousness. |
vaṇamukhapaccayā tassa purisassa kakkhaḷadukkhuppādo viya nāmarūpapaccayā viññāṇassa dvattiṃsakammakāraṇāṭṭhanavutirogādivasena nānappakārakadukkhuppādo daṭṭhabbo. |
Conditioned by the wound-openings, the arising of harsh pain for that man is like, conditioned by name-and-form, the arising of various kinds of pain for consciousness by way of the thirty-two kinds of punishments, ninety-eight diseases, etc., should be seen. |
tasmā yo bhikkhu viññāṇāhāraṃ evaṃ sattisatāhatasadisaṃ passati. |
Therefore, a bhikkhu who sees consciousness-nutriment as thus similar to being struck by a hundred spears, |
so tattha nikantiṃ pariyādiyati, ayaṃ sattisatāhatūpamāyaṃ atthayojanā. |
fully understands craving for it. This is the application of meaning in the simile of being struck by a hundred spears. |
♦ so evaṃ imesu āhāresu nikantiṃ pariyādiyanto cattāropi āhāre parijānāti, yesu pariññātesu sabbampi pariññātaṃ vatthu pariññātameva hoti. |
♦ He, thus fully understanding craving for these nutriments, fully understands all four nutriments; when these are fully understood, every comprehensible thing is indeed fully understood. |
vuttañhetaṃ bhagavatā -- |
This has been said by the Blessed One: |
♦ “kabaḷīkāre, bhikkhave, āhāre pariññāte pañcakāmaguṇiko rāgo pariññāto hoti. |
♦ "Bhikkhus, when physical nutriment is fully understood, lust for the five strands of sensual pleasure is fully understood. |
pañcakāmaguṇike rāge pariññāte natthi taṃ saṃyojanaṃ, yena saṃyojanena saṃyutto ariyasāvako puna imaṃ lokaṃ āgaccheyya. |
When lust for the five strands of sensual pleasure is fully understood, there is no such fetter bound by which a noble disciple would come again to this world. |
phasse, bhikkhave, āhāre pariññāte tisso vedanā pariññātā honti. |
Bhikkhus, when contact as nutriment is fully understood, the three feelings are fully understood. |
tīsu vedanāsu pariññātāsu ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmi. |
When the three feelings are fully understood, I say there is nothing further for a noble disciple to do. |
manosañcetanāya, bhikkhave, āhāre pariññāte tisso taṇhā pariññātā honti. |
Bhikkhus, when mental volition as nutriment is fully understood, the three cravings are fully understood. |
tīsu taṇhāsu pariññātāsu ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmi. |
When the three cravings are fully understood, I say there is nothing further for a noble disciple to do. |
viññāṇe, bhikkhave, āhāre pariññāte nāmarūpaṃ pariññātaṃ hoti. |
Bhikkhus, when consciousness as nutriment is fully understood, name-and-form is fully understood. |
nāmarūpe pariññāte ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmī”ti (saṃ. |
When name-and-form is fully understood, I say there is nothing further for a noble disciple to do." (Saṃ. |
ni. 2.63). |
Ni. 2.63). |
♦ taṇhāsamudayā āhārasamudayoti purimataṇhāsamudayā paṭisandhikānaṃ āhārānaṃ samudayo nibbatto hotīti attho. |
♦ "From the arising of craving, there is the arising of nutriment" means: from the arising of previous craving, the arising of nutriments at rebirth-linking is produced. |
kathaṃ? paṭisandhikkhaṇe hi tisantativasena uppannasamatiṃsarūpabbhantare jātā ojā atthi. |
How? At the moment of rebirth-linking, indeed, within the thirty constituent material phenomena arisen by way of the three continuities, there is arisen nutrient essence. |
ayaṃ taṇhāpaccayā nibbatto upādinnakakabaḷīkārāhāro. |
This is appropriated physical nutriment produced conditioned by craving. |
paṭisandhicittasampayuttā pana phassacetanā sayañca cittaṃ viññāṇanti ime taṇhāpaccayā nibbattā upādinnakaphassamanosañcetanā viññāṇāhārāti. |
But contact, volition, and consciousness itself associated with the rebirth-linking mind – these are appropriated contact, mental volition, and consciousness as nutriments, produced conditioned by craving. |
evaṃ tāva purimataṇhāsamudayā paṭisandhikānaṃ āhārānaṃ samudayo veditabbo. |
Thus, firstly, the arising of nutriments at rebirth-linking from the arising of previous craving should be understood. |
yasmā panidha upādinnakāpi anupādinnakāpi āhārā missetvā kathitā, tasmā anupādinnakānampi evaṃ taṇhāsamudayā āhārasamudayo veditabbo . |
But since appropriated and unappropriated nutriments are spoken of mixed together here, therefore, the arising of nutriment from the arising of craving for unappropriated nutriments should also be understood thus. |
aṭṭhalobhasahagatacittasamuṭṭhitesu hi rūpesu ojā atthi, ayaṃ sahajātataṇhāpaccayā nibbatto anupādinnakakabaḷīkārāhāro. |
For in material phenomena arisen from the eight types of consciousness accompanied by greed, there is nutrient essence; this is unappropriated physical nutriment produced conditioned by conascent craving. |
lobhasahagatacittasampayuttā pana phassacetanā sayañca cittaṃ viññāṇanti ime taṇhāpaccayā nibbattā anupādinnakaphassamanosañcetanā viññāṇāhārāti. |
But contact, volition, and consciousness itself associated with consciousness accompanied by greed – these are unappropriated contact, mental volition, and consciousness as nutriments, produced conditioned by craving. |
♦ taṇhānirodhā āhāranirodhoti imissā upādinnakānañca anupādinnakānañca āhārānaṃ paccayabhūtāya taṇhāya nirodhena āhāranirodho paññāyati. |
♦ "From the cessation of craving, there is the cessation of nutriment" means: by the cessation of this craving which is the condition for both appropriated and unappropriated nutriments, the cessation of nutriment is known. |
sesaṃ vuttanayameva. |
The rest is in the manner already stated. |
ayaṃ pana viseso, idha cattāripi saccāni sarūpeneva vuttāni. |
This, however, is the difference: here all four truths are stated in their own nature. |
yathā ca idha, evaṃ ito uttarimpi sabbavāresūti. |
And as here, so also further on in all sections. |
tasmā sabbattha asammuyhantena saccāni uddharitabbāni. |
Therefore, everywhere the truths are to be discerned by one not bewildered. |
sabbavāresu ca “ettāvatāpi kho āvuso”ti idaṃ desanāniyyātanaṃ tattha tattha desitadhammavasena yojetabbaṃ. |
And in all sections, "By this much also, friends," this deliverance of the teaching should be connected with the Dhamma taught in each respective place. |
tassa idha tāva ayaṃ yojanā ettāvatāpīti imāya āhāradesanāya vuttamanasikārappaṭivedhavasenāpīti vuttaṃ hoti. |
Its connection here, firstly, is this: "By this much also" means: also by way of the attention and penetration spoken of in this discourse on nutriment, it is said. |
esa nayo sabbatthāpi. |
This is the principle everywhere. |
♦ āhāravāravaṇṇanā niṭṭhitā. |
♦ The explanation of the section on nutriment is finished. |
♦ saccavāravaṇṇanā (MN 19) |
♦ Explanation of the Section on Truth (MN 19) |
♦ 91. idāni “sādhāvuso”ti purimanayeneva therassa bhāsitaṃ abhinanditvā anumoditvā te bhikkhū uttarimpi pañhaṃ pucchiṃsu. |
♦ 91. Now, having rejoiced in and approved of the Elder's speech in the same way as before with "Excellent, friend," those bhikkhus asked a further question. |
thero ca nesaṃ aññenapi pariyāyena byākāsi. |
And the Elder explained to them by another method. |
esa nayo ito paresupi sabbavāresu. |
This is the principle in all subsequent sections. |
tasmā ito paraṃ evarūpāni vacanāni anāmasitvā yena yena pariyāyena byākaroti, tassa tasseva atthaṃ vaṇṇayissāma. |
Therefore, from now on, without touching upon such words, by whatever method he explains, of that very method we will explain the meaning. |
imassa pana vārassa saṅkhepadesanāyaṃ dukkhañca pajānātīti ettha dukkhanti dukkhasaccaṃ. |
But in the brief teaching of this section, in "he understands suffering," "suffering" means the truth of suffering. |
vitthāradesanāyaṃ pana yaṃ vattabbaṃ siyā, taṃ sabbaṃ visuddhimagge saccaniddese vuttamevāti. |
In the detailed teaching, however, whatever should be said, all that is already said in the Visuddhimagga, in the exposition of the truths. |
♦ saccavāravaṇṇanā niṭṭhitā. |
♦ The explanation of the section on truth is finished. |
♦ jarāmaraṇavāravaṇṇanā (MN 19) |
♦ Explanation of the Section on Aging and Death (MN 19) |
♦ 92. ito paraṃ paṭiccasamuppādavasena desanā hoti. |
♦ 92. Hereafter, the discourse is by way of dependent origination. |
tattha jarāmaraṇavāre tāva tesaṃ tesanti ayaṃ saṅkhepato anekesaṃ sattānaṃ sādhāraṇaniddesoti ñātabbo. |
Therein, in the section on aging and death, firstly, "of these and those" – this should be known as a general exposition in brief concerning many beings. |
yā devadattassa jarā, yā somadattassa jarāti evañhi divasampi kathentassa neva sattā pariyādānaṃ gacchanti. |
For, speaking thus, "the aging of Devadatta, the aging of Somadatta," even for a day, beings would not be exhausted. |
imehi pana dvīhi padehi na koci satto apariyādinno hoti. |
But by these two terms, no being is left unincluded. |
tasmā vuttaṃ “ayaṃ saṅkhepato anekesaṃ sattānaṃ sādhāraṇaniddeso”ti. |
Therefore, it is said, "This is a general exposition in brief concerning many beings." |
♦ tamhi tamhīti ayaṃ gatijātivasena anekesaṃ nikāyānaṃ sādhāraṇaniddeso. |
♦ "In this or that" – this is a general exposition concerning many groups by way of destiny and birth. |
sattanikāyeti sādhāraṇaniddesena niddiṭṭhassa sarūpanidassanaṃ. |
"In the group of beings" is an indication of the specific nature of what is indicated by the general exposition. |
jarā jīraṇatātiādīsu pana jarāti sabhāvaniddeso. |
But in "aging, decrepitude" and so on, "aging" is an exposition of its nature. |
jīraṇatāti ākāraniddeso. |
"Decrepitude" is an exposition of its manner. |
khaṇḍiccantiādayo kālātikkame kiccaniddesā. |
"Brokenness (of teeth)" and so on are expositions of function in the passing of time. |
pacchimā dve pakatiniddesā. |
The last two are expositions of its natural state. |
ayañhi jarāti iminā padena sabhāvato dīpitā, tenassāyaṃ sabhāvaniddeso. |
For "this aging" is shown by this term as to its nature; therefore, this is its exposition of nature. |
jīraṇatāti iminā ākārato. |
By "decrepitude," as to its manner. |
tenassāyaṃ ākāraniddeso. |
Therefore, this is its exposition of manner. |
khaṇḍiccanti iminā kālātikkame dantanakhānaṃ khaṇḍitabhāvakaraṇakiccato. |
By "brokenness (of teeth)," from the function of causing the state of brokenness of teeth and nails in the passing of time. |
pāliccanti iminā kesalomānaṃ palitabhāvakaraṇakiccato. |
By "graying," from the function of causing the state of grayness of hair and body hair. |
valittacatāti iminā maṃsaṃ milāpetvā tace valittabhāvakaraṇakiccato dīpitā. |
By "wrinkled skin," it is shown from the function of causing the state of wrinkling in the skin after the flesh has withered. |
tenassā ime khaṇḍiccantiādayo tayo kālātikkame kiccaniddesā. |
Therefore, these three, "brokenness (of teeth)" and so on, are expositions of function in the passing of time. |
tehi imesaṃ vikārānaṃ dassanavasena pākaṭībhūtā pākaṭajarā dassitā. |
Through them, manifest aging, which has become manifest by way of the appearance of these alterations, is shown. |
yatheva hi udakassa vā aggino vā vātassa vā tiṇarukkhādīnaṃ sambhaggapalibhaggatāya vā jhāmatāya vā gatamaggo pākaṭo hoti, na ca so gatamaggo tāneva udakādīni, evameva jarāya dantādīsu khaṇḍiccādivasena gatamaggo pākaṭo, cakkhuṃ ummīletvāpi gayhati. |
Just as, indeed, the path taken by water, or fire, or wind is manifest through the breaking and shattering of grass, trees, etc., or by their being burnt, and that path taken is not those very things like water; even so, the path taken by aging is manifest in teeth, etc., by way of brokenness, etc., and can be grasped even by opening the eyes. |
na ca khaṇḍiccādīneva jarā, na hi jarā cakkhuviññeyyā hoti. |
And brokenness, etc., are not aging itself, for aging is not cognizable by the eye. |
♦ āyuno saṃhāni indriyānaṃ paripākoti imehi pana padehi kālātikkameyeva abhibyattatāya āyukkhayacakkhādīndriyaparipākasaññitāya pakatiyā dīpitā. |
♦ "Diminishing of life-faculty, ripening of the sense faculties" – by these terms, however, its natural state, designated as the decay of life and the ripening (decay) of the eye and other sense faculties, due to its very manifestation in the passing of time, is shown. |
tenassime pacchimā dve pakatiniddesāti veditabbā. |
Therefore, these last two should be understood as expositions of its natural state. |
♦ tattha yasmā jaraṃ pattassa āyu hāyati, tasmā jarā “āyuno saṃhānī”ti phalūpacārena vuttā . |
♦ Therein, because the life of one who has reached old age diminishes, therefore aging is called "diminishing of life-faculty" by way of consequence (metaphorically). |
yasmā ca daharakāle suppasannāni sukhumampi attano visayaṃ sukheneva gaṇhanasamatthāni cakkhādīni indriyāni jaraṃ pattassa paripakkāni āluḷitāni avisadāni oḷārikampi attano visayaṃ gahetuṃ asamatthāni honti, tasmā “indriyānaṃ paripāko”tipi phalūpacāreneva vuttā. |
And because in youth the eye and other sense faculties, being very clear and capable of easily grasping even their subtle objects, become, for one who has reached old age, ripened (decayed), confused, unclear, and incapable of grasping even their gross objects, therefore it is also called "ripening of the sense faculties" by way of consequence. |
sā panāyaṃ evaṃ niddiṭṭhā sabbāpi jarā pākaṭā paṭicchannāti duvidhā hoti. |
And this aging, thus described, is all of two kinds: manifest and hidden. |
♦ tattha dantādīsu khaṇḍabhāvādidassanato rūpadhammesu jarā pākaṭajarā nāma. |
♦ Therein, due to the appearance of the state of brokenness, etc., in teeth and so on, aging in material phenomena is called manifest aging. |
arūpadhammesu pana tādisassa vikārassa adassanato paṭicchannajarā nāma. |
But in immaterial phenomena, due to the absence of such alteration, it is called hidden aging. |
tattha yvāyaṃ khaṇḍādibhāvo dissati, so tādisānaṃ dantādīnaṃ suviññeyyattā vaṇṇoyeva, taṃ cakkhunā disvā manodvārena cintetvā “ime dantā jarāya pahaṭā”ti jaraṃ jānāti udakaṭṭhāne baddhāni gosīsādīni oloketvā heṭṭhā udakassa atthibhāvaṃ jānanaṃ viya. |
Therein, that state of brokenness, etc., which is seen, is merely the appearance, because such things as teeth are easily discernible; seeing that with the eye and thinking with the mind-door, "these teeth are afflicted by aging," one knows aging, just as one knows the presence of water below by observing cowries, etc., tied at a water-place. |
puna avīci savīcīti evampi duvidhā hoti. |
Again, it is also of two kinds: uninterrupted and interrupted. |
tattha maṇikanakarajatapavāḷasūriyādīnaṃ mandadasakādīsu pāṇīnaṃ viya pupphaphalapallavādīsu ca apāṇīnaṃ viya antarantarā vaṇṇavisesādīnaṃ duviññeyyattā jarā avīcijarā nāma, nirantarajarāti attho. |
Therein, in the case of living things like gems, gold, silver, coral, sun-crystals etc., during their dim ten-day periods etc., and in the case of non-living things like flowers, fruits, sprouts etc., because the specific changes of appearance in between are difficult to discern, aging is called uninterrupted aging, meaning continuous aging. |
tato aññesu pana yathāvuttesu antarantarā vaṇṇavisesādīnaṃ suviññeyyattā jarā savīcijarā nāmāti veditabbā. |
But in others, as mentioned, because the specific changes of appearance in between are easily discernible, aging should be understood as interrupted aging. |
♦ ito paraṃ, tesaṃ tesantiādi vuttanayeneva veditabbaṃ. |
♦ From here on, "of these and those," etc., should be understood in the way already stated. |
cuti cavanatātiādīsu pana cutīti cavanakavasena vuccati, ekacatupañcakkhandhānaṃ sāmaññavacanametaṃ. |
But in "passing away, falling" and so on, "cuti" (passing away) is spoken of by way of falling; this is a general term for the one, four, or five aggregates. |
cavanatāti bhāvavacanena lakkhaṇanidassanaṃ. |
"Cavanatā" (falling) is an indication of the characteristic by an abstract noun. |
bhedoti cutikkhandhānaṃ bhaṅguppattiparidīpanaṃ. |
"Bhedo" (breaking up) is the illustration of the perishing and arising of the aggregates at death. |
antaradhānanti ghaṭasseva bhinnassa bhinnānaṃ cutikkhandhānaṃ yena kenaci pariyāyena ṭhānābhāvaparidīpanaṃ. |
"Antaradhānaṃ" (disappearance) is the illustration of the absence of a place for the broken aggregates at death, by any means whatsoever, like that of a broken pot. |
maccu maraṇanti maccusaṅkhātaṃ maraṇaṃ. |
"Maccu maraṇaṃ" (death, dying) is death designated as "maccu". |
tena samucchedamaraṇādīni nisedheti. |
Thereby it negates annihilationist death and so on. |
kālo nāma antako, tassa kiriyāti kālakiriyā. |
Time is called the end-maker; its action is "kālakiriyā" (doing one's time). |
etena lokasammutiyā maraṇaṃ dīpeti. |
By this, it shows death according to worldly convention. |
♦ idāni paramatthena dīpetuṃ, khandhānaṃ bhedotiādimāha. |
♦ Now, to show it in the ultimate sense, he says, "breaking up of the aggregates," and so on. |
paramatthena hi khandhāyeva bhijjanti, na satto nāma koci marati. |
For in the ultimate sense, only the aggregates break up; no being as such dies. |
khandhesu pana bhijjamānesu satto marati, bhinnesu matoti vohāro hoti. |
But when the aggregates are breaking up, it is conventionally said that a being dies; when they are broken, that it is dead. |
♦ ettha ca catuvokāravasena khandhānaṃ bhedo, ekavokāravasena kaḷevarassa nikkhepo. |
♦ And here, by way of the four-constituent existence, there is the breaking up of aggregates; by way of the one-constituent existence, there is the laying down of the corpse. |
catuvokāravasena vā khandhānaṃ bhedo, sesadvayavasena kaḷevarassa nikkhepo veditabbo. |
Or, by way of the four-constituent existence, there is the breaking up of aggregates; by way of the remaining two (one-constituent and five-constituent existences), the laying down of the corpse should be understood. |
kasmā? bhavadvayepi rūpakāyasaṅkhātassa kaḷevarassa sambhavato. |
Why? Because in both kinds of existence, the corpse designated as the physical body is possible. |
atha vā yasmā ca cātumahārājikādīsu khandhā bhijjanteva, na kiñci nikkhipanti, tasmā tesaṃ vasena khandhānaṃ bhedo, manussādīsu kaḷevarassa nikkhepo. |
Alternatively, because in the Cātumahārājika realm and so on, the aggregates merely break up, they do not lay down anything; therefore, by way of them, there is the breaking up of aggregates; in humans and so on, there is the laying down of the corpse. |
ettha ca kaḷevarassa nikkhepakāraṇato maraṇaṃ kaḷevarassa nikkhepoti vuttanti evamattho daṭṭhabbo. |
And here, because of being the cause of the laying down of the corpse, death is called "the laying down of the corpse" – thus the meaning should be seen. |
♦ iti ayañca jarā idañca maraṇaṃ. |
♦ Thus, this is aging and this is death. |
idaṃ vuccatāvusoti idaṃ ubhayampi ekato katvā jarāmaraṇanti kathīyati. |
"This is called, friends" – this, both taken together, is spoken of as aging-and-death. |
sesaṃ vuttanayamevāti. |
The rest is in the manner already stated. |
♦ jarāmaraṇavāravaṇṇanā niṭṭhitā. |
♦ The explanation of the section on aging and death is finished. |
♦ jātivāravaṇṇanā (MN 19) |
♦ Explanation of the Section on Birth (MN 19) |
♦ 93. jātivāre jāti sañjātītiādīsu jāyanaṭṭhena jāti, sā aparipuṇṇāyatanavasena yuttā. |
♦ 93. In the section on birth, in "birth, coming into being" and so on: "jāti" (birth) is in the sense of being born; it is connected with the undeveloped sense-bases. |
sañjāyanaṭṭhena sañjāti, sā paripuṇṇāyatanavasena yuttā. |
"Sañjāti" (coming into being) is in the sense of being fully born; it is connected with the fully developed sense-bases. |
okkamanaṭṭhena okkanti, sā aṇḍajajalābujavasena yuttā. |
"Okkanti" (descent) is in the sense of descending (into a womb); it is connected with egg-born and womb-born beings. |
te hi aṇḍakosañca vatthikosañca okkamantā pavisantā viya paṭisandhiṃ gaṇhanti. |
For they, descending into, as it were entering, the eggshell and the womb-sac, take rebirth-linking. |
abhinibbattanaṭṭhena abhinibbatti, sā saṃsedajaopapātikavasena yuttā, te hi pākaṭāyeva hutvā nibbattanti. |
"Abhinibbatti" (arising) is in the sense of fully arising; it is connected with moisture-born and spontaneously born beings, for they arise having already become manifest. |
ayaṃ tāva vohāradesanā. |
This, firstly, is the conventional teaching. |
♦ idāni paramatthadesanā hoti. |
♦ Now there is the ultimate teaching. |
khandhāyeva hi paramatthato pātubhavanti, na satto. |
For, in the ultimate sense, only the aggregates manifest, not a being. |
tattha ca khandhānanti ekavokārabhave ekassa catuvokārabhave catunnaṃ pañcavokārabhave pañcannampi gahaṇaṃ veditabbaṃ. |
And there, by "aggregates," the taking of one in the one-constituent existence, of four in the four-constituent existence, and of all five in the five-constituent existence should be understood. |
pātubhāvoti uppatti. |
"Manifestation" means arising. |
āyatanānanti ettha tatra tatra uppajjamānāyatanavaseneva saṅgaho veditabbo. |
By "sense-bases," the inclusion should be understood here by way of the sense-bases arising in each respective place. |
paṭilābhoti santatiyaṃ pātubhāvoyeva. |
"Acquisition" is just manifestation in the continuity. |
pātubhavantāneva hi tāni paṭiladdhāni nāma honti. |
For only when manifesting are they called "acquired." |
ayaṃ vuccatāvuso jātīti iminā padena vohārato paramatthato ca desitāya jātiyā nigamanaṃ karotīti. |
"This is called, friends, birth" – by this term he makes a conclusion for birth as taught conventionally and ultimately. |
bhavasamudayāti ettha pana jātiyā paccayabhūto kammabhavo veditabbo. |
"From the arising of existence" – here, kamma-existence, which is the condition for birth, should be understood. |
sesaṃ vuttanayamevāti. |
The rest is in the manner already stated. |
♦ jātivāravaṇṇanā niṭṭhitā. |
♦ The explanation of the section on birth is finished. |
♦ bhavavāravaṇṇanā (MN 19) |
♦ Explanation of the Section on Existence (MN 19) |
♦ 94. bhavavāre kāmabhavoti kammabhavo ca upapattibhavo ca. |
♦ 94. In the section on existence, "sensual existence" means kamma-existence and rebirth-existence. |
tattha kammabhavo nāma kāmabhavūpagaṃ kammameva. |
Therein, kamma-existence means kamma itself that leads to sensual existence. |
tañhi upapattibhavassa kāraṇattā “sukho buddhānamuppādo (dha. |
For that, because it is the cause of rebirth-existence, like "Happy is the arising of Buddhas (Dhp. |
pa. 194) dukkho pāpassa uccayo”tiādīni (dha. |
194), painful is the accumulation of evil" etc. (Dhp. |
pa. 117) viya phalavohārena bhavoti vuttaṃ. |
117), is called "existence" by conventional usage referring to its result. |
upapattibhavo nāma tena kammena nibbattaṃ upādinnakhandhapañcakaṃ. |
Rebirth-existence means the five appropriated aggregates produced by that kamma. |
tañhi tattha bhavatīti katvā bhavoti vuttaṃ. |
For that, because it "becomes" (bhavati) there, is called "existence" (bhava). |
evaṃ sabbathāpi idaṃ kammañca upapatti ca ubhayampetamidha “kāmabhavo”ti vuttaṃ. |
Thus, in every way, this kamma and rebirth, both of these, are here called "sensual existence." |
esa nayo rūpārūpabhavesu. |
This is the principle in form and formless existences. |
upādānasamudayāti ettha pana upādānaṃ kusalakammabhavassa upanissayavaseneva paccayo hoti. |
"From the arising of clinging" – here, clinging is a condition for wholesome kamma-existence only by way of decisive support. |
akusalakammabhavassa upanissayavasenapi sahajātādivasenapi. |
For unwholesome kamma-existence, it is by way of decisive support and also by way of conascence, etc. |
upapattibhavassa pana sabbassāpi upanissayavaseneva. |
But for all of rebirth-existence, it is only by way of decisive support. |
sesaṃ vuttanayamevāti. |
The rest is in the manner already stated. |
♦ bhavavāravaṇṇanā niṭṭhitā. |
♦ The explanation of the section on existence is finished. |
♦ upādānavāravaṇṇanā (MN 19) |
♦ Explanation of the Section on Clinging (MN 19) |
♦ 95. upādānavāre kāmupādānantiādīsu vatthukāmaṃ upādiyati etena, sayaṃ vā taṃ upādiyatīti kāmupādānaṃ. |
♦ 95. In the section on clinging, in "clinging to sensual pleasures" and so on: "kāmupādānaṃ" (clinging to sensual pleasures) is that by which one clings to objective sensual pleasure, or it itself clings to it. |
kāmo ca so upādānañcāti vā kāmupādānaṃ. |
Or, it is sensual pleasure and it is clinging, thus kāmupādāna. |
upādānanti daḷhaggahaṇaṃ vuccati. |
"Upādāna" (clinging) is called firm grasping. |
daḷhattho hi ettha upasaddo, “upāyāsa upakaṭṭhā”tiādīsu viya pañcakāmaguṇikarāgassetaṃ adhivacanaṃ. |
For the prefix "upa" here has the meaning of "strong," as in "upāyāsa (great trouble), upakaṭṭha (very near)"; it is a designation for lust for the five strands of sensual pleasure. |
ayamettha saṅkhepo. |
This is the summary here. |
vitthārato panetaṃ “tattha katamaṃ kāmupādānaṃ, yo kāmesu kāmacchando”ti (dha. |
But in detail, it should be understood according to the method stated: "Therein, what is clinging to sensual pleasures? Whatever desire for sensual pleasures..." (Dhs. |
sa. 1220; |
1220; |
vibha. |
Vibh. |
938) vuttanayena veditabbaṃ. |
938). |
♦ tathā diṭṭhi ca sā upādānañcāti diṭṭhupādānaṃ. |
♦ Similarly, it is a view and it is clinging, thus "diṭṭhupādānaṃ" (clinging to views). |
atha vā diṭṭhiṃ upādiyati, upādiyanti vā etena diṭṭhinti diṭṭhupādānaṃ. |
Or, one clings to a view, or by this one clings to views, thus diṭṭhupādāna. |
upādiyati hi purimadiṭṭhiṃ uttaradiṭṭhi. |
For a later view clings to a former view. |
upādiyanti ca tāya diṭṭhiṃ. |
And by that, one clings to a view. |
yathāha “sassato attā ca loko ca, idameva saccaṃ moghamaññan”tiādi (ma. |
As it is said: "The self and the world are eternal; this alone is true, all else is false," etc. (Ma. |
ni. 3.27), sīlabbatupādānāttavādupādānavajjassa sabbadiṭṭhigatassetaṃ adhivacanaṃ. |
Ni. 3.27), this is a designation for all adherence to views, excluding clinging to rites and rituals and clinging to the doctrine of self. |
ayamettha saṅkhepo. |
This is the summary here. |
vitthārato panetaṃ “tattha katamaṃ diṭṭhupādānaṃ natthi dinnan”ti (dha. |
But in detail, it should be understood according to the method stated: "Therein, what is clinging to views? There is nothing given..." (Dhs. |
sa. 1220; |
1220; |
vibha. |
Vibh. |
938) vuttanayena veditabbaṃ. |
938). |
♦ tathā sīlabbataṃ upādiyanti etena, sayaṃ vā taṃ upādiyati, sīlabbatañca taṃ upādānañcāti vā sīlabbatupādānaṃ. |
♦ Similarly, by this one clings to rites and rituals, or it itself clings to them, or it is a rite/ritual and it is clinging, thus "sīlabbatupādānaṃ" (clinging to rites and rituals). |
gosīlagovatādīni hi evaṃ suddhīti abhinivesato YAML upādānāni ayamettha saṅkhepo. |
For cow-practices, ox-vows, etc., from the conviction "thus is purification," are themselves clingings. This is the summary here. |
vitthārato panetaṃ “tattha katamaṃ sīlabbatupādānaṃ, ito bahiddhā samaṇabrāhmaṇānaṃ sīlena suddhī”ti vuttanayena veditabbaṃ. |
But in detail, it should be understood according to the method stated: "Therein, what is clinging to rites and rituals? Purification by the morality of ascetics and brahmins outside of this (dispensation)..." |
♦ idāni vadanti etenāti vādo. |
♦ Now, "vāda" is that by which they speak. |
upādiyanti etenāti upādānaṃ. |
"Upādāna" is that by which they cling. |
kiṃ vadanti, upādiyanti vā? |
What do they speak, or cling to? |
attānaṃ. attano vādupādānaṃ attavādupādānaṃ. |
The self. Clinging to one's own doctrine is "attavādupādānaṃ" (clinging to the doctrine of self). |
attavādamattameva vā attāti upādiyati etenāti attavādupādānaṃ, vīsativatthukāya sakkāyadiṭṭhiyā etaṃ adhivacanaṃ. |
Or, by this one clings to the mere doctrine of self as "self," thus attavādupādāna; this is a designation for the personality-view based on twenty grounds. |
ayamettha saṅkhepo. |
This is the summary here. |
vitthārato panetaṃ “tattha katamaṃ attavādupādānaṃ, idha assutavā puthujjano ariyānaṃ adassāvī”ti (dha. |
But in detail, it should be understood according to the method stated: "Therein, what is clinging to the doctrine of self? Here, an uninstructed ordinary person, who has not seen the noble ones..." (Dhs. |
sa. 1223) vuttanayena veditabbaṃ. |
1223). |
♦ taṇhāsamudayāti ettha taṇhā kāmupādānassa upanissayavasena anantarasamanantaranatthivigatāsevanavasena vā paccayo. |
♦ "From the arising of craving" – here, craving is a condition for clinging to sensual pleasures by way of decisive support, or by way of immediate, contiguous, absence, disappearance, and repeated practice conditions. |
avasesānaṃ pana sahajātādivasenāpi. |
For the remaining (types of clinging), it is also by way of conascence, etc. |
sesaṃ vuttanayamevāti. |
The rest is in the manner already stated. |
♦ upādānavāravaṇṇanā niṭṭhitā. |
♦ The explanation of the section on clinging is finished. |
♦ taṇhāvāravaṇṇanā (MN 19) |
♦ Explanation of the Section on Craving (MN 19) |
♦ 96. taṇhāvāre rūpataṇhā . |
♦ 96. In the section on craving: craving for forms... |
.. pe . |
.. (etc.) .. |
.. dhammataṇhāti evaṃ cakkhudvārādīsu javanavīthiyaṃ pavattāya taṇhāya “seṭṭhiputto brāhmaṇaputto”ti evamādīsu pitito nāmaṃ viya pitisadisārammaṇato nāmaṃ. |
.. craving for mental objects. Thus, for craving occurring in the impulsion-process at the eye-door, etc., the name is from an object similar to the father, like the name "son of a merchant," "son of a brahmin," etc., is from the father. |
ettha ca rūpārammaṇā taṇhā, rūpe taṇhāti rūpataṇhā. |
And here, craving for a form-object, craving for forms, is craving for forms (rūpataṇhā). |
sā kāmarāgabhāvena rūpaṃ assādentī pavattamānā kāmataṇhā. |
That, occurring by way of sensual lust, delighting in form, is sensual craving (kāmataṇhā). |
sassatadiṭṭhisahagatarāgabhāvena rūpaṃ niccaṃ dhuvaṃ sassatanti evaṃ assādentī pavattamānā bhavataṇhā. |
Occurring by way of lust accompanied by eternalist view, delighting in form as permanent, stable, eternal, it is craving for existence (bhavataṇhā). |
ucchedadiṭṭhisahagatarāgabhāvena rūpaṃ ucchijjati vinassati pecca na bhavissatīti evaṃ assādentī pavattamānā vibhavataṇhāti evaṃ tividhā hoti. |
Occurring by way of lust accompanied by annihilationist view, delighting in form as "it is annihilated, it perishes, after death it will not be," it is craving for non-existence (vibhavataṇhā). Thus, it is threefold. |
yathā ca rūpataṇhā, tathā saddataṇhādayopīti etāni aṭṭhārasa taṇhāvicaritāni honti. |
And just as craving for forms, so too craving for sounds, etc. These are eighteen explorings of craving. |
tāni ajjhattarūpādīsu aṭṭhārasa, bahiddhārūpādīsu aṭṭhārasāti chattiṃsa. |
These are eighteen concerning internal forms, etc., and eighteen concerning external forms, etc., making thirty-six. |
iti atītāni chattiṃsa, anāgatāni chattiṃsa, paccuppannāni chattiṃsāti aṭṭhasataṃ. |
Thus, thirty-six past, thirty-six future, thirty-six present, makes one hundred and eight. |
“ajjhattikassupādāya ‘asmī’ti hoti, ‘itthasmī’ti hotī”ti (vibha. |
"In dependence on the internal, 'I am' occurs, 'I am such' occurs" (Vibh. |
973-974) vā evamādīnā ajjhattikarūpādinissitāni aṭṭhārasa, “bāhirassupādāya ‘iminā asmī’ti hoti, ‘iminā itthasmī’ti hotī”ti vā (vibha. |
973-974) or, in this way, eighteen based on internal forms, etc.; or "In dependence on the external, 'by this I am' occurs, 'by this I am such' occurs" (Vibh. |
975) evamādinā bāhirarūpādinissitāni aṭṭhārasāti chattiṃsa. |
975) in this way, eighteen based on external forms, etc., makes thirty-six. |
iti atītāni chattiṃsa, anāgatāni chattiṃsa, paccuppannāni chattiṃsāti evampi aṭṭhasatataṇhāvicaritāni honti. |
Thus, thirty-six past, thirty-six future, thirty-six present – in this way also there are one hundred and eight explorings of craving. |
puna saṅgahe karīyamāne rūpādīsu ārammaṇesu chaḷeva taṇhākāyā tissoyeva kāmataṇhādayo hontīti evaṃ — |
Again, when a summary is made, regarding objects like forms, there are only six kinds of craving-groups, and only three (types like) sensual craving, etc. Thus — |
♦ niddesatthena niddesa-vitthārā vitthārassa ca. |
♦ By the meaning of exposition, of the exposition and the detailed explanation, and of the detailed explanation. |
♦ puna saṅgahato taṇhā, viññātabbā vibhāvināti. |
♦ Again, by summary, craving is to be understood by the discerning one. |
♦ vedanāsamudayāti ettha pana vedanāti vipākavedanā adhippetā. |
♦ "From the arising of feeling" – here, by "feeling," resultant feeling is intended. |
sā kathaṃ chasu dvāresu taṇhāya paccayo hotīti ce? |
If (it is asked) how is it a condition for craving at the six doors? |
assādanīyato. sukhāya hi vedanāya assādanena sattā vedanaṃ mamāyantā vedanāya taṇhaṃ uppādetvā vedanārāgarattā hutvā cakkhudvāre iṭṭhameva rūpaṃ patthenti, laddhā ca naṃ assādenti, ārammaṇadāyakānañca cittakārādīnaṃ sakkāraṃ karonti. |
Because of being delightful. For, by delighting in pleasant feeling, beings, appropriating feeling, generating craving for feeling, and being infatuated with lust for feeling, desire a pleasant form at the eye-door, and having obtained it, they delight in it, and they honor the givers of the object, such as painters, etc. |
tathā sotadvārādīsu iṭṭhe ca saddādayo patthenti, laddhā ca ne assādenti, ārammaṇadāyakānañca vīṇāvādaka-gandhikasūda-tantavāya-nānāvidhasippasandassakādīnaṃ sakkāraṃ karonti. |
Similarly, at the ear-door, etc., they desire pleasant sounds, etc., and having obtained them, they delight in them, and they honor the givers of the object, such as lute players, perfumers, cooks, weavers, demonstrators of various crafts, etc. |
yathā kiṃ? |
Like what? |
yathā puttasinehena puttaṃ mamāyantā dhātiyā sakkāraṃ karonti, sappāyasappikhīrādīniyeva naṃ pāyenti ceva bhojenti ca. |
Just as those who, through affection for a son, appropriate the son, honor the wet-nurse, and make him drink and eat only suitable ghee, milk, etc. |
sesaṃ vuttanayameva. |
The rest is in the manner already stated. |
♦ taṇhāvāravaṇṇanā niṭṭhitā. |
♦ The explanation of the section on craving is finished. |
♦ vedanāvāravaṇṇanā (MN 19) |
♦ Explanation of the Section on Feeling (MN 19) |
♦ 97. vedanāvāre vedanākāyāti vedanāsamūhā. |
♦ 97. In the section on feeling, "groups of feelings" (vedanākāyā) means collections of feelings. |
cakkhusamphassajā vedanā . |
Feeling born of eye-contact... |
.. pe . |
.. (etc.) .. |
.. manosamphassajā vedanāti etaṃ “cakkhusamphassajā vedanā atthi kusalā, atthi akusalā, atthi abyākatā”ti (vibha. |
.. feeling born of mind-contact. This, as in "Feeling born of eye-contact: there is wholesome, there is unwholesome, there is indeterminate" (Vibh. |
34) evaṃ vibhaṅge āgatattā cakkhudvārādīsu pavattānaṃ kusalākusalābyākatavedanānaṃ “sāriputto, mantāṇiputto”ti evamādīsu mātito nāmaṃ viya mātisadisavatthuto nāmaṃ. |
34), because it comes thus in the Vibhaṅga, for wholesome, unwholesome, and indeterminate feelings occurring at the eye-door, etc., the name is from the base similar to the mother, like the name "Sāriputta, Mantāṇiputta," etc., is from the mother. |
vacanattho panettha cakkhusamphassahetu jātā vedanā cakkhusamphassajā vedanāti. |
The meaning of the word here is: feeling born because of eye-contact is feeling born of eye-contact. |
esa nayo sabbattha. |
This is the principle everywhere. |
ayaṃ tāvettha sabbasaṅgāhikakathā . |
This, firstly, is the all-inclusive discussion here. |
vipākavasena pana cakkhudvāre dve cakkhuviññāṇāni, dve manodhātuyo, tisso manoviññāṇadhātuyoti etāhi sampayuttavasena vedanā veditabbā. |
But by way of resultants, at the eye-door, two eye-consciousnesses, two mind-elements, three mind-consciousness-elements – feeling should be understood by way of association with these. |
esa nayo sotadvārādīsu. |
This is the principle at the ear-door, etc. |
manodvāre manoviññāṇadhātusampayuttāva. |
At the mind-door, it is only associated with the mind-consciousness-element. |
♦ phassasamudayāti ettha pana pañcadvāre pañcavatthukavedanānaṃ sahajātacakkhusamphassādisamudayā samudayo hoti. |
♦ "From the arising of contact" – here, at the five doors, for feelings based on five sense-objects, the arising is from the arising of conascent eye-contact, etc. |
avasesānaṃ cakkhusamphassādayo upanissayādivasena paccayā. |
For the remaining (feelings), eye-contact, etc., are conditions by way of decisive support, etc. |
manodvāre tadārammaṇavedanānaṃ advārikānañca paṭisandhibhavaṅgacutivedanānaṃ sahajātamanosamphassasamudayā samudayo hotīti veditabbo. |
At the mind-door, for feelings of that object (tadārammaṇa), and for doorless rebirth-linking, life-continuum, and death feelings, the arising should be understood to be from the arising of conascent mind-contact. |
sesaṃ vuttanayameva. |
The rest is in the manner already stated. |
♦ vedanāvāravaṇṇanā niṭṭhitā. |
♦ The explanation of the section on feeling is finished. |
♦ phassavāravaṇṇanā (MN 19) |
♦ Explanation of the Section on Contact (MN 19) |
♦ 98. phassavāre cakkhusamphassoti cakkhumhi samphasso. |
♦ 98. In the section on contact, "eye-contact" means contact at the eye. |
esa nayo sabbattha. |
This is the principle everywhere. |
cakkhusamphasso .. |
Eye-contact ... |
. pe .. |
. (etc.) .. |
. kāyasamphassoti ettāvatā ca kusalākusalavipākā pañcavatthukā dasa samphassā vuttā honti. |
. body-contact. By this much, ten wholesome, unwholesome, and resultant contacts based on five sense-objects are stated. |
manosamphassoti iminā sesā bāvīsati lokiyavipākamanasampayuttaphassā. |
By "mind-contact," the remaining twenty-two mundane resultant mind-associated contacts (are meant). |
saḷāyatanasamudayāti channaṃ cakkhādīnaṃ āyatanānaṃ samudayena imassa chabbidhassāpi samphassassa samudayo hotīti veditabbo. |
"From the arising of the six sense bases" means: by the arising of the six sense bases, eye, etc., there is the arising of this sixfold contact; it should be understood. |
sesaṃ vuttanayamevāti. |
The rest is in the manner already stated. |
♦ phassavāravaṇṇanā niṭṭhitā. |
♦ The explanation of the section on contact is finished. |
♦ saḷāyatanavāravaṇṇanā (MN 19) |
♦ Explanation of the Section on the Six Sense Bases (MN 19) |
♦ 99. saḷāyatanavāre cakkhāyatanantiādīsu yaṃ vattabbaṃ, taṃ sabbaṃ visuddhimagge khandhaniddese ceva āyatananiddese ca vuttanayameva. |
♦ 99. In the section on the six sense bases, concerning "eye-base" and so on, whatever should be said, all that is in the manner already stated in the Visuddhimagga, in the exposition of aggregates and in the exposition of sense bases. |
nāmarūpasamudayāti ettha pana yaṃ nāmaṃ yañca rūpaṃ, yañca nāmarūpaṃ yassa āyatanassa paccayo hoti, tassa vasena visuddhimagge paṭiccasamuppādaniddese vuttanayena nāmarūpasamudayā saḷāyatanasamudayo veditabbo. |
"From the arising of name-and-form" – here, whatever name, whatever form, and whatever name-and-form is a condition for whichever sense base, by way of that, according to the method stated in the Visuddhimagga's exposition of dependent origination, the arising of the six sense bases from the arising of name-and-form should be understood. |
sesaṃ vuttappakāramevāti. |
The rest is in the manner already described. |
♦ saḷāyatanavāravaṇṇanā niṭṭhitā. |
♦ The explanation of the section on the six sense bases is finished. |
♦ nāmarūpavāravaṇṇanā (MN 19) |
♦ Explanation of the Section on Name-and-Form (MN 19) |
♦ 100. nāmarūpavāre namanalakkhaṇaṃ nāmaṃ. |
♦ 100. In the section on name-and-form, "name" (nāma) has the characteristic of bending (towards an object). |
ruppanalakkhaṇaṃ rūpaṃ. |
"Form" (rūpa) has the characteristic of being afflicted/changing. |
vitthāravāre panassa vedanāti vedanākkhandho. |
But in its detailed section, "feeling" means the aggregate of feeling. |
saññāti saññākkhandho. |
"Perception" means the aggregate of perception. |
cetanā phasso manasikāroti saṅkhārakkhandho veditabbo. |
"Volition, contact, attention" – this should be understood as the aggregate of formations. |
kāmañca aññepi saṅkhārakkhandhasaṅgahitā dhammā santi, ime pana tayo sabbadubbalesupi cittesu santi. |
And although there are other phenomena included in the aggregate of formations, these three, however, are present even in all weak states of consciousness. |
tasmā etesaṃyeva vasenettha saṅkhārakkhandhopi dassito. |
Therefore, by way of these alone, the aggregate of formations is also shown here. |
cattāri ca mahābhūtānīti ettha cattārīti gaṇanaparicchedo. |
And "four great elements" – here "four" is a numerical delimitation. |
mahābhūtānīti pathavīāpatejavāyānametaṃ adhivacanaṃ. |
"Great elements" is a designation for earth, water, fire, and air. |
yena pana kāraṇena tāni mahābhūtānīti vuccanti, yo cettha añño vinicchayanayo, so sabbo visuddhimagge rūpakkhandhaniddese vutto. |
But the reason why they are called great elements, and whatever other method of determination there is here, all that is stated in the Visuddhimagga, in the exposition of the aggregate of form. |
♦ catunnañca mahābhūtānaṃ upādāyāti ettha pana catunnanti upayogatthe sāmivacanaṃ, cattāri ca mahābhūtānīti vuttaṃ hoti. |
♦ "And depending on the four great elements" – here, "of the four" (catunnaṃ) is a genitive in the sense of use; "and the four great elements" is what is meant. |
upādāyāti upādiyitvā, gahetvāti attho. |
"Upādāya" means having depended on, having taken, is the meaning. |
nissāyātipi eke. |
Some also say "nissāya" (relying on). |
vattamānanti ayañcettha pāṭhaseso. |
"Existing" (vattamānaṃ) – this is also a remaining part of the text here. |
samūhatthe vā etaṃ sāmivacanaṃ. |
Or this genitive is in the sense of a collection. |
tena catunnañca mahābhūtānaṃ samūhaṃ upādāya pavattamānaṃ rūpanti ayamattho veditabbo. |
Thereby, "form existing in dependence on the collection of the four great elements" – this meaning should be understood. |
evaṃ sabbatthāpi yāni cattāri pathavīādīni mahābhūtāni, yañca catunnaṃ mahābhūtānaṃ upādāya vattamānaṃ cakkhāyatanādibhedena abhidhammapāḷiyameva vuttaṃ tevīsatividhaṃ rūpaṃ, taṃ sabbampi “rūpan”ti veditabbaṃ. |
Thus, in all instances, the four great elements, earth and so on, and the twenty-three kinds of form, distinguished as eye-base etc., existing in dependence on the four great elements, which are stated in the Abhidhamma Piṭaka itself – all that should be understood as "form." |
viññāṇasamudayāti ettha pana yaṃ viññāṇaṃ yassa nāmassa yassa ca rūpassa yassa ca nāmarūpassa paccayo hoti, tassa vasena visuddhimagge paṭiccasamuppādaniddese vuttanayeneva viññāṇasamudayā nāmarūpasamudayo veditabbo. |
"From the arising of consciousness" – here, whatever consciousness is a condition for whichever name, whichever form, and whichever name-and-form, by way of that, according to the method stated in the Visuddhimagga's exposition of dependent origination, the arising of name-and-form from the arising of consciousness should be understood. |
sesaṃ vuttanayamevāti. |
The rest is in the manner already stated. |
♦ nāmarūpavāravaṇṇanā niṭṭhitā. |
♦ The explanation of the section on name-and-form is finished. |
♦ viññāṇavāravaṇṇanā (MN 19) |
♦ Explanation of the Section on Consciousness (MN 19) |
♦ 101. viññāṇavāre cakkhuviññāṇanti cakkhumhi viññāṇaṃ, cakkhuto vā jātaṃ viññāṇanti cakkhuviññāṇaṃ. |
♦ 101. In the section on consciousness, "eye-consciousness" means consciousness at the eye, or consciousness arisen from the eye is eye-consciousness. |
evaṃ sotaghānajivhākāyaviññāṇāni. |
Similarly, ear-, nose-, tongue-, and body-consciousness. |
itaraṃ pana manoyeva viññāṇanti manoviññāṇaṃ. |
But the other, mind itself as consciousness, is mind-consciousness. |
dvipañcaviññāṇavajjassa tebhūmakavipākacittassetaṃ adhivacanaṃ. |
This is a designation for the three-plane resultant consciousness, excluding the two sets of five sense-consciousnesses. |
saṅkhārasamudayāti ettha pana yo saṅkhāro yassa viññāṇassa paccayo hoti, tassa vasena saṅkhārasamudayā viññāṇasamudayo veditabbo. |
"From the arising of formations" – here, whichever formation is a condition for whichever consciousness, by way of that, the arising of consciousness from the arising of formations should be understood. |
sesaṃ vuttanayamevāti. |
The rest is in the manner already stated. |
♦ viññāṇavāravaṇṇanā niṭṭhitā. |
♦ The explanation of the section on consciousness is finished. |
♦ saṅkhāravāravaṇṇanā (MN 19) |
♦ Explanation of the Section on Formations (MN 19) |
♦ 102. saṅkhāravāre abhisaṅkharaṇalakkhaṇo saṅkhāro. |
♦ 102. In the section on formations, "formation" (saṅkhāra) has the characteristic of constructing. |
vitthāravāre panassa kāyasaṅkhāroti kāyato pavattasaṅkhāro, kāyadvāre copanavasena pavattānaṃ kāmāvacarakusalato aṭṭhannaṃ, akusalato dvādasannanti vīsatiyā kāyasañcetanānametaṃ adhivacanaṃ. |
But in its detailed section, "bodily formation" means formation occurring from the body; this is a designation for the twenty bodily volitions occurring by way of incitement at the body-door: eight wholesome sensual-sphere (volitions) and twelve unwholesome. |
vacīsaṅkhāroti vacito pavattasaṅkhāro, vacīdvāre vacanabhedavasena pavattānaṃ vīsatiyā eva vacīsañcetanānametaṃ adhivacanaṃ. |
"Verbal formation" means formation occurring from speech; this is a designation for the twenty verbal volitions themselves occurring by way of different utterances at the speech-door. |
cittasaṅkhāroti cittato pavattasaṅkhāro, kāyavacīdvāre copanaṃ akatvā raho nisīditvā cintayantassa pavattānaṃ lokiyakusalākusalavasena ekūnatiṃsamanosañcetanānametaṃ adhivacanaṃ. |
"Mental formation" means formation occurring from the mind; this is a designation for the twenty-nine mental volitions, by way of mundane wholesome and unwholesome, occurring for one thinking while sitting in seclusion, without inciting at the body- or speech-door. |
avijjāsamudayāti ettha pana kusalānaṃ upanissayavasena akusalānaṃ sahajātādivasenāpi avijjāpaccayo hotīti veditabbā. |
"From the arising of ignorance" – here, it should be understood that ignorance is a condition for wholesome (formations) by way of decisive support, and for unwholesome (formations) also by way of conascence, etc. |
sesaṃ vuttanayamevāti. |
The rest is in the manner already stated. |
♦ saṅkhāravāravaṇṇanā niṭṭhitā. |
♦ The explanation of the section on formations is finished. |
♦ avijjāvāravaṇṇanā (MN 19) |
♦ Explanation of the Section on Ignorance (MN 19) |
♦ 103. avijjāvāre dukkhe aññāṇanti dukkhasacce aññāṇaṃ, mohassetaṃ adhivacanaṃ. |
♦ 103. In the section on ignorance, "ignorance regarding suffering" means ignorance regarding the truth of suffering; this is a designation for delusion. |
esa nayo samudaye aññāṇantiādīsu. |
This is the principle in "ignorance regarding the origin" and so on. |
tattha catūhi kāraṇehi dukkhe aññāṇaṃ veditabbaṃ antogadhato vatthuto ārammaṇato paṭicchādanato ca. |
Therein, ignorance regarding suffering should be understood by four reasons: from being included within, from being a basis, from being an object, and from concealing. |
tathā hi taṃ dukkhasaccapariyāpannattā dukkhe antogadhaṃ, dukkhasaccañcassa nissayapaccayabhāvena vatthu, ārammaṇapaccayabhāvena ārammaṇaṃ, dukkhasaccañca etaṃ paṭicchādeti, tassa yāthāvalakkhaṇappaṭivedhanivāraṇena, ñāṇappavattiyā cettha appadānena. |
For, since it is included in the truth of suffering, it is included within suffering; and the truth of suffering is its basis by way of support condition, and its object by way of object condition; and this (ignorance) conceals the truth of suffering by preventing the penetration of its true characteristic, and by not allowing the operation of knowledge therein. |
♦ samudaye aññāṇaṃ tīhi kāraṇehi veditabbaṃ vatthuto ārammaṇato paṭicchādanato ca. |
♦ Ignorance regarding the origin should be understood by three reasons: from being a basis, from being an object, and from concealing. |
nirodhe paṭipadāyañca aññāṇaṃ ekeneva kāraṇena veditabbaṃ paṭicchādanato. |
And ignorance regarding cessation and the path should be understood by one reason only: from concealing. |
nirodhapaṭipadāya hi paṭicchādakameva aññāṇaṃ tesaṃ yāthāvalakkhaṇappaṭivedhanivāraṇena, tesu ca ñāṇappavattiyā appadānena. |
For ignorance is merely a concealer of cessation and the path, by preventing the penetration of their true characteristic, and by not allowing the operation of knowledge regarding them. |
na pana tattha antogadhaṃ, tasmiṃ saccadvaye apariyāpannattā. |
But it is not included therein, as it is not included in that pair of truths. |
na tassa taṃ saccadvayaṃ vatthu, asahajātattā. |
That pair of truths is not its basis, as it is not conascent. |
nārammaṇaṃ, tadārabbha appavattanato. |
Nor its object, as it does not occur in relation to them. |
pacchimañhi saccadvayaṃ gambhīrattā duddasaṃ, na cettha andhabhūtaṃ aññāṇaṃ pavattati. |
For the latter pair of truths, being profound, is difficult to see; blinded ignorance does not operate there. |
purimaṃ pana vañcaniyaṭṭhena sabhāvalakkhaṇassa duddasattā gambhīraṃ, tattha vipallāsaggāhavasena pavattati. |
But the former (pair), being profound due to the difficulty of seeing its true characteristic because it is deceptive, (ignorance) operates there by way of perverted apprehension. |
♦ apica dukkheti ettāvatā saṅgahato vatthuto ārammaṇato kiccato ca avijjā dīpitā. |
♦ Furthermore, by "regarding suffering," ignorance is shown by way of inclusion, basis, object, and function. |
dukkhasamudayeti ettāvatā vatthuto ārammaṇato kiccato ca. |
By "regarding the origin of suffering," by way of basis, object, and function. |
dukkhanirodhe dukkhanirodhagāminiyā paṭipadāyāti ettāvatā kiccato. |
By "regarding the cessation of suffering, regarding the path leading to the cessation of suffering," by way of function. |
avisesato pana aññāṇanti etena sabhāvato niddiṭṭhāti ñātabbā. |
But generally, by "ignorance," it should be known as indicated by its nature. |
āsavasamudayāti ettha pana kāmāsavabhavāsavā sahajātādivasena avijjāya paccayā honti. |
"From the arising of cankers" – here, the canker of sensuality and the canker of existence are conditions for ignorance by way of conascence, etc. |
avijjāsavo upanissayavaseneva. |
The canker of ignorance is (a condition) only by way of decisive support. |
pubbuppannā cettha avijjā avijjāsavoti veditabbā. |
Previously arisen ignorance should be understood here as the canker of ignorance. |
sā aparāparuppannāya avijjāya upanissayapaccayo hoti. |
It is a decisive support condition for successively arising ignorance. |
sesaṃ vuttanayamevāti. |
The rest is in the manner already stated. |
♦ avijjāvāravaṇṇanā niṭṭhitā. |
♦ The explanation of the section on ignorance is finished. |
♦ āsavavāravaṇṇanā (MN 19) |
♦ Explanation of the Section on Cankers (MN 19) |
♦ 104. āsavavāre avijjāsamudayāti ettha avijjā kāmāsavabhavāsavānaṃ sahajātādivasena paccayo hoti. |
♦ 104. In the section on cankers, "from the arising of ignorance" – here, ignorance is a condition for the canker of sensuality and the canker of existence by way of conascence, etc. |
avijjāsavassa upanissayavaseneva. |
For the canker of ignorance, (it is a condition) only by way of decisive support. |
aparāparuppannā cettha avijjā avijjāsavoti veditabbā. |
Successively arising ignorance should be understood here as the canker of ignorance. |
pubbuppannā avijjāyevassa aparāparuppannassa avijjāsavassa upanissayapaccayo hoti. |
Previously arisen ignorance itself is a decisive support condition for this successively arising canker of ignorance. |
sesaṃ vuttanayamevāti. |
The rest is in the manner already stated. |
ayaṃ vāro yā esā paṭiccasamuppādapadesu jeṭṭhikā avijjā, tassāpi paccayadassanavasena vutto. |
This section is spoken also by way of showing the condition for that principal ignorance in the sections on dependent origination. |
evaṃ vuttena vārena saṃsārassa anamataggatā sādhitā hoti. |
By the section thus spoken, the beginninglessness of saṃsāra is established. |
kathaṃ? āsavasamudayena hi avijjāsamudayo. |
How? For from the arising of cankers is the arising of ignorance. |
avijjāsamudayenāpi āsavasamudayo. |
And from the arising of ignorance is the arising of cankers. |
evaṃ āsavā avijjāya avijjāpi āsavānaṃ paccayoti katvā pubbakoṭi na paññāyati avijjāya, tassā apaññāyanato saṃsārassa anamataggatā siddhā hotīti. |
Thus, because cankers are a condition for ignorance, and ignorance is also a condition for cankers, a first point of ignorance is not discerned; because it is not discerned, the beginninglessness of saṃsāra is established. |
♦ evaṃ sabbepime imasmiṃ sutte kammapathavāro āhāravāro dukkhavāro jarā-maraṇa-jāti-bhava-upādāna-taṇhā-vedanā-phassa-saḷāyatana-nāmarūpa- viññāṇa-saṅkhāra-avijjā-āsavavāroti soḷasavārā vuttā. |
♦ Thus, all these sixteen sections are stated in this sutta: the section on the courses of action, the section on nutriment, the section on suffering, the sections on aging-death-birth-existence-clinging-craving-feeling-contact-six sense bases-name-and-form-consciousness-formations-ignorance-cankers. |
♦ tesu ekekassa vārassa saṅkhepavitthāravasena dvidhā vibhattā dvattiṃsaṭṭhānāni honti. |
♦ Among them, each section, being divided in two ways, as brief and detailed, makes thirty-two instances. |
iti imasmiṃ sutte imesu dvattiṃsaṭṭhānesu cattāri saccāni kathitāni. |
Thus, in this sutta, in these thirty-two instances, the Four Truths are explained. |
etesaṃyeva vitthāravasena vuttesu soḷasasu ṭhānesu arahattaṃ kathitaṃ. |
In the sixteen instances stated by way of their detailed explanation, Arahantship is explained. |
therassa pana matena dvattiṃsāyapi ṭhānesu cattāri saccāni cattāro ca maggā kathitāti. |
But according to the Elder's opinion, in all thirty-two instances, the Four Truths and the four paths are explained. |
iti sakalepi pañcamahānikāyasaṅgahite buddhavacane natthi taṃ suttaṃ, yattha dvattiṃsakkhattuṃ cattāri saccāni dvattiṃsakkhattuñca arahattaṃ pakāsitaṃ aññatra imamhā sammādiṭṭhisuttāti. |
Thus, in the entire Buddha's Word collected in the Five Great Nikāyas, there is no sutta where the Four Truths are expounded thirty-two times and Arahantship thirty-two times, other than this Sammādiṭṭhi Sutta. |
♦ idamavocāyasmā sāriputtoti idaṃ dvattiṃsāya catusaccapariyāyehi dvattiṃsāya arahattapariyāyehīti catusaṭṭhiyā kāraṇehi alaṅkaritvā sammādiṭṭhisuttaṃ āyasmā sāriputto avoca, attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti. |
♦ "This the venerable Sāriputta said": This Sammādiṭṭhi Sutta, adorned with sixty-four reasons – thirty-two expositions of the Four Truths and thirty-two expositions of Arahantship – the venerable Sāriputta spoke; and those bhikkhus, joyful, rejoiced in the venerable Sāriputta's speech. |
♦ āsavavāravaṇṇanā niṭṭhitā. |
♦ The explanation of the section on cankers is finished. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ From the Papañcasūdanī, the commentary on the Majjhima Nikāya |
♦ sammādiṭṭhisuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Sammādiṭṭhi Sutta is finished. |
♦ 10. satipaṭṭhānasuttavaṇṇanā |
♦ 10. Commentary on the Satipaṭṭhāna Sutta |
♦ [unnamed] (MN 20) |
♦ [unnamed] (MN 20) |
♦ 105. evaṃ me sutanti satipaṭṭhānasuttaṃ. |
♦ 105. "Thus have I heard" – this is the Satipaṭṭhāna Sutta. |
tattha kurūsu viharatīti kurunāmakā jānapadino rājakumārā, tesaṃ nivāso ekopi janapado ruḷhīsaddena kurūti vuccati, tasmiṃ kurūsu janapade. |
Therein, "dwells among the Kurus" means: the Kuru-named country-dwelling princes; their dwelling place, even a single country, is called "Kuru" by established usage; in that Kuru country. |
aṭṭhakathācariyā panāhu — mandhātukāle tīsu dīpesu manussā jambudīpo nāma buddhapaccekabuddhamahāsāvakacakkavattipabhutīnaṃ uttamapurisānaṃ uppattibhūmi uttamadīpo atiramaṇīyoti sutvā raññā mandhātucakkavattinā cakkaratanaṃ purakkhatvā cattāro dīpe anusaṃyāyantena saddhiṃ āgamaṃsu. |
But the commentators said: In the time of Mandhātu, people in the three continents, having heard that Jambudīpa, the land of birth for supreme persons such as Buddhas, Paccekabuddhas, great disciples, universal monarchs, etc., was a supreme continent and very delightful, came with King Mandhātu, the universal monarch, who, placing his wheel-treasure in front, was touring the four continents. |
tato rājā pariṇāyakaratanaṃ pucchi -- |
Then the king asked his counselor-treasure: |
♦ “atthi nu kho manussalokato ramaṇīyataraṃ ṭhānan”ti? |
♦ "Is there indeed a place more delightful than the human world?" |
♦ “kasmā deva evaṃ bhaṇasi? |
♦ "Why, sire, do you say so?" |
♦ “kiṃ na passasi candimasūriyānaṃ ānubhāvaṃ? |
♦ "Do you not see the power of the moon and sun?" |
♦ “nanu etesaṃ ṭhānaṃ ito ramaṇīyataran”ti? |
♦ "Is not their place more delightful than this?" |
♦ rājā cakkaratanaṃ purakkhatvā tattha agamāsi. |
♦ The king, placing his wheel-treasure in front, went there. |
cattāro mahārājāno “mandhātumahārājā āgato”ti sutvāva “mahiddhiko mahānubhāvo rājā na sakkā yuddhena paṭibāhitun”ti sakarajjaṃ niyyātesuṃ. |
The Four Great Kings, as soon as they heard, "King Mandhātu has come," thinking, "A king of great psychic power and great majesty cannot be repelled by war," handed over their own kingdoms. |
so taṃ gahetvā puna pucchi — “atthi nu kho ito ramaṇīyataraṃ ṭhānan”ti. |
He, having taken it, asked again, "Is there indeed a place more delightful than this?" |
athassa tāvatiṃsabhavanaṃ kathayiṃsu — “tāvatiṃsabhavanaṃ, deva, ramaṇīyataraṃ, tattha sakkassa devarañño ime cattāro mahārājāno paricārakā dovārikabhūmiyaṃ tiṭṭhanti. |
Then they told him of the Tāvatiṃsa heaven: "The Tāvatiṃsa heaven, sire, is more delightful. There, these Four Great Kings stand as attendants in the position of doorkeepers for Sakka, king of the devas. |
sakko devarājā mahiddhiko mahānubhāvo. |
Sakka, king of the devas, is of great psychic power and great majesty. |
tassimāni pana upabhogaṭṭhānāni, yojanasahassubbedho vejayantapāsādo, pañcayojanasatubbedhā sudhammā devasabhā, diyaḍḍhayojanasatiko vejayantaratho, tathā erāvaṇo hatthī, dibbarukkhasahassapaṭimaṇḍitaṃ nandanavanaṃ cittalatāvanaṃ phārusakavanaṃ missakavanaṃ . |
And these are his places of enjoyment: the Vejayanta palace, a thousand yojanas high; the Sudhammā assembly hall of the devas, five hundred yojanas high; the Vejayanta chariot, one and a half hundred yojanas (long); likewise the Eravana elephant; the Nandana grove, Cittalatā grove, Phārusaka grove, Missaka grove, adorned with a thousand divine trees. |
yojanasatubbedho pāricchattako koviḷāro, tassa heṭṭhā saṭṭhiyojanāyāmā paṇṇāsayojanavitthatā pañcadasayojanubbedhā jayasumanapupphavaṇṇā paṇḍukambalasilā, yassā mudutāya sakkassa nisīdato upaḍḍhakāyo anupavisatī”ti. |
The Pāricchattaka coral tree, a hundred yojanas high; beneath it, the Paṇḍukambala stone seat, sixty yojanas long, fifty yojanas wide, fifteen yojanas high, the color of jasmine flowers, into which, due to its softness, half of Sakka's body sinks when he sits." |
♦ taṃ sutvā rājā tattha gantukāmo cakkaratanaṃ abbhukkiri . |
♦ Hearing that, the king, wishing to go there, sprinkled the wheel-treasure. |
taṃ ākāse patiṭṭhāsi saddhiṃ caturaṅginiyā senāya. |
It established itself in the sky along with his fourfold army. |
atha dvinnaṃ devalokānaṃ vemajjhato cakkaratanaṃ otaritvā pathaviyaṃ patiṭṭhāsi saddhiṃ pariṇāyakaratanappamukhāya caturaṅginiyā senāya. |
Then, from between the two deva worlds, the wheel-treasure descended and established itself on the earth along with the fourfold army led by the counselor-treasure. |
rājā ekakova tāvatiṃsabhavanaṃ agamāsi. |
The king alone went to the Tāvatiṃsa heaven. |
sakko “mandhātā āgato”ti sutvāva tassa paccuggamanaṃ katvā — “svāgataṃ te, mahārāja, sakaṃ te, mahārāja. |
Sakka, as soon as he heard, "Mandhātu has come," went out to meet him and said, "Welcome to you, great king; yours it is, great king. |
anusāsa, mahārājā”ti vatvā saddhiṃ nāṭakehi rajjaṃ dvebhāge katvā ekaṃ bhāgamadāsi. |
Rule, great king," and, along with the celestial dancers, divided the kingdom into two parts and gave him one part. |
rañño tāvatiṃsabhavane patiṭṭhitamattasseva manussabhāvo vigacchi, devabhāvo pāturahosi. |
As soon as the king was established in the Tāvatiṃsa heaven, his human state vanished, and a deva state appeared. |
♦ tassa kira sakkena saddhiṃ paṇḍukambalasilāyaṃ nisinnassa akkhinimisamattena nānattaṃ paññāyati. |
♦ It is said that for him, sitting with Sakka on the Paṇḍukambala stone seat, a difference was perceived in the mere twinkling of an eye. |
taṃ asallakkhentā devā sakkassa ca tassa ca nānatte muyhanti. |
The devas, not noticing it, were confused about the difference between Sakka and him. |
so tattha dibbasampattiṃ anubhavamāno yāva chattiṃsa sakkā uppajjitvā cutā, tāva rajjaṃ kāretvā atittoyeva kāmehi tato cavitvā attano uyyāne patiṭṭhito vātātapena phuṭṭhagatto kālamakāsi. |
He, enjoying divine bliss there, ruled as long as thirty-six Sakkas arose and passed away; then, being excessively attached to sensual pleasures, he fell from there, established himself in his own park, and, his body afflicted by wind and sun, he died. |
♦ cakkaratane pana pathaviyaṃ patiṭṭhite pariṇāyakaratanaṃ suvaṇṇapaṭṭe mandhātūpāhanaṃ likhāpetvā idaṃ mandhāturajjanti rajjamanusāsi. |
♦ But when the wheel-treasure was established on earth, the counselor-treasure, having inscribed "Mandhātu's footwear" on a golden plate, ruled the kingdom (saying), "This is Mandhātu's kingdom." |
tepi tīhi dīpehi āgatamanussā puna gantuṃ asakkontā pariṇāyakaratanaṃ upasaṅkamitvā “deva mayaṃ rañño ānubhāvena āgatā, idāni gantuṃ na sakkoma, vasanaṭṭhānaṃ no dehī”ti yāciṃsu. |
Those people who had come from the three continents, being unable to return, approached the counselor-treasure and begged, "Sire, we came by the king's power; now we cannot go. Give us a place to live." |
so tesaṃ ekekaṃ janapadamadāsi. |
He gave each of them a country. |
tattha pubbavidehato āgatamanussehi āvasitapadeso tāyeva purimasaññāya videharaṭṭhanti nāmaṃ labhi. |
There, the region inhabited by people who came from Pubbavideha received the name Videha country by that same former designation. |
aparagoyānato āgatamanussehi āvasitapadeso aparantajanapadoti nāmaṃ labhi. |
The region inhabited by people who came from Aparagoyāna received the name Aparanta country. |
uttarakuruto āgatamanussehi āvasitapadeso kururaṭṭhanti nāmaṃ labhīti . |
The region inhabited by people who came from Uttarakuru received the name Kuru country. |
bahuke pana gāmanigamādayo upādāya bahuvacanena voharīyati. |
But it is referred to in the plural because of many villages, towns, etc. |
tena vuttaṃ “kurūsu viharatī”ti. |
Therefore, it is said, "dwells among the Kurus." |
♦ kammāsadhammaṃ nāma kurūnaṃ nigamoti. |
♦ Kammāsadhamma is a market town of the Kurus. |
kammāsadhammanti ettha keci dha-kārassa da-kārena atthaṃ vaṇṇayanti. |
Here, in "Kammāsadhamma," some explain the meaning by (changing) the letter 'dha' to 'da'. |
kammāso ettha damitoti kammāsadammo. |
"Kammāsa was subdued here," thus Kammāsadamma. |
kammāsoti kammāsapādo porisādo vuccati. |
"Kammāsa" refers to Kammāsapāda, the man-eater. |
tassa kira pāde khāṇukena viddhaṭṭhāne vaṇo ruhanto cittadārusadiso hutvā ruhi, tasmā kammāsapādoti paññāyittha . |
It is said that on his foot, where it was pierced by a stump, a wound, while healing, healed becoming like variegated wood; therefore, he became known as Kammāsapāda (Spotty-foot). |
so ca tasmiṃ okāse damito porisādabhāvato paṭisedhito. |
And he, in that place, was subdued, restrained from his man-eating nature. |
kena? mahāsattena. |
By whom? By the Mahāsatta (Great Being). |
katarasmiṃ jātaketi? |
In which Jātaka? |
mahāsutasomajātaketi eke. |
Some say in the Mahāsutasoma Jātaka. |
ime pana therā jayaddisajātaketi vadanti. |
But these Elders say in the Jayaddisa Jātaka. |
tadā hi mahāsattena kammāsapādo damito. |
For then Kammāsapāda was subdued by the Mahāsatta. |
yathāha — |
As it is said: |
♦ “putto yadā homi jayaddisassa, |
♦ "When I was the son of Jayaddisa, |
♦ pañcālaraṭṭhādhipatissa atrajo. |
♦ the offspring of the ruler of the Pañcāla country. |
♦ cajitvāna pāṇaṃ pitaraṃ pamocayiṃ, |
♦ Having given up my life, I freed my father, |
♦ kammāsapādampi cahaṃ pasādayin”ti. |
♦ and I also converted Kammāsapāda." |
♦ keci pana dha-kāreneva atthaṃ vaṇṇayanti. |
♦ Some, however, explain the meaning with the letter 'dha' itself. |
kururaṭṭhavāsīnaṃ kira kuruvattadhammo tasmiṃ kammāso jāto, tasmā taṃ ṭhānaṃ kammāso ettha dhammo jātoti kammāsadhammanti vuccati. |
It is said that for the inhabitants of the Kuru country, the Kuru customary law (Kuruvattadhamma) became spotted (kammāsa) there; therefore, that place is called Kammāsadhamma, meaning "the Dhamma became spotted here." |
tattha niviṭṭhanigamassāpi etadeva nāmaṃ. |
The market town established there also has this same name. |
bhummavacanena kasmā na vuttanti? |
Why is it not stated in the locative case? |
avasanokāsato. bhagavato kira tasmiṃ nigame vasanokāso koci vihāro nāhosi. |
Because of the place of dwelling. It is said that the Blessed One had no monastery as a dwelling place in that market town. |
nigamato pana apakkamma aññatarasmiṃ udakasampanne ramaṇīye bhūmibhāge mahāvanasaṇḍo ahosi. |
But having departed from the market town, in a certain delightful area of land endowed with water, there was a great forest grove. |
tattha bhagavā vihāsi. |
The Blessed One dwelt there. |
taṃ nigamaṃ gocaragāmaṃ katvā, tasmā evamettha attho veditabbo “kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo, taṃ gocaragāmaṃ katvā”ti. |
Having made that market town his alms-round village, therefore the meaning here should be understood thus: "He dwells among the Kurus, Kammāsadhamma being a market town of the Kurus, having made it his alms-round village." |
♦ uddesavārakathāvaṇṇanā (MN 20) |
♦ Explanation of the Section on the Exposition (MN 20) |
♦ 106. ekāyano ayaṃ, bhikkhave, maggoti. |
♦ 106. "This is the direct path, O bhikkhus." |
kasmā bhagavā idaṃ suttamabhāsi? |
Why did the Blessed One deliver this sutta? |
kururaṭṭhavāsīnaṃ gambhīradesanāpaṭiggahaṇasamatthatāya. |
Because of the ability of the inhabitants of the Kuru country to grasp profound teachings. |
kururaṭṭhavāsino kira bhikkhū bhikkhuniyo upāsakā upāsikāyo utupaccayādisampannattā tassa raṭṭhassa sappāyautupaccayasevanena niccaṃ kallasarīrā kallacittā ca honti. |
It is said that the bhikkhus, bhikkhunīs, laymen, and laywomen of the Kuru country, due to the excellence of the climate, resources, etc., of that country, and by using suitable climate and resources, are always healthy in body and healthy in mind. |
te cittasarīrakallatāya anuggahitapaññābalā gambhīrakathaṃ pariggahetuṃ samatthā honti. |
They, with their power of wisdom supported by mental and bodily health, are able to grasp profound discourse. |
tena tesaṃ bhagavā imaṃ gambhīradesanāpaṭiggahaṇasamatthataṃ sampassanto ekavīsatiyā ṭhānesu kammaṭṭhānaṃ arahatte pakkhipitvā idaṃ gambhīratthaṃ satipaṭṭhānasuttaṃ abhāsi. |
Therefore, the Blessed One, seeing their ability to grasp profound teachings, placing the meditation subject in twenty-one instances leading to Arahantship, delivered this profound Satipaṭṭhāna Sutta. |
yathā hi puriso suvaṇṇacaṅkoṭakaṃ labhitvā tattha nānāpupphāni pakkhipeyya, suvaṇṇamañjūsaṃ vā pana labhitvā sattaratanāni pakkhipeyya, evaṃ bhagavā kururaṭṭhavāsiparisaṃ labhitvā gambhīradesanaṃ desesi. |
Just as a man, having obtained a golden casket, might put various flowers into it, or having obtained a golden chest, might put the seven kinds of jewels into it; so too the Blessed One, having obtained the assembly of the Kuru country inhabitants, taught a profound teaching. |
tenevettha aññānipi gambhīratthāni dīghanikāye mahānidānaṃ mahāsatipaṭṭhānaṃ imasmiṃ majjhimanikāye sāropamaṃ rukkhūpamaṃ raṭṭhapālaṃ māgaṇḍiyaṃ āneñjasappāyanti aññānipi suttāni desesi. |
For this very reason, he also taught other profound suttas here: in the Dīgha Nikāya, the Mahānidāna and Mahāsatipaṭṭhāna; in this Majjhima Nikāya, the Sāropama, Rukkhūpama, Raṭṭhapāla, Māgaṇḍiya, Āneñjasappāya, and other suttas. |
♦ apica tasmiṃ janapade catasso parisā pakatiyāva satipaṭṭhānabhāvanānuyogamanuyuttā viharanti, antamaso dāsakammakaraparijanāpi satipaṭṭhānappaṭisaṃyuttameva kathaṃ kathenti. |
♦ Furthermore, in that country, the four assemblies naturally dwell engaged in the practice of Satipaṭṭhāna meditation; even down to the servants, workers, and attendants, they speak only words connected with Satipaṭṭhāna. |
udakatitthasuttakantanaṭṭhānādīsupi niratthakakathā nāma na pavattati. |
Even at water-fetching places, spinning places, etc., no such thing as useless talk occurs. |
sace kāci itthī “amma tvaṃ kataraṃ satipaṭṭhānabhāvanaṃ manasikarosī”ti pucchitā “na kiñcī”ti vadati. |
If some woman, when asked, "Mother, which Satipaṭṭhāna meditation do you practice?" says, "None," |
taṃ garahanti “dhiratthu tava jīvitaṃ, jīvamānāpi tvaṃ matasadisā”ti. |
they rebuke her, saying, "Shame on your life! Though living, you are like one dead." |
atha naṃ “mā dāni puna evamakāsī”ti ovaditvā aññataraṃ satipaṭṭhānaṃ uggaṇhāpenti. |
Then, having advised her, "Do not do so again now," they make her learn one of the Satipaṭṭhānas. |
yā pana “ahaṃ asukaṃ satipaṭṭhānaṃ manasikaromī”ti vadati. |
But she who says, "I practice such-and-such a Satipaṭṭhāna," |
tassā “sādhu sādhū”ti sādhukāraṃ datvā “tava jīvitaṃ sujīvitaṃ, tvaṃ nāma manussattaṃ pattā, tavatthāya sammāsambuddho uppanno”tiādīhi pasaṃsanti. |
they give her cries of "Excellent! Excellent!" and praise her with (words such as), "Your life is well-lived! You have indeed attained human existence! For your sake the Perfectly Enlightened One arose!" |
na kevalañcettha manussajātiyāyeva satipaṭṭhānamanasikārayuttā, te nissāya viharantā tiracchānagatāpi. |
And not only are those of human birth here devoted to the practice of Satipaṭṭhāna, but also animals living in dependence on them. |
tatridaṃ vatthu — eko kira naṭako suvapotakaṃ gahetvā sikkhāpento vicarati. |
Here is a story about that: It is said that an entertainer, taking a young parrot, was wandering about, training it. |
so bhikkhunupassayaṃ upanissāya vasitvā gamanakāle suvapotakaṃ pamussitvā gato. |
He, having lived depending on a bhikkhunī-nunnery, when it was time to leave, forgot the young parrot and went away. |
taṃ sāmaṇeriyo gahetvā paṭijaggiṃsu. |
The novice nuns took it and looked after it. |
buddharakkhitotissa nāmaṃ akaṃsu. |
They gave it the name Buddharakkhita. |
taṃ ekadivasaṃ purato nisinnaṃ disvā mahātherī āha — “buddharakkhitā”ti? |
One day, the chief nun, seeing it sitting in front, said, "Buddharakkhita?" |
♦ kiṃ ayyeti. |
♦ "What, noble lady?" |
♦ atthi koci tava manasikāroti? |
♦ "Do you have any object of meditation?" |
♦ natthi ayyeti. |
♦ "None, noble lady." |
♦ āvuso, pabbajitānaṃ santike vasantena nāma vissaṭṭhāttabhāvena bhavituṃ na vaṭṭati, kocideva manasikāro icchitabbo, tvaṃ pana aññaṃ na sakkhissasi “aṭṭhi aṭṭhī”ti sajjhāyaṃ karohīti. |
♦ "Friend, when living near those who have gone forth, it is not proper to be of a negligent nature. Some object of meditation should be desired. But you will not be able to do anything else; recite 'bones, bones'." |
so theriyā ovāde ṭhatvā “aṭṭhi aṭṭhī”ti sajjhāyanto carati. |
He, abiding by the nun's advice, went about reciting "bones, bones." |
♦ taṃ ekadivasaṃ pātova toraṇagge nisīditvā bālātapaṃ tapamānaṃ eko sakuṇo nakhapañjarena aggahesi. |
♦ One day, early in the morning, as it was sitting on top of the gateway arch, basking in the early sun, a hawk seized it with its talons. |
so “kiri kirī”ti saddamakāsi. |
It made a sound, "Kiri, kiri!" |
sāmaṇeriyo sutvā “ayye buddharakkhito sakuṇena gahito, mocema nan”ti leḍḍuādīni gahetvā anubandhitvā mocesuṃ. |
The novice nuns, hearing it, (said), "Noble lady, Buddharakkhita has been seized by a hawk! Let's free him!" and taking clods of earth, etc., they pursued it and freed him. |
taṃ ānetvā purato ṭhapitaṃ therī āha -- |
Having brought him and placed him in front, the nun said: |
♦ “buddharakkhita, sakuṇena gahitakāle kiṃ cintesī”ti? |
♦ "Buddharakkhita, when you were seized by the hawk, what did you think?" |
♦ na ayye aññaṃ cintesiṃ, “aṭṭhipuñjova aṭṭhipuñjaṃ gahetvā gacchati, katarasmimpi ṭhāne vippakirissatī”ti evaṃ ayye aṭṭhipuñjameva cintesinti. |
♦ "Noble lady, I thought nothing else but, 'A heap of bones is taking a heap of bones and going; in what place will it scatter it?' Thus, noble lady, I thought only of a heap of bones." |
♦ sādhu sādhu, buddharakkhita, anāgate bhavakkhayassa te paccayo bhavissatīti. |
♦ "Excellent, excellent, Buddharakkhita! In the future, this will be a condition for the destruction of your existence." |
evaṃ tattha tiracchānagatāpi satipaṭṭhānamanasikārayuttā, tasmā nesaṃ bhagavā satipaṭṭhānabuddhimeva janento idaṃ suttaṃ abhāsi. |
Thus, even animals there are devoted to the practice of Satipaṭṭhāna. Therefore, the Blessed One, generating in them the understanding of Satipaṭṭhāna itself, delivered this sutta. |
♦ tattha ekāyanoti ekamaggo. |
♦ Therein, "ekāyano" means one path. |
maggassa hi — |
For of a path— |
♦ “maggo pantho patho pajjo, añjasaṃ vaṭumāyanaṃ. |
♦ "Path (maggo), way (pantho), road (patho), track (pajjo), straight course (añjasaṃ), route (vaṭuma), passage (ayanaṃ). |
♦ nāvā uttarasetū ca, kullo ca bhisisaṅkamo”ti. |
♦ "Boats and bridges for crossing, rafts and lotus-stalk walkways." |
(cūḷani. 101) — |
(Cūḷaniddesa 101) — |
♦ bahūni nāmāni. |
♦ Many names. |
svāyaṃ idha ayananāmena vutto. |
Here it is called by the name 'ayana' (path). |
tasmā ekāyano ayaṃ, bhikkhave, maggoti ettha ekamaggo ayaṃ, bhikkhave, maggo, na dvedhāpathabhūtoti evamattho daṭṭhabbo. |
Therefore, when it is said, "This is the direct path (ekāyano maggo), O bhikkhus," the meaning to be understood is, "This is a single path, O bhikkhus, not a bifurcated path." |
atha vā ekena ayitabboti ekāyano. |
Alternatively, 'ekāyano' means 'to be gone by one'. |
ekenāti gaṇasaṅgaṇikaṃ pahāya vūpakaṭṭhena pavivittacittena. |
'By one' means having abandoned socialising with a group, with a secluded and withdrawn mind. |
ayitabboti paṭipajjitabbo. |
'To be gone' means 'to be practiced'. |
ayanti vā etenāti ayano, saṃsārato nibbānaṃ gacchantīti attho . |
Or, 'ayana' means 'that by which they go'; the meaning is, 'they go from saṃsāra to Nibbāna'. |
ekassa ayano ekāyano, ekassāti seṭṭhassa. |
'Ekāyano' means 'the path of the one'; 'of the one' means 'of the best'. |
sabbasattānaṃ seṭṭho ca bhagavā, tasmā bhagavatoti vuttaṃ hoti. |
And the Blessed One is the best of all beings, therefore it is said, 'of the Blessed One'. |
kiñcāpi hi tena aññepi ayanti, evaṃ santepi bhagavatova so ayano tena uppāditattā. |
Although others also go by it, even so, that path is the Blessed One's because it was produced by him. |
yathāha “so hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā”tiādi (ma. |
As it is said: "Indeed, Brahmin, the Blessed One is the producer of the unarisen path," etc. (Majjhima Nikāya |
ni. 3.79). ayatīti vā ayano, gacchati pavattatīti attho. |
Nikāya 3.79). Or 'ayana' means 'it goes', 'it proceeds', 'it continues'. |
ekasmiṃ ayanoti ekāyano, imasmiṃyeva dhammavinaye pavattati, na aññatrāti vuttaṃ hoti. |
'Ekāyano' means 'in one it goes'; it is said, 'it proceeds only in this Dhamma-Vinaya, not elsewhere'. |
yathāha “imasmiṃ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhatī”ti (dī. |
As it is said: "Indeed, Subhadda, in this Dhamma-Vinaya the Noble Eightfold Path is found" (Dīgha Nikāya |
ni. 2.214). desanābhedoyeva heso, attho paneko. |
Nikāya 2.214). This is only a difference in teaching; the meaning, however, is one. |
apica ekaṃ ayatīti ekāyano. |
Furthermore, 'ekāyano' means 'it goes to one'. |
pubbabhāge nānāmukhabhāvanānayappavattopi aparabhāge ekaṃ nibbānameva gacchatīti vuttaṃ hoti. |
Even though in the preliminary stage it proceeds with various methods of development in many ways, in the later stage it goes to the one Nibbāna; this is what is said. |
yathāha brahmā sahampati — |
As Brahmā Sahampati said — |
♦ “ekāyanaṃ jātikhayantadassī, |
♦ "The one who sees the end of birth and decay, the one path, |
♦ maggaṃ pajānāti hitānukampī. |
♦ The compassionate one for the welfare [of others], knows the path. |
♦ etena maggena tariṃsu pubbe, |
♦ By this path they crossed over in the past, |
♦ tarissanti ye ca taranti oghan”ti. |
♦ And those who will cross, and those who are crossing the flood." |
(saṃ. ni. |
(Saṃyutta Nikāya |
5.409). |
5.409). |
♦ keci pana “na pāraṃ diguṇaṃ yantī”ti gāthānayena yasmā ekavāraṃ nibbānaṃ gacchati. |
♦ Some, however, according to the verse "They do not go to the far shore twice," because one goes to Nibbāna once, |
tasmā “ekāyano”ti vadanti, taṃ na yujjati. |
therefore say "ekāyano"; that is not correct. |
imassa hi atthassa sakiṃ ayanoti iminā byañjanena bhavitabbaṃ. |
For this meaning, the expression should be 'sakiṃ ayano' (going once). |
yadi pana ekaṃ ayanamassa ekā gati pavattīti evamatthaṃ yojetvā vucceyya, byañjanaṃ yujjeyya, attho pana ubhayathāpi na yujjati. |
If, however, it were said, connecting the meaning thus: 'its one going is one destination, one proceeding', the expression would be correct, but the meaning is not correct in either way. |
kasmā? idha pubbabhāgamaggassa adhippetattā. |
Why? Because here the preliminary path is intended. |
kāyādicatuārammaṇappavatto hi pubbabhāgasatipaṭṭhānamaggo idha adhippeto, na lokuttaro. |
Indeed, the preliminary path of mindfulness, which proceeds with the four objects of body, etc., is intended here, not the supramundane. |
so ca anekavārampi ayati, anekañcassa ayanaṃ hoti. |
And that goes many times, and its going is manifold. |
♦ pubbepi ca imasmiṃ pade mahātherānaṃ sākacchā ahosiyeva. |
♦ Even in the past, there was a discussion among the great elders on this term. |
tipiṭakacūḷanāgatthero “pubbabhāgasatipaṭṭhānamaggo”ti āha. |
The elder Tipiṭaka Cūḷanāga said, "It is the preliminary path of mindfulness." |
ācariyo panassa tipiṭakacūḷasumatthero “missakamaggo”ti āha. |
But his teacher, the elder Tipiṭaka Cūḷasumana, said, "It is the mixed path." |
pubbabhāgo bhanteti. |
"It is the preliminary part, venerable sir," he said. |
missako āvusoti. |
"It is mixed, friend," he said. |
ācariye punappunaṃ bhaṇante appaṭibāhitvā tuṇhī ahosi. |
When the teacher spoke repeatedly, he did not refute him and remained silent. |
pañhaṃ avinicchinitvāva uṭṭhahiṃsu. |
They rose without having decided the question. |
athācariyatthero nhānakoṭṭhakaṃ gacchanto “mayā missakamaggo kathito, cūḷanāgo pubbabhāgoti ādāya voharati, ko nu kho ettha nicchayo”ti suttantaṃ ādito paṭṭhāya parivattento “yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta vassānī”ti imasmiṃ ṭhāne sallakkhesi, lokuttaramaggo uppajjitvā satta vassāni tiṭṭhamāno nāma natthi, mayā vutto missakamaggo na labbhati, cūḷanāgena diṭṭho pubbabhāgamaggova labbhatīti ñatvā aṭṭhamiyaṃ dhammassavane saṅghuṭṭhe agamāsi. |
Then the elder teacher, while going to the bathing cubicle, reflecting, "I said it is the mixed path, Cūḷanāga takes it as the preliminary part; what, indeed, is the decision here?" and reviewing the Sutta from the beginning, noticed at the point, "Whoever, O bhikkhus, should thus develop these four foundations of mindfulness for seven years," that there is no such thing as a supramundane path arising and lasting for seven years; [he realized] the mixed path spoken by me is not found, only the preliminary path seen by Cūḷanāga is found. Knowing this, on the eighth day, at the announcement of the Dhamma hearing, he went. |
♦ porāṇakattherā kira piyadhammassavanā honti. |
♦ The ancient elders, it is said, were fond of hearing the Dhamma. |
saddaṃ sutvāva “ahaṃ paṭhamaṃ, ahaṃ paṭhaman”ti ekappahāreneva osaranti. |
As soon as they heard the sound, they would rush down with one accord, saying, "I first, I first." |
tasmiñca divase cūḷanāgattherassa vāro. |
And on that day, it was the elder Cūḷanāga's turn. |
tena dhammāsane nisīditvā vījaniṃ gahetvā pubbagāthāsu vuttāsu therassa āsanapiṭṭhiyaṃ ṭhitassa etadahosi “raho nisīditvā na vakkhāmī”ti. |
When he, having sat on the Dhamma-seat and taken the fan, had recited the preliminary verses, it occurred to the elder standing behind the seat, "I will not speak while sitting in private." |
porāṇakattherā hi anusūyakā honti, na attano rucimeva ucchubhāraṃ viya evaṃ ukkhipitvā vicaranti, kāraṇameva gaṇhanti, akāraṇaṃ vissajjenti. |
Indeed, the ancient elders are not envious; they do not go about holding up their own preference like a load of sugarcane, they accept reason and reject unreason. |
tasmā thero “āvuso cūḷanāgā”ti āha. |
Therefore, the elder said, "Friend Cūḷanāga." |
so ācariyassa viya saddoti dhammaṃ ṭhapetvā “kiṃ bhante”ti āha. |
He, [recognizing] the sound as his teacher's, stopped the Dhamma [recitation] and said, "What is it, venerable sir?" |
āvuso cūḷanāga mayā vutto missakamaggo na labbhati, tayā vutto pubbabhāgasatipaṭṭhānamaggova labbhatīti. |
"Friend Cūḷanāga, the mixed path spoken by me is not found; the preliminary path of mindfulness spoken by you is indeed found." |
♦ thero cintesi “amhākaṃ ācariyo sabbapariyattiko tepiṭako sutabuddho, evarūpassapi nāma bhikkhuno ayaṃ pañho āluḷeti, anāgate mama bhātikā imaṃ pañhaṃ āluḷessantīti suttaṃ gahetvā imaṃ pañhaṃ niccalaṃ karissāmī”ti paṭisambhidāmaggato “ekāyanamaggo vuccati pubbabhāgasatipaṭṭhānamaggo — |
♦ The elder thought: "Our teacher is learned in all the scriptures, a Tipiṭaka-knower, awakened through hearing; even for such a bhikkhu this question is confusing. In the future, my brothers will be confused by this question. Taking the Sutta, I will make this question unshakable." From the Paṭisambhidāmagga: "The direct path is called the preliminary path of mindfulness — |
♦ “maggānaṭṭhaṅgiko seṭṭho, saccānaṃ caturo padā. |
♦ "Of paths, the Eightfold is best; of truths, the four statements. |
♦ virāgo seṭṭho dhammānaṃ, dvipadānañca cakkhumā. |
♦ Dispassion is the best of states; and of bipeds, the Seeing One. |
♦ eseva maggo natthañño, dassanassa visuddhiyā. |
♦ This is the only path, there is no other for the purification of vision. |
♦ etañhi tumhe paṭipajjatha, mārasenappamaddanaṃ. |
♦ Practice this, indeed, for the crushing of Māra's army. |
♦ etañhi tumhe paṭipannā, dukkhassantaṃ karissathā”ti. |
♦ Practicing this, indeed, you will make an end of suffering." |
(dha. pa. |
(Dhammapada |
273-275) — |
273-275) — |
♦ suttaṃ āharitvā ṭhapesi. |
♦ Having brought the Sutta, he established it. |
♦ maggoti kenaṭṭhena maggo? |
♦ Path (maggo) - in what sense is it a path? |
nibbānagamanaṭṭhena nibbānatthikehi magganiyaṭṭhena ca. |
In the sense of going to Nibbāna and in the sense of being sought by those who seek Nibbāna. |
sattānaṃ visuddhiyāti rāgādīhi malehi abhijjhāvisamalobhādīhi ca upakkilesehi kiliṭṭhacittānaṃ sattānaṃ visuddhatthāya. |
"For the purification of beings" means for the purification of beings whose minds are defiled by stains such as passion, and by defilements such as covetousness, unrighteous greed, etc. |
tathā hi imināva maggena ito satasahassakappādhikānaṃ catunnaṃ asaṅkhyeyyānaṃ upari ekasmiññeva kappe nibbatte taṇhaṅkaramedhaṅkarasaraṇaṅkaradīpaṅkaranāmake buddhe ādiṃ katvā sakyamunipariyosānā aneke sammāsambuddhā anekasatā paccekabuddhā gaṇanapathaṃ vītivattā ariyasāvakā cāti ime sattā sabbe cittamalaṃ pavāhetvā paramavisuddhiṃ pattā. |
For indeed, by this very path, more than a hundred thousand aeons ago, above four incalculables, in one single aeon, beginning with the Buddhas named Taṇhaṅkara, Medhaṅkara, Saraṇaṅkara, Dīpaṅkara, and ending with Sakyamuni, many Sammāsambuddhas, many hundreds of Paccekabuddhas, and countless noble disciples—all these beings, having washed away the defilements of the mind, attained supreme purification. |
rūpamalavasena pana saṃkilesavodānapaññattiyeva natthi. |
But in terms of defilement of form, there is no designation of defilement and purification at all. |
tathā hi — |
For thus — |
♦ rūpena saṃkiliṭṭhena, saṃkilissanti māṇavā. |
♦ "By defiled form, young men are defiled. |
♦ rūpe suddhe visujjhanti, anakkhātaṃ mahesinā. |
♦ By pure form they are purified," this was not declared by the Great Sage. |
♦ cittena saṃkiliṭṭhena, saṃkilissanti māṇavā. |
♦ "By a defiled mind, young men are defiled. |
♦ citte suddhe visujjhanti, iti vuttaṃ mahesinā. |
♦ By a pure mind they are purified," thus it was said by the Great Sage. |
♦ yathāha “cittasaṃkilesā, bhikkhave, sattā saṃkilissanti, cittavodānā visujjhantī”ti (saṃ. |
As it is said: "Through defilement of the mind, O bhikkhus, beings are defiled; through purification of the mind they are purified" (Saṃyutta Nikāya |
ni. 3.100). tañca cittavodānaṃ iminā satipaṭṭhānamaggena hoti. |
Nikāya 3.100). And that purification of the mind happens through this path of mindfulness. |
tenāha “sattānaṃ visuddhiyā”ti. |
Therefore he said, "for the purification of beings." |
♦ sokaparidevānaṃ samatikkamāyāti sokassa ca paridevassa ca samatikkamāya, pahānāyāti attho. |
♦ "For the overcoming of sorrow and lamentation" means for the overcoming of sorrow and lamentation, that is, for their abandonment. |
ayañhi maggo bhāvito santatimahāmattādīnaṃ viya sokasamatikkamāya, paṭācārādīnaṃ viya ca paridevasamatikkamāya ca saṃvattati. |
For this path, when developed, leads to the overcoming of sorrow, as in the case of Santati Mahāmatta and others, and to the overcoming of lamentation, as in the case of Paṭācārā and others. |
tenāha “sokaparidevānaṃ samatikkamāyā”ti. |
Therefore he said, "for the overcoming of sorrow and lamentation." |
kiñcāpi hi santatimahāmatto — |
Although Santati Mahāmatta — |
♦ “yaṃ pubbe taṃ visodhehi, pacchā te māhu kiñcanaṃ. |
♦ "What was before, purify that; may nothing be for you afterwards. |
♦ majjhe ce no gahessasi, upasanto carissasī”ti. |
♦ If you will not grasp in the middle, you will fare calmed." |
(su. ni. |
(Sutta Nipāta |
955). |
955). |
♦ imaṃ gāthaṃ sutvā saha paṭisambhidāhi arahattaṃ patto. |
♦ Having heard this verse, he attained Arahantship together with the analytical knowledges. |
♦ paṭācārā — |
♦ Paṭācārā — |
♦ “na santi puttā tāṇāya, na pitā nāpi bandhavā. |
♦ "Sons are no protection, nor father, nor relatives. |
♦ antakenādhipannassa, natthi ñātīsu tāṇatā”ti. |
♦ For one overcome by the Ender, there is no protection among kinsmen." |
(dha. pa. |
(Dhammapada |
288). |
288). |
♦ imaṃ gāthaṃ sutvā sotāpattiphale patiṭṭhitā. |
♦ Having heard this verse, she was established in the fruit of stream-entry. |
yasmā pana kāyavedanācittadhammesu kañci dhammaṃ anāmasitvā bhāvanā nāma natthi, tasmā tepi imināva maggena sokaparideve samatikkantāti veditabbā. |
But because there is no such thing as development without touching upon any phenomenon among body, feeling, mind, and mental objects, therefore it should be understood that they too overcame sorrow and lamentation by this very path. |
♦ dukkhadomanassānaṃ atthaṅgamāyāti kāyikadukkhassa ca cetasikadomanassassa cāti imesaṃ dvinnaṃ atthaṅgamāya, nirodhāyāti attho. |
♦ "For the disappearance of pain and grief" means for the disappearance of these two: physical pain and mental grief, that is, for their cessation. |
ayañhi maggo bhāvito tissattherādīnaṃ viya dukkhassa, sakkādīnaṃ viya ca domanassassa atthaṅgamāya saṃvattati. |
For this path, when developed, leads to the disappearance of pain, as in the case of the elder Tissa and others, and of grief, as in the case of Sakka and others. |
♦ tatrāyaṃ atthadīpanā — sāvatthiyaṃ kira tisso nāma kuṭumbikaputto cattālīsa hiraññakoṭiyo pahāya pabbajitvā agāmake araññe viharati. |
♦ Herein is the explanation of the meaning: In Sāvatthī, it is said, a householder's son named Tissa, having renounced forty crores of gold, went forth and lived in a forest without villages. |
tassa kaniṭṭhabhātubhariyā “gacchatha naṃ jīvitā voropethā”ti pañcasate core pesesi. |
His younger brother's wife sent five hundred robbers, saying, "Go and deprive him of life." |
te gantvā theraṃ parivāretvā nisīdiṃsu. |
They went, surrounded the elder, and sat down. |
thero āha “kasmā āgatattha upāsakā”ti? |
The elder said, "Why have you come, lay devotees?" |
taṃ jīvitā voropessāmāti. |
"We will deprive you of life." |
pāṭibhogaṃ me upāsakā gahetvā ajjekarattiṃ jīvitaṃ dethāti. |
"Lay devotees, take a surety from me and give me life for this one night." |
ko te, samaṇa, imasmiṃ ṭhāne pāṭibhogo bhavissatīti? |
"What surety will there be for you, recluse, in this place?" |
thero mahantaṃ pāsāṇaṃ gahetvā dve ūruṭṭhīni bhinditvā “vaṭṭati upāsakā pāṭibhogo”ti āha. |
The elder, taking a large stone, broke his two thigh bones and said, "Is the surety sufficient, lay devotees?" |
te apakkamitvā caṅkamanasīse aggiṃ katvā nipajjiṃsu. |
They withdrew, made a fire at the head of the walking path, and lay down. |
therassa vedanaṃ vikkhambhetvā sīlaṃ paccavekkhato parisuddhaṃ sīlaṃ nissāya pītipāmojjaṃ uppajji . |
For the elder, having suppressed the pain and reflecting on his virtue, joy and gladness arose depending on his pure virtue. |
tato anukkamena vipassanaṃ vaḍḍhento tiyāmarattiṃ samaṇadhammaṃ katvā aruṇuggamane arahattaṃ patto imaṃ udānaṃ udānesi — |
Then, gradually developing insight, having practiced the recluse's duties for the three watches of the night, at dawn he attained Arahantship and uttered this inspired utterance — |
♦ “ubho pādāni bhinditvā, saññapessāmi vo ahaṃ. |
♦ "Having broken both legs, I will make you understand. |
♦ aṭṭiyāmi harāyāmi, sarāgamaraṇaṃ ahaṃ. |
♦ I am afflicted, I am ashamed, I [fear] death with passion. |
♦ evāhaṃ cintayitvāna, yathābhūtaṃ vipassisaṃ. |
♦ Having thought thus, I saw things as they really are. |
♦ sampatte aruṇuggamhi, arahattamapāpuṇin”ti. |
♦ When dawn arrived, I attained Arahantship." |
♦ aparepi tiṃsa bhikkhū bhagavato santike kammaṭṭhānaṃ gahetvā araññavihāre vassaṃ upagantvā “āvuso, tiyāmarattiṃ samaṇadhammova kātabbo, na aññamaññassa santikaṃ āgantabban”ti vatvā vihariṃsu. |
♦ Another thirty bhikkhus, having received a meditation subject from the Blessed One, entered the rains retreat in a forest dwelling and lived there, saying, "Friends, the recluse's duties must be performed for the three watches of the night; one should not approach another." |
tesaṃ samaṇadhammaṃ katvā paccūsasamaye pacalāyantānaṃ eko byaggho āgantvā ekekaṃ bhikkhuṃ gahetvā gacchati. |
While they were performing the recluse's duties and dozing in the early morning, a tiger came and took each bhikkhu one by one. |
na koci “maṃ byaggho gaṇhī”ti vācampi nicchāresi. |
No one even uttered the words, "A tiger has seized me." |
evaṃ pañcasu dasasu bhikkhūsu khāditesu uposathadivase “itare, āvuso, kuhin”ti pucchitvā ñatvā ca “idāni gahitena, gahitomhīti vattabban”ti vatvā vihariṃsu. |
Thus, when five or ten bhikkhus had been eaten, on the Uposatha day, having asked, "Friends, where are the others?" and having understood, they lived, saying, "Now, when seized, one must say, 'I am seized.'" |
♦ atha aññataraṃ daharabhikkhuṃ purimanayeneva byaggho gaṇhi. |
♦ Then a tiger seized a certain young bhikkhu in the same way as before. |
so “byaggho, bhante”ti āha. |
He said, "A tiger, venerable sirs." |
bhikkhū kattaradaṇḍe ca ukkāyo ca gahetvā mocessāmāti anubandhiṃsu. |
The bhikkhus, taking sticks and torches, pursued, [thinking,] "We will free him." |
byaggho bhikkhūnaṃ agatiṃ chinnataṭaṭṭhānaṃ āruyha taṃ bhikkhuṃ pādaṅguṭṭhakato paṭṭhāya khādituṃ ārabhi. |
The tiger, climbing to a place with a broken bank inaccessible to the bhikkhus, began to eat that bhikkhu starting from his big toe. |
itarepi “idāni, sappurisa, amhehi kattabbaṃ natthi, bhikkhūnaṃ viseso nāma evarūpe ṭhāne paññāyatī”ti āhaṃsu. |
The others also said, "Now, good man, there is nothing to be done by us; the distinction of bhikkhus becomes known in such a situation." |
so byagghamukhe nipannova taṃ vedanaṃ vikkhambhetvā vipassanaṃ vaḍḍhento yāva gopphakā khāditasamaye sotāpanno hutvā, yāva jaṇṇukā khāditasamaye sakadāgāmī, yāva nābhiyā khāditasamaye anāgāmī hutvā, hadayarūpe akhāditeyeva saha paṭisambhidāhi arahattaṃ patvā imaṃ udānaṃ udānesi — |
He, lying in the tiger's mouth, suppressing that pain and developing insight, became a stream-enterer when it ate up to his ankles, a once-returner when it ate up to his knees, a non-returner when it ate up to his navel, and before his heart-matter was eaten, he attained Arahantship together with the analytical knowledges and uttered this inspired utterance — |
♦ “sīlavā vatasampanno, paññavā susamāhito. |
♦ "Virtuous, endowed with observances, wise, well-concentrated. |
♦ muhuttaṃ pamādamanvāya, byagghenoruddhamānaso. |
♦ Having been heedless for a moment, his mind was overcome by a tiger. |
♦ pañjarasmiṃ gahetvāna, silāya uparīkato. |
♦ Having been caught in a cage, he was placed upon a rock. |
♦ kāmaṃ khādatu maṃ byaggho, bhakkho kāyo amittānaṃ. |
♦ Let the tiger eat me as it wishes; the body is food for enemies. |
♦ paṭiladdhe kammaṭṭhāne, maraṇaṃ hehiti bhaddakan”ti. |
♦ Having obtained the meditation subject, death will be auspicious." |
♦ aparopi pītamallatthero nāma gihikāle tīsu rajjesu paṭākaṃ gahetvā tambapaṇṇidīpaṃ āgamma rājānaṃ disvā raññā katānuggaho ekadivasaṃ kilañjakāpaṇasāladvārena gacchanto “rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha, taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissatī”ti (saṃ. |
♦ Another, the elder named Pītamalla, in his lay life, having carried the banner in three kingdoms, came to the island of Tambapaṇṇi, saw the king, and was favored by the king. One day, while passing by the door of a mat-seller's shop, [he heard the teaching:] "Form, O bhikkhus, is not yours; abandon it. That abandonment of yours will be for your long-term welfare and happiness" (Saṃyutta Nikāya |
ni. 3.33-34) natumhākavaggaṃ sutvā cintesi “neva kira rūpaṃ attano, na vedanā”ti. |
Nikāya 3.33-34), having heard the "Not Yours" chapter, he thought, "Indeed, neither form is one's own, nor feeling." |
so taṃyeva aṅkusaṃ katvā nikkhamitvā mahāvihāraṃ gantvā pabbajjaṃ yācitvā pabbajito upasampanno dvemātikā paguṇaṃ katvā tiṃsa bhikkhū gahetvā gabalavāliyāṅgaṇaṃ gantvā samaṇadhammamakāsi. |
He, making that very [teaching] his goad, went forth, went to the Mahāvihāra, asked for ordination, was ordained and received higher ordination. Having mastered the two Mātikās, he took thirty bhikkhus, went to the Gabalavāliyaṅgaṇa, and practiced the recluse's duties. |
pādesu avahantesu jaṇṇukehi caṅkamati. |
When his feet could not carry him, he walked on his knees. |
tamenaṃ rattiṃ eko migaluddako migoti maññamāno sattiyā pahari. |
That night, a deer hunter, thinking he was a deer, struck him with a spear. |
satti vinivijjhitvā gatā. |
The spear pierced through and went. |
so taṃ sattiṃ harāpetvā pahāramukhāni tiṇavaṭṭiyā pūrāpetvā pāsāṇapiṭṭhiyaṃ attānaṃ nisīdāpetvā okāsaṃ kāretvā vipassanaṃ vaḍḍhetvā saha paṭisambhidāhi arahattaṃ patvā ukkāsitasaddena āgatānaṃ bhikkhūnaṃ byākaritvā imaṃ udānaṃ udānesi — |
He, having the spear removed, and having the wound openings filled with a plug of grass, seated himself on a flat stone, made an opportunity, developed insight, attained Arahantship together with the analytical knowledges, explained to the bhikkhus who came at the sound of his cough, and uttered this inspired utterance — |
♦ “bhāsitaṃ buddhaseṭṭhassa, sabbalokaggavādino. |
♦ "Spoken by the best of Buddhas, the foremost speaker in all worlds. |
♦ na tumhākamidaṃ rūpaṃ, taṃ jaheyyātha bhikkhavo. |
♦ This form is not yours; abandon it, O bhikkhus. |
♦ aniccā vata saṅkhārā, uppādavayadhammino. |
♦ Impermanent, indeed, are conditioned things, subject to arising and passing away. |
♦ uppajjitvā nirujjhanti, tesaṃ vūpasamo sukho”ti. |
♦ Having arisen, they cease; their calming is happiness." |
♦ atha naṃ bhikkhū āhaṃsu “sace, bhante, sammāsambuddho arogo abhavissā, addhā te muddhamatthake hatthaṃ pasāretvā sīsaṃ parāmaseyyā”ti. |
♦ Then the bhikkhus said to him, "If, venerable sir, the Sammāsambuddha had been without illness, surely he would have stretched out his hand upon your head and stroked your head." |
ettāvatā ayaṃ maggo tissattherādīnaṃ viya dukkhassa atthaṅgamāya saṃvattati. |
To this extent, this path leads to the disappearance of pain, as in the case of the elder Tissa and others. |
♦ sakko pana devānamindo attano pañcavidhaṃ pubbanimittaṃ disvā maraṇabhayasantajjito domanassajāto bhagavantaṃ upasaṅkamitvā pañhaṃ pucchi. |
♦ Sakka, the king of the devas, however, having seen his fivefold premonitory signs, terrified by the fear of death and filled with grief, approached the Blessed One and asked a question. |
so upekkhāpañhavissajjanāvasāne asītisahassāhi devatāhi saddhiṃ sotāpattiphale patiṭṭhāsi. |
At the end of the answer to the question on equanimity, he, along with eighty thousand devas, was established in the fruit of stream-entry. |
sā cassa upapatti puna pākatikāva ahosi. |
And his rebirth became normal again. |
♦ subrahmāpi devaputto accharāsahassaparivāro saggasampattiṃ anubhoti, tattha pañcasatā accharāyo rukkhato pupphāni ocinantiyo cavitvā niraye upapannā. |
♦ Subrahmā, a son of the devas, surrounded by a thousand celestial nymphs, enjoys heavenly bliss. There, five hundred nymphs, while picking flowers from a tree, passed away and were reborn in hell. |
so “kiṃ imā cirāyantī”ti upadhārento tāsaṃ niraye nibbattabhāvaṃ disvā “kittakaṃ nu kho mama āyū”ti upaparikkhanto attanopi āyuparikkhayaṃ viditvā tattheva niraye nibbattanabhāvaṃ disvā bhīto ativiya domanassajāto hutvā “imaṃ me domanassaṃ satthā vinayissati na añño”ti avasesā pañcasatā accharāyo gahetvā bhagavantaṃ upasaṅkamitvā pañhaṃ pucchi — |
He, wondering, "Why are these taking so long?" and seeing their rebirth in hell, and examining, "How long, indeed, is my lifespan?" and knowing the exhaustion of his own lifespan and seeing his own rebirth in that very hell, became terrified and extremely grief-stricken. Thinking, "The Teacher will dispel this grief of mine, no one else," he took the remaining five hundred nymphs, approached the Blessed One, and asked a question — |
♦ “niccaṃ utrastamidaṃ cittaṃ, niccaṃ ubbiggidaṃ mano. |
♦ "This mind is always terrified, this heart is always agitated. |
♦ anuppannesu kicchesu, atho uppatitesu ca. |
♦ Concerning troubles not yet arisen, and also those that have arisen. |
♦ sace atthi anutrastaṃ, taṃ me akkhāhi pucchito”ti. |
♦ If there is an unterrified [state], tell me that, when asked." |
(saṃ. ni. |
(Saṃyutta Nikāya |
1.98). |
1.98). |
♦ tato naṃ bhagavā āha — |
♦ Then the Blessed One said to him — |
♦ “nāññatra bojjhā tapasā, nāññatrindriyasaṃvarā. |
♦ "Not otherwise than by awakening, by austerity, not otherwise than by restraint of the senses. |
♦ nāññatra sabbanissaggā, sotthiṃ passāmi pāṇinan”ti. |
♦ Not otherwise than by complete relinquishment, do I see safety for beings." |
(saṃ. ni. |
(Saṃyutta Nikāya |
1.98). |
1.98). |
♦ so desanāpariyosāne pañcahi accharāsatehi saddhiṃ sotāpattiphale patiṭṭhāya taṃ sampattiṃ thāvaraṃ katvā devalokameva agamāsīti . |
♦ At the end of the discourse, he, along with the five hundred nymphs, was established in the fruit of stream-entry, made that attainment stable, and went to the deva world. |
evamayaṃ maggo bhāvito sakkādīnaṃ viya domanassassa atthaṅgamāya saṃvattatīti veditabbo. |
Thus, it should be understood that this path, when developed, leads to the disappearance of grief, as in the case of Sakka and others. |
♦ ñāyassa adhigamāyāti ñāyo vuccati ariyo aṭṭhaṅgiko maggo, tassa adhigamāya, pattiyāti vuttaṃ hoti. |
♦ "For the attainment of the method (ñāya)" means: the method is called the Noble Eightfold Path; for its attainment, for its achievement, is what is said. |
ayañhi pubbabhāge lokiyo satipaṭṭhānamaggo bhāvito lokuttarassa maggassa adhigamāya saṃvattati. |
For this worldly path of mindfulness in the preliminary stage, when developed, leads to the attainment of the supramundane path. |
tenāha “ñāyassa adhigamāyā”ti. |
Therefore he said, "for the attainment of the method." |
nibbānassa sacchikiriyāyāti taṇhāvānavirahitattā nibbānanti laddhanāmassa amatassa sacchikiriyāya, attapaccakkhatāyāti vuttaṃ hoti. |
"For the realization of Nibbāna" means: for the realization, for the direct experience, of the deathless, which has obtained the name Nibbāna because of its freedom from the arrow of craving; this is what is said. |
ayañhi maggo bhāvito anupubbena nibbānasacchikiriyaṃ sādheti. |
For this path, when developed, gradually accomplishes the realization of Nibbāna. |
tenāha “nibbānassa sacchikiriyāyā”ti. |
Therefore he said, "for the realization of Nibbāna." |
♦ tattha kiñcāpi “sattānaṃ visuddhiyā”ti vutte sokasamatikkamādīni atthato siddhāneva honti, ṭhapetvā pana sāsanayuttikovide aññesaṃ na pākaṭāni, na ca bhagavā paṭhamaṃ sāsanayuttikovidaṃ janaṃ katvā pacchā dhammaṃ deseti. |
♦ Therein, although when "for the purification of beings" is said, the overcoming of sorrow, etc., are indeed established in meaning, yet, apart from those skilled in the logic of the teaching, they are not clear to others; and the Blessed One does not first make people skilled in the logic of the teaching and then teach the Dhamma. |
tena teneva pana suttena taṃ taṃ atthaṃ ñāpeti. |
But by that very Sutta, he makes known that particular meaning. |
tasmā idha yaṃ yaṃ atthaṃ ekāyanamaggo sādheti, taṃ taṃ pākaṭaṃ katvā dassento “sokaparidevānaṃ samatikkamāyā”tiādimāha. |
Therefore, here, making clear whatever meaning the direct path accomplishes, and showing it, he said, "for the overcoming of sorrow and lamentation," etc. |
yasmā vā yā sattānaṃ visuddhi ekāyanamaggena saṃvattati, sā sokaparidevānaṃ samatikkamena hoti, sokaparidevānaṃ samatikkamo dukkhadomanassānaṃ atthaṅgamena, dukkhadomanassānaṃ atthaṅgamo ñāyassādhigamena, ñāyassādhigamo nibbānassa sacchikiriyāya. |
Or, because the purification of beings which occurs through the direct path happens through the overcoming of sorrow and lamentation; the overcoming of sorrow and lamentation through the disappearance of pain and grief; the disappearance of pain and grief through the attainment of the method; and the attainment of the method through the realization of Nibbāna. |
tasmā imampi kamaṃ dassento “sattānaṃ visuddhiyā”ti vatvā “sokaparidevānaṃ samatikkamāyā”tiādimāha. |
Therefore, showing this sequence as well, having said "for the purification of beings," he said "for the overcoming of sorrow and lamentation," etc. |
♦ apica vaṇṇabhaṇanametaṃ ekāyanamaggassa. |
♦ Moreover, this is a praise of the direct path. |
yatheva hi bhagavā “dhammaṃ vo, bhikkhave, desessāmi ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsessāmi, yadidaṃ chachakkānī”ti (ma. |
Just as the Blessed One, in the discourse on the six sixes (Chachakka Sutta), praised it with eight terms, saying, "I will teach you the Dhamma, O bhikkhus, good in the beginning, good in the middle, good in the end, with meaning, with letter, complete in every way, utterly pure, I will proclaim the holy life, that is to say, the six sixes" (Majjhima Nikāya |
ni. 3.420) chachakkadesanāya aṭṭhahi padehi vaṇṇaṃ abhāsi, yathā ca ariyavaṃsadesanāya “cattārome, bhikkhave, ariyavaṃsā aggaññā rattaññā vaṃsaññā porāṇā asaṃkiṇṇā asaṃkiṇṇapubbā na saṃkīyanti, na saṃkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhī”ti (a. |
Nikāya 3.420), and as in the discourse on the noble lineages (Ariyavaṃsa Sutta) he praised it with nine terms, saying, "These four, O bhikkhus, are noble lineages, primeval, long-standing, traditional, ancient, unadulterated, never before adulterated, not being adulterated, not to be adulterated, unblamed by recluses and brahmins who are wise" (Aṅguttara Nikāya |
ni. 4.28) navahi padehi vaṇṇaṃ abhāsi, evaṃ imassapi ekāyanamaggassa sattānaṃ visuddhiyātiādīhi sattahi padehi vaṇṇaṃ abhāsi. |
Nikāya 4.28), so also he praised this direct path with seven terms, beginning with "for the purification of beings." |
♦ kasmā iti ce? |
♦ If [you ask] why, |
tesaṃ bhikkhūnaṃ ussāhajananatthaṃ. |
it is for the purpose of generating enthusiasm in those bhikkhus. |
vaṇṇabhāsanañhi sutvā te bhikkhū “ayaṃ kira maggo hadayasantāpabhūtaṃ sokaṃ, vācāvippalāpabhūtaṃ paridevaṃ, kāyikāsātabhūtaṃ dukkhaṃ, cetasikāsātabhūtaṃ domanassanti cattāro upaddave hanati, visuddhiṃ ñāyaṃ nibbānanti tayo visese āvahatī”ti ussāhajātā imaṃ dhammadesanaṃ uggahetabbaṃ pariyāpuṇitabbaṃ dhāretabbaṃ vācetabbaṃ, imañca maggaṃ bhāvetabbaṃ maññissanti. |
For having heard the praise, those bhikkhus, thinking, "This path, it seems, destroys the four troubles: sorrow, which is heartache; lamentation, which is verbal wailing; pain, which is physical displeasure; and grief, which is mental displeasure; and it brings the three distinctions: purification, the method, and Nibbāna," will become enthusiastic and will consider this Dhamma discourse to be learned, mastered, remembered, recited, and this path to be developed. |
iti tesaṃ bhikkhūnaṃ ussāhajananatthaṃ vaṇṇaṃ abhāsi, kambalavāṇijādayo kambalādīnaṃ vaṇṇaṃ viya. |
Thus, for the purpose of generating enthusiasm in those bhikkhus, he uttered the praise, just as sellers of blankets praise blankets and so on. |
♦ yathā hi satasahassagghanikapaṇḍukambalavāṇijena kambalaṃ gaṇhathāti ugghositepi asukakambaloti na tāva manussā jānanti. |
♦ For example, even when a seller of a Pāṇḍu blanket worth a hundred thousand announces, "Buy a blanket," people do not yet know what kind of blanket it is. |
kesakambalavālakambalādayopi hi duggandhā kharasamphassā kambalātveva vuccanti. |
For even hair-blankets, horsehair-blankets, and the like, which are foul-smelling and rough to the touch, are also called blankets. |
yadā pana tena gandhārako rattakambalo sukhumo ujjalo sukhasamphassoti ugghositaṃ hoti, tadā ye pahonti, te gaṇhanti. |
But when he announces, "It is a Gandhāra red blanket, fine, bright, pleasant to the touch," then those who can afford it, buy it. |
ye na pahonti, tepi dassanakāmā honti, evamevaṃ “ekāyano ayaṃ, bhikkhave, maggo”ti vuttepi asukamaggoti na tāva pākaṭo hoti. |
Those who cannot afford it, even they desire to see it. Similarly, even when it is said, "This is the direct path, O bhikkhus," it is not yet clear what kind of path it is. |
nānappakārakā hi aniyyānamaggāpi maggātveva vuccanti. |
For various kinds of non-leading paths are also called paths. |
“sattānaṃ visuddhiyā”tiādimhi pana vutte “ayaṃ kira maggo cattāro upaddave hanati, tayo visese āvahatī”ti ussāhajātā imaṃ dhammadesanaṃ uggahetabbaṃ pariyāpuṇitabbaṃ dhāretabbaṃ vācetabbaṃ, imañca maggaṃ bhāvetabbaṃ maññissantīti vaṇṇaṃ bhāsanto “sattānaṃ visuddhiyā”tiādimāha. |
But when "for the purification of beings," etc., is said, [they become] enthusiastic, thinking, "This path, it seems, destroys the four troubles and brings the three distinctions," and will consider this Dhamma discourse to be learned, mastered, remembered, recited, and this path to be developed. Thus, uttering the praise, he said, "for the purification of beings," etc. |
yathā ca satasahassagghanikapaṇḍukambalavāṇijopamā, evaṃ rattajambunadasuvaṇṇaudakappasādakamaṇiratanasuvisuddhamuttāratanadhotapavāḷādivāṇijūpamādayopettha āharitabbā. |
And just as the simile of the seller of a Pāṇḍu blanket worth a hundred thousand, so also similes of sellers of red Jambu-river gold, water-clarifying gems, very pure pearl-gems, washed coral, etc., should be brought in here. |
♦ yadidanti nipāto, ye imeti ayamassa attho. |
♦ 'Yadidaṃ' (that is to say) is a particle; 'ye ime' (which are these) is its meaning. |
cattāroti gaṇanaparicchedo, tena na tato heṭṭhā na uddhanti satipaṭṭhānaparicchedaṃ dīpeti. |
'Cattāro' (four) is a numerical delimitation; by that, it shows the delimitation of the foundations of mindfulness as neither less nor more than that. |
satipaṭṭhānāti tayo satipaṭṭhānā satigocaropi, tidhā paṭipannesu sāvakesu satthuno paṭighānunayavītivattatāpi, satipi. |
'Satipaṭṭhānā' (foundations of mindfulness): the three foundations of mindfulness are also the range of mindfulness; also the Teacher's overcoming of aversion and approval towards disciples practicing in three ways; and also mindfulness itself. |
“catunnaṃ, bhikkhave, satipaṭṭhānānaṃ samudayañca atthaṅgamañca desessāmi, taṃ suṇātha . |
"Of the four foundations of mindfulness, O bhikkhus, I will teach the arising and passing away; listen to that... |
.. pe . |
... etc. ... |
... ko ca, bhikkhave, kāyassa samudayo? |
... And what, O bhikkhus, is the arising of the body? |
āhārasamudayā kāyasamudayo”tiādīsu (saṃ. |
From the arising of nutriment is the arising of the body," and so on (Saṃyutta Nikāya |
ni. 3.408) hi satigocaro satipaṭṭhānanti vuccati. |
Nikāya 3.408), indeed, the range of mindfulness is called 'satipaṭṭhāna'. |
tathā “kāyo paṭṭhānaṃ, no sati. |
Similarly, "The body is the foundation, not mindfulness. |
sati paṭṭhānañceva sati cā”tiādīsupi (paṭi. |
Mindfulness is both the foundation and mindfulness itself," and so on (Paṭisambhidāmagga |
ma. 3.35). tassattho — patiṭṭhāti asminti paṭṭhānaṃ. |
Magga 3.35). Its meaning is: 'paṭṭhāna' is that in which it is established. |
kā patiṭṭhāti? |
What is established? |
sati. satiyā paṭṭhānaṃ satipaṭṭhānaṃ. |
Mindfulness. The foundation of mindfulness is 'satipaṭṭhāna'. |
padhānaṭṭhānanti vā paṭṭhānaṃ. |
Or 'paṭṭhāna' means a principal place. |
satiyā paṭṭhānaṃ satipaṭṭhānaṃ, hatthiṭṭhānāssaṭṭhānādīni viya. |
The foundation of mindfulness is 'satipaṭṭhāna', like an elephant-post, a horse-post, etc. |
“tayo satipaṭṭhānā, yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī”ti (ma. |
"Three foundations of mindfulness, which the noble one cultivates, cultivating which the noble Teacher is fit to instruct the group" (Majjhima Nikāya |
ni. 3.311) etthāpi tidhā paṭipannesu sāvakesu satthuno paṭighānunayavītivattatā “satipaṭṭhānan”ti vuttā. |
Nikāya 3.311); here too, the Teacher's overcoming of aversion and approval towards disciples practicing in three ways is called 'satipaṭṭhāna'. |
tassattho — paṭṭhapetabbato paṭṭhānaṃ, pavattayitabbatoti attho. |
Its meaning is: 'paṭṭhāna' from 'to be set up', meaning 'to be made to proceed'. |
kena paṭṭhapetabbatoti? |
By what is it to be set up? |
satiyā. satiyā paṭṭhānaṃ satipaṭṭhānanti. |
By mindfulness. The foundation by mindfulness is 'satipaṭṭhāna'. |
“cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrentī”tiādīsu (saṃ. |
"The four foundations of mindfulness, developed and cultivated, fulfill the seven factors of enlightenment," and so on (Saṃyutta Nikāya |
ni. 5.989) pana satiyeva “satipaṭṭhānan”ti vuccati. |
Nikāya 5.989), however, mindfulness itself is called 'satipaṭṭhāna'. |
tassattho — patiṭṭhātīti paṭṭhānaṃ, upaṭṭhāti okkantitvā pakkhanditvā pavattatīti attho. |
Its meaning is: 'paṭṭhāna' is 'it establishes itself', meaning 'it attends', 'having entered, having plunged in, it proceeds'. |
satiyeva paṭṭhānaṃ satipaṭṭhānaṃ. |
Mindfulness itself is the foundation, 'satipaṭṭhāna'. |
atha vā saraṇaṭṭhena sati, upaṭṭhānaṭṭhena paṭṭhānaṃ. |
Or, 'sati' in the sense of remembering, 'paṭṭhāna' in the sense of attending. |
iti sati ca sā paṭṭhānañcātipi satipaṭṭhānaṃ. |
Thus, 'sati' and that which is 'paṭṭhāna' is also 'satipaṭṭhāna'. |
idamidha adhippetaṃ. |
This is what is intended here. |
♦ yadi evaṃ, kasmā “satipaṭṭhānā”ti bahuvacanaṃ? |
♦ If so, why the plural "satipaṭṭhānā" (foundations of mindfulness)? |
satibahuttā. ārammaṇabhedena hi bahukā etā satiyo. |
Because of the multiplicity of mindfulness. Indeed, due to the difference in objects, these mindfulnesses are many. |
atha maggoti kasmā ekavacanaṃ? |
Then why is "maggo" (path) in the singular? |
maggaṭṭhena ekattā. |
Because of its oneness in the sense of a path. |
catassopi hi etā satiyo maggaṭṭhena ekattaṃ gacchanti. |
For all four of these mindfulnesses achieve oneness in the sense of a path. |
vuttañhetaṃ “maggoti kenaṭṭhena maggo? |
This has been said: "Path (maggo) - in what sense is it a path? |
nibbānagamanaṭṭhena, nibbānatthikehi magganīyaṭṭhena cā”ti. |
In the sense of going to Nibbāna, and in the sense of being sought by those who seek Nibbāna." |
catassopi cetā aparabhāge kāyādīsu ārammaṇesu kiccaṃ sādhayamānā nibbānaṃ gacchanti. |
And all four, in the later stage, while accomplishing their task with objects such as the body, go to Nibbāna. |
ādito paṭṭhāya ca nibbānatthikehi maggīyanti, tasmā catassopi eko maggoti vuccanti . |
And from the beginning, they are sought by those who seek Nibbāna; therefore, all four are called one path. |
evañca sati vacanānusandhinā sānusandhikāva desanā hoti, “mārasenappamaddanaṃ vo, bhikkhave, maggaṃ desessāmi, taṃ suṇātha . |
And this being so, the discourse is consistent with the sequence of words; for just as in "I will teach you, O bhikkhus, the path that crushes Māra's army; listen to that... |
.. pe . |
... etc. ... |
.. katamo ca, bhikkhave, mārasenappamaddano maggo? |
... And what, O bhikkhus, is the path that crushes Māra's army? |
yadidaṃ sattabojjhaṅgā”tiādīsu (saṃ. |
That is to say, the seven factors of enlightenment," and so on (Saṃyutta Nikāya |
ni. 5.224) viya hi yathā mārasenappamaddanoti ca sattabojjhaṅgāti ca atthato ekaṃ, byañjanamevettha nānaṃ. |
Nikāya 5.224), 'crushing Māra's army' and 'seven factors of enlightenment' are one in meaning, only the expression is different here. |
evaṃ ekāyanamaggoti ca cattāro satipaṭṭhānāti ca atthato ekaṃ, byañjanamevettha nānaṃ. |
Similarly, 'direct path' and 'four foundations of mindfulness' are one in meaning, only the expression is different here. |
tasmā maggaṭṭhena ekattā ekavacanaṃ, ārammaṇabhedena satibahuttā bahuvacanaṃ veditabbaṃ. |
Therefore, it should be understood that the singular is due to oneness in the sense of a path, and the plural is due to the multiplicity of mindfulness because of the difference in objects. |
♦ kasmā pana bhagavatā cattārova satipaṭṭhānā vuttā anūnā anadhikāti? |
♦ But why were only four foundations of mindfulness taught by the Blessed One, neither less nor more? |
veneyyahitattā . taṇhācaritadiṭṭhicaritasamathayānikavipassanāyānikesu hi mandatikkhavasena dvedhā dvedhā pavattesu veneyyesu mandassa taṇhācaritassa oḷārikaṃ kāyānupassanāsatipaṭṭhānaṃ visuddhimaggo, tikkhassa sukhumaṃ vedanānupassanaṃ satipaṭṭhānaṃ. |
For the welfare of the disciples. Indeed, among disciples who proceed in two ways, dull and sharp, in [the categories of] those of craving temperament, those of speculative temperament, those on the path of calm, and those on the path of insight: for the dull one of craving temperament, the gross contemplation of the body as a foundation of mindfulness is the path to purification; for the sharp one, the subtle contemplation of feelings as a foundation of mindfulness. |
diṭṭhicaritassāpi mandassa nātippabhedagataṃ cittānupassanāsatipaṭṭhānaṃ visuddhimaggo, tikkhassa atippabhedagataṃ dhammānupassanāsatipaṭṭhānaṃ. |
Also, for the dull one of speculative temperament, the contemplation of the mind, not gone into excessive detail, as a foundation of mindfulness is the path to purification; for the sharp one, the contemplation of mental objects, gone into excessive detail. |
samathayānikassa ca mandassa akicchena adhigantabbanimittaṃ paṭhamaṃ satipaṭṭhānaṃ visuddhimaggo, tikkhassa oḷārikārammaṇe asaṇṭhahanato dutiyaṃ. |
And for the dull one on the path of calm, the first foundation of mindfulness, the sign to be attained without difficulty, is the path to purification; for the sharp one, because of not settling on a gross object, the second. |
vipassanāyānikassapi mandassa nātippabhedagatārammaṇaṃ tatiyaṃ, tikkhassa atippabhedagatārammaṇaṃ catutthaṃ. |
Also, for the dull one on the path of insight, the object not gone into excessive detail is the third; for the sharp one, the object gone into excessive detail is the fourth. |
iti cattārova vuttā anūnā anadhikāti. |
Thus, only four were taught, neither less nor more. |
♦ subhasukhaniccāttabhāvavipallāsapahānatthaṃ vā. |
♦ Or for the purpose of abandoning the perversions of [seeing] beauty, happiness, permanence, and self. |
kāyo hi asubho, tattha ca subhavipallāsavipallatthā sattā, tesaṃ tattha asubhabhāvadassanena tassa vipallāsassa pahānatthaṃ paṭhamaṃ satipaṭṭhānaṃ vuttaṃ. |
The body is indeed foul, and beings are perverted by the perversion of [seeing] beauty in it; for the purpose of abandoning that perversion by seeing the foul nature in it, the first foundation of mindfulness was taught. |
sukhaṃ niccaṃ attāti gahitesupi ca vedanādīsu vedanā dukkhā, cittaṃ aniccaṃ, dhammā anattā, tesu ca sukhaniccāttavipallāsavipallatthā sattā, tesaṃ tattha dukkhādibhāvadassanena tesaṃ vipallāsānaṃ pahānatthaṃ sesāni tīṇi vuttānīti evaṃ subhasukhaniccāttabhāvavipallāsapahānatthaṃ vā cattārova vuttā anūnā anadhikāti veditabbā. |
And even in feelings, etc., which are grasped as happiness, permanence, and self: feelings are suffering, the mind is impermanent, mental objects are not-self; and beings are perverted by the perversions of [seeing] happiness, permanence, and self in them. For the purpose of abandoning those perversions by seeing the nature of suffering, etc., in them, the remaining three were taught. Thus, or for the purpose of abandoning the perversions of [seeing] beauty, happiness, permanence, and self, it should be understood that only four were taught, neither less nor more. |
♦ na kevalañca vipallāsapahānatthameva, atha kho caturoghayogāsavaganthaupādānāgatipahānatthampi catubbidhāhārapariññatthañca cattārova vuttāti veditabbā. |
♦ And not only for the purpose of abandoning perversions, but also for the purpose of abandoning the four floods, yokes, taints, ties, clingings, and wrong courses, and for the purpose of fully understanding the four kinds of nutriment, it should be understood that only four were taught. |
ayaṃ tāva pakaraṇanayo. |
This, so far, is the method of the treatise. |
♦ aṭṭhakathāyaṃ pana saraṇavasena ceva ekattasamosaraṇavasena ca ekameva satipaṭṭhānaṃ ārammaṇavasena cattāroti etadeva vuttaṃ. |
♦ In the commentary, however, it is said that in terms of refuge and in terms of converging into one, there is only one foundation of mindfulness, but in terms of objects, there are four. |
yathā hi catudvāre nagare pācīnato āgacchantā pācīnadisāya uṭṭhānakaṃ bhaṇḍaṃ gahetvā pācīnadvārena nagarameva pavisanti, dakkhiṇato pacchimato uttarato āgacchantā uttaradisāya uṭṭhānakaṃ bhaṇḍaṃ gahetvā uttaradvārena nagarameva pavisanti, evaṃsampadamidaṃ veditabbaṃ. |
Just as in a city with four gates, those coming from the east, taking goods originating in the eastern direction, enter the city by the eastern gate; and those coming from the south, west, and north, taking goods originating in the northern direction, enter the city by the northern gate; so this success should be understood. |
nagaraṃ viya hi nibbānamahānagaraṃ . |
For the great city of Nibbāna is like a city. |
dvāraṃ viya aṭṭhaṅgiko lokuttaramaggo. |
The Noble Eightfold Supramundane Path is like a gate. |
pācīnadisādayo viya kāyādayo. |
The body, etc., are like the eastern direction, etc. |
♦ yathā pācīnato āgacchantā pācīnadisāya uṭṭhānakaṃ bhaṇḍaṃ gahetvā pācīnadvārena nagarameva pavisanti, evaṃ kāyānupassanāmukhena āgacchantā cuddasavidhena kāyānupassanaṃ bhāvetvā kāyānupassanābhāvanānubhāvanibbattena ariyamaggena ekaṃ nibbānameva osaranti. |
♦ Just as those coming from the east, taking goods originating in the eastern direction, enter the city by the eastern gate, so those coming by way of the contemplation of the body, having developed the contemplation of the body in fourteen ways, by the noble path produced through the power of developing the contemplation of the body, converge on the one Nibbāna. |
♦ yathā dakkhiṇato āgacchantā dakkhiṇadisāya uṭṭhānakaṃ bhaṇḍaṃ gahetvā dakkhiṇadvārena nagarameva pavisanti, evaṃ vedanānupassanāmukhena āgacchantā navavidhena vedanānupassanaṃ bhāvetvā vedanānupassanābhāvanānubhāvanibbattena ariyamaggena ekaṃ nibbānameva osaranti. |
♦ Just as those coming from the south, taking goods originating in the southern direction, enter the city by the southern gate, so those coming by way of the contemplation of feelings, having developed the contemplation of feelings in nine ways, by the noble path produced through the power of developing the contemplation of feelings, converge on the one Nibbāna. |
♦ yathā pacchimato āgacchantā pacchimadisāya uṭṭhānakaṃ bhaṇḍaṃ gahetvā pacchimadvārena nagarameva pavisanti, evaṃ cittānupassanāmukhena āgacchantā soḷasavidhena cittānupassanaṃ bhāvetvā cittānupassanābhāvanānubhāvanibbattena ariyamaggena ekaṃ nibbānameva osaranti. |
♦ Just as those coming from the west, taking goods originating in the western direction, enter the city by the western gate, so those coming by way of the contemplation of the mind, having developed the contemplation of the mind in sixteen ways, by the noble path produced through the power of developing the contemplation of the mind, converge on the one Nibbāna. |
♦ yathā uttarato āgacchantā uttaradisāya uṭṭhānakaṃ bhaṇḍaṃ gahetvā uttaradvārena nagarameva pavisanti, evaṃ dhammānupassanāmukhena āgacchantā pañcavidhena dhammānupassanaṃ bhāvetvā dhammānupassanābhāvanānubhāvanibbattena ariyamaggena ekaṃ nibbānameva osaranti. |
♦ Just as those coming from the north, taking goods originating in the northern direction, enter the city by the northern gate, so those coming by way of the contemplation of mental objects, having developed the contemplation of mental objects in five ways, by the noble path produced through the power of developing the contemplation of mental objects, converge on the one Nibbāna. |
♦ evaṃ saraṇavasena ceva ekattasamosaraṇavasena ca ekameva satipaṭṭhānaṃ ārammaṇavasena cattārova vuttāti veditabbā. |
♦ Thus, it should be understood that in terms of refuge and in terms of converging into one, there is only one foundation of mindfulness, but in terms of objects, four are taught. |
♦ katame cattāroti kathetukamyatā pucchā. |
♦ "Which four?" is a question expressing the desire to speak. |
idhāti imasmiṃ sāsane. |
'Idha' (here) means in this teaching. |
bhikkhaveti dhammapaṭiggāhakapuggalālapanametaṃ. |
'Bhikkhave' (O bhikkhus) is an address to the persons who are receivers of the Dhamma. |
bhikkhūti paṭipattisampādakapuggalanidassanametaṃ. |
'Bhikkhu' is an indication of the person who accomplishes the practice. |
aññepi ca devamanussā paṭipattiṃ sampādentiyeva, seṭṭhattā pana paṭipattiyā bhikkhubhāvadassanato ca, “bhikkhū”ti āha. |
Other devas and humans also accomplish the practice, but because of the excellence of the practice and because it points to the state of a bhikkhu, he said "bhikkhu." |
bhagavato hi anusāsaniṃ sampaṭicchantesu bhikkhu seṭṭho, sabbappakārāya anusāsaniyā bhājanabhāvato, tasmā seṭṭhattā “bhikkhū”ti āha. |
Indeed, among those who accept the instruction of the Blessed One, the bhikkhu is the best, because he is a vessel for instruction of all kinds; therefore, because of his excellence, he said "bhikkhu." |
tasmiṃ gahite pana sesā gahitāva honti rājagamanādīsu rājaggahaṇena sesaparisā viya. |
When that is taken, the others are also taken, just as when the king is taken in [matters like] the king's journey, the rest of the retinue is also [understood to be] taken. |
yo ca imaṃ paṭipattiṃ paṭipajjati, so bhikkhu nāma hotīti paṭipattiyā bhikkhubhāvadassanatopi “bhikkhū”ti āha . |
And whoever practices this practice is called a bhikkhu; thus, also from the perspective of the practice pointing to the state of a bhikkhu, he said "bhikkhu." |
paṭipannako hi devo vā hotu manusso vā, “bhikkhū”ti saṅkhaṃ gacchatiyeva. |
For one who has practiced, whether a deva or a human, indeed goes by the designation "bhikkhu." |
yathāha — |
As it is said — |
♦ “alaṅkato cepi samaṃ careyya, |
♦ "Even if adorned, if he should fare evenly, |
♦ santo danto niyato brahmacārī. |
♦ Calm, restrained, controlled, a celibate. |
♦ sabbesu bhūtesu nidhāya daṇḍaṃ, |
♦ Having laid aside the rod towards all beings, |
♦ so brāhmaṇo so samaṇo sa bhikkhū”ti. |
♦ He is a brahmin, he is a recluse, he is a bhikkhu." |
(dha. pa. |
(Dhammapada |
142). |
142). |
♦ kāyeti rūpakāye. |
♦ 'Kāye' (in the body) means in the physical body. |
rūpakāyo hi idha aṅgapaccaṅgānaṃ kesādīnañca dhammānaṃ samūhaṭṭhena hatthikāyarathakāyādayo viya kāyoti adhippeto. |
For the physical body is here intended as 'kāya' in the sense of a collection of parts and limbs, of things like hair, etc., just like an elephant-body, a chariot-body, and so on. |
yathā ca samūhaṭṭhena, evaṃ kucchitānaṃ āyaṭṭhena. |
And just as in the sense of a collection, so also in the sense of a source of despised things. |
kucchitānañhi paramajegucchānaṃ so āyotipi kāyo. |
For of despised, extremely loathsome things, that source is also 'kāya'. |
āyoti uppattideso. |
'Āya' means place of origin. |
tatrāyaṃ vacanattho, āyanti tatoti āyo. |
Therein, this is the word-meaning: 'āyo' is 'from which they come'. |
ke āyanti? |
What comes? |
kucchitā kesādayo. |
Despised things like hair, etc. |
iti kucchitānaṃ āyoti kāyo. |
Thus, 'kāyo' means 'the source of despised things'. |
kāyānupassīti kāyamanupassanasīlo, kāyaṃ vā anupassamāno. |
'Kāyānupassī' (contemplating the body) means one who is habitually contemplating the body, or one who is contemplating the body. |
♦ “kāye”ti ca vatvāpi puna “kāyānupassī”ti dutiyaṃ kāyaggahaṇaṃ asammissato vavatthānaghanavinibbhogādidassanatthaṃ katanti veditabbaṃ. |
♦ And even after saying "kāye" (in the body), the second use of "kāya" in "kāyānupassī" (contemplating the body) should be understood as made for the purpose of showing unmixedness, distinct establishment, breaking down of solidity, etc. |
tena na kāye vedanānupassī vā, cittadhammānupassī vā, atha kho kāyānupassīyevāti kāyasaṅkhāte vatthusmiṃ kāyānupassanākārasseva dassanena asammissato vavatthānaṃ dassitaṃ hoti. |
By that, [it is shown that one is] not contemplating feelings in the body, nor contemplating mind or mental objects in the body, but rather one is contemplating the body itself. Thus, by showing the mode of contemplating the body in the thing called body, unmixed distinct establishment is shown. |
tathā na kāye aṅgapaccaṅgavimuttaekadhammānupassī, nāpi kesalomādivinimuttaitthipurisānupassī. |
Similarly, one is not contemplating in the body a single phenomenon apart from parts and limbs, nor contemplating a man or woman apart from hair, body hair, etc. |
yopi cettha kesalomādiko bhūtupādāyasamūhasaṅkhāto kāyo, tatthapi na bhūtupādāyavinimuttaekadhammānupassī, atha kho rathasambhārānupassako viya aṅgapaccaṅgasamūhānupassī, nagarāvayavānupassako viya kesalomādisamūhānupassī, kadalikkhandhapattavaṭṭivinibbhujanako viya rittamuṭṭhiviniveṭhako viya ca bhūtupādāyasamūhānupassīyevāti nānappakārato samūhavaseneva kāyasaṅkhātassa vatthuno dassanena ghanavinibbhogo dassito hoti. |
And even with regard to this body, which is called a collection of elements and derived matter, such as hair, body hair, etc., even there one is not contemplating a single phenomenon apart from elements and derived matter, but rather, like one contemplating the components of a chariot, one contemplates the collection of parts and limbs; like one contemplating the parts of a city, one contemplates the collection of hair, body hair, etc.; and like one separating the layers of a plantain trunk, or like one unclenching an empty fist, one contemplates the collection of elements and derived matter. Thus, by showing the thing called body in various ways only as a collection, the breaking down of solidity is shown. |
na hettha yathāvuttasamūhavinimutto kāyo vā itthī vā puriso vā añño vā koci dhammo dissati, yathāvuttadhammasamūhamatteyeva pana tathā tathā sattā micchābhinivesaṃ karonti. |
For here, no body, no woman, no man, nor any other phenomenon is seen apart from the aforementioned collection; but only in the mere collection of the aforementioned phenomena do beings thus and thus make wrong adherence. |
tenāhu porāṇā — |
Therefore, the ancients said — |
♦ “yaṃ passati na taṃ diṭṭhaṃ, yaṃ diṭṭhaṃ taṃ na passati. |
♦ "What one sees is not [truly] seen; what is [truly] seen, that one does not see. |
♦ apassaṃ bajjhate mūḷho, bajjhamāno na muccatī”ti. |
♦ Not seeing, the fool is bound; being bound, he is not freed." |
— |
— |
♦ ghanavinibbhogādidassanatthanti vuttaṃ. |
♦ "For the purpose of showing the breaking down of solidity, etc." was said. |
ādisaddena cettha ayampi attho veditabbo — ayañhi ekasmiṃ kāye kāyānupassīyeva, na aññadhammānupassī. |
By the word "etc." (ādi), this meaning should also be understood here: indeed, in one body, one is contemplating the body itself, not contemplating other phenomena. |
kiṃ vuttaṃ hoti? |
What is said? |
yathā anudakabhūtāyapi marīciyā udakānupassino honti, na evaṃ aniccadukkhānattāsubhabhūteyeva imasmiṃ kāye niccasukhāttasubhabhāvānupassī, atha kho kāyānupassī aniccadukkhānattāsubhākārasamūhānupassīyevāti. |
Just as there are those who contemplate water in a mirage which is actually devoid of water, not so does one contemplate the nature of permanence, happiness, self, and beauty in this body which is indeed impermanent, suffering, not-self, and foul; but rather, one contemplating the body contemplates the collection of aspects of impermanence, suffering, not-self, and foulness. |
atha vā yvāyaṃ parato “idha, bhikkhave, bhikkhu araññagato vā . |
Or, that which is later [stated]: "Here, O bhikkhus, a bhikkhu, having gone to the forest... |
.. pe . |
... etc. ... |
.. so satova assasatī”tiādinā nayena assāsapassāsādicuṇṇikajātāṭṭhikapariyosāno kāyo vutto, yo ca “idhekacco pathavikāyaṃ aniccato anupassati āpokāyaṃ tejokāyaṃ vāyokāyaṃ kesakāyaṃ lomakāyaṃ chavikāyaṃ cammakāyaṃ maṃsakāyaṃ ruhirakāyaṃ nahārukāyaṃ aṭṭhikāyaṃ aṭṭhimiñjakāyan”ti paṭisambhidāyaṃ (paṭi. |
... he breathes in mindfully," etc., by which method the body, ending with powdered bones, is described, and also the body which in the Paṭisambhidāmagga (Path of Discrimination) is described as: "Here, someone contemplates the earth-body as impermanent, the water-body, the fire-body, the air-body, the hair-body, the body-hair-body, the skin-body, the flesh-body, the blood-body, the sinew-body, the bone-body, the marrow-body" (Paṭisambhidāmagga |
ma. 3.35) kāyo vutto, tassa sabbassa imasmiṃyeva kāye anupassanato “kāye kāyānupassī”ti evampi attho daṭṭhabbo. |
Magga 3.35); the contemplation of all of that in this very body – thus also this meaning of "contemplating the body in the body" should be seen. |
♦ atha vā kāye ahanti vā mamanti vā evaṃ gahetabbassa yassa kassaci ananupassanato tassa tasseva pana kesālomādikassa nānādhammasamūhassa anupassanato kāye kesādidhammasamūhasaṅkhātakāyānupassīti evamattho daṭṭhabbo. |
♦ Or, by not contemplating anything in the body that could be grasped as "I" or "mine," but by contemplating that very collection of various phenomena such as hair, body hair, etc., the meaning should be understood thus: "contemplating in the body the body which is a collection of phenomena such as hair." |
apica “imasmiṃ kāye aniccato anupassati, no niccato”tiādinā nayena paṭisambhidāyaṃ āgatanayassa sabbasseva aniccalakkhaṇādino ākārasamūhasaṅkhātassa kāyassānupassanatopi “kāye kāyānupassī”ti evampi attho daṭṭhabbo. |
♦ Furthermore, by contemplating the body, which is a collection of aspects characterized by impermanence, etc., of the entire method that comes in the Paṭisambhidāmagga by the method beginning "in this body one contemplates as impermanent, not as permanent," thus also this meaning of "contemplating the body in the body" should be seen. |
♦ tathā hi ayaṃ kāye kāyānupassanāpaṭipadaṃ paṭipanno bhikkhu imaṃ kāyaṃ aniccānupassanādīnaṃ sattannaṃ anupassanānaṃ vasena aniccato anupassati, no niccato. |
♦ For indeed, this bhikkhu who has undertaken the practice of contemplating the body in the body contemplates this body as impermanent, not as permanent, by way of the seven contemplations beginning with the contemplation of impermanence. |
dukkhato anupassati, no sukhato. |
He contemplates it as suffering, not as happiness. |
anattato anupassati, no attato. |
He contemplates it as not-self, not as self. |
nibbindati, no nandati. |
He becomes disenchanted, he does not delight. |
virajjati, no rajjati. |
He becomes dispassionate, he is not impassioned. |
nirodheti, no samudeti. |
He causes it to cease, he does not cause it to arise. |
paṭinissajjati, no ādiyati. |
He relinquishes, he does not grasp. |
so taṃ aniccato anupassanto niccasaññaṃ pajahati, dukkhato anupassanto sukhasaññaṃ pajahati, anattato anupassanto attasaññaṃ pajahati, nibbindanto nandiṃ pajahati, virajjanto rāgaṃ pajahati, nirodhento samudayaṃ pajahati, paṭinissajjanto ādānaṃ pajahatīti veditabbo. |
♦ He, contemplating it as impermanent, abandons the perception of permanence; contemplating it as suffering, he abandons the perception of happiness; contemplating it as not-self, he abandons the perception of self; becoming disenchanted, he abandons delight; becoming dispassionate, he abandons passion; causing it to cease, he abandons arising; relinquishing, he abandons grasping – thus it should be understood. |
♦ viharatīti iriyati. |
♦ 'Viharati' (dwells) means carries on, maintains. |
ātāpīti tīsu bhavesu kilese ātāpetīti ātāpo, vīriyassetaṃ nāmaṃ. |
'Ātāpī' (ardent): 'ātāpa' is that which burns up defilements in the three existences; this is a name for energy. |
ātāpo assa atthīti ātāpī. |
'Ātāpī' means 'he has ātāpa'. |
sampajānoti sampajaññasaṅkhātena ñāṇena samannāgato. |
'Sampajāno' (clearly comprehending) means endowed with the knowledge called clear comprehension. |
satimāti kāyapariggāhikāya satiyā samannāgato. |
'Satimā' (mindful) means endowed with the mindfulness that comprehends the body. |
ayaṃ pana yasmā satiyā ārammaṇaṃ pariggahetvā paññāya anupassati, na hi sativirahitassa anupassanā nāma atthi. |
But this one, because he comprehends the object with mindfulness and contemplates it with wisdom, for indeed there is no such thing as contemplation for one devoid of mindfulness. |
tenevāha “satiñca khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmī”ti (saṃ. |
Therefore he said, "And mindfulness, O bhikkhus, I declare to be useful everywhere" (Saṃyutta Nikāya |
ni. 5.234). tasmā ettha “kāye kāyānupassī viharatī”ti ettāvatā kāyānupassanāsatipaṭṭhānakammaṭṭhānaṃ vuttaṃ hoti. |
Nikāya 5.234). Therefore, here, by the phrase "dwells contemplating the body in the body," the meditation subject of the foundation of mindfulness of contemplation of the body is stated. |
atha vā yasmā anātāpino antosaṅkhepo antarāyakaro hoti, asampajāno upāyapariggahe anupāyaparivajjane ca sammuyhati, muṭṭhassati upāyāpariccāge anupāyāpariggahe ca asamattho hoti, tenassa taṃ kammaṭṭhānaṃ na sampajjati, tasmā yesaṃ dhammānaṃ ānubhāvena taṃ sampajjati. |
Alternatively, because for one who is not ardent, internal contraction is an obstacle; one who is not clearly comprehending becomes confused in adopting the means and avoiding what is not the means; one who has lost mindfulness is incapable of not abandoning the means and not adopting what is not the means; therefore, that meditation subject does not succeed for him. Therefore, [to show] the states by whose power it succeeds, |
tesaṃ dassanatthaṃ “ātāpī sampajāno satimāti idaṃ vuttan”ti veditabbaṃ. |
for the purpose of showing them, "ardent, clearly comprehending, mindful" – this was said, it should be understood. |
♦ iti kāyānupassanāsatipaṭṭhānaṃ sampayogaṅgañcassa dassetvā idāni pahānaṅgaṃ dassetuṃ vineyya loke abhijjhādomanassanti vuttaṃ. |
♦ Thus, having shown the foundation of mindfulness of contemplation of the body and its associated factors, now, to show the factor of abandonment, "having subdued longing and dejection in the world" was said. |
tattha vineyyāti tadaṅgavinayena vā vikkhambhanavinayena vā vinayitvā. |
Therein, 'vineyya' (having subdued) means having subdued by momentary subduing or by subduing by suppression. |
loketi tasmiṃyeva kāye. |
'Loke' (in the world) means in that very body. |
kāyo hi idha lujjanapalujjanaṭṭhena lokoti adhippeto. |
For the body is here intended as 'loka' (world) in the sense of perishing and decaying. |
yasmā panassa na kāyamatteyeva abhijjhādomanassaṃ pahīyati, vedanādīsupi pahīyatiyeva, tasmā “pañcapi upādānakkhandhā loko”ti vibhaṅge (vibha. |
But because longing and dejection are abandoned not only in the body, but also in feelings, etc., therefore, in the Vibhaṅga (Book of Analysis), it is said, "The five aggregates of clinging are the world" (Vibhaṅga |
362) vuttaṃ. |
362). |
lokasaṅkhātattā vā tesaṃ dhammānaṃ atthuddhāranayenetaṃ vuttaṃ. |
Or, because those phenomena are called 'loka', this was said by way of extracting the meaning. |
yaṃ panāha “tattha katamo loko? |
But what he said, "Therein, what is the world? |
sveva kāyo loko”ti. |
That very body is the world." |
ayamevettha attho, tasmiṃ loke abhijjhādomanassaṃ vineyyāti evaṃ sambandho daṭṭhabbo. |
This is the meaning here: the connection should be seen thus: "having subdued longing and dejection in that world." |
yasmā panettha abhijjhāgahaṇena kāmacchando, domanassaggahaṇena byāpādo saṅgahaṃ gacchati, tasmā nīvaraṇapariyāpannabalavadhammadvayadassanena nīvaraṇappahānaṃ vuttaṃ hotīti veditabbaṃ. |
♦ Because herein, by the term 'longing' (abhijjhā), sensual desire (kāmacchanda) is included, and by the term 'dejection' (domanassa), ill will (byāpāda) is included, therefore, by showing the two strong states included in the hindrances, the abandonment of the hindrances is stated – thus it should be understood. |
♦ visesena cettha abhijjhāvinayena kāyasampattimūlakassa anurodhassa, domanassavinayena pana kāyavipattimūlakassa virodhassa, abhijjhāvinayena ca kāye abhiratiyā, domanassavinayena kāyabhāvanāya anabhiratiyā, abhijjhāvinayena kāye abhūtānaṃ subhasukhabhāvādīnaṃ pakkhepassa, domanassavinayena ca kāye bhūtānaṃ asubhāsukhabhāvādīnaṃ apanayanassa ca pahānaṃ vuttaṃ. |
♦ And especially here, by the subduing of longing, the abandonment of attraction rooted in bodily attainment is stated; by the subduing of dejection, the abandonment of aversion rooted in bodily failure; by the subduing of longing, delight in the body; by the subduing of dejection, non-delight in the development of the body; by the subduing of longing, the imputation of unreal qualities of beauty, happiness, etc., to the body; and by the subduing of dejection, the removal of real qualities of foulness, unhappiness, etc., from the body, is stated. |
tena yogāvacarassa yogānubhāvo yogasamatthatā ca dīpitā hoti. |
By this, the yogi's power of yoga and competence in yoga are shown. |
yogānubhāvo hi esa, yadidaṃ anurodhavirodhavippamutto aratiratisaho abhūtapakkhepabhūtāpanayanavirahito ca hoti. |
For this is the power of yoga: that one is free from attraction and aversion, endures non-delight and delight, and is devoid of imputing the unreal and removing the real. |
anurodhavirodhavippamutto cesa aratiratisaho abhūtaṃ apakkhipanto bhūtañca anapanento yogasamattho hotīti. |
And this one, free from attraction and aversion, enduring non-delight and delight, not imputing the unreal and not removing the real, becomes competent in yoga. |
♦ aparo nayo “kāye kāyānupassī”ti ettha anupassanāya kammaṭṭhānaṃ vuttaṃ. |
♦ Another method: in "contemplating the body in the body," the meditation subject is stated by contemplation. |
“viharatī”ti ettha vuttavihārena kammaṭṭhānikassa kāyapariharaṇaṃ. |
In "dwells," by the stated dwelling, the maintenance of the body of the meditator. |
“ātāpī”tiādīsu ātāpena sammappadhānaṃ, satisampajaññena sabbatthikakammaṭṭhānaṃ, kammaṭṭhānapariharaṇūpāyo vā, satiyā vā kāyānupassanāvasena paṭiladdhasamatho, sampajaññena vipassanā, abhijjhādomanassavinayena bhāvanāphalaṃ vuttanti veditabbaṃ. |
♦ In "ardent," etc.: by ardor, right exertion; by mindfulness and clear comprehension, the universally useful meditation subject, or the means of maintaining the meditation subject; or by mindfulness, the calm attained through contemplation of the body; by clear comprehension, insight; by the subduing of longing and dejection, the fruit of development is stated – thus it should be understood. |
♦ vibhaṅge pana “anupassī”ti tattha katamā anupassanā? |
♦ In the Vibhaṅga, however, regarding "anupassī" (contemplating): what is contemplation there? |
yā paññā pajānanā . |
That which is wisdom, understanding... |
.. pe . |
... etc. ... |
.. sammādiṭṭhi. |
... right view. |
ayaṃ vuccati anupassanā. |
This is called contemplation. |
imāya anupassanāya upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato. |
Endowed with this contemplation, he is possessed of it, has approached it, has fully approached it, is furnished with it, is accomplished in it, is endowed with it. |
tena vuccati anupassīti. |
Therefore, he is called "anupassī." |
♦ viharatīti iriyati vattati pāleti yapeti yāpeti carati viharati. |
♦ 'Viharati' (dwells) means moves, proceeds, maintains, sustains, carries on, fares, dwells. |
tena vuccati viharatīti. |
Therefore, he is called "viharati." |
♦ ātāpīti tattha katamo ātāpo? |
♦ 'Ātāpī' (ardent): what is ardor there? |
yo cetasiko vīriyārambho . |
That which is mental arousal of energy... |
.. pe . |
... etc. ... |
.. sammāvāyāmo. |
... right effort. |
ayaṃ vuccati ātāpo. |
This is called ardor. |
iminā ātāpena upeto hoti . |
Endowed with this ardor, he is... |
.. pe . |
... etc. ... |
.. samannāgato. |
... endowed. |
tena vuccati ātāpīti. |
Therefore, he is called "ātāpī." |
♦ sampajānoti tattha katamaṃ sampajaññaṃ? |
♦ 'Sampajāno' (clearly comprehending): what is clear comprehension there? |
yā paññā pajānanā . |
That which is wisdom, understanding... |
.. pe . |
... etc. ... |
.. sammādiṭṭhi. |
... right view. |
idaṃ vuccati sampajaññaṃ. |
This is called clear comprehension. |
iminā sampajaññena upeto hoti . |
Endowed with this clear comprehension, he is... |
.. pe . |
... etc. ... |
.. samannāgato. |
... endowed. |
tena vuccati sampajānoti. |
Therefore, he is called "sampajāno." |
♦ satimāti tattha katamā sati? |
♦ 'Satimā' (mindful): what is mindfulness there? |
yā sati anussati . |
That which is mindfulness, recollection... |
.. pe . |
... etc. ... |
.. sammāsati. |
... right mindfulness. |
ayaṃ vuccati sati. |
This is called mindfulness. |
imāya satiyā upeto hoti . |
Endowed with this mindfulness, he is... |
.. pe . |
... etc. ... |
.. samannāgato. |
... endowed. |
tena vuccati satimāti. |
Therefore, he is called "satimā." |
♦ vineyya loke abhijjhādomanassanti tattha katamo loko? |
♦ "Having subdued longing and dejection in the world": what is the world there? |
sveva kāyo loko, pañcapi upādānakkhandhā loko. |
That very body is the world; the five aggregates of clinging are the world. |
ayaṃ vuccati loko. |
This is called the world. |
tattha katamā abhijjhā? |
Therein, what is longing? |
yo rāgo sārāgo anunayo anurodho nandī nandīrāgo cittassa sārāgo, ayaṃ vuccati abhijjhā. |
That which is passion, strong passion, inclination, attraction, delight, delight-passion, strong passion of the mind – this is called longing. |
tattha katamaṃ domanassaṃ? |
Therein, what is dejection? |
yaṃ cetasikaṃ asātaṃ, cetasikaṃ dukkhaṃ, cetosamphassajaṃ asātaṃ . |
That which is mental displeasure, mental pain, displeasure born of mental contact... |
.. pe . |
... etc. ... |
.. dukkhā vedanā. |
... painful feeling. |
idaṃ vuccati domanassaṃ. |
This is called dejection. |
iti ayañca abhijjhā idañca domanassaṃ imamhi loke vinītā honti paṭivinītā santā vūpasantā samitā vūpasamitā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā, tena vuccati vineyya loke abhijjhādomanassanti (vibha. |
Thus, this longing and this dejection are subdued in this world, are well subdued, calmed, quieted, well quieted, disappeared, vanished, applied, well applied, dried up, well dried up, made an end of; therefore it is said, "having subdued longing and dejection in the world" (Vibhaṅga |
356) evametesaṃ padānamattho vutto. |
356). Thus the meaning of these terms is stated. |
tena saha ayaṃ aṭṭhakathānayo yathā saṃsandati, evaṃ veditabbo. |
With that, how this commentarial method agrees should be understood thus. |
ayaṃ tāva kāyānupassanāsatipaṭṭhānuddesassa atthavaṇṇanā. |
This, so far, is the explanation of the meaning of the outline of the foundation of mindfulness of contemplation of the body. |
♦ vedanāsu. |
♦ In feelings... |
.. citte. |
... in the mind... |
.. dhammesu dhammānupassī viharati . |
... dwells contemplating mental objects in mental objects... |
.. pe . |
... etc. ... |
.. vineyya loke abhijjhādomanassanti ettha pana vedanānupassīti evamādīsu vedanādīnaṃ puna vacane payojanaṃ kāyānupassanāyaṃ vuttanayeneva veditabbaṃ. |
... "having subdued longing and dejection in the world." Here, however, in "contemplating feelings," etc., the purpose of the repeated mention of feelings, etc., should be understood in the same way as stated in the contemplation of the body. |
vedanāsu vedanānupassī, citte cittānupassī, dhammesu dhammānupassīti ettha pana vedanāti tisso vedanā, tā ca lokiyā eva. |
In "contemplating feelings in feelings, contemplating the mind in the mind, contemplating mental objects in mental objects," however, "feelings" means the three feelings, and they are only worldly. |
cittampi lokiyaṃ, tathā dhammā. |
The mind is also worldly, and so are mental objects. |
tesaṃ vibhāgo niddesavāre pākaṭo bhavissati. |
Their division will become clear in the section on explanation. |
kevalaṃ panidha yathā vedanā anupassitabbā, tathā anupassanto vedanāsu vedanānupassīti veditabbo. |
But here, just as feelings are to be contemplated, so contemplating, one is to be understood as "contemplating feelings in feelings." |
esa nayo cittadhammesupi. |
This method applies also to mind and mental objects. |
kathañca vedanā anupassitabbāti? |
And how are feelings to be contemplated? |
sukhā tāva vedanā dukkhato, dukkhā sallato, adukkhamasukhā aniccato. |
Pleasant feeling as suffering, painful feeling as a dart, neutral feeling as impermanent. |
yathāha — |
As it is said — |
♦ “yo sukhaṃ dukkhato adda, dukkhamaddakkhi sallato. |
♦ "He who saw pleasure as suffering, saw suffering as a dart. |
♦ adukkhamasukhaṃ santaṃ, adakkhi naṃ aniccato. |
♦ Neutral [feeling], being calm, he saw it as impermanent. |
♦ sa ve sammaddaso bhikkhu, upasanto carissatī”ti. |
♦ He, indeed, the bhikkhu who sees rightly, will fare calmed." |
(saṃ. ni. |
(Saṃyutta Nikāya |
4.253). |
4.253). |
♦ sabbā eva cetā dukkhātipi anupassitabbā. |
♦ All these should also be contemplated as suffering. |
vuttañhetaṃ “yaṃkiñci vedayitaṃ, sabbaṃ taṃ dukkhasminti vadāmī”ti (saṃ. |
This has been said: "Whatever is felt, all that I say is suffering" (Saṃyutta Nikāya |
ni. 4.259). sukhadukkhatopi ca anupassitabbā. |
Nikāya 4.259). And they should also be contemplated as pleasant and painful. |
yathāha “sukhā vedanā ṭhitisukhā vipariṇāmadukkhā”ti (ma. |
As it is said: "Pleasant feeling is pleasant while it lasts, painful in its change" (Majjhima Nikāya |
ni. 1.464) sabbaṃ vitthāretabbaṃ. |
Nikāya 1.464). All should be elaborated. |
apica aniccādisattānupassanāvasenapi anupassitabbā. |
Furthermore, they should also be contemplated by way of the seven contemplations, beginning with impermanence. |
sesaṃ niddesavāreyeva pākaṭaṃ bhavissati. |
The rest will become clear in the section on explanation itself. |
cittadhammesupi cittaṃ tāva ārammaṇādhipatisahajātabhūmikammavipākakiriyādinānattabhedānaṃ aniccādisattānupassanānaṃ niddesavāre āgatasarāgādibhedānañca vasena anupassitabbaṃ. |
In mind and mental objects also, the mind, for instance, should be contemplated by way of the various distinctions of object, predominance, co-arisen, plane, kamma, result, functional, etc.; of the seven contemplations beginning with impermanence; and of the distinctions of with passion, etc., that come in the section on explanation. |
dhammā salakkhaṇasāmaññalakkhaṇānaṃ suññatadhammassa aniccādisattānupassanānaṃ niddesavāre āgatasantāsantādibhedānañca vasena anupassitabbā. |
Mental objects should be contemplated by way of their individual characteristics and general characteristics; of the phenomenon of emptiness; of the seven contemplations beginning with impermanence; and of the distinctions of existent, non-existent, etc., that come in the section on explanation. |
sesaṃ vuttanayameva. |
The rest is as stated. |
kāmañcettha yassa kāyasaṅkhāte loke abhijjhādomanassaṃ pahīnaṃ, tassa vedanādilokesupi taṃ pahīnameva. |
And indeed, here, for whom longing and dejection in the world called body are abandoned, for him they are also abandoned in the worlds of feelings, etc. |
nānāpuggalavasena pana nānācittakkhaṇikasatipaṭṭhānabhāvanāvasena ca sabbattha vuttaṃ. |
But it is stated everywhere in terms of different individuals and in terms of the development of mindfulness at different moments of consciousness. |
yato vā ekattha pahīnaṃ sesesupi pahīnaṃ hoti. |
Or, because when it is abandoned in one, it is also abandoned in the others. |
tenevassa tattha pahānadassanatthampi evaṃ vuttanti veditabbanti. |
Therefore, also for the purpose of showing its abandonment there, it is thus stated – so it should be understood. |
♦ uddesavārakathāvaṇṇanā niṭṭhitā. |
♦ The explanation of the section on the outline is finished. |
♦ kāyānupassanāānāpānapabbavaṇṇanā (MN 20) |
♦ Explanation of the Section on Mindfulness of Breathing in the Contemplation of the Body (MN 20) |
♦ 107. idāni seyyathāpi nāma cheko vilīvakārako thūlakilañjasaṇhakilañjacaṅkoṭakapeḷāpuṭādīni upakaraṇāni kattukāmo ekaṃ mahāveṇuṃ labhitvā catudhā bhinditvā tato ekekaṃ veṇukhaṇḍaṃ gahetvā phāletvā taṃ taṃ upakaraṇaṃ kareyya, evameva bhagavā satipaṭṭhānadesanāya sattānaṃ anekappakāravisesādhigamaṃ kattukāmo ekameva sammāsatiṃ “cattāro satipaṭṭhānā. |
♦ 107. Now, just as a skilled bamboo worker, wishing to make implements such as coarse mats, fine mats, baskets, boxes, containers, etc., having obtained a large bamboo, would split it into four, and then taking each piece of bamboo, would split it and make those various implements; even so the Blessed One, wishing to bring about the attainment of various kinds of distinction for beings through the discourse on the foundations of mindfulness, having split the one right mindfulness into four in terms of object by the method beginning, "Four are the foundations of mindfulness. |
katame cattāro? |
Which four? |
idha, bhikkhave, bhikkhu kāye kāyānupassī viharatī”tiādinā nayena ārammaṇavasena catudhā bhinditvā tato ekekaṃ satipaṭṭhānaṃ gahetvā vibhajanto “kathañca bhikkhave”tiādinā nayena niddesavāraṃ vattumāraddho. |
Here, O bhikkhus, a bhikkhu dwells contemplating the body in the body," and then taking each foundation of mindfulness and dividing it, began to speak the section on explanation by the method beginning, "And how, O bhikkhus?" |
♦ tattha kathañcātiādi vitthāretukamyatā pucchā. |
♦ Therein, "And how?" etc., is a question expressing the desire to elaborate. |
ayaṃ颧cu saṅkhepattho — bhikkhave, kena ca pakārena bhikkhu kāye kāyānupassī viharatīti? |
This is the summary meaning here: O bhikkhus, in what way does a bhikkhu dwell contemplating the body in the body? |
esa nayo sabbapucchāvāresu. |
This method applies in all sections of questioning. |
idha, bhikkhave, bhikkhūti, bhikkhave, imasmiṃ sāsane bhikkhu. |
"Here, O bhikkhus, a bhikkhu" means: O bhikkhus, in this teaching, a bhikkhu. |
ayañhettha idha-saddo sabbappakārakāyānupassanānibbattakassa puggalassa sannissayabhūtasāsanaparidīpano aññasāsanassa tathābhāvapaṭisedhano ca. |
For here, this word 'idha' (here) illuminates the teaching which is the support for the person who produces all kinds of contemplation of the body, and it denies such a state for other teachings. |
vuttañhetaṃ “idheva, bhikkhave, samaṇo . |
This has been said: "Here only, O bhikkhus, is a recluse... |
.. pe . |
... etc. ... |
.. suññā parappavādā samaṇebhi aññehī”ti (ma. |
... other doctrines are empty of recluses" (Majjhima Nikāya |
ni. 1.139). tena vuttaṃ “imasmiṃ sāsane bhikkhū”ti. |
Nikāya 1.139). Therefore it was said, "in this teaching, a bhikkhu." |
♦ “araññagato vā . |
♦ "Having gone to the forest... |
.. pe . |
... etc. ... |
.. suññāgāragato vā”ti idamassa satipaṭṭhānabhāvanānurūpasenāsanapariggahaparidīpanaṃ. |
... or having gone to an empty place" – this illuminates his taking up of a dwelling place suitable for the development of the foundations of mindfulness. |
imassa hi bhikkhuno dīgharattaṃ rūpādīsu ārammaṇesu anuvisaṭaṃ cittaṃ kammaṭṭhānavīthiṃ otarituṃ na icchati, kūṭagoṇayuttaratho viya uppathameva dhāvati, tasmā seyyathāpi nāma gopo kūṭadhenuyā sabbaṃ khīraṃ pivitvā vaḍḍhitaṃ kūṭavacchaṃ dametukāmo dhenuto apanetvā ekamante mahantaṃ thambhaṃ nikhaṇitvā tattha yottena bandheyya. |
For the mind of this bhikkhu, long accustomed to objects such as form, does not wish to descend into the path of the meditation subject; like a chariot yoked with a refractory bull, it runs only on the wrong path. Therefore, just as a cowherd, wishing to tame a refractory calf that has grown up drinking all the milk of a refractory cow, would take it away from the cow, and in a secluded place, having dug in a large post, would tie it there with a rope. |
athassa so vaccho ito cito ca vipphanditvā palāyituṃ asakkonto tameva thambhaṃ upanisīdeyya vā upanipajjeyya vā, evameva imināpi bhikkhunā dīgharattaṃ rūpārammaṇādirasapānavaḍḍhitaṃ duṭṭhacittaṃ dametukāmena rūpādiārammaṇato apanetvā araññaṃ vā rukkhamūlaṃ vā suññāgāraṃ vā pavesetvā tattha satipaṭṭhānārammaṇatthambhe satiyottena bandhitabbaṃ. |
Then that calf, struggling this way and that and unable to escape, would sit down or lie down by that very post; even so, this bhikkhu, wishing to tame his corrupt mind, which has grown strong by long drinking the taste of objects of form, etc., having taken it away from objects of form, etc., and having led it into a forest, or to the root of a tree, or to an empty place, should tie it there to the post of the object of the foundations of mindfulness with the rope of mindfulness. |
evamassa taṃ cittaṃ ito cito ca vipphanditvāpi pubbe āciṇṇārammaṇaṃ alabhamānaṃ satiyottaṃ chinditvā palāyituṃ asakkontaṃ tamevārammaṇaṃ upacārappanāvasena upanisīdati ceva upanipajjati ca. |
Thus, that mind of his, though struggling this way and that, not obtaining its previously accustomed object, and unable to break the rope of mindfulness and escape, sits down and lies down by that very object by way of access and absorption. |
tenāhu porāṇā — |
Therefore, the ancients said — |
♦ “yathā thambhe nibandheyya, vacchaṃ damaṃ naro idha. |
♦ "Just as a man here would tie a calf to be tamed to a post. |
♦ bandheyyevaṃ sakaṃ cittaṃ, satiyārammaṇe daḷhan”ti. |
♦ So should he bind his own mind firmly to the object of mindfulness." |
♦ evamassa taṃ senāsanaṃ bhāvanānurūpaṃ hoti. |
♦ Thus, that dwelling place becomes suitable for his development. |
tena vuttaṃ “idamassa satipaṭṭhānabhāvanānurūpasenāsanapariggahaparidīpanan”ti. |
♦ Therefore, it was said, "this illuminates his taking up of a dwelling place suitable for the development of the foundations of mindfulness." |
♦ apica yasmā idaṃ kāyānupassanāya muddhabhūtaṃ sabbabuddhapaccekabuddhabuddhasāvakānaṃ visesādhigamadiṭṭhadhammasukhavihārapadaṭṭhānaṃ ānāpānassatikammaṭṭhānaṃ itthipurisahatthiassādisaddasamākulaṃ gāmantaṃ apariccajitvā na sukaraṃ sampādetuṃ, saddakaṇṭakattā jhānassa. |
♦ Furthermore, because this meditation subject of mindfulness of breathing, which is the pinnacle of the contemplation of the body and the basis for the attainment of distinction and pleasant dwelling in the present life for all Buddhas, Paccekabuddhas, and disciples of Buddhas, is not easy to accomplish without abandoning the vicinity of a village, which is crowded with the sounds of men, women, elephants, horses, etc., sound being a thorn to jhāna. |
agāmake pana araññe sukaraṃ yogāvacarena idaṃ kammaṭṭhānaṃ pariggahetvā ānāpānacatutthajjhānaṃ nibbattetvā tadeva jhānaṃ pādakaṃ katvā saṅkhāre sammasitvā aggaphalaṃ arahattaṃ pāpuṇituṃ. |
But in a forest without villages, it is easy for a yogi, having taken up this meditation subject, to produce the fourth jhāna of mindfulness of breathing, and making that very jhāna his basis, to investigate conditioned things and attain the supreme fruit of Arahantship. |
tasmāssa anurūpasenāsanaṃ dassento bhagavā “araññagato vā”tiādimāha. |
♦ Therefore, the Blessed One, showing him a suitable dwelling place, said, "having gone to the forest," etc. |
♦ vatthuvijjācariyo viya hi bhagavā. |
♦ For the Blessed One is like a teacher of site-lore. |
so yathā vatthuvijjācariyo nagarabhūmiṃ passitvā suṭṭhu upaparikkhitvā “ettha nagaraṃ māpethā”ti upadisati, sotthinā ca nagare niṭṭhite rājakulato mahāsakkāraṃ labhati, evameva yogāvacarassa anurūpaṃ senāsanaṃ upaparikkhitvā “ettha kammaṭṭhānaṃ anuyuñjitabban”ti upadisati. |
♦ Just as a teacher of site-lore, having seen a city site and examined it well, advises, "Build a city here," and when the city is completed safely, receives great honor from the royal family; even so, having examined a suitable dwelling place for the yogi, he advises, "The meditation subject should be practiced here." |
tato tattha kammaṭṭhānaṃ anuyuñjantena yoginā anukkamena arahatte patte “sammāsambuddho vata so bhagavā”ti mahantaṃ sakkāraṃ labhati. |
♦ Then, when the yogi practicing the meditation subject there gradually attains Arahantship, [the Teacher] receives great honor, [people thinking,] "Indeed, the Blessed One is a Sammāsambuddha." |
♦ ayaṃ pana bhikkhu dīpisadisoti vuccati. |
♦ This bhikkhu, however, is said to be like a leopard. |
yathā hi mahādīpirājā araññe tiṇagahanaṃ vā vanagahanaṃ vā pabbatagahanaṃ vā nissāya nilīyitvā vanamahiṃsagokaṇṇasūkarādayo mige gaṇhāti, evameva ayaṃ araññādīsu kammaṭṭhānaṃ anuyuñjanto bhikkhu yathākkamena cattāro magge ceva cattāri ariyaphalāni ca gaṇhāti. |
♦ For just as a great leopard king, relying on a thicket of grass, or a dense forest, or a mountain thicket in the wilderness, hides and catches wild animals such as buffaloes, gokaṇṇa deer, boars, etc.; even so, this bhikkhu, practicing the meditation subject in forests, etc., gradually catches the four paths and the four noble fruits. |
tenāhu porāṇā — |
♦ Therefore, the ancients said — |
♦ “yathāpi dīpiko nāma, nilīyitvā gaṇhatī mige. |
♦ "Just as a leopard, indeed, hiding, catches deer. |
♦ tathevāyaṃ buddhaputto, yuttayogo vipassako. |
♦ So this son of the Buddha, engaged in the practice, an insight meditator. |
♦ araññaṃ pavisitvāna, gaṇhāti phalamuttaman”ti. |
♦ Having entered the forest, catches the supreme fruit." |
♦ tenassa parakkamajavayoggabhūmiṃ araññasenāsanaṃ dassento bhagavā “araññagato vā”tiādimāha. |
♦ Therefore, the Blessed One, showing him the forest dwelling as a ground suitable for his striving and swiftness, said, "having gone to the forest," etc. |
ito paraṃ imasmiṃ tāva ānāpānapabbe yaṃ vattabbaṃ siyā, taṃ visuddhimagge vuttameva. |
♦ Henceforth, whatever should be said in this section on mindfulness of breathing, that has already been said in the Visuddhimagga. |
♦ tassa pana imesaṃ “dīghaṃ vā assasanto dīghaṃ assasāmīti pajānāti . |
♦ For him, however, of these [instructions], "Breathing in long, he knows, 'I breathe in long'... |
.. pe . |
... etc. ... |
.. passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhatī”ti evaṃ vuttānaṃ assāsapassāsānaṃ vasena sikkhato assāsapassāsanimitte cattāri jhānāni uppajjanti. |
♦ ... 'Calming the bodily formation, I shall breathe out,' he trains himself" – thus, for one training by way of the stated in-breaths and out-breaths, the four jhānas arise on the sign of in-breaths and out-breaths. |
so jhānā vuṭṭhahitvā assāsapassāse vā pariggaṇhāti jhānaṅgāni vā. |
♦ He, having arisen from jhāna, comprehends either the in-breaths and out-breaths or the jhāna factors. |
tattha assāsapassāsakammiko “ime assāsapassāsā kiṃ nissitā, vatthuṃ nissitā, vatthu nāma karajakāyo, karajakāyo nāma cattāri mahābhūtāni upādārūpañcā”ti evaṃ rūpaṃ pariggaṇhāti, tato tadārammaṇe phassapañcamake nāmanti evaṃ nāmarūpaṃ pariggahetvā tassa paccayaṃ pariyesanto avijjādipaṭiccasamuppādaṃ disvā “paccayapaccayuppannadhammamattamevetaṃ, añño satto vā puggalo vā natthī”ti vitiṇṇakaṅkho sappaccayanāmarūpe tilakkhaṇaṃ āropetvā vipassanaṃ vaḍḍhento anukkamena arahattaṃ pāpuṇāti. |
♦ Therein, one practicing with in-breaths and out-breaths comprehends form thus: "These in-breaths and out-breaths, on what do they depend? They depend on a basis. The basis is called the physical body. The physical body is called the four great elements and derived matter." Then, with that as object, [he comprehends] the five [mental factors beginning with] contact as mentality. Thus, having comprehended mentality-materiality, seeking its condition, he sees dependent origination beginning with ignorance, and [realizing,] "This is merely phenomena conditioned and condition-born; there is no other being or person," having overcome doubt, he applies the three characteristics to conditioned mentality-materiality, develops insight, and gradually attains Arahantship. |
idaṃ ekassa bhikkhuno yāva arahattā niyyānamukhaṃ. |
♦ This is the outlet to Arahantship for one bhikkhu. |
♦ jhānakammikopi “imāni jhānaṅgāni kiṃ nissitāni, vatthuṃ nissitāni. |
♦ One practicing with jhāna also [reflects]: "These jhāna factors, on what do they depend? They depend on a basis. |
vatthu nāma karajakāyoti jhānaṅgāni nāmaṃ, karajakāyo rūpan”ti nāmarūpaṃ vavatthapetvā tassa paccayaṃ pariyesanto avijjādipaccayākāraṃ disvā “paccayapaccayuppannadhammamattamevetaṃ, añño satto vā puggalo vā natthī”ti vitiṇṇakaṅkho sappaccayanāmarūpe tilakkhaṇaṃ āropetvā vipassanaṃ vaḍḍhento anukkamena arahattaṃ pāpuṇāti, idaṃ ekassa bhikkhuno yāva arahattā niyyānamukhaṃ. |
♦ The basis is called the physical body." Thus, having established the jhāna factors as mentality and the physical body as materiality, [he comprehends] mentality-materiality. Seeking its condition, he sees the mode of conditions beginning with ignorance, and [realizing,] "This is merely phenomena conditioned and condition-born; there is no other being or person," having overcome doubt, he applies the three characteristics to conditioned mentality-materiality, develops insight, and gradually attains Arahantship. This is the outlet to Arahantship for one bhikkhu. |
♦ iti ajjhattaṃ vāti evaṃ attano vā assāsapassāsakāye kāyānupassī viharati. |
♦ "Thus internally" means thus he dwells contemplating the body in his own body of in-breaths and out-breaths. |
bahiddhā vāti parassa vā assāsapassāsakāye. |
"Externally" means in another's body of in-breaths and out-breaths. |
ajjhattabahiddhā vāti kālena attano, kālena parassa assāsapassāsakāye. |
"Internally and externally" means at times in his own, at times in another's body of in-breaths and out-breaths. |
etenassa paguṇakammaṭṭhānaṃ aṭṭhapetvā aparāparaṃ sañcaraṇakālo kathito. |
By this is stated the time for moving from one to another, without abandoning the well-practiced meditation subject. |
ekasmiṃ kāle panidaṃ ubhayaṃ na labbhati. |
But at one time, this pair is not found. |
♦ samudayadhammānupassī vāti yathā nāma kammārabhastañca gaggaranāḷiñca tajjañca vāyāmaṃ paṭicca vāto aparāparaṃ sañcarati, evaṃ bhikkhuno karajakāyañca nāsāpuṭañca cittañca paṭicca assāsapassāsakāyo aparāparaṃ sañcarati. |
♦ Or, contemplating the nature of origination means: just as, for instance, dependent on the blacksmith's bellows, the pipe, and the appropriate effort, air moves back and forth, so too, dependent on the monk's physical body, nostrils, and mind, the in-and-out breath-body moves back and forth. |
kāyādayo dhammā samudayadhammā, te passanto “samudayadhammānupassī vā kāyasmiṃ viharatī”ti vuccati. |
The phenomena such as the body are things of an originating nature; seeing them, one is called "one who dwells contemplating the nature of origination in the body." |
vayadhammānupassī vāti yathā bhastāya apanītāya gaggaranāḷiyā bhinnāya tajje ca vāyāme asati so vāto nappavattati, evameva kāye bhinne nāsāpuṭe viddhaste citte ca niruddhe assāsapassāsakāyo nāma nappavattatīti kāyādinirodhā assāsapassāsanirodhoti evaṃ passanto “vayadhammānupassī vā kāyasmiṃ viharatī”ti vuccati. |
Or, contemplating the nature of passing away means: just as when the bellows are removed, the pipe is broken, and that effort is absent, that air does not proceed, even so, when the body is broken, the nostrils are destroyed, and the mind has ceased, the in-and-out breath-body, it is said, does not proceed; thus, with the cessation of the body, etc., there is the cessation of in-and-out breathing. Seeing this, one is called "one who dwells contemplating the nature of passing away in the body." |
samudayavayadhammānupassī vāti kālena samudayaṃ, kālena vayaṃ anupassanto. |
Or, contemplating the nature of origination and passing away means: at times contemplating origination, at times contemplating passing away. |
atthi kāyoti vā panassāti kāyova atthi, na satto, na puggalo, na itthī, na puriso, na attā, na attaniyaṃ, nāhaṃ, na mama, na koci, na kassacīti evamassa sati paccupaṭṭhitā hoti. |
Or, "there is a body" for him means: only the body exists, not a being, not a person, not a woman, not a man, not a self, not what belongs to a self, not "I," not "mine," not anyone, not belonging to anyone—thus his mindfulness is established. |
♦ yāvadevāti payojanaparicchedavavatthāpanametaṃ. |
♦ "To the extent necessary" means: this is the determination of the limit of the purpose. |
idaṃ vuttaṃ hoti — yā sati paccupaṭṭhitā hoti, sā na aññatthāya. |
This is what is said: that mindfulness which is established is not for any other purpose. |
atha kho yāvadeva ñāṇamattāya aparāparaṃ uttaruttari ñāṇapamāṇatthāya ceva satipamāṇatthāya ca, satisampajaññānaṃ vuḍḍhatthāyāti attho. |
But rather, just for the sake of mere knowledge, for the measure of progressively higher knowledge and for the measure of mindfulness, for the growth of mindfulness and clear comprehension—this is the meaning. |
anissito ca viharatīti taṇhānissayadiṭṭhinissayānaṃ vasena anissito viharati. |
And "he dwells unattached" means: he dwells unattached by way of craving-attachment and view-attachment. |
na ca kiñci loke upādiyatīti lokasmiṃ kiñci rūpaṃ vā . |
And "he grasps at nothing in the world" means: in the world, he does not grasp at any form or... |
.. pe . |
.. etc. .. |
.. viññāṇaṃ vā “ayaṃ me attā vā attaniyaṃ vā”ti na gaṇhāti. |
.. or consciousness, thinking "this is my self" or "this belongs to my self." |
evampīti upariatthaṃ upādāya sampiṇḍanattho pikāro. |
"Thus also" (evampi): the particle "pi" has the meaning of summarizing, referring to the meaning above. |
iminā pana padena bhagavā ānāpānapabbadesanaṃ niyyātetvā dasseti. |
By this phrase, however, the Blessed One, having delivered the discourse on the section of in-and-out breathing, shows it. |
♦ tattha assāsapassāsapariggāhikā sati dukkhasaccaṃ, tassā samuṭṭhāpikā purimataṇhā samudayasaccaṃ, ubhinnaṃ appavatti nirodhasaccaṃ, dukkhaparijānano samudayapajahano nirodhārammaṇo ariyamaggo maggasaccaṃ. |
♦ Therein, the mindfulness that comprehends in-and-out breathing is the truth of suffering; the pre-existing craving that gives rise to it is the truth of the origin of suffering; the non-occurrence of both is the truth of the cessation of suffering; the noble path which has the full understanding of suffering, the abandoning of the origin, and cessation as its object, is the truth of the path. |
evaṃ catusaccavasena ussakkitvā nibbutiṃ pāpuṇātīti idamekassa assāsapassāsavasena abhiniviṭṭhassa bhikkhuno yāva arahattā niyyānamukhanti. |
Thus, having striven by way of the four truths, one attains Nibbāna. This is the gateway to deliverance, up to Arahantship, for one monk who is devoted by way of in-and-out breathing. |
♦ ānāpānapabbavaṇṇanā niṭṭhitā. |
♦ The explanation of the section on in-and-out breathing is finished. |
♦ iriyāpathapabbavaṇṇanā (MN 20) |
♦ The explanation of the section on postures (MN 20) |
♦ 108. evaṃ assāsapassāsavasena kāyānupassanaṃ vibhajitvā idāni iriyāpathavasena vibhajituṃ puna caparantiādimāha. |
♦ 108. Thus, having analyzed the contemplation of the body by way of in-and-out breathing, now, to analyze it by way of postures, he said, "Again, furthermore," etc. |
tattha kāmaṃ soṇasiṅgālādayopi gacchantā “gacchāmā”ti jānanti. |
Therein, indeed, even dogs, jackals, and so on, while going, know "we are going." |
na panetaṃ evarūpaṃ jānanaṃ sandhāya vuttaṃ. |
But this was not said in reference to such kind of knowing. |
evarūpañhi jānanaṃ sattūpaladdhiṃ na pajahati, attasaññaṃ na ugghāṭeti, kammaṭṭhānaṃ vā satipaṭṭhānabhāvanā vā na hoti. |
For such knowing does not abandon the perception of a being, does not uproot the perception of a self, and is not a meditation subject or the development of the foundations of mindfulness. |
imassa pana bhikkhuno jānanaṃ sattūpaladdhiṃ pajahati, attasaññaṃ ugghāṭeti, kammaṭṭhānañceva satipaṭṭhānabhāvanā ca hoti. |
But the knowing of this monk abandons the perception of a being, uproots the perception of a self, and is both a meditation subject and the development of the foundations of mindfulness. |
idañhi “ko gacchati, kassa gamanaṃ, kiṃ kāraṇā gacchatī”ti evaṃ sampajānanaṃ sandhāya vuttaṃ. |
For this was said in reference to clearly comprehending thus: "Who is going? Whose is the going? For what reason is one going?" |
ṭhānādīsupi eseva nayo. |
This same method applies also to standing and so on. |
♦ tattha ko gacchatīti na koci satto vā puggalo vā gacchati. |
♦ Therein, "who is going?" means: no being or person is going. |
kassa gamananti na kassaci sattassa vā puggalassa vā gamanaṃ. |
"Whose is the going?" means: it is not the going of any being or person. |
kiṃ kāraṇā gacchatīti cittakiriyavāyodhātuvipphārena gacchati. |
"For what reason is one going?" means: one goes by the oscillation of the mind-activity-wind-element. |
tasmā esa evaṃ pajānāti “gacchāmī”ti cittaṃ uppajjati, taṃ vāyaṃ janeti, vāyo viññattiṃ janeti, cittakiriyavāyodhātuvipphārena sakalakāyassa purato abhinīhāro gamananti vuccati. |
Therefore, he understands thus: the thought "I am going" arises, that generates wind, the wind generates intimation, and the forward movement of the whole body due to the oscillation of the mind-activity-wind-element is called going. |
ṭhānādīsupi eseva nayo. |
This same method applies also to standing and so on. |
♦ tatrāpi hi “tiṭṭhāmī”ti cittaṃ uppajjati, taṃ vāyaṃ janeti, vāyo viññattiṃ janeti, cittakiriyavāyodhātuvipphārena sakalakāyassa koṭito paṭṭhāya ussitabhāvo ṭhānanti vuccati. |
♦ For there too, the thought "I am standing" arises, that generates wind, the wind generates intimation, and the state of being raised from the end of the whole body due to the oscillation of the mind-activity-wind-element is called standing. |
“nisīdāmī”ti cittaṃ uppajjati, taṃ vāyaṃ janeti, vāyo viññattiṃ janeti, cittakiriyavāyodhātuvipphārena heṭṭhimakāyassa samiñjanaṃ uparimakāyassa ussitabhāvo nisajjāti vuccati. |
The thought "I am sitting" arises, that generates wind, the wind generates intimation, and the bending of the lower body and the raising of the upper body due to the oscillation of the mind-activity-wind-element is called sitting. |
“sayāmī”ti cittaṃ uppajjati, taṃ vāyaṃ janeti, vāyo viññattiṃ janeti, cittakiriyavāyodhātuvipphārena sakalasarīrassa tiriyato pasāraṇaṃ sayananti vuccatīti. |
The thought "I am lying down" arises, that generates wind, the wind generates intimation, and the horizontal stretching of the entire body due to the oscillation of the mind-activity-wind-element is called lying down. |
♦ tassa evaṃ pajānato evaṃ hoti “satto gacchati satto tiṭṭhatī”ti vuccati. |
♦ For one who knows thus, it is said: "a being goes, a being stands." |
atthi pana koci satto gacchanto vā ṭhito vā natthi. |
But is there any being that goes or stands? There is not. |
yathā pana “sakaṭaṃ gacchati sakaṭaṃ tiṭṭhatī”ti vuccati, na ca kiñci sakaṭaṃ nāma gacchantaṃ vā tiṭṭhantaṃ vā atthi. |
Just as it is said "a cart goes, a cart stands," but there is nothing called a cart that goes or stands. |
cattāro pana goṇe yojetvā chekamhi sārathimhi pājente “sakaṭaṃ gacchati sakaṭaṃ tiṭṭhatī”ti vohāramattameva hoti, evameva ajānanaṭṭhena sakaṭaṃ viya kāyo. |
But when four oxen are yoked and a skilled driver drives them, it is merely a conventional expression "the cart goes, the cart stands"; even so, the body is like a cart in the sense of not knowing. |
goṇā viya cittajavātā. |
The mind-born winds are like the oxen. |
sārathi viya cittaṃ. |
The mind is like the driver. |
gacchāmi tiṭṭhāmīti citte uppanne vāyodhātu viññattiṃ janayamānā uppajjati, cittakiriyavāyodhātuvipphārena gamanādīni pavattanti. |
When the thought "I go, I stand" arises, the wind element arises generating intimation; by the oscillation of the mind-activity-wind-element, going, etc., occur. |
tato “satto gacchati, satto tiṭṭhati, ahaṃ gacchāmi, ahaṃ tiṭṭhāmī”ti vohāramattaṃ hotīti. |
Thence, "a being goes, a being stands, I go, I stand" is merely a conventional expression. |
tenāha — |
Therefore, he said: |
♦ “nāvā mālutavegena, jiyāvegena tejanaṃ. |
♦ "As a boat by the wind's force, an arrow by the bowstring's force. |
♦ yathā yāti tathā kāyo, yāti vātāhato ayaṃ. |
♦ So goes this body, driven by the wind. |
♦ yantaṃ suttavaseneva, cittasuttavasenidaṃ. |
♦ This machine, by the power of its strings, by the power of the mind's strings. |
♦ payuttaṃ kāyayantampi, yāti ṭhāti nisīdati. |
♦ This body-machine, being engaged, goes, stands, sits. |
♦ ko nāma ettha so satto, yo vinā hetupaccaye. |
♦ Who, indeed, is that being here, who without cause and condition. |
♦ attano ānubhāvena, tiṭṭhe vā yadi vā vaje”ti. |
♦ By his own power, would stand or go?" |
♦ tasmā evaṃ hetupaccayavaseneva pavattāni gamanādīni sallakkhento esa gacchanto vā gacchāmīti pajānāti, ṭhito vā, nisinno vā, sayāno vā sayānomhīti pajānātīti veditabbo. |
♦ Therefore, thus discerning that going, etc., proceed only by way of cause and condition, he, when going, understands "I am going," or when standing, or when sitting, or when lying down, understands "I am lying down," it should be understood. |
♦ yathā yathā vā panassa kāyo paṇihito hoti, tathā tathā naṃ pajānātīti sabbasaṅgāhikavacanametaṃ. |
♦ "However his body is disposed, so he understands it" – this is an all-embracing statement. |
idaṃ vuttaṃ hoti — yena yena vā ākārena tassa kāyo ṭhito hoti, tena tena naṃ pajānāti. |
This is what is said: in whatever manner his body is positioned, in that manner he understands it. |
gamanākārena ṭhitaṃ gacchatīti pajānāti. |
Being positioned in the manner of going, he understands "he is going." |
ṭhānanisajjāsayanākārena ṭhitaṃ sayānoti pajānātīti. |
Being positioned in the manner of standing, sitting, or lying down, he understands "he is lying down." |
♦ iti ajjhattaṃ vāti evaṃ attano vā catuiriyāpathapariggaṇhanena kāye kāyānupassī viharati. |
♦ Thus internally, or thus, by comprehending the four postures in oneself, one dwells contemplating the body in the body. |
bahiddhā vāti parassa vā catuiriyāpathapariggaṇhanena. |
Externally, or by comprehending the four postures in another. |
ajjhattabahiddhā vāti kālena attano, kālena parassa catuiriyāpathapariggaṇhanena kāye kāyānupassī viharati. |
Internally and externally, or at times in oneself, at times in another, by comprehending the four postures, one dwells contemplating the body in the body. |
samudayadhammānupassī vātiādīsu pana “avijjāsamudayā rūpasamudayo”tiādinā (paṭi. |
Regarding "contemplating the nature of origination," etc., however, "from the origination of ignorance, there is the origination of form," etc. (Paṭisambhidāmagga 1.49) |
ma. 1.49) nayena pañcahākārehi rūpakkhandhassa samudayo ca vayo ca nīharitabbo. |
(Majjhima Nikāya 1.49) by this method, the origination and passing away of the aggregate of form should be educed in five ways. |
tañhi sandhāya idha “samudayadhammānupassī vā”tiādi vuttaṃ. |
For it is in reference to this that "contemplating the nature of origination," etc., is said here. |
atthi kāyoti vā panassātiādi vuttasadisameva. |
"Or, 'there is a body' for him," etc., is similar to what has been said. |
♦ idha pana catuiriyāpathapariggāhikā sati dukkhasaccaṃ, tassā samuṭṭhāpikā purimataṇhā samudayasaccaṃ, ubhinnaṃ appavatti nirodhasaccaṃ, dukkhaparijānano samudayapajahano nirodhārammaṇo ariyamaggo maggasaccaṃ. |
♦ Here, however, the mindfulness that comprehends the four postures is the truth of suffering; the pre-existing craving that gives rise to it is the truth of the origin of suffering; the non-occurrence of both is the truth of the cessation of suffering; the noble path which has the full understanding of suffering, the abandoning of the origin, and cessation as its object, is the truth of the path. |
evaṃ catusaccavasena ussakkitvā nibbutiṃ pāpuṇātīti idamekassa catūiriyāpathapariggāhakassa bhikkhuno yāva arahattā niyyānamukhanti. |
Thus, having striven by way of the four truths, one attains Nibbāna. This is the gateway to deliverance, up to Arahantship, for one monk who comprehends the four postures. |
♦ iriyāpathapabbavaṇṇanā niṭṭhitā. |
♦ The explanation of the section on postures is finished. |
♦ catusampajaññapabbavaṇṇanā (MN 20) |
♦ The explanation of the section on fourfold clear comprehension (MN 20) |
♦ 109. evaṃ iriyāpathavasena kāyānupassanaṃ vibhajitvā idāni catusampajaññavasena vibhajituṃ puna caparantiādimāha. |
♦ 109. Thus, having analyzed the contemplation of the body by way of postures, now, to analyze it by way of fourfold clear comprehension, he said, "Again, furthermore," etc. |
tattha abhikkante paṭikkanteti ettha tāva abhikkantaṃ vuccati gamanaṃ. |
Therein, in "when going forward, when returning," "going forward" is called movement. |
paṭikkantaṃ nivattanaṃ. |
"Returning" is turning back. |
tadubhayampi catūsu iriyāpathesu labbhati. |
Both of these are found in the four postures. |
gamane tāva purato kāyaṃ abhiharanto abhikkamati nāma. |
In going, for instance, moving the body forward is called "going forward." |
paṭinivattento paṭikkamati nāma. |
Turning back is called "returning." |
ṭhānepi ṭhitakova kāyaṃ purato onāmento abhikkamati nāma. |
Even in standing, while standing, bending the body forward is called "going forward." |
pacchato apanāmento paṭikkamati nāma. |
Bending it backward is called "returning." |
nisajjāyapi nisinnakova āsanassa purimāṅgābhimukho saṃsaranto abhikkamati nāma. |
Even in sitting, while seated, moving towards the front part of the seat is called "going forward." |
pacchimāṅgappadesaṃ pacchā saṃsaranto paṭikkamati nāma. |
Moving back towards the rear part is called "returning." |
nipajjāyapi eseva nayo. |
This same method applies also to lying down. |
♦ sampajānakārī hotīti sampajaññena sabbakiccakārī, sampajaññameva vā kārī. |
♦ "He acts with clear comprehension" means: he does all actions with clear comprehension, or he indeed makes clear comprehension the doer. |
so hi abhikkantādīsu sampajaññaṃ karoteva, na katthaci sampajaññavirahito hoti. |
For he indeed employs clear comprehension in going forward, etc.; he is nowhere devoid of clear comprehension. |
tattha sātthakasampajaññaṃ sappāyasampajaññaṃ gocarasampajaññaṃ asammohasampajaññanti catubbidhaṃ sampajaññaṃ. |
Therein, clear comprehension of purpose, clear comprehension of suitability, clear comprehension of the resort, and clear comprehension of non-delusion are the four kinds of clear comprehension. |
tattha abhikkamanacitte uppanne cittavaseneva agantvā “kiṃ nu me ettha gatena attho atthi natthī”ti atthānatthaṃ pariggaṇhitvā atthapariggahaṇaṃ sātthakasampajaññaṃ. |
Therein, when the thought to go forward arises, not going merely by the impulse of the mind, but considering "Is there any purpose for me in going there, or not?" and grasping the purpose is clear comprehension of purpose. |
tattha ca atthoti cetiyadassanabodhidassanasaṅghadassanatheradassanāsubhadassanādivasena dhammato vaḍḍhi. |
And there, "purpose" means growth in the Dhamma through seeing a cetiya, seeing a Bodhi tree, seeing the Sangha, seeing elder monks, seeing an object of impurity, etc. |
cetiyaṃ vā bodhiṃ vā disvāpi hi buddhārammaṇaṃ saṅghadassanena saṅghārammaṇaṃ pītiṃ uppādetvā tadeva khayavayato sammasanto arahattaṃ pāpuṇāti. |
For even having seen a cetiya or a Bodhi tree, by making the Buddha the object, or by seeing the Sangha, making the Sangha the object, having generated rapture, and contemplating that very thing in terms of decay and vanishing, one attains Arahantship. |
there disvā tesaṃ ovāde patiṭṭhāya asubhaṃ disvā tattha paṭhamajjhānaṃ uppādetvā tadeva khayavayato sammasanto arahattaṃ pāpuṇāti. |
Having seen elder monks, being established in their advice, or having seen an object of impurity, having generated the first jhana there, and contemplating that very thing in terms of decay and vanishing, one attains Arahantship. |
tasmā etesaṃ dassanaṃ sātthakaṃ. |
Therefore, seeing these is purposeful. |
keci pana “āmisatopi vaḍḍhi atthoyeva, taṃ nissāya brahmacariyānuggahāya paṭipannattā”ti vadanti. |
Some, however, say: "Even growth from material things is a purpose, because one has undertaken it relying on that for the support of the holy life." |
♦ tasmiṃ pana gamane sappāyāsappāyaṃ pariggaṇhitvā sappāyapariggahaṇaṃ sappāyasampajaññaṃ. |
♦ In that going, however, having considered what is suitable and unsuitable, grasping what is suitable is clear comprehension of suitability. |
seyyathidaṃ, cetiyadassanaṃ tāva sātthakaṃ. |
For instance, seeing a cetiya is indeed purposeful. |
sace pana cetiyassa mahāpūjāya dasadvādasayojanantare parisā sannipatanti. |
But if, for a great offering to the cetiya, assemblies gather within a distance of ten or twelve yojanas. |
attano vibhavānurūpaṃ itthiyopi purisāpi alaṅkatappaṭiyattā cittakammarūpakāni viya sañcaranti. |
Women and men, according to their means, adorned and prepared, move about like painted figures. |
tatra cassa iṭṭhe ārammaṇe lobho, aniṭṭhe paṭigho, asamapekkhane moho uppajjati, kāyasaṃsaggāpattiṃ vā āpajjati, jīvitabrahmacariyānaṃ vā antarāyo hoti, evaṃ taṃ ṭhānaṃ asappāyaṃ hoti. |
And there, for him, in a desirable object, greed arises; in an undesirable one, aversion; in one not considered, delusion arises; or he incurs an offense of physical contact, or there is danger to his life or holy life; thus, that place becomes unsuitable. |
vuttappakārāntarāyābhāve sappāyaṃ. |
In the absence of dangers of the aforementioned kind, it is suitable. |
bodhidassanepi eseva nayo. |
This same method applies also to seeing a Bodhi tree. |
saṅghadassanampi sātthaṃ. |
Seeing the Sangha is also purposeful. |
sace pana antogāme mahāmaṇḍapaṃ kāretvā sabbarattiṃ dhammassavanaṃ kārentesu manussesu vuttappakāreneva janasannipāto ceva antarāyo ca hoti, evaṃ taṃ ṭhānaṃ asappāyaṃ. |
But if, in a village, having had a large pavilion constructed, while people are having Dhamma listened to all night, there is a gathering of people and danger of the aforementioned kind, thus that place is unsuitable. |
antarāyābhāve sappāyaṃ. |
In the absence of danger, it is suitable. |
mahāparisaparivārānaṃ therānaṃ dassanepi eseva nayo. |
This same method applies also to seeing elder monks with large retinues. |
♦ asubhadassanampi sātthaṃ. |
♦ Seeing an object of impurity is also purposeful. |
tadatthadīpanatthañca idaṃ vatthu — eko kira daharabhikkhu sāmaṇeraṃ gahetvā dantakaṭṭhatthāya gato. |
And for illustrating that meaning, this story: a certain young monk, having taken a novice, went for a tooth-stick. |
sāmaṇero maggā okkamitvā purato gacchanto asubhaṃ disvā paṭhamajjhānaṃ nibbattetvā tadeva pādakaṃ katvā saṅkhāre sammasanto tīṇi phalāni sacchikatvā uparimaggatthāya kammaṭṭhānaṃ pariggahetvā aṭṭhāsi. |
The novice, having deviated from the path and going ahead, saw an object of impurity, produced the first jhana, made that a basis, contemplated formations, realized the three fruits, and having grasped the meditation subject for the higher path, stood still. |
daharo taṃ apassanto “sāmaṇerā”ti pakkosi. |
The young monk, not seeing him, called out, "Novice!" |
so “mayā pabbajitadivasato paṭṭhāya bhikkhunā saddhiṃ dve kathā nāma na kathitapubbā. |
He thought, "Since the day I was ordained, I have not had two conversations with a monk. |
aññasmimpi divase uparivisesaṃ nibbattessāmī”ti cintetvā “kiṃ, bhante”ti paṭivacanaṃ adāsi. |
On another day too, I will produce a higher distinction," and thinking thus, he replied, "What, venerable sir?" |
ehīti ca vutte ekavacaneneva āgantvā “bhante, iminā tāva maggena gantvā mayā ṭhitokāse muhuttaṃ puratthābhimukho ṭhatvā olokethā”ti āha. |
And when "Come" was said, he came with a single word and said, "Venerable sir, having gone by this path for a while, stand facing east for a moment at the place where I stood and look." |
so tathā katvā tena pattavisesameva pāpuṇi. |
He, having done so, attained the very same distinction that the other had attained. |
evaṃ ekaṃ asubhaṃ dvinnaṃ janānaṃ atthāya jāyati. |
Thus, one object of impurity becomes for the benefit of two people. |
evaṃ sātthampi panetaṃ purisassa mātugāmāsubhaṃ asappāyaṃ. |
Thus, even though purposeful, an object of impurity of a woman is unsuitable for a man. |
mātugāmassa ca purisāsubhaṃ sabhāgameva sappāyanti evaṃ sappāyapariggahaṇaṃ sappāyasampajaññaṃ nāma. |
And for a woman, an object of impurity of a man is indeed suitable; thus, grasping what is suitable is called clear comprehension of suitability. |
♦ evaṃ pariggahitasātthasappāyassa pana aṭṭhatiṃsāya kammaṭṭhānesu attano cittarucitakammaṭṭhānasaṅkhātaṃ gocaraṃ uggahetvā bhikkhācāragocare taṃ gahetvā gamanaṃ gocarasampajaññaṃ nāma. |
♦ For one who has thus grasped purposefulness and suitability, having learned the resort, which is the meditation subject chosen by one's own mind from among the thirty-eight meditation subjects, and taking that on the alms-round resort, is called clear comprehension of the resort. |
tassāvibhāvatthaṃ idaṃ catukkaṃ veditabbaṃ. |
For its clarification, this tetrad should be known. |
idhekacco bhikkhu harati na paccāharati, ekacco na harati paccāharati, ekacco neva harati na paccāharati, ekacco harati ca paccāharati ca. |
Here, one monk carries (it) but does not bring (it) back; one does not carry (it) but brings (it) back; one neither carries (it) nor brings (it) back; one both carries (it) and brings (it) back. |
♦ tattha yo bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhetvā tathā rattiyā paṭhamaṃ yāmaṃ majjhime yāme seyyaṃ kappetvā pacchimayāmepi nisajjācaṅkamehi vītināmetvā pageva cetiyaṅgaṇabodhiyaṅgaṇavattaṃ katvā bodhirukkhe udakaṃ abhisiñcitvā pānīyaṃ paribhojanīyaṃ paccupaṭṭhapetvā ācariyupajjhāyavattādīni sabbāni khandhakavattāni samādāya vattati. |
♦ Therein, the monk who, during the day, by walking and sitting, purifies his mind from obstructive states, and likewise, during the first watch of the night, having arranged his bed in the middle watch, and having spent the last watch also in sitting and walking, early in the morning, having performed the duties of the cetiya-enclosure and the Bodhi-tree-enclosure, having sprinkled water on the Bodhi tree, having set up drinking water and water for use, and having undertaken all the Khandhaka duties, such as the duties to teachers and preceptors, conducts himself. |
so sarīraparikammaṃ katvā senāsanaṃ pavisitvā dve tayo pallaṅke usumaṃ gāhāpento kammaṭṭhānaṃ anuyuñjitvā bhikkhācāravelāya uṭṭhahitvā kammaṭṭhānasīseneva pattacīvaramādāya senāsanato nikkhamitvā kammaṭṭhānaṃ manasikarontova cetiyaṅgaṇaṃ gantvā sace buddhānussatikammaṭṭhānaṃ hoti, taṃ avissajjetvāva cetiyaṅgaṇaṃ pavisati. |
He, having attended to his bodily needs, having entered his dwelling, making two or three cross-legged seats warm, having applied himself to the meditation subject, having risen at the time of the alms-round, with the meditation subject as his guide, taking his bowl and robe, having left his dwelling, while still contemplating the meditation subject, goes to the cetiya-enclosure; if it is the meditation subject of recollection of the Buddha, without abandoning it, he enters the cetiya-enclosure. |
aññaṃ ce kammaṭṭhānaṃ hoti, sopānapādamūle ṭhatvā hatthena gahitabhaṇḍaṃ viya taṃ ṭhapetvā buddhārammaṇaṃ pītiṃ gahetvā cetiyaṅgaṇaṃ āruyha mahantaṃ cetiyaṃ ce, tikkhattuṃ padakkhiṇaṃ katvā catūsu ṭhānesu vanditabbaṃ. |
If it is another meditation subject, standing at the foot of the stairs, like placing an item held in the hand, he puts it aside, takes the rapture with the Buddha as object, ascends to the cetiya-enclosure, and if it is a large cetiya, having circumambulated it three times, it should be venerated at four places. |
khuddakaṃ cetiyaṃ ce, tatheva padakkhiṇaṃ katvā aṭṭhasu ṭhānesu vanditabbaṃ. |
If it is a small cetiya, having circumambulated it in the same way, it should be venerated at eight places. |
cetiyaṃ vanditvā bodhiyaṅgaṇaṃ pattenāpi buddhassa bhagavato sammukhā viya nipaccakāraṃ dassetvā bodhi vanditabbo. |
Having venerated the cetiya, even upon reaching the Bodhi-tree-enclosure, showing reverence as if in the presence of the Buddha, the Blessed One, the Bodhi tree should be venerated. |
so evaṃ cetiyañca bodhiñca vanditvā paṭisāmitaṭṭhānaṃ gantvā paṭisāmitabhaṇḍakaṃ hatthena gaṇhanto viya nikkhittakammaṭṭhānaṃ gahetvā gāmasamīpe kammaṭṭhānasīseneva cīvaraṃ pārupitvā gāmaṃ piṇḍāya pavisati. |
He, thus having venerated the cetiya and the Bodhi tree, goes to the place where (the meditation subject) was put aside, and like taking up the item that was put aside with his hand, he takes up the laid-down meditation subject, and near the village, with the meditation subject as his guide, having put on his robe, enters the village for alms. |
♦ atha naṃ manussā disvā “ayyo no āgato”ti paccuggantvā pattaṃ gahetvā āsanasālāyaṃ vā gehe vā nisīdāpetvā yāguṃ datvā yāva bhattaṃ na niṭṭhāti, tāva pāde dhovitvā telena makkhetvā purato nisīditvā pañhaṃ vā pucchanti, dhammaṃ vā sotukāmā honti. |
♦ Then people, seeing him, thinking "Our noble one has come," go out to meet him, take his bowl, make him sit in a rest house or in a house, give him gruel, and until the meal is not finished, they wash his feet, anoint them with oil, sit in front of him, and either ask questions or are desirous of hearing the Dhamma. |
sacepi na kathāpenti, janasaṅgahatthaṃ dhammakathā nāma kātabbāyevāti aṭṭhakathācariyā vadanti. |
Even if they do not make him speak, for the sake of gathering the people, a Dhamma talk should indeed be given, say the commentators. |
dhammakathā hi kammaṭṭhānavinimuttā nāma natthi . |
For there is no Dhamma talk separate from the meditation subject. |
tasmā kammaṭṭhānasīseneva dhammaṃ kathetvā kammaṭṭhānasīseneva āhāraṃ paribhuñjitvā anumodanaṃ katvā nivattiyamānehipi manussehi anugatova gāmato nikkhamitvā tattheva nivattetvā maggaṃ paṭipajjati. |
Therefore, with the meditation subject as his guide, having given a Dhamma talk, with the meditation subject as his guide, having consumed the food, having given thanks, followed even by the people who are turning back, he leaves the village, turns back right there, and proceeds on the path. |
atha naṃ puretaraṃ nikkhamitvā bahigāme katabhattakiccā sāmaṇeradaharabhikkhū disvā paccuggantvā pattacīvaramassa gaṇhanti. |
Then, novice and young monks who had left earlier and had finished their meal outside the village, seeing him, go out to meet him and take his bowl and robe. |
♦ porāṇā bhikkhū kira “na amhākaṃ upajjhāyo ācariyo”ti mukhaṃ ulloketvā vattaṃ karonti. |
♦ It is said that ancient monks, looking up to the face (of their preceptor or teacher), perform their duties, thinking, "Is he not our preceptor, our teacher?" |
sampattaparicchedeneva karonti. |
They do it with the very boundary of attainment. |
te taṃ pucchanti “bhante, ete manussā tumhākaṃ kiṃ honti mātupakkhato sambandhā pitipakkhato”ti. |
They ask him, "Venerable sir, what are these people to you? Are they related from the mother's side or the father's side?" |
kiṃ disvā pucchathāti. |
Seeing what do you ask? |
tumhesu etesaṃ pemaṃ bahumānanti. |
The affection and high regard of these people for you. |
āvuso, yaṃ mātāpitūhipi dukkaraṃ, taṃ ete amhākaṃ karonti, pattacīvarampi no etesaṃ santakameva, etesaṃ ānubhāvena neva bhaye bhayaṃ, na chātake chātakaṃ jānāma, edisā nāma amhākaṃ upakārino natthīti tesaṃ guṇe kathento gacchati, ayaṃ vuccati harati na paccāharatīti. |
Friends, what is difficult even for mothers and fathers, these people do for us; even our bowl and robe belong to them; by their power, we know no fear in danger, no hunger when hungry; there are no benefactors for us like these"—speaking of their virtues, he goes. This one is called "he carries but does not bring back. |
♦ yassa pana pageva vuttappakāraṃ vattapaṭipattiṃ karontassa kammajatejo pajjalati, anupādinnakaṃ muñcitvā upādinnakaṃ gaṇhāti, sarīrato sedā muccanti, kammaṭṭhānavīthiṃ nārohati, so pageva pattacīvaramādāya vegasāva cetiyaṃ vanditvā gorūpānaṃ nikkhamanavelāyameva gāmaṃ yāgubhikkhāya pavisitvā yāguṃ labhitvā āsanasālaṃ gantvā pivati. |
♦ But for whom, while performing the duties and practices in the aforementioned manner early in the morning, the fire of kamma flares up, who abandons the ungrasped and grasps the grasped, from whose body sweat is released, who does not ascend the path of the meditation subject—he, early in the morning, taking his bowl and robe, quickly venerates the cetiya, and at the very time the cattle are going out, enters the village for gruel-alms, obtains gruel, goes to a rest house, and drinks. |
athassa dvattikkhattuṃ ajjhoharaṇamatteneva kammajatejo upādinnakaṃ muñcitvā anupādinnakaṃ gaṇhāti. |
Then, with the mere swallowing two or three times, the fire of kamma abandons the grasped and grasps the ungrasped. |
ghaṭasatena nhāto viya tejodhātupariḷāhanibbāpanaṃ patvā kammaṭṭhānasīsena yāguṃ paribhuñjitvā pattañca mukhañca dhovitvā antarābhatte kammaṭṭhānaṃ manasikatvā avasesaṭṭhāne piṇḍāya caritvā kammaṭṭhānasīsena āhāraṃ paribhuñjitvā tato paṭṭhāya poṅkhānupoṅkhaṃ upaṭṭhahamānaṃ kammaṭṭhānaṃ gahetvāva āgacchati, ayaṃ vuccati na harati paccāharatīti. |
Like one bathed with a hundred pots (of water), having reached the quenching of the burning of the fire element, with the meditation subject as his guide, having consumed the gruel, having washed his bowl and mouth, in the interval before the meal, having contemplated the meditation subject, having gone for alms in the remaining places, with the meditation subject as his guide, having consumed the food, from then on, taking up the meditation subject that arises successively, he comes back. This one is called "he does not carry but brings back." |
edisā ca bhikkhū yāguṃ pivitvā vipassanaṃ ārabhitvā buddhasāsane arahattaṃ pattā nāma gaṇanapathaṃ vītivattā, sīhaḷadīpeyeva tesu tesu gāmesu āsanasālāyaṃ na taṃ āsanaṃ atthi, yattha yāguṃ pivitvā arahattappattabhikkhū natthīti. |
And such monks who, having drunk gruel and undertaken insight meditation, have attained Arahantship in the Buddha's Dispensation, are beyond the path of counting; in the island of Sri Lanka itself, in those various villages, in the rest houses, there is no seat where there are no monks who have attained Arahantship after drinking gruel. |
♦ yo pana pamādavihārī hoti nikkhittadhuro, sabbavattāni bhinditvā pañcavidhacetokhilavinibandhacitto viharanto “kammaṭṭhānaṃ nāma atthī”tipi saññaṃ akatvā gāmaṃ piṇḍāya pavisitvā ananulomikena gihisaṃsaggena saṃsaṭṭho caritvā ca bhuñjitvā ca tuccho nikkhamati, ayaṃ vuccati neva harati na paccāharatīti. |
♦ But one who dwells negligently, having thrown off the yoke, having broken all duties, dwelling with a mind bound by the five kinds of mental barrenness, without even the perception "there is such a thing as a meditation subject," enters a village for alms, and having associated with laypeople in an unsuitable manner, having wandered and eaten, leaves empty. This one is called "he neither carries nor brings back." |
♦ yo panāyaṃ harati ca paccāharati cāti vutto, so gatapaccāgatikavattavasena veditabbo. |
♦ But this one who is called "he both carries and brings back" should be understood by way of the duty of going and returning. |
attakāmā hi kulaputtā sāsane pabbajitvā dasapi vīsampi tiṃsampi cattālīsampi paññāsampi satampi ekato vasantā katikavattaṃ katvā viharanti, āvuso, tumhe na iṇaṭṭhā na bhayaṭṭā na jīvikāpakatā pabbajitā, dukkhā muccitukāmā panettha pabbajitā, tasmā gamane uppannakilesaṃ gamaneyeva niggaṇhatha, ṭhāne, nisajjāyaṃ, sayane uppannakilesaṃ sayaneyeva niggaṇhathāti. |
For clansmen, desirous of their own welfare, having gone forth in the Dispensation, ten, twenty, thirty, forty, fifty, or a hundred, dwelling together, make an agreement and live: "Friends, you have not gone forth because of debt, nor because of fear, nor because of lack of livelihood; you have gone forth here desirous of being freed from suffering. Therefore, the defilement that arises in going, suppress it in going itself; in standing, in sitting, the defilement that arises in lying down, suppress it in lying down itself." |
te evaṃ katikavattaṃ katvā bhikkhācāraṃ gacchantā aḍḍhausabhausabhāḍḍhagāvutagāvutantaresu pāsāṇā honti. |
They, having made such an agreement, while going on alms-round, at intervals of half a usabha, a usabha, half a gāvuta, or a gāvuta, become stones. |
tāya saññāya kammaṭṭhānaṃ manasikarontāva gacchanti. |
With that perception, they go while contemplating the meditation subject. |
sace kassaci gamane kileso uppajjati, tattheva naṃ niggaṇhāti. |
If for someone a defilement arises in going, he suppresses it right there. |
tathā asakkonto tiṭṭhati. |
Not being able to do so, he stands still. |
athassa pacchato āgacchantopi tiṭṭhati. |
Then the one coming behind him also stands still. |
so “ayaṃ bhikkhu tuyhaṃ uppannavitakkaṃ jānāti, ananucchavikaṃ te etan”ti attānaṃ paṭicodetvā vipassanaṃ vaḍḍhetvā tattheva ariyabhūmiṃ okkamati. |
He, reproaching himself, "This monk knows the thought that has arisen in you; this is unsuitable for you," develops insight and right there enters the noble stage. |
tathā asakkonto nisīdati. |
Not being able to do so, he sits down. |
athassa pacchato āgacchantopi nisīdatīti soyeva nayo. |
Then the one coming behind him also sits down—this is the same method. |
ariyabhūmiṃ okkamituṃ asakkontopi taṃ kilesaṃ vikkhambhetvā kammaṭṭhānaṃ manasikarontova gacchati. |
Even if unable to enter the noble stage, having suppressed that defilement, he goes while contemplating the meditation subject. |
na kammaṭṭhānavippayuttena cittena pādaṃ uddharati. |
He does not lift his foot with a mind disconnected from the meditation subject. |
uddharati ce, paṭinivattetvā purimapadesaṃ yeva eti āḷindakavāsī mahāphussadevatthero viya. |
If he does lift it, he turns back and returns to the previous place, like the Elder Mahāphussadeva, a resident of Āḷindaka. |
♦ so kira ekūnavīsativassāni gatapaccāgatikavattaṃ pūrento eva vihāsi. |
♦ It is said that he lived for nineteen years fulfilling the duty of going and returning. |
manussāpi sudaṃ antarāmagge kasantā ca vapantā ca maddantā ca kammāni ca karontā theraṃ tathāgacchantaṃ disvā “ayaṃ thero punappunaṃ nivattitvā gacchati. |
People too, it is said, while ploughing, sowing, threshing, and doing work on the way, seeing the elder going thus, would remark, "This elder repeatedly turns back and goes. |
kiṃ nu kho maggamūḷho udāhu kiñci pamuṭṭho”ti samullapanti. |
Is he perhaps lost on the way, or has he forgotten something?" |
so taṃ anādiyitvā kammaṭṭhānayuttacitteneva samaṇadhammaṃ karonto vīsativassabbhantare arahattaṃ pāpuṇi. |
He, paying no attention to that, practicing the monk's duties with a mind connected to the meditation subject, attained Arahantship within twenty years. |
arahattappattadivaseyevassa caṅkamanakoṭiyaṃ adhivatthā devatā aṅgulīhi dīpaṃ ujjāletvā aṭṭhāsi. |
On the very day he attained Arahantship, a deity dwelling at the end of his walking path lit a lamp with her fingers and stood. |
cattāropi mahārājāno sakko ca devānamindo brahmā ca sahampati upaṭṭhānaṃ agamaṃsu. |
The four Great Kings, Sakka the lord of devas, and Brahmā Sahampati came to attend on him. |
tañca obhāsaṃ disvā vanavāsīmahātissatthero taṃ dutiyadivase pucchi “rattibhāge āyasmato santike obhāso ahosi, kiṃ so obhāso”ti . |
And seeing that radiance, the Elder Mahātissa, a forest-dweller, asked him on the second day, "At night, there was a radiance near the venerable one; what was that radiance?" |
thero vikkhepaṃ karonto “obhāso nāma dīpobhāsopi hoti maṇiobhāsopī”ti evamādimāha. |
The elder, making a diversion, said, "Radiance can be the radiance of a lamp or the radiance of a jewel," and so on. |
tato paṭicchādetha tumheti nibaddho āmāti paṭijānitvā ārocesi kālavallimaṇḍapavāsī mahānāgatthero viya ca. |
Then, being pressed, "You are concealing it!" he admitted, "Yes," and revealed it, like the Elder Mahānāga, a resident of the Kālavalli Pavilion. |
♦ sopi kira gatapaccāgatikavattaṃ pūrento paṭhamaṃ tāva bhagavato mahāpadhānaṃ pūjessāmīti satta vassāni ṭhānacaṅkamanameva adhiṭṭhāsi. |
♦ He too, it is said, fulfilling the duty of going and returning, first, thinking, "I will honor the great striving of the Blessed One," resolved on standing and walking meditation only for seven years. |
puna soḷasa vassāni gatapaccāgatikavattaṃ pūretvā arahattaṃ pāpuṇi. |
Again, for sixteen years, fulfilling the duty of going and returning, he attained Arahantship. |
so kammaṭṭhānayutteneva cittena pādaṃ uddharanto viyuttena uddhate paṭinivattanto gāmassa samīpaṃ gantvā “gāvī nu pabbajito nū”ti āsaṅkanīyapadese ṭhatvā cīvaraṃ pārupitvā kacchakantarato udakena pattaṃ dhovitvā udakagaṇḍūsaṃ karoti. |
He, lifting his foot only with a mind connected to the meditation subject, if lifted with a disconnected one, turning back, going near the village, standing in a place where one might suspect "Is it a cow or a monk?", having put on his robe, from under his armpit, having washed his bowl with water, he takes a mouthful of water. |
kiṃ kāraṇā? |
For what reason? |
mā me bhikkhaṃ dātuṃ vandituṃ vā āgate manusse dīghāyukā hothāti vacanamattenāpi kammaṭṭhānavikkhepo ahosīti. |
Lest even by the mere words "May you live long!" to people who have come to give alms or to venerate me, there should be a distraction from the meditation subject. |
ajja, bhante, katimīti divasaṃ vā bhikkhugaṇanaṃ vā pañhe vā pucchito pana udakaṃ gilitvā ārocesi. |
But if asked a question about the day, "Today, venerable sir, what is it?" or about the count of monks, he would swallow the water and then inform. |
sace divasādipucchakā na honti, nikkhamanavelāya gāmadvāre niṭṭhubhitvāva yāti kalambatitthavihāre vassūpagatapaññāsabhikkhū viya. |
If there were no askers about the day etc., at the time of leaving, he would spit at the village gate and go, like the fifty monks who had entered the rains retreat at Kalambatittha Vihāra. |
♦ te kira āsāḷhīpuṇṇamāyaṃ katikavattaṃ akaṃsu “arahattaṃ appatvā aññamaññaṃ na ālapissāmā”ti. |
♦ They, it is said, on the full moon of Āsāḷhī, made an agreement: "Without attaining Arahantship, we will not speak to each other." |
gāmañca piṇḍāya pavisantā udakagaṇḍūsaṃ katvā pavisiṃsu. |
And entering the village for alms, they entered having taken a mouthful of water. |
divasādīsu pucchitesu vuttanayeneva paṭipajjiṃsu. |
When asked about the day, etc., they acted in the aforementioned manner. |
tattha manussā niṭṭhubhanaṃ disvā jāniṃsu, “ajjeko āgato, ajja dve”ti. |
There, people, seeing the spitting, knew, "Today one has come, today two." |
evañca cintesuṃ “kiṃ nu kho ete amhehiyeva saddhiṃ na sallapanti, udāhu aññamaññampi, yadi aññamaññaṃ na sallapanti, addhā vivādajātā bhavissanti, etha ne aññamaññaṃ khamāpessāmā”ti sabbe vihāraṃ gantvā paññāsāya bhikkhusu dvepi bhikkhū ekokāse nāddasaṃsu. |
And they thought thus: "Why is it that these do not speak only with us, or also with each other? If they do not speak with each other, surely they must have had a dispute. Come, let us make them forgive each other." All went to the monastery, but among the fifty monks, they did not see even two monks in one place. |
tato yo tesu cakkhumā puriso, so āha “na bho kalahakārakānaṃ okāso īdiso hoti, susammaṭṭhaṃ cetiyaṅgaṇaṃ bodhiyaṅgaṇaṃ, sunikkhittā sammajjaniyo, sūpaṭṭhapitaṃ pānīyaṃ paribhojanīyan”ti. |
Then, a discerning person among them said, "Sirs, the place of quarrelers is not like this; the cetiya-enclosure and Bodhi-tree-enclosure are well-swept, the brooms are well-placed, drinking water and water for use are well-set up." |
te tatova nivattā, tepi bhikkhū antotemāseyeva arahattaṃ patvā mahāpavāraṇāya visuddhipavāraṇaṃ pavāresuṃ. |
They turned back from there, and those monks too, within the three months, attained Arahantship and at the Great Pavāraṇā, invited with the invitation of purity. |
♦ evaṃ kālavallimaṇḍapavāsī mahānāgatthero viya kalambatitthavihāre vassūpagatabhikkhū viya ca kammaṭṭhānayutteneva cittena pādaṃ uddharanto gāmasamīpaṃ patvā udakagaṇḍūsaṃ katvā vīthiyo sallakkhetvā yattha surāsoṇḍadhuttādayo kalahakārakā caṇḍahatthiassādayo vā natthi, taṃ vīthiṃ paṭipajjati. |
♦ Thus, like the Elder Mahānāga, resident of Kālavalli Pavilion, and like the monks who had entered the rains retreat at Kalambatittha Vihāra, lifting his foot only with a mind connected to the meditation subject, having reached the vicinity of the village, having taken a mouthful of water, having observed the streets, where there are no drunkards, rogues, quarrelsome people, or fierce elephants, horses, etc., he takes that street. |
tattha ca piṇḍāya caramāno na turitaturito viya javena gacchati. |
And there, while going for alms, he does not go quickly as if in a great hurry. |
na hi javena piṇḍapātiyadhutaṅgaṃ nāma kiñci atthi. |
For there is no such thing as the ascetic practice of alms-gathering by speed. |
visamabhūmibhāgappattaṃ pana udakasakaṭaṃ viya niccalo hutvā gacchati. |
But like a water-cart that has reached an uneven part of the ground, he goes motionless. |
anugharaṃ paviṭṭho ca taṃ dātukāmaṃ vā adātukāmaṃ vā sallakkhetuṃ tadanurūpaṃ kālaṃ āgamento bhikkhaṃ gahetvā antogāme vā bahigāme vā vihārameva vā āgantvā yathāphāsuke patirūpe okāse nisīditvā kammaṭṭhānaṃ manasikaronto āhāre paṭikūlasaññaṃ upaṭṭhāpetvā akkhabbhañjanavaṇalepanaputtamaṃsūpamāvasena naṃ paccavekkhanto aṭṭhaṅgasamannāgataṃ āhāraṃ āhāreti, neva davāya na madāya na maṇḍanāya na vibhūsanāya. |
And having entered a house, waiting an appropriate time to discern whether (the occupant) wishes to give or not, having received alms, having come either within the village, or outside the village, or to the monastery itself, having sat down in a comfortable and suitable place, contemplating the meditation subject, having established the perception of loathsomeness in food, reflecting on it by way of the simile of axle-grease, wound-dressing, or son's flesh, he consumes the food endowed with eight factors, neither for sport, nor for intoxication, nor for adornment, nor for beautification. |
bhuttāvī ca udakakiccaṃ katvā muhuttaṃ bhattakilamathaṃ paṭippassambhetvā yathā purebhattaṃ, evaṃ pacchābhattaṃ. |
And having eaten, having performed the water-duty, having allayed the fatigue of the meal for a moment, as before the meal, so after the meal. |
yathā purimayāmaṃ, evaṃ pacchimayāmañca kammaṭṭhānameva manasi karoti, ayaṃ vuccati harati ca paccāharati cāti. |
As in the first watch, so also in the last watch, he contemplates the meditation subject. This one is called "he both carries and brings back." |
♦ idaṃ pana haraṇapaccāharaṇasaṅkhātaṃ gatapaccāgatikavattaṃ pūrento yadi upanissayasampanno hoti. |
♦ But while fulfilling this duty of going and returning, called carrying and bringing back, if he is endowed with supporting conditions. |
paṭhamavaye eva arahattaṃ pāpuṇāti. |
He attains Arahantship in the first age itself. |
no ce paṭhamavaye pāpuṇāti, atha majjhimavaye. |
If he does not attain it in the first age, then in the middle age. |
no ce majjhimavaye pāpuṇāti, atha pacchimavaye. |
If he does not attain it in the middle age, then in the last age. |
no ce pacchimavaye pāpuṇāti, atha maraṇasamaye. |
If he does not attain it in the last age, then at the time of death. |
no ce maraṇasamaye pāpuṇāti, atha devaputto hutvā. |
If he does not attain it at the time of death, then having become a deva's son. |
no ce devaputto hutvā pāpuṇāti, anuppanne buddhe nibbatto paccekabodhiṃ sacchikaroti. |
If he does not attain it having become a deva's son, being reborn when a Buddha has not arisen, he realizes Paccekabodhi. |
no ce paccekabodhiṃ sacchikaroti, atha buddhānaṃ sammukhībhāve khippābhiñño vā hoti seyyathāpi thero bāhiyo dārucīriyo, mahāpañño vā seyyathāpi thero sāriputto, mahiddhiko vā seyyathāpi thero mahāmoggallāno, dhutaṅgadharo vā seyyathāpi thero mahākassapo, dibbacakkhuko vā seyyathāpi thero anuruddho, vinayadharo vā seyyathāpi thero upāli, dhammakathiko vā seyyathāpi thero puṇṇo mantāṇiputto, āraññiko vā seyyathāpi thero revato, bahussuto vā seyyathāpi thero ānando, sikkhākāmo vā seyyathāpi thero rāhulo buddhaputtoti. |
If he does not realize Paccekabodhi, then in the presence of Buddhas, he either becomes one of quick intuition like the Elder Bāhiya Dārucīriya, or one of great wisdom like the Elder Sāriputta, or one of great psychic power like the Elder Mahāmoggallāna, or an observer of ascetic practices like the Elder Mahākassapa, or one with the divine eye like the Elder Anuruddha, or an expert in Vinaya like the Elder Upāli, or a Dhamma-teacher like the Elder Puṇṇa Mantāṇiputta, or a forest-dweller like the Elder Revata, or one of great learning like the Elder Ānanda, or one desirous of training like the Elder Rāhula, the Buddha's son. |
iti imasmiṃ catukke yvāyaṃ harati ca paccāharati ca, tassa gocarasampajaññaṃ sikhāpattaṃ hoti. |
Thus, in this tetrad, for the one who both carries and brings back, clear comprehension of the resort reaches its peak. |
♦ abhikkamādīsu pana asammuyhanaṃ asammohasampajaññaṃ. |
♦ In going forward, etc., however, not being deluded is clear comprehension of non-delusion. |
taṃ evaṃ veditabbaṃ — idha bhikkhu abhikkamanto vā paṭikkamanto vā yathā andhaputhujjanā abhikkamādīsu “attā abhikkamati, attanā abhikkamo nibbattito”ti vā “ahaṃ abhikkamāmi, mayā abhikkamo nibbattito”ti vā sammuyhanti. |
It should be known thus: here a monk, when going forward or returning, unlike blind ordinary people who in going forward, etc., are deluded thinking "a self goes forward, by a self the going forward is produced" or "I go forward, by me the going forward is produced." |
tathā asammuyhanto “abhikkamāmī”ti citte uppajjamāne teneva cittena saddhiṃ cittasamuṭṭhānā vāyodhātu viññattiṃ janayamānā uppajjati, iti cittakiriyavāyodhātuvipphāravasena ayaṃ kāyasammato aṭṭhisaṅghāto abhikkamati, tassevaṃ abhikkamato ekekapāduddharaṇe pathavīdhātu āpodhātūti dve dhātuyo omattā honti mandā, itarā dve adhimattā honti balavatiyo, tathā atiharaṇavītiharaṇesu. |
Not being deluded thus, when the thought "I am going forward" arises, along with that very thought, the mind-originated wind element arises generating intimation; thus, by the oscillation of the mind-activity-wind-element, this so-called body, a collection of bones, goes forward. As it thus goes forward, in each lifting of a foot, two elements, the earth element and the water element, become lesser, weak; the other two become greater, strong. Similarly in carrying across and carrying beyond. |
vossajjane tejovāyodhātuyo omattā honti mandā, itarā dve adhimattā honti balavatiyo. |
In releasing, the fire and wind elements become lesser, weak; the other two become greater, strong. |
tathā sannikkhepanasannirumbhanesu. |
Similarly in placing down and stopping. |
tattha uddharaṇe pavattā rūpārūpadhammā atiharaṇaṃ na pāpuṇanti. |
Therein, the material and immaterial phenomena that occurred in lifting do not reach carrying across. |
tathā atiharaṇe pavattā vītiharaṇaṃ, vītiharaṇe pavattā vossajjanaṃ, vossajjane pavattā sannikkhepanaṃ, sannikkhepane pavattā sannirumbhanaṃ na pāpuṇanti. |
Similarly, those that occurred in carrying across do not reach carrying beyond; those in carrying beyond do not reach releasing; those in releasing do not reach placing down; those in placing down do not reach stopping. |
tattha tattheva pabbaṃ pabbaṃ sandhi sandhi odhi odhi hutvā tattakapāle pakkhittatilāni viya paṭapaṭāyantā bhijjanti. |
There and then, joint by joint, connection by connection, limit by limit, like sesame seeds thrown on a hot pan, they break up with a crackling sound. |
tattha ko eko abhikkamati? |
There, who is the one that goes forward? |
kassa vā ekassa abhikkamanaṃ? |
Or whose is the going forward of one? |
paramatthato hi dhātūnaṃyeva gamanaṃ, dhātūnaṃ ṭhānaṃ, dhātūnaṃ nisajjanaṃ, dhātūnaṃ sayanaṃ, tasmiṃ tasmiñhi koṭṭhāse saddhiṃ rūpena — |
In ultimate reality, it is only the going of elements, the standing of elements, the sitting of elements, the lying down of elements; in each respective part, along with form— |
♦ aññaṃ uppajjate cittaṃ, aññaṃ cittaṃ nirujjhati. |
♦ One mind arises, another mind ceases. |
♦ avīcimanusambandho, nadīsotova vattatīti. |
♦ An uninterrupted continuity, like a river's current, it flows. |
♦ evaṃ abhikkamādīsu asammuyhanaṃ asammohasampajaññaṃ nāmāti. |
♦ Thus, in going forward, etc., not being deluded is called clear comprehension of non-delusion. |
♦ niṭṭhito abhikkante paṭikkante sampajānakārī hotīti padassa attho. |
♦ The meaning of the phrase "when going forward, when returning, he acts with clear comprehension" is finished. |
♦ ālokite vilokiteti ettha pana ālokitaṃ nāma purato pekkhanaṃ. |
♦ In "when looking ahead, when looking around," "looking ahead" means looking in front. |
vilokitaṃ nāma anudisāpekkhanaṃ. |
"Looking around" means looking in the intermediate directions. |
aññānipi heṭṭhā upari pacchato pekkhanavasena olokitaullokitāpalokitāni nāma honti, tāni idha na gahitāni. |
Other lookings, by way of looking down, up, and behind, are called looking down, looking up, and looking away; these are not taken here. |
sāruppavasena pana imāneva dve gahitāni, iminā vā mukhena sabbānipi tāni gahitānevāti. |
But by way of appropriateness, these two only are taken; or by this means, all of them are indeed taken. |
♦ tattha “ālokessāmī”ti citte uppanne cittavaseneva anoloketvā atthapariggahaṇaṃ sātthakasampajaññaṃ. |
♦ Therein, when the thought "I will look ahead" arises, not looking merely by the impulse of the mind, but grasping the purpose is clear comprehension of purpose. |
taṃ āyasmantaṃ nandaṃ kāyasakkhiṃ katvā veditabbaṃ. |
This should be known by making the Venerable Nanda a personal witness. |
vuttañhetaṃ bhagavatā — “sace, bhikkhave, nandassa puratthimā disā āloketabbā hoti, sabbaṃ cetasā samannāharitvā nando puratthimaṃ disaṃ āloketi, evaṃ me puratthimaṃ disaṃ ālokayato na abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyunti iti so tattha sampajāno hoti, sace, bhikkhave, nandassa pacchimā disā, uttarā disā, dakkhiṇā disā, uddhaṃ, adho, anudisā āloketabbā hoti, sabbaṃ cetaso samannāharitvā nando anudisaṃ āloketi. |
This was said by the Blessed One: "If, monks, Nanda has to look to the eastern direction, Nanda, having fully adverted with his mind, looks to the eastern direction, thinking, 'Thus, as I look to the eastern direction, may no evil, unwholesome states of covetousness and displeasure flow in.' Thus he is clearly comprehending there. If, monks, Nanda has to look to the western direction, the northern direction, the southern direction, upwards, downwards, or in an intermediate direction, Nanda, having fully adverted with his mind, looks in that intermediate direction. |
evaṃ me anudisaṃ ālokayato . |
.. pe . |
.. sampajāno hotī”ti (a. |
Thus, as I look in an intermediate direction... etc. ... he is clearly comprehending" (Aṅguttara Nikāya 8.9). |
ni. 8.9). |
|
♦ apica idhāpi pubbe vuttacetiyadassanādivaseneva sātthakatā ca sappāyatā ca veditabbā. |
♦ Furthermore, here too, purposefulness and suitability should be known by way of seeing a cetiya, etc., as mentioned before. |
kammaṭṭhānassa pana avijahanameva gocarasampajaññaṃ. |
But not abandoning the meditation subject is clear comprehension of the resort. |
tasmā khandhadhātuāyatanakammaṭṭhānikehi attano kammaṭṭhānavaseneva, kasiṇādikammaṭṭhānikehi vā pana kammaṭṭhānasīseneva ālokanavilokanaṃ kātabbaṃ. |
Therefore, by those practicing meditation on aggregates, elements, or sense bases, looking ahead and looking around should be done according to their own meditation subject; or by those practicing meditation on kasinas, etc., it should be done with the meditation subject as their guide. |
abbhantare attā nāma āloketā vā viloketā vā natthi, ālokessāmīti pana citte uppajjamāne teneva cittena saddhiṃ cittasamuṭṭhānā vāyodhātu viññattiṃ janayamānā uppajjati. |
Internally, there is no self called a looker ahead or a looker around; but when the thought "I will look ahead" arises, along with that very thought, the mind-originated wind element arises generating intimation. |
iti cittakiriyavāyodhātuvipphāravaseneva heṭṭhimaṃ akkhidalaṃ adho sīdati, uparimaṃ uddhaṃ laṅgheti, koci yantakena vivaranto nāma natthi, tato cakkhuviññāṇaṃ dassanakiccaṃ sādhentaṃ uppajjatīti. |
Thus, by the oscillation of the mind-activity-wind-element itself, the lower eyelid sinks down, the upper one lifts up; there is no one opening it with a mechanism. Then eye-consciousness arises, performing the function of seeing. |
evaṃ sampajānanaṃ panettha asammohasampajaññaṃ nāma. |
Thus, clearly comprehending this is called clear comprehension of non-delusion. |
♦ apica mūlapariññāāgantukatāvakālikabhāvavasenapettha asammohasampajaññaṃ veditabbaṃ. |
♦ Furthermore, clear comprehension of non-delusion should be known here by way of full understanding of the root, by way of being a visitor, and by way of being temporary. |
mūlapariññāvasena tāva — |
Firstly, by way of full understanding of the root: |
♦ bhavaṅgāvajjanañceva, dassanaṃ sampaṭicchanaṃ. |
♦ The life-continuum and adverting, seeing, and receiving. |
♦ santīraṇaṃ voṭṭhabbanaṃ, javanaṃ bhavati sattamaṃ. |
♦ Investigating, determining, and javana (impulsion) is the seventh. |
♦ tattha bhavaṅgaṃ upapattibhavassa aṅgakiccaṃ sādhayamānaṃ pavattati, taṃ āvaṭṭetvā kiriyamanodhātu āvajjanakiccaṃ sādhayamānā, tannirodhā cakkhuviññāṇaṃ dassanakiccaṃ sādhayamānaṃ, tannirodhā vipākamanodhātu sampaṭicchanakiccaṃ sādhayamānā, tannirodhā vipākamanoviññāṇadhātu santīraṇakiccaṃ sādhayamānā, tannirodhā kiriyamanoviññāṇadhātu voṭṭhabbapanakiccaṃ sādhayamānā, tannirodhā sattakkhattuṃ javanaṃ javati. |
Therein, the life-continuum proceeds, performing the function of a factor of the rebirth-existence; turning that aside, the functional mind-element, performing the function of adverting; with its cessation, eye-consciousness, performing the function of seeing; with its cessation, the resultant mind-element, performing the function of receiving; with its cessation, the resultant mind-consciousness-element, performing the function of investigating; with its cessation, the functional mind-consciousness-element, performing the function of determining; with its cessation, javana impels seven times. |
tattha paṭhamajavanepi “ayaṃ itthī, ayaṃ puriso”ti rajjanadussanamuyhanavasena ālokitavilokitaṃ na hoti. |
Therein, even in the first javana, looking ahead and looking around does not occur by way of lusting, hating, or being deluded as "this is a woman, this is a man." |
dutiyajavanepi .. |
Even in the second javana... |
. pe .. |
.. etc. .. |
. sattamajavanepi. etesu pana yuddhamaṇḍale yodhesu viya heṭṭhupariyavasena bhijjitvā patitesu “ayaṃ itthī, ayaṃ puriso”ti rajjanādivasena ālokitavilokitaṃ hoti. |
.. even in the seventh javana. But in these, like warriors in a battlefield falling broken up and down, looking ahead and looking around occurs by way of lusting, etc., as "this is a woman, this is a man." |
evaṃ tāvettha mūlapariññāvasena asammohasampajaññaṃ veditabbaṃ. |
Thus, firstly, clear comprehension of non-delusion should be known here by way of full understanding of the root. |
♦ cakkhudvāre pana rūpe āpāthagate bhavaṅgacalanato uddhaṃ sakakiccaṃ nipphādanavasena āvajjanādīsu uppajjitvā niruddhesu avasāne javanaṃ uppajjati. |
♦ But at the eye-door, when a form has come into range, above the vibrating of the life-continuum, adverting, etc., having arisen and ceased by way of performing their respective functions, javana arises at the end. |
taṃ pubbe uppannānaṃ āvajjanādīnaṃ gehabhūte cakkhudvāre āgantukapuriso viya hoti. |
It is like a visitor at the eye-door, which is the home of the previously arisen adverting, etc. |
tassa yathā paragehe kiñci yācituṃ paviṭṭhassa āgantukapurisassa gehasāmikesu tuṇhīmāsinesu āṇākaraṇaṃ na yuttaṃ. |
Just as for that visitor who has entered another's house to ask for something, it is not proper to give orders when the householders are sitting silently. |
evaṃ āvajjanādīnaṃ gehabhūte cakkhudvāre āvajjanādīsupi arajjantesu adussantesu amuyhantesu ca rajjanadussanamuyhanaṃ ayuttanti evaṃ āgantukabhāvavasena asammohasampajaññaṃ veditabbaṃ. |
Similarly, at the eye-door, which is the home of adverting, etc., when adverting, etc., are not lusting, not hating, and not being deluded, lusting, hating, and being deluded is improper. Thus, clear comprehension of non-delusion should be known by way of being a visitor. |
♦ yāni pana tāni cakkhudvāre voṭṭhabbapanapariyosānāni cittāni uppajjanti, tāni saddhiṃ sampayuttadhammehi tattha tattheva bhijjanti, aññamaññaṃ na passantīti ittarāni tāvakālikāni honti. |
♦ But those minds which arise at the eye-door, ending with determination, they, along with their associated states, break up right there and then; not seeing each other, they are other, temporary. |
tattha yathā ekasmiṃ ghare sabbesu mānusakesu matesu avasesassa ekassa taṅkhaṇeññeva maraṇadhammassa na yuttā naccagītādīsu abhirati nāma, evameva ekadvāre sasampayuttesu āvajjanādīsu tattha tattheva matesu avasesassa taṅkhaṇeññeva maraṇadhammassa javanassāpi rajjanadussanamuyhanavasena abhirati nāma na yuttāti evaṃ tāvakālikabhāvavasena asammohasampajaññaṃ veditabbaṃ. |
Therein, just as in one house, when all the human beings have died, for the one remaining, who is of a dying nature at that very moment, delight in dancing, singing, etc., is not proper, even so, at one door, when adverting, etc., with their associated states, have died right there and then, for the remaining javana, which is of a dying nature at that very moment, delight by way of lusting, hating, and being deluded is not proper. Thus, clear comprehension of non-delusion should be known by way of being temporary. |
♦ apica khandhāyatanadhātupaccayapaccavekkhaṇavasenapetaṃ veditabbaṃ. |
♦ Furthermore, it should be known by way of reflecting on aggregates, sense bases, elements, and conditions. |
ettha hi cakkhu ceva rūpañca rūpakkhandho, dassanaṃ viññāṇakkhandho, taṃsampayuttā vedanā vedanākkhandho, saññā saññākkhandho, phassādikā saṅkhārakkhandho. |
For here, the eye and form are the aggregate of form; seeing is the aggregate of consciousness; the feeling associated with it is the aggregate of feeling; perception is the aggregate of perception; contact, etc., are the aggregate of formations. |
evametesaṃ pañcannaṃ khandhānaṃ samavāye ālokanavilokanaṃ paññāyati. |
Thus, in the conjunction of these five aggregates, looking ahead and looking around are discerned. |
tattha ko eko āloketi, ko viloketi? |
There, who is the one that looks ahead, who looks around? |
tathā cakkhu cakkhāyatanaṃ, rūpaṃ rūpāyatanaṃ, dassanaṃ manāyatanaṃ, vedanādayo sampayuttadhammā dhammāyatanaṃ. |
Similarly, the eye is the eye-base; form is the form-base; seeing is the mind-base; feeling, etc., associated states, are the Dhamma-base. |
evametesaṃ catunnaṃ āyatanānaṃ samavāye ālokanavilokanaṃ paññāyati. |
Thus, in the conjunction of these four sense bases, looking ahead and looking around are discerned. |
tattha ko eko āloketi, ko viloketi? |
There, who is the one that looks ahead, who looks around? |
tathā cakkhu cakkhudhātu, rūpaṃ rūpadhātu, dassanaṃ cakkhuviññāṇadhātu, taṃsampayuttā vedanādayo dhammadhātu. |
Similarly, the eye is the eye-element; form is the form-element; seeing is the eye-consciousness-element; feeling, etc., associated with it, are the Dhamma-element. |
evametāsaṃ catunnaṃ dhātūnaṃ samavāye ālokanavilokanaṃ paññāyati. |
Thus, in the conjunction of these four elements, looking ahead and looking around are discerned. |
tattha ko eko āloketi, ko viloketi? |
There, who is the one that looks ahead, who looks around? |
tathā cakkhu nissayapaccayo, rūpaṃ ārammaṇapaccayo, āvajjanaṃ anantarasamanantarūpanissayanatthivigatapaccayo, āloko upanissayapaccayo vedanādayo sahajātapaccayo. |
Similarly, the eye is the support condition; form is the object condition; adverting is the contiguity, immediate contiguity, decisive support, absence, and disappearance condition; light is the decisive support condition; feeling, etc., are co-nascence conditions. |
evametesaṃ paccayānaṃ samavāye ālokanavilokanaṃ paññāyati. |
Thus, in the conjunction of these conditions, looking ahead and looking around are discerned. |
tattha ko eko āloketi, ko viloketīti? |
There, who is the one that looks ahead, who looks around? |
evamettha khandhāyatanadhātupaccayapaccavekkhaṇavasenapi asammohasampajaññaṃ veditabbaṃ. |
Thus, clear comprehension of non-delusion should also be known here by way of reflecting on aggregates, sense bases, elements, and conditions. |
♦ samiñjite pasāriteti pabbānaṃ samiñjanapasāraṇe. |
♦ "In bending and stretching" refers to the bending and stretching of the limbs. |
tattha cittavaseneva samiñjanapasāraṇaṃ akatvā hatthapādānaṃ samiñjanapasāraṇapaccayā atthānatthaṃ pariggahetvā atthapariggahaṇaṃ sātthakasampajaññaṃ. |
Therein, not bending and stretching merely by the impulse of the mind, but considering the purpose and non-purpose for the bending and stretching of hands and feet, and grasping the purpose is clear comprehension of purpose. |
tattha hatthapāde aticiraṃ samiñjetvā pasāretvā eva vā ṭhitassa khaṇe khaṇe vedanā uppajjanti, cittaṃ ekaggaṃ na labhati, kammaṭṭhānaṃ paripatati, visesaṃ nādhigacchati. |
There, for one who has bent or stretched the hands and feet for too long, or has remained so, feelings arise moment by moment, the mind does not attain one-pointedness, the meditation subject deteriorates, and no distinction is achieved. |
kāle samiñjentassa kāle pasārentassa pana tā vedanā na uppajjanti, cittaṃ ekaggaṃ hoti, kammaṭṭhānaṃ phātiṃ gacchati, visesamadhigacchatīti evaṃ atthānatthapariggahaṇaṃ veditabbaṃ. |
But for one who bends at the right time and stretches at the right time, those feelings do not arise, the mind becomes one-pointed, the meditation subject thrives, and distinction is achieved. Thus, the consideration of purpose and non-purpose should be known. |
♦ atthe pana satipi sappāyāsappāyaṃ pariggaṇhitvā sappāyapariggahaṇaṃ sappāyasampajaññaṃ. |
♦ Even when there is a purpose, however, having considered what is suitable and unsuitable, grasping what is suitable is clear comprehension of suitability. |
tatrāyaṃ nayo — mahācetiyaṅgaṇe kira daharabhikkhū sajjhāyaṃ gaṇhanti. |
This is the method there: in the great cetiya-enclosure, it is said, young monks are reciting. |
tesaṃ piṭṭhipasse daharabhikkhuniyo dhammaṃ suṇanti. |
Behind them, young nuns are listening to the Dhamma. |
tatreko daharo hatthaṃ pasārento kāyasaṃsaggaṃ patvā teneva kāraṇena gihī jāto. |
There, one young (monk), stretching his hand, made physical contact, and for that very reason, became a layman. |
aparopi bhikkhu pādaṃ pasārento aggimhi pasāresi, aṭṭhiṃ āhacca pādo jhāyi. |
Another monk, stretching his foot, stretched it into a fire; hitting a bone, his foot was burned. |
aparo vammike pasāresi, so āsīvisena daṭṭho. |
Another stretched it into an anthill; he was bitten by a venomous snake. |
aparo cīvarakuṭidaṇḍake pasāresi, taṃ maṇisappo ḍaṃsi. |
Another stretched it onto the clothes-drying rod; a jewel-snake bit him. |
tasmā evarūpe asappāye apasāretvā sappāye pasāretabbaṃ. |
Therefore, not stretching in such unsuitable (places), one should stretch in a suitable (place). |
idamettha sappāyasampajaññaṃ. |
This here is clear comprehension of suitability. |
♦ gocarasampajaññaṃ pana mahātheravatthunā dīpetabbaṃ — mahāthero kira divāṭṭhāne nisinno antevāsikehi saddhiṃ kathayamāno sahasā hatthaṃ samiñjetvā puna yathāṭhāne ṭhapetvā saṇikaṃ samiñjesi. |
♦ Clear comprehension of the resort, however, should be illustrated by the story of the Great Elder: the Great Elder, it is said, was sitting in his day-dwelling, conversing with his resident pupils, when he suddenly bent his hand, then, placing it back in its original position, bent it slowly. |
taṃ antevāsikā pucchiṃsu “kasmā bhante sahasā hatthaṃ samiñjetvā puna yathāṭhāne ṭhapetvā saṇikaṃ samiñjayitthā”ti. |
His resident pupils asked him, "Why, venerable sir, did you suddenly bend your hand, then, placing it back in its original position, bend it slowly?" |
yato paṭṭhāyāhaṃ, āvuso, kammaṭṭhānaṃ manasikātuṃ āraddho, na me kammaṭṭhānaṃ muñcitvā hattho samiñjitapubbo, idāni pana tumhehi saddhiṃ kathayamānena kammaṭṭhānaṃ muñcitvā samiñjito, tasmā puna yathāṭhāne ṭhapetvā samiñjesinti. |
Friends, since I began to contemplate the meditation subject, my hand has never before been bent abandoning the meditation subject. But now, while conversing with you, it was bent abandoning the meditation subject. Therefore, I placed it back in its original position and bent it. |
sādhu, bhante, bhikkhunā nāma evarūpena bhavitabbanti. |
Excellent, venerable sir! A monk should indeed be like this. |
evametthāpi kammaṭṭhānāvijahanameva gocarasampajaññanti veditabbaṃ. |
Thus, here too, not abandoning the meditation subject should be known as clear comprehension of the resort. |
♦ abbhantare attā nāma koci samiñjento vā pasārento vā natthi. |
♦ Internally, there is no self called someone who bends or stretches. |
vuttappakāracittakiriyavāyodhātuvipphārena pana suttakaḍḍhanavasena dāruyantassa hatthapādalaḷanaṃ viya samiñjanapasāraṇaṃ hotīti evaṃ parijānanaṃ panettha asammohasampajaññanti veditabbaṃ. |
But by the oscillation of the mind-activity-wind-element of the aforementioned kind, like the movement of the hands and feet of a wooden puppet by the pulling of strings, bending and stretching occur. Thus, fully understanding this is to be known as clear comprehension of non-delusion. |
♦ saṅghāṭipattacīvaradhāraṇeti ettha saṅghāṭicīvarānaṃ nivāsanapārupanavasena pattassa bhikkhāpaṭiggahaṇādivasena paribhogo dhāraṇaṃ nāma. |
♦ "In wearing the outer robe, bowl, and (other) robes": here, the use of the outer robe and other robes by way of wearing and robing, and of the bowl by way of receiving alms, etc., is called "wearing" (dhāraṇa). |
tattha saṅghāṭicīvaradhāraṇe tāva nivāsetvā pārupitvā ca piṇḍāya carato āmisalābho “sītassa paṭighātāyā”tiādinā nayena bhagavatā vuttappakāroyeva ca attho attho nāma. |
Therein, in wearing the outer robe and other robes, for one who goes for alms having worn and robed, the gain of material things, "for protection from cold," etc., in the manner spoken by the Blessed One, is indeed the purpose, called purpose. |
tassa vasena sātthakasampajaññaṃ veditabbaṃ. |
By means of that, clear comprehension of purpose should be known. |
♦ uṇhapakatikassa pana dubbalassa ca cīvaraṃ sukhumaṃ sappāyaṃ. |
♦ For one of a hot constitution and for a weak person, a fine robe is suitable. |
sītālukassa ghanaṃ dupaṭṭaṃ. |
For one sensitive to cold, a thick double-layered robe. |
viparītaṃ asappāyaṃ. |
The opposite is unsuitable. |
yassa kassaci jiṇṇaṃ asappāyameva. |
For anyone, a worn-out one is unsuitable. |
aggaḷādidāne hissa taṃ palibodhakaraṃ hoti. |
For in giving a bolt, etc., it becomes an obstruction for him. |
tathā paṭṭuṇṇadukūlādibhedaṃ lobhanīyacīvaraṃ. |
Similarly, a desirable robe, such as one of silk, wool, or fine linen. |
tādisañhi araññe ekakassa nivāsantarāyakaraṃ jīvitantarāyakaraṃ vāpi hoti. |
Such a one, for a solitary person in the forest, can be a danger to his dwelling or even a danger to his life. |
nippariyāyena pana yaṃ nimittakammādimicchājīvavasena uppannaṃ, yañcassa sevamānassa akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, taṃ asappāyaṃ. |
Unambiguously, however, that which is acquired through wrong livelihood such as hinting, and that which, when used, causes unwholesome states to increase and wholesome states to decrease, that is unsuitable. |
viparītaṃ sappāyaṃ . |
The opposite is suitable. |
tassa vasenettha sappāyasampajaññaṃ, kammaṭṭhānāvijahanavaseneva ca gocarasampajaññaṃ veditabbaṃ. |
By means of that, clear comprehension of suitability here, and by not abandoning the meditation subject, clear comprehension of the resort should be known. |
♦ abbhantare attā nāma koci cīvaraṃ pārupanto natthi. |
♦ Internally, there is no self called someone who puts on a robe. |
vuttappakāracittakiriyavāyodhātuvipphāreneva pana cīvarapārupanaṃ hoti. |
But by the oscillation of the mind-activity-wind-element of the aforementioned kind, the putting on of a robe occurs. |
tattha cīvarampi acetanaṃ, kāyopi acetano. |
Therein, the robe is also insentient, and the body is also insentient. |
cīvaraṃ na jānāti “mayā kāyo pāruto”ti. |
The robe does not know, "By me the body is covered." |
kāyopi na jānāti “ahaṃ cīvarena pāruto”ti, dhātuyova dhātusamūhaṃ paṭicchādenti paṭapilotikāya potthakarūpapaṭicchādane viya. |
The body also does not know, "I am covered by the robe"; elements merely cover a collection of elements, like covering a clay figure with a piece of cloth or rag. |
tasmā neva sundaraṃ cīvaraṃ labhitvā somanassaṃ kātabbaṃ, na asundaraṃ labhitvā domanassaṃ. |
Therefore, neither should one feel gladness on obtaining a beautiful robe, nor displeasure on obtaining an unbeautiful one. |
nāgavammikacetiyarukkhādīsu hi keci mālāgandhadhūmavatthādīhi sakkāraṃ karonti, keci gūthamuttakaddamadaṇḍasatthappahārādīhi asakkāraṃ, na te nāgavammikarukkhādayo somanassaṃ vā domanassaṃ vā karonti; |
For at nāga shrines, anthills, cetiyas, trees, etc., some make offerings with garlands, perfumes, incense, cloth, etc., while some show disrespect with excrement, urine, mud, sticks, weapons, blows, etc.; those nāga shrines, trees, etc., do not feel gladness or displeasure. |
evameva neva sundaraṃ cīvaraṃ labhitvā somanassaṃ kātabbaṃ, na asundaraṃ labhitvā domanassanti evaṃ pavattapaṭisaṅkhānavasena panettha asammohasampajaññaṃ veditabbaṃ. |
Even so, neither should gladness be felt on obtaining a beautiful robe, nor displeasure on obtaining an unbeautiful one. Thus, by way of such reflection, clear comprehension of non-delusion should be known here. |
♦ pattadhāraṇepi pattaṃ sahasāva aggahetvā imaṃ gahetvā piṇḍāya caramāno bhikkhaṃ labhissāmīti evaṃ pattagahaṇapaccayā paṭilabhitabbātthavasena sātthakasampajaññaṃ veditabbaṃ. |
♦ Even in carrying the bowl, not taking the bowl suddenly, but thinking, "Taking this and going for alms, I will obtain alms"—thus, by way of the purpose to be obtained due to the condition of taking the bowl, clear comprehension of purpose should be known. |
♦ kisadubbalasarīrassa pana garu patto asappāyo. |
♦ For one with a thin, weak body, however, a heavy bowl is unsuitable. |
yassa kassaci catupañcagaṇḍikāhato dubbisodhanīyo asappāyova. |
For anyone, one that is damaged with four or five cracks and difficult to clean is unsuitable. |
duddhotapatto hi na vaṭṭati, taṃ dhovantasseva cassa palibodho hoti. |
For an unwashed bowl is not proper, and for one washing it, it becomes an obstruction. |
maṇivaṇṇapatto pana lobhanīyo cīvare vuttanayeneva asappāyo. |
A jewel-colored bowl, however, being desirable, is unsuitable in the manner mentioned for robes. |
nimittakammādivasena laddho pana yañcassa sevamānassa akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, ayaṃ ekantāsappāyova. |
But one obtained through hinting, etc., and that which, when used, causes unwholesome states to increase and wholesome states to decrease, this is entirely unsuitable. |
viparīto sappāyo. |
The opposite is suitable. |
tassa vasenettha sappāyasampajaññaṃ, kammaṭṭhānāvijahanavaseneva ca gocarasampajaññaṃ veditabbaṃ. |
By means of that, clear comprehension of suitability here, and by not abandoning the meditation subject, clear comprehension of the resort should be known. |
♦ abbhantare attā nāma koci pattaṃ gaṇhanto natthi. |
♦ Internally, there is no self called someone who takes a bowl. |
vuttappakāracittakiriyavāyodhātuvipphāreneva pana pattaggahaṇaṃ nāma hoti. |
But by the oscillation of the mind-activity-wind-element of the aforementioned kind, the taking of a bowl occurs. |
tattha pattopi acetano, hatthāpi acetanā. |
Therein, the bowl is also insentient, and the hands are also insentient. |
patto na jānāti “ahaṃ hatthehi gahito”ti. |
The bowl does not know, "I am held by hands." |
hatthāpi na jānanti “patto amhehi gahito”ti. |
The hands also do not know, "The bowl is held by us." |
dhātuyova dhātusamūhaṃ gaṇhanti saṇḍāsena aggivaṇṇapattaggahaṇe viyāti evaṃ pavattapaṭisaṅkhānavasenettha asammohasampajaññaṃ veditabbaṃ. |
Elements merely grasp a collection of elements, like grasping a red-hot bowl with tongs. Thus, by way of such reflection, clear comprehension of non-delusion should be known here. |
♦ apica yathā chinnahatthapāde vaṇamukhehi paggharitapubbalohitakimikule nīlamakkhikasamparikiṇṇe anāthasālāyaṃ nipanne anāthamanusse disvā dayālukā purisā tesaṃ vaṇapaṭṭacoḷakāni ceva kapālādīhi ca bhesajjāni upanāmenti. |
♦ Furthermore, just as when compassionate people see unfortunate individuals with severed hands and feet, with pus, blood, and swarms of maggots flowing from the openings of their wounds, covered with blue flies, lying in a shelter for the helpless, they bring them wound-bandages and medicines in potsherds, etc. |
tattha coḷakānipi kesañci saṇhāni, kesañci thūlāni pāpuṇanti. |
There, some get fine bandages, some get coarse ones. |
bhesajjakapālakānipi kesañci susaṇṭhānāni, kesañci dussaṇṭhānāni pāpuṇanti, na te tattha sumanā vā dummanā vā honti. |
Some get well-shaped medicine potsherds, some get ill-shaped ones; they are not glad or displeased there. |
vaṇappaṭicchādanamatteneva hi coḷakena bhesajjapaṭiggahaṇamatteneva ca kapālakena tesamattho, evameva yo bhikkhu vaṇacoḷakaṃ viya cīvaraṃ, bhesajjakapālakaṃ viya pattaṃ, kapāle bhesajjamiva ca patte laddhaṃ bhikkhaṃ sallakkheti. |
For their purpose is served merely by the bandage for covering the wound and merely by the potsherd for receiving the medicine. Even so, the monk who regards the robe like a wound-bandage, the bowl like a medicine-potsherd, and the alms obtained in the bowl like medicine in a potsherd. |
ayaṃ saṅghāṭipattacīvaradhāraṇe asammohasampajaññena uttamasampajānakārīti veditabbo. |
This one should be known as acting with supreme clear comprehension through non-delusion in wearing the outer robe, bowl, and (other) robes. |
♦ asitādīsu asiteti piṇḍapātabhojane. |
♦ In "eating," etc.: "eating" refers to consuming alms-food. |
pīteti yāguādipāne. |
"Drinking" refers to drinking gruel, etc. |
khāyiteti piṭṭhakhajjakādikhādane. |
"Chewing" refers to chewing flour-cakes, sweets, etc. |
sāyiteti madhuphāṇitādisāyane. |
"Licking" refers to licking honey, molasses, etc. |
tattha “neva davāyā”tiādinā nayena vutto aṭṭhavidhopi attho attho nāma. |
Therein, "neither for sport," etc., in this manner, all eight kinds of purpose are called purpose. |
tassa vasena sātthakasampajaññaṃ veditabbaṃ. |
By means of that, clear comprehension of purpose should be known. |
lūkhapaṇītatittamadhurādīsu pana yena bhojanena yassa aphāsu hoti, taṃ tassa asappāyaṃ. |
But among coarse, fine, bitter, sweet, etc., foods, that food which is uncomfortable for someone, that is unsuitable for him. |
yaṃ pana nimittakammādivasena paṭiladdhaṃ, yañcassa bhuñjato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, taṃ ekantāsappāyameva. |
But that which is obtained through hinting, etc., and that which, when eaten, causes unwholesome states to increase and wholesome states to decrease, that is entirely unsuitable. |
viparītaṃ sappāyaṃ. |
The opposite is suitable. |
tassa vasenettha sappāyasampajaññaṃ, kammaṭṭhānāvijahanavaseneva ca gocarasampajaññaṃ veditabbaṃ. |
By means of that, clear comprehension of suitability here, and by not abandoning the meditation subject, clear comprehension of the resort should be known. |
♦ abbhantare attā nāma koci bhuñjako natthi, vuttappakāracittakiriyavāyodhātuvipphāravaseneva pana pattapaṭiggahaṇaṃ nāma hoti. |
♦ Internally, there is no self called an eater; but by the oscillation of the mind-activity-wind-element of the aforementioned kind, the receiving of the bowl occurs. |
cittakiriyavāyodhātuvipphāreneva hatthassa patte otāraṇaṃ nāma hoti. |
By the oscillation of the mind-activity-wind-element itself, the lowering of the hand to the bowl occurs. |
cittakiriyavāyodhātuvipphāreneva ālopakaraṇaṃ ālopauddharaṇaṃ mukhavivaraṇañca hoti. |
By the oscillation of the mind-activity-wind-element itself, the making of a morsel, the lifting of a morsel, and the opening of the mouth occur. |
na koci kuñcikāya yantakena ca hanukaṭṭhīni vivarati, cittakiriyavāyodhātuvipphāreneva ālopassa mukhe ṭhapanaṃ, uparidantānaṃ musalakiccasādhanaṃ, heṭṭhādantānaṃ udukkhalakiccasādhanaṃ, jivhāya hatthakiccasādhanañca hoti. |
No one opens the jawbones with a key or a mechanism; by the oscillation of the mind-activity-wind-element itself, the placing of the morsel in the mouth, the performing of the pestle-function by the upper teeth, the performing of the mortar-function by the lower teeth, and the performing of the hand-function by the tongue occur. |
♦ iti taṃ tattha aggajivhāya tanukakheḷo mūlajivhāya bahalakheḷo makkheti. |
♦ Thus, there, thin saliva from the tip of the tongue and thick saliva from the root of the tongue moisten it. |
taṃ heṭṭhādantaudukkhale jivhāhatthaparivattitaṃ kheḷaudakatemitaṃ uparidantamusalasañcuṇṇitaṃ koci kaṭacchunā vā dabbiyā vā antopavesento nāma natthi, vāyodhātuyāva pavisati. |
That which is turned by the tongue-hand in the lower-teeth-mortar, moistened by saliva-water, and crushed by the upper-teeth-pestle—no one introduces it inside with a ladle or spoon; it enters by the wind element itself. |
paviṭṭhaṃ paviṭṭhaṃ koci palālasantharaṃ katvā dhārento nāma natthi, vāyodhātuvaseneva tiṭṭhati. |
What has entered, what has entered—no one holds it by making a straw bed; it stays by the power of the wind element. |
ṭhitaṃ ṭhitaṃ koci uddhanaṃ katvā aggiṃ jāletvā pacanto nāma natthi, tejodhātuyāva paccati. |
What has stayed, what has stayed—no one cooks it by making a hearth and lighting a fire; it is cooked by the fire element itself. |
pakkaṃ pakkaṃ koci daṇḍena vā yaṭṭhiyā vā bahi nīhārako nāma natthi, vāyodhātuyeva nīharati. |
What is cooked, what is cooked—no one takes it out with a stick or rod; the wind element itself takes it out. |
♦ iti vāyodhātu atiharati ca vītiharati ca dhāreti ca parivatteti ca sañcuṇṇeti visoseti ca nīharati ca. |
♦ Thus, the wind element carries across, carries beyond, holds, turns, crushes, dries, and takes out. |
pathavīdhātu dhāreti ca parivatteti ca sañcuṇṇeti ca visoseti ca. |
The earth element holds, turns, crushes, and dries. |
āpodhātu sineheti ca allattañca anupāleti. |
The water element moistens and maintains wetness. |
tejodhātu antopaviṭṭhaṃ paripāceti. |
The fire element digests what has entered inside. |
ākāsadhātu añjaso hoti. |
The space element is the passage. |
viññāṇadhātu tattha tattha sammāpayogamanvāya ābhujatīti evaṃpavattapaṭisaṅkhānavasenettha asammohasampajaññaṃ veditabbaṃ. |
The consciousness element, following right application in each respective place, bends (directs). Thus, by way of reflecting on this process, clear comprehension of non-delusion should be known here. |
♦ apica gamanato pariyesanato paribhogato āsayato nidhānato aparipakkato paripakkato phalato nissandato sammakkhaṇatoti evaṃ dasavidhapaṭikūlabhāvapaccavekkhaṇatopettha asammohasampajaññaṃ veditabbaṃ. |
♦ Furthermore, clear comprehension of non-delusion should be known here also by reflecting on the tenfold loathsomeness: from going (for food), from seeking, from consuming, from the receptacle, from storage, from being undigested, from being digested, from the result, from the discharge, and from being smeared. |
vitthārakathā panettha visuddhimagge āhārapaṭikūlasaññāniddesato gahetabbā. |
The detailed explanation here should be taken from the exposition of the perception of loathsomeness in food in the Visuddhimagga. |
♦ uccārapassāvakammeti uccārassa ca passāvassa ca karaṇe. |
♦ "In the act of defecating and urinating" means: in the doing of defecation and urination. |
tattha pattakāle uccārapassāvaṃ akarontassa sakalasarīrato sedā muccanti, akkhīni bhamanti, cittaṃ na ekaggaṃ hoti, aññe ca rogā uppajjanti. |
Therein, for one who does not defecate or urinate at the proper time, sweat is released from the whole body, the eyes spin, the mind is not one-pointed, and other diseases arise. |
karontassa pana sabbaṃ taṃ na hotīti ayamettha attho. |
But for one who does, all that does not happen—this is the meaning here. |
tassa vasena sātthakasampajaññaṃ veditabbaṃ. |
By means of that, clear comprehension of purpose should be known. |
aṭṭhāne uccārapassāvaṃ karontassa pana āpatti hoti, ayaso vaḍḍhati, jīvitantarāyo hoti. |
But for one defecating or urinating in an unsuitable place, an offense occurs, disrepute increases, and danger to life occurs. |
patirūpe ṭhāne karontassa sabbaṃ taṃ na hotīti idamettha sappāyaṃ. |
For one doing it in a suitable place, all that does not happen—this here is suitable. |
tassa vasena sappāyasampajaññaṃ, kammaṭṭhānāvijahanavaseneva ca gocarasampajaññaṃ veditabbaṃ. |
By means of that, clear comprehension of suitability, and by not abandoning the meditation subject, clear comprehension of the resort should be known. |
♦ abbhantare attā nāma koci uccārapassāvaṃ karonto natthi. |
♦ Internally, there is no self called someone who defecates or urinates. |
cittakiriyavāyodhātuvipphāreneva pana uccārapassāvakammaṃ hoti. |
But by the oscillation of the mind-activity-wind-element itself, the act of defecating and urinating occurs. |
yathā pana pakke gaṇḍe gaṇḍabhedena pubbalohitaṃ akāmatāya nikkhamati, yathā ca atibharitā udakabhājanā udakaṃ akāmatāya nikkhamati, evaṃ pakkāsayamuttavatthīsu sannicitā uccārapassāvā vāyuvegasamuppīḷitā akāmatāyapi nikkhamanti. |
Just as from a ripe boil, with the bursting of the boil, pus and blood exit involuntarily, and just as from an overfilled water vessel, water exits involuntarily, so too, feces and urine accumulated in the stomach and bladder, pressed by the force of wind, exit even involuntarily. |
so panāyaṃ evaṃ nikkhamanto uccārapassāvo neva tassa bhikkhuno attano hoti, na parassa. |
But this feces and urine thus exiting are neither the monk's own nor another's. |
kevalaṃ sarīranissandova hoti. |
It is merely a discharge of the body. |
yathā kiṃ? |
Like what? |
yathā udakakumbhato purāṇaudakaṃ chaḍḍentassa neva taṃ attano hoti, na paresaṃ. |
Just as for one throwing out old water from a water pot, it is neither his own nor others'. |
kevalaṃ paṭijagganamattameva hoti. |
It is merely a matter of maintenance. |
evaṃpavattapaṭisaṅkhānavasenettha asammohasampajaññaṃ veditabbaṃ. |
Thus, by way of reflecting on this process, clear comprehension of non-delusion should be known here. |
♦ gatādīsu gateti gamane. |
♦ In "gone" etc., "gone" means in going. |
ṭhiteti ṭhāne. |
"stood" means in standing. |
nisinneti nisajjāya. |
"seated" means in sitting. |
sutteti sayane. |
"asleep" means in lying down. |
jāgariteti jāgaraṇe. |
"awake" means in being awake. |
bhāsiteti kathane. |
"spoken" means in speaking. |
tuṇhībhāveti akathane. |
"silent" means in not speaking. |
“gacchanto vā gacchāmīti pajānāti, ṭhito vā ṭhitomhīti pajānāti, nisinno vā nisinnomhīti pajānāti, sayāno vā sayānomhīti pajānātī”ti imasmiñhi ṭhāne addhānairiyāpathā kathitā. |
"When walking, he knows 'I am walking'; when standing, he knows 'I am standing'; when sitting, he knows 'I am sitting'; when lying down, he knows 'I am lying down.'" In this instance, the long-course postures are spoken of. |
“abhikkante paṭikkante ālokite vilokite samiñjite pasārite”ti imasmiṃ majjhimā. |
"In going forward and returning, in looking ahead and looking aside, in bending and stretching"—in this, the medium [postures are spoken of]. |
“gate ṭhite nisinne sutte jāgarite”ti idha pana khuddakacuṇṇikairiyāpathā kathitā. |
"In going, standing, sitting, sleeping, waking"—here, however, the minor, detailed postures are spoken of. |
tasmā etesupi vuttanayeneva sampajānakāritā veditabbā. |
Therefore, in these too, clear comprehension should be understood in the manner spoken of. |
♦ tipiṭakamahāsīvatthero panāha — yo ciraṃ gantvā vā caṅkamitvā vā aparabhāge ṭhito iti paṭisañcikkhati “caṅkamanakāle pavattā rūpārūpadhammā ettheva niruddhā”ti, ayaṃ gate sampajānakārī nāma. |
♦ But the Elder Mahāsīva of the Tipiṭaka said: He who, after going or walking for a long time, stands in the latter part and reflects thus, "The material and immaterial phenomena that occurred during the time of walking have ceased right here," this one is called clearly comprehending in going. |
yo sajjhāyaṃ vā karonto pañhaṃ vā vissajjento kammaṭṭhānaṃ vā manasikaronto ciraṃ ṭhatvā aparabhāge nisinno iti paṭisañcikkhati “ṭhitakāle pavattā rūpārūpadhammā ettheva niruddhā”ti, ayaṃ ṭhite sampajānakārī nāma. |
He who, while reciting, or answering a question, or attending to a meditation subject, after standing for a long time, sits in the latter part and reflects thus, "The material and immaterial phenomena that occurred during the time of standing have ceased right here," this one is called clearly comprehending in standing. |
yo sajjhāyādikaraṇavaseneva ciraṃ nisīditvā aparabhāge nipanno iti paṭisañcikkhati “nisinnakāle pavattā rūpārūpadhammā ettheva niruddhā”ti, ayaṃ nisinne sampajānakārī nāma. |
He who, by reason of reciting, etc., after sitting for a long time, lies down in the latter part and reflects thus, "The material and immaterial phenomena that occurred during the time of sitting have ceased right here," this one is called clearly comprehending in sitting. |
yo pana nipannako sajjhāyaṃ vā karonto kammaṭṭhānaṃ vā manasikaronto niddaṃ okkamitvā aparabhāge vuṭṭhāya iti paṭisañcikkhati “sayanakāle pavattā rūpārūpadhammā ettheva niruddhā”ti, ayaṃ sutte jāgarite ca sampajānakārī nāma. |
But he who, while lying down, reciting, or attending to a meditation subject, having fallen asleep, in the latter part, having arisen, reflects thus, "The material and immaterial phenomena that occurred during the time of lying down have ceased right here," this one is called clearly comprehending in sleeping and in waking. |
kiriyamayacittānañhi appavattaṃ suttaṃ nāma, pavattaṃ jāgaritaṃ nāmāti. |
For, of functional consciousness, non-occurrence is called sleep, occurrence is called waking. |
yo pana bhāsamāno “ayaṃ saddo nāma oṭṭhe ca paṭicca dante ca jivhañca tāluñca paṭicca cittassa tadanurūpaṃ payogaṃ paṭicca jāyatī”ti sato sampajāno bhāsati, ciraṃ vā pana kālaṃ sajjhāyaṃ vā katvā dhammaṃ vā kathetvā kammaṭṭhānaṃ vā parivattetvā pañhaṃ vā vissajjetvā aparabhāge tuṇhībhūto iti paṭisañcikkhati “bhāsitakāle uppannā rūpārūpadhammā ettheva niruddhā”ti, ayaṃ bhāsite sampajānakārī nāma. |
But he who, while speaking, mindfully and clearly comprehending, speaks thus, "This sound arises in dependence on the lips, and in dependence on the teeth, and the tongue, and the palate, and in dependence on the mind's corresponding effort"; or who, after reciting for a long time, or teaching the Dhamma, or reviewing a meditation subject, or answering a question, in the latter part, having become silent, reflects thus, "The material and immaterial phenomena that arose during the time of speaking have ceased right here," this one is called clearly comprehending in speaking. |
yo tuṇhībhūto ciraṃ dhammaṃ vā kammaṭṭhānaṃ vā manasikatvā aparabhāge iti paṭisañcikkhati “tuṇhībhūtakāle pavattā rūpārūpadhammā ettheva niruddhā, upādārūpapavattiyā sati bhāsati nāma, asati tuṇhī bhavati nāmā”ti, ayaṃ tuṇhībhāve sampajānakārī nāmāti. |
He who, having been silent for a long time, having attended to the Dhamma or a meditation subject, in the latter part, reflects thus, "The material and immaterial phenomena that occurred during the time of being silent have ceased right here; when there is an occurrence of derived matter, it is called speaking; when there is not, it is called being silent," this one is called clearly comprehending in silence. |
♦ tayidaṃ mahāsīvattherena vuttaṃ asammohadhuraṃ imasmiṃ satipaṭṭhānasutte adhippetaṃ. |
♦ This, said by the Elder Mahāsīva, the burden of non-delusion, is intended in this Satipaṭṭhāna Sutta. |
sāmaññaphale pana sabbampi catubbidhaṃ sampajaññaṃ labbhati. |
In the Sāmaññaphala Sutta, however, all four kinds of clear comprehension are obtained. |
tasmā visesato ettha asammohasampajaññasseva vasena sampajānakāritā veditabbā. |
Therefore, especially here, clear comprehension should be understood by way of non-delusion-clear-comprehension. |
sampajānakārī sampajānakārīti ca sabbapadesu satisampayuttasseva sampajaññassa vasenattho veditabbo. |
And "clearly comprehending, clearly comprehending," in all instances, the meaning should be understood by way of clear comprehension associated with mindfulness. |
vibhaṅgappakaraṇe pana, “sato sampajāno abhikkamati, sato sampajāno paṭikkamatī”ti (vibha. |
In the Vibhaṅga, however, "mindful and clearly comprehending he goes forward, mindful and clearly comprehending he returns" (Vibh. |
523) evametāni padāni vibhattāneva. |
523) thus these terms are indeed analyzed. |
♦ iti ajjhattaṃ vāti evaṃ catusampajaññapariggahaṇena attano vā kāye, parassa vā kāye, kālena vā attano, kālena vā parassa kāye kāyānupassī viharati. |
♦ Thus "internally," or: thus, by grasping the fourfold clear comprehension, he dwells contemplating the body in his own body, or in another's body, or at times in his own, at times in another's body. |
idha samudayavayadhammānupassītiādīsu rūpakkhandhasseva samudayo ca vayo ca nīharitabbo. |
Here, in "contemplating the phenomena of arising and passing away," etc., the arising and passing away of the aggregate of matter itself should be brought out. |
sesaṃ vuttasadisameva. |
The rest is just as stated. |
♦ idha catusampajaññapariggāhikā sati dukkhasaccaṃ, tassā samuṭṭhāpikā purimataṇhā samudayasaccaṃ, ubhinnaṃ appavatti nirodhasaccaṃ, vuttappakāro ariyamaggo maggasaccaṃ. |
♦ Here, the mindfulness that grasps the fourfold clear comprehension is the truth of suffering; the prior craving that gives rise to it is the truth of the origin [of suffering]; the non-occurrence of both is the truth of cessation; the noble path as described is the truth of the path. |
evaṃ catusaccavasena ussakkitvā nibbutiṃ pāpuṇātīti idamekassa catusampajaññapariggāhakassa bhikkhuno vasena yāva arahattā niyyānamukhanti. |
Thus, having striven by way of the four truths, he attains Nibbāna. This, for one bhikkhu who grasps the fourfold clear comprehension, is the entrance to release up to Arahantship. |
♦ catusampajaññapabbavaṇṇanā niṭṭhitā. |
♦ The explanation of the section on the fourfold clear comprehension is finished. |
♦ paṭikūlamanasikārapabbavaṇṇanā (MN 20) |
♦ Explanation of the Section on Attention to Repulsiveness (MN 20) |
♦ 110. evaṃ catusampajaññavasena kāyānupassanaṃ vibhajitvā idāni paṭikūlamanasikāravasena vibhajituṃ puna caparantiādimāha. |
♦ 110. Thus, having analyzed the contemplation of the body by way of the fourfold clear comprehension, now, to analyze it by way of attention to repulsiveness, he said "Puna caparaṃ" (Furthermore), etc. |
tattha imameva kāyantiādīsu yaṃ vattabbaṃ siyā, taṃ sabbaṃ sabbākārena vitthārato visuddhimagge kāyagatāsatikammaṭṭhāne vuttaṃ. |
There, in "this very body," etc., whatever should be said, all that, in every way, has been said in detail in the Visuddhimagga in the meditation subject of mindfulness directed to the body. |
ubhatomukhāti heṭṭhā ca upari cāti dvīhi mukhehi yuttā. |
"Open at both ends" means connected with two openings, that is, below and above. |
nānāvihitassāti nānāvidhassa. |
"Of various kinds" means of diverse sorts. |
♦ idaṃ panettha opammasaṃsandanaṃ — ubhatomukhā putoḷi viya hi cātumahābhūtiko kāyo, tattha missetvā pakkhittanānāvidhadhaññaṃ viya kesādayo dvattiṃsākārā, cakkhumā puriso viya yogāvacaro, tassa taṃ putoḷiṃ muñcitvā paccavekkhato nānāvidhadhaññassa pākaṭakālo viya yogino dvattiṃsākārassa vibhūtākāro veditabbo. |
♦ This here is the application of the simile: the four-great-element body is indeed like a bag open at both ends; the thirty-two parts, such as hairs of the head, are like various kinds of grain thrown in and mixed; the yogi is like a man with good eyesight; just as for him, having untied that bag and examining it, it is the time for the various kinds of grain to become manifest, so too, for the yogi, the manifest nature of the thirty-two parts should be understood. |
♦ iti ajjhattaṃ vāti evaṃ kesādipariggahaṇena attano vā kāye, parassa vā kāye, kālena vā attano, kālena vā parassa kāye kāyānupassī viharati, ito paraṃ vuttanayameva. |
♦ Thus "internally," or: thus, by grasping the hairs of the head, etc., he dwells contemplating the body in his own body, or in another's body, or at times in his own, at times in another's body; from here on, it is in the manner already stated. |
kevalañhi idha dvattiṃsākārapariggāhikā sati dukkhasaccanti evaṃ yojanaṃ katvā niyyānamukhaṃ veditabbaṃ. |
Only, here, having made the connection thus: "the mindfulness that grasps the thirty-two parts is the truth of suffering," the entrance to release should be understood. |
sesaṃ purimasadisamevāti. |
The rest is just like the previous. |
♦ paṭikūlamanasikārapabbavaṇṇanā niṭṭhitā. |
♦ The explanation of the section on attention to repulsiveness is finished. |
♦ dhātumanasikārapabbavaṇṇanā (MN 20) |
♦ Explanation of the Section on Attention to the Elements (MN 20) |
♦ 111. evaṃ paṭikūlamanasikāravasena kāyānupassanaṃ vibhajitvā idāni dhātumanasikāravasena vibhajituṃ puna caparantiādimāha. |
♦ 111. Thus, having analyzed the contemplation of the body by way of attention to repulsiveness, now, to analyze it by way of attention to the elements, he said "Puna caparaṃ" (Furthermore), etc. |
tatrāyaṃ opammasaṃsandanena saddhiṃ atthavaṇṇanā — yathā koci goghātako vā tasseva vā bhattavetanabhato antevāsiko gāviṃ vadhitvā vinivijjhitvā catasso disā gatānaṃ mahāpathānaṃ vemajjhaṭṭhānasaṅkhāte catumahāpathe koṭṭhāsaṃ koṭṭhāsaṃ katvā nisinno assa, evameva bhikkhu catunnaṃ iriyāpathānaṃ yena kenaci ākārena ṭhitattā yathāṭhitaṃ, yathāṭhitattā ca yathāpaṇihitaṃ kāyaṃ — “atthi imasmiṃ kāye pathavīdhātu . |
♦ Therein, this is the explanation of the meaning together with the application of the simile: Just as some cow-butcher, or his apprentice fed on his wages, having slaughtered a cow and dismembered it, might be sitting at a crossroads, which is the central place of the great roads going to the four directions, having made it into portions; even so, a bhikkhu, with regard to the body as it is situated, because it is situated in whatever way among the four postures, and as it is disposed, because it is situated as it is—reflects thus: "There is in this body the earth element... |
.. pe . |
... (etc.) ... |
.. vāyodhātū”ti evaṃ paccavekkhati. |
... the air element." |
♦ kiṃ vuttaṃ hoti — yathā goghātakassa gāviṃ posentassāpi āghātanaṃ āharantassāpi āharitvā tattha bandhitvā ṭhapentassāpi vadhentassāpi vadhitaṃ mataṃ passantassāpi tāvadeva gāvīti saññā na antaradhāyati, yāva naṃ padāletvā bīlaso na vibhajati. |
♦ What is said? Just as for a cow-butcher, even while raising a cow, even while bringing it to the slaughterhouse, even after bringing it and tying it there and keeping it, even while slaughtering it, even while seeing it slaughtered and dead, the perception "cow" does not disappear, as long as he has not cut it up and divided it piece by piece. |
vibhajitvā nisinnassa pana gāvīti saññā antaradhāyati, maṃsasaññā pavattati, nāssa evaṃ hoti “ahaṃ gāviṃ vikkiṇāmi, ime gāviṃ harantī”ti. |
But for one who has divided it and is sitting, the perception "cow" disappears, the perception "meat" arises; it does not occur to him, "I am selling a cow, these people are taking a cow." |
atha khvassa “ahaṃ maṃsaṃ vikkiṇāmi, ime maṃsaṃ haranti”cceva hoti, evameva imassāpi bhikkhuno pubbe bālaputhujjanakāle gihibhūtassāpi pabbajitassāpi tāvadeva sattoti vā puggaloti vā saññā na antaradhāyati, yāva imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ ghanavinibbhogaṃ katvā dhātuso na paccavekkhati. |
Rather, it occurs to him only, "I am selling meat, these people are taking meat." Even so, for this bhikkhu too, previously, in the time of being a foolish worldling, whether a householder or one gone forth, the perception "being" or "person" does not disappear, as long as he does not, having broken down this very body as it is situated, as it is disposed, into its solid parts, reflect on it by way of the elements. |
dhātuso paccavekkhato panassa sattasaññā antaradhāyati, dhātuvaseneva cittaṃ santiṭṭhati. |
But for one reflecting by way of the elements, the perception of a being disappears, the mind becomes established only by way of the elements. |
tenāha bhagavā — “imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati, atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātūti. |
Therefore, the Blessed One said: "He reflects on this very body, as it is situated, as it is disposed, by way of the elements: 'There is in this body the earth element, the water element, the fire element, the air element.' |
seyyathāpi, bhikkhave, dakkho goghātako vā . |
Just as, O bhikkhus, a skilled cow-butcher or... |
.. pe . |
... (etc.) ... |
.. vāyodhātū”ti. |
... the air element." |
♦ goghātako viya hi yogī, gāvīti saññā viya sattasaññā, catumahāpatho viya catuiriyāpatho, bīlaso vibhajitvā nisinnabhāvo viya dhātuso paccavekkhaṇanti ayamettha pāḷivaṇṇanā, kammaṭṭhānakathā pana visuddhimagge vitthāritā. |
♦ For the yogi is like the cow-butcher, the perception of a being is like the perception "cow," the four postures are like the crossroads, the reflection by way of the elements is like the state of having divided it piece by piece and sitting. This is the Pāli explanation here; the discussion of the meditation subject, however, is detailed in the Visuddhimagga. |
♦ iti ajjhattaṃ vāti evaṃ catudhātupariggahaṇena attano vā kāye, parassa vā kāye, kālena vā attano, kālena vā parassa kāye kāyānupassī viharati. |
♦ Thus "internally," or: thus, by grasping the four elements, he dwells contemplating the body in his own body, or in another's body, or at times in his own, at times in another's body. |
ito paraṃ vuttanayameva. |
From here on, it is in the manner already stated. |
kevalañhi idha catudhātupariggāhikā sati dukkhasaccanti evaṃ yojanaṃ katvā niyyānamukhaṃ veditabbaṃ. |
Only, here, having made the connection thus: "the mindfulness that grasps the four elements is the truth of suffering," the entrance to release should be understood. |
sesaṃ purimasadisamevāti. |
The rest is just like the previous. |
♦ dhātumanasikārapabbavaṇṇanā niṭṭhitā. |
♦ The explanation of the section on attention to the elements is finished. |
♦ navasivathikapabbavaṇṇanā (MN 20) |
♦ Explanation of the Section on the Nine Charnel Ground Contemplations (MN 20) |
♦ 112. evaṃ dhātumanasikāravasena kāyānupassanaṃ vibhajitvā idāni navahi sivathikapabbehi vibhajituṃ, puna caparantiādimāha. |
♦ 112. Thus, having analyzed the contemplation of the body by way of attention to the elements, now, to analyze it by the nine charnel ground sections, he said "Puna caparaṃ" (Furthermore), etc. |
tattha seyyathāpi passeyyāti yathā passeyya. |
Therein, "just as if he were to see" means as he would see. |
sarīranti matasarīraṃ. |
"A body" means a dead body. |
sivathikāya chaḍḍītanti susāne apaviddhaṃ. |
"Cast away in a charnel ground" means discarded in a cemetery. |
ekāhaṃ matassa assāti ekāhamataṃ. |
"Of one dead for one day" means dead for one day. |
dvīhaṃ matassa assāti dvīhamataṃ. |
"Of one dead for two days" means dead for two days. |
tīhaṃ matassa assāti tīhamataṃ. |
"Of one dead for three days" means dead for three days. |
bhastā viya vāyunā uddhaṃ jīvitapariyādānā yathānukkamaṃ samuggatena sūnabhāvena uddhumātattā uddhumātakaṃ. |
"Swollen": because of being bloated, like a bellows filled with wind, due to the state of swelling which has arisen successively since the termination of life. |
vinīlaṃ vuccati viparibhinnavaṇṇaṃ. |
"Bluish" is said of a discolored appearance. |
vilīnameva vinīlakaṃ. |
Corrupted itself is bluish. |
paṭikūlattā vā kucchitaṃ vinīlanti vinīlakaṃ. |
Or, being repulsive, "bluish" means disgusting and blue. |
maṃsussadaṭṭhānesu rattavaṇṇassa pubbasannicayaṭṭhānesu setavaṇṇassa yebhuyyena ca nīlavaṇṇassa nīlaṭṭhānesu nīlasāṭakapārutasseva chavasarīrassetaṃ adhivacanaṃ. |
This is a designation for a corpse which is reddish in places where flesh is prominent, whitish in places where pus has accumulated, and predominantly blue in blue areas, like one covered with a blue cloth. |
paribhinnaṭṭhānehi navahi vā vaṇamukhehi visandamānaṃ pubbaṃ vipubbaṃ. |
"Festering": pus oozing from the burst places or from the nine wound-openings. |
vipubbameva vipubbakaṃ, paṭikūlattā vā kucchitaṃ vipubbanti vipubbakaṃ. |
Festering itself is "festering," or, being repulsive, "festering" means disgusting and festering. |
vipubbakaṃ jātaṃ tathābhāvaṃ gatanti vipubbakajātaṃ. |
"Become festering" means having reached that state of being festering. |
♦ so imameva kāyanti so bhikkhu imaṃ attano kāyaṃ tena kāyena saddhiṃ ñāṇena upasaṃharati upaneti. |
♦ "He applies this very body": that bhikkhu compares, brings to bear, this his own body with that body by means of knowledge. |
kathaṃ? ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatītoti. |
How? "This body, too, is of such a nature, will become like that, has not gone beyond that." |
idaṃ vuttaṃ hoti — āyu, usmā, viññāṇanti imesaṃ tiṇṇaṃ dhammānaṃ atthitāya ayaṃ kāyo ṭhānagamanādikhamo hoti imesaṃ pana vigamā ayampi evaṃdhammo evaṃpūtikasabhāvoyeva, evaṃbhāvī evaṃuddhumātādibhedo bhavissati, evaṃanatīto evaṃuddhumātādibhāvaṃ anatikkantoti. |
This is what is said: due to the existence of these three things—life-faculty, heat, and consciousness—this body is capable of standing, going, etc.; but with their departure, this too is of such a nature, of such a putrid nature indeed, it will become like that, of such a nature as swollen, etc., it has not gone beyond that, not surpassed that state of being swollen, etc. |
♦ iti ajjhattaṃ vāti evaṃ uddhumātādipariggahaṇena attano vā kāye, parassa vā kāye, kālena vā attano, kālena vā parassa kāye kāyānupassī viharati. |
♦ Thus "internally," or: thus by grasping the swollen, etc., he dwells contemplating the body in his own body, or in another's body, or at times in his own, at times in another's body. |
♦ khajjamānanti udarādīsu nisīditvā udaramaṃsaoṭṭhamaṃsākkhikūṭādīni luñcitvā luñcitvā khādiyamānaṃ. |
♦ "Being devoured": sitting on the belly, etc., plucking off and eating the flesh of the belly, flesh of the lips, flesh of the eye-sockets, etc. |
samaṃsalohitanti sesāvasesamaṃsalohitayuttaṃ. |
"With flesh and blood": connected with the remaining flesh and blood. |
nimaṃsalohitamakkhitanti maṃse khīṇepi lohitaṃ na sussati, taṃ sandhāya vuttaṃ “nimaṃsalohitamakkhitan”ti. |
"Without flesh, smeared with blood": even when the flesh is gone, the blood does not dry up; referring to that, it is said "without flesh, smeared with blood." |
aññenāti aññena disābhāgena. |
"In another" means in another direction. |
hatthaṭṭhikanti catusaṭṭhibhedampi hatthaṭṭhikaṃ pāṭiyekkaṃ vippakiṇṇaṃ. |
"A hand-bone" means even the sixty-four kinds of hand-bones, scattered individually. |
pādaṭṭhikādīsupi eseva nayo. |
In "foot-bone," etc., this is the same method. |
terovassikānīti atikkantasaṃvaccharāni. |
"More than a year old" means past a year. |
pūtīnīti abbhokāse ṭhitāni vātātapavuṭṭhisamphassena terovassikāneva pūtīni honti. |
"Rotten": those lying in the open, through contact with wind, sun, and rain, even those a year old, become rotten. |
antobhūmigatāni pana cirataraṃ tiṭṭhanti. |
But those buried in the ground last longer. |
cuṇṇakajātānīti cuṇṇaṃ cuṇṇaṃ hutvā vippakiṇṇāni. |
"Become powder" means having become powder, scattered. |
sabbattha so imamevāti vuttanayena khajjamānādīnaṃ vasena yojanā kātabbā. |
Everywhere, "he, this very," the connection should be made by way of "being devoured," etc., in the manner stated. |
♦ iti ajjhattaṃ vāti evaṃ khajjamānādipariggahaṇena yāva cuṇṇakabhāvā attano vā kāye, parassa vā kāye, kālena vā attano, kālena vā parassa kāye kāyānupassī viharati. |
♦ Thus "internally," or: thus by grasping "being devoured," etc., up to the state of being powder, he dwells contemplating the body in his own body, or in another's body, or at times in his own, at times in another's body. |
♦ idha pana ṭhatvā navasivathikā samodhānetabbā. |
♦ Here, however, having stood, the nine charnel ground [contemplations] should be combined. |
“ekāhamataṃ vā”tiādinā nayena vuttā sabbāpi ekā, “kākehi vā khajjamānan”tiādikā ekā, “aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhan”ti ekā, “nimaṃsalohitamakkhitaṃ nhārusambandhan”ti ekā, “apagatamaṃsalohitaṃ nhārusambandhan”ti ekā, “aṭṭhikāni apagatasambandhānī”tiādikā ekā, “aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgānī”ti ekā, “puñjakitāni terovassikānī”ti ekā, “pūtīni cuṇṇakajātānī”ti ekā. |
♦ "One dead for one day, or," etc., all stated in this way are one; "being devoured by crows, or," etc., is one; "a chain of bones with flesh and blood, bound by sinews" is one; "without flesh, smeared with blood, bound by sinews" is one; "without flesh and blood, bound by sinews" is one; "bones without sinews," etc., is one; "bones white, like the color of a conch shell" is one; "piled up, more than a year old" is one; "rotten, become powder" is one. |
♦ evaṃ kho, bhikkhaveti idaṃ navasivathikā dassetvā kāyānupassanaṃ niṭṭhapento āha. |
♦ "Thus, O bhikkhus"—this, having shown the nine charnel ground [contemplations], he said, concluding the contemplation of the body. |
tattha navasivathikapariggāhikā sati dukkhasaccaṃ, tassā samuṭṭhāpikā purimataṇhā samudayasaccaṃ, ubhinnaṃ appavatti nirodhasaccaṃ, dukkhaparijānano samudayapajahano nirodhārammaṇo ariyamaggo maggasaccaṃ. |
Therein, the mindfulness that grasps the nine charnel ground [contemplations] is the truth of suffering; the prior craving that gives rise to it is the truth of the origin; the non-occurrence of both is the truth of cessation; the noble path, which fully understands suffering, abandons the origin, and has cessation as its object, is the truth of the path. |
evaṃ catusaccavaseneva ussakkitvā nibbutiṃ pāpuṇātīti idaṃ navasivathikapariggāhakānaṃ bhikkhūnaṃ yāva arahattā niyyānamukhanti. |
Thus, having striven by way of the four truths, he attains Nibbāna. This, for bhikkhus who grasp the nine charnel ground [contemplations], is the entrance to release up to Arahantship. |
♦ navasivathikapabbavaṇṇanā niṭṭhitā. |
♦ The explanation of the section on the nine charnel ground contemplations is finished. |
♦ ettāvatā ca ānāpānapabbaṃ iriyāpathapabbaṃ catusampajaññapabbaṃ paṭikūlamanasikārapabbaṃ dhātumanasikārapabbaṃ navasivathikapabbānīti cuddasapabbā kāyānupassanā niṭṭhitā hoti. |
♦ With this much, the fourteen sections of contemplation of the body—namely, the section on mindfulness of breathing, the section on postures, the section on fourfold clear comprehension, the section on attention to repulsiveness, the section on attention to the elements, and the nine charnel ground sections—are finished. |
♦ tattha ānāpānapabbaṃ paṭikūlamanasikārapabbanti imāneva dve appanākammaṭṭhānāni. |
♦ Therein, the section on mindfulness of breathing and the section on attention to repulsiveness—these two alone are absorption meditation subjects. |
sivathikānaṃ pana ādīnavānupassanāvasena vuttattā sesāni dvādasāpi upacārakammaṭṭhānānevāti. |
♦ But since the charnel ground [contemplations] are spoken of by way of contemplation of danger, the remaining twelve are only access meditation subjects. |
♦ kāyānupassanā niṭṭhitā. |
♦ Contemplation of the body is finished. |
♦ vedanānupassanāvaṇṇanā (MN 20) |
♦ Explanation of the Contemplation of Feelings (MN 20) |
♦ 113. evaṃ bhagavā cuddasavidhena kāyānupassanāsatipaṭṭhānaṃ kathetvā idāni navavidhena vedanānupassanaṃ kathetuṃ kathañca, bhikkhavetiādimāha. |
♦ 113. Thus, the Blessed One, having taught the establishment of mindfulness through contemplation of the body in fourteen ways, now, to teach the contemplation of feelings in nine ways, said, "And how, O bhikkhus?" etc. |
tattha sukhaṃ vedananti kāyikaṃ vā cetasikaṃ vā sukhaṃ vedanaṃ vedayamāno “ahaṃ sukhaṃ vedanaṃ vedayāmī”ti pajānātīti attho. |
Therein, "feeling a pleasant feeling" means: experiencing a pleasant bodily or mental feeling, he knows, "I am experiencing a pleasant feeling." |
tattha kāmaṃ uttānaseyyakāpi dārakā thaññapivanādikāle sukhaṃ vedayamānā “sukhaṃ vedayāmā”ti pajānanti, na panetaṃ evarūpaṃ jānanaṃ sandhāya vuttaṃ. |
Therein, indeed, even infants lying on their backs, while experiencing pleasure at the time of drinking milk, etc., know, "We are experiencing pleasure," but this is not said with reference to such knowing. |
evarūpaṃ jānanaṃ hi sattūpaladdhiṃ na jahati, sattasaññaṃ na ugghāṭeti, kammaṭṭhānaṃ vā satipaṭṭhānabhāvanā vā na hoti. |
For such knowing does not abandon the apprehension of a being, does not uproot the perception of a being, and is not a meditation subject or the development of the establishment of mindfulness. |
imassa pana bhikkhuno jānanaṃ sattūpaladdhiṃ jahati, sattasaññaṃ ugghāṭeti, kammaṭṭhānaṃ ceva satipaṭṭhānabhāvanā ca hoti. |
But this bhikkhu's knowing abandons the apprehension of a being, uproots the perception of a being, and is both a meditation subject and the development of the establishment of mindfulness. |
idañhi “ko vedayati, kassa vedanā, kiṃ kāraṇā vedanā”ti evaṃ sampajānavediyanaṃ sandhāya vuttaṃ. |
For this is said with reference to clearly comprehending and experiencing thus: "Who feels? Whose feeling? For what reason is the feeling?" |
♦ tattha ko vedayatīti na koci satto vā puggalo vā vedayati. |
♦ Therein, "Who feels?" No being or person feels. |
kassa vedanāti na kassaci sattassa vā puggalassa vā vedanā. |
"Whose feeling?" It is not the feeling of any being or person. |
kiṃ kāraṇā vedanāti vatthuārammaṇāva panassa vedanā. |
"For what reason is the feeling?" The feeling is indeed its base and object. |
tasmā esa evaṃ pajānāti — “taṃ taṃ sukhādīnaṃ vatthuṃ ārammaṇaṃ katvā vedanāva vedayati. |
Therefore, he knows thus: "Having made such and such a base of pleasure, etc., its object, feeling itself feels. |
taṃ pana vedanāpavattiṃ upādāya ‘ahaṃ vedayāmī’ti vohāramattaṃ hotī”ti. |
But, depending on that occurrence of feeling, 'I feel' is mere convention." |
evaṃ vedanāva vatthuṃ ārammaṇaṃ katvā vedanāva vedayatīti sallakkhento esa “sukhaṃ vedanaṃ vedayāmī”ti pajānātīti veditabbo. |
Thus, discerning that feeling itself, having made its base its object, feeling itself feels, he should be understood as knowing, "I am experiencing a pleasant feeling." |
cittalapabbate aññataro thero viya. |
Like a certain elder on Cittalapabbata. |
thero kira aphāsukakāle balavavedanāya nitthunanto aparāparaṃ parivattati. |
The elder, it is said, during a time of discomfort, groaning with strong feeling, kept turning over and over. |
tameko daharo āha “kataraṃ vo, bhante, ṭhānaṃ rujjatī”ti. |
A certain young monk said to him, "Venerable sir, which part of you is hurting?" |
āvuso, pāṭiyekkaṃ rujjanaṭṭhānaṃ nāma natthi, vatthuṃ ārammaṇaṃ katvā vedanāva vedayatīti. |
"Friend, there is no particular place that hurts; having made its base its object, feeling itself feels." |
evaṃ jānanakālato paṭṭhāya adhivāsetuṃ vaṭṭati no, bhanteti. |
"From the time of knowing thus, venerable sir, is it not proper to endure?" |
adhivāsemi āvusoti. |
"I endure, friend." |
adhivāsanā, bhante, seyyāti. |
"Endurance, venerable sir, is better." |
thero adhivāsesi. |
The elder endured. |
tato vāto yāva hadayā phālesi, mañcake antāni rāsikatāni ahesuṃ. |
Then the wind split [him] up to the heart; the ends of the bed were heaped up. |
thero daharassa dassesi “vaṭṭatāvuso, ettakā adhivāsanā”ti. |
The elder showed the young monk, "Friend, is this much endurance proper?" |
daharo tuṇhī ahosi. |
The young monk became silent. |
thero vīriyasamataṃ yojetvā saha paṭisambhidāhi arahattaṃ pāpuṇitvā samasīsī hutvā parinibbāyi. |
The elder, having yoked himself to balanced effort, along with the analytical knowledges, attained Arahantship, and having become one with a steady head (i.e., calm), attained Parinibbāna. |
♦ yathā ca sukhaṃ, evaṃ dukkhaṃ . |
♦ And as with pleasant [feeling], so with painful [feeling]... |
.. pe . |
... (etc.) ... |
.. nirāmisaṃ adukkhamasukhaṃ vedanaṃ vedayamāno “nirāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī”ti pajānāti. |
... experiencing a neither-painful-nor-pleasant unworldly feeling, he knows, "I am experiencing a neither-painful-nor-pleasant unworldly feeling." |
iti bhagavā rūpakammaṭṭhānaṃ kathetvā arūpakammaṭṭhānaṃ kathento vedanāvasena kathesi. |
Thus, the Blessed One, having taught the meditation subject of form, while teaching the meditation subject of formlessness, taught it by way of feeling. |
duvidhañhi kammaṭṭhānaṃ rūpakammaṭṭhānañca arūpakammaṭṭhānañca. |
For meditation subjects are twofold: the meditation subject of form and the meditation subject of formlessness. |
rūpapariggaho arūpapariggahotipi etadeva vuccati. |
This itself is also called the grasping of form and the grasping of formlessness. |
tattha bhagavā rūpakammaṭṭhānaṃ kathento saṅkhepamanasikāravasena vā vitthāramanasikāravasena vā catudhātuvavatthānaṃ kathesi. |
Therein, the Blessed One, teaching the meditation subject of form, taught the analysis of the four elements either by way of brief attention or by way of detailed attention. |
tadubhayampi sabbākārato visuddhimagge dassitameva. |
Both of these have been shown in every way in the Visuddhimagga. |
♦ arūpakammaṭṭhānaṃ pana kathento yebhuyyena vedanāvasena katheti. |
♦ But when teaching the formless meditation subject, he generally teaches it by way of feeling. |
tividho hi arūpakammaṭṭhāne abhiniveso phassavasena vedanāvasena cittavasenāti. |
For absorption in the formless meditation subject is threefold: by way of contact, by way of feeling, and by way of consciousness. |
kathaṃ? ekaccassa hi saṃkhittena vā vitthārena vā pariggahite rūpakammaṭṭhāne tasmiṃ ārammaṇe cittacetasikānaṃ paṭhamābhinipāto taṃ ārammaṇaṃ phusanto uppajjamāno phasso pākaṭo hoti. |
How? For a certain person, when the meditation subject of form is grasped briefly or in detail, the first impact of mind and mental factors on that object, the contact that arises touching that object, becomes prominent. |
ekaccassa taṃ ārammaṇaṃ anubhavantī uppajjamānā vedanā pākaṭā hoti. |
For another, the feeling that arises experiencing that object becomes prominent. |
ekaccassa taṃ ārammaṇaṃ pariggahetvā vijānantaṃ uppajjamānaṃ viññāṇaṃ pākaṭaṃ hoti. |
For another, the consciousness that arises cognizing that object, having grasped it, becomes prominent. |
tattha yassa phasso pākaṭo hoti, sopi “na kevalaṃ phassova uppajjati, tena saddhiṃ tadeva ārammaṇaṃ anubhavamānā vedanāpi uppajjati, sañjānanamānā saññāpi, cetayamānā cetanāpi, vijānanamānaṃ viññāṇampi uppajjatī”ti phassapañcamakeyeva pariggaṇhāti. |
Therein, for whom contact becomes prominent, he too grasps only the group of five beginning with contact, [thinking,] "Not only contact arises, but with it also feeling experiencing that same object arises, perception perceiving arises, volition intending arises, and consciousness cognizing arises." |
yassa vedanā pākaṭā hoti. |
For whom feeling becomes prominent. |
so “na kevalaṃ vedanāva uppajjati, tāya saddhiṃ tadevārammaṇaṃ phusamāno phassopi uppajjati, sañjānanamānā saññāpi, cetayamānā cetanāpi, vijānanamānaṃ viññāṇampi uppajjatī”ti phassapañcamakeyeva pariggaṇhāti. |
He grasps only the group of five beginning with contact, [thinking,] "Not only feeling arises, but with it also contact touching that same object arises, perception perceiving arises, volition intending arises, and consciousness cognizing arises." |
yassa viññāṇaṃ pākaṭaṃ hoti, so “na kevalaṃ viññāṇameva uppajjati, tena saddhiṃ tadevārammaṇaṃ phusamāno phassopi uppajjati, anubhavamānā vedanāpi, sañjānanamānā saññāpi, cetayamānā cetanāpi uppajjatī”ti phassapañcamakeyeva pariggaṇhāti. |
For whom consciousness becomes prominent, he grasps only the group of five beginning with contact, [thinking,] "Not only consciousness arises, but with it also contact touching that same object arises, feeling experiencing arises, perception perceiving arises, and volition intending arises." |
♦ so “ime phassapañcamakā dhammā kiṃ nissitā”ti upadhārento “vatthuṃ nissitā”ti pajānāti. |
♦ He, considering, "On what do these five phenomena beginning with contact depend?" knows, "They depend on a base." |
vatthu nāma karajakāyo, yaṃ sandhāya vuttaṃ “idañca me viññāṇaṃ ettha sitaṃ ettha paṭibaddhan”ti (dī. |
The base is called the physical body, with reference to which it is said, "And this consciousness of mine is supported here, bound here" (Dī. |
ni. 1.234,235; |
Ni. 1.234, 235; |
ma. |
Ma. |
ni. 2.252). so atthato bhūtāni ceva upādārūpāni ca. |
Ni. 2.252). It is, in reality, both the primary elements and derived matter. |
evamettha “vatthu rūpaṃ, phassapañcamakā nāman”ti nāmarūpamattameva passati. |
Thus, here, [thinking,] "The base is matter, the five beginning with contact are mentality," he sees only mentality-materiality. |
rūpaṃ cettha rūpakkhandho, nāmaṃ cattāro arūpino khandhāti pañcakkhandhamattaṃ hoti. |
And here, matter is the aggregate of matter, mentality is the four formless aggregates; thus it is only the five aggregates. |
nāmarūpavinimuttā hi pañcakkhandhā, pañcakkhandhavinimuttañca nāmarūpaṃ natthi. |
For the five aggregates are not separate from mentality-materiality, and mentality-materiality is not separate from the five aggregates. |
♦ so “ime pañcakkhandhā kiṃ hetukā”ti upaparikkhanto “avijjādihetukā”ti passati. |
♦ He, investigating, "What is the cause of these five aggregates?" sees, "They are caused by ignorance, etc." |
tato paccayo ceva paccayuppannañca idaṃ, añño satto vā puggalo vā natthi, suddhasaṅkhārapuñjamattamevāti sappaccayanāmarūpavasena tilakkhaṇaṃ āropetvā vipassanāpaṭipāṭiyā “aniccaṃ dukkhaṃ anattā”ti sammasanto vicarati. |
♦ Then, [seeing,] "This is cause and effect, there is no other being or person, it is merely a heap of pure formations," having applied the three characteristics by way of mentality-materiality with its causes, in the sequence of insight meditation, he dwells contemplating, "Impermanent, suffering, non-self." |
♦ so “ajja ajjā”ti paṭivedhaṃ ākaṅkhamāno tathārūpe divase utusappāya puggalasappāya bhojanasappāya dhammassavanasappāyaṃ labhitvā ekapallaṅkena nisinno vipassanaṃ matthakaṃ pāpetvā arahatte patiṭṭhāti. |
♦ He, desiring penetration "today, today," on such a day, having obtained suitable weather, suitable persons, suitable food, suitable hearing of the Dhamma, sitting in one cross-legged posture, brings insight meditation to its culmination and becomes established in Arahantship. |
evaṃ imesampi tiṇṇaṃ janānaṃ yāva arahattā kammaṭṭhānaṃ kathitaṃ hoti. |
Thus, for these three persons also, the meditation subject up to Arahantship has been taught. |
♦ idha pana bhagavā arūpakammaṭṭhānaṃ kathento vedanāvasena kathesi. |
♦ Here, however, the Blessed One, teaching the formless meditation subject, taught it by way of feeling. |
phassavasena vā hi viññāṇavasena vā kathīyamānaṃ na pākaṭaṃ hoti, andhakāraṃ viya khāyati. |
For if taught by way of contact or by way of consciousness, it is not clear, it appears as if in darkness. |
vedanāvasena pana pākaṭaṃ hoti. |
But by way of feeling, it is clear. |
kasmā? vedanānaṃ uppattipākaṭatāya. |
Why? Because of the clarity of the arising of feelings. |
sukhadukkhavedanānañhi uppatti pākaṭā. |
For the arising of pleasant and painful feelings is clear. |
yadā sukhaṃ uppajjati, sakalasarīraṃ khobhentaṃ maddantaṃ pharamānaṃ abhisandayamānaṃ satadhotaṃ sappiṃ khādāpayantaṃ viya satapākatelaṃ makkhayamānaṃ viya ghaṭasahassena pariḷāhaṃ nibbāpayamānaṃ viya “aho sukhaṃ aho sukhan”ti vācaṃ nicchārayamānameva uppajjati. |
When pleasure arises, it arises agitating the whole body, crushing, pervading, suffusing, as if causing one to eat clarified butter washed a hundred times, as if smearing one with oil boiled a hundred times, as if extinguishing a burning fever with a thousand pots [of water], uttering the words, "Oh, pleasure! Oh, pleasure!" |
yadā dukkhaṃ uppajjati, sakalasarīraṃ khobhentaṃ maddantaṃ pharamānaṃ abhisandayamānaṃ tattaphālaṃ pavesentaṃ viya vilīnatambalohena āsiñcantaṃ viya sukkhatiṇavanappatimhi araññe dārūkkākalāpaṃ khipamānaṃ viya “aho dukkhaṃ aho dukkhan”ti vippalāpayamānameva uppajjati. |
When pain arises, it arises agitating the whole body, crushing, pervading, suffusing, as if inserting a heated ploughshare, as if pouring molten copper, as if throwing a bundle of firewood into a forest fire in a dry grass forest, causing one to lament, "Oh, pain! Oh, pain!" |
iti sukhadukkhavedanānaṃ uppatti pākaṭā hoti. |
Thus, the arising of pleasant and painful feelings is clear. |
♦ adukkhamasukhā pana duddīpanā andhakārāva avibhūtā. |
♦ Neither-painful-nor-pleasant [feeling], however, is difficult to illuminate, dark, indistinct. |
sā sukhadukkhānaṃ apagame sātāsātappaṭikkhepavasena majjhattākārabhūtā adukkhamasukhā vedanāti nayato gaṇhantassa pākaṭā hoti. |
It becomes clear to one who grasps it by inference as the neither-painful-nor-pleasant feeling which is neutral in character, by way of the rejection of pleasure and displeasure upon the cessation of pleasant and painful [feelings]. |
yathā kiṃ? |
Like what? |
yathā antarā piṭṭhipāsāṇaṃ ārohitvā palātassa migassa anupathaṃ gacchanto migaluddako piṭṭhipāsāṇassa orabhāgepi parabhāgepi padaṃ disvā majjhe apassantopi “ito āruḷho, ito oruḷho, majjhe piṭṭhipāsāṇe iminā padesena gato bhavissatī”ti nayato jānāti, evaṃ āruḷhaṭṭhāne padaṃ viya hi sukhavedanāya uppatti pākaṭā hoti. |
Just as a deer hunter, following the track of a deer that has climbed a rock slab and fled, seeing its footprint on this side and on the other side of the rock slab, even though not seeing it in the middle, knows by inference, "It climbed from here, it descended from here, it must have gone by this path in the middle of the rock slab"; even so, the arising of pleasant feeling is indeed clear like the footprint at the place of ascent. |
oruḷhaṭṭhāne padaṃ viya dukkhavedanāya uppatti pākaṭā hoti. |
The arising of painful feeling is clear like the footprint at the place of descent. |
“ito āruyha ito oruyha majjhe evaṃ gato”ti nayato gahaṇaṃ viya sukhadukkhānaṃ apagame sātāsātappaṭikkhepavasena majjhattākārabhūtā adukkhamasukhā vedanāti nayato gaṇhantassa pākaṭā hoti. |
Just as the grasping by inference, "Having ascended from here and descended from here, it went thus in the middle," so too, for one who grasps by inference the neither-painful-nor-pleasant feeling which is neutral in character by way of the rejection of pleasure and displeasure upon the cessation of pleasant and painful [feelings], it becomes clear. |
evaṃ bhagavā paṭhamaṃ rūpakammaṭṭhānaṃ kathetvā pacchā arūpakammaṭṭhānaṃ vedanāvasena nibbattetvāva dassesi. |
Thus, the Blessed One, having first taught the meditation subject of form, afterwards showed the formless meditation subject, having produced it by way of feeling. |
♦ na kevalañca idheva evaṃ dassesi, cūḷataṇhāsaṅkhaye, mahātaṇhāsaṅkhaye, cūḷavedalle, mahāvedalle, raṭṭhapālasutte, māgaṇḍiyasutte, dhātuvibhaṅge, āneñjasappāye, dīghanikāyamhi mahānidāne, sakkapañhe, mahāsatipaṭṭhāne, saṃyuttamhi cūḷanidānasutte, rukkhopame, parivīmaṃsanasutte, sakale vedanāsaṃyutteti evaṃ anekesu suttesu paṭhamaṃ rūpakammaṭṭhānaṃ kathetvā pacchā arūpakammaṭṭhānaṃ vedanāvasena nibbattetvā dassesi. |
♦ And not only here did he show it thus; in the Cūḷataṇhāsaṅkhaya Sutta, Mahātaṇhāsaṅkhaya Sutta, Cūḷavedalla Sutta, Mahāvedalla Sutta, Raṭṭhapāla Sutta, Māgaṇḍiya Sutta, Dhātuvibhaṅga Sutta, Āneñjasappāya Sutta, in the Dīgha Nikāya in the Mahānidāna Sutta, Sakkapañha Sutta, Mahāsatipaṭṭhāna Sutta, in the Saṃyutta Nikāya in the Cūḷanidāna Sutta, Rukkhopama Sutta, Parivīmaṃsana Sutta, in the entire Vedanāsaṃyutta—thus in many suttas, having first taught the meditation subject of form, he afterwards showed the formless meditation subject, having produced it by way of feeling. |
yathā ca tesu, evaṃ imasmimpi satipaṭṭhānasutte paṭhamaṃ rūpakammaṭṭhānaṃ kathetvā pacchā arūpakammaṭṭhānaṃ vedanāvasena nibbattetvā dassesi. |
And as in those, so also in this Satipaṭṭhāna Sutta, having first taught the meditation subject of form, he afterwards showed the formless meditation subject, having produced it by way of feeling. |
♦ tattha sukhaṃ vedanantiādīsu ayaṃ aparopi pajānanapariyāyo — sukhaṃ vedanaṃ vedayāmīti pajānātīti sukhavedanākkhaṇe dukkhāya vedanāya abhāvato sukhaṃ vedanaṃ vedayamāno “sukhaṃ vedanaṃ vedayāmī”ti pajānāti. |
♦ Therein, in "feeling a pleasant feeling," etc., this is another way of knowing: "Experiencing a pleasant feeling, he knows, 'I am experiencing a pleasant feeling'" means: at the moment of a pleasant feeling, due to the absence of painful feeling, experiencing a pleasant feeling, he knows, "I am experiencing a pleasant feeling." |
tena yā pubbe anubhūtapubbā dukkhā vedanā, tassā idāni abhāvato imissā ca sukhāya vedanāya ito paṭhamaṃ abhāvato vedanā nāma aniccā adhuvā vipariṇāmadhammā, itiha tattha sampajāno hoti. |
Thereby, with regard to the painful feeling previously experienced, due to its absence now, and with regard to this pleasant feeling, due to its previous absence, [he knows that] feelings are impermanent, unstable, subject to change; thus he is clearly comprehending there. |
♦ vuttampi cetaṃ bhagavatā -- |
♦ And this was said by the Blessed One: -- |
♦ “yasmiṃ aggivessana samaye sukhaṃ vedanaṃ vedeti, neva tasmiṃ samaye dukkhaṃ vedanaṃ vedeti, na adukkhamasukhaṃ vedanaṃ vedeti, sukhaṃyeva tasmiṃ samaye vedanaṃ vedeti, yasmiṃ aggivessana samaye dukkhaṃ . |
♦ "Aggivessana, at the time when one experiences a pleasant feeling, at that time one does not experience a painful feeling, nor a neither-painful-nor-pleasant feeling; at that time one experiences only a pleasant feeling. Aggivessana, at the time when painful... |
.. pe . |
... (etc.) ... |
.. adukkhamasukhaṃ vedanaṃ vedeti, neva tasmiṃ samaye sukhaṃ vedanaṃ vedeti, na dukkhaṃ vedanaṃ vedeti, adukkhamasukhaññeva tasmiṃ samaye vedanaṃ vedeti. |
... one experiences a neither-painful-nor-pleasant feeling, at that time one does not experience a pleasant feeling, nor a painful feeling; at that time one experiences only a neither-painful-nor-pleasant feeling. |
sukhāpi kho aggivessana vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. |
And pleasant feeling, Aggivessana, is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation. |
dukkhāpi kho . |
And painful... |
.. pe . |
... (etc.) ... |
.. adukkhamasukhāpi kho aggivessana vedanā aniccā . |
And neither-painful-nor-pleasant feeling, Aggivessana, is impermanent... |
.. pe . |
... (etc.) ... |
.. nirodhadhammā. |
... subject to cessation. |
evaṃ passaṃ aggivessana sutavā ariyasāvako sukhāyapi vedanāya dukkhāyapi vedanāya adukkhamasukhāyapi vedanāya nibbindati, nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. |
Seeing thus, Aggivessana, the instructed noble disciple becomes disenchanted with pleasant feeling, with painful feeling, and with neither-painful-nor-pleasant feeling; being disenchanted, he becomes dispassionate; through dispassion, he is liberated; in the liberated, the knowledge arises, 'It is liberated.' |
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti (ma. |
He knows, 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being'" (Ma. |
ni. 2.205). |
Ni. 2.205). |
♦ sāmisaṃ vā sukhantiādīsu sāmisā sukhā nāma pañcakāmaguṇāmisanissitā cha gehasitasomanassavedanā. |
♦ "Worldly pleasant [feeling]," etc.: Worldly pleasant feelings are the six feelings of mental pleasure associated with the household life, dependent on the bait of the five sensual pleasures. |
nirāmisā sukhā nāma cha nekkhammasitasomanassavedanā. |
Unworldly pleasant feelings are the six feelings of mental pleasure associated with renunciation. |
sāmisā dukkhā nāma cha gehasitadomanassavedanā. |
Worldly painful feelings are the six feelings of mental displeasure associated with the household life. |
nirāmisā dukkhā nāma cha nekkhammasitadomanassavedanā. |
Unworldly painful feelings are the six feelings of mental displeasure associated with renunciation. |
sāmisā adukkhamasukhā nāma cha gehasitaupekkhā vedanā. |
Worldly neither-painful-nor-pleasant feelings are the six feelings of equanimity associated with the household life. |
nirāmisā adukkhamasukhā nāma cha nekkhammasitaupekkhā vedanā. |
Unworldly neither-painful-nor-pleasant feelings are the six feelings of equanimity associated with renunciation. |
tāsaṃ vibhāgo uparipaṇṇāsake pāḷiyaṃ āgatoyeva. |
Their analysis has indeed come in the Pāli of the Uparipaṇṇāsaka. |
♦ iti ajjhattaṃ vāti evaṃ sukhavedanādipariggahaṇena attano vā vedanāsu, parassa vā vedanāsu, kālena vā attano, kālena vā parassa vedanāsu vedanānupassī viharati. |
♦ Thus "internally," or: thus, by grasping pleasant feeling, etc., he dwells contemplating feelings in his own feelings, or in another's feelings, or at times in his own, at times in another's feelings. |
samudayavayadhammānupassī vāti ettha pana “avijjāsamudayā vedanāsamudayo”tiādīhi (paṭi. |
Or "contemplating the phenomena of arising and passing away"—here, however, by "from the arising of ignorance, the arising of feeling," etc. (Paṭi. |
ma. 1.50) pañcahi pañcahi ākārehi vedanānaṃ samudayañca vayañca passanto samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, kālena samudayadhammānupassī vā, kālena vayadhammānupassī vā vedanāsu viharatīti veditabbo. |
Ma. 1.50) in five ways each, seeing the arising and passing away of feelings, he dwells contemplating the phenomena of arising in feelings, or he dwells contemplating the phenomena of passing away in feelings, or at times he dwells contemplating the phenomena of arising, at times contemplating the phenomena of passing away in feelings, it should be understood. |
ito paraṃ kāyānupassanāyaṃ vuttanayameva. |
From here on, it is in the manner stated in the contemplation of the body. |
♦ kevalañhi idha vedanāpariggāhikā sati dukkhasaccanti evaṃ yojanaṃ katvā vedanāpariggāhakassa bhikkhuno niyyānamukhaṃ veditabbaṃ. |
Only, here, having made the connection thus: "the mindfulness that grasps feelings is the truth of suffering," the entrance to release for the bhikkhu who grasps feelings should be understood. |
sesaṃ tādisamevāti. |
The rest is similar. |
♦ vedanānupassanā niṭṭhitā. |
♦ Contemplation of feelings is finished. |
♦ cittānupassanāvaṇṇanā (MN 20) |
♦ Explanation of the Contemplation of Mind (MN 20) |
♦ 114. evaṃ navavidhena vedanānupassanāsatipaṭṭhānaṃ kathetvā idāni soḷasavidhena cittānupassanaṃ kathetuṃ kathañca, bhikkhavetiādimāha. |
♦ 114. Thus, having taught the establishment of mindfulness through contemplation of feelings in nine ways, now, to teach the contemplation of mind in sixteen ways, he said, "And how, O bhikkhus?" etc. |
tattha sarāganti aṭṭhavidhaṃ lobhasahagataṃ. |
Therein, "with passion" means the eight kinds accompanied by greed. |
vītarāganti lokiyakusalābyākataṃ. |
"Without passion" means mundane wholesome and indeterminate [consciousness]. |
idaṃ pana yasmā sammasanaṃ na dhammasamodhānaṃ, tasmā idha ekapadepi lokuttaraṃ na labbhati. |
This, however, since it is contemplation, not a combination of dhammas, therefore, here, even in a single term, supramundane [consciousness] is not obtained. |
sesāni cattāri akusalacittāni neva purimapadaṃ, na pacchimapadaṃ bhajanti. |
The remaining four unwholesome consciousnesses belong neither to the former term nor to the latter term. |
sadosanti duvidhaṃ dosasahagataṃ . |
"With aversion" means the two kinds accompanied by aversion. |
vītadosanti lokiyakusalābyākataṃ. |
"Without aversion" means mundane wholesome and indeterminate [consciousness]. |
sesāni dasākusalacittāni neva purimaṃ padaṃ, na pacchimaṃ padaṃ bhajanti. |
The remaining ten unwholesome consciousnesses belong neither to the former term nor to the latter term. |
samohanti vicikicchāsahagatañceva uddhaccasahagatañcāti duvidhaṃ. |
"With delusion" means the two kinds: accompanied by doubt and accompanied by restlessness. |
yasmā pana moho sabbākusalesu uppajjati, tasmā tānipi idha vaṭṭantiyeva. |
But since delusion arises in all unwholesome [states], therefore, those too are applicable here. |
imasmiṃyeva hi duke dvādasākusalacittāni pariyādiṇṇānīti. |
For in this very pair, the twelve unwholesome consciousnesses are comprised. |
vītamohanti lokiyakusalābyākataṃ. |
"Without delusion" means mundane wholesome and indeterminate [consciousness]. |
saṃkhittanti thinamiddhānupatitaṃ, etañhi saṃkuṭitacittaṃ nāma. |
"Contracted" means overcome by sloth and torpor; for this is called a shrunken mind. |
vikkhittanti uddhaccasahagataṃ, etañhi pasaṭacittaṃ nāma. |
"Distracted" means accompanied by restlessness; for this is called a scattered mind. |
♦ mahaggatanti rūpārūpāvacaraṃ. |
♦ "Exalted" means pertaining to the fine-material and immaterial spheres. |
amahaggatanti kāmāvacaraṃ. |
"Unexalted" means pertaining to the sense-sphere. |
sauttaranti kāmāvacaraṃ. |
"With a superior" means pertaining to the sense-sphere. |
anuttaranti rūpāvacarañca arūpāvacarañca. |
"Without a superior" means pertaining to the fine-material sphere and the immaterial sphere. |
tatrāpi sauttaraṃ rūpāvacaraṃ, anuttaraṃ arūpāvacarameva. |
There too, "with a superior" is the fine-material sphere, "without a superior" is only the immaterial sphere. |
samāhitanti yassa appanāsamādhi upacārasamādhi vā atthi. |
"Concentrated" means for which there is absorption concentration or access concentration. |
asamāhitanti ubhayasamādhivirahitaṃ. |
"Unconcentrated" means devoid of both concentrations. |
vimuttanti tadaṅgavikkhambhanavimuttīhi vimuttaṃ. |
"Liberated" means liberated by the liberations of substitution of opposites and suppression. |
avimuttanti ubhayavimuttivirahitaṃ, samucchedapaṭippassaddhinissaraṇavimuttīnaṃ pana idha okāsova natthi. |
"Unliberated" means devoid of both liberations; however, there is no place here for the liberations of cutting off, tranquillization, and escape. |
♦ iti ajjhattaṃ vāti evaṃ sarāgādipariggahaṇena yasmiṃ yasmiṃ khaṇe yaṃ yaṃ cittaṃ pavattati, taṃ taṃ sallakkhento attano vā citte, parassa vā citte, kālena vā attano, kālena vā parassa citte cittānupassī viharati. |
♦ Thus "internally," or: thus, by grasping "with passion," etc., at whatever moment whatever consciousness occurs, discerning that, he dwells contemplating the mind in his own mind, or in another's mind, or at times in his own, at times in another's mind. |
samudayavayadhammānupassīti ettha pana “avijjāsamudayā viññāṇasamudayo”ti (paṭi. |
"Contemplating the phenomena of arising and passing away"—here, however, "from the arising of ignorance, the arising of consciousness" (Paṭi. |
ma. 1.50) evaṃ pañcahi pañcahi ākārehi viññāṇassa samudayo ca vayo ca nīharitabbo. |
Ma. 1.50) thus in five ways each, the arising and passing away of consciousness should be brought out. |
ito paraṃ vuttanayameva. |
From here on, it is in the manner already stated. |
♦ kevalañhi idha cittapariggāhikā sati dukkhasaccanti evaṃ yojanaṃ katvā cittapariggāhakassa bhikkhuno niyyānamukhaṃ veditabbaṃ. |
♦ Only, here, having made the connection thus: "the mindfulness that grasps the mind is the truth of suffering," the entrance to release for the bhikkhu who grasps the mind should be understood. |
sesaṃ tādisamevāti. |
The rest is similar. |
♦ cittānupassanāvaṇṇanā niṭṭhitā. |
♦ The explanation of the contemplation of mind is finished. |
♦ dhammānupassanā nīvaraṇapabbavaṇṇanā (MN 20) |
♦ Explanation of the Contemplation of Dhammas: Section on Hindrances (MN 20) |
♦ 115. evaṃ soḷasavidhena cittānupassanāsatipaṭṭhānaṃ kathetvā idāni pañcavidhena dhammānupassanaṃ kathetuṃ kathañca, bhikkhavetiādimāha. |
♦ 115. Thus, having taught the establishment of mindfulness through contemplation of mind in sixteen ways, now, to teach the contemplation of dhammas in five ways, he said, "And how, O bhikkhus?" etc. |
apica bhagavatā kāyānupassanāya suddharūpapariggaho kathito, vedanācittānupassanāhi suddhārūpapariggaho. |
Moreover, by the Blessed One, in the contemplation of the body, the grasping of pure matter was taught; in the contemplations of feelings and mind, the grasping of pure mentality. |
idāni rūpārūpamissakapariggahaṃ kathetuṃ “kathañca, bhikkhave”tiādimāha . |
Now, to teach the grasping of the mixture of matter and mentality, he said, "And how, O bhikkhus?" etc. |
kāyānupassanāya vā rūpakkhandhapariggahova kathito, vedanānupassanāya vedanākkhandhapariggahova, cittānupassanāya viññāṇakkhandhapariggahovāti idāni saññāsaṅkhārakkhandhapariggahampi kathetuṃ “kathañca, bhikkhave”tiādimāha. |
Or, in the contemplation of the body, only the grasping of the aggregate of matter was taught; in the contemplation of feelings, only the grasping of the aggregate of feeling; in the contemplation of mind, only the grasping of the aggregate of consciousness. Now, to teach also the grasping of the aggregates of perception and formations, he said, "And how, O bhikkhus?" etc. |
♦ tattha santanti abhiṇhasamudācāravasena saṃvijjamānaṃ. |
♦ Therein, "present" means existing by way of frequent occurrence. |
asantanti asamudācāravasena vā pahīnattā vā avijjamānaṃ. |
"Absent" means not existing, either by way of non-occurrence or because of having been abandoned. |
yathā cāti yena kāraṇena kāmacchandassa uppādo hoti. |
"And how" means by what reason the arising of sensual desire occurs. |
tañca pajānātīti tañca kāraṇaṃ pajānāti. |
"And he knows that" means and he knows that reason. |
iminā nayena sabbapadesu attho veditabbo. |
In this way, the meaning should be understood in all instances. |
♦ tattha subhanimitte ayonisomanasikārena kāmacchandassa uppādo hoti. |
♦ Therein, through unwise attention to a beautiful sign, the arising of sensual desire occurs. |
subhanimittaṃ nāma subhampi subhanimittaṃ, subhārammaṇampi subhanimittaṃ. |
A beautiful sign means both a beautiful sign itself and a beautiful object. |
ayonisomanasikāro nāma anupāyamanasikāro uppathamanasikāro anicce niccanti vā dukkhe sukhanti vā anattani attāti vā asubhe subhanti vā manasikāro, taṃ tattha bahulaṃ pavattayato kāmacchando uppajjati. |
Unwise attention means attention that is not a means, attention that is a wrong path, attention to the impermanent as permanent, or to suffering as pleasure, or to non-self as self, or to the foul as beautiful; for one who frequently practices that there, sensual desire arises. |
tenāha bhagavā — “atthi, bhikkhave, subhanimittaṃ, tattha ayonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā kāmacchandassa uppādāya uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāyā”ti (saṃ. |
Therefore, the Blessed One said: "There is, O bhikkhus, a beautiful sign; therein, frequent unwise attention is the nutriment for the arising of unarisen sensual desire, or for the increase and expansion of arisen sensual desire" (Saṃ. |
ni. 5.232). |
Ni. 5.232). |
♦ asubhanimitte pana yonisomanasikārenassa pahānaṃ hoti. |
♦ But through wise attention to a foul sign, its abandonment occurs. |
asubhanimittaṃ nāma asubhampi asubhārammaṇampi. |
A foul sign means both a foul sign itself and a foul object. |
yonisomanasikāro nāma upāyamanasikāro pathamanasikāro anicce aniccanti vā dukkhe dukkhanti vā anattani anattāti vā asubhe asubhanti vā manasikāro, taṃ tattha bahulaṃ pavattayato kāmacchando pahīyati. |
Wise attention means attention that is a means, attention that is the path, attention to the impermanent as impermanent, or to suffering as suffering, or to non-self as non-self, or to the foul as foul; for one who frequently practices that there, sensual desire is abandoned. |
tenāha bhagavā — “atthi, bhikkhave, asubhanimittaṃ, tattha yonisomanasikārabahulīkāro, ayamanāhāro anuppannassa vā kāmacchandassa anuppādāya uppannassa vā kāmacchandassa pahānāyā”ti (saṃ. |
Therefore, the Blessed One said: "There is, O bhikkhus, a foul sign; therein, frequent wise attention is the non-nutriment for the non-arising of unarisen sensual desire, or for the abandonment of arisen sensual desire" (Saṃ. |
ni. 5.232). |
Ni. 5.232). |
♦ apica cha dhammā kāmacchandassa pahānāya saṃvattanti asubhanimittassa uggaho asubhabhāvanānuyogo indriyesu guttadvāratā bhojane mattaññutā kalyāṇamittatā sappāyakathāti. |
♦ Moreover, six things lead to the abandonment of sensual desire: learning the foul sign, application to the development of the foul, 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 even for one learning the tenfold foul sign, sensual desire is abandoned; even for one developing it; even for one with guarded sense-doors; even for one moderate in eating, by the practice of sustaining oneself by drinking water when there is an opportunity for four or five mouthfuls. |
tenetaṃ vuttaṃ — |
Therefore, this was said: -- |
♦ “cattāro pañca ālope, abhutvā udakaṃ pive. |
♦ "Four or five mouthfuls, not having eaten, one should drink water. |
♦ alaṃ phāsuvihārāya, pahitattassa bhikkhuno”ti. |
♦ Enough for comfortable living, for a bhikkhu who has sent forth his mind." |
(theragā. 983). |
(Theragā. 983). |
♦ asubhakammikatissattherasadise asubhabhāvanārate kalyāṇamitte sevantassāpi kāmacchando pahīyati, ṭhānanisajjādīsu dasāsubhanissitasappāyakathāyapi pahīyati. |
♦ Even for one who cultivates good friends devoted to the development of the foul, like the Elder Tissa who practiced foulness meditation, sensual desire is abandoned; even by suitable talk connected with the ten foul [objects] in standing, sitting, etc., it is abandoned. |
tena vuttaṃ “cha dhammā kāmacchandassa pahānāya saṃvattantī”ti. |
Therefore, it was said, "Six things lead to the abandonment of sensual desire." |
imehi pana chahi dhammehi pahīnassa kāmacchandassa arahattamaggena āyatiṃ anuppādo hotīti pajānāti. |
♦ But he knows that for sensual desire abandoned by these six things, there is no future arising through the path of Arahantship. |
♦ paṭighanimitte ayonisomanasikārena pana byāpādassa uppādo hoti. |
♦ Through unwise attention to a sign of resistance, however, the arising of ill will occurs. |
tattha paṭighampi paṭighanimittaṃ, paṭighārammaṇampi paṭighanimittaṃ. |
Therein, resistance itself is a sign of resistance, and an object of resistance is also a sign of resistance. |
ayonisomanasikāro sabbattha ekalakkhaṇova. |
Unwise attention is everywhere of one characteristic. |
taṃ tasmiṃ nimitte bahulaṃ pavattayato byāpādo uppajjati. |
For one who frequently practices that on that sign, ill will arises. |
tenāha bhagavā — “atthi, bhikkhave, paṭighanimittaṃ, tattha ayonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā byāpādassa uppādāya uppannassa vā byāpādassa bhiyyobhāvāya vepullāyā”ti (saṃ. |
Therefore, the Blessed One said: "There is, O bhikkhus, a sign of resistance; therein, frequent unwise attention is the nutriment for the arising of unarisen ill will, or for the increase and expansion of arisen ill will" (Saṃ. |
ni. 5.232). |
Ni. 5.232). |
♦ mettāya pana cetovimuttiyā yonisomanasikārenassa pahānaṃ hoti. |
♦ But through wise attention to the liberation of mind through loving-kindness, its abandonment occurs. |
tattha tattha “mettā”ti vutte appanāpi upacāropi vaṭṭati. |
Therein, when "loving-kindness" is said, both absorption and access [concentration] are applicable. |
“cetovimuttī”ti appanāva. |
"Liberation of mind" means absorption itself. |
yonisomanasikāro vuttalakkhaṇova. |
Wise attention is of the characteristic already stated. |
taṃ tattha bahulaṃ pavattayato byāpādo pahīyati. |
For one who frequently practices that there, ill will is abandoned. |
tenāha bhagavā — “atthi, bhikkhave, mettā cetovimutti, tattha yonisomanasikārabahulīkāro, ayamanāhāro anuppannassa vā byāpādassa anuppādāya uppannassa vā byāpādassa pahānāyā”ti (saṃ. |
Therefore, the Blessed One said: "There is, O bhikkhus, loving-kindness, liberation of mind; therein, frequent wise attention is the non-nutriment for the non-arising of unarisen ill will, or for the abandonment of arisen ill will" (Saṃ. |
ni. 5.232). |
Ni. 5.232). |
♦ apica cha dhammā byāpādassa pahānāya saṃvattanti mettānimittassa uggaho mettābhāvanānuyogo kammassakatāpaccavekkhaṇā paṭisaṅkhānabahutā kalyāṇamittatā sappāyakathāti. |
♦ Moreover, six things lead to the abandonment of ill will: learning the sign of loving-kindness, application to the development of loving-kindness, reflection on ownership of kamma, abundance of reflection, good friendship, and suitable talk. |
odhisakānodhisakadisāpharaṇānañhi aññataravasena mettaṃ uggaṇhantassāpi byāpādo pahīyati, odhiso anodhiso disāpharaṇavasena mettaṃ bhāventassāpi. |
For even for one learning loving-kindness in one of the ways of specific, non-specific, or directional pervasion, ill will is abandoned; even for one developing 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, parassa kujjhanaṃ nāma vītaccitaṅgāra-tattāyasalāka-gūthādīni gahetvā paraṃ paharitukāmatāsadisaṃ hoti. |
"Being angry at this person, what will you do? Will you be able to destroy his virtue, etc.? Surely, you have come by your own kamma and will go by your own kamma. Getting angry at another is like wishing to strike another after taking hold of live coals, a heated iron rod, excrement, etc. |
esopi tava kuddho kiṃ karissati, kiṃ te sīlādīni vināsetuṃ sakkhissati, esa attano kammeneva āgantvā attano kammena 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. |
This person too, being angry at you, what will he do? Will he be able to destroy your virtue, etc.? He has come by his own kamma and will go by his own kamma. Like an unaccepted gift, or like a fistful of dust thrown against the wind, this anger of his will fall on his own head." Thus, even for one reflecting on the ownership of kamma of oneself and another, even for one established in reflection after considering the ownership of kamma of both, even for one who cultivates good friends devoted to the development of loving-kindness, like the Elder Assagutta, ill will is abandoned. |
ṭhānanisajjādīsu mettānissitasappāyakathāyapi pahīyati. |
Even by suitable talk connected with loving-kindness in standing, sitting, etc., it is abandoned. |
tena vuttaṃ “cha dhammā byāpādassa pahānāya saṃvattantī”ti. |
Therefore, it was said, "Six things lead to the abandonment of ill will." |
imehi pana chahi dhammehi pahīnassa byāpādassa anāgāmimaggena āyatiṃ anuppādo hotīti pajānāti. |
♦ But he knows that for ill will abandoned by these six things, there is no future arising through the path of non-return. |
♦ aratiādīsu ayonisomanasikārena thinamiddhassa uppādo hoti. |
♦ Through unwise attention to discontent, etc., the arising of sloth and torpor occurs. |
arati nāma ukkaṇṭhitā. |
Discontent means dissatisfaction. |
tandī nāma kāyālasiyatā. |
Languor means bodily laziness. |
vijambhitā nāma kāyavināmanā. |
Stretching means bodily contortion. |
bhattasammado nāma bhattamucchā bhattapariḷāho. |
Drowsiness after meals means stupor from food, feverishness from food. |
cetaso līnattaṃ nāma cittassa līnākāro. |
Mental sluggishness means a sluggish state of mind. |
imesu aratiādīsu ayonisomanasikāraṃ bahulaṃ pavattayato thinamiddhaṃ uppajjati. |
For one who frequently practices unwise attention to these—discontent, etc.—sloth and torpor arise. |
tenāha — “atthi, bhikkhave, arati tandī vijambhitā bhattasammado cetaso līnattaṃ, tattha ayonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā thinamiddhassa uppādāya uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāyā”ti (saṃ. |
Therefore, he said: "There is, O bhikkhus, discontent, languor, stretching, drowsiness after meals, mental sluggishness; therein, frequent unwise attention is the nutriment for the arising of unarisen sloth and torpor, or for the increase and expansion of arisen sloth and torpor" (Saṃ. |
ni. 5.232). |
Ni. 5.232). |
♦ ārambhadhātuādīsu pana yonisomanasikārenassa pahānaṃ hoti. |
♦ But through wise attention to the element of initiative, etc., its abandonment occurs. |
ārambhadhātu nāma paṭhamārambhavīriyaṃ. |
The element of initiative means the initial effort. |
nikkamadhātu nāma kosajjato nikkhantatāya tato balavataraṃ. |
The element of exertion means stronger than that, due to emerging from laziness. |
parakkamadhātu nāma paraṃ paraṃ ṭhānaṃ akkamanato tatopi balavataraṃ. |
The element of striving means even stronger than that, due to advancing to higher and higher states. |
imasmiṃ tippabhede vīriye yonisomanasikāraṃ bahulaṃ pavattayato thinamiddhaṃ pahīyati. |
For one who frequently practices wise attention to this threefold effort, sloth and torpor are abandoned. |
tenāha — “atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu, tattha yonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā thinamiddhassa anuppādāya uppannassa vā thinamiddhassa pahānāyā”ti (saṃ. |
Therefore, he said: "There is, O bhikkhus, the element of initiative, the element of exertion, the element of striving; therein, frequent wise attention is the nutriment for the non-arising of unarisen sloth and torpor, or for the abandonment of arisen sloth and torpor" (Saṃ. |
ni. 5.232). |
Ni. 5.232). |
♦ apica cha dhammā thinamiddhassa pahānāya saṃvattanti, atibhojane nimittaggāho iriyāpathasamparivattanatā ālokasaññāmanasikāro abbhokāsavāso kalyāṇamittatā sappāyakathāti. |
♦ Moreover, six things lead to the abandonment of sloth and torpor: grasping the sign in overeating, changing of postures, attention to the perception of light, dwelling in the open air, good friendship, and suitable talk. |
āharahatthakatatravaṭṭakālaṃsāṭakakākamāsakabhuttavamitakabhojanaṃ bhuñjitvā rattiṭṭhāne divāṭṭhāne nisinnassa hi samaṇadhammaṃ karoto thinamiddhaṃ mahāhatthī viya ottharantaṃ āgacchati. |
For one who, having eaten food like a raven devouring a piece of cloth fallen from a loom, sits in a night-dwelling or day-dwelling practicing the ascetic's duties, sloth and torpor come, overwhelming like a great elephant. |
catupañcāalopaokāsaṃ pana ṭhapetvā pānīyaṃ pivitvā yāpanasīlassa bhikkhuno taṃ na hotīti evaṃ atibhojane nimittaṃ gaṇhantassāpi thinamiddhaṃ pahīyati. |
But for a bhikkhu who has the practice of sustaining himself by drinking water, leaving an opportunity for four or five mouthfuls, that does not happen. Thus, even for one grasping the 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. |
Even for one who, when sloth and torpor descend in a certain posture, changes to another; even for one who attends to moonlight, lamplight, or torchlight at night, or sunlight during the day; even for one dwelling in the open air; even for one who cultivates good friends who have abandoned sloth and torpor, like the Elder Mahākassapa, sloth and torpor are abandoned. |
ṭhānanisajjādīsu dhutaṅganissitasappāyakathāyapi pahīyati. |
Even by suitable talk connected with the ascetic practices in standing, sitting, etc., it is abandoned. |
tena vuttaṃ “cha dhammā thinamiddhassa pahānāya saṃvattantī”ti . |
Therefore, it was said, "Six things lead to the abandonment of sloth and torpor." |
imehi pana chahi dhammehi pahīnassa thinamiddhassa arahattamaggena āyatiṃ anuppādo hotīti pajānāti. |
♦ But he knows that for sloth and torpor abandoned by these six things, there is no future arising through the path of Arahantship. |
♦ cetaso avūpasame ayonisomanasikārena uddhaccakukkuccassa uppādo hoti. |
♦ Through unwise attention to non-pacification of mind, the arising of restlessness and worry occurs. |
avūpasamo nāma avūpasantākāro. |
Non-pacification means an unpacified state. |
uddhaccakukkuccamevetaṃ atthato. |
This, in reality, is restlessness and worry itself. |
tattha ayonisomanasikāraṃ bahulaṃ pavattayato uddhaccakukkuccaṃ uppajjati. |
For one who frequently practices unwise attention there, restlessness and worry arise. |
tenāha “atthi, bhikkhave, cetaso avūpasamo, tattha ayonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā uddhaccakukkuccassa uppādāya uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāyā”ti (saṃ. |
Therefore, he said, "There is, O bhikkhus, non-pacification of mind; therein, frequent unwise attention is the nutriment for the arising of unarisen restlessness and worry, or for the increase and expansion of arisen restlessness and worry" (Saṃ. |
ni. 5.232). |
Ni. 5.232). |
♦ samādhisaṅkhāte pana cetaso vūpasame yonisomanasikārenassa pahānaṃ hoti. |
♦ But through wise attention to pacification of mind, called concentration, its abandonment occurs. |
tenāha — “atthi, bhikkhave, cetaso vūpasamo, tattha yonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā uddhaccakukkuccassa anuppādāya uppannassa vā uddhaccakukkuccassa pahānāyā”ti (saṃ. |
Therefore, he said: "There is, O bhikkhus, pacification of mind; therein, frequent wise attention is the nutriment for the non-arising of unarisen restlessness and worry, or for the abandonment of arisen restlessness and worry" (Saṃ. |
ni. 5.232). |
Ni. 5.232). |
♦ apica cha dhammā uddhaccakukkuccassa pahānāya saṃvattanti bahussutatā paripucchakatā vinaye pakataññutā vuddhasevitā kalyāṇamittatā sappāyakathāti. |
♦ Moreover, six things lead to the abandonment of restlessness and worry: great learning, frequent questioning, natural skill in the Vinaya, attendance on elders, good friendship, and suitable talk. |
bāhusaccenapi hi ekaṃ vā dve vā tayo vā cattāro vā pañca vā nikāye pāḷivasena ca atthavasena ca uggaṇhantassāpi uddhaccakukkuccaṃ pahīyati. |
For even by great learning, for one learning one, two, three, four, or five Nikāyas, both by way of Pāli and by way of meaning, restlessness and worry are abandoned. |
kappiyākappiyaparipucchābahulassāpi, vinayapaññattiyaṃ ciṇṇavasibhāvatāya pakataññunopi, vuddhe mahallakatthere upasaṅkamantassāpi, upālittherasadise vinayadhare kalyāṇamitte sevantassāpi uddhaccakukkuccaṃ pahīyati. |
Even for one with abundant questioning about what is allowable and unallowable; even for one with natural skill in the Vinaya regulations due to habitual practice and mastery; even for one approaching old and senior elders; even for one who cultivates good friends who are Vinaya-holders, like the Elder Upāli, restlessness and worry are abandoned. |
ṭhānanisajjādīsu kappiyākappiyanissitasappāyakathāyapi pahīyati. |
Even by suitable talk connected with what is allowable and unallowable in standing, sitting, etc., it is abandoned. |
tena vuttaṃ — “cha dhammā uddhaccakukkuccassa pahānāya saṃvattantī”ti. |
Therefore, it was said: "Six things lead to the abandonment of restlessness and worry." |
imehi pana chahi dhammehi pahīne uddhaccakukkucce uddhaccassa arahattamaggena kukkuccassa anāgāmimaggena āyatiṃ anuppādo hotīti pajānāti. |
♦ But he knows that for restlessness and worry abandoned by these six things, there is no future arising for restlessness through the path of Arahantship, and for worry through the path of non-return. |
♦ vicikicchāṭṭhānīyesu dhammesu ayonisomanasikārena vicikicchāya uppādo hoti. |
♦ Through unwise attention to things that are grounds for doubt, the arising of doubt occurs. |
vicikicchāṭṭhānīyā dhammā nāma punappunaṃ vicikicchāya kāraṇattā vicikicchāva. |
Things that are grounds for doubt are called doubt itself, because they are repeatedly the cause of doubt. |
tattha ayonisomanasikāraṃ bahulaṃ pavattayato vicikicchā uppajjati. |
For one who frequently practices unwise attention there, doubt arises. |
tenāha — “atthi, bhikkhave, vicikicchāṭṭhānīyā dhammā, tattha ayonisomanasikārabahulīkāro, ayamāhāro anuppannāya vā vicikicchāya uppādāya uppannāya vā vicikicchāya bhiyyobhāvāya vepullāyā”ti (saṃ. |
Therefore, he said: "There are, O bhikkhus, things that are grounds for doubt; therein, frequent unwise attention is the nutriment for the arising of unarisen doubt, or for the increase and expansion of arisen doubt" (Saṃ. |
ni. 5.232). |
Ni. 5.232). |
♦ kusalādīsu dhammesu yonisomanasikārena panassā pahānaṃ hoti. |
♦ But through wise attention to wholesome things, etc., its abandonment occurs. |
tenāha — “atthi, bhikkhave, kusalākusalā dhammā sāvajjānavajjā dhammā sevitabbāsevitabbā dhammā hīnappaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā, tattha yonisomanasikārabahulīkāro, ayamāhāro anuppannāya vā vicikicchāya anuppādāya uppannāya vā vicikicchāya pahānāyā”ti (saṃ. |
Therefore, he said: "There are, O bhikkhus, wholesome and unwholesome things, blameable and blameless things, things to be cultivated and not to be cultivated, inferior and superior things, dark and bright things with their counterparts; therein, frequent wise attention is the nutriment for the non-arising of unarisen doubt, or for the abandonment of arisen doubt" (Saṃ. |
ni. 5.232). |
Ni. 5.232). |
♦ apica cha dhammā vicikicchāya pahānāya saṃvattanti bahussutatā paripucchakatā vinaye pakataññutā adhimokkhabahulatā kalyāṇamittatā sappāyakathāti. |
♦ Moreover, six things lead to the abandonment of doubt: great learning, frequent questioning, natural skill in the Vinaya, abundance of conviction, good friendship, and suitable talk. |
bāhusaccenapi hi ekaṃ vā . |
For even by great learning, one or... |
.. pe . |
... (etc.) ... |
.. pañca vā nikāye pāḷivasena atthavasena ca uggaṇhantassāpi vicikicchā pahīyati. |
... five Nikāyas, by learning both the Pāli and the meaning, doubt is abandoned. |
tīṇi ratanāni ārabbha paripucchābahulassāpi, vinaye ciṇṇavasibhāvassāpi, tīsu ratanesu okappaniyasaddhāsaṅkhātādhimokkhabahulassāpi, saddhādhimutte vakkalittherasadise kalyāṇamitte sevantassāpi vicikicchā pahīyati. |
Even for one with abundant questioning concerning the Three Jewels; even for one with habitual practice and mastery in the Vinaya; even for one with abundance of conviction, called faith that inspires confidence, in the Three Jewels; even for one who cultivates good friends who are firm in faith, like the Elder Vakkali, doubt is abandoned. |
ṭhānanisajjādīsu tiṇṇaṃ ratanānaṃ guṇanissitasappāyakathāyapi pahīyati. |
Even by suitable talk connected with the qualities of the Three Jewels in standing, sitting, etc., it is abandoned. |
tena vuttaṃ — “cha dhammā vicikicchāya pahānāya saṃvattantī”ti. |
Therefore, it was said: "Six things lead to the abandonment of doubt." |
imehi pana chahi dhammehi pahīnāya vicikicchāya sotāpattimaggena āyatiṃ anuppādo hotīti pajānāti. |
♦ But he knows that for doubt abandoned by these six things, there is no future arising through the path of stream-entry. |
♦ iti ajjhattaṃ vāti evaṃ pañcanīvaraṇapariggahaṇena attano vā dhammesu, parassa vā dhammesu, kālena vā attano, kālena vā parassa dhammesu dhammānupassī viharati. |
♦ Thus "internally," or: thus, by grasping the five hindrances, he dwells contemplating dhammas in his own dhammas, or in another's dhammas, or at times in his own, at times in another's dhammas. |
samudayavayā panettha subhanimitta asubhanimittādīsu ayonisomanasikārayonisomanasikāravasena pañcasu nīvaraṇesu vuttanayena nīharitabbā. |
The arising and passing away here should be brought out in the five hindrances by way of unwise attention and wise attention to beautiful signs, foul signs, etc., in the manner stated. |
ito paraṃ vuttanayameva. |
From here on, it is in the manner already stated. |
♦ kevalañhi idha nīvaraṇapariggāhikā sati dukkhasaccanti evaṃ yojanaṃ katvā nīvaraṇapariggāhakassa bhikkhuno niyyānamukhaṃ veditabbaṃ. |
♦ Only, here, having made the connection thus: "the mindfulness that grasps the hindrances is the truth of suffering," the entrance to release for the bhikkhu who grasps the hindrances should be understood. |
sesaṃ tādisamevāti. |
The rest is similar. |
♦ nīvaraṇapabbavaṇṇanā niṭṭhitā. |
♦ The explanation of the section on hindrances is finished. |
♦ khandhapabbavaṇṇanā (MN 20) |
♦ Explanation of the Section on the Aggregates (MN 20) |
♦ 116. evaṃ pañcanīvaraṇavasena dhammānupassanaṃ vibhajitvā idāni pañcakkhandhavasena vibhajituṃ puna caparantiādimāha. |
♦ 116. Thus, having analyzed the contemplation of dhammas by way of the five hindrances, now, to analyze it by way of the five aggregates, he said "Puna caparaṃ" (Furthermore), etc. |
tattha pañcasu upādānakkhandhesūti upādānassa khandhā upādānakkhandhā, upādānassa paccayabhūtā dhammapuñjā dhammarāsayoti attho. |
Therein, "in the five aggregates of clinging": the aggregates of clinging are the aggregates of clinging; it means heaps of things, masses of things that are conditions for clinging. |
ayamettha saṅkhepo . |
This is the summary here. |
vitthārato pana khandhakathā visuddhimagge vuttā. |
But the detailed discussion of the aggregates is given in the Visuddhimagga. |
iti rūpanti “idaṃ rūpaṃ, ettakaṃ rūpaṃ, na ito paraṃ rūpaṃ atthī”ti sabhāvato rūpaṃ pajānāti. |
Thus "matter": he knows matter by its intrinsic nature, [thinking,] "This is matter, this much is matter, there is no matter beyond this." |
vedanādīsupi eseva nayo. |
In feeling, etc., this is the same method. |
ayamettha saṅkhepo. |
This is the summary here. |
vitthārena pana rūpādīni visuddhimagge khandhakathāyameva vuttāni. |
But in detail, matter, etc., are explained in the Visuddhimagga itself in the discussion of the aggregates. |
iti rūpassa samudayoti evaṃ avijjāsamudayādivasena pañcahākārehi rūpassa samudayo. |
Thus "the arising of matter": thus, in five ways, by way of the arising of ignorance, etc., is the arising of matter. |
iti rūpassa atthaṅgamoti evaṃ avijjānirodhādivasena pañcahākārehi rūpassa atthaṅgamo, vedanādīsupi eseva nayo. |
Thus "the passing away of matter": thus, in five ways, by way of the cessation of ignorance, etc., is the passing away of matter; in feeling, etc., this is the same method. |
ayamettha saṅkhepo. |
This is the summary here. |
vitthāro pana visuddhimagge udayabbayañāṇakathāyaṃ vutto. |
♦ But the detailed explanation is given in the Visuddhimagga in the discussion of the knowledge of arising and passing away. |
♦ iti ajjhattaṃ vāti evaṃ pañcakkhandhapariggahaṇena attano vā dhammesu, parassa vā dhammesu, kālena vā attano, kālena vā parassa dhammesu dhammānupassī viharati. |
♦ Thus "internally," or: thus, by grasping the five aggregates, he dwells contemplating dhammas in his own dhammas, or in another's dhammas, or at times in his own, at times in another's dhammas. |
samudayavayā panettha “avijjāsamudayā rūpasamudayo”tiādīnaṃ (paṭi. |
The arising and passing away here, of "from the arising of ignorance, the arising of matter," etc. (Paṭi. |
ma. 1.50) pañcasu khandhesu vuttānaṃ paññāsāya lakkhaṇānaṃ vasena nīharitabbā. |
Ma. 1.50) stated for the five aggregates, should be brought out by way of the fifty characteristics. |
ito paraṃ vuttanayameva. |
From here on, it is in the manner already stated. |
♦ kevalañhi idha khandhapariggāhikā sati dukkhasaccanti evaṃ yojanaṃ katvā khandhapariggāhakassa bhikkhuno niyyānamukhaṃ veditabbaṃ. |
♦ Only, here, having made the connection thus: "the mindfulness that grasps the aggregates is the truth of suffering," the entrance to release for the bhikkhu who grasps the aggregates should be understood. |
sesaṃ tādisamevāti. |
The rest is similar. |
♦ khandhapabbavaṇṇanā niṭṭhitā. |
♦ The explanation of the section on the aggregates is finished. |
♦ āyatanapabbavaṇṇanā (MN 20) |
♦ Explanation of the Section on the Sense Bases (MN 20) |
♦ 117. evaṃ pañcakkhandhavasena dhammānupassanaṃ vibhajitvā idāni āyatanavasena vibhajituṃ puna caparantiādimāha. |
♦ 117. Thus, having analyzed the contemplation of dhammas by way of the five aggregates, now, to analyze it by way of the sense bases, he said "Puna caparaṃ" (Furthermore), etc. |
tattha chasu ajjhattikabāhiresu āyatanesūti cakkhu sotaṃ ghānaṃ jivhā kāyo manoti imesu chasu ajjhattikesu rūpaṃ saddo gandho raso phoṭṭhabbo dhammāti imesu chasu bāhiresu. |
Therein, "in the six internal and external sense bases": in these six internal ones—eye, ear, nose, tongue, body, mind—and in these six external ones—form, sound, odor, taste, tangible object, mental object. |
cakkhuṃ ca pajānātīti cakkhupasādaṃ yāthāvasarasalakkhaṇavasena pajānāti. |
"And he knows the eye" means he knows the eye-sensitivity by way of its actual individual characteristic. |
rūpe ca pajānātīti bahiddhā catusamuṭṭhānikarūpañca yāthāvasarasalakkhaṇavasena pajānāti. |
"And he knows forms" means he knows external matter arisen from the four causes by way of its actual individual characteristic. |
yañca tadubhayaṃ paṭicca uppajjati saṃyojananti yañca taṃ cakkhuṃ ceva rūpe cāti ubhayaṃ paṭicca kāmarāgasaṃyojanaṃ paṭigha-māna-diṭṭhi-vicikicchā-sīlabbataparāmāsa-bhavarāga-issā-macchariyāvijjāsaṃyojananti dasavidhaṃ saṃyojanaṃ uppajjati, tañca yāthāvasarasalakkhaṇavasena pajānāti. |
♦ And "whatever fetter arises dependent on both": and whatever tenfold fetter—namely, the fetter of sensual passion, the fetter of aversion, conceit, views, doubt, clinging to rites and rituals, passion for becoming, envy, avarice, and ignorance—arises dependent on both, that is, the eye and forms, that too he knows by way of its actual individual characteristic. |
♦ kathaṃ panetaṃ uppajjatīti? |
♦ But how does this arise? |
cakkhudvāre tāva āpāthagataṃ iṭṭhārammaṇaṃ kāmassādavasena assādayato abhinandato kāmarāgasaṃyojanaṃ uppajjati. |
At the eye-door, for one who, by way of sensual gratification, relishes and delights in an agreeable object that has come into range, the fetter of sensual passion arises. |
aniṭṭhārammaṇe kujjhato paṭighasaṃyojanaṃ uppajjati. |
For one who is angered by a disagreeable object, the fetter of aversion arises. |
“ṭhapetvā maṃ na koci añño etaṃ ārammaṇaṃ vibhāvetuṃ samattho atthī”ti maññato mānasaṃyojanaṃ uppajjati. |
For one who thinks, "Apart from me, no one else is capable of discerning this object," the fetter of conceit arises. |
“etaṃ rūpārammaṇaṃ niccaṃ dhuvan”ti gaṇhato diṭṭhisaṃyojanaṃ uppajjati. |
For one who grasps, "This form-object is permanent, stable," the fetter of views arises. |
“etaṃ rūpārammaṇaṃ satto nu kho, sattassa nu kho”ti vicikicchato vicikicchāsaṃyojanaṃ uppajjati. |
For one who doubts, "Is this form-object a being, or does it belong to a being?" the fetter of doubt arises. |
“sampattibhave vata no idaṃ sulabhaṃ jātan”ti bhavaṃ patthentassa bhavarāgasaṃyojanaṃ uppajjati. |
For one who desires becoming, [thinking,] "Indeed, in a future existence with attainments, this will be easily obtained for us," the fetter of passion for becoming arises. |
“āyatimpi evarūpaṃ sīlabbataṃ samādiyitvā sakkā laddhun”ti sīlabbataṃ samādiyantassa sīlabbataparāmāsasaṃyojanaṃ uppajjati. |
For one who undertakes rites and rituals, [thinking,] "In the future too, by undertaking such rites and rituals, it can be obtained," the fetter of clinging to rites and rituals arises. |
“aho vata etaṃ rūpārammaṇaṃ aññe na labheyyun”ti usūyato issāsaṃyojanaṃ uppajjati. |
For one who is envious, [thinking,] "Oh, if only others would not obtain this form-object!" the fetter of envy arises. |
attanā laddhaṃ rūpārammaṇaṃ aññassa maccharāyato macchariyasaṃyojanaṃ uppajjati. |
For one who is avaricious regarding a form-object obtained by oneself towards another, the fetter of avarice arises. |
sabbeheva sahajātāññāṇavasena avijjāsaṃyojanaṃ uppajjati. |
Along with all of them, by way of conascent ignorance, the fetter of ignorance arises. |
♦ yathā ca anuppannassāti yena kāraṇena asamudācāravasena anuppannassa tassa dasavidhassāpi saṃyojanassa uppādo hoti, tañca kāraṇaṃ pajānāti. |
♦ "And how, of an unarisen [fetter]": by what reason, due to non-occurrence, the arising of that tenfold fetter occurs, that reason too he knows. |
yathā ca uppannassāti appahīnaṭṭhena pana samudācāravasena vā uppannassa tassa dasavidhassāpi saṃyojanassa yena kāraṇena pahānaṃ hoti, tañca kāraṇaṃ pajānāti. |
"And how, of an arisen [fetter]": but by what reason, due to not being abandoned or due to occurrence, the abandonment of that tenfold fetter occurs, that reason too he knows. |
yathā ca pahīnassāti tadaṅgavikkhambhanappahānavasena pahīnassāpi tassa dasavidhassa saṃyojanassa yena kāraṇena āyatiṃ anuppādo hoti, tañca pajānāti. |
"And how, of an abandoned [fetter]": even of that tenfold fetter abandoned by way of substitution of opposites and suppression, by what reason its non-arising in the future occurs, that too he knows. |
kena kāraṇena panassa āyatiṃ anuppādo hoti? |
But by what reason does its non-arising in the future occur? |
diṭṭhivicikicchāsīlabbataparāmāsaissāmacchariyabhedassa tāva pañcavidhassa saṃyojanassa sotāpattimaggena āyatiṃ anuppādo hoti. |
Of the fivefold fetter, namely, views, doubt, clinging to rites and rituals, envy, and avarice, its non-arising in the future occurs through the path of stream-entry. |
kāmarāgapaṭighasaṃyojanadvayassa oḷārikassa sakadāgāmimaggena, aṇusahagatassa anāgāmimaggena, mānabhavarāgāvijjāsaṃyojanattayassa arahattamaggena āyatiṃ anuppādo hoti. |
♦ Of the pair of fetters, sensual passion and aversion, for the gross [form], [non-arising occurs] through the path of once-return; for the subtle, through the path of non-return; of the triad of fetters, conceit, passion for becoming, and ignorance, their non-arising in the future occurs through the path of Arahantship. |
♦ sotañca pajānāti sadde cā tiādīsupi eseva nayo. |
♦ "And he knows the ear and sounds," etc., here too the method is the same. |
apicettha āyatanakathā vitthārato visuddhimagge āyatananiddese vuttanayeneva veditabbā. |
Moreover, the discussion of the sense bases here should be understood in detail in the manner stated in the Visuddhimagga in the explanation of the sense bases. |
♦ iti ajjhattaṃ vāti evaṃ ajjhattikāyatanapariggahaṇena attano vā dhammesu, bāhirāyatanapariggahaṇena parassa vā dhammesu, kālena vā attano, kālena vā parassa dhammesu dhammānupassī viharati. |
♦ Thus "internally," or: thus, by grasping the internal sense bases in his own dhammas, or by grasping the external sense bases in another's dhammas, or at times in his own, at times in another's dhammas, he dwells contemplating dhammas. |
samudayavayā panettha “avijjāsamudayā cakkhusamudayo”ti rūpāyatanassa rūpakkhandhe, arūpāyatanesu manāyatanassa viññāṇakkhandhe, dhammāyatanassa sesakkhandhesu vuttanayena nīharitabbā. |
The arising and passing away here, "from the arising of ignorance, the arising of the eye," of the form sense base in the aggregate of matter, of the formless sense bases, of the mind sense base in the aggregate of consciousness, of the dhamma sense base in the remaining aggregates, should be brought out in the manner stated. |
lokuttaradhammā na gahetabbā. |
Supramundane dhammas are not to be taken. |
ito paraṃ vuttanayameva. |
From here on, it is in the manner already stated. |
♦ kevalañhi idha āyatanapariggāhikā sati dukkhasaccanti evaṃ yojanaṃ katvā āyatanapariggāhakassa bhikkhuno niyyānamukhaṃ veditabbaṃ. |
♦ Only, here, having made the connection thus: "the mindfulness that grasps the sense bases is the truth of suffering," the entrance to release for the bhikkhu who grasps the sense bases should be understood. |
sesaṃ tādisamevāti. |
The rest is similar. |
♦ āyatanapabbavaṇṇanā niṭṭhitā. |
♦ The explanation of the section on the sense bases is finished. |
♦ bojjhaṅgapabbavaṇṇanā (MN 20) |
♦ Explanation of the Section on the Factors of Enlightenment (MN 20) |
♦ 118. evaṃ cha ajjhattikabāhirāyatanavasena dhammānupassanaṃ vibhajitvā idāni bojjhaṅgavasena vibhajituṃ puna caparanti ādimāha. |
♦ 118. Thus, having analyzed the contemplation of dhammas by way of the six internal and external sense bases, now, to analyze it by way of the factors of enlightenment, he said "Puna caparaṃ" (Furthermore), etc. |
tattha bojjhaṅgesūti bujjhanakasattassa aṅgesu. |
Therein, "in the factors of enlightenment" means in the factors of the being who awakens. |
santanti paṭilābhavasena saṃvijjamānaṃ. |
"Present" means existing by way of attainment. |
satisambojjhaṅganti satisaṅkhātaṃ sambojjhaṅgaṃ. |
"The enlightenment factor of mindfulness" means the enlightenment factor called mindfulness. |
ettha hi sambujjhati āraddhavipassakato paṭṭhāya yogāvacaroti sambodhi, yāya vā so satiādikāya sattadhammasāmaggiyā sambujjhati kilesaniddāto uṭṭhāti, saccāni vā paṭivijjhati, sā dhammasāmaggī sambodhi. |
For here, "enlightenment" (sambodhi) means that by which the yogi, starting from the beginner in insight, awakens; or that by which, through the collection of seven things beginning with mindfulness, he awakens, arises from the sleep of defilements, or penetrates the truths—that collection of dhammas is enlightenment. |
tassa sambodhissa, tassā vā sambodhiyā aṅganti sambojjhaṅgaṃ. |
A factor (aṅga) of that enlightenment, or of that awakening, is an enlightenment factor (sambojjhaṅga). |
tena vuttaṃ “satisaṅkhātaṃ sambojjhaṅgan”ti. |
Therefore, it is said, "the enlightenment factor called mindfulness." |
sesasambojjhaṅgesupi imināva nayena vacanattho veditabbo. |
In the other enlightenment factors too, the meaning of the term should be understood in this same way. |
♦ asantanti appaṭilābhavasena avijjamānaṃ. |
♦ "Absent" means not existing, due to non-attainment. |
yathā ca anuppannassātiādīsu pana satisambojjhaṅgassa tāva — “atthi, bhikkhave, satisambojjhaṅgaṭṭhānīyā dhammā, tattha yonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī”ti (saṃ. |
♦ "And how, of an unarisen," etc.: but for the enlightenment factor of mindfulness, first—"There are, O bhikkhus, things that are grounds for the enlightenment factor of mindfulness; therein, frequent wise attention is the nutriment for the arising of the unarisen enlightenment factor of mindfulness, or for the increase, expansion, development, and fulfillment of the arisen enlightenment factor of mindfulness" (Saṃ. |
ni. 5.183) evaṃ uppādo hoti . |
Ni. 5.183) thus its arising occurs. |
tattha satiyeva satisambojjhaṅgaṭṭhānīyā dhammā. |
Therein, mindfulness itself is the things that are grounds for the enlightenment factor of mindfulness. |
yonisomanasikāro vuttalakkhaṇoyeva, taṃ tattha bahulaṃ pavattayato satisambojjhaṅgo uppajjati. |
Wise attention is of the characteristic already stated; for one who frequently practices that there, the enlightenment factor of mindfulness arises. |
♦ apica cattāro dhammā satisambojjhaṅgassa uppādāya saṃvattanti satisampajaññaṃ muṭṭhassatipuggalaparivajjanatā upaṭṭhitassatipuggalasevanatā tadadhimuttatāti. |
♦ Moreover, four things lead to the arising of the enlightenment factor of mindfulness: mindfulness and clear comprehension, avoidance of persons with lapsed mindfulness, cultivation of persons with established mindfulness, and inclination towards that. |
abhikkantādīsu hi sattasu ṭhānesu satisampajaññena bhattanikkhittakākasadise muṭṭhassatipuggale parivajjanena tissadattattherābhayattherasadise upaṭṭhitassatipuggale sevanena ṭhānanisajjādīsu satisamuṭṭhāpanatthaṃ ninnapoṇapabbhāracittatāya ca satisambojjhaṅgo uppajjati. |
♦ For in the seven instances of going forward, etc., through mindfulness and clear comprehension, through avoidance of persons with lapsed mindfulness like a crow that has dropped its food, through cultivation of persons with established mindfulness like the Elder Tissadatta and the Elder Abhaya, and through the mind being inclined, bent, and sloped towards the establishment of mindfulness in standing, sitting, etc., the enlightenment factor of mindfulness arises. |
evaṃ catūhi kāraṇehi uppannassa panassa arahattamaggena bhāvanāpāripūrī hotīti pajānāti. |
♦ He knows that for it, arisen through these four causes, its development and fulfillment occur through the path of Arahantship. |
♦ dhammavicayasambojjhaṅgassa pana — “atthi, bhikkhave, kusalākusalā dhammā . |
♦ For the enlightenment factor of investigation of dhammas, however— "There are, O bhikkhus, wholesome and unwholesome dhammas... |
.. pe . |
... (etc.) ... |
.. kaṇhasukkasappaṭibhāgā dhammā, tattha yonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī”ti (saṃ. |
♦ ...dark and bright dhammas with their counterparts; therein, frequent wise attention is the nutriment for the arising of the unarisen enlightenment factor of investigation of dhammas, or for the increase, expansion, development, and fulfillment of the arisen enlightenment factor of investigation of dhammas" (Saṃ. |
ni. 5.232) evaṃ uppādo hoti. |
Ni. 5.232) thus its arising occurs. |
♦ apica satta dhammā dhammavicayasambojjhaṅgassa uppādāya saṃvattanti paripucchakatā vatthuvisadakiriyā indriyasamattapaṭipādanā duppaññapuggalaparivajjanā paññavantapuggalasevanā gambhīrañāṇacariyapaccavekkhaṇā tadadhimuttatāti. |
♦ Moreover, seven things lead to the arising of the enlightenment factor of investigation of dhammas: frequent questioning, making the basis clear, establishing the balance of faculties, avoidance of persons of little wisdom, cultivation of wise persons, reflection on the practice of profound knowledge, and inclination towards that. |
tattha paripucchakatāti khandhadhātuāyatanaindriyabalabojjhaṅgamaggaṅgajhānaṅgasamathavipassanānaṃ atthasannissitaparipucchābahulatā. |
♦ Therein, "frequent questioning" means abundance of questioning related to the meaning of aggregates, elements, sense bases, faculties, powers, enlightenment factors, path factors, jhana factors, calm, and insight. |
♦ vatthuvisadakiriyāti ajjhattikabāhirānaṃ vatthūnaṃ visadabhāvakaraṇaṃ. |
♦ "Making the basis clear" means making the internal and external bases clear. |
yadā hissa kesanakhalomā atidīghā honti, sarīraṃ vā ussannadosañceva sedamalamakkhitañca, tadā ajjhattikaṃ vatthu avisadaṃ hoti aparisuddhaṃ . |
When his hair, nails, and body hair are too long, or the body is afflicted with disorders and smeared with sweat and dirt, then the internal basis is unclear, impure. |
yadā pana cīvaraṃ jiṇṇaṃ kiliṭṭhaṃ duggandhaṃ hoti, senāsanaṃ vā uklāpaṃ, tadā bāhiraṃ vatthu avisadaṃ hoti aparisuddhaṃ. |
But when the robe is worn out, soiled, and bad-smelling, or the dwelling is dilapidated, then the external basis is unclear, impure. |
tasmā kesādicchedāpanena uddhaṃvirecanādhovirecanādīhi sarīrasallahukabhāvakaraṇena ucchādananhāpanena ca ajjhattikaṃ vatthu visadaṃ kātabbaṃ. |
♦ Therefore, the internal basis should be made clear by cutting the hair, etc., by making the body light through upward and downward purging, etc., and by anointing and bathing. |
♦ sūcikammadhovanarajanaparibhaṇḍakaraṇādīhi bāhiraṃ vatthu visadaṃ kātabbaṃ. |
♦ The external basis should be made clear by needlework, washing, dyeing, mending, etc. |
etasmiñhi ajjhattikabāhire vatthusmiṃ avisade uppannesu cittacetasikesu ñāṇampi aparisuddhaṃ hoti, aparisuddhāni dīpakapallakavaṭṭitelāni nissāya uppannadīpasikhāya obhāso viya. |
For when the internal and external bases are unclear, in the mind and mental factors that arise, knowledge too is impure, like the light of a lamp flame arisen depending on impure lamp, wick, and oil. |
visade pana ajjhattikabāhire vatthumhi uppannesu cittacetasikesu ñāṇampi visadaṃ hoti, parisuddhāni dīpakapallakavaṭṭitelāni nissāya uppannadīpasikhāya obhāso viya. |
But when the internal and external bases are clear, in the mind and mental factors that arise, knowledge too is clear, like the light of a lamp flame arisen depending on pure lamp, wick, and oil. |
tena vuttaṃ — “vatthuvisadakiriyā dhammavicayasambojjhaṅgassa uppādāya saṃvattatī”ti. |
Therefore, it was said: "Making the basis clear leads to the arising of the enlightenment factor of investigation of dhammas." |
♦ indriyasamattapaṭipādanā nāma saddhādīnaṃ indriyānaṃ samabhāvakaraṇaṃ. |
♦ "Establishing the balance of faculties" means making the faculties of faith, etc., balanced. |
sace hissa saddhindriyaṃ balavaṃ hoti, itarāni mandāni. |
If his faith faculty is strong and the others are weak, |
tato vīriyindriyaṃ paggahakiccaṃ, satindriyaṃ upaṭṭhānakiccaṃ, samādhindriyaṃ avikkhepakiccaṃ, paññindriyaṃ dassanakiccaṃ kātuṃ na sakkoti. |
then the energy faculty cannot perform the function of exertion, the mindfulness faculty the function of establishment, the concentration faculty the function of non-distraction, and the wisdom faculty the function of seeing. |
tasmā taṃ dhammasabhāvapaccavekkhaṇena vā yathā vā manasikaroto balavaṃ jātaṃ, tathā amanasikārena hāpetabbaṃ. |
Therefore, it should be reduced by reflecting on the nature of things, or, just as it became strong through attention, so it should be reduced by non-attention. |
vakkalittherassa vatthu cettha nidassanaṃ. |
The story of the Elder Vakkali is an example here. |
sace pana vīriyindriyaṃ balavaṃ hoti, atha neva saddhindriyaṃ adhimokkhakiccaṃ kātuṃ sakkoti, na itarāni itarakiccabhedaṃ. |
But if the energy faculty is strong, then neither can the faith faculty perform the function of conviction, nor can the others perform their respective functions. |
tasmā taṃ passaddhādibhāvanāya hāpetabbaṃ. |
Therefore, it should be reduced by developing 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 remaining cases too, when one is strong, the inability of the others in their own functions should be understood. |
♦ visesato panettha saddhāpaññānaṃ samādhivīriyānaṃ ca samataṃ pasaṃsanti. |
♦ Especially here, they praise the balance of faith and wisdom, and of concentration and energy. |
balavasaddho hi mandapañño mudhāpasanno hoti, avatthusmiṃ pasīdati. |
For one with strong faith and weak wisdom is foolishly devout, he becomes pleased in what is not a proper basis. |
balavapañño mandasaddho kerāṭikapakkhaṃ bhajati. |
One with strong wisdom and weak faith inclines to the side of cunning. |
bhesajjasamuṭṭhito viya rogo atekiccho hoti. |
Like a disease arisen from medicine, he becomes incurable. |
cittuppādamatteneva kusalaṃ hotīti atidhāvitvā dānādīni akaronto niraye uppajjati. |
Thinking that merit occurs merely with the arising of a thought, rushing excessively, not doing charity, etc., he is reborn in hell. |
ubhinnaṃ samatāya vatthusmiṃyeva pasīdati . |
With the balance of both, he becomes pleased only in a proper basis. |
balavasamādhiṃ pana mandavīriyaṃ samādhissa kosajjapakkhattā kosajjaṃ adhibhavati. |
But strong concentration with weak energy, since concentration inclines to laziness, laziness overcomes it. |
balavavīriyaṃ mandasamādhiṃ vīriyassa uddhaccapakkhattā uddhaccaṃ adhibhavati . |
Strong energy with weak concentration, since energy inclines to restlessness, restlessness overcomes it. |
samādhi pana vīriyena saṃyojito kosajje patituṃ na labhati. |
But concentration, when conjoined with energy, does not get to fall into laziness. |
vīriyaṃ samādhinā saṃyojitaṃ uddhacce patituṃ na labhati. |
Energy, when conjoined with concentration, does not get to fall into restlessness. |
tasmā tadubhayaṃ samaṃ kātabbaṃ. |
Therefore, both should be made equal. |
ubhayasamatāya hi appanā hoti. |
For with the balance of both, absorption occurs. |
♦ apica samādhikammikassa balavatīpi saddhā vaṭṭati. |
♦ Moreover, for one practicing concentration, even strong faith is suitable. |
evaṃ saddahanto okappento appanaṃ pāpuṇissati. |
Thus believing, having confidence, he will attain absorption. |
samādhipaññāsu pana samādhikammikassa ekaggatā balavatī vaṭṭati, evañhi so appanaṃ pāpuṇāti. |
But in concentration and wisdom, for one practicing concentration, strong one-pointedness is suitable; for thus he attains absorption. |
vipassanākammikassa paññā balavatī vaṭṭati, evañhi so lakkhaṇappaṭivedhaṃ pāpuṇāti. |
For one practicing insight, strong wisdom is suitable; for thus he attains penetration of characteristics. |
ubhinnaṃ pana samatāyapi appanā hotiyeva. |
But even with the balance of both, absorption does indeed occur. |
sati pana sabbattha balavatī vaṭṭati. |
But mindfulness is suitable to be strong everywhere. |
sati hi cittaṃ uddhaccapakkhikānaṃ saddhāvīriyapaññānaṃ vasena uddhaccapātato, kosajjapakkhikena ca samādhinā kosajjapātato rakkhati. |
For mindfulness protects the mind from falling into restlessness by way of faith, energy, and wisdom, which incline to restlessness, and from falling into laziness by concentration, which inclines to laziness. |
tasmā sā loṇadhūpanaṃ viya sabbabyañjanesu sabbakammikāmacco 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 royal affairs. |
tenāha — “sati ca pana sabbatthikā vuttā bhagavatā. |
Therefore, he said: "And mindfulness, indeed, has been called by the Blessed One universally applicable. |
kiṃ kāraṇā? |
For what reason? |
cittañhi sati paṭisaraṇaṃ, ārakkhapaccupaṭṭhānā ca sati, na ca vinā satiyā cittassa paggahaniggaho hotī”ti. |
♦ For mindfulness is the refuge of the mind, and mindfulness is present as a guard; and without mindfulness, there is no uplifting or restraining of the mind." |
♦ duppaññapuggalaparivajjanā nāma khandhādibhede anogāḷhapaññānaṃ dummedhapuggalānaṃ ārakāva parivajjanaṃ. |
♦ "Avoidance of persons of little wisdom" means complete avoidance of dull-witted persons whose wisdom has not penetrated the distinctions of aggregates, etc. |
paññavantapuggalasevanā nāma samapaññāsalakkhaṇapariggāhikāya udayabbayapaññāya samannāgatapuggalasevanā. |
"Cultivation of wise persons" means cultivation of persons endowed with the wisdom of arising and passing away, which grasps the fifty characteristics of balanced wisdom. |
gambhīrañāṇacariyapaccavekkhaṇā nāma gambhīresu khandhādīsu pavattāya gambhīrapaññāya pabhedapaccavekkhaṇā. |
"Reflection on the practice of profound knowledge" means reflection on the distinctions of profound wisdom that operates in profound [matters like] aggregates, etc. |
tadadhimuttatā nāma ṭhānanisajjādīsu dhammavicayasambojjhaṅgasamuṭṭhāpanatthaṃ ninnapoṇapabbhāracittatā. |
"Inclination towards that" means the mind being inclined, bent, and sloped towards the establishment of the enlightenment factor of investigation of dhammas in standing, sitting, etc. |
evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūrī hotīti pajānāti. |
♦ He knows that for it, thus arisen, its development and fulfillment occur through the path of Arahantship. |
♦ vīriyasambojjhaṅgassa — “atthi, bhikkhave, ārabbhadhātu nikkamadhātu parakkamadhātu, tattha yoniso manasikārabahulīkāro, ayamāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī”ti (saṃ. |
♦ For the enlightenment factor of energy—"There is, O bhikkhus, the element of initiative, the element of exertion, the element of striving; therein, frequent wise attention is the nutriment for the arising of the unarisen enlightenment factor of energy, or for the increase, expansion, development, and fulfillment of the arisen enlightenment factor of energy" (Saṃ. |
ni. 5.232) evaṃ uppādo hoti. |
Ni. 5.232) thus its arising occurs. |
♦ apica ekādasa dhammā vīriyasambojjhaṅgassa uppādāya saṃvattanti apāyabhayapaccavekkhaṇatā ānisaṃsadassāvitā gamanavīthipaccavekkhaṇatā piṇḍapātāpacāyanatā dāyajjamahattapaccavekkhaṇatā satthumahattapaccavekkhaṇatā jātimahattapaccavekkhaṇatā sabrahmacārimahattapaccavekkhaṇatā kusītapuggalaparivajjanatā āraddhavīriyapuggalasevanatā tadadhimuttatāti. |
♦ Moreover, eleven things lead to the arising of the enlightenment factor of energy: reflection on the fear of states of woe, seeing the benefits, reflection on the path to be trodden, honoring almsfood, reflection on the greatness of the heritage, reflection on the greatness of the Teacher, reflection on the greatness of birth, reflection on the greatness of fellow practitioners of the holy life, avoidance of lazy persons, cultivation of persons with aroused energy, and inclination towards that. |
♦ tattha nirayesu pañcavidhabandhanakammakāraṇato paṭṭhāya mahādukkhaṃ anubhavanakālepi, tiracchānayoniyaṃ jālakkhipakumīnādīhi gahitakālepi, pājanakaṇṭakādippahāratunnassa pana sakaṭavāhanādikālepi, pettivisaye anekānipi vassasahassāni ekaṃ buddhantarampi khuppipāsāhi āturitakālepi, kālakañjikāsuresu saṭṭhihatthāsītihatthappamāṇena aṭṭhicammamatteneva attabhāvena vātātapādidukkhānubhavanakālepi na sakkā vīriyasambojjhaṅgaṃ uppādetuṃ. |
♦ Therein, in the hells, even while experiencing great suffering, starting from the five kinds of binding and punishment; even in the animal realm, when caught by nets, traps, fish-hooks, etc.; even when pierced by goads, thorns, etc., while pulling carts, etc.; even in the realm of ghosts, while afflicted by hunger and thirst for many thousands of years, even for one Buddha-interval; even among the Kālakañjika asuras, with a body of merely bones and skin, sixty or eighty cubits in size, while experiencing the suffering of wind, sun, etc., it is not possible to arouse the enlightenment factor of energy. |
ayameva te bhikkhu kālo vīriyakaraṇāyāti evaṃ apāyabhayaṃ paccavekkhantassāpi vīriyasambojjhaṅgo uppajjati. |
♦ "This, O bhikkhu, is your time for making effort." Thus, even for one reflecting on the fear of states of woe, the enlightenment factor of energy arises. |
♦ “na sakkā kusītena navalokuttaradhammaṃ laddhuṃ, āraddhavīriyeneva sakkā ayamānisaṃso vīriyassā”ti evaṃ ānisaṃsadassāvinopi uppajjati. |
♦ "It is not possible for a lazy person to attain the nine supramundane dhammas; it is possible only for one with aroused energy. This is the benefit of energy." Thus, even for one seeing the benefits, it arises. |
“sabbabuddhapaccekabuddhamahāsāvakehi te gatamaggo gantabbo, so ca na sakkā kusītena gantun”ti evaṃ gamanavīthiṃ paccavekkhantassāpi uppajjati. |
"The path trodden by all Buddhas, Paccekabuddhas, and great disciples must be trodden by you, and that cannot be trodden by a lazy person." Thus, even for one reflecting on the path to be trodden, it arises. |
“ye taṃ piṇḍapātādīhi upaṭṭhahanti, ime te manussā neva ñātakā, na dāsakammakarā, nāpi ‘taṃ nissāya jīvissāmā’ti te paṇītāni piṇḍapātādīni denti, atha kho attano kārānaṃ mahapphalataṃ paccāsīsamānā denti, 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, so dāni tvaṃ kusīto viharanto na taṃ piṇḍaṃ apacāyissasi, āraddhavīriyasseva hi piṇḍapātāpacāyanaṃ nāma hotī”ti evaṃ piṇḍapātāpacāyanaṃ paccavekkhantassāpi uppajjati mahāmittattherassa viya. |
♦ "Those who attend on you with almsfood, etc., these people are neither relatives nor slaves or workers, nor do they give you choice almsfood, etc., thinking, 'Depending on him, we will live.' Rather, expecting great fruit for their actions, they give. The Teacher too did not allow you requisites seeing thus, 'This one, having consumed these requisites, will live happily with a strong body.' Rather, [thinking,] 'This one, consuming these, practicing the ascetic's duties, will be freed from the suffering of the round,' he allowed you requisites. So now, you, living lazily, will not honor that almsfood; for only for one with aroused energy is there honoring of almsfood." Thus, even for one reflecting on honoring almsfood, it arises, like for the Elder Mahāmitta. |
♦ thero kira kassakaleṇe nāma paṭivasati. |
♦ The elder, it is said, lived in a cave called Kassakaleṇa. |
tassa ca gocaragāme ekā mahāupāsikā theraṃ puttaṃ katvā paṭijaggati. |
And in his alms-round village, a great laywoman, having adopted the elder as a son, looked after him. |
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, tvaṃ ca bhuñjeyyāsi, ahaṃ pana hiyyo pakkaṃ pārivāsikabhattaṃ kañjikena bhuttāmhī”ti. |
She, one day, going to the forest, said to her daughter, "Child, in such-and-such a place there is old rice, in such-and-such milk, in such-and-such ghee, in such-and-such molasses. When your brother, the noble Mitta, comes, cook food and give it to him with milk, ghee, and molasses. You too should eat. I, however, ate yesterday's leftover stale food with rice-gruel." |
divā kiṃ bhuñjissasi ammāti? |
"What will you eat during the day, mother?" |
sākapaṇṇaṃ pakkhipitvā kaṇataṇḍulehi ambilayāguṃ pacitvā ṭhapehi ammāti. |
♦ "Having added vegetable leaves, cook sour gruel with broken rice and keep it, child." |
♦ thero cīvaraṃ pārupitvā pattaṃ nīharantova taṃ saddaṃ sutvā attānaṃ ovadi — “mahāupāsikā kira kañjiyena pārivāsikabhattaṃ bhuñji, divāpi kaṇapaṇṇambilayāguṃ bhuñjissati, tuyhaṃ atthāya pana purāṇataṇḍulādīni ācikkhati, taṃ nissāya kho panesā neva khettaṃ na vatthuṃ na bhattaṃ na vatthaṃ paccāsīsati, tisso pana sampattiyo patthayamānā deti, tvaṃ etissā tā sampattiyo dātuṃ sakkhissasi na sakkhissasīti, ayaṃ kho pana piṇḍapāto tayā sarāgena sadosena samohena na sakkā gaṇhitunti pattaṃ thavikāya pakkhipitvā gaṇṭhikaṃ muñcitvā nivattitvā kassakaleṇameva gantvā pattaṃ heṭṭhāmañce cīvaraṃ cīvaravaṃse ṭhapetvā arahattaṃ apāpuṇitvā na nikkhamissāmī”ti vīriyaṃ adhiṭṭhahitvā nisīdi. |
♦ The elder, putting on his robe and taking out his bowl, heard that sound and admonished himself: "The great laywoman, it seems, ate stale food with rice-gruel, and during the day too she will eat sour gruel with broken rice and vegetable leaves. But for your sake, she points out old rice, etc. Depending on you, indeed, she expects neither field, nor property, nor food, nor clothing; but desiring the three attainments, she gives. Will you be able to give her those attainments, or not? This almsfood, indeed, cannot be accepted by you with passion, with aversion, with delusion." Having put the bowl in its bag, untied the knot, turned back, gone to Kassakaleṇa itself, placed the bowl under the bed and the robe on the robe-rack, he sat down, making a resolve of energy, "I will not leave without attaining Arahantship." |
dīgharattaṃ appamatto hutvā nivutthabhikkhu vipassanaṃ vaḍḍhetvā purebhattameva arahattaṃ patvā vikasitaṃ viya padumaṃ mahākhīṇāsavo sitaṃ karontova nikkhami. |
Having been diligent for a long night, the bhikkhu who had dwelt [there], having developed insight, attained Arahantship just before the meal, and came out smiling, a great destroyer of cankers, like a blossomed lotus. |
leṇadvāre rukkhamhi adhivatthā devatā — |
A deva dwelling in a tree at the cave entrance— |
♦ “namo te purisājañña, namo te purisuttama. |
♦ “Homage to you, O thoroughbred man, homage to you, O supreme man. |
♦ yassa te āsavā khīṇā, dakkhiṇeyyosi mārisā”ti. |
♦ You whose cankers are destroyed, you are worthy of offerings, O venerable sir.” |
— |
— |
♦ evaṃ udānaṃ udānetvā “bhante, piṇḍāya paviṭṭhānaṃ tumhādisānaṃ arahantānaṃ bhikkhaṃ datvā mahallakitthiyo dukkhā muccissantī”ti āha. |
♦ Having uttered this inspired utterance, she said, “Venerable sir, having given alms to Arahants like you who have entered for almsfood, old women will be freed from suffering.” |
♦ thero uṭṭhahitvā dvāraṃ vivaritvā kālaṃ olokento pātoyevāti ñatvā pattacīvaramādāya gāmaṃ pāvisi. |
♦ The elder, having risen, opened the door, and observing the time, knew it was early morning, took his bowl and robe, and entered the village. |
dārikāpi bhattaṃ sampādetvā “idāni me bhātā āgamissati, idāni āgamissatī”ti dvāraṃ olokayamānā nisīdi. |
The young girl, having prepared the meal, sat watching the door, thinking, “Now my brother will come, now he will come.” |
sā there gharadvāraṃ sampatte pattaṃ gahetvā sappiphāṇitayojitassa khīrapiṇḍapātassa pūretvā hatthe ṭhapesi. |
When the elder reached the door of the house, she took his bowl, filled it with milk-rice 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 stood watching him. |
therassa hi tadā ativiya parisuddho chavivaṇṇo ahosi, vippasannāni indriyāni, mukhaṃ bandhanā pamuttatālapakkaṃ viya ativiya virocittha. |
For at that time, the elder's complexion was exceedingly clear, his faculties serene, and his face shone exceedingly like a ripe palmyra fruit freed from its stalk. |
mahāupāsikā araññā āgantvā “kiṃ amma, bhātiko te āgato”ti pucchi. |
The great laywoman, having come from the forest, asked, “Well, mother, has your brother come?” |
sā sabbaṃ taṃ pavattiṃ ārocesi. |
She related all that had happened. |
sā upāsikā “ajja me puttassa pabbajitakiccaṃ matthakaṃ pattan”ti ñatvā “abhiramati te amma bhātā buddhasāsane na ukkaṇṭhatī”ti āha. |
That laywoman, knowing, “Today my son’s ascetic duty has reached its culmination,” said, “Your brother, mother, delights in the Buddha’s dispensation; he is not discontented.” |
♦ “mahantaṃ kho panetaṃ satthu dāyajjaṃ, yadidaṃ sattāriyadhanaṃ nāma, taṃ na sakkā kusītena gahetuṃ. |
♦ “Great indeed is this inheritance of the Teacher, namely, the seven noble treasures; it cannot be obtained by one who is lazy. |
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 dāyajjamahattataṃ paccavekkhatopi uppajjati. |
For just as parents disown a misbehaving son, saying, ‘This is no son of ours,’ and he does not receive the inheritance after their passing, so too, a lazy person does not receive this inheritance of noble wealth; only one with aroused effort receives it,” thus reflecting on the greatness of the inheritance, it arises. |
“mahā kho pana te satthā, satthuno hi mātukucchismiṃ paṭisandhiggahaṇakālepi abhinikkhamanepi abhisambodhiyampi dhammacakkappavattanayamakapāṭihāriyadevorohaṇa-āyusaṅkhāravossajjanesupi parinibbānakālepi dasasahassilokadhātu kampittha, yuttaṃ nu te evarūpassa satthuno sāsane ‘pabbajitvā kusītena bhavitun’”ti evaṃ satthumahattaṃ paccavekkhatopi uppajjati. |
“Great indeed is your Teacher; for at the time of the Teacher’s conception in his mother’s womb, at his renunciation, at his full enlightenment, at the setting in motion of the Wheel of Dhamma, at the twin miracle, at the descent from the deva world, at the relinquishing of the life-sustaining processes, and at the time of his final Nibbāna, the ten-thousand-world-system quaked. Is it proper for you, having gone forth in the dispensation of such a Teacher, to be lazy?” Thus reflecting on the greatness of the Teacher, it arises. |
♦ jātiyāpi — “tvaṃ idāni na lāmakajātiko, asambhinnāya mahāsammatapaveṇiyā āgato, ukkākarājavaṃse jātosi, suddhodanamahārājassa mahāmāyādeviyā ca nattā, rāhulabhaddassa kaniṭṭho, tayā nāma evarūpena jinaputtena hutvā na yuttaṃ kusītena viharitun”ti evaṃ jātimahattaṃ paccavekkhatopi uppajjati. |
♦ Also by birth — “You are not now of low birth; you come from the unbroken lineage of Mahāsammata, born in the Ikshvāku royal dynasty, grandson of King Suddhodana and Queen Mahāmāyā, younger brother of Rāhula the Fortunate. For you, being such a son of the Victor, it is not proper to live lazily.” Thus reflecting on the greatness of birth, it arises. |
“sāriputtamoggallānā ceva asīti ca mahāsāvakā vīriyeneva lokuttaradhammaṃ paṭivijjhiṃsu, tvaṃ etesaṃ sabrahmacārīnaṃ maggaṃ paṭipajjissasi na paṭipajjissasī”ti evaṃ sabrahmacārimahattaṃ paccavekkhatopi uppajjati. |
“Sāriputta and Moggallāna, and the eighty great disciples, penetrated the supramundane Dhamma through effort. Will you or will you not follow the path of these fellow monks?” Thus reflecting on the greatness of the fellow monks, it arises. |
kucchiṃ pūretvā ṭhitājagarasadise vissaṭṭhakāyikacetasikavīriye kusītapuggale parivajjantassāpi, āraddhavīriye pahitatte puggale sevantassāpi, ṭhānanisajjādīsu vīriyuppādanatthaṃ ninnapoṇapabbhāracittassāpi uppajjati. |
It also arises for one who avoids lazy individuals with abandoned bodily and mental effort, like a python that has filled its belly; for one who associates with individuals of aroused effort and resolute mind; and for one whose mind is inclined, tending, and leaning towards arousing effort in postures of standing, sitting, and so on. |
evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūrī hotīti pajānāti. |
He understands that for one in whom it has thus arisen, the perfection of development occurs through the path of Arahantship. |
♦ pītisambojjhaṅgassa — “atthi, bhikkhave, pītisambojjhaṅgaṭṭhānīyā dhammā, tattha yonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī”ti (saṃ. |
♦ For the enlightenment factor of rapture — “There are, monks, things that are grounds for the enlightenment factor of rapture; therein, frequent wise attention is the nutriment for the arising of the unenlightened factor of rapture, or for the increase, expansion, development, and completion of the arisen enlightenment factor of rapture.” (Saṃ. |
ni. 5.232) evaṃ uppādo hoti. |
Nik. 5.232) Thus is its arising. |
tattha pītiyeva pītisambojjhaṅgaṭṭhānīyā dhammā nāma, tassa uppādakamanasikāro yonisomanasikāro nāma. |
Therein, rapture itself is called the things that are grounds for the enlightenment factor of rapture; the attention that produces it is called wise attention. |
♦ apica ekādasa dhammā pītisambojjhaṅgassa uppādāya saṃvattanti buddhānussati dhammasaṅghasīlacāgadevatānussati upasamānussati lūkhapuggalaparivajjanatā siniddhapuggalasevanatā pasādanīyasuttantapaccavekkhaṇatā tadadhimuttatāti. |
♦ Furthermore, eleven things conduce to the arising of the enlightenment factor of rapture: recollection of the Buddha, recollection of the Dhamma, Sangha, virtue, generosity, devas, recollection of peace, avoidance of coarse individuals, association with gentle individuals, reflection on inspiring suttas, and inclination towards that. |
♦ buddhaguṇe anussarantassāpi hi yāva upacārā sakalasarīraṃ pharamāno pītisambojjhaṅgo uppajjati. |
♦ Indeed, even for one recollecting the qualities of the Buddha, the enlightenment factor of rapture arises, pervading the entire body up to the access concentration. |
dhammasaṅghaguṇe anussarantassāpi, dīgharattaṃ akhaṇḍaṃ katvā rakkhitaṃ catupārisuddhisīlaṃ paccavekkhantassāpi, gihino dasasīlapañcasīlaṃ paccavekkhantassāpi, dubbhikkhabhayādīsu paṇītaṃ bhojanaṃ sabrahmacārīnaṃ datvā “evaṃ nāma adamhā”ti cāgaṃ paccavekkhantassāpi, gihinopi evarūpe kāle sīlavantānaṃ dinnadānaṃ paccavekkhantassāpi, yehi guṇehi samannāgatā devatā devattaṃ pattā, tathārūpānaṃ guṇānaṃ attani atthitaṃ paccavekkhantassāpi, “samāpattiyā vikkhambhitā kilesā saṭṭhipi, sattatipi vassāni na samudācarantī”ti paccavekkhantassāpi, cetiyadassanabodhidassanatheradassanesu asakkaccakiriyāya saṃsūcitalūkhabhāve buddhādīsu pasādasinehābhāvena gadrabhapiṭṭhe rajasadise lūkhapuggale parivajjantassāpi, buddhādīsu pasādabahule muducitte siniddhapuggale sevantassāpi, ratanattayaguṇaparidīpake pasādanīye suttante paccavekkhantassāpi, ṭhānanisajjādīsu pītiuppādanatthaṃ ninnapoṇapabbhāracittassāpi uppajjati. |
It also arises for one recollecting the qualities of the Dhamma and Sangha; for one reflecting on the fourfold purification virtue protected unbroken for a long time; for a householder reflecting on the ten precepts or five precepts; for one who, during times of famine, fear, etc., having given exquisite food to fellow monks, reflects on generosity, thinking, “Thus indeed have we given”; for a householder too, who at such a time reflects on the alms given to the virtuous; for one reflecting on the presence in oneself of such qualities as those possessed by devas who have attained deva-hood; for one reflecting, “Defilements suppressed by attainment do not arise even for sixty or seventy years”; for one avoiding coarse individuals who, through disrespectful actions at the sight of a cetiya, Bodhi tree, or elder, show coarseness, like dust on a donkey’s back, lacking faith and affection for the Buddha and others; for one associating with gentle individuals of soft heart, abundant in faith towards the Buddha and others; for one reflecting on inspiring suttas that elucidate the qualities of the Triple Gem; and for one whose mind is inclined, tending, and leaning towards arousing rapture in postures of standing, sitting, and so on. |
evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūrī hotīti pajānāti. |
He understands that for one in whom it has thus arisen, the perfection of development occurs through the path of Arahantship. |
♦ passaddhisambojjhaṅgassa — “atthi, bhikkhave, kāyapassaddhi cittapassaddhi, tattha yonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī”ti evaṃ uppādo hoti. |
♦ For the enlightenment factor of tranquility — “There are, monks, bodily tranquility and mental tranquility; therein, frequent wise attention is the nutriment for the arising of the unenlightened factor of tranquility, or for the increase, expansion, development, and completion of the arisen enlightenment factor of tranquility.” Thus is its arising. |
♦ apica satta dhammā passaddhisambojjhaṅgassa uppādāya saṃvattanti paṇītabhojanasevanatā utusukhasevanatā iriyāpathasukhasevanatā majjhattapayogatā sāraddhakāyapuggalaparivajjanatā passaddhakāyapuggalasevanatā tadadhimuttatāti. |
♦ Furthermore, seven things conduce to the arising of the enlightenment factor of tranquility: partaking of exquisite food, partaking of pleasant climate, partaking of pleasant posture, application of neutrality, avoidance of individuals with agitated bodies, association with individuals with tranquil bodies, and inclination towards that. |
♦ paṇītañhi siniddhaṃ sappāyabhojanaṃ bhuñjantassāpi, sītuṇhesu utūsu ṭhānādīsu iriyāpathesu sappāyaṃ utuṃ ca iriyāpathaṃ ca sevantassāpi passaddhi uppajjati. |
♦ Indeed, tranquility arises for one partaking of exquisite, rich, and suitable food; and for one partaking of a suitable climate and posture among climates of cold and heat, and postures of standing, etc. |
yo pana mahāpurisajātiko sabbautuiriyāpathakkhamova hoti, na taṃ sandhāyetaṃ vuttaṃ. |
But this is not said in reference to one who is of the nature of a great being, tolerant of all climates and postures. |
yassa sabhāgavisabhāgatā atthi, tasseva visabhāge utuiriyāpathe vajjetvā sabhāge sevantassāpi uppajjati. |
For one who has compatibility and incompatibility, it arises even when avoiding incompatible climates and postures and partaking of compatible ones. |
majjhattapayogo vuccati attano ca parassa ca kammassakatāpaccavekkhaṇā, iminā majjhattapayogena uppajjati. |
The application of neutrality is said to be the reflection on one's own and others' ownership of kamma; through this application of neutrality, it arises. |
yo leḍḍudaṇḍādīhi paraṃ viheṭhayamānova vicarati. |
One who wanders about harassing others with clods, sticks, and so on. |
evarūpaṃ sāraddhakāyaṃ puggalaṃ parivajjantassāpi, saṃyatapādapāṇiṃ passaddhakāyaṃ puggalaṃ sevantassāpi, ṭhānanisajjādīsu passaddhiuppādanatthāya ninnapoṇapabbhāracittassāpi uppajjati. |
It also arises for one avoiding such an individual with an agitated body; for one associating with an individual with a tranquil body, with restrained hands and feet; and for one whose mind is inclined, tending, and leaning towards arousing tranquility in postures of standing, sitting, and so on. |
evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūrī hotīti pajānāti. |
He understands that for one in whom it has thus arisen, the perfection of development occurs through the path of Arahantship. |
♦ samādhisambojjhaṅgassa — “atthi, bhikkhave, samathanimittaṃ abyagganimittaṃ, tattha yonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī”ti (saṃ. |
♦ For the enlightenment factor of concentration — “There are, monks, the sign of serenity, the sign of non-distraction; therein, frequent wise attention is the nutriment for the arising of the unenlightened factor of concentration, or for the increase, expansion, development, and completion of the arisen enlightenment factor of concentration.” (Saṃ. |
ni. 5.232) evaṃ uppādo hoti. |
Nik. 5.232) Thus is its arising. |
tattha samathova samathanimittaṃ, avikkhepaṭṭhena ca abyagganimittanti. |
Therein, serenity itself is the sign of serenity, and by way of non-distraction, it is the sign of non-distraction. |
♦ apica ekādasa dhammā samādhisambojjhaṅgassa uppādāya saṃvattanti vatthuvisadakiriyatā indriyasamattapaṭipādanatā nimittakusalatā samaye cittassa paggahaṇatā samaye cittassa niggahaṇatā samaye sampahaṃsanatā samaye ajjhupekkhanatā asamāhitapuggalaparivajjanatā samāhitapuggalasevanatā jhānavimokkhapaccavekkhaṇatā tadadhimuttatāti. |
♦ Furthermore, eleven things conduce to the arising of the enlightenment factor of concentration: making the basis clear, balancing the faculties, skill in the sign, uplifting the mind at the right time, restraining the mind at the right time, gladdening the mind at the right time, observing with equanimity at the right time, avoidance of unconcentrated individuals, association with concentrated individuals, reflection on jhāna and liberation, and inclination towards that. |
tattha vatthuvisadakiriyatā ca indriyasamattapaṭipādanatā ca vuttanayeneva veditabbā. |
Therein, making the basis clear and balancing the faculties are to be understood in the way already stated. |
♦ nimittakusalatā nāma kasiṇanimittassa uggahaṇakusalatā. |
♦ Skill in the sign means skill in apprehending the kasina sign. |
samaye cittassa paggahaṇatāti yasmiṃ samaye atisithilavīriyatādīhi līnaṃ cittaṃ hoti, tasmiṃ samaye dhammavicayavīriyasambojjhaṅgasamuṭṭhāpanena tassa paggahaṇaṃ. |
Uplifting the mind at the right time means: at a time when the mind is sluggish due to excessive laxity of effort, etc., its uplifting by arousing the enlightenment factors of investigation of phenomena and effort. |
samaye cittassa niggahaṇatāti yasmiṃ samaye accāraddhavīriyatādīhi uddhataṃ cittaṃ hoti, tasmiṃ samaye passaddhisamādhiupekkhāsambojjhaṅgasamuṭṭhāpanena tassa niggahaṇaṃ. |
Restraining the mind at the right time means: at a time when the mind is agitated due to excessive arousal of effort, etc., its restraint by arousing the enlightenment factors of tranquility, concentration, and equanimity. |
samaye sampahaṃsanatāti yasmiṃ samaye cittaṃ paññāpayogamandatāya vā upasamasukhānadhigamena vā nirassādaṃ hoti, tasmiṃ samaye aṭṭhasaṃvegavatthupaccavekkhaṇena saṃvejeti. |
Gladdening the mind at the right time means: at a time when the mind is listless due to weakness in the application of wisdom or non-attainment of the happiness of peace, at that time one inspires it 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: birth, old age, sickness, and death (these four); the suffering of the lower realms (the fifth); suffering rooted in the round of rebirth in the past; suffering rooted in the round of rebirth in the future; and suffering rooted in the search for food in the present. |
ratanattayaguṇānussaraṇena ca pasādaṃ janeti. |
And one generates faith 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. |
♦ Observing with equanimity at the right time means: at a time when, due to right practice, the mind is not sluggish, not agitated, not listless, evenly engaged with the object, and has entered the path of serenity, then one does not engage in uplifting, restraining, or gladdening, like a charioteer with well-behaved horses. |
assesu. ayaṃ vuccati “samaye ajjhupekkhanatā”ti. |
horses. This is called “observing with equanimity at the right time.” |
asamāhitapuggalaparivajjanatā nāma upacāraṃ vā appanaṃ vā appattānaṃ vikkhittacittānaṃ puggalānaṃ ārakā parivajjanaṃ. |
Avoidance of unconcentrated individuals means keeping far away from individuals with distracted minds who have not attained access or absorption concentration. |
samāhitapuggalasevanatā nāma upacārena vā appanāya vā samāhitacittānaṃ sevanā bhajanā payirupāsanā. |
Association with concentrated individuals means associating with, resorting to, and attending upon those whose minds are concentrated through access or absorption. |
tadadhimuttatā nāma ṭhānanisajjādīsu samādhiuppādanatthaṃyeva ninnapoṇapabbhāracittatā. |
Inclination towards that means the mind being inclined, tending, and leaning solely towards arousing concentration in postures of standing, sitting, and so on. |
evañhi paṭipajjato esa uppajjati. |
For one practicing thus, it arises. |
evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūrī hotīti pajānāti. |
He understands that for one in whom it has thus arisen, the perfection of development occurs through the path of Arahantship. |
♦ upekkhāsambojjhaṅgassa — “atthi, bhikkhave, upekkhāsambojjhaṅgaṭṭhānīyā dhammā, tattha yonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī”ti (saṃ. |
♦ For the enlightenment factor of equanimity — “There are, monks, things that are grounds for the enlightenment factor of equanimity; therein, frequent wise attention is the nutriment for the arising of the unenlightened factor of equanimity, or for the increase, expansion, development, and completion of the arisen enlightenment factor of equanimity.” (Saṃ. |
ni. 5.232) evaṃ uppādo hoti. |
Nik. 5.232) Thus is its arising. |
tattha upekkhāyeva upekkhāsambojjhaṅgaṭṭhānīyā dhammā nāma. |
Therein, equanimity itself is called the things that are grounds for the enlightenment factor of equanimity. |
♦ apica pañca dhammā upekkhāsambojjhaṅgassa uppādāya saṃvattanti sattamajjhattatā saṅkhāramajjhattatā sattasaṅkhārakelāyanapuggalaparivajjanatā sattasaṅkhāramajjhattapuggalasevanatā tadadhimuttatāti. |
♦ Furthermore, five things conduce to the arising of the enlightenment factor of equanimity: neutrality towards beings, neutrality towards formations, avoidance of individuals attached to beings and formations, association with individuals neutral towards beings and formations, and inclination towards that. |
♦ tattha dvīhākārehi sattamajjhattataṃ samuṭṭhāpeti — “tvaṃ attano kammena āgantvā attano kammena gamissasi, esopi attano kammena āgantvā attano kammena gamissati, tvaṃ kaṃ kelāyasī”ti evaṃ kammassakatāpaccavekkhaṇena ca, “paramatthato sattoyeva natthi, so tvaṃ kaṃ kelāyasī”ti evaṃ nissattapaccavekkhaṇena ca. |
♦ Therein, one establishes neutrality towards beings in two ways: by reflecting on the ownership of kamma, thus: “You have come by your own kamma and will go by your own kamma; this one too has come by his own kamma and will go by his own kamma. For whom do you grieve?”; and by reflecting on non-self, thus: “In ultimate reality, there is no being at all. So, for whom do you grieve?” |
dvīhevākārehi saṅkhāramajjhattataṃ samuṭṭhāpeti — “idaṃ cīvaraṃ anupubbena vaṇṇavikāraṃ ceva jiṇṇabhāvaṃ ca upagantvā pādapuñchanacoḷakaṃ hutvā yaṭṭhikoṭiyā chaḍḍanīyaṃ bhavissati, sace panassa sāmiko bhaveyya, nāssa evaṃ vinassituṃ dadeyyā”ti evaṃ asāmikabhāvaṃ paccavekkhaṇena, “anaddhaniyaṃ idaṃ tāvakālikan”ti evaṃ tāvakālikatāpaccavekkhaṇena ca. |
One establishes neutrality towards formations in two ways: by reflecting on ownerlessness, thus: “This robe, gradually undergoing change of color and decay, will become a foot-wiping cloth and be discardable with the tip of a stick. If it had an owner, he would not let it perish thus”; and by reflecting on temporariness, thus: “This is not lasting, it is temporary.” |
yathā ca cīvare, evaṃ pattādīsupi yojanā kātabbā. |
And as with the robe, so too should the application be made to bowls and other things. |
♦ sattasaṅkhārakelāyanapuggalaparivajjanatāti ettha yo puggalo gihi 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 āloketi, aññena kesacchedanādīnaṃ atthāya “muhuttaṃ tāva asukaṃ pesethā”ti yācīyamānopi “amhepi taṃ attano kammaṃ na kārema, tumhe taṃ gahetvā kilamessathā”ti na deti. |
♦ "Avoidance of individuals attached to beings and formations" means: here, a person, whether a householder attached to his own sons, daughters, etc., or a monk attached to his own resident pupils, fellow preceptors, etc., does things for them with his own hands like cutting hair, needlework, washing and dyeing robes, cooking alms-food, etc. Not seeing them even for a moment, he looks here and there like a bewildered deer, thinking, "Where is such-and-such novice? Where is such-and-such junior?" Even when requested by another for the purpose of hair-cutting, etc., "Please send so-and-so for a moment," he does not give, saying, "We ourselves would not do our own work with him; you would tire him out by taking him." |
ayaṃ sattakelāyano nāma. |
This is called one attached to beings. |
yo pana pattacīvarathālakakattarayaṭṭhiādīni mamāyati, aññassa hatthena parāmasitumpi na deti, tāvakālikaṃ yācito “mayampi idaṃ mamāyantā na paribhuñjāma, tumhākaṃ kiṃ dassāmā”ti vadati. |
But one who is attached to bowls, robes, dishes, staffs, etc., does not even let another touch them with his hand. When asked for them temporarily, he says, "Even we, being attached to this, do not use it; what shall we give you?" |
ayaṃ saṅkhārakelāyano nāma. |
This is called one attached to formations. |
yo pana tesu dvīsupi vatthūsu majjhatto udāsino. |
But one who is neutral, indifferent to both these things. |
ayaṃ sattasaṅkhāramajjhatto nāma. |
This is called one neutral towards beings and formations. |
iti ayaṃ upekkhāsambojjhaṅgo evarūpaṃ sattasaṅkhārakelāyanaṃ puggalaṃ ārakā parivajjantassāpi, sattasaṅkhāramajjhattapuggalaṃ sevantassāpi, ṭhānanisajjādīsu taduppādanatthaṃ ninnapoṇapabbhāracittassāpi uppajjati. |
Thus, this enlightenment factor of equanimity arises for one avoiding far off such an individual attached to beings and formations; for one associating with an individual neutral towards beings and formations; and for one whose mind is inclined, tending, and leaning towards arousing it in postures of standing, sitting, and so on. |
evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūrī hotīti pajānāti. |
He understands that for one in whom it has thus arisen, the perfection of development occurs through the path of Arahantship. |
♦ iti ajjhattaṃ vāti evaṃ attano vā satta sambojjhaṅge pariggaṇhitvā, parassa vā, kālena vā attano, kālena vā parassa bojjhaṅge pariggaṇhitvā dhammesu dhammānupassī viharati. |
♦ Thus internally, or: thus having comprehended his own seven factors of enlightenment, or another's, or at times his own, at times another's factors of enlightenment, he dwells contemplating phenomena in phenomena. |
samudayavayā panettha bojjhaṅgānaṃ nibbattinirodhavasena veditabbā. |
Herein, arising and passing away are to be understood by way of the arising and cessation of the enlightenment factors. |
ito paraṃ vuttanayameva. |
Beyond this, it is as has been said. |
♦ kevalañhi idha bojjhaṅgapariggāhikā sati dukkhasaccanti evaṃ yojanaṃ katvā bojjhaṅgapariggāhakassa bhikkhuno niyyānamukhaṃ veditabbaṃ. |
♦ Only here, awareness comprehending the enlightenment factors is the truth of suffering—having made this connection, the path to Nibbāna for the monk who comprehends the enlightenment factors should be understood. |
sesaṃ tādisamevāti. |
The rest is just the same. |
♦ bojjhaṅgapabbavaṇṇanā niṭṭhitā. |
♦ The commentary on the section of the Factors of Enlightenment is finished. |
♦ catusaccapabbavaṇṇanā (MN 20) |
♦ Commentary on the Section of the Four Truths (MN 20) |
♦ 119. evaṃ sattabojjhaṅgavasena dhammānupassanaṃ vibhajitvā idāni catusaccavasena vibhajituṃ puna caparantiādimāha. |
♦ 119. Thus, having analyzed the contemplation of dhammas by way of the seven factors of enlightenment, now, to analyze it by way of the Four Noble Truths, he said "puna caparaṃ" etc. |
♦ tattha idaṃ dukkhanti yathābhūtaṃ pajānātīti ṭhapetvā taṇhaṃ tebhūmake dhamme “idaṃ dukkhan”ti yathāsabhāvato pajānāti, tasseva kho pana dukkhassa janikaṃ samuṭṭhāpikaṃ purimataṇhaṃ “ayaṃ dukkhasamudayo”ti, ubhinnaṃ appavattiṃ nibbānaṃ “ayaṃ dukkhanirodho”ti, dukkhaparijānanaṃ samudayapajahanaṃ nirodhasacchikaraṇaṃ ariyamaggaṃ “ayaṃ dukkhanirodhagāminī paṭipadā”ti yathāsabhāvato pajānātīti attho. |
♦ Therein, "this is suffering, he understands as it really is": setting aside craving, he understands the three-realm phenomena "this is suffering" according to their true nature; that very suffering's generator, originator, the former craving, "this is the origin of suffering"; the non-occurrence of both, Nibbāna, "this is the cessation of suffering"; the full understanding of suffering, the abandoning of the origin, the realization of cessation, the Noble Path, "this is the path leading to the cessation of suffering," he understands according to its true nature, this is the meaning. |
avasesā ariyasaccakathā visuddhimagge vitthāritāyeva. |
The remaining talk on the Noble Truths is already elaborated in the Visuddhimagga. |
♦ iti ajjhattaṃ vāti evaṃ attano vā cattāri saccāni pariggaṇhitvā, parassa vā, kālena vā attano, kālena vā parassa cattāri saccāni pariggaṇhitvā dhammesu dhammānupassī viharati. |
♦ Thus, "internally, or": in this way, having comprehended the four truths concerning oneself, or concerning another, or at times concerning oneself, at times concerning another, he dwells contemplating dhammas in dhammas. |
samudayavayā panettha catunnaṃ saccānaṃ yathāsambhavato uppattinivattivasena veditabbā. |
Here, arising and passing away should be understood as the origination and cessation of the four truths, as they occur. |
ito paraṃ vuttanayameva. |
Beyond this, it is as has been said. |
♦ kevalañhi idha catusaccapariggāhikā sati dukkhasaccanti evaṃ yojanaṃ katvā saccapariggāhakassa bhikkhuno niyyānamukhaṃ veditabbaṃ. |
♦ For only here, mindfulness that comprehends the Four Noble Truths, having made the connection thus "the truth of suffering," the means of escape for the monk who comprehends the truths should be known. |
sesaṃ tādisamevāti. |
The rest is just like that. |
♦ catusaccapabbavaṇṇanā niṭṭhitā. |
♦ The commentary on the section of the Four Truths is finished. |
♦ ettāvatā ānāpānaṃ catuiriyāpathaṃ catusampajaññaṃ dvattiṃsākāraṃ catudhātuvavatthānaṃ navasivathikā vedanānupassanā cittānupassanā nīvaraṇapariggaho khandhapariggaho āyatanapariggaho bojjhaṅgapariggaho saccapariggahoti ekavīsati kammaṭṭhānāni vuttāni. |
♦ By this much, mindfulness of breathing, the four postures, the four kinds of clear comprehension, the thirty-two parts [of the body], the analysis of the four elements, the nine charnel ground contemplations, contemplation of feeling, contemplation of mind, comprehension of the hindrances, comprehension of the aggregates, comprehension of the sense bases, comprehension of the factors of enlightenment, comprehension of the truths—thus twenty-one meditation subjects have been spoken of. |
tesu ānāpānaṃ dvattiṃsākāro navasivathikāti ekādasa appanākammaṭṭhānāni honti. |
Among them, mindfulness of breathing, the thirty-two parts, and the nine charnel ground contemplations are eleven absorption meditation subjects. |
dīghabhāṇakamahāsīvatthero pana “navasivathikā ādīnavānupassanāvasena vuttā”ti āha. |
But the Elder Mahāsīva, a reciter of the Dīgha Nikāya, said, "The nine charnel ground contemplations are spoken of by way of contemplation of danger." |
tasmā tassa matena dveyeva appanākammaṭṭhānāni, sesāni upacārakammaṭṭhānāni. |
Therefore, according to his opinion, there are only two absorption meditation subjects; the rest are access concentration meditation subjects. |
kiṃ panetesu sabbesu abhiniveso jāyatīti? |
But does adherence arise in all of these? |
na jāyati. |
It does not arise. |
iriyāpathasampajaññanīvaraṇabojjhaṅgesu hi abhiniveso na jāyati, sesesu jāyatīti. |
For in the postures, clear comprehension, hindrances, and factors of enlightenment, adherence does not arise; in the others, it arises. |
mahāsīvatthero panāha — “etesupi abhiniveso jāyati, ayañhi atthi nu kho me cattāro iriyāpathā, udāhu natthi, atthi nu kho me catusampajaññaṃ, udāhu natthi, atthi nu kho me pañcanīvaraṇā, udāhu natthi, atthi nu kho me sattabojjhaṅgā, udāhu natthīti evaṃ pariggaṇhāti, tasmā sabbattha abhiniveso jāyatī”ti. |
♦ The Elder Mahāsīva, however, said: "In these too, adherence arises. For one comprehends thus: 'Do I have the four postures, or not? Do I have the four kinds of clear comprehension, or not? Do I have the five hindrances, or not? Do I have the seven factors of enlightenment, or not?' Therefore, adherence arises in all." |
♦ 137. yo hi koci, bhikkhaveti yo hi koci bhikkhu vā bhikkhunī vā upāsako vā upāsikā vā. |
♦ 137. "Whoever, O monks": whoever, be it a monk, a nun, a male lay follower, or a female lay follower. |
evaṃ bhāveyyāti ādito paṭṭhāya vuttena bhāvanānukkamena bhāveyya. |
"Should cultivate thus": should cultivate according to the sequence of cultivation spoken of from the beginning. |
pāṭikaṅkhanti paṭikaṅkhitabbaṃ, avassaṃ bhāvīti attho. |
"Is to be expected": is to be expected, certainly will be, is the meaning. |
aññāti arahattaṃ. |
"Final knowledge": Arahantship. |
sati vā upādiseseti upādānasese vā sati aparikkhīṇe. |
"Or if there is a residue of clinging": or if there is a residue of clinging not yet exhausted. |
anāgāmitāti anāgāmibhāvo. |
"Non-returning": the state of a non-returner. |
♦ evaṃ sattannaṃ vassānaṃ vasena sāsanassa niyyānikabhāvaṃ dassetvā puna tato appatarepi kāle dassento “tiṭṭhantu, bhikkhave”tiādimāha. |
♦ Thus, having shown the liberating nature of the teaching by way of seven years, then showing it in even a shorter time, he said, "Let be, O monks," etc. |
sabbampi cetaṃ majjhimasseva neyyapuggalassa vasena vuttaṃ. |
All this is said with reference to a person of middling capacity to be guided. |
tikkhapaññaṃ pana sandhāya — “pāto anusiṭṭho sāyaṃ visesaṃ adhigamissati, sāyaṃ anusiṭṭho pāto visesaṃ adhigamissatī”ti (ma. |
Regarding one of keen wisdom, however, it is said: "Instructed in the morning, he will attain distinction in the evening; instructed in the evening, he will attain distinction in the morning" (Majjhima Nikāya 2.345). |
ni. 2.345) vuttaṃ. |
It is said in Ni. 2.345. |
♦ iti bhagavā “evaṃniyyānikaṃ, bhikkhave, mama sāsanan”ti dassetvā ekavīsatiyāpi ṭhānesu arahattanikūṭena desitaṃ desanaṃ niyyātento “ekāyano ayaṃ, bhikkhave, maggo . |
♦ Thus the Blessed One, having shown, "Thus liberating, O monks, is my teaching," and delivering the discourse taught with the summit of Arahantship in twenty-one places, said, "This is the direct path, O monks... |
.. pe . |
.. (etc.) .. |
.. iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttan”ti āha. |
.. thus what was said, this was said in reference to that." |
sesaṃ uttānatthamevāti. |
The rest has an obvious meaning. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ From the Papañcasūdanī, the commentary on the Majjhima Nikāya |
♦ satipaṭṭhānasuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Satipaṭṭhāna Sutta is finished. |
♦ paṭhamavaggavaṇṇanā niṭṭhitā. |
♦ The commentary on the first chapter is finished. |
♦ |
♦ |
♦ 2. sīhanādavaggo (MN 21) |
♦ 2. The Chapter on the Lion's Roar (MN 21) |
♦ 1. cūḷasīhanādasuttavaṇṇanā |
♦ 1. Commentary on the Cūḷasīhanāda Sutta (Lesser Discourse on the Lion's Roar) |
♦ 139. evaṃ me sutanti cūḷasīhanādasuttaṃ. |
♦ 139. "Thus have I heard" is the Cūḷasīhanāda Sutta. |
yasmā panassa atthuppattiko nikkhepo, tasmā taṃ dassetvā cassa anupubbapadavaṇṇanaṃ karissāma. |
Since its exposition is based on its origin, therefore, having shown that, we will give its word-by-word commentary in sequence. |
katarāya panidaṃ atthuppattiyā nikkhittanti? |
By what origin was this expounded? |
lābhasakkārapaccayā titthiyaparidevite. |
Because of gain, honor, and requisites, there was lamentation by the sectarians. |
bhagavato kira dhammadāyādasutte vuttanayena mahālābhasakkāro uppajji. |
It is said that great gain and honor accrued to the Blessed One in the manner described in the Dhammadāyāda Sutta. |
catuppamāṇiko hi ayaṃ lokasannivāso, rūpappamāṇo rūpappasanno, ghosappamāṇo ghosappasanno, lūkhappamāṇo lūkhappasanno, dhammappamāṇo dhammappasannoti imesaṃ puggalānaṃ vasena catudhā ṭhito. |
♦ For this world-abode has four measures: those who measure by form and are pleased by form; those who measure by voice and are pleased by voice; those who measure by austerity and are pleased by austerity; those who measure by Dhamma and are pleased by Dhamma. It stands fourfold according to these individuals. |
♦ tesaṃ idaṃ nānākaraṇaṃ — katamo ca puggalo rūpappamāṇo rūpappasanno? |
♦ Of these, this is the differentiation: And which person measures by form and is pleased by form? |
idhekacco puggalo ārohaṃ vā passitvā pariṇāhaṃ vā passitvā saṇṭhānaṃ vā passitvā pāripūriṃ vā passitvā tattha pamāṇaṃ gahetvā pasādaṃ janeti, ayaṃ vuccati puggalo rūpappamāṇo rūpappasanno. |
♦ Here, a certain person, having seen height or seen breadth or seen form or seen completeness, takes measure thereby and generates faith; this person is called one who measures by form and is pleased by form. |
♦ katamo ca puggalo ghosappamāṇo ghosappasanno? |
♦ And which person measures by voice and is pleased by voice? |
idhekacco puggalo paravaṇṇanāya parathomanāya parapasaṃsanāya paravaṇṇahārikāya, tattha pamāṇaṃ gahetvā pasādaṃ janeti, ayaṃ vuccati puggalo ghosappamāṇo ghosappasanno. |
♦ Here, a certain person, by another's praise, another's eulogy, another's commendation, another's report of praise, takes measure thereby and generates faith; this person is called one who measures by voice and is pleased by voice. |
♦ katamo ca puggalo lūkhappamāṇo lūkhappasanno? |
♦ And which person measures by austerity and is pleased by austerity? |
idhekacco puggalo cīvaralūkhaṃ vā passitvā pattalūkhaṃ vā passitvā, senāsanalūkhaṃ vā passitvā vividhaṃ vā dukkarakārikaṃ passitvā tattha pamāṇaṃ gahetvā pasādaṃ janeti, ayaṃ vuccati puggalo lūkhappamāṇo lūkhappasanno. |
♦ Here, a certain person, having seen roughness of robes or seen roughness of bowl, or seen roughness of lodging, or seen various difficult practices, takes measure thereby and generates faith; this person is called one who measures by austerity and is pleased by austerity. |
♦ katamo ca puggalo dhammappamāṇo dhammappasanno? |
♦ And which person measures by Dhamma and is pleased by Dhamma? |
idhekacco puggalo sīlaṃ vā passitvā samādhiṃ vā passitvā paññaṃ vā passitvā tattha pamāṇaṃ gahetvā pasādaṃ janeti, ayaṃ vuccati puggalo dhammappamāṇo dhammappasannoti. |
♦ Here, a certain person, having seen virtue or seen concentration or seen wisdom, takes measure thereby and generates faith; this person is called one who measures by Dhamma and is pleased by Dhamma. |
♦ imesu catūsu puggalesu rūpappamāṇopi bhagavato ārohapariṇāhasaṇṭhānapāripūrivaṇṇapokkharataṃ, asītianubyañjanappaṭimaṇḍitattā nānāratanavicittamiva suvaṇṇamahāpaṭaṃ, dvattiṃsamahāpurisalakkhaṇasamākiṇṇatāya tārāgaṇasamujjalaṃ viya gaganatalaṃ sabbaphāliphullaṃ viya ca yojanasatubbedhaṃ pāricchattakaṃ aṭṭhārasaratanubbedhaṃ byāmappabhāparikkhepaṃ sassirikaṃ anopamasarīraṃ disvā sammāsambuddheyeva pasīdati. |
♦ Among these four persons, even the one who measures by form, seeing the Blessed One's height, breadth, form, completeness, complexion, and lotus-like beauty, adorned with the eighty minor characteristics like a great golden cloth variegated with various gems, strewn with the thirty-two marks of a Great Man like the sky brilliant with constellations, and like the Pāricchattaka tree a hundred yojanas in height, eighteen cubits in trunk-height, with a radiant aura of a fathom, majestic, an incomparable body, becomes pleased only in the Perfectly Enlightened One. |
♦ ghosappamāṇopi, bhagavatā kappasatasahassādhikāni cattāri asaṅkhyeyyāni dasa pāramiyo dasa upapāramiyo dasa paramatthapāramiyo pūritā aṅgapariccāgo puttadārapariccāgo, rajjapariccāgo attapariccāgo nayanapariccāgo ca katotiādinā nayena pavattaṃ ghosaṃ sutvā sammāsambuddheyeva pasīdati. |
♦ Even the one who measures by voice, hearing the report that has spread, in the manner of "by the Blessed One, for more than one hundred thousand eons and four incalculables, the ten perfections, ten subsidiary perfections, ten ultimate perfections were fulfilled; the sacrifice of limbs, the sacrifice of children and wife, the sacrifice of kingdom, the sacrifice of self, and the sacrifice of eyes were made," etc., becomes pleased only in the Perfectly Enlightened One. |
♦ lūkhappamāṇopi bhagavato cīvaralūkhaṃ disvā “sace bhagavā agāraṃ ajjhāvasissa, kāsikavatthameva adhārayissa. |
♦ Even the one who measures by austerity, seeing the roughness of the Blessed One's robes, thinks, "If the Blessed One were to dwell in a house, he would wear only Kāsī cloth. |
pabbajitvā panānena sāṇapaṃsukūlacīvarena santussamānena bhāriyaṃ katan”ti sammāsambuddheyeva pasīdati. |
♦ But having gone forth, being content with this hempen rag-robe, he has done a difficult thing," and becomes pleased only in the Perfectly Enlightened One. |
pattalūkhampi disvā — “iminā agāraṃ ajjhāvasantena rattavarasuvaṇṇabhājanesu cakkavattibhojanārahaṃ sugandhasālibhojanaṃ paribhuttaṃ, pabbajitvā pana pāsāṇamayaṃ pattaṃ ādāya uccanīcakuladvāresu sapadānaṃ piṇḍāya caritvā laddhapiṇḍiyālopena santussamāno bhāriyaṃ karotī”ti sammāsambuddheyeva pasīdati. |
♦ Seeing also the roughness of the bowl—"By this one, dwelling in a house, fragrant Sāli rice worthy of a universal monarch's meal would have been eaten from excellent red-gold vessels; but having gone forth, taking a stone bowl, wandering for alms from door to door in high and low families, being content with a morsel of almsfood obtained, he does a difficult thing"—he becomes pleased only in the Perfectly Enlightened One. |
senāsanalūkhaṃ disvāpi — “ayaṃ agāraṃ ajjhāvasanto tiṇṇaṃ utūnaṃ anucchavikesu tīsu pāsādesu tividhanāṭakaparivāro dibbasampattiṃ viya rajjasiriṃ anubhavitvā idāni pabbajjūpagato rukkhamūlasenāsanādīsu dāruphalakasilāpaṭṭapīṭhamañcakādīhi santussamāno bhāriyaṃ karotī”ti sammāsambuddheyeva pasīdati. |
♦ Seeing also the roughness of the lodging—"This one, dwelling in a house, having experienced the splendor of a kingdom like divine bliss, surrounded by threefold theatrical performances in three palaces suitable for the three seasons, now having gone forth, being content with a tree-root dwelling, etc., with wooden planks, stone slabs, stools, beds, etc., he does a difficult thing"—he becomes pleased only in the Perfectly Enlightened One. |
dukkarakārikamassa disvāpi — “chabbassāni nāma muggayūsakulatthayūsahareṇuyūsādīnaṃ pasaṭamattena yāpessati, appāṇakaṃ jhānaṃ jhāyissati, sarīre ca jīvite ca anapekkho viharissati, aho dukkarakārako bhagavā”ti sammāsambuddheyeva pasīdati. |
♦ Seeing also his difficult practices—"For six years, indeed, he will sustain himself on just a measure of mung bean soup, horse gram soup, pea soup, etc.; he will practice the breathless jhāna; he will dwell indifferent to body and life. Oh, what a practitioner of austerities is the Blessed One!"—he becomes pleased only in the Perfectly Enlightened One. |
♦ dhammappamāṇopi bhagavato sīlaguṇaṃ samādhiguṇaṃ paññāguṇaṃ jhānavimokkhasamādhisamāpattisampadaṃ abhiññāpāripūriṃ yamakapāṭihāriyaṃ devorohaṇaṃ pāthikaputtadamanādīni ca anekāni acchariyāni disvā sammāsambuddheyeva pasīdati, te evaṃ pasannā bhagavato mahantaṃ lābhasakkāraṃ abhiharanti. |
♦ Even the one who measures by Dhamma, seeing the Blessed One's quality of virtue, quality of concentration, quality of wisdom, the accomplishment of jhāna, liberation, concentration, and attainment, the perfection of higher knowledges, the twin miracle, the descent from the deva world, the taming of Pāthika's son, and many other wonders, becomes pleased only in the Perfectly Enlightened One. Those thus pleased offer great gain and honor to the Blessed One. |
titthiyānaṃ pana bāverujātake kākassa viya lābhasakkāro parihāyittha. |
But for the sectarians, gain and honor dwindled, like that of the crow in the Bāveru Jātaka. |
yathāha — |
As it is said: |
♦ “adassanena morassa, sikhino mañjubhāṇino. |
♦ "By the non-appearance of the peacock, the crested one, the sweet-voiced one. |
♦ kākaṃ tattha apūjesuṃ, maṃsena ca phalena ca. |
♦ They honored the crow there, with meat and with fruit. |
♦ yadā ca sarasampanno, moro bāverumāgamā. |
♦ And when the melodious peacock came to Bāveru. |
♦ atha lābho ca sakkāro, vāyasassa ahāyatha. |
♦ Then the gain and honor of the crow disappeared. |
♦ yāva nuppajjati buddho, dhammarājā pabhaṅkaro. |
♦ As long as the Buddha, the King of Dhamma, the light-maker, does not arise. |
♦ tāva aññe apūjesuṃ, puthū samaṇabrāhmaṇe. |
♦ So long did they honor others, various ascetics and brahmins. |
♦ yadā ca sarasampanno, buddho dhammamadesayi. |
♦ And when the melodious Buddha taught the Dhamma. |
♦ atha lābho ca sakkāro, titthiyānaṃ ahāyathā”ti. |
♦ Then the gain and honor of the sectarians disappeared." |
(jā. 1.4.153-156). |
(Jātaka 1.4.153-156). |
♦ te evaṃ pahīnalābhasakkārā rattiṃ ekadvaṅgulamattaṃ obhāsetvāpi sūriyuggamane khajjopanakā viya hatappabhā ahesuṃ. |
♦ They, thus deprived of gain and honor, even if they illuminated the night for a mere inch or two, became like fireflies at sunrise, their radiance lost. |
♦ yathā hi khajjopanakā, kāḷapakkhamhi rattiyā. |
♦ For just as fireflies, in the dark fortnight of the night. |
♦ nidassayanti obhāsaṃ, etesaṃ visayo hi so. |
♦ Display their light, for that is their domain. |
♦ yadā ca rasmisampanno, abbhudeti pabhaṅkaro. |
♦ And when the ray-endowed light-maker (sun) rises. |
♦ atha khajjupasaṅghānaṃ, pabhā antaradhāyati. |
♦ Then the light of the host of fireflies disappears. |
♦ evaṃ khajjupasadisā, titthiyāpi puthū idha. |
♦ Thus, like fireflies, are the various sectarians here. |
♦ kāḷapakkhūpame loke, dīpayanti sakaṃ guṇaṃ. |
♦ In a world like the dark fortnight, they illuminate their own quality. |
♦ yadā ca buddho lokasmiṃ, udeti amitappabho. |
♦ And when the Buddha of immeasurable light arises in the world. |
♦ nippabhā titthiyā honti, sūriye khajjupakā yathāti. |
♦ The sectarians become devoid of light, like fireflies in the sun. |
♦ te evaṃ nippabhā hutvā kacchupiḷakādīhi kiṇṇasarīrā paramapārijuññapattā yena buddho yena dhammo yena saṅgho yena ca mahājanassa sannipāto, tena tena gantvā antaravīthiyampi siṅghāṭakepi catukkepi sabhāyampi ṭhatvā paridevanti -- |
♦ They, thus devoid of light, their bodies covered with boils and scabs, having reached extreme decrepitude, wherever the Buddha was, wherever the Dhamma was, wherever the Sangha was, and wherever there was a gathering of many people, going there, standing even in the middle of the street, at crossroads, in squares, and in assembly halls, they lament: |
♦ “kiṃ bho samaṇoyeva gotamo samaṇo, mayaṃ assamaṇā; |
♦ "What, sirs, is only the ascetic Gotama an ascetic, and we are not ascetics? |
samaṇasseva gotamassa sāvakā samaṇā, amhākaṃ sāvakā assamaṇā? |
♦ Are only the disciples of the ascetic Gotama ascetics, and our disciples not ascetics? |
samaṇasseva gotamassa sāvakānañcassa dinnaṃ mahapphalaṃ, na amhākaṃ, sāvakānañca no dinnaṃ mahapphalaṃ? |
♦ Is what is given to the ascetic Gotama and his disciples of great fruit, and not what is given to us and our disciples of great fruit? |
nanu samaṇopi gotamo samaṇo, mayampi samaṇā. |
♦ Is it not that the ascetic Gotama is an ascetic, and we too are ascetics? |
samaṇassapi gotamassa sāvakā samaṇā, amhākampi sāvakā samaṇā. |
♦ The disciples of the ascetic Gotama are ascetics, and our disciples too are ascetics. |
samaṇassapi gotamassa sāvakānañcassa dinnaṃ mahapphalaṃ, amhākampi sāvakānañca no dinnaṃ mahapphalañceva? |
♦ Is what is given to the ascetic Gotama and his disciples of great fruit, and what is given to us and our disciples also of great fruit? |
samaṇassapi gotamassa sāvakānañcassa detha karotha, amhākampi sāvakānañca no detha sakkarotha? |
♦ Give and do for the ascetic Gotama and his disciples, but do not give and honor us and our disciples? |
nanu samaṇo gotamo purimāni divasāni uppanno, mayaṃ pana loke uppajjamāneyeva uppannā”ti. |
♦ Was not the ascetic Gotama born in former days, while we were born when the world was just arising?" |
♦ evaṃ nānappakāraṃ viravanti. |
♦ Thus they cry out in various ways. |
atha bhikkhū bhikkhuniyo upāsakā upāsikāyoti catasso parisā tesaṃ saddaṃ sutvā bhagavato ārocesuṃ “titthiyā bhante idañcidañca kathentī”ti . |
Then the four assemblies—monks, nuns, male lay followers, female lay followers—hearing their sound, reported to the Blessed One, "Venerable sir, the sectarians are saying this and that." |
taṃ sutvā bhagavā — “mā tumhe, bhikkhave, titthiyānaṃ vacanena ‘aññatra samaṇo atthī’ti saññino ahuvatthā”ti vatvā aññatitthiyesu samaṇabhāvaṃ paṭisedhento idheva ca anujānanto imissā atthuppattiyā idheva, bhikkhave, samaṇoti idaṃ suttaṃ abhāsi. |
♦ Hearing that, the Blessed One, saying, "Do not you, O monks, by the words of the sectarians, become perceivers that 'there is an ascetic elsewhere,'" and denying asceticism in other sectarians and permitting it only here, for this origin, spoke this sutta: "Only here, O monks, is there an ascetic." |
♦ tattha idhevāti imasmiṃyeva sāsane. |
♦ Therein, "only here" means only in this teaching. |
ayaṃ pana niyamo sesapadesupi veditabbo. |
This rule, however, should be understood in other instances as well. |
dutiyādayopi hi samaṇā idheva, na aññattha. |
For the second and subsequent ascetics are also only here, not elsewhere. |
samaṇoti sotāpanno. |
"Ascetic" means a stream-enterer. |
tenevāha — “katamo ca, bhikkhave, paṭhamo samaṇo? |
Therefore he said: "And who, O monks, is the first ascetic? |
idha, bhikkhave, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo, ayaṃ, bhikkhave, paṭhamo samaṇo”ti (a. |
♦ Here, O monks, a monk, through the destruction of the three fetters, becomes a stream-enterer, not liable to fall into states of woe, certain, bound for enlightenment; this, O monks, is the first ascetic" (Aṅguttara Nikāya 4.241). |
ni. 4.241). |
(A.N. 4.241). |
♦ dutiyoti sakadāgāmī. |
♦ "Second" means a once-returner. |
tenevāha — “katamo ca? |
Therefore he said: "And who? |
bhikkhave, dutiyo samaṇo. |
O monks, is the second ascetic. |
idha, bhikkhave, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti. |
♦ Here, O monks, a monk, through the destruction of the three fetters, and the attenuation of lust, hatred, and delusion, becomes a once-returner; having come to this world only once, he makes an end of suffering. |
ayaṃ, bhikkhave, dutiyo samaṇo”ti. |
♦ This, O monks, is the second ascetic." |
♦ tatiyoti anāgāmī. |
♦ "Third" means a non-returner. |
tenevāha — “katamo ca, bhikkhave, tatiyo samaṇo? |
Therefore he said: "And who, O monks, is the third ascetic? |
idha, bhikkhave, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. |
♦ Here, O monks, a monk, through the destruction of the five lower fetters, is spontaneously reborn, attaining parinibbāna there, not liable to return from that world. |
ayaṃ, bhikkhave, tatiyo samaṇo”ti. |
♦ This, O monks, is the third ascetic." |
♦ catutthoti arahā. |
♦ "Fourth" means an Arahant. |
tenevāha — “katamo ca, bhikkhave, catuttho samaṇo? |
Therefore he said: "And who, O monks, is the fourth ascetic? |
idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. |
♦ Here, O monks, a monk, through the destruction of the taints, having realized for himself with higher knowledge, here and now, the taintless liberation of mind, liberation by wisdom, enters upon and abides in it. |
ayaṃ, bhikkhave, catuttho samaṇo”ti (a. |
♦ This, O monks, is the fourth ascetic" (Aṅguttara Nikāya 4.241). |
ni. 4.241). iti imasmiṃ ṭhāne cattāro phalaṭṭhakasamaṇāva adhippetā. |
Thus, in this place, the four ascetics who have attained the fruits are intended. |
♦ suññāti rittā tucchā. |
♦ "Empty" means devoid, void. |
parappavādāti cattāro sassatavādā, cattāro ekaccasassatikā, cattāro antānantikā, cattāro amarāvikkhepikā, dve adhiccasamuppannikā, soḷasa saññīvādā, aṭṭha asaññīvādā, aṭṭha nevasaññīnāsaññīvādā, satta ucchedavādā, pañca diṭṭhadhammanibbānavādāti ime sabbepi brahmajāle āgatā dvāsaṭṭhi diṭṭhiyo. |
♦ "Other doctrines" means the four eternalist views, the four partial-eternalist views, the four finitist-infinitist views, the four eel-wriggler views, the two fortuitous-originationist views, the sixteen perceptionist views, the eight non-perceptionist views, the eight neither-perceptionist-nor-non-perceptionist views, the seven annihilationist views, the five present-Nibbāna-ist views—all these sixty-two views that come in the Brahmajāla Sutta. |
ito bāhirānaṃ paresaṃ vādā parappavādā nāma. |
The doctrines of others outside of these are called other doctrines. |
te sabbepi imehi catūhi phalaṭṭhakasamaṇehi suññā, na hi te ettha santi. |
All of them are empty of these four ascetics who have attained the fruits, for they are not found there. |
na kevalañca eteheva suññā, catūhi pana maggaṭṭhakasamaṇehipi catunnaṃ maggānaṃ atthāya āraddhavipassakehipīti dvādasahipi samaṇehi suññā eva. |
♦ Not only are they empty of these, but they are also empty of the four ascetics established on the path, and of those who have undertaken insight for the sake of the four paths—thus they are empty of the twelve kinds of ascetics. |
imameva atthaṃ sandhāya bhagavatā mahāparinibbāne vuttaṃ — |
Referring to this very meaning, it was said by the Blessed One in the Mahāparinibbāna Sutta: |
♦ “ekūnatiṃso vayasā subhadda, |
♦ "At twenty-nine years of age, Subhadda, |
♦ yaṃ pabbajiṃ kiṃ kusalānuesī. |
♦ When I went forth, seeking what is skillful. |
♦ vassāni paññāsa samādhikāni, |
♦ Fifty years and more, |
♦ yato ahaṃ pabbajito subhadda. |
♦ Since I went forth, Subhadda. |
♦ ñāyassa dhammassa padesavattī, |
♦ A partial exponent of this Dhamma of right method, |
♦ ito bahiddhā samaṇopi natthi. |
♦ Outside of this, there is no ascetic. |
♦ “dutiyopi samaṇo natthi, tatiyopi samaṇo natthi, catutthopi samaṇo natthi. |
♦ "There is no second ascetic, there is no third ascetic, there is no fourth ascetic. |
suññā parappavādā samaṇebhi aññehī”ti (dī. |
♦ Other doctrines are empty of these other ascetics" (Dīgha Nikāya 2.214). |
ni. 2.214). |
(D.N. 2.214). |
♦ ettha hi padesavattīti āraddhavipassako adhippeto. |
♦ Here, "partial exponent" refers to one who has undertaken insight. |
tasmā sotāpattimaggassa āraddhavipassakaṃ maggaṭṭhaṃ phalaṭṭhanti tayopi ekato katvā samaṇopi natthīti āha. |
Therefore, combining the three—the one who has undertaken insight for the stream-entry path, the one established on the path, and the one who has attained the fruit—he said, "there is no ascetic." |
sakadāgāmimaggassa āraddhavipassakaṃ maggaṭṭhaṃ phalaṭṭhanti tayopi ekato katvā dutiyopi samaṇo natthīti āha. |
Combining the three for the once-returning path—the one who has undertaken insight, the one established on the path, and the one who has attained the fruit—he said, "there is no second ascetic." |
itaresupi dvīsu eseva nayo. |
In the other two cases, the method is the same. |
♦ kasmā panete aññattha natthīti? |
♦ Why then are these not found elsewhere? |
akhettatāya. yathā hi na āragge sāsapo tiṭṭhati, na udakapiṭṭhe aggi jalati, na piṭṭhipāsāṇe bījāni ruhanti, evameva bāhiresu titthāyatanesu na ime samaṇā uppajjanti, imasmiṃyeva pana sāsane uppajjanti. |
♦ Because of being an unfertile field. Just as a mustard seed does not stay on the point of an awl, fire does not burn on the surface of water, and seeds do not sprout on a flat rock, so too, in the external sectarian schools, these ascetics do not arise; only in this teaching do they arise. |
kasmā? khettatāya. |
♦ Why? Because of being a fertile field. |
tesaṃ akhettatā ca khettatā ca ariyamaggassa abhāvato ca bhāvato ca veditabbā. |
Their being an unfertile field and a fertile field should be understood from the absence and presence of the Noble Path. |
tenāha bhagavā -- |
Therefore the Blessed One said: |
♦ “yasmiṃ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo na upalabbhati, samaṇopi tattha na upalabbhati, dutiyopi tattha samaṇo na upalabbhati, tatiyopi tattha samaṇo na upalabbhati, catutthopi tattha samaṇo na upalabbhati. |
♦ "In whatever Dhamma and Vinaya, Subhadda, the Noble Eightfold Path is not found, there too an ascetic is not found, a second ascetic is not found there, a third ascetic is not found there, a fourth ascetic is not found there. |
yasmiñca kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhati, samaṇopi tattha upalabbhati, dutiyopi tattha . |
♦ And in whatever Dhamma and Vinaya, Subhadda, the Noble Eightfold Path is found, there too an ascetic is found, there too a second... |
.. pe . |
.. (etc.) .. |
... catutthopi tattha samaṇo upalabbhati. |
... there too a fourth ascetic is found. |
imasmiṃ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhati, idheva, subhadda, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo, suññā parappavādā samaṇebhi aññehī”ti (dī. |
♦ In this Dhamma and Vinaya, Subhadda, the Noble Eightfold Path is found; only here, Subhadda, is there an ascetic, here a second ascetic, here a third ascetic, here a fourth ascetic. Other doctrines are empty of these other ascetics" (Dīgha Nikāya 2.214). |
ni. 2.214). |
(D.N. 2.214). |
♦ evaṃ yasmā titthāyatanaṃ akhettaṃ, sāsanaṃ khettaṃ, tasmā yathā surattahatthapādo sūrakesarako sīho migarājā na susāne vā saṅkārakūṭe vā paṭivasati, tiyojanasahassavitthataṃ pana himavantaṃ ajjhogāhetvā maṇiguhāyaṃyeva paṭivasati. |
♦ Thus, because the sectarian school is an unfertile field and the [Buddha's] teaching is a fertile field, therefore, just as a lion, king of beasts, with reddish hands and feet, fierce and maned, does not dwell in a cemetery or on a rubbish heap, but having plunged into the Himalayas, three thousand yojanas wide, dwells only in a jewel cave. |
yathā ca chaddanto nāgarājā na gocariyahatthikulādīsu navasu nāgakulesu uppajjati, chaddantakuleyeva uppajjati. |
♦ And just as Chaddanta, king of elephants, is not born in the nine elephant families such as the Gocariya elephant family, but is born only in the Chaddanta family. |
yathā ca valāhako assarājā na gadrabhakule vā ghoṭakakule vā uppajjati, sindhuyā tīre pana sindhavakuleyeva uppajjati. |
♦ And just as Valāhaka, king of horses, is not born in the donkey family or the ordinary horse family, but is born only in the Sindhava family on the bank of the Indus. |
yathā ca sabbakāmadadaṃ manoharaṃ maṇiratanaṃ na saṅkārakūṭe vā paṃsupabbatādīsu vā uppajjati, vepullapabbatabbhantareyeva uppajjati. |
♦ And just as the delightful wish-fulfilling gem is not found on a rubbish heap or in heaps of dust, etc., but arises only within Mount Vepulla. |
yathā ca timirapiṅgalo maccharājā na khuddakapokkharaṇīsu uppajjati, caturāsītiyojanasahassagambhīre mahāsamuddeyeva uppajjati. |
♦ And just as Timirapiṅgala, king of fish, does not arise in small ponds, but arises only in the great ocean, eighty-four thousand yojanas deep. |
yathā ca diyaḍḍhayojanasatiko supaṇṇarājā na gāmadvāre eraṇḍavanādīsu paṭivasati, mahāsamuddaṃ pana ajjhogāhetvā simbalidahavaneyeva paṭivasati. |
♦ And just as the Supaṇṇa king, one hundred and fifty yojanas in size, does not dwell in castor-oil groves, etc., at the village gate, but having plunged into the great ocean, dwells only in the silk-cotton tree forest lake. |
yathā ca dhataraṭṭho suvaṇṇahaṃso na gāmadvāre āvāṭakādīsu paṭivasati, navutihaṃsasahassaparivāro hutvā cittakūṭapabbateyeva paṭivasati. |
♦ And just as Dhataraṭṭha, the golden swan, does not dwell in pits, etc., at the village gate, but, surrounded by ninety thousand swans, dwells only on Mount Cittakūṭa. |
yathā ca catuddīpissaro cakkavattirājā na nīcakule uppajjati, asambhinnajātikhattiyakuleyeva pana uppajjati. |
♦ And just as the universal monarch, lord of the four continents, is not born in a low family, but is born only in an unmixed Khattiya family of noble birth. |
evameva imesu samaṇesu ekasamaṇopi na aññatitthāyatane uppajjati, ariyamaggaparikkhitte pana buddhasāsaneyeva uppajjati. |
♦ Even so, not even one of these ascetics arises in another sectarian school, but arises only in the Buddha's teaching, which is enclosed by the Noble Path. |
tenāha bhagavā “idheva, bhikkhave, samaṇo . |
♦ Therefore the Blessed One said, "Only here, O monks, is there an ascetic... |
.. pe . |
.. (etc.) .. |
.. suññā parappavādā samaṇehi samaṇebhi aññehī”ti. |
.. other doctrines are empty of these other ascetics." |
♦ sammā sīhanādaṃ nadathāti ettha sammāti hetunā nayena kāraṇena. |
♦ "Roar the lion's roar rightly": here "rightly" means with reason, with method, with cause. |
sīhanādanti seṭṭhanādaṃ abhītanādaṃ appaṭinādaṃ. |
"Lion's roar" means the best roar, the fearless roar, the unanswerable roar. |
imesañhi catunnaṃ samaṇānaṃ idheva atthitāya ayaṃ nādo seṭṭhanādo nāma hoti uttamanādo. |
♦ For, due to the existence of these four ascetics only here, this roar is called the best roar, the supreme roar. |
“ime samaṇā idheva atthī”ti vadantassa aññato bhayaṃ vā āsaṅkā vā natthīti abhītanādo nāma hoti. |
♦ For one who says, "These ascetics exist only here," there is no fear or doubt from elsewhere, so it is called a fearless roar. |
“amhākampi sāsane ime samaṇā atthī”ti pūraṇādīsu ekassāpi uṭṭhahitvā vattuṃ asamatthatāya ayaṃ nādo appaṭinādo nāma hoti. |
♦ Because not even one of Pūraṇa, etc., is able to stand up and say, "In our teaching too, these ascetics exist," this roar is called an unanswerable roar. |
tena vuttaṃ “sīhanādanti seṭṭhanādaṃ abhītanādaṃ appaṭinādan”ti. |
Therefore it is said, "'Lion's roar' means the best roar, the fearless roar, the unanswerable roar." |
♦ 140. ṭhānaṃ kho panetaṃ vijjatīti idaṃ kho pana kāraṇaṃ vijjati. |
♦ 140. "This is indeed a possibility that exists": this cause indeed exists. |
yaṃ aññatitthiyāti yena kāraṇena aññatitthiyā. |
"That other sectarians": for which reason other sectarians. |
ettha ca titthaṃ jānitabbaṃ, titthakaro jānitabbo titthiyā jānitabbā, titthiyasāvakā jānitabbā. |
And here, the ford (sect) should be known, the ford-maker (sectarian teacher) should be known, the sectarians should be known, the disciples of the sectarians should be known. |
titthaṃnāma dvāsaṭṭhi diṭṭhiyo. |
"Ford" means the sixty-two views. |
ettha hi sattā taranti uppalavanti ummujjanimujjaṃ karonti, tasmā titthanti vuccanti. |
For here beings cross over, float up, sink and emerge, therefore they are called fords. |
tāsaṃ diṭṭhīnaṃ uppādetā titthakaro nāma. |
The originator of these views is called a ford-maker. |
tassa laddhiṃ gahetvā pabbajitā titthiyā nāma. |
Those who have gone forth, having accepted his doctrine, are called sectarians. |
tesaṃ paccayadāyakā titthiyasāvakāti veditabbā. |
Their supporters who provide requisites should be known as disciples of the sectarians. |
paribbājakāti gihibandhanaṃ pahāya pabbajjūpagatā. |
"Wanderers" are those who have gone forth, having abandoned household ties. |
assāsoti avassayo patiṭṭhā upatthambho. |
"Consolation" means reliance, foundation, support. |
balanti thāmo. |
"Strength" means power. |
yena tumheti yena assāsena vā balena vā evaṃ vadetha. |
"By which you": by which consolation or strength you would say thus. |
♦ atthi kho no, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhenāti ettha ayaṃ saṅkhepattho — yo so bhagavā samatiṃsa pāramiyo pūretvā sabbakilese bhañjitvā anuttaraṃ sammāsambodhiṃ abhisambuddho, tena bhagavatā tesaṃ tesaṃ sattānaṃ āsayānusayaṃ jānatā, hatthatale ṭhapitaṃ āmalakaṃ viya sabbaṃ ñeyyadhammaṃ passatā. |
♦ "There is for us, friends, by that Blessed One, the knowing, the seeing, the Arahant, the Perfectly Enlightened One": here, this is the concise meaning—that Blessed One who, having fulfilled the thirty perfections, having destroyed all defilements, is fully enlightened with unsurpassed perfect enlightenment; by that Blessed One, knowing the dispositions and underlying tendencies of those various beings, seeing all knowable dhammas like a myrobalan fruit placed on the palm of the hand. |
apica pubbenivāsādīhi jānatā, dibbena cakkhunā passatā. |
Moreover, knowing by [the knowledge of] past lives, etc., seeing with the divine eye. |
tīhi vijjāhi chahi vā pana abhiññāhi jānatā, sabbattha appaṭihatena samantacakkhunā passatā. |
Knowing with the three true knowledges or the six higher knowledges, seeing with the unobstructed universal eye everywhere. |
sabbadhammajānanasamatthāya paññāya jānatā, sabbasattānaṃ cakkhuvisayātītāni tirokuṭṭādigatāni vāpi rūpāni ativisuddhena maṃsacakkhunā passatā. |
Knowing with wisdom capable of knowing all dhammas, seeing with the extremely pure physical eye forms beyond the range of vision of all beings, or those gone behind walls, etc. |
attahitasādhikāya samādhipadaṭṭhānāya paṭivedhapaññāya jānatā, parahitasādhikāya karuṇāpadaṭṭhānāya desanāpaññāya passatā. |
Knowing with penetrative wisdom whose basis is concentration, which accomplishes one's own welfare; seeing with teaching wisdom whose basis is compassion, which accomplishes the welfare of others. |
arīnaṃ hatattā paccayādīnaṃ arahattā ca arahatā, sammā sāmañca saccānaṃ buddhattā sammāsambuddhena. |
An Arahant because of having destroyed the enemies (defilements) and because of being worthy of requisites, etc.; a Perfectly Enlightened One because of having rightly and by himself awakened to the truths. |
antarāyikadhamme vā jānatā, niyyānikadhamme passatā. |
Or knowing the obstructive dhammas, seeing the liberating dhammas. |
kilesārīnaṃ hatattā arahatā, sammā sāmaṃ sabbadhammānaṃ buddhattā sammāsambuddhenāti, evaṃ catuvesārajjavasena catūhi ākārehi thomitena cattāro dhammā akkhātā, ye mayaṃ attani sampassamānā evaṃ vadema, na rājarājamahāmattādīnaṃ upatthambhaṃ kāyabalanti. |
♦ An Arahant because of having destroyed the enemies, the defilements; a Perfectly Enlightened One because of having rightly and by himself awakened to all dhammas. Thus, praised in four ways by means of the four grounds of self-confidence, four dhammas are declared, which we, seeing in ourselves, speak thus, not [relying on] the support or physical strength of kings, royal ministers, etc. |
♦ satthari pasādoti “itipi so bhagavā”tiādinā nayena buddhaguṇe anussarantānaṃ uppannappasādo. |
♦ "Faith in the Teacher": the faith that arises in those who recollect the qualities of the Buddha in the manner of "Thus indeed is that Blessed One," etc. |
dhamme pasādoti “svākkhāto bhagavatā dhammo”tiādinā nayena dhammaguṇe anussarantānaṃ uppannappasādo. |
♦ "Faith in the Dhamma": the faith that arises in those who recollect the qualities of the Dhamma in the manner of "Well-expounded is the Dhamma by the Blessed One," etc. |
sīlesu paripūrakāritāti ariyakantesu sīlesu paripūrakāritā. |
"Fulfillment in virtues": fulfillment in the noble, cherished virtues. |
ariyakantasīlāni nāma pañcasīlāni. |
The noble, cherished virtues are the five precepts. |
tāni hi bhavantaragatopi ariyasāvako attano ariyasāvakabhāvaṃ ajānantopi na vītikkamati. |
For even if a noble disciple has gone to another existence and does not know his own status as a noble disciple, he does not transgress them. |
sacepi hi naṃ koci vadeyya — “imaṃ sakalaṃ cakkavattirajjaṃ sampaṭicchitvā khuddakamakkhikaṃ jīvitā voropehī”ti, aṭṭhānametaṃ, yaṃ so tassa vacanaṃ kareyya. |
♦ For even if someone were to say to him, "Accept this entire universal sovereignty and then deprive a tiny fly of life," it is impossible that he would do according to that word. |
evaṃ ariyānaṃ sīlāni kantāni piyāni manāpāni. |
Thus, the virtues of the noble ones are cherished, dear, and pleasing. |
tāni sandhāya vuttaṃ “sīlesu paripūrakāritā”ti. |
Referring to them, it is said, "fulfillment in virtues." |
♦ sahadhammikā kho panāti bhikkhu bhikkhunī sikkhamānā sāmaṇero sāmaṇerī upāsako upāsikāti ete satta sahadhammacārino. |
♦ "Those who share the Dhamma, however": monk, nun, female probationer, male novice, female novice, male lay follower, female lay follower—these seven practice the Dhamma together. |
etesu hi bhikkhu bhikkhūhi saddhiṃ sahadhammaṃ carati samānasikkhatāya. |
Among these, a monk practices the Dhamma together with monks due to having the same training. |
tathā bhikkhunī bhikkhunīhi . |
Similarly, a nun with nuns... |
.. pe . |
.. (etc.) .. |
.. upāsikā upāsikāhi, sotāpanno sotāpannehi, sakadāgāmī . |
♦ ...a female lay follower with female lay followers, a stream-enterer with stream-enterers, a once-returner... |
.. pe . |
.. (etc.) .. |
.. anāgāmīhi sahadhammaṃ carati. |
...with non-returners practices the Dhamma together. |
tasmā sabbepete sahadhammikāti vuccanti. |
Therefore, all these are called those who share the Dhamma. |
apicettha ariyasāvakāyeva adhippetā. |
Moreover, here noble disciples are specifically intended. |
tesañhi bhavantarepi maggadassanamhi vivādo natthi, tasmā te accantaṃ ekadhammacāritāya sahadhammikā. |
For them, even in another existence, there is no dispute regarding the vision of the path; therefore, due to their extremely unified practice of the Dhamma, they are those who share the Dhamma. |
iminā, “suppaṭipanno bhagavato sāvakasaṅgho”tiādinā nayena saṅghaṃ anussarantānaṃ uppannappasādo kathito. |
♦ By this, the faith that arises in those who recollect the Sangha in the manner of "The Sangha of the Blessed One's disciples has practiced well," etc., is spoken of. |
ettāvatā cattāri sotāpannassa aṅgāni kathitāni honti. |
By this much, the four factors of a stream-enterer are spoken of. |
♦ ime kho no, āvusoti, āvuso, ime cattāro dhammā tena bhagavatā amhākaṃ assāso ceva balañcāti akkhātā, ye mayaṃ attani sampassamānā evaṃ vadema. |
♦ "These for us, friends": friends, these four dhammas have been declared by that Blessed One as our consolation and strength, which we, seeing in ourselves, speak thus. |
♦ 141. yo amhākaṃ satthāti iminā pūraṇakassapādike cha satthāro apadissanti. |
♦ 141. "Who is our teacher": by this, the six teachers like Pūraṇa Kassapa are indicated. |
yathā pana idāni sāsane ācariyupajjhāyādīsu “amhākaṃ ācariyo, amhākaṃ upajjhāyo”ti gehasitapemaṃ hoti. |
Just as now in the teaching, towards teachers, preceptors, etc., there is household-based affection like "our teacher, our preceptor." |
evarūpaṃ pemaṃ sandhāya “satthari pasādo”ti vadanti. |
Referring to such affection, they say "faith in the Teacher." |
thero panāha — “yasmā satthā nāma na ekassa, na dvinnaṃ hoti, sadevakassa lokassa ekova satthā, tasmā titthiyā ‘amhākaṃ satthā’ ti ekapadeneva satthāraṃ visuṃ katvā imināva padena viruddhā parājitā”ti. |
♦ The elder, however, said: "Because a teacher is not of one, nor of two, but there is only one teacher for the world with its devas, therefore the sectarians, by the single phrase 'our teacher,' having separated the teacher, by this very phrase are contradicted and defeated." |
dhamme pasādoti idaṃ pana yathā idāni sāsane “amhākaṃ dīghanikāyo amhākaṃ majjhimanikāyo”ti mamāyanti, evaṃ attano attano pariyattidhamme gehasitapemaṃ sandhāya vadanti. |
♦ "Faith in the Dhamma": this, just as now in the teaching they cling, saying "our Dīgha Nikāya, our Majjhima Nikāya," so they speak referring to household-based affection for their own respective scriptural Dhamma. |
sīlesūti ajasīlagosīlameṇḍakasīlakukkurasīlādīsu. |
"In virtues": in goat-virtue, cow-virtue, sheep-virtue, dog-virtue, etc. |
idha no āvusoti ettha idhāti pasādaṃ sandhāya vadanti. |
"Here for us, friends": here, "here" they say referring to faith. |
ko adhippayāsoti ko adhikappayogo. |
"What is the intention?" means what is the additional application. |
yadidanti yamidaṃ tumhākañceva amhākañca nānākaraṇaṃ vadeyyātha. |
"Whatever this is": whatever this difference between you and us you might speak of. |
taṃ kiṃ nāma? |
What is that indeed? |
tumhākampi hi catūsu ṭhānesu pasādo, amhākampi. |
For you too have faith in four instances, and we too. |
nanu etasmiṃ pasāde tumhe ca amhe ca dvedhā bhinnasuvaṇṇaṃ viya ekasadisāti vācāya samadhurā hutvā aṭṭhaṃsu. |
♦ Is it not that in this faith, you and we, like gold split in two, are identical? With such sweet words, they stood. |
♦ atha nesaṃ taṃ samadhurataṃ bhindanto bhagavā evaṃ vādinotiādimāha. |
♦ Then the Blessed One, breaking their sweet talk, said, "To one who speaks thus," etc. |
tattha ekā niṭṭhāti yā tassa pasādassa pariyosānabhūtā niṭṭhā, kiṃ sā ekā, udāhu puthūti evaṃ pucchathāti vadati. |
Therein, "one consummation": that consummation which is the conclusion of that faith, is it one, or many? Thus he says to ask. |
yasmā pana tasmiṃ tasmiṃ samaye niṭṭhaṃ apaññapento nāma natthi, brāhmaṇānañhi brahmaloko niṭṭhā, mahātāpasānaṃ ābhassarā, paribbājakānaṃ subhakiṇhā, ājīvakānaṃ “anantamānaso”ti evaṃ parikappito asaññībhavo . |
♦ Because, however, at that particular time, there is no one who does not declare a consummation—for brahmins, the Brahma-world is the consummation; for great ascetics, the Ābhassara realm; for wanderers, the Subhakiṇha realm; for Ājīvakas, the unconsciously existing state thus conceived as "infinite mind." |
imasmiṃ sāsane pana arahattaṃ niṭṭhā. |
In this teaching, however, Arahantship is the consummation. |
sabbeva cete arahattameva niṭṭhāti vadanti. |
All of them indeed say that Arahantship itself is the consummation. |
diṭṭhivasena pana brahmalokādīni paññapenti. |
But based on view, they declare the Brahma-world, etc. |
tasmā attano attano laddhivasena ekameva niṭṭhaṃ paññapenti, taṃ dassetuṃ bhagavā sammā byākaramānātiādimāha. |
♦ Therefore, according to their own respective doctrines, they declare only one consummation. To show that, the Blessed One said, "Explaining rightly," etc. |
♦ idāni bhikkhūnampi ekā niṭṭhā, titthiyānampi ekā niṭṭhāti dvīsu aṭṭakārakesu viya ṭhitesu bhagavā anuyogavattaṃ dassento sā panāvuso, niṭṭhā sarāgassa, udāhu vītarāgassātiādimāha. |
♦ Now, with both the monks having one consummation and the sectarians having one consummation, standing as if in two litigants' positions, the Blessed One, showing the course of questioning, said, "But that consummation, friends, is it for one with passion, or for one without passion?" etc. |
tattha yasmā rāgarattādīnaṃ niṭṭhā nāma natthi. |
Therein, because there is no such thing as a consummation for those impassioned by lust, etc. |
yadi siyā, soṇasiṅgālādīnampi siyāti imaṃ dosaṃ passantānaṃ titthiyānaṃ “vītarāgassa āvuso sā niṭṭhā”tiādinā nayena byākaraṇaṃ dassitaṃ. |
♦ If there were, it would also be for dogs, jackals, etc. Seeing this fault, the explanation of the sectarians, "For one without passion, friends, is that consummation," etc., in that manner, is shown. |
♦ tattha viddasunoti paṇḍitassa. |
♦ Therein, "of the pierced one" (viddasuno) means of the wise one. |
anuruddhapaṭiviruddhassāti rāgena anuruddhassa kodhena paṭiviruddhassa. |
"Of one obstructed and opposed" means obstructed by passion, opposed by anger. |
papañcārāmassa papañcaratinoti ettha āramanti etthāti ārāmo. |
"Of one delighting in proliferation, finding pleasure in proliferation": herein, "they delight in this" is ārāma (delight, park). |
papañco ārāmo assāti papañcārāmo. |
One for whom proliferation is a delight is papañcārāmo. |
papañce rati assāti papañcarati. |
One who has pleasure in proliferation is papañcarati. |
papañcoti ca mattapamattākārabhāvena pavattānaṃ taṇhādiṭṭhimānānametaṃ adhivacanaṃ. |
And "proliferation" is a designation for craving, views, and conceit, which proceed in the manner of intoxication and negligence. |
idha pana taṇhādiṭṭhiyova adhippetā. |
Here, however, craving and views are specifically intended. |
sarāgassātiādīsu pañcasu ṭhānesu ekova kileso āgato. |
In the five instances such as "of one with passion," only one defilement has come. |
tassa ākārato nānattaṃ veditabbaṃ. |
Its variety should be known from its mode. |
sarāgassāti hi vuttaṭṭhāne pañcakāmaguṇikarāgavasena gahito. |
For in the place where "of one with passion" is said, it is taken by way of passion for the five sensual pleasures. |
sataṇhassāti bhavataṇhāvasena. |
"Of one with craving" is by way of craving for existence. |
saupādānassāti gahaṇavasena. |
"Of one with clinging" is by way of grasping. |
anuruddhapaṭiviruddhassāti yugaḷavasena. |
"Of one obstructed and opposed" is by way of a pair. |
papañcārāmassāti papañcuppattidassanavasena. |
"Of one delighting in proliferation" is by way of seeing the origin of proliferation. |
sarāgassāti vā ettha akusalamūlavasena gahito. |
Or "of one with passion" here is taken by way of unwholesome roots. |
sataṇhassāti ettha taṇhāpaccayā upādānadassanavasena. |
"Of one with craving" here is by way of seeing clinging conditioned by craving. |
sesaṃ purimasadisameva. |
The rest is similar to the former. |
thero panāha “kasmā evaṃ viddhaṃsetha? |
♦ The elder, however, said, "Why do you analyze it so? |
ekoyeva hi ayaṃ lobho rajjanavasena rāgoti vutto. |
For this one greed, by way of coloring, is called passion. |
taṇhākaraṇavasena taṇhā. |
By way of causing thirst, craving. |
gahaṇaṭṭhena upādānaṃ. |
By the meaning of grasping, clinging. |
yugaḷavasena anurodhapaṭivirodho. |
By way of a pair, obstruction and opposition. |
papañcuppattidassanaṭṭhena papañco”ti. |
By the meaning of seeing the origin of proliferation, proliferation." |
♦ 142. idāni imesaṃ kilesānaṃ mūlabhūtaṃ diṭṭhivādaṃ dassento dvemā, bhikkhave, diṭṭhiyotiādimāha. |
♦ 142. Now, showing the view-doctrine which is the root of these defilements, he said, "These two views, O monks," etc. |
♦ tattha bhavadiṭṭhīti sassatadiṭṭhi. |
♦ Therein, "view of existence" is eternalist view. |
vibhavadiṭṭhīti ucchedadiṭṭhi. |
"View of non-existence" is annihilationist view. |
bhavadiṭṭhiṃ allīnāti taṇhādiṭṭhivasena sassatadiṭṭhiṃ allīnā. |
"Attached to the view of existence" means attached to the eternalist view by way of craving and view. |
upagatāti taṇhādiṭṭhivaseneva upagatā. |
"Approached" means approached by way of craving and view. |
ajjhositāti taṇhādiṭṭhivaseneva anupaviṭṭhā. |
"Settled in" means entered into by way of craving and view. |
vibhavadiṭṭhiyā te paṭiviruddhāti te sabbe ucchedavādīhi saddhiṃ — “tumhe andhabālā na jānātha, sassato ayaṃ loko, nāyaṃ loko ucchijjatī”ti paṭiviruddhā niccaṃ kalahabhaṇḍanapasutā viharanti. |
♦ "They are opposed to the view of non-existence" means all of them, together with the annihilationists—"You blind fools do not know, this world is eternal, this world is not annihilated"—being opposed, they dwell constantly engaged in quarrels and disputes. |
dutiyavārepi eseva nayo. |
In the second instance also, this is the method. |
♦ samudayañcātiādīsu dve diṭṭhīnaṃ samudayā khaṇikasamudayo paccayasamudayo ca. |
♦ In "origin," etc., there are two origins of views: momentary origin and conditional origin. |
khaṇikasamudayo diṭṭhīnaṃ nibbatti. |
Momentary origin is the arising of views. |
paccayasamudayo aṭṭha ṭhānāni. |
Conditional origin has eight grounds. |
seyyathidaṃ, khandhāpi diṭṭhiṭṭhānaṃ, avijjāpi, phassopi, saññāpi, vitakkopi, ayonisomanasikāropi, pāpamittopi, paratoghosopi diṭṭhiṭṭhānaṃ. |
♦ Namely, the aggregates are a ground for views, ignorance too, contact too, perception too, thought too, improper attention too, bad friendship too, and the voice of another too are grounds for views. |
“khandhā hetu khandhā paccayo diṭṭhīnaṃ upādāya samuṭṭhānaṭṭhena. |
♦ "The aggregates are a cause, the aggregates are a condition for the arising of views by way of clinging. |
evaṃ khandhāpi diṭṭhiṭṭhānaṃ. |
Thus the aggregates are a ground for views. |
avijjā... phasso. |
Ignorance... contact... |
.. saññā. |
.. perception... |
.. vitakko. |
.. thought... |
.. ayonisomanasikāro. |
.. improper attention... |
.. pāpamitto. |
.. bad friendship... |
.. paratoghoso hetu, paratoghoso paccayo diṭṭhīnaṃ upādāya samuṭṭhānaṭṭhena. |
.. the voice of another is a cause, the voice of another is a condition for the arising of views by way of clinging. |
evaṃ paratoghosopi diṭṭhiṭṭhānaṃ” (paṭi. |
♦ Thus the voice of another is also a ground for views" (Paṭisambhidāmagga 1.124). |
ma. 1.124). atthaṅgamāpi dveyeva khaṇikatthaṅgamo paccayatthaṅgamo ca. |
Cessations also are twofold: momentary cessation and conditional cessation. |
khaṇikatthaṅgamo nāma khayo vayo bhedo paribhedo aniccatā antaradhānaṃ. |
Momentary cessation means decay, passing away, breaking up, complete breaking up, impermanence, disappearance. |
paccayatthaṅgamo nāma sotāpattimaggo. |
Conditional cessation means the path of stream-entry. |
sotāpattimaggo hi diṭṭhiṭṭhānasamugghātoti vutto. |
For the path of stream-entry is said to be the uprooting of the grounds for views. |
♦ assādanti diṭṭhimūlakaṃ ānisaṃsaṃ. |
♦ "Gratification" means the benefit rooted in views. |
yaṃ sandhāya vuttaṃ — “yaṃdiṭṭhiko satthā hoti, taṃdiṭṭhikā sāvakā honti. |
Referring to which it is said: "Whatever view the teacher holds, that view his disciples hold. |
yaṃdiṭṭhikā satthāraṃ sāvakā sakkaronti, garuṃ karonti, mānenti, pūjenti, labhanti tatonidānaṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ. |
♦ Holding that view, the disciples honor the teacher, respect him, esteem him, worship him, and from that cause they obtain robes, almsfood, lodging, and medicinal requisites for the sick. |
ayaṃ, bhikkhave, diṭṭhiyā diṭṭhadhammiko ānisaṃso”ti. |
♦ This, O monks, is the immediately visible benefit of views." |
ādīnavanti diṭṭhiggahaṇamūlakaṃ upaddavaṃ. |
"Danger" means the trouble rooted in the grasping of views. |
so vaggulivataṃ ukkuṭikappadhānaṃ kaṇṭakāpassayatā pañcātapatappanaṃ sānupapātapatanaṃ kesamassuluñcanaṃ appoṇakaṃ jhānantiādīnaṃ vasenaṃ veditabbo. |
♦ That should be understood by way of the bat-vow, the squatting exertion, resorting to thorns, the fivefold heat-torment, falling like a log, plucking out hair and beard, the breathless jhāna, etc. |
nissaraṇanti diṭṭhīnaṃ nissaraṇaṃ nāma nibbānaṃ. |
"Escape" means the escape from views, which is Nibbāna. |
yathābhūtaṃ nappajānantīti ye etaṃ sabbaṃ yathāsabhāvaṃ na jānanti. |
"Not understanding as it really is" means those who do not know all this according to its true nature. |
na parimuccanti dukkhasmāti sakalavaṭṭadukkhato na parimuccanti. |
"Are not freed from suffering" means they are not freed from all the suffering of the cycle of existence. |
iminā etesaṃ niṭṭhā nāma natthīti dasseti. |
By this, it shows that for them there is no such thing as a consummation. |
parimuccanti dukkhasmāti sakalavaṭṭadukkhato parimuccanti. |
"Are freed from suffering" means they are freed from all the suffering of the cycle of existence. |
iminā etesaṃ niṭṭhā nāma atthīti dvinnaṃ aṭṭakārakānaṃ aṭṭaṃ chindanto viya sāsanasmiṃyeva niṭṭhāya atthitaṃ patiṭṭhapeti. |
♦ By this, as if cutting the case of the two litigants, it establishes the existence of consummation only in the [Buddha's] teaching. |
♦ 143. idāni diṭṭhicchedanaṃ dassento cattārimāni, bhikkhave, upādānānītiādimāha. |
♦ 143. Now, showing the cutting off of views, he said, "These four, O monks, are clingings," etc. |
tesaṃ vitthārakathā visuddhimagge vuttāyeva. |
Their detailed explanation is already given in the Visuddhimagga. |
♦ sabbupādānapariññāvādā paṭijānamānāti mayaṃ sabbesaṃ upādānānaṃ pariññaṃ samatikkamaṃ vadāmāti evaṃ paṭijānamānā. |
♦ "Claiming to teach the full understanding of all clingings" means those who claim thus: "We teach the full understanding, the transcending of all clingings." |
na sammā sabbupādānapariññanti sabbesaṃ upādānānaṃ samatikkamaṃ sammā na paññapenti. |
"Not the right full understanding of all clingings" means they do not rightly declare the transcending of all clingings. |
keci kāmupādānamattassa pariññaṃ paññapenti. |
Some declare the full understanding of only sensual clinging. |
keci diṭṭhupādānamattassa paññapenti, keci sīlabbatupādānassāpi. |
Some declare [the full understanding] of only view-clinging, some also of rule-and-vow-clinging. |
attavādupādānassa pana pariññaṃ paññapento nāma natthi. |
But there is no one who declares the full understanding of self-doctrine-clinging. |
tesaṃ pana bhedaṃ dassento kāmupādānassa pariññaṃ paññapentītiādimāha. |
♦ Showing their distinction, however, he said, "They declare the full understanding of sensual clinging," etc. |
tattha sabbepi kāmupādānassa pariññaṃ paññapentiyeva, channavuti pāsaṇḍāpi hi “kāmā kho pabbajitena na sevitabbā”ti vatthupaṭisevanaṃ kāmaṃ kappatīti na paññapenti, akappiyameva katvā paññapenti. |
♦ Therein, all indeed declare the full understanding of sensual clinging; for even the ninety-six heretical sects, saying, "Sensual pleasures indeed should not be indulged in by one who has gone forth," do not declare the indulgence in the object, sensual pleasure, as permissible; making it impermissible, they declare it. |
ye pana sevanti, te theyyena sevanti. |
Those, however, who indulge, indulge stealthily. |
tena vuttaṃ “kāmupādānassa pariññaṃ paññapentī”ti. |
Therefore it is said, "They declare the full understanding of sensual clinging." |
♦ yasmā “natthi dinnan”tiādīni gahetvā caranti. |
♦ Because, holding views like "there is nothing given," etc., they fare on. |
“sīlena suddhi vatena suddhi, bhāvanāya suddhī”ti gaṇhanti, attupaladdhiṃ na pajahanti, tasmā na diṭṭhupādānassa, na sīlabbatupādānassa, na attavādupādānassa pariññaṃ paññapenti. |
♦ They hold "purity through virtue, purity through vows, purity through cultivation," but they do not abandon the apprehension of self; therefore, they do not declare the full understanding of view-clinging, nor of rule-and-vow-clinging, nor of self-doctrine-clinging. |
taṃ kissa hetūti taṃ apaññāpanaṃ etesaṃ kissa hetu, kiṃ kāraṇā? |
"For what reason is that?" For what reason, what cause, is this non-declaration of theirs? |
imāni hi te bhontoti yasmā te bhonto imāni tīṇi kāraṇāni yathāsabhāvato na jānantīti attho. |
"For these sirs": because these sirs do not know these three causes according to their true nature, is the meaning. |
ye panettha dvinnaṃ pariññānaṃ paññāpanakāraṇaṃ diṭṭhiñceva sīlabbatañca “etaṃ pahātabban”ti yathāsabhāvato jānanti. |
Those among them who know according to its true nature the cause for declaring the full understanding of two—view and rule-and-vow—as "this should be abandoned." |
te sandhāya parato dve vārā vuttā. |
Referring to them, two instances are spoken of later. |
tattha ye “atthi dinnan”tiādīni gaṇhanti, te diṭṭhupādānassa pariññaṃ paññapenti. |
Therein, those who hold "there is something given," etc., declare the full understanding of view-clinging. |
ye pana “na sīlena suddhi, na vatena suddhi, na bhāvanāya suddhī”ti gaṇhanti, te sīlabbatupādānassa pariññaṃ paññapenti. |
Those, however, who hold "not by virtue is purity, not by vows is purity, not by cultivation is purity," declare the full understanding of rule-and-vow-clinging. |
attavādupādānassa pariññaṃ pana ekopi paññapetuṃ na sakkoti. |
But not even one is able to declare the full understanding of self-doctrine-clinging. |
aṭṭhasamāpattilābhinopi hi candimasūriye pāṇinā parimajjitvā caramānāpi ca titthiyā tisso pariññā paññapenti. |
For even those who have attained the eight attainments, and sectarians who wander about, stroking the moon and sun with their hands, declare three full understandings. |
attavādaṃ muñcituṃ na sakkonti. |
They are unable to abandon the self-doctrine. |
tasmā punappunaṃ vaṭṭasmiṃyeva patanti. |
Therefore, again and again, they fall into the cycle of existence. |
pathavijigucchanasasako viya hi ete. |
They are indeed like the hare disgusted with the earth. |
♦ tatthāyaṃ atthasallāpikā upamā — pathavī kira sasakaṃ āha — “bho sasakā”ti. |
♦ Herein, this is an illustrative simile: The earth, it is said, said to the hare, "Hey, hare!" |
sasako āha — “ko eso”ti. |
The hare said, "Who is that?" |
“kasmā mameva upari sabbairiyāpathe kappento uccārapassāvaṃ karonto maṃ na jānāsī”ti. |
"Why, while arranging all your postures on me and defecating and urinating, do you not know me?" |
“suṭṭhu tayā ahaṃ diṭṭho, mayā akkantaṭṭhānampi aṅgulaggehi phuṭṭhaṭṭhānaṃ viya hoti, vissaṭṭhaudakaṃ appamattakaṃ, karīsaṃ katakaphalamattaṃ. |
♦ "Well have you seen me! Even the place trodden by me is like a place touched by fingertips; the urine released is very little, the dung the size of a kaṭaka fruit. |
hatthiassādīhi pana akkantaṭṭhānampi mahantaṃ, passāvopi nesaṃ ghaṭamatto hoti, uccāropi pacchimatto hoti, alaṃ mayhaṃ tayā”ti uppatitvā aññasmiṃ ṭhāne patito. |
♦ But the place trodden by elephants, horses, etc., is large; their urine is like a potful, their dung like a basketful. Enough of you for me!" So saying, it jumped up and fell in another place. |
tato naṃ pathavī āha — “are dūraṃ gatopi nanu mayhaṃ upariyeva patitosī”ti. |
Then the earth said to it, "Hey, even though you have gone far, have you not fallen on me again?" |
so puna taṃ jigucchanto uppatitvā aññattha patito, evaṃ vassasahassampi uppatitvā patamāno sasako pathaviṃ muñcituṃ na sakkoti. |
Again, disgusted with it, it jumped up and fell elsewhere. Thus, even if for a thousand years the hare jumps up and falls, it cannot escape the earth. |
evamevaṃ titthiyā sabbūpādānapariññaṃ paññapentopi kāmupādānādīnaṃ tiṇṇaṃyeva samatikkamaṃ paññapenti. |
Even so, sectarians, though declaring the full understanding of all clingings, declare the transcending of only three—sensual clinging, etc. |
attavādaṃ pana muñcituṃ na sakkonti, asakkontā punappunaṃ vaṭṭasmiṃyeva patantīti. |
But they are unable to abandon the self-doctrine; being unable, they fall again and again into the cycle of existence. |
♦ evaṃ yaṃ titthiyā samatikkamituṃ na sakkonti, tassa vasena diṭṭhicchedavādaṃ vatvā idāni pasādapacchedavādaṃ dassento evarūpe kho, bhikkhave, dhammavinayetiādimāha. |
♦ Thus, having spoken of the doctrine of cutting off views by way of that which sectarians are unable to transcend, now, showing the doctrine of cutting off faith, he said, "In such a Dhamma and Vinaya, O monks," etc. |
tattha dhammavinayeti dhamme ceva vinaye ca, ubhayenapi aniyyānikasāsanaṃ dasseti. |
Therein, "in Dhamma and Vinaya" means in both Dhamma and Vinaya; by both, it shows a non-liberating teaching. |
“yo satthari pasādo so na sammaggato”ti aniyyānikasāsanamhi hi satthā kālaṃ katvā sīhopi hoti, byagghopi hoti, dīpipi acchopi taracchopi. |
♦ "The faith in the teacher is not well-placed": for in a non-liberating teaching, the teacher, having died, can become a lion, or a tiger, or a leopard, a bear, or a hyena. |
sāvakā panassa migāpi sūkarāpi pasadāpi honti, so “ime mayhaṃ pubbe upaṭṭhākā paccayadāyakā”ti khantiṃ vā mettaṃ vā anuddayaṃ vā akatvā tesaṃ upari patitvā lohitaṃ pivati, thūlathūlamaṃsānipi khādati. |
♦ His disciples, however, can become deer, or boars, or spotted deer. He, without showing forbearance, loving-kindness, or compassion, thinking, "These were formerly my attendants, providers of requisites," falls upon them, drinks their blood, and eats even their coarse flesh. |
satthā vā pana biḷāro hoti, sāvakā kukkuṭā vā mūsikā vā. |
Or the teacher becomes a cat, and the disciples chickens or mice. |
atha ne vuttanayeneva anukampaṃ akatvā khādati. |
Then, without showing compassion, in the manner described, he eats them. |
atha vā satthā nirayapālo hoti, sāvakā nerayikasattā. |
Or the teacher becomes a hell-guardian, and the disciples hell-beings. |
so “ime mayhaṃ pubbe upaṭṭhākā paccayadāyakā”ti anukampaṃ akatvā vividhā kammakāraṇā karoti, ādittepi rathe yojeti, aṅgārapabbatampi āropeti, lohakumbhiyampi khipati, anekehipi dukkhadhammehi sampayojeti. |
♦ He, without showing compassion, thinking, "These were formerly my attendants, providers of requisites," inflicts various torments, yokes them to flaming chariots, makes them climb mountains of embers, throws them into iron cauldrons, and connects them with many painful conditions. |
sāvakā vā pana kālaṃ katvā sīhādayo honti, satthā migādīsu aññataro. |
Or the disciples, having died, become lions, etc., and the teacher one of the deer, etc. |
te “imaṃ mayaṃ pubbe catūhi paccayehi upaṭṭhahimhā, satthā no ayan”ti tasmiṃ khantiṃ vā mettaṃ vā anuddayaṃ vā akatvā vuttanayeneva anayabyasanaṃ pāpenti. |
♦ They, without showing forbearance, loving-kindness, or compassion towards him, thinking, "We formerly attended to this one with the four requisites, this is our teacher," bring him to misfortune and ruin in the manner described. |
evaṃ aniyyānikasāsane yo satthari pasādo, so na sammaggato hoti, kañci kālaṃ gantvāpi pacchā vinassatiyeva. |
♦ Thus, in a non-liberating teaching, the faith in the teacher is not well-placed; even after some time has passed, it eventually perishes. |
♦ yo dhamme pasādoti aniyyānikasāsanasmiñhi dhamme pasādo nāma, uggahitapariyāpuṭa — dhāritavācittamattake tantidhamme pasādo hoti, vaṭṭamokkho panettha natthi. |
♦ "The faith in the Dhamma": in a non-liberating teaching, faith in the Dhamma means faith in a textual Dhamma that is merely learned, recited, and memorized; there is no escape from the cycle of existence in it. |
tasmā yo ettha pasādo, so punappunaṃ vaṭṭameva gambhīraṃ karotīti sāsanasmiṃ asammaggato asabhāvato akkhāyati. |
♦ Therefore, whatever faith there is in it, it makes the cycle of existence deeper again and again; thus, in the teaching, it is declared as not well-placed, not according to its true nature. |
♦ yā sīlesu paripūrakāritāti yāpi ca aniyyānikasāsane ajasīlādīnaṃ vasena paripūrakāritā, sāpi yasmā vaṭṭamokkhaṃ bhavanissaraṇaṃ na sampāpeti, sampajjamānā pana tiracchānayoniṃ āvahati, vipaccamānā nirayaṃ, tasmā sā na sammaggatā akkhāyati. |
♦ "The fulfillment in virtues": and also, in a non-liberating teaching, the fulfillment by way of goat-virtue, etc., since it does not lead to escape from the cycle of existence, escape from becoming, but when it succeeds, it leads to an animal realm, and when it ripens [badly], to hell, therefore it is declared as not well-placed. |
yā sahadhammikesūti aniyyānikasāsanasmiñhi ye sahadhammikā, tesu yasmā ekacce kālaṃ katvā sīhādayopi honti, ekacce migādayo, tattha sīhādibhūtā “ime amhākaṃ sahadhammikā ahesun”ti migādibhūtesu khantiādīni akatvā pubbe vuttanayeneva nesaṃ mahādukkhaṃ uppādenti. |
♦ "In those who share the Dhamma": in a non-liberating teaching, among those who share the Dhamma, because some, having died, become lions, etc., and some deer, etc., there those who have become lions, etc., without showing forbearance, etc., towards those who have become deer, etc., thinking, "These were our companions in the Dhamma," cause them great suffering in the manner previously described. |
tasmā ettha sahadhammikesu piyamanāpatāpi asammaggatā akkhāyati. |
♦ Therefore, here, even affection and agreeableness towards those who share the Dhamma are declared as not well-placed. |
♦ idaṃ pana sabbampi kāraṇabhedaṃ ekato katvā dassento bhagavā taṃ kissa hetu? |
♦ But the Blessed One, showing all this distinction of causes combined, [asked], "For what reason is that?" |
evañhetaṃ, bhikkhave, hotītiādimāha. |
He said, "Thus it is, O monks," etc. |
tatrāyaṃ saṃkhepattho — evañhetaṃ, bhikkhave, hoti, yaṃ mayā vuttaṃ “yo satthari pasādo so na sammaggato akkhāyatī”tiādi, taṃ evameva hoti. |
♦ Therein, this is the concise meaning: Thus it is, O monks, what was said by me, "The faith in the teacher is declared as not well-placed," etc., that is just so. |
kasmā? yasmā te pasādādayo durakkhāte dhammavinaye . |
♦ Why? Because that faith, etc., is in a badly expounded Dhamma and Vinaya... |
.. pe . |
.. (etc.) .. |
.. asammāsambuddhappavediteti, ettha hi yathā tanti kāraṇatthe nipāto. |
♦ ...expounded by one not perfectly enlightened. Here, "yathā" (as, like) is a particle in the sense of cause. |
tattha durakkhāteti dukkathite, dukkhathitattāyeva duppavedite. |
Therein, "badly expounded" means badly spoken; because it is badly spoken, it is badly declared. |
so panesa yasmā maggaphalatthāya na niyyāti, tasmā aniyyāniko. |
And since it does not lead to the attainment of path and fruit, therefore it is non-liberating. |
rāgādīnaṃ upasamāya asaṃvattanato anupasamasaṃvattaniko. |
Because it does not lead to the calming of passion, etc., it is non-conducive to calm. |
na sammāsambuddhena sabbaññunā paveditoti asammāsambuddhappavedito. |
"Not expounded by a Perfectly Enlightened One, an Omniscient One," means expounded by one not perfectly enlightened. |
tasmiṃ aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite. |
In that non-liberating, non-conducive to calm, [teaching] expounded by one not perfectly enlightened. |
ettāvatā bhagavā titthiyesu pasādo surāpītasiṅgāle pasādo viya niratthakoti dasseti. |
♦ By this much, the Blessed One shows that faith in sectarians is useless, like faith in a drunken jackal. |
♦ eko kira kāḷasiṅgālo rattiṃ nagaraṃ paviṭṭho surājallikaṃ khāditvā punnāgavane nipajjitvā niddāyanto sūriyuggamane pabujjhitvā cintesi “imasmiṃ kāle na sakkā gantuṃ, bahū amhākaṃ verino, ekaṃ vañcetuṃ vaṭṭatī”ti. |
♦ It is said that a black jackal, having entered the city at night, eaten fermented liquor dregs, lay down in a punnāga grove and, while sleeping, woke up at sunrise and thought, "At this time, it is not possible to go; many are our enemies; it is proper to deceive one." |
so ekaṃ brāhmaṇaṃ gacchantaṃ disvā imaṃ vañcessāmīti “ayya brāhmaṇā”ti āha. |
Seeing a brahmin passing by, thinking, "I will deceive this one," he said, "Noble brahmin!" |
ko eso brāhmaṇaṃ pakkosatīti. |
"Who is this calling the brahmin?" |
“ahaṃ, sāmī, ito tāva ehīti. |
"It is I, master; come here first." |
kiṃ bhoti? |
"What is it, sir?" |
maṃ bahigāmaṃ nehi, ahaṃ te dve kahāpaṇasatāni dassāmīti. |
"Take me outside the village; I will give you two hundred kahāpaṇas." |
sopi nayissāmīti taṃ pādesu gaṇhi. |
He too, thinking, "I will take him," took it by the feet. |
are bāla brāhmaṇa, na mayhaṃ kahāpaṇā chaḍḍitakā atthi, dullabhā kahāpaṇā, sādhukaṃ maṃ gaṇhāhīti. |
"Hey, foolish brahmin, I don't have kahāpaṇas scattered about; kahāpaṇas are hard to get; hold me carefully!" |
kathaṃ bho gaṇhāmīti? |
"How, sir, should I hold you?" |
uttarāsaṅgena gaṇṭhikaṃ katvā aṃse laggetvā gaṇhāhīti. |
"Make a bundle with your upper robe, place it on your shoulder, and hold it." |
brāhmaṇo taṃ tathā gahetvā dakkhiṇadvārasamīpaṭṭhānaṃ gantvā ettha otāremīti pucchi. |
The brahmin, having taken it thus, went to a place near the south gate and asked, "Shall I put it down here?" |
kataraṭṭhānaṃ nāma etanti? |
"What place is this called?" |
mahādvāraṃ etanti. |
"This is the main gate." |
are bāla, brāhmaṇa, kiṃ tava ñātakā antaradvāre kahāpaṇaṃ ṭhapenti, parato maṃ harā”ti. |
"Hey, foolish brahmin, do your relatives place kahāpaṇas inside the gate? Carry me further!" |
so punappunaṃ thokaṃ thokaṃ gantvā “ettha otāremi ettha otāremī”ti pucchitvā tena tajjito khemaṭṭhānaṃ gantvā tattha otārehīti vutto otāretvā sāṭakaṃ gaṇhi. |
♦ He, going a little further again and again, asking, "Shall I put it down here, shall I put it down here?" being scolded by it, went to a safe place and, being told, "Put it down there," put it down and took his cloth. |
kāḷasiṅgālo āha “ahaṃ te dve kahāpaṇasatāni dassāmīti avocaṃ. |
The black jackal said, "I said I would give you two hundred kahāpaṇas. |
mayhaṃ pana kahāpaṇā bahū, na dve kahāpaṇasatāneva, yāva ahaṃ kahāpaṇe āharāmi, tāva tvaṃ sūriyaṃ olokento tiṭṭhā”ti vatvā thokaṃ gantvā nivattetvā puna brāhmaṇaṃ āha “ayya brāhmaṇa mā ito olokehi, sūriyameva olokento tiṭṭhā”ti. |
♦ But I have many kahāpaṇas, not just two hundred. As long as I bring the kahāpaṇas, you stand looking at the sun." Having said this and gone a little way, he turned back and said again to the brahmin, "Noble brahmin, do not look from here; stand looking only at the sun." |
evañca pana vatvā ketakavanaṃ pavisitvā yathāruciṃ pakkanto. |
And having said this, he entered a ketaka grove and departed as he pleased. |
brāhmaṇassapi sūriyaṃ olokentasseva nalāṭato ceva kacchehi ca sedā mucciṃsu. |
And for the brahmin, as he was looking at the sun, sweat was released from his forehead and armpits. |
atha naṃ rukkhadevatā āha — |
Then a tree-deity said to him: |
♦ “saddahāsi siṅgālassa, surāpītassa brāhmaṇa. |
♦ "You believe a jackal, a drunken one, O brahmin. |
♦ sippikānaṃ sataṃ natthi, kuto kaṃsasatā duve”ti. |
♦ It doesn't have a hundred cowries, whence two hundred bronze coins?" |
(jā. 1.1.113). |
(Jātaka 1.1.113). |
♦ evaṃ yathā kāḷasiṅgāle pasādo niratthako, evaṃ titthiyesupīti. |
♦ Thus, just as faith in the black jackal is useless, so too in the sectarians. |
♦ 144. aniyyānikasāsane pasādassa niratthakabhāvaṃ dassetvā niyyānikasāsane tassa sātthakataṃ dassetuṃ tathāgato ca kho, bhikkhavetiādimāha. |
♦ 144. Having shown the uselessness of faith in a non-liberating teaching, to show its usefulness in a liberating teaching, the Tathāgata said, "And the Tathāgata, O monks," etc. |
tattha kāmupādānassa pariññaṃ paññapetīti arahattamaggena kāmupādānassa pahānapariññaṃ samatikkamaṃ paññapeti, itaresaṃ tiṇṇaṃ upādānānaṃ sotāpattimaggena pariññaṃ paññapeti. |
♦ Therein, "declares the full understanding of sensual clinging" means by the path of Arahantship he declares the abandoning-full-understanding, the transcending, of sensual clinging; for the other three clingings, by the path of stream-entry, he declares the full understanding. |
evarūpe kho, bhikkhave, dhammavinayeti, bhikkhave, evarūpe dhamme ca vinaye ca. |
"In such a Dhamma and Vinaya, O monks": O monks, in such a Dhamma and Vinaya. |
ubhayenapi niyyānikasāsanaṃ dasseti. |
By both, it shows a liberating teaching. |
satthari pasādoti evarūpe sāsane yo satthari pasādo, so sammaggato akkhāyati, bhavadukkhanissaraṇāya saṃvattati. |
♦ "Faith in the Teacher": in such a teaching, the faith in the Teacher is declared as well-placed; it leads to escape from the suffering of existence. |
♦ tatrimāni vatthūni — bhagavā kira vediyakapabbate indasālaguhāyaṃ paṭivasati. |
♦ Therein, these are the stories: The Blessed One, it is said, was dwelling on Mount Vediyaka in the Indasāla cave. |
atheko ulūkasakuṇo bhagavati gāmaṃ piṇḍāya pavisante upaḍḍhamaggaṃ anugacchati, nikkhamante upaḍḍhamaggaṃ paccuggamanaṃ karoti. |
Then an owl, when the Blessed One was entering the village for alms, would follow him halfway, and when he was leaving, would meet him halfway. |
so ekadivasaṃ sammāsambuddhaṃ sāyanhasamaye bhikkhusaṅghaparivutaṃ nisinnaṃ pabbatā oruyha vanditvā pakkhe paṇāmetvā añjaliṃ paggayha sīsaṃ heṭṭhā katvā dasabalaṃ namassamāno aṭṭhāsi. |
♦ One day, in the evening, seeing the Perfectly Enlightened One seated, surrounded by the Sangha of monks, it came down from the mountain, paid homage, lowered its wings, raised its clasped hands (wings), bowed its head, and stood worshipping the One of Ten Powers. |
bhagavā taṃ oloketvā sitaṃ pātvākāsi. |
The Blessed One, looking at it, smiled. |
ānandatthero “ko nu kho, bhante, hetu ko paccayo sitassa pātukammāyā”ti pucchi. |
The Elder Ānanda asked, "What, venerable sir, is the reason, what is the cause for the appearance of the smile?" |
“passānanda, imaṃ ulūkasakuṇaṃ, ayaṃ mayi ca bhikkhusaṅghe ca cittaṃ pasādetvā satasahassakappe devesu ca manussesu ca saṃsaritvā somanasso nāma paccekabuddho bhavissatī”ti āha — |
♦ "See, Ānanda, this owl. This one, having purified its mind towards me and the Sangha of monks, having wandered for a hundred thousand eons among devas and humans, will become a Paccekabuddha named Somanassa," he said. |
♦ ulūkamaṇḍalakkhika, vediyake ciradīghavāsika. |
♦ "Owl with circular eyes, long-time dweller on Vediyaka. |
♦ sukhitosi tvaṃ ayya kosiya, kāluṭṭhitaṃ passasi buddhavaraṃ. |
♦ You are happy, noble Kosiya (owl), you see the excellent Buddha risen at the right time. |
♦ mayi cittaṃ pasādetvā, bhikkhusaṅghe anuttare. |
♦ Having purified your mind towards me, and the incomparable Sangha of monks. |
♦ kappānaṃ satasahassāni, duggateso na gacchati. |
♦ For a hundred thousand eons, it will not go to a woeful state. |
♦ devalokā cavitvāna, kusalamūlena codito. |
♦ Having fallen from the deva world, urged by its wholesome roots. |
♦ bhavissati anantañāṇo, somanassoti vissutoti. |
♦ He will become one of infinite knowledge, renowned as Somanassa." |
♦ aññānipi cettha rājagahanagare sumanamālākāravatthu mahābherivādakavatthu morajikavatthu vīṇāvādakavatthu saṅkhadhamakavatthūti evamādīni vatthūni vitthāretabbāni. |
♦ And other stories here, such as the story of the Sumanamālākāra (garland-maker Sumana) in Rājagaha, the story of the great drum-beater, the story of Morajika, the story of the lute-player, the story of the conch-blower—such stories should be elaborated. |
evaṃ niyyānikasāsane satthari pasādo sammaggato hoti. |
Thus, in a liberating teaching, faith in the Teacher is well-placed. |
♦ dhamme pasādoti niyyānikasāsanamhi dhamme pasādo sammaggato hoti. |
♦ "Faith in the Dhamma": in a liberating teaching, faith in the Dhamma is well-placed. |
saramatte nimittaṃ gahetvā suṇantānaṃ tiracchānagatānampi sampattidāyako hoti, paramatthe kiṃ pana vattabbaṃ. |
♦ For those who, grasping the sign merely from the sound, listen, even for those in animal realms, it is a bestower of success; what then needs to be said about the ultimate meaning? |
ayamattho maṇḍūkadevaputtādīnaṃ vatthuvasena veditabbo. |
This meaning should be understood by way of the story of the frog-devaputta, etc. |
♦ sīlesu paripūrakāritāti niyyānikasāsanamhi sīlesu paripūrakāritāpi sammaggatā hoti, saggamokkhasampattiṃ āvahati. |
♦ "Fulfillment in virtues": in a liberating teaching, fulfillment in virtues is also well-placed; it brings the attainment of heaven and liberation. |
tattha chattamāṇavakavatthusāmaṇeravatthuādīni dīpetabbāni. |
There, the story of the youth Chatta, the story of the novice, etc., should be illuminated. |
♦ sahadhammikesūti niyyānikasāsane sahadhammikesu piyamanāpatāpi sammaggatā hoti, mahāsampattiṃ āvahati. |
♦ "In those who share the Dhamma": in a liberating teaching, affection and agreeableness towards those who share the Dhamma are also well-placed; it brings great success. |
ayamattho vimānapetavatthūhi dīpetabbo. |
This meaning should be illuminated by the stories of Vimānas (celestial mansions) and Petas (hungry ghosts). |
vuttañhetaṃ -- |
This has been said: |
♦ “khīrodanamahamadāsiṃ, bhikkhuno piṇḍāya carantassa . |
♦ "I gave milk-rice, to a monk wandering for alms... |
.. pe . |
.. (etc.) .. |
♦ phāṇitaṃ . |
.. molasses ... |
.. pe . |
.. (etc.) .. |
.. ucchukhaṇḍikaṃ. |
.. a piece of sugarcane... |
.. timbarusakaṃ. |
.. timbarusaka fruit... |
.. kakkārikaṃ. |
.. cucumber... |
♦ eḷālukaṃ. |
.. gourd... |
.. vallipakkaṃ. |
.. ripe creeper fruit... |
.. phārusakaṃ. |
.. phārusaka fruit... |
.. hatthapatākaṃ. |
.. a hand-banner... |
♦ sākamuṭṭhiṃ . |
.. a handful of vegetables... |
.. pupphakamuṭṭhiṃ. |
.. a handful of flowers... |
.. mūlakaṃ. |
.. a radish... |
.. nimbamuṭṭhiṃ. |
.. a handful of nimba... |
♦ ambikañjikaṃ. |
.. sour rice-gruel... |
.. doṇinimmajjaniṃ. |
.. a bathing trough... |
.. kāyabandhanaṃ. |
.. a waistband... |
♦ aṃsabaddhakaṃ. |
.. a shoulder strap... |
.. āyogapaṭṭaṃ. |
.. a yoga-strap... |
.. vidhūpanaṃ. |
.. a fan... |
.. tālavaṇṭaṃ. |
.. a palm-leaf fan... |
♦ morahatthaṃ. |
.. a peacock-feather fan... |
.. chattaṃ. |
.. an umbrella... |
.. upāhanaṃ. |
.. sandals... |
.. pūvaṃ modakaṃ. |
.. cakes and sweets... |
♦ sakkhalikaṃ ahamadāsiṃ, bhikkhuno piṇḍāya carantassa . |
♦ I gave sugar-candy, to a monk wandering for alms... |
.. pe . |
.. (etc.) .. |
♦ tassā me passa vimānaṃ, accharā kāmavaṇṇinīhamasmī”ti (vi. |
♦ "See my celestial mansion for that; I am an Apsarā of desirable form" (Vimānavatthu 406). |
va. 406). |
(Vi. Va. 406). |
♦ taṃ kissa hetūtiādi vuttanayānusāreneva yojetvā veditabbaṃ. |
♦ "For what reason is that?" etc., should be connected and understood according to the method already stated. |
♦ 145. idāni yesaṃ upādānānaṃ titthiyā na sammā pariññaṃ paññapenti, tathāgato paññapeti, tesaṃ paccayaṃ dassetuṃ ime ca, bhikkhavetiādimāha. |
♦ 145. Now, to show the condition of those clingings for which sectarians do not rightly declare full understanding, but the Tathāgata declares, he said, "And these, O monks," etc. |
tattha kiṃnidānātiādīsu nidānādīni sabbāneva kāraṇavevacanāni. |
Therein, in "what is their source?" etc., "source," etc., are all synonyms of "cause." |
kāraṇañhi yasmā phalaṃ nideti handa, naṃ gaṇhathāti appeti viya, tasmā nidānanti vuccati. |
♦ For a cause, because it presents the fruit, as if offering, "Here, take it," is therefore called a "source" (nidāna). |
yasmā taṃ tato jāyati samudeti pabhavati, tasmā samudayo, jāti, pabhavoti vuccati. |
Because it is born from that, arises from that, originates from that, therefore it is called origin (samudaya), birth (jāti), source (pabhava). |
ayaṃ panettha padattho — kiṃ nidānaṃ etesanti kiṃnidānā. |
This is the meaning of the words here: "What is their source?" means "what-sourced." |
ko samudayo etesanti kiṃsamudayā. |
"What is their origin?" means "what-origined." |
kā jāti etesanti kiṃjātikā. |
"What is their birth?" means "what-birthed." |
ko pabhavo etesanti kiṃpabhavā. |
"What is their source?" means "what-sourced." |
yasmā pana tesaṃ taṇhā yathāvuttena atthena nidānañceva samudayo ca jāti ca pabhavo ca, tasmā “taṇhānidānā”tiādimāha. |
♦ Because, however, craving is for them, in the aforesaid sense, a source, an origin, a birth, and a source, therefore he said, "sourced in craving," etc. |
evaṃ sabbapadesu attho veditabbo. |
Thus the meaning should be understood in all instances. |
yasmā pana bhagavā na kevalaṃ upādānasseva paccayaṃ jānāti, upādānassa paccayabhūtāya taṇhāyapi, taṇhādipaccayānaṃ vedanādīnampi paccayaṃ jānātiyeva, tasmā taṇhā cāyaṃ, bhikkhavetiādimāha. |
♦ Because, however, the Blessed One knows not only the condition for clinging, but also [the condition] for craving which is the condition for clinging, and indeed knows the condition for feeling, etc., which are conditions for craving, etc., therefore he said, "And this craving, O monks," etc. |
♦ yato ca khoti yasmiṃ kāle. |
♦ "And when indeed" means at which time. |
avijjā pahīnā hotīti vaṭṭamūlikā avijjā anuppādanirodhena pahīnā hoti. |
"Ignorance is abandoned" means the ignorance which is the root of the cycle of existence is abandoned by non-arising-cessation. |
vijjā uppannāti arahattamaggavijjā uppannā. |
"True knowledge has arisen" means the true knowledge of the Arahantship path has arisen. |
so avijjāvirāgā vijjuppādāti. |
"He, through the fading away of ignorance, through the arising of true knowledge." |
so bhikkhu avijjāya ca pahīnattā vijjāya ca uppannattā. |
That monk, because of the abandoning of ignorance and because of the arising of true knowledge. |
neva kāmupādānaṃ upādiyatīti neva kāmupādānaṃ gaṇhāti na upeti, na sesāni upādānāni. |
"Neither clings to sensual clinging" means he neither grasps nor approaches sensual clinging, nor the remaining clingings. |
anupādiyaṃ na paritassatīti evaṃ kiñci upādānaṃ aggaṇhanto taṇhāparitassanāya na paritassati. |
"Not clinging, he is not agitated" means thus, not grasping any clinging, he is not agitated by the agitation of craving. |
aparitassanti aparitassanto taṇhaṃ anuppādento. |
"Not being agitated" means not being agitated, not producing craving. |
paccattaṃyeva parinibbāyatīti sayameva kilesaparinibbānena parinibbāyati. |
"Individually he attains Parinibbāna" means by himself he attains Parinibbāna through the Parinibbāna of defilements. |
evamassa āsavakkhayaṃ dassetvā idāni khīṇāsavassa bhikkhuno paccavekkhaṇaṃ dassento khīṇā jātītiādimāha. |
♦ Having thus shown his destruction of taints, now, showing the reviewing of the monk whose taints are destroyed, he said, "Birth is destroyed," etc. |
taṃ vuttatthamevāti. |
That has the meaning already stated. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ From the Papañcasūdanī, the commentary on the Majjhima Nikāya |
♦ cūḷasīhanādasuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Cūḷasīhanāda Sutta is finished. |
♦ 2. mahāsīhanādasuttavaṇṇanā |
♦ 2. Commentary on the Mahāsīhanāda Sutta (Greater Discourse on the Lion's Roar) |
♦ vesālinagaravaṇṇanā (MN 22) |
♦ Commentary on the City of Vesālī (MN 22) |
♦ 146. evaṃ me sutanti mahāsīhanādasuttaṃ. |
♦ 146. "Thus have I heard" is the Mahāsīhanāda Sutta. |
tattha vesāliyanti evaṃnāmake nagare. |
Therein, "at Vesālī" means in the city so named. |
taṃ kira aparāparaṃ visālībhūtatāya “vesālī”ti saṅkhaṃ gataṃ. |
It is said that, due to its becoming extensive again and again, it came to be known as "Vesālī." |
tatrāyaṃ anupubbakathā — bārāṇasirañño kira aggamahesiyā kucchimhi gabbho saṇṭhāsi. |
Therein, this is the sequential story: It is said that in the womb of the chief queen of the king of Benares, a conception took place. |
sā ñatvā rañño nivedesi. |
She, knowing it, informed the king. |
rājā gabbhaparihāraṃ adāsi. |
The king gave protection for the pregnancy. |
sā sammā pariharīyamānā gabbhaparipākakāle vijāyanagharaṃ pāvisi. |
She, being properly cared for, at the time of the maturing of the pregnancy, entered the delivery house. |
puññavantīnaṃ paccūsasamaye gabbhavuṭṭhānaṃ hoti, sā ca tāsaṃ aññatarā, tena paccūsasamaye alattakapaṭalabandhujīvakapupphasadisaṃ maṃsapesiṃ vijāyi. |
♦ For meritorious women, the emergence of the fetus occurs at dawn; she was one of them, therefore at dawn she gave birth to a lump of flesh resembling a cluster of red lac or a bandhujīvaka flower. |
tato “aññā deviyo suvaṇṇabimbasadise putte vijāyanti, aggamahesī maṃsapesinti rañño purato mama avaṇṇo uppajjeyyā”ti cintetvā tena avaṇṇabhayena taṃ maṃsapesiṃ ekasmiṃ bhājane pakkhipitvā paṭikujjitvā rājamuddikāya lañchetvā gaṅgāya sote pakkhipāpesi. |
♦ Then, thinking, "Other queens give birth to sons resembling golden images, but the chief queen [gives birth to] a lump of flesh; in front of the king, disgrace will arise for me," due to that fear of disgrace, she placed that lump of flesh in a vessel, covered it, sealed it with the royal seal, and had it thrown into the current of the Ganges. |
manussehi chaḍḍitamatte devatā ārakkhaṃ saṃvidahiṃsu. |
As soon as it was thrown by humans, deities provided protection. |
suvaṇṇapaṭṭakañcettha jātihiṅgulakena “bārāṇasirañño aggamahesiyā pajā”ti likhitvā bandhiṃsu. |
♦ And on a golden plate here, they wrote with natural vermillion, "The offspring of the chief queen of the king of Benares," and tied it. |
tato taṃ bhājanaṃ ūmibhayādīhi anupaddutaṃ gaṅgāsotena pāyāsi. |
Then that vessel, undisturbed by fear of waves, etc., floated down the current of the Ganges. |
♦ tena ca samayena aññataro tāpaso gopālakakulaṃ nissāya gaṅgātīre viharati. |
♦ And at that time, a certain ascetic, depending on a cowherd family, was dwelling on the bank of the Ganges. |
so pātova gaṅgaṃ otiṇṇo taṃ bhājanaṃ āgacchantaṃ disvā paṃsukūlasaññāya aggahesi. |
He, having descended into the Ganges early in the morning, seeing that vessel coming, took it with the perception of a rag-robe. |
athettha taṃ akkharapaṭṭikaṃ rājamuddikālañchanaṃ ca disvā muñcitvā taṃ maṃsapesiṃ addasa, disvānassa etadahosi “siyā gabbho, tathā hissa duggandhapūtikabhāvo natthī”ti. |
♦ Then, seeing the inscribed plate and the royal seal on it, he opened it and saw the lump of flesh. Seeing it, this occurred to him: "It might be a fetus, for it does not have a foul, putrid quality." |
assamaṃ netvā suddhe okāse ṭhapesi. |
Taking it to his hermitage, he placed it in a clean place. |
atha aḍḍhamāsaccayena dve maṃsapesiyo ahesuṃ. |
Then, after half a month, there were two lumps of flesh. |
tāpaso disvā sādhutaraṃ ṭhapesi. |
The ascetic, seeing them, placed them more carefully. |
tato puna aḍḍhamāsaccayena ekamekissā maṃsapesiyā hatthapādasīsānamatthāya pañca pañca piḷakā uṭṭhahiṃsu. |
Then again, after half a month, from each lump of flesh, five protuberances arose for the hands, feet, and head. |
atha tato aḍḍhamāsaccayena ekā maṃsapesi suvaṇṇabimbasadiso dārako, ekā dārikā ahosi. |
Then, after half a month from that, one lump of flesh became a boy resembling a golden image, and one became a girl. |
♦ tesu tāpasassa puttasineho uppajji, aṅguṭṭhakato cassa khīraṃ nibbatti. |
♦ For them, paternal affection arose in the ascetic, and milk issued from his thumb. |
tato pabhuti ca khīrabhattaṃ alabhittha, so bhattaṃ bhuñjitvā khīraṃ dārakānaṃ mukhe āsiñcati. |
From then on, he did not obtain milk-rice; having eaten his meal, he would pour milk into the mouths of the children. |
tesaṃ udaraṃ yaṃ yaṃ pavisati, taṃ taṃ sabbaṃ maṇibhājanagataṃ viya dissati, evaṃ nicchavī ahesuṃ. |
♦ Whatever entered their stomachs, all of that was visible as if in a jeweled vessel; thus they were "without skin" (nicchavī). |
apare āhu “sibbetvā ṭhapitā viya nesaṃ aññamaññaṃ līnā chavi ahosī”ti. |
Others say, "Their skin was joined to each other as if sewn together." |
evaṃ te nicchavitāya vā līnacchavitāya vā licchavīti paññāyiṃsu. |
♦ Thus, either due to being without skin or having joined skin, they were known as Licchavis. |
♦ tāpaso dārake posento ussūre gāmaṃ sikkhāya pavisati, atidivā paṭikkamati. |
♦ The ascetic, while raising the children, enters the village for his training round early in the morning and returns late in the day. |
tassa taṃ byāpāraṃ ñatvā gopālakā āhaṃsu — “bhante, pabbajitānaṃ dārakaposanaṃ palibodho, amhākaṃ dārake detha, mayaṃ posessāma, tumhe attano kammaṃ karothā”ti. |
♦ Knowing his activity, the cowherds said, "Venerable sir, raising children is an obstacle for those who have gone forth. Give the children to us; we will raise them. You do your own work." |
tāpaso sādhūti paṭissuṇi. |
The ascetic agreed, saying, "Good." |
gopālakā dutiyadivase maggaṃ samaṃ katvā pupphehi okiritvā dhajapaṭākā ussāpetvā tūriyehi vajjamānehi assamaṃ āgatā. |
♦ On the second day, the cowherds, having leveled the path, strewn it with flowers, raised flags and banners, and with musical instruments playing, came to the hermitage. |
tāpaso — “mahāpuññā dārakā appamādena vaḍḍhetha, vaḍḍhetvā ca aññamaññaṃ āvāhavivāhaṃ karotha, pañcagorasena rājānaṃ tosetvā bhūmibhāgaṃ gahetvā nagaraṃ māpetha, tattha kumāraṃ abhisiñcathā”ti vatvā dārake adāsi. |
♦ The ascetic, saying, "The children are of great merit; raise them with diligence. And having raised them, arrange marriages between them. Having pleased the king with the five products of the cow, obtain a portion of land and build a city. There, anoint the prince," gave the children. |
te sādhūti paṭissuṇitvā dārake netvā posesuṃ. |
They, agreeing with "Good," took the children and raised them. |
♦ dārakā vuddhimanvāya kīḷantā vivādaṭṭhānesu aññe gopālakadārake hatthenapi pādenapi paharanti. |
♦ The children, having grown up, while playing, in places of dispute, strike the other cowherd children with their hands and feet. |
te rodanti. |
They cry. |
“kissa rodathā”ti ca mātāpitūhi vuttā “ime nimmātāpitikā tāpasapositā amhe atipaharantī”ti vadanti. |
♦ And when asked by their parents, "Why are you crying?" they say, "These motherless and fatherless ones, raised by the ascetic, strike us excessively." |
tato tesaṃ mātāpitaro “ime dārakā aññe dārake vināsenti dukkhāpenti, na ime saṅgahetabbā, vajjetabbā ime”ti āhaṃsu. |
♦ Then their parents said, "These children harm and cause suffering to other children; they should not be kept; these should be avoided (vajjitabbā)." |
tato pabhuti kira so padeso vajjīti vuccati yojanasatiko parimāṇena. |
From then on, it is said, that region is called Vajjī, a hundred yojanas in extent. |
atha taṃ padesaṃ gopālakā rājānaṃ tosetvā aggahesuṃ. |
Then the cowherds, having pleased the king, took that region. |
tattha ca nagaraṃ māpetvā soḷasavassuddesikaṃ kumāraṃ abhisiñcitvā rājānaṃ akaṃsu. |
And there, having built a city, they anointed the sixteen-year-old prince and made him king. |
tāya cassa dārikāya saddhiṃ vivāhaṃ katvā katikaṃ akaṃsu “bāhirakadārikā na ānetabbā, ito dārikā na kassaci dātabbā”ti. |
♦ And having arranged his marriage with that girl, they made an agreement: "No outside girl is to be brought in; no girl from here is to be given to anyone." |
tesaṃ paṭhamasaṃvāsena dve dārakā jātā dhītā ca putto ca. |
From their first cohabitation, two children were born, a daughter and a son. |
evaṃ soḷasakkhattuṃ dve dve jātā. |
Thus, sixteen times, two each were born. |
tato tesaṃ dārakānaṃ yathākkamaṃ vaḍḍhantānaṃ ārāmuyyānanivāsaṭṭhānaparivārasampattiṃ gahetuṃ appahontā nagaraṃ tikkhattuṃ gāvutantarena gāvutantarena parikkhipiṃsu . |
♦ Then, as their children grew up in sequence, being unable to accommodate the parks, gardens, residences, and retinue, they expanded the city three times, each time by a gāvuta (approx. 2 miles). |
tassa punappunaṃ visālīkatattā vesālītveva nāmaṃ jātaṃ. |
Due to its being repeatedly made extensive (visālīkata), its name became Vesālī. |
tena vuttaṃ “vesāliyanti evaṃ nāmake nagare”ti. |
Therefore it is said, "at Vesālī, in the city so named." |
♦ 01 bahinagareti nagarassa bahi, na ambapālivanaṃ viya antonagarasmiṃ. |
♦ 01 "Outside the city" means outside the city, not like Ambapālī's grove within the city. |
ayaṃ pana jīvakambavanaṃ viya nagarassa bahiddhā vanasaṇḍo. |
This, however, like Jīvaka's mango grove, is a forest grove outside the city. |
tena vuttaṃ “bahinagare”ti. |
Therefore it is said, "outside the city." |
aparapureti purassa apare, pacchimadisāyanti attho. |
"In the western part" means in the west of the city, in the western direction, is the meaning. |
vanasaṇḍeti so kira vanasaṇḍo nagarassa pacchimadisāyaṃ gāvutamatte ṭhāne. |
"In the forest grove": that forest grove, it is said, is in a place about a gāvuta to the west of the city. |
tattha manussā bhagavato gandhakuṭiṃ katvā taṃ parivāretvā bhikkhūnaṃ rattiṭṭhānadivāṭṭhānacaṅkamaleṇakuṭimaṇḍapādīni patiṭṭhapesuṃ, bhagavā tattha viharati. |
♦ There, people built a fragrant hut for the Blessed One and, surrounding it, established night-dwellings, day-dwellings, walking paths, caves, huts, pavilions, etc., for the monks. The Blessed One dwells there. |
tena vuttaṃ “aparapure vanasaṇḍe”ti. |
Therefore it is said, "in the western part, in the forest grove." |
sunakkhattoti tassa nāmaṃ. |
"Sunakkhatta" is his name. |
licchavīnaṃ pana puttattā licchaviputtoti vutto. |
But because he was a son of the Licchavis, he is called Licchaviputta. |
acirapakkantoti vibbhamitvā gihibhāvūpagamanena adhunāpakkanto. |
"Not long departed" means having disrobed and gone to the lay state, recently departed. |
parisatīti parisamajjhe. |
"In the assembly" means in the midst of the assembly. |
uttarimanussadhammāti ettha manussadhammā nāma dasakusalakammapathā. |
"Superhuman states": here, human dhammas are the ten paths of wholesome kamma. |
te paṭisedhetuṃ na sakkoti. |
He is not able to deny them. |
kasmā? upārambhabhayā. |
Why? For fear of reproach. |
vesāliyañhi bahū manussā ratanattaye pasannā buddhamāmakā dhammamāmakā saṅghamāmakā. |
For in Vesālī, many people are pleased with the Triple Gem, followers of the Buddha, followers of the Dhamma, followers of the Sangha. |
te dasakusalakammapathamattampi natthi samaṇassa gotamassāti vutte tvaṃ kattha bhagavantaṃ pāṇaṃ hanantaṃ addasa, kattha adinnaṃ ādiyantantiādīni vatvā attano pamāṇaṃ na jānāsi? |
♦ If it were said, "The ascetic Gotama does not even have the ten paths of wholesome kamma," they, saying, "Where did you see the Blessed One killing a living being? Where [did you see him] taking what was not given?" etc., [would ask] "Do you not know your own measure? |
kiṃ dantā me atthīti pāsāṇasakkharā khādasi, ahinaṅguṭṭhe gaṇhituṃ vāyamasi, kakacadantesu pupphāvaḷikaṃ kīḷituṃ icchasi? |
♦ Because you have teeth, do you eat stones and gravel? Do you try to grasp a snake's tail? Do you wish to play with a garland of flowers on the teeth of a saw? |
mukhato te dante pātessāmāti vadeyyuṃ. |
♦ We will knock your teeth out of your mouth," they would say. |
so tesaṃ upārambhabhayā evaṃ vattuṃ na sakkoti. |
He, for fear of their reproach, is not able to say thus. |
♦ vesālinagaravaṇṇanā niṭṭhitā. |
♦ The commentary on the city of Vesālī is finished. |
♦ uttarimanussadhammādivaṇṇanā (MN 22) |
♦ Commentary on Superhuman States, etc. (MN 22) |
♦ tato uttariṃ pana visesādhigamaṃ paṭisedhento uttari manussadhammā alamariyañāṇadassanavisesoti āha. |
♦ Further than that, however, denying the attainment of distinction, he said, "Superhuman states, a distinction of knowledge and vision qualifying for nobility." |
♦ tattha alamariyaṃ ñātunti alamariyo, ariyabhāvāya samatthoti vuttaṃ hoti. |
♦ Therein, "known as qualifying for nobility" (alamariyaṃ ñātuṃ) is alamariyo; "capable of the state of nobility" is what is said. |
ñāṇadassanameva ñāṇadassanaviseso. |
Knowledge and vision itself is the distinction of knowledge and vision. |
alamariyo ca so ñāṇadassanaviseso cāti alamariyañāṇadassanaviseso. |
And that distinction of knowledge and vision qualifying for nobility is alamariyañāṇadassanaviseso. |
ñāṇadassananti dibbacakkhupi vipassanāpi maggopi phalampi paccavekkhaṇañāṇampi sabbaññutaññāṇampi vuccati. |
♦ "Knowledge and vision" is said of the divine eye, insight, path, fruition, reviewing knowledge, and omniscience. |
“appamatto samāno ñāṇadassanaṃ ārādhetī”ti (ma. |
♦ "Being diligent, he attains knowledge and vision" (Majjhima Nikāya 1.311); here, the divine eye is called knowledge and vision. |
ni. 1.311) hi ettha dibbacakkhu ñāṇadassanaṃ nāma. |
Indeed, here the divine eye is what is called knowledge and vision. |
“ñāṇadassanāya cittaṃ abhinīharati abhininnāmetī”ti (dī. |
♦ "He directs and inclines his mind to knowledge and vision" (Dīgha Nikāya 1.235); here, insight-knowledge. |
ni. 1.235) ettha vipassanāñāṇaṃ. |
Here it means insight-knowledge. |
“abhabbā te ñāṇadassanāya anuttarāya sambodhāyā”ti (a. |
♦ "They are incapable of knowledge and vision, of unsurpassed perfect enlightenment" (Aṅguttara Nikāya 4.196); here, the path. |
ni. 4.196) ettha maggo. |
Here it means the path. |
“ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsu vihāro”ti (ma. |
♦ "This other superhuman state, a distinction of knowledge and vision qualifying for nobility, has been attained, a pleasant abiding" (Majjhima Nikāya 1.328); here, fruition. |
ni. 1.328) ettha phalaṃ. |
Here it means fruition. |
“ñāṇañca pana me dassanaṃ udapādi, akuppā me cetovimutti, ayamantimā jāti, natthi dāni punabbhavo”ti (mahāva. |
♦ "And knowledge and vision arose in me: 'Unshakeable is my liberation of mind, this is the last birth, there is now no further becoming'" (Mahāvagga 16); here, reviewing knowledge. |
16) ettha paccavekkhaṇañāṇaṃ. |
Here it means reviewing knowledge. |
“ñāṇañca pana me dassanaṃ udapādi sattāhakālaṅkato āḷāro kāḷāmo”ti (ma. |
♦ "And knowledge and vision arose in me: 'Āḷāra Kālāma died seven days ago'" (Majjhima Nikāya 2.340); here, omniscience. |
ni. 2.340) ettha sabbaññutaññāṇaṃ. |
Here it means omniscience. |
idha pana lokuttaramaggo adhippeto. |
Here, however, the supramundane path is intended. |
tañhi so bhagavato paṭisedheti. |
For that is what he denies of the Blessed One. |
♦ takkapariyāhatanti iminā ācariyaṃ paṭibāhati. |
♦ "Reached by reasoning": by this, he rejects [him as] a teacher. |
evaṃ kirassa ahosi — samaṇena gotamena ācariye upasaṅkamitvā sukhumaṃ dhammantaraṃ gahitaṃ nāma natthi, takkapariyāhataṃ pana takketvā evaṃ bhavissati evaṃ bhavissatīti takkapariyāhataṃ dhammaṃ desetīti. |
♦ Thus, it is said, it was for him: "The ascetic Gotama has not approached teachers and grasped any subtle point of Dhamma; rather, having reasoned, 'It will be thus, it will be thus,' he teaches a Dhamma reached by reasoning." |
vīmaṃsānucaritanti iminā cassa lokiyapaññaṃ anujānāti. |
"Followed by investigation": by this, he concedes his mundane wisdom. |
samaṇo gotamo paññavā, so taṃ paññāsaṅkhātaṃ indavajirūpamaṃ vīmaṃsaṃ evaṃ vaṭṭissati, evaṃ vaṭṭissatīti ito cito ca anucarāpetvā vīmaṃsāya anucaritaṃ dhammaṃ deseti. |
♦ "The ascetic Gotama is wise; he, causing that investigation, called wisdom, which is like Indra's thunderbolt, to revolve thus, 'It will turn out thus, it will turn out thus,' here and there, teaches a Dhamma followed by investigation." |
sayaṃpaṭibhānanti imināssa dhammesu paccakkhabhāvaṃ paṭibāhati. |
"Self-inspired": by this, he denies his direct experience in the Dhamma. |
evaṃ hissa ahosi — samaṇassa gotamassa sukhumaṃ dhammantaraṃ vipassanā vā maggo vā phalaṃ vā paccavekkhaṇā vā natthi, ayaṃ pana laddhapariso, rājānaṃ cakkavattiṃ viya naṃ cattāro vaṇṇā parivārenti, suphusitaṃ panassa dantāvaraṇaṃ, mudukā jivhā, madhuro saro, anelagaḷā vācā, so yaṃ yadevassa upaṭṭhāti, taṃ taṃ gahetvā sayaṃpaṭibhānaṃ kathento mahājanaṃ rañjetīti. |
♦ Thus it was for him: "The ascetic Gotama has no subtle point of Dhamma, no insight, no path, no fruition, no reviewing. But this one has gained an assembly; the four castes surround him like a universal monarch. His teeth-covering (lips) are well-formed, his tongue is soft, his voice is sweet, his speech is faultless. So whatever occurs to him, taking that, speaking with self-inspiration, he delights the great assembly." |
♦ yassa ca khvāssa atthāya dhammo desitoti yassa ca kho atthāya assa dhammo desito. |
♦ "And for whose sake the Dhamma is taught": and for whose sake, indeed, the Dhamma is taught by him. |
seyyathidaṃ, rāgapaṭighātatthāya asubhakammaṭṭhānaṃ, dosappaṭighātatthāya mettābhāvanā, mohapaṭighātatthāya pañca dhammā, vitakkūpacchedāya ānāpānassati. |
♦ For example, the meditation on impurity for counteracting lust, the cultivation of loving-kindness for counteracting hatred, the five dhammas for counteracting delusion, mindfulness of breathing for cutting off thoughts. |
♦ so niyyāti takkarassa sammā dukkhakkhayāyāti so dhammo yo taṃ yathādesitaṃ karoti, tassa takkarassa sammā hetunā nayena kāraṇena vaṭṭadukkhakkhayāya niyyāti gacchati tamatthaṃ sādhetīti dīpeti . |
♦ "That leads its doer to the complete destruction of suffering": that Dhamma, for one who practices it as taught, for that doer, rightly, by reason, by method, by cause, leads to, goes to, accomplishes the destruction of the suffering of the cycle of existence, it shows. |
idaṃ panesa na attano ajjhāsayena vadati. |
This, however, he does not say from his own inclination. |
buddhānañhi dhammo aniyyānikoti evamevaṃ pavedeyya, na pana sakkoti vattuṃ. |
For he would indeed declare that the Dhamma of the Buddhas is non-liberating, but he is not able to say so. |
kasmā? upārambhabhayā. |
Why? For fear of reproach. |
vesāliyañhi bahū sotāpanna-sakadāgāmi-anāgāmiupāsakā. |
For in Vesālī, there are many stream-enterer, once-returner, and non-returner lay followers. |
te evaṃ vadeyyuṃ “sunakkhatta tvaṃ bhagavatā desitadhammo aniyyānikoti vadasi, yadi ayaṃ dhammo aniyyāniko, imasmiṃ nagare ime kasmā ettakā sotāpannā jātā, ettakā sakadāgāmī, ettakā anāgāmīti pubbe vuttanayena upārambhaṃ kareyyun”ti. |
♦ They would say thus: "Sunakkhatta, you say the Dhamma taught by the Blessed One is non-liberating. If this Dhamma is non-liberating, why in this city have so many become stream-enterers, so many once-returners, so many non-returners?" In the manner previously stated, they would reproach him. |
so iminā upārambhabhayena aniyyānikoti vattuṃ asakkonto ajjunena vissaṭṭhakaṇḍaṃ viya assa dhammo amogho niyyāti, abbhantare panassa kiñci natthīti vadati. |
♦ He, by this fear of reproach, being unable to say "non-liberating," says, like an arrow released by Arjuna, "His Dhamma is unfailing, it leads forth, but internally he has nothing." |
♦ assosi khoti vesāliyaṃ brāhmaṇakulaseṭṭhikulādīsu tattha tattha parisamajjhe evaṃ bhāsamānassa taṃ vacanaṃ suṇi, na pana paṭisedhesi. |
♦ "He heard indeed": in Vesālī, in the midst of assemblies here and there, among brahmin families, merchant families, etc., he heard that speech of one speaking thus, but he did not refute it. |
kasmā? kāruññatāya. |
Why? Out of compassion. |
evaṃ kirassa ahosi ayaṃ kuddho jhāyamānaṃ veḷuvanaṃ viya pakkhittaloṇaṃ uddhanaṃ viya ca kodhavasena paṭapaṭāyati, mayā paṭibāhito pana mayipi āghātaṃ bandhissati, evamassa tathāgate ca mayi cāti dvīsu janesu āghāto atibhāriyo bhavissatīti kāruññatāya na paṭisedhesi. |
♦ Thus it is said it was for him: "This angry one is crackling with anger like a burning bamboo forest or like salt thrown on a fire. If refuted by me, however, he will harbor resentment even towards me. Thus his resentment towards two people, the Tathāgata and me, will become very heavy." Out of compassion, he did not refute it. |
api cassa evaṃ ahosi, buddhānaṃ avaṇṇakathanaṃ nāma puṇṇacande dosāropanasadisaṃ, ko imassa kathaṃ gaṇhissati? |
Moreover, it was thus for him: "Speaking dispraise of Buddhas is like imputing faults to the full moon. Who will accept his words? |
sayameva kheḷe pacchinne mukhe sukkhe oramissatīti iminā kāraṇena na paṭisedhesi. |
♦ When his own saliva is cut off and his mouth is dry, he will stop." For this reason, he did not refute it. |
piṇḍapātapaṭikkantoti piṇḍapātapariyesanato apagato. |
"Returned from the alms round" means departed from the seeking of alms. |
♦ 147. kodhanoti caṇḍo pharuso. |
♦ 147. "Angry" means fierce, harsh. |
moghapurisoti tucchapuriso. |
"Worthless person" means an empty person. |
yassa hi tasmiṃ attabhāve maggaphalānaṃ upanissayo natthi, taṃ buddhā “moghapuriso”ti vadanti. |
For one who, in that existence, has no supporting condition for path and fruition, him the Buddhas call a "worthless person." |
upanissaye satipi tasmiṃ khaṇe magge vā phale vā asati “moghapuriso”ti vadantiyeva. |
Even if there is a supporting condition, if at that moment there is no path or fruit, they still call him a "worthless person." |
imassa pana tasmiṃ attabhāve maggaphalānaṃ upanissayo samucchinnoyeva, tena taṃ “moghapuriso”ti āha. |
♦ For this one, however, in that existence, the supporting condition for path and fruition was completely cut off; therefore, he called him a "worthless person." |
kodhā ca panassa esā vācā bhāsitāti esā ca panassa vācā kodhena bhāsitā. |
"And this speech of his was spoken out of anger" means this speech of his was spoken with anger. |
♦ kasmā panesa bhagavato kuddhoti? |
♦ Why then was he angry with the Blessed One? |
ayañhi pubbe bhagavantaṃ upasaṅkamitvā dibbacakkhuparikammaṃ pucchi. |
For this one, having previously approached the Blessed One, asked about the preliminary practice for the divine eye. |
athassa bhagavā kathesi. |
Then the Blessed One told him. |
so dibbacakkhuṃ nibbattetvā ālokaṃ vaḍḍhetvā devaloke olokento nandanavanacittalatāvanaphārusakavanamissakavanesu dibbasampattiṃ anubhavamāne devaputte ca devadhītaro ca disvā etesaṃ evarūpāya attabhāvasampattiyā ṭhitānaṃ kīvamadhuro nu kho saddo bhavissatīti saddaṃ sotukāmo hutvā dasabalaṃ upasaṅkamitvā dibbasotadhātuparikammaṃ pucchi. |
♦ He, having developed the divine eye, extended the light, and looking in the deva world, seeing devaputtas and devadhītās experiencing divine bliss in the Nandana grove, Cittalatā grove, Phārusaka grove, and Missaka grove, thinking, "How sweet indeed must be the sound of those established in such an attainment of existence!" desiring to hear the sound, approached the One of Ten Powers and asked about the preliminary practice for the divine ear element. |
bhagavā panassa dibbasotadhātuyā upanissayo natthīti ñatvā parikammaṃ na kathesi. |
The Blessed One, however, knowing that he had no supporting condition for the divine ear element, did not tell him the preliminary practice. |
na hi buddhā upanissayavirahita tassa parikammaṃ kathenti. |
For Buddhas do not teach the preliminary practice to one devoid of a supporting condition. |
so bhagavati āghātaṃ bandhitvā cintesi “ahaṃ samaṇaṃ gotamaṃ paṭhamaṃ dibbacakkhuparikammaṃ pucchiṃ, so ‘mayhaṃ taṃ sampajjatu vā mā vā sampajjatū’ti kathesi. |
♦ He, harboring resentment towards the Blessed One, thought: "I first asked the ascetic Gotama about the preliminary practice for the divine eye; he taught it, [thinking perhaps,] 'Let it succeed for me or let it not succeed.' |
ahaṃ pana paccattapurisakārena taṃ nibbattetvā dibbasotadhātuparikammaṃ pucchiṃ, taṃ me na kathesi. |
♦ I, however, by my own personal effort, developed it and then asked about the preliminary practice for the divine ear element, but he did not tell me. |
addhāssa evaṃ hoti ‘ayaṃ rājapabbajito dibbacakkhuñāṇaṃ nibbattetvā dibbasotadhātuñāṇaṃ nibbattetvā cetopariyañāṇaṃ nibbattetvā āsavānaṃ khayañāṇaṃ nibbattetvā mayā samasamo bhavissatī’ti issāmacchariyavasena mayhaṃ na kathetī”ti. |
♦ Surely it is thus for him: 'This royal renunciant, having developed the knowledge of the divine eye, having developed the knowledge of the divine ear element, having developed the knowledge of others' minds, having developed the knowledge of the destruction of taints, will become equal to me.' Out of jealousy and avarice, he does not tell me." |
bhiyyoso āghātaṃ bandhitvā kāsāyāni chaḍḍetvā gihibhāvaṃ patvāpi na tuṇhībhūto vicarati. |
Harboring even more resentment, he discarded the saffron robes and, even after attaining the lay state, does not wander about silently. |
dasabalaṃ pana asatā tucchena abbhācikkhanto vicarati. |
Instead, he wanders about, falsely and emptily accusing the One of Ten Powers. |
tenāha bhagavā “kodhā ca panassa esā vācā bhāsitā”ti. |
Therefore the Blessed One said, "And this speech of his was spoken out of anger." |
♦ vaṇṇo heso, sāriputtāti, sāriputta, tathāgatena satasahassakappādhikāni cattāri asaṅkhyeyyāni pāramiyo pūrentena etadatthameva vāyāmo kato “desanādhammo me niyyāniko bhavissatī”ti. |
♦ "This is praise, Sāriputta": Sāriputta, by the Tathāgata, while fulfilling the perfections for more than one hundred thousand eons and four incalculables, effort was made for this very purpose: "May my teaching of the Dhamma be liberating." |
tasmā yo evaṃ vadeyya, so vaṇṇaṃyeva tathāgatassa bhāsati. |
Therefore, whoever would speak thus, speaks only praise of the Tathāgata. |
vaṇṇo heso, sāriputta, tathāgatassa guṇo eso tathāgatassa, na aguṇoti dasseti. |
"This is praise, Sāriputta, this is a quality of the Tathāgata, not a non-quality," it shows. |
♦ ayampi hi nāma sāriputtātiādinā kiṃ dasseti? |
♦ "And this indeed, Sāriputta," etc. — what does it show by this? |
sunakkhattena paṭisiddhassa uttarimanussadhammassa attani atthitaṃ dasseti. |
It shows the existence in himself of the superhuman state denied by Sunakkhatta. |
bhagavā kira ayaṃ, sāriputta, sunakkhatto moghapuriso natthi tathāgatassa uttarimanussadhammoti vadati. |
♦ The Blessed One, it is said, [thought]: "This Sāriputta, Sunakkhatta the worthless person says, 'The Tathāgata has no superhuman state.' |
mayhañca sabbaññutaññāṇaṃ nāma atthi, iddhividhañāṇaṃ nāma atthi, dibbasotadhātuñāṇaṃ nāma atthi, cetopariyañāṇaṃ nāma atthi, dasabalañāṇaṃ nāma atthi, catuvesārajjañāṇaṃ nāma atthi, aṭṭhasu parisāsu akampanañāṇaṃ nāma atthi, catuyoniparicchedakañāṇaṃ nāma atthi, pañcagatiparicchedakañāṇaṃ nāma atthi, sabbepi cete uttarimanussadhammāyeva. |
♦ And I have what is called the knowledge of omniscience, I have what is called the knowledge of various psychic powers, I have what is called the knowledge of the divine ear element, I have what is called the knowledge of others' minds, I have what is called the knowledge of the ten powers, I have what is called the knowledge of the four grounds of self-confidence, I have what is called the knowledge of imperturbability in the eight assemblies, I have what is called the knowledge that defines the four kinds of birth, I have what is called the knowledge that defines the five destinies; all these are indeed superhuman states. |
evarūpesu uttarimanussadhammesu ekassāpi vijānanasamatthaṃ dhammanvayamattampi nāma etassa moghapurisassa na bhavissatīti etamatthaṃ dassetuṃ ayampi hi nāma sāriputtātiādinā nayena imaṃ desanaṃ ārabhi. |
♦ To show this meaning, that this worthless person will not even have a mere inkling of Dhamma capable of understanding even one of such superhuman states," by the method of "And this indeed, Sāriputta," etc., he began this discourse. |
tattha anvetīti anvayo, jānāti, anubujjhatīti attho. |
Therein, "follows" (anveti) means consequence (anvayo), knows, understands, is the meaning. |
dhammassa anvayo dhammanvayo, taṃ taṃ sabbaññutaññāṇādidhammaṃ jānanapaññāyetaṃ adhivacanaṃ. |
The consequence of Dhamma is dhammanvayo; it is a designation for the wisdom that knows that particular Dhamma such as the knowledge of omniscience. |
“itipi so bhagavā”tiādīhi evarūpampi nāma mayhaṃ sabbaññutaññāṇasaṅkhātaṃ uttarimanussadhammaṃ vijjamānameva atthīti jānituṃ tassa moghapurisassa dhammanvayopi na bhavissatīti dasseti. |
♦ By "Thus indeed is that Blessed One," etc., it shows that "to know that even such a superhuman Dhamma of mine, called the knowledge of omniscience, actually exists, that worthless person will not even have an inkling of Dhamma." |
iddhividhañāṇādīsupi evaṃ yojanā veditabbā. |
In the knowledge of various psychic powers, etc., also, the connection should be understood thus. |
♦ uttarimanussadhammādivaṇṇanā niṭṭhitā. |
♦ The commentary on Superhuman States, etc., is finished. |
♦ dasabalañāṇādivaṇṇanā (MN 22) |
♦ Commentary on the Knowledge of the Ten Powers, etc. (MN 22) |
♦ 148. ettha ca kiñcāpi cetopariyañāṇānantaraṃ tisso vijjā vattabbā siyuṃ, yasmā pana tāsu vuttāsu upari dasabalañāṇaṃ na paripūrati, tasmā tā avatvā tathāgatassa dasabalañāṇaṃ paripūraṃ katvā dassento dasa kho panimāni sāriputtātiādimāha. |
♦ 148. And here, although after the knowledge of others' minds, the three true knowledges should be spoken of, because, however, if they were spoken, the knowledge of the ten powers above would not be complete, therefore, not speaking of them, but making the Tathāgata's knowledge of the ten powers complete, to show this, he said, "These ten, Sāriputta," etc. |
tattha tathāgatabalānīti aññehi asādhāraṇāni tathāgatasseva balāni. |
Therein, "Tathāgata's powers" means powers unique to the Tathāgata, not shared by others. |
yathā vā pubbabuddhānaṃ balāni puññussayasampattiyā āgatāni, tathā āgatabalānītipi attho. |
Or, just as the powers of previous Buddhas came from the attainment of an abundance of merit, so "powers that have come thus" is also the meaning. |
tattha duvidhaṃ tathāgatabalaṃ kāyabalañca ñāṇabalañca. |
Therein, the Tathāgata's power is twofold: physical power and knowledge-power. |
tesu kāyabalaṃ hatthikulānusārena veditabbaṃ. |
Among them, physical power should be understood according to the [strength of] elephant families. |
vuttañhetaṃ porāṇehi — |
This has been said by the ancients: |
♦ “kālāvakañca gaṅgeyyaṃ, paṇḍaraṃ tambapiṅgalaṃ. |
♦ "Kālāvaka and Gaṅgeyya, Paṇḍara, Tamba, Piṅgala. |
♦ gandhamaṅgalahemañca, uposathachaddantime dasā”ti. |
♦ Gandha, Maṅgala, Hema, Uposatha, Chaddanta—these ten." |
♦ imāni hi dasa hatthikulāni. |
♦ These indeed are the ten elephant families. |
tattha kālāvakanti pakatihatthikulaṃ daṭṭhabbaṃ. |
Therein, Kālāvaka should be seen as the ordinary elephant family. |
yaṃ dasannaṃ purisānaṃ kāyabalaṃ, taṃ ekassa kālāvakahatthino. |
The physical strength of ten men is that of one Kālāvaka elephant. |
yaṃ dasannaṃ kālāvakānaṃ balaṃ, taṃ ekassa gaṅgeyyassa. |
The strength of ten Kālāvakas is that of one Gaṅgeyya. |
yaṃ dasannaṃ gaṅgeyyānaṃ, taṃ ekassa paṇḍarassa. |
The strength of ten Gaṅgeyyas is that of one Paṇḍara. |
yaṃ dasannaṃ paṇḍarānaṃ, taṃ ekassa tambassa. |
The strength of ten Paṇḍaras is that of one Tamba. |
yaṃ dasannaṃ tambānaṃ, taṃ ekassa piṅgalassa. |
The strength of ten Tambas is that of one Piṅgala. |
yaṃ dasannaṃ piṅgalānaṃ, taṃ ekassa gandhahatthino. |
The strength of ten Piṅgalas is that of one Gandha elephant. |
yaṃ dasannaṃ gandhahatthīnaṃ, taṃ ekassa maṅgalassa. |
The strength of ten Gandha elephants is that of one Maṅgala. |
yaṃ dasannaṃ maṅgalānaṃ, taṃ ekassa hemavatassa. |
The strength of ten Maṅgalas is that of one Hemavata. |
yaṃ dasannaṃ hemavatānaṃ, taṃ ekassa uposathassa. |
The strength of ten Hemavatas is that of one Uposatha. |
yaṃ dasannaṃ uposathānaṃ, taṃ ekassa chaddantassa. |
The strength of ten Uposathas is that of one Chaddanta. |
yaṃ dasannaṃ chaddantānaṃ taṃ ekassa tathāgatassa. |
The strength of ten Chaddantas is that of one Tathāgata. |
nārāyanasaṅghātabalantipi idameva vuccati . |
This is also called Nārāyaṇa's combined strength. |
tadetaṃ pakatihatthigaṇanāya hatthīnaṃ koṭisahassānaṃ purisagaṇanāya dasannaṃ purisakoṭisahassānaṃ balaṃ hoti. |
♦ This, by the count of ordinary elephants, is the strength of a thousand koṭis (10 million) of elephants; by the count of men, the strength of ten thousand koṭis of men. |
idaṃ tāva tathāgatassa kāyabalaṃ. |
This, firstly, is the Tathāgata's physical power. |
♦ ñāṇabalaṃ pana pāḷiyaṃ tāva āgatameva. |
♦ Knowledge-power, however, has already come in the Pāḷi. |
dasabalañāṇaṃ, catuvesārajjañāṇaṃ, aṭṭhasu parisāsu akampanañāṇaṃ, catuyoniparicchedakañāṇaṃ, pañcagatiparicchedakañāṇaṃ. |
♦ The knowledge of the ten powers, the knowledge of the four grounds of self-confidence, the knowledge of imperturbability in the eight assemblies, the knowledge that defines the four kinds of birth, the knowledge that defines the five destinies. |
saṃyuttake (saṃ. |
In the Saṃyuttaka (Saṃyutta Nikāya 2.34), |
ni. 2.34) āgatāni tesattati ñāṇāni sattasattati ñāṇānīti evaṃ aññānipi anekāni ñāṇasahassāni, etaṃ ñāṇabalaṃ nāma. |
♦ the seventy-three knowledges and seventy-seven knowledges that have come, and thus many other thousands of knowledges—this is called knowledge-power. |
idhāpi ñāṇabalameva adhippetaṃ. |
Here too, knowledge-power is specifically intended. |
ñāṇañhi akampiyaṭṭhena upatthambhanaṭṭhena ca balanti vuttaṃ. |
♦ For knowledge, by the meaning of being unshakable and by the meaning of supporting, is called power. |
♦ yehi balehi samannāgatoti yehi dasahi ñāṇabalehi upeto samupeto. |
♦ "Endowed with which powers" means endowed, fully endowed with those ten knowledge-powers. |
āsabhaṃ ṭhānanti seṭṭhaṭṭhānaṃ uttamaṭṭhānaṃ. |
"A bull's place" means the best place, the supreme place. |
āsabhā vā pubbabuddhā, tesaṃ ṭhānanti attho. |
Or, the former Buddhas were bulls; "their place" is the meaning. |
apica gavasatajeṭṭhako usabho, gavasahassajeṭṭhako vasabho. |
Furthermore, the chief of a hundred cows is an usabha; the chief of a thousand cows is a vasabha. |
vajasatajeṭṭhako vā usabho, vajasahassajeṭṭhako vasabho. |
Or the chief of a hundred goat-herds is an usabha; the chief of a thousand goat-herds is a vasabha. |
sabbagavaseṭṭho sabbaparissayasaho seto pāsādiko mahābhāravaho asanisatasaddehipi akampaniyo nisabho, so idha usabhoti adhippeto. |
The best of all bulls, enduring all hardships, white, graceful, a great burden-bearer, unshaken even by a hundred thunderclaps, is the nisabha; he is intended here as "usabha." |
idampi hi tassa pariyāyavacanaṃ. |
For this too is a synonym for it. |
usabhassa idanti āsabhaṃ. |
"Of the bull, this" means "belonging to the bull" (āsabhaṃ). |
ṭhānanti catūhi pādehi pathaviṃ uppīḷetvā acalaṭṭhānaṃ. |
"Place" (ṭhānaṃ) means a firm standing place, having pressed down on the earth with four feet. |
idaṃ pana āsabhaṃ viyāti āsabhaṃ. |
But this, like a bull's, is "āsabhaṃ." |
yatheva hi nisabhasaṅkhāto usabho usabhabalena samannāgato catūhi pādehi pathaviṃ uppīḷetvā acalaṭṭhānena tiṭṭhati, evaṃ tathāgatopi dasahi tathāgatabalehi samannāgato catūhi vesārajjapādehi aṭṭhaparisapathaviṃ uppīḷetvā sadevake loke kenaci paccatthikena paccāmittena akampiyo acalaṭṭhānena tiṭṭhati. |
Just as the bull called nisabha, endowed with a bull's strength, stands in a firm place, having pressed down on the earth with four feet, so too the Tathāgata, endowed with the ten Tathāgata-powers, stands in a firm place, unshaken by any adversary or foe in the world with its devas, having pressed down on the earth of the eight assemblies with the four feet of the grounds of self-confidence. |
evaṃ tiṭṭhamānova taṃ āsabhaṃ ṭhānaṃ paṭijānāti, upagacchati na paccakkhāti attani āropeti. |
Standing thus, he acknowledges that bull's place, attains it, does not reject it, and attributes it to himself. |
tena vuttaṃ “āsabhaṃ ṭhānaṃ paṭijānātī”ti. |
Therefore it is said, "he acknowledges the bull's place." |
♦ parisāsūti aṭṭhasu parisāsu. |
♦ "In the assemblies" means in the eight assemblies. |
sīhanādaṃ nadatīti seṭṭhanādaṃ abhītanādaṃ nadati, sīhanādasadisaṃ vā nādaṃ nadati. |
"Roars a lion's roar" means he utters the best roar, a fearless roar, or he utters a roar like a lion's roar. |
ayamattho sīhanādasuttena dīpetabbo. |
This meaning should be explained by the Sīhanāda Sutta. |
yathā vā sīho sahanato hananato ca sīhoti vuccati, evaṃ tathāgato lokadhammānaṃ sahanato parappavādānañca hananato sīhoti vuccati. |
Or, just as a lion is called a lion (sīha) because of enduring (sahanato) and striking (hananato), so the Tathāgata is called a lion because of enduring worldly conditions and striking down the doctrines of others. |
evaṃ vuttassa sīhassa nādaṃ sīhanādaṃ. |
The roar of such a lion is a lion's roar. |
tattha yathā sīho sīhabalena samannāgato sabbattha visārado vigatalomahaṃso sīhanādaṃ nadati, evaṃ tathāgatasīhopi tathāgatabalehi samannāgato aṭṭhasu parisāsu visārado vigatalomahaṃso iti rūpantiādinā nayena nānāvidhadesanāvilāsasampannaṃ sīhanādaṃ nadati. |
Therein, just as a lion, endowed with a lion's strength, confident everywhere, with no bristling of hair, roars a lion's roar, so too the Tathāgata-lion, endowed with the Tathāgata-powers, confident in the eight assemblies, with no bristling of hair, roars a lion's roar endowed with various elegant expressions of teaching, by the method of "such is form," etc. |
tena vuttaṃ “parisāsu sīhanādaṃ nadatī”ti. |
Therefore it is said, "in the assemblies, he roars a lion's roar." |
brahmacakkaṃ pavattetīti ettha brahmanti seṭṭhaṃ uttamaṃ visiṭṭhaṃ. |
"Sets in motion the Brahma-wheel": here "Brahma" means best, supreme, distinguished. |
cakka-saddo panāyaṃ — |
The word "cakka" (wheel), however, is this — |
♦ sampattiyaṃ lakkhaṇe ca, rathaṅge iriyāpathe. |
♦ In accomplishment and in characteristic, in a chariot-wheel, in posture. |
♦ dāne ratanadhammūra-cakkādīsu ca dissati. |
♦ It is seen in giving, in the jewel-wheel, Dhamma-wheel, etc. |
♦ dhammacakke idha mato, tañca dvedhā vibhāvaye. |
♦ Here it is meant as the Dhamma-wheel, and that should be understood in two ways. |
♦ “cattārimāni, bhikkhave, cakkāni, yehi samannāgatānaṃ devamanussānan”tiādīsu (a. |
♦ "These four, bhikkhus, are wheels, endowed with which devas and humans..." etc. (A. |
ni. 4.31) hi ayaṃ sampattiyaṃ dissati. |
Ni. 4.31), here it is seen in [the sense of] accomplishment. |
“pādatalesu cakkāni jātānī”ti (dī. |
"Wheels have appeared on the soles of the feet" (Dī. |
ni. 2.35) ettha lakkhaṇe. |
Ni. 2.35), here in [the sense of] characteristic. |
“cakkaṃva vahato padan”ti (dha. |
"Like the wheel follows the foot of the ox drawing it" (Dha. |
pa. 1) ettha rathaṅge. |
Pa. 1), here in [the sense of] chariot-wheel. |
“catucakkaṃ navadvāran”ti (saṃ. |
"Four-wheeled, nine-doored" (Saṃ. |
ni. 1.29) ettha iriyāpathe. |
Ni. 1.29), here in [the sense of] posture. |
“dadaṃ bhuñja mā ca pamādo, cakkaṃ pavattaya sabbapāṇinan”ti (jā. |
"Giving, enjoy, and be not heedless; set the wheel in motion for all beings" (Jā. |
1.7.149) ettha dāne. |
1.7.149), here in [the sense of] giving. |
“dibbaṃ cakkaratanaṃ pāturahosī”ti (dī. |
"The divine jewel-wheel appeared" (Dī. |
ni. 2.243) ettha ratanacakke. |
Ni. 2.243), here in [the sense of] jewel-wheel. |
“mayā pavattitaṃ cakkan”ti (su. |
"The wheel set in motion by me" (Su. |
ni. 562) ettha dhammacakke. |
Ni. 562), here in [the sense of] Dhamma-wheel. |
“icchāhatassa posassa, cakkaṃ bhamati matthake”ti (jā. |
"For the person struck by desire, a wheel revolves on his head" (Jā. |
1.1.104; |
1.1.104; |
1.5.103) ettha uracakke. |
1.5.103), here in [the sense of] chest-wheel (a torture device). |
“khurapariyantena cepi cakkenā”ti (dī. |
"Even with a razor-edged wheel" (Dī. |
ni. 1.166) ettha paharaṇacakke. |
Ni. 1.166), here in [the sense of] weapon-wheel. |
“asanivicakkan”ti (dī. |
"Thunderbolt-disc" (Dī. |
ni. 3.61; |
Ni. 3.61; |
saṃ. |
Saṃ. |
ni. 2.162) ettha asanimaṇḍale. |
Ni. 2.162), here in [the sense of] thunderbolt-circle. |
idha panāyaṃ dhammacakke adhippeto. |
But here it is intended as the Dhamma-wheel. |
♦ taṃ pana dhammacakkaṃ duvidhaṃ hoti paṭivedhañāṇañceva desanāñāṇañca. |
♦ That Dhamma-wheel, however, is twofold: the knowledge of penetration and the knowledge of teaching. |
tattha paññāpabhāvitaṃ attano ariyabalāvahaṃ paṭivedhañāṇaṃ. |
Therein, developed by wisdom, bringing about one's own noble power, is the knowledge of penetration. |
karuṇāpabhāvitaṃ sāvakānaṃ ariyabalāvahaṃ desanāñāṇaṃ. |
Developed by compassion, bringing about the noble power of the disciples, is the knowledge of teaching. |
tattha paṭivedhañāṇaṃ uppajjamānaṃ uppannanti duvidhaṃ. |
Therein, the knowledge of penetration is twofold: arising and arisen. |
tañhi abhinikkhamanato yāva arahattamaggā uppajjamānaṃ, phalakkhaṇe uppannaṃ nāma. |
For from the renunciation up to the path of Arahantship it is arising; at the moment of fruition, it is called arisen. |
tusitabhavanato vā yāva mahābodhipallaṅke arahattamaggā uppajjamānaṃ, phalakkhaṇe uppannaṃ nāma. |
Or from the Tusita heaven up to the path of Arahantship at the great Bodhi-seat it is arising; at the moment of fruition, it is called arisen. |
dīpaṅkaradasabalato paṭṭhāya vā yāva arahattamaggā uppajjamānaṃ, phalakkhaṇe uppannaṃ nāma. |
Or starting from the Ten Powers of Dīpaṅkara up to the path of Arahantship it is arising; at the moment of fruition, it is called arisen. |
desanāñāṇampi pavattamānaṃ pavattanti duvidhaṃ. |
The knowledge of teaching is also twofold: proceeding and proceeded. |
tañhi yāva aññātakoṇḍaññassa sotāpattimaggā pavattamānaṃ, phalakkhaṇe pavattaṃ nāma. |
For up to the stream-entry path of Aññāta Koṇḍañña it is proceeding; at the moment of fruition, it is called proceeded. |
tesu paṭivedhañāṇaṃ lokuttaraṃ, desanāñāṇaṃ lokiyaṃ. |
Among them, the knowledge of penetration is supramundane; the knowledge of teaching is mundane. |
ubhayampi panetaṃ aññehi asādhāraṇaṃ, buddhānaṃyeva orasañāṇaṃ. |
But both of these are uncommon to others, they are the legitimate knowledge of the Buddhas alone. |
♦ idāni yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, yāni āditova “dasa kho panimāni, sāriputta, tathāgatassa tathāgatabalānī”ti nikkhittāni, tāni vitthārato dassetuṃ katamāni dasa? |
♦ Now, with which powers the Tathāgata is endowed when he acknowledges the bull's place, which were initially set forth as "These ten, Sāriputta, are the Tathāgata's Tathāgata-powers," to show them in detail: what are the ten? |
idha, sāriputta, tathāgato ṭhānañca ṭhānatotiādimāha. |
Here, Sāriputta, the Tathāgata (knows) cause as cause, etc., he said. |
tattha ṭhānañca ṭhānatoti kāraṇañca kāraṇato. |
Therein, "cause as cause" means reason as reason. |
kāraṇañhi yasmā tattha phalaṃ tiṭṭhati tadāyattavuttiyāya uppajjati ceva pavattati ca, tasmā ṭhānanti vuccati. |
For reason (kāraṇa), because the result stands there, arises and proceeds depending on it, is therefore called "place" (ṭhāna). |
taṃ bhagavā “ye ye dhammā yesaṃ yesaṃ dhammānaṃ hetū paccayā uppādāya, taṃ taṃ ṭhānaṃ. |
The Blessed One, knowing "Whatever phenomena are causes and conditions for the arising of whatever phenomena, that is a cause. |
ye ye dhammā yesaṃ yesaṃ dhammānaṃ na hetū na paccayā uppādāya, taṃ taṃ aṭṭhānan”ti pajānanto ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. |
Whatever phenomena are not causes and not conditions for the arising of whatever phenomena, that is a non-cause," knows cause as cause and non-cause as non-cause, as it really is. |
abhidhamme panetaṃ, “tattha katamaṃ tathāgatassa ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ ñāṇan”tiādinā (vibha. |
In the Abhidhamma, however, this is detailed by the method beginning with, "Therein, what is the Tathāgata's knowledge of cause as cause and non-cause as non-cause, as it really is?" (Vibha. |
809) nayena vitthāritameva. |
809). |
yampīti yena ñāṇena. |
"Yampīti" (also which) means "by which knowledge." |
idampi, sāriputta, tathāgatassāti idampi ṭhānāṭṭhānañāṇaṃ tathāgatassa tathāgatabalaṃ nāma hotīti attho. |
"This also, Sāriputta, of the Tathāgata" means this knowledge of cause and non-cause is indeed a Tathāgata-power of the Tathāgata. |
evaṃ sabbapadesu yojanā veditabbā. |
Thus the application should be understood in all instances. |
♦ kammasamādānānanti samādiyitvā katānaṃ kusalākusalakammānaṃ, kammameva vā kammasamādānaṃ. |
♦ "Of undertakings of kamma" means of wholesome and unwholesome kammas undertaken and done, or kamma itself is the undertaking of kamma. |
ṭhānaso hetusoti paccayato ceva hetuto ca. |
"By way of cause, by way of reason" means by way of condition and by way of cause. |
tattha gatiupadhikālapayogā vipākassa ṭhānaṃ. |
Therein, destination, rebirth-substratum, time, and effort are the cause (basis) of the result. |
kammaṃ hetu. |
Kamma is the reason. |
imassa pana ñāṇassa vitthārakathā “atthekaccāni pāpakāni kammasamādānāni gatisampattipaṭibāḷhāni na vipaccantī”tiādinā (vibha. |
But the detailed explanation of this knowledge is given in the Abhidhamma by the method beginning with, "There are some evil undertakings of kamma that are impeded by accomplishment in a destination and do not ripen" (Vibha. |
810) nayena abhidhamme āgatāyeva. |
810). |
♦ sabbatthagāmininti sabbagatigāminiṃ agatigāminiñca. |
♦ "Leading to all destinations" means leading to all destinations and not leading to any destination. |
paṭipadanti maggaṃ. |
"Path" means way. |
yathābhūtaṃ pajānātīti bahūsupi manussesu ekameva pāṇaṃ ghātentesu imassa cetanā nirayagāminī bhavissati, imassa cetanā tiracchānayonigāminīti iminā nayena ekavatthusmimpi kusalākusalacetanāsaṅkhātānaṃ paṭipattīnaṃ aviparītato sabhāvaṃ jānāti. |
"Knows as it really is" means: even among many humans killing a single living being, by this method – "this person's intention will lead to hell, this person's intention will lead to the animal realm" – he knows without distortion the true nature of the paths, which are characterized by wholesome and unwholesome intentions, even in a single instance. |
imassa ca ñāṇassa vitthārakathā “tattha katamaṃ tathāgatassa sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ ñāṇaṃ? |
And the detailed explanation of this knowledge is given in the Abhidhamma by the method: "Therein, what is the Tathāgata's knowledge of the path leading to all destinations, as it really is? |
idha tathāgato ayaṃ maggo ayaṃ paṭipadā nirayagāmīti pajānātī”tiādinā (vibha. |
Here the Tathāgata knows: 'This way, this path leads to hell,'" etc. (Vibha. |
811) nayena abhidhamme āgatāyeva. |
811). |
♦ anekadhātunti cakkhudhātuādīhi kāmadhātuādīhi vā dhātūhi bahudhātuṃ. |
♦ "Of many elements" means of many elements, such as the eye-element, etc., or the desire-realm element, etc. |
nānādhātunti tāsaṃyeva dhātūnaṃ vilakkhaṇatāya nānappakāradhātuṃ. |
"Of various elements" means of various kinds of elements due to the distinct characteristics of those same elements. |
lokanti khandhāyatanadhātulokaṃ. |
"World" means the world of aggregates, sense-bases, and elements. |
yathābhūtaṃ pajānātīti tāsaṃ tāsaṃ dhātūnaṃ aviparītato sabhāvaṃ paṭivijjhati. |
"Knows as it really is" means he penetrates the undistorted true nature of those respective elements. |
idampi ñāṇaṃ “tattha katamaṃ tathāgatassa anekadhātunānādhātulokaṃ yathābhūtaṃ ñāṇaṃ, idha tathāgato khandhanānattaṃ pajānātī”tiādinā nayena abhidhamme vitthāritameva. |
This knowledge too is detailed in the Abhidhamma by the method beginning with, "Therein, what is the Tathāgata's knowledge of the world of many and various elements, as it really is? Here the Tathāgata knows the diversity of aggregates," etc. |
♦ nānādhimuttikatanti hīnādīhi adhimuttīhi nānādhimuttikabhāvaṃ. |
♦ "The state of having various dispositions" means the state of having various dispositions due to inferior, etc., dispositions. |
idampi ñāṇaṃ, “tattha katamaṃ tathāgatassa sattānaṃ nānādhimuttikataṃ yathābhūtaṃ ñāṇaṃ, idha tathāgato pajānāti santi sattā hīnādhimuttikā”ti ādinā nayena abhidhamme vitthāritameva. |
This knowledge too is detailed in the Abhidhamma by the method beginning with, "Therein, what is the Tathāgata's knowledge of the various dispositions of beings, as it really is? Here the Tathāgata knows: 'There are beings with inferior dispositions,'" etc. |
♦ parasattānanti padhānasattānaṃ. |
♦ "Of other beings" means of principal beings. |
parapuggalānanti tato paresaṃ hīnasattānaṃ. |
"Of other individuals" means of other inferior beings than those. |
ekatthameva vā etaṃ padadvayaṃ. |
Or these two terms have one meaning. |
veneyyavasena pana dvedhā vuttaṃ. |
But it is said in two ways according to those to be trained. |
indriyaparopariyattanti saddhādīnaṃ indriyānaṃ parabhāvaṃ aparabhāvañca, vuddhiñca hāniñcāti attho. |
"The ripeness and unripeness of faculties" means the superiority and inferiority, the growth and decline of the faculties of faith, etc. |
imassapi ñāṇassa vitthārakathā — “tattha katamaṃ tathāgatassa parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ ñāṇaṃ, idha tathāgato sattānaṃ āsayaṃ pajānāti anusayaṃ pajānātī”tiādinā (vibha. |
The detailed explanation of this knowledge also is — "Therein, what is the Tathāgata's knowledge of the ripeness and unripeness of faculties of other beings, other individuals, as it really is? Here the Tathāgata knows the inclination of beings, knows the underlying tendency," etc. (Vibha. |
814) nayena abhidhamme āgatāyeva. |
814) given in the Abhidhamma. |
♦ jhānavimokkhasamādhisamāpattīnanti paṭhamādīnaṃ catunnaṃ jhānānaṃ rūpī rūpāni passatītiādīnaṃ aṭṭhannaṃ vimokkhānaṃ savitakkasavicārādīnaṃ tiṇṇaṃ samādhīnaṃ paṭhamajjhānasamāpattiādīnañca navannaṃ anupubbasamāpattīnaṃ. |
♦ "Of jhānas, liberations, concentrations, and attainments" means of the four jhānas beginning with the first, of the eight liberations beginning with "the one with form sees forms," of the three concentrations beginning with that accompanied by thought and examination, and of the nine successive attainments beginning with the attainment of the first jhāna. |
saṃkilesanti hānabhāgiyadhammaṃ. |
"Defilement" means a phenomenon partaking of decline. |
vodānanti visesabhāgiyadhammaṃ. |
"Purification" means a phenomenon partaking of distinction. |
vuṭṭhānanti “vodānampi vuṭṭhānaṃ. |
"Emergence" means "Purification is also emergence. |
tamhā tamhā samādhimhā vuṭṭhānampi vuṭṭhānan”ti (vibha. |
Emergence from this or that concentration is also emergence" (Vibha. |
828) evaṃ vuttapaguṇajjhānañceva bhavaṅgaphalasamāpattiyo ca. |
828) thus, the proficient jhāna spoken of, and the life-continuum and fruition-attainments. |
heṭṭhimaṃ heṭṭhimañhi paguṇajjhānaṃ uparimassa uparimassa padaṭṭhānaṃ hoti. |
For each lower proficient jhāna is the basis for each higher one. |
tasmā “vodānampi vuṭṭhānan”ti vuttaṃ. |
Therefore, "purification is also emergence" is said. |
bhavaṅgena pana sabbajjhānehi vuṭṭhānaṃ hoti. |
But by the life-continuum, there is emergence from all jhānas. |
phalasamāpattiyā nirodhasamāpattito vuṭṭhānaṃ hoti. |
By the fruition-attainment, there is emergence from the attainment of cessation. |
taṃ sandhāya “tamhā tamhā samādhimhā vuṭṭhānampi vuṭṭhānan”ti vuttaṃ. |
Referring to that, "emergence from this or that concentration is also emergence" is said. |
idampi ñāṇaṃ “tattha katamaṃ tathāgatassa jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ ñāṇaṃ, jhāyīti cattāro jhāyī, atthekacco jhāyī sampattiṃyeva samānaṃ vipattīti paccetī”tiādinā (vibha. |
This knowledge also, "Therein, what is the Tathāgata's knowledge of the defilement, purification, and emergence of jhānas, liberations, concentrations, and attainments, as it really is? 'Meditator' means the four meditators; some meditator, though having attainment, regards it as failure," etc. (Vibha. |
828) nayena abhidhamme vitthāritaṃ. |
828) is detailed in the Abhidhamma. |
sattannaṃ ñāṇānaṃ vitthārakathāvinicchayo sammohavinodaniyaṃ vibhaṅgaṭṭhakathāyaṃ vutto. |
The detailed explanation and decision of the seven knowledges are stated in the Sammohavinodanī, the commentary to the Vibhaṅga. |
pubbenivāsānussatidibbacakkhuñāṇakathā visuddhimagge vitthāritā. |
The explanation of the knowledge of recollection of past lives and the divine eye is detailed in the Visuddhimagga. |
āsavakkhayakathā bhayabherave. |
The explanation of the destruction of taints is in the Bhayabherava Sutta. |
♦ 149. imāni kho sāriputtāti yāni pubbe “dasa kho panimāni, sāriputta, tathāgatassa tathāgatabalānī”ti avocaṃ, imāni tānīti appanaṃ karoti. |
♦ 149. "These indeed, Sāriputta," – those which I previously said, "These ten, Sāriputta, are the Tathāgata's Tathāgata-powers" – "these are they," he confirms. |
tattha paravādīkathā hoti — dasabalañāṇaṃ nāma pāṭiyekkaṃ natthi, sabbaññutaññāṇassevāyaṃ pabhedoti. |
Therein arises the talk of other theorists: there is no separate knowledge of the ten powers; this is just a division of the knowledge of omniscience. |
taṃ na tathā daṭṭhabbaṃ. |
That should not be seen thus. |
aññameva hi dasabalañāṇaṃ, aññaṃ sabbaññutaññāṇaṃ. |
For the knowledge of the ten powers is one thing, and the knowledge of omniscience is another. |
dasabalañāṇañhi sakasakakiccameva jānāti. |
The knowledge of the ten powers knows only its own respective function. |
sabbaññutañāṇaṃ tampi tato avasesampi pajānāti. |
The knowledge of omniscience knows that and also what remains beyond that. |
dasabalañāṇesu hi paṭhamaṃ kāraṇākāraṇameva jānāti. |
For among the knowledges of the ten powers, the first knows only cause and non-cause. |
dutiyaṃ kammantaravipākantarameva. |
The second, only the difference in kamma and the difference in its result. |
tatiyaṃ kammaparicchedameva. |
The third, only the demarcation of kamma. |
catutthaṃ dhātunānattakāraṇameva. |
The fourth, only the cause of the diversity of elements. |
pañcamaṃ sattānaṃ ajjhāsayādhimuttimeva. |
The fifth, only the inclination and disposition of beings. |
chaṭṭhaṃ indriyānaṃ tikkhamudubhāvameva. |
The sixth, only the sharpness and dullness of faculties. |
sattamaṃ jhānādīhi saddhiṃ tesaṃ saṃkilesādimeva. |
The seventh, only their defilement, etc., in connection with jhānas, etc. |
aṭṭhamaṃ pubbenivutthakhandhasantatimeva. |
The eighth, only the continuity of aggregates previously lived in. |
navamaṃ sattānaṃ cutipaṭisandhimeva. |
The ninth, only the death and rebirth of beings. |
dasamaṃ saccaparicchedameva. |
The tenth, only the demarcation of the truths. |
sabbaññutaññāṇaṃ pana etehi jānitabbañca tato uttariñca pajānāti. |
But the knowledge of omniscience knows what is to be known by these and also what is beyond that. |
etesaṃ pana kiccaṃ na sabbaṃ karoti. |
However, it does not perform all the functions of these. |
tañhi jhānaṃ hutvā appetuṃ na sakkoti, iddhi hutvā vikubbituṃ na sakkoti, maggo hutvā kilese khepetuṃ na sakkoti. |
For it cannot, being jhāna, apply (the mind); it cannot, being psychic power, perform transformations; it cannot, being the path, destroy defilements. |
apica paravādī evaṃ pucchitabbo — “dasabalañāṇaṃ nāma etaṃ savitakkasavicāraṃ avitakkavicāramattaṃ avitakkāvicāraṃ kāmāvacaraṃ rūpāvacaraṃ arūpāvacaraṃ lokiyaṃ lokuttaran”ti? |
Furthermore, the other theorist should be asked thus: "This knowledge of the ten powers, is it with thought and examination, with mere examination without thought, without thought and without examination; is it of the desire realm, of the form realm, of the formless realm; is it mundane, supramundane?" |
jānanto paṭipāṭiyā satta ñāṇāni savitakkasavicārānīti vakkhati. |
Knowing, he will say in order that seven knowledges are with thought and examination. |
tato parāni dve avitakkāvicārānīti vakkhati. |
Then he will say that the next two are without thought and without examination. |
āsavakkhayañāṇaṃ siyā savitakkasavicāraṃ, siyā avitakkavicāramattaṃ, siyā avitakkāvicāranti vakkhati. |
He will say that the knowledge of the destruction of taints may be with thought and examination, may be with mere examination without thought, or may be without thought and without examination. |
tathā paṭipāṭiyā satta kāmāvacarāni, tato parāni dve rūpāvacarāni, avasāne ekaṃ lokuttaranti vakkhati, sabbaññutaññāṇaṃ pana savitakkasavicārameva kāmāvacarameva lokiyamevāti vakkhati. |
Similarly, in order, he will say that seven are of the desire realm, the next two are of the form realm, and the last one is supramundane; but he will say that the knowledge of omniscience is only with thought and examination, only of the desire realm, and only mundane. |
♦ evamettha anupadavaṇṇanaṃ katvā idāni yasmā tathāgato paṭhamaṃyeva ṭhānāṭṭhānañāṇena veneyyasattānaṃ āsavakkhayādhigamassa ceva anadhigamassa ca ṭhānāṭṭhānabhūtaṃ kilesāvaraṇābhāvaṃ passati, lokiyasammādiṭṭhiṭṭhānad |
♦ Having thus given a word-by-word explanation here, now, because the Tathāgata, firstly, with the knowledge of cause and non-cause, sees for beings to be trained the absence of the veil of defilements, which is the cause and non-cause for the attainment and non-attainment of the destruction of taints, and from the seeing of the basis of mundane right view and the seeing of the absence of the basis of fixed wrong view. |
atha nesaṃ kammavipākañāṇena vipākāvaraṇābhāvaṃ passati, tihetukapaṭisandhid |
Then, for them, with the knowledge of kamma and its result, he sees the absence of the veil of result, from the seeing of rebirth with three root-conditions. |
sabbatthagāminīpaṭipadāñāṇena kammāvaraṇābhāvaṃ passati, anantariyakammābhāvad |
With the knowledge of the path leading to all destinations, he sees the absence of the veil of kamma, from the seeing of the absence of immediately effective kamma. |
evaṃ anāvaraṇānaṃ anekadhātunānādhātuñāṇena anukūladhammadesanatthaṃ cariyavisesaṃ passati, dhātuvemattad |
Thus, for those without veils, with the knowledge of many and various elements, he sees the specific conduct for the purpose of teaching the Dhamma অনুকูล (conducive) to them, from the seeing of the diversity of elements. |
atha nesaṃ nānādhimuttikatāñāṇena adhimuttiṃ passati, payogaṃ anādiyitvāpi adhimuttivasena dhammadesanatthaṃ. |
Then, for them, with the knowledge of various dispositions, he sees their disposition, for the purpose of teaching the Dhamma according to their disposition, even without their making an effort. |
athevaṃ diṭṭhādhimuttīnaṃ yathāsatti yathābalaṃ dhammaṃ desetuṃ indriyaparopariyattañāṇena indriyaparopariyattaṃ passati, saddhādīnaṃ tikkhamudubhāvad |
Then, for those whose dispositions have been thus seen, in order to teach the Dhamma according to their capacity and strength, with the knowledge of the ripeness and unripeness of faculties, he sees the ripeness and unripeness of faculties, from the seeing of the sharpness and dullness of faith, etc. |
evaṃ pariññātindriyaparopariyattā pana te sace dūre honti, paṭhamajjhānādīsu vasībhūtattā iddhivisesena te khippaṃ upagacchati. |
Those whose ripeness and unripeness of faculties have been thus discerned, if they are far away, he quickly approaches them by means of special psychic power, due to his mastery over the first jhāna, etc. |
upagantvā ca nesaṃ pubbenivāsānussatiñāṇena pubbajātibhāvanaṃ, dibbacakkhuñāṇānubhāvato pattabbena cetopariyañāṇena sampati cittavisesaṃ passanto āsavakkhayañāṇānubhāvena āsavakkhayagāminiyā paṭipadāya vigatasammohattā āsavakkhayāya dhammaṃ deseti. |
And having approached them, with the knowledge of recollection of past lives, he sees their past existences; with the knowledge of others' minds, attainable through the power of the divine eye knowledge, seeing now their specific mental state; by the power of the knowledge of the destruction of taints, due to being free from delusion regarding the path leading to the destruction of taints, he teaches the Dhamma for the destruction of taints. |
tasmā iminā anukkamena imāni dasabalāni vuttānīti veditabbāni. |
Therefore, it should be understood that these ten powers are spoken of in this sequence. |
♦ taṃ, sāriputta, vācaṃ appahāyātiādīsu puna evarūpiṃ vācaṃ na vakkhāmīti vadanto taṃ vācaṃ pajahati nāma. |
♦ "That speech, Sāriputta, not abandoning," etc.: one who says, "I will not speak such speech again," is said to abandon that speech. |
puna evarūpaṃ cittaṃ na uppādessāmīti cintento cittaṃ pajahati nāma. |
One who thinks, "I will not produce such a thought again," is said to abandon that thought. |
puna evarūpaṃ diṭṭhiṃ na gaṇhissāmīti pajahanto diṭṭhiṃ paṭinissajjati nāma, tathā akaronto neva pajahati, na paṭinissajjati. |
One who, abandoning, thinks, "I will not take up such a view again," is said to renounce that view; one who does not do so neither abandons nor renounces. |
so yathābhataṃ nikkhitto evaṃ nirayeti yathā nirayapālehi āharitvā niraye ṭhapito, evaṃ niraye ṭhapitoyevāti veditabbo. |
He, being cast down as seized, thus into hell, just as one is brought by hell-wardens and placed in hell, so he is indeed placed in hell, it should be understood. |
♦ idānissa atthasādhakaṃ upamaṃ dassento seyyathāpītiādimāha. |
♦ Now, showing a simile that accomplishes its meaning, he said, "Just as," etc. |
tattha sīlasampannotiādīsu lokiyalokuttarā sīlasamādhipaññā veditabbā. |
Therein, in "endowed with virtue," etc., mundane and supramundane virtue, concentration, and wisdom should be understood. |
lokuttaravaseneva vinivattetumpi vaṭṭati. |
It is also possible to turn back by means of the supramundane. |
ayañhi sammāvācākammantājīvehi sīlasampanno, sammāvāyāmasatisamādhīhi samādhisampanno, sammādiṭṭhisaṅkappehi paññāsampanno, so evaṃ sīlādisampanno bhikkhu yathā diṭṭheva dhamme imasmiṃyeva attabhāve aññaṃ ārādheti arahattaṃ pāpuṇāti, evaṃsampadamidaṃ, sāriputta, vadāmi imampi kāraṇaṃ evarūpameva . |
For this one is endowed with virtue through right speech, right action, and right livelihood; endowed with concentration through right effort, right mindfulness, and right concentration; endowed with wisdom through right view and right resolve. Such a bhikkhu, endowed with virtue, etc., just as in the visible Dhamma, in this very existence, he accomplishes the other, attains Arahantship, this is such an accomplishment, Sāriputta, I say, this reason also is of such a nature. |
yathā hi maggānantaraṃ avirajjhitvāva phalaṃ nibbattati, evameva imassāpi puggalassa cutianantaraṃ avirajjhitvāva niraye paṭisandhi hotīti dasseti. |
Just as, immediately after the path, without delay, the fruit arises, so too, for this person, immediately after death, without delay, rebirth in hell occurs, he shows. |
sakalasmiñhi buddhavacane imāya upamāya gāḷhataraṃ katvā vuttaupamā nāma natthi. |
Indeed, in the entire word of the Buddha, there is no simile spoken more forcefully than this simile. |
♦ 150. vesārajjānīti ettha sārajjapaṭipakkho vesārajjaṃ, catūsu ṭhānesu sārajjābhāvaṃ paccavekkhantassa uppannasomanassamayañāṇassetaṃ nāmaṃ. |
♦ 150. "Grounds of self-confidence" (vesārajjāni): here, self-confidence (vesārajjaṃ) is the opposite of diffidence (sārajja); it is the name for the knowledge accompanied by joy that arises in one reflecting on the absence of diffidence in four respects. |
sammāsambuddhassa te paṭijānatoti ahaṃ sammāsambuddho, sabbe dhammā mayā abhisambuddhāti evaṃ paṭijānato tava. |
"Of you, the Perfectly Enlightened One, acknowledging": of you, acknowledging thus, "I am a Perfectly Enlightened One, all dhammas have been fully understood by me." |
anabhisambuddhāti ime nāma dhammā tayā anabhisambuddhā. |
"Not fully understood": these specific dhammas have not been fully understood by you. |
tatra vatāti tesu vata anabhisambuddhāti evaṃ dassitadhammesu. |
"Therein, indeed": in those dhammas thus shown as "indeed not fully understood." |
sahadhammenāti sahetunā sakāraṇena vacanena sunakkhatto viya vippalapanto appamāṇaṃ. |
"With reason": with speech that has a cause and a reason, like Sunakkhatta, prattling immeasurably. |
nimittametanti ettha puggalopi dhammopi nimittanti adhippeto. |
"This sign": here, both a person and a dhamma are intended as a sign. |
taṃ puggalaṃ na passāmi, yo maṃ paṭicodessati, taṃ dhammaṃ na passāmi, yaṃ dassetvā ayaṃ nāma dhammo tayā anabhisambuddhoti maṃ paṭicodessatīti ayamettha attho. |
"I do not see that person who will reprove me; I do not see that dhamma, by showing which one will reprove me, saying, 'This particular dhamma has not been fully understood by you'" – this is the meaning here. |
khemappattoti khemaṃ patto, sesapadadvayaṃ imasseva vevacanaṃ. |
"Having attained security" means having reached security; the remaining two terms are synonyms for this. |
sabbañhetaṃ vesārajjañāṇameva sandhāya vuttaṃ. |
All this is said in reference to the knowledge of self-confidence. |
dasabalassa hi ayaṃ nāma dhammo tayā anabhisambuddhoti codakaṃ puggalaṃ vā codanākāraṇaṃ anabhisambuddhadhammaṃ vā apassato sabhāvabuddhoyeva vā samāno ahaṃ buddhosmīti vadāmīti paccavekkhantassa balavataraṃ somanassaṃ uppajjati. |
For, to one possessing the ten powers, not seeing a reproving person or a reason for reproof, namely an uncomprehended dhamma, [who might say] "This particular dhamma was not fully understood by you," or (alternatively) to one reflecting, "Being indeed a Buddha by nature, I say, 'I am a Buddha,'" a stronger joy arises. |
tena sampayuttaṃ ñāṇaṃ vesārajjaṃ nāma. |
The knowledge associated with that is called self-confidence. |
taṃ sandhāya “khemappatto”tiādimāha. |
Referring to that, he said, "having attained security," etc. |
evaṃ sabbattha attho veditabbo. |
Thus the meaning should be understood everywhere. |
♦ antarāyikā dhammāti ettha pana antarāyaṃ karontīti antarāyikā, te atthato sañcicca vītikkantā satta āpattikkhandhā. |
♦ "Obstructive dhammas": here, however, "obstructive" means those that create an obstruction; in meaning, they are the seven groups of offenses intentionally transgressed. |
sañcicca vītikkantañhi antamaso dukkaṭa-dubbhāsitampi maggaphalānaṃ antarāyaṃ karoti. |
For an intentional transgression, even at least a wrong-doing or a wrong speech, creates an obstruction to the path and fruit. |
idha pana methunadhammo adhippeto. |
But here, sexual intercourse is intended. |
methunaṃ sevato hi yassa kassaci nissaṃsayameva maggaphalānaṃ antarāyo hoti. |
For one who engages in sexual intercourse, for anyone whomsoever, there is undoubtedly an obstruction to the path and fruit. |
yassa kho pana tesu atthāyāti rāgakkhayādīsu yassa atthāya. |
"For whose sake, however, among them": for whose sake, such as the destruction of lust, etc. |
dhammo desitoti asubhabhāvanādidhammo kathito . |
"The Dhamma is taught" means the Dhamma of contemplation on impurity, etc., is explained. |
tatra vata manti tasmiṃ aniyyānikadhamme maṃ. |
"Therein, indeed, me": in that Dhamma which does not lead out, me. |
sesaṃ vuttanayeneva veditabbaṃ. |
The rest should be understood by the method already stated. |
♦ dasabalañāṇādivaṇṇanā niṭṭhitā. |
♦ The explanation of the knowledge of the ten powers, etc., is finished. |
♦ aṭṭhaparisavaṇṇanā (MN 22) |
♦ Explanation of the Eight Assemblies (MN 22) |
♦ 151. “aṭṭha kho imā sāriputtā”ti idaṃ kasmā āraddhaṃ? |
♦ 151. "These eight, Sāriputta," – why was this begun? |
vesārajjañāṇassa baladassanatthaṃ. |
For the purpose of showing the strength of the knowledge of self-confidence. |
yathā hi byattaṃ parisaṃ ajjhogāhetvā viññūnaṃ cittaṃ ārādhanasamatthāya kathāya dhammakathikassa chekabhāvo paññāyati, evaṃ imā aṭṭha parisā patvā vesārajjañāṇassa vesārajjabhāvo sakkā ñātunti vesārajjañāṇassa balaṃ dassento, aṭṭha kho imā sāriputtātiādimāha. |
Just as the skill of a Dhamma-speaker is recognized by his entering an eloquent assembly and by his speech capable of pleasing the minds of the wise, so too, having reached these eight assemblies, the state of self-confidence of the knowledge of self-confidence can be known. Thus, showing the strength of the knowledge of self-confidence, he said, "These eight, Sāriputta," etc. |
♦ tattha khattiyaparisāti khattiyānaṃ sannipatitvā nisinnaṭṭhānaṃ, esa nayo sabbattha. |
♦ Therein, "assembly of warriors" means the place where warriors have gathered and are seated; this is the method everywhere. |
mārakāyikānaṃ pana sannipatitvā nisinnaṭṭhānaṃ māraparisā veditabbā, na mārānaṃ. |
But the place where Māra's host has gathered and is seated should be understood as Māra's assembly, not [an assembly] of Māras. |
sabbāpi cetā parisā uggaṭṭhānadassanavasena gahitā. |
And all these assemblies are taken from the perspective of seeing a formidable situation. |
manussā hi “ettha rājā nisinno”ti pakativacanampi vattuṃ na sakkonti, kacchehi sedā muccanti. |
For humans, even to say a normal word, "Here the king is seated," they are not able; sweat pours from their armpits. |
evaṃ uggā khattiyaparisā. |
Thus, the assembly of warriors is formidable. |
brāhmaṇā tīsu vedesu kusalā honti, gahapatayo nānāvohāresu ceva akkharacintāya ca. |
Brahmins are skilled in the three Vedas; householders in various transactions and in philology. |
samaṇā sakavādaparavādesu kusalā honti. |
Ascetics are skilled in their own doctrines and the doctrines of others. |
tesaṃ majjhe dhammakathākathanaṃ nāma ativiya bhāro. |
To give a Dhamma talk in their midst is indeed a very heavy burden. |
amanussāpi uggā honti. |
Non-humans are also formidable. |
amanussoti hi vuttamattepi manussānaṃ sakalasarīraṃ saṅkampati, tesaṃ rūpaṃ vā disvā saddaṃ vā sutvā sattā visaññino honti. |
For, merely upon the word "non-human" being uttered, the entire body of humans trembles; seeing their form or hearing their sound, beings become unconscious. |
evaṃ amanussaparisā uggā. |
Thus, the assembly of non-humans is formidable. |
tāsupi dhammakathākathanaṃ nāma ativiya bhāro. |
Even among them, to give a Dhamma talk is indeed a very heavy burden. |
iti uggaṭṭhānadassanavasena tā gahitāti veditabbā. |
Thus, it should be understood that they are taken from the perspective of seeing a formidable situation. |
♦ ajjhogāhatīti anupavisati. |
♦ "Enters" means goes into. |
anekasataṃ khattiyaparisanti bimbisārasamāgama ñātisamāgama licchavīsamāgamasadisaṃ. |
"Many hundreds of warrior assemblies" means like the assembly with Bimbisāra, the assembly of relatives, the assembly of the Licchavis. |
aññesupi cakkavāḷesu labbhatiyeva. |
It is indeed found in other world-systems too. |
kiṃ pana bhagavā aññāni cakkavāḷānipi gacchatīti? |
But does the Blessed One go to other world-systems too? |
āma gacchati. |
Yes, he goes. |
kīdiso hutvā? |
Being of what sort? |
yādisā te, tādisoyeva. |
Of whatever sort they are, of that very sort he is. |
tenevāha “abhijānāmi kho panāhaṃ, ānanda, anekasataṃ khattiyaparisaṃ upasaṅkamitā, tattha yādisako tesaṃ vaṇṇo hoti, tādisako mayhaṃ vaṇṇo hoti. |
Therefore he said, "I recall, Ānanda, having approached many hundreds of warrior assemblies. There, whatever their appearance is, such is my appearance. |
yādisako tesaṃ saro hoti, tādisako mayhaṃ saro hoti. |
Whatever their voice is, such is my voice. |
dhammiyā kathāya sandassemi samādapemi samuttejemi sampahaṃsemi. |
I instruct, rouse, enthuse, and delight them with a talk on the Dhamma. |
bhāsamānañca maṃ na jānanti ‘ko nu kho ayaṃ bhāsati devo vā manusso vā’ti. |
And while I am speaking, they do not know me, 'Who indeed is this speaking, a deva or a human?' |
dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā antaradhāyāmi . |
Having instructed, roused, enthused, and delighted them with a talk on the Dhamma, I disappear. |
antarahitañca maṃ na jānanti ‘ko nu kho ayaṃ antarahito devo vā manusso vā’”ti (dī. |
And when I have disappeared, they do not know me, 'Who indeed is this who has disappeared, a deva or a human?'" (Dī. |
ni. 2.172). |
Ni. 2.172). |
♦ khattiyā keyūraṅgadamālāgandhādivibhūsitā nānāvirāgavasanā āmukkamaṇikuṇḍalā moḷidharā honti. |
♦ Warriors are adorned with armlets, bracelets, garlands, perfumes, etc., wear various colored garments, put on jeweled earrings, and wear crowns. |
kiṃ bhagavāpi evaṃ attānaṃ maṇḍeti? |
Does the Blessed One also adorn himself thus? |
te ca odātāpi honti kāḷāpi maṃgulacchavīpi. |
And they are fair, dark, or of a tawny complexion. |
kiṃ satthāpi evarūpo hotīti? |
Is the Teacher also of such an appearance? |
satthā attano pabbajitavaseneva gacchati, tesaṃ pana tādiso hutvā upaṭṭhāti, gantvā rājāsane nisinnaṃ attānaṃ dasseti, tesaṃ “ajja amhākaṃ rājā ativiya virocatī”ti hoti. |
The Teacher goes in his own monastic attire, but he appears to them as being like them; having gone, he shows himself seated on the royal throne, and to them it seems, "Today our king shines exceedingly." |
te ca bhinnassarāpi honti gaggassarāpi kākassarāpi. |
And they have broken voices, harsh voices, or cawing voices. |
satthā brahmassareneva dhammaṃ katheti. |
The Teacher speaks the Dhamma with a Brahma-like voice. |
tādisako mayhaṃ saro hotīti idaṃ pana bhāsantaraṃ sandhāya kathitaṃ. |
"Such is my voice," this, however, is said in reference to another language. |
manussānaṃ pana taṃ sutvā “ajja rājā madhurena sarena kathetī”ti hoti. |
But humans, hearing it, think, "Today the king speaks with a sweet voice." |
kathetvā pakkante ca bhagavati puna rājānaṃ āgataṃ disvā “ko nu kho ayan”ti vīmaṃsā uppajjati. |
And when the Blessed One has spoken and departed, seeing the king come again, the thought arises, "Who indeed is this?" |
♦ idaṃ vuttaṃ hoti — ko nu kho ayaṃ imasmiṃ ṭhāne idāneva māgadhabhāsāya sīhaḷabhāsāya madhurena sarena kathento antarahito, kiṃ devo, udāhu manussoti? |
♦ This is what is said: Who indeed is this who, just now in this place, speaking in the Magadhan language or the Sinhala language with a sweet voice, has disappeared? Is it a deva, or a human? |
kimatthaṃ panevaṃ ajānantānaṃ dhammaṃ desetīti? |
For what reason does he teach the Dhamma to those who do not know him thus? |
vāsanatthāya. evaṃ sutopi hi dhammo anāgate paccayo hotiyevāti anāgataṃ paṭicca desetīti. |
For the sake of implanting a disposition. For the Dhamma thus heard is indeed a condition in the future. Thus, he teaches with reference to the future. |
♦ sannisinnapubbanti saṅgamma nisinnapubbaṃ. |
♦ "Having previously sat together" means having previously assembled and sat. |
sallapitapubbanti ālāpasallāpo katapubbo. |
"Having previously conversed" means having previously engaged in talk and conversation. |
sākacchāti dhammasākacchāpi samāpajjitapubbā. |
"Discussion" means having previously engaged in Dhamma discussion. |
anekasataṃ brāhmaṇaparisantiādīnampi soṇadaṇḍasamāgamādivasena ceva aññacakkavāḷavasena ca sambhavo veditabbo. |
♦ The possibility of "many hundreds of brahmin assemblies," etc., should also be understood by way of the assembly with Soṇadaṇḍa, etc., and by way of other world-systems. |
♦ aṭṭhaparisavaṇṇanā niṭṭhitā. |
♦ The explanation of the eight assemblies is finished. |
♦ catuyonivaṇṇanā (MN 22) |
♦ Explanation of the Four Kinds of Birth (MN 22) |
♦ 152. catasso kho imā, sāriputta, yoniyoti ettha yonīti khandhakoṭṭhāsassapi kāraṇassapi passāvamaggassapi nāmaṃ. |
♦ 152. "These four, Sāriputta, are kinds of birth" (yoni): here "yoni" is a name for a portion of the aggregates, for a cause, and for the urinary passage. |
“catasso nāgayoniyo catasso supaṇṇayoniyo”ti (saṃ. |
"Four kinds of nāga birth, four kinds of supaṇṇa birth" (Saṃ. |
ni. 3.342, 392) ettha hi khandhakoṭṭhāso yoni nāma. |
Ni. 3.342, 392), here a portion of the aggregates is called yoni. |
“yoni hesā bhūmija phalassa adhigamāyā”ti (ma. |
"This, Bhūmija, is the yoni (source/means) for the attainment of the fruit" (Ma. |
ni. 2.227) ettha kāraṇaṃ. |
Ni. 2.227), here [it means] cause. |
“na cāhaṃ brāhmaṇaṃ brūmi, yonijaṃ mattisambhavan”ti (ma. |
"And I do not call one a brahmin who is womb-born, of maternal origin" (Ma. |
ni. 2.457; |
Ni. 2.457; |
dha. |
Dha. |
pa. 396) ettha passāvamaggo. |
Pa. 396), here [it means] urinary passage (i.e., womb). |
idha pana khandhakoṭṭhāso yonīti adhippeto. |
But here, a portion of the aggregates is intended as yoni. |
tattha aṇḍe jātā aṇḍajā. |
Therein, born from an egg are egg-born. |
jalābumhi jātā jalābujā. |
Born from a womb are womb-born. |
saṃsede jātā saṃsedajā. |
Born from moisture are moisture-born. |
vinā etehi kāraṇehi uppatitvā viya nibbattā abhinibbattāti opapātikā. |
Without these causes, arisen as if sprung up, spontaneously generated, are the apparitionally born. |
abhinibbhijja jāyantīti bhinditvā nikkhamanavasena jāyanti. |
"Arising by breaking forth" means they are born by way of breaking out and emerging. |
pūtikuṇape vātiādīhi aniṭṭhaṭṭhānāneva dassitāni. |
By "in a putrid corpse," etc., only undesirable places are shown. |
iṭṭhesupi sappitelamadhuphāṇitādīsu sattā jāyanti eva. |
Even in desirable things like ghee, oil, honey, molasses, etc., beings are indeed born. |
devātiādīsu cātumahārājikato paṭṭhāya uparidevā opapātikāva honti. |
Among devas, etc., starting from the Cātumahārājika realm, the higher devas are only apparitionally born. |
bhūmadevā pana catuyonikā. |
Earth-bound devas, however, are of the four kinds of birth. |
ekacce ca manussāti manussesu keci devā viya opapātikā ca honti. |
"And some humans" means among humans, some, like devas, are also apparitionally born. |
yebhuyyena panete jalābujāva, aṇḍajāpi ettha kontaputtā dvebhātiyattherā viya, saṃsedajāpi padumagabbhe nibbattapokkharasātibrāhmaṇapadumavatidevīādayo viya, evaṃ vinipātikesu nijjhāmataṇhikapetā nerayikā viya opapātikāyeva, avasesā catuyonikāpi honti. |
But for the most part, they are womb-born; egg-born are also here, like Kontaputta and the two brother theras; moisture-born also, like the Pokkharasāti brahmin born in a lotus womb, and Queen Padumavatī, etc.; thus among the fallen beings, the Nijjhāmataṇhika petas, like hell-beings, are only apparitionally born; the remaining ones can be of the four kinds of birth. |
yathā te evaṃ yakkhāpi sabbacatuppadapakkhijātidīghajātiādayopi sabbe catuyonikāyeva. |
Just as they, so too yakkhas, all quadrupeds, birds, long-bodied creatures, etc., are all of the four kinds of birth. |
♦ catuyonivaṇṇanā niṭṭhitā. |
♦ The explanation of the four kinds of birth is finished. |
♦ pañcagativaṇṇanā (MN 22) |
♦ Explanation of the Five Destinations (MN 22) |
♦ 153. pañca kho imā, sāriputta, gatiyoti ettha sukatadukkaṭakammavasena gantabbāti gatiyo. |
♦ 153. "These five, Sāriputta, are destinations" (gatiyo): here, "destinations" are those to be gone to according to well-done and badly-done kamma. |
apica gatigati nibbattigati ajjhāsayagati vibhavagati nipphattigatīti bahuvidhā gati nāma. |
Furthermore, "destination" (gati) is of many kinds: destination as going, destination as rebirth, destination as inclination, destination as non-existence, destination as attainment. |
tattha “taṃ gatiṃ pecca gacchāmī”ti (a. |
Therein, "Having passed away, I go to that destination" (A. |
ni. 4.184) ca, “yassa gatiṃ na jānanti, devā gandhabbamānusā”ti (dha. |
Ni. 4.184) and, "Whose destination devas, gandhabbas, and humans do not know" (Dha. |
pa. 420) ca ayaṃ gatigati nāma. |
Pa. 420) – this is called destination as going. |
“imesaṃ kho ahaṃ bhikkhūnaṃ sīlavantānaṃ neva jānāmi gatiṃ vā agatiṃ vā”ti (ma. |
"Of these virtuous bhikkhus, I do not know their destination or non-destination" (Ma. |
ni. 1.508) ayaṃ nibbattigati nāma. |
Ni. 1.508) – this is called destination as rebirth. |
“evampi kho te ahaṃ brahme gatiṃ ca pajānāmi jutiñca pajānāmī”ti (ma. |
"Thus, O Brahma, I know your destination and your radiance" (Ma. |
ni. 1.503) ayaṃ ajjhāsayagati nāma. |
Ni. 1.503) – this is called destination as inclination. |
“vibhavo gati dhammānaṃ, nibbānaṃ arahato gatī”ti (pari. |
"Non-existence is the destination of dhammas, Nibbāna is the destination of the Arahant" (Pari. |
339) ayaṃ vibhavagati nāma. |
339) – this is called destination as non-existence. |
“dveyeva gatiyo bhavanti anaññā”ti (dī. |
"There are only two destinations, no other" (Dī. |
ni. 1.258; |
Ni. 1.258; |
2.34) ayaṃ nipphattigati nāma. |
2.34) – this is called destination as attainment. |
tāsu idha gatigati adhippetā. |
Among them, here destination as going is intended. |
♦ nirayotiādīsu niratiatthena nirassādaṭṭhena nirayo. |
♦ In "hell," etc., "hell" (nirayo) is [so called] in the sense of no delight (nirati), in the sense of no pleasure (nirassāda). |
tiriyaṃ añchitāti tiracchānā. |
"Going horizontally" (tiriyaṃ añchita) means animals (tiracchānā). |
tesaṃ yoni tiracchānayoni. |
Their birth-realm is the animal realm. |
peccabhāvaṃ pattānaṃ visayoti pettivisayo. |
"The sphere of those who have attained the state of having passed away" is the peta-realm (pettivisayo). |
manaso ussannattā manussā. |
Due to the prominence of mind (manaso ussannattā), humans (manussā). |
pañcahi kāmaguṇehi attano attano ānubhāvehi ca dibbantīti devā. |
"They sport (dibbanti) with the five strands of sensual pleasure and with their own respective powers" means devas. |
nirayañcāhaṃ, sāriputtātiādīsu nirayoti saddhiṃ okāsena khandhā. |
In "Hell also, Sāriputta," etc., "hell" means the aggregates together with the location. |
tiracchānayoniṃ cātiādīsupi eseva nayo. |
In "and the animal realm," etc., also, this is the same method. |
maggaṃ paṭipadanti ubhayenāpi vuttagatisaṃvattanika kammameva dasseti. |
"The way, the path": by both, it shows the kamma itself that leads to the said destination. |
yathā ca paṭipannoti yena maggena yāya paṭipadāya paṭipannoti ubhayampi ekato katvā niddisati. |
"And as one has practiced": by which way, by which path one has practiced – it indicates both taken together. |
apāyantiādīsu vaḍḍhisaṅkhātā sukhasaṅkhātā vā ayā apetattā apāyo. |
In "state of loss" (apāya), etc., "state of loss" means bereft of increase (vaḍḍhi), or bereft of happiness (sukha), designated as "aya." |
dukkhassa gati paṭisaraṇanti duggati. |
"The destination, the resort of suffering" is an unhappy destination (duggati). |
dukkaṭakārino ettha vinipatantīti vinipāto. |
"Those who do wrong fall down (vinipatanti) here" is a state of downfall (vinipāto). |
nibbānañcāhanti idaṃ pana na kevalaṃ gatigatimeva, gatinissaraṇaṃ nibbānampi jānāmīti dassanatthamāha. |
"And Nibbāna also, I": this, however, is said not only about destination as going, but to show, "I also know Nibbāna, the escape from destination." |
idha maggo paṭipadāti ubhayenāpi ariyamaggova vutto. |
Here "way, path": by both, only the noble path is spoken of. |
♦ pañcagativaṇṇanā niṭṭhitā. |
♦ The explanation of the five destinations is finished. |
♦ ñāṇappavattākāravaṇṇanā (MN 22) |
♦ Explanation of the Mode of Operation of Knowledge (MN 22) |
♦ 154. idāni yathāvuttesu sattasu ṭhānesu aṭṭhasu ṭhānesu attano ñāṇappavattākāraṃ dassento idhāhaṃ, sāriputtātiādimāha. |
♦ 154. Now, showing the mode of operation of his own knowledge in the seven places and eight places as stated, he said, "Here I, Sāriputta," etc. |
♦ tattha ekantadukkhāti niccadukkhā nirantaradukkhā. |
♦ Therein, "exclusively painful" means constantly painful, incessantly painful. |
tibbāti bahalā. |
"Intense" means severe. |
kaṭukāti kharā. |
"Sharp" means harsh. |
seyyathāpītiādīni opammadassanatthaṃ vuttāni. |
"Just as," etc., are said for the purpose of showing a simile. |
tattha kāsūti āvāṭopi vuccati rāsipi. |
Therein, "kāsu" is called both a pit and a heap. |
♦ “kinnu santaramānova, kāsuṃ khaṇasi sārathi. |
♦ "Why, hurrying, do you dig a pit, charioteer? |
♦ puṭṭho me samma akkhāhi, kiṃ kāsuyā karissasī”ti. |
♦ Asked by me, friend, tell me, what will you do with the pit?" |
(jā. 2.22.3) — |
(Jā. 2.22.3) — |
♦ ettha hi āvāṭo kāsu nāma. |
♦ Here indeed a pit is called kāsu. |
♦ “aṅgārakāsuṃ apare phunanti, narā rudantā paridaḍḍhagattā”ti. |
♦ "Others winnow a heap of embers, men weeping with scorched bodies." |
(jā. 2.22.462) — |
(Jā. 2.22.462) — |
♦ ettha rāsi. |
♦ Here, a heap. |
idha pana āvāṭo adhippeto. |
But here a pit is intended. |
tenevāha “sādhikaporisā”ti. |
Therefore he said, "more than a man's height." |
tattha sādhikaṃ porisaṃ pamāṇaṃ assāti sādhikaporisā, atirekapañcaratanāti attho. |
Therein, "whose measure is more than a man's height" (sādhikaporisā) means exceeding five cubits. |
vītaccikānaṃ vītadhūmānanti etaṃ pariḷāhassa balavabhāvadīpanatthaṃ vuttaṃ, acciyā vā sati dhūme vā sati, vāto samuṭṭhāti, tena pariḷāho na balavā hoti. |
"Without flames, without smoke": this is said to show the strong nature of the burning heat; for if there are flames or if there is smoke, wind arises, and due to that the burning heat is not strong. |
ghammaparetoti ghammānugato . |
"Overcome by heat" means affected by heat. |
tasitoti jātataṇho. |
"Thirsty" means having developed thirst. |
pipāsitoti udakaṃ pātukāmo. |
"Parched" means wanting to drink water. |
ekāyanena maggenāti ekapatheneva maggena, anukkamaniyena ubhosu passesu nirantarakaṇṭakarukkhagahanena. |
"By a solitary path" means by a single track path, to be followed in order, with continuous thorny trees and thickets on both sides. |
paṇidhāyāti aṅgārakāsuyaṃ patthanā nāma natthi, aṅgārakāsuṃ ārabbha pana iriyāpathassa ṭhapitattā evaṃ vuttaṃ. |
"Having set his course": there is no such thing as a desire for the ember-pit, but because his posture is established with reference to the ember-pit, it is said thus. |
♦ evameva khoti ettha idaṃ opammasaṃsandanaṃ — aṅgārakāsu viya hi nirayo daṭṭhabbo. |
♦ "Even so indeed": here this is the connection of the simile – hell should be seen as like the ember-pit. |
aṅgārakāsumaggo viya nirayūpagaṃ kammaṃ. |
The kamma leading to hell is like the path to the ember-pit. |
maggāruḷho viya kammasamaṅgī puggalo. |
A person endowed with kamma is like one who has embarked on the path. |
cakkhumā puriso viya dibbacakkhuko bhagavā. |
The Blessed One with the divine eye is like a man with eyesight. |
yathā so puriso maggāruḷhaṃ disvā vijānāti “ayaṃ iminā maggena gantvā aṅgārakāsuyaṃ patissatī”ti, evamevaṃ bhagavā pāṇātipātādīsu yaṃkiñci kammaṃ āyūhantaṃ evaṃ jānāti “ayaṃ imaṃ kammaṃ katvā niraye nibbattissattī”ti. |
Just as that man, seeing one who has embarked on the path, knows, "This one, going by this path, will fall into the ember-pit," even so the Blessed One, seeing someone accumulating any kamma such as killing living beings, knows thus: "This one, having done this kamma, will be reborn in hell." |
yathā so puriso aparabhāge taṃ aṅgārakāsuyā patitaṃ passati, evameva bhagavā aparabhāge “so puriso taṃ kammaṃ katvā kuhiṃ nibbatto”ti ālokaṃ vaḍḍhetvā dibbacakkhunā olokento niraye nibbattaṃ passati pañcavidhabandhanādimahādukkhaṃ anubhavantaṃ. |
Just as that man later sees him fallen into that ember-pit, even so the Blessed One later, having extended his light and looking with the divine eye, thinking, "Where was that person reborn after doing that kamma?", sees him reborn in hell, experiencing great suffering such as the five kinds of bondage. |
tattha kiñcāpi tassa kammāyūhanakāle añño vaṇṇo, niraye nibbattassa añño. |
There, although his appearance at the time of accumulating kamma was different, and different when reborn in hell. |
athāpi “so satto taṃ kammaṃ katvā kattha nibbatto”ti olokentassa anekasahassānaṃ sattānaṃ majjhe ṭhitopi “ayaṃ so”ti soyeva satto āpāthaṃ āgacchati, “dibbacakkhubalaṃ nāma etan”ti vadanti. |
Nevertheless, when one looks, thinking, "Where was that being reborn after doing that kamma?", even if he is standing in the midst of many thousands of beings, that very being comes into view, "This is he"; "This is called the power of the divine eye," they say. |
♦ dutiyaupamāyaṃ yasmā aṅgārakāsuyaṃ viya gūthakūpe pariḷāho natthi, tasmā “ekantadukkhā”ti avatvā “dukkhā”tiādimāha. |
♦ In the second simile, because there is no burning heat in the dung-pit like in the ember-pit, therefore, without saying "exclusively painful," he said "painful," etc. |
etthāpi purimanayeneva opammasaṃsandanaṃ veditabbaṃ . |
Here too, the connection of the simile should be understood by the previous method. |
imampi hi puggalaṃ bhagavā hatthiyoniādīsu yattha katthaci nibbattaṃ vadhabandhanāakaḍḍhanavikaḍḍhanādīhi mahādukkhaṃ anubhavamānaṃ passatiyeva. |
For this person too, the Blessed One indeed sees him reborn somewhere in the elephant-womb, etc., experiencing great suffering through killing, bondage, dragging, pulling, etc. |
♦ tatiyaupamāyaṃ tanupattapalāsoti na abbhapaṭalaṃ viya tanupaṇṇo, viraḷapaṇṇattaṃ panassa sandhāya idaṃ vuttaṃ. |
♦ In the third simile, "with sparse leaves and foliage" means not thin-leaved like a layer of clouds, but this is said referring to its sparseness of leaves. |
kabaracchāyoti viraḷacchāyo. |
"Dappled shade" means sparse shade. |
dukkhabahulāti pettivisayasmiñhi dukkhameva bahulaṃ, sukhaṃ parittaṃ kadāci anubhavitabbaṃ hoti, tasmā evamāha. |
"Much suffering": for in the peta-realm, suffering is indeed much; little happiness is to be experienced sometimes, therefore he said thus. |
etthāpi purimanayeneva opammasaṃsandanaṃ veditabbaṃ. |
Here too, the connection of the simile should be understood by the previous method. |
♦ catutthaupamāyaṃ bahalapattapalāsoti nirantarapaṇṇo pattasañchanno. |
♦ In the fourth simile, "with dense leaves and foliage" means with continuous leaves, covered with leaves. |
santacchāyoti pāsāṇacchattaṃ viya ghanacchāyo. |
"Cool shade" means dense shade like a stone umbrella. |
sukhabahulā vedanāti manussaloke khattiyakulādīsu sukhabahulā vedanā vedayitabbā hoti, tā vedayamānaṃ nipannaṃ vā nisinnaṃ vā passāmīti dasseti. |
"Much pleasant feeling": in the human world, in warrior families, etc., much pleasant feeling is to be experienced; he shows, "I see him experiencing it, lying down or sitting." |
idhāpi opammasaṃsandanaṃ purimanayeneva veditabbaṃ. |
Here too, the connection of the simile should be understood by the previous method. |
♦ pañcamaupamāyaṃ pāsādoti dīghapāsādo. |
♦ In the fifth simile, "palace" means a long palace. |
ullittāvalittanti anto ceva ullittaṃ bahi ca avalittaṃ. |
"Plastered and whitewashed" means plastered inside and whitewashed outside. |
phusitaggaḷanti dvārabāhāhi saddhiṃ supihitakavāṭaṃ. |
"With bolts fixed" means with well-closed doors together with the door-posts. |
gonakatthatoti caturaṅgulādhikalomena kāḷakojavena atthato. |
"Spread with a fleecy rug" means, in effect, with a black woolen rug with a nap more than four fingers long. |
paṭikatthatoti uṇṇāmayena setāttharaṇena atthato. |
"Spread with a counterpane" means, in effect, with a white woolen cover. |
paṭalikatthatoti ghanapupphakena uṇṇāmayāttharaṇena atthato. |
"Spread with a flower-patterned cover" means, in effect, with a thick-flowered woolen cover. |
kadalimigapavarapaccattharaṇoti kadalimigacammamayena uttamapaccattharaṇena atthato. |
"With a choice counterpane of antelope hide" means, in effect, with a supreme counterpane made of antelope hide. |
taṃ kira paccattharaṇaṃ setavatthassa upari kadalimigacammaṃ attharitvā sibbetvā karonti. |
It is said that they make that counterpane by spreading an antelope hide on top of a white cloth and sewing it. |
sauttaracchadoti saha uttaracchadena, uttaribaddhena rattavitānena saddhinti attho. |
"With a canopy above" means together with a canopy above, that is, with a red canopy tied above. |
ubhatolohitakūpadhānoti sīsūpadhānañca pādūpadhānañcāti pallaṅkassa ubhato ṭhapitalohitakūpadhāno. |
"With red bolsters at both ends" means a head-bolster and a foot-bolster, thus red bolsters placed at both ends of the couch. |
idhāpi upamāsaṃsandanaṃ purimanayeneva veditabbaṃ. |
Here too, the connection of the simile should be understood by the previous method. |
♦ ayaṃ panettha aparabhāgayojanā, yathā so puriso maggāruḷhameva jānāti “ayaṃ etena maggena gantvā pāsādaṃ āruyha kūṭāgāraṃ pavisitvā pallaṅke nisīdissati vā nipajjissati vā”ti, evamevaṃ bhagavā dānādīsu puññakiriyavatthūsu yaṃkiñci kusalakammaṃ āyūhantaṃyeva puggalaṃ disvā “ayaṃ imaṃ katvā devaloke nibbattissatī”ti jānāti. |
♦ This is the application of the latter part here: just as that man knows of one who has embarked on the path, "This one, going by this path, will ascend the palace, enter the gabled chamber, and will sit or lie down on the couch," even so the Blessed One, seeing a person accumulating any wholesome kamma in meritorious actions such as giving, knows, "This one, having done this, will be reborn in the deva world." |
yathā so puriso aparabhāge taṃ pāsādaṃ āruyha kūṭāgāraṃ pavisitvā pallaṅke nisinnaṃ vā nipannaṃ vā ekantasukhaṃ nirantarasukhaṃ vedanaṃ vedayamānaṃ passati, evamevaṃ bhagavā aparabhāge “so taṃ kalyāṇaṃ katvā kuhiṃ nibbatto”ti ālokaṃ vaḍḍhetvā dibbacakkhunā olokento devaloke nibbattaṃ passati, nandanavanādīsu accharāsaṅghaparivutaṃ dibbasampattiṃ anubhavamānaṃ. |
Just as that man later sees him, having ascended that palace, entered the gabled chamber, sitting or lying on the couch, experiencing exclusively pleasant, uninterruptedly pleasant feeling, even so the Blessed One later, having extended his light and looking with the divine eye, thinking, "Where was he reborn after doing that good deed?", sees him reborn in the deva world, in Nandanavana, etc., surrounded by a host of apsaras, enjoying divine fortune. |
♦ ñāṇappavattākāravaṇṇanā niṭṭhitā. |
♦ The explanation of the mode of operation of knowledge is finished. |
♦ āsavakkhayavāravaṇṇanā (MN 22) |
♦ Explanation of the Section on the Destruction of Taints (MN 22) |
♦ āsavakkhayavāre “dibbena cakkhunā”ti avatvā “tamenaṃ passāmī”ti vuttaṃ. |
♦ In the section on the destruction of taints, instead of saying "with the divine eye," it is said, "I see him." |
taṃ kasmāti ce? |
If (you ask) why? |
niyamābhāvā. imañhi puggalaṃ dibbacakkhunāpi passissati, cetopariyañāṇenāpi jānissati, sabbaññutaññāṇenapi jānissatiyeva. |
Because there is no restriction. For he will see this person with the divine eye, he will know him with the knowledge of others' minds, and he will indeed know him with the knowledge of omniscience. |
ekantasukhā vedanāti idaṃ kiñcāpi devalokasukhena saddhiṃ byañjanato ekaṃ, atthato pana nānā hoti. |
"Exclusively pleasant feeling": although this is one in expression with the happiness of the deva world, in meaning, however, it is different. |
devalokasukhañhi rāgapariḷāhādīnaṃ atthitāya na ekanteneva sukhaṃ. |
For the happiness of the deva world, due to the presence of the fever of lust, etc., is not exclusively pleasant. |
nibbānasukhaṃ pana sabbapariḷāhānaṃ vūpasamāya sabbākārena ekantasukhaṃ. |
But the happiness of Nibbāna, due to the calming of all fevers, is in every way exclusively pleasant. |
upamāyampi “yathā pāsāde ekantasukhā”ti vuttaṃ. |
In the simile also, "just as in the palace, exclusively pleasant" is said. |
taṃ maggapariḷāhassa avūpasantatāya chātajjhattatāya pipāsābhibhūtatāya ca na ekantameva sukhaṃ. |
That, due to the uncalmed fever of the path, due to being hungry, and due to being overcome by thirst, is not exclusively pleasant. |
vanasaṇḍe pana pokkharaṇiyaṃ oruyha rajojallassa pavāhitattā maggadarathassa vūpasantatāya bhisamūlakhādanena ceva madhurodakapānena ca khuppipāsānaṃ vinītatāya udakasāṭakaṃ parivattetvā maṭṭhadukūlaṃ nivāsetvā taṇḍulatthavikaṃ ussīsake katvā udakasāṭakaṃ pīḷetvā hadaye ṭhapetvā mandamandena ca vātena bījayamānassa nipannattā sabbākārena ekantasukhaṃ hoti. |
But in the forest grove, having descended into the pond, because the dust and dirt have been washed away, because the fatigue of the path has subsided, because hunger and thirst have been subdued by eating lotus roots and drinking sweet water, having changed his water-cloth and put on a fine cloth, having made a bundle of rice-husks his pillow, having wrung out the water-cloth and placed it on his heart, lying down being fanned by a gentle breeze, it is in every way exclusively pleasant. |
♦ evameva khoti ettha idaṃ opammasaṃsandanaṃ — pokkharaṇī viya hi ariyamaggo daṭṭhabbo. |
♦ "Even so indeed": here this is the connection of the simile – the noble path should be seen as like the pond. |
pokkharaṇimaggo viya pubbabhāgapaṭipadā. |
The preliminary practice is like the path to the pond. |
maggāruḷho viya paṭipadāsamaṅgīpuggalo. |
A person endowed with the practice is like one who has embarked on the path. |
cakkhumā puriso viya dibbacakkhu bhagavā. |
The Blessed One with the divine eye is like a man with eyesight. |
vanasaṇḍo viya nibbānaṃ. |
Nibbāna is like the forest grove. |
yathā so puriso maggāruḷhaṃ disvāva jānāti “ayaṃ iminā maggena gantvā pokkharaṇiyaṃ nhatvā ramaṇīye vanasaṇḍe rukkhamūle nisīdissati vā nipajjissati vā”ti, evamevaṃ bhagavā paṭipadaṃ pūrentameva nāmarūpaṃ paricchindantameva paccayapariggahaṃ karontameva lakkhaṇārammaṇāya vipassanāya kammaṃ karontameva jānāti “ayaṃ imaṃ paṭipadaṃ pūretvā sabbāasave khepetvā anāsavaṃ cetovimuttiṃ paññāvimuttinti evaṃ vuttaṃ phalasamāpattiṃ upasampajja viharissatī”ti. |
Just as that man, upon seeing one who has embarked on the path, knows, "This one, going by this path, having bathed in the pond, will sit or lie down at the foot of a tree in a delightful forest grove," even so the Blessed One, seeing one who is fulfilling the practice, discerning name-and-form, comprehending conditions, practicing insight with characteristics as its object, knows, "This one, having fulfilled this practice, having destroyed all taints, will attain and dwell in the taintless liberation of mind, liberation by wisdom, the fruition-attainment thus called." |
yathā so puriso aparabhāge tāyaṃ pokkharaṇiyaṃ nhatvā vanasaṇḍaṃ pavisitvā nisinnaṃ vā nipannaṃ vā ekantasukhaṃ vedanaṃ vedayamānaṃ passati, evameva bhagavā aparabhāge taṃ puggalaṃ paṭipadaṃ pūretvā maggaṃ bhāvetvā phalaṃ sacchikatvā nirodhasayanavaragataṃ nibbānārammaṇaṃ phalasamāpattiṃ appetvā ekantasukhaṃ vedanaṃ vedayamānaṃ passati. |
Just as that man later sees him, having bathed in that pond, entered the forest grove, sitting or lying down, experiencing exclusively pleasant feeling, even so the Blessed One later sees that person, having fulfilled the practice, developed the path, realized the fruit, gone to the excellent bed of cessation, having applied himself to the fruition-attainment with Nibbāna as its object, experiencing exclusively pleasant feeling. |
♦ āsavakkhayavāravaṇṇanā niṭṭhitā. |
♦ The explanation of the section on the destruction of taints is finished. |
♦ dukkarakārikādisuddhivaṇṇanā (MN 22) |
♦ Explanation of Purification through Difficult Practices, etc. (MN 22) |
♦ 155. “abhijānāmi kho panāhaṃ, sāriputta, caturaṅgasamannāgatan”ti idaṃ kasmā āraddhaṃ? |
♦ 155. "I recall, Sāriputta, being endowed with four factors" – why was this begun? |
pāṭiyekkaṃ anusandhivasena āraddhaṃ. |
It was begun by way of a specific connection. |
ayaṃ kira sunakkhatto dukkarakārikāya suddhi hotīti evaṃ laddhiko. |
This Sunakkhatta, it is said, held the view that purification comes through difficult practices. |
athassa bhagavā mayā ekasmiṃ attabhāve ṭhatvā caturaṅgasamannāgataṃ dukkaraṃ kataṃ, dukkarakārako nāma mayā sadiso natthi. |
Then the Blessed One [thought]: "I, in one existence, while remaining, performed difficult practices endowed with four factors; there is no one equal to me in performing difficult practices. |
dukkarakārena suddhiyā sati ahameva suddho bhaveyyanti dassetuṃ imaṃ desanaṃ ārabhi. |
If there is purification through difficult practices, I myself would be purified." To show this, he began this discourse. |
apica ayaṃ sunakkhatto dukkarakārikāya pasanno, so cassa pasannabhāvo, “addasā kho, bhaggava, sunakkhatto licchaviputto acelaṃ korakkhattiyaṃ catukkuṇḍikaṃ chamānikiṇṇaṃ bhakkhasaṃ mukhena khādantaṃ mukhena bhuñjantaṃ. |
Furthermore, this Sunakkhatta was pleased with difficult practices, and that pleased state of his [is known from when] "Sunakkhatta, the Licchavi prince, Bhaggava, saw the naked ascetic Korakkhattiya, going on all fours, eating food thrown on the ground, chewing with his mouth, eating with his mouth. |
disvānassa etadahosi ‘sādhu rūpo vata, bho, ayaṃ samaṇo catukkuṇḍiko chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādati, mukheneva bhuñjatī’”ti evamādinā pāthikasutte (dī. |
Having seen him, it occurred to him: 'Excellent indeed, sirs, is this ascetic, going on all fours, chewing food thrown on the ground with his mouth, eating with his mouth.'" This should be understood by the method given in the Pāthika Sutta (Dī. |
ni. 3.7) āgatanayena veditabbo. |
Ni. 3.7). |
♦ atha bhagavā ayaṃ dukkarakārikāya pasanno, mayā ca etasmiṃ attabhāve ṭhatvā caturaṅgasamannāgataṃ dukkaraṃ kataṃ, dukkarakāre pasīdantenāpi anena mayi pasīditabbaṃ siyā, sopissa pasādo mayi natthīti dassento imaṃ desanaṃ ārabhi. |
♦ Then the Blessed One, [thinking]: "This one is pleased with difficult practices, and I, while remaining in this existence, performed difficult practices endowed with four factors. Even this one, being pleased with difficult practices, should have been pleased with me, but even that pleasure in me is not there," to show this, began this discourse. |
♦ tatra brahmacariyanti dānampi veyyāvaccampi sikkhāpadampi brahmavihārāpi dhammadesanāpi methunaviratipi sadārasantosopi uposathopi ariyamaggopi sakalasāsanampi ajjhāsayopi vīriyampi vuccati. |
♦ Therein, "holy life" (brahmacariya) is said to be giving, service, precepts, divine abodes, Dhamma teaching, abstinence from sexual intercourse, contentment with one's own wife, Uposatha, the noble path, the entire dispensation, inclination, and also effort. |
♦ “kiṃ te vataṃ kiṃ pana brahmacariyaṃ, |
♦ "What is your vow, what then is your holy life? |
♦ kissa suciṇṇassa ayaṃ vipāko. |
♦ Of what well-practiced [deed] is this the result? |
♦ iddhī jutī balavīriyūpapatti, |
♦ Psychic power, radiance, strength, effort, and attainment, |
♦ idañca te nāga mahāvimānaṃ. |
♦ And this, O Nāga, your great mansion. |
♦ ahañca bhariyā ca manussaloke, |
♦ I and my wife, in the human world, |
♦ saddhā ubho dānapatī ahumhā. |
♦ Were both faithful, masters of giving. |
♦ opānabhūtaṃ me gharaṃ tadāsi, |
♦ My house then was like a public well, |
♦ santappitā samaṇabrāhmaṇā ca. |
♦ Ascetics and brahmins were satisfied. |
♦ taṃ me vataṃ taṃ pana brahmacariyaṃ, |
♦ That was my vow, that then was my holy life, |
♦ tassa suciṇṇassa ayaṃ vipāko. |
♦ Of that well-practiced [deed] this is the result. |
♦ iddhī jutī balavīriyūpapatti, |
♦ Psychic power, radiance, strength, effort, and attainment, |
♦ idañca me dhīra mahāvimānan”ti. |
♦ And this, O wise one, is my great mansion." |
(jā. 2.22.1592, 1593, 1595) — |
(Jā. 2.22.1592, 1593, 1595) — |
♦ imasmiñhi puṇṇakajātake dānaṃ brahmacariyanti vuttaṃ. |
♦ In this Puṇṇaka Jātaka, giving is called holy life. |
♦ “kena pāṇi kāmadado, kena pāṇi madhussavo. |
♦ "By what is your hand a giver of desires, by what is your hand a fount of honey? |
♦ kena te brahmacariyena, puññaṃ pāṇimhi ijjhati. |
♦ By what holy life of yours does merit prosper in your hand? |
♦ tena pāṇi kāmadado, tena pāṇi madhussavo. |
♦ By that my hand is a giver of desires, by that my hand is a fount of honey. |
♦ tena me brahmacariyena, puññaṃ pāṇimhi ijjhatī”ti. |
♦ By that holy life of mine, merit prospers in my hand." |
(pe. va. |
(Pe. Va. |
275) — |
275) — |
♦ imasmiṃ aṅkurapetavatthusmiṃ veyyāvaccaṃ brahmacariyanti vuttaṃ. |
♦ In this Aṅkurapeta Vatthu, service is called holy life. |
“evaṃ kho taṃ, bhikkhave, tittiriyaṃ nāma brahmacariyaṃ ahosī”ti (cūḷava. |
"Thus indeed, bhikkhus, was that holy life called Tittiriya" (Cūḷava. |
311) imasmiṃ tittirajātake pañcasikkhāpadaṃ brahmacariyanti vuttaṃ. |
311); in this Tittira Jātaka, the five precepts are called holy life. |
“taṃ kho pana me pañcasikha brahmacariyaṃ neva nibbidāya na virāgāya na nirodhāya, yāvadeva brahmalokūpapattiyā”ti (dī. |
"But that holy life of mine, Pañcasikha, was not for disenchantment, not for dispassion, not for cessation, but only for rebirth in the Brahma world" (Dī. |
ni. 2.329) imasmiṃ mahāgovindasutte brahmavihārā brahmacariyanti vuttaṃ. |
Ni. 2.329); in this Mahāgovinda Sutta, the divine abodes are called holy life. |
“ekasmiṃ brahmacariyasmiṃ, sahassaṃ maccuhāyinan”ti (saṃ. |
"In one holy life, a thousand escape death" (Saṃ. |
ni. 1.184) ettha dhammadesanā brahmacariyanti vuttā. |
Ni. 1.184), here Dhamma teaching is called holy life. |
“pare abrahmacārī bhavissanti, mayamettha brahmacārī bhavissāmā”ti (ma. |
"Others will not live the holy life, we here will live the holy life" (Ma. |
ni. 1.83) sallekhasutte methunavirati brahmacariyanti vuttā. |
Ni. 1.83); in the Sallekha Sutta, abstinence from sexual intercourse is called holy life. |
♦ “mayañca bhariyā nātikkamāma, |
♦ "We do not transgress against our wives, |
♦ amhe ca bhariyā nātikkamanti. |
♦ And our wives do not transgress against us. |
♦ aññatra tāhi brahmacariyaṃ carāma, |
♦ Apart from them, we live the holy life, |
♦ tasmā hi amhaṃ daharā na mīyare”ti. |
♦ Therefore our young ones do not die." |
(jā. 1.10.97) — |
(Jā. 1.10.97) — |
♦ mahādhammapālajātake sadārasantoso brahmacariyanti vutto. |
♦ In the Mahādhammapāla Jātaka, contentment with one's own wife is called holy life. |
♦ “hīnena brahmacariyena, khattiye upapajjati. |
♦ "By an inferior holy life, one is reborn as a khattiya. |
♦ majjhimena ca devattaṃ, uttamena visujjhatī”ti. |
♦ By a middling one, as a deva; by a supreme one, one is purified." |
(jā. 1.8.75) — |
(Jā. 1.8.75) — |
♦ evaṃ nimijātake attadamanavasena kato aṭṭhaṅgiko uposatho brahmacariyanti vutto. |
♦ Thus, in the Nimi Jātaka, the eight-factored Uposatha, practiced by way of self-restraint, is called holy life. |
“idaṃ kho pana me, pañcasikha, brahmacariyaṃ ekantanibbidāya virāgāya . |
.. pe . |
.. ayameva ariyo aṭṭhaṅgiko maggo”ti (dī. |
"This holy life of mine, Pañcasikha, is exclusively for disenchantment, for dispassion... (etc.) ... this very noble eightfold path" (Dī. |
ni. 2.329) mahāgovindasuttasmiññeva ariyamaggo brahmacariyanti vutto. |
Ni. 2.329); in the same Mahāgovinda Sutta, the noble path is called holy life. |
“tayidaṃ brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitan”ti (dī. |
"This holy life is prosperous and flourishing, widespread, known to many, widely established, well proclaimed even by devas and humans" (Dī. |
ni. 3.174) pāsādikasutte sikkhattayasaṅgahaṃ sāsanaṃ brahmacariyanti vuttaṃ. |
Ni. 3.174); in the Pāsādika Sutta, the dispensation comprising the three trainings is called holy life. |
♦ “api ataramānānaṃ, phalāsāva samijjhati. |
♦ "Even for those not hurrying, the hope for fruit succeeds. |
♦ vipakkabrahmacariyosmi, evaṃ jānāhi gāmaṇī”ti. |
♦ I am one whose holy life is mature; know this, village headman." |
(jā. 1.1.8) — |
(Jā. 1.1.8) — |
♦ ettha ajjhāsayo brahmacariyanti vutto. |
♦ Here, inclination is called holy life. |
idha pana vīriyaṃ brahmacariyanti adhippetaṃ. |
But here, effort is intended as holy life. |
vīriyabrahmacariyassa hi idameva suttaṃ. |
For this very sutta is about the holy life of effort. |
tadetaṃ ekasmiṃ attabhāve catubbidhassa dukkarassa katattā caturaṅgasamannāgatanti vuttaṃ. |
That, being the performance of four kinds of difficult practice in one existence, is called "endowed with four factors." |
♦ tapassī sudaṃ homīti sudanti nipātamattaṃ, tapanissitako homīti attho. |
♦ "I was an ascetic (tapassī sudaṃ homi)": "sudaṃ" is just a particle; "I was devoted to austerity" is the meaning. |
paramatapassīti paramo tapassī, tapanissitakānaṃ uttamo. |
"A supreme ascetic" means the highest ascetic, the best of those devoted to austerity. |
lūkho sudaṃ homīti lūkho homi. |
"I was rough (lūkho sudaṃ homi)" means I was rough. |
jegucchīti pāpajegucchiko. |
"Scrupulous" (jegucchī) means one who is scrupulous about evil. |
pavivitto sudaṃ homīti pavivitto ahaṃ homi. |
"I was secluded (pavivitto sudaṃ homi)" means I was secluded. |
tatrāssu me idaṃ, sāriputtāti tatra caturaṅge brahmacariye idaṃ mama tapassitāya hoti, tapanissitakabhāve mayhaṃ idaṃ acelakāditapassitakattaṃ hotīti dasseti. |
"Therein, Sāriputta, this was mine": there, in the four-factored holy life, this was my asceticism; he shows, "In my state of being devoted to austerity, this was my asceticism of being unclothed, etc." |
♦ tattha acelakoti niccelo naggo. |
♦ Therein, "unclothed" (acelako) means without clothes, naked. |
muttācāroti visaṭṭhācāro, uccārakammādīsu lokiyakulaputtācārena virahito, ṭhitakova uccāraṃ karomi, passāvaṃ karomi, khādāmi bhuñjāmi ca. |
"Of loose conduct" (muttācāro) means of unrestrained conduct, devoid of the conduct of worldly sons of good family in matters of defecation, etc.; I defecate standing, I urinate standing, and I chew and eat standing. |
hatthāpalekhanoti hatthe piṇḍamhi ṭhite jivhāya hatthaṃ apalikhāmi, uccāraṃ vā katvā hatthasmiññeva daṇḍakasaññī hutvā hatthena apalikhāmīti dasseti. |
"Licking the hands" (hatthāpalekhano) means: when almsfood is in my hand, I lick my hand with my tongue; or, having defecated, considering my hand as a stick, I wipe with my hand, he shows. |
te kira daṇḍakaṃ sattoti paññapenti, tasmā tesaṃ paṭipadaṃ pūrento evamakāsi. |
They, it is said, designate a stick as a being; therefore, fulfilling their practice, he did thus. |
bhikkhāgahaṇatthaṃ ehi bhaddanteti vutto na etīti na ehibhaddantiko. |
"One who does not come when told, 'Come, venerable sir,' for the sake of receiving alms" is "not an ehibhaddantika." |
tena hi tiṭṭha bhaddanteti vuttopi na tiṭṭhatīti na tiṭṭhabhaddantiko. |
Therefore, even when told, "Stand, venerable sir," one who does not stand is "not a tiṭṭhabhaddantika." |
tadubhayampi titthiyā evaṃ etassa vacanaṃ kataṃ bhavissatīti na karonti. |
Both of these, heretics do not do, thinking, "Thus his word will be done." |
ahampi evaṃ akāsinti dasseti. |
He shows, "I also did thus." |
abhihaṭanti puretaraṃ gahetvā āhaṭaṃ bhikkhaṃ. |
"Food brought forward" (abhihaṭaṃ) means almsfood taken earlier and brought. |
uddissakatanti idaṃ tumhe uddissa katanti evaṃ ārocitabhikkhaṃ. |
"Food specially prepared" (uddissakataṃ) means almsfood announced thus: "This is prepared for you." |
na nimantananti asukaṃ nāma kulaṃ vā vīthiṃ vā gāmaṃ vā paviseyyāthāti evaṃ nimantitabhikkhampi na sādiyāmi na gaṇhāmi. |
"No invitation" (na nimantanaṃ) means: even almsfood for which an invitation was given, such as "May you enter such-and-such a family, or street, or village," I do not accept, I do not take. |
♦ na kumbhimukhāti kumbhito uddharitvā diyyamānaṃ bhikkhaṃ na gaṇhāmi. |
♦ "Not from the mouth of a pot" means I do not accept almsfood being given after being taken out of a pot. |
na kaḷopimukhāti kaḷopīti ukkhali vā pacchi vā. |
"Not from the mouth of a bowl" (na kaḷopimukhā): "kaḷopī" means a saucepan or a basket. |
tatopi na gaṇhāmi. |
From that too, I do not accept. |
kasmā? kumbhikaḷopiyo maṃ nissāya kaṭacchunā pahāraṃ labhantīti. |
Why? Because pots and bowls, on account of me, receive a blow from a ladle. |
na eḷakamantaranti ummāraṃ antaraṃ katvā diyyamānaṃ na gaṇhāmi. |
"Not across a threshold" (na eḷakamantaraṃ): I do not accept what is given placed across a threshold. |
kasmā? ayaṃ maṃ nissāya antarakaraṇaṃ labhatīti. |
Why? Because this one, on account of me, receives the act of placing across. |
daṇḍamusalesupi eseva nayo. |
The same method applies to sticks and pestles. |
na dvinnanti dvīsu bhuñjamānesu ekasmiṃ uṭṭhāya dente na gaṇhāmi. |
"Not from two" means when two are eating, if one gets up and gives, I do not accept. |
kasmā? kabaḷantarāyo hotīti. |
Why? Because it is an interruption of the morsel. |
na gabbhiniyātiādīsu pana gabbhiniyā kucchiyaṃ dārako kilamati, pāyantiyā dārakassa khīrantarāyo hoti, purisantaragatāya ratiantarāyo hotīti na gaṇhāmi. |
"Not from a pregnant woman," etc.: but from a pregnant woman, the child in the womb suffers; from a nursing woman, there is an interruption of milk for the child; from one who has gone to another man, there is an interruption of pleasure; so I do not accept. |
na saṃkittīsūti saṃkittetvā katabhattesu. |
"Not from collected food" (na saṃkittīsu) means from food prepared after collecting [ingredients]. |
dubbhikkhasamaye kira acelakasāvakā acelakānaṃ atthāya tato tato taṇḍulādīni samādapetvā bhattaṃ pacanti. |
During a famine, it is said, the disciples of naked ascetics, for the sake of the naked ascetics, collect rice, etc., from here and there and cook food. |
ukkaṭṭhācelako tatopi na paṭiggaṇhāti. |
A foremost naked ascetic does not accept even from that. |
♦ na yattha sāti yattha sunakho piṇḍaṃ labhissāmīti upaṭṭhito hoti, tattha tassa adatvā āhaṭaṃ na gaṇhāmi. |
♦ "Not where a dog is present" (na yattha sā): where a dog is present, thinking, "I will get almsfood," I do not accept what is brought without giving to it. |
kasmā? etassa piṇḍantarāyo hotīti. |
Why? Because it is an interruption of almsfood for this one. |
saṇḍasaṇḍacārinīti samūhasamūhacārinī, sace hi acelaṃ disvā imassa bhikkhaṃ dassāmāti mānusakā bhattagehaṃ pavisanti. |
"Flies swarming" (saṇḍasaṇḍacārinī) means moving in swarms; if indeed humans, seeing a naked ascetic, enter the food-house thinking, "We will give alms to this one." |
tesu ca pavisantesu kaḷopimukhādīsu nilīnā makkhikā uppatitvā saṇḍasaṇḍā caranti. |
And when they enter, flies hidden in the mouths of bowls, etc., fly up and move in swarms. |
tato āhaṭaṃ bhikkhaṃ na gaṇhāmi. |
Almsfood brought from there I do not accept. |
kasmā? maṃ nissāya makkhikānaṃ gocarantarāyo jātoti, ahampi tathā akāsiṃ. |
Why? Because on account of me, an interruption of the feeding ground of flies has occurred; I also did so. |
na thusodakanti sabbasassasambhārehi kataṃ loṇasovīrakaṃ. |
"Not rice-scum water" (na thusodakaṃ) means salted sour gruel made from all kinds of grain ingredients. |
ettha ca surāpānameva sāvajjaṃ, ayaṃ pana sabbesupi sāvajjasaññī. |
And here, only drinking alcohol is blameable, but this one perceives blame in all of them. |
♦ ekāgārikoti yo ekasmiññeva gehe bhikkhaṃ labhitvā nivattati. |
♦ "One who goes to one house only" (ekāgāriko) means one who, having received alms in only one house, returns. |
ekālopikoti yo ekeneva ālopena yāpeti. |
"One who eats one morsel only" (ekālopiko) means one who subsists on only one morsel. |
dvāgārikādīsupi eseva nayo. |
The same method applies to "one who goes to two houses," etc. |
ekissāpi dattiyāti ekāya dattiyā. |
"Even from one portion" (ekissāpi dattiyā) means from one portion. |
datti nāma ekā khuddakapāti hoti, yattha aggabhikkhaṃ pakkhipitvā ṭhapenti. |
"Datti" is a small bowl where they put the first almsfood and keep it. |
ekāhikanti ekadivasantarikaṃ. |
"Every other day" (ekāhikaṃ) means with an interval of one day. |
addhamāsikanti addhamāsantarikaṃ. |
"Every half-month" (addhamāsikaṃ) means with an interval of half a month. |
pariyāyabhattabhojananti vārabhattabhojanaṃ. |
"Eating food by turns" (pariyāyabhattabhojanaṃ) means eating food in rotation. |
ekāhavārena dvīhavārena sattāhavārena aḍḍhamāsavārenāti evaṃ divasavārena ābhataṃ bhattabhojanaṃ. |
"By a turn of one day, by a turn of two days, by a turn of seven days, by a turn of half a month" – thus, eating food brought by a turn of days. |
♦ sākabhakkhoti allasākabhakkho. |
♦ "Eater of greens" (sākabhakkho) means an eater of fresh greens. |
sāmākabhakkhoti sāmākataṇḍulabhakkho. |
"Eater of millet" (sāmākabhakkho) means an eater of millet grains. |
nīvārādīsu nīvārā nāma tāva araññe sayaṃjātavīhijāti. |
Among "wild rice," etc., "nīvārā" is a species of wild rice that grows spontaneously in the forest. |
daddulanti cammakārehi cammaṃ likhitvā chaḍḍitakasaṭaṃ. |
"Leather-parings" (daddulaṃ) means the refuse discarded by leather-workers after scraping leather. |
haṭaṃ vuccati silesopi sevālopi kaṇikārādirukkhaniyyāsopi. |
"Moss" (haṭaṃ) is said of slime, algae, and also the resin of trees like Kaṇikāra. |
kaṇanti kuṇḍakaṃ . |
"Rice-bran" (kaṇaṃ) means husk-powder. |
ācāmoti bhattaukkhalikāya laggo jhāmaodano, taṃ chaḍḍitaṭṭhāne gahetvā khādati. |
"Rice-scum" (ācāmo) means burnt rice stuck to the rice-pot; taking it from the place where it was discarded, he eats it. |
“odanakañjiyan”tipi vadanti. |
They also call it "rice gruel." |
piññākādayo pākaṭā eva. |
Oil-cake, etc., are well-known. |
pavattaphalabhojīti patitaphalabhojī. |
"Eater of fallen fruit" (pavattaphalabhojī) means an eater of fruit that has fallen. |
♦ sāṇānīti sāṇavākacoḷāni. |
♦ "Hemp garments" (sāṇāni) means garments of hemp bark. |
masāṇānīti missakacoḷāni. |
"Mixed-fiber garments" (masāṇāni) means garments of mixed fibers. |
chavadussānīti matasarīrato chaḍḍitavatthāni. |
"Shroud-cloths" (chavadussāni) means cloths discarded from a dead body. |
erakatiṇādīni vā ganthetvā katanivāsanāni. |
Or garments made by weaving Eraka grass, etc. |
paṃsukūlānīti pathaviyaṃ chaḍḍitanantakāni. |
"Refuse-rags" (paṃsukūlāni) means rags discarded on the ground. |
tiritānīti rukkhattacavatthāni. |
"Tree-bark garments" (tiritāni) means garments of tree bark. |
ajinanti ajinamigacammaṃ. |
"Antelope hide" (ajinaṃ) means the hide of an antelope. |
ajinakkhipanti tadeva majjhe phālitaṃ. |
"A strip of antelope hide" (ajinakkhipaṃ) means the same, split in the middle. |
sakhurakantipi vadanti. |
They also call it "with hoofs." |
kusacīranti kusatiṇaṃ ganthetvā katacīraṃ. |
"Kusa-grass garment" (kusacīraṃ) means a garment made by weaving kusa grass. |
vākacīraphalakacīresupi eseva nayo. |
The same method applies to bark-fiber garments and fruit-fiber garments. |
kesakambalanti manussakesehi katakambalaṃ. |
"Hair-blanket" (kesakambalaṃ) means a blanket made of human hair. |
yaṃ sandhāya vuttaṃ “yāni kānici, bhikkhave, tantāvutānaṃ vatthānaṃ, kesakambalo tesaṃ paṭikuṭṭho akkhāyati. |
Referring to which it is said, "Whatever woven cloths there are, bhikkhus, a hair-blanket is declared the most repulsive of them. |
kesakambalo, bhikkhave, sīte sīto, uṇhe uṇho, dubbaṇṇo duggandho dukkhasamphaso”ti (a. |
A hair-blanket, bhikkhus, is cold in cold weather, hot in hot weather, ill-colored, ill-smelling, and unpleasant to touch" (A. |
ni. 3.138). vālakambalanti assavālādīhi katakambalaṃ. |
Ni. 3.138). "Horsehair-blanket" (vālakambalaṃ) means a blanket made of horsehair, etc. |
ulūkapakkhakanti ulūkapattāni ganthetvā katanivāsanaṃ. |
"Owl-feather garment" (ulūkapakkhakaṃ) means a garment made by weaving owl feathers. |
ubbhaṭṭhakoti uddhaṃ ṭhitako. |
"One who stands erect" (ubbhaṭṭhako) means one who stands upright. |
ukkuṭikappadhānamanuyuttoti ukkuṭikavīriyaṃ anuyutto, gacchantopi ukkuṭikova hutvā uppatitvā uppatitvā gacchati. |
"Devoted to the practice of squatting" (ukkuṭikappadhānamanuyutto) means devoted to the effort of squatting; even when going, he goes by jumping up and up in a squatting posture. |
kaṇṭakāpassayikoti ayakaṇṭake vā pakatikaṇṭake vā bhūmiyaṃ koṭṭetvā tattha cammaṃ attharitvā ṭhānacaṅkamādīni karomīti dasseti. |
"One who lies on a bed of thorns" (kaṇṭakāpassayiko) means: having driven iron thorns or natural thorns into the ground, and having spread a hide there, I perform standing, walking, etc., he shows. |
seyyanti sayantopi tattheva seyyaṃ kappemi. |
"Lying down" (seyyaṃ): even when lying down, I make my bed there. |
sāyaṃ tatiyamassāti sāyatatiyakaṃ. |
"Thrice in the evening" (sāyaṃ tatiyamassa) means the third time in the evening. |
pāto majjhanhike sāyanti divasassa tikkhattuṃ pāpaṃ pavāhessāmīti udakorohanānuyogaṃ anuyutto viharāmīti dasseti. |
"In the morning, at midday, in the evening" means: "I will wash away evil three times a day," thus he dwells devoted to the practice of entering the water, he shows. |
♦ 156. nekavassagaṇikanti nekavassagaṇasañjātaṃ. |
♦ 156. "Accumulated over many years" (nekavassagaṇikaṃ) means produced by an accumulation of many years. |
rajojallanti rajamalaṃ, idaṃ attano rajojallakavatasamādānakālaṃ sandhāya vadati. |
"Dust and dirt" (rajojallaṃ) means dust-stain; this he says referring to the time of his undertaking the vow of [accumulating] dust and dirt. |
jegucchisminti pāpajigucchanabhāve. |
"In scrupulousness" (jegucchismiṃ) means in the state of being disgusted by evil. |
yāva udakabindumhipīti yāva udakathevakepi mama dayā paccupaṭṭhitā hoti, ko pana vādo aññesu sakkharakaṭhaladaṇḍakavālikādīsu. |
"Even towards a drop of water" (yāva udakabindumhipi): "Even towards a mere drop of water, my compassion is present; what then to say of others like gravel, potsherds, sticks, sand, etc.?" |
te kira udakabinduṃ ca ete ca sakkharakaṭhalādayo khuddakapāṇāti paññapenti. |
They, it is said, designate a drop of water and these gravel, potsherds, etc., as minute living beings. |
tenāha “yāva udakabindumhipi me dayā paccupaṭṭhitā hotī”ti. |
Therefore he said, "Even towards a drop of water, my compassion is present." |
udakabindumpi na hanāmi na vināsemi, kiṃ kāraṇā. |
I do not harm or destroy even a drop of water; for what reason? |
māhaṃ khuddake pāṇe visamagate saṅghātaṃ āpādesinti. |
"Lest I cause the destruction of minute living beings that have gone to uneven places." |
ninnathalatiṇaggarukkhasākhādīsu visamaṭṭhāne gate udakabindusaṅkhāte khuddakapāṇe saṅghātaṃ vadhaṃ mā āpādesinti. |
"Lest I cause the destruction, the killing, of minute living beings, designated as drops of water, that have gone to uneven places on low ground, high ground, tips of grass, tree branches, etc." |
etamatthaṃ “satova abhikkamāmī”ti dasseti. |
To this effect, he shows, "Mindfully I step forward." |
acelakesu kira bhūmiṃ akkantakālato pabhuti sīlavā nāma natthi. |
Among naked ascetics, it is said, from the time of not treading on the ground, there is no such thing as a virtuous one. |
bhikkhācāraṃ gacchantāpi dussīlāva hutvā gacchanti, upaṭṭhākānaṃ gehe bhuñjantāpi dussīlāva hutvā bhuñjanti. |
Even when going on alms round, they go having become unvirtuous; even when eating in the houses of supporters, they eat having become unvirtuous. |
āgacchantāpi dussīlāva hutvā āgacchanti. |
Even when coming, they come having become unvirtuous. |
yadā pana morapiñchena phalakaṃ sammajjitvā sīlaṃ adhiṭṭhāya nisīdanti, tadā sīlavantā nāma honti. |
But when, having swept a board with a peacock feather, they sit down, having undertaken the precepts, then they are called virtuous. |
♦ vanakammikanti kandamūlaphalāphalādīnaṃ atthāya vane vicarantaṃ. |
♦ "A forest-worker" (vanakammikaṃ) means one wandering in the forest for the sake of bulbs, roots, fruits, berries, etc. |
vanena vananti vanato vanaṃ, esa nayo sabbattha. |
"From forest to forest" (vanena vanaṃ) means from one forest to another; this is the method everywhere. |
saṃpatāmīti gacchāmi. |
"I roam" (sampatāmi) means I go. |
āraññakoti araññe jātavuddho, idaṃ attano ājīvakakālaṃ sandhāya vadati. |
"A forest-dweller" (āraññako) means one born and bred in the forest; this he says referring to his own time as an Ājīvaka. |
bodhisatto kira pāsaṇḍapariggaṇhaṇatthāya taṃ pabbajjaṃ pabbaji, niratthakabhāvaṃ pana ñatvāpi na uppabbajjito, bodhisattā hi yaṃ yaṃ ṭhānaṃ upenti, tato anivattitadhammā honti, pabbajitvā pana mā maṃ koci addasāti tatova araññaṃ paviṭṭho. |
The Bodhisatta, it is said, went forth into that ascetic life for the purpose of understanding heretical views; but even having known its uselessness, he did not disrobe, for Bodhisattas, whatever state they attain, are of an unreturning nature from it. Having gone forth, however, thinking, "Let no one see me," he entered the forest from there. |
tenevāha “mā maṃ te addasaṃsu ahañca mā te addasan”ti. |
Therefore he said, "Let them not see me, and let me not see them." |
♦ goṭṭhāti govajā. |
♦ "Cow-pen" (goṭṭhā) means a herd of cattle. |
paṭṭhitagāvoti nikkhantagāvo. |
"When the cows have left" (paṭṭhitagāvo) means when the cows have gone out. |
tattha catukkuṇḍikoti vananteyeva ṭhito gopālakānaṃ gāvīhi saddhiṃ apagatabhāvaṃ disvā dve hatthe dve ca jaṇṇukāni bhūmiyaṃ ṭhapetvā evaṃ catukkuṇḍiko upasaṅkamitvāti attho. |
There, "on all fours" (catukkuṇḍiko) means: standing right in the forest, seeing that the cowherds have departed with the cows, placing two hands and two knees on the ground, thus approaching on all fours, is the meaning. |
tāni sudaṃ āhāremīti mahallakavacchakānaṃ gomayāni kasaṭāni nirojāni honti, tasmā tāni vajjetvā yāni taruṇavacchakānaṃ khīrapāneneva vaḍḍhantānaṃ saojāni gomayāni tāni kucchipūraṃ khāditvā puna vanasaṇḍameva pavisati. |
"Those I would eat" (tāni sudaṃ āhāremi): the dung of older calves is refuse, without nutriment; therefore, avoiding that, the nutritious dung of young calves growing only on milk, that he would eat to his belly's fill and then re-enter the forest grove. |
taṃ sandhāyāha “tāni sudaṃ āhāremī”ti. |
Referring to that, he said, "Those I would eat." |
yāvakīvañca meti yattakaṃ kālaṃ mama sakaṃ muttakarīsaṃ aparikkhīṇaṃ hoti. |
"And as long as mine" (yāvakīvañca me) means as long as my own urine and feces are not exhausted. |
yāva me dvāravaḷañjo pavattittha, tāva tadeva āhāremīti attho. |
As long as my excrement from the two orifices was produced, so long I ate that itself, is the meaning. |
kāle pana gacchante gacchante parikkhīṇamaṃsalohito upacchinnadvāravaḷañjo vacchakānaṃ gomayāni āhāremi. |
But as time went on and on, with flesh and blood exhausted, with excrement from the two orifices cut off, I ate the dung of calves. |
mahāvikaṭabhojanasminti mahante vikaṭabhojane, apakatibhojaneti attho. |
"In great repulsive food" (mahāvikaṭabhojanasmiṃ) means in great repulsive food, that is, unnatural food. |
♦ 157. tatrāssudaṃ, sāriputta, bhiṃsanakassa vanasaṇḍassa bhiṃsanakatasmiṃ hotīti. |
♦ 157. Therein, Sāriputta, in the terrifying nature of the terrifying forest-grove, it happens. |
tatrāti purimavacanāpekkhanaṃ. |
"Tatrā" (therein) refers to the previous statement. |
sudanti padapūraṇamatte nipāto. |
"Sudaṃ" is a particle merely filling a foot. |
sāriputtāti ālapanaṃ. |
"Sāriputta" is an address. |
ayaṃ kèo atthayojanā — tatrāti yaṃ vuttaṃ aññataraṃ bhiṃsanakaṃ vanasaṇḍanti, tatra yo so bhiṃsanako vanasaṇḍo vutto, tassa bhiṃsanakassa vanasaṇḍassa bhiṃsanakatasmiṃ hoti, bhiṃsanakakiriyāya hotīti attho. |
This is the application of meaning here: "tatrā" means that which was said, "a certain terrifying forest-grove"; there, that which was called a terrifying forest-grove, in the terrifying nature of that terrifying forest-grove it happens, by the terrifying action it happens, is the meaning. |
kiṃ hoti? |
What happens? |
idaṃ hoti, yo koci avītarāgo . |
.. pe . |
.. lomāni haṃsantīti. |
This happens: whoever, not free from passion... (etc.) ... his hairs stand on end. |
♦ atha vā tatrāti sāmiatthe bhummaṃ. |
♦ Or, "tatrā" is the locative in the sense of ownership. |
su iti nipāto. |
"Su" is a particle. |
kiṃ su nāma te bhonto samaṇabrāhmaṇātiādīsu viya. |
Like in "What indeed, sirs, are those ascetics and brahmins?" etc. |
idanti adhippetamatthaṃ paccakkhaṃ viya katvā dassanavacanaṃ. |
"Idaṃ" (this) is a word of showing, making the intended meaning as if directly perceived. |
sudanti su idaṃ, sandhivasena ikāralopo veditabbo. |
"Sudanti" is "su idaṃ"; the elision of "i" should be understood by sandhi. |
cakkhundriyaṃ itthindriyaṃ anaññātaññassāmītindriyaṃ kiṃ sūdhavittantiādīsu viya. |
Like in "The eye-faculty, the femininity-faculty, the faculty 'I shall know the unknown' – what indeed did they find?" etc. |
ayaṃ kèo atthayojanā, tassa, sāriputta, bhiṃsanakassa vanasaṇḍassa bhiṃsanakatasmiṃ idaṃsu hotīti. |
This is the application of meaning here: Of that, Sāriputta, terrifying forest-grove, in its terrifying nature, this indeed happens. |
bhiṃsanakatasminti bhiṃsanakabhāveti attho. |
"In its terrifying nature" (bhiṃsanakatasmiṃ) means in its terrifying state. |
ekassa takārassa lopo daṭṭhabbo. |
The elision of one "ta" sound should be noted. |
“bhiṃsanakattasmin”tiyeva vā pāṭho, bhiṃsanakatāya iti vā vattabbe liṅgavipallāso kato, nimittatthe cetaṃ bhummavacanaṃ. |
Or the reading is indeed "bhiṃsanakattasmiṃ"; or, when "bhiṃsanakatāya" (due to the terrifying nature) should be said, a change of gender is made, and this locative word is in the sense of a sign. |
tasmā evaṃ sambandho veditabbo, bhiṃsanakabhāve idaṃsu hoti, bhiṃsanakabhāvanimittaṃ bhiṃsanakabhāvahetu, bhiṃsanakabhāvapaccayā idaṃsu hoti. |
Therefore, the connection should be understood thus: in the terrifying state, this indeed happens; as a sign of the terrifying state, as a cause of the terrifying state, on account of the terrifying state, this indeed happens. |
yo koci avītarāgo taṃ vanasaṇḍaṃ pavisati. |
Whoever, not free from passion, enters that forest-grove. |
yebhuyyena lomāni haṃsanti bahutarāni lomāni haṃsanti, uddhaṃ mukhāni sūcisadisāni kaṇṭakasadisāni ca hutvā tiṭṭhanti, appāni na haṃsanti, bahutarānaṃ vā sattānaṃ haṃsanti, appakānaṃ atisūrapurisānaṃ na haṃsantīti. |
For the most part, hairs stand on end; more hairs stand on end, standing with tips upwards like needles, like thorns; few do not stand on end. Or, for more beings they stand on end; for a few very brave men, they do not stand on end. |
♦ antaraṭṭhakāti māghamāsassa avasāne catasso, phagguṇamāsassa ādimhi catassoti evaṃ ubhinnaṃ antare aṭṭharatti. |
♦ "The eight days in between" (antaraṭṭhakā) means four at the end of the month of Māgha, four at the beginning of the month of Phagguṇa, thus eight nights in between the two. |
abbhokāseti mahāsatto himapātasamaye rattiṃ abbhokāse viharati, athassa lomakūpesu āvutamuttā viya himabindūni tiṭṭhanti, sarīraṃ setadukūlapārutaṃ viya hoti. |
"In the open air" (abbhokāse): the great being, during the time of snowfall, dwells at night in the open air; then dewdrops stand in his hair-pores like strung pearls, his body becomes like one covered with a white fine cloth. |
divā vanasaṇḍeti divā himabindūsu sūriyātapasamphassena vigatesu assāsopi bhaveyya, ayaṃ pana sūriye uggacchanteyeva vanasaṇḍaṃ pavisati, tatrāpissa sūriyātapena paggharantaṃ himaṃ sarīreyeva patati. |
"By day in a forest-grove": by day, when the dewdrops have disappeared due to contact with the sun's heat, there might be some relief; but this one, as soon as the sun rises, enters the forest-grove, and there too the snow melting from the sun's heat falls right on his body. |
divā abbhokāse viharāmi rattiṃ vanasaṇḍeti gimhakāle kiresa divā abbhokāse vihāsi, tenassa kacchehi sedadhārā mucciṃsu, rattiṃ assāso bhaveyya, ayaṃ pana sūriye atthaṃ gacchanteyeva vanasaṇḍaṃ pavisati. |
"I dwell by day in the open air, at night in a forest-grove": in the hot season, it is said, he dwelt by day in the open air, due to which streams of sweat poured from his armpits; at night there might be relief, but this one, as soon as the sun sets, enters the forest-grove. |
athassa divā gahitausme vanasaṇḍe aṅgārakāsuyaṃ pakkhitto viya attabhāvo paridayhittha. |
Then his body, in the forest-grove which had absorbed the heat of the day, burned as if thrown into an ember-pit. |
anacchariyāti anuacchariyā. |
"Not wonderful" (anacchariya) means not at all wonderful. |
paṭibhāsīti upaṭṭhāsi. |
"Occurred" (paṭibhāsi) means appeared. |
♦ sotattoti divā ātapena rattiṃ vanausmāya sutatto. |
♦ "Well-heated" (sotatto) means well-heated by the sun's heat by day and by the forest's heat at night. |
sosinnoti rattiṃ himena divā himodakena suṭṭhu tinto. |
"Well-soaked" (sosinno) means thoroughly soaked by snow at night and by snow-water by day. |
bhiṃsanaketi bhayajanake. |
"Terrifying" (bhiṃsanake) means fear-inducing. |
naggoti niccelo. |
"Naked" (naggo) means without clothes. |
nivāsanapārupane hi sati sītaṃ vā uṇhaṃ vā na atibādheyya, tampi me natthīti dasseti. |
For if there were an undergarment and an outer robe, cold or heat would not excessively afflict; "even that I do not have," he shows. |
na caggimāsinoti aggimpi na upagato. |
"And not sitting near a fire" (na caggimāsino) means not even approaching a fire. |
esanāpasutoti suddhiesanatthāya pasuto, payutto. |
"Engaged in striving" (esanāpasuto) means engaged, yoked, for the sake of striving for purity. |
munīti, tadā attānaṃ munīti katvā katheti. |
"A sage" (muni): then, calling himself a sage, he speaks. |
♦ chavaṭṭhikānīti upaḍḍhadaḍḍhāni aṭṭhīni. |
♦ "chavaṭṭhikānīti" means half-burnt bones. |
upadhāyāti yathā sīsūpadhānañca pādūpadhānañca paññāyati, evaṃ santharitvā tattha seyyaṃ kappemīti dasseti. |
upadhāyāti" means just as a head-rest and a foot-rest are known, so having spread it out, he shows "I will make my bed there. |
gāmaṇḍalāti gopāladārakā. |
"gāmaṇḍalāti" means cowherd boys. |
te kira bodhisattassa santikaṃ gantvā, sumedha, tvaṃ imasmiṃ ṭhāne kasmā nisinno, kathehīti vadanti. |
They, it is said, went to the Bodhisatta and said, "Sumedha, why are you sitting in this place? Tell us." |
bodhisatto adhomukho nisīdati, na katheti. |
The Bodhisatta sat with his head down and did not speak. |
atha naṃ te akathetuṃ na dassāmāti parivāretvā oṭṭhubhanti sarīre kheḷaṃ pātenti. |
Then they, thinking, "We will not let him not speak," surrounded him, poked him, and spat phlegm on his body. |
bodhisatto evampi na katheti. |
Even so, the Bodhisatta did not speak. |
atha naṃ tvaṃ na kathesīti omuttenti passāvamassa upari vissajjenti. |
Then they, saying, "You are not speaking," urinated on him, discharging urine over him. |
bodhisatto evampi na kathetiyeva. |
Even so, the Bodhisatta still did not speak. |
tato naṃ kathehi kathehīti paṃsukena okiranti. |
Then, saying, "Speak, speak," they sprinkled dust on him. |
bodhisatto evampi na kathetiyeva. |
Even so, the Bodhisatta still did not speak. |
athassa na kathesīti daṇḍakasalākā gahetvā kaṇṇasotesu pavesenti. |
Then, saying, "He is not speaking," they took sticks and splinters and inserted them into his ear-holes. |
bodhisatto dukkhā tibbā kaṭukā vedanā adhivāsento kassaci kiñci na karissāmīti matako viya acchati. |
The Bodhisatta, enduring the painful, sharp, and harsh sensations, remained like a dead person, thinking, "I will not do anything to anyone." |
tenāha “na kho panāhaṃ, sāriputta, abhijānāmi tesu pāpakaṃ cittaṃ uppādetā”ti. |
Therefore, he said, "But I, Sāriputta, do not recall having generated an evil thought towards them." |
na mayā tesu pāpakaṃ cittampi uppāditanti attho. |
The meaning is, "Not even an evil thought was generated by me towards them." |
upekkhāvihārasmiṃ hotīti upekkhāvihāro hoti. |
"upekkhāvihārasmiṃ hotīti" means he dwells in equanimity. |
vihāro eva hi vihārasminti vutto. |
For the dwelling itself is called "in the dwelling." |
teneva ca “idaṃsu me”ti etthāpi ayaṃsu meti evaṃ attho veditabbo. |
And for that very reason, also in "idaṃsu me" (this is mine), the meaning should be understood as "ayaṃsu me" (this is mine). |
iminā nayena aññānipi evarūpāni padāni veditabbāni. |
In this way, other such words should be understood. |
iminā ito ekanavutikappe pūritaṃ upekkhāvihāraṃ dasseti. |
By this, he shows the dwelling in equanimity perfected ninety-one aeons from now. |
yaṃ sandhāyāha — |
Referring to which he said — |
♦ “sukhapatto na rajjāmi, dukkhe na homi dummano. |
♦ "Having attained happiness, I am not attached; in suffering, I am not dejected. |
♦ sabbattha tulito homi, esā me upekkhāpāramī”ti. |
♦ Everywhere I am balanced; this is my perfection of equanimity." |
♦ |
♦ |
♦ dukkarakārikādisuddhivaṇṇanā niṭṭhitā. |
♦ The explanation of the purification by difficult practices, etc., is finished. |
♦ āhārasuddhivaṇṇanā (MN 22) |
♦ Explanation of Purification by Food (MN 22) |
♦ 158. āhārena suddhīti kolādinā ekaccena parittakāahārena sakkā sujjhitunti evaṃdiṭṭhino honti. |
♦ 158. "Purification by food" means some have the view that it is possible to be purified by a small amount of food, such as jujube fruits. |
evamāhaṃsūti evaṃ vadanti. |
evamāhaṃsūti" means "thus they say. |
kolehīti padarehi. |
kolehīti" means "by jujube fruits. |
kolodakanti kolāni madditvā katapānakaṃ. |
"kolodakanti" means a drink made by crushing jujube fruits. |
kolavikatinti kolasāḷavakolapūvakolaguḷādikolavikāraṃ. |
"kolavikatinti" means products of jujube fruits, such as jujube porridge, jujube cakes, jujube molasses, etc. |
etaparamoti etaṃ pamāṇaṃ paramaṃ assāti etaparamo. |
etaparamoti" means "this is the highest measure for it," thus "etaparamo. |
tadā ekanavutikappamatthake pana na beluvapakkatālapakkapamāṇo kolo hoti, yaṃ etarahi kolassa pamāṇaṃ, ettakova hotīti attho. |
Then, at the head of ninety-one aeons, however, the jujube fruit is not the size of a ripe wood-apple or a ripe palmyra fruit, which is the size of a jujube fruit now; the meaning is that it is only that small. |
♦ 159. adhimattakasimānanti ativiya kisabhāvaṃ. |
♦ 159. "adhimattakasimānanti" means a state of extreme emaciation. |
āsītikapabbāni vā kāḷapabbāni vāti yathā āsītikavalliyā vā kāḷavalliyā vā sandhiṭṭhānesu milāyitvā majjhe unnatunnatāni honti, evaṃ mayhaṃ aṅgapaccaṅgāni hontīti dasseti. |
āsītikapabbāni vā kāḷapabbāni vāti" means just as the joints of an āsītika creeper or a kāḷa creeper wither at the joints and become raised in the middle, so he shows, "my limbs and minor limbs become like that. |
oṭṭhapadanti yathā oṭṭhassa padaṃ majjhe gambhīraṃ hoti, evamevaṃ bodhisattassa milāte maṃsalohite vaccadvārassa antopaviṭṭhattā ānisadaṃ majjhe gambhīraṃ hoti. |
"oṭṭhapadanti" means just as a camel's footprint is deep in the middle, so too the Bodhisatta's seat becomes deep in the middle because, with his flesh and blood withered, the anus has sunk inwards. |
athassa bhūmiyaṃ nisinnaṭṭhānaṃ sarapoṅkhena akkantaṃ viya majjhe unnataṃ hoti. |
Then the place where he sat on the ground becomes raised in the middle, as if pressed by a reed-mat. |
vaṭṭanāvaḷīti yathā rajjuyā āvunitvā katā vaṭṭanāvaḷī vaṭṭanānaṃ antarantarā ninnā hoti, vaṭṭanaṭṭhānesu unnatā, evaṃ piṭṭhikaṇṭako unnatāvanato hoti, jarasālāya gopānasiyoti jiṇṇasālāya gopānasiyo, tā vaṃsato muccitvā maṇḍale patiṭṭhahanti, maṇḍalato muccitvā bhūmiyanti; |
"vaṭṭanāvaḷīti" means just as a twisted rope made by twisting string is depressed between the twists and raised at the places of the twists, so the backbone is raised and depressed. "jarasālāya gopānasiyoti" means the rafters of an old hall; they, having become detached from the bamboo, rest on the circular frame, and having become detached from the circular frame, [rest on] the ground; |
evaṃ ekā upari hoti, ekā heṭṭhāti oluggaviluggā bhavanti. |
thus one is above, one is below, they become dislodged and displaced. |
bodhisattassa pana na evaṃ phāsuḷiyo, tassa hi lohite chinne maṃse milāte phāsuḷantarehi cammāni heṭṭhā otiṇṇāni, taṃ sandhāyetaṃ vuttaṃ. |
But the Bodhisatta's ribs were not like that; for him, with his blood diminished and flesh withered, the skin between the ribs had sunk down; referring to this, it was said. |
♦ okkhāyikāti heṭṭhā anupaviṭṭhā. |
♦ "okkhāyikāti" means sunk down below. |
tassa kira lohite chinne maṃse milāte akkhiāvāṭakā matthaluṅgaṃ āhacca aṭṭhaṃsu, tenassa evarūpā akkhitārakā ahesuṃ. |
For him, it is said, with his blood diminished and flesh withered, the eye-sockets touched the brain, therefore his eyeballs were of such a nature. |
āmakacchinnoti atitaruṇakāle chinno, so hi vātātapena saṃphusati ceva milāyati ca. |
"āmakacchinnoti" means cut when very young; for it both touches and withers in wind and sun. |
yāvassu me, sāriputtāti, sāriputta, mayhaṃ udaracchavi yāva piṭṭhikaṇṭakaṃ allīnā hoti. |
"yāvassu me, sāriputtāti," Sāriputta, my belly-skin adheres as far as the backbone. |
atha vā yāvassu me, sāriputta, bhāriyabhāriyā ahosi dukkarakārikā, mayhaṃ udaracchavi yāva piṭṭhikaṇṭakaṃ allīnā ahosīti evamettha sambandho veditabbo. |
Or rather, "yāvassu me, sāriputta, my difficult practice was very severe, my belly-skin adhered as far as the backbone" – thus the connection should be understood here. |
piṭṭhikaṇṭakaṃyeva pariggaṇhāmīti sahaudaracchaviṃ gaṇhāmi. |
"piṭṭhikaṇṭakaṃyeva pariggaṇhāmīti" means I grasp it together with the belly-skin. |
udaracchaviṃyeva pariggaṇhāmīti sahapiṭṭhikaṇṭakaṃ gaṇhāmi. |
"udaracchaviṃyeva pariggaṇhāmīti" means I grasp it together with the backbone. |
avakujjo papatāmīti tassa hi uccārapassāvatthāya nisinnassa passāvo neva nikkhamati, vaccaṃ pana ekaṃ dve kaṭakaṭṭhimattaṃ nikkhamati. |
"avakujjo papatāmīti" means for him, when sitting to defecate and urinate, urine does not come out at all, but feces come out only to the extent of one or two hard pellets. |
balavadukkhaṃ uppādeti. |
It produces severe pain. |
sarīrato sedā muccanti, tattheva avakujjo bhūmiyaṃ patati. |
Sweat is released from the body, and right there he falls to the ground face down. |
tenāha “avakujjo papatāmī”ti. |
Therefore he said, "I fall face down." |
tameva kāyanti taṃ ekanavutikappamatthake kāyaṃ. |
"tameva kāyanti" means that body at the head of ninety-one aeons. |
mahāsaccakasutte pana pacchimabhavikakāyaṃ sandhāya imameva kāyanti āha. |
In the Mahāsaccaka Sutta, however, referring to the body of the last existence, he said "this very body." |
pūtimūlānīti maṃse vā lohite vā sati tiṭṭhanti. |
"pūtimūlānīti" means they remain when there is flesh or blood. |
tassa pana abhāve cammakhaṇḍe lomāni viya hattheyeva lagganti, taṃ sandhāyāha “pūtimūlāni lomāni kāyasmā patantī”ti. |
But in the absence of that, like hairs on a piece of hide, they stick to the hand itself; referring to this, he said, "the hairs with rotten roots fall from the body." |
♦ alamariyañāṇadassanavisesanti ariyabhāvaṃ kātuṃ samatthaṃ lokuttaramaggaṃ. |
♦ "alamariyañāṇadassanavisesanti" means the supramundane path capable of bringing about the state of a noble one. |
imissāyeva ariyāya paññāyāti vipassanāpaññāya anadhigamā. |
"imissāyeva ariyāya paññāyāti" means through non-attainment by insight-wisdom. |
yāyaṃ ariyāti yā ayaṃ maggapaññā adhigatā. |
"yāyaṃ ariyāti" means which is this path-wisdom that has been attained. |
idaṃ vuttaṃ hoti — yathā etarahi vipassanāpaññāya adhigatattā maggapaññā adhigatā, evaṃ ekanavutikappamatthake vipassanāpaññāya anadhigatattā lokuttaramaggapaññaṃ nādhigatosmīti, majjhimabhāṇakattherā panāhu, imissāyevāti vuttapaññāpi yāyaṃ ariyāti vuttapaññāpi maggapaññāyeva. |
This is what is said — just as now, because of attainment by insight-wisdom, path-wisdom is attained, so at the head of ninety-one aeons, because of non-attainment by insight-wisdom, "I did not attain supramundane path-wisdom." But the elders who are reciters of the Majjhima Nikāya said, both the wisdom spoken of as "imissāyeva" and the wisdom spoken of as "yāyaṃ ariyā" are indeed path-wisdom. |
atha ne bhikkhū āhaṃsu “evaṃ sante maggassa anadhigatattā maggaṃ nādhigatosmīti idaṃ vuttaṃ hoti, bhante”ti. |
Then the monks said to them, "If that is so, venerable sirs, this is what is said: 'Because of the non-attainment of the path, I did not attain the path.'" |
āvuso, kiñcāpi dīpetuṃ na sakkomi, dvepi pana maggapaññāyevāti, etadeva cettha yuttaṃ. |
Friends, although I am not able to explain it, both are indeed path-wisdom; this alone is appropriate here. |
itarathā hi yā ayanti niddeso ananurūpo siyā. |
Otherwise, the designation "yā ayaṃ" would be inappropriate. |
♦ āhārasuddhivaṇṇanā niṭṭhitā. |
♦ The explanation of purification by food is finished. |
♦ saṃsārasuddhiādivaṇṇanā (MN 22) |
♦ Explanation of Purification by Transmigration, etc. (MN 22) |
♦ 160. saṃsārena suddhīti bahukaṃ saṃsaritvā sujjhantīti vadanti. |
♦ 160. "Purification by transmigration" means they say that beings are purified by transmigrating much. |
upapattiyā suddhīti bahukaṃ upapajjitvā sujjhantīti vadanti. |
"Purification by rebirth" means they say that beings are purified by being reborn much. |
āvāsena suddhīti bahūsu ṭhānesu vasitvā sujjhantīti vadanti. |
"Purification by residence" means they say that beings are purified by residing in many places. |
tīsupi ṭhānesu saṃsaraṇakavasena saṃsāro. |
In all three cases, transmigration is by way of transmigrating. |
upapajjanakavasena upapatti. |
Rebirth is by way of being reborn. |
vasanakavasena āvāsoti khandhāyeva vuttā. |
Residence by way of residing means the aggregates themselves are spoken of. |
yaññenāti bahuyāge yajitvā sujjhantīti vadanti. |
"By sacrifice" means they say that beings are purified by performing many sacrifices. |
muddhāvasittenāti tīhi saṅkhehi khattiyābhisekena muddhani abhisittena. |
"muddhāvasittenāti" means by being anointed on the head with the consecration of a khattiya for three periods. |
aggipāricariyāyāti bahuaggiparicaraṇena sujjhantīti vadanti. |
"aggipāricariyāyāti" means they say that beings are purified by much tending of the fire. |
♦ 161. daharoti taruṇo. |
♦ 161. "daharoti" means young. |
yuvāti yobbanena samannāgato. |
"yuvāti" means endowed with youth. |
susukāḷakesoti suṭṭhu kāḷakeso. |
"susukāḷakesoti" means very black-haired. |
bhadrena yobbanena samannāgatoti imināssa yena yobbanena samannāgato yuvā, taṃ yobbanaṃ bhaddaṃ laddhakanti dasseti. |
"bhadrena yobbanena samannāgatoti" by this he shows that the youth with which the young man is endowed, that youth is fortunate and attained. |
paṭhamena vayasāti paṭhamavayo nāma tettiṃsa vassāni, tena samannāgatoti attho, paññāveyyattiyenāti paññāveyyattibhāvena. |
"paṭhamena vayasāti" means the first age, which is thirty-three years; "endowed with that" is the meaning. "paññāveyyattiyenāti" means by the state of intelligence. |
jiṇṇoti jarājiṇṇo. |
"jiṇṇoti" means worn out by old age. |
vuddhoti vaḍḍhitvā ṭhitāṅgapaccaṅgo. |
"vuddhoti" means whose limbs and minor limbs have grown and are established. |
mahallakoti jātimahallako. |
"mahallakoti" means old by birth. |
addhagatoti bahuaddhānaṃ gato cirakālātikkanto. |
"addhagatoti" means having gone a long way, having passed a long time. |
vayo anuppattoti vassasatassa tatiyakoṭṭhāsaṃ pacchimavayaṃ anuppatto. |
"vayo anuppattoti" means having reached the third part of a hundred years, the last age. |
āsītiko me vayo vattatīti imaṃ kira suttaṃ bhagavā parinibbānasaṃvacchare kathesi. |
"āsītiko me vayo vattatīti" – the Blessed One, it is said, spoke this sutta in the year of his Parinibbāna. |
tasmā evamāha. |
Therefore, he spoke thus. |
paramāyāti uttamāya. |
"paramāyāti" means highest. |
satiyātiādīsu padasatampi padasahassampi vadantasseva gahaṇasamatthatā sati nāma. |
In "satiyāti" etc., the ability to grasp even a hundred or a thousand words as they are being spoken is called "sati" (mindfulness). |
tadeva ādhāraṇaupanibandhanasamatthatā gati nāma. |
That very ability to retain and connect is called "gati" (movement/understanding). |
evaṃ gahitaṃ dhāritaṃ sajjhāyaṃ kātuṃ samatthavīriyaṃ dhiti nāma. |
The energy capable of reciting what has been thus grasped and retained is called "dhiti" (resolution). |
tassa atthañca kāraṇañca dassanasamatthatā paññāveyyattiyaṃ nāma. |
The ability to see its meaning and cause is called "paññāveyyattiyaṃ" (intelligence). |
♦ daḷhadhammā dhanuggahoti daḷhaṃ dhanuṃ gahetvā ṭhito issāso. |
♦ "daḷhadhammā dhanuggahoti" means an archer standing holding a strong bow. |
daḷhadhanu nāma dvisahassathāmaṃ vuccati, dvisahassathāmaṃ nāma yassa āropitassa jiyābaddho lohasīsādīnaṃ bhāro daṇḍe gahetvā yāva kaṇḍappamāṇā ukkhittassa pathavito muccati. |
A strong bow is called one with a strength of two thousand; a strength of two thousand is that of which, when strung and a weight of iron, lead, etc., is held on the shaft, it is released from the ground when lifted to the height of an arrow. |
sikkhitoti dasa dvādasa vassāni ācariyakule uggahitasippo. |
"sikkhitoti" means having learned the art in the teacher's family for ten or twelve years. |
katahatthoti koci sippameva uggaṇhāti. |
"katahatthoti" means someone learns only the art. |
katahattho na hoti, ayaṃ pana katahattho ciṇṇavasībhāvo. |
He is not skilled; this one, however, is skilled, having attained mastery through practice. |
katūpāsanoti rājakulādīsu dassitasippo. |
"katūpāsanoti" means having demonstrated the art in royal families, etc. |
lahukena asanenāti anto susiraṃ katvā tūlādīni pūretvā katalākhāparikammena sallahukakaṇḍena. |
"lahukena asanenāti" means with a very light arrow, made hollow inside, filled with cotton, etc., and treated with lac. |
evaṃ katañhi ekausabhagāmī dve usabhāni gacchati, aṭṭhausabhagāmī soḷasausabhāni gacchati. |
When made thus, one that goes one usabha (a measure of distance) goes two usabhas; one that goes eight usabhas goes sixteen usabhas. |
appakasirenāti nidukkhena. |
"appakasirenāti" means without difficulty. |
atipāteyyāti atikkameyya. |
"atipāteyyāti" means would surpass. |
evaṃ adhimattasatimantoti yathā so dhanuggaho taṃ vidatthicaturaṅgulachāyaṃ sīghaṃ eva atikkameti, evaṃ padasatampi padasahassampi uggahetuṃ upadhāretuṃ sajjhāyituṃ atthakāraṇāni ca parīkkhituṃ samatthāti attho. |
"evaṃ adhimattasatimantoti" means just as that archer quickly surpasses that shadow of a span and four fingers, so he is capable of learning, retaining, reciting, and examining the meaning and cause of even a hundred or a thousand words; this is the meaning. |
aññatra asitapītakhāyitasāyitāti asitapītādīni hi bhagavatāpi kātabbāni honti, bhikkhūhipi. |
"aññatra asitapītakhāyitasāyitāti" means except for eating, drinking, chewing, and tasting, for these things are to be done by the Blessed One and also by the monks. |
tasmā tesaṃ karaṇamattakālaṃ ṭhapetvāti dasseti. |
Therefore, he shows, "setting aside only the time for doing them." |
♦ apariyādinnāyevāti aparikkhīṇāyeva. |
♦ "apariyādinnāyevāti" means not exhausted. |
sace hi eko bhikkhu kāyānupassanaṃ pucchati, añño vedanānupassanaṃ, añño cittānupassanaṃ, ayyo dhammānupassanaṃ. |
For if one monk asks about the contemplation of the body, another about the contemplation of feelings, another about the contemplation of the mind, and a noble one about the contemplation of dhammas. |
iminā puṭṭhaṃ ahaṃ pucchissāmīti eko ekaṃ na oloketi. |
"I will ask what this one asked," one does not look at another. |
evaṃ santepi tesaṃ vāro paññāyati. |
Even so, their turn is perceived. |
evaṃ buddhānaṃ pana vāro na paññāyati, vidatthicaturaṅgulachāyaṃ atikkamato puretaraṃyeva bhagavā cuddasavidhena kāyānupassanaṃ, navavidhena vedanānupassanaṃ, soḷasavidhena cittānupassanaṃ, pañcavidhena dhammānupassanaṃ katheti. |
But the turn of the Buddhas is not perceived thus; even before surpassing the shadow of a span and four fingers, the Blessed One speaks of the contemplation of the body in fourteen ways, the contemplation of feelings in nine ways, the contemplation of the mind in sixteen ways, and the contemplation of dhammas in five ways. |
tiṭṭhantu vā tāva ete cattāro. |
Let these four then stand. |
sace hi aññe cattāro sammappadhānesu, aññe iddhipādesu, aññe pañca indriyesu, aññe pañca balesu, aññe satta bojjhaṅgesu, aññe aṭṭha maggaṅgesu pañhaṃ puccheyyuṃ, tampi bhagavā katheyya. |
For if four others were to ask a question about the right strivings, others about the bases of power, others about the five faculties, others about the five powers, others about the seven factors of enlightenment, others about the eight path factors, the Blessed One would also answer that. |
tiṭṭhantu vā ete aṭṭha. |
Let these eight then stand. |
sace aññe sattatiṃsa janā bodhipakkhiyesu pañhaṃ puccheyyuṃ, tampi bhagavā tāvadeva katheyya. |
If thirty-seven other people were to ask a question about the requisites of enlightenment, the Blessed One would answer that immediately. |
kasmā? yāvatā hi lokiyamahājanā ekaṃ padaṃ kathenti. |
Why? Because as long as the worldly masses speak one word. |
tāva ānandatthero aṭṭha padāni katheti. |
By then, the Elder Ānanda speaks eight words. |
ānandatthere pana ekaṃ padaṃ kathenteyeva bhagavā soḷasapadāni katheti. |
But when the Elder Ānanda speaks one word, the Blessed One speaks sixteen words. |
kasmā? bhagavato hi jivhā mudukā dantāvaraṇaṃ suphusitaṃ vacanaṃ agalitaṃ bhavaṅgaparivāso lahuko. |
Why? Because the Blessed One's tongue is soft, his teeth-covering well-touched, his speech not faltering, and his stream of consciousness light. |
tenāha “apariyādinnāyevassa, sāriputta, tathāgatassa dhammadesanā”ti. |
Therefore, he said, "Sāriputta, the Tathāgata's Dhamma teaching is not exhausted." |
♦ tattha dhammadasenāti tantiṭhapanā. |
♦ There, "dhammadasenāti" means establishing the text. |
dhammapadabyañjananti pāḷiyā padabyañjanaṃ, tassa tassa atthassa byañjanakaṃ akkharaṃ. |
"dhammapadabyañjananti" means the words and syllables of the Pāḷi, the letter that expresses each meaning. |
pañhapaṭibhānanti pañhabyākaraṇaṃ. |
"pañhapaṭibhānanti" means answering questions. |
iminā kiṃ dasseti? |
What does this show? |
tathāgato pubbe daharakāle akkharāni sampiṇḍetvā padaṃ vattuṃ sakkoti, padāni sampiṇḍetvā gāthaṃ vattuṃ sakkoti, catuakkharehi vā aṭṭhākkharehi vā soḷasākkharehi vā padehi yuttāya gāthāya atthaṃ vattuṃ sakkoti. |
The Tathāgata, previously in his youth, is able to combine letters and speak a word, combine words and speak a verse, and speak the meaning of a verse composed of words of four letters, or eight letters, or sixteen letters. |
idāni pana mahallakakāle akkharāni sampiṇḍetvā padaṃ vā, padāni sampiṇḍetvā gāthaṃ vā, gāthāya atthaṃ vā vattuṃ na sakkotīti evaṃ natthi. |
Now, however, in old age, it is not the case that he is unable to combine letters and speak a word, or combine words and speak a verse, or speak the meaning of a verse. |
daharakāle ca mahallakakāle ca sabbametaṃ tathāgatassa apariyādinnamevāti imaṃ dasseti. |
He shows this: that both in youth and in old age, all this is inexhaustible for the Tathāgata. |
mañcakena cepi manti idaṃ buddhabaladīpanatthameva parikappetvā āha. |
"mañcakena cepi manti" – he said this, having conceived it solely for the purpose of showing the Buddha's power. |
dasabalaṃ pana mañcake āropetvā gāmanigamarājadhāniyo pariharaṇakālo nāma natthi. |
However, there is no time for carrying the Ten-Powered One on a couch through villages, towns, and royal cities. |
tathāgatā hi pañcame āyukoṭṭhāse khaṇḍiccādīhi anabhibhūtā suvaṇṇavaṇṇasarīrassa vevaṇṇiye ananuppatte devamanussānaṃ piyamanāpakāleyeva parinibbāyanti. |
For Tathāgatas, in the fifth part of their lifespan, unovercome by brokenness of teeth, etc., before any discoloration of their golden-hued body occurs, pass into Parinibbāna at a time dear and pleasing to gods and humans. |
♦ 162. nāgasamāloti tassa therassa nāmaṃ. |
♦ 162. "Nāgasamālo" is the name of that elder. |
paṭhamabodhiyañhi vīsativassabbhantare upavānanāgitameghiyattherā viya ayampi bhagavato upaṭṭhāko ahosi. |
For in the first twenty years after enlightenment, like the elders Upavāna, Nāgita, and Meghiya, he too was an attendant of the Blessed One. |
bījayamānoti mandamandena tālavaṇṭavātena bhagavato utusukhaṃ samuṭṭhāpayamāno. |
"bījayamānoti" means causing pleasant seasonal comfort for the Blessed One with a gentle breeze from a palm-leaf fan. |
etadavocāti sakalasuttantaṃ sutvā bhagavato pubbacaritaṃ dukkarakārakaṃ āgamma pasanno etaṃ “acchariyaṃ bhante”tiādivacanaṃ avoca. |
"etadavocāti" means having heard the entire sutta, being pleased by the Blessed One's former conduct and difficult practices, he spoke these words, "Wonderful, venerable sir," etc. |
tattha accharaṃ paharituṃ yuttanti acchariyaṃ. |
There, "acchariyaṃ" means "fit to cause a snap of the fingers" (in wonder). |
abhūtapubbaṃ bhūtanti abbhutaṃ. |
abbhutaṃ" means "what has not been before, has come to be. |
ubhayenapi attano vimhayameva dīpeti. |
By both, he shows his own amazement. |
ko nāmo ayaṃ bhanteti idaṃ bhaddako vatāyaṃ dhammapariyāyo, handassa bhagavantaṃ āyācitvā nāmaṃ gaṇhāpemīti adhippāyena āha. |
ko nāmo ayaṃ bhanteti" – he said this with the intention, "This Dhamma discourse is indeed excellent; come, having requested the Blessed One, I will have him give it a name. |
athassa bhagavā nāmaṃ gaṇhanto tasmā tiha tvantiādimāha. |
Then the Blessed One, giving it a name, said, "tasmā tiha tvaṃ," etc. |
tassattho, yasmā idaṃ suttaṃ sutvā tava lomāni haṭṭhāni, tasmā tiha tvaṃ, nāgasamāla, imaṃ dhammapariyāyaṃ “lomahaṃsana pariyāyo”tveva naṃ dhārehīti. |
Its meaning is: "Because, having heard this sutta, your hairs stood on end, therefore, Nāgasamāla, you should remember this Dhamma discourse as the 'Hair-raising Discourse.'" |
♦ saṃsārasuddhiādivaṇṇanā niṭṭhitā. |
♦ The explanation of purification by transmigration, etc., is finished. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ Of the Papañcasūdanī, the commentary on the Majjhima Nikāya |
♦ mahāsīhanādasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Mahāsīhanāda Sutta is finished. |
♦ 3. mahādukkhakkhandhasuttavaṇṇanā |
♦ 3. Explanation of the Mahādukkhakkhandha Sutta |
♦ 163. evaṃ me sutanti mahādukkhakkhandhasuttaṃ. |
♦ 163. "Thus have I heard" – the Mahādukkhakkhandha Sutta. |
tattha vinayapariyāyena tayo janā sambahulāti vuccanti, tato paraṃ saṅgho. |
There, according to the Vinaya method, three persons are called "many"; beyond that, it is the Saṅgha. |
suttantapariyāyena tayo tayo eva, tato uddhaṃ sambahulāti vuccanti. |
According to the Suttanta method, three and three only [are many]; above that, they are called "many." |
idha suttantapariyāyena sambahulāti veditabbā. |
Here, "many" should be understood according to the Suttanta method. |
piṇḍāya pāvisiṃsūti paviṭṭhā, te pana na tāva paviṭṭhā, pavisissāmāti nikkhantattā pana pavisiṃsūti vuttā. |
piṇḍāya pāvisiṃsūti" means entered; but they had not yet entered; however, because they had set out thinking, "We will enter," it is said "they entered. |
yathā gāmaṃ gamissāmīti nikkhantapuriso taṃ gāmaṃ appattopi “kuhiṃ itthannāmo”ti vutte “gāmaṃ gato”ti vuccati, evaṃ. |
Just as a man who has set out thinking, "I will go to the village," even if he has not reached that village, when asked, "Where is so-and-so?" is said to have "gone to the village," so it is. |
paribbājakānaṃ ārāmoti jetavanato avidūre aññatitthiyānaṃ paribbājakānaṃ ārāmo atthi, taṃ sandhāya evamāhaṃsu. |
"paribbājakānaṃ ārāmoti" – not far from Jetavana, there is a park of wanderers of other sects; referring to that, they spoke thus. |
samaṇo, āvusoti, āvuso, tumhākaṃ satthā samaṇo gotamo. |
"samaṇo, āvusoti," – Friends, your teacher, the ascetic Gotama. |
kāmānaṃ pariññanti kāmānaṃ pahānaṃ samatikkamaṃ paññapeti. |
"kāmānaṃ pariññanti" – he makes known the full understanding, abandonment, and transcending of sensual pleasures. |
rūpavedanāsupi eseva nayo. |
The same method applies to forms and feelings. |
♦ tattha titthiyā sakasamayaṃ jānantā kāmānaṃ pariññaṃ paññapeyyuṃ paṭhamajjhānaṃ vadamānā, rūpānaṃ pariññaṃ paññapeyyuṃ arūpabhavaṃ vadamānā, vedanānaṃ pariññaṃ paññapeyyuṃ asaññabhavaṃ vadamānā. |
♦ There, the sectarians, knowing their own doctrine, might make known the full understanding of sensual pleasures while speaking of the first jhāna; they might make known the full understanding of forms while speaking of the formless existence; they might make known the full understanding of feelings while speaking of the unconscious existence. |
te pana “idaṃ nāma paṭhamajjhānaṃ ayaṃ rūpabhavo ayaṃ arūpabhavo”tipi na jānanti. |
But they do not even know "this is called the first jhāna, this is form existence, this is formless existence." |
te paññapetuṃ asakkontāpi kevalaṃ “paññapema paññapemā”ti vadanti. |
Though unable to make it known, they merely say, "We make it known, we make it known." |
tathāgato kāmānaṃ pariññaṃ anāgāmimaggena paññapeti, rūpavedanānaṃ arahattamaggena . |
The Tathāgata makes known the full understanding of sensual pleasures by the path of a non-returner, and of forms and feelings by the path of an Arahant. |
te evaṃ mahante visese vijjamānepi idha no, āvuso, ko vivesotiādimāhaṃsu. |
Even though such great differences exist, they said, "Here, friends, what is the difference for us?" etc. |
♦ tattha idhāti imasmiṃ paññāpane. |
♦ There, "idhāti" means in this making known. |
dhammadesanāya vā dhammadesananti yadidaṃ samaṇassa vā gotamassa dhammadesanāya saddhiṃ amhākaṃ dhammadesanaṃ, amhākaṃ vā dhammadesanāya saddhiṃ samaṇassa gotamassa dhammadesanaṃ ārabbha nānākaraṇaṃ vuccetha, taṃ kinnāmāti vadanti. |
"dhammadesanāya vā dhammadesananti" – whatever difference might be spoken of concerning the Dhamma teaching of the ascetic Gotama together with our Dhamma teaching, or our Dhamma teaching together with the Dhamma teaching of the ascetic Gotama, what is that called? they say. |
dutiyapadepi eseva nayo . |
The same method applies to the second phrase. |
iti vemajjhe bhinnasuvaṇṇaṃ viya sāsanena saddhiṃ attano laddhivacanamattena samadhuraṃ ṭhapayiṃsu. |
Thus, in the middle, like adulterated gold, they placed their own doctrinal statement on an equal footing with the teaching merely by words. |
neva abhinandiṃsūti evametanti na sampaṭicchiṃsu. |
"neva abhinandiṃsūti" – "Thus it is," they did not accept. |
nappaṭikkosiṃsūti nayidaṃ evanti nappaṭisedhesuṃ. |
"nappaṭikkosiṃsūti" – "This is not so," they did not reject. |
kasmā? te kira titthiyā nāma andhasadisā, jānitvā vā ajānitvā vā katheyyunti nābhinandiṃsu, pariññanti vacanena īsakaṃ sāsanagandho atthīti nappaṭikkosiṃsu. |
Why? Those sectarians, it is said, are like blind men; thinking, "They might speak whether knowing or not knowing," they did not accept. Because there was a slight scent of the teaching in the word "full understanding," they did not reject. |
janapadavāsino vā te sakasamayaparasamayesu na suṭṭhu kusalātipi ubhayaṃ nākaṃsu. |
Or, being country-dwellers, they were not very skilled in their own and others' doctrines, so they did neither. |
♦ 165. na ceva sampāyissantīti sampādetvā kathetuṃ na sakkhissanti. |
♦ 165. "na ceva sampāyissantīti" means they will not be able to explain it thoroughly. |
uttariñca vighātanti asampāyanato uttarimpi dukkhaṃ āpajjissanti. |
"uttariñca vighātanti" means beyond not explaining it, they will fall into further trouble. |
sampādetvā kathetuṃ asakkontānaṃ nāma hi dukkhaṃ uppajjati. |
For those who are unable to explain thoroughly, suffering indeed arises. |
yathā taṃ, bhikkhave, avisayasminti ettha yathāti kāraṇavacanaṃ, tanti nipātamattaṃ. |
In "yathā taṃ, bhikkhave, avisayasmiṃ," "yathā" is a word indicating cause, "taṃ" is merely a particle. |
yasmā avisaye pañho pucchito hotīti attho. |
The meaning is, "Because the question is asked on a topic outside their scope." |
sadevaketi saha devehi sadevake. |
sadevaketi" means "with the gods" in "sadevake. |
samārakādīsupi eseva nayo. |
The same method applies to "samārakādīsu" etc. |
evaṃ tīṇi ṭhānāni loke pakkhipitvā dve pajāyāti pañcahipi sattalokameva pariyādiyitvā etasmiṃ sadevakādibhede loke taṃ devaṃ vā manussaṃ vā na passāmīti dīpeti. |
Thus, having included three abodes in the world, and two in "pajā," with all five encompassing the entire world of beings, he shows, "In this world distinguished as 'with gods' etc., I do not see that god or human." |
ito vā pana sutvāti ito vā pana mama sāsanato sutvā atathāgatopi atathāgatasāvakopi ārādheyya paritoseyya. |
ito vā pana sutvāti" means "Or having heard from this, from my teaching, even one who is not a Tathāgata or a disciple of a Tathāgata could please and satisfy. |
aññathā ārādhanaṃ nāma natthīti dasseti. |
He shows that otherwise there is no such thing as pleasing. |
♦ 166. idāni attano tesaṃ pañhānaṃ veyyākaraṇena cittārādhanaṃ dassento ko ca, bhikkhavetiādimāha. |
♦ 166. Now, showing the pleasing of the mind by his own answering of their questions, he said, "And what, monks," etc. |
kāmaguṇāti kāmayitabbaṭṭhena kāmā. |
"kāmaguṇāti" – sensual pleasures are "kāmā" in the sense of being desirable. |
bandhanaṭṭhena guṇā. |
"Guṇā" (strands/qualities) in the sense of binding. |
“anujānāmi, bhikkhave, ahatānaṃ vatthānaṃ dviguṇaṃ saṅghāṭin”ti (mahāva. |
"I allow, monks, a double robe of new cloth" (Mahāvagga |
348) ettha hi paṭalaṭṭho guṇaṭṭho. |
348); here, "guṇa" has the sense of a layer. |
“accenti kālā tarayanti rattiyo, vayoguṇā anupubbaṃ jahantī”ti (saṃ. |
"Times pass, nights fly by, the strands of age successively depart" (Saṃyutta Nikāya |
ni. 1.4) ettha rāsaṭṭho guṇaṭṭho. |
Nikāya 1.4); here, "guṇa" has the sense of a heap/mass. |
“sataguṇā dakkhiṇā pāṭikaṅkhitabbā”ti (ma. |
"A hundredfold gift is to be expected" (Majjhima Nikāya |
ni. 3.379) ettha ānisaṃsaṭṭho guṇaṭṭho. |
Nikāya 3.379); here, "guṇa" has the sense of benefit. |
“antaṃ antaguṇaṃ (khu. |
"The end, the end-strand (Khuddaka Pāṭha |
pā. 3 dvattiṃsākāre; |
Pāṭha 3, in the thirty-two parts; Dīgha Nikāya |
dī. |
Nikāya |
ni. 2.377) kayirā mālāguṇe bahū”ti (dha. |
Nikāya 2.377) one should make many garland-strands" (Dhammapada |
pa. 53) ettha bandhanaṭṭho guṇaṭṭho. |
Pada 53); here, "guṇa" has the sense of binding. |
idhāpi eseva adhippeto, tena vuttaṃ “bandhanaṭṭhena guṇā”ti. |
Here too, this is intended; therefore, it is said, "'Guṇā' in the sense of binding." |
cakkhuviññeyyāti cakkhuviññāṇena passitabbā. |
"cakkhuviññeyyāti" means cognizable by eye-consciousness. |
etenupāyena sotaviññeyyādīsupi attho veditabbo. |
By this method, the meaning should be understood also in "sotaviññeyyādīsu" (cognizable by ear-consciousness, etc.). |
iṭṭhāti pariyiṭṭhā vā hontu mā vā, iṭṭhārammaṇabhūtāti attho. |
iṭṭhāti" means whether sought after or not, the meaning is "being desirable objects. |
kantāti kamanīyā. |
"kantāti" means charming. |
manāpāti manavaḍḍhanakā. |
"manāpāti" means mind-increasing (pleasing). |
piyarūpāti piyajātikā. |
"piyarūpāti" means of a dear nature. |
kāmūpasaṃhitāti ārammaṇaṃ katvā uppajjamānena kāmena upasaṃhitā. |
"kāmūpasaṃhitāti" means connected with sensual pleasure arising with them as object. |
rajanīyāti rajjaniyā, rāguppattikāraṇabhūtāti attho. |
rajanīyāti" means enticing, the meaning is "being a cause for the arising of lust. |
♦ 167. yadi muddāyātiādīsu muddāti aṅgulipabbesu saññaṃ ṭhapetvā hatthamuddā. |
♦ 167. In "yadi muddāyāti" etc., "muddā" is a hand-seal, placing a sign on the finger joints. |
gaṇanāti acchiddagaṇanā. |
"gaṇanāti" means unbroken counting. |
saṅkhānanti piṇḍagaṇanā. |
"saṅkhānanti" means counting in lumps (estimation). |
yāya khettaṃ oloketvā idha ettakā vīhī bhavissanti, rukkhaṃ oloketvā idha ettakāni phalāni bhavissanti, ākāsaṃ oloketvā ime ākāse sakuṇā ettakā nāma bhavissantīti jānanti. |
By which, looking at a field, they know, "There will be this much paddy here"; looking at a tree, "There will be this many fruits here"; looking at the sky, "These birds in the sky will be this many." |
♦ kasīti kasikammaṃ. |
♦ "kasīti" means farming. |
vaṇijjāti jaṅghavaṇijjathalavaṇijjādivaṇippatho. |
"vaṇijjāti" means the path of trade, such as trade by foot, trade by land, etc. |
gorakkhanti attano vā paresaṃ vā gāvo rakkhitvā pañcagorasavikkayena jīvanakammaṃ. |
"gorakkhanti" means the work of making a living by protecting one's own or others' cattle and selling the five products of the cow. |
issattho vuccati āvudhaṃ gahetvā upaṭṭhānakammaṃ. |
"issattho" is said to be the work of attending while holding a weapon. |
rājaporisanti āvudhena rājakammaṃ katvā upaṭṭhānaṃ. |
"rājaporisanti" means attending by doing royal work with a weapon. |
sippaññataranti gahitāvasesaṃ hatthiassasippādi. |
"sippaññataranti" means the remaining arts that have been learned, such as the art of elephants and horses. |
sītassa purakkhatoti lakkhaṃ viya sarassa sītassa purato, sītena bādhīyamānoti attho. |
sītassa purakkhatoti" means like a target in front of the cold of the arrow, the meaning is "being afflicted by cold. |
uṇhepi eseva nayo. |
The same method applies to heat. |
ḍaṃsādīsu ḍaṃsāti piṅgalamakkhikā. |
In "ḍaṃsādīsu," "ḍaṃsāti" means gadflies. |
makasāti sabbamakkhikā, sarīsapāti ye keci saritvā gacchanti. |
"makasāti" means all flies; "sarīsapāti" means whatever crawls and goes. |
rissamānoti ruppamāno, ghaṭṭiyamāno. |
"rissamānoti" means being vexed, being struck. |
mīyamānoti maramāno. |
"mīyamānoti" means dying. |
ayaṃ, bhikkhaveti, bhikkhave, ayaṃ muddādīhi jīvikakappanaṃ āgamma sītādipaccayo ābādho. |
"ayaṃ, bhikkhaveti," monks, this affliction due to cold, etc., comes from making a living by seals, etc. |
kāmānaṃ ādīnavoti kāmesu upaddavo, upassaggoti attho. |
kāmānaṃ ādīnavoti" means danger in sensual pleasures, the meaning is "calamity. |
sandiṭṭhikoti paccakkho sāmaṃ passitabbo. |
"sandiṭṭhikoti" means visible here and now, to be seen by oneself. |
dukkhakkhandhoti dukkharāsi. |
"dukkhakkhandhoti" means a mass of suffering. |
kāmahetūtiādīsu paccayaṭṭhena kāmā assa hetūti kāmahetu. |
In "kāmahetūti" etc., "kāmahetu" means sensual pleasures are its cause in the sense of condition. |
mūlaṭṭhena kāmā nidānamassāti kāmanidāno. |
"kāmanidāno" means sensual pleasures are its source in the sense of root. |
liṅgavipallāsena pana kāmanidānanti vutto. |
But due to a change of gender, it is called "kāmanidānaṃ." |
kāraṇaṭṭhena kāmā adhikaraṇaṃ assāti kāmādhikaraṇo. |
"kāmādhikaraṇo" means sensual pleasures are its ground in the sense of reason. |
liṅgavipallāseneva pana kāmādhikaraṇanti vutto. |
But due to a change of gender, it is called "kāmādhikaraṇaṃ." |
kāmānameva hetūti idaṃ niyamavacanaṃ, kāmapaccayā uppajjatiyevāti attho. |
kāmānameva hetūti" – this is a statement of restriction; the meaning is "it arises only because of sensual pleasures. |
♦ uṭṭhahatoti ājīvasamuṭṭhāpakavīriyena uṭṭhahantassa. |
♦ "uṭṭhahatoti" means of one who strives with the energy that generates a livelihood. |
ghaṭatoti taṃ vīriyaṃ pubbenāparaṃ ghaṭentassa. |
"ghaṭatoti" means of one who exerts that energy from before to after. |
vāyamatoti vāyāmaṃ parakkamaṃ payogaṃ karontassa. |
"vāyamatoti" means of one who makes an effort, exertion, and application. |
nābhinipphajjantīti na nipphajjanti, hatthaṃ nābhiruhanti. |
"nābhinipphajjantīti" means they are not produced, they do not come to hand. |
socatīti citte uppannabalavasokena socati. |
"socatīti" means he grieves with the strong sorrow that has arisen in his mind. |
kilamatīti kāye uppannadukkhena kilamati. |
"kilamatīti" means he is weary with the suffering that has arisen in his body. |
paridevatīti vācāya paridevati. |
"paridevatīti" means he laments with speech. |
urattāḷinti uraṃ tāḷetvā. |
"urattāḷinti" means beating the chest. |
kandatīti rodati. |
"kandatīti" means he weeps. |
sammohaṃ āpajjatīti visaññī viya sammūḷho hoti. |
"sammohaṃ āpajjatīti" means he becomes bewildered, as if unconscious. |
moghanti tucchaṃ. |
"moghanti" means empty. |
aphaloti nipphalo. |
"aphaloti" means fruitless. |
ārakkhādhikaraṇanti ārakkhakāraṇā. |
"ārakkhādhikaraṇanti" means because of protection. |
kintīti kena nu kho upāyena. |
"kintīti" means by what means indeed. |
yampi meti yampi mayhaṃ kasikammādīni katvā uppāditaṃ dhanaṃ ahosi. |
"yampi meti" means also the wealth that was produced by me doing farming, etc. |
tampi no natthīti tampi amhākaṃ idāni natthi. |
"tampi no natthīti" means that too is not ours now. |
♦ 168. puna caparaṃ, bhikkhave, kāmahetūtiādināpi kāraṇaṃ dassetvāva ādīnavaṃ dīpeti. |
♦ 168. Furthermore, monks, also by "kāmahetūti" etc., having shown the cause, he explains the danger. |
tattha kāmahetūti kāmapaccayā rājānopi rājūhi vivadanti. |
There, "kāmahetūti" means because of sensual pleasures, even kings dispute with kings. |
kāmanidānanti bhāvanapuṃsakaṃ, kāme nidānaṃ katvā vivadantīti attho. |
kāmanidānanti" is a neuter abstract noun; the meaning is "they dispute, making sensual pleasures the source. |
kāmādhikaraṇantipi bhāvanapuṃsakameva, kāme adhikaraṇaṃ katvā vivadantīti attho. |
kāmādhikaraṇantipi" is also a neuter abstract noun; the meaning is "they dispute, making sensual pleasures the ground. |
kāmānameva hetūti gāmanigamanagarasenāpatipurohitaṭṭhānantarādīnaṃ kāmānameva hetu vivadantīti attho. |
"kāmānameva hetūti" means they dispute only for the sake of sensual pleasures such as the positions of village headman, town mayor, city governor, general, and royal chaplain; this is the meaning. |
upakkamantīti paharanti. |
"upakkamantīti" means they attack. |
asicammanti asiñceva kheṭakaphalakādīni ca. |
"asicammanti" means sword and shield, buckler, etc. |
dhanukalāpaṃ sannayhitvāti dhanuṃ gahetvā sarakalāpaṃ sannayhitvā. |
"dhanukalāpaṃ sannayhitvāti" means having taken a bow and fastened a quiver of arrows. |
ubhatobyūḷanti ubhato rāsibhūtaṃ. |
"ubhatobyūḷanti" means formed into a mass on both sides. |
pakkhandantīti pavisanti. |
"pakkhandantīti" means they enter. |
usūsūti kaṇḍesu. |
"usūsūti" means in arrows. |
vijjotalantesūti viparivattantesu. |
"vijjotalantesūti" means flashing around. |
te tatthāti te tasmiṃ saṅgāme. |
"te tatthāti" means they in that battle. |
♦ addāvalepanā upakāriyoti cettha manussā pākārapādaṃ assakhurasaṇṭhānena iṭṭhakāhi cinitvā upari sudhāya limpanti. |
♦ "addāvalepanā upakāriyoti" – here, humans build the base of a rampart with bricks in the shape of a horse's hoof and plaster it on top with stucco. |
evaṃ katā pākārapādā upakāriyoti vuccanti. |
Rampart bases made thus are called "upakāriyo." |
tā tintena kalalena sittā addāvalepanā nāma honti. |
Those, sprinkled with wet mud, are called "addāvalepanā." |
pakkhandantīti tāsaṃ heṭṭhā tikhiṇāyasūlādīhi vijjhīyamānāpi pākārassa picchilabhāvena ārohituṃ asakkontāpi upadhāvantiyeva. |
"pakkhandantīti" means though being pierced from below them by sharp iron stakes, etc., and though unable to climb due to the slipperiness of the rampart, they still rush up. |
chakaṇakāyāti kuthitagomayena. |
"chakaṇakāyāti" means with rotten cow-dung. |
abhivaggenāti satadantena. |
"abhivaggenāti" means with a hundred-toothed (instrument). |
taṃ aṭṭhadantākārena katvā “nagaradvāraṃ bhinditvā pavisissāmā”ti āgate uparidvāre ṭhitā tassa bandhanayottāni chinditvā tena abhivaggena omaddanti. |
Having made it in the shape of an eight-toothed (instrument), those standing at the upper gate, when [enemies] come saying, "We will break the city gate and enter," cut its binding ropes and crush them with that "abhivagga." |
♦ 169. sandhimpi chindantīti gharasandhimpi chindanti. |
♦ 169. "sandhimpi chindantīti" means they also break into houses. |
nillopanti gāme paharitvā mahāvilopaṃ karonti. |
"nillopanti" means they attack a village and cause great plunder. |
ekāgārikanti paṇṇāsamattāpi saṭṭhimattāpi parivāretvā jīvaggāhaṃ gahetvā āharāpenti. |
"ekāgārikanti" means having surrounded even fifty or sixty, they capture them alive and have them brought. |
paripanthepi tiṭṭhantīti panthadūhanakammaṃ karonti. |
"paripanthepi tiṭṭhantīti" means they commit highway robbery. |
aḍḍhadaṇḍakehīti muggarehi pahārasādhanatthaṃ vā catuhatthadaṇḍaṃ dvedhā chetvā gahitadaṇḍakehi. |
"aḍḍhadaṇḍakehīti" means with clubs, or for the purpose of striking, with sticks taken after cutting a four-cubit staff in two. |
bilaṅgathālikanti kañjiyaukkhalikammakāraṇaṃ, taṃ karontā sīsakapālaṃ uppāṭetvā tattaṃ ayoguḷaṃ saṇḍāsena gahetvā tattha pakkhipanti, tena matthaluṅgaṃ pakkuthitvā upari uttarati. |
"bilaṅgathālikanti" means the instrument for the gruel-pot torture; doing that, they tear off the skullcap, take a heated iron ball with tongs, and place it there; by that, the brain boils and comes up. |
saṅkhamuṇḍikanti saṅkhamuṇḍakammakāraṇaṃ, taṃ karontā uttaroṭṭhaubhatokaṇṇacūḷikagaḷavāṭaparicchedena cammaṃ chinditvā sabbakese ekato gaṇṭhiṃ katvā daṇḍakena vallitvā uppāṭenti, saha kesehi cammaṃ uṭṭhahati. |
"saṅkhamuṇḍikanti" means the instrument for the conch-tonsure torture; doing that, they cut the skin along the line of the upper lip, both ear-lobes, and the throat, tie all the hair together in a knot, twist it with a stick, and pull it off; the skin comes off with the hair. |
tato sīsakaṭāhaṃ thūlasakkharāhi ghaṃsitvā dhovantā saṅkhavaṇṇaṃ karonti. |
Then, rubbing the skull-bowl with coarse gravel and washing it, they make it the color of a conch. |
♦ rāhumukhanti rāhumukhakammakāraṇaṃ, taṃ karontā saṅkunā mukhaṃ vivaritvā antomukhe dīpaṃ jālenti . |
♦ "rāhumukhanti" means the instrument for the Rāhu's mouth torture; doing that, they force open the mouth with a stake and light a lamp inside the mouth. |
kaṇṇacūḷikāhi vā paṭṭhāya mukhaṃ nikhādanena khaṇanti. |
Or, starting from the ear-lobes, they dig out the mouth with a gouge. |
lohitaṃ paggharitvā mukhaṃ pūreti. |
Blood flows out and fills the mouth. |
jotimālikanti sakalasarīraṃ telapilotikāya veṭhetvā ālimpanti. |
"jotimālikanti" means they wrap the whole body with oil-soaked rags and set it on fire. |
hatthapajjotikanti hatthe telapilotikāya veṭhetvā dīpaṃ viya jālenti. |
"hatthapajjotikanti" means they wrap the hands with oil-soaked rags and light them like a lamp. |
erakavattikanti erakavattakammakāraṇaṃ, taṃ karontā gīvato paṭṭhāya cammabaddhe kantitvā gopphake ṭhapenti. |
"erakavattikanti" means the instrument for the reed-roll torture; doing that, starting from the neck, they cut strips of skin and place them at the ankles. |
atha naṃ yottehi bandhitvā kaḍḍhanti. |
Then they bind him with ropes and drag him. |
so attano cammabaddhe akkamitvā akkamitvā patati. |
He, treading on his own skin-strips, repeatedly falls. |
cīrakavāsikanti cīrakavāsikakammakāraṇaṃ, taṃ karontā tatheva cammabaddhe kantitvā kaṭiyaṃ ṭhapenti. |
"cīrakavāsikanti" means the instrument for the bark-cloth garment torture; doing that, they similarly cut strips of skin and place them at the waist. |
kaṭito paṭṭhāya kantitvā gopphakesu ṭhapenti. |
Starting from the waist, they cut and place them at the ankles. |
uparimehi heṭṭhimasarīraṃ cīrakanivāsananivatthaṃ viya hoti. |
With the upper ones, the lower body becomes like one dressed in a bark-cloth garment. |
eṇeyyakanti eṇeyyakakammakāraṇaṃ. |
"eṇeyyakanti" means the instrument for the antelope torture. |
taṃ karontā ubhosu kapparesu ca jāṇūsu ca ayavalayāni datvā ayasūlāni koṭṭenti. |
Doing that, they place iron rings on both elbows and knees and hammer in iron stakes. |
so catūhi ayasūlehi bhūmiyaṃ patiṭṭhahati. |
He stands on the ground with four iron stakes. |
atha naṃ parivāretvā aggiṃ karonti. |
Then they surround him and make a fire. |
“eṇeyyako jotipariggaho yathā”ti āgataṭṭhānepi idameva vuttaṃ. |
"Like an antelope surrounded by fire" – even in the place where this comes from, this very thing is said. |
taṃ kālena kālaṃ sūlāni apanetvā catūhi aṭṭhikoṭīhiyeva ṭhapenti. |
From time to time, removing the stakes, they leave him with only the four bone-ends. |
evarūpā kāraṇā nāma natthi. |
There is no such torture. |
♦ baḷisamaṃsikanti ubhatomukhehi baḷisehi paharitvā cammamaṃsanhārūni uppāṭenti. |
♦ "baḷisamaṃsikanti" means striking with double-hooked fishhooks, they tear out skin, flesh, and sinews. |
kahāpaṇikanti sakalasarīraṃ tiṇhāhi vāsīhi koṭito paṭṭhāya kahāpaṇamattaṃ kahāpaṇamattaṃ pātentā koṭṭenti. |
"kahāpaṇikanti" means striking the whole body with sharp adzes, starting from the end, they make pieces fall off the size of a kahāpaṇa coin. |
khārāpatacchikanti sarīraṃ tattha tattha āvudhehi paharitvā kocchehi khāraṃ ghaṃsanti. |
"khārāpatacchikanti" means striking the body here and there with weapons, they rub saltpeter with brushes. |
cammasaṃsanhārūni paggharitvā savanti. |
Skin, flesh, and sinews flow out and stream. |
aṭṭhikasaṅkhalikāva tiṭṭhati. |
Only a chain of bones remains. |
palighaparivattikanti ekena passena nipajjāpetvā kaṇṇacchidde ayasūlaṃ koṭṭetvā pathaviyā ekābaddhaṃ karonti. |
"palighaparivattikanti" means having made him lie on one side, they hammer an iron stake into his ear-hole, fixing it to the ground. |
atha naṃ pāde gahetvā āvijjhanti. |
Then, taking his feet, they swing him around. |
palālapīṭhakanti cheko kāraṇiko chavicammaṃ acchinditvā nisadapotehi aṭṭhīni bhinditvā kesesu gahetvā ukkhipanti. |
"palālapīṭhakanti" means a skilled torturer, without cutting the outer skin, breaks the bones with grinding stones, takes him by the hair, and lifts him up. |
maṃsarāsiyeva hoti, atha naṃ keseheva pariyonandhitvā gaṇhanti. |
It becomes just a heap of flesh; then, rolling him up by the hair, they take him. |
palālavaṭṭiṃ viya katvā pana veṭhenti. |
But having made him like a straw roll, they wrap him. |
sunakhehipīti katipayāni divasāni āhāraṃ adatvā chātakehi sunakhehi khādāpenti. |
"sunakhehipīti" means for some days, not giving food, they have him eaten by hungry dogs. |
te muhuttena aṭṭhisaṅkhalikameva karonti. |
In a moment, they make him just a chain of bones. |
samparāyikoti samparāye dutiyattabhāve vipākoti attho. |
"samparāyikoti" means the result in the future, in the second existence; this is the meaning. |
♦ 170. chandarāgavinayo chandarāgappahānanti nibbānaṃ. |
♦ 170. "The discipline of desire and lust, the abandoning of desire and lust" means Nibbāna. |
nibbānañhi āgamma kāmesu chandarāgo vinīyati ceva pahīyati ca, tasmā nibbānaṃ chandarāgavinayo chandarāgappahānanti ca vuttaṃ. |
For, based on Nibbāna, desire and lust for sensual pleasures are both disciplined and abandoned; therefore, Nibbāna is called "the discipline of desire and lust" and "the abandoning of desire and lust." |
sāmaṃ vā kāme parijānissantīti sayaṃ vā te kāme tīhi pariññāhi parijānissanti. |
"sāmaṃ vā kāme parijānissantīti" means they themselves will fully understand those sensual pleasures with the three kinds of full understanding. |
tathattāyāti tathabhāvāya. |
"tathattāyāti" means for that state. |
yathāpaṭipannoti yāya paṭipadāya paṭipanno. |
"yathāpaṭipannoti" means by which practice one has practiced. |
♦ 171. khattiyakaññā vātiādi aparittena vipulena kusalena gahitapaṭisandhikaṃ vatthālaṅkārādīni labhanaṭṭhāne nibbattaṃ dassetuṃ vuttaṃ. |
♦ 171. "A khattiya maiden, or..." etc., is said to show one who has taken rebirth with abundant, not insignificant, merit, born in a place where one obtains clothing, ornaments, etc. |
pannarasavassuddesikāti pannarasavassavayā. |
"pannarasavassuddesikāti" means of fifteen years of age. |
dutiyapadepi eseva nayo. |
The same method applies to the second phrase. |
vayapadesaṃ kasmā gaṇhāti? |
Why does he take the designation of age? |
vaṇṇasampattidassanatthaṃ. mātugāmassa hi duggatakule nibbattassāpi etasmiṃ kāle thokaṃ thokaṃ vaṇṇāyatanaṃ pasīdati. |
For the purpose of showing the perfection of beauty. For a woman, even if born in a poor family, at this time her complexion clears up a little. |
purisānaṃ pana vīsativassakāle pañcavīsativassakāle pasannaṃ hoti. |
For men, however, it becomes clear at the age of twenty or twenty-five. |
nātidīghātiādīhi chadosavirahitaṃ sarīrasampattiṃ dīpeti. |
By "not too tall," etc., he shows the perfection of the body, free from the six faults. |
vaṇṇanibhāti vaṇṇoyeva. |
"vaṇṇanibhāti" means complexion itself. |
♦ jiṇṇanti jarājiṇṇaṃ. |
♦ "jiṇṇanti" means worn out by old age. |
gopānasivaṅkanti gopānasī viya vaṅkaṃ. |
"gopānasivaṅkanti" means bent like a rafter. |
bhogganti bhaggaṃ, imināpissa vaṅkabhāvameva dīpeti. |
"bhogganti" means broken; by this also he shows its bent state. |
daṇḍaparāyaṇanti daṇḍapaṭisaraṇaṃ daṇḍadutiyaṃ. |
"daṇḍaparāyaṇanti" means relying on a staff, having a staff as a second. |
pavedhamānanti kampamānaṃ. |
"pavedhamānanti" means trembling. |
āturanti jarāturaṃ. |
"āturanti" means afflicted by old age. |
khaṇḍadantanti jiṇṇabhāvena khaṇḍitadantaṃ. |
"khaṇḍadantanti" means with teeth broken due to old age. |
palitakesanti paṇḍarakesaṃ. |
"palitakesanti" means with white hair. |
vilūnanti luñcitvā gahitakesaṃ viya khallāṭaṃ. |
"vilūnanti" means bald, like hair pulled out and taken. |
khalitasiranti mahākhallāṭasīsaṃ. |
"khalitasiranti" means a very bald head. |
valinanti sañjātavaliṃ. |
"valinanti" means with wrinkles formed. |
tilakāhatagattanti setakāḷatilakehi vikiṇṇasarīraṃ. |
"tilakāhatagattanti" means a body scattered with white and black spots. |
ābādhikanti byādhikaṃ. |
"ābādhikanti" means diseased. |
dukkhitanti dukkhapattaṃ. |
"dukkhitanti" means having encountered suffering. |
♦ bāḷhagilānanti adhimattagilānaṃ. |
♦ "bāḷhagilānanti" means extremely ill. |
sivathikāya chaḍḍitanti āmakasusāne pātitaṃ. |
"sivathikāya chaḍḍitanti" means thrown into a charnel ground for uncremated bodies. |
sesamettha satipaṭṭhāne vuttameva. |
The rest here is as stated in the Satipaṭṭhāna. |
idhāpi nibbānaṃyeva chandarāgavinayo. |
Here too, Nibbāna itself is the discipline of desire and lust. |
♦ 173. neva tasmiṃ samaye attabyābādhāyāti tasmiṃ samaye attanopi dukkhatthāya na ceteti. |
♦ 173. "At that time, not even for his own harm" means at that time he does not intend even his own suffering. |
abyābajjhaṃyevāti niddukkhameva . |
"abyābajjhaṃyevāti" means without suffering indeed. |
♦ 174. yaṃ, bhikkhave, vedanā aniccāti, bhikkhave, yasmā vedanā aniccā, tasmā ayaṃ aniccādiākārova vedanāya ādīnavoti attho, nissaraṇaṃ vuttappakāramevāti. |
♦ 174. "Monks, that feeling is impermanent" means, monks, because feeling is impermanent, therefore this very characteristic of impermanence, etc., is the danger in feeling; this is the meaning. "Escape" is as stated. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ Of the Papañcasūdanī, the commentary on the Majjhima Nikāya |
♦ mahādukkhakkhandhasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Mahādukkhakkhandha Sutta is finished. |
♦ 4. cūḷadukkhakkhandhasuttavaṇṇanā |
♦ 4. Explanation of the Cūḷadukkhakkhandha Sutta |
♦ 175. evaṃ me sutanti cūḷadukkhakkhandhasuttaṃ. |
♦ 175. "Thus have I heard" – the Cūḷadukkhakkhandha Sutta. |
tattha sakkesūti evaṃnāmake janapade. |
There, "among the Sakyans" means in the country so named. |
so hi janapado sakyānaṃ rājakumārānaṃ vasanaṭṭhānattā sakyātveva saṅkhyaṃ gato. |
For that country, being the dwelling place of the Sakyan princes, came to be known simply as "Sakya." |
sakyānaṃ pana uppatti ambaṭṭhasutte āgatāva. |
The origin of the Sakyans, however, has already been given in the Ambaṭṭha Sutta. |
kapilavatthusminti evaṃnāmake nagare. |
"In Kapilavatthu" means in the city so named. |
tañhi kapilassa isino nivāsaṭṭhāne katattā kapilavatthūti vuttaṃ, taṃ gocaragāmaṃ katvā. |
For it was made in the dwelling place of the sage Kapila, therefore it is called Kapilavatthu; making that its resort. |
nigrodhārāmeti nigrodho nāma sakko, so ñātisamāgamakāle kapilavatthuṃ āgate bhagavati attano ārāme vihāraṃ kāretvā bhagavato niyyātesi, tasmiṃ viharatīti attho. |
"In Nigrodha's Park" – Nigrodha was a Sakyan; he, when the Blessed One came to Kapilavatthu at the time of a relatives' gathering, had a monastery built in his own park and dedicated it to the Blessed One; "he dwells there" is the meaning. |
mahānāmoti anuruddhattherassa bhātā bhagavato cuḷapituputto. |
"Mahānāmo" is the brother of the Elder Anuruddha, the son of the Blessed One's paternal uncle. |
suddhodano sukkodano sakkodano dhotodano amitodanoti ime pañca janā bhātaro. |
Suddhodana, Sukkodana, Sakkodana, Dhotodana, and Amitodana – these five persons were brothers. |
amitā nāma devī tesaṃ bhaginī. |
A queen named Amitā was their sister. |
tissatthero tassā putto. |
The Elder Tissa was her son. |
tathāgato ca nandatthero ca suddhodanassa puttā, mahānāmo ca anuruddhatthero ca sukkodanassa. |
The Tathāgata and the Elder Nanda were sons of Suddhodana; Mahānāma and the Elder Anuruddha were sons of Sukkodana. |
ānandatthero amitodanassa, so bhagavato kaniṭṭho. |
The Elder Ānanda was the son of Amitodana; he was the Blessed One's younger (cousin). |
mahānāmo mahallakataro sakadāgāmī ariyasāvako. |
Mahānāma, the elder, was a once-returner, a noble disciple. |
♦ dīgharattanti mayhaṃ sakadāgāmiphaluppattito paṭṭhāya cirarattaṃ jānāmīti dasseti. |
♦ "dīgharattanti" means he shows, "I have known for a long time, starting from my attainment of the fruit of a once-returner." |
lobhadhammāti lobhasaṅkhātā dhammā, nānappakārakaṃ lobhaṃyeva sandhāya vadati. |
"lobhadhammāti" means states characterized by greed; he speaks referring only to various kinds of greed. |
itaresupi dvīsu eseva nayo. |
The same method applies to the other two. |
pariyādāya tiṭṭhantīti khepetvā tiṭṭhanti. |
"pariyādāya tiṭṭhantīti" means they remain, having exhausted. |
idañhi pariyādānaṃ nāma “sabbaṃ hatthikāyaṃ pariyādiyitvā sabbaṃ assakāyaṃ sabbaṃ rathakāyaṃ sabbaṃ pattikāyaṃ pariyādiyitvā jīvantaṃyeva naṃ osajjeyyan”ti (saṃ. |
For this "pariyādāna" is used in the sense of "taking" in "having taken the entire elephant corps, the entire horse corps, the entire chariot corps, the entire infantry corps, they would release him alive" (Saṃyutta Nikāya |
ni. 1.126) ettha gahaṇe āgataṃ. |
Nikāya 1.126). |
“aniccasaññā, bhikkhave, bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyatī”ti (saṃ. |
"The perception of impermanence, monks, when developed and cultivated, exhausts all sensual lust" (Saṃyutta Nikāya |
ni. 3.102) ettha khepane. |
Nikāya 3.102), here in the sense of "exhausting." |
idhāpi khepane adhippetaṃ. |
Here too, "exhausting" is intended. |
tena vuttaṃ “pariyādiyitvāti khepetvā”ti. |
Therefore it is said, "'pariyādiyitvāti' means 'having exhausted.'" |
♦ yena me ekadā lobhadhammāpīti yena mayhaṃ ekekasmiṃ kāle lobhadhammāpi cittaṃ pariyādāya tiṭṭhantīti pucchati. |
♦ "yena me ekadā lobhadhammāpīti" – he asks, "By which, at some time, even states of greed overwhelm my mind?" |
ayaṃ kira rājā “sakadāgāmimaggena lobhadosamohā niravasesā pahīyantī”ti saññī ahosi, ayaṃ “appahīnaṃ me atthī”tipi jānāti, appahīnakaṃ upādāya pahīnakampi puna pacchatovāvattatīti saññī hoti. |
This king, it is said, had the perception, "By the path of a once-returner, greed, hatred, and delusion are abandoned without remainder." He also knows, "There is something unabandoned in me," and he has the perception that, due to the unabandoned, even what was abandoned returns again. |
ariyasāvakassa evaṃ sandeho uppajjatīti? |
Does such doubt arise for a noble disciple? |
āma uppajjati. |
Yes, it arises. |
kasmā? paṇṇattiyā akovidattā. |
Why? Due to not being skilled in the concept. |
“ayaṃ kileso asukamaggavajjho”ti imissā paṇṇattiyā akovidassa hi ariyasāvakassapi evaṃ hoti. |
For one who is not skilled in this concept, "This defilement is to be overcome by such-and-such a path," even for a noble disciple, it is so. |
kiṃ tassa paccavekkhaṇā natthīti? |
Does he have no reviewing? |
atthi. sā pana na sabbesaṃ paripuṇṇā hoti. |
He has. But it is not complete for everyone. |
eko hi pahīnakilesameva paccavekkhati. |
For one reviews only the abandoned defilements. |
eko avasiṭṭhakilesameva, eko maggameva, eko phalameva, eko nibbānameva. |
One reviews only the remaining defilements, one only the path, one only the fruit, one only Nibbāna. |
imāsu pana pañcasu paccavekkhaṇāsu ekaṃ vā dve vā no laddhuṃ na vaṭṭati. |
But among these five reviewings, it is not right not to have attained one or two. |
iti yassa paccavekkhaṇā na paripuṇṇā, tassa maggavajjhakilesapaṇṇattiyaṃ akovidattā evaṃ hoti. |
Thus, for whom the reviewing is not complete, it is so due to not being skilled in the concept of defilements to be overcome by the path. |
♦ 176. so eva kho teti soyeva lobho doso moho ca tava santāne appahīno, tvaṃ pana pahīnasaññī ahosīti dasseti. |
♦ 176. "so eva kho teti" – he shows, "That very greed, hatred, and delusion are unabandoned in your continuum, but you had the perception of their abandonment." |
so ca hi teti so tuyhaṃ lobhadosamohadhammo. |
"so ca hi teti" means that state of greed, hatred, and delusion of yours. |
kāmeti duvidhe kāme. |
"kāmeti" means the two kinds of sensual pleasures. |
na paribhuñjeyyāsīti mayaṃ viya pabbajeyyāsīti dasseti. |
na paribhuñjeyyāsīti" – he shows, "You would not enjoy, you would go forth like us. |
♦ 177. appassādāti parittasukhā. |
♦ 177. "appassādāti" means of little pleasure. |
bahudukkhāti diṭṭhadhammikasamparāyikadukkhamevettha bahukaṃ. |
"bahudukkhāti" means suffering in this life and in the next is much here. |
bahupāyāsāti diṭṭhadhammikasamparāyiko upāyāsakilesoyevettha bahu. |
"bahupāyāsāti" means the defilement of vexation in this life and in the next is much here. |
ādīnavoti diṭṭhadhammikasamparāyiko upaddavo. |
"ādīnavoti" means danger in this life and in the next. |
ettha bhiyyoti etesu kāmesu ayaṃ ādīnavoyeva bahu. |
"ettha bhiyyoti" means in these sensual pleasures, this danger is much. |
assādo pana himavantaṃ upanidhāya sāsapo viya appo, parittako. |
The gratification, however, is small, insignificant, like a mustard seed compared to the Himalayas. |
iti cepi mahānāmāti mahānāma evaṃ cepi ariyasāvakassa. |
"iti cepi mahānāmāti" – Mahānāma, even if it is so for a noble disciple. |
yathābhūtanti yathāsabhāvaṃ. |
"yathābhūtanti" means as it really is. |
sammā nayena kāraṇena paññāya suṭṭhu diṭṭhaṃ hotīti dasseti. |
He shows, "it is well seen rightly, by method, by reason, by wisdom." |
tattha paññāyāti vipassanāpaññāya, heṭṭhāmaggadvayañāṇenāti attho. |
There, "paññāyāti" means by insight-wisdom, the meaning is "by the knowledge of the two lower paths." |
so cāti so eva maggadvayena diṭṭhakāmādīnavo ariyasāvako. |
"so cāti" means that very noble disciple who has seen the danger of sensual pleasures by the two paths. |
pītisukhanti iminā sappītikāni dve jhānāni dasseti. |
"pītisukhanti" – by this he shows the two jhānas accompanied by rapture. |
aññaṃ vā tato santataranti tato jhānadvayato santataraṃ aññaṃ uparijhānadvayañceva maggadvayañca. |
"aññaṃ vā tato santataranti" means other things more peaceful than those two jhānas, namely the two higher jhānas and the two paths. |
neva tāva anāvaṭṭī kāmesu hotīti atha kho so dve magge paṭivijjhitvā ṭhitopi ariyasāvako upari jhānānaṃ vā maggānaṃ vā anadhigatattā neva tāva kāmesu anāvaṭṭī hoti, anāvaṭṭino anābhogo na hoti. |
"neva tāva anāvaṭṭī kāmesu hotīti" – then indeed, even though that noble disciple stands having penetrated the two paths, due to not having attained the higher jhānas or paths, he is not yet a non-returner to sensual pleasures; for a non-returner, there is no enjoyment (of sensual pleasures). |
āvaṭṭino sābhogoyeva hoti. |
For a returner, there is indeed enjoyment. |
kasmā? catūhi jhānehi vikkhambhanappahānassa, dvīhi maggehi samucchedappahānassa abhāvā. |
Why? Because of the absence of suppression by the four jhānas and eradication by the two paths. |
♦ mayhampi khoti na kevalaṃ tuyheva, atha kho mayhampi. |
♦ "mayhampi khoti" means not only for you, but also for me. |
pubbeva sambodhāti maggasambodhito paṭhamatarameva. |
"pubbeva sambodhāti" means even before the enlightenment of the path. |
paññāya sudiṭṭhaṃ hotīti ettha orodhanāṭakā pajahanapaññā adhippetā. |
"paññāya sudiṭṭhaṃ hotīti" – here, the wisdom of abandoning the harem and dramas is intended. |
pītisukhaṃ nājjhagamanti sappītikāni dve jhānāni na paṭilabhiṃ. |
"pītisukhaṃ nājjhagamanti" means I did not attain the two jhānas accompanied by rapture. |
aññaṃ vā tato santataranti idha upari jhānadvayaṃ ceva cattāro ca maggā adhippetā. |
"aññaṃ vā tato santataranti" – here, the two higher jhānas and the four paths are intended. |
paccaññāsinti paṭiaññāsiṃ. |
"paccaññāsinti" means I understood. |
♦ 179. ekamidāhaṃ mahānāma samayanti kasmā āraddhaṃ? |
♦ 179. "ekamidāhaṃ mahānāma samayanti" – why was this begun? |
ayaṃ pāṭiyekko anusandhi. |
This is a particular connection. |
heṭṭhā kāmānaṃ assādopi ādīnavopi kathito, nissaraṇaṃ na kathitaṃ, taṃ kathetuṃ ayaṃ desanā āraddhā. |
Below, both the gratification and the danger of sensual pleasures were spoken of; the escape was not spoken of. To speak of that, this discourse was begun. |
kāmasukhallikānuyogo hi eko anto attakilamathānuyogo ekoti imehi antehi muttaṃ mama sāsananti upari phalasamāpattisīsena sakalasāsanaṃ dassetumpi ayaṃ desanā āraddhā. |
"The practice of indulgence in sensual pleasures is one extreme, the practice of self-mortification is one extreme; my teaching is free from these extremes" – to show the entire teaching, headed by the attainment of fruition, this discourse was also begun. |
♦ gijjhakūṭe pabbateti tassa pabbatassa gijjhasadisaṃ kūṭaṃ atthi, tasmā gijjhakūṭoti vuccati. |
♦ "On the Vulture Peak mountain" – that mountain has a peak resembling a vulture, therefore it is called Vulture Peak. |
gijjhā vā tassa kūṭesu nivasantītipi gijjhakūṭoti vuccati. |
Or, because vultures dwell on its peaks, it is also called Vulture Peak. |
isigilipasseti isigilipabbatassa passe. |
"On the flank of Isigili" means on the flank of Mount Isigili. |
kāḷasilāyanti kāḷavaṇṇe piṭṭhipāsāṇe. |
"On the Black Rock" means on the black-colored rock slab. |
ubbhaṭṭhakā hontīti uddhaṃyeva ṭhitakā honti anisinnā. |
"ubbhaṭṭhakā hontīti" means they stand upright, not sitting. |
opakkamikāti ubbhaṭṭhakādinā attano upakkamena nibbattitā. |
"opakkamikāti" means produced by one's own effort, such as standing upright. |
nigaṇṭho, āvusoti aññaṃ kāraṇaṃ vattuṃ asakkontā nigaṇṭhassa upari pakkhipiṃsu. |
"Nigaṇṭho, āvusoti" – unable to state any other reason, they blamed the Nigaṇṭha. |
sabbaññū sabbadassāvīti so amhākaṃ satthā atītānāgatapaccuppannaṃ sabbaṃ jānāti passatīti dasseti. |
sabbaññū sabbadassāvīti" – he shows, "Our teacher knows and sees everything past, future, and present. |
aparisesaṃ ñāṇadassanaṃ paṭijānātīti so amhākaṃ satthā aparisesaṃ dhammaṃ jānanto aparisesasaṅkhātaṃ ñāṇadassanaṃ paṭijānāti, paṭijānanto ca evaṃ paṭijānāti “carato ca me tiṭṭhato ca . |
"aparisesaṃ ñāṇadassanaṃ paṭijānātīti" – our teacher, knowing the Dhamma without remainder, claims the knowledge and vision called "without remainder," and claiming it, he claims thus: "Whether I am walking or standing... |
.. pe . |
... etc. ... |
.. paccupaṭṭhitan”ti. |
... it is present." |
tattha satatanti niccaṃ. |
There, "satatanti" means constantly. |
samitanti tasseva vevacanaṃ. |
"samitanti" is a synonym for the same. |
♦ 180. kiṃ pana tumhe, āvuso, nigaṇṭhā jānātha ettakaṃ vā dukkhaṃ nijjiṇṇanti idaṃ bhagavā puriso nāma yaṃ karoti, taṃ jānāti. |
♦ 180. "But do you, friends, Nigaṇṭhas, know that so much suffering has been worn away?" – this the Blessed One [said, thinking]: A person knows what he does. |
vīsatikahāpaṇe iṇaṃ gahetvā dasa datvā “dasa me dinnā dasa avasiṭṭhā”ti jānāti, tepi datvā “sabbaṃ dinnan”ti jānāti. |
Having taken a loan of twenty kahāpaṇas, and having given ten, he knows, "Ten have been given by me, ten remain"; having given those too, he knows, "All has been given." |
khettassa tatiyabhāgaṃ lāyitvā “eko bhāgo lāyito, dve avasiṭṭhā”ti jānāti. |
Having reaped a third part of the field, he knows, "One part has been reaped, two remain." |
puna ekaṃ lāyitvā “dve lāyitā, eko avasiṭṭho”ti jānāti. |
Having reaped another one, he knows, "Two have been reaped, one remains." |
tasmimpi lāyite “sabbaṃ niṭṭhitan”ti jānāti, evaṃ sabbakiccesu katañca akatañca jānāti, tumhehipi tathā ñātabbaṃ siyāti dasseti. |
When that too is reaped, he knows, "All is finished." Thus, in all tasks, he knows what has been done and what has not been done. He shows, "You too should know likewise." |
akusalānaṃ dhammānaṃ pahānanti iminā akusalaṃ pahāya kusalaṃ bhāvetvā suddhantaṃ patto nigaṇṭho nāma tumhākaṃ sāsane atthīti pucchati. |
akusalānaṃ dhammānaṃ pahānanti" – by this he asks, "Is there in your teaching a Nigaṇṭha who, having abandoned the unwholesome and cultivated the wholesome, has reached the pure end? |
♦ evaṃ santeti tumhākaṃ evaṃ ajānanabhāve sati. |
♦ "evaṃ santeti" means "this being so," when you are thus ignorant. |
luddāti luddācārā. |
"luddāti" means cruel, of cruel conduct. |
lohitapāṇinoti pāṇe jīvitā voropentā lohitena makkhitapāṇino. |
"lohitapāṇinoti" means with blood-stained hands, depriving beings of life. |
pāṇaṃ hi hanantassapi yassa lohitena pāṇi na makkhiyati, sopi lohitapāṇītveva vuccati. |
For even one who kills a being, whose hand is not stained with blood, is still called "blood-handed." |
kurūrakammantāti dāruṇakammā. |
"kurūrakammantāti" means of cruel deeds. |
mātari pitari dhammikasamaṇabrāhmaṇādīsu ca katāparādhā. |
Those who have committed offenses against mother, father, righteous ascetics and brahmins, etc. |
māgavikādayo vā kakkhaḷakammā. |
Or hunters, etc., of harsh deeds. |
♦ na kho, āvuso, gotamāti idaṃ nigaṇṭhā “ayaṃ amhākaṃ vāde dosaṃ deti, mayampissa dosaṃ āropemā”ti maññamānā ārabhiṃsu. |
♦ "na kho, āvuso, gotamāti" – the Nigaṇṭhas began this, thinking, "This one finds fault with our doctrine; let us also attribute fault to him." |
tassattho, “āvuso, gotama yathā tumhe paṇītacīvarāni dhārentā sālimaṃsodanaṃ bhuñjantā devavimānavaṇṇāya gandhakuṭiyā vasamānā sukhena sukhaṃ adhigacchatha, na evaṃ sukhena sukhaṃ adhigantabbaṃ. |
Its meaning is: "Friend Gotama, just as you, wearing fine robes, eating rice with meat, dwelling in a perfumed hut like a divine mansion, attain happiness through happiness, happiness is not to be attained thus through happiness. |
yathā pana mayaṃ ukkuṭikappadhānādīhi nānappakāraṇaṃ dukkhaṃ anubhavāma, evaṃ dukkhena sukhaṃ adhigantabban”ti. |
But just as we experience various kinds of suffering through squatting posture, exertion, etc., so happiness is to be attained through suffering." |
sukhena ca hāvusoti idaṃ sace sukhena ca sukhaṃ adhigantabbaṃ siyā. |
"sukhena ca hāvusoti" – if happiness were to be attained through happiness. |
rājā adhigaccheyyāti dassanatthaṃ vuttaṃ . |
It was said for the purpose of showing, "The king would attain it." |
tattha māgadhoti magadharaṭṭhassa issaro. |
There, "Māgadho" means the lord of the Magadha country. |
seniyoti tassa nāmaṃ. |
"Seniyo" is his name. |
bimbīti attabhāvassa nāmaṃ. |
"Bimbi" is the name of his personality. |
so tassa sārabhūto dassanīyo pāsādiko attabhāvasamiddhiyā bimbisāroti vuccati. |
He, being its essence, handsome, and graceful, is called Bimbisāra due to the richness of his personality. |
sukhavihāritaroti idaṃ te nigaṇṭhā rañño tīsu pāsādesu tividhavayehi nāṭakehi saddhiṃ sampattianubhavanaṃ sandhāya vadanti. |
"sukhavihāritaroti" – those Nigaṇṭhas say this referring to the king's enjoyment of prosperity with dramas in three stages in his three palaces. |
addhāti ekaṃsena. |
"addhāti" means certainly. |
sahasā appaṭisaṅkhāti sāhasaṃ katvā, appaccavekkhitvāva yathā ratto rāgavasena duṭṭho dosavasena mūḷho mohavasena bhāsati, evamevaṃ vācā bhāsitāti dasseti. |
sahasā appaṭisaṅkhāti" – having acted rashly, without reflection, just as one impassioned speaks through passion, one hateful through hatred, one deluded through delusion, so he shows, "speech was spoken. |
♦ tattha paṭipucchissāmīti tasmiṃ atthe pucchissāmi. |
♦ There, "paṭipucchissāmīti" means "I will ask about that matter." |
yathā vo khameyyāti yathā tumhākaṃ rucceyya. |
yathā vo khameyyāti" means "as it pleases you. |
pahotīti sakkoti. |
pahotīti" means "is able. |
♦ aniñjamānoti acalamāno. |
♦ "aniñjamānoti" means unmoving. |
ekantasukhaṃ paṭisaṃvedīti nirantarasukhaṃ paṭisaṃvedī. |
"ekantasukhaṃ paṭisaṃvedīti" means experiencing uninterrupted happiness. |
“ahaṃ kho, āvuso, nigaṇṭhā pahomi . |
"I, friends, Nigaṇṭhas, am able... |
.. pe . |
... etc. ... |
.. ekantasukhaṃ paṭisaṃvedī”ti idaṃ attano phalasamāpattisukhaṃ dassento āha. |
... to experience uninterrupted happiness" – he said this, showing his own happiness of the attainment of fruition. |
ettha ca kathāpatiṭṭhāpanatthaṃ rājavāre satta ādiṃ katvā pucchā katā. |
And here, for the sake of establishing the conversation, in the king's turn, a question was made starting with seven. |
satta rattindivāni nappahotīti hi vutte cha pañca cattārīti sukhaṃ pucchituṃ hoti. |
For when it is said, "is not able for seven days and nights," it is easy to ask "six, five, four." |
suddhavāre pana sattāti vutte puna cha pañca cattārīti vuccamānaṃ anacchariyaṃ hoti, tasmā ekaṃ ādiṃ katvā desanā katā. |
But in the pure turn, when "seven" is said, it is not surprising that "six, five, four" are said again; therefore, the teaching was given starting with one. |
sesaṃ sabbattha uttānatthamevāti. |
The rest everywhere has a clear meaning. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ Of the Papañcasūdanī, the commentary on the Majjhima Nikāya |
♦ cūḷadukkhakkhandhasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Cūḷadukkhakkhandha Sutta is finished. |
♦ 5. anumānasuttavaṇṇanā |
♦ 5. Explanation of the Anumāna Sutta |
♦ 181. evaṃ me sutanti anumānasuttaṃ. |
♦ 181. "Thus have I heard" – the Anumāna Sutta. |
tattha bhaggesūti evaṃnāmake janapade, vacanattho panettha vuttānusāreneva veditabbo. |
There, "among the Bhaggas" means in the country so named; the meaning of the word here should be understood according to what has been said. |
susumāragireti evaṃnāmake nagare. |
"In Susumāragira" means in the city so named. |
tassa kira nagarassa vatthupariggahadivase avidūre udakarahade suṃsumāro saddamakāsi, giraṃ nicchāresi. |
It is said that on the day of demarcating the site for that city, a crocodile made a sound, uttered a cry, in a nearby pool of water. |
atha nagare niṭṭhite suṃsumāragiraṃ tvevassa nāmaṃ akaṃsu. |
Then, when the city was finished, they gave it the name Susumāragira. |
bhesakaḷāvaneti bhesakaḷānāmake vane. |
"In Bhesakaḷāvana" means in the forest named Bhesakaḷā. |
“bhesagaḷāvane”tipi pāṭho. |
There is also the reading "Bhesagaḷāvane." |
migadāyeti taṃ vanaṃ migapakkhīnaṃ abhayadinnaṭṭhāne jātaṃ, tasmā migadāyoti vuccati. |
"Migadāye" (Deer Park) – that forest grew in a place where safety was given to deer and birds, therefore it is called Migadāya. |
♦ pavāretīti icchāpeti. |
♦ "pavāretīti" means "invites" or "makes desirous." |
vadantūti ovādānusāsanivasena vadantu, anusāsantūti attho. |
vadantūti" means "let them speak by way of advice and instruction," the meaning is "let them instruct. |
vacanīyomhīti ahaṃ tumhehi vattabboccusāsitabbo ovaditabboti attho. |
"vacanīyomhīti" means "I am to be spoken to by you, to be instructed, to be advised"; this is the meaning. |
so ca hoti dubbacoti so ca dukkhena vattabboccuso hoti, vutto na sahati. |
"so ca hoti dubbacoti" means and he is difficult to speak to, he is difficult to instruct, when spoken to, he does not tolerate it. |
dovacassakaraṇehīti dubbacabhāvakārakehi upari āgatehi soḷasahi dhammehi. |
"dovacassakaraṇehīti" means by the sixteen things that make one difficult to correct, which come later. |
appadakkhiṇaggāhī anusāsaninti yo hi vuccamāno tumhe maṃ kasmā vadatha, ahaṃ attano kappiyākappiyaṃ sāvajjānavajjaṃ atthānatthaṃ jānāmīti vadati. |
appadakkhiṇaggāhī anusāsaninti" means one who, when spoken to, says, "Why do you speak to me? I know my own suitable and unsuitable, blameworthy and blameless, advantageous and disadvantageous. |
ayaṃ anusāsaniṃ padakkhiṇato na gaṇhāti, vāmato gaṇhāti, tasmā appadakkhiṇaggāhīti vuccati. |
This one does not receive instruction respectfully (turning to the right), he receives it disrespectfully (turning to the left), therefore he is called "one who receives disrespectfully." |
♦ pāpikānaṃ icchānanti lāmakānaṃ asantasambhavanapatthanānaṃ. |
♦ "pāpikānaṃ icchānanti" means of evil desires, of base, non-existent longings. |
paṭippharatīti paṭiviruddho, paccanīko hutvā tiṭṭhati, apasādetīti kiṃ nu kho tuyhaṃ bālassaఋతంభరassa bhaṇitena, tvampi nāma bhaṇitabbaṃ maññissasīti evaṃ ghaṭṭeti. |
"paṭippharatīti" means he opposes, stands as an adversary; "apasādetīti" means "What indeed is the use of your, a fool's, an idiot's, utterance? Will you too consider yourself fit to speak?" Thus he disparages. |
paccāropetīti, tvampi khosi itthannāmaṃ āpattiṃ āpanno, taṃ tāva paṭikarohīti evaṃ paṭiāropeti. |
"paccāropetīti" means, "You too, indeed, have committed such-and-such an offense; first correct that." Thus he retorts. |
♦ aññenaññaṃ paṭicaratīti aññena kāraṇena vacanena vā aññaṃ kāraṇaṃ vacanaṃ vā paṭicchādeti. |
♦ "aññenaññaṃ paṭicaratīti" means by another reason or word, he conceals another reason or word. |
“āpattiṃ āpannosī”ti vutte “ko āpanno, kiṃ āpanno, kismiṃ āpanno, kaṃ bhaṇatha, kiṃ bhaṇathā”ti vā vadati. |
When told, "You have committed an offense," he says, "Who has committed, what has been committed, in what has it been committed, to whom do you speak, what do you say?" |
“evarūpaṃ kiñci tayā diṭṭhan”ti vutte “na suṇāmī”ti sotaṃ vā upaneti. |
When told, "Have you seen anything of this sort?" he either offers his ear, saying, "I don't hear," |
bahiddhā kathaṃ apanāmetīti “itthannāmaṃ āpattiṃ āpannosī”ti puṭṭho “pāṭaliputtaṃ gatomhī”ti vatvā puna “na tava pāṭaliputtagamanaṃ pucchāma, āpattiṃ pucchāmā”ti vutte “tato rājagehaṃ gatomhī”ti, rājagehaṃ vā yāhi brāhmaṇagehaṃ vā, āpattiṃ āpannosīti. |
"bahiddhā kathaṃ apanāmetīti" – when asked, "You have committed such-and-such an offense," he says, "I went to Pāṭaliputta." When told again, "We are not asking about your going to Pāṭaliputta, we are asking about the offense," he says, "Then I went to the king's palace." Go to the king's palace or a brahmin's house, you have committed an offense. |
tattha me sūkaramaṃsaṃ laddhantiādīni vadanto kathaṃ bahiddhā vikkhipati. |
Saying, "There I got pork," etc., how he diverts the conversation outwards. |
♦ apadāneti attano cariyāya. |
♦ "apadāneti" means of his own conduct. |
na sampāyatīti, āvuso, tvaṃ kuhiṃ vasasi, kaṃ nissāya vasasīti vā, yaṃ tvaṃ vadesi “mayā esa āpattiṃ āpajjanno diṭṭho”ti. |
na sampāyatīti" – Friend, where do you live, or depending on whom do you live? That which you say, "I have seen this one committing an offense. |
tvaṃ tasmiṃ samaye kiṃ karosi, ayaṃ kiṃ karoti, kattha vā tvaṃ acchasi kattha vā ayantiādinā nayena cariyaṃ puṭṭho sampādetvā kathetuṃ na sakkoti. |
When asked about his conduct with questions like, "What were you doing at that time? What was this one doing? Where were you, and where was this one?" he is unable to explain it thoroughly. |
♦ 183. tatrāvusoti, āvuso, tesu soḷasasu dhammesu. |
♦ 183. "tatrāvusoti," Friend, among those sixteen things. |
attanāva attānaṃ evaṃ anuminitabbanti evaṃ attanāva attā anumetabbo tuletabbo tīretabbo. |
"attanāva attānaṃ evaṃ anuminitabbanti" – thus, by oneself, oneself should be inferred, weighed, and judged. |
♦ 184. paccavekkhitabbanti paccavekkhitabbo. |
♦ 184. "paccavekkhitabbanti" means should be reviewed. |
ahorattānusikkhināti divāpi rattimpi sikkhantena, ratiñca divā ca kusalesu dhammesu sikkhantena pītipāmojjameva uppādetabbanti attho. |
ahorattānusikkhināti" means by one who trains day and night; the meaning is "by one who trains in wholesome states day and night, only rapture and joy are to be generated. |
♦ acche vā udakapatteti pasanne vā udakabhājane. |
♦ "In a clear water vessel" means in a clear water container. |
mukhanimittanti mukhapaṭibimbaṃ. |
"mukhanimittanti" means the reflection of the face. |
rajanti āgantukarajaṃ. |
"rajanti" means adventitious dust. |
aṅgaṇanti tattha jātakaṃ tilakaṃ vā piḷakaṃ vā. |
"aṅgaṇanti" means a mole or pimple born there. |
sabbepime pāpake akusale dhamme pahīneti iminā sabbappahānaṃ kathesi. |
"sabbepime pāpake akusale dhamme pahīneti" – by this he spoke of complete abandonment. |
kathaṃ? ettakā akusalā dhammā pabbajitassa nānucchavikāti paṭisaṅkhānaṃ uppādayato hi paṭisaṅkhānappahānaṃkathitaṃ hoti. |
How? For one who generates the reflection, "So many unwholesome states are unsuitable for one who has gone forth," the abandonment by reflection is spoken of. |
sīlaṃ padaṭṭhānaṃ katvā kasiṇaparikammaṃ ārabhitvā aṭṭha samāpattiyo nibbattentassa vikkhambhanappahānaṃ kathitaṃ. |
For one who, having made virtue the basis, begins kasina-preliminaries and produces the eight attainments, the abandonment by suppression is spoken of. |
samāpattiṃ padaṭṭhānaṃ katvā vipassanaṃ vaḍḍhentassa tadaṅgappahānaṃ kathitaṃ. |
For one who, having made attainment the basis, develops insight, the abandonment of a part is spoken of. |
vipassanaṃ vaḍḍhetvā maggaṃ bhāventassa samucchedappahānaṃ kathitaṃ. |
For one who, having developed insight, cultivates the path, the abandonment by eradication is spoken of. |
phale āgate paṭippassaddhippahānaṃ, nibbāne āgate nissaraṇappahānanti evaṃ imasmiṃ sutte sabbappahānaṃ kathitaṃva hoti. |
When the fruit comes, the abandonment by tranquillization; when Nibbāna comes, the abandonment by escape – thus, in this sutta, complete abandonment is indeed spoken of. |
♦ idañhi suttaṃ bhikkhupātimokkhaṃ nāmāti porāṇā vadanti. |
♦ This sutta is indeed called the Bhikkhu Pātimokkha, say the ancients. |
idaṃ divasassa tikkhattuṃ paccavekkhitabbaṃ. |
This should be reviewed three times a day. |
pāto eva vasanaṭṭhānaṃ pavisitvā nisinnena “ime ettakā kilesā atthi nu kho mayhaṃ natthī”ti paccavekkhitabbā. |
In the morning, having entered the dwelling place and sat down, one should review, "Are these so many defilements present in me or not?" |
sace atthīti passati, tesaṃ pahānāya vāyamitabbaṃ. |
If one sees that they are present, one should strive for their abandonment. |
no ce passati, supabbajitosmīti attamanena bhavitabbaṃ. |
If one does not see, one should be content, thinking, "I have gone forth well." |
bhattakiccaṃ katvā rattiṭṭhāne vā divāṭṭhāne vā nisīditvāpi paccavekkhitabbaṃ. |
Having finished the meal, one should also review while sitting in the night-place or the day-place. |
sāyaṃ vasanaṭṭhāne nisīditvāpi paccavekkhitabbaṃ. |
In the evening, one should also review while sitting in the dwelling place. |
tikkhattuṃ asakkontena dve vāre paccavekkhitabbaṃ. |
One who is unable to do it three times should review twice. |
dve vāre asakkontena pana avassaṃ ekavāraṃ paccavekkhitabbaṃ, appaccavekkhituṃ na vaṭṭatīti vadanti. |
But one who is unable to do it twice should definitely review once; it is not right not to review, they say. |
sesaṃ sabbattha uttānatthamevāti. |
The rest everywhere has a clear meaning. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ Of the Papañcasūdanī, the commentary on the Majjhima Nikāya |
♦ anumānasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Anumāna Sutta is finished. |
♦ 6. cetokhilasuttavaṇṇanā |
♦ 6. Explanation of the Cetokhila Sutta |
♦ 185. evaṃ me sutanti cetokhilasuttaṃ. |
♦ 185. "Thus have I heard" – the Cetokhila Sutta. |
tattha cetokhilāti cittassa thaddhabhāvā kacavarabhāvā khāṇukabhāvā. |
There, "cetokhilāti" means barrenness of mind, rubbish-like state, stump-like state. |
cetaso vinibandhāti cittaṃ bandhitvā muṭṭhiyaṃ katvā viya gaṇhantīti cetaso vinibandhā. |
cetaso vinibandhāti" means they bind the mind, as if taking it in a fist, so they are "bondages of the mind. |
vuddhintiādīsu sīlena vuddhiṃ, maggena viruḷhiṃ, nibbānena vepullaṃ. |
In "vuddhinti" etc., growth through virtue, development through the path, fullness through Nibbāna. |
sīlasamādhīhi vā vuddhiṃ, vipassanāmaggehi viruḷhiṃ, phalanibbānehi vepullaṃ. |
Or, growth through virtue and concentration, development through insight and the paths, fullness through fruition and Nibbāna. |
satthari kaṅkhatīti satthu sarīre vā guṇe vā kaṅkhati. |
"satthari kaṅkhatīti" means he doubts about the Teacher's body or qualities. |
sarīre kaṅkhamāno dvattiṃsavaralakkhaṇappaṭimaṇḍitaṃ nāma sarīraṃ atthi nu kho natthīti kaṅkhati, guṇe kaṅkhamāno atītānāgatapaccuppannajānanasamatthaṃ sabbaññutaññāṇaṃ atthi nu kho natthīti kaṅkhati. |
Doubting about the body, he doubts, "Does a body adorned with the thirty-two excellent marks exist or not?" Doubting about the qualities, he doubts, "Does the knowledge of omniscience, capable of knowing past, future, and present, exist or not?" |
vicikicchatīti vicinanto kicchati, dukkhaṃ āpajjati, vinicchetuṃ na sakkoti. |
"vicikicchatīti" means investigating, he struggles, encounters difficulty, is unable to decide. |
nādhimuccatīti evametanti adhimokkhaṃ na paṭilabhati. |
"nādhimuccatīti" – "Thus it is," he does not attain conviction. |
na sampasīdatīti guṇesu otaritvā nibbicikicchabhāvena pasīdituṃ, anāvilo bhavituṃ na sakkoti. |
"na sampasīdatīti" means he is unable to become calm, to become unclouded, by descending into the qualities with a state of no doubt. |
ātappāyāti kilesasantāpakavīriyakaraṇatthāya. |
"ātappāyāti" means for the purpose of making the effort that burns up defilements. |
anuyogāyāti punappunaṃ yogāya. |
"anuyogāyāti" means for repeated application. |
sātaccāyāti satatakiriyāya padhānāyāti padahanatthāya. |
"sātaccāyāti" means for constant action; "padhānāyāti" means for the purpose of striving. |
ayaṃ paṭhamo cetokhiloti ayaṃ satthari vicikicchāsaṅkhāto paṭhamo cittassa thaddhabhāvo, evametassa bhikkhuno appahīno hoti. |
"ayaṃ paṭhamo cetokhiloti" – this first barrenness of mind, characterized by doubt about the Teacher, is thus unabandoned by this monk. |
dhammeti pariyattidhamme ca paṭivedhadhamme ca. |
"dhammeti" means in the Dhamma of learning and the Dhamma of penetration. |
pariyattidhamme kaṅkhamāno, tepiṭakaṃ buddhavacanaṃ caturāsīti dhammakkhandhasahassānīti vadanti, atthi nu kho etaṃ natthīti kaṅkhati. |
Doubting about the Dhamma of learning, he doubts, "They say the Tipiṭaka, the Buddha's word, is eighty-four thousand aggregates of Dhamma; does this exist or not?" |
paṭivedhadhamme kaṅkhamāno vipassanānissando maggo nāma, magganissando phalaṃ nāma, sabbasaṅkhārapaṭinissaggo nibbānaṃ nāmāti vadanti. |
Doubting about the Dhamma of penetration, they say, "The outcome of insight is called the path, the outcome of the path is called the fruit, the relinquishing of all formations is called Nibbāna." |
taṃ atthi nu kho natthīti kaṅkhati. |
He doubts, "Does that exist or not?" |
saṅghe kaṅkhatīti suppaṭipannotiādīnaṃ padānaṃ vasena evarūpaṃ paṭipadaṃ paṭipannā cattāro maggaṭṭhā cattāro phalaṭṭhāti aṭṭhannaṃ puggalānaṃ samūhabhūto saṅgho nāma, so atthi nu kho natthīti kaṅkhati. |
saṅghe kaṅkhatīti" means by way of the words "well-practiced," etc., the Saṅgha, which is a collection of eight individuals – four established in the path, four established in the fruit – who have practiced such a practice, he doubts, "Does it exist or not? |
sikkhāya kaṅkhamāno adhisīlasikkhā nāma adhicittasikkhā nāma adhipaññāsikkhā nāmāti vadanti. |
Doubting about the training, they say, "There is the training in higher virtue, the training in higher mind, the training in higher wisdom." |
sā atthi nu kho natthīti kaṅkhati. |
He doubts, "Does it exist or not?" |
ayaṃ pañcamoti ayaṃ sabrahmacārīsu kopasaṅkhāto pañcamo cittassa thaddhabhāvo kacavarabhāvo khāṇukabhāvo. |
"ayaṃ pañcamoti" – this fifth barrenness of mind, rubbish-like state, stump-like state, characterized by anger towards fellow practitioners. |
♦ 186. vinibandhesu kāmeti vatthukāmepi kilesakāmepi. |
♦ 186. Among the bondages, "kāmeti" means both sensual pleasures as objects and sensual pleasures as defilements. |
kāyeti attano kāye. |
"kāyeti" means in one's own body. |
rūpeti bahiddhā rūpe. |
"rūpeti" means in external forms. |
yāvadatthanti yattakaṃ icchati, tattakaṃ. |
"yāvadatthanti" means as much as he desires, that much. |
udarāvadehakanti udarapūraṃ. |
"udarāvadehakanti" means filling the belly. |
tañhi udaraṃ avadehanato udarāvadehakanti vuccati. |
For that belly, from "avadehana" (filling), is called "udarāvadehaka." |
seyyasukhanti mañcapīṭhasukhaṃ, utusukhaṃ vā. |
"seyyasukhanti" means the comfort of a bed or seat, or seasonal comfort. |
passasukhanti yathā samparivattakaṃ sayantassa dakkhiṇapassavāmapassānaṃ sukhaṃ hoti, evaṃ uppannasukhaṃ. |
"passasukhanti" means just as for one sleeping and turning over, there is comfort for the right and left sides, so is the comfort that arises. |
middhasukhanti niddāsukhaṃ. |
"middhasukhanti" means the comfort of sleep. |
anuyuttoti yuttapayutto viharati. |
"anuyuttoti" means he dwells yoked and engaged. |
♦ paṇidhāyāti patthayitvā. |
♦ "paṇidhāyāti" means having aspired. |
sīlenātiādīsu sīlanti catupārisuddhisīlaṃ. |
In "sīlenāti" etc., "sīlanti" means the four kinds of purified virtue. |
vatanti vatasamādānaṃ. |
"vatanti" means undertaking a vow. |
tapoti tapacaraṇaṃ. |
"tapoti" means the practice of austerity. |
brahmacariyanti methunavirati. |
"brahmacariyanti" means abstaining from sexual intercourse. |
devo vā bhavissāmīti mahesakkhadevo vā bhavissāmi. |
devo vā bhavissāmīti" means "Or I will become a god of great power. |
devaññataro vāpi appesakkhadevesu vā aññataro. |
Or one of the other gods, or one of the gods of lesser power. |
♦ 189. iddhipādesu chandaṃ nissāya pavatto samādhi chandasamādhi. |
♦ 189. In the bases of power, the concentration that proceeds depending on will is "will-concentration." |
padhānabhūtā saṅkhārā padhānasaṅkhārā. |
Formations that are primary are "primary formations." |
samannāgatanti tehi dhammehi upetaṃ. |
"samannāgatanti" means endowed with those states. |
iddhiyā pādaṃ, iddhibhūtaṃ vā pādanti iddhipādaṃ. |
The base of power," or "the power-become base" is "iddhipāda. |
sesesupi eseva nayo, ayamettha saṅkhepo. |
The same method applies to the rest; this is the summary here. |
vitthāro pana iddhipādavibhaṅge āgato yeva. |
The detailed explanation, however, is already given in the Iddhipādavibhaṅga. |
visuddhimaggepissa attho dīpito. |
Its meaning is also explained in the Visuddhimagga. |
iti imehi catūhi iddhipādehi vikkhambhanappahānaṃ kathitaṃ. |
Thus, by these four bases of power, abandonment by suppression is spoken of. |
ussoḷhīyeva pañcamīti ettha ussoḷhīti sabbattha kattabbavīriyaṃ dasseti. |
"ussoḷhīyeva pañcamīti" – here, "ussoḷhī" shows the energy to be applied everywhere. |
ussoḷhīpannarasaṅgasamannāgatoti pañca cetokhilappahānāni pañca vinibandhappahānāni cattāro iddhipādā ussoḷhīti evaṃ ussoḷhiyā saddhiṃ pannarasahi aṅgehi samannāgato. |
"ussoḷhīpannarasaṅgasamannāgatoti" means the five abandonments of mental barrenness, the five abandonments of mental bondages, the four bases of power, and exertion – thus, endowed with these fifteen factors along with exertion. |
bhabboti anurūpo, anucchaviko. |
"bhabboti" means fit, suitable. |
abhinibbhidāyāti ñāṇena kilesabhedāya. |
"abhinibbhidāyāti" means for the breaking of defilements by knowledge. |
sambodhāyāti catumaggasambodhāya. |
"sambodhāyāti" means for the enlightenment of the four paths. |
anuttarassāti seṭṭhassa. |
"anuttarassāti" means of the supreme. |
yogakkhemassāti catūhi yogehi khemassa arahattassa. |
"yogakkhemassāti" means of Arahantship, which is security from the four yokes. |
adhigamāyāti paṭilābhāya. |
"adhigamāyāti" means for attainment. |
seyyathāti opammatthe nipāto. |
"seyyathāti" is a particle in the sense of a simile. |
pīti sambhāvanatthe. |
"pīti" is in the sense of possibility. |
ubhayenapi seyyathāpi nāma, bhikkhaveti dasseti . |
By both, he shows, "Just as, monks..." |
♦ kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vāti ettha pana kiñcāpi kukkuṭiyā vuttappakārato ūnādhikānipi aṇḍāni honti, vacanasiliṭṭhatāya pana evaṃ vuttaṃ. |
♦ "A hen's eggs, eight, or ten, or twelve" – here, however, although a hen may have more or fewer eggs than stated, it is said thus for the smoothness of speech. |
evañhi loke siliṭṭhaṃ vacanaṃ hoti. |
For thus, speech is smooth in the world. |
tānassūti tāni assu, bhaveyyunti attho. |
tānassūti" means "tāni assu," the meaning is "they would be. |
kukkuṭiyā sammā adhisayitānīti tāya janettiyā kukkuṭiyā pakkhe pasāretvā tesaṃ upari sayantiyā sammā adhisayitāni. |
"kukkuṭiyā sammā adhisayitānīti" means properly incubated by that mother hen, spreading her wings and lying on them. |
sammā pariseditānīti kālena kālaṃ utuṃ gāhāpentiyā suṭṭhu samantato seditāni usmīkatāni. |
"sammā pariseditānīti" means properly warmed by making them absorb the heat from time to time, well warmed all around, heated. |
sammā paribhāvitānīti kālena kālaṃ suṭṭhu samantato bhāvitāni, kukkuṭagandhaṃ gāhāpitānīti attho. |
sammā paribhāvitānīti" means properly turned from time to time, well turned all around; the meaning is "made to absorb the hen's scent. |
kiñcāpi tassā kukkuṭiyāti tassā kukkuṭiyā imaṃ tividhakiriyākaraṇena appamādaṃ katvā kiñcāpi na evaṃ icchā uppajjeyya. |
"kiñcāpi tassā kukkuṭiyāti" – though for that hen, having performed this threefold action with diligence, such a desire might not arise. |
atha kho bhabbāva teti atha kho te kukkuṭapotakā vuttanayena sotthinā abhinibbhijjituṃ bhabbāva. |
"atha kho bhabbāva teti" – then indeed those chicks are fit to hatch safely in the stated manner. |
te hi yasmā tāya kukkuṭiyā evaṃ tīhākārehi tāni aṇḍāni paripālīyamānāni na pūtīni honti. |
For they, because those eggs are thus cared for by that hen in three ways, do not become rotten. |
yopi nesaṃ allasineho, sopi pariyādānaṃ gacchati, kapālaṃ tanukaṃ hoti, pādanakhasikhā ca mukhatuṇḍakañca kharaṃ hoti, sayaṃ paripākaṃ gacchati, kapālassa tanuttā bahi āloko anto paññāyati, tasmā “ciraṃ vata mayaṃ saṅkuṭitahatthapādā sambādhe sayimhā, ayañca bahi āloko dissati, ettha dāni no sukhavihāro bhavissatī”ti nikkhamitukāmā hutvā kapālaṃ pādena paharanti, gīvaṃ pasārenti, tato taṃ kapālaṃ dvedhā bhijjati. |
Also their wetness goes away, the shell becomes thin, the tips of their claws and beaks become hard, they ripen by themselves; due to the thinness of the shell, light from outside is perceived inside. Therefore, desiring to come out, thinking, "For a long time indeed we have lain in confinement with contracted limbs, and this light outside is seen; now there will be a comfortable dwelling for us here," they strike the shell with their foot, stretch their neck, then that shell breaks in two. |
atha te pakkhe vidhunantā taṅkhaṇānurūpaṃ viravantā nikkhamantiyeva, nikkhamitvā ca gāmakkhettaṃ upasobhayamānā vicaranti. |
Then they, shaking their wings, chirping appropriately for that moment, indeed come out; and having come out, they wander about, beautifying the village fields. |
♦ evameva khoti idaṃ opammasampaṭipādanaṃ. |
♦ "evameva khoti" – this is the application of the simile. |
taṃ evaṃ atthena saṃsandetvā veditabbaṃ — tassā kukkuṭiyā aṇḍesu tividhakiriyākaraṇaṃ viya hi imassa bhikkhuno ussoḷhīpannarasehi aṅgehi samannāgatabhāvo. |
It should be understood by comparing it with the meaning thus: — Just like that hen's threefold action on the eggs, so is this monk's being endowed with the fifteen factors of exertion. |
kukkuṭiyā tividhakiriyāsampādanena aṇḍānaṃ apūtibhāvo viya pannarasaṅgasamannāgatassa bhikkhuno tividhānupassanāsampādanena vipassanāñāṇassa aparihāni. |
Just as the eggs do not become rotten through the hen's accomplishment of the threefold action, so is the non-decline of insight-knowledge for the monk endowed with the fifteen factors through the accomplishment of the threefold contemplation. |
tassā tividhakiriyākaraṇena aṇḍānaṃ allasinehapariyādānaṃ viya tassa bhikkhuno tividhānupassanāsampādanena bhavattayānugatanikantisinehapariyādānaṃ . |
Just as the wetness of the eggs is exhausted by her threefold action, so is the exhaustion of the clinging affection that follows the three states of existence for that monk through the accomplishment of the threefold contemplation. |
aṇḍakalāpānaṃ tanubhāvo viya bhikkhuno avijjaṇḍakosassa tanubhāvo. |
Just as the thinness of the eggshells, so is the thinness of the monk's eggshell of ignorance. |
kukkuṭapotakānaṃ pādanakhamutuṇḍakānaṃ thaddhakharabhāvo viya bhikkhuno vipassanāñāṇassa tikkhakharavippasannasūrabhāvo. |
Just as the hardness and sharpness of the chicks' claws and beaks, so is the keenness, sharpness, clarity, and brilliance of the monk's insight-knowledge. |
kukkuṭapotakānaṃ pariṇāmakālo viya bhikkhuno vipassanāñāṇassa pariṇāmakālo vaḍḍhitakālo gabbhaggahaṇakālo. |
Just as the ripening time of the chicks, so is the ripening time, the developed time, the time of conception of the monk's insight-knowledge. |
kukkuṭapotakānaṃ pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā pakkhe papphoṭetvā sotthinā abhinikkhamanakālo viya tassa bhikkhuno vipassanāñāṇagabbhaṃ gaṇhāpetvā vicarantassa tajjātikaṃ utusappāyaṃ vā bhojanasappāyaṃ vā puggalasappāyaṃ vā dhammassavanasappāyaṃ vā labhitvā ekāsane nisinnasseva vipassanaṃ vaḍḍhentassa anupubbādhigatena arahattamaggena avijjaṇḍakosaṃ padāletvā abhiññāpakkhe papphoṭetvā sotthinā arahattappattakālo veditabbo. |
Just as the time when the chicks, having broken the eggshell with the tips of their claws or beaks, shake their wings and emerge safely, so should be understood the time when that monk, having caused the womb of insight-knowledge to be conceived and wandering, having obtained suitable weather, or suitable food, or a suitable person, or a suitable hearing of the Dhamma, while sitting on one seat, developing insight, by the successively attained path of Arahantship, having broken the eggshell of ignorance, shakes the wings of higher knowledge and safely attains Arahantship. |
yathā pana kukkuṭapotakānaṃ pariṇatabhāvaṃ ñatvā mātāpi aṇḍakosaṃ bhindati, evaṃ tathārūpassa bhikkhuno ñāṇaparipākaṃ ñatvā satthāpi — |
But just as the mother, knowing the ripeness of the chicks, also breaks the eggshell, so the Teacher, knowing the ripening of knowledge of such a monk — |
♦ “ucchinda sinehamattano, kumudaṃ sāradikaṃva pāṇinā. |
♦ "Cut off your own affection, like an autumn lily with the hand. |
♦ santimaggameva brūhaya, nibbānaṃ sugatena desitan”ti. |
♦ Cultivate the path to peace, Nibbāna taught by the Well-Gone." |
(dha. pa. |
(Dhammapada |
285) — |
285) — |
♦ ādinā nayena obhāsaṃ pharitvā gāthāya avijjaṇḍakosaṃ paharati, so gāthāpariyosāne avijjāṇḍakosaṃ bhinditvā arahattaṃ pāpuṇāti. |
♦ by means of the verse beginning thus, pervading with light, he strikes the eggshell of ignorance; at the end of the verse, he breaks the eggshell of ignorance and attains Arahantship. |
tato paṭṭhāya yathā te kukkuṭapotakā gāmakkhettaṃ upasobhayamānā tattha tattha vicaranti, evaṃ ayampi mahākhīṇāsavo nibbānarammaṇaṃ phalasamāpattiṃ appetvā saṅghārāmaṃ upasobhayamāno vicarati. |
From then on, just as those chicks wander here and there, beautifying the village fields, so this great one whose cankers are destroyed, applying himself to the attainment of fruition with Nibbāna as object, wanders about, beautifying the monastery. |
♦ iti imasmiṃ sutte cattāri pahānāni kathitāni. |
♦ Thus, in this sutta, four abandonments are spoken of. |
kathaṃ? cetokhilānañhi cetovinibandhānaṃ pahānena paṭisaṅkhānappapahānaṃ kathitaṃ, iddhipādehi vikkhambhanappahānaṃ kathita, magge āgate samucchedappahānaṃ kathitaṃ, phale āgate paṭippassaddhippahānaṃ kathitaṃ. |
How? By the abandonment of mental barrenness and mental bondages, abandonment by reflection is spoken of; by the bases of power, abandonment by suppression is spoken of; when the path comes, abandonment by eradication is spoken of; when the fruit comes, abandonment by tranquillization is spoken of. |
sesaṃ sabbattha uttānatthamevāti. |
The rest everywhere has a clear meaning. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ Of the Papañcasūdanī, the commentary on the Majjhima Nikāya |
♦ cetokhilasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Cetokhila Sutta is finished. |
♦ 7. vanapatthapariyāyasuttavaṇṇanā |
♦ 7. Explanation of the Vanapattha Pariyāya Sutta |
♦ 190. evaṃ me sutanti vanapatthapariyāyaṃ. |
♦ 190. "Thus have I heard" – the Vanapattha Pariyāya. |
tattha vanapatthapariyāyanti vanapatthakāraṇaṃ, vanapatthadesanaṃ vā. |
There, "vanapatthapariyāyanti" means the reason for [dwelling in] a forest thicket, or the discourse on forest thickets. |
♦ 191. vanapatthaṃ upanissāya viharatīti manussūpacārātikkantaṃ vanasaṇḍasenāsanaṃ nissāya samaṇadhammaṃ karonto viharati. |
♦ 191. "vanapatthaṃ upanissāya viharatīti" means he dwells practicing the ascetic's duties, relying on a forest-thicket dwelling that is beyond human resort. |
anupaṭṭhitātiādīsu pubbe anupaṭṭhitā sati taṃ upanissāya viharatopi na upaṭṭhāti, pubbe asamāhitaṃ cittaṃ na samādhiyati, pubbe aparikkhīṇā āsavā na parikkhayaṃ gacchanti, pubbe ananuppattaṃ anuttaraṃ yogakkhemasaṅkhātaṃ arahattañca na pāpuṇātīti attho. |
In "anupaṭṭhitāti" etc., the meaning is: mindfulness not previously established, even while dwelling relying on that, is not established; a mind not previously concentrated is not concentrated; cankers not previously exhausted do not go to exhaustion; and Arahantship, called supreme security from bondage, not previously attained, is not attained. |
jīvitaparikkhārāti jīvitasambhārā. |
"jīvitaparikkhārāti" means the requisites of life. |
samudānetabbāti samāharitabbā. |
"samudānetabbāti" means to be collected. |
kasirena samudāgacchantīti dukkhena uppajjanti. |
"kasirena samudāgacchantīti" means they arise with difficulty. |
rattibhāgaṃ vā divasabhāgaṃ vāti rattikoṭṭhāse vā divasakoṭṭhāse vā. |
"rattibhāgaṃ vā divasabhāgaṃ vāti" means in the night-part or in the day-part. |
ettha ca rattibhāge paṭisañcikkhamānena ñatvā rattiṃyeva pakkamitabbaṃ, rattiṃ caṇḍavāḷādīnaṃ paribandhe sati aruṇuggamanaṃ āgametabbaṃ. |
And here, having known by reflecting in the night-part, one should depart at night itself; if there is an obstacle of fierce beasts, etc., at night, one should wait for dawn. |
divasabhāge ñatvā divāva pakkamitabbaṃ, divā paribandhe sati sūriyatthaṅgamanaṃ āgametabbaṃ. |
Having known in the day-part, one should depart by day itself; if there is an obstacle by day, one should wait for sunset. |
♦ 192. saṅkhāpīti evaṃ samaṇadhammassa anipphajjanabhāvaṃ jānitvā. |
♦ 192. "saṅkhāpīti" – thus, having known the non-accomplishment of the ascetic's duties. |
anantaravāre pana saṅkhāpīti evaṃ samaṇadhammassa nipphajjanabhāvaṃ jānitvā. |
But in the immediately following instance, "saṅkhāpīti" – thus, having known the accomplishment of the ascetic's duties. |
♦ 194. yāvajīvanti yāva jīvitaṃ pavattati, tāva vatthabbameva. |
♦ 194. "yāvajīvanti" means as long as life lasts, so long one should indeed dwell. |
♦ 195. so puggaloti padassa nānubandhitabboti iminā sambandho. |
♦ 195. "so puggaloti" – the connection of this word is with "nānubandhitabboti" (should not be followed). |
anāpucchāti idha pana taṃ puggalaṃ anāpucchā pakkamitabbanti attho. |
anāpucchāti" – here, however, the meaning is "one should depart without asking leave of that person. |
♦ 197. saṅkhāpīti evaṃ samaṇadhammassa anipphajjanabhāvaṃ ñatvā so puggalo nānubandhitabbo, taṃ āpucchā pakkamitabbaṃ. |
♦ 197. "saṅkhāpīti" – thus, having known the non-accomplishment of the ascetic's duties, that person should not be followed; one should depart after asking leave of him. |
♦ 198. api panujjamānenāpīti api nikkaḍḍhīyamānenāpi. |
♦ 198. "api panujjamānenāpīti" means even if being driven out. |
evarūpo hi puggalo sacepi dārukalāpasataṃ vā udakaghaṭasataṃ vā vālikambaṇasataṃ vā daṇḍaṃ āharāpeti, mā idha vasīti nikkaḍḍhāpeti vā, taṃ taṃ khamāpetvā yāvajīvaṃ vatthabbamevāti. |
For such a person, even if he makes one bring a hundred bundles of firewood, or a hundred water pots, or a hundred loads of sand as punishment, or drives one out saying, "Do not live here," one should, having asked forgiveness for each thing, dwell there for life indeed. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ Of the Papañcasūdanī, the commentary on the Majjhima Nikāya |
♦ vanapatthapariyāyasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Vanapattha Pariyāya Sutta is finished. |
♦ 8. madhupiṇḍikasuttavaṇṇanā |
♦ 8. Explanation of the Madhupiṇḍika Sutta |
♦ 199. evaṃ me sutanti madhupiṇḍikasuttaṃ. |
♦ 199. "Thus have I heard" – the Madhupiṇḍika Sutta. |
tattha mahāvananti himavantena saddhiṃ ekābaddhaṃ aropimaṃ jātivanaṃ, na yathā vesāliyaṃ ropitāropitamissakaṃ. |
There, "Mahāvana" (Great Wood) means a natural, unplanted forest connected with the Himalayas, not like the mixed planted and unplanted [wood] at Vesālī. |
divāvihārāyāti divā paṭisallānatthāya. |
"divāvihārāyāti" means for the purpose of seclusion during the day. |
beluvalaṭṭhikāyāti taruṇabeluvarukkhassa. |
"beluvalaṭṭhikāyāti" means of a young Beluva tree. |
daṇḍapāṇīti na jarādubbalatāya daṇḍahattho. |
"Daṇḍapāṇī" (Staff-in-hand) – not with staff in hand due to old age and weakness. |
ayañhi taruṇo paṭhamavaye ṭhito, daṇḍacittatāya pana suvaṇṇadaṇḍaṃ gahetvā vicarati, tasmā daṇḍapāṇīti vutto. |
For this one is young, in his first youth; but due to a mind fond of a staff, he wanders about holding a golden staff, therefore he is called Daṇḍapāṇī. |
jaṅghāvihāranti jaṅghākilamathavinodanatthaṃ jaṅghācāraṃ. |
"jaṅghāvihāranti" means walking about to relieve weariness of the shanks. |
anucaṅkamamāno anuvicaramānoti ārāmadassana-vanadassana-pabbatadassanādīnaṃ atthāya ito cito ca vicaramāno. |
"anucaṅkamamāno anuvicaramānoti" means wandering here and there for the purpose of seeing parks, forests, mountains, etc. |
adhiccanikkhamano kiresa kadāci deva nikkhamitvā evaṃ vicarati. |
It is said that he, sometimes going out spontaneously, wanders thus. |
daṇḍamolubbhāti daṇḍaṃ olumbhitvā gopālakadārako viya daṇḍaṃ purato ṭhapetvā daṇḍamatthake dve hatthe patiṭṭhāpetvā piṭṭhipāṇiṃ hanukena uppīḷetvā ekamantaṃ aṭṭhāsi. |
"daṇḍamolubbhāti" – having leaned on his staff, like a cowherd boy, placing the staff in front, placing both hands on top of the staff, and pressing his chin with the back of his hand, he stood to one side. |
♦ 200. kiṃvādīti kiṃdiṭṭhiko. |
♦ 200. "kiṃvādīti" means of what view. |
kimakkhāyīti kiṃ katheti. |
"kimakkhāyīti" means what does he say. |
ayaṃ rājā bhagavantaṃ avanditvā paṭisanthāramattakameva katvā pañhaṃ pucchati. |
This king, without saluting the Blessed One, having made only a brief greeting, asks a question. |
tampi na aññātukāmatāya, acittīkārena pucchati. |
That too, not with a desire to know, he asks with disrespect. |
kasmā? devadattassa pakkhiko kiresa. |
Why? He is said to be a partisan of Devadatta. |
devadatto attano santikaṃ āgacchamāne tathāgate bhindati. |
Devadatta creates division concerning the Tathāgatas who come to his presence. |
so kira evaṃ vadeti “samaṇo gotamo amhākaṃ kulena saddhiṃ verī, na no kulassa vuddhiṃ icchati. |
He, it is said, speaks thus: "The ascetic Gotama is an enemy to our family; he does not wish for the prosperity of our family. |
bhaginīpi me cakkavattiparibhogā, taṃ pahāya ‘nassatesā’ti nikkhamitvā pabbaji. |
My sister too, fit for a universal monarch, having abandoned her, saying 'Let her perish,' went forth and became ordained. |
bhāgineyyopi me cakkavattibījanti ñatvā amhākaṃ kulassa vaḍḍhiyā atussanto ‘nassatetan’ti tampi daharakāleyeva pabbājesi. |
My nephew too, knowing him to be the seed of a universal monarch, being dissatisfied with the growth of our family, saying 'Let this one perish,' ordained him even in his youth. |
ahaṃ pana tena vinā vattituṃ asakkonto anupabbajito. |
But I, unable to live without him, followed him into homelessness. |
evaṃ pabbajitampi maṃ pabbajitadivasato paṭṭhāya na ujukehi akkhīhi oloketi. |
Even though I have gone forth thus, from the day of my going forth, he does not look at me with straight eyes. |
parisamajjhe bhāsantopi mahāpharasunā paharanto viya āpāyiko devadattotiādīni bhāsatī”ti. |
Even when speaking in the midst of the assembly, as if striking with a large axe, he says things like 'Devadatta is destined for a woeful state.'" |
evaṃ ayampi rājā devadattena bhinno, tasmā evamakāsi. |
Thus this king too was divided by Devadatta, therefore he acted thus. |
♦ atha bhagavā yathā ayaṃ rājā mayā pañhe pucchite na kathetīti vattuṃ na labhati, yathā ca bhāsitassa atthaṃ na jānāti, evamassa kathessāmīti tassānucchavikaṃ kathento yathāvādī khotiādimāha. |
♦ Then the Blessed One, thinking, "This king should not be able to say, 'When I asked questions, he did not answer,' and he does not know the meaning of what is said, so I will speak to him in a way appropriate for him," said, "yathāvādī kho," etc. |
♦ tattha na kenaci loke viggayha tiṭṭhatīti loke kenaci saddhiṃ viggāhikakathaṃ na karoti na vivadati. |
♦ There, "na kenaci loke viggayha tiṭṭhatīti" means he does not engage in contentious talk with anyone in the world, he does not dispute. |
tathāgato hi lokena saddhiṃ na vivadati; |
For the Tathāgata does not dispute with the world; |
loko pana tathāgatena saddhiṃ aniccanti vutte niccanti vadamāno, dukkhaṃ, anattā, asubhanti vutte subhanti vadamāno vivadati. |
but the world disputes with the Tathāgata, saying "permanent" when "impermanent" is said, saying "pleasant" when "suffering, not-self, unattractive" are said. |
tenevāha “nāhaṃ, bhikkhave, lokena vivadāmi, lokova kho, bhikkhave, mayā vivadati, tathā na, bhikkhave, dhammavādī kenaci lokasmiṃ vivadati, adhammavādīva kho, bhikkhave, vivadatī”ti (saṃ. |
Therefore he said: "I, monks, do not dispute with the world; it is the world, monks, that disputes with me. Similarly, monks, a Dhamma-speaker does not dispute with anyone in the world; it is indeed an unrighteous speaker, monks, who disputes" (Saṃyutta Nikāya |
ni. 3.94). yathāti yena kāraṇena. |
Nikāya 3.94). "yathāti" means "for which reason." |
kāmehīti vatthukāmehipi kilesakāmehipi. |
"kāmehīti" means by sensual pleasures as objects and by sensual pleasures as defilements. |
taṃ brāhmaṇanti taṃ khīṇāsavaṃ brāhmaṇaṃ. |
"taṃ brāhmaṇanti" means that brahmin whose cankers are destroyed. |
akathaṃkathinti nibbicikicchaṃ. |
"akathaṃkathinti" means free from doubt. |
chinnakukkuccanti vippaṭisārakukkuccassa ceva hatthapādakukkuccassa ca chinnattā chinnakukkuccaṃ. |
"chinnakukkuccanti" means with worry cut off, because both worry due to remorse and worry about hands and feet are cut off. |
bhavābhaveti punappunabbhave, hīnapaṇīte vā bhave, paṇīto hi bhavo vuddhippatto abhavoti vuccati. |
bhavābhaveti" means in repeated existence, or in inferior and superior existence; for superior existence, having reached growth, is called "non-existence. |
saññāti kilesasaññā. |
"saññāti" means perception of defilements. |
kilesāyeva vā idha saññānāmena vuttā, tasmā yena kāraṇena kāmehi visaṃyuttaṃ viharantaṃ taṃ loke ninnāvādiṃ khīṇāsavabrāhmaṇaṃ kilesasaññā nānusenti, tañca kāraṇaṃ ahaṃ vadāmīti ayamettha attho. |
Or defilements themselves are here called by the name "saññā"; therefore, "for which reason perceptions of defilements do not pursue that brahmin whose cankers are destroyed, who dwells disjoined from sensual pleasures, who in the world speaks of the low, and that reason I declare" – this is the meaning here. |
iti bhagavā attano khīṇāsavabhāvaṃ dīpeti. |
Thus the Blessed One shows his own state of destroyed cankers. |
nillāḷetvāti nīharitvā kīḷāpetvā. |
"nillāḷetvāti" means having brought out and made to play. |
tivisākhanti tisākhaṃ. |
"tivisākhanti" means three-forked. |
nalāṭikanti valibhaṅgaṃ nalāṭe tisso rājiyo dassento valibhaṅgaṃ vuṭṭhāpetvāti attho. |
nalāṭikanti" means a frown, showing three lines on the forehead, the meaning is "raising a frown. |
daṇḍamolubbhāti daṇḍaṃ uppīḷetvā. |
"daṇḍamolubbhāti" means having pressed on the staff. |
“daṇḍamālubbhā”tipi pāṭho, gahetvā pakkāmīti attho. |
There is also the reading "daṇḍamālubbhā"; the meaning is "having taken, he departed." |
♦ 201. aññataroti nāmena apākaṭo eko bhikkhu. |
♦ 201. "aññataroti" means one monk, not prominent by name. |
so kira anusandhikusalo, bhagavatā yathā daṇḍapāṇī na jānāti, tathā mayā kathitanti vutte kinti nu kho bhagavatā aviññeyyaṃ katvā pañho kathitoti anusandhiṃ gahetvā dasabalaṃ yācitvā imaṃ pañhaṃ bhikkhusaṅghassa pākaṭaṃ karissāmīti uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā dasanakhasamujjalaṃ añjaliṃ paggayha kiṃvādī pana, bhante bhagavātiādimāha. |
He, it is said, was skilled in connection. When the Blessed One said, "I spoke in such a way that Daṇḍapāṇī would not understand," he, grasping the connection, "How indeed was the question spoken by the Blessed One, making it incomprehensible?", having requested the Ten-Powered One, thinking, "I will make this question known to the assembly of monks," rose from his seat, arranged his upper robe over one shoulder, raised his joined hands, radiant like ten fingernails, and said, "But what does the Blessed One say, venerable sir?" etc. |
♦ yatonidānanti bhāvanapuṃsakaṃ etaṃ, yena kāraṇena yasmiṃ kāraṇe satīti attho. |
♦ "yatonidānanti" – this is a neuter abstract noun; the meaning is "from which source," "because of which reason," "when which reason exists." |
papañcasaññāsaṅkhāti ettha saṅkhāti koṭṭhāso. |
papañcasaññāsaṅkhāti" – here "saṅkhā" means "portion. |
papañcasaññāti taṇhāmānadiṭṭhipapañcasampayuttā saññā, saññānāmena vā papañcāyeva vuttā. |
papañcasaññā" means perceptions associated with the proliferations of craving, conceit, and views; or proliferations themselves are spoken of by the name "saññā. |
tasmā papañcakoṭṭhāsāti ayamettha attho. |
Therefore, "portions of proliferation" is the meaning here. |
samudācarantīti pavattanti. |
"samudācarantīti" means they proceed. |
ettha ce natthi abhinanditabbanti yasmiṃ dvādasāyatanasaṅkhāte kāraṇe sati papañcasaññāsaṅkhā samudācaranti, ettha ekāyatanampi ce abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ natthīti attho. |
"ettha ce natthi abhinanditabbanti" means "if there is nothing to be delighted in here" – when that reason, called the twelve sense-bases, exists, portions of proliferative perception arise; if even one sense-base here is not to be delighted in, spoken of, or clung to, this is the meaning. |
tattha abhininditabbanti ahaṃ mamanti abhinanditabbaṃ. |
There, "abhinanditabbanti" means "to be delighted in as 'I' and 'mine'." |
abhivaditabbanti ahaṃ mamāti vattabbaṃ. |
abhivaditabbanti" means "to be spoken of as 'I' and 'mine'. |
ajjhositabbanti ajjhositvā gilitvā pariniṭṭhapetvā gahetabbayuttaṃ. |
"ajjhositabbanti" means fit to be clung to, swallowed, finished off, and grasped. |
etenettha taṇhādīnaṃyeva appavattiṃ katheti. |
By this, he speaks only of the non-occurrence of craving, etc. |
esevantoti ayaṃ abhinandanādīnaṃ natthibhāvova rāgānusayādīnaṃ anto. |
"esevantoti" means this very absence of delighting, etc., is the end of the underlying tendencies of lust, etc. |
eseva nayo sabbattha. |
This is the method everywhere. |
♦ daṇḍādānādīsu pana yāya cetanāya daṇḍaṃ ādiyati, sā daṇḍādānaṃ. |
♦ In "daṇḍādānādīsu" (taking up a stick, etc.), however, the volition by which one takes up a stick is "daṇḍādāna." |
yāya satthaṃ ādiyati parāmasati, sā satthādānaṃ. |
That by which one takes up and wields a weapon is "satthādāna." |
matthakappattaṃ kalahaṃ. |
A quarrel that has reached its peak. |
nānāgāhamattaṃ viggahaṃ. |
A dispute merely of different views. |
nānāvādamattaṃ vivādaṃ. |
A controversy merely of different statements. |
tuvaṃ tuvanti evaṃ pavattaṃ tuvaṃ tuvaṃ. |
"Tuvaṃ tuvaṃ" (you, you) – "tuvaṃ tuvaṃ" proceeding thus. |
piyasuññakaraṇaṃ pesuññaṃ. |
Slander that makes dear ones empty (of affection). |
ayathāsabhāvaṃ musāvādaṃ karoti, sā musāvādoti veditabbā. |
He utters a falsehood not in accordance with reality; that should be known as "musāvādo" (false speech). |
ettheteti ettha dvādasasu āyatanesu ete kilesā. |
"ettheteti" – here, in the twelve sense-bases, these defilements. |
kilesā hi uppajjamānāpi dvādasāyatanāni nissāya uppajjanti, nirujjhamānāpi dvādasasu āyatanesuyeva nirujjhanti. |
For defilements, even when arising, arise depending on the twelve sense-bases; and even when ceasing, they cease in the twelve sense-bases themselves. |
evaṃ yatthuppannā, tattheva niruddhā honti. |
Thus, where they have arisen, there itself they cease. |
svāyamattho samudayasaccapañhena dīpetabbo -- |
This meaning should be explained by the question on the truth of origin: -- |
♦ “sā kho panesā taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisatī”ti vatvā — “yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
♦ Having said, "And where does this craving, when arising, arise? Where, when settling, does it settle?" — "Whatever in the world is dear and agreeable, there this craving, when arising, arises; there, when settling, it settles. |
kiñca loke piyarūpaṃ sātarūpaṃ? |
And what in the world is dear and agreeable? |
cakkhu loke piyarūpaṃ sātarūpan”tiādinā (vibha. |
The eye in the world is dear and agreeable," etc. (Vibhaṅga |
203) nayena dvādasasuyeva āyatanesu tassā uppatti ca nirodho ca vutto. |
203) – in this way, its arising and ceasing are spoken of in the twelve sense-bases themselves. |
yatheva ca taṇhā dvādasasu āyatanesu uppajjitvā nibbānaṃ āgamma niruddhāpi āyatanesu puna samudācārassa abhāvato āyatanesuyeva niruddhāti vuttā, evamimepi pāpakā akusalā dhammā āyatanesu nirujjhantīti veditabbā. |
And just as craving, having arisen in the twelve sense-bases, though ceased by reaching Nibbāna, is said to have ceased in the sense-bases themselves due to the absence of further occurrence in the sense-bases, so too these evil, unwholesome states should be understood as ceasing in the sense-bases. |
atha vā yvāyaṃ abhinandanādīnaṃ abhāvova rāgānusayādīnaṃ antoti vutto. |
Or, that which was called "the absence of delighting, etc., is the end of the underlying tendencies of lust, etc." |
etthete rāgānusayādīnaṃ antoti laddhavohāre nibbāne pāpakā akusalā dhammā aparisesā nirujjhanti. |
Here, in Nibbāna, which has received the designation "the end of the underlying tendencies of lust, etc.," evil, unwholesome states cease without remainder. |
yañhi yattha natthi, taṃ tattha niruddhaṃ nāma hoti, svāyamattho nirodhapañhena dīpetabbo. |
For whatever does not exist somewhere, that is said to have ceased there; this meaning should be explained by the question on cessation. |
vuttañhetaṃ “dutiyaṃ jhānaṃ samāpannassa vitakkavicārā vacīsaṅkhārā paṭippassaddhā hontī”tiādi (paṭi. |
This has been said: "For one who has attained the second jhāna, thought-conception and discursive thought, verbal formations, are tranquillized," etc. (Paṭisambhidāmagga |
ma. 1.83). |
magga 1.83). |
♦ 202. satthu ceva saṃvaṇṇitoti satthārā ca pasaṃsito. |
♦ 202. "satthu ceva saṃvaṇṇitoti" means praised by the Teacher. |
viññūnanti idampi karaṇatthe sāmivacanaṃ, paṇḍitehi sabrahmacārīhi ca sambhāvitoti attho. |
viññūnanti" – this too is a genitive in the instrumental sense; the meaning is "honored by wise fellow practitioners. |
pahotīti sakkoti. |
pahotīti" means "is able. |
♦ 203. atikkammeva mūlaṃ atikkamma khandhanti sāro nāma mūle vā khandhe vā bhaveyya, tampi atikkamitvāti attho. |
♦ 203. Having surpassed the root, having surpassed the trunk, means that the essence might be in the root or in the trunk; having surpassed that too, is the meaning. |
evaṃsampadanti evaṃsampattikaṃ, īdisanti attho. |
Such accomplishment means having such attainment, such is the meaning. |
atisitvāti atikkamitvā. |
Having overcome means having surpassed. |
jānaṃ jānātīti jānitabbameva jānāti. |
Knowing, he knows means he knows what should be known. |
passaṃ passatīti passitabbameva passati. |
Seeing, he sees means he sees what should be seen. |
yathā vā ekacco viparītaṃ gaṇhanto jānantopi na jānāti, passantopi na passati, na evaṃ bhagavā. |
Just as a certain one, grasping wrongly, though knowing, does not know, and though seeing, does not see, the Blessed One is not like that. |
bhagavā pana jānanto jānātiyeva, passanto passatiyeva. |
But the Blessed One, knowing, indeed knows; seeing, indeed sees. |
svāyaṃ dassanapariṇāyakaṭṭhena cakkhubhūto. |
He, by means of guiding the vision, has become the eye. |
viditakaraṇaṭṭhena ñāṇabhūto. |
By means of making known, he has become knowledge. |
aviparītasabhāvaṭṭhena pariyattidhammappavattanato vā hadayena cintetvā vācāya nicchāritadhammamayoti dhammabhūto. |
By means of (his) unperverted nature, or because of setting in motion the scriptural Dhamma, or because of thinking with the heart and uttering the Dhamma with speech, he has become Dhamma. |
seṭṭhaṭṭhena brahmabhūto. |
By means of being the best, he has become Brahma. |
atha vā cakkhu viya bhūtoti cakkhubhūtoti evametesu padesu attho veditabbo. |
Or, like an eye, he has become, thus "become the eye"; in this way the meaning in these passages should be understood. |
svāyaṃ dhammassa vattanato vattā. |
He is a speaker because he speaks the Dhamma. |
pavattāpanato pavattā. |
A proclaimer because he proclaims. |
atthaṃ nīharitvā dassanasamatthatāya atthassa ninnetā. |
A guide to the meaning because of his ability to draw out and show the meaning. |
amatādhigamāya paṭipattiṃ dadātīti amatassa dātā. |
A giver of the deathless because he gives the practice for the attainment of the deathless. |
agaruṃ katvāti punappunaṃ āyācāpentopi hi garuṃ karoti nāma, attano sāvakapāramīñāṇe ṭhatvā sinerūpādato vālukaṃ uddharamāno viya dubbiññeyyaṃ katvā kathentopi garuṃ karotiyeva nāma. |
Not making it heavy means: for even one who, making them ask again and again, makes it heavy; or one who, standing on his own disciple's perfection of knowledge, like one trying to lift sand from Mount Sineru, speaks making it difficult to understand, indeed makes it heavy. |
evaṃ akatvā amhe punappunaṃ ayācāpetvā suviññeyyampi no katvā kathehīti vuttaṃ hoti. |
Not doing so, not making us ask again and again, and not making it easy for us to understand, (but rather) speak, is what is said. |
♦ 204. yaṃb^ kho no āvusoti ettha kiñcāpi “yaṃ kho vo”ti vattabbaṃ siyā, te pana bhikkhū attanā saddhiṃ saṅgaṇhanto “yaṃ kho no”ti āha. |
♦ 204. Herein, "whatever for us, friend," although it might have been said "whatever for you," those monks, including themselves with him, said "whatever for us." |
yasmā vā uddesova tesaṃ uddiṭṭhova. |
Or because the exposition was indeed expounded by them. |
bhagavā pana therassāpi tesampi bhagavāva. |
But the Blessed One is the Blessed One for the elder and for them too. |
tasmā bhagavāti padaṃ sandhāyapi evamāha, yaṃ kho amhākaṃ bhagavā tumhākaṃ saṃkhittena uddesaṃ uddisitvāti attho. |
Therefore, referring to the word "Blessed One," he said thus: "Whatever our Blessed One has expounded to you as a brief exposition," is the meaning. |
♦ cakkhuñcāvusotiādīsu ayamattho, āvuso, nissayabhāvena cakkhupasādañca ārammaṇabhāvena catusamuṭṭhānikarūpe ca paṭicca cakkhuviññāṇaṃ nāma uppajjati. |
♦ In "the eye, friend," etc., this is the meaning: Friend, dependent on the eye-sensitivity as a support and on the four-great-element-originated forms as an object, eye-consciousness arises. |
tiṇṇaṃ saṅgati phassoti tesaṃ tiṇṇaṃ saṅgatiyā phasso nāma uppajjati. |
The meeting of the three is contact, meaning from the meeting of these three, contact arises. |
taṃ phassaṃ paṭicca sahajātādivasena phassapaccayā vedanā uppajjati. |
Dependent on that contact, through co-nascence, etc., feeling arises conditioned by contact. |
tāya vedanāya yaṃ ārammaṇaṃ vedeti, tadeva saññā sañjānāti, yaṃ saññā sañjānāti, tadeva ārammaṇaṃ vitakko vitakketi. |
Whatever object that feeling experiences, that very thing perception perceives; whatever perception perceives, that very object thought thinks about. |
yaṃ vitakko vitakketi, tadevārammaṇaṃ papañco papañceti. |
Whatever thought thinks about, that very object proliferation proliferates. |
tatonidānanti etehi cakkhurūpādīhi kāraṇehi. |
"From that as cause" means from these causes, the eye, form, etc. |
purisaṃ papañcasaññāsaṅkhā samudācarantīti taṃ apariññātakāraṇaṃ purisaṃ papañcakoṭṭhāsā abhibhavanti, tassa pavattantīti attho. |
"Proliferating perceptions and concepts assail a person" means that portions of proliferation overwhelm that person whose cause is uncomprehended; they occur to him, is the meaning. |
tattha phassavedanāsaññā cakkhuviññāṇena sahajātā honti. |
Therein, contact, feeling, and perception are co-nascent with eye-consciousness. |
vitakko cakkhuviññāṇānantarādīsu savitakkacittesu daṭṭhabbo. |
Thought is to be seen in thought-accompanied consciousnesses immediately following eye-consciousness, etc. |
papañcasaṅkhā javanena sahajātā honti. |
Proliferating concepts are co-nascent with the impulsion (javana). |
yadi evaṃ kasmā atītānāgataggahaṇaṃ katanti? |
If so, why is the past and future taken into account? |
tathā uppajjanato. |
Because it arises in that way. |
yatheva hi etarahi cakkhudvāriko papañco cakkhuñca rūpe ca phassavedanāsaññāvitakke ca paṭicca uppanno, evamevaṃ atītānāgatesupi cakkhuviññeyyesu rūpesu tassuppattiṃ dassento evamāha. |
Just as now the eye-door proliferation has arisen dependent on the eye and forms, and on contact, feeling, perception, and thought, so too, showing its arising in regard to past and future forms cognizable by the eye, he said thus. |
♦ sotañcāvusotiādīsupi eseva nayo. |
♦ In "the ear, friend," etc., this is the same method. |
chaṭṭhadvāre pana mananti bhavaṅgacittaṃ. |
But at the sixth door, "mind" means the life-continuum consciousness (bhavaṅga-citta). |
dhammeti tebhūmakadhammārammaṇaṃ. |
"Dhammas" means objects of the three planes of existence. |
manoviññāṇanti āvajjanaṃ vā javanaṃ vā. |
"Mind-consciousness" means either adverting or impulsion. |
āvajjane gahite phassavedanāsaññāvitakkā āvajjanasahajātā honti. |
When adverting is taken, contact, feeling, perception, and thought are co-nascent with adverting. |
papañco javanasahajāto. |
Proliferation is co-nascent with impulsion. |
javane gahite sahāvajjanakaṃ bhavaṅga mano nāma hoti, tato phassādayo sabbepi javanena sahajātāva. |
When impulsion is taken, the life-continuum with adverting is called mind; then contact and the others are all co-nascent with impulsion. |
manodvāre pana yasmā atītādibhedaṃ sabbampi ārammaṇaṃ hoti, tasmā atītānāgatapaccuppannesūti idaṃ yuttameva. |
But at the mind-door, because every kind of object, past, etc., occurs, therefore, "in the past, future, and present" is indeed appropriate. |
♦ idāni vaṭṭaṃ dassento so vatāvusoti desanaṃ ārabhi. |
♦ Now, showing the round (of existence), he began the discourse "That indeed, friend." |
phassapaññattiṃ paññapessatīti phasso nāma eko dhammo uppajjatīti evaṃ phassapaññattiṃ paññapessati, dassessatīti attho. |
"He will make known the concept of contact" means "contact, a single dhamma, arises"; thus he will make known the concept of contact, he will show it, is the meaning. |
esa nayo sabbattha. |
This is the method everywhere. |
evaṃ imasmiṃ sati idaṃ hotīti dvādasāyatanavasena sakalaṃ vaṭṭaṃ dassetvā idāni dvādasāyatanapaṭikkhepavasena vivaṭṭaṃ dassento so vatāvuso cakkhusmiṃ asatīti desanaṃ ārabhi. |
Thus, "when this exists, this is," showing the entire round by way of the twelve sense bases, now, showing the un-round (vivaṭṭa, i.e., Nibbāna) by way of the rejection of the twelve sense bases, he began the discourse, "That indeed, friend, when the eye is not." |
tattha vuttanayeneva attho veditabbo. |
There the meaning should be understood by the method already stated. |
♦ evaṃ pañhaṃ vissajjetvā idāni sāvakena pañho kathitoti mā nikkaṅkhā ahuvattha, ayaṃ bhagavā sabbaññutañāṇatulaṃ gahetvā nisinno, icchamānā tameva upasaṅkamitvā nikkaṅkhā hothāti uyyojento ākaṅkhamānā ca panātiādimāha. |
♦ Having thus answered the question, now, (thinking) "the question has been spoken by a disciple, do not be doubtful, this Blessed One is seated holding the scales of omniscience, if you wish, approach him and be free from doubt," urging (them), he said, "And if you desire," etc. |
♦ 205. imehi ākārehīti imehi kāraṇehi papañcuppattiyā pāṭiyekkakāraṇehi ceva vaṭṭavivaṭṭakāraṇehi ca. |
♦ 205. "By these modes" means by these causes: by the individual causes of the arising of proliferation, and by the causes of the round and the un-round. |
imehi padehīti imehi akkharasampiṇḍanehi. |
"By these terms" means by these collections of syllables. |
byañjanehīti pāṭiyekkākkharehi. |
"By the letters" means by the individual syllables. |
paṇḍitoti paṇḍiccena samannāgato. |
"Wise" means endowed with wisdom. |
catūhi vā kāraṇehi paṇḍito dhātukusalo āyatanakusalo paccayākārakusalo kāraṇākāraṇakusaloti. |
Or wise for four reasons: skilled in the elements, skilled in the sense bases, skilled in conditioned arising, skilled in cause and non-cause. |
mahāpaññoti mahante atthe mahante dhamme mahantā niruttiyo mahantāni paṭibhānāni pariggahaṇasamatthāya mahāpaññāya samannāgato. |
"Of great wisdom" means endowed with great wisdom capable of grasping great meanings, great dhammas, great expressions, great analytical knowledge. |
yathā taṃ mahākaccānenāti yathā mahākaccānena byākataṃ, taṃ sandhāya tanti vuttaṃ. |
"As by Mahākaccāna" means as it was explained by Mahākaccāna; referring to that, "that" is said. |
yathā mahākaccānena byākataṃ, ahampi taṃ evamevaṃ byākareyyenti attho. |
As it was explained by Mahākaccāna, I too would explain it in the very same way, is the meaning. |
♦ madhupiṇḍikanti mahantaṃ guḷapūvaṃ baddhasattuguḷakaṃ vā. |
♦ "Honey-ball" means a large molasses cake or a ball made of seven molasses portions bound together. |
asecanakanti asecitabbakaṃ. |
"Not needing sprinkling (with seasoning)" means that which does not need to be sprinkled. |
sappiphāṇitamadhusakkarādīsu idaṃ nāmettha mandaṃ idaṃ bahukanti na vattabbaṃ samayojitarasaṃ. |
Among ghee, molasses, honey, sugar, etc., it should not be said, "this here is little, this is much," (for it is) a well-combined flavor. |
cetasoti cintakajātiko. |
"Mental" means of a thinking nature. |
dabbajātikoti paṇḍitasabhāvo. |
"Of a wise nature" means having a wise disposition. |
ko nāmo ayanti idaṃ thero atibhaddako ayaṃ dhammapariyāyo, dasabalassa sabbaññutaññāṇenevassa nāmaṃ gaṇhāpessāmīti cintetvā āha. |
"What is its name?" – thinking, "This is a very excellent Dhamma discourse; I will have its name taken by the Ten-Powered One's omniscience itself," the elder said this. |
tasmāti yasmā madhupiṇḍiko viya madhuro, tasmā madhupiṇḍikapariyāyotveva naṃ dhārehīti vadati. |
"Therefore," because it is sweet like a honey-ball, therefore he says, "Remember it as the Honey-ball Discourse." |
sesaṃ sabbattha uttānatthamevāti. |
The rest everywhere has a clear meaning. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ From the Papañcasūdanī, the commentary on the Majjhima Nikāya |
♦ madhupiṇḍikasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Madhupiṇḍika Sutta is finished. |
♦ 9. dvedhāvitakkasuttavaṇṇanā |
♦ 9. Explanation of the Dvedhāvitakka Sutta |
♦ 206. me sutanti dvedhāvitakkasuttaṃ. |
♦ 206. "Thus have I heard" – the Dvedhāvitakka Sutta. |
tattha dvidhā katvā dvidhā katvāti dve dve bhāge katvā. |
Therein, "having made twofold, having made twofold" means having made two parts each. |
kāmavitakkoti kāmapaṭisaṃyutto vitakko. |
"Thought of sensual desire" is thought connected with sensual desire. |
byāpādavitakkoti byāpādapaṭisaṃyutto vitakko. |
"Thought of ill will" is thought connected with ill will. |
vihiṃsāvitakkoti vihiṃsāpaṭisaṃyutto vitakko. |
"Thought of cruelty" is thought connected with cruelty. |
ekaṃ bhāganti ajjhattaṃ vā bahiddhā vā oḷāriko vā sukhumo vā sabbo pāyaṃ vitakko akusalapakkhikoyevāti tayopi kāmabyāpādavihiṃsāvitakke ekaṃ koṭṭhāsamakāsiṃ. |
"One part": whether internal or external, gross or subtle, all this thought belongs to the unwholesome side; thus I made the three – thoughts of sensual desire, ill will, and cruelty – one portion. |
kāmehi nissaṭo nekkhammapaṭisaṃyutto vitakko nekkhammavitakko nāma, so yāva paṭhamajjhānā vaṭṭati. |
Thought free from sensual desires, connected with renunciation, is called thought of renunciation; it extends up to the first jhāna. |
abyāpādapaṭisaṃyutto vitakko abyāpādavitakko, so mettāpubbabhāgato paṭṭhāya yāva paṭhamajjhānā vaṭṭati. |
Thought connected with non-ill will is thought of non-ill will; it extends from the preliminary stage of loving-kindness up to the first jhāna. |
avihiṃsāpaṭisaṃyutto vitakko avihiṃsāvitakko, so karuṇāpubbabhāgato paṭṭhāya yāva paṭhamajjhānā vaṭṭati. |
Thought connected with non-cruelty is thought of non-cruelty; it extends from the preliminary stage of compassion up to the first jhāna. |
dutiyaṃ bhāganti sabbopāyaṃ kusalapakkhikoyevāti dutiyaṃ koṭṭhāsamakāsiṃ. |
"The second part": all this belongs to the wholesome side; thus I made a second portion. |
iminā bodhisattassa vitakkaniggahaṇakālo kathito. |
By this, the time of the Bodhisatta's suppression of thoughts is described. |
♦ bodhisattassa hi chabbassāni padhānaṃ padahantassa nekkhammavitakkādayo puñjapuñjā mahānadiyaṃ oghā viya pavattiṃsu. |
♦ For the Bodhisatta, striving for six years, thoughts of renunciation and so on occurred in heaps, like floods in a great river. |
satisammosena pana sahasā kāmavitakkādayo uppajjitvā kusalavāraṃ pacchinditvā sayaṃ akusalajavanavārā hutvā tiṭṭhanti. |
But due to lapse of mindfulness, thoughts of sensual desire and so on suddenly arose, cut off the wholesome course, and themselves became unwholesome impulsion courses, and remained. |
tato bodhisatto cintesi — “mayhaṃ ime kāmavitakkādayo kusalavāraṃ pacchinditvā tiṭṭhanti, handāhaṃ ime vitakke dve bhāge katvā viharāmī”ti kāmavitakkādayo akusalapakkhikāti ekaṃ bhāgaṃ karoti nekkhammavitakkādayo kusalapakkhikāti ekaṃ. |
Then the Bodhisatta thought: "These thoughts of sensual desire and so on of mine have cut off the wholesome course and remain; come now, I will divide these thoughts into two parts and dwell thus." Thoughts of sensual desire and so on belonging to the unwholesome side he makes one part; thoughts of renunciation and so on belonging to the wholesome side, one part. |
atha puna cintesi — “akusalapakkhato āgataṃ vitakkaṃ mantena kaṇhasappaṃ uppīḷetvā gaṇhanto viya amittaṃ gīvāya akkamanto viya ca niggahessāmi, nāssa vaḍḍhituṃ dassāmi. |
Then he thought again: "A thought coming from the unwholesome side I will suppress, like one crushing and catching a black snake with a charm, or like one treading on an enemy's neck; I will not let it grow. |
kusalapakkhato āgataṃ vitakkaṃ meghasamaye meghaṃ viya sukhette sālakalyāṇipotakaṃ viya ca sīghaṃ vaḍḍhessāmī”ti. |
A thought coming from the wholesome side I will quickly cultivate, like a cloud in the rainy season, or like a young sal tree in good soil." |
so tathā katvā akusalavitakke niggaṇhi, kusalavitakke vaḍḍhesi. |
Having done so, he suppressed unwholesome thoughts and cultivated wholesome thoughts. |
evaṃ iminā bodhisattassa vitakkaniggahaṇanakālo kathitoti veditabbo. |
Thus, by this, it should be understood that the time of the Bodhisatta's suppression of thoughts is described. |
♦ 207. idāni yathāssa te vitakkā uppajjiṃsu, yathā ca ne niggahesi, taṃ dassento tassa mayhaṃ, bhikkhavetiādimāha. |
♦ 207. Now, showing how those thoughts arose for him, and how he suppressed them, he said, "For me, monks," etc. |
tattha appamattassāti satiyā avippavāse ṭhitassa. |
Therein, "of one who is diligent" means of one established in the non-absence of mindfulness. |
ātāpinoti ātāpavīriyavantassa. |
"Ardent" means possessing ardent effort. |
pahitattassāti pesitacittassa. |
"Of one whose self is resolute" means of one whose mind is directed. |
uppajjati kāmavitakkoti bodhisattassa chabbassāni padhānaṃ padahato rajjasukhaṃ vā ārabbha, pāsāde vā nāṭakāni vā orodhe vā kiñcideva vā sampattiṃ ārabbha kāmavitakko nāma na uppannapubbo. |
"A thought of sensual desire arises": For the Bodhisatta, striving for six years, no thought of sensual desire had previously arisen concerning the happiness of kingship, or dramas in the palace, or the harem, or any kind of attainment. |
dukkarakārikāya panassa āhārūpacchedena adhimattakasimānaṃ pattassa etadahosi — “na sakkā āhārūpacchedena visesaṃ nibbattetuṃ, yaṃnūnāhaṃ oḷārikaṃ āhāraṃ āhāreyyan”ti. |
But for him, who had reached extreme emaciation through the cutting off of food during his austerities, this occurred: "It is not possible to produce a special attainment by cutting off food; what if I were to take gross food?" |
so uruvelaṃ piṇḍāya pāvisi. |
He entered Uruvelā for alms. |
manussā — “mahāpuriso pubbe āharitvā dinnampi na gaṇhi, addhāssa idāni manoratho matthakaṃ patto, tasmā sayameva āgato”ti paṇītapaṇītaṃ āhāraṃ upahariṃsu. |
The people (thought): "The great being previously did not accept even what was brought and given; surely now his wish has reached its peak, therefore he has come by himself," and they offered him choice food. |
bodhisattassa attabhāvo nacirasseva pākatiko ahosi. |
The Bodhisatta's physical body soon became normal. |
jarājiṇṇattabhāvo hi sappāyabhojanaṃ labhitvāpi pākatiko na hoti. |
For an old and worn-out body, even after receiving suitable food, does not become normal. |
bodhisatto pana daharo. |
But the Bodhisatta was young. |
tenassa sappāyabhojanaṃ bhuñjato attabhāvo na cirasseva pākatiko jāto, vippasannāni indriyāni, parisuddho chavivaṇṇo, samuggatatārāgaṇaṃ viya nabhaṃ paripuṇṇadvattiṃsamahāpurisalakkhaṇappaṭimaṇḍitasarīraṃ ahosi. |
Therefore, as he ate suitable food, his physical body soon became normal, his faculties clear, his complexion pure; his body, adorned with the thirty-two marks of a great man, became like the sky with its host of risen stars. |
so taṃ oloketvā “tāva kilanto nāma attabhāvo evaṃ paṭipākatiko jāto”ti cintetvā attano paññāmahantatāya evaṃ parittakampi vitakkaṃ gahetvā kāmavitakkoti akāsi. |
Looking at it, he thought, "A body so exhausted has become normal like this," and due to the greatness of his wisdom, he took even such a slight thought and made it a "thought of sensual desire." |
♦ paṇṇasālāya purato nisinno camarapasadagavayarohitamigādike magagaṇe manuññasaddaravane moravanakukkuṭādike pakkhigaṇe nīluppalakumudakamalādisañchannāni pallalāni nānākusumasañchannaviṭapā vanarājiyo maṇikkhandhanimmalajalapavāhañca nadiṃ nerañjaraṃ passati. |
♦ Seated in front of his leaf-hut, he sees herds of deer like yaks, spotted deer, gayals, and red deer; in the forest, pleasing with the sounds of peacocks, jungle fowl, and other flocks of birds; ponds covered with blue lotuses, white water lilies, red lotuses, etc.; forest ranges with branches covered in various flowers; and the Nerañjarā river with its flow of clear water like a mass of jewels. |
tassa evaṃ hoti “sobhanā vatime migajātā pakkhigaṇā pallalāni vanarājiyo nadī nerañjarā”ti. |
It occurs to him, "Beautiful indeed are these kinds of deer, flocks of birds, ponds, forest ranges, and the Nerañjarā river." |
so tampi evaṃ parittakaṃ vitakkaṃ gahetvā kāmavitakkamakāsi, tenāha “uppajjati kāmavitakko”ti. |
He took even that slight thought and made it a thought of sensual desire; therefore he said, "a thought of sensual desire arises." |
♦ attabyābādhāyapīti attadukkhāyapi. |
♦ "For one's own affliction" means also for one's own suffering. |
esevanayo sabbattha. |
This is the method everywhere. |
kiṃ pana mahāsattassa ubhayadukkhāya saṃvattanakavitakko nāma atthīti? |
But is there for the great being a thought conducive to the suffering of both? |
natthi. apariññāyaṃ ṭhitassa pana vitakko yāva ubhayabyābādhāya saṃvattatīti etāni tīṇi nāmāni labhati, tasmā evamāha. |
There is not. But for one established in non-comprehension, a thought, inasmuch as it conduces to the affliction of both, obtains these three names; therefore he said thus. |
paññānirodhikoti anuppannāya lokiyalokuttarāya paññāya uppajjituṃ na deti, lokiyapaññaṃ pana aṭṭhasamāpattipañcābhiññāvasena uppannampi samucchinditvā khipatīti paññānirodhiko. |
"Obstructive to wisdom" means it does not allow unarisen mundane and supramundane wisdom to arise; and mundane wisdom, even if arisen by way of the eight attainments and five supernormal knowledges, it cuts off and throws away; thus, obstructive to wisdom. |
vighātapakkhikoti dukkhakoṭṭhāsiko. |
"Siding with vexation" means belonging to the portion of suffering. |
asaṅkhataṃ nibbānaṃ nāma, taṃ paccakkhaṃ kātuṃ na detīti anibbānasaṃvattaniko. |
The unconditioned, Nibbāna by name, it does not allow one to realize directly; thus, not conducive to Nibbāna. |
abbhatthaṃ gacchatīti khayaṃ natthibhāvaṃ gacchati. |
"Goes to disappearance" means goes to destruction, to non-existence. |
udakapupphuḷako viya nirujjhati. |
It ceases like a water bubble. |
pajahamevāti pajahimeva. |
"I abandoned it" means I indeed abandoned it. |
vinodamevāti nīharimeva. |
"I dispelled it" means I indeed removed it. |
byantameva naṃ akāsinti vigatantaṃ nissesaṃ parivaṭumaṃ paricchinnameva naṃ akāsiṃ. |
"I made an end of it" means I made it ended, without remainder, completely rounded off, cut off. |
♦ 208. byāpādavitakkoti na bodhisattassa parūpaghātappaṭisaṃyutto nāma vitakko citte uppajjati, athassa ativassāccuṇhātisītādīni pana paṭicca cittavipariṇāmabhāvo hoti, taṃ sandhāya “byāpādavitakko”ti āha. |
♦ 208. "Thought of ill will": No thought connected with harming others arises in the Bodhisatta's mind; however, due to excessive rain, extreme heat, extreme cold, etc., a change in the state of mind occurs; referring to that, he said "thought of ill will." |
vihiṃsāvitakkoti na mahāsattassa paresaṃ dukkhuppādanappaṭisaṃyutto vitakko uppajjati, citte pana uddhatākāro anekaggatākāro hoti, taṃ gahetvā vihiṃsāvitakkamakāsi. |
"Thought of cruelty": No thought connected with causing suffering to others arises for the great being; but in the mind there is a state of agitation, a state of non-concentration; taking that, he made it a thought of cruelty. |
paṇṇasālādvāre nisinno hi sīhabyagghādike vāḷamige sūkarādayo khuddamige vihiṃsante passati. |
For, seated at the door of his leaf-hut, he sees fierce beasts like lions and tigers harming small animals like pigs. |
atha bodhisatto imasmimpi nāma akutobhaye araññe imesaṃ tiracchānagatānaṃ paccatthikā uppajjanti, balavanto dubbale khādanti, balavantakhāditā vattantīti kāruññaṃ uppādeti. |
Then the Bodhisatta, (thinking) "Even in this forest, free from fear, enemies arise for these animals; the strong eat the weak, those eaten by the strong exist," arouses compassion. |
aññepi biḷārādayo kukkuṭamūsikādīni khādante passati, gāmaṃ piṇḍāya paviṭṭho manusse rājakammikehi upaddute vadhabandhādīni anubhavante attano kasivaṇijjādīni kammāni katvā jīvituṃ na labhantīti kāruññaṃ uppādeti, taṃ sandhāya “uppajjati vihiṃsāvitakko”ti āha. |
He also sees cats and so on eating chickens, mice, etc. Having entered a village for alms, (seeing) people oppressed by royal officials, experiencing killing, bondage, etc., unable to live by doing their own work of farming, trading, etc., he arouses compassion; referring to that, he said, "a thought of cruelty arises." |
tathā tathāti tena tena ākārena. |
"In such and such a way" means in that particular way. |
idaṃ vuttaṃ hoti — kāmavitakkādīsu yaṃ yaṃ vitakketi, yaṃ yaṃ vitakkaṃ pavatteti, tena tene cassākārena kāmavitakkādibhāvo cetaso na hi hotīti. |
This is what is said: In thoughts of sensual desire, etc., whatever he thinks, whatever thought he sets in motion, by that very mode, the state of mind as a thought of sensual desire, etc., does not indeed occur. |
pahāsi nekkhammavitakkanti nekkhammavitakkaṃ pajahati. |
"He abandoned the thought of renunciation" means he abandons the thought of renunciation. |
bahulamakāsīti bahulaṃ karoti. |
"He made it frequent" means he makes it frequent. |
tassa taṃ kāmavitakkāya cittanti tassa taṃ cittaṃ kāmavitakkatthāya. |
"His mind for that thought of sensual desire" means his mind for the purpose of that thought of sensual desire. |
yathā kāmavitakkasampayuttaṃ hoti, evamevaṃ namatīti attho. |
Just as it is conjoined with a thought of sensual desire, so it inclines, is the meaning. |
sesapadesupi eseva nayo. |
In the remaining passages also, this is the same method. |
♦ idāni atthadīpikaṃ upamaṃ dassento seyyathāpī tiādimāha. |
♦ Now, showing a simile clarifying the meaning, he said, "Just as," etc. |
tattha kiṭṭhasambādheti sassasambādhe. |
Therein, "in a place crowded with crops" means in a place dense with crops. |
ākoṭeyyāti ujukaṃ piṭṭhiyaṃ pahareyya. |
"Would strike" means would strike straight on the back. |
paṭikoṭeyyāti tiriyaṃ phāsukāsu pahareyya. |
"Would strike back" means would strike sideways on the ribs. |
sannirundheyyāti āvaritvā tiṭṭheyya. |
"Would confine" means would stand blocking. |
sannivāreyyāti ito cito ca gantuṃ na dadeyya . |
"Would restrain" means would not allow to go here and there. |
tatonidānanti tena kāraṇena, evaṃ arakkhitānaṃ gunnaṃ paresaṃ sassakhādanakāraṇenāti attho. |
"From that as cause" means for that reason, for the reason of unguarded cattle eating others' crops, is the meaning. |
bālo hi gopāloko evaṃ gāvo arakkhamāno “ayaṃ amhākaṃ bhattavetanaṃ khādati, ujuṃ gāvo rakkhitumpi na sakkoti, kulehi saddhiṃ veraṃ gaṇhāpetī”ti gosāmikānampi santikā vadhādīni pāpuṇāti, kiṭṭhasāmikānampi. |
For a foolish cowherd, thus not guarding the cows, (thinking) "This one eats our food and wages, he cannot even guard the cows properly, he causes enmity with families," receives beating, etc., from the owners of the cattle and also from the owners of the crops. |
paṇḍito pana imāni cattāri bhayāni sampassanto gāvo sādhukaṃ rakkhati, taṃ sandhāyetaṃ vuttaṃ. |
But a wise one, seeing these four dangers, guards the cows well; referring to that, this was said. |
ādīnavanti upaddavaṃ. |
"Danger" means trouble. |
okāranti lāmakaṃ, khandhesu vā otāraṃ. |
"Degradation" means what is base, or descent into the aggregates. |
saṃkilesanti kiliṭṭhabhāvaṃ. |
"Defilement" means the state of being defiled. |
nekkhammeti nekkhammamhi. |
"In renunciation" means in renunciation. |
ānisaṃsanti visuddhipakkhaṃ. |
"Benefit" means the side of purity. |
vodānapakkhanti idaṃ tasseva vevacanaṃ, kusalānaṃ dhammānaṃ nekkhammamhi visuddhipakkhaṃ addasanti attho. |
"The side of purification" – this is a synonym for that; he saw the side of purity in renunciation for wholesome dhammas, is the meaning. |
♦ 209. nekkhammanti ca kāmehi nissaṭaṃ sabbakusalaṃ, ekadhamme saṅgayhamāne nibbānameva. |
♦ 209. And "renunciation" is all wholesome (states) dissociated from sensual pleasures; when summarized as one dhamma, it is Nibbāna itself. |
tatridaṃ opammasaṃsandanaṃ — kiṭṭhasambādhaṃ viya hi rūpādiārammaṇaṃ, kūṭagāvo viya kūṭacittaṃ, paṇḍitagopālako viya bodhisatto, catubbidhabhayaṃ viya attaparūbhayabyābādhāya saṃvattanavitakko, paṇḍitagopālakassa catubbidhaṃ bhayaṃ disvā kiṭṭhasambādhe appamādena gorakkhaṇaṃ viya bodhisattassa chabbassāni padhānaṃ padahato attabyābādhādibhayaṃ disvā rūpādīsu ārammaṇesu yathā kāmavitakkādayo na uppajjanti, evaṃ cittarakkhaṇaṃ. |
Therein, this is the connection of the simile: The objects like form, etc., are like the place crowded with crops; the deceitful mind is like the deceitful cow; the Bodhisatta is like the wise cowherd; the thought conducive to the affliction of oneself, others, and both is like the fourfold danger; just as the wise cowherd, seeing the fourfold danger, guards the cows with diligence in the place crowded with crops, so too the Bodhisatta, striving for six years, seeing the danger of afflicting oneself, etc., guards the mind so that thoughts of sensual desire and so on do not arise in regard to objects like form, etc. |
paññāvuddhikotiādīsu anuppannāya lokiyalokuttarapaññāya uppādāya, uppannāya ca vuddhiyā saṃvattatīti paññāvuddhiko. |
In "conducive to the growth of wisdom," etc.: it conduces to the arising of unarisen mundane and supramundane wisdom, and to the growth of that which has arisen; thus, conducive to the growth of wisdom. |
na dukkhakoṭṭhāsāya saṃvattatīti avighātapakkhiko. |
It does not conduce to the portion of suffering; thus, not siding with vexation. |
nibbānadhātusacchikiriyāya saṃvattatīti nibbānasaṃvattaniko. |
It conduces to the realization of the Nibbāna-element; thus, conducive to Nibbāna. |
rattiṃ cepi naṃ, bhikkhave, anuvitakkeyyanti sakalarattiṃ cepi taṃ vitakkaṃ pavatteyyaṃ. |
"Even if for a night, monks, I were to think it over" means even if for the whole night I were to maintain that thought. |
tatonidānanti taṃmūlakaṃ. |
"From that as cause" means having that as its root. |
ohaññeyyāti ugghātīyeyya, uddhaccāya saṃvatteyyāti attho. |
"Would be agitated" means would be stirred up, would conduce to restlessness, is the meaning. |
ārāti dūre. |
"Far" means distant. |
samādhimhāti upacārasamādhitopi appanāsamādhitopi. |
"From concentration" means from access concentration and from absorption concentration. |
so kho ahaṃ, bhikkhave, ajjhattameva cittanti so ahaṃ, bhikkhave, mā me cittaṃ samādhimhā dūre hotūti ajjhattameva cittaṃ saṇṭhapemi, gocarajjhatte ṭhapemīti attho. |
"So I, monks, the mind internally indeed" means: I, monks, (thinking) "May my mind not be far from concentration," establish the mind internally indeed; I place it within the range (of meditation), is the meaning. |
sannisādemīti tattheva ca naṃ sannisīdāpemi. |
"I settle it down" means I make it settle down right there. |
ekodiṃ karomīti ekaggaṃ karomi. |
"I make it unified" means I make it one-pointed. |
samādahāmīti sammā ādahāmi, suṭṭhu āropemīti attho. |
"I concentrate it" means I rightly place it, I properly fix it, is the meaning. |
mā me cittaṃ ūhaññīti mā mayhaṃ cittaṃ ugghātīyittha, mā uddhaccāya saṃvattatūti attho. |
"May my mind not be agitated" means may my mind not be stirred up, may it not conduce to restlessness, is the meaning. |
♦ 210. uppajjati abyāpādavitakko . |
♦ 210. A thought of non-ill will arises... |
.. pe . |
.. (ellipsis indicating repetition of similar phrases) .. |
.. avihiṃsāvitakkoti ettha yo so imāya heṭṭhā vuttataruṇavipassanāya saddhiṃ uppannavitakko kāmapaccanīkaṭṭhena nekkhammavitakkoti vutto. |
.. a thought of non-cruelty: Here, that thought which arose along with this tender insight-meditation mentioned below, was called "thought of renunciation" because it is opposed to sensual desire. |
soyeva byāpādapaccanīkaṭṭhena abyāpādavitakkoti ca vihiṃsāpaccanīkaṭṭhena avihiṃsāvitakkoti ca vutto. |
That very same (thought) was called "thought of non-ill will" because it is opposed to ill will, and "thought of non-cruelty" because it is opposed to cruelty. |
♦ ettāvatā bodhisattassa samāpattiṃ nissāya vipassanāpaṭṭhapanakālo kathito. |
♦ By this much, the time of the Bodhisatta's establishment of insight-meditation relying on attainment is described. |
yassa hi samādhipi taruṇo, vipassanāpi. |
For one whose concentration is tender, insight-meditation is also tender. |
tassa vipassanaṃ paṭṭhapetvā aticiraṃ nisinnassa kāyo kilamati, anto aggi viya uṭṭhahati, kacchehi sedā muccanti, matthakato usumavaṭṭi viya uṭṭhahati, cittaṃ haññati vihaññati vipphandati. |
For him, having established insight-meditation and sitting for a very long time, the body becomes weary, (heat) rises within like a fire, sweat is released from the armpits, a column of heat rises from the head as it were, the mind is afflicted, vexed, and agitated. |
so puna samāpattiṃ samāpajjitvā taṃ paridametvā mudukaṃ katvā samassāsetvā puna vipassanaṃ paṭṭhapeti. |
He again enters into attainment, subdues it, makes it soft, composes it, and again establishes insight-meditation. |
tassa puna aticiraṃ nisinnassa tatheva hoti. |
For him, again sitting for a very long time, it happens in the same way. |
so puna samāpattiṃ samāpajjitvā tatheva karoti. |
He again enters into attainment and does the same. |
vipassanāya hi bahūpakārā samāpatti. |
For insight-meditation, attainment is of great help. |
♦ yathā yodhassa phalakakoṭṭhako nāma bahūpakāro hoti, so taṃ nissāya saṅgāmaṃ pavisati, tattha hatthīhipi assehipi yodhehipi saddhiṃ kammaṃ katvā āvudhesu vā khīṇesu bhuñjitukāmatādibhāve vā sati nivattitvā phalakakoṭṭhakaṃ pavisitvā āvudhānipi gaṇhāti, vissamatipi, bhuñjatipi, pānīyampi pivati, sannāhampi paṭisannayhati, taṃ taṃ katvā puna saṅgāmaṃ pavisati, tattha kammaṃ katvā puna uccārādipīḷito vā kenacideva vā karaṇīyena phalakakoṭṭhakaṃ pavisati. |
♦ Just as for a warrior, a shield-fortress is of great help; relying on it, he enters battle; there, having fought with elephants, horses, and warriors, when his weapons are exhausted or when he desires to eat, etc., he retreats, enters the shield-fortress, takes weapons, rests, eats, drinks water, and re-arms himself; having done this and that, he re-enters battle; having fought there, again, afflicted by (the need for) defecation, etc., or for some other reason, he enters the shield-fortress. |
tattha santhambhitvā puna saṅgāmaṃ pavisati, evaṃ yodhassa phalakakoṭṭhako viya vipassanāya bahūpakārā samāpatti. |
There, having recovered, he re-enters battle; thus, like a shield-fortress for a warrior, attainment is of great help to insight-meditation. |
♦ samāpattiyā pana saṅgāmanittharaṇakayodhassa phalakakoṭṭhakatopi vipassanā bahūpakāratarā. |
♦ But for attainment, insight-meditation is of even greater help than a shield-fortress for a warrior who has emerged victorious from battle. |
kiñcāpi hi samāpattiṃ nissāya vipassanaṃ paṭṭhapeti, vipassanā pana thāmajātā samāpattimpi rakkhati. |
Although indeed one establishes insight-meditation relying on attainment, insight-meditation, having become strong, also protects attainment. |
thāmajātaṃ karoti. |
It makes it strong. |
♦ yathā hi thale nāvampi nāvāya bhaṇḍampi sakaṭabhāraṃ karonti. |
♦ Just as on land, they make a boat and the boat's cargo a cart-load. |
udakaṃ patvā pana sakaṭampi sakaṭabhaṇḍampi yuttagoṇepi nāvābhāraṃ karonti. |
But having reached water, they make the cart, the cart's cargo, and the yoked oxen a boat-load. |
nāvā tiriyaṃ sotaṃ chinditvā sotthinā supaṭṭanaṃ gacchati, evamevaṃ kiñcāpi samāpattiṃ nissāya vipassanaṃ paṭṭhapeti, vipassanā pana thāmajātā samāpattimpi rakkhati, thāmajātaṃ karoti. |
The boat, cutting across the stream, goes safely to a good port; in the very same way, although one establishes insight-meditation relying on attainment, insight-meditation, having become strong, also protects attainment, makes it strong. |
thalaṃ patvā sakaṭaṃ viya hi samāpatti. |
For attainment is like a cart having reached land. |
udakaṃ patvā nāvā viya vipassanā. |
Insight-meditation is like a boat having reached water. |
iti bodhisattassa ettāvatā samāpattiṃ nissāya vipassanāpaṭṭhapanakālo kathitoti veditabbo. |
Thus, it should be understood that by this much the time of the Bodhisatta's establishment of insight-meditation relying on attainment is described. |
♦ yaññadevātiādi kaṇhapakkhe vuttānusāreneva veditabbaṃ, idhāpi atthadīpikaṃ upamaṃ dassetuṃ seyyathāpītiādimāha. |
♦ "Whatever indeed," etc., should be understood according to what was said in the dark fortnight (unwholesome side); here too, to show a simile clarifying the meaning, he said, "Just as," etc. |
tattha gāmantasambhatesūti gāmantaṃ āhaṭesu. |
Therein, "in those brought to the vicinity of the village" means in those brought near the village. |
satikaraṇīyameva hotīti etā gāvoti satiuppādanamattameva kātabbaṃ hoti. |
"Only mindfulness needs to be applied" means "these are cows"; only the arising of mindfulness needs to be done. |
ito cito ca gantvā ākoṭanādikiccaṃ natthi. |
There is no need for striking, etc., by going here and there. |
ete dhammāti ete samathavipassanā dhammāti satuppādanamattameva kātabbaṃ hoti. |
"These dhammas" means these dhammas of calm and insight; only the arising of mindfulness needs to be done. |
iminā bodhisattassa samathavipassanānaṃ thāmajātakālo kathito. |
By this, the time when the Bodhisatta's calm and insight became strong is described. |
tadā kirassa samāpattiṃ appanatthāya nisinnassa aṭṭha samāpattiyo ekāvajjanena āpāthaṃ āgacchanti, vipassanaṃ paṭṭhapetvā nisinno satta anupassanā ekappahāreneva āruḷho hoti. |
Then, it is said, for him, seated for the purpose of attaining absorption, the eight attainments come into range with a single adverting; seated having established insight-meditation, he is mounted upon the seven contemplations with a single effort. |
♦ 215. seyyathāpīti idha kiṃ dasseti? |
♦ 215. "Just as" – what does it show here? |
ayaṃ pāṭiyekko anusandhi, sattānañhi hitūpacāraṃ attano satthubhāvasampadañca dassento bhagavā imaṃ desanaṃ ārabhi. |
This is a particular connection; for the Blessed One, showing his beneficial conduct towards beings and the excellence of his own state as a teacher, began this discourse. |
tattha araññeti aṭaviyaṃ. |
Therein, "in the forest" means in the wilderness. |
pavaneti vanasaṇḍe. |
"In the woodland" means in a grove. |
atthato hi idaṃ dvayaṃ ekameva, paṭhamassa pana dutiyaṃ vevacanaṃ. |
In meaning, these two are indeed one; the second is a synonym of the first. |
ayogakkhemakāmoti catūhi yogehi khemaṃ nibbhayaṭṭhānaṃ anicchanto bhayameva icchanto . |
"Desiring what is not security from the yokes" means not desiring the safe, fearless state (free) from the four yokes, desiring fear itself. |
sovatthikoti suvatthibhāvāvaho. |
"Auspicious" means bringing about a state of well-being. |
pītigamanīyoti tuṭṭhiṃ gamanīyo. |
"Pleasing to go on" means that which leads to satisfaction. |
“pītagamanīyo”ti vā pāṭho. |
Or the reading is "pītagamanīyo" (fit to be drunk/enjoyed on). |
pidaheyyāti sākhādīhi thakeyya. |
"Would cover" means would obstruct with branches, etc. |
vivareyyāti visadamukhaṃ katvā vivaṭaṃ kareyya. |
"Would open" means would make a clear opening, make it open. |
kummagganti udakavanapabbatādīhi sanniruddhaṃ amaggaṃ. |
"A wrong path" means a non-path blocked by water, forest, mountains, etc. |
odaheyya okacaranti tesaṃ oke caramānaṃ viya ekaṃ dīpakamigaṃ ekasmiṃ ṭhāne ṭhapeyya. |
"Would place a decoy deer" means would place one decoy deer in one place, like one of those that roam in their habitat. |
okacārikanti dīgharajjuyā bandhitaṃyeva migiṃ. |
"A tethered decoy" means a doe tied with a long rope. |
♦ migaluddako hi araññaṃ migānaṃ vasanaṭṭhānaṃ gantvā “idha vasanti, iminā maggena nikkhamanti, ettha caranti, ettha pivanti, iminā maggena pavisantī”ti sallakkhetvā maggaṃ pidhāya kummaggaṃ vivaritvā okacarañca okacārikañca ṭhapetvā sayaṃ paṭicchannaṭṭhāne sattiṃ gahetvā tiṭṭhati. |
♦ For a deer hunter, having gone to the forest, the dwelling place of deer, and having observed, "Here they dwell, by this path they exit, here they roam, here they drink, by this path they enter," closes the path, opens a wrong path, places a decoy deer and a tethered decoy, and himself stands in a hidden place holding a spear. |
atha sāyanhasamaye migā akutobhaye araññe caritvā pānīyaṃ pivitvā migapotakehi saddhiṃ kīḷamānā vasanaṭṭhānasantikaṃ āgantvā okacarañca okacārikañca disvā “sahāyakā no āgatā bhavissantī”ti nirāsaṅkā pavisanti, te maggaṃ pihitaṃ disvā “nāyaṃ maggo, ayaṃ maggo bhavissatī”ti kummaggaṃ paṭipajjanti. |
Then in the evening, the deer, having roamed in the fearless forest, drunk water, and played with their fawns, come near their dwelling place, and seeing the decoy deer and the tethered decoy, (think) "Our companions must have come," and enter without suspicion; seeing the path closed, (they think) "This is not the path, that must be the path," and take the wrong path. |
migaluddako na tāva kiñci karoti, paviṭṭhesu pana sabbapacchimaṃ saṇikaṃ paharati. |
The deer hunter does nothing for a while, but when they have entered, he slowly strikes the very last one. |
so uttasati, tato sabbe uttasitvā “bhayaṃ uppannan”ti purato olokentā udakena vā vanena vā pabbatena vā sanniruddhaṃ maggaṃ disvā ubhohi passehi aṅgulisaṅkhalikaṃ viya gahanavanaṃ pavisituṃ asakkontā paviṭṭhamaggeneva nikkhamituṃ ārabhanti. |
It is startled; then all, being startled, (thinking) "Danger has arisen," looking ahead, see the path blocked by water, forest, or mountain, and unable to enter the dense forest on both sides, which is like a finger-chain, they begin to exit by the same path they entered. |
luddako tesaṃ nivattanabhāvaṃ ñatvā ādito paṭṭhāya tiṃsampi cattālīsampi mige ghāteti. |
The hunter, knowing their tendency to turn back, kills thirty or even forty deer, starting from the beginning. |
idaṃ sandhāya evañhi so, bhikkhave, mahāmigasaṅgho aparena samayena anayabyasanaṃ āpajjeyyāti vuttaṃ. |
Referring to this, it was said, "Thus, indeed, monks, that great herd of deer at a later time would meet with misfortune and disaster." |
♦ “nandīrāgassetaṃ adhivacanaṃ, avijjāyetaṃ adhivacanan”ti ettha yasmā ime sattā avijjāya aññāṇā hutvā nandīrāgena ābandhitvā rūpārammaṇādīni upanītā vaṭṭadukkhasattiyā ghātaṃ labhanti. |
♦ "This is a designation for delight and lust, this is a designation for ignorance": Here, because these beings, being ignorant through ignorance, bound by delight and lust, brought to objects like form, etc., receive a fatal blow from the spear of the suffering of the round. |
tasmā bhagavā okacaraṃ nandīrāgoti, okacārikaṃ avijjāti katvā dassesi. |
Therefore, the Blessed One showed the decoy deer as delight and lust, and the tethered decoy as ignorance. |
♦ migaluddako hi ekadāpi tesaṃ sākhābhaṅgena sarīraṃ puñchitvā manussagandhaṃ apanetvā okacaraṃ ekasmiṃ ṭhāne ṭhapetvā okacārikaṃ saha rajjuyā vissajjetvā attānaṃ paṭicchādetvā sattiṃ ādāya okacarassa santike tiṭṭhati, okacārikā migagaṇassa caraṇaṭṭhānābhimukhī gacchati . |
♦ For the deer hunter, sometimes, having wiped its body with a broken branch to remove the human scent, places the decoy deer in one spot, releases the tethered decoy with its rope, conceals himself, and holding a spear, stands near the decoy deer; the tethered decoy goes towards the feeding ground of the herd of deer. |
taṃ disvā migā sīsāni ukkhipitvā tiṭṭhanti, sāpi sīsaṃ ukkhipitvā tiṭṭhati, te “amhākaṃ samajātikā ayan”ti gocaraṃ gaṇhanti. |
Seeing it, the deer raise their heads and stand still; it too raises its head and stands still; they (think) "This is one of our kind," and begin to graze. |
sāpi tiṇāni khādantī viya saṇikaṃ upagacchati. |
It too, as if eating grass, slowly approaches. |
āraññiko yūthapatimigo tassā vātaṃ labhitvā sakabhariyaṃ vissajjetvā tadabhimukho hoti. |
The wild lead buck, catching its scent, leaves its own mate and faces towards it. |
♦ sattānañhi navanavameva piyaṃ hoti. |
♦ For beings, what is new is always dear. |
okacārikā āraññikassa migassa accāsannabhāvaṃ adatvā tadabhimukhīva pacchato paṭikkamitvā okacarassa santikaṃ gacchati, yattha yatthassā rajju laggati, tattha tattha khurena paharitvā moceti, āraññiko migo okacaraṃ disvā okacārikāya sammatto hutvā okacare usūyaṃ katvā piṭṭhiṃ nāmetvā sīsaṃ kampento tiṭṭhati, tasmiṃ khaṇe sattiṃ jivhāya lehantopi “kiṃ etan”ti na jānāti, okacaropi sacassa uparibhāgena taṃ migaṃ paharituṃ sukhaṃ hoti, piṭṭhiṃ nāmeti. |
The tethered decoy, not allowing the wild deer to get too close, facing it, retreats backwards and goes near the decoy deer; wherever its rope gets caught, it strikes with its hoof and frees it. The wild deer, seeing the decoy deer, infatuated with the tethered decoy, becomes jealous of the decoy deer, lowers its back, and stands shaking its head. At that moment, even while licking the spear with its tongue, it does not know "What is this?" The decoy deer also, if it is easy to strike that deer from its upper part, lowers its back. |
sacassa heṭṭhābhāgena paharituṃ sukhaṃ hoti, hadayaṃ unnāmeti. |
If it is easy to strike from its lower part, it raises its chest. |
atha luddako āraññikaṃ migaṃ sattiyā paharitvā tattheva ghātetvā maṃsaṃ ādāya gacchati. |
Then the hunter, striking the wild deer with the spear, kills it right there, takes the meat, and goes. |
evameva yathā so migo okacārikāya sammatto okacare usūyaṃ katvā sattiṃ jivhāya lehantopi kiñci na jānāti, tathā ime sattā avijjāya sammattā andhabhūtā kiñci ajānantā rūpādīsu nandīrāgaṃ upagamma vaṭṭadukkhasattiyā vadhaṃ labhantīti bhagavā okacaraṃ nandīrāgoti, okacārikaṃ avijjāti katvā dassesi. |
Just as that deer, infatuated with the tethered decoy, jealous of the decoy deer, even while licking the spear with its tongue, knows nothing, so too these beings, infatuated by ignorance, become blind, knowing nothing, approach delight and lust in forms, etc., and receive death from the spear of the suffering of the round; thus the Blessed One showed the decoy deer as delight and lust, and the tethered decoy as ignorance. |
♦ iti kho, bhikkhave, vivaṭo mayā khemo maggoti iti kho, bhikkhave, mayā imesaṃ sattānaṃ hitacaraṇena sammāsambodhiṃ patvā ahaṃ buddhosmīti tuṇhībhūtena anisīditvā dhammacakkappavattanato paṭṭhāya dhammaṃ desentena vivaṭo khemo ariyo aṭṭhaṅgiko maggo, pihito kummaggo, aññātakoṇḍaññādīnaṃ bhabbapuggalānaṃ ūhato okacaro nandīrāgo dvedhā chetvā pātito, nāsitā okacārikā avijjā sabbena sabbaṃ samugghātitāti attano hitūpacāraṃ dassesi. |
♦ Thus, indeed, monks, the safe path has been opened by me: Thus, indeed, monks, by me, through my beneficial conduct towards these beings, having attained perfect enlightenment, (thinking) "I am the Buddha," not remaining silent and inactive, but by teaching the Dhamma starting from the setting in motion of the Wheel of Dhamma, the safe, noble, eightfold path has been opened, the wrong path closed; for capable individuals like Aññāta Koṇḍañña and others, the decoy deer, delight and lust, has been uprooted, cut in two, and felled; the tethered decoy, ignorance, has been destroyed, utterly eradicated – thus he showed his own beneficial conduct. |
sesaṃ sabbattha uttānatthamevāti. |
The rest everywhere has a clear meaning. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ From the Papañcasūdanī, the commentary on the Majjhima Nikāya |
♦ dvedhāvitakkasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Dvedhāvitakka Sutta is finished. |
♦ 10. vitakkasaṇṭhānasuttavaṇṇanā |
♦ 10. Explanation of the Vitakkasaṇṭhāna Sutta |
♦ 216. evaṃ me sutanti vitakkasaṇṭhānasuttaṃ. |
♦ 216. "Thus have I heard" – the Vitakkasaṇṭhāna Sutta. |
tattha adhicittamanuyuttenāti dasakusalakammapathavasena uppannaṃ cittaṃ cittameva, vipassanāpādakāṭṭhasamāpatticittaṃ tato cittato adhikaṃ cittanti adhicittaṃ. |
Therein, "devoted to higher thought": consciousness arisen by way of the ten wholesome courses of action is just consciousness; the consciousness of the eight attainments which are the basis for insight meditation is higher than that consciousness, thus "higher thought." |
anuyuttenāti taṃ adhicittaṃ anuyuttena, tattha yuttappayuttenāti attho. |
"Devoted to" means devoted to that higher thought, engaged and applied therein, is the meaning. |
♦ tatrāyaṃ bhikkhu purebhattaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto nisīdanaṃ ādāya asukasmiṃ rukkhamūle vā vanasaṇḍe vā pabbatapāde vā pabbhāre vā samaṇadhammaṃ karissāmīti nikkhamantopi, tattha gantvā hatthehi vā pādehi vā nisajjaṭṭhānato tiṇapaṇṇāni apanentopi adhicittaṃ anuyuttoyeva. |
♦ Therein, this monk, having gone for alms before the meal, and after the meal, having returned from the alms-round, taking his sitting cloth, even when setting out (thinking), "I will practice the ascetic's duties at the root of such-and-such a tree, or in a grove, or at the foot of a mountain, or in a mountain cave," and having gone there, even when removing grass and leaves from the sitting place with his hands or feet, is indeed devoted to higher thought. |
nisīditvā pana hatthapāde dhovitvā pallaṅkaṃ ābhujitvā mūlakammaṭṭhānaṃ gahetvā viharantopi adhicittaṃ anuyuttoyeva. |
But having sat down, washed his hands and feet, folded his legs crosswise, taken up the basic meditation subject, even while dwelling thus, he is indeed devoted to higher thought. |
♦ nimittānīti kāraṇāni. |
♦ "Signs" means causes or reasons. |
kālena kālanti samaye samaye. |
"From time to time" means at appropriate times. |
na nu ca kammaṭṭhānaṃ nāma muhuttampi achaḍḍetvā nirantaraṃ manasikātabbaṃ, kasmā bhagavā “kālena kālan”ti āhāti. |
Should not the meditation subject indeed be attended to continuously, without abandoning it even for a moment? Why did the Blessed One say "from time to time"? |
pāḷiyañhi aṭṭhatiṃsa kammaṭṭhānāni vibhattāni, tesu bhikkhunā attano cittarucitaṃ kammaṭṭhānaṃ gahetvā nisinnena yāva kocideva upakkileso nuppajjati, tāva imesaṃ nimittānaṃ manasikārakiccaṃ natthi. |
For in the Pāli canon, thirty-eight meditation subjects are distinguished; among them, for a monk who has taken up a meditation subject according to his own mental inclination and is seated, as long as no defilement whatsoever arises, there is no need to attend to these signs. |
yadā pana uppajjati, tadā imāni gahetvā citte uppannaṃ abbudaṃ nīharitabbanti dassento evamāha. |
But when it does arise, then, showing that these should be taken and the tumor that has arisen in the mind should be removed, he said thus. |
♦ chandūpasaṃhitāti chandasahagatā rāgasampayuttā. |
♦ "Connected with desire" means accompanied by desire, associated with lust. |
imesaṃ pana tiṇṇaṃ vitakkānaṃ khettañca ārammaṇañca jānitabbaṃ. |
But of these three thoughts, the field and the object should be known. |
tattha chandūpasañhitānaṃ aṭṭha lobhasahagatacittāni khettaṃ, dosūpasañhitānaṃ dve domanassasahagatāni, mohūpasañhitānaṃ dvādasapi akusalacittāni. |
Therein, for those connected with desire, the eight types of consciousness accompanied by greed are the field; for those connected with aversion, the two accompanied by displeasure; for those connected with delusion, all twelve unwholesome types of consciousness. |
vicikicchāuddhaccasampayuttacittāni pana dve etesaṃ pāṭipuggalikaṃ khettaṃ. |
But the two types of consciousness associated with doubt and restlessness are their individual field. |
sabbesampi sattā ceva saṅkhārā ca ārammaṇaṃ, iṭṭhāniṭṭhāsamapekkhitesu hi sattesu ca saṅkhāresu ca te uppajjanti . |
For all of them, both beings and formations are the object; for they arise in regard to beings and formations that are desirable, undesirable, or regarded with equanimity. |
aññampi nimittaṃ manasikātabbaṃ kusalūpasaṃhitanti tato nimittato aññaṃ kusalanissitaṃ nimittaṃ manasikātabbaṃ. |
"Another sign connected with wholesomeness should be attended to" means another sign, different from that sign, based on wholesomeness, should be attended to. |
tattha aññaṃ nimittaṃ nāma chandūpasañhite vitakke sattesu uppanne asubhabhāvanā aññaṃ nimittaṃ nāma. |
Therein, "another sign" means: when a thought connected with desire arises regarding beings, the meditation on foulness is "another sign." |
saṅkhāresu uppanne aniccamanasikāro aññaṃ nimittaṃ nāma. |
When it arises regarding formations, attention to impermanence is "another sign." |
dosūpasañhite sattesu uppanne mettābhāvanā aññaṃ nimittaṃ nāma. |
When a thought connected with aversion arises regarding beings, the meditation on loving-kindness is "another sign." |
saṅkhāresu uppanne dhātumanasikāro aññaṃ nimittaṃ nāma. |
When it arises regarding formations, attention to the elements is "another sign." |
mohūpasañhite yattha katthaci uppanne pañcadhammūpanissayo aññaṃ nimittaṃ nāma. |
When a thought connected with delusion arises regarding anything whatsoever, the fivefold Dhamma-support is "another sign." |
♦ imassa hatthā vā sobhanā pādā vātiādinā nayena hi sattesu lobhe uppanne asubhato upasaṃharitabbaṃ. |
♦ For when greed arises regarding beings, in the manner of "his hands are beautiful, or his feet," etc., it should be counteracted by (meditation on) foulness. |
kimhi sārattosi? |
What are you infatuated with? |
kesesu sārattosi. |
Are you infatuated with the hairs of the head? |
lomesu .. |
With the hairs of the body... |
. pe .. |
. (ellipsis) .. |
. muttesu sārattosi. |
. Are you infatuated with urine? |
ayaṃ attabhāvo nāma tīhi aṭṭhisatehi ussāpito, navahi nhārusatehi ābaddho, navahi maṃsapesisatehi anulitto, allacammena pariyonaddho, chavirāgena paṭicchanno, navahi vaṇamukhehi navanavutilomakūpasahassehi ca asuci paggharati, kuṇapapūrito, duggandho, jeguccho, paṭikūlo, dvattiṃsakuṇapasañcayo, natthettha sāraṃ vā varaṃ vāti evaṃ asubhato upasaṃharantassa sattesu uppanno lobho pahīyati, tenassa asubhato upasaṃharaṇaṃ aññaṃ nimittaṃ nāma hoti. |
This physical body is built up with three hundred bones, bound by nine hundred sinews, plastered with nine hundred pieces of flesh, enveloped in moist skin, covered by the dye of complexion, from its nine wound-openings and ninety-nine thousand hair-follicles impurity oozes, it is filled with corpses, foul-smelling, disgusting, repulsive, a collection of thirty-two corpses; there is no essence or excellence here. Thus, for one counteracting with foulness, greed arisen regarding beings is abandoned; therefore, for him, counteracting with foulness is "another sign." |
♦ pattacīvarādīsu saṅkhāresu lobhe uppanne dvīhākārehi saṅkhāramajjhattataṃ samuṭṭhāpetīti satipaṭṭhānavaṇṇanāyaṃ vuttanayena assāmikatāvakālikabhāvavasena manasikaroto so pahīyati. |
♦ When greed arises regarding formations like bowl and robes, etc., by arousing equanimity towards formations in two ways, as stated in the explanation of the Satipaṭṭhāna, by attending to them by way of their ownerless and temporary nature, it is abandoned. |
tenassa aniccato manasikāro aññaṃ nimittaṃ nāma hoti. |
Therefore, for him, attention to impermanence is "another sign." |
sattesu dose uppanne pana āghātavinayakakacopamovādādīnaṃ vasena mettā bhāvetabbā, taṃ bhāvayato doso pahīyati, tenassa mettābhāvanā aññaṃ nimittaṃ nāma hoti. |
But when aversion arises regarding beings, loving-kindness should be cultivated by way of the (methods such as) removal of resentment, the saw-simile admonition, etc.; for one cultivating that, aversion is abandoned; therefore, for him, the cultivation of loving-kindness is "another sign." |
khāṇukaṇṭakatiṇapaṇṇādīsu pana dose uppanne tvaṃ kassa kuppasi, kiṃ pathavīdhātuyā, udāhu āpodhātuyā, ko vā panāyaṃ kuppati nāma, kiṃ pathavīdhātu udāhu āpodhātūtiādinā nayena dhātumanasikāraṃ karontassa doso pahīyati. |
But when aversion arises regarding stumps, thorns, grass, leaves, etc., for one who attends to the elements in the manner of, "At what are you angry? At the earth element, or at the water element? Or who indeed is this that is angry? Is it the earth element or the water element?" etc., aversion is abandoned. |
tenassa dhātumanasikāro aññaṃ nimittaṃ nāma hoti. |
Therefore, for him, attention to the elements is "another sign." |
♦ mohe pana yattha katthaci uppanne — |
♦ But when delusion arises regarding anything whatsoever — |
♦ “garūsaṃvāso uddeso, uddiṭṭhaparipucchanaṃ. |
♦ "Association with a teacher, recitation, questioning about what has been recited, |
♦ kālena dhammassavanaṃ, ṭhānāṭṭhānavinicchayo. |
♦ listening to the Dhamma at the proper time, discrimination of what is a suitable and unsuitable place (or occasion). |
♦ pañca dhammūpanissāya, mohadhātu pahīyatī”ti. |
♦ Relying on these five Dhamma-supports, the element of delusion is abandoned." |
— |
— |
♦ ime pañca dhammā upanissitabbā. |
♦ These five dhammas are to be relied upon. |
garuṃ upanissāya viharanto hi bhikkhu — “ācariyo gāmappavesanaṃ anāpucchantassa pattakāle vattaṃ akarontassa ghaṭasataudakāharaṇādidaṇḍakammaṃ karotī”ti yattappaṭiyatto hoti, athassa moho pahīyati. |
For a monk dwelling in reliance on a teacher, (thinking) "The teacher imposes a penalty like carrying a hundred pots of water, etc., on one who enters a village without asking permission, or on one who does not perform his duties at the appointed time," becomes careful and prepared; then his delusion is abandoned. |
uddesaṃ gaṇhantopi — “ācariyo uddesakāle uddesaṃ aggaṇhantassa asādhukaṃ sajjhāyantassa ca daṇḍakammaṃ karotī”ti yattappaṭiyatto hoti, evampissa moho pahīyati. |
Even when receiving recitation, (thinking) "The teacher imposes a penalty on one who does not receive the recitation at the time of recitation, or on one who recites badly," he becomes careful and prepared; thus also his delusion is abandoned. |
garubhāvanīye bhikkhū upasaṃkamitvā “idaṃ bhante kathaṃ imassa ko attho”ti paripucchanto kaṃkhaṃ vinodeti, evampissa moho pahīyati. |
Approaching monks who are to be revered and asking, "Venerable sir, how is this? What is the meaning of this?" he dispels doubt; thus also his delusion is abandoned. |
kālena dhammasavanaṭṭhānaṃ gantvā sakkaccaṃ dhammaṃ suṇantassāpi tesu tesu ṭhānesu attho pākaṭo hoti. |
Even for one who goes to a place for listening to the Dhamma at the proper time and listens to the Dhamma respectfully, the meaning in those various places becomes clear. |
evampissa moho pahīyati. |
Thus also his delusion is abandoned. |
idamassa kāraṇaṃ, idaṃ na kāraṇanti ṭhānāṭṭhānavinicchaye cheko hoti, evampissa moho pahīyati. |
"This is a cause for this, this is not a cause"; he becomes skilled in discriminating between what is and is not a cause (or suitable and unsuitable place/occasion); thus also his delusion is abandoned. |
tenassa pañcadhammūpanissayo aññaṃ nimittaṃ nāma hoti. |
Therefore, for him, the fivefold Dhamma-support is "another sign." |
♦ apica aṭṭhatiṃsāya ārammaṇesu yaṃkiñci bhāventassāpi ime vitakkā pahīyanti eva. |
♦ Moreover, for one cultivating any of the thirty-eight objects (of meditation), these thoughts are indeed abandoned. |
imāni pana nimittāni ujuvipaccanīkāni paṭipakkhabhūtāni. |
But these signs are direct opponents, antidotes. |
imehi pahīnā rāgādayo suppahīnā honti. |
Lust, etc., abandoned by these, are well abandoned. |
yathā hi aggiṃ allakaṭṭhehipi paṃsūhipi sākhādīhipi pothetvā nibbāpentiyeva, udakaṃ pana aggissa ujuvipaccanīkaṃ, tena nibbuto sunibbuto hoti, evamimehi nimittehi pahīnā rāgādayo suppahīnā honti. |
Just as a fire is indeed extinguished by beating it with wet wood, dust, branches, etc., but water is a direct opponent of fire, extinguished by it, it is well extinguished; so too, lust, etc., abandoned by these signs, are well abandoned. |
tasmā etāni kathitānīti veditabbāni. |
Therefore, it should be known that these were spoken. |
♦ kusalūpasaṃhitanti kusalanissitaṃ kusalassa paccayabhūtaṃ. |
♦ "Connected with wholesomeness" means based on wholesomeness, being a condition for wholesomeness. |
ajjhattamevāti gocarajjhattaṃyeva. |
"Internally indeed" means within the internal range (of meditation). |
palagaṇḍoti vaḍḍhakī. |
"A peg-remover" (palagaṇḍa) means a carpenter. |
sukhumāya āṇiyāti yaṃ āṇiṃ nīharitukāmo hoti, tato sukhumatarāya sāradāruāṇiyā. |
"With a finer peg" means with a peg of heartwood finer than the peg he wishes to remove. |
oḷārikaṃ āṇinti candaphalake vā sāraphalake vā ākoṭitaṃ visamāṇiṃ. |
"A grosser peg" means a crooked peg driven into a sandalwood plank or a heartwood plank. |
abhinihaneyyāti muggarena ākoṭento haneyya. |
"Would drive out" means striking with a mallet, he would strike it. |
abhinīhareyyāti evaṃ abhinihananto phalakato nīhareyya. |
"Would extract" means thus driving it out, he would extract it from the plank. |
abhinivaseyyāti idāni bahu nikkhantāti ñatvā hatthena cāletvā nikkaḍḍheyya . |
"Would pull out" (variant reading: abhinivatteyya - would turn out) means now, knowing it has come out a lot, shaking it with his hand, he would pull it out. |
tattha phalakaṃ viya cittaṃ, phalake visamāṇī viya akusalavitakkā, sukhumāṇī viya aññaṃ asubhabhāvanādikusalanimittaṃ, sukhumāṇiyā oḷārikāṇinīharaṇaṃ viya asubhabhāvanādīhi kusalanimittehi tesaṃ vitakkānaṃ nīharaṇaṃ. |
Therein, the mind is like the plank; unwholesome thoughts are like the crooked peg in the plank; the other wholesome sign, like meditation on foulness, etc., is like the finer peg; the removal of those thoughts by wholesome signs like meditation on foulness, etc., is like the removal of the grosser peg by the finer peg. |
♦ 217. ahikuṇapenātiādi atijegucchapaṭikūlakuṇapadassanatthaṃ vuttaṃ. |
♦ 217. "With a snake's carcass," etc., is said to show a very disgusting and repulsive carcass. |
kaṇṭhe āsattenāti kenacideva paccatthikena ānetvā kaṇṭhe baddhena paṭimukkena. |
"Hung on the neck" means tied around the neck, face to face, brought by some enemy. |
aṭṭiyeyyāti aṭṭo dukkhito bhaveyya. |
"Would be distressed" means would be afflicted, pained. |
harāyeyyāti lajjeyya. |
"Would be ashamed" means would feel shame. |
jiguccheyyāti sañjātajiguccho bhaveyya. |
"Would be disgusted" means would feel disgust. |
♦ pahīyantīti evaṃ imināpi kāraṇena ete akusalā dhammā sāvajjā dukkhavipākāti attano paññābalena upaparikkhato ahikuṇapādīni viya jigucchantassa pahīyanti. |
♦ "Are abandoned": Thus, for this reason also, these unwholesome dhammas, faulty and having painful results, are abandoned by one who, examining them with the power of his own wisdom, is disgusted with them as with a snake's carcass, etc. |
yo pana attano paññābalena upaparikkhituṃ na sakkoti, tena ācariyaṃ vā upajjhāyaṃ vā aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ saṅghattheraṃ vā upasaṅkamitvā ghaṇḍiṃ paharitvā bhikkhusaṅghameva vā sannipātetvā ārocetabbaṃ, bahunañhi sannipāte bhavissateva eko paṇḍitamanusso, svāyaṃ evaṃ etesu ādīnavo daṭṭhabboti kathessati, kāyavicchindanīyakathādīhi vā pana te vitakke niggaṇhissatīti. |
But one who cannot examine them with the power of his own wisdom should approach a teacher, a preceptor, or another respected fellow monk, or the elder of the Saṅgha, or, having struck the gong, having assembled the Saṅgha of monks itself, should announce it; for in an assembly of many, there will surely be one wise person; he will speak thus: "The danger in these should be seen in this way," or he will suppress those thoughts with talk that cuts off the body (i.e., talk about the unattractiveness of the body), etc. |
♦ 218. asatiamanasikāro āpajjitabboti neva so vitakko saritabbo na manasikātabbo, aññavihitakena bhavitabbaṃ. |
♦ 218. "Non-recollection and non-attention should be resorted to" means that thought should neither be recollected nor attended to; one should be otherwise engaged. |
yathā hi rūpaṃ apassitukāmo puriso akkhīni nimīleyya, evameva mūlakammaṭṭhānaṃ gahetvā nisinnena bhikkhunā cittamhi vitakke uppanne aññavihitakena bhavitabbaṃ. |
Just as a person who does not want to see a form would close his eyes, so too a monk, seated having taken up the basic meditation subject, when a thought arises in his mind, should be otherwise engaged. |
evamassa so vitakko pahīyati, tasmiṃ pahīne puna kammaṭṭhānaṃ gahetvā nisīditabbaṃ. |
Thus that thought of his is abandoned; when it is abandoned, he should again take up the meditation subject and sit. |
♦ sace na pahīyati, uggahito dhammakathāpabandho hoti, so mahāsaddena sajjhāyitabbo. |
♦ If it is not abandoned, there is a memorized Dhamma discourse; it should be recited with a loud voice. |
evampi ce aññavihitakassa sato so na pahīyati. |
Even if, while being otherwise engaged, it is not abandoned. |
thavikāya muṭṭhipotthako hoti, yattha ca buddhavaṇṇāpi dhammavaṇṇāpi likhitā honti, taṃ nīharitvā vācentena aññavihitakena bhavitabbaṃ. |
There is a palm-leaf manuscript in a bag, where praises of the Buddha and Dhamma are written; taking it out and reading it, one should be otherwise engaged. |
evampi ce na pahīyati, thavikato araṇisahitāni nīharitvā “ayaṃ uttarāraṇī ayaṃ adharāraṇī”ti āvajjentena aññavihitakena bhavitabbaṃ. |
Even if it is not abandoned, taking out the fire-sticks from the bag and adverting, "This is the upper fire-stick, this is the lower fire-stick," one should be otherwise engaged. |
evampi ce na pahīyati, sipāṭikaṃ nīharitvā “idaṃ ārakaṇṭakaṃ nāma, ayaṃ pipphalako nāma, idaṃ nakhacchedanaṃ nāma, ayaṃ sūci nāmā”ti parikkhāraṃ samannānentena aññavihitakena bhavitabbaṃ. |
Even if it is not abandoned, taking out the needle-case and examining the requisites, "This is an awl, this is a Pipphalaka (a kind of tool or fruit?), this is a nail-cutter, this is a needle," one should be otherwise engaged. |
evampi ce na pahīyati, sūciṃ gahetvā cīvare jiṇṇaṭṭhānaṃ sibbantena aññavihitakena bhavitabbaṃ. |
Even if it is not abandoned, taking a needle and mending a worn spot on the robe, one should be otherwise engaged. |
evaṃ yāva na pahīyati, tāva taṃ taṃ kusalakammaṃ karontena aññavihitakena bhavitabbaṃ. |
Thus, as long as it is not abandoned, doing this and that wholesome action, one should be otherwise engaged. |
pahīne puna mūlakammaṭṭhānaṃ gahetvā nisīditabbaṃ, navakammaṃ pana na paṭṭhapetabbaṃ. |
When it is abandoned, one should again take up the basic meditation subject and sit; but new work should not be started. |
kasmā? vitakke pacchinne kammaṭṭhānamanasikārassa okāso na hoti. |
Why? When the thought is cut off, there is no opportunity for attending to the meditation subject. |
♦ porāṇakapaṇḍitā pana navakammaṃ katvāpi vitakkaṃ pacchindiṃsu. |
♦ But the ancient wise ones, even after doing new work, cut off the thought. |
tatridaṃ vatthu — tissasāmaṇerassa kira upajjhāyo tissamahāvihāre vasati. |
Therein, this is the story: It is said that the preceptor of the novice Tissa lived in the Tissa Mahāvihāra. |
tissasāmaṇero “bhante ukkaṇṭhitomhī”ti āha. |
The novice Tissa said, "Venerable sir, I am discontented." |
atha naṃ thero “imasmiṃ vihāre nhānaudakaṃ dullabhaṃ, maṃ gahetvā cittalapabbataṃ gacchāhī”ti āha. |
Then the elder said to him, "Bathing water is scarce in this monastery; take me and go to Cittala mountain." |
so tathā akāsi. |
He did so. |
tattha naṃ thero āha “ayaṃ vihāro accantasaṅghiko, ekaṃ puggalikaṭṭhānaṃ karohī”ti. |
There the elder said to him, "This monastery is entirely for the Saṅgha; make one place for an individual." |
so sādhu bhanteti ādito paṭṭhāya saṃyuttanikāyaṃ pabbhārasodhanaṃ tejodhātukasiṇaparikammanti tīṇīpi ekato ārabhitvā kammaṭṭhānaṃ appanaṃ pāpesi, saṃyuttanikāyaṃ pariyosāpesi, leṇakammaṃ niṭṭhāpesi, sabbaṃ katvā upajjhāyassa saññaṃ adāsi. |
He (said), "Very well, venerable sir," and starting from the beginning with the Saṃyutta Nikāya, clearing the mountain slope, and preliminary work for the fire kasina – all three together he began, brought the meditation subject to absorption, completed the Saṃyutta Nikāya, finished the cave work, and having done everything, gave a sign to his preceptor. |
upajjhāyo “dukkhena te sāmaṇera kataṃ, ajja tāva tvaṃyeva vasāhī”ti āha. |
The preceptor said, "Novice, it was done by you with difficulty; today, you yourself dwell here for now." |
so taṃ rattiṃ leṇe vasanto utusappāyaṃ labhitvā vipassanaṃ vaḍḍhetvā arahattaṃ patvā tattheva parinibbāyi. |
He, dwelling in the cave that night, obtaining suitable weather, developed insight-meditation, attained Arahantship, and attained Parinibbāna right there. |
tassa dhātuyo gahetvā cetiyaṃ akaṃsu. |
Taking his relics, they made a cetiya. |
ajjāpi tissattheracetiyanti paññāyati. |
Even today it is known as the Tissatthera-cetiya. |
idaṃ pabbaṃ asatipabbaṃ nāma. |
This section is called the section of non-recollection. |
♦ 219. imasmiṃ ṭhatvā vitakke niggaṇhituṃ asakkonto idha ṭhatvā niggaṇhissatīti vitakkamūlabhedaṃ pabbaṃ dassento puna tassa ce bhikkhavetiādimāha. |
♦ 219. Being unable to suppress thoughts while standing in this (method), he will suppress them while standing in this (next method); showing the section on destroying the root of thought, he again said, "And if for that monk," etc. |
tattha vitakkasaṅkhārasaṇṭhānaṃ manasikātabbanti saṅkharotīti saṅkhāro, paccayo, kāraṇaṃ mūlanti attho. |
Therein, "the condition-formation-establishment of thought should be attended to" means: "it conditions," thus it is a formation, a condition, a cause, a root, is the meaning. |
santiṭṭhati etthāti saṇṭhānaṃ, vitakkasaṅkhārassa saṇṭhānaṃ vitakkasaṅkhārasaṇṭhānaṃ, taṃ manasikātabbanti. |
"It is established here," thus establishment (saṇṭhāna); the establishment of the condition-formation of thought is vitakkasaṅkhārasaṇṭhāna; that should be attended to. |
idaṃ vuttaṃ hoti, ayaṃ vitakko kiṃ hetu kiṃ paccayā kiṃ kāraṇā uppannoti vitakkānaṃ mūlañca mūlamūlañca manasikātabbanti. |
This is what is said: "This thought, for what reason, due to what condition, for what cause has it arisen?" – the root and the root of the root of thoughts should be attended to. |
kiṃ nu kho ahaṃ sīghaṃ gacchāmīti kena nu kho kāraṇena ahaṃ sīghaṃ gacchāmi? |
"Why indeed am I going quickly?" means for what reason indeed am I going quickly? |
yaṃnūnāhaṃ saṇikaṃ gaccheyyanti kiṃ me iminā sīghagamanena, saṇikaṃ gacchissāmīti cintesi. |
"What if I were to go slowly?" means (he thought) "What is this quick going for me? I will go slowly." |
so saṇikaṃ gaccheyyāti so evaṃ cintetvā saṇikaṃ gaccheyya. |
"He would go slowly" means, having thought thus, he would go slowly. |
esa nayo sabbattha. |
This is the method everywhere. |
♦ tattha tassa purisassa sīghagamanakālo viya imassa bhikkhuno vitakkasamāruḷhakālo. |
♦ There, the time of that person's quick going is like the time when this monk is overcome by thoughts. |
tassa saṇikagamanakālo viya imassa vitakkacārapacchedanakālo. |
His time of slow going is like this one's time of cutting off the course of thoughts. |
tassa ṭhitakālo viya imassa vitakkacāre pacchinne mūlakammaṭṭhānaṃ cittotaraṇakālo. |
His time of standing is like this one's time of the mind descending to the basic meditation subject when the course of thoughts is cut off. |
tassa nisinnakālo viya imassa vipassanaṃ vaḍḍhetvā arahattappattakālo. |
His time of sitting is like this one's time of attaining Arahantship after developing insight-meditation. |
tassa nipannakālo viya imassa nibbānārammaṇāya phalasamāpattiyā divasaṃ vītivattanakālo. |
His time of lying down is like this one's time of passing the day in the attainment of fruition with Nibbāna as its object. |
tattha ime vitakkā kiṃ hetukā kiṃ paccayāti vitakkānaṃ mūlamūlaṃ gacchantassa vitakkacāro sithilo hoti. |
There, "these thoughts, what is their cause, what is their condition?" – for one going to the root of the root of thoughts, the course of thoughts becomes lax. |
tasmiṃ sithilībhūte matthakaṃ gacchante vitakkā sabbaso nirujjhanti. |
When it has become lax, thoughts reaching their peak cease altogether. |
ayamattho duddubhajātakenapi dīpetabbo -- |
This meaning should also be illustrated by the Duddubha Jātaka -- |
♦ sasakassa kira beluvarukkhamūle niddāyantassa beluvapakkaṃ vaṇṭato chijjitvā kaṇṇamūle patitaṃ. |
♦ It is said that for a hare sleeping at the foot of a Bael tree, a ripe Bael fruit broke from its stalk and fell at the root of its ear. |
so tassa saddena “pathavī bhijjatī”ti saññāya uṭṭhahitvā vegena palāyi. |
It, at that sound, with the perception "The earth is splitting!" got up and fled with speed. |
taṃ disvā purato aññepi catuppadā palāyiṃsu. |
Seeing it, other quadrupeds in front also fled. |
tadā bodhisatto sīho hoti. |
At that time, the Bodhisatta was a lion. |
so cintesi — “ayaṃ pathavī nāma kappavināse bhijjati, antarā pathavībhedo nāma natthi, yaṃnūnāhaṃ mūlamūlaṃ gantvā anuvijjeyyan”ti. |
He thought: "This earth, it splits at the destruction of an aeon; in between, there is no such thing as the splitting of the earth. What if I were to go to the root of the root and investigate?" |
so hatthināgato paṭṭhāya yāva sasakaṃ pucchi “tayā, tāta, pathavī bhijjamānā diṭṭhā”ti. |
He, starting from the elephant, asked up to the hare, "By you, dear one, was the earth seen splitting?" |
saso “āma devā”ti āha. |
The hare said, "Yes, lord." |
sīho “ehi, bho, dassehī”ti. |
The lion (said), "Come, friend, show me." |
saso “na sakkomi sāmī”ti. |
The hare (said), "I cannot, master." |
“ehi, re, mā bhāyī”ti saṇhamudukena gahetvā gato saso rukkhassa avidūre ṭhatvā — |
"Come, fellow, do not be afraid." Taking it gently, the hare went and stood not far from the tree — |
♦ “duddubhāyati bhaddante, yasmiṃ dese vasāmahaṃ. |
♦ "It makes a 'dud-dubha' sound, venerable sir, in the place where I dwell. |
♦ ahampetaṃ na jānāmi, kimetaṃ duddubhāyatī”ti. |
♦ I too do not know this, what it is that makes a 'dud-dubha' sound." |
(jā. 1.4.85) — |
(Jātaka 1.4.85) — |
♦ gāthamāha. |
♦ He spoke the verse. |
bodhisatto “tvaṃ ettheva tiṭṭhā”ti rukkhamūlaṃ gantvā sasakassa nipannaṭṭhānaṃ addasa, beluvapakkaṃ addasa, uddhaṃ oleketvā vaṇṭaṃ addasa, disvā “ayaṃ saso ettha nipanno, niddāyamāno imassa kaṇṇamūle patitassa saddena ‘pathavī bhijjatī’ti evaṃsaññī hutvā palāyī”ti ñatvā taṃ kāraṇaṃ sasaṃ pucchi. |
The Bodhisatta (said), "You stay right here," went to the foot of the tree, saw the place where the hare had lain, saw the ripe Bael fruit, looked up and saw the stalk, and having seen, (thought) "This hare lay here; while sleeping, at the sound of this falling at the root of its ear, having the perception 'The earth is splitting!' it fled," and knowing that reason, he asked the hare. |
saso “āma, devā”ti āha. |
The hare said, "Yes, lord." |
bodhisatto imaṃ gāthamāha — |
The Bodhisatta spoke this verse — |
♦ “beluva patitaṃ sutvā, duddubhanti saso javi. |
♦ "Hearing a Bael fruit fall, 'Dud-dubha!' the hare sped. |
♦ sasassa vacanaṃ sutvā, santattā migavāhinī”ti. |
♦ Hearing the hare's word, the animal host was terrified." |
(jā. 1.4.86). |
(Jātaka 1.4.86). |
♦ tato bodhisatto “mā bhāyathā”ti migagaṇe assāsesi. |
♦ Then the Bodhisatta reassured the herd of deer, "Do not be afraid." |
evaṃ vitakkānaṃ mūlamūlaṃ gacchantassa vitakkā pahīyanti. |
Thus, for one going to the root of the root of thoughts, thoughts are abandoned. |
♦ 220. imasmiṃ vitakkamūlabhedapabbe ṭhatvā vitakke niggaṇhituṃ asakkontena pana evaṃ niggaṇhitabbāti aparampi kāraṇaṃ dassento puna tassa ce, bhikkhavetiādimāha. |
♦ 220. But by one unable to suppress thoughts while standing in this section on destroying the root of thought, they should be suppressed thus; showing another reason, he again said, "And if for that monk," etc. |
♦ dantebhidantamādhāyāti heṭṭhādante uparidantaṃ ṭhapetvā. |
♦ "Having set tooth against tooth" means having placed the upper tooth on the lower tooth. |
cetasā cittanti kusalacittena akusalacittaṃ abhiniggaṇhitabbaṃ. |
"Mind with mind" means the unwholesome mind should be crushed with the wholesome mind. |
balavā purisoti yathā thāmasampanno mahābalo puriso dubbalaṃ purisaṃ sīse vā gale vā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya santattaṃ kilantaṃ mucchāparetaṃ viya kareyya, evameva bhikkhunā vitakkehi saddhiṃ paṭimallena hutvā “ke ca tumhe ko cāhan”ti abhibhavitvā — “kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu sarīre upasussatu maṃsalohitan”ti (a. |
♦ "A strong man": Just as a strong, powerful man, having seized a weaker man by the head, neck, or shoulder, would crush him, squeeze him, torment him, make him as if terrified, exhausted, overcome by fainting; in the very same way, a monk, having become a wrestler with thoughts, having overcome them (thinking) "Who are you and who am I?", (saying) "Let skin, sinews, and bones remain in the body, let flesh and blood dry up" (A. |
ni. 2.5) evaṃ mahāvīriyaṃ paggayha vitakkā niggaṇhitabbāti dassento ima atthadīpikaṃ upamaṃ āhari. |
Ni. 2.5), thus, having exerted great effort, thoughts should be suppressed – showing this, he brought this simile clarifying the meaning. |
♦ 221. yato kho, bhikkhaveti idaṃ pariyādānabhājaniyaṃ nāma, taṃ uttānatthameva. |
♦ 221. "When, monks" – this is called the "consummation section"; its meaning is clear. |
yathā pana satthācariyo tiroraṭṭhā āgataṃ rājaputtaṃ pañcāvudhasippaṃ uggaṇhāpetvā “gaccha, attano raṭṭhe rajjaṃ gaṇha. |
Just as a weapons master, having taught the five weapon-skills to a prince who has come from another country, (says) "Go, take the kingdom in your own country. |
sace te antarāmagge corā uṭṭhahanti, dhanunā kammaṃ katvā gaccha. |
If robbers rise up against you on the way, fight with the bow and go. |
sace te dhanu nassati vā bhijjati vā sattiyā asinā”ti evaṃ pañcahipi āvudhehi kattabbaṃ dassetvā uyyojeti. |
If your bow is lost or broken, (fight) with a spear, with a sword" – thus showing what is to be done with the five weapons, he sends him off. |
so tathā katvā sakaraṭṭhaṃ gantvā rajjaṃ gahetvā rajjasiriṃ anubhoti. |
He, having done so, goes to his own country, takes the kingdom, and enjoys the splendors of kingship. |
evamevaṃ bhagavā adhicittamanuyuttaṃ bhikkhuṃ arahattagahaṇatthāya uyyojento — “sacassa antarā akusalavitakkā uppajjanti, aññanimittapabbe ṭhatvā te niggaṇhitvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇissati. |
In the very same way, the Blessed One, sending off a monk devoted to higher thought for the purpose of attaining Arahantship, (says): "If unwholesome thoughts arise in him on the way, standing in the section of the other sign, having suppressed them, having developed insight-meditation, he will attain Arahantship. |
tattha asakkonto ādīnavapabbe ṭhatvā, tatrāpi asakkonto asatipabbe ṭhatvā, tatrāpi asakkonto vitakkamūlabhedapabbe ṭhatvā, tatrāpi asakkonto abhiniggaṇhanapabbe ṭhatvā vitakke niggaṇhitvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇissatī”ti imāni pañca pabbāni desesi. |
Being unable there, standing in the section of danger; being unable even there, standing in the section of non-recollection; being unable even there, standing in the section of destroying the root of thought; being unable even there, standing in the section of crushing, having suppressed thoughts, having developed insight-meditation, he will attain Arahantship" – these five sections he taught. |
♦ vasī vitakkapariyāyapathesūti vitakkacārapathesu ciṇṇavasī paguṇavasīti vuccati. |
♦ "Mastery in the ways of the courses of thought" means he is called one who has practiced mastery, skilled mastery, in the paths of the courses of thought. |
yaṃ vitakkaṃ ākaṅkhissatīti idaṃ assa vasībhāvākāradassanatthaṃ vuttaṃ. |
"Whatever thought he shall desire" – this is said to show the mode of his state of mastery. |
ayañhi pubbe yaṃ vitakkaṃ vitakketukāmo hoti, taṃ na vitakketi. |
For previously, whatever thought he wished to think, that he did not think. |
yaṃ na vitakketukāmo hoti, taṃ vitakketi. |
Whatever he did not wish to think, that he thought. |
idāni pana vasībhūtattā yaṃ vitakkaṃ vitakketukāmo hoti, taṃyeva vitakketi. |
But now, because he has become a master, whatever thought he wishes to think, that very one he thinks. |
yaṃ na vitakketukāmo, na taṃ vitakketi. |
Whatever he does not wish to think, that he does not think. |
tena vuttaṃ “yaṃ vitakkaṃ ākaṅkhissati, taṃ vitakkaṃ vitakkessati. |
Therefore it is said, "Whatever thought he shall desire, that thought he will think. |
yaṃ vitakkaṃ nākaṅkhissati, na taṃ vitakkaṃ vitakkhessatī”ti. |
Whatever thought he shall not desire, that thought he will not think." |
acchecchi taṇhantiādi sabbāsavasutte vuttamevāti. |
"He has cut off craving," etc., is as stated in the Sabbāsava Sutta. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ From the Papañcasūdanī, the commentary on the Majjhima Nikāya |
♦ vitakkasaṇṭhānasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Vitakkasaṇṭhāna Sutta is finished. |
♦ dutiyavaggavaṇṇanā niṭṭhitā. |
♦ The explanation of the second chapter is finished. |
♦ mūlapaṇṇāsaṭṭhakathāya paṭhamo bhāgo niṭṭhito. |
♦ The first part of the commentary on the Mūlapaṇṇāsa is finished. |
♦ |
♦ |
namo tassa bhagavato arahato sammāsambuddhassa. |
Homage to the Blessed One, the Arahant, the Perfectly Enlightened One. |
♦ (dutiyo bhāgo) |
♦ (Second Part) |
♦ 3. opammavaggo (MN 1) |
♦ 3. The Chapter of Similes (MN 1) |
♦ 1. kakacūpamasuttavaṇṇanā |
♦ 1. Explanation of the Kakacūpama Sutta (The Simile of the Saw) |
♦ 222. evaṃ me sutanti kakacūpamasuttaṃ. |
♦ 222. "Thus have I heard" – the Kakacūpama Sutta. |
tattha moḷiyaphaggunoti moḷīti cūḷā vuccati. |
Therein, "Moḷiyaphagguna": "moḷi" is called a topknot. |
yathāha — |
As it is said: |
♦ “chetvāna moḷiṃ varagandhavāsitaṃ, |
♦ "Having cut off the topknot, fragrant with excellent scents, |
♦ vehāyasaṃ ukkhipi sakyapuṅgavo. |
♦ The bull of the Sakyans threw it into the sky. |
♦ ratanacaṅkoṭavarena vāsavo, |
♦ Vāsava (Indra), with an excellent jeweled casket, |
♦ sahassanetto sirasā paṭiggahī”ti. |
♦ The thousand-eyed, received it with his head." |
♦ sā tassa gihikāle mahatī ahosi, tenassa moḷiyaphaggunoti saṅkhā udapādi. |
♦ It was large for him in his layman days; therefore the designation "Moḷiyaphagguna" arose for him. |
pabbajitampi naṃ teneva nāmena sañjānanti. |
Even when ordained, they recognized him by that same name. |
ativelanti velaṃ atikkamitvā. |
"Excessively" means having transgressed the limit (velā). |
tattha kālavelā, sīmavelā, sīlavelāti tividhā velā. |
Therein, "velā" is threefold: time-limit (kālavelā), boundary-limit (sīmavelā), virtue-limit (sīlavelā). |
“tāyaṃ velāyaṃ imaṃ udānaṃ udānesī”ti (dhammapade vaggānamuddānaṃ, gāthānamuddānaṃ; |
"At that time, he uttered this inspired utterance" (Dhammapada, summary of chapters, summary of verses; |
mahāva. |
Mahāvagga |
1-3) ayaṃ kālavelā nāma. |
1-3) – this is called the time-limit. |
“ṭhitadhammo velaṃ nātivattatī”ti (cūḷava. |
"One established in the Dhamma does not transgress the limit" (Cūḷavagga |
384; |
384; |
udā. |
Udāna |
45; |
45; |
a. |
Aṅguttara Nikāya |
ni. 8.19) ayaṃ sīmavelā nāma. |
8.19) – this is called the boundary-limit. |
“velāanatikkamo setughāto”ti (dha. |
"Non-transgression of the limit is the breaking of the bridge (to lower realms)" (Dhammasaṅgaṇī |
sa. 299-301) ca, “velā cesā avītikkamanaṭṭhenā”ti ca, ayaṃ sīlavelā nāma. |
299-301) and, "And this limit is in the sense of non-transgression" – this is called the virtue-limit. |
taṃ tividhampi so atikkamiyeva. |
He indeed transgressed all three. |
bhikkhuniyo hi ovadituṃ kālo nāma atthi, so atthaṅgatepi sūriye ovadanto taṃ kālavelampi atikkami. |
For there is a time for instructing nuns; he, instructing even after sunset, transgressed that time-limit also. |
bhikkhunīnaṃ ovāde pamāṇaṃ nāma atthi sīmā mariyādā. |
In instructing nuns, there is a measure, a boundary, a convention. |
so uttarichappañcavācāhi ovadanto taṃ sīmavelampi atikkami. |
He, instructing with more than five or six words, transgressed that boundary-limit also. |
kathento pana davasahagataṃ katvā duṭṭhullāpattipahonakaṃ katheti, evaṃ sīlavelampi atikkami. |
But when speaking, he speaks in a playful manner, sufficient for a grave offense; thus he transgressed the virtue-limit also. |
♦ saṃsaṭṭhoti missībhūto samānasukhadukkho hutvā. |
♦ "Associated" means having mixed, having shared happiness and suffering. |
sammukhāti purato. |
"In the presence" means in front of. |
avaṇṇaṃ bhāsatīti tā pana pacanakoṭṭanādīni karontiyo disvā natthi imāsaṃ anāpatti nāma, imā bhikkhuniyo anācārā dubbacā pagabbhāti aguṇaṃ katheti. |
"Speaks dispraise": Seeing them doing cooking, pounding, etc., (he says) "There is no such thing as non-offense for these; these nuns are ill-behaved, disobedient, bold" – he speaks demerit. |
adhikaraṇampi karotīti imesaṃ bhikkhūnaṃ imā bhikkhuniyo diṭṭhakālato paṭṭhāya akkhīni dayhanti, imasmiṃ vihāre pupphapūjā vā āsanadhovanaparibhaṇḍakaraṇādīni vā imāsaṃ vasena vattanti. |
"And makes an issue": "For these monks, from the time these nuns were seen, their eyes burn; in this monastery, flower offerings, or washing seats, preparing requisites, etc., happen because of them. |
kuladhītaro etā lajjiniyo, tumhe imā idañcidañca vadatha, ayaṃ nāma tumhākaṃ āpatti hoti, vinayadharānaṃ santikaṃ āgantvā vinicchayaṃ me dethāti adhikaraṇaṃ ākaḍḍhati. |
These are modest daughters of good families; you say this and that to them; this becomes an offense for you. Come to the Vinaya experts and give me a decision" – thus he drags out the issue. |
♦ moḷiyaphaggunassa avaṇṇaṃ bhāsatīti natthi imassa bhikkhuno anāpatti nāma. |
♦ "Speaks dispraise of Moḷiyaphagguna" means "There is no such thing as non-offense for this monk. |
niccakālaṃ imassa pariveṇadvāraṃ asuññaṃ bhikkhunīhīti aguṇaṃ katheti. |
Always the door of his monastic cell is not empty of nuns" – he speaks demerit. |
adhikaraṇampi karontīti imesaṃ bhikkhūnaṃ moḷiyaphaggunattherassa diṭṭhakālato paṭṭhāya akkhīni dayhanti. |
"And make an issue": "For these monks, from the time the elder Moḷiyaphagguna was seen, their eyes burn. |
imasmiṃ vihāre aññesaṃ vasanaṭṭhānaṃ oloketumpi na sakkā. |
In this monastery, it is not even possible to look at the dwelling places of others. |
vihāraṃ āgatabhikkhuniyo ovādaṃ vā paṭisanthāraṃ vā uddesapadaṃ vā therameva nissāya labhanti, kulaputtako lajjī kukkuccako, evarūpaṃ nāma tumhe idañcidañca vadatha, etha vinayadharānaṃ santike vinicchayaṃ dethāti adhikaraṇaṃ ākaḍḍhanti. |
Nuns who have come to the monastery receive instruction, or a friendly welcome, or a topic for recitation, only by relying on the elder. He is a modest son of a good family, scrupulous. Such a thing you say, this and that. Come, give a decision in the presence of the Vinaya experts" – thus they drag out the issue. |
♦ so bhikkhu bhagavantaṃ etadavocāti neva piyakamyatāya na bhedādhippāyena, atthakāmatāya avoca. |
♦ That monk told this to the Blessed One, not out of affection, nor with the intention of causing a schism, but he spoke out of desire for (Moḷiyaphagguna's) welfare. |
ekaṃ kirassa ahosi — “imassa bhikkhussa evaṃ saṃsaṭṭhassa viharato ayaso uppajjissati. |
It is said that one thing occurred to him: "For this monk dwelling thus associated, disrepute will arise. |
so sāsanassāpi avaṇṇoyeva. |
That will be a dispraise for the Dispensation too. |
aññena pana kathito ayaṃ na oramissati, bhagavatā dhammaṃ desetvā ovadito oramissatī”ti tassa atthakāmatāya bhagavantaṃ etaṃ, “āyasmā, bhante”tiādivacanaṃ avoca. |
But if told by another, he will not desist; admonished by the Blessed One after teaching the Dhamma, he will desist." Out of desire for his welfare, he spoke this to the Blessed One, the words "Venerable sir, venerable sir," etc. |
♦ 223. āmantehīti jānāpehi. |
♦ 223. "Address him" means make him know. |
āmantetīti pakkosati. |
"Addresses" means calls. |
♦ 224. saddhāti saddhāya. |
♦ 224. "By faith" means through faith. |
tasmāti yasmā tvaṃ kulaputto ceva saddhāpabbajito ca, yasmā vā te etāhi saddhiṃ saṃsaṭṭhassa viharato ye tā akkosissanti vā, paharissanti vā, tesu domanassaṃ uppajjissati, saṃsagge pahīne nuppajjissati, tasmā. |
"Therefore," because you are a son of a good family and have gone forth in faith, or because for you, dwelling associated with them, displeasure will arise towards those who will revile or strike them, (and) when association is abandoned, it will not arise; therefore. |
tatrāti tasmiṃ avaṇṇabhāsane. |
"Therein" means in that speaking of dispraise. |
gehasitāti pañcakāmaguṇanissitā. |
"Connected with the home" means dependent on the five strands of sensual pleasure. |
chandāti taṇhāchandāpi paṭighachandāpi. |
"Desire" means both desire due to craving and desire due to aversion. |
vipariṇatanti rattampi cittaṃ vipariṇataṃ. |
"Changed" means even a lustful mind is changed. |
duṭṭhampi, mūḷhampi cittaṃ vipariṇataṃ. |
Even a hateful mind, even a deluded mind is changed. |
idha pana taṇhāchandavasena rattampi vaṭṭati, paṭighachandavasena duṭṭhampi vaṭṭati. |
But here, both "lustful" by way of desire due to craving, and "hateful" by way of desire due to aversion, are applicable. |
hitānukampīti hitena anukampamāno hitena pharamāno. |
"Compassionate for their welfare" means sympathizing with their welfare, pervading (them) with welfare. |
na dosantaroti na dosacitto bhavissāmi. |
"Not with a mind of ill will" means I will not have a mind of ill will. |
♦ 225. atha kho bhagavāti kasmā ārabhi? |
♦ 225. Then the Blessed One – why did he begin? |
phaggunassa kira ettakaṃ ovādaṃ sutvāpi, “bhikkhunisaṃsaggato oramissāmi viramissāmī”ti cittampi na uppannaṃ, bhagavatā pana saddhiṃ paṭāṇī viya paṭiviruddho aṭṭhāsi, athassa bhagavato yathā nāma jighacchitassa bhojane, pipāsitassa pānīye, sītena phuṭṭhassa uṇhe dukkhitassa sukhe patthanā uppajjati. |
It is said that for Phagguna, even after hearing so much admonition, not even the thought "I will desist from association with nuns, I will abstain" arose; but he stood opposed to the Blessed One, like a rival. Then, for the Blessed One, just as a desire arises for food in one who is hungry, for drink in one who is thirsty, for warmth in one afflicted by cold, for happiness in one who is suffering. |
evameva imaṃ dubbacaṃ bhikkhuṃ disvā paṭhamabodhiyaṃ subbacā bhikkhū āpāthaṃ āgamiṃsu. |
In the very same way, seeing this disobedient monk, the obedient monks of the first (period of the) enlightenment came into his range (of thought). |
atha tesaṃ vaṇṇaṃ kathetukāmo hutvā imaṃ desanaṃ ārabhi. |
Then, wishing to speak their praise, he began this discourse. |
♦ tattha ārādhayiṃsūti gaṇhiṃsu pūrayiṃsu. |
♦ Therein, "they satisfied" means they accepted, they fulfilled. |
ekaṃ samayanti ekasmiṃ samaye. |
"At one time" means on one occasion. |
ekāsanabhojananti ekaṃ purebhattabhojanaṃ. |
"Eating in one session" means one meal before noon. |
sūriyuggamanato hi yāva majjhanhikā sattakkhattuṃ bhuttabhojanampi idha ekāsanabhojananteva adhippetaṃ. |
For even food eaten seven times from sunrise until midday is here intended as "eating in one session." |
appābādhatanti nirābādhataṃ. |
"Few ailments" means freedom from illness. |
appātaṅkatanti niddukkhataṃ. |
"Little affliction" means freedom from suffering. |
lahuṭṭhānanti sarīrassa sallahukaṃ uṭṭhānaṃ. |
"Lightness" means the light rising of the body. |
balanti kāyabalaṃ. |
"Strength" means bodily strength. |
phāsuvihāranti kāyassa sukhavihāraṃ. |
"Comfortable abiding" means the comfortable abiding of the body. |
iminā kiṃ kathitaṃ? |
By this, what is said? |
divā vikālabhojanaṃ pajahāpitakālo kathito. |
The time when eating at the wrong time during the day was made to be abandoned is described. |
bhaddālisutte pana rattiṃ vikālabhojanaṃ pajahāpitakālo kathito. |
But in the Bhaddāli Sutta, the time when eating at the wrong time during the night was made to be abandoned is described. |
imāni hi dve bhojanāni bhagavā na ekappahārena pajahāpesi. |
For the Blessed One did not make these two kinds of meals be abandoned at a single stroke. |
kasmā? imāneva hi dve bhojanāni vaṭṭe sattānaṃ āciṇṇāni. |
Why? For these two kinds of meals are customary for beings in the round (of existence). |
santi kulaputtā sukhumālā, te ekato dvepi bhojanāni pajahantā kilamanti. |
There are delicate sons of good families; they, abandoning both meals at once, become weary. |
tasmā ekato apajahāpetvā ekasmiṃ kāle divā vikālabhojanaṃ, ekasmiṃ rattiṃ vikālabhojananti visuṃ pajahāpesi. |
Therefore, not making them abandon (both) at once, at one time eating at the wrong time during the day, at another time eating at the wrong time during the night – thus he made them abandon (them) separately. |
tesu idha divā vikālabhojanaṃ pajahāpitakālo kathito. |
Among them, here the time when eating at the wrong time during the day was made to be abandoned is described. |
tattha yasmā buddhā na bhayaṃ dassetvā tajjetvā pajahāpenti, ānisaṃsaṃ pana dassetvā pajahāpenti, evañhi sattā sukhena pajahanti. |
Therein, because Buddhas do not make (beings) abandon by showing fear and threatening, but make them abandon by showing the benefit; for thus beings abandon with ease. |
tasmā ānisaṃsaṃ dassento ime pañca guṇe dassesi. |
Therefore, showing the benefit, he showed these five qualities. |
anusāsanī karaṇīyāti punappunaṃ sāsane kattabbaṃ nāhosi. |
"Instruction was to be given" means it was not necessary to instruct repeatedly. |
“idaṃ karotha, idaṃ mā karothā”ti satuppādakaraṇīyamattameva ahosi. |
"Do this, do not do that" – only the arousal of mindfulness was necessary. |
tāvattakeneva te kattabbaṃ akaṃsu, pahātabbaṃ pajahiṃsu, paṭhamabodhiyaṃ, bhikkhave, subbacā bhikkhū ahesuṃ assavā ovādapaṭikarāti. |
By that much alone, they did what was to be done, abandoned what was to be abandoned. In the first (period of the) enlightenment, monks, the monks were obedient, attentive, responsive to admonition. |
♦ idāni nesaṃ subbacabhāvadīpikaṃ upamaṃ āharanto seyyathāpītiādimāha. |
♦ Now, bringing a simile clarifying their state of obedience, he said, "Just as," etc. |
tattha subhūmiyanti samabhūmiyaṃ. |
Therein, "on good ground" means on level ground. |
“subhūmyaṃ sukhette vihatakhāṇuke bījāni patiṭṭhapeyyā”ti (dī. |
"On good ground, in a good field, free from stumps, one would plant seeds" (Dīgha Nikāya |
ni. 2.438) ettha pana maṇḍabhūmi subhūmīti āgatā. |
2.438) – here, however, "excellent ground" has come as "good ground." |
catumahāpatheti dvinnaṃ mahāmaggānaṃ vinivijjhitvā gataṭṭhāne. |
"At a great crossroads" means at the place where two great roads, having intersected, go. |
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 goad laid down" means a goad placed sideways, relying on a support, so that it can be picked up by one who has mounted the chariot and is standing. |
yoggācariyoti assācariyo. |
"A trainer" means a horse-trainer. |
sveva assadamme sāretīti assadammasārathi. |
He himself drives the tamed horses; thus, a charioteer of tamed horses. |
yenicchakanti yena yena maggena icchati. |
"Whichever way he wishes" means by whichever road he wishes. |
yadicchakanti yaṃ yaṃ gatiṃ icchati. |
"Whatever pace he wishes" means whatever gait he wishes. |
sāreyyāti ujukaṃ purato peseyya. |
"Would drive" means would send straight ahead. |
paccāsāreyyāti paṭinivatteyya. |
"Would drive back" means would turn back. |
♦ evameva khoti yathā hi so yoggācariyo yena yena maggena gamanaṃ icchati, taṃ taṃ assā āruḷhāva honti. |
♦ Just so indeed: Just as for that trainer, whichever road he wishes to go, that (road) the horses are (already) set upon. |
yāya yāya ca gatiyā icchati, sā sā gati gahitāva hoti. |
And whichever gait he wishes, that gait is (already) adopted. |
rathaṃ pesetvā assā neva vāretabbā na vijjhitabbā honti. |
Having sent the chariot, the horses need neither be restrained nor prodded. |
kevalaṃ tesaṃ same bhūmibhāge khuresu nimittaṃ ṭhapetvā gamanameva passitabbaṃ hoti. |
Only, having placed a mark for their hooves on a level part of the ground, their going alone is to be observed. |
evaṃ mayhampi tesu bhikkhūsu punappunaṃ vattabbaṃ nāhosi. |
So too for me, concerning those monks, it was not necessary to speak repeatedly. |
idaṃ karotha idaṃ mā karothāti satuppādanamattameva kattabbaṃ hoti. |
"Do this, do not do that" – only the arousal of mindfulness needed to be done. |
tehipi tāvadeva kattabbaṃ katameva hoti, akattabbaṃ jahitameva. |
By them too, just that much which was to be done was indeed done; what was not to be done was indeed abandoned. |
tasmāti yasmā subbacā yuttayānapaṭibhāgā hutvā satuppādanamatteneva pajahiṃsu, tasmā tumhepi pajahathāti attho. |
"Therefore," because being obedient, being counterparts to a yoked vehicle, they abandoned with mere arousal of mindfulness, therefore you too should abandon, is the meaning. |
elaṇḍehīti elaṇḍā kira sāladūsanā honti, tasmā evamāha. |
"With elaṇḍa-creepers": Elaṇḍa-creepers, it is said, are destroyers of sal trees; therefore he said thus. |
visodheyyāti elaṇḍe ceva aññā ca valliyo chinditvā bahi nīharaṇena sodheyya. |
"Would clear" means he would clear by cutting both elaṇḍa-creepers and other vines and removing them outside. |
sujātāti susaṇṭhitā. |
"Well-grown" means well-established. |
sammā parihareyyāti mariyādaṃ bandhitvā udakāsiñcanenapi kālenakālaṃ mūlamūle khaṇanenapi valligumbādicchedanenapi kipillapūṭakaharaṇenapi makkaṭakajālasukkhadaṇḍakaharaṇenapi sammā vaḍḍhetvā poseyya. |
"Would properly tend": Having set a boundary, by watering, by digging at the roots from time to time, by cutting vines and bushes, by removing ant-nests, by removing spiderwebs and dry sticks, he would properly make it grow and nourish it. |
vuddhiādīni vuttatthāneva. |
Growth, etc., have the meanings already stated. |
♦ 226. idāni akkhantiyā dosaṃ dassento bhūtapubbantiādimāha. |
♦ 226. Now, showing the fault of impatience, he said, "Formerly," etc. |
tattha vedehikāti videharaṭṭhavāsikassa dhītā. |
Therein, "Vedehikā" means the daughter of an inhabitant of the Videha country. |
atha vā vedoti paññā vuccati, vedena īhati iriyatīti vedehikā, paṇḍitāti attho. |
Or "veda" is called wisdom; "she strives, she proceeds by wisdom," thus Vedehikā; wise is the meaning. |
gahapatānīti gharasāminī. |
"Housemistress" means mistress of the house. |
kittisaddoti kittighoso. |
"Report of fame" means sound of fame. |
soratāti soraccena samannāgatā. |
"Gentle" means endowed with gentleness. |
nivātāti nivātavutti. |
"Meek" means of meek conduct. |
upasantāti nibbutā. |
"Calm" means tranquil. |
dakkhāti bhattapacanasayanattharaṇadīpujjalanādikammesu chekā. |
"Dexterous" means skilled in tasks like cooking food, preparing beds, lighting lamps, etc. |
analasāti uṭṭhāhikā, susaṃvihitakammantāti suṭṭhu saṃvihitakammantā. |
"Not idle" means energetic; "with well-organized work" means with very well-organized work. |
ekā analasā hoti, yaṃ yaṃ pana bhājanaṃ gaṇhāti, taṃ taṃ bhindati vā chiddaṃ vā karoti, ayaṃ na tādisāti dasseti. |
One may be not idle, but whatever vessel she takes, she breaks it or makes a hole in it; this shows she is not like that. |
♦ divā uṭṭhāsīti pātova kattabbāni dhenuduhanādikammāni akatvā ussūre uṭṭhitā. |
"Got up late in the day" means having not done the morning tasks like milking cows, etc., she got up when the sun was high. |
he je kāḷīti are kāḷi. |
"Hey, you Kālī!" means "Oh, Kālī!" |
kiṃ je divā uṭṭhāsīti kiṃ te kiñci aphāsukaṃ atthi, kiṃ divā uṭṭhāsīti? |
"Why did you get up late in the day?" means "Is there something uncomfortable for you? Why did you get up late in the day?" |
no vata re kiñcīti are yadi te na kiñci aphāsukaṃ atthi, neva sīsaṃ rujjhati, na piṭṭhi, atha kasmā pāpi dāsi divā uṭṭhāsīti kupitā anattamanā bhākuṭimakāsi. |
"Nothing at all, madam": "Oh, if there is nothing uncomfortable for you, neither your head aches, nor your back, then why, wicked slave-girl, did you get up late in the day?" – angry, displeased, she frowned. |
divātaraṃ uṭṭhāsīti punadivase ussūrataraṃ uṭṭhāsi. |
"Got up even later in the day" means on the next day she got up even later when the sun was higher. |
anattamanavācanti are pāpi dāsi attano pamāṇaṃ na jānāsi; |
"Displeased words": "Oh, wicked slave-girl, you don't know your own measure! |
kiṃ aggiṃ sītoti maññasi, idāni taṃ sikkhāpessāmītiādīni vadamānā kupitavacanaṃ nicchāresi. |
Do you think fire is cold? Now I will teach you," etc., speaking angry words, she uttered them. |
♦ paṭivisakānanti sāmantagehavāsīnaṃ. |
♦ "Of the neighbors" means of those living in adjacent houses. |
ujjhāpesīti avajānāpesi. |
"Caused to despise" means caused to look down upon. |
caṇḍīti asoratā kibbisā. |
"Fierce" means not gentle, wicked. |
iti yattakā guṇā, tato diguṇā dosā uppajjiṃsu. |
Thus, however many virtues there were, twice as many faults arose. |
guṇā nāma saṇikaṃ saṇikaṃ āgacchanti; |
Virtues, indeed, come slowly, slowly; |
dosā ekadivaseneva patthaṭā honti. |
faults become widespread in a single day. |
soratasoratoti ativiya sorato, sotāpanno nu kho, sakadāgāmī anāgāmī arahā nu khoti vattabbataṃ āpajjati. |
"Gentle, gentle" means extremely gentle; one reaches the state of being spoken of as "Is he a stream-enterer, a once-returner, a non-returner, an Arahant?" |
phusantīti phusantā ghaṭṭentā āpāthaṃ āgacchanti. |
"Touching" means touching, striking, they come into range. |
♦ atha bhikkhu soratoti veditabboti atha adhivāsanakkhantiyaṃ ṭhito bhikkhu soratoti veditabbo. |
♦ Then a monk is to be known as gentle; then a monk established in forbearance and patience is to be known as gentle. |
yo cīvara . |
.. pe . |
.. parikkhārahetūti yo etāni cīvarādīni paṇītapaṇītāni labhanto pādaparikammapiṭṭhiparikammādīni ekavacaneneva karoti. |
.. for the sake of requisites: one who, obtaining these choice robes, etc., does foot-service, back-service, etc., with a single word (of request). |
alabhamānoti yathā pubbe labhati, evaṃ alabhanto. |
"Not obtaining" means not obtaining as he obtained before. |
dhammaññeva sakkarontoti dhammaṃyeva sakkāraṃ sukatakāraṃ karonto. |
"Honoring only the Dhamma" means making only the Dhamma an honor, a well-done deed. |
garuṃ karontoti garubhāriyaṃ karonto. |
"Respecting" means making it weighty. |
mānentoti manena piyaṃ karonto. |
"Esteeming" means making it dear with the mind. |
pūjentoti paccayapūjāya pūjento. |
"Venerating" means venerating with the veneration of requisites. |
apacāyamānoti dhammaṃyeva apacāyamāno apacitiṃ nīcavuttiṃ dassento. |
"Revering" means revering only the Dhamma, showing reverence, humble conduct. |
♦ 227. evaṃ akkhantiyā dosaṃ dassetvā idāni ye adhivāsenti, te evaṃ adhivāsentīti pañca vacanapathe dassento pañcime, bhikkhavetiādimāha. |
♦ 227. Having thus shown the fault of impatience, now, showing the five courses of speech (and thinking) "those who endure, endure thus," he said, "These five, monks," etc. |
tattha kālenāti yuttapattakālena. |
Therein, "at the right time" means at the proper, suitable time. |
bhūtenāti satā vijjamānena. |
"With truth" means with what is real, existing. |
saṇhenāti sammaṭṭhena . |
"Gently" means smoothly, polished. |
atthasañhitenāti atthanissitena kāraṇanissitena. |
"Connected with the goal" means based on the goal, based on reason. |
akālenātiādīni tesaṃyeva paṭipakkhavasena veditabbāni. |
"At the wrong time," etc., should be understood as the opposites of those. |
mettacittāti uppannamettacittā hutvā. |
"With a mind of loving-kindness" means having an arisen mind of loving-kindness. |
dosantarāti duṭṭhacittā, abbhantare uppannadosā hutvā. |
"With a mind of ill will" (variant: dosantarā - with inner ill will) means with a hateful mind, having an arisen ill will within. |
tatrāti tesu vacanapathesu. |
"Therein" means in those courses of speech. |
pharitvāti adhimuccitvā. |
"Having pervaded" means having suffused. |
tadārammaṇañcāti kathaṃ tadārammaṇaṃ sabbāvantaṃ lokaṃ karoti? |
"And with that as object": how does he make the whole world have that as its object? |
pañca vacanapathe gahetvā āgataṃ puggalaṃ mettacittassa ārammaṇaṃ katvā puna tasseva mettacittassa avasesasatte ārammaṇaṃ karonto sabbāvantaṃ lokaṃ tadārammaṇaṃ karoti nāma. |
Having taken the person who has come with the five courses of speech as the object of his mind of loving-kindness, and then making the remaining beings the object of that same mind of loving-kindness, he is said to make the whole world have that as its object. |
tatrāyaṃ vacanattho. |
Therein, this is the meaning of the word. |
tadārammaṇañcāti tasseva mettacittassa ārammaṇaṃ katvā. |
"And with that as object" means having made it the object of that very mind of loving-kindness. |
sabbāvantanti sabbasattavantaṃ. |
"The whole" means containing all beings. |
lokanti sattalokaṃ. |
"World" means the world of beings. |
vipulenāti anekasattārammaṇena. |
"Abundant" means with many beings as its object. |
mahaggatenāti mahaggatabhūmikena. |
"Exalted" means belonging to an exalted plane. |
appamāṇenāti subhāvitena. |
"Immeasurable" means well-developed. |
averenāti niddosena. |
"Without enmity" means without ill will. |
abyābajjhenāti niddukkhena. |
"Without vexation" means without suffering. |
pharitvā viharissāmāti evarūpena mettāsahagatena cetasā tañca puggalaṃ sabbañca lokaṃ tassa cittassa ārammaṇaṃ katvā adhimuccitvā viharissāma. |
"We will dwell pervading": With such a mind accompanied by loving-kindness, having made that person and the whole world the object of that mind, suffusing it, we will dwell. |
♦ 228. idāni tadatthadīpikaṃ upamaṃ āharanto seyyathāpītiādimāha. |
♦ 228. Now, bringing a simile clarifying that meaning, he said, "Just as," etc. |
tattha apathavinti nippathaviṃ karissāmīti attho. |
Therein, "earthless" means "I will make it without earth," is the meaning. |
tatra tatrāti tasmiṃ tasmiṃ ṭhāne. |
"Here and there" means in this and that place. |
vikireyyāti pacchiyā paṃsuṃ uddharitvā bījāni viya vikireyya. |
"Would scatter" means having lifted dust with a basket, he would scatter it like seeds. |
oṭṭhubheyyāti kheḷaṃ pāteyya. |
"Would spit" means would let saliva fall. |
apathaviṃ kareyyāti evaṃ kāyena ca vācāya ca payogaṃ katvāpi sakkuṇeyya apathaviṃ kātunti? |
"Would make it earthless": Thus, even having made an effort with body and speech, would he be able to make it earthless? |
gambhīrāti bahalattena dviyojanasatasahassāni cattāri ca nahutāni gambhīrā. |
"Deep": In thickness, two hundred thousand yojanas and four myriads, it is deep. |
appameyyāti tiriyaṃ pana aparicchinnā. |
"Immeasurable" means across, however, it is boundless. |
evameva khoti ettha idaṃ opammasaṃsandanaṃ — pathavī viya hi mettacittaṃ daṭṭhabbaṃ. |
Just so indeed: Here, this is the connection of the simile – the mind of loving-kindness should be seen as like the earth. |
kudālapiṭakaṃ gahetvā āgatapuriso viya pañca vacanapathe gahetvā āgatapuggalo. |
A person who has come with the five courses of speech is like a person who has come holding a hoe and a basket. |
yathā so kudālapiṭakena mahāpathaviṃ apathaviṃ kātuṃ na sakkoti, evaṃ vo pañca vacanapathe gahetvā āgatapuggalo mettacittassa aññathattaṃ kātuṃ na sakkhissatīti. |
Just as he cannot make the great earth earthless with a hoe and basket, so a person who has come with the five courses of speech will not be able to alter your mind of loving-kindness. |
♦ 229. dutiyaupamāyaṃ haliddinti yaṃkiñci pītakavaṇṇaṃ. |
♦ 229. In the second simile, "turmeric" means anything of yellow color. |
nīlanti kaṃsanīlaṃ vā palāsanīlaṃ vā. |
"Blue" means bronze-blue or leaf-blue. |
arūpīti arūpo . |
"Formless" means without form. |
nanu ca, dvinnaṃ kaṭṭhānaṃ vā dvinnaṃ rukkhānaṃ vā dvinnaṃ seyyānaṃ vā dvinnaṃ selānaṃ vā antaraṃ paricchinnākāsarūpanti āgataṃ, kasmā idha arūpīti vuttoti? |
But is it not the case that the space between two pieces of wood, or two trees, or two beds, or two mountains has come to be called "defined space-form"? Why is it said here "formless"? |
sanidassanabhāvapaṭikkhepato. tenevāha “anidassano”ti. |
Because of the rejection of the state of being visible. Therefore he said "invisible." |
tasmiñhi rūpaṃ likhituṃ, rūpapātubhāvaṃ dassetuṃ na sakkā, tasmā “arūpī”ti vutto. |
For in it, it is not possible to draw a form, to show the appearance of a form; therefore it is called "formless." |
anidassanoti dassanassa cakkhuviññāṇassa anāpātho. |
"Invisible" means not an object for sight, for eye-consciousness. |
upamāsaṃsandane panettha ākāso viya mettacittaṃ. |
In the connection of the simile here: the mind of loving-kindness is like space. |
tulikapañcamā cattāro raṅgajātā viya pañca vacanapathā, tulikapañcame raṅge gahetvā āgatapuriso viya pañca vacanapathe gahetvā āgatapuggalo. |
The five courses of speech are like the four kinds of paint with the brush as the fifth; a person who has come with the five courses of speech is like a person who has come holding the five paints including the brush. |
yathā so tulikapañcamehi raṅgehi ākāse rūpapātubhāvaṃ kātuṃ na sakkoti, evaṃ vo pañca vacanapathe gahetvā āgatapuggalo mettacittassa aññathattaṃ katvā dosuppattiṃ dassetuṃ na sakkhissatīti. |
Just as he cannot create the appearance of a form in space with the five paints including the brush, so a person who has come with the five courses of speech will not be able to alter your mind of loving-kindness and show the arising of ill will. |
♦ 230. tatiyaupamāyaṃ ādittanti pajjalitaṃ. |
♦ 230. In the third simile, "blazing" means burning. |
gambhīrā appameyyāti imissā gaṅgāya gambhīraṭṭhānaṃ gāvutampi atthi, aḍḍhayojanampi, yojanampi. |
"Deep, immeasurable": For this Ganges, there is a deep place of a gāvuta (approx. 2 miles), also two and a half yojanas, also a yojana. |
puthulaṃ panassā evarūpaṃyeva, dīghato pana pañcayojanasatāni. |
Its width is just like that, but its length is five hundred yojanas. |
sā kathaṃ gambhīrā appameyyāti? |
How is it deep and immeasurable? |
etena payogena parivattetvā uddhane udakaṃ viya tāpetuṃ asakkuṇeyyato. |
Because by this effort, turning it over, one would not be able to heat it like water in a pot. |
ṭhitodakaṃ pana kenaci upāyena aṅgulamattaṃ vā aḍḍhaṅgulamattaṃ vā evaṃ tāpetuṃ sakkā bhaveyya, ayaṃ pana na sakkā, tasmā evaṃ vuttaṃ. |
But still water, by some means, about a finger's breadth or half a finger's breadth, might thus be able to be heated; but this (Ganges) cannot; therefore it was said thus. |
upamāsaṃsandane panettha gaṅgā viya mettacittaṃ, tiṇukkaṃ ādāya āgatapuriso viya pañca vacanapathe gahetvā āgatapuggalo. |
In the connection of the simile here: the mind of loving-kindness is like the Ganges; a person who has come with the five courses of speech is like a person who has come holding a firebrand of grass. |
yathā so ādittāya tiṇukkāya gaṅgaṃ tāpetuṃ na sakkoti, evaṃ vo pañca vacanapathe gahetvā āgatapuggalo mettacittassa aññathattaṃ kātuṃ na sakkhissatīti. |
Just as he cannot heat the Ganges with a blazing firebrand of grass, so a person who has come with the five courses of speech will not be able to alter your mind of loving-kindness. |
♦ 231. catutthaupamāyaṃ biḷārabhastāti biḷāracammapasibbakā. |
♦ 231. In the fourth simile, "a cat-skin bellows" means bags made of cat-skin. |
sumadditāti suṭṭhu madditā. |
"Well-tanned" means very well tanned. |
suparimadditāti anto ca bahi ca samantato suparimadditā. |
"Thoroughly tanned" means thoroughly tanned inside and out, all around. |
tūlinīti simbalitūlalatātūlasamānā. |
"Soft as cotton" means like the cotton of the silk-cotton tree or cotton from a vine. |
chinnasassarāti chinnasassarasaddā. |
"Without a rustling sound" means without the sound of rustling. |
chinnabhabbharāti chinnabhabbharasaddā. |
"Without a crackling sound" means without the sound of crackling. |
upamāsaṃsandane panettha biḷārabhastā viya mettacittaṃ, kaṭṭhakaṭhalaṃ ādāya āgatapuriso viya pañca vacanapathe gahetvā āgatapuggalo. |
In the connection of the simile here: the mind of loving-kindness is like a cat-skin bellows; a person who has come with the five courses of speech is like a person who has come holding a piece of wood or a potsherd. |
yathā so kaṭṭhena vā kaṭhalena vā biḷārabhastaṃ sarasaraṃ bharabharaṃ saddaṃ kātuṃ na sakkoti, evaṃ vo pañca vacanapathe gahetvā āgatapuggalo mettacittassa aññathattaṃ katvā dosānugatabhāvaṃ kātuṃ na sakkhissatīti. |
Just as he cannot make a cat-skin bellows make a rustling or crackling sound with a piece of wood or a potsherd, so a person who has come with the five courses of speech will not be able to alter your mind of loving-kindness and cause a state accompanied by ill will. |
♦ 232. ocarakāti avacarakā heṭṭhācarakā, nīcakammakārakāti attho. |
♦ 232. "Lowly ones" (ocarakā) means those who move below, those who act basely; those who do low work, is the meaning. |
yo mano padūseyyāti yo bhikkhu vā bhikkhunī vā mano padūseyya, taṃ kakacena okantanaṃ nādhivāseyya. |
"Whoever would corrupt the mind" means whichever monk or nun would corrupt the mind, he would not endure being cut by a saw. |
na me so tena sāsanakaroti so tena anadhivāsanena mayhaṃ ovādakaro na hoti. |
"He is not by that an instructor for me" means he, by that non-endurance, is not an admonisher of mine. |
āpatti panettha natthi. |
There is no offense here. |
♦ 233. aṇuṃ vā thūlaṃ vāti appasāvajjaṃ vā mahāsāvajjaṃ vā. |
♦ 233. "Subtle or gross" means slightly blameworthy or greatly blameworthy. |
yaṃ tumhe nādhivāseyyāthāti yo tumhehi adhivāsetabbo na bhaveyyāti attho. |
"Which you would not endure" means that which would not be endurable by you, is the meaning. |
no hetaṃ, bhanteti, bhante, anadhivāsetabbaṃ nāma vacanapathaṃ na passāmāti adhippāyo. |
"Not this, venerable sir": "Venerable sir, we do not see a course of speech that is called unendurable," is the intention. |
dīgharattaṃ hitāya sukhāyāti iti bhagavā arahattena kūṭaṃ gaṇhanto yathānusandhinā desanaṃ niṭṭhapesīti. |
"For a long time, for welfare, for happiness": Thus the Blessed One, taking Arahantship as the culmination, finished the discourse according to its connection. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ From the Papañcasūdanī, the commentary on the Majjhima Nikāya |
♦ kakacūpamasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Kakacūpama Sutta is finished. |
♦ 2. alagaddūpamasuttavaṇṇanā |
♦ 2. Explanation of the Alagaddūpama Sutta (The Simile of the Water Snake) |
♦ 234. evaṃ me sutanti alagaddūpamasuttaṃ. |
♦ 234. "Thus have I heard" – the Alagaddūpama Sutta. |
tattha gaddhe bādhayiṃsūti gaddhabādhino, gaddhabādhino pubbapurisā assāti gaddhabādhipubbo, tassa gaddhabādhipubbassa, gijjhaghātakakulappasutassāti attho. |
Therein, "they harassed vultures" means vulture-harassers; "his ancestors were vulture-harassers," thus "whose ancestors were vulture-harassers"; of him whose ancestors were vulture-harassers, meaning "descended from a family of vulture-killers." |
saggamokkhānaṃ antarāyaṃ karontīti antarāyikā. |
"They cause an obstruction to heaven and liberation," thus "obstructions" (antarāyikā). |
te kammakilesavipākaupavādāaṇāvītikkamavasena pañcavidhā. |
They are fivefold by way of action, defilement, result, reproach, and transgression of command. |
tattha pañcānantariyadhammā kammantarāyikā nāma. |
Therein, the five heinous acts are called obstructions by action. |
tathā bhikkhunīdūsakakammaṃ, taṃ pana mokkhasseva antarāyaṃ karoti, na saggassa. |
Likewise, the act of corrupting a nun; that, however, causes an obstruction only to liberation, not to heaven. |
niyatamicchādiṭṭhidhammā kilesantarāyikā nāma. |
Fixed wrong views are called obstructions by defilement. |
paṇḍakatiracchānagataubhatobyañjanakānaṃ paṭisandhidhammā vipākantarāyikā nāma. |
The conditions of rebirth for eunuchs, animals, and hermaphrodites are called obstructions by result. |
ariyūpavādadhammā upavādantarāyikā nāma, te pana yāva ariye na khamāpenti, tāvadeva, na tato paraṃ. |
Slandering noble ones is called obstruction by reproach; but only as long as they do not ask forgiveness from the noble ones, not beyond that. |
sañcicca vītikkantā satta āpattikkhandhā āṇāvītikkamantarāyikā nāma. |
The seven classes of offenses intentionally transgressed are called obstructions by transgression of command. |
tepi yāva bhikkhubhāvaṃ vā paṭijānāti, na vuṭṭhāti vā, na deseti vā, tāvadeva, na tato paraṃ. |
Those too, only as long as one acknowledges the state of a monk, or does not rise (from the offense), or does not confess, not beyond that. |
♦ tatrāyaṃ bhikkhu bahussuto dhammakathiko sesantarāyike jānāti, vinaye pana akovidattā paṇṇattivītikkamantarāyike na jānāti, tasmā rahogato evaṃ cintesi — ime āgārikā pañca kāmaguṇe paribhuñjantā sotāpannāpi sakadāgāminopi anāgāminopi honti. |
♦ Therein, this monk, very learned, a Dhamma-speaker, knows the other obstructions, but due to not being skilled in Vinaya, he does not know the obstructions by transgression of rules. Therefore, having gone into solitude, he thought thus: These householders, enjoying the five strands of sensual pleasure, become stream-enterers, once-returners, and non-returners. |
bhikkhūpi manāpikāni cakkhuviññeyyāni rūpāni passanti . |
.. pe . |
.. kāyaviññeyye phoṭṭhabbe phusanti, mudukāni attharaṇapāvuraṇādīni paribhuñjanti, etaṃ sabbaṃ vaṭṭati. |
.. Monks too see pleasing forms cognizable by the eye... (ellipsis) .. touch tangible objects cognizable by the body, enjoy soft beddings and coverings, etc.; all this is permissible. |
kasmā itthīnaṃyeva rūpasaddagandharasaphoṭṭhabbā na vaṭṭanti? |
Why are only forms, sounds, smells, tastes, and tangibles of women not permissible? |
etepi vaṭṭantīti. |
These too are permissible. |
evaṃ rasena rasaṃ saṃsandetvā sacchandarāgaparibhogañca nicchandarāgaparibhogañca ekaṃ katvā thūlavākehi saddhiṃ atisukhumasuttaṃ upanento viya, sāsapena saddhiṃ sineruṃ upasaṃharanto viya, pāpakaṃ diṭṭhigataṃ uppādetvā, “kiṃ bhagavatā mahāsamuddaṃ bandhantena viya mahatā ussāhena paṭhamapārājikaṃ paññattaṃ, natthi ettha doso”ti sabbaññutaññāṇena saddhiṃ paṭivirujjhanto vesārajjañāṇaṃ paṭibāhanto ariyamagge khāṇukaṇṭakādīni pakkhipanto methunadhamme doso natthīti jinassa āṇācakke pahāraṃ adāsi. |
Thus, comparing flavor with flavor, making enjoyment with passionate desire and enjoyment without passionate desire one, like one bringing a very subtle sutta together with gross statements, like one comparing Mount Sineru with a mustard seed, having produced a wicked wrong view, (thinking) "Why was the first pārājika offense laid down by the Blessed One with great effort, as if binding the great ocean? There is no fault here," opposing himself to omniscience, obstructing the knowledge of fearlessness, placing stumps and thorns, etc., on the noble path, (saying) "There is no fault in sexual intercourse," he struck a blow against the Victor's wheel of authority. |
tenāha — “tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmī”tiādi. |
Therefore he said, "Thus I understand the Dhamma taught by the Blessed One," etc. |
♦ evaṃ byā khoti evaṃ viya kho. |
♦ "Thus indeed" means thus like indeed. |
samanuyuñjantītiādīsu kiṃ laddhiko tvaṃ, laddhiṃ vadehīti pucchamānā samanuyuñjanti nāma. |
In "they question," etc.: "What view do you hold? State your view," asking thus, they are said to question. |
diṭṭhiṃ patiṭṭhāpentā samanuggāhanti nāma. |
Establishing a view, they are said to interrogate. |
kena kāraṇena evaṃ vadasīti kāraṇaṃ pucchantā samanubhāsanti nāma. |
"For what reason do you say so?" – asking the reason, they are said to admonish. |
aṭṭhikaṅkalūpamātiādīsu (ma. |
In "the simile of the skeleton," etc. (Majjhima Nikāya |
ni. 2.42-48) aṭṭhikaṅkalūpamā appassādaṭṭhena. |
2.42-48), the simile of the skeleton is in the sense of little gratification. |
maṃsapesūpamā bahusādhāraṇaṭṭhena. |
The simile of the piece of flesh is in the sense of being common to many. |
tiṇukkūpamā anudahanaṭṭhena. |
The simile of the grass torch is in the sense of burning. |
aṅgārakāsūpamā mahābhitāpanaṭṭhena. |
The simile of the pit of embers is in the sense of great scorching. |
supinakūpamā ittarapaccupaṭṭhānaṭṭhena. |
The simile of the dream is in the sense of brief appearance. |
yācitakūpamā tāvakālikaṭṭhena. |
The simile of borrowed goods is in the sense of being temporary. |
rukkhaphalūpamā sabbaṅgapaccaṅgapalibhañjanaṭṭhena. |
The simile of the fruit tree is in the sense of breaking all major and minor limbs. |
asisūnūpamā adhikuṭṭanaṭṭhena. |
The simile of the slaughterhouse is in the sense of chopping up. |
sattisūlūpamā vinivijjhanaṭṭhena. |
The simile of the spear and stake is in the sense of piercing. |
sappasirūpamā sāsaṅkasappaṭibhayaṭṭhena. |
The simile of the snake's head is in the sense of being dangerous and fearsome. |
thāmasāti diṭṭhithāmena. |
"With persistence" means with the persistence of view. |
parāmāsāti diṭṭhiparāmāsena. |
"With adherence" means with adherence to view. |
abhinivissa voharatīti adhiṭṭhahitvā voharati dīpeti vā. |
"Persists in asserting" means having determined, he asserts or explains. |
♦ 235. yato kho te bhikkhūti yadā te bhikkhū. |
♦ 235. "When those monks" means when those monks. |
evaṃ byā kho ahaṃ, bhante, bhagavatāti idaṃ esa attano ajjhāsayena natthīti vattukāmopi bhagavato ānubhāvena sampaṭicchati, buddhānaṃ kira sammukhā dve kathā kathetuṃ samattho nāma natthi. |
♦ "Thus indeed, venerable sir, I, by the Blessed One" – this, even though he wished to say "it is not according to my own inclination," he accepts due to the power of the Blessed One; for it is said that no one is capable of speaking two (conflicting) statements in the presence of Buddhas. |
♦ 236. kassa kho nāma tvaṃ moghapurisāti tvaṃ moghapurisa kassa khattiyassa vā brāhmaṇassa vā vessassa vā suddassa vā gahaṭṭhassa vā pabbajitassa vā devassa vā manussassa vā mayā evaṃ dhammaṃ desitaṃ ājānāsi. |
♦ 236. For whose sake, O foolish man, do you, foolish man, understand the Dhamma thus taught by me—for a kshatriya, or a brahmin, or a vaishya, or a shudra, or a householder, or one gone forth, or a god, or a human being? |
atha kho bhagavā bhikkhū āmantesīti ayaṃ pāṭiyekko anusandhi. |
Then indeed the Blessed One addressed the monks—this is a separate connection. |
ariṭṭho kira cintesi — “bhagavā maṃ moghapurisoti vadati, na kho pana moghapurisāti vuttamattakena maggaphalānaṃ upanissayo na hoti. |
Ariṭṭha, it is said, thought— "The Blessed One calls me a foolish man, but indeed, just by being called a foolish man, the supporting condition for the paths and fruits does not cease to be. |
upasenampi hi vaṅgantaputtaṃ, ‘atilahuṃ kho tvaṃ, moghapurisa, bāhullāya āvatto’ti (mahāva. |
For even Upasena Vaṅgantaputta, the Blessed One admonished with the words 'foolish man', saying, 'Too quickly indeed, foolish man, have you resorted to abundance' (Mahāvagga 75). |
75) bhagavā moghapurisavādena ovadi. |
75) the Blessed One admonished with the term 'foolish man'. |
thero aparabhāge ghaṭento vāyamanto cha abhiññā sacchākāsi. |
The elder, in a later part, striving and endeavoring, realized the six supernormal knowledges. |
ahampi tathārūpaṃ vīriyaṃ paggaṇhitvā maggaphalāni nibbattessāmī”ti. |
I too, having exerted such effort, will bring forth the paths and fruits." |
athassa bhagavā bandhanā pavuttassa paṇḍupalāsassa viya aviruḷhibhāvaṃ dassento imaṃ desanaṃ ārabhi. |
Then the Blessed One, showing his state of inability to grow, like a withered leaf detached from its stalk, began this discourse. |
♦ usmīkatopīti, bhikkhave, tumhe kinti maññatha, ayaṃ ariṭṭho evaṃladdhiko sabbaññutaññāṇena paṭivirujjhitvā vesārajjañāṇaṃ paṭibāhitvā tathāgatassa āṇācakke pahāraṃ dadamāno api nu imasmiṃ dhammavinaye usmīkatopi? |
♦ "Even a little warmth," bhikkhus, what do you think? This Ariṭṭha, holding such a view, having opposed the knowledge of omniscience, having obstructed the knowledge of fearlessness, dealing a blow to the Tathāgata's wheel of authority, is there even a little warmth for him in this Dhamma-Vinaya? |
yathā nibbutepi mahante aggikkhandhe khajjupanakamattāpi aggipapaṭikā hotiyeva, yaṃ nissāya puna mahāaggikkhandho bhaveyya. |
Just as when a great mass of fire is extinguished, there might still be a spark the size of a firefly, from which a great mass of fire could arise again. |
kiṃ nu kho evaṃ imassa appamattikāpi ñāṇusmā atthi, yaṃ nissāya vāyamanto maggaphalāni nibbatteyyāti? |
Is there indeed for this one even a tiny spark of knowledge, relying on which, by striving, he might bring forth the paths and fruits? |
no hetaṃ, bhanteti, bhante, evaṃladdhikassa kuto evarūpā ñāṇusmāti? |
"Certainly not, venerable sir. Bhante, for one holding such a view, from where could there be such a spark of knowledge?" |
maggaphalānaṃ paccayasamatthāya ñāṇusmāya usmīkatabhāvaṃ paṭikkhipantā vadanti. |
Rejecting the state of having warmth from a spark of knowledge capable of being a condition for the paths and fruits, they speak. |
maṅkubhūtoti nittejabhūto. |
Dispirited means having become devoid of splendor. |
pattakkhandhoti patitakkhandho. |
With shoulders drooping means with fallen shoulders. |
appaṭibhānoti kiñci paṭibhānaṃ apassanto bhinnapaṭibhāno evarūpampi nāma niyyānikasāsanaṃ labhitvā aviruḷhidhammo kiramhi samugghātitapaccayo jātoti attano abhabbataṃ paccavekkhanto pādaṅguṭṭhakena bhūmiṃ khaṇamāno nisīdi. |
Unready of speech means not seeing any readiness of speech, with broken readiness of speech, thinking, "Having obtained such a liberating teaching, I am, it seems, one whose nature is not to grow, one whose supporting conditions have been uprooted," contemplating his own incapacity, he sat down scratching the earth with his big toe. |
♦ paññāyissasi khoti ayampi pāṭiyekko anusandhi. |
♦ "You will be known indeed"—this too is a separate connection. |
ariṭṭho kira cintesi — “bhagavā mayhaṃ maggaphalānaṃ upanissayo pacchinnoti vadati, na kho pana buddhā saupanissayānaṃyeva dhammaṃ desenti, anupanissayānampi desenti, ahaṃ satthu santikā sugatovādaṃ labhitvā attano sampattūpagaṃ kusalaṃ karissāmī”ti. |
Ariṭṭha, it is said, thought— "The Blessed One says that my supporting condition for the paths and fruits is cut off. But indeed, Buddhas do not teach the Dhamma only to those with supporting conditions; they also teach those without supporting conditions. Having received the Sugata's admonition from the Teacher, I will perform wholesome actions conducive to my own attainment." |
athassa bhagavā ovādaṃ paṭipassambhento “paññāyissasī”tiādimāha. |
Then the Blessed One, retracting the admonition, said, "You will be known," and so on. |
tassattho, tvaṃyeva, moghapurisa, iminā pāpakena diṭṭhigatena nirayādīsu paññāyissasi, mama santikā tuyhaṃ sugatovādo nāma natthi, na me tayā attho, idhāhaṃ bhikkhū paṭipucchissāmīti. |
The meaning is: "You yourself, foolish man, by this evil view, will be known in hell and other [woeful states]. From my presence, there is no Sugata's admonition for you. I have no use for you. Here, I will question the bhikkhus." |
♦ 237. atha kho bhagavāti ayampi pāṭiyekko anusandhi. |
♦ 237. Then indeed the Blessed One—this too is a separate connection. |
imasmiñhi ṭhāne bhagavā parisaṃ sodheti, ariṭṭhaṃ gaṇato nissāreti. |
For in this place, the Blessed One purifies the assembly, he expels Ariṭṭha from the group. |
sace hi parisagatānaṃ kassaci evaṃ bhaveyya — “ayaṃ ariṭṭho bhagavatā akathitaṃ kathetuṃ kiṃ sakkhissati, kacci nu kho parisamajjhe bhagavatā kathāya samāraddhāya sahasā kathitan”ti. |
For if it were to occur to anyone among the assembly: "What will this Ariṭṭha be able to say that has not been said by the Blessed One? Or perhaps, in the midst of the assembly, when a talk was initiated by the Blessed One, he spoke rashly?" |
evaṃ kathitaṃ pana na ariṭṭhova suṇāti, aññenapi sutaṃ bhavissati. |
But what has been said thus is not heard by Ariṭṭha alone; it will have been heard by others too. |
athāpissa siyā “yathā satthā ariṭṭhaṃ niggaṇhāti, mampi evaṃ niggaṇheyyāti sutvāpi tuṇhībhāvaṃ āpajjeyyā”ti. |
Then it might also be for him: "Just as the Teacher rebukes Ariṭṭha, he might rebuke me too," and even after hearing, he might resort to silence. |
“taṃ sabbaṃ na karissantī”ti. |
"They will not do all that." |
mayāpi na kathitaṃ, aññena sutampi natthīti “tumhepime, bhikkhave”tiādinā parisāya laddhiṃ sodheti. |
"It was not spoken by me, nor has it been heard by another," thus, with "You too, bhikkhus," and so on, he purifies the view of the assembly. |
parisāya pana laddhisodhaneneva ariṭṭho gaṇato nissārito nāma hoti. |
But by the very purification of the assembly's view, Ariṭṭha is indeed expelled from the group. |
♦ idāni ariṭṭhassa laddhiṃ pakāsento so vata, bhikkhavetiādimāha. |
♦ Now, making known Ariṭṭha's view, he said, "That indeed, bhikkhus," and so on. |
tattha aññatreva kāmehītiādīsu yo so, bhikkhave, bhikkhu “te paṭisevato nālaṃ antarāyāyā”ti evaṃladdhiko, so vata kilesakāmehi ceva kilesakāmasampayuttehi saññāvitakkehi ca aññatra, ete dhamme pahāya, vinā etehi dhammehi, vatthukāme paṭisevissati, methunasamācāraṃ samācarissatīti netaṃ ṭhānaṃ vijjati. |
Therein, in "apart from sensual pleasures," etc., that bhikkhu, bhikkhus, who holds the view, "Indulging in them is not an obstruction," he indeed, apart from sensual defilements and from thoughts and intentions associated with sensual defilements, having abandoned these things, without these things, will indulge in objective sensual pleasures, will engage in sexual intercourse—this situation does not exist. |
idaṃ kāraṇaṃ nāma natthi, aṭṭhānametaṃ anavakāsoti. |
This reason, indeed, does not exist; this is impossible, it is not an occasion. |
♦ 238. evaṃ bhagavā ayaṃ ariṭṭho yathā nāma rajako sugandhānipi duggandhānipi jiṇṇānipi navānipi suddhānipi asuddhānipi vatthāni ekato bhaṇḍikaṃ karoti, evameva bhikkhūnaṃ nicchandarāgapaṇītacīvarādiparibhogañca anibaddhasīlānaṃ gahaṭṭhānaṃ antarāyakaraṃ sacchandarāgaparibhogañca nibaddhasīlānaṃ bhikkhūnaṃ āvaraṇakaraṃ sacchandarāgaparibhogañca sabbaṃ ekasadisaṃ karotīti ariṭṭhassa laddhiṃ pakāsetvā idāni duggahitāya pariyattiyā dosaṃ dassento idha, bhikkhave, ekaccetiādimāha. |
♦ 238. Thus the Blessed One, having shown Ariṭṭha's view—that just as a dyer makes a bundle of clothes together, fragrant and ill-smelling, old and new, clean and unclean, so too this Ariṭṭha makes all one and the same: the bhikkhus' use of fine robes, etc., without desire and attachment; the use with desire and attachment that is an obstruction for householders of unrestrained virtue; and the use with desire and attachment that is a hindrance for bhikkhus of restrained virtue—now, showing the fault of wrongly grasped learning, said, "Here, bhikkhus, some," and so on. |
tattha pariyāpuṇantīti uggaṇhanti. |
Therein, "they learn" means they master. |
suttantiādīsu ubhatovibhaṅganiddesakhandhakaparivārā, suttanipāte maṅgalasuttaratanasuttanālakasuātuvaṭṭakasuttāni, aññampi ca suttanāmakaṃ tathāgatavacanaṃ suttanti veditabbaṃ. |
In "Sutta (Discourses)," etc., are the two Vibhaṅgas, Niddesa, Khandhakas, Parivāra; in the Suttanipāta, the Maṅgala Sutta, Ratana Sutta, Nālaka Sutta, Tuvaṭṭaka Sutta; and any other word of the Tathāgata named "Sutta" should be known as Sutta. |
sabbampi sagāthakaṃ suttaṃ geyyanti veditabbaṃ, visesena saṃyuttake sakalopi sagāthāvaggo. |
All suttas with verses should be known as Geyya (Mixed Prose and Verse); especially in the Saṃyutta Nikāya, the entire Sagāthāvagga. |
sakalaṃ abhidhammapiṭakaṃ, niggāthakaṃ suttaṃ, yañca aññampi aṭṭhahi aṅgehi asaṅgahitaṃ buddhavacanaṃ, taṃ veyyākaraṇanti veditabbaṃ. |
The entire Abhidhamma Piṭaka, suttas without verses, and whatever other Buddha-word is not included in the eight categories, that should be known as Veyyākaraṇa (Exposition). |
dhammapadaṃ, theragāthā, therigāthā, suttanipāte nosuttanāmikā suddhikagāthā ca gāthāti veditabbā. |
The Dhammapada, Theragāthā, Therīgāthā, and in the Suttanipāta, the pure verses not named as suttas, should be known as Gāthā (Verses). |
somanassañāṇamayikagāthāpaṭisaṃyuttā dveasītisuttantā udānanti veditabbā. |
The eighty-two suttantas connected with verses of joyful knowledge should be known as Udāna (Inspired Utterances). |
“vuttañhetaṃ bhagavatā”tiādinayappavattā (itivu. |
"Thus was it said by the Blessed One," and so on, the (Itivuttaka |
1,2) dasuttarasatasuttantā itivuttakanti veditabbā. |
1, 2) one hundred and ten suttantas should be known as Itivuttaka (Thus Said). |
apaṇṇakajātakādīni paṇṇāsādhikāni pañcajātakasatāni jātakanti veditabbāni. |
The Apaṇṇaka Jātaka and others, five hundred and fifty Jātakas, should be known as Jātaka (Birth Stories). |
“cattārome, bhikkhave, acchariyā abbhutā dhammā ānande”tiādinayappavattā (a. |
"These four, bhikkhus, are wonderful and marvelous qualities in Ānanda," and so on (A.N. 4.129), |
ni. 4.129) sabbepi acchariyābbhutadhammappaṭisaṃyuttā suttantā abbhutadhammanti veditabbā. |
Nī. 4.129) all suttantas connected with wonderful and marvelous dhammas should be known as Abbhutadhamma (Marvelous Phenomena). |
cūḷavedallamahāvedallasammādiṭṭhisakkapañhasaṅkhārabhājaniyamahāpuṇṇamasuttādayo sabbepi vedañca tuṭṭhiñca laddhā laddhā pucchitasuttantā vedallanti veditabbā. |
The Cūḷavedalla, Mahāvedalla, Sammādiṭṭhi, Sakkapañha, Saṅkhārabhājaniya, Mahāpuṇṇama suttas, and all suttantas asked after gaining knowledge and satisfaction should be known as Vedalla (Questions and Answers). |
♦ atthaṃ na upaparikkhantīti atthatthaṃ kāraṇatthaṃ na passanti na pariggaṇhanti. |
♦ "They do not examine the meaning" means they do not see, do not grasp the essential meaning, the causal meaning. |
anupaparikkhatanti anupaparikkhantānaṃ. |
"Not examining" refers to those who do not examine. |
na nijjhānaṃ khamantīti na upaṭṭhahanti na āpāthaṃ āgacchanti, imasmiṃ ṭhāne sīlaṃ samādhi vipassanā maggo phalaṃ vaṭṭaṃ vivaṭṭaṃ kathitanti evaṃ jānituṃ na sakkā hontīti attho. |
"They do not endure contemplation" means they do not attend, they do not come into range; the meaning is that they are not able to know thus: "In this place, virtue, concentration, insight, path, fruit, a cycle, that which is beyond the cycle, is spoken of." |
te upārambhānisaṃsā cevāti te paresaṃ vāde dosāropanānisaṃsā hutvā pariyāpuṇantīti attho. |
"They have the benefit of criticizing" means they learn for the benefit of imputing faults to the doctrines of others. |
itivādappamokkhānisaṃsā cāti evaṃ vādapamokkhānisaṃsā, parehi sakavāde dose āropite taṃ dosaṃ evaṃ mocessāmāti imināva kāraṇena pariyāpuṇantīti attho. |
"And for the benefit of escaping from such talk" means for the benefit of escaping from debate; they learn for this very reason: "When others impute faults to our own doctrine, we will thus escape that fault." |
tañcassa atthaṃ nānubhontīti yassa ca maggassa vā phalassa vā atthāya kulaputtā dhammaṃ pariyāpuṇanti, tañcassa dhammassa atthaṃ ete duggahitaggāhino nānubhonti. |
"And they do not experience its meaning" means for the sake of whichever path or fruit clansmen learn the Dhamma, these who grasp wrongly do not experience the meaning of that Dhamma. |
apica parassa vāde upārambhaṃ āropetuṃ attano vādaṃ mocetuṃ asakkontāpi tañca atthaṃ nānubhontiyeva. |
Moreover, even being unable to impute criticism to another's doctrine or to free their own doctrine, they still do not experience that meaning. |
♦ 239. alagaddatthikoti āsivisātthiko. |
♦ 239. "One who needs a water snake" means one who needs a venomous snake. |
gadoti hi visassa nāmaṃ, taṃ tassa alaṃ paripuṇṇaṃ atthīti alagaddo. |
For "gado" is a name for venom; he has that sufficiently, completely, thus "alagaddo" (one with venom/water snake). |
bhogeti sarīre. |
"Bhogeti" (enjoys/experiences) means in the body. |
idha pana, bhikkhave, ekacce kulaputtā dhammaṃ pariyāpuṇantīti nittharaṇapariyattivasena uggaṇhanti. |
Here, however, bhikkhus, some clansmen learn the Dhamma, meaning they master it by way of learning for deliverance. |
tisso hi pariyattiyo alagaddapariyatti nittharaṇapariyatti bhaṇḍāgārikapariyattīti. |
For there are three types of learning: learning like a water snake, learning for deliverance, and learning like a treasurer. |
♦ tattha yo buddhavacanaṃ uggahetvā evaṃ cīvarādīni vā labhissāmi, catuparisamajjhe vā maṃ jānissantīti lābhasakkārahetu pariyāpuṇāti, tassa sā pariyatti alagaddapariyatti nāma. |
♦ Therein, whoever, having mastered the Buddha's word, learns for the sake of gain and honor, thinking, "Thus I will obtain robes, etc., or they will know me in the midst of the four assemblies," his learning is called learning like a water snake. |
evaṃ pariyāpuṇato hi buddhavacanaṃ apariyāpuṇitvā niddokkamanaṃ varataraṃ. |
For one who learns thus, it is better to go to sleep without learning the Buddha's word. |
♦ yo pana buddhavacanaṃ uggaṇhitvā sīlassa āgataṭṭhāne sīlaṃ pūretvā samādhissa āgataṭṭhāne samādhigabbhaṃ gaṇhāpetvā vipassanāya āgataṭṭhāne vipassanaṃ paṭṭhapetvā maggaphalānaṃ āgataṭṭhāne maggaṃ bhāvessāmi phalaṃ sacchikarissāmīti uggaṇhāti, tassa sā pariyatti nittharaṇapariyatti nāma hoti. |
♦ But whoever, having mastered the Buddha's word, masters it thinking, "Where virtue is mentioned, I will fulfill virtue; where concentration is mentioned, I will undertake the basis of concentration; where insight is mentioned, I will establish insight; where paths and fruits are mentioned, I will develop the path and realize the fruit," his learning is called learning for deliverance. |
♦ khīṇāsavassa pana pariyatti bhaṇḍāgārikapariyatti nāma. |
♦ But the learning of one whose cankers are destroyed is called learning like a treasurer. |
tassa hi apariññātaṃ appahīnaṃ abhāvitaṃ asacchikataṃ vā natthi. |
For him, there is nothing uncomprehended, unabandoned, undeveloped, or unrealized. |
so hi pariññātakkhandho pahīnakileso bhāvitamaggo sacchikataphalo, tasmā buddhavacanaṃ pariyāpuṇanto tantidhārako paveṇipālako vaṃsānurakkhakova hutvā uggaṇhāti. |
For he is one who has comprehended the aggregates, abandoned the defilements, developed the path, and realized the fruit; therefore, when learning the Buddha's word, he masters it, having become a preserver of the tradition, a guardian of the lineage, a protector of the heritage. |
itissa sā pariyatti bhaṇḍāgārikapariyatti nāma hoti. |
Thus his learning is called learning like a treasurer. |
♦ yo pana puthujjano chātabhayādīsu ganthadharesu ekasmiṃ ṭhāne vasituṃ asakkontesu sayaṃ bhikkhācārena akilamamāno atimadhuraṃ buddhavacanaṃ mā nassatu, tantiṃ dhāressāmi, vaṃsaṃ ṭhapessāmi, paveṇiṃ pālessāmīti pariyāpuṇāti, tassa pariyatti bhaṇḍāgārikapariyatti hoti, na hotīti? |
♦ But what of the ordinary person who, when those who uphold the texts due to fear of hunger, etc., are unable to live in one place, himself, not wearying of the alms round, learns the exceedingly sweet Buddha-word thinking, "May it not be lost; I will preserve the tradition, I will establish the lineage, I will guard the heritage"—is his learning learning like a treasurer, or is it not? |
na hoti. |
It is not. |
kasmā? na attano ṭhāne ṭhatvā pariyāputattā. |
Why? Because of not having learned while standing in his own place. |
puthujjanassa hi pariyatti nāma alagaddā vā hoti nittharaṇā vā, sattannaṃ sekkhānaṃ nittharaṇāva, khīṇāsavassa bhaṇḍāgārikapariyattiyeva. |
For the learning of an ordinary person is either like a water snake or for deliverance; for the seven kinds of trainees, it is only for deliverance; for one whose cankers are destroyed, it is only learning like a treasurer. |
imasmiṃ pana ṭhāne nittharaṇapariyatti adhippetā. |
But in this place, learning for deliverance is intended. |
♦ nijjhānaṃ khamantīti sīlādīnaṃ āgataṭṭhānesu idha sīlaṃ kathitaṃ, idha samādhi, idha vipassanā, idha maggo, idha phalaṃ, idha vaṭṭaṃ, idha vivaṭṭanti āpāthaṃ āgacchanti. |
♦ "They endure contemplation" means that in the places where virtue, etc., are mentioned, they come into range: "Here virtue is spoken of, here concentration, here insight, here path, here fruit, here the cycle, here that which is beyond the cycle." |
tañcassa atthaṃ anubhontīti yesaṃ maggaphalānaṃ atthāya pariyāpuṇanti. |
"And they experience its meaning" means for the sake of which paths and fruits they learn. |
suggahitapariyattiṃ nissāya maggaṃ bhāvetvā phalaṃ sacchikarontā tañcassa dhammassa atthaṃ anubhavanti. |
Relying on well-grasped learning, having developed the path and realized the fruit, they experience the meaning of that Dhamma. |
paravāde upārambhaṃ āropetuṃ sakkontāpi sakavāde āropitaṃ dosaṃ icchiticchitaṭṭhānaṃ gahetvā mocetuṃ sakkontāpi anubhontiyeva. |
Even being able to impute criticism to another's doctrine, and being able to free their own doctrine from an imputed fault by taking it to the desired place, they still experience it. |
dīgharattaṃ hitāya sukhāya saṃvattantīti sīlādīnaṃ āgataṭṭhāne sīlādīni pūrentānampi, paresaṃ vāde sahadhammena upārambhaṃ āropentānampi, sakavādato dosaṃ harantānampi, arahattaṃ patvā parisamajjhe dhammaṃ desetvā dhammadesanāya pasannehi upanīte cattāro paccaye paribhuñjantānampi dīgharattaṃ hitāya sukhāya saṃvattanti. |
"They conduce to welfare and happiness for a long time" means that even for those who fulfill virtue, etc., where virtue, etc., are mentioned, even for those who justly impute criticism to the doctrines of others, even for those who remove faults from their own doctrine, even for those who, having attained Arahantship, teach the Dhamma in the midst of the assembly and enjoy the four requisites offered by those pleased with the Dhamma-teaching, it conduces to welfare and happiness for a long time. |
♦ evaṃ suggahite buddhavacane ānisaṃsaṃ dassetvā idāni tattheva niyojento tasmā tiha, bhikkhavetiādimāha. |
♦ Having thus shown the benefit in the well-grasped Buddha-word, now enjoining them in that very thing, he said, "Therefore, bhikkhus," and so on. |
tattha tasmāti yasmā duggahitapariyatti duggahitālagaddo viya dīgharattaṃ ahitāya dukkhāya saṃvattati, suggahitapariyatti suggahitālagaddo viya dīgharattaṃ hitāya sukhāya saṃvattati, tasmāti attho. |
Therein, "therefore" means: because wrongly grasped learning, like a wrongly grasped water snake, conduces to non-welfare and suffering for a long time, and well-grasped learning, like a well-grasped water snake, conduces to welfare and happiness for a long time, therefore. |
tathā naṃ dhāreyyāthāti tatheva naṃ dhāreyyātha, teneva atthena gaṇheyyātha. |
"Thus should you bear it in mind" means you should bear it in mind in that very way, you should grasp it with that very meaning. |
ye vā panāssu viyattā bhikkhūti ye vā pana aññe sāriputtamoggallānamahākassapamahākaccānādikā byattā paṇḍitā bhikkhū assu, te pucchitabbā. |
"Or whatever bhikkhus are accomplished" means or whatever other accomplished, wise bhikkhus there may be, like Sāriputta, Moggallāna, Mahākassapa, Mahākaccāna, etc., they should be questioned. |
ariṭṭhena viya pana mama sāsane na kalalaṃ vā kacavaraṃ vā pakkhipitabbaṃ. |
But mud or rubbish should not be thrown into my teaching, as by Ariṭṭha. |
♦ 240. kullūpamanti kullasadisaṃ. |
♦ 240. "The simile of the raft" means similar to a raft. |
nittharaṇatthāyāti caturoghanittharaṇatthāya. |
"For the purpose of crossing over" means for the purpose of crossing over the four floods. |
udakaṇṇavanti yañhi udakaṃ gambhīraṃ na puthulaṃ. |
"A body of water (udakaṇṇava)" means water that is deep but not wide. |
puthulaṃ vā pana na gambhīraṃ, na taṃ aṇṇavoti vuccati. |
Or that which is wide but not deep, that is not called an "aṇṇava" (ocean, great water). |
yaṃ pana gambhīrañceva puthulañca, taṃ aṇṇavoti vuccati. |
But that which is both deep and wide, that is called an "aṇṇava." |
tasmā mahantaṃ udakaṇṇavanti mahantaṃ puthulaṃ gambhīraṃ udakanti ayamettha attho. |
Therefore, "a great body of water" means a great, wide, deep water—this is the meaning here. |
sāsaṅkaṃ nāma yattha corānaṃ nivutthokāso dissati. |
"Fraught with danger (sāsaṅkaṃ)" is where a place inhabited by thieves is seen. |
ṭhitokāso, nisinnokāso, nipannokāso dissati. |
A place where they stood, a place where they sat, a place where they lay down, is seen. |
sappaṭibhayaṃ nāma yattha corehi manussā hatā dissanti, viluttā dissanti, ākoṭitā dissanti. |
"Fraught with peril (sappaṭibhayaṃ)" is where people are seen killed by thieves, plundered by them, or beaten by them. |
uttarasetūti udakaṇṇavassa upari baddho setu. |
"A bridge to the further shore" means a bridge built over the body of water. |
kullaṃ bandhitvāti kullo nāma taraṇatthāya kalāpaṃ katvā baddho. |
"Having bound a raft" means a raft is a bundle made and bound for the purpose of crossing. |
pattharitvā baddhā pana padaracāṭiādayo uḷumpoti vuccanti. |
But planks, pots, etc., spread out and bound are called "uḷumpo" (a float, a simple raft). |
uccāretvāti ṭhapetvā. |
"Having lifted it up" means having placed it. |
kiccakārīti pattakārī yuttakārī, patirūpakārīti attho. |
"One who does what should be done" means one who does what is proper, what is suitable; the meaning is one who does what is appropriate. |
dhammāpi vo pahātabbāti ettha dhammāti samathavipassanā. |
"Even dhammas are to be abandoned by you"—here "dhammas" means calm and insight. |
bhagavā hi samathepi chandarāgaṃ pajahāpesi, vipassanāyapi. |
For the Blessed One caused the abandonment of desire and attachment in calm, and also in insight. |
samathe chandarāgaṃ kattha pajahāpesi? |
Where did he cause the abandonment of desire and attachment in calm? |
“iti kho, udāyi, nevasaññānāsaññāyatanassapi pahānaṃ vadāmi, passasi no tvaṃ, udāyi, taṃ saṃyojanaṃ aṇuṃ vā thūlaṃ vā, yassāhaṃ no pahānaṃ vadāmī”ti (ma. |
"Thus, Udāyi, I declare the abandoning even of the base of neither-perception-nor-non-perception. Do you see, Udāyi, any fetter, subtle or gross, the abandoning of which I do not declare?" (M.N. 2.156). |
ni. 2.156) ettha samathe chandarāgaṃ pajahāpesi. |
Here he caused the abandonment of desire and attachment in calm. |
“imaṃ ce tumhe, bhikkhave, diṭṭhiṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ na allīyetha na kelāyetha na dhanāyethā”ti (ma. |
"If you, bhikkhus, would not cling to, be attached to, or treasure this view, so utterly pure, so utterly bright" (M.N. 1.401). |
ni. 1.401) ettha vipassanāya chandarāgaṃ pajahāpesi . |
Here he caused the abandonment of desire and attachment in insight. |
idha pana ubhayattha pajahāpento “dhammāpi vo pahātabbā, pageva adhammā”ti āha. |
Here, however, causing abandonment in both, he said, "Even dhammas are to be abandoned by you, how much more so non-dhammas." |
♦ tatrāyaṃ adhippāyo — bhikkhave, ahaṃ evarūpesu santappaṇītesu dhammesu chandarāgappahānaṃ vadāmi, kiṃ pana imasmiṃ asaddhamme gāmadhamme vasaladhamme duṭṭhulle odakantike, yattha ayaṃ ariṭṭho moghapuriso niddosasaññī pañcasu kāmaguṇesu chandarāgaṃ nālaṃ antarāyāyāti vadati. |
♦ Therein, this is the intention: Bhikkhus, I declare the abandonment of desire and attachment for such peaceful and sublime dhammas; what then of this false dhamma, this village-dhamma, this vile dhamma, this gross [practice], this water-sprinkling, about which this Ariṭṭha, the foolish man, perceiving it as faultless, says that desire and attachment for the five cords of sensual pleasure are not an obstruction? |
ariṭṭhena viya na tumhehi mayhaṃ sāsane kalalaṃ vā kacavaraṃ vā pakkhipitabbanti evaṃ bhagavā imināpi ovādena ariṭṭhaṃyeva niggaṇhāti. |
"Mud or rubbish should not be thrown into my teaching by you, as by Ariṭṭha"—thus the Blessed One, even with this admonition, rebukes Ariṭṭha himself. |
♦ 241. idāni yo pañcasu khandhesu tividhaggāhavasena ahaṃ mamanti gaṇhāti, so mayhaṃ sāsane ayaṃ ariṭṭho viya kalalaṃ kacavaraṃ pakkhipatīti dassento chayimāni, bhikkhavetiādimāha. |
♦ 241. Now, showing that whoever, by way of the threefold grasping, grasps the five aggregates as "I" and "mine," throws mud and rubbish into my teaching like this Ariṭṭha, he said, "These six, bhikkhus," and so on. |
tattha diṭṭhiṭṭhānānīti diṭṭhipi diṭṭhiṭṭhānaṃ, diṭṭhiyā ārammaṇampi diṭṭhiṭṭhānaṃ, diṭṭhiyā paccayopi. |
Therein, "bases of views" (diṭṭhiṭṭhānāni): view itself is a basis of view, the object of a view is also a basis of view, and the condition for a view also. |
rūpaṃ etaṃ mamātiādīsu etaṃ mamāti taṇhāggāho. |
In "form is mine," etc., "this is mine" is the grasp of craving. |
esohamasmīti mānaggāho. |
"This I am" is the grasp of conceit. |
eso me attāti diṭṭhiggāho. |
"This is my self" is the grasp of view. |
evaṃ rūpārammaṇā taṇhāmānadiṭṭhiyo kathitā honti. |
Thus, craving, conceit, and views with form as their object are spoken of. |
rūpaṃ pana attāti na vattabbaṃ. |
But "form is self" should not be said. |
vedanādīsupi eseva nayo. |
In feelings, etc., this same method applies. |
diṭṭhaṃ rūpāyatanaṃ, sutaṃ saddāyatanaṃ, mutaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ, tañhi patvā gahetabbato mutanti vuttaṃ. |
The seen is the form-base; the heard is the sound-base; the sensed (mutaṃ) is the smell-base, taste-base, touch-base, for it is called "sensed" because it is to be grasped by reaching it. |
avasesāni sattāyatanāni viññātaṃ nāma. |
The remaining seven sense-bases are called the cognized. |
pattanti pariyesitvā vā apariyesitvā vā pattaṃ. |
"Attained" (pattaṃ) means attained whether sought or unsought. |
pariyesitanti pattaṃ vā appattaṃ vā pariyesitaṃ. |
"Sought" (pariyesitaṃ) means sought, whether attained or unattained. |
anuvicaritaṃ manasāti cittena anusañcaritaṃ. |
"Mentally explored" (anuvicaritaṃ manasā) means explored by the mind (citta). |
lokasmiñhi pariyesitvā pattampi atthi, pariyesitvā nopattampi. |
For in the world, there is that which is attained by seeking, and that which is not attained by seeking. |
apariyesitvā pattampi atthi, apariyesitvā nopattampi. |
There is that which is attained without seeking, and that which is not attained without seeking. |
tattha pariyesitvā pattaṃ pattaṃ nāma. |
Therein, that which is attained by seeking is called "attained." |
pariyesitvā nopattaṃ pariyesitaṃ nāma. |
That which is not attained by seeking is called "sought." |
apariyesitvā pattañca, apariyesitvā nopattañca manasānuvicaritaṃ nāma. |
And that which is attained without seeking, and that which is not attained without seeking, is called "mentally explored." |
♦ atha vā pariyesitvā pattampi apariyesitvā pattampi pattaṭṭhena pattaṃ nāma. |
♦ Or, both that which is attained by seeking and that which is attained without seeking are, by the meaning of "attained," called "attained." |
pariyesitvā nopattaṃ pariyesitaṃ nāma. |
That which is not attained by seeking is called "sought." |
apariyesitvā nopattaṃ manasānuvicaritaṃ nāma. |
That which is not attained without seeking is called "mentally explored." |
sabbaṃ vā etaṃ manasā anuvicaritattā manasānuvicaritaṃ nāma. |
Or all this, because it is mentally explored, is called "mentally explored." |
iminā viññāṇārammaṇā taṇhāmānadiṭṭhiyo kathitā, desanāvilāsena heṭṭhā diṭṭhādiārammaṇavasena viññāṇaṃ dassitaṃ . |
By this, craving, conceit, and views with consciousness as their object are spoken of; by the elegance of the discourse, consciousness was shown below by way of seen, etc., as objects. |
yampi taṃ diṭṭhiṭṭhānanti yampi etaṃ so lokotiādinā nayena pavattaṃ diṭṭhiṭṭhānaṃ. |
"And that which is a basis of view" also refers to that basis of view which proceeds by the method of "that is the world," and so on. |
♦ so loko so attāti yā esā “rūpaṃ attato samanupassatī”tiādinā nayena pavattā diṭṭhi loko ca attā cāti gaṇhāti, taṃ sandhāya vuttaṃ. |
♦ "That is the world, that is the self"—referring to that view which proceeds by the method of "one regards form as self," etc., and grasps "world" and "self," it is said. |
so pecca bhavissāmīti so ahaṃ paralokaṃ gantvā nicco bhavissāmi, dhuvo sassato avipariṇāmadhammo bhavissāmi, sinerumahāpathavīmahāsamuddādīhi sassatīhi samaṃ tatheva ṭhassāmi. |
"That I will be after death" means "I, having gone to the next world, will be permanent, I will be stable, eternal, of an unchanging nature; I will stand just so, equal to the eternal Sineru, great earth, great ocean, etc." |
tampi etaṃ mamāti tampi dassanaṃ etaṃ mama, esohamasmi, eso me attāti samanupassati. |
"That too is mine"—that view too, "this is mine, this I am, this is my self," one regards. |
iminā diṭṭhārammaṇā taṇhāmānadiṭṭhiyo kathitā. |
By this, craving, conceit, and views with view as their object are spoken of. |
vipassanāya paṭivipassanākāle viya pacchimadiṭṭhiyā purimadiṭṭhiggahaṇakāle evaṃ hoti. |
It is thus at the time of grasping the former view by the latter view, as at the time of counter-insight in insight. |
♦ sukkapakkhe rūpaṃ netaṃ mamāti rūpe taṇhāmānadiṭṭhiggāhā paṭikkhittā. |
♦ In the bright fortnight, "form is not mine"—the grasps of craving, conceit, and view regarding form are rejected. |
vedanādīsupi eseva nayo. |
In feelings, etc., this same method applies. |
samanupassatīti imassa pana padassa taṇhāsamanupassanā mānasamanupassanā diṭṭhisamanupassanā ñāṇasamanupassanāti catasso samanupassanāti attho. |
But of this word "regards" (samanupassati), the meaning is the four "regardings": regarding with craving, regarding with conceit, regarding with view, and regarding with knowledge. |
tā kaṇhapakkhe tissannaṃ samanupassanānaṃ, sukkapakkhe ñāṇasamanupassanāya vasena veditabbā. |
These should be known by way of the three regardings in the dark fortnight, and by way of regarding with knowledge in the bright fortnight. |
asati na paritassatīti avijjamāne bhayaparitassanāya taṇhāparitassanāya vā na paritassati. |
"When it is non-existent, one does not grieve" means when it is non-existent, one does not grieve with the grief of fear or the grief of craving. |
iminā bhagavā ajjhattakkhandhavināse aparitassamānaṃ khīṇāsavaṃ dassento desanaṃ matthakaṃ pāpesi. |
By this, the Blessed One, showing the Arahant who does not grieve at the destruction of the internal aggregates, brought the discourse to its culmination. |
♦ 242. evaṃ vutte aññataro bhikkhūb^ti evaṃ bhagavatā vutte aññataro anusandhikusalo bhikkhu — “bhagavatā ajjhattakkhandhavināse aparitassantaṃ khīṇāsavaṃ dassetvā desanā niṭṭhāpitā, ajjhattaṃ aparitassante kho pana sati ajjhattaṃ paritassakena bahiddhā parikkhāravināse paritassakena aparitassakena cāpi bhavitabbaṃ. |
♦ 242. When this was said, a certain bhikkhu—when this was said by the Blessed One, a certain bhikkhu skilled in connections [thought]: "The Blessed One has concluded the discourse by showing the Arahant who does not grieve at the destruction of the internal aggregates. But when there is one who does not grieve internally, there must also be one who grieves internally, and one who grieves at the destruction of external possessions, and one who does not grieve. |
iti imehi catūhi kāraṇehi ayaṃ pañho pucchitabbo”ti cintetvā ekaṃsaṃ cīvaraṃ katvā añjaliṃ paggayha bhagavantaṃ etadavoca. |
Thus, for these four reasons, this question should be asked." Thinking thus, arranging his robe on one shoulder, raising his joined hands, he said this to the Blessed One. |
bahiddhā asatīti bahiddhā parikkhāravināse. |
"When external [possessions] are non-existent" means at the destruction of external possessions. |
ahu vata meti ahosi vata me bhaddakaṃ yānaṃ vāhanaṃ hiraññaṃ suvaṇṇanti attho. |
"Alas, it was mine" means, "Alas, I had a fine cart, vehicle, silver, gold." |
taṃ vata me natthīti taṃ vata idāni mayhaṃ natthi, rājūhi vā corehi vā haṭaṃ, agginā vā daḍḍhaṃ, udakena vā vuḷhaṃ, paribhogena vā jiṇṇaṃ. |
"Alas, that is not mine" means, "Alas, now that is not mine; it was taken by kings or thieves, or burned by fire, or carried away by water, or worn out by use." |
siyā vata meti bhaveyya vata mayhaṃ yānaṃ vāhanaṃ hiraññaṃ suvaṇṇaṃ sāli vīhi yavo godhumo. |
"Alas, would that it were mine" means, "Would that I had a cart, vehicle, silver, gold, rice, paddy, barley, wheat." |
taṃ vatāhaṃ na labhāmīti tamahaṃ alabhamāno tadanucchavikaṃ kammaṃ akatvā nisinnattā idāni na labhāmīti socati, ayaṃ agāriyasocanā, anagāriyassa pattacīvarādīnaṃ vasena veditabbā. |
"Alas, that I do not obtain" means "I, not obtaining it, because of not having done the appropriate work and sitting [idly], now do not obtain it," thus he grieves. This is the householder's grief; for a homeless one, it should be understood in terms of bowl, robes, etc. |
♦ aparitassanāvāre na evaṃ hotīti yehi kilesehi evaṃ bhaveyya, tesaṃ pahīnattā na evaṃ hoti. |
♦ In the section on not grieving, "it is not so" means because those defilements by which it would be so have been abandoned, it is not so. |
diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānanti diṭṭhīnañca diṭṭhiṭṭhānānañca diṭṭhādhiṭṭhānānañca diṭṭhipariyuṭṭhānānañca abhinivesānusayānañca. |
"Bases of views, adherences, obsessions, attachments, and underlying tendencies" means of views, and of bases of views, and of view-adherences, and of view-obsessions, and of attachments and underlying tendencies. |
sabbasaṅkhārasamathāyāti nibbānatthāya. |
"For the calming of all formations" means for the sake of Nibbāna. |
nibbānañhi āgamma sabbasaṅkhārāiñjitāni, sabbasaṅkhāracalanāni sabbasaṅkhāravipphanditāni sammanti vūpasammanti, tasmā taṃ, “sabbasaṅkhārasamatho”ti vuccati. |
For, with Nibbāna as basis, all agitations of formations, all movements of formations, all vibrations of formations are calmed, are stilled; therefore, it is called "the calming of all formations." |
tadeva ca āgamma khandhūpadhi kilesūpadhi abhisaṅkhārūpadhi, pañcakāmaguṇūpadhīti ime upadhayo paṭinissajjiyanti, taṇhā khīyati virajjati nirujjhati, tasmā taṃ, “sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho”ti vuccati. |
And with that same [Nibbāna] as basis, these substrata—the substratum of aggregates, the substratum of defilements, the substratum of volitional formations, the substratum of the five cords of sensual pleasure—are relinquished; craving fades, ceases, is extinguished; therefore, it is called "the relinquishing of all substrata, the destruction of craving, dispassion, cessation." |
nibbānāyāti ayaṃ panassa sarūpaniddeso, iti sabbeheva imehi padehi nibbānassa sacchikiriyatthāya dhammaṃ desentassāti ayamattho dīpito. |
"For Nibbāna"—this is its description in its own nature; thus, by all these terms, the meaning "for the realization of Nibbāna, for one teaching the Dhamma" is illumined. |
tassevaṃ hotīti tassa diṭṭhigatikassa ucchijjissāmi nāmassu, vinassissāmi nāmassu, nāssu nāma bhavissāmīti evaṃ hoti. |
"For him it is thus": for him who is given to views, it is thus: "I will be annihilated, indeed! I will perish, indeed! I will not exist, indeed!" |
diṭṭhigatikassa hi tilakkhaṇaṃ āropetvā suññatāpaṭisaṃyuttaṃ katvā desiyamānaṃ dhammaṃ suṇantassa tāso uppajjati. |
For one given to views, when listening to the Dhamma being taught after applying the three characteristics and making it connected with emptiness, terror arises. |
vuttañhetaṃ — “tāso heso, bhikkhave, asutavato puthujjanassa no cassaṃ, no ca me siyā”ti (saṃ. |
And this was said: "This is terror, bhikkhus, for the uninstructed ordinary person: 'I might not be, it might not be for me'" (S.N. 3.55). |
ni. 3.55). |
|
| ♦ 243. ettāvatā bahiddhāparikkhāravināse tassanakassa ca notassanakassa ca ajjhattakkhandhavināse tassanakassa ca notassanakassa cāti imesaṃ vasena catukkoṭikā suññatā kathitā. | |
♦ 243. By this much, the fourfold emptiness has been spoken of in terms of one who is terrified and one who is not terrified at the destruction of external possessions, and one who is terrified and one who is not terrified at the destruction of the internal aggregates. |
idāni bahiddhā parikkhāraṃ pariggahaṃ nāma katvā, vīsativatthukaṃ sakkāyadiṭṭhiṃ attavādupādānaṃ nāma katvā, sakkāyadiṭṭhipamukhā dvāsaṭṭhi diṭṭhiyo diṭṭhinissayaṃ nāma katvā tikoṭikaṃ suññataṃ dassetuṃ taṃ, bhikkhave, pariggahantiādimāha. |
Now, having made external possessions a "possession," having made the twenty-based identity-view an "appropriation of a self-doctrine," having made the sixty-two views headed by identity-view a "dependence on views," to show the threefold emptiness, he said, "That possession, bhikkhus," and so on. |
tattha pariggahanti bahiddhā parikkhāraṃ. |
Therein, "possession" means external possessions. |
pariggaṇheyyāthāti yathā viññū manusso pariggaṇheyya . |
"You might possess" means as a wise person might possess. |
ahampi kho taṃ, bhikkhaveti, bhikkhave, tumhepi na passatha, ahampi na passāmi, iti evarūpo pariggaho natthīti dasseti. |
"I too indeed, bhikkhus"—Bhikkhus, you do not see it, I too do not see it; thus he shows that such a possession does not exist. |
evaṃ sabbattha attho veditabbo. |
Thus the meaning should be understood everywhere. |
|
| ♦ 244. evaṃ tikoṭikaṃ suññataṃ dassetvā idāni ajjhattakkhandhe attāti bahiddhā parikkhāre attaniyanti katvā dvikoṭikaṃ dassento attani vā, bhikkhave, satītiādimāha . | |
♦ 244. Having thus shown the threefold emptiness, now, making the internal aggregates "self" and external possessions "belonging to self," showing the twofold [emptiness], he said, "Or, bhikkhus, when there is a self," and so on. |
tattha ayaṃ saṅkhepattho, bhikkhave, attani vā sati idaṃ me parikkhārajātaṃ attaniyanti assa, attaniyeva vā parikkhāre sati ayaṃ me attā imassa parikkhārassa sāmīti, evaṃ ahanti. |
Therein, this is the summary meaning: Bhikkhus, when there is a self, it would be: "This collection of my possessions belongs to self"; or, when there are possessions belonging to self: "This is my self, the owner of these possessions"; thus "I am." |
sati mamāti, mamāti sati ahanti yuttaṃ bhaveyya. |
When there is "mine," "mine" being present, "I am" would be appropriate. |
saccatoti bhūtato, thetatoti tathato thirato vā. |
"Truly" means actually; "genuinely" (thetatoti) means in reality, or stably. |
|
| ♦ idāni ime pañcakkhandhe aniccaṃ dukkhaṃ anattāti evaṃ tiparivaṭṭavasena aggaṇhanto ayaṃ ariṭṭho viya mayhaṃ sāsane kalalaṃ kacavaraṃ pakkhipatīti dassento taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vātiādimāha. | |
♦ Now, showing that one who does not grasp these five aggregates as impermanent, suffering, and non-self by way of the three turns, throws mud and rubbish into my teaching like this Ariṭṭha, he said, "What do you think, bhikkhus, is form permanent?" and so on. |
tattha aniccaṃ, bhanteti, bhante, yasmā hutvā na hoti, tasmā aniccaṃ. |
Therein, "Impermanent, venerable sir"—Bhante, because, having been, it is not, therefore it is impermanent. |
uppādavayavattito vipariṇāmatāvakālikaniccapaṭikkhepaṭṭhena vāti catūhi kāraṇehi aniccaṃ. |
Or, by the meaning of denying momentary permanence due to its nature of arising, passing away, and changing—for four reasons it is impermanent. |
dukkhaṃ, bhanteti, bhante, paṭipīḷanākārena dukkhaṃ, santāpadukkhamadukkhavatthukasukhapaṭikkhepaṭṭhena vāti catūhi kāraṇehi dukkhaṃ. |
"Suffering, venerable sir"—Bhante, it is suffering in the sense of oppression; or by the meaning of denying happiness that has suffering from torment or non-suffering as its basis—for four reasons it is suffering. |
vipariṇāmadhammanti bhavasaṅkantiupagamanasabhāvaṃ pakatibhāvavijahanasabhāvaṃ. |
"Of a changing nature" means its inherent nature is to undergo transition to another state, its inherent nature is to abandon its natural state. |
kallaṃ nu taṃ samanupassituṃ etaṃ mama, esohamasmi, eso me attāti yuttaṃ nu kho taṃ imesaṃ tiṇṇaṃ taṇhāmānadiṭṭhiggāhānaṃ vasena ahaṃ mamāti evaṃ gahetuṃ. |
Is it then fit to regard it as "This is mine, this I am, this is my self"? Is it indeed proper to grasp it thus by way of these three grasps of craving, conceit, and view, as "I" and "mine"? |
no hetaṃ, bhanteti iminā te bhikkhū avasavattanākārena rūpaṃ, bhante, anattāti paṭijānanti. |
"Certainly not, venerable sir"—by this, those bhikkhus acknowledge, "Form, bhante, is non-self," in the sense of being uncontrollable. |
suññāssāmikānissarāttapaṭikkhepaṭṭhena vāti catūhi kāraṇehi anattā. |
Or, by the meaning of denying a self that is empty, ownerless, and masterless—for four reasons it is non-self. |
|
| ♦ bhagavā hi katthaci aniccavasena anattattaṃ dasseti, katthaci dukkhavasena, katthaci ubhayavasena. | |
♦ For the Blessed One sometimes shows non-self by way of impermanence, sometimes by way of suffering, sometimes by way of both. |
“cakkhu attāti yo vadeyya, taṃ na upapajjati, cakkhussa uppādopi vayopi paññāyati. |
"Whoever should say, 'The eye is self,' that is not tenable. The arising and passing away of the eye are discernible. |
yassa kho pana uppādopi vayopi paññāyati, attā me uppajjati ca veti cāti iccassa evamāgataṃ hoti, tasmā taṃ na upapajjati cakkhu attāti yo vadeyya, iti cakkhu anattā”ti (ma. |
And for whatever thing arising and passing away are discernible, it would follow for him: 'My self arises and passes away.' Therefore, it is not tenable for whoever should say, 'The eye is self.' Thus, the eye is non-self" (M.N. 3.422). |
ni. 3.422) imasmiñhi chachakkasutte aniccavasena anattataṃ dasseti. |
In this Chachakka Sutta, he shows non-self by way of impermanence. |
“rūpañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ rūpaṃ ābādhāya saṃvatteyya, labbhetha ca rūpe ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti. |
"And if this form, bhikkhus, were self, this form would not conduce to affliction, and one could get [one's wish] with regard to form: 'Let my form be thus, let my form not be thus.' |
yasmā ca kho, bhikkhave, rūpaṃ anattā, tasmā rūpaṃ ābādhāya saṃvattati, na ca labbhati rūpe ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’”ti (mahāva. |
And because, bhikkhus, form is non-self, therefore form conduces to affliction, and one does not get [one's wish] with regard to form: 'Let my form be thus, let my form not be thus'" (Mahāvagga 20; S.N. 3.59). |
20; |
20; |
saṃ. |
S.N. |
ni. 3.59) imasmiṃ anattalakkhaṇasutte dukkhavasena anattataṃ dasseti. |
Nī. 3.59) in this Anattalakkhaṇa Sutta, he shows non-self by way of suffering. |
“rūpaṃ, bhikkhave, aniccaṃ, yadaniccaṃ taṃ dukkhaṃ, yaṃ dukkhaṃ tadanattā, yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabban”ti (saṃ. |
"Form, bhikkhus, is impermanent; what is impermanent is suffering; what is suffering is non-self; what is non-self should be seen as it really is with right wisdom thus: 'This is not mine, this I am not, this is not my self'" (S.N. 3.76). |
ni. 3.76) imasmiṃ arahattasutte ubhayavasena anattataṃ dasseti. |
Nī. 3.76) in this Arahatta Sutta, he shows non-self by way of both. |
kasmā? aniccaṃ dukkhañca pākaṭaṃ. |
Why? Impermanence and suffering are evident. |
anattāti na pākaṭaṃ. |
Non-self is not evident. |
|
| ♦ paribhogabhājanādīsu hi bhinnesu aho aniccanti vadanti, aho anattāti vattā nāma natthi. | |
♦ For when utensils for use, etc., are broken, they say, "Oh, impermanent!" but there is no one who says, "Oh, non-self!" |
sarīre gaṇḍapiḷakādīsu vā uṭṭhitāsu kaṇṭakena vā viddhā aho dukkhanti vadanti, aho anattāti pana vattā nāma natthi. |
Or when boils, pimples, etc., arise on the body, or when pierced by a thorn, they say, "Oh, suffering!" but there is no one who says, "Oh, non-self!" |
kasmā? idañhi anattalakkhaṇaṃ nāma avibhūtaṃ duddasaṃ duppaññāpanaṃ. |
Why? For this characteristic of non-self is indeed unclear, difficult to see, difficult to make known. |
tena taṃ bhagavā aniccavasena vā dukkhavasena vā ubhayavasena vā dasseti. |
Therefore, the Blessed One shows it by way of impermanence, or by way of suffering, or by way of both. |
tayidaṃ imasmimpi teparivaṭṭe aniccadukkhavaseneva dassitaṃ. |
And this, in this threefold cycle too, is shown by way of impermanence and suffering. |
vedanādīsupi eseva nayo. |
In feelings, etc., this same method applies. |
|
| ♦ tasmā tiha, bhikkhaveti, bhikkhave, yasmā etarahi aññadāpi rūpaṃ aniccaṃ dukkhaṃ anattā, tasmāti attho. | |
♦ "Therefore, bhikkhus," means: Bhikkhus, because now and at other times form is impermanent, suffering, non-self, therefore. |
yaṃkiñci rūpantiādīni visuddhimagge khandhaniddese vitthāritāneva. |
"Whatever form," etc., are indeed detailed in the Visuddhimagga, in the exposition of the aggregates. |
|
| ♦ 245. nibbindatīti ukkaṇṭhati. | |
♦ 245. "Becomes disenchanted" means becomes disgusted. |
ettha ca nibbidāti vuṭṭhānagāminīvipassanā adhippetā. |
And here by "disenchantment" (nibbidā), insight leading to emergence is intended. |
vuṭṭhānagāminīvipassanāya hi bahūni nāmāni. |
For insight leading to emergence has many names. |
esā hi katthaci saññagganti vuttā. |
For this is sometimes called "the culmination of perception." |
katthaci dhammaṭṭhitiñāṇanti. |
Sometimes, "knowledge of the stability of Dhamma." |
katthaci pārisuddhipadhāniyaṅganti. |
Sometimes, "the factor of striving for purity." |
katthaci paṭipadāñāṇadassanavisuddhīti . |
Sometimes, "the purification of knowledge and vision of the way." |
katthaci tammayatāpariyādānanti. |
Sometimes, "the exhaustion of absorption in that." |
katthaci tīhi nāmehi. |
Sometimes by three names. |
katthaci dvīhīti. |
Sometimes by two. |
|
| ♦ tattha poṭṭhapādasutte tāva “saññā kho, poṭṭhapāda, paṭhamaṃ uppajjati, pacchā ñāṇan”ti (dī. | |
♦ Therein, in the Poṭṭhapāda Sutta, for instance, "Perception, Poṭṭhapāda, arises first, afterwards knowledge" (D.N. 1.416). |
ni. 1.416) evaṃ saññagganti vuttā. |
Thus it is called "the culmination of perception." |
susimasutte “pubbe kho, susima, dhammaṭṭhitiñāṇaṃ, pacchā nibbāne ñāṇan”ti (saṃ. |
In the Susima Sutta, "Formerly, Susima, knowledge of the stability of Dhamma, afterwards knowledge of Nibbāna" (S.N. 2.70). |
ni. 2.70) evaṃ dhammaṭṭhitiñāṇanti vuttā. |
Thus it is called "knowledge of the stability of Dhamma." |
dasuttarasutte “paṭipadāñāṇadassanavisuddhipadhāniyaṅgan”ti (dī. |
In the Dasuttara Sutta, "the factor of striving for the purification of knowledge and vision of the way" (D.N. 3.359). |
ni. 3.359) evaṃ pārisuddhipadāniyaṅganti vuttā. |
Thus it is called "the factor of striving for purity." |
rathavinīte “kiṃ nu kho, āvuso, paṭipadāñāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī”ti (ma. |
In the Rathavinīta Sutta, "For what purpose, friend, is the holy life lived under the Blessed One? For the purification of knowledge and vision of the way?" (M.N. 1.257). |
ni. 1.257) evaṃ paṭipadāñāṇadassanavisuddhīti vuttā. |
Thus it is called "the purification of knowledge and vision of the way." |
saḷāyatanavibhaṅge “atammayataṃ, bhikkhave, nissāya atammayataṃ āgamma yāyaṃ upekkhā nānattā nānattasitā, taṃ abhinivajjetvā yāyaṃ upekkhā ekattā ekattasitā, taṃ nissāya taṃ āgamma evametissā pahānaṃ hoti, evametissā samatikkamo hotī”ti (dī. |
In the Saḷāyatanavibhaṅga, "Bhikkhus, relying on non-absorption in that, based on non-absorption in that, having avoided that equanimity which is diverse and based on diversity, relying on that equanimity which is unified and based on unity, based on that, thus there is its abandonment, thus there is its transcending" (D.N. 3.310). |
ni. 3.310) evaṃ tammayatāpariyādānanti vuttā. |
Thus it is called "the exhaustion of absorption in that." |
paṭisambhidāmagge “yā ca muñcitukamyatā, yā ca paṭisaṅkhānupassanā, yā ca saṅkhārupekkhā, ime dhammā ekatthā byañjanameva nānan”ti (paṭi. |
In the Paṭisambhidāmagga, "And the desire to be liberated, and the reflective insight, and the equanimity towards formations—these dhammas have one meaning, only the expression is different" (Paṭis. Ma. 1.54). |
ma. 1.54) evaṃ tīhi nāmehi vuttā. |
Thus it is called by three names. |
paṭṭhāne “anulomaṃ gotrabhussa anantarapaccayena paccayo, anulomaṃ vodānassa anantarapaccayena paccayo”ti (paṭṭhā. |
In the Paṭṭhāna, "Conformity is a condition for change-of-lineage by way of an immediate condition; conformity is a condition for purification by way of an immediate condition" (Paṭṭh. 1.1.417). |
1.1.417) evaṃ dvīhi nāmehi vuttā. |
Thus it is called by two names. |
imasmiṃ pana alagaddasutte nibbindatīti nibbidānāmena āgatā. |
But in this Alagaddupama Sutta, "becomes disenchanted" has come by the name of "disenchantment" (nibbidā). |
|
| ♦ nibbidā virajjatīti ettha virāgoti maggo virāgā vimuccatīti ettha virāgena maggena vimuccatīti phalaṃ kathitaṃ. | |
♦ "Through disenchantment, one becomes dispassionate"—here "dispassion" is the path. "Through dispassion, one is liberated"—here, "by the path of dispassion, one is liberated" means the fruit is spoken of. |
vimuttasmiṃ vimuttamiti ñāṇaṃ hotīti idha paccavekkhaṇā kathitā. |
"In the liberated, there is the knowledge 'liberated'"—here reviewing knowledge is spoken of. |
|
| ♦ evaṃ vimuttacittaṃ mahākhīṇāsavaṃ dassetvā idāni tassa yathābhūtehi pañcahi kāraṇehi nāmaṃ gaṇhanto ayaṃ vuccati, bhikkhavetiādimāha. | |
♦ Having thus shown the great Arahant with liberated mind, now, taking his name for five actual reasons, he said, "This is called, bhikkhus," and so on. |
avijjāti vaṭṭamūlikā avijjā. |
"Ignorance" means ignorance which is the root of the cycle. |
ayañhi durukkhipanaṭṭhena palighoti vuccati. |
For this, because of its quality of being difficult to remove, is called a "bolt" (paligha). |
tenesa tassa ukkhittattā ukkhittapalighoti vutto. |
Therefore, because it has been lifted up by him, he is called "one whose bolt is lifted." |
tālāvatthukatāti sīsacchinnatālo viya katā, samūlaṃ vā tālaṃ uddharitvā tālassa vatthu viya katā, yathā tasmiṃ vatthusmiṃ puna so tālo na paññāyati, evaṃ puna apaññattibhāvaṃ nītāti attho. |
"Made like a palm-stump" means made like a palm tree with its top cut off, or, having uprooted the palm tree entirely, made like the base of a palm, so that in that base the palm tree is not discernible again; thus, the meaning is "brought to a state of non-discernibility again." |
ponobbhavikoti punabbhavadāyako. |
"Leading to renewed existence" means giver of renewed existence. |
jātisaṃsārotiādīsu jāyanavasena ceva saṃsaraṇavasena ca evaṃ laddhanāmānaṃ punabbhavakhandhānaṃ paccayo kammābhisaṅkhāro. |
In "birth and transmigration," etc., the condition for the aggregates of renewed existence, which have acquired such names by way of being born and by way of transmigrating, is kamma-formations. |
so hi punappunaṃ uppattikaraṇavasena parikkhipitvā ṭhitattā parikkhāti vuccati, tenesa tassā saṃkiṇṇattā vikiṇṇattā saṃkiṇṇaparikkhoti vutto. |
For that, because it stands encircling by way of repeatedly causing arising, is called a "trench" (parikhā); therefore, because that [trench] is filled up, scattered by him, he is called "one whose trench is filled up." |
taṇhāti vaṭṭamūlikā taṇhā. |
"Craving" means craving which is the root of the cycle. |
ayañhi gambhīrānugataṭṭhena esikāti vuccati. |
For this, because of its quality of being deeply embedded, is called a "pillar" (esikā). |
tenesa tassā abbūḷhattā luñcitvā chaḍḍitattā abbūḷhesikoti vutto. |
Therefore, because it has been pulled out by him, plucked out and discarded, he is called "one whose pillar is pulled out." |
orambhāgiyānīti oraṃ bhajanakāni kāmabhave upapattipaccayāni. |
"Lower fetters" means those pertaining to the lower [realms], conditions for arising in the sensual realm. |
etāni hi kavāṭaṃ viya nagaradvāraṃ cittaṃ pidahitvā ṭhitattā aggaḷāti vuccanti. |
For these, like a door panel, having closed the mind, the city gate, and standing there, are called "bars" (aggaḷā). |
tenesa tesaṃ nirākatattā bhinnattā niraggaḷoti vutto. |
Therefore, because they have been rejected, broken by him, he is called "one without bars." |
ariyoti nikkileso parisuddho. |
"Noble" means without defilements, purified. |
pannaddhajoti patitamānaddhajo. |
"One whose banner is lowered" means one whose banner of conceit is fallen. |
pannabhāroti khandhabhārakilesabhārābhisaṅkhārabhārapañckāmaguṇabhārā pannā orohitā assāti pannabhāro. |
"One whose burden is laid down" means one for whom the burden of aggregates, the burden of defilements, the burden of volitional formations, the burden of the five cords of sensual pleasure are laid down, set down. |
apica idha mānabhārasseva oropitattā pannabhāroti adhippeto. |
Moreover, here, because the burden of conceit itself is set down, "one whose burden is laid down" is intended. |
visaṃyuttoti catūhi yogehi sabbakilesehi ca visaṃyutto. |
"Disjoined" means disjoined from the four yokes and from all defilements. |
idha pana mānasaṃyogeneva visaṃyuttattā visaṃyuttoti adhippeto. |
Here, however, because of being disjoined from the yoke of conceit itself, "disjoined" is intended. |
asmimānoti rūpe asmīti māno, vedanāya. |
.. saññāya. |
.. saṅkhāresu. |
.. viññāṇe asmīti māno. |
"The conceit 'I am'" means the conceit "I am" in form, in feeling... in perception... in formations... in consciousness. |
♦ ettāvatā bhagavatā maggena kilese khepetvā nirodhasayanavaragatassa nibbānārammaṇaṃ phalasamāpattiṃ appetvā viharato khīṇāsavassa kālo dassito. |
♦ By this much, the time of the Arahant is shown, who, having destroyed the defilements by the path, having gone to the excellent bed of cessation, abides having attained the fruit-attainment with Nibbāna as its object. |
yathā hi dve nagarāni ekaṃ coranagaraṃ, ekaṃ khemanagaraṃ. |
For just as there are two cities, one a city of thieves, one a city of safety. |
atha ekassa mahāyodhassa evaṃ bhaveyya — “yāvimaṃ coranagaraṃ tiṭṭhati, tāva khemanagaraṃ bhayato na muccati, coranagaraṃ anagaraṃ karissāmī”ti sannāhaṃ katvā khaggaṃ gahetvā coranagaraṃ upasaṅkamitvā nagaradvāre ussāpite esikatthambhe khaggena chinditvā sadvārabāhakaṃ kavāṭaṃ chinditvā palighaṃ ukkhipitvā pākāraṃ bhindanto parikkhaṃ saṃkiritvā nagarasobhanatthāya ussite dhaje pātetvā nagaraṃ agginā jhāpetvā khemanagaraṃ pavisitvā pāsādaṃ abhiruyha ñātigaṇaparivuto surasabhojanaṃ bhuñjeyya, evaṃ coranagaraṃ viya sakkāyo, khemanagaraṃ viya nibbānaṃ, mahāyodho viya yogāvacaro. |
Then it might occur to a great warrior: "As long as this city of thieves stands, the city of safety is not free from fear. I will make the city of thieves no city." Having put on armor, taken a sword, approached the city of thieves, having cut with the sword the gate-pillars erected at the city gate, having cut the door-panel with its posts, having lifted the bolt, breaking the wall, filling in the trench, felling the banners raised for the city's adornment, having burned the city with fire, having entered the city of safety, having ascended a palace, surrounded by his kinsmen, he would enjoy delicious food. Thus, the personality-view (sakkāya) is like the city of thieves, Nibbāna is like the city of safety, the yogi is like the great warrior. |
tassevaṃ hoti, “yāva sakkāyavaṭṭaṃ vattati, tāva dvattiṃsakammakāraṇāṭṭhanavutirogapañcavīsatimahābhayehi parimuccanaṃ natthī”ti. |
For him it is thus: "As long as the cycle of personality-view continues, there is no escape from the thirty-two types of kamma, the ninety-eight diseases, and the twenty-five great fears." |
so mahāyodho viya sannāhaṃ sīlasannāhaṃ katvā, paññākhaggaṃ gahetvā khaggena esikatthambhe viya arahattamaggena taṇhesikaṃ luñcitvā, so yodho sadvārabāhakaṃ nagarakavāṭaṃ viya pañcorambhāgiyasaṃyojanaggaḷaṃ ugghāṭetvā, so yodho palighaṃ viya, avijjāpalighaṃ ukkhipitvā, so yodho pākāraṃ bhindanto parikkhaṃ viya kammābhisaṅkhāraṃ bhindanto jātisaṃsāraparikkhaṃ saṃkiritvā, so yodho nagarasobhanatthāya ussāpite dhaje viya mānaddhaje pātetvā sakkāyanagaraṃ jhāpetvā, so yodho khemanagare uparipāsāde surasabhojanaṃ viya kilesanibbānaṃ nagaraṃ pavisitvā amatanirodhārammaṇaṃ phalasamāpattisukhaṃ anubhavamāno kālaṃ vītināmeti. |
He, like a great warrior, having put on the armor of virtue, taking the sword of wisdom, like cutting the gate-pillars with a sword, having plucked out the pillar of craving with the Arahant path; that warrior, like [opening] the city gate with its door-posts, having unbarred the bar of the five lower fetters; that warrior, like a bolt, having lifted the bolt of ignorance; that warrior, like breaking a wall and a trench, breaking the kamma-formations and filling in the trench of birth and transmigration; that warrior, like felling banners raised for the city's adornment, having felled the banner of conceit, having burned the city of personality-view; that warrior, like delicious food in the upper palace in the city of safety, having entered the city of Nibbāna which is the cessation of defilements, experiencing the happiness of the fruit-attainment with the deathless cessation as its object, passes his time. |
♦ 246. idāni evaṃ vimuttacittassa khīṇāsavassa parehi anadhigamanīyaviññāṇataṃ dassento evaṃ vimuttacittaṃ khotiādimāha. |
♦ 246. Now, showing the untraceability of the consciousness of such a liberated-minded Arahant by others, he said, "Such a liberated mind indeed," and so on. |
tattha anvesanti anvesantā gavesantā. |
Therein, "they search" means searching, seeking. |
idaṃ nissitanti idaṃ nāma nissitaṃ. |
"Supported by this" means supported by this, namely. |
tathāgatassāti ettha sattopi tathāgatoti adhippeto, uttamapuggalo khīṇāsavopi. |
"Of the Tathāgata"—here "Tathāgata" is intended as a being, also as a supreme person, an Arahant. |
ananuvijjoti asaṃvijjamāno vā avindeyyo vā. |
"Untraceable" (ananuvijjo) means non-existent or undiscoverable. |
tathāgatoti hi satte gahite asaṃvijjamānoti attho vaṭṭati, khīṇāsave gahite avindeyyoti attho vaṭṭati. |
For when "Tathāgata" is taken as a being, the meaning "non-existent" is appropriate; when taken as an Arahant, the meaning "undiscoverable" is appropriate. |
♦ tattha purimanaye ayamadhippāyo — bhikkhave, ahaṃ diṭṭheva dhamme dharamānakaṃyeva khīṇāsavaṃ tathāgato satto puggaloti na paññapemi. |
♦ Therein, in the former method, this is the intention: Bhikkhus, I do not designate an Arahant, even while alive in this very life, as a Tathāgata, a being, a person. |
appaṭisandhikaṃ pana parinibbutaṃ khīṇāsavaṃ sattoti vā puggaloti vā kiṃ paññapessāmi? |
How then could I designate an Arahant who has attained Parinibbāna without rebirth, as a being or a person? |
ananuvijjo tathāgato. |
The Tathāgata is untraceable. |
na hi paramatthato satto nāma koci atthi, tassa avijjamānassa idaṃ nissitaṃ viññāṇanti anvesantāpi kiṃ adhigacchissanti? |
For in the ultimate sense, there is no such thing as a being; of that which is non-existent, even if they search, "consciousness is supported by this," what will they find? |
kathaṃ paṭilabhissantīti attho. |
The meaning is, how will they obtain it? |
dutiyanaye ayamadhippāyo — bhikkhave, ahaṃ diṭṭheva dhamme dharamānakaṃyeva khīṇāsavaṃ viññāṇavasena indādīhi avindiyaṃ vadāmi. |
In the second method, this is the intention: Bhikkhus, I say that an Arahant, even while alive in this very life, is undiscoverable by Indra and others in terms of consciousness. |
na hi saindā devā sabrahmakā sapajāpatikā anvesantāpi khīṇāsavassa vipassanācittaṃ vā maggacittaṃ vā phalacittaṃ vā, idaṃ nāma ārammaṇaṃ nissāya vattatīti jānituṃ sakkonti. |
For the gods with Indra, with Brahmā, with Pajāpati, even searching, are not able to know of the Arahant's insight-mind, or path-mind, or fruit-mind: "It proceeds supported by this object, namely." |
te appaṭisandhikassa parinibbutassa kiṃ jānissantīti? |
What will they know of one who has attained Parinibbāna without rebirth? |
♦ asatāti asantena. |
♦ "By what is unreal" means by what is non-existent. |
tucchāti tucchakena. |
"By what is void" means by what is empty. |
musāti musāvādena. |
"By what is false" means by false speech. |
abhūtenāti yaṃ natthi, tena. |
"By what is not actual" means by that which is not. |
abbhācikkhantīti abhiācikkhanti, abhibhavitvā vadanti. |
"They slander" means they accuse, they speak overpowering. |
venayikoti vinayati vināsetīti vinayo, so eva venayiko, sattavināsakoti adhippāyo. |
"Annihilationist" (venayiko): he disciplines, he destroys, thus "vinayo" (discipline/destruction); he himself is an annihilationist; the intention is "destroyer of beings." |
yathā cāhaṃ na, bhikkhaveti, bhikkhave, yena vākārena ahaṃ na sattavināsako. |
"And as I am not, bhikkhus"—Bhikkhus, in whatever way I am not a destroyer of beings. |
yathā cāhaṃ na vadāmīti yena vā kāraṇena ahaṃ sattavināsaṃ na paññapemi . |
"And as I do not say"—or for whatever reason I do not proclaim the destruction of beings. |
idaṃ vuttaṃ hoti — yathāhaṃ na sattavināsako, yathā ca na sattavināsaṃ paññapemi, tathā maṃ te bhonto samaṇabrāhmaṇā “venayiko samaṇo gotamo”ti vadantā sattavināsako samaṇo gotamoti ca, “sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapetī”ti vadantā sattavināsaṃ paññapetīti ca asatā tucchā musā abhūtena abbhācikkhantīti. |
This is what is said: As I am not a destroyer of beings, and as I do not proclaim the destruction of beings, so those venerable ascetics and brahmins, saying, "The ascetic Gotama is an annihilationist," [mean] "The ascetic Gotama is a destroyer of beings," and saying, "He proclaims the cutting off, destruction, annihilation of an existing being," [mean] "He proclaims the destruction of beings," thus they slander me with what is unreal, void, false, and not actual. |
♦ pubbe cāti pubbe mahābodhimaṇḍamhiyeva ca. |
♦ "Formerly and" means formerly, at the very seat of great enlightenment. |
etarahi cāti etarahi dhammadesanāyañca. |
"Now and" means now, in the teaching of the Dhamma. |
dukkhañceva paññapemi, dukkhassa ca nirodhanti dhammacakkaṃ appavattetvā bodhimaṇḍe viharantopi dhammacakkappavattanato paṭṭhāya dhammaṃ desentopi catusaccameva paññapemīti attho. |
"I make known only suffering, and the cessation of suffering"—the meaning is that both while dwelling at the seat of enlightenment without having set in motion the Wheel of Dhamma, and from the setting in motion of the Wheel of Dhamma onwards while teaching the Dhamma, I make known only the Four Truths. |
ettha hi dukkhaggahaṇena tassa mūlabhūto samudayo, nirodhaggahaṇena taṃsampāpako maggo gahitova hotīti veditabbo. |
For here, by the taking of suffering, its root cause, origination, is taken; and by the taking of cessation, the path leading to it is indeed taken; this should be understood. |
tatra ceti tasmiṃ catusaccappakāsane. |
"Therein and" means in that proclaiming of the Four Truths. |
pareti saccāni ājānituṃ paṭivijjhituṃ asamatthapuggalā. |
"Others" means persons unable to know, to penetrate the truths. |
akkosantīti dasahi akkosavatthūhi akkosanti. |
"They revile" means they revile with the ten grounds for reviling. |
paribhāsantīti vācāya paribhāsanti. |
"They abuse" means they abuse with speech. |
rosenti vihesentīti rosessāma vihesessāmāti adhippāyena ghaṭṭenti dukkhāpenti. |
"They anger, they vex" means with the intention "we will anger, we will vex," they provoke, they cause suffering. |
tatrāti tesu akkosādīsu, tesu vā parapuggalesu. |
"Therein" means in those revilings, etc., or towards those other persons. |
āghātoti kopo. |
"Resentment" means anger. |
appaccayoti domanassaṃ. |
"Displeasure" means grief. |
anabhiraddhīti atuṭṭhi. |
"Dissatisfaction" means discontent. |
♦ tatra ceti catusaccappakāsaneyeva. |
♦ "Therein and" means in the very proclaiming of the Four Truths. |
pareti catusaccappakāsanaṃ ājānituṃ paṭivijjhituṃ samatthapuggalā. |
"Others" means persons able to know, to penetrate the proclaiming of the Four Truths. |
ānandoti ānandapīti. |
"Joy" means joyful zest. |
uppilāvitattanti uppilāpanapīti. |
"Elation" means exultant zest. |
tatra ceti catusaccappakāsanamhiyeva. |
"Therein and" means in the very proclaiming of the Four Truths. |
tatrāti sakkārādīsu. |
"Therein" means in honors, etc. |
yaṃ kho idaṃ pubbe pariññātanti idaṃ khandhapañcakaṃ pubbe bodhimaṇḍe tīhi pariññāhi pariññātaṃ. |
"That which indeed was formerly fully understood"—this pentad of aggregates was formerly fully understood at the seat of enlightenment by the three full understandings. |
tatthameti tasmiṃ khandhapañcake ime. |
"Therein for me" means in that pentad of aggregates, these. |
kiṃ vuttaṃ hoti? |
What is said? |
tatrāpi tathāgatassa ime sakkārā mayi karīyantīti vā ahaṃ ete anubhavāmīti vā na hoti. |
Even there, it is not for the Tathāgata, "These honors are done to me," or "I experience these." |
pubbe pariññātakkhandhapañcakaṃyeva ete sakkāre anubhotīti ettakameva hotīti. |
It is only this much: "The pentad of aggregates, formerly fully understood, experiences these honors." |
tasmāti yasmā saccāni paṭivijjhituṃ asamatthā tathāgatampi akkosanti, tasmā. |
"Therefore" means because those unable to penetrate the truths revile even the Tathāgata, therefore. |
sesaṃ vuttanayeneva veditabbaṃ. |
The rest should be understood by the method already stated. |
♦ 247. tasmā tiha, bhikkhave, yaṃ na tumhākanti yasmā attaniyepi chandarāgappahānaṃ dīgharattaṃ hitāya sukhāya saṃvattati, tasmā yaṃ na tumhākaṃ, taṃ pajahathāti attho. |
♦ 247. "Therefore, bhikkhus, what is not yours"—because the abandoning of desire and attachment even for what belongs to oneself conduces to welfare and happiness for a long time, therefore, "what is not yours, that you should abandon," is the meaning. |
yathāpaccayaṃ vā kareyyāti yathā yathā iccheyya tathā tathā kareyya. |
"Or one might do according to conditions" means as one might wish, so one might do. |
na hi no etaṃ, bhante, attā vāti, bhante, etaṃ tiṇakaṭṭhasākhāpalāsaṃ amhākaṃ neva attā na amhākaṃ rūpaṃ na viññāṇanti vadanti. |
"Indeed, this is not our self, bhante"—Bhante, they say, "This grass, wood, branches, and leaves are neither our self, nor our form, nor our consciousness." |
attaniyaṃ vāti amhākaṃ cīvarādiparikkhāropi na hotīti attho. |
"Or belonging to self" means even our requisites of robes, etc., are not [self], is the meaning. |
evameva kho, bhikkhave, yaṃ na tumhākaṃ taṃ pajahathāti bhagavā, khandhapañcakaṃyeva na tumhākanti dassetvā pajahāpeti, tañca kho na uppāṭetvā, luñcitvā vā. |
"Even so, bhikkhus, what is not yours, that you should abandon"—the Blessed One, showing, "The pentad of aggregates itself is not yours," causes its abandonment, and that too, not by uprooting or plucking out. |
chandarāgavinayena panetaṃ pajahāpeti. |
But he causes its abandonment by the removal of desire and attachment. |
♦ 248. evaṃ svākkhātoti ettha tiparivaṭṭato paṭṭhāya yāva imaṃ ṭhānaṃ āharitumpi vaṭṭati, paṭilomena pemamattakena saggaparāyaṇato paṭṭhāya yāva imaṃ ṭhānaṃ āharitumpi vaṭṭati. |
♦ 248. "Thus well proclaimed"—here, it is appropriate to bring it up to this point starting from the threefold cycle; or, in reverse, starting from being destined for heaven merely through affection, it is also appropriate to bring it up to this point. |
svākkhātoti sukathito. |
"Well proclaimed" means well spoken. |
sukathitattā eva uttāno vivaṭo pakāsito. |
Because of being well spoken, it is plain, open, manifest. |
chinnapilotikoti pilotikā vuccati chinnaṃ bhinnaṃ tattha tattha sibbitaṃ gaṇṭhikataṃ jiṇṇaṃ vatthaṃ, taṃ yassa natthi, aṭṭhahatthaṃ vā navahatthaṃ vā ahatasāṭakaṃ nivattho, so chinnapilotiko nāma. |
"Without patchwork" (chinnapilotiko): "pilotikā" is called a torn, tattered, sewn here and there, knotted, worn-out cloth; one who does not have this, but wears an uncut cloth of eight or nine cubits, is called "chinnapilotiko." |
ayampi dhammo tādiso, na hettha kohaññādivasena chinnabhinnasibbitagaṇṭhikatabhāvo atthi. |
This Dhamma is also like that; there is no state of being torn, tattered, sewn, or knotted in it by way of deceit, etc. |
apica kacavaro pilotikoti vuccati. |
Moreover, rubbish is called "pilotiko." |
imasmiñca sāsane samaṇakacavaraṃ nāma patiṭṭhātuṃ na labhati. |
And in this teaching, monastic rubbish, so to speak, does not get a chance to be established. |
tenevāha — |
Therefore he said: |
♦ “kāraṇḍavaṃ niddhamatha, kasambuñcāpakassatha. |
♦ "Shake off the kāraṇḍava bird, remove the refuse. |
♦ tato palāpe vāhetha, assamaṇe samaṇamānine. |
♦ Then drive away the chaff, the non-ascetics who fancy themselves ascetics. |
♦ niddhamitvāna pāpicche, pāpāacāragocare. |
♦ Having shaken off the evil-desiring, those of evil conduct and resort, |
♦ suddhā suddhehi saṃvāsaṃ, kappayavho patissatā. |
♦ Pure ones, with pure ones establish communion, O mindful ones. |
♦ tato samaggā nipakā, dukkhassantaṃ karissathā”ti. |
(su. ni. |
♦ Then, united and wise, you will make an end of suffering." (Su.Ni. 283-285). |
283-285). |
♦ iti samaṇakacavarassa chinnattāpi ayaṃ dhammo chinnapilotiko nāma hoti. |
♦ Thus, because monastic rubbish is cut off, this Dhamma is also called "without patchwork." |
vaṭṭaṃ tesaṃ natthi paññāpanāyāti tesaṃ vaṭṭaṃ apaññattibhāvaṃ gataṃ nippaññattikaṃ jātaṃ. |
"The cycle for them does not exist for designation" means their cycle has gone to a state of non-designation, has become undesignatable. |
evarūpo mahākhīṇāsavo evaṃ svākkhāte sāsaneyeva uppajjati. |
Such a great Arahant arises only in such a well-proclaimed teaching. |
yathā ca khīṇāsavo, evaṃ anāgāmiādayopi. |
And just as an Arahant, so too non-returners and others. |
♦ tattha dhammānusārino saddhānusārinoti ime dve sotāpattimaggaṭṭhā honti. |
♦ Therein, "Dhamma-followers" and "faith-followers"—these two are established in the path of stream-entry. |
yathāha — “katamo ca puggalo dhammānusārī? |
As he said: "And which person is a Dhamma-follower? |
yassa puggalassa sotāpattiphalasacchikiriyāya paṭipannassa paññindriyaṃ adhimattaṃ hoti, paññāvāhiṃ paññāpubbaṅgamaṃ ariyamaggaṃ bhāveti. |
That person who, practicing for the realization of the fruit of stream-entry, has the wisdom faculty as predominant, develops the noble path with wisdom as the vehicle, with wisdom as forerunner. |
ayaṃ vuccati puggalo dhammānusārī. |
This is called a Dhamma-follower person. |
sotāpattiphalasacchikiriyāya paṭipanno puggalo dhammānusārī, phale ṭhito diṭṭhippatto. |
A person practicing for the realization of the fruit of stream-entry is a Dhamma-follower; established in the fruit, he has attained the vision. |
katamo ca puggalo saddhānusārī? |
And which person is a faith-follower? |
yassa puggalassa sotāpattiphalasacchikiriyāya paṭipannassa saddhindriyaṃ adhimattaṃ hoti, saddhāvāhiṃ saddhāpubbaṅgamaṃ ariyamaggaṃ bhāveti. |
That person who, practicing for the realization of the fruit of stream-entry, has the faith faculty as predominant, develops the noble path with faith as the vehicle, with faith as forerunner. |
ayaṃ vuccati puggalo saddhānusārī. |
This is called a faith-follower person. |
sotāpattiphalasacchikiriyāya paṭipanno puggalo saddhānusārī, phale ṭhito saddhāvimutto”ti (pu. |
A person practicing for the realization of the fruit of stream-entry is a faith-follower; established in the fruit, he is liberated by faith" (Pu.Pa. 30). |
pa. 30). yesaṃ mayi saddhāmattaṃ pemamattanti iminā yesaṃ añño ariyadhammo natthi, tathāgate pana saddhāmattaṃ pemamattameva hoti. |
"Those who have mere faith in me, mere affection for me"—by this are meant those for whom there is no other noble Dhamma, but for the Tathāgata there is only mere faith, mere affection. |
te vipassakapuggalā adhippetā. |
Those are the insight-meditator persons intended. |
vipassakabhikkhūnañhi evaṃ vipassanaṃ paṭṭhapetvā nisinnānaṃ dasabale ekā saddhā ekaṃ pemaṃ uppajjati. |
For insight-meditator bhikkhus, having thus established insight and sitting, a certain faith, a certain affection arises for the Ten-Powered One. |
tāya saddhāya tena pemena hatthe gahetvā sagge ṭhapitā viya honti, niyatagatikā kira ete. |
By that faith, by that affection, they are as if taken by the hand and placed in heaven; these, it is said, have a fixed destiny. |
porāṇakattherā pana evarūpaṃ bhikkhuṃ cūḷasotāpannoti vadanti. |
But the ancient elders call such a bhikkhu a "minor stream-enterer." |
sesaṃ sabbattha uttānatthamevāti. |
The rest everywhere has a plain meaning. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ Of the Papañcasūdanī, the Commentary to the Majjhima Nikāya |
♦ alagaddūpamasuttavaṇṇanā niṭṭhitā. |
♦ The Explanation of the Alagaddupama Sutta is concluded. |
♦ 3. vammikasuttavaṇṇanā |
♦ 3. Explanation of the Vammika Sutta |
♦ 249. evaṃ me sutanti vammikasuttaṃ. |
♦ 249. "Thus have I heard"—the Vammika Sutta. |
tattha āyasmāti piyavacanametaṃ. |
Therein, "Venerable Sir" (āyasmā) is a term of affection. |
kumārakassapoti tassa nāmaṃ. |
Kumārakassapa is his name. |
kumārakāle pabbajitattā pana bhagavatā, “kassapaṃ pakkosatha, idaṃ phalaṃ vā khādanīyaṃ vā kassapassa dethā”ti vutte, katarassa kassapassāti kumārakassapassāti evaṃ gahitanāmattā tato paṭṭhāya vuḍḍhakālepi “kumārakassapo” tveva vuccati. |
But because he went forth in his boyhood (kumārakāle), when the Blessed One said, "Call Kassapa, give this fruit or food to Kassapa," and it was asked, "To which Kassapa?" and the name was taken as "To Kumārakassapa," from then on, even in his old age, he was called "Kumārakassapa." |
apica raññā posāvanikaputtattāpi taṃ “kumārakassapo”ti sañjāniṃsu. |
Moreover, because he was the adopted son of the king, they also knew him as "Kumārakassapa." |
ayaṃ panassa pubbayogato paṭṭhāya āvibhāvakathā -- |
But this is the story of his appearance, starting from his past connections: |
♦ thero kira padumuttarassa bhagavato kāle seṭṭhiputto ahosi. |
♦ The Elder, it is said, was the son of a merchant in the time of the Blessed One Padumuttara. |
athekadivasaṃ bhagavantaṃ citrakathiṃ ekaṃ attano sāvakaṃ ṭhānantare ṭhapentaṃ disvā bhagavato sattāhaṃ dānaṃ datvā, “ahampi bhagavā anāgate ekassa buddhassa ayaṃ thero viya citrakathī sāvako bhaveyyan”ti patthanaṃ katvā puññāni karonto kassapassa bhagavato sāsane pabbajitvā visesaṃ nibbattetuṃ nāsakkhi. |
Then one day, seeing the Blessed One appointing one of his disciples, a skilled speaker, to a certain position, he gave alms to the Blessed One for seven days and made an aspiration: "May I too, O Blessed One, in the future, be a disciple of a Buddha, a skilled speaker like this Elder." Making merit, he went forth in the teaching of the Blessed One Kassapa, but was unable to achieve distinction. |
♦ tadā kira parinibbutassa bhagavato sāsane osakkante pañca bhikkhū nisseṇiṃ bandhitvā pabbataṃ abhiruyha samaṇadhammaṃ akaṃsu. |
♦ Then, it is said, when the teaching of the Blessed One who had attained Parinibbāna was declining, five bhikkhus, having tied a ladder, climbed a mountain and practiced the ascetic's duties. |
saṅghatthero tatiyadivase arahattaṃ patto. |
The Sanghatthera attained Arahantship on the third day. |
anuthero catutthadivase anāgāmī ahosi. |
The junior elder became a non-returner on the fourth day. |
itare tayo visesaṃ nibbattetuṃ asakkontā devaloke nibbattiṃsu. |
The other three, unable to achieve distinction, were reborn in the deva world. |
tesaṃ ekaṃ buddhantaraṃ devesu ca manussesu ca sampattiṃ anubhontānaṃ eko takkasilāyaṃ rājakule nibbattitvā pukkusāti nāma rājā hutvā bhagavantaṃ uddissa pabbajitvā rājagahaṃ gacchanto kumbhakārasālāyaṃ bhagavato dhammadesanaṃ sutvā anāgāmiphalaṃ patto. |
Of them, during one Buddha-interval, while experiencing prosperity among devas and humans, one was reborn in a royal family in Takkasilā, became a king named Pukkusāti, went forth for the sake of the Blessed One, and while going to Rājagaha, heard the Blessed One's Dhamma discourse in a potter's shed and attained the fruit of non-returning. |
eko ekasmiṃ samuddapaṭṭane kulaghare nibbattitvā nāvaṃ āruyha bhinnanāvo dārucīrāni nivāsetvā lābhasampattiṃ patto, “ahaṃ arahā”ti cittaṃ uppādetvā, “na tvaṃ arahā, gaccha satthāraṃ pañhaṃ pucchā”ti atthakāmāya devatāya codito tathā katvā arahattaphalaṃ patto. |
One was reborn in a clan house in a seaport town, boarded a ship, and when the ship was wrecked, wearing bark-cloth garments, he attained wealth and prosperity. Having formed the thought, "I am an Arahant," he was urged by a well-wishing deity, "You are not an Arahant; go and ask the Teacher a question." Having done so, he attained the fruit of Arahantship. |
♦ eko rājagahe ekissā kuladārikāya kucchimhi uppanno. |
♦ One was conceived in the womb of a clan-girl in Rājagaha. |
sā ca paṭhamaṃ mātāpitaro yācitvā pabbajjaṃ alabhamānā kulagharaṃ gatā gabbhasaṇṭhitampi ajānantī sāmikaṃ ārādhetvā tena anuññātā bhikkhunīsu pabbajitā. |
And she, having first asked her parents but not obtaining permission to go forth, went to her husband's house, and even without knowing she was pregnant, having pleased her husband, she was permitted by him and went forth among the bhikkhunīs. |
tassā gabbhininimittaṃ disvā bhikkhuniyo devadattaṃ pucchiṃsu, so “assamaṇī”ti āha. |
Seeing the signs of her pregnancy, the bhikkhunīs asked Devadatta; he said, "She is not an ascetic." |
dasabalaṃ pucchiṃsu, satthā upālittheraṃ paṭicchāpesi. |
They asked the Ten-Powered One; the Teacher appointed Elder Upāli to investigate. |
thero sāvatthinagaravāsīni kulāni visākhañca upāsikaṃ pakkosāpetvā sodhento, — “pure laddho gabbho, pabbajjā arogā”ti āha. |
The Elder, having summoned the families residing in Sāvatthi city and the laywoman Visākhā, and having investigated, said, "The pregnancy was conceived before; the going forth is blameless." |
satthā “suvinicchitaṃ adhikaraṇan”ti therassa sādhukāraṃ adāsi. |
The Teacher gave his approval to the Elder, saying, "The case is well decided." |
sā bhikkhunī suvaṇṇabimbasadisaṃ puttaṃ vijāyi, taṃ gahetvā rājā pasenadi kosalo posāpesi. |
That bhikkhunī gave birth to a son like a golden image; King Pasenadi of Kosala took him and had him raised. |
“kassapo”ti cassa nāmaṃ katvā aparabhāge alaṅkaritvā satthu santikaṃ netvā pabbājesi. |
And having named him "Kassapa," later, having adorned him, he brought him to the Teacher and had him go forth. |
iti rañño posāvanikaputtattāpi taṃ “kumārakassapo”ti sañjāniṃsūti. |
Thus, because he was also the adopted son of the king, they knew him as "Kumārakassapa." |
♦ andhavaneti evaṃnāmake vane. |
♦ "In Andhavana" means in the forest so named. |
taṃ kira vanaṃ dvinnaṃ buddhānaṃ kāle avijahitanāmaṃ andhavanaṃtveva paññāyati. |
That forest, it is said, in the time of two Buddhas, its name unchanged, is known as Andhavana. |
tatrāyaṃ paññattivibhāvanā — appāyukabuddhānañhi sarīradhātu na ekagghanā hoti. |
Therein, this is the explanation of the designation: For Buddhas of short lifespan, the bodily relics are not in a single mass. |
adhiṭṭhānānubhāvena vippakiriyati. |
By the power of their resolution, they are scattered. |
teneva amhākampi bhagavā, — “ahaṃ na ciraṭṭhitiko, appakehi sattehi ahaṃ diṭṭho, yehi na diṭṭho, teva bahutarā, te me dhātuyo ādāya tattha tattha pūjentā saggaparāyaṇā bhavissantī”ti parinibbānakāle, “attano sarīraṃ vippakiriyatū”ti adhiṭṭhāsi. |
For that very reason, our Blessed One too, at the time of his Parinibbāna, resolved, "Let my body be scattered," thinking, "I am not long-lasting; I have been seen by few beings; those by whom I have not been seen are more numerous. They, taking my relics and worshiping them here and there, will be destined for heaven." |
dīghāyukabuddhānaṃ pana suvaṇṇakkhandho viya ekagghanaṃ dhātusarīraṃ tiṭṭhati. |
But for Buddhas of long lifespan, the relic-body remains in a single mass, like a block of gold. |
♦ kassapassāpi bhagavato tatheva aṭṭhāsi. |
♦ For the Blessed One Kassapa too, it remained so. |
tato mahājanā sannipatitvā, “dhātuyo ekagghanā na sakkā viyojetuṃ, kiṃ karissāmā”ti sammantayitvā ekagghanameva cetiyaṃ karissāma, kittakaṃ pana hotu tanti āhaṃsu. |
Then the great populace assembled and, having deliberated, "The relics are in a single mass, they cannot be separated; what shall we do?" they said, "We will make a single-mass cetiya. But how large should it be?" |
eke sattayojaniyanti āhaṃsu. |
Some said, "Seven yojanas." |
etaṃ atimahantaṃ, anāgate jaggituṃ na sakkā, chayojanaṃ hotu, pañcayojanaṃ. |
.. catuyojanaṃ. |
.. tiyojanaṃ. |
.. dviyojanaṃ. |
.. ekayojanaṃ hotūti sanniṭṭhānaṃ katvā iṭṭhakā kīdisā hontūti bāhirante iṭṭhakā rattasuvaṇṇamayā ekagghanā satasahassagghanikā hontu, abbhantarimante paññāsasahassagghanikā. |
"That is too large; in the future, it cannot be maintained. Let it be six yojanas, five yojanas... four yojanas... three yojanas... two yojanas... let it be one yojana." Having made this decision, [they asked,] "What kind of bricks should there be?" "Let the bricks on the outer edge be of red gold, in a single mass, worth a hundred thousand; on the inner edge, worth fifty thousand. |
haritālamanosilāhi mattikākiccaṃ kayiratu, telena udakakiccanti niṭṭhaṃ gantvā cattāri mukhāni catudhā vibhajiṃsu. |
Let the work of clay be done with yellow orpiment and realgar; the work of water with oil." Having come to this conclusion, they divided the four faces in four ways. |
rājā ekaṃ mukhaṃ gaṇhi, rājaputto pathavindarakumāro ekaṃ, amaccānaṃ jeṭṭhako hutvā senāpati ekaṃ, janapadānaṃ jeṭṭhako hutvā seṭṭhi ekaṃ. |
The king took one face, the crown prince Pathavindara took one, the commander-in-chief, being the foremost of the ministers, took one, and the merchant, being the foremost of the countrymen, took one. |
♦ tattha dhanasampannatāya rājāpi suvaṇṇaṃ nīharāpetvā attanā gahitamukhe kammaṃ ārabhi, uparājāpi, senāpatipi. |
♦ There, due to wealth, the king too, having brought out gold, began the work on the face he had taken; the viceroy too, and the commander-in-chief too. |
seṭṭhinā gahitamukhe pana kammaṃ olīyati. |
But on the face taken by the merchant, the work was lagging. |
tato yasorato nāma eko upāsako tepiṭako bhāṇako anāgāmī ariyasāvako, so kammaṃ olīyatīti ñatvā pañca sakaṭasatāni yojāpetvā janapadaṃ gantvā “kassapasammāsambuddho vīsativassasahassāni ṭhatvā parinibbuto. |
Then a certain lay disciple named Yasora, a reciter of the Tipiṭaka, a non-returner, a noble disciple, knowing that the work was lagging, having yoked five hundred carts, went to the countryside and announced, "Kassapa Sammāsambuddha, having lived for twenty thousand years, has attained Parinibbāna. |
tassa yojanikaṃ ratanacetiyaṃ kayirati, yo yaṃ dātuṃ ussahati suvaṇṇaṃ vā hiraññaṃ vā sattaratanaṃ vā haritālaṃ vā manosilaṃ vā, so taṃ detū”ti samādapesi. |
For him, a jewel cetiya of one yojana is being made. Whoever is able to give gold or silver or the seven kinds of jewels or yellow orpiment or realgar, let him give it." |
manussā attano attano thāmena hiraññasuvaṇṇādīni adaṃsu. |
People gave gold, silver, etc., according to their own means. |
asakkontā telataṇḍulādīni dentiyeva. |
Those unable [to give valuables] gave oil, rice, etc. |
upāsako telataṇḍulādīni kammakārānaṃ bhattavetanatthaṃ pahiṇāti, avasesehi suvaṇṇaṃ cetāpetvā pahiṇāti, evaṃ sakalajambudīpaṃ acari. |
The lay disciple sent oil, rice, etc., for the food and wages of the workers; with the remainder, he had gold purchased and sent it. Thus he traveled throughout all of Jambudīpa. |
♦ cetiye kammaṃ niṭṭhitanti cetiyaṭṭhānato paṇṇaṃ pahiṇiṃsu — “niṭṭhitaṃ kammaṃ ācariyo āgantvā cetiyaṃ vandatū”ti. |
♦ "The work on the cetiya is finished"—they sent a letter from the cetiya site: "The work is finished; let the teacher come and pay homage to the cetiya." |
sopi paṇṇaṃ pahiṇi — “mayā sakalajambudīpo samādapito, yaṃ atthi, taṃ gahetvā kammaṃ niṭṭhāpentū”ti. |
He too sent a letter: "I have inspired all of Jambudīpa; whatever there is, let them take it and finish the work." |
dvepi paṇṇāni antarāmagge samāgamiṃsu. |
Both letters met on the way. |
ācariyassa paṇṇato pana cetiyaṭṭhānato paṇṇaṃ paṭhamataraṃ ācariyassa hatthaṃ agamāsi. |
But the letter from the cetiya site reached the teacher's hand before the teacher's letter [reached the cetiya site]. |
so paṇṇaṃ vācetvā cetiyaṃ vandissāmīti ekakova nikkhami. |
He, having read the letter, set out alone, thinking, "I will pay homage to the cetiya." |
antarāmagge aṭaviyaṃ pañca corasatāni uṭṭhahiṃsu. |
On the way, in the forest, five hundred thieves arose. |
tatrekacce taṃ disvā iminā sakalajambudīpato hiraññasuvaṇṇaṃ sampiṇḍitaṃ, nidhikumbhī no pavaṭṭamānā āgatāti avasesānaṃ ārocetvā taṃ aggahesuṃ. |
There, some, seeing him, informed the others, "By this one, gold and silver from all of Jambudīpa have been collected; a treasure-pot has come rolling to us," and they seized him. |
kasmā tātā, maṃ gaṇhathāti? |
"Why, sirs, do you seize me?" |
tayā sakalajambudīpato sabbaṃ hiraññasuvaṇṇaṃ sampiṇḍitaṃ, amhākampi thokaṃ thokaṃ dehīti. |
"By you, all the gold and silver from Jambudīpa have been collected; give us too a little, a little." |
kiṃ tumhe na jānātha, kassapo bhagavā parinibbuto, tassa yojanikaṃ ratanacetiyaṃ kayirati, tadatthāya mayā samādapitaṃ, no attano atthāya. |
"Do you not know? The Blessed One Kassapa has attained Parinibbāna; for him, a jewel cetiya of one yojana is being made. For that purpose, it was inspired by me, not for my own purpose. |
taṃ taṃ laddhaladdhaṭṭhānato tattheva pesitaṃ, mayhaṃ pana nivatthasāṭakamattaṃ ṭhapetvā aññaṃ vittaṃ kākaṇikampi natthīti. |
From each place where it was obtained, it was sent there itself. Apart from the cloth I am wearing, I have no other wealth, not even a farthing." |
♦ eke, “evametaṃ vissajetha ācariyan”ti āhaṃsu. |
♦ Some said, "Thus it is; release the teacher." |
eke, “ayaṃ rājapūjito amaccapūjito, amhesu kañcideva nagaravīthiyaṃ disvā rājarājamahāmattādīnaṃ ārocetvā anayavyasanaṃ pāpuṇāpeyyā”ti āhaṃsu. |
Some said, "This one is honored by kings, honored by ministers; if he sees any of us on a city street, he might inform the king, royal ministers, etc., and bring misfortune and disaster upon us." |
upāsako, “tātā, nāhaṃ evaṃ karissāmī”ti āha. |
The lay disciple said, "Sirs, I will not do so." |
tañca kho tesu kāruññena, na attano jīvitanikantiyā. |
And that too was out of compassion for them, not out of attachment to his own life. |
atha tesu mycorrh^gaṇhitabb^oti vivadantesu gahetabboti laddhikā eva bahutarā hutvā jīvitā voropayiṃsu. |
Then, among them, while those who said, "He should be released," and those who said, "He should be seized," were disputing, those who held the view "He should be seized" were more numerous and deprived him of life. |
♦ tesaṃ balavaguṇe ariyasāvake aparādhena nibbutadīpasikhā viya akkhīni antaradhāyiṃsu. |
♦ For their offense against the noble disciple of powerful virtue, their eyes vanished like an extinguished lamp flame. |
te, “kahaṃ bho cakkhu, kahaṃ bho cakkhū”ti vippalapantā ekacce ñātakehi gehaṃ nītā. |
They, wailing, "Where, sirs, is sight? Where, sirs, is sight?" some were taken home by their relatives. |
ekacce noñātakā anāthāti tattheva aṭaviyaṃ rukkhamūle paṇṇasālāyaṃ vasiṃsu. |
Some, having no relatives, helpless, lived right there in the forest at the foot of a tree in a leaf hut. |
aṭaviṃ āgatamanussā kāruññena tesaṃ taṇḍulaṃ vā puṭabhattaṃ vā paribbayaṃ vā denti. |
People coming to the forest, out of compassion, give them rice or a packet of food or provisions. |
dārupaṇṇādīnaṃ atthāya gantvā āgatā manussā kuhiṃ gatatthāti vutte andhavanaṃ gatamhāti vadanti. |
People who have gone for the sake of firewood, leaves, etc., when asked, "Where have you been?" say, "We have been to Andhavana (Blind Forest)." |
evaṃ dvinnampi buddhānaṃ kāle taṃ vanaṃ andhavanaṃtveva paññāyati. |
Thus, in the time of both Buddhas, that forest is known as Andhavana. |
kassapabuddhakāle panetaṃ chaḍḍitajanapade aṭavi ahosi. |
But in the time of Kassapa Buddha, this was a forest in an abandoned country. |
amhākaṃ bhagavato kāle sāvatthiyā avidūre jetavanassa piṭṭhibhāge pavivekakāmānaṃ kulaputtānaṃ vasanaṭṭhānaṃ padhānagharaṃ ahosi, tattha āyasmā kumārakassapo tena samayena sekhapaṭipadaṃ pūrayamāno viharati. |
In the time of our Blessed One, not far from Sāvatthi, behind Jetavana, there was a meditation dwelling, a residence for clansmen desiring seclusion; there the Venerable Kumārakassapa at that time was dwelling, fulfilling the practice of a trainee. |
tena vuttaṃ “andhavane viharatī”ti. |
Therefore, it is said, "he dwells in Andhavana." |
♦ aññatarā devatāti nāmagottavasena apākaṭā ekā devatāti attho. |
♦ "A certain deity" means an unrenowned deity in terms of name and clan; a certain deity, is the meaning. |
“abhijānāti no, bhante, bhagavā ahuñātaññatarassa mahesakkhassa saṃkhittena taṇhāsaṅkhayavimuttiṃ bhāsitā”ti (ma. |
"Does the Blessed One, bhante, recall having taught in brief the liberation through the destruction of craving to a certain powerful [deity] who was [once] known?" (M.N. 1.365). |
ni. 1.365) ettha pana abhiññāto sakkopi devarājā aññataroti vutto. |
Here, however, even Sakka, king of devas, who is well-known, is called "a certain one." |
devatāti ca idaṃ devānampi devadhītānampi sādhāraṇavacanaṃ. |
And "devatā" is a common term for both male devas and female devas (devadhītā). |
imasmiṃ panatthe devo adhippeto. |
But in this meaning, a male deva is intended. |
abhikkantāya rattiyāti ettha abhikkantasaddo khayasundarābhirūpābbhanumodanādīsu dissati. |
"When the night was advanced" (abhikkantāya rattiyā)—here the word "abhikkanta" is seen in [the senses of] passing, beauty, loveliness, approval, etc. |
tattha — “abhikkantā, bhante, ratti, nikkhanto paṭhamo yāmo, ciranisinno bhikkhusaṅgho, uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkhan”ti evamādīsu (a. |
Therein—"The night is advanced, bhante; the first watch has passed; the Sangha of bhikkhus has been sitting long; let the Blessed One, bhante, recite the Pātimokkha to the bhikkhus," and so on (A.N. 8.20)—it is seen in [the sense of] passing. |
ni. 8.20) khaye dissati. |
Nī. 8.20) it is seen in [the sense of] passing. |
“ayaṃ imesaṃ catunnaṃ puggalānaṃ abhikkantataro ca paṇītataro cā”ti (a. |
"This one is more excellent and more sublime than these four persons" (A.N. 4.100). |
ni. 4.100) evamādīsu sundare. |
Nī. 4.100) and so on, in [the sense of] beauty/excellence. |
♦ “ko me vandati pādāni, iddhiyā yasasā jalaṃ. |
♦ "Who worships my feet, blazing with power and glory, |
♦ abhikkantena vaṇṇena, sabbā obhāsayaṃ disā”ti. |
(vi. va. |
♦ With excellent complexion, illuminating all directions?" (V.V. 857) — |
857) — |
♦ evamādīsu abhirūpe. |
♦ And so on, in [the sense of] loveliness. |
“abhikkantaṃ, bho gotamā”ti evamādīsu (pārā. |
"Excellent, good Gotama!" and so on (Pārā. 15). |
15) abbhanumodane. |
15) in [the sense of] approval. |
idha pana khaye. |
Here, however, in [the sense of] passing. |
tena abhikkantāya rattiyāti parikkhīṇāya rattiyāti vuttaṃ hoti. |
Therefore, "when the night was advanced" means "when the night was waned," it is said. |
tatthāyaṃ devaputto majjhimayāmasamanantare āgatoti veditabbo. |
Therein, this devaputta should be understood to have come immediately after the middle watch. |
abhikkantavaṇṇāti idha abhikkantasaddo abhirūpe. |
"Of excellent complexion" (abhikkantavaṇṇā)—here the word "abhikkanta" is in [the sense of] loveliness. |
vaṇṇasaddo pana chavi-thuti-kulavaggakāraṇa-saṇṭhānapamāṇarūpāyatanādīsu dissati. |
But the word "vaṇṇa" (complexion/appearance) is seen in [the senses of] skin, praise, class-group, reason, form-shape, measure, visual-object-base, etc. |
tattha, “suvaṇṇavaṇṇosi bhagavā”ti evamādīsu chaviyā. |
Therein, "You are of golden complexion, Blessed One," and so on, in [the sense of] skin. |
“kadā saññūḷhā pana te gahapati samaṇassa gotamassa vaṇṇā”ti (ma. |
"When, householder, were the praises of the ascetic Gotama spread by you?" (M.N. 2.77). |
ni. 2.77) evamādīsu thutiyaṃ. |
Nī. 2.77) and so on, in [the sense of] praise. |
“cattārome, bho gotama, vaṇṇā”ti evamādīsu (dī. |
"These four, good Gotama, are the classes" (D.N. 3.115). |
ni. 3.115) kulavagge. |
Nī. 3.115) in [the sense of] class-group. |
“atha kena nu vaṇṇena, gandhathenoti vuccatī”ti evamādīsu (saṃ. |
"Then for what reason is he called a 'gandhatthena' (perfume-thief)?" (S.N. 1.234). |
ni. 1.234) kāraṇe. |
Nī. 1.234) in [the sense of] reason. |
“mahantaṃ hatthirājavaṇṇaṃ abhinimminitvā”ti evamādīsu (saṃ. |
"Having created the great form of a king of elephants" (S.N. 1.138). |
ni. 1.138) saṇṭhāne. |
Nī. 1.138) in [the sense of] form-shape. |
“tayo pattassa vaṇṇā”ti evamādīsu (pārā. |
"Three appearances/types of the bowl" (Pārā. 602). |
602) pamāṇe. |
602) in [the sense of] measure/type. |
“vaṇṇo gandho raso ojā”ti evamādīsu rūpāyatane. |
"Color, smell, taste, nutritive essence" and so on, in [the sense of] visual-object-base. |
so idha chaviyaṃ daṭṭhabbo. |
It should be seen here in [the sense of] skin. |
tena abhikkantavaṇṇāti abhirūpachavīṭṭhavaṇṇā, manāpavaṇṇāti vuttaṃ hoti. |
Therefore, "of excellent complexion" means of lovely skin-desired-appearance, of pleasing appearance, it is said. |
devatā hi manussalokaṃ āgacchamānā pakativaṇṇaṃ pakatīddhiṃ pajahitvā oḷārikaṃ attabhāvaṃ katvā atirekavaṇṇaṃ atirekaiddhiṃ māpetvā naṭasamajjādīni gacchantā manussā viya abhisaṅkhatena kāyena āgacchanti. |
For deities, when coming to the human world, abandoning their natural appearance and natural power, having created a gross individual existence, having manifested an extraordinary appearance and extraordinary power, come with a fabricated body, like humans going to theatrical performances, etc. |
ayampi devaputto tatheva āgato. |
This devaputta also came in the same way. |
tena vuttaṃ “abhikkantavaṇṇā”ti. |
Therefore, it is said, "of excellent complexion." |
♦ kevalakappanti ettha kevalasaddo anavasesa-yebhūyya-abyāmissānatirekadaḷhattha-visaṃyogādianekattho. |
♦ "The entire" (kevalakappaṃ)—here the word "kevala" has many meanings such as entire, mostly, unmixed, not-exceeding, firm, disjunction, etc. |
tathā hissa, “kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyan”ti (pārā. |
Thus, for example, "the entirely complete, purified holy life" (Pārā. 1). |
1) evamādīsu anavasesattamattho. |
1) and so on, the meaning is "entirety." |
“kevalakappā ca aṅgamagadhā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya upasaṅkamissantī”ti evamādīsu yebhuyyatā. |
"And (the people of) Aṅga and Magadha almost entirely will approach with abundant food, hard and soft," and so on, [means] mostly. |
“kevalassa dukkhakkhandhassa samudayo hotī”ti (vibha. |
"There is the arising of the entire mass of suffering" (Vibh. 225). |
225) evamādīsu abyāmissatā. |
225) and so on, [means] unmixedness/entirety. |
“kevalaṃ saddhāmattakaṃ nūna ayamāyasmā”ti (mahāva. |
"Surely this venerable one has mere faith alone" (Mahāva. 244). |
244) evamādīsu anatirekatā. |
244) and so on, [means] not-exceeding/mere. |
“āyasmato anuruddhassa bāhiyo nāma saddhivihāriko kevalakappaṃ saṅghabhedāya ṭhito”ti (a. |
"Bāhiya, a co-resident of the venerable Anuruddha, stood firmly for the schism of the Sangha" (A.N. 4.243). |
ni. 4.243) evamādīsu daḷhatthatā . |
Nī. 4.243) and so on, [means] firmness. |
“kevalī vusitavā uttamapurisoti vuccatī”ti (saṃ. |
"One who is accomplished (kevalī), who has lived the life, is called a supreme person" (S.N. 3.57). |
ni. 3.57) evamādīsu visaṃyogo. |
Nī. 3.57) and so on, [means] disjunction/accomplishment. |
idha panassa anavasesattamatthoti adhippeto. |
Here, however, its meaning of "entirety" is intended. |
♦ kappasaddo panāyaṃ abhisaddahana-vohāra-kāla-paññatti- chedana-vikappa-lesa-samantabhāvādi-anekattho. |
♦ The word "kappa," however, has many meanings such as believing, usage, time, designation, cutting, alternative, pretext, pervasion, etc. |
tathā hissa, “okappaniyametaṃ bhoto gotamassa, yathā taṃ arahato sammāsambuddhassā”ti (ma. |
Thus, for example, "This is believable of the good Gotama, as it is of an Arahant, a Sammāsambuddha" (M.N. 1.387). |
ni. 1.387) evamādīsu abhisaddahanamattho. |
Nī. 1.387) and so on, the meaning is "believing." |
“anujānāmi, bhikkhave, pañcahi samaṇakappehi phalaṃ paribhuñjitun”ti (cūḷava. |
"I allow, bhikkhus, the partaking of fruit according to the five ascetic usages" (Cūḷavagga 250). |
250) evamādīsu vohāro. |
250) and so on, [means] usage. |
“yena sudaṃ niccakappaṃ viharāmī”ti evamādīsu (ma. |
"By which, indeed, I dwell perpetually" (M.N. 1.387). |
ni. 1.387) kālo. |
Nī. 1.387) [means] time. |
“iccāyasmā kappo”ti (saṃ. |
"Thus the venerable Kappa" (S.N. 3.124). |
ni. 3.124) evamādīsu paññatti. |
Nī. 3.124) and so on, [means] designation. |
“alaṅkatā kappitakesamassū”ti (saṃ. |
"Adorned, with hair and beard trimmed" (S.N. 4.365). |
ni. 4.365) evamādīsu chedanaṃ. |
Nī. 4.365) and so on, [means] cutting. |
“kappati dvaṅgulakappo”ti (cūḷava. |
"A two-finger breadth alternative is allowable" (Cūḷavagga 446). |
446) evamādīsu vikappo. |
446) and so on, [means] alternative. |
“atthi kappo nipajjitun”ti (a. |
"Is there a pretext/way to lie down?" (A.N. 8.80). |
ni. 8.80) evamādīsu leso. |
Nī. 8.80) and so on, [means] pretext. |
“kevalakappaṃ veḷuvanaṃ obhāsetvā”ti (saṃ. |
"Illuminating the entire Veḷuvana" (S.N. 1.94). |
ni. 1.94) evamādīsu samantabhāvo. |
Nī. 1.94) and so on, [means] pervasion. |
idha panassa samantabhāvo attho adhippeto. |
Here, however, its meaning of pervasion is intended. |
tasmā kevalakappaṃ andhavananti ettha anavasesaṃ samantato andhavananti evamattho daṭṭhabbo. |
Therefore, in "the entire Andhavana" (kevalakappaṃ andhavanaṃ), the meaning "the whole Andhavana all around" should be understood. |
♦ obhāsetvāti vatthālaṅkārasarīrasamuṭṭhitāya ābhāya pharitvā, candimā viya ca sūriyo viya ca ekobhāsaṃ ekapajjotaṃ karitvāti attho. |
♦ "Having illuminated" means having pervaded with the radiance arisen from his robes, ornaments, and body; the meaning is having made it a single radiance, a single effulgence, like the moon and like the sun. |
ekamantaṃ aṭṭhāsīti ekasmiṃ ante, ekasmiṃ okāse aṭṭhāsi. |
"Stood to one side" means stood at one end, in one place. |
etadavocāti etaṃ “bhikkhu bhikkhū”tiādivacanamavoca. |
"Said this" means said this speech, "Bhikkhu, bhikkhu," and so on. |
kasmā panāyaṃ avanditvā samaṇavohāreneva kathetīti? |
But why does he speak using only the ascetic's mode of address, without paying homage? |
samaṇasaññāsamudācāreneva. evaṃ kirassa ahosi — “ayaṃ antarā kāmāvacare vasi. |
Simply by the perception and conduct of an ascetic. It seems it was thus for him: "This one lived in the sensual sphere in between. |
ahaṃ pana asmi tato kālato paṭṭhāya brahmacārī”ti samaṇasaññāvassa samudācarati, tasmā avanditvā samaṇavohāreneva katheti. |
But I have been a celibate from that time onwards." The perception of an ascetic influences his conduct; therefore, without paying homage, he speaks only with the ascetic's mode of address. |
pubbasahāyo kireso devaputto therassa. |
This devaputta, it is said, was a former companion of the Elder. |
kuto paṭṭhāyāti? |
From when onwards? |
kassapasammāsambuddhakālato paṭṭhāya. |
From the time of Kassapa Sammāsambuddha onwards. |
yo hi pubbayoge āgatesu pañcasu sahāyesu anuthero catutthadivase anāgāmī ahosīti vutto, ayaṃ so. |
For he who, among the five companions who came in a previous connection, was the junior elder who became a non-returner on the fourth day, as was said—this is he. |
tadā kira tesu saṅghattherassa arahatteneva saddhiṃ abhiññā āgamiṃsu. |
Then, it is said, among them, for the Sanghatthera, the supernormal knowledges came along with Arahantship itself. |
so, “mayhaṃ kiccaṃ matthakaṃ pattan”ti vehāsaṃ uppatitvā anotattadahe mukhaṃ dhovitvā uttarakuruto piṇḍapātaṃ ādāya āgantvā, “imaṃ, āvuso, piṇḍapātaṃ bhuñjitvā appamattā samaṇadhammaṃ karothā”ti āha. |
He, thinking, "My task has reached its culmination," flew up into the sky, washed his face in Lake Anotatta, brought almsfood from Uttarakuru, and said, "Friends, having eaten this almsfood, practice the ascetic's duties diligently." |
itare āhaṃsu — “na, āvuso, amhākaṃ evaṃ katikā atthi — ‘yo paṭhamaṃ visesaṃ nibbattetvā piṇḍapātaṃ āharati, tenābhataṃ bhuñjitvā sesehi samaṇadhammo kātabbo’ti. |
The others said: "No, friend, we have no such agreement: 'Whoever first achieves distinction and brings almsfood, having eaten what was brought by him, the ascetic's duty is to be done by the rest.' |
tumhe attano upanissayena kiccaṃ matthakaṃ pāpayittha. |
You, by your own supporting condition, have brought your task to its culmination. |
mayampi sace no upanissayo bhavissati, kiccaṃ matthakaṃ pāpessāma. |
We too, if we have the supporting condition, will bring our task to its culmination. |
papañco esa amhākaṃ, gacchatha tumhe”ti. |
This is a proliferation for us; you go." |
so yathāphāsukaṃ gantvā āyupariyosāne parinibbāyi. |
He, having gone as was comfortable, at the end of his lifespan, attained Parinibbāna. |
♦ punadivase anuthero anāgāmiphalaṃ sacchakāsi, tassa abhiññāyo āgamiṃsu. |
♦ On the next day, the junior elder realized the fruit of non-returning; the supernormal knowledges came to him. |
sopi tatheva piṇḍapātaṃ āharitvā tehi paṭikkhitto yathāphāsukaṃ gantvā āyupariyosāne suddhāvāse nibbatti. |
He too, having brought almsfood in the same way and being rejected by them, having gone as was comfortable, at the end of his lifespan, was reborn in the Pure Abodes. |
so suddhāvāse ṭhatvā te sahāye olokento, eko tadāva parinibbuto, eko adhunā bhagavato santike ariyabhūmiṃ patto, eko lābhasakkāraṃ nissāya, “ahaṃ arahā”ti cittaṃ uppādetvā suppārakapaṭṭane vasatīti disvā taṃ upasaṅkamitvā, “na tvaṃ arahā, na arahattamaggaṃ paṭipanno, gaccha bhagavantaṃ upasaṅkamitvā dhammaṃ suṇāhī”ti uyyojesi. |
He, dwelling in the Pure Abodes and observing those companions, saw: one had attained Parinibbāna then itself; one had now attained the noble stage in the presence of the Blessed One; one, relying on gain and honor, having formed the thought, "I am an Arahant," was dwelling in the port of Suppāraka. Seeing this, he approached him and urged, "You are not an Arahant, you have not entered the path to Arahantship; go, approach the Blessed One and listen to the Dhamma." |
sopi antaraghare bhagavantaṃ ovādaṃ yācitvā, “tasmā tiha te bāhiya evaṃ sikkhitabbaṃ diṭṭhe diṭṭhamattaṃ hotū”ti (udā. |
He too, having asked the Blessed One for admonition in a private house, when the Blessed One briefly admonished him, "Therefore, Bāhiya, you should train thus: In the seen, there will be only the seen" (Ud. 10), |
10) bhagavatā saṃkhittena ovadito ariyabhūmiṃ sampāpuṇi. |
10) admonished in brief by the Blessed One, attained the noble stage. |
♦ tato añño eko atthi, so kuhinti olokento andhavane sekkhapaṭipadaṃ pūrayamāno viharatīti disvā cintesi — “sahāyakassa santike gamissāmīti, gacchantena pana tucchahatthena agantvā kiñci paṇṇākāraṃ gahetvā gantuṃ vaṭṭati, sahāyo kho pana me nirāmiso pabbatamatthake vasanto mayā ākāse ṭhatvā dinnaṃ piṇḍapātampi aparibhuñjitvā samaṇadhammaṃ akāsi, idāni āmisapaṇṇākāraṃ kiṃ gaṇhissati? |
♦ Then there is another one. Observing "Where is he?" he saw him dwelling in Andhavana, fulfilling the practice of a trainee, and thought: "I will go to my companion. But when going, it is proper not to go empty-handed, but to take some gift. My companion, however, is unattached to material things; dwelling on the mountain top, he practiced the ascetic's duty without partaking even of the almsfood given by me while standing in the sky. Now what material gift will he accept? |
dhammapaṇṇākāraṃ gahetvā gamissāmī”ti brahmaloke ṭhitova ratanāvaḷiṃ ganthento viya pannarasa pañhe vibhajitvā taṃ dhammapaṇṇākāraṃ ādāya āgantvā sahāyassa avidūre ṭhatvā attano samaṇasaññāsamudācāravasena taṃ anabhivādetvāva, “bhikkhu bhikkhū”ti ālapitvā ayaṃ vammikotiādimāha. |
I will take a Dhamma-gift and go." While still in the Brahma world, as if stringing a necklace of jewels, he formulated fifteen questions, and taking that Dhamma-gift, he came and stood not far from his companion, and, due to his own perception and conduct of an ascetic, without even greeting him, having addressed him, "Bhikkhu, bhikkhu," he said, "This anthill," and so on. |
tattha turitālapanavasena bhikkhu bhikkhūti āmeḍitaṃ veditabbaṃ. |
Therein, "Bhikkhu, bhikkhu" should be understood as repeated due to hurried address. |
yathā vā ekaneva tilakena nalāṭaṃ na sobhati, taṃ parivāretvā aññesupi dinnesu phullitamaṇḍitaṃ viya sobhati, evaṃ ekeneva padena vacanaṃ na sobhati, parivārikapadena saddhiṃ phullitamaṇḍitaṃ viya sobhatīti taṃ parivārikapadavasena vacanaṃ phullitamaṇḍitaṃ viya karontopi evamāha. |
Or, just as the forehead is not beautified by a single tilaka mark, but when it is surrounded and others are also applied, it shines as if flowered and adorned, so a saying is not beautified by a single word, but with accompanying words it shines as if flowered and adorned. Thus, making the saying as if flowered and adorned by way of accompanying words, he also spoke thus. |
♦ ayaṃ vammikoti purato ṭhito vammiko nāma natthi, desanāvasena pana purato ṭhitaṃ dassento viya ayanti āha. |
♦ "This anthill"—there is no anthill called "the one standing in front," but by way of discourse, as if showing what is standing in front, he said "this." |
laṅginti satthaṃ ādāya khaṇanto palighaṃ addasa. |
"The bolt" (laṅgiṃ)—taking a tool and digging, he saw a bolt. |
ukkhipa laṅgiṃ abhikkhaṇa sumedhāti tāta, paṇḍita, laṅgī nāma rattiṃ dhūmāyati divā pajjalati. |
"Lift the bolt, keep digging, O wise one"—Sir, O learned one, the bolt, namely, smokes by night and blazes by day. |
ukkhipeta paraṃ parato khaṇāti. |
Lift this further, dig beyond. |
evaṃ sabbapadesu attho daṭṭhabbo. |
Thus the meaning should be seen in all instances. |
uddhumāyikanti maṇḍūkaṃ. |
"Puffed up thing" (uddhumāyikaṃ) means a frog. |
caṅkavāranti khāraparissāvanaṃ. |
"Strainer" (caṅkavāraṃ) means an alkali-strainer. |
kummanti kacchapaṃ. |
"Tortoise" (kummaṃ) means a turtle. |
asisūnanti maṃsacchedakaṃ asiñceva adhikuṭṭanañca. |
"Knife and block" (asisūnaṃ) means a meat-chopping knife and a chopping block. |
maṃsapesinti nisadapotappamāṇaṃ allamaṃsapiṇḍaṃ. |
"Piece of flesh" (maṃsapesiṃ) means a lump of fresh flesh the size of a whetstone. |
nāganti sumanapupphakalāpasadisaṃ mahāphaṇaṃ tividhasovatthikaparikkhittaṃ ahināgaṃ addasa. |
"Nāga" (nāgaṃ) means he saw a serpent-nāga with a large hood like a bunch of jasmine flowers, encircled by a threefold svastika pattern. |
mā nāgaṃ ghaṭṭesīti daṇḍakakoṭiyā vā vallikoṭiyā vā paṃsucuṇṇaṃ vā pana khipamāno mā nāgaṃ ghaṭṭayi. |
"Do not strike the nāga"—do not strike the nāga with the tip of a stick or the tip of a creeper, or by throwing powdered earth. |
namo karohi nāgassāti uparivātato apagamma suddhavatthaṃ nivāsetvā nāgassa namakkāraṃ karohi. |
"Pay homage to the nāga"—moving away from upwind, wearing a clean cloth, pay homage to the nāga. |
nāgena adhisayitaṃ dhanaṃ nāma yāva sattamā kulaparivaṭṭā khādato na khīyati, nāgo te adhisayitaṃ dhanaṃ dassati, tasmā namo karohi nāgassāti. |
Wealth guarded by a nāga, it is said, is not exhausted even if consumed for seven generations; the nāga will show you the guarded wealth, therefore pay homage to the nāga. |
ito vā pana sutvāti yathā dukkhakkhandhe itoti sāsane nissakaṃ, na tathā idha. |
"Or having heard from here"—just as in "from this mass of suffering," "from this" means "from the teaching," without alternative, it is not so here. |
idha pana devaputte nissakkaṃ, tasmā ito vā panāti mama vā pana santikā sutvāti ayamettha attho. |
Here, however, "from the devaputta" is without alternative; therefore, "or from here" means "or having heard from my presence"—this is the meaning here. |
♦ 251. cātummahābhūtikassāti catumahābhūtamayassa. |
♦ 251. "Of the four great elements" means made of the four great elements. |
kāyassetaṃ adhivacananti sarīrassa nāmaṃ. |
This is a designation for the body, a name for the physical frame. |
yatheva hi bāhirako vammiko, vamatīti vantakoti vantussayoti vantasinehasambandhoti catūhi kāraṇehi vammikoti vuccati. |
For just as an external anthill is called an "anthill" (vammiko) for four reasons: it ejects (vamati), it is ejected (vantako), it is piled up from what is ejected (vantussayo), it is bound by ejected slime (vantasinehasambandho). |
so hi ahimaṅgusaundūragharagoḷikādayo nānappakāre pāṇake vamatīti vammiko. |
For it ejects various kinds of creatures like snakes, mongooses, lizards, house geckos, etc., thus it is an anthill. |
upacikāhi vantakoti vammiko. |
It is ejected by termites, thus an anthill. |
upacikāhi vamitvā mukhatuṇḍakena ukkhittapaṃsucuṇṇena kaṭippamāṇenapi porisappamāṇenapi ussitoti vammiko. |
Being ejected by termites and raised up by powdered earth lifted with their mouths and snouts to the height of the waist or even to the height of a man, it is an anthill. |
upacikāhi vantakheḷasinehena ābaddhatāya sattasattāhaṃ deve vassantepi na vippakiriyati, nidāghepi tato paṃsumuṭṭhiṃ gahetvā tasmiṃ muṭṭhinā pīḷiyamāne sineho nikkhamati, evaṃ vantasinehena sambaddhoti vammiko. |
Because it is bound by the saliva-slime ejected by termites, even if it rains for seven weeks, it does not scatter; even in the hot season, if one takes a handful of earth from it and squeezes it in the hand, slime comes out; thus, it is bound by ejected slime, an anthill. |
evamayaṃ kāyopi, “akkhimhā akkhigūthako”tiādinā nayena nānappakārakaṃ asucikalimalaṃ vamatīti vammiko. |
So too this body, by the method of "from the eye, eye-dirt," etc., ejects various kinds of impure filth and waste, thus it is an anthill. |
buddhapaccekabuddhakhīṇāsavā imasmiṃ attabhāve nikantipariyādānena attabhāvaṃ chaḍḍetvā gatāti ariyehi vantakotipi vammiko. |
Buddhas, Paccekabuddhas, and Arahants, having abandoned this individual existence through the exhaustion of attachment, have gone; thus, it is also ejected by the noble ones, an anthill. |
yehi cāyaṃ tīhi aṭṭhisatehi ussito nhārusambaddho maṃsāvalepano allacammapariyonaddho chavirañjito satte vañceti, taṃ sabbaṃ ariyehi vantamevāti vantussayotipi vammiko. |
And that by which this [body], raised up by three hundred bones, bound by sinews, plastered with flesh, enveloped by moist skin, colored by complexion, deceives beings—all that is indeed ejected by the noble ones; thus, it is piled up from what is ejected, an anthill. |
“taṇhā janeti purisaṃ, cittamassa vidhāvatī”ti (saṃ. |
"Craving generates a person, his mind runs about" (S.N. 1.55). |
ni. 1.55) evaṃ taṇhāya janitattā ariyehi vanteneva taṇhāsinehena sambaddho ayanti vantasinehena sambaddhotipi vammiko. |
Thus, because it is generated by craving, this is bound by the slime of craving, which is itself ejected by the noble ones; thus, it is also bound by ejected slime, an anthill. |
yathā ca vammikassa anto nānappakārā pāṇakā tattheva jāyanti, uccārapassāvaṃ karonti, gilānā sayanti, matā patanti. |
And just as inside an anthill various kinds of creatures are born right there, excrete feces and urine, lie sick, and fall dead. |
iti so tesaṃ sūtigharaṃ vaccakuṭi gilānasālā susānañca hoti. |
Thus it is their (the worms') delivery room, latrine, infirmary, and charnel ground. |
evaṃ khattiyamahāsālādīnampi kāyo ayaṃ gopitarakkhito maṇḍitappasādhito mahānubhāvānaṃ kāyoti acintetvā chavinissitā pāṇā cammanissitā pāṇā maṃsanissitā pāṇā nhārunissitā pāṇā aṭṭhinissitā pāṇā aṭṭhimiñjanissitā pāṇāti evaṃ kulagaṇanāya asītimattāni kimikulasahassāni antokāyasmiṃyeva jāyanti, uccārapassāvaṃ karonti, gelaññena āturitāni sayanti, matāni patanti, iti ayampi tesaṃ pāṇānaṃ sūtigharaṃ vaccakuṭi gilānasālā susānañca hotīti “vammiko” tveva saṅkhaṃ gato. |
Similarly, even for wealthy nobles and others, this body, though guarded and protected, adorned and embellished, is not to be considered the body of those of great power, but rather, creatures dependent on the skin, creatures dependent on the hide, creatures dependent on the flesh, creatures dependent on the sinews, creatures dependent on the bones, creatures dependent on the marrow – thus, by family count, eighty thousand families of worms are born right within the body, they produce excrement and urine, they lie afflicted with sickness, they die and fall away; thus, this too is for those creatures a delivery room, latrine, infirmary, and charnel ground, and so it has come to be called an "anthill." |
tenāha bhagavā — “vammikoti kho, bhikkhu, imassa cātumahābhūtikassa kāyassetaṃ adhivacanan”ti. |
Therefore the Blessed One said: "Anthill, O monk, is a designation for this body composed of the four great elements." |
♦ mātāpettikasambhavassāti mātito ca pitito ca nibbattena mātāpettikena sukkasoṇitena sambhūtassa. |
♦ 'Of one originated from mother and father' means: born from the semen and blood of mother and father, produced from mother and father. |
odanakummāsūpacayassāti odanena ceva kummāsena ca upacitassa vaḍḍhitassa. |
'Accumulated from rice and gruel' means: built up and grown by means of rice and gruel. |
aniccucchādanaparimaddanabhedanaviddhaṃsanadhammassāti ettha ayaṃ kāyo hutvā abhāvaṭṭhena aniccadhammo. |
'Of a nature to be impermanent, to require anointing and massaging, to break up and be destroyed' means: herein, this body, having come to be, is of an impermanent nature in the sense of non-existence [after existence]. |
duggandhavighātatthāya tanuvilepanena ucchādanadhammo. |
It is of a nature to require anointing with bodily unguents for the removal of bad odor. |
aṅgapaccaṅgābādhavinodanatthāya khuddakasambāhanena parimaddanadhammo. |
It is of a nature to require massaging with gentle rubbing for the dispelling of ailments of the major and minor limbs. |
daharakāle vā ūrūsu sayāpetvā gabbhavāsena dussaṇṭhitānaṃ tesaṃ tesaṃ aṅgānaṃ saṇṭhānasampādanatthaṃ añchanapīḷanādivasena parimaddanadhammo. |
Or, in infancy, being made to lie on the thighs, it is of a nature to require massaging by way of stretching, pressing, etc., to shape those various limbs that are ill-formed due to confinement in the womb. |
evaṃ pariharatopi ca bhedanaviddhaṃsanadhammo bhijjati ceva vikirati ca, evaṃ sabhāvoti attho. |
And even when so cared for, it is of a nature to break up and be destroyed; it both breaks up and scatters, such is its intrinsic nature, this is the meaning. |
tattha mātāpettikasambhavaodanakummāsūpacayaucchādanaparimaddanapadehi samudayo kathito, aniccabhedaviddhaṃsanapadehi atthaṅgamo. |
Therein, by the terms 'originated from mother and father,' 'accumulated from rice and gruel,' 'requiring anointing,' and 'requiring massaging,' arising is spoken of; by the terms 'impermanent,' 'breaking up,' and 'being destroyed,' passing away is spoken of. |
evaṃ sattahipi padehi cātumahābhūtikassa kāyassa uccāvacabhāvo vaḍḍhiparihāni samudayatthaṅgamo kathitoti veditabbo. |
Thus, it should be understood that by these seven terms, the varied state of the body composed of the four great elements – its growth and decay, its arising and passing away – is described. |
♦ divā kammanteti divā kattabbakammante. |
♦ 'Daytime activities' means actions to be done during the day. |
dhūmāyanāti ettha ayaṃ dhūmasaddo kodhe taṇhāya vitakke pañcasu kāmaguṇesu dhammadesanāya pakatidhūmeti imesu atthesu vattati. |
'Smoking' – here this word 'smoke' is used in these meanings: in anger, in craving, in thought, in the five sensual pleasures, in the teaching of the Dhamma, and in ordinary smoke. |
“kodho dhūmo bhasmanimosavajjan”ti (saṃ. ni. 1.165) ettha hi kodhe vattati. |
"Anger is smoke, ash is deceitful speech" (Saṃyutta Nikāya 1.165); here it (smoke) refers to anger. |
“icchādhūmāyitā sattā”ti ettha taṇhāya. |
"Beings are smoked by desire"; here it refers to craving. |
“tena kho pana samayena aññataro bhikkhu bhagavato avidūre dhūmāyanto nisinno hotī”ti ettha vitakke. |
"At that time, a certain monk was sitting not far from the Blessed One, smoking (i.e., pondering)"; here it refers to thought. |
♦ “paṅko ca kāmā palipo ca kāmā, |
♦ "Sensual pleasures are mud, sensual pleasures are mire, |
♦ bhayañca metaṃ timūlaṃ pavuttaṃ. |
♦ And this fear, with its three roots, has been declared. |
♦ rajo ca dhūmo ca mayā pakāsitā. |
♦ Dust and smoke have been shown by me. |
♦ hitvā tuvaṃ pabbaja brahmadattā”ti. |
♦ Having abandoned them, go forth, Brahmadatta." |
(jā. 1.6.14) — |
(Jātaka 1.6.14) — |
♦ ettha pañcakāmaguṇesu. |
♦ Here it refers to the five sensual pleasures. |
“dhūmaṃ kattā hotī”ti (ma. ni. 1.349) ettha dhammadesanāya. |
"He makes smoke" (Majjhima Nikāya 1.349); here it refers to the teaching of the Dhamma. |
“dhajo rathassa paññāṇaṃ, dhūmo paññāṇamaggino”ti (saṃ. ni. 1.72) ettha pakatidhūme. |
"The banner is the sign of a chariot, smoke is the sign of fire" (Saṃyutta Nikāya 1.72); here it refers to ordinary smoke. |
idha panāyaṃ vitakke adhippeto. |
But here it is intended in the sense of thought. |
tenāha “ayaṃ rattiṃ dhūmāyanā”ti. |
Therefore it is said, "This is the smoking at night." |
♦ tathāgatassetaṃ adhivacananti tathāgato hi sattannaṃ dhammānaṃ bāhitattā brāhmaṇo nāma. |
♦ 'This is a designation for the Tathāgata' means: the Tathāgata is indeed called a Brahmin because of having expelled seven things. |
yathāha — “sattannaṃ kho, bhikkhu, dhammānaṃ bāhitattā brāhmaṇo. |
As it is said: "A Brahmin, O monk, is so-called because of having expelled seven things. |
katamesaṃ sattannaṃ? |
Which seven? |
rāgo bāhito hoti, doso. .. moho. .. māno. .. sakkāyadiṭṭhi. .. vicikicchā. .. sīlabbataparāmāso bāhito hoti. |
Lust is expelled, hatred... delusion... conceit... personality-belief... doubt... adherence to rites and rituals is expelled. |
imesaṃ bhikkhu sattannaṃ dhammānaṃ bāhitattā brāhmaṇo”ti (cūḷani. mettagūmāṇavapucchāniddesa 28). |
Because of having expelled these seven things, O monk, one is a Brahmin" (Cūḷaniddesa, Mettagūmāṇavapucchāniddesa 28). |
sumedhoti sundarapañño. |
'Sumedha' (wise) means one of beautiful wisdom. |
sekkhassāti ettha sikkhatīti sekkho. |
'Of the trainee' means: here, one who trains is a trainee (sekkha). |
yathāha — “sikkhatīti kho, bhikkhu, tasmā sekkhoti vuccati. |
As it is said: "He trains, O monk, therefore he is called a trainee. |
kiñca sikkhati? |
And what does he train in? |
adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhatī”ti (a. ni. 3.86). |
He trains in higher virtue, he trains in higher mind, he trains in higher wisdom" (Aṅguttara Nikāya 3.86). |
♦ paññāya adhivacananti lokiyalokuttarāya paññāya etaṃ adhivacanaṃ, na āvudhasatthassa. |
♦ 'A designation for wisdom' means this is a designation for mundane and supramundane wisdom, not for a weapon or sword. |
vīriyārambhassāti kāyikacetasikavīriyassa. |
'Of the undertaking of energy' means of physical and mental energy. |
taṃ paññāgatikameva hoti. |
It leads to wisdom. |
lokiyāya paññāya lokiyaṃ, lokuttarāya paññāya lokuttaraṃ. |
Mundane through mundane wisdom, supramundane through supramundane wisdom. |
ettha panāyaṃ atthadīpanā -- |
But here is the explanation of the meaning -- |
♦ eko kira jānapado brāhmaṇo pātova māṇavakehi saddhiṃ gāmato nikkhamma divasaṃ araññe mante vācetvā sāyaṃ gāmaṃ āgacchati. |
♦ Indeed, a certain provincial Brahmin, having left the village early in the morning with his students, recited hymns in the forest during the day and returned to the village in the evening. |
antarāmagge ca eko vammiko atthi. |
And on the path, there is an anthill. |
so rattiṃ dhūmāyati, divā pajjalati. |
It smokes by night and blazes by day. |
brāhmaṇo antevāsiṃ sumedhaṃ māṇavaṃ āha — “tāta, ayaṃ vammiko rattiṃ dhūmāyati, divā pajjalati, vikāramassa passissāma, bhinditvā naṃ cattāro koṭṭhāse katvā khipāhī”ti. |
The Brahmin said to his pupil, the young man Sumedha: "My dear, this anthill smokes by night and blazes by day. We shall see what is unusual about it. Break it, make it into four parts, and dig it up." |
so sādhūti kudālaṃ gahetvā samehi pādehi pathaviyaṃ patiṭṭhāya tathā akāsi. |
He, saying "Very well," took a hoe, stood firmly on the earth with his feet, and did so. |
tatra ācariyabrāhmaṇo viya bhagavā. |
There, the teacher Brahmin is like the Blessed One. |
sumedhamāṇavako viya sekkho bhikkhu. |
The young man Sumedha is like the trainee monk. |
vammiko viya kāyo. |
The anthill is like the body. |
“tāta, ayaṃ vammiko rattiṃ dhūmāyati, divā pajjalati, vikāramassa passissāma, bhinditvā naṃ cattāro koṭṭhāse katvā khipāhī”ti brāhmaṇena vuttakālo viya, “bhikkhu cātumahābhūtikaṃ kāyaṃ cattāro koṭṭhāse katvā pariggaṇhāhī”ti bhagavatā vuttakālo. |
The time when the Brahmin said, "My dear, this anthill smokes by night and blazes by day. We shall see what is unusual about it. Break it, make it into four parts, and dig it up," is like the time when the Blessed One said, "Monk, comprehend this body composed of the four great elements by making it into four parts." |
tassa sādhūti kudālaṃ gahetvā tathākaraṇaṃ viya sekkhassa bhikkhuno, “yo vīsatiyā koṭṭhāsesu thaddhabhāvo, ayaṃ pathavīdhātu. |
His saying "Very well," taking a hoe, and doing so is like the trainee monk's [comprehension]: "Whatever is the state of solidity in the twenty parts, this is the earth element. |
yo dvādasasu koṭṭhāsesu ābandhanabhāvo, ayaṃ āpodhātu. |
Whatever is the state of cohesion in the twelve parts, this is the water element. |
yo catūsu koṭṭhāsesu paripācanabhāvo, ayaṃ tejodhātu. |
Whatever is the state of ripening in the four parts, this is the fire element. |
yo chasu koṭṭhāsesu vitthambhanabhāvo, ayaṃ vāyodhātū”ti evaṃ catudhātuvavatthānavasena kāyapariggaho veditabbo. |
Whatever is the state of distension in the six parts, this is the air element." Thus, the comprehension of the body by means of the analysis of the four elements should be understood. |
♦ laṅgīti kho, bhikkhūti kasmā bhagavā avijjaṃ laṅgīti katvā dassesīti? |
♦ 'A bolt, O monks': why did the Blessed One show ignorance as a bolt? |
yathā hi nagarassa dvāraṃ pidhāya palighe yojite mahājanassa gamanaṃ pacchijjati, ye nagarassa anto, te antoyeva honti. |
Just as when the gate of a city is closed and the crossbar is fixed, the passage of the great populace is cut off; those who are inside the city remain inside. |
ye bahi, te bahiyeva. |
Those who are outside remain outside. |
evameva yassa ñāṇamukhe avijjālaṅgī patati, tassa nibbānasampāpakaṃ ñāṇagamanaṃ pacchijjati, tasmā avijjaṃ laṅgīti katvā dassesi. |
Similarly, for one at whose door of knowledge the bolt of ignorance falls, his passage of knowledge leading to Nibbāna is cut off; therefore, He showed ignorance as a bolt. |
pajaha avijjanti ettha kammaṭṭhānauggahaparipucchāvasena avijjāpahānaṃ kathitaṃ. |
'Abandon ignorance': here, the abandoning of ignorance through the grasping and questioning of the meditation subject is spoken of. |
♦ uddhumāyikāti kho, bhikkhūti ettha uddhumāyikamaṇḍūko nāma no mahanto, nakhapiṭṭhippamāṇo hoti, purāṇapaṇṇantare vā gacchantare vā valliantare vā vasati. |
♦ 'A puffer-fish (bloated frog), O monks': here, the creature called a puffer-frog is not large, it is about the size of a fingernail's back; it lives among old leaves, or among bushes, or among creepers. |
so daṇḍakoṭiyā vā vallikoṭiyā vā paṃsucuṇṇakena vā ghaṭṭito āyamitvā mahanto parimaṇḍalo beluvapakkappamāṇo hutvā cattāro pāde ākāsagate katvā pacchinnagamano hutvā amittavasaṃ yāti, kākakulalādibhattameva hoti. |
When poked with the tip of a stick, or the tip of a creeper, or with dust powder, it swells up, becomes large and round, the size of a ripe wood-apple fruit, with its four feet in the air, its movement ceased, it falls under the power of enemies, becoming mere food for crows, hawks, and the like. |
evameva ayaṃ kodho paṭhamaṃ uppajjanto cittāvilamattakova hoti. |
Similarly, this anger, when first arising, is merely a disturbance of the mind. |
tasmiṃ khaṇe aniggahito vaḍḍhitvā mukhavikulanaṃ pāpeti. |
At that moment, if uncontrolled, it grows and leads to distortion of the face. |
tadā aniggahito hanusañcopanaṃ pāpeti. |
Then, if uncontrolled, it leads to clenching of the jaw. |
tadā aniggahito pharusavācānicchāraṇaṃ pāpeti. |
Then, if uncontrolled, it leads to the utterance of harsh speech. |
tadā aniggahito disāvilokanaṃ pāpeti. |
Then, if uncontrolled, it leads to looking around in all directions. |
tadā aniggahito ākaḍḍhanaparikaḍḍhanaṃ pāpeti. |
Then, if uncontrolled, it leads to dragging and pulling about. |
tadā aniggahito pāṇinā leḍḍudaṇḍasatthaparāmasanaṃ pāpeti. |
Then, if uncontrolled, it leads to touching a clod, stick, or weapon with the hand. |
tadā aniggahito daṇḍasatthābhinipātaṃ pāpeti . |
Then, if uncontrolled, it leads to an attack with a stick or weapon. |
tadā aniggahito paraghātanampi attaghātanampi pāpeti. |
Then, if uncontrolled, it leads to killing others and also to killing oneself. |
vuttampi hetaṃ — “yato ayaṃ kodho paraṃ ghātetvā attānaṃ ghāteti, ettāvatāyaṃ kodho paramussadagato hoti paramavepullappatto”ti. |
And this is said: "When this anger, having killed another, kills oneself, to that extent this anger has reached its highest flood, has attained its greatest fullness." |
tattha yathā uddhumāyikāya catūsu pādesu ākāsagatesu gamanaṃ pacchijjati, uddhumāyikā amittavasaṃ gantvā kākādibhattaṃ hoti, evameva kodhasamaṅgīpuggalo kammaṭṭhānaṃ gahetvā vaḍḍhetuṃ na sakkoti, amittavasaṃ yāti, sabbesaṃ mārānaṃ yathākāmakaraṇīyo hoti. |
Therein, just as for the puffer-frog, with its four feet in the air, movement is cut off, and the puffer-frog, having fallen under the power of enemies, becomes food for crows and the like; similarly, a person endowed with anger, having taken up a meditation subject, cannot develop it, falls under the power of enemies, and becomes one who can be treated as Māra wishes by all Māras. |
tenāha bhagavā — “uddhumāyikāti kho, bhikkhu, kodhūpāyāsassetaṃ adhivacanan”ti. |
Therefore the Blessed One said: "A puffer-frog, O monk, is a designation for anger and despair." |
tattha balavappatto kodhova kodhūpāyāso. |
Therein, anger that has reached a powerful state is 'anger and despair' (kodhūpāyāsa). |
pajaha kodhūpāyāsanti ettha paṭisaṅkhānappahānaṃ kathitaṃ. |
'Abandon anger and despair': here, abandoning by reflective understanding is spoken of. |
♦ dvidhāpathoti ettha, yathā puriso sadhano sabhogo kantāraddhānamaggappaṭipanno dvedhāpathaṃ patvā, “iminā nu kho gantabbaṃ, iminā gantabban”ti nicchetuṃ asakkonto tattheva tiṭṭhati, atha naṃ corā uṭṭhahitvā anayabyasanaṃ pāpenti, evameva kho mūlakammaṭṭhānaṃ gahetvā nisinno bhikkhu buddhādīsu kaṅkhāya uppannāya kammaṭṭhānaṃ vaḍḍhetuṃ na sakkoti, atha naṃ kilesamārādayo sabbe mārā anayabyasanaṃ pāpenti, iti vicikicchā dvedhāpathasamā hoti. |
♦ 'A forked path': here, just as a man with wealth and possessions, having entered upon a wilderness road, upon reaching a fork, being unable to decide, "Should I go by this way, or should I go by that way?" stands right there, and then robbers arise and bring him to misfortune and disaster; even so, a monk sitting, having taken up a root meditation subject, when doubt arises concerning the Buddha and so on, is unable to develop the meditation subject, and then the defilement-Māras and all other Māras bring him to misfortune and disaster. Thus, doubt is like a forked path. |
tenāha bhagavā — “dvidhāpathoti kho, bhikkhu, vicikicchāyetaṃ adhivacanan”ti. |
Therefore the Blessed One said: "A forked path, O monk, is a designation for doubt." |
pajaha vicikicchanti ettha kammaṭṭhānauggahaparipucchāvasena vicikicchāpahānaṃ kathitaṃ. |
'Abandon doubt': here, the abandoning of doubt through the grasping and questioning of the meditation subject is spoken of. |
♦ caṅgavāranti ettha, yathā rajakehi khāraparissāvanamhi udake pakkhitte eko udakaghaṭo dvepi dasapi vīsatipi ghaṭasatampi paggharatiyeva, pasaṭamattampi udakaṃ na tiṭṭhati, evameva nīvaraṇasamaṅgino puggalassa abbhantare kusaladhammo na tiṭṭhati. |
♦ 'A strainer': here, just as when water is poured into a lye-strainer by washermen, one water pot, or two, or ten, or twenty, even a hundred pots will just flow through, not even a drop of water remains; similarly, no wholesome state remains inside a person endowed with the hindrances. |
tenāha bhagavā — “caṅgavāranti kho, bhikkhu, pañcannetaṃ nīvaraṇānaṃ adhivacanan”ti. |
Therefore the Blessed One said: "A strainer, O monk, is a designation for these five hindrances." |
pajaha pañcanīvaraṇeti ettha vikkhambhanatadaṅgavasena nīvaraṇappahānaṃ kathitaṃ. |
'Abandon the five hindrances': here, the abandoning of the hindrances by suppression and by substitution of opposites is spoken of. |
♦ kummoti ettha, yathā kacchapassa cattāro pādā sīsanti pañceva aṅgāni honti, evameva sabbepi saṅkhatā dhammā gayhamānā pañceva khandhā bhavanti. |
♦ 'A turtle': here, just as a tortoise has four feet and a head, making five limbs, even so, all conditioned things, when grasped, become just the five aggregates. |
tenāha bhagavā — “kummoti kho, bhikkhu, pañcannetaṃ upādānakkhandhānaṃ adhivacanan”ti. |
Therefore the Blessed One said: "A turtle, O monk, is a designation for these five aggregates of clinging." |
pajaha pañcupādānakkhandheti ettha pañcasu khandhesu chandarāgappahānaṃ kathitaṃ. |
'Abandon the five aggregates of clinging': here, the abandoning of desire and lust for the five aggregates is spoken of. |
♦ asisūnāti ettha, yathā sūnāya upari maṃsaṃ ṭhapetvā asinā koṭṭenti, evamime sattā vatthukāmatthāya kilesakāmehi ghātayamānā vatthukāmānaṃ upari katvā kilesakāmehi kantitā koṭṭitā ca honti. |
♦ 'A butcher's block and knife': here, just as they place meat on a block and chop it with a knife, similarly these beings, for the sake of objective sensual pleasures, being slain by defiling sensual pleasures, are placed upon objective sensual pleasures and are cut and chopped by defiling sensual pleasures. |
tenāha bhagavā — “asisūnāti kho, bhikkhu, pañcannetaṃ kāmaguṇānaṃ adhivacanan”ti. |
Therefore the Blessed One said: "A butcher's block and knife, O monk, is a designation for these five cords of sensual pleasure." |
pajaha pañca kāmaguṇeti ettha pañcasu kāmaguṇesu chandarāgappahānaṃ kathitaṃ. |
'Abandon the five cords of sensual pleasure': here, the abandoning of desire and lust for the five cords of sensual pleasure is spoken of. |
♦ maṃsapesīti kho, bhikkhūti ettha ayaṃ maṃsapesi nāma bahujanapatthitā khattiyādayo manussāpi naṃ patthenti kākādayo tiracchānāpi. |
♦ 'A piece of flesh, O monks': here, this piece of flesh is desired by many people; nobles and other humans desire it, and crows and other animals also desire it. |
ime hi sattā avijjāya sammattā nandirāgaṃ upagamma vaṭṭaṃ vaḍḍhenti. |
These beings, intoxicated by ignorance, approach delight and lust, and thus prolong the round of existence. |
yathā vā maṃsapesi ṭhapitaṭhapitaṭṭhāne laggati, evamime sattā nandirāgabaddhā vaṭṭe lagganti, dukkhaṃ patvāpi na ukkaṇṭhanti, iti nandirāgo maṃsapesisadiso hoti. |
Or, just as a piece of flesh sticks wherever it is placed, so these beings, bound by delight and lust, stick in the round of existence; even having experienced suffering, they are not dismayed. Thus, delight and lust are like a piece of flesh. |
tenāha bhagavā — “maṃsapesīti kho, bhikkhu, nandirāgassetaṃ adhivacanan”ti. |
Therefore the Blessed One said: "A piece of flesh, O monk, is a designation for delight and lust." |
pajaha nandīrāganti ettha catutthamaggena nandīrāgappahānaṃ kathitaṃ. |
'Abandon delight and lust': here, the abandoning of delight and lust by the fourth path is spoken of. |
♦ nāgoti kho, bhikkhu, khīṇāsavassetaṃ bhikkhuno adhivacananti ettha yenatthena khīṇāsavo nāgoti vuccati, so anaṅgaṇasutte (ma. ni. aṭṭha. 1.63) pakāsito eva. |
♦ 'A Nāga (serpent/elephant/Arahant), O monk, is a designation for a monk whose cankers are destroyed': here, the meaning by which a taintless one is called a Nāga is explained in the Anaṅgaṇa Sutta (Majjhima Nikāya Commentary 1.63). |
namo karohi nāgassāti khīṇāsavassa buddhanāgassa, “buddho so bhagavā bodhāya dhammaṃ deseti, danto so bhagavā damathāya dhammaṃ deseti, santo so bhagavā samathāya dhammaṃ deseti, tiṇṇo so bhagavā taraṇāya dhammaṃ deseti, parinibbuto so bhagavā parinibbānāya dhammaṃ desetī”ti (ma. ni. 1.361) evaṃ namakkāraṃ karohīti ayamettha attho. |
'Pay homage to the Nāga' means to the Buddha-Nāga whose cankers are destroyed: "The Blessed One, being enlightened, teaches the Dhamma for enlightenment; the Blessed One, being tamed, teaches the Dhamma for tameness; the Blessed One, being peaceful, teaches the Dhamma for peacefulness; the Blessed One, having crossed over, teaches the Dhamma for crossing over; the Blessed One, being fully extinguished, teaches the Dhamma for full extinguishment" (Majjhima Nikāya 1.361). Thus, 'pay homage' – this is the meaning here. |
iti idaṃ suttaṃ therassa kammaṭṭhānaṃ ahosi. |
Thus this Sutta became the Elder's meditation subject. |
theropi idameva suttaṃ kammaṭṭhānaṃ katvā vipassanaṃ vaḍḍhetvā arahattaṃ patto. |
The Elder too, having made this very Sutta his meditation subject, developed insight and attained Arahantship. |
ayametassa atthoti ayaṃ etassa pañhassa attho. |
'This is its meaning' means this is the meaning of this question. |
iti bhagavā ratanarāsimhi maṇikūṭaṃ gaṇhanto viya yathānusandhināva desanaṃ niṭṭhapesīti. |
Thus the Blessed One, like one taking a jewel-peak from a heap of gems, concluded the discourse according to the appropriate connection. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ In the Papañcasūdanī, the Commentary to the Majjhima Nikāya, |
♦ vammikasuttavaṇṇanā niṭṭhitā. |
♦ The Explanation of the Vammika Sutta is concluded. |
♦ 4. rathavinītasuttavaṇṇanā |
♦ 4. Explanation of the Rathavinīta Sutta |
♦ [unnamed] (MN 4) |
♦ [unnamed] (MN 4) |
♦ 252. evaṃ me sutanti rathavinītasuttaṃ. |
♦ 252. "Thus have I heard" – this is the Rathavinīta Sutta. |
tattha rājagaheti evaṃnāmake nagare, tañhi mandhātumahāgovindādīhi pariggahitattā rājagahanti vuccati. |
Therein, 'Rājagaha' is a city of that name; it is called Rājagaha (King's Abode/House) because it was taken possession of by Mandhātu, Mahāgovinda, and others. |
aññepettha pakāre vaṇṇayanti. |
Others explain it in different ways. |
kiṃ tehi? |
What of them? |
nāmametaṃ tassa nagarassa. |
This is the name of that city. |
taṃ panetaṃ buddhakāle ca cakkavattikāle ca nagaraṃ hoti, sesakāle suññaṃ hoti yakkhapariggahitaṃ, tesaṃ vasantavanaṃ hutvā tiṭṭhati. |
And this becomes a city during the time of a Buddha and during the time of a Universal Monarch; at other times it is empty, possessed by yakkhas, and remains as their dwelling forest. |
veḷuvane kalandakanivāpeti veḷuvananti tassa uyyānassa nāmaṃ, taṃ kira veḷūhi parikkhittaṃ ahosi aṭṭhārasahatthena ca pākārena, gopuraṭṭālakayuttaṃ nīlobhāsaṃ manoramaṃ, tena veḷuvananti vuccati. |
'In the Bamboo Grove, at the Squirrels' Feeding Place': 'Bamboo Grove' (Veḷuvana) is the name of that park. It was, indeed, surrounded by bamboos and by a wall eighteen cubits high, equipped with gate-towers and watchtowers, dark-hued and delightful; therefore, it is called Veḷuvana. |
kalandakānañcettha nivāpaṃ adaṃsu, tena kalandakanivāpoti vuccati. |
And here they gave a feeding place (nivāpa) to squirrels (kalandaka); therefore, it is called Kalandakanivāpa. |
♦ pubbe kira aññataro rājā tattha uyyānakīḷanatthaṃ āgato surāmadena matto divāseyyaṃ upagato supi. |
♦ Formerly, it is said, a certain king came there for the purpose of park-sport, became intoxicated with the influence of spirits, lay down for a daytime nap, and slept. |
parijanopissa, “sutto rājā”ti pupphaphalādīhi palobhiyamāno ito cito ca pakkāmi, atha surāgandhena aññatarasmā susirarukkhā kaṇhasappo nikkhamitvā raññābhimukho āgacchati. |
His attendants too, thinking "The king is asleep," being enticed by flowers, fruits, and so on, went hither and thither. Then, due to the smell of spirits, a black serpent emerged from a certain hollow tree and approached the king. |
taṃ disvā rukkhadevatā, “rañño jīvitaṃ dammī”ti kāḷakavesena āgantvā kaṇṇamūle saddamakāsi. |
Seeing it, a tree-deity, thinking "I will give the king his life," came in the guise of a squirrel (kāḷaka) and made a sound near his ear. |
rājā paṭibujjhi, kaṇhasappo nivatto. |
The king awoke; the black serpent turned back. |
so taṃ disvā, “imāya mama jīvitaṃ dinnan”ti kāḷakānaṃ tattha nivāpaṃ paṭṭhapesi, abhayaghosanañca ghosāpesi. |
He, seeing that, thought, "My life was given by this (creature)," and established a feeding place for squirrels there, and also had a proclamation of safety announced. |
tasmā taṃ tato pabhuti kalandakanivāpanti saṅkhyaṃ gataṃ. |
Therefore, from that time onwards, it came to be known as Kalandakanivāpa (Squirrels' Feeding Place). |
kalandakāti kāḷakānaṃ nāmaṃ. |
Kalandaka is the name for squirrels (kāḷaka). |
♦ jātibhūmikāti jātibhūmivāsino. |
♦ 'From their native land' means inhabitants of their native land. |
tattha jātibhūmīti jātaṭṭhānaṃ. |
Therein, 'native land' (jātibhūmi) means birthplace. |
taṃ kho panetaṃ neva kosalamahārājādīnaṃ na caṅkībrāhamaṇādīnaṃ na sakkasuyāmasantusitādīnaṃ na asītimahāsāvakādīnaṃ na aññesaṃ sattānaṃ jātaṭṭhānaṃ “jātibhūmī”ti vuccati. |
But this birthplace of neither the great king of Kosala and others, nor of the Brahmin Caṅkī and others, nor of Sakka, Suyāma, Santusita and others, nor of the eighty great disciples, nor of other beings is called "native land." |
yassa pana jātadivase dasasahassilokadhātu ekaddhajamālāvippakiṇṇakusumavāsacuṇṇagandhasugandhā sabbapāliphullamiva nandanavanaṃ virocamānā paduminipaṇṇe udakabindu viya akampittha, jaccandhādīnañca rūpadassanādīni anekāni pāṭihāriyāni pavattiṃsu, tassa sabbaññubodhisattassa jātaṭṭhānasākiyajanapado kapilavatthāhāro, sā “jātibhūmī”ti vuccati. |
But on the day of whose birth the ten-thousand-world-system, with its single banner-garland, scattered flowers, fragrant powders, and perfumes, shone like the all-blooming Nandana grove, and trembled like a drop of water on a lotus leaf, and many miracles occurred such as the seeing of forms by those born blind and so on – that Sakyan country, the district of Kapilavatthu, the birthplace of that Omniscient Bodhisatta, is called "native land." |
♦ dhammagarubhāvavaṇṇanā (MN 4) |
♦ Explanation of Reverence for the Dhamma (MN 4) |
♦ vassaṃvuṭṭhāti temāsaṃ vassaṃvuṭṭhā pavāritapavāraṇā hutvā. |
♦ 'Having spent the rains retreat' means having spent the three months of the rains retreat and performed the Pavāraṇā ceremony. |
bhagavā etadavocāti “kacci, bhikkhave, khamanīyan”tiādīhi vacanehi āgantukapaṭisanthāraṃ katvā etaṃ, “ko nu kho, bhikkhave”tiādivacanamavoca. |
'The Blessed One said this' means: having made a welcoming greeting to the newcomers with words such as, "Is it tolerable, monks?" he spoke these words, "Who now, monks?" and so on. |
te kira bhikkhu, — “kacci, bhikkhave, khamanīyaṃ kacci yāpanīyaṃ, kaccittha appakilamathena addhānaṃ āgatā, na ca piṇḍakena kilamittha, kuto ca tumhe, bhikkhave, āgacchathā”ti paṭisanthāravasena pucchitā — “bhagavā sākiyajanapade kapilavatthāhārato jātibhūmito āgacchāmā”ti āhaṃsu. |
Those monks, it is said, when asked by way of greeting, "Monks, is it tolerable, is it supportable? Have you come the long way with little fatigue, and were you not weary from the alms-round? And from where, monks, do you come?" replied, "Blessed One, we come from our native land in the Sakyan country, from the district of Kapilavatthu." |
atha bhagavā neva suddhodanamahārājassa, na sakkodanassa, na sukkodanassa, na dhotodanassa, na amitodanassa, na amittāya deviyā, na mahāpajāpatiyā, na sakalassa sākiyamaṇḍalassa ārogyaṃ pucchi. |
Then the Blessed One did not ask about the health of the great king Suddhodana, nor of Sakkodana, nor of Sukkodana, nor of Dhotodana, nor of Amitodana, nor of the queen Amitā, nor of Mahāpajāpatī, nor of the entire Sakyan circle. |
atha kho attanā ca dasakathāvatthulābhiṃ parañca tattha samādapetāraṃ paṭipattisampannaṃ bhikkhuṃ pucchanto idaṃ — “ko nu kho, bhikkhave”tiādivacanaṃ avoca. |
But then, asking about a monk accomplished in practice, who himself had attained the ten topics of discourse and who could establish others in them, he spoke these words: "Who now, monks?" and so on. |
♦ kasmā pana bhagavā suddhodanādīnaṃ ārogyaṃ apucchitvā evarūpaṃ bhikkhumeva pucchati? |
♦ But why does the Blessed One, without asking about the health of Suddhodana and the others, ask only about such a monk? |
piyatāya. buddhānañhi paṭipannakā bhikkhū bhikkhuniyo upāsakā upāsikāyo ca piyā honti manāpā. |
Out of affection. For the Buddhas, monks, nuns, laymen, and laywomen who are practicing are dear and beloved. |
kiṃ kāraṇā? |
For what reason? |
dhammagarutāya. dhammagaruno hi tathāgatā, so ca nesaṃ dhammagarubhāvo, “dukkhaṃ kho agāravo viharati, appatisso”ti (a. ni. 4.21) iminā ajapālanigrodhamūle uppannajjhāsayena veditabbo. |
Because of reverence for the Dhamma. The Tathāgatas indeed have reverence for the Dhamma, and this reverence of theirs for the Dhamma is to be understood from the intention that arose at the foot of the Ajapāla banyan tree: "It is suffering, indeed, to live without respect, without deference" (Aṅguttara Nikāya 4.21). |
dhammagarutāyeva hi bhagavā mahākassapattherassa abhinikkhamanadivase paccuggamanaṃ karonto tigāvutaṃ maggaṃ agamāsi. |
Indeed, it was out of reverence for the Dhamma that the Blessed One, on the day of the Elder Mahākassapa's going forth, went three gāvutas (leagues) to meet him. |
atirekatiyojanasataṃ maggaṃ gantvā gaṅgātīre dhammaṃ desetvā mahākappinaṃ saparisaṃ arahatte patiṭṭhapesi. |
Having traveled a path of more than one hundred and three yojanas, he taught the Dhamma on the bank of the Ganges and established Mahākappina and his retinue in Arahantship. |
ekasmiṃ pacchābhatte pañcacattālīsayojanaṃ maggaṃ gantvā kumbhakārassa nivesane tiyāmarattiṃ dhammakathaṃ katvā pukkusātikulaputtaṃ anāgāmiphale patiṭṭhapesi. |
On one occasion, after the meal, he traveled a path of forty-five yojanas and, in the potter's dwelling, after giving a Dhamma talk for the three watches of the night, established the clansman Pukkusāti in the fruit of non-returning. |
vīsayojanasataṃ gantvā vanavāsisāmaṇerassa anuggahaṃ akāsi. |
Having traveled one hundred and twenty yojanas, he showed favor to the novice Vanavāsī. |
saṭṭhiyojanamaggaṃ gantvā khadiravaniyattherassa dhammaṃ desesi. |
Having traveled a path of sixty yojanas, he taught the Dhamma to the Elder Khadiravaniya. |
anuruddhatthero pācīnavaṃsadāye nisinno mahāpurisavitakkaṃ vitakketīti ñatvā tattha ākāsena gantvā therassa purato oruyha sādhukāramadāsi. |
Knowing that the Elder Anuruddha, seated in the Pācīnavaṃsa park, was thinking the thoughts of a great man, he went there through the air, descended in front of the Elder, and gave his approval. |
koṭikaṇṇasoṇattherassa ekagandhakuṭiyaṃ senāsanaṃ paññapāpetvā paccūsakāle dhammadesanaṃ ajjhesitvā sarabhaññapariyosāne sādhukāramadāsi. |
Having had a lodging prepared in a private perfumed chamber for the Elder Koṭikaṇṇa Soṇa, he requested a Dhamma discourse at dawn and, at the end of the recitation with musical intonation (sarabhañña), gave his approval. |
tigāvutaṃ maggaṃ gantvā tiṇṇaṃ kulaputtānaṃ vasanaṭṭhāne gosiṅgasālavane sāmaggirasānisaṃsaṃ kathesi. |
Having traveled a path of three gāvutas, at the dwelling place of three clansmen in the Gosiṅga Sāla-tree wood, he spoke of the benefits of the taste of harmony. |
kassapopi bhagavā — “anāgāmiphale patiṭṭhito ariyasāvako ayan”ti vissāsaṃ uppādetvā ghaṭikārassa kumbhakārassa nivesanaṃ gantvā sahatthā āmisaṃ gahetvā paribhuñji. |
Even the Blessed One Kassapa, having engendered confidence [by thinking], "This noble disciple is established in the fruit of non-returning," went to the dwelling of Ghaṭikāra the potter, took food with his own hand, and consumed it. |
♦ amhākaṃyeva bhagavā upakaṭṭhāya vassūpanāyikāya jetavanato bhikkhusaṅghaparivuto cārikaṃ nikkhami. |
♦ Our own Blessed One, when the rains retreat was approaching, set out on tour from Jetavana, surrounded by the Saṅgha of monks. |
kosalamahārājānāthapiṇḍikādayo nivattetuṃ nāsakkhiṃsu. |
The great king of Kosala, Anāthapiṇḍika, and others were unable to make him turn back. |
anāthapiṇḍiko gharaṃ āgantvā domanassappatto nisīdi. |
Anāthapiṇḍika, having returned home, sat down afflicted with grief. |
atha naṃ puṇṇā nāma dāsī domanassappattosi sāmīti āha. |
Then a maidservant named Puṇṇā said to him, "Master, you are afflicted with grief." |
“āma je, satthāraṃ nivattetuṃ nāsakkhiṃ, atha me imaṃ temāsaṃ dhammaṃ vā sotuṃ, yathādhippāyaṃ vā dānaṃ dātuṃ na labhissāmī”ti cintā uppannāti. |
"Yes, dear, I was unable to make the Teacher turn back. Then the thought arose in me, 'For these three months, I will not get to hear the Dhamma or to give alms according to my desire.'" |
ahampi sāmi satthāraṃ nivattessāmīti. |
"I too, master, will make the Teacher turn back." |
sace nivattetuṃ sakkosi, bhujissāyeva tvanti. |
"If you are able to make him turn back, you will indeed be a free woman." |
sā gantvā dasabalassa pādamūle nipajjitvā “nivattatha bhagavā”ti āha. |
She went, prostrated herself at the feet of the One with Ten Powers, and said, "May the Blessed One turn back." |
puṇṇe tvaṃ parapaṭibaddhajīvikā kiṃ me karissasīti. |
"Puṇṇā, you whose livelihood depends on others, what will you do for me?" |
bhagavā mayhaṃ deyyadhammo natthīti tumhepi jānātha, tumhākaṃ nivattanapaccayā panāhaṃ tīsu saraṇesu pañcasu sīlesu patiṭṭhahissāmīti. |
"Blessed One, you too know that I have no gift to offer; but on account of your turning back, I will establish myself in the three refuges and the five precepts." |
bhagavā sādhu sādhu puṇṇeti sādhukāraṃ katvā nivattetvā jetavanameva paviṭṭho. |
The Blessed One, saying, "Good, good, Puṇṇā!" and giving his approval, turned back and entered Jetavana itself. |
ayaṃ kathā pākaṭā ahosi. |
This story became well-known. |
seṭṭhi sutvā puṇṇāya kira bhagavā nivattitoti taṃ bhujissaṃ katvā dhītuṭṭhāne ṭhapesi. |
The merchant, having heard, "Indeed, the Blessed One turned back because of Puṇṇā," made her a free woman and established her in the position of a daughter. |
sā pabbajjaṃ yācitvā pabbaji, pabbajitvā vipassanaṃ ārabhi. |
She asked for ordination and went forth; having gone forth, she began insight meditation. |
athassā satthā āraddhavipassakabhāvaṃ ñatvā imaṃ obhāsagāthaṃ vissajjesi — |
Then the Teacher, knowing her state of having begun insight meditation, uttered this illuminating verse: |
♦ “puṇṇe pūresi saddhammaṃ, cando pannaraso yathā. |
♦ "Puṇṇā, fulfill the good Dhamma, like the moon on the fifteenth day. |
♦ paripuṇṇāya paññāya, dukkhassantaṃ karissasī”ti. |
♦ With fully perfected wisdom, you will make an end of suffering." |
(therīgā. 3). |
(Therīgāthā 3). |
♦ gāthāpariyosāne arahattaṃ patvā abhiññātā sāvikā ahosīti. |
♦ At the end of the verse, she attained Arahantship and became a renowned female disciple. |
evaṃ dhammagaruno tathāgatā. |
Thus, the Tathāgatas have reverence for the Dhamma. |
♦ nandakatthere upaṭṭhānasālāyaṃ dhammaṃ desentepi bhagavā anahātova gantvā tiyāmarattiṃ ṭhitakova dhammakathaṃ sutvā desanāpariyosāne sādhukāramadāsi. |
♦ Even when the Elder Nandaka was teaching the Dhamma in the attendance hall, the Blessed One, without having bathed, went and, standing for the three watches of the night, listened to the Dhamma talk, and at the end of the discourse, gave his approval. |
thero āgantvā vanditvā, “kāya velāya, bhante, āgatatthā”ti pucchi. |
The Elder came, paid homage, and asked, "At what time, venerable sir, did you arrive?" |
tayā suttante āraddhamatteti. |
"Just when you had begun the Suttanta." |
dukkaraṃ karittha, bhante, buddhasukhumālā tumheti. |
"You have done a difficult thing, venerable sir; you Buddhas are delicate." |
sace tvaṃ, nanda, kappaṃ desetuṃ sakkuṇeyyāsi, kappamattampāhaṃ ṭhitakova suṇeyyanti bhagavā avoca. |
"If you, Nanda, could teach for an eon, I too would listen standing for just an eon," said the Blessed One. |
evaṃ dhammagaruno tathāgatā. |
Thus, the Tathāgatas have reverence for the Dhamma. |
tesaṃ dhammagarutāya paṭipannakā piyā honti, tasmā paṭipannake pucchi. |
Because of their reverence for the Dhamma, those who practice are dear to them; therefore, he asked about those who practice. |
paṭipannako ca nāma attahitāya paṭipanno no parahitāya, parahitāya paṭipanno no attahitāya, no attahitāya ca paṭipanno no parahitāya ca, attahitāya ca paṭipanno parahitāya cāti catubbidho hoti. |
And one who practices is of four kinds: one who practices for his own welfare, not for the welfare of others; one who practices for the welfare of others, not for his own welfare; one who practices neither for his own welfare nor for the welfare of others; and one who practices for his own welfare and for the welfare of others. |
♦ tattha yo sayaṃ dasannaṃ kathāvatthūnaṃ lābhī hoti, paraṃ tattha na ovadati na anusāsati āyasmā bākulo viya. |
♦ Therein, one who himself is an obtainer of the ten topics of discourse, but does not advise or instruct others in them, like the venerable Bākula. |
ayaṃ attahitāya paṭipanno nāma no parahitāya paṭipanno, evarūpaṃ bhikkhuṃ bhagavā na pucchati. |
This one is called 'practicing for his own welfare, not practicing for the welfare of others'; the Blessed One does not ask about such a monk. |
kasmā? na mayhaṃ sāsanassa vaḍḍhipakkhe ṭhitoti. |
Why? Because he does not stand on the side of the growth of my Dispensation. |
♦ yo pana dasannaṃ kathāvatthūnaṃ alābhī, paraṃ tehi ovadati tena katavattasādiyanatthaṃ upanando sakyaputto viya, ayaṃ parahitāya paṭipanno nāma no attahitāya, evarūpampi na pucchati. |
♦ But one who is not an obtainer of the ten topics of discourse, yet advises others with them for the sake of enjoying the duties performed by them, like Upananda the Sakyan son, this one is called 'practicing for the welfare of others, not for his own'; he does not ask about such a one either. |
kasmā? assa taṇhā mahāpacchi viya appahīnāti. |
Why? Because his craving, like a large basket, is not abandoned. |
♦ yo attanāpi dasannaṃ kathāvatthūnaṃ alābhī, parampi tehi na ovadati, lāḷudāyī viya, ayaṃ neva attahitāya paṭipanno na parahitāya, evarūpampi na pucchati. |
♦ One who himself is not an obtainer of the ten topics of discourse, and also does not advise others with them, like Lāḷudāyī, this one is called 'practicing neither for his own welfare nor for the welfare of others'; he does not ask about such a one either. |
kasmā? assa anto kilesā pharasuchejjā viya mahantāti. |
Why? Because his internal defilements are great, like a forest difficult to cut through. |
♦ yo pana sayaṃ dasannaṃ kathāvatthūnaṃ lābhī, parampi tehi ovadati, ayaṃ attahitāya ceva parahitāya ca paṭipanno nāma sāriputtamoggallānamahākassapādayo asītimahātherā viya, evarūpaṃ bhikkhuṃ pucchati. |
♦ But one who himself is an obtainer of the ten topics of discourse, and also advises others with them, this one is called 'practicing for his own welfare and for the welfare of others,' like Sāriputta, Moggallāna, Mahākassapa, and the other eighty great Elders; he asks about such a monk. |
kasmā? mayhaṃ sāsanassa vuḍḍhipakkhe ṭhitoti. |
Why? Because he stands on the side of the growth of my Dispensation. |
idhāpi evarūpameva pucchanto — “ko nu kho, bhikkhave”tiādimāha. |
Here too, asking about just such a one, he said: "Who now, monks?" and so on. |
♦ evaṃ bhagavatā puṭṭhānaṃ pana tesaṃ bhikkhūnaṃ bhagavā attano jātibhūmiyaṃ ubhayahitāya paṭipannaṃ dasakathāvatthulābhiṃ bhikkhuṃ pucchati, ko nu kho tattha evarūpoti na aññamaññaṃ cintanā vā samantanā vā ahosi. |
♦ Now, when the Blessed One thus asked those monks, "The Blessed One is asking about a monk in his native land who practices for the welfare of both and is an obtainer of the ten topics of discourse; who, now, is such a one there?" there was no mutual thinking or consultation among them. |
kasmā? āyasmā hi mantāṇiputto tasmiṃ janapade ākāsamajjhe ṭhito cando viya sūriyo viya ca pākaṭo paññāto. |
Why? Because the venerable Mantāṇiputta was well-known and renowned in that country like the moon or the sun standing in the middle of the sky. |
tasmā te bhikkhū meghasaddaṃ sutvā ekajjhaṃ sannipatitamoraghaṭā viya ghanasajjhāyaṃ kātuṃ, āraddhabhikkhū viya ca attano ācariyaṃ puṇṇattheraṃ bhagavato ārocentā therassa ca guṇaṃ bhāsituṃ appahontehi mukhehi ekappahāreneva puṇṇo nāma, bhante, āyasmātiādimāhaṃsu. |
Therefore, those monks, like a flock of peacocks gathered together upon hearing the sound of a cloud, about to make a dense chorus, and like monks who have begun [their practice] informing the Blessed One about their teacher, the Elder Puṇṇa, with mouths unable to fully express the Elder's virtue, said in a single utterance: "Venerable sir, the venerable one named Puṇṇa," and so on. |
tattha puṇṇoti tassa therassa nāmaṃ. |
Therein, 'Puṇṇa' is the name of that Elder. |
mantāṇiyā pana so putto, tasmā mantāṇiputtoti vuccati. |
And he was the son of Mantāṇī, therefore he is called Mantāṇiputta. |
sambhāvitoti guṇasambhāvanāya sambhāvito. |
'Honored' means honored with the honor due to virtue. |
♦ appicchatādivaṇṇanā (MN 4) |
♦ Explanation of Fewness of Wishes, etc. (MN 4) |
♦ appicchoti icchāvirahito nīccho nittaṇho. |
♦ 'Of few wishes' means devoid of wishes, without desire, without craving. |
ettha hi byañjanaṃ sāvasesaṃ viya, attho pana niravaseso. |
Here, indeed, the letter is as if with a remainder, but the meaning is without remainder. |
na hi tassa anto aṇumattāpi pāpikā icchā nāma atthi. |
For within him there is not even an atom of evil desire. |
khīṇāsavo hesa sabbaso pahīnataṇho. |
He is one whose cankers are destroyed, whose craving is entirely abandoned. |
apicettha atricchatā pāpicchatā mahicchatā appicchatāti ayaṃ bhedo veditabbo. |
Moreover, herein this distinction should be understood: excessive desire, evil desire, great desire, and fewness of wishes. |
♦ tattha sakalābhe atittassa paralābhe patthanā atricchatā nāma. |
♦ Therein, for one unsatisfied with all one's gains, the longing for others' gains is called excessive desire. |
tāya samannāgatassa ekabhājena pakkapūvopi attano patte patito na supakko viya khuddako viya ca khāyati. |
For one endowed with it, even a cake cooked in one portion, having fallen into one's own bowl, does not seem well-cooked or seems small. |
sveva parassa patte pakkhitto supakko viya mahanto viya ca khāyati. |
The very same, put into another's bowl, seems well-cooked and seems large. |
asantaguṇasambhāvanatā pana paṭiggahaṇe ca amattaññutā pāpicchatā nāma, sā, “idhekacco assaddho samāno saddhoti maṃ jano jānātū”tiādinā nayena abhidhamme āgatāyeva, tāya samannāgato puggalo kohaññe patiṭṭhāti. |
But the estimation of non-existent virtues and immoderation in accepting are called evil desire; this, in the Abhidhamma, comes by way of: "Here, someone, being faithless, [thinks] 'May people know me as faithful,'" and so on. A person endowed with it is established in hypocrisy. |
santaguṇasambhāvanā pana paṭiggahaṇe ca amattaññutā mahicchatā nāma. |
But the estimation of existent virtues and immoderation in accepting are called great desire. |
sāpi, “idhekacco saddho samāno saddhoti maṃ jano jānātūti icchati, sīlavā samāno sīlavāti maṃ jano jānātū”ti (vibha. 851) iminā nayena āgatāyeva, tāya samannāgato puggalo dussantappayo hoti, vijātamātāpissa cittaṃ gahetuṃ na sakkoti. |
This too comes by way of: "Here, someone, being faithful, wishes, 'May people know me as faithful'; being virtuous, 'May people know me as virtuous'" (Vibhaṅga 851). A person endowed with it is difficult to satisfy; even his own mother who bore him cannot grasp his mind. |
tenetaṃ vuccati — |
Therefore this is said — |
♦ “aggikkhandho samuddo ca, mahiccho cāpi puggalo. |
♦ "A mass of fire, and the ocean, and also a person of great desires. |
♦ sakaṭena paccayaṃ detu, tayopete atappayā”ti. |
♦ Though one gives requisites 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 jānātūti na icchati. |
♦ But the concealment of existent virtues and moderation in accepting are called fewness of wishes; a person endowed with it, due to the wish to conceal even the virtue existing in himself, "being faithful, does not wish, 'May people know me as faithful.' |
sīlavā, pavivitto, bahussuto, āraddhavīriyo, samādhisampanno, paññavā, khīṇāsavo samāno khīṇāsavoti maṃ jano jānātū”ti na icchati, seyyathāpi majjhantikatthero. |
Being virtuous, secluded, learned, energetic, accomplished in concentration, wise, one whose cankers are destroyed, he does not wish, 'May people know me as one whose cankers are destroyed,'" like the Elder Majjhantika. |
♦ thero kira mahākhīṇāsavo ahosi, pattacīvaraṃ panassa pādamattameva agghati, so asokassa dhammarañño vihāramahadivase saṅghatthero ahosi. |
♦ The Elder, it is said, was a great Arahant whose cankers were destroyed, but his bowl and robe were worth only a quarter (of a kahāpaṇa). He was the Elder of the Saṅgha on the day of the great Vihāra festival of Asoka, the king of Dhamma. |
athassa atilūkhabhāvaṃ disvā manussā, “bhante, thokaṃ bahi hothā”ti āhaṃsu. |
Then people, seeing his extremely frugal state, said, "Venerable sir, please step outside for a little while." |
thero, “mādise khīṇāsave rañño saṅgahaṃ akaronte añño ko karissatī”ti pathaviyaṃ nimujjitvā saṅghattherassa ukkhittapiṇḍaṃ gaṇhantoyeva ummujji. |
The Elder, thinking, "If one like me, whose cankers are destroyed, does not perform the king's reception for the Saṅgha, who else will do it?" dived into the earth and emerged just as he was taking the almsfood offered to the Elder of the Saṅgha. |
evaṃ khīṇāsavo samāno, “khīṇāsavoti maṃ jano jānātū”ti na icchati. |
Thus, being one whose cankers were destroyed, he did not wish, "May people know me as one whose cankers are destroyed." |
evaṃ appiccho pana bhikkhu anuppannaṃ lābhaṃ uppādeti, uppannaṃ lābhaṃ thāvaraṃ karoti, dāyakānaṃ cittaṃ ārādheti, yathā yathā hi so attano appicchatāya appaṃ gaṇhāti, tathā tathā tassa vatte pasannā manussā bahū denti. |
Such a monk of few wishes, however, causes unarisen gain to arise, makes arisen gain stable, and gratifies the minds of donors; for, in whatever way he, due to his fewness of wishes, accepts little, in that same way, people pleased with his conduct give much. |
♦ aparopi catubbidho appiccho — paccayāppiccho dhutaṅgāppiccho pariyattiappiccho adhigamāppicchoti. |
♦ There is also another fourfold [classification of] one with few wishes: fewness of wishes regarding requisites, fewness of wishes regarding ascetic practices (dhutaṅga), fewness of wishes regarding learning (pariyatti), and fewness of wishes regarding attainment (adhigama). |
tattha catūsu paccayesu appiccho paccayāppiccho nāma, so dāyakassa vasaṃ jānāti, deyyadhammassa vasaṃ jānāti, attano thāmaṃ jānāti. |
Therein, one with few wishes regarding the four requisites is called 'one with fewness of wishes regarding requisites'; he knows the capacity of the donor, he knows the capacity of the gift, he knows his own strength. |
yadi hi deyyadhammo bahu hoti, dāyako appaṃ dātukāmo, dāyakassa vasena appaṃ gaṇhāti. |
For if the gift is much, but the donor wishes to give little, he accepts little according to the donor's capacity. |
deyyadhammo appo, dāyako bahuṃ dātukāmo, deyyadhammassa vasena appaṃ gaṇhāti. |
If the gift is little, but the donor wishes to give much, he accepts little according to the gift's capacity. |
deyyadhammopi bahu, dāyakopi bahuṃ dātukāmo, attano thāmaṃ ñatvā pamāṇeneva gaṇhāti. |
If both the gift is much and the donor wishes to give much, knowing his own strength, he accepts only in moderation. |
♦ dhutaṅgasamādānassa attani atthibhāvaṃ najānāpetukāmo dhutaṅgāppiccho nāma. |
♦ One who does not wish to make known the existence in himself of the undertaking of ascetic practices is called 'one with fewness of wishes regarding ascetic practices.' |
tassa vibhāvanatthaṃ imāni vatthūni — sosānikamahāsumanatthero kira saṭṭhi vassāni susāne vasi, añño ekabhikkhupi na aññāsi, tenevāha — |
For the illustration of this, these are the stories: The Elder Mahāsumana, the charnel-ground dweller, it is said, lived in a charnel ground for sixty years, and not a single other monk knew it. Therefore he said: |
♦ “susāne saṭṭhi vassāni, abbokiṇṇaṃ vasāmahaṃ. |
♦ "For sixty years in the charnel ground, I lived uninterruptedly. |
♦ dutiyo maṃ na jāneyya, aho sosānikuttamo”ti. |
♦ May no second person know me, O supreme charnel-ground dweller!" |
♦ cetiyapabbate dvebhātiyattherā vasiṃsu. |
♦ On Cetiyapabbata lived two brother-Elders. |
tesu kaniṭṭho upaṭṭhākena pesitā ucchukhaṇḍikā gahetvā jeṭṭhassa santikaṃ agamāsi. |
Among them, the younger, having taken a piece of sugarcane sent by an attendant, went to the elder. |
paribhogaṃ, bhante, karothāti. |
"Venerable sir, please partake." |
therassa ca bhattakiccaṃ katvā mukhaṃ vikkhālanakālo ahosi. |
And it was time for the Elder, having finished his meal, to wash his mouth. |
so alaṃ, āvusoti āha. |
He said, "Enough, friend." |
kacci, bhante, ekāsanikatthāti. |
"Are you perhaps, venerable sir, a one-sessioner?" |
āharāvuso, ucchukhaṇḍikāti paññāsa vassāni ekāsaniko samānopi dhutaṅgaṃ nigūhamāno paribhogaṃ katvā mukhaṃ vikkhāletvā puna dhutaṅgaṃ adhiṭṭhāya gato. |
"Bring it, friend, the piece of sugarcane." Though he had been a one-sessioner for fifty years, concealing his ascetic practice, he partook, washed his mouth, and then, having re-undertaken the ascetic practice, went. |
♦ yo pana sāketakatissatthero viya bahussutabhāvaṃ jānāpetuṃ na icchati, ayaṃ pariyattiappiccho nāma. |
♦ But one who, like the Elder Tissa of Sāketa, does not wish to make known his learnedness, this one is called 'one with fewness of wishes regarding learning.' |
thero kira khaṇo natthīti uddesaparipucchāsu okāsaṃ akaronto maraṇakkhayaṃ, bhante, labhissathāti codito gaṇaṃ vissajjetvā kaṇikāravālikasamuddavihāraṃ gato. |
The Elder, it is said, saying, "There is no time," making no opportunity for instruction and questioning, when urged, "Venerable sir, you will attain the moment of death," dismissed his group and went to the Kaṇikāravālika Samudra Vihāra. |
tattha antovassaṃ theranavamajjhimānaṃ upakāro hutvā mahāpavāraṇāya uposathadivase dhammakathāya janataṃ khobhetvā gato. |
There, during the rains retreat, having been helpful to the elder, new, and middle-ranking monks, on the Uposatha day of the Mahāpavāraṇā, he stirred the people with a Dhamma talk and departed. |
♦ yo pana sotāpannādīsu aññataro hutvā sotāpannādibhāvaṃ jānāpetuṃ na icchati, ayaṃ adhigamāppiccho nāma, tayo kulaputtā viya ghaṭikārakumbhakāro viya ca. |
♦ But one who, having become a stream-enterer or the like, does not wish to make known his state of being a stream-enterer, etc., this one is called 'one with fewness of wishes regarding attainment,' like the three clansmen and like Ghaṭikāra the potter. |
♦ āyasmā pana puṇṇo atricchataṃ pāpicchataṃ mahicchatañca pahāya sabbaso icchāpaṭipakkhabhūtāya alobhasaṅkhātāya parisuddhāya appicchatāya samannāgatattā appiccho nāma ahosi. |
♦ But the venerable Puṇṇa, having abandoned excessive desire, evil desire, and great desire, was called 'one of few wishes' because he was endowed with pure fewness of wishes, characterized by non-greed, which is entirely opposed to desire. |
bhikkhūnampi, “āvuso, atricchatā pāpicchatā mahicchatāti ime dhammā pahātabbā”ti tesu ādīnavaṃ dassetvā evarūpaṃ appicchataṃ samādāya vattitabbanti appicchakathaṃ kathesi. |
And to the monks, showing the danger in them, he gave a talk on fewness of wishes, saying, "Friends, excessive desire, evil desire, and great desire – these things should be abandoned," and "One should live having undertaken such fewness of wishes." |
tena vuttaṃ “attanā ca appiccho appicchakathañca bhikkhūnaṃ kattā”ti. |
Therefore it is said, "Himself of few wishes and a speaker to the monks on fewness of wishes." |
♦ dvādasavidhasantosavaṇṇanā (MN 4) |
♦ Explanation of the Twelvefold Contentment (MN 4) |
♦ idāni attanā ca santuṭṭhotiādīsu visesatthameva dīpayissāma. |
♦ Now, in "and himself contented" and so on, we shall explain only the special meaning. |
yojanā pana vuttanayeneva veditabbā. |
The construction, however, should be understood in the way already stated. |
santuṭṭhoti itarītarapaccayasantosena samannāgato. |
'Contented' means endowed with contentment regarding any kind of requisite. |
so panesa santoso dvādasavidho hoti. |
And this contentment is twelvefold. |
seyyathidaṃ, cīvare yathālābhasantoso yathābalasantoso yathasāruppasantosoti tividho, evaṃ piṇḍapātādīsu. |
That is to say: regarding robes, it is threefold – contentment with whatever is obtained, contentment according to one's strength, contentment according to what is suitable; similarly regarding almsfood and so on. |
tassāyaṃ pabhedasaṃvaṇṇanā. |
This is the detailed explanation of its kinds. |
♦ idha bhikkhu cīvaraṃ labhati sundaraṃ vā asundaraṃ vā. |
♦ Here, a monk obtains a robe, whether fine or coarse. |
so teneva yāpeti aññaṃ na pattheti, labhantopi na gaṇhāti, ayamassa cīvare yathālābhasantoso. |
He makes do with that, does not long for another; even if he obtains one, he does not accept it. This is his contentment with whatever is obtained regarding robes. |
atha yo pakatidubbalo vā hoti ābādhajarābhibhūto vā, garucīvaraṃ pārupanto kilamati, so sabhāgena bhikkhunā saddhiṃ taṃ parivattetvā lahukena yāpentopi santuṭṭhova hoti, ayamassa cīvare yathābalasantoso. |
Then, one who is naturally weak or overcome by illness or old age, wearing a heavy robe, becomes fatigued; if he exchanges it with a fellow monk and makes do with a light one, he is still contented. This is his contentment according to his strength regarding robes. |
aparo paṇītapaccayalābhī hoti, so paṭṭacīvarādīnaṃ aññataraṃ mahagghacīvaraṃ bahūni vā pana cīvarāni labhitvā idaṃ therānaṃ cirapabbajitānaṃ idaṃ bahussutānaṃ anurūpaṃ, idaṃ gilānānaṃ idaṃ appalābhānaṃ hotūti datvā tesaṃ purāṇacīvaraṃ vā saṅkārakūṭādito vā nantakāni uccinitvā tehi saṅghāṭiṃ katvā dhārentopi santuṭṭhova hoti, ayamassa cīvare yathāsāruppasantoso. |
Another obtains fine requisites; having received a very valuable robe of silk or the like, or many robes, he gives them away, thinking, "Let this be for the elders long ordained, this is suitable for the learned, let this be for the sick, let this be for those with few gains," and then, having collected old robes from them or rags from a refuse heap and so on, and having made a patchwork robe (saṅghāṭi) from them, he wears it and is still contented. This is his contentment according to what is suitable regarding robes. |
♦ idha pana bhikkhu piṇḍapātaṃ labhati lūkhaṃ vā paṇītaṃ vā, so teneva yāpeti, aññaṃ na pattheti, labhantopi na gaṇhāti, ayamassa piṇḍapāte yathālābhasantoso. |
♦ Here, further, a monk obtains almsfood, whether coarse or fine; he makes do with that, does not long for another; even if he obtains some, he does not accept it. This is his contentment with whatever is obtained regarding almsfood. |
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, ayamassa piṇḍapāte yathābalasantoso. |
But one who obtains almsfood that is contrary to his nature or contrary to his illness, by eating which he becomes uncomfortable, if he gives it to a fellow monk and, having eaten suitable food from his hand, practices the monk's duties, he is still contented. This is his contentment according to his strength regarding almsfood. |
aparo bahuṃ paṇītaṃ piṇḍapātaṃ labhati, so taṃ cīvaraṃ viya cirapabbajitabahussutāppalābhigilānānaṃ datvā tesaṃ vā sesakaṃ piṇḍāya vā caritvā missakāhāraṃ bhuñjantopi santuṭṭhova hoti, ayamassa piṇḍapāte yathāsāruppasantoso. |
Another obtains much fine almsfood; like the robe, he gives it to those long ordained, learned, with few gains, and the sick, or, having gone for alms for their leftovers, he eats mixed food and is still contented. This is his contentment according to what is suitable regarding almsfood. |
♦ idha pana bhikkhu senāsanaṃ labhati manāpaṃ vā amanāpaṃ vā, so tena neva somanassaṃ na paṭighaṃ uppādeti, antamaso tiṇasanthārakenāpi yathāladdheneva tussati, ayamassa senāsane yathālābhasantoso . |
♦ Here, further, a monk obtains a lodging, whether pleasant or unpleasant; he generates neither pleasure nor displeasure thereby; he is satisfied even with a grass mat, with whatever is obtained. This is his contentment with whatever is obtained regarding lodging. |
yo pana attano pakativiruddhaṃ vā byādhiviruddhaṃ vā senāsanaṃ labhati, yatthassa vasato aphāsu hoti, so taṃ sabhāgassa bhikkhuno datvā tassa santake sappāyasenāsane vasantopi santuṭṭhova hoti, ayamassa senāsane yathābalasantoso. |
But one who obtains a lodging that is contrary to his nature or contrary to his illness, by dwelling in which he becomes uncomfortable, if he gives it to a fellow monk and dwells in a suitable lodging belonging to him, he is still contented. This is his contentment according to his strength regarding lodging. |
aparo mahāpuñño leṇamaṇḍapakūṭāgārādīni bahūni paṇītasenāsanāni labhati, so tāni cīvarādīni viya cirapabbajitabahussutāppalābhigilānānaṃ datvā yattha katthaci vasantopi santuṭṭhova hoti, ayamassa senāsane yathāsāruppasantoso. |
Another, of great merit, obtains many fine lodgings such as caves, pavilions, gabled-roof houses, etc.; like robes and so on, he gives them to those long ordained, learned, with few gains, and the sick, and, dwelling anywhere, is still contented. This is his contentment according to what is suitable regarding lodging. |
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, ayampissa senāsane yathāsāruppasantoso. |
And one who, having reflected, "A superior lodging is a place of negligence; for one sitting there, sloth and torpor descend; for one overcome by sleep, upon reawakening, evil thoughts arise," does not accept such a lodging even when obtained, but, having rejected it, dwells in the open air, at the foot of a tree, or the like, and is still contented. This too is his contentment according to what is suitable regarding lodging. |
♦ idha pana bhikkhu bhesajjaṃ labhati lūkhaṃ vā paṇītaṃ vā, so yaṃ labhati, teneva santussati, aññaṃ na pattheti, labhantopi na gaṇhāti, ayamassa gilānapaccaye yathālābhasantoso. |
♦ Here, further, a monk obtains medicine, whether coarse or fine; he is content with what he obtains, does not long for another; even if he obtains some, he does not accept it. This is his contentment with whatever is obtained regarding requisites for the sick. |
yo pana telena atthiko phāṇitaṃ labhati, so taṃ sabhāgassa bhikkhuno datvā tassa hatthato telaṃ gahetvā aññadeva vā pariyesitvā tehi bhesajjaṃ karontopi santuṭṭhova hoti, ayamassa gilānapaccaye yathābalasantoso. |
But one who needs oil and obtains molasses, if he gives it to a fellow monk and takes oil from his hand, or seeks something else and makes medicine with it, he is still contented. This is his contentment according to his strength regarding requisites for the sick. |
aparo mahāpuñño bahuṃ telamadhuphāṇitādipaṇītabhesajjaṃ labhati, so taṃ cīvaraṃ viya cirapabbajitabahussutāppalābhigilānānaṃ datvā tesaṃ ābhatakena yena kenaci yāpentopi santuṭṭhova hoti. |
Another, of great merit, obtains much fine medicine such as oil, honey, molasses, etc.; like a robe, he gives it to those long ordained, learned, with few gains, and the sick, and makes do with whatever is brought by them, and is still contented. |
yo pana ekasmiṃ bhājane muttaharītakaṃ ṭhapetvā ekasmiṃ catumadhuraṃ, “gaṇha, bhante, yadicchasī”ti vuccamāno sacassa tesu aññatarenapi rogo vūpasammati, atha muttaharītakaṃ nāma buddhādīhi vaṇṇitanti catumadhuraṃ paṭikkhipitvā muttaharītakeneva bhesajjaṃ karonto paramasantuṭṭhova hoti, ayamassa gilānapaccaye yathāsāruppasantoso. |
But one who, when myrobalan soaked in urine is placed in one vessel and the four sweets in another, is told, "Take, venerable sir, what you wish," if his illness is alleviated by either of them, then, thinking, "Myrobalan soaked in urine is praised by the Buddhas and others," rejects the four sweets and makes medicine with only myrobalan soaked in urine, is supremely contented. This is his contentment according to what is suitable regarding requisites for the sick. |
♦ imesaṃ pana paccekaṃ paccayesu tiṇṇaṃ tiṇṇaṃ santosānaṃ yathāsāruppasantosova aggo. |
♦ Among these three kinds of contentment for each of the requisites, contentment according to what is suitable is the highest. |
āyasmā puṇṇo ekekasmiṃ paccaye imehi tīhi santosehi santuṭṭho ahosi. |
The venerable Puṇṇa was content with each requisite by these three kinds of contentment. |
santuṭṭhikathañcāti bhikkhūnampi ca imaṃ santuṭṭhikathaṃ kattāva ahosi. |
'And a talk on contentment' means he was also a speaker to the monks on this talk on contentment. |
♦ tividhapavivekavaṇṇanā (MN 4) |
♦ Explanation of the Threefold Seclusion (MN 4) |
♦ pavivittoti kāyapaviveko cittapaviveko upadhipavivekoti imehi tīhi pavivekehi samannāgato. |
♦ 'Secluded' means endowed with these three seclusions: bodily seclusion, mental seclusion, and seclusion from the substrata of existence. |
tattha eko gacchati, eko tiṭṭhati, eko nisīdati, eko seyyaṃ kappeti, eko gāmaṃ piṇḍāya pavisati, eko paṭikkamati, eko caṅkamamadhiṭṭhāti, eko carati, eko viharatīti ayaṃ kāyapaviveko nāma. |
Therein, going alone, standing alone, sitting alone, lying down alone, entering a village for alms alone, returning alone, undertaking walking meditation alone, faring alone, dwelling alone – this is called bodily seclusion. |
aṭṭha samāpattiyo pana cittapaviveko nāma. |
But the eight attainments are called mental seclusion. |
nibbānaṃ upadhipaviveko nāma. |
Nibbāna is called seclusion from the substrata of existence. |
vuttampi hetaṃ — “kāyapaviveko ca vivekaṭṭhakāyānaṃ nekkhammābhiratānaṃ. |
And this is said: "Bodily seclusion is for those whose bodies are secluded, who delight in renunciation. |
cittapaviveko ca parisuddhacittānaṃ paramavodānappattānaṃ. |
Mental seclusion is for those whose minds are purified, who have attained supreme purification. |
upadhiviveko ca nirupadhīnaṃ puggalānaṃ visaṅkhāragatānan”ti (mahāni. 57). |
Seclusion from substrata is for persons without substrata, who have gone beyond formations" (Mahāniddesa 57). |
pavivekakathanti bhikkhūnampi ca imaṃ pavivekakathaṃ kattā. |
'A talk on seclusion' means a speaker to the monks also on this talk on seclusion. |
♦ pañcavidhasaṃsaggavaṇṇanā (MN 4) |
♦ Explanation of the Fivefold Association (MN 4) |
♦ asaṃsaṭṭhoti pañcavidhena saṃsaggena virahito. |
♦ 'Unassociated' means devoid of the fivefold association. |
savanasaṃsaggo dassanasaṃsaggo samullapanasaṃsaggo sambhogasaṃsaggo kāyasaṃsaggoti pañcavidho saṃsaggo. |
Association by hearing, association by seeing, association by conversation, association by enjoyment, association by bodily contact – these are the five kinds of association. |
tesu idha bhikkhu suṇāti, “asukasmiṃ gāme vā nigame vā itthī vā kumārikā vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā”ti. |
Among them, here a monk hears, "In such and such a village or town, there is a woman or a maiden who is beautiful, lovely to see, charming, endowed with the utmost beauty of complexion." |
so taṃ sutvā saṃsīdati visīdati na sakkoti brahmacariyaṃ sandhāretuṃ, sikkhādubbalyaṃ anāvikatvā hīnāyāvattatīti evaṃ parehi vā kathīyamānaṃ rūpādisampattiṃ attanā vā hasitalapitagītasaddaṃ suṇantassa sotaviññāṇavīthivasena uppanno rāgo savanasaṃsaggo nāma. |
He, having heard that, sinks down, despairs, is unable to maintain the holy life; not revealing his weakness in training, he reverts to a low state. Thus, lust arisen by way of the ear-consciousness process in one who hears of beauty of form and so on spoken of by others, or who himself hears the sound of laughter, talk, or song, is called association by hearing. |
so anitthigandhapaccekabodhisattassa ca pañcaggaḷaleṇavāsītissadaharassa ca vasena veditabbo -- |
This is to be understood by way of the Paccekabodhisatta Anitthigandha and Tissadahara, the dweller in the Pañcaggaḷa cave -- |
♦ daharo kira ākāsena gacchanto girigāmavāsikammāradhītāya pañcahi kumārīhi saddhiṃ padumasaraṃ gantvā nhatvā padumāni ca pilandhitvā madhurassarena gāyantiyā saddaṃ sutvā kāmarāgena viddho visesā parihāyitvā anayabyasanaṃ pāpuṇi. |
♦ A young monk, it is said, while traveling through the air, heard the sound of the daughter of a smith from Girigāma, who, along with five maidens, had gone to a lotus pond, bathed, adorned herself with lotuses, and was singing with a sweet voice. Pierced by sensual lust, he fell away from his special attainments and met with misfortune and disaster. |
idha bhikkhu na heva kho suṇāti, apica kho sāmaṃ passati itthiṃ vā kumāriṃ vā abhirūpaṃ dassanīyaṃ pāsādikaṃ paramāya vaṇṇapokkharatāya samannāgataṃ. |
Here, a monk does not indeed hear, but he himself sees a woman or a maiden who is beautiful, lovely to see, charming, endowed with the utmost beauty of complexion. |
so taṃ disvā saṃsīdati visīdati na sakkoti brahmacariyaṃ sandhāretuṃ, sikkhādubbalyaṃ anāvikatvā hīnāyāvattatīti evaṃ visabhāgarūpaṃ olokentassa pana cakkhuviññāṇavīthivasena uppannarāgo dassanasaṃsaggo nāma. |
He, seeing her, sinks down, despairs, is unable to maintain the holy life; not revealing his weakness in training, he reverts to a low state. Thus, lust arisen by way of the eye-consciousness process in one who looks at an unsuitable form is called association by seeing. |
so evaṃ veditabbo -- |
This is to be understood thus -- |
♦ eko kira daharo kāladīghavāpidvāravihāraṃ uddesatthāya gato. |
♦ A certain young monk, it is said, went to Kāladīghavāpidvāra Vihāra for the purpose of instruction. |
ācariyo tassa antarāyaṃ disvā okāsaṃ na karoti. |
The teacher, seeing an obstacle for him, did not give him an opportunity. |
so punappunnaṃ anubandhati. |
He repeatedly pursued it. |
ācariyo sace antogāme na carissasi. |
The teacher [said], "If you will not wander inside the village." |
dassāmi te uddesanti āha. |
"I will give you instruction," he said. |
so sādhūti sampaṭicchitvā uddese niṭṭhite ācariyaṃ vanditvā gacchanto ācariyo me imasmiṃ gāme carituṃ na deti, kiṃ nu kho kāraṇanti cīvaraṃ pārupitvā gāmaṃ pāvisi, ekā kuladhītā pītakavatthaṃ nivāsetvā gehe ṭhitā daharaṃ disvā sañjātarāgā uḷuṅkena yāguṃ āharitvā tassa patte pakkhipitvā nivattitvā mañcake nipajji. |
He, having accepted with "Very well," when the instruction was finished, paid homage to the teacher and, while going, thought, "My teacher does not allow me to wander in this village, what could be the reason?" Putting on his robe, he entered the village. A certain clansman's daughter, wearing a yellow cloth, standing in her house, saw the young monk and, with lust arisen, brought rice-gruel in a ladle, put it in his bowl, turned back, and lay down on her bed. |
atha naṃ mātāpitaro kiṃ ammāti pucchiṃsu, dvārena gataṃ daharaṃ labhamānā jīvissāmi, alabhamānā marissāmīti. |
Then her parents asked, "What is it, dear?" "If I get the young monk who went by the door, I will live; if I don't get him, I will die." |
mātāpitaro vegena gantvā gāmadvāre daharaṃ patvā vanditvā, “nivattatha, bhante, bhikkhaṃ gaṇhāhī”ti āhaṃsu. |
The parents went quickly, reached the young monk at the village gate, paid homage, and said, "Please turn back, venerable sir, and accept alms." |
daharo alaṃ gacchāmīti. |
The young monk [said], "Enough, I am going." |
te, “idaṃ nāma, bhante, kāraṇan”ti yācitvā — “amhākaṃ, bhante, gehe ettakaṃ nāma dhanaṃ atthi, ekāyeva no dhītā, tvaṃ no jeṭṭhaputtaṭṭhāne ṭhassasi, sukhena sakkā jīvitun”ti āhaṃsu. |
They, having pleaded, "This, venerable sir, is the reason," said, "Venerable sir, in our house there is so much wealth, she is our only daughter, you will be in the position of our eldest son, you can live happily." |
daharo, “na mayhaṃ iminā palibodhena attho”ti anādiyitvāva pakkanto. |
The young monk, saying, "I have no use for this encumbrance," departed without paying heed. |
♦ mātāpitaro gantvā, “amma, nāsakkhimhā daharaṃ nivattetuṃ, yaṃ aññaṃ sāmikaṃ icchasi, taṃ labhissasi, uṭṭhehi khāda ca piva cā”ti āhaṃsu. |
♦ The parents went and said, "Dear, we were unable to make the young monk turn back. Whatever other husband you wish for, you will get him. Get up, eat, and drink." |
sā anicchantī sattāhaṃ nirāhārā hutvā kālamakāsi. |
She, not wishing [anyone else], remained without food for seven days and died. |
mātāpitaro tassā sarīrakiccaṃ katvā taṃ pītakavatthaṃ dhuravihāre bhikkhusaṅghassa adaṃsu, bhikkhū vatthaṃ khaṇḍākhanḍaṃ katvā bhājayiṃsu. |
Her parents, having performed her funeral rites, gave that yellow cloth to the Saṅgha of monks at the principal monastery. The monks, having cut the cloth into pieces, divided it. |
eko mahallako attano koṭṭhāsaṃ gahetvā kalyāṇīvihāraṃ āgato. |
An old monk, taking his share, came to Kalyāṇīvihāra. |
sopi daharo cetiyaṃ vandissāmīti tattheva gantvā divāṭṭhāne nisīdi. |
That young monk too, thinking, "I will pay homage to the cetiya," went there and sat in a day-resting place. |
mahallako taṃ vatthakhaṇḍaṃ gahetvā, “iminā me parissāvanaṃ vicārethā”ti daharaṃ avoca. |
The old monk, taking that piece of cloth, said to the young monk, "Please examine this water-strainer for me." |
daharo mahāthera “kuhiṃ laddhan”ti āha. |
The young monk said, "Great Elder, where was it obtained?" |
so sabbaṃ pavattiṃ kathesi. |
He related the whole incident. |
so taṃ sutvāva, “evarūpāya nāma saddhiṃ saṃvāsaṃ nālatthan”ti rāgagginā daḍḍho tattheva kālamakāsi. |
He, just upon hearing it, thinking, "Indeed, I did not obtain cohabitation with such a one," burned by the fire of lust, died right there. |
♦ aññamaññaṃ ālāpasallāpavasena uppannarāgo pana samullapanasaṃsaggo nāma. |
♦ But lust arisen by way of mutual talk and conversation is called association by conversation. |
bhikkhuno bhikkhuniyā santakaṃ, bhikkhuniyā vā bhikkhussa santakaṃ gahetvā paribhogakaraṇavasena uppannarāgo sambhogasaṃsaggo nāma. |
Lust arisen by way of a monk taking and using what belongs to a nun, or a nun taking and using what belongs to a monk, is called association by enjoyment. |
so evaṃ veditabbo — maricavaṭṭivihāramahe kira bhikkhūnaṃ satasahassaṃ bhikkhunīnaṃ navutisahassāni eva ahesuṃ. |
This is to be understood thus: at the festival of Maricavaṭṭi Vihāra, it is said, there were a hundred thousand monks and ninety thousand nuns. |
eko sāmaṇero uṇhayāguṃ gahetvā gacchanto sakiṃ cīvarakaṇṇe ṭhapesi, sakiṃ bhūmiyaṃ. |
A certain novice, carrying hot gruel, sometimes placed it on the corner of his robe, sometimes on the ground. |
ekā sāmaṇerī disvā ettha pattaṃ ṭhapetvā yāhīti thālakaṃ adāsi. |
A certain female novice, seeing him, gave him a small bowl, saying, "Place your bowl here and go." |
te aparabhāge ekasmiṃ bhaye uppanne parasamuddaṃ agamaṃsu. |
Later, when a certain fear arose, they went across the ocean. |
tesu bhikkhunī puretaraṃ agamāsi. |
Among them, the nun went earlier. |
sā, “eko kira sīhaḷabhikkhu āgato”ti sutvā therassa santikaṃ gantvā paṭisanthāraṃ katvā nisinnā, — “bhante, maricavaṭṭivihāramahakāle tumhe kativassā”ti pucchi. |
She, having heard, "Indeed, a Sinhalese monk has come," went to the Elder, made a greeting, and, while seated, asked, "Venerable sir, at the time of the Maricavaṭṭi Vihāra festival, how old were you?" |
tadāhaṃ sattavassikasāmaṇero. |
"At that time, I was a seven-year-old novice." |
tvaṃ pana kativassāti? |
"And you, how old were you?" |
ahaṃ sattavassikasāmaṇerīyeva ekassa sāmaṇerassa uṇhayāguṃ gahetvā gacchantassa pattaṭhapanatthaṃ thālakamadāsinti. |
"I was also a seven-year-old female novice; I gave a small bowl to a novice who was carrying hot gruel, for placing his bowl." |
thero, “ahaṃ so”ti vatvā thālakaṃ nīharitvā dassesi. |
The Elder, saying, "I am he," brought out the small bowl and showed it. |
te ettakeneva saṃsaggena brahmacariyaṃ sandhāretuṃ asakkontā dvepi saṭṭhivassakāle vibbhamiṃsu. |
They, by just that much association, being unable to maintain the holy life, both disrobed at the age of sixty. |
♦ hatthagāhādivasena pana uppannarāgo kāyasaṃsaggo nāma. |
♦ But lust arisen by way of holding hands, etc., is called association by bodily contact. |
tatridaṃ vatthu — mahācetiyaṅgaṇe kira daharabhikkhū sajjhāyaṃ gaṇhanti. |
Here is a story: In the courtyard of the Mahācetiya, it is said, young monks were reciting. |
tesaṃ piṭṭhipasse daharabhikkhuniyo dhammaṃ suṇanti. |
Behind them, young nuns were listening to the Dhamma. |
tatreko daharo hatthaṃ pasārento ekissā daharabhikkhuniyā kāyaṃ chupi. |
There, a young monk, stretching out his hand, touched the body of a young nun. |
sā taṃ hatthaṃ gahetvā attano urasmiṃ ṭhapesi, ettakena saṃsaggena dvepi vibbhamitvā gihibhāvaṃ pattā. |
She took his hand and placed it on her chest. By that much association, both disrobed and attained the lay state. |
♦ gāhagāhakādivaṇṇanā (MN 4) |
♦ Explanation of Taker and Taker, etc. (MN 4) |
♦ imesu pana pañcasu saṃsaggesu bhikkhuno bhikkhūhi saddhiṃ savanadassanasamullapanasambhogakāyaparāmāsā niccampi hontiyeva, bhikkhunīhi saddhiṃ ṭhapetvā kāyasaṃsaggaṃ sesā kālena kālaṃ honti; |
♦ Among these five associations, for a monk, association by hearing, seeing, conversation, enjoyment, and bodily contact with monks occur constantly; with nuns, except for bodily contact, the others occur from time to time. |
tathā upāsakaupāsikāhi saddhiṃ sabbepi kālena kālaṃ honti. |
Similarly, with laymen and laywomen, all occur from time to time. |
tesu hi kilesuppattito cittaṃ rakkhitabbaṃ. |
In these, indeed, the mind must be protected from the arising of defilements. |
eko hi bhikkhu gāhagāhako hoti, eko gāhamuttako, eko muttagāhako, eko muttamuttako. |
For one monk is a taker-taker, one is a taker-released, one is a released-taker, one is a released-released. |
♦ tattha yaṃ bhikkhuṃ manussāpi āmisena upalāpetvā gahaṇavasena upasaṅkamanti, bhikkhupi pupphaphalādīhi upalāpetvā gahaṇavasena upasaṅkamati, ayaṃ gāhagāhako nāma. |
♦ Therein, a monk whom people approach by way of taking, having enticed him with material things, and who also approaches by way of taking, having enticed [them] with flowers, fruits, and so on – this one is called a taker-taker. |
yaṃ pana manussā vuttanayena upasaṅkamanti, bhikkhu dakkhiṇeyyavasena upasaṅkamati, ayaṃ gāhamuttako nāma. |
But one whom people approach in the said manner, while the monk approaches by way of being worthy of offerings – this one is called a taker-released. |
yassa manussā dakkhiṇeyyavasena cattāro paccaye denti, bhikkhu pupphaphalādīhi upalāpetvā gahaṇavasena upasaṅkamati, ayaṃ muttagāhako nāma. |
One to whom people give the four requisites by way of [him being] worthy of offerings, while the monk approaches by way of taking, having enticed [them] with flowers, fruits, and so on – this one is called a released-taker. |
yassa manussāpi dakkhiṇeyyavasena cattāro paccaye denti, bhikkhupi cūḷapiṇḍapātiyatissatthero viya dakkhiṇeyyavasena paribhuñjati, ayaṃ muttamuttako nāma. |
One to whom people also give the four requisites by way of [him being] worthy of offerings, and the monk too, like the Elder Cūḷapiṇḍapātiya Tissa, partakes by way of being worthy of offerings – this one is called a released-released. |
♦ theraṃ kira ekā upāsikā dvādasa vassāni upaṭṭhahi. |
♦ An Elder, it is said, was attended by a certain laywoman for twelve years. |
ekadivasaṃ tasmiṃ gāme aggi uṭṭhahitvā gehāni jhāpesi. |
One day, a fire broke out in that village and burned down the houses. |
aññesaṃ kulūpakabhikkhū āgantvā — “kiṃ upāsike, api kiñci bhaṇḍakaṃ arogaṃ kātuṃ asakkhitthā”ti paṭisanthāraṃ akaṃsu. |
Other monks who frequented families came and made a greeting: "Laywoman, were you unable to save any goods from harm?" |
manussā, “amhākaṃ mātu kulūpakatthero bhuñjanavelāyameva āgamissatī”ti āhaṃsu. |
The people said, "The Elder who frequents our mother's family will come only at mealtime." |
theropi punadivase bhikkhācāravelaṃ sallakkhetvāva āgato. |
The Elder too, on the next day, having noted the time for the alms-round, came. |
upāsikā koṭṭhacchāyāya nisīdāpetvā bhikkhaṃ sampādetvā adāsi. |
The laywoman, having had him sit in the shade of a granary, prepared alms and gave them. |
there bhattakiccaṃ katvā pakkante manussā āhaṃsu — “amhākaṃ mātu kulūpakatthero bhuñjanavelāyameva āgato”ti. |
When the Elder, having finished his meal, had departed, the people said, "The Elder who frequents our mother's family came only at mealtime." |
upāsikā, “tumhākaṃ kulūpakā tumhākaṃyeva anucchavikā, mayhaṃ thero mayheva anucchaviko”ti āha. |
The laywoman said, "Your family-frequenting monks are suitable for you; my Elder is suitable for me." |
āyasmā pana mantāṇiputto imehi pañcahi saṃsaggehi catūhipi parisāhi saddhiṃ asaṃsaṭṭho gāhamuttako ceva muttamuttako ca ahosi. |
But the venerable Mantāṇiputta was unassociated by these five associations with the four assemblies, and was both a taker-released and a released-released. |
yathā ca sayaṃ asaṃsaṭṭho, evaṃ bhikkhūnampi taṃ asaṃsaggakathaṃ kattā ahosi. |
And just as he himself was unassociated, so too he was a speaker to the monks on that talk about non-association. |
♦ āraddhavīriyoti paggahitavīriyo, paripuṇṇakāyikacetasikavīriyoti attho. |
♦ 'Of aroused energy' means with exerted energy; the meaning is with fully complete physical and mental energy. |
yo hi bhikkhu gamane uppannakilesaṃ ṭhānaṃ pāpuṇituṃ na deti, ṭhāne uppannakilesaṃ nisajjaṃ, nisajjāya uppannakilesaṃ sayanaṃ pāpuṇituṃ na deti, mantena kaṇhasappaṃ uppīḷetvā gaṇhanto viya, amittaṃ gīvāya akkamanto viya ca vicarati, ayaṃ āraddhavīriyo nāma. |
Indeed, a monk who does not allow a defilement arisen while walking to reach the state of standing, a defilement arisen while standing to reach [the state of] sitting, a defilement arisen while sitting to reach [the state of] lying down, but fares like one who, having subdued a black serpent with a charm, seizes it, or like one who tramples an enemy by the neck – this one is called 'of aroused energy.' |
thero ca tādiso ahosi. |
And the Elder was such a one. |
bhikkhūnampi tatheva vīriyārambhakathaṃ kattā ahosi. |
He was also a speaker to the monks on the undertaking of energy in the same way. |
♦ sīlasampannotiādīsu sīlanti catupārisuddhisīlaṃ. |
♦ 'Accomplished in virtue,' etc.: 'virtue' means the fourfold purification virtue. |
samādhīti vipassanāpādakā aṭṭha samāpattiyo. |
'Concentration' means the eight attainments that are the basis for insight. |
paññāti lokiyalokuttarañāṇaṃ. |
'Wisdom' means mundane and supramundane knowledge. |
vimuttīti ariyaphalaṃ. |
'Liberation' means the noble fruit. |
vimuttiñāṇadassananti ekūnavīsatividhaṃ paccavekkhaṇañāṇaṃ. |
'Knowledge and vision of liberation' means the nineteenfold knowledge of reviewing. |
thero sayampi sīlādīhi sampanno ahosi bhikkhūnampi sīlādikathaṃ kattā. |
The Elder himself was accomplished in virtue and so on, and was also a speaker to the monks on the talk about virtue and so on. |
svāyaṃ dasahi kathāvatthūhi ovadatīti ovādako. |
He advises with the ten topics of discourse, thus he is an advisor. |
yathā pana eko ovadatiyeva, sukhumaṃ atthaṃ parivattetvā jānāpetuṃ na sakkoti. |
But just as one may only advise, yet be unable to explain a subtle meaning by turning it around. |
na evaṃ thero. |
Not so the Elder. |
thero pana tāni dasa kathāvatthūni viññāpetīti viññāpako. |
But the Elder makes known those ten topics of discourse, thus he is an explainer. |
eko viññāpetuṃ sakkoti, kāraṇaṃ dassetuṃ na sakkoti. |
One may be able to explain, but unable to show the reason. |
thero kāraṇampi sandassetīti sandassako. |
The Elder also shows the reason, thus he is an illustrator. |
eko vijjamānaṃ kāraṇaṃ dasseti, gāhetuṃ pana na sakkoti. |
One shows an existing reason, but is unable to make [others] grasp it. |
thero gāhetumpi sakkotīti samādapako. |
The Elder is also able to make [others] grasp it, thus he is an establisher. |
evaṃ samādapetvā pana tesu kathāvatthūsu ussāhajananavasena bhikkhū samuttejetīti samuttejako. |
Having thus established [them], he then rouses the monks regarding those topics of discourse by way of generating enthusiasm, thus he is an inciter. |
ussāhajāte vaṇṇaṃ vatvā sampahaṃsetīti sampahaṃsako. |
When enthusiasm has arisen, by speaking praise, he gladdens [them], thus he is a gladdener. |
♦ pañcalābhavaṇṇanā (MN 4) |
♦ Explanation of the Five Gains (MN 4) |
♦ 253. suladdhalābhāti aññesampi manussattabhāvapabbajjādiguṇalābhā nāma honti. |
♦ 253. 'Well-gained are the gains' means: for others too, there are gains of virtues such as human existence, ordination, and so on. |
āyasmato pana puṇṇassa suladdhalābhā ete, yassa satthu sammukhā evaṃ vaṇṇo abbhuggatoti attho. |
But for the venerable Puṇṇa, these are well-gained gains, for whom such praise has arisen in the presence of the Teacher – this is the meaning. |
apica apaṇḍitehi vaṇṇakathanaṃ nāma na tathā lābho, paṇḍitehi vaṇṇakathanaṃ pana lābho. |
Moreover, praise spoken by the unwise is not such a gain; but praise spoken by the wise is a gain. |
gihī hi vā vaṇṇakathanaṃ na tathā lābho, gihī hi “vaṇṇaṃ kathessāmī”ti, “amhākaṃ ayyo saṇho sakhilo sukhasambhāso, vihāraṃ āgatānaṃ yāgubhattaphāṇitādīhi saṅgahaṃ karotī”ti kathento avaṇṇameva katheti. |
For praise spoken by a householder is not such a gain; a householder, thinking, "I will speak praise," saying, "Our noble one is gentle, friendly, easy to converse with; he helps those who come to the monastery with gruel, rice, molasses, and so on," actually speaks dispraise. |
“avaṇṇaṃ kathessāmī”ti “ayaṃ thero mandamando viya abalabalo viya bhākuṭikabhākuṭiko viya natthi iminā saddhiṃ vissāso”ti kathento vaṇṇameva katheti. |
Thinking, "I will speak dispraise," saying, "This elder is like one very dull, like one very weak, like one very frowning; there is no confidence in him," he actually speaks praise. |
sabrahmacārīhipi satthu parammukhā vaṇṇakathanaṃ na tathā lābho, satthu sammukhā pana atilābhoti imampi atthavasaṃ paṭicca “suladdhalābhā”ti āha. |
Praise spoken by fellow celibates behind the Teacher's back is not such a gain, but in the Teacher's presence it is an exceeding gain; referring to this point of meaning also, he said, "Well-gained are the gains." |
anumassa anumassāti dasa kathāvatthūni anupavisitvā anupavisitvā. |
'Delving into, delving into' means entering into, entering into the ten topics of discourse. |
tañca satthā abbhanumodatīti tañcassa vaṇṇaṃ evametaṃ appiccho ca so bhikkhu santuṭṭho ca so bhikkhūti anumodati. |
'And the Teacher highly approves of it' means He approves of that praise of his, [saying,] "Thus it is, that monk is of few wishes, and that monk is contented." |
iti viññūhi vaṇṇabhāsanaṃ eko lābho, sabrahmacārīhi eko, satthu sammukhā eko, anumassa anumassa eko, satthārā abbhanumodanaṃ ekoti ime pañca lābhe sandhāya “suladdhalābhā”ti āha. |
Thus, praise spoken by the wise is one gain, by fellow celibates is one, in the Teacher's presence is one, delving into, delving into is one, high approval by the Teacher is one – referring to these five gains, he said, "Well-gained are the gains." |
kadācīti kismiñcideva kāle. |
'Sometime' means at some time or other. |
karahacīti tasseva vevacanaṃ. |
'Perhaps' is a synonym for the same. |
appeva nāma siyā kocideva kathāsallāpoti api nāma koci kathāsamudācāropi bhaveyya. |
'Might there indeed be some conversation?' means: might there indeed be some exchange of talk? |
therena kira āyasmā puṇṇo neva diṭṭhapubbo, nassa dhammakathā sutapubbā. |
By the Elder (Sāriputta), it is said, the venerable Puṇṇa had never been seen before, nor had his Dhamma talk been heard before. |
iti so tassa dassanampi dhammakathampi patthayamāno evamāha. |
Thus he, desiring to see him and hear his Dhamma talk, said thus. |
♦ cārikādivaṇṇanā (MN 4) |
♦ Explanation of Wandering, etc. (MN 4) |
♦ 254. yathābhirantanti yathāajjhāsayaṃ viharitvā. |
♦ 254. 'As long as he wished' means having dwelt according to his inclination. |
buddhānañhi ekasmiṃ ṭhāne vasantānaṃ chāyūdakādivipattiṃ vā apphāsukasenāsanaṃ vā, manussānaṃ assaddhādibhāvaṃ vā āgamma anabhirati nāma natthi. |
For Buddhas dwelling in one place, there is no such thing as displeasure arising from lack of shade, water, etc., or an uncomfortable lodging, or from people's lack of faith and so on. |
tesaṃ sampattiyā “idha phāsu viharāmā”ti abhiramitvā ciravihāropi natthi. |
Nor is there for them a long stay due to delighting [in a place] because of its amenities, thinking, "Here we dwell comfortably." |
yattha pana tathāgate viharante sattā saraṇesu vā patiṭṭhahanti, sīlāni vā samādiyanti, pabbajanti vā, tato sotāpattimaggādīnaṃ vā pana tesaṃ upanissayo hoti. |
But where, when the Tathāgata is dwelling, beings become established in the refuges, or undertake the precepts, or go forth, or where there is a supporting condition for them for the path of stream-entry and so on. |
tattha buddhā satte tāsu sampattīsu patiṭṭhāpanajjhāsayena vasanti; |
There the Buddhas dwell with the intention of establishing beings in those accomplishments. |
tāsaṃ abhāve pakkamanti. |
In the absence of these, they depart. |
tena vuttaṃ — “yathāajjhāsayaṃ viharitvā”ti. |
Therefore it is said: "having dwelt according to his inclination." |
cārikaṃ caramānoti addhānagamanaṃ gacchanto. |
'Wandering on tour' means going on a journey. |
cārikā ca nāmesā bhagavato duvidhā hoti turitacārikā ca, aturitacārikā ca. |
And this wandering of the Blessed One is of two kinds: swift wandering and unhurried wandering. |
♦ tattha dūrepi bodhaneyyapuggalaṃ disvā tassa bodhanatthāya sahasā gamanaṃ turitacārikā nāma. |
♦ Therein, seeing a person to be enlightened even at a distance, and going quickly for the purpose of enlightening him, is called swift wandering. |
sā mahākassapapaccuggamanādīsu daṭṭhabbā. |
This is to be seen in the case of meeting Mahākassapa and others. |
bhagavā hi mahākassapaṃ paccuggacchanto muhuttena tigāvutaṃ maggaṃ agamāsi, āḷavakassatthāya tiṃsayojanaṃ, tathā aṅgulimālassa . |
Indeed, the Blessed One, going to meet Mahākassapa, traveled a path of three gāvutas in a moment; for the sake of Āḷavaka, thirty yojanas; similarly for Aṅgulimāla. |
pukkusātissa pana pañcacattālīsayojanaṃ, mahākappinassa vīsayojanasataṃ, khadiravaniyassatthāya satta yojanasatāni agamāsi; |
For Pukkusāti, however, forty-five yojanas; for Mahākappina, one hundred and twenty yojanas; for the sake of Khadiravaniya, he traveled seven hundred yojanas. |
dhammasenāpatino saddhivihārikassa vanavāsītissasāmaṇerassa tigāvutādhikaṃ vīsayojanasataṃ. |
For the novice Vanavāsī Tissa, the co-resident of the General of the Dhamma, more than one hundred and twenty yojanas plus three gāvutas. |
♦ ekadivasaṃ kira thero, “tissasāmaṇerassa santikaṃ, bhante, gacchāmī”ti āha. |
♦ One day, it is said, the Elder (Sāriputta) said, "Venerable sir, I am going to the novice Tissa." |
bhagavā, “ahampi gamissāmī”ti vatvā āyasmantaṃ ānandaṃ āmantesi — “ānanda, vīsatisahassānaṃ chaḷabhiññānaṃ ārocehi — ‘bhagavā vanavāsītissasāmaṇerassa santikaṃ gamissatī’”ti. |
The Blessed One, saying, "I too will go," addressed the venerable Ānanda: "Ānanda, inform the twenty thousand [monks] with the six supernormal powers: 'The Blessed One will go to the novice Vanavāsī Tissa.'" |
tato dutiyadivase vīsatisahassakhīṇāsavaparivuto ākāse uppatitvā vīsayojanasatamatthake tassa gocaragāmadvāre otaritvā cīvaraṃ pārupi. |
Then, on the second day, surrounded by twenty thousand Arahants whose cankers were destroyed, he rose into the air and, at a height of one hundred and twenty yojanas, descended at the gate of his (Tissa's) alms-round village and put on his robe. |
kammantaṃ gacchamānā manussā disvā, “satthā, bho, āgato, mā kammantaṃ agamitthā”ti vatvā āsanāni paññapetvā yāguṃ datvā pānavattaṃ karontā, “kuhiṃ, bhante, bhagavā gacchatī”ti daharabhikkhū pucchiṃsu. |
People going to work, seeing him, said, "Sirs, the Teacher has come, do not go to work." Having prepared seats, given gruel, and made arrangements for drink, they asked the young monks, "Where, venerable sirs, is the Blessed One going?" |
upāsakā, na bhagavā aññattha gacchati, idheva tissasāmaṇerassa dassanatthāya āgatoti . |
"Lay devotees, the Blessed One is not going elsewhere; he has come here for the purpose of seeing the novice Tissa." |
te “amhākaṃ kira kulūpakattherassa dassanatthāya satthā āgato, no vata no thero oramattako”ti somanassajātā ahesuṃ. |
They, thinking, "Indeed, the Teacher has come for the purpose of seeing the Elder who frequents our family; surely our Elder is not insignificant," became joyful. |
♦ atha bhagavato bhattakiccapariyosāne sāmaṇero gāmaṃ piṇḍāya caritvā “upāsakā mahā bhikkhusaṅgho”ti pucchi. |
♦ Then, at the end of the Blessed One's meal, the novice, having gone for alms in the village, asked, "Lay devotees, is the Saṅgha of monks large?" |
athassa te, “satthā, bhante, āgato”ti ārocesuṃ, so bhagavantaṃ upasaṅkamitvā piṇḍapātena āpucchi. |
Then they informed him, "Venerable sir, the Teacher has come." He approached the Blessed One and offered his almsfood. |
satthā tassa pattaṃ hatthena gahetvā, “alaṃ, tissa, niṭṭhitaṃ bhattakiccan”ti āha. |
The Teacher, taking his bowl with his hand, said, "Enough, Tissa, the meal is finished." |
tato upajjhāyaṃ āpucchitvā attano pattāsane nisīditvā bhattakiccamakāsi. |
Then, having asked leave of his preceptor, he sat in his own allotted seat and took his meal. |
athassa bhattakiccapariyosāne satthā maṅgalaṃ vatvā nikkhamitvā gāmadvāre ṭhatvā, “kataro te, tissa, vasanaṭṭhānaṃ gamanamaggo”ti āha. |
Then, at the end of his meal, the Teacher, having spoken a blessing, departed and, standing at the village gate, said, "Which, Tissa, is the path to your dwelling place?" |
“ayaṃ bhagavā”ti. |
"This way, Blessed One." |
maggaṃ desayamāno purato yāhi tissāti. |
"Go in front, Tissa, showing the way." |
bhagavā kira sadevakassa lokassa maggadesako samānopi “sakalatigāvute magge sāmaṇeraṃ daṭṭhuṃ lacchāmī”ti taṃ maggadesakamakāsi. |
The Blessed One, it is said, though himself the guide of the world with its devas, made him the guide, thinking, "I will get to see the novice on the entire three-gāvuta path." |
♦ so attano vasanaṭṭhānaṃ gantvā bhagavato vattamakāsi. |
♦ He, having gone to his own dwelling place, performed his duties towards the Blessed One. |
atha naṃ bhagavā, “kataro te, tissa, caṅkamo”ti pucchitvā tattha gantvā sāmaṇerassa nisīdanapāsāṇe nisīditvā, “tissa, imasmiṃ ṭhāne sukhaṃ vasasī”ti pucchi. |
Then the Blessed One, having asked him, "Which, Tissa, is your walking path?" went there and, sitting on the novice's sitting-stone, asked, "Tissa, do you dwell happily in this place?" |
so āha — “āma, bhante, imasmiṃ me ṭhāne vasantassa sīhabyagghahatthimigamorādīnaṃ saddaṃ suṇato araññasaññā uppajjati, tāya sukhaṃ vasāmī”ti. |
He said: "Yes, venerable sir. For me, dwelling in this place, hearing the sounds of lions, tigers, elephants, deer, peacocks, and so on, the perception of forest arises; thereby I dwell happily." |
atha naṃ bhagavā, “tissa, bhikkhusaṅghaṃ sannipātehi, buddhadāyajjaṃ te dassāmī”ti vatvā sannipatite bhikkhusaṅghe upasampādetvā attano vasanaṭṭhānameva agamāsīti. |
Then the Blessed One, saying, "Tissa, assemble the Saṅgha of monks, I will give you the Buddha's inheritance," when the Saṅgha of monks had assembled, ordained him and went to his own dwelling place. |
ayaṃ turitacārikā nāma. |
This is called swift wandering. |
♦ yaṃ pana gāmanigamapaṭipāṭiyā devasikaṃ yojanaḍḍhayojanavasena piṇḍapātacariyādīhi lokaṃ anuggaṇhantassa gamanaṃ, ayaṃ aturitacārikā nāma. |
♦ But the going, in systematic order through villages and towns, daily for a yojana or half a yojana, benefiting the world by the alms-round practice and so on, this is called unhurried wandering. |
imaṃ pana cārikaṃ caranto bhagavā mahāmaṇḍalaṃ majjhimamaṇḍalaṃ antimamaṇḍalanti imesaṃ tiṇṇaṃ maṇḍalānaṃ aññatarasmiṃ carati. |
When wandering on this tour, however, the Blessed One travels in one of these three circuits: the great circuit, the middle circuit, or the last circuit. |
tattha mahāmaṇḍalaṃ navayojanasatikaṃ, majjhimamaṇḍalaṃ chayojanasatikaṃ, antimamaṇḍalaṃ tiyojanasatikaṃ. |
Therein, the great circuit is nine hundred yojanas, the middle circuit is six hundred yojanas, the last circuit is three hundred yojanas. |
yadā mahāmaṇḍale cārikaṃ caritukāmo hoti, mahāpavāraṇāya pavāretvā pāṭipadadivase mahābhikkhusaṅghaparivāro nikkhamati. |
When he wishes to wander on tour in the great circuit, having performed the Mahāpavāraṇā, on the first day [after it], surrounded by a great Saṅgha of monks, he sets out. |
samantā yojanasataṃ ekakolāhalaṃ ahosi, purimaṃ purimaṃ āgatā nimantetuṃ labhanti; |
For a hundred yojanas all around, there was a single uproar; those who came first get to invite [him]. |
itaresu dvīsu maṇḍalesu sakkāro mahāmaṇḍale osarati. |
The honor in the other two circuits converges on the great circuit. |
tatra bhagavā tesu tesu gāmanigamesu ekāhaṃ dvīhaṃ vasanto mahājanaṃ āmisapaṭiggahena anuggaṇhanto dhammadānena cassa vivaṭṭūpanissitaṃ kusalaṃ vaḍḍhento navahi māsehi cārikaṃ pariyosāpeti. |
There the Blessed One, dwelling in those various villages and towns for one or two days, benefiting the great populace with the acceptance of material things, and by the gift of Dhamma increasing their wholesome [karma] that is a support for liberation from the round, completes the tour in nine months. |
♦ sace pana antovasse bhikkhūnaṃ samathavipassanā taruṇā hoti, mahāpavāraṇāya apavāretvā pavāraṇāsaṅgahaṃ datvā kattikapuṇṇamāya pavāretvā migasirassa paṭhamadivase mahābhikkhusaṅghaparivāro nikkhamitvā majjhimamaṇḍalaṃ osarati. |
♦ But if, during the rains retreat, the monks' serenity and insight are immature, not having performed the Mahāpavāraṇā, but having given the Pavāraṇā observance, and having performed Pavāraṇā on the full moon of Kattika, on the first day of Migasira, surrounded by a great Saṅgha of monks, he sets out and proceeds to the middle circuit. |
aññenapi kāraṇena majjhimamaṇḍale cārikaṃ caritukāmo catumāsaṃ vasitvāva nikkhamati. |
For some other reason too, wishing to wander on tour in the middle circuit, he sets out only after dwelling for four months. |
vuttanayeneva itaresu dvīsu maṇḍalesu sakkāro majjhimamaṇḍale osarati. |
In the way already stated, the honor in the other two circuits converges on the middle circuit. |
bhagavā purimanayeneva lokaṃ anuggaṇhanto aṭṭhahi māsehi cārikaṃ pariyosāpeti. |
The Blessed One, benefiting the world in the former way, completes the tour in eight months. |
♦ sace pana catumāsaṃ vuṭṭhavassassāpi bhagavato veneyyasattā aparipakkindriyā honti, tesaṃ indriyaparipākaṃ āgamayamāno aparampi ekaṃ māsaṃ vā dviticatumāsaṃ vā tattheva vasitvā mahābhikkhusaṅghaparivāro nikkhamati. |
♦ But if, even after the Blessed One has spent the four months of the rains retreat, the beings to be guided have immature faculties, then, waiting for the maturing of their faculties, he dwells there for another month, or two or four months, and then, surrounded by a great Saṅgha of monks, sets out. |
vuttanayeneva itaresu dvīsu maṇḍalesu sakkāro antomaṇḍale osarati. |
In the way already stated, the honor in the other two circuits converges on the innermost circuit. |
bhagavā purimanayeneva lokaṃ anuggaṇhanto sattahi vā chahi vā pañcahi vā catūhi vā māsehi cārikaṃ pariyosāpeti. |
The Blessed One, benefiting the world in the former way, completes the tour in seven, or six, or five, or four months. |
iti imesu tīsu maṇḍalesu yattha katthaci cārikaṃ caranto na cīvarādihetu carati. |
Thus, when wandering on tour in any of these three circuits, he does not travel for the sake of robes and so on. |
atha kho ye duggatā bālā jiṇṇā byādhitā, te kadā tathāgataṃ āgantvā passissanti? |
But then, those who are unfortunate, foolish, old, sick – when will they come and see the Tathāgata? |
mayi pana cārikaṃ carante mahājano tathāgatadassanaṃ labhissati, tattha keci cittāni pasādessanti, keci mālādīhi pūjessanti, keci kaṭacchubhikkhaṃ dassanti, keci micchādassanaṃ pahāya sammādiṭṭhikā bhavissanti, taṃ tesaṃ bhavissati dīgharattaṃ hitāya sukhāyāti evaṃ lokānukampāya cārikaṃ carati. |
But when I am wandering on tour, the great populace will get to see the Tathāgata; there, some will purify their minds, some will offer worship with garlands and so on, some will give a spoonful of alms, some, abandoning wrong view, will become of right view; that will be for their welfare and happiness for a long time. Thus, out of compassion for the world, he wanders on tour. |
♦ apica catūhi kāraṇehi buddhā bhagavanto cārikaṃ caranti — jaṅghāvihāravasena sarīraphāsukatthāya, atthuppattikālaṃ abhikaṅkhanatthāya, bhikhūnaṃ sikkhāpadaṃ paññāpanatthāya, tattha tattha paripākagatindriye bodhaneyyasatte bodhanatthāyāti. |
♦ Moreover, for four reasons the Buddhas, the Blessed Ones, wander on tour: for the sake of bodily comfort by way of leg-stretching exercise, for the sake of awaiting the time of an incident's occurrence, for the sake of laying down training rules for monks, and for the sake of enlightening beings to be enlightened whose faculties have matured here and there. |
aparehipi catūhi kāraṇehi buddhā bhagavanto cārikaṃ caranti — buddhaṃ saraṇaṃ gacchissantīti vā, dhammaṃ saraṇaṃ gacchissantīti vā, saṅghaṃ saraṇaṃ gacchissantīti vā, mahatā dhammavassena catasso parisā santappessāmīti vāti . |
Also for four other reasons the Buddhas, the Blessed Ones, wander on tour: [thinking,] "They will go for refuge to the Buddha," or "They will go for refuge to the Dhamma," or "They will go for refuge to the Saṅgha," or "With a great rain of Dhamma, I will satisfy the four assemblies." |
aparehi pañcahi kāraṇehi buddhā bhagavanto cārikaṃ caranti — pāṇātipātā viramissantīti vā, adinnādānā. .. kāmesumicchācārā. .. musāvādā. .. surāmerayamajjapamādaṭṭhānā viramissantīti vāti. |
For five other reasons the Buddhas, the Blessed Ones, wander on tour: [thinking,] "They will abstain from killing living beings," or "from taking what is not given... from sexual misconduct... from false speech... from intoxicants that are a basis for negligence." |
aparehi aṭṭhahi kāraṇehi buddhā bhagavanto cārikaṃ caranti — paṭhamajjhānaṃ paṭilabhissantīti vā, dutiyaṃ . .. pe . .. nevasaññānāsaññāyatanasamāpattiṃ paṭilabhissantīti vāti. |
For eight other reasons the Buddhas, the Blessed Ones, wander on tour: [thinking,] "They will attain the first jhāna," or "the second... (and so on)... they will attain the attainment of the base of neither-perception-nor-non-perception." |
aparehi aṭṭhahi kāraṇehi buddhā bhagavanto cārikaṃ caranti — sotāpattimaggaṃ adhigamissantīti vā, sotāpattiphalaṃ . .. pe . .. arahattaphalaṃ sacchikarissantīti vāti. |
For eight other reasons the Buddhas, the Blessed Ones, wander on tour: [thinking,] "They will realize the path of stream-entry," or "the fruit of stream-entry... (and so on)... they will realize the fruit of Arahantship." |
ayaṃ aturitacārikā, sā idha adhippetā. |
This is unhurried wandering; it is intended here. |
sā panesā duvidhā hoti nibaddhacārikā, anibaddhacārikā ca. |
And this is of two kinds: fixed wandering and unfixed wandering. |
tattha yaṃ ekasseva bodhaneyyasattassa atthāya gacchati, ayaṃ nibaddhacārikā nāma. |
Therein, that which is for the sake of only one being to be enlightened, this is called fixed wandering. |
yaṃ pana gāmanigamanagarapaṭipāṭivasena carati, ayaṃ anibaddhacārikā nāma. |
But that which proceeds by way of systematic order through villages, towns, and cities, this is called unfixed wandering. |
esā idha adhippetā. |
This is intended here. |
♦ senāsanaṃ saṃsāmetvāti senāsanaṃ paṭisāmetvā. |
♦ 'Having set his lodging in order' means having put his lodging in order. |
taṃ pana paṭisāmento thero na cūḷapattamahāpatta-cūḷathālakamahāthālaka-paṭṭuṇṇacīvara-dukūlacīvarādīnaṃ bhaṇḍikaṃ katvā sappitelādīnaṃ vā pana ghaṭe pūrāpetvā gabbhe nidahitvā dvāraṃ pidhāya kuñcikamuddikādīni yojāpesi. |
But when putting it in order, the Elder did not make a bundle of small bowls, large bowls, small basins, large basins, woolen robes, fine linen robes, and so on, nor did he have pots filled with ghee, oil, and so on, stored in an inner room, closing the door and applying locks and seals. |
“sace na hoti bhikkhu vā sāmaṇero vā ārāmiko vā upāsako vā, catūsu pāsāṇesu mañce mañcaṃ āropetvā pīṭhe pīṭhaṃ āropetvā cīvaravaṃse vā cīvararajjuyā vā upari puñjaṃ katvā dvāravātapānaṃ thaketvā pakkamitabban”ti (cūḷava. 361) vacanato pana nevāsikaṃ bhikkhuṃ āpucchanamattakeneva paṭisāmesi. |
"If there is no monk, or novice, or monastery attendant, or lay devotee, then having placed bed upon bed on four stones, and stool upon stool, and having made a pile on a robe-pole or robe-line, one should close the door and window and depart" (Cūḷavagga 361). Rather, he set it in order merely by asking leave of a resident monk. |
♦ yena sāvatthi tena cārikaṃ pakkāmīti satthu dassanakāmo hutvā yena disābhāgena sāvatthi tena pakkāmi. |
♦ 'He set out on tour towards Sāvatthī' means: desiring to see the Teacher, he set out in the direction of Sāvatthī. |
pakkamanto ca na suddhodanamahārājassa ārocāpetvā sappitelamadhuphāṇitādīni gāhāpetvā pakkanto. |
And when setting out, he did not have word sent to the great king Suddhodana and, having had ghee, oil, honey, molasses, and so on, procured, then depart. |
yūthaṃ pahāya nikkhanto pana mattahatthī viya, asahāyakicco sīho viya, pattacīvaramattaṃ ādāya ekakova pakkāmi. |
But like a tusker that has left the herd, like a lion with no need of a companion, taking only his bowl and robe, he set out all alone. |
kasmā panesa pañcasatehi attano antevāsikehi saddhiṃ rājagahaṃ agantvā idāni nikkhantoti? |
But why did he not go to Rājagaha with his five hundred resident pupils, but set out now? |
rājagahaṃ kapilavatthuto dūraṃ saṭṭhiyojanāni, sāvatthi pana pañcadasa. |
Rājagaha is sixty yojanas distant from Kapilavatthu, but Sāvatthī is fifteen. |
satthā rājagahato pañcacattālīsayojanaṃ āgantvā sāvatthiyaṃ viharati, idāni āsanno jātoti sutvā nikkhamīti akāraṇametaṃ. |
The Teacher, having come forty-five yojanas from Rājagaha, is dwelling in Sāvatthī; to say he set out having heard, "Now he is near," this is not the reason. |
buddhānaṃ santikaṃ gacchanto hi esa yojanasahassampi gaccheyya, tadā pana kāyaviveko na sakkā laddhunti. |
For he, going to the Buddhas, would go even a thousand yojanas; but at that time, bodily seclusion could not be obtained. |
bahūhi saddhiṃ gamanakāle hi ekasmiṃ gacchāmāti vadante eko idheva vasāmāti vadati. |
For when traveling with many, if one says, "Let's go," another says, "Let's stay right here." |
ekasmiṃ vasāmāti vadante eko gacchāmāti vadati. |
If one says, "Let's stay," another says, "Let's go." |
tasmā icchiticchitakkhaṇe samāpattiṃ appetvā nisīdituṃ vā phāsukasenāsane kāyavivekaṃ laddhuṃ vā na sakkā hoti, ekakassa pana taṃ sabbaṃ sulabhaṃ hotīti tadā agantvā idāni pakkāmi. |
Therefore, it is not possible to enter attainment at will and sit, or to obtain bodily seclusion in a comfortable lodging; but for one who is alone, all that is easy to obtain. Thus, not having gone then, he set out now. |
♦ cārikaṃ caramānoti ettha kiñcāpi ayaṃ cārikā nāma mahājanasaṅgahatthaṃ buddhānaṃyeva labbhati, buddhe upādāya pana ruḷhīsaddena sāvakānampi vuccati kilañjādīhi kataṃ bījanampi tālavaṇṭaṃ viya. |
♦ 'Wandering on tour': here, although this 'wandering' (cārikā) is properly for the Buddhas for the sake of gathering the great populace, by extension from the Buddhas, it is also said of disciples by established usage, just as even a fan made of palm leaves is called a 'seed' (bījana, fan) made from mats and so on. |
yena bhagavāti sāvatthiyā avidūre ekasmiṃ gāmake piṇḍāya caritvā katabhattakicco jetavanaṃ pavisitvā sāriputtattherassa vā mahāmoggallānattherassa vā vasanaṭṭhānaṃ gantvā pāde dhovitvā makkhetvā pānīyaṃ vā pānakaṃ vā pivitvā thokaṃ vissamitvā satthāraṃ passissāmīti cittampi anuppādetvā ujukaṃ gandhakuṭipariveṇameva agamāsi. |
'To where the Blessed One was' means: having wandered for alms in a small village not far from Sāvatthī and finished his meal, he entered Jetavana and, without even thinking, "I will go to the dwelling place of the Elder Sāriputta or the Elder Mahāmoggallāna, wash and anoint my feet, drink water or a beverage, rest a little, and then see the Teacher," he went straight to the Perfumed Chamber's precincts. |
therassa hi satthāraṃ daṭṭhukāmassa aññena bhikkhunā kiccaṃ natthi. |
For the Elder, desiring to see the Teacher, has no business with any other monk. |
tasmā rāhulaṃ vā ānandaṃ vā gahetvā okāsaṃ kāretvā satthāraṃ passissāmīti evampi cittaṃ na uppādesi. |
Therefore, he did not even think, "Taking Rāhula or Ānanda, I will have an opportunity made and see the Teacher." |
♦ thero hi sayameva buddhasāsane vallabho rañño saṅgāmavijayamahāyodho viya. |
♦ For the Elder himself is a favorite in the Buddha's Dispensation, like a great warrior victorious in battle for a king. |
yathā hi tādisassa yodhassa rājānaṃ daṭṭhukāmassa aññaṃ sevitvā dassanakammaṃ nāma natthi; |
For just as such a warrior, desiring to see the king, has no such thing as the act of seeing by serving another; |
vallabhatāya sayameva passati. |
he sees by favor itself. |
evaṃ theropi buddhasāsane vallabho, tassa aññaṃ sevitvā satthudassanakiccaṃ natthīti pāde dhovitvā pādapuñchanamhi puñchitvā yena bhagavā tenupasaṅkami. |
Similarly, the Elder too is a favorite in the Buddha's Dispensation; for him, there is no need to see the Teacher by serving another. So, having washed his feet and wiped them on the foot-wiper, he approached where the Blessed One was. |
bhagavāpi “paccūsakāleyeva mantāṇiputto āgamissatī”ti addasa. |
The Blessed One also saw, "Mantāṇiputta will come at dawn." |
tasmā gandhakuṭiṃ pavisitvā sūcighaṭikaṃ adatvāva darathaṃ paṭippassambhetvā uṭṭhāya nisīdi. |
Therefore, having entered the Perfumed Chamber, without giving the needle-case (i.e., without bolting the door), having calmed his agitation, he arose and sat. |
thero kavāṭaṃ paṇāmetvā gandhakuṭiṃ pavisitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
The Elder, having opened the door, entered the Perfumed Chamber, paid homage to the Blessed One, and sat down to one side. |
dhammiyā kathāyāti bhagavā dhammiṃ kathaṃ kathento cūḷagosiṅgasutte (ma. ni. 1.325 ādayo) tiṇṇaṃ kulaputtānaṃ sāmaggirasānisaṃsaṃ kathesi; |
'With a Dhamma talk' means: the Blessed One, giving a Dhamma talk, in the Cūḷagosiṅga Sutta (Majjhima Nikāya 1.325 ff.) spoke of the benefit of the taste of harmony for the three clansmen; |
sekkhasutte (ma. ni. 2.22 ādayo) āvasathānisaṃsaṃ, ghaṭikārasutte (ma. ni. 2.282 ādayo) satipaṭilābhikaṃ pubbenivāsappaṭisaṃyuttakathaṃ; |
in the Sekkha Sutta (Majjhima Nikāya 2.22 ff.) the benefit of a guest-house; in the Ghaṭikāra Sutta (Majjhima Nikāya 2.282 ff.) a talk connected with remembrance of past lives, which brings acquisition of mindfulness; |
raṭṭhapālasutte (ma. ni. 2.304) cattāro dhammuddese, selasutte (ma. ni. 2.396 ādayo) pānakānisaṃsakathaṃ, upakkilesasutte (ma. ni. 3.236 ādayo) bhaguttherassa dhammakathaṃ kathento ekībhāve ānisaṃsaṃ kathesi. |
in the Raṭṭhapāla Sutta (Majjhima Nikāya 2.304) the four summaries of Dhamma; in the Sela Sutta (Majjhima Nikāya 2.396 ff.) a talk on the benefit of drink; in the Upakkilesa Sutta (Majjhima Nikāya 3.236 ff.), giving a Dhamma talk to the Elder Bhagu, he spoke of the benefit of solitude. |
imasmiṃ pana rathavinīte āyasmato puṇṇassa kathento dasakathāvatthunissayaṃ anantanayaṃ nāma dassesi puṇṇa, ayampi appicchakathāyeva santosakathāyevāti. |
But in this Rathavinīta Sutta, speaking to the venerable Puṇṇa, he showed what is called the endless method based on the ten topics of discourse: "Puṇṇa, this too is indeed a talk on fewness of wishes, indeed a talk on contentment." |
paṭisambhidāpattassa sāvakassa velante ṭhatvā mahāsamudde hatthappasāraṇaṃ viya ahosi. |
For a disciple who had attained analytical knowledge, it was like standing on the shore and stretching a hand into the great ocean. |
♦ yena andhavananti tadā kira pacchābhatte jetavanaṃ ākiṇṇaṃ hoti, bahū khattiyabrāhmaṇādayo jetavanaṃ osaranti; |
♦ 'To Andhavana': at that time, it is said, after the meal, Jetavana was crowded; many nobles, Brahmins, and others flocked to Jetavana. |
rañño cakkavattissa khandhāvāraṭṭhānaṃ viya hoti, na sakkā pavivekaṃ labhituṃ. |
It was like the encampment of a universal monarch; it was not possible to obtain seclusion. |
andhavanaṃ pana padhānagharasadisaṃ pavivittaṃ, tasmā yenandhavanaṃ tenupasaṅkami. |
Andhavana, however, was secluded, like a meditation hut; therefore, he approached Andhavana. |
kasmā pana mahāthere na addasa? |
But why did he not see the great Elders? |
evaṃ kirassa ahosi — “sāyanhasamaye āgantvā mahāthere disvā puna dasabalaṃ passissāmi, evaṃ mahātherānaṃ ekaṃ upaṭṭhānaṃ bhavissati, satthu dve bhavissanti, tato satthāraṃ vanditvā mama vasanaṭṭhānameva gamissāmī”ti. |
Thus, it is said, it occurred to him: "In the evening, I will come and see the great Elders, and then see the One with Ten Powers again. Thus, there will be one attendance for the great Elders, and two for the Teacher. Then, having paid homage to the Teacher, I will go to my own dwelling place." |
♦ sattavisuddhipañhavaṇṇanā (MN 4) |
♦ Explanation of the Question on the Seven Purifications (MN 4) |
♦ 256. abhiṇhaṃ kittayamāno ahosīti punappunaṃ vaṇṇaṃ kittayamāno vihāsi. |
♦ 256. 'He was constantly praising' means he dwelt repeatedly extolling his virtues. |
thero kira tato paṭṭhāya divase divase saṅghamajjhe “puṇṇo kira nāma mantāṇiputto catūhi parisāhi saddhiṃ asaṃsaṭṭho, so dasabalassa dassanatthāya āgamissati; |
The Elder (Sāriputta), it is said, from then on, day after day, in the midst of the Saṅgha, would speak the virtues of the venerable Puṇṇa for the sake of bringing him to the attention of the elder, new, and middle-ranking monks: "Indeed, Mantāṇiputta named Puṇṇa is unassociated with the four assemblies; he will come for the purpose of seeing the One with Ten Powers. |
kacci nu kho maṃ adisvāva gamissatī”ti theranavamajjhimānaṃ satikaraṇatthaṃ āyasmato puṇṇassa guṇaṃ bhāsati. |
Might he perhaps go without seeing me?" |
evaṃ kirassa ahosi — “mahallakabhikkhū nāma na sabbakālaṃ antovihāre honti; |
Thus, it is said, it occurred to him: "Elder monks are not always inside the monastery. |
guṇakathāya panassa kathitāya yo ca naṃ bhikkhuṃ passissati; |
But if his virtues are spoken of, whichever monk sees him, |
so āgantvā ārocessatī”ti. |
he will come and inform [me]." |
athāyaṃ therasseva saddhivihāriko taṃ āyasmantaṃ mantāṇiputtaṃ pattacīvaramādāya gandhakuṭiṃ pavisantaṃ addasa. |
Then this very co-resident of the Elder (Sāriputta) saw that venerable Mantāṇiputta taking his bowl and robe and entering the Perfumed Chamber. |
kathaṃ pana naṃ esa aññāsīti? |
But how did he recognize him? |
puṇṇa, puṇṇāti vatvā kathentassa bhagavato dhammakathāya aññāsi — “ayaṃ so thero, yassa me upajjhāyo abhiṇhaṃ kittayamāno hotī”ti. |
From the Blessed One's Dhamma talk, when he spoke saying, "Puṇṇa, Puṇṇa," he recognized: "This is that Elder whom my preceptor is constantly praising." |
iti so āgantvā therassa ārocesi. |
Thus he came and informed the Elder (Sāriputta). |
nisīdanaṃ ādāyāti nisīdanaṃ nāma sadasaṃ vuccati avāyimaṃ. |
'Taking a sitting mat' means: a sitting mat is called a 'sadasa,' unplaited. |
thero pana cammakhaṇḍaṃ gahetvā agamāsi. |
The Elder (Sāriputta), however, took a piece of leather and went. |
piṭṭhito piṭṭhitoti pacchato pacchato. |
'From behind, from behind' means following behind. |
sīsānulokīti yo unnataṭṭhāne piṭṭhiṃ passanto ninnaṭṭhāne sīsaṃ passanto gacchati, ayampi sīsānulokīti vuccati. |
'Keeping his head in view' means one who, seeing the back on high ground and seeing the head on low ground, goes; this too is called 'keeping his head in view.' |
tādiso hutvā anubandhi. |
Having become such, he followed. |
thero hi kiñcāpi saṃyatapadasaddatāya accāsanno hutvā gacchantopi padasaddena na bādhati, “nāyaṃ sammodanakālo”ti ñatvā pana na accāsanno, andhavanaṃ nāma mahantaṃ, ekasmiṃ ṭhāne nilīnaṃ apassantena, āvuso puṇṇa, puṇṇāti aphāsukasaddo kātabbo hotīti nisinnaṭṭhānajānanatthaṃ nātidūre hutvā sīsānulokī agamāsi. |
For the Elder (Puṇṇa), although, due to the controlled sound of his footsteps, even when going very close, did not disturb with the sound of his feet, yet, knowing, "This is not the time for friendly greeting," he (Sāriputta) was not too close. Andhavana is large; if one (Puṇṇa) were hidden in one place and not seen, an uncomfortable sound, "Friend Puṇṇa, Puṇṇa," would have to be made. Therefore, for the purpose of knowing his sitting place, he went not too far away, keeping his head in view. |
divāvihāraṃ nisīdīti divāvihāratthāya nisīdi. |
'Sat down for the day-sojourn' means he sat down for the purpose of the day-sojourn. |
♦ tattha āyasmāpi puṇṇo udiccabrāhmaṇajacco, sāriputtattheropi. |
♦ There the venerable Puṇṇa was of northern brahmin birth, and so was the Elder Sāriputta. |
puṇṇattheropi suvaṇṇavaṇṇo, sāriputtattheropi. |
The Elder Puṇṇa was also of golden complexion, and so was the Elder Sāriputta. |
puṇṇattheropi arahattaphalasamāpattisamāpanno, sāriputtattheropi. |
The Elder Puṇṇa had also attained the fruition of arhantship and meditative attainment, and so had the Elder Sāriputta. |
puṇṇattheropi kappasatasahassaṃ abhinīhārasampanno, sāriputtattheropi kappasatasahassādhikaṃ ekamasaṅkhyeyyaṃ. |
The Elder Puṇṇa was also endowed with the aspiration for a hundred thousand eons, and the Elder Sāriputta for more than a hundred thousand eons, one incalculable eon. |
puṇṇattheropi paṭisambhidāpatto mahākhīṇāsavo, sāriputtattheropi. |
The Elder Puṇṇa had also attained the analytical knowledges and was a great one whose cankers were destroyed, and so was the Elder Sāriputta. |
iti ekaṃ kanakaguhaṃ paviṭṭhā dve sīhā viya, ekaṃ vijambhanabhūmiṃ otiṇṇā dve byagghā viya, ekaṃ supupphitasālavanaṃ paviṭṭhā dve chaddantanāgarājāno viya, ekaṃ simbalivanaṃ paviṭṭhā dve supaṇṇarājāno viya, ekaṃ naravāhanayānaṃ abhiruḷhā dve vessavaṇā viya, ekaṃ paṇḍukambalasilaṃ abhinisinnā dve sakkā viya, ekavimānabbhantaragatā dve hāritamahābrahmāno viya ca te dvepi brāhmaṇajaccā dvepi suvaṇṇavaṇṇā dvepi samāpattilābhino dvepi abhinīhārasampannā dvepi paṭisambhidāpattā mahākhīṇāsavā ekaṃ vanasaṇḍaṃ anupaviṭṭhā taṃ vanaṭṭhānaṃ sobhayiṃsu. |
Thus, like two lions that had entered a golden cave, like two tigers that had descended to a stretching ground, like two Chaddanta elephant kings that had entered a well-flowered sāla-tree forest, like two Supaṇṇa kings that had entered a silk-cotton tree forest, like two Vessavaṇas who had mounted a man-borne vehicle, like two Sakkas who had sat down on a Paṇḍukambala stone seat, like two Hārita Mahābrahmās who had entered the interior of a single celestial mansion, those two of brahmin birth, both of golden complexion, both attainers of meditative attainment, both endowed with aspiration, both attainers of analytical knowledges, great ones whose cankers were destroyed, having entered a forest grove, beautified that forest place. |
♦ bhagavati no, āvuso, brahmacariyaṃ vussatīti, āvuso, kiṃ amhākaṃ bhagavato santike āyasmatā brahmacariyaṃ vussatīti? |
♦ "Friend, is the holy life lived under our Blessed One?" "Friend, is the holy life lived by the venerable one in the presence of our Blessed One?" |
idaṃ āyasmā sāriputto tassa bhagavati brahmacariyavāsaṃ jānantopi kathāsamuṭṭhāpanatthaṃ pucchi. |
The venerable Sāriputta, though knowing that he lived the holy life under the Blessed One, asked this to initiate a conversation. |
purimakathāya hi appatiṭṭhitāya pacchimakathā na jāyati, tasmā evaṃ pucchi. |
For if the preceding talk is not established, the subsequent talk does not arise; therefore, he asked thus. |
thero anujānanto “evamāvuso”ti āha. |
The elder, consenting, said, "Yes, friend." |
athassa pañhavissajjanaṃ sotukāmo āyasmā sāriputto “kiṃ nu kho āvuso sīlavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī”ti paṭipāṭiyā satta visuddhiyo pucchi. |
Then the venerable Sāriputta, wishing to hear the answer to the question, asked in sequence about the seven purifications: "Friend, is the holy life lived under the Blessed One for the sake of purification of virtue?" |
tāsaṃ vitthārakathā visuddhimagge vuttā. |
The detailed explanation of these is given in the Visuddhimagga. |
āyasmā pana puṇṇo yasmā catupārisuddhisīlādīsu ṭhitassāpi brahmacariyavāso matthakaṃ na pāpuṇāti, tasmā, “no hidaṃ, āvuso”ti sabbaṃ paṭikkhipi. |
But the venerable Puṇṇa, because the living of the holy life does not reach its culmination even for one established in the four kinds of purification of virtue, etc., rejected it all, saying, "Not this, friend." |
♦ kimatthaṃ carahāvusoti yadi sīlavisuddhiādīnaṃ atthāya brahmacariyaṃ na vussati, atha kimatthaṃ vussatīti pucchi. |
♦ "For what purpose then, friend?" If the holy life is not lived for the sake of purification of virtue and so on, then for what purpose is it lived? he asked. |
anupādāparinibbānatthaṃ kho, āvusoti ettha anupādāparinibbānaṃ nāma appaccayaparinibbānaṃ. |
"For the sake of final Nibbāna without clinging, friend." Here, final Nibbāna without clinging means Nibbāna without conditions. |
dvedhā upādānāni gahaṇūpādānañca paccayūpādānañca. |
Clinging is twofold: clinging by grasping and clinging by conditioning. |
gahaṇūpādānaṃ nāma kāmupādānādikaṃ catubbidhaṃ, paccayūpādānaṃ nāma avijjāpaccayā saṅkhārāti evaṃ vuttapaccayā. |
Clinging by grasping is the fourfold kind, beginning with clinging to sensual pleasures; clinging by conditioning refers to the conditions spoken of thus: "With ignorance as condition, formations [arise]." |
tattha gahaṇūpādānavādino ācariyā anupādāparinibbānanti catūsu upādānesu aññatarenāpi kañci dhammaṃ aggahetvā pavattaṃ arahattaphalaṃ anupādāparinibbānanti kathenti. |
Therein, the teachers who advocate clinging by grasping say that final Nibbāna without clinging is the fruition of arhantship that occurs without grasping any phenomenon through any of the four clingings. |
tañhi na ca upādānasampayuttaṃ hutvā kañci dhammaṃ upādiyati, kilesānañca parinibbutante jātattā parinibbānanti vuccati. |
For it does not cling to any phenomenon by being associated with clinging, and because it arises when the defilements are finally extinguished, it is called final Nibbāna. |
paccayūpādānavādino pana anupādāparinibbānanti appaccayaparinibbānaṃ. |
But the teachers who advocate clinging by conditioning say that final Nibbāna without clinging is Nibbāna without conditions. |
paccayavasena anuppannaṃ asaṅkhataṃ amatadhātumeva anupādāparinibbānanti kathenti. |
They say that the unconditioned, the deathless element, which has not arisen through conditions, is itself final Nibbāna without clinging. |
ayaṃ anto, ayaṃ koṭi, ayaṃ niṭṭhā. |
This is the end, this is the culmination, this is the conclusion. |
appaccayaparinibbānaṃ pattassa hi brahmacariyavāso matthakaṃ patto nāma hoti, tasmā thero “anupādāparinibbānatthan”ti āha. |
For one who has attained Nibbāna without conditions, the living of the holy life is said to have reached its culmination; therefore, the elder said, "For the sake of final Nibbāna without clinging." |
atha naṃ anuyuñjanto āyasmā sāriputto “kiṃ nu kho, āvuso, sīlavisuddhi anupādāparinibbānan”ti puna pucchaṃ ārabhi. |
Then the venerable Sāriputta, questioning him further, began to ask again, "Friend, is purification of virtue then final Nibbāna without clinging?" |
♦ 258. theropi sabbaparivattesu tatheva paṭikkhipitvā pariyosāne dosaṃ dassento sīlavisuddhiṃ ce, āvusotiādimāha. |
♦ 258. The elder too, having rejected it in the same way in all the relays, at the end, pointing out the fault, said, "Friend, if purification of virtue..." and so on. |
tattha paññapeyyāti yadi paññapeyya. |
Therein, "were to designate" means "if one were to designate." |
saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyyāti saṅgahaṇadhammameva niggahaṇadhammaṃ sappaccayadhammameva appaccayadhammaṃ saṅkhatadhammameva asaṅkhatadhammanti paññapeyyāti attho. |
"One would designate what is still with clinging as final Nibbāna without clinging" means one would designate a phenomenon of inclusion as a phenomenon of exclusion, a conditioned phenomenon as an unconditioned phenomenon, a constructed phenomenon as an unconstructed phenomenon. |
ñāṇadassanavisuddhiyaṃ pana sappaccayadhammameva appaccayadhammaṃ saṅkhatadhammameva asaṅkhatadhammanti paññapeyyāti ayameva attho MediaPlayer. |
But in the case of purification of knowledge and vision, "one would designate a conditioned phenomenon as an unconditioned phenomenon, a constructed phenomenon as an unconstructed phenomenon" – this is the meaning. |
puthujjano hi, āvusoti ettha vaṭṭānugato lokiyabālaputhujjano daṭṭhabbo. |
"For an ordinary person, friend" – here, a worldly, foolish ordinary person, following the round [of rebirth], is to be understood. |
so hi catupārisuddhisīlamattassāpi abhāvato sabbaso aññatra imehi dhammehi. |
For he, due to the absence of even the mere four kinds of purification of virtue, is entirely other than these things. |
tena hīti yena kāraṇena ekacce paṇḍitā upamāya atthaṃ jānanti, tena kāraṇena upamaṃ te karissāmīti attho. |
"Therefore" means "for the reason that some wise people understand the meaning through a simile, for that reason I will give you a simile." |
♦ sattarathavinītavaṇṇanā (MN 4) |
♦ Commentary on the Seven Relay Chariots (MN 4) |
♦ 259. satta rathavinītānīti vinītāssājāniyayutte satta rathe. |
♦ 259. "Seven relay chariots" means seven chariots yoked with trained thoroughbred horses. |
yāvadeva, cittavisuddhatthāti, āvuso, ayaṃ sīlavisuddhi nāma, yāvadeva, cittavisuddhatthā. |
"Friend, this purification of virtue is only for the sake of purification of mind; only for the sake of purification of mind." |
cittavisuddhatthāti nissakkavacanametaṃ. |
"For the sake of purification of mind" is an expression of an end-purpose. |
ayaṃ |
This is the meaning here: Insofar as there is the purpose called purification of mind, to that extent this purification of virtue is to be desired. |
yā pana ayaṃ cittavisuddhi, esā sīlavisuddhiyā attho, ayaṃ koṭi, idaṃ pariyosānaṃ, cittavisuddhiyaṃ ṭhitassa hi sīlavisuddhikiccaṃ kataṃ nāma hotīti. |
But this purification of mind, this is the purpose of the purification of virtue, this is the culmination, this is the conclusion; for one established in purification of mind, the task of purification of virtue is said to be done. |
esa nayo sabbapadesu. |
This is the method in all instances. |
♦ idaṃ |
♦ This is the application of the simile here: The yogi, fearful of aging and death, should be seen like King Pasenadi of Kosala. |
sāvatthinagaraṃ viya sakkāyanagaraṃ, sāketanagaraṃ viya nibbānanagaraṃ, rañño sākete vaḍḍhiāvahassa sīghaṃ gantvā pāpuṇitabbassa accāyikassa kiccassa uppādakālo viya yogino anabhisametānaṃ catunnaṃ ariyasaccānaṃ abhisamayakiccassa uppādakālo. |
The city of Sāvatthī is like the city of the Sakyans; the city of Sāketa is like the city of Nibbāna; the time of the arising of an urgent task for the king in Sāketa, which brings prosperity and must be reached quickly by going there, is like the time of the arising of the task for the yogi of realizing the four Noble Truths that have not yet been realized. |
satta rathavinītāni viya satta visuddhiyo, paṭhamaṃ rathavinītaṃ āruḷhakālo viya sīlavisuddhiyaṃ ṭhitakālo, paṭhamarathavinītādīhi dutiyādīni āruḷhakālo viya sīlavisuddhiādīhi cittavisuddhiādīsu ṭhitakālo. |
The seven relay chariots are like the seven purifications; the time of mounting the first relay chariot is like the time of being established in purification of virtue; the time of mounting the second and subsequent chariots from the first relay chariot and so on is like the time of being established in purification of mind and so on from purification of virtue and so on. |
sattamena rathavinītena sākete antepuradvāre oruyha uparipāsāde ñātimittagaṇaparivutassa surasabhojanaparibhogakālo viya yogino ñāṇadassanavisuddhiyā sabbakilese khepetvā dhammavarapāsādaṃ āruyha paropaṇṇāsakusaladhammaparivārassa nibbānārammaṇaṃ phalasamāpattiṃ appetvā nirodhasayane nisinnassa lokuttarasukhānubhavanakālo daṭṭhabbo. |
The time of dismounting at the inner palace gate in Sāketa from the seventh relay chariot and enjoying delicious food in the upper palace, surrounded by a group of relatives and friends, is like the time for the yogi, having destroyed all defilements through the purification of knowledge and vision, having ascended the excellent palace of Dhamma, having attained the fruition-attainment with Nibbāna as its object, accompanied by more than fifty wholesome states, seated on the bed of cessation, of experiencing supramundane happiness. |
♦ iti āyasmantaṃ puṇṇaṃ dasakathāvatthulābhiṃ dhammasenāpatisāriputtatthero satta visuddhiyo pucchi. |
♦ Thus, the Elder Sāriputta, the General of the Dhamma, asked the venerable Puṇṇa, the recipient of the ten topics of discourse, about the seven purifications. |
āyasmā puṇṇo dasa kathāvatthūni vissajjesi. |
The venerable Puṇṇa answered regarding the ten topics of discourse. |
evaṃ pucchanto pana dhammasenāpati kiṃ jānitvā pucchi, udāhu ajānitvā? |
But when asking thus, did the General of the Dhamma ask knowing, or not knowing? |
titthakusalo vā pana hutvā visayasmiṃ pucchi, udāhu atitthakusalo hutvā avisayasmiṃ? |
And did he ask, being skilled in the fords, about the subject, or, not being skilled in the fords, about what was not the subject? |
puṇṇattheropi ca kiṃ jānitvā vissajjesi, udāhu ajānitvā? |
And did the Elder Puṇṇa answer knowing, or not knowing? |
titthakusalo vā pana hutvā visayasmiṃ vissajjesi, udāhu atitthakusalo hutvā avisayeti? |
And did he answer, being skilled in the fords, about the subject, or, not being skilled in the fords, about what was not the subject? |
jānitvā titthakusalo hutvā visaye pucchīti hi vadamāno dhammasenāpatiṃyeva vadeyya. |
For one who says, "He asked knowing, being skilled in the fords, about the subject," would be speaking of the General of the Dhamma himself. |
jānitvā titthakusalo hutvā visaye vissajjesīti vadamāno puṇṇattheraṃyeva vadeyya. |
One who says, "He answered knowing, being skilled in the fords, about the subject," would be speaking of the Elder Puṇṇa himself. |
yañhi visuddhīsu saṃkhittaṃ, taṃ kathāvatthūsu vitthiṇṇaṃ. |
For what is concise in the purifications is detailed in the topics of discourse. |
yaṃ kathāvatthūsu saṃkhittaṃ, taṃ visuddhīsu vitthiṇṇaṃ. |
What is concise in the topics of discourse is detailed in the purifications. |
tadaminā nayena veditabbaṃ. |
This should be understood by this method. |
♦ visuddhīsu hi ekā sīlavisuddhi cattāri kathāvatthūni hutvā āgatā appicchakathā santuṭṭhikathā asaṃsaggakathā, sīlakathāti. |
♦ For in the purifications, one purification of virtue has come as four topics of discourse: the talk on fewness of wishes, the talk on contentment, the talk on non-association, and the talk on virtue. |
ekā cittavisuddhi tīṇi kathāvatthūni hutvā āgatā — pavivekakathā, vīriyārambhakathā, samādhikathāti, evaṃ tāva yaṃ visuddhīsu saṃkhittaṃ, taṃ kathāvatthūsu vitthiṇṇaṃ. |
One purification of mind has come as three topics of discourse: the talk on seclusion, the talk on instigation of energy, and the talk on concentration. Thus, for now, what is concise in the purifications is detailed in the topics of discourse. |
kathāvatthūsu pana ekā paññākathā pañca visuddhiyo hutvā āgatā — diṭṭhivisuddhi, kaṅkhāvitaraṇavisuddhi, maggāmaggañāṇadassanavisuddhi, paṭipadāñāṇadassanavisuddhi, ñāṇadassanavisuddhīti, evaṃ yaṃ kathāvatthūsu saṃkhittaṃ, taṃ visuddhīsu vitthiṇṇaṃ. |
But in the topics of discourse, one talk on wisdom has come as five purifications: purification of view, purification by overcoming doubt, purification by knowledge and vision of what is and is not the path, purification by knowledge and vision of the way, and purification of knowledge and vision. Thus, what is concise in the topics of discourse is detailed in the purifications. |
tasmā sāriputtatthero satta visuddhiyo pucchanto na aññaṃ pucchi, dasa kathāvatthūniyeva pucchi. |
Therefore, the Elder Sāriputta, when asking about the seven purifications, did not ask about anything else; he asked about the ten topics of discourse themselves. |
puṇṇattheropi satta visuddhiyo vissajjento na aññaṃ vissajjesi, dasa kathāvatthūniyeva vissajjesīti. |
The Elder Puṇṇa too, when answering about the seven purifications, did not answer about anything else; he answered about the ten topics of discourse themselves. |
iti ubhopete jānitvā titthakusalā hutvā visayeva pañhaṃ pucchiṃsu ceva vissajjesuṃ cāti veditabbo. |
Thus, it should be understood that both of them, knowing and being skilled in the fords, asked and answered the question about the subject itself. |
♦ 260. ko nāmo āyasmāti na thero tassa nāmaṃ na jānāti. |
♦ 260. "What is the venerable one's name?" It is not that the elder did not know his name. |
jānantoyeva pana sammodituṃ labhissāmīti pucchi. |
But knowing it, he asked, thinking, "I will be able to rejoice with him." |
kathañca panāyasmantanti idaṃ pana thero sammodamāno āha. |
"And how [do they know] the venerable one?" This, however, the elder said, rejoicing. |
mantāṇiputtoti mantāṇiyā brāhmaṇiyā putto. |
"Mantāṇiputta" means son of the brahmin woman Mantāṇī. |
yathā tanti ettha tanti nipātamattaṃ, yathā sutavatā sāvakena byākātabbā, evameva byākatāti ayamettha saṅkhepattho. |
"As a tradition" – here "tradition" (tanti) is merely a particle; "as it should be declared by a learned disciple, even so it has been declared" – this is the concise meaning here. |
anumassa anumassāti dasa kathāvatthūni ogāhetvā anupavisitvā. |
"Having thoroughly understood, having thoroughly understood" means having plunged into and entered the ten topics of discourse. |
celaṇḍupakenāti ettha celaṃ vuccati vatthaṃ, aṇḍupakaṃ cumbaṭakaṃ. |
"With a cloth-ring" – here "cloth" (cela) means cloth, "ring" (aṇḍupaka) means a head-ring (cumbaṭaka). |
vatthacumbaṭakaṃ sīse katvā āyasmantaṃ tattha nisīdāpetvā pariharantāpi sabrahmacārī dassanāya labheyyuṃ, evaṃ laddhadassanampi tesaṃ lābhāyevāti aṭṭhānaparikappena abhiṇhadassanassa upāyaṃ dassesi. |
Having placed a cloth-ring on the head and having the venerable one sit there, even while carrying him around, the fellow monks would be able to see him; and even having seen him thus would be a gain for them – thus he showed a means for frequent seeing by an extraordinary arrangement. |
evaṃ apariharantena hi pañhaṃ vā pucchitukāmena dhammaṃ vā sotukāmena “thero kattha ṭhito kattha nisinno”ti pariyesantena caritabbaṃ hoti. |
For if one does not carry him thus, one who wishes to ask a question or hear the Dhamma has to go about searching, "Where is the elder standing, where is he sitting?" |
evaṃ pariharantā pana icchiticchitakkhaṇeyeva sīsato oropetvā mahārahe āsane nisīdāpetvā sakkā honti pañhaṃ vā pucchituṃ dhammaṃ vā sotuṃ. |
But carrying him thus, at the very moment they wish, they can lower him from the head, have him sit on a worthy seat, and are able to ask a question or hear the Dhamma. |
iti aṭṭhānaparikappena abhiṇhadassanassa upāyaṃ dassesi. |
Thus, by an extraordinary arrangement, he showed a means for frequent seeing. |
♦ sāriputtoti ca pana manti sāriyā brāhmaṇiyā puttoti ca pana evaṃ maṃ sabrahmacārī jānanti. |
♦ "And Sāriputta, friend, and son of the brahmin woman Sārī, friend" – thus my fellow monks know me. |
satthukappenāti satthusadisena. |
"Like the Teacher" means similar to the Teacher. |
iti ekapadeneva āyasmā puṇṇo sāriputtattheraṃ candamaṇḍalaṃ āhacca ṭhapento viya ukkhipi. |
Thus, with a single word, the venerable Puṇṇa exalted the Elder Sāriputta as if placing him on the orb of the moon. |
therassa hi imasmiṃ ṭhāne ekantadhammakathikabhāvo pākaṭo ahosi. |
For the elder's status as an exclusive speaker of Dhamma became manifest in this place. |
amaccañhi purohitaṃ mahantoti vadamāno rājasadisoti vadeyya, goṇaṃ hatthippamāṇoti, vāpiṃ samuddappamāṇoti, ālokaṃ candimasūriyālokappamāṇoti, ito paraṃ etesaṃ mahantabhāvakathā nāma natthi. |
For one speaking of a minister or a chief priest as great would say he is like a king; of an ox, that it is the size of an elephant; of a reservoir, that it is the size of the ocean; of light, that it is the measure of the light of the moon and sun; beyond this, there is no talk of their greatness. |
sāvakampi mahāti vadanto satthupaṭibhāgoti vadeyya, ito paraṃ tassa mahantabhāvakathā nāma natthi. |
Speaking of a disciple as great, one would say he is a counterpart of the Teacher; beyond this, there is no talk of his greatness. |
iccāyasmā puṇṇo ekapadeneva theraṃ candamaṇḍalaṃ āhacca ṭhapento viya ukkhipi. |
Thus, the venerable Puṇṇa, with a single word, exalted the elder as if placing him on the orb of the moon. |
♦ ettakampi no nappaṭibhāseyyāti paṭisambhidāpattassa appaṭibhānaṃ nāma natthi. |
♦ "Would not even this much occur to us?" For one who has attained the analytical knowledges, there is no such thing as non-occurrence [of understanding]. |
yā panāyaṃ upamā āhaṭā, taṃ na āhareyyāma, atthameva katheyyāma. |
But this simile that has been brought forward, we would not bring it forward; we would speak only of the meaning. |
upamā hi ajānantānaṃ āharīyatīti ayamettha adhippāyo. |
For a simile is brought forward for those who do not know – this is the intention here. |
aṭṭhakathāyaṃ pana idampi paṭikkhipitvā upamā nāma buddhānampi santike āharīyati, theraṃ panesa apacāyamāno evamāhāti. |
But in the commentary, rejecting even this, it is said that a simile is brought forward even in the presence of Buddhas, but he, disrespecting the elder, spoke thus. |
♦ anumassa anumassa pucchitāti dasa kathāvatthūni ogāhetvā ogāhetvā pucchitā. |
♦ "Having repeatedly asked, having repeatedly asked" means having repeatedly plunged into the ten topics of discourse, they were asked. |
kiṃ pana pañhassa pucchanaṃ bhāriyaṃ, udāhu vissajjananti? |
But is the asking of the question burdensome, or the answering? |
uggahetvā pucchanaṃ no bhāriyaṃ, vissajjanaṃ pana bhāriyaṃ. |
Having grasped it, asking is not burdensome, but answering is burdensome. |
sahetukaṃ vā sakāraṇaṃ katvā pucchanampi vissajjanampi bhāriyameva. |
Or, having made it with reason, with cause, both asking and answering are indeed burdensome. |
samanumodiṃsūti samacittā hutvā anumodiṃsu. |
"They rejoiced together" means having become of one mind, they rejoiced. |
iti yathānusandhināva desanā niṭṭhitāti. |
Thus, the discourse concluded according to its connection. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ From the Papañcasūdanī, the Commentary on the Majjhima Nikāya |
♦ rathavinītasuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Rathavinīta Sutta is finished. |
♦ 5. nivāpasuttavaṇṇanā |
♦ 5. Commentary on the Nivāpa Sutta |
♦ 261. evaṃ me sutanti nivāpasuttaṃ. |
♦ 261. "Thus have I heard" – the Nivāpa Sutta. |
tattha nevāpikoti yo migānaṃ gahaṇatthāya araññe tiṇabījāni vapati “idaṃ tiṇaṃ khādituṃ āgate mige sukhaṃ gaṇhissāmī”ti. |
Therein, "a trapper" is one who sows grass seeds in the forest for the purpose of catching deer, thinking, "I will easily catch the deer that come to eat this grass." |
nivāpanti vappaṃ. |
"Bait" (nivāpa) means what is sown (vappa). |
nivuttanti vapitaṃ. |
"Sown" (nivutta) means scattered. |
migajātāti migaghaṭā. |
"Species of deer" means herds of deer. |
anupakhajjāti anupavisitvā. |
"Having approached" means having entered. |
mucchitāti taṇhāmucchanāya mucchitā, taṇhāya hadayaṃ pavisitvā mucchanākāraṃ pāpitāti attho. |
"Infatuated" means infatuated with the infatuation of craving; the meaning is that craving, having entered the heart, has brought them to a state of infatuation. |
madaṃ āpajjissantīti mānamadaṃ āpajjissanti. |
"They will become intoxicated" means they will become intoxicated with the intoxication of conceit. |
pamādanti vissaṭṭhasatibhāvaṃ. |
"Negligence" means a state of lapsed mindfulness. |
yathākāmakaraṇīyā bhavissantīti yathā icchissāma, tathā kātabbā bhavissanti. |
"They will become subject to his will" means "as we wish, so they will become doable." |
imasmiṃ nivāpeti imasmiṃ nivāpaṭṭhāne. |
"In this bait" means in this baiting place. |
ekaṃ kira nivāpatiṇaṃ nāma atthi nidāghabhaddakaṃ, taṃ yathā yathā nidāgho hoti, tathā tathā nīvāravanaṃ viya meghamālā viya ca ekagghanaṃ hoti, taṃ luddakā ekasmiṃ udakaphāsukaṭṭhāne kasitvā vapitvā vatiṃ katvā dvāraṃ yojetvā rakkhanti. |
It is said there is a certain kind of bait-grass called "summer-thriving"; as summer progresses, it becomes dense like a forest of nīvāra grain or like a garland of clouds. Hunters, having plowed and sown it in a convenient watering place, make an enclosure, set up a gate, and guard it. |
atha yadā mahānidāghe sabbatiṇāni sukkhāni honti, jivhātemanamattampi udakaṃ dullabhaṃ hoti, tadā migajātā sukkhatiṇāni ceva purāṇapaṇṇāni ca khādantā kampamānā viya vicarantā nivāpatiṇassa gandhaṃ ghāyitvā vadhabandhanādīni agaṇayitvā vatiṃ ajjhottharantā pavisanti. |
Then, when in the great heat all grasses are dry and even enough water to moisten the tongue is scarce, the species of deer, eating dry grasses and old leaves, wandering about as if trembling, smelling the scent of the bait-grass, disregarding slaughter, bondage, etc., leap over the enclosure and enter. |
tesañhi nivāpatiṇaṃ ativiya piyaṃ hoti manāpaṃ. |
For that bait-grass is extremely dear and pleasing to them. |
nevāpiko te disvā dve tīṇi divasāni pamatto viya hoti, dvāraṃ vivaritvā tiṭṭhati. |
The trapper, seeing them, acts as if he is negligent for two or three days, and stands with the gate open. |
antonivāpaṭṭhāne tahiṃ tahiṃ udakāavāṭakāpi honti, migā vivaṭadvārena pavisitvā khāditamattakaṃ pivitamattakameva katvā pakkamanti, punadivase kiñci na karontīti kaṇṇe cālayamānā khāditvā pivitvā ataramānā gacchanti, punadivase koci kiñci kattā natthīti yāvadatthaṃ khāditvā pivitvā maṇḍalagumbaṃ pavisitvā nipajjanti. |
Inside the baiting place, here and there, there are also water holes. The deer, entering through the open gate, eat and drink just a little and depart. The next day, thinking "they will do nothing," they wiggle their ears, eat and drink, and go without haste. The day after, thinking "there is no one to do anything," they eat and drink as much as they want, enter a circular thicket, and lie down. |
luddakā tesaṃ pamattabhāvaṃ jānitvā dvāraṃ pidhāya samparivāretvā koṭito paṭṭhāya koṭṭetvā gacchanti, evaṃ te tasmiṃ nivāpe nevāpikassa yathākāmakaraṇīyā bhavanti. |
The hunters, knowing their state of negligence, close the gate, surround them completely, and starting from the end, drive them along and go. Thus, in that bait, they become subject to the trapper's will. |
♦ 262. tatra, bhikkhaveti, bhikkhave, tesu migajātesu. |
♦ 262. "Therein, monks," means, "Monks, among those species of deer." |
paṭhamā migajātāti, migajātā paṭhamadutiyā nāma natthi. |
"The first species of deer" – there is no such thing as a first or second species of deer. |
bhagavā pana āgatapaṭipāṭivasena kappetvā paṭhamā, dutiyā, tatiyā, catutthāti nāmaṃ āropetvā dassesi. |
But the Blessed One, arranging them according to the order in which they came, assigned names – first, second, third, fourth – and showed them. |
iddhānubhāvāti yathākāmaṃ kattabbabhāvato; |
"Power and might" means from being able to do as one wishes; |
vasībhāvoyeva hi ettha iddhīti ca ānubhāvoti ca adhippeto. |
For mastery itself is intended here by "power" and "might." |
♦ 263. bhayabhogāti bhayena bhogato. |
♦ 263. "Fear and enjoyment" means from enjoyment through fear. |
balavīriyanti aparāparaṃ sañcaraṇavāyodhātu, sā parihāyīti attho. |
"Strength and energy" means the air element of moving back and forth; "it declined" is the meaning. |
♦ 264. upanissāya āsayaṃ kappeyyāmāti anto nipajjitvā khādantānampi bhayameva, bāhirato āgantvā khādantānampi bhayameva, mayaṃ pana amuṃ nivāpaṭṭhānaṃ nissāya ekamante āsayaṃ kappeyyāmāti cintayiṃsu. |
♦ 264. "Relying on, we shall make a resort." Even for those lying inside and eating, there is fear; even for those coming from outside and eating, there is fear. But we, relying on that baiting place, shall make a resort in a secluded spot, they thought. |
upanissāya āsayaṃ kappayiṃsūti luddakā nāma na sabbakālaṃ appamattā honti. |
"Relying on, they made a resort." Hunters are not always vigilant. |
mayaṃ tattha tattha maṇḍalagumbesu ceva vatipādesu ca nipajjitvā etesu mukhadhovanatthaṃ vā āhārakiccakaraṇatthaṃ vā pakkantesu nivāpavatthuṃ pavisitvā khāditamattaṃ katvā amhākaṃ vasanaṭṭhānaṃ pavisissāmāti nivāpavatthuṃ upanissāya gahanesu gumbavatipādādīsu āsayaṃ kappayiṃsu. |
"We, lying down here and there in circular thickets and at the foot of fences, when these [hunters] have departed for washing their faces or for the business of food, will enter the baiting ground, eat a little, and enter our dwelling place." Thus, relying on the baiting ground, they made a resort in inaccessible places, in thickets, at the foot of fences, and so on. |
bhuñjiṃsūti vuttanayena luddakānaṃ pamādakālaṃ ñatvā sīghaṃ sīghaṃ pavisitvā bhuñjiṃsu. |
"They ate" means, in the way described, knowing the hunters' time of negligence, they quickly, quickly entered and ate. |
ketabinoti sikkhitakerāṭikā. |
"Crafty" means trained rogues. |
iddhimantāti iddhimanto viya. |
"Powerful" means like powerful ones. |
parajanāti yakkhā. |
"Other beings" means yakkhas (spirits). |
ime na migajātāti. |
These are not species of deer. |
āgatiṃ vā gatiṃ vāti iminā nāma ṭhānena āgacchanti, amutra gacchantīti idaṃ nesaṃ na jānāma. |
"Their coming or going" – by what place they come, or to what place they go – this we do not know of them. |
daṇḍavākarāhīti daṇḍavākarajālehi. |
"With stick-nets" means with nets [spread on] stick-frames. |
samantā sappadesaṃ anuparivāresunti atimāyāvino ete, na dūraṃ gamissanti, santikeyeva nipannā bhavissantīti nivāpakkhettassa samantā sappadesaṃ mahantaṃ okāsaṃ anuparivāresuṃ. |
"They surrounded the entire area all around." These are very cunning; they will not go far; they will be lying nearby. Thus, they surrounded a large area all around the bait-field. |
addasaṃsūti evaṃ parivāretvā vākarajālaṃ samantato cāletvā olokentā addasaṃsu. |
"They saw" means, having surrounded them thus and having shaken the net-frame all around, looking, they saw. |
yattha teti yasmiṃ ṭhāne te gāhaṃ agamaṃsu, taṃ ṭhānaṃ addasaṃsūti attho. |
"Where they" means the place where they took hold, that place they saw, is the meaning. |
♦ 265. yaṃnūna mayaṃ yattha agatīti te kira evaṃ cintayiṃsu — “anto nipajjitvā anto khādantānampi bhayameva, bāhirato āgantvā khādantānampi santike vasitvā khādantānampi bhayameva, tepi hi vākarajālena parikkhipitvā gahitāyevā”ti, tena tesaṃ etadahosi — “yaṃnūna mayaṃ yattha nevāpikassa ca nevāpikaparisāya ca agati avisayo, tattha tattha seyyaṃ kappeyyāmā”ti. |
♦ 265. "What if we, where it is inaccessible..." They, it is said, thought thus: "Even for those lying inside and eating inside, there is fear; even for those coming from outside and eating, and for those living nearby and eating, there is fear; for they too have been surrounded by a net-frame and caught." Therefore, this occurred to them: "What if we were to make our lair in places that are inaccessible and out of range for the trapper and the trapper's company?" |
aññe ghaṭṭessantīti tato tato dūrataravāsino aññe ghaṭṭessanti. |
"Others will disturb them" means others living further and further away will disturb them. |
te ghaṭṭitā aññeti tepi ghaṭṭitā aññe tato dūrataravāsino ghaṭṭessanti. |
Those disturbed ones, others; and those disturbed ones, others living still further away, will disturb them. |
evaṃ imaṃ nivāpaṃ nivuttaṃ sabbaso migajātā parimuccissantīti evaṃ imaṃ amhehi nivuttaṃ nivāpaṃ sabbe migaghaṭā migasaṅghā vissajjessanti pariccajissanti. |
"Thus all the species of deer will be completely freed from this sown bait" means thus all the herds of deer, the multitudes of deer, will abandon, will forsake this bait sown by us. |
ajjhupekkheyyāmāti tesaṃ gahaṇe abyāvaṭā bhaveyyāmāti; |
"We should be indifferent" means we should not be occupied with catching them; |
yathā tathā āgacchantesu hi taruṇapotako vā mahallako vā dubbalo vā yūthaparihīno vā sakkā honti laddhuṃ, anāgacchantesu kiñci natthi. |
For when they come in such and such a way, a young one, or an old one, or a weak one, or one separated from the herd can be caught; if they do not come, there is nothing. |
ajjhupekkhiṃsu kho, bhikkhaveti evaṃ cintetvā abyāvaṭāva ahesuṃ. |
"They were indeed indifferent, monks" means having thought thus, they were unoccupied. |
♦ 267. amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisānīti ettha nivāpoti vā lokāmisānīti vā vaṭṭāmisabhūtānaṃ pañcannaṃ kāmaguṇānametaṃ adhivacanaṃ. |
♦ 267. "That bait sown by Māra, and these worldly lures" – here "bait" or "worldly lures" is a designation for the five cords of sensual pleasure, which are the lures of the round [of rebirth]. |
māro na ca bījāni viya kāmaguṇe vapento āhiṇḍati, kāmaguṇagiddhānaṃ pana upari vasaṃ vatteti, tasmā kāmaguṇā mārassa nivāpā nāma honti. |
Māra does not wander about sowing the cords of sensual pleasure like seeds, but he exercises control over those who are greedy for the cords of sensual pleasure; therefore, the cords of sensual pleasure are called Māra's bait. |
tena vuttaṃ — “amuṃ nivāpaṃ nivuttaṃ mārassā”ti. |
Therefore, it was said: "That bait sown by Māra." |
na parimucciṃsu mārassa iddhānubhāvāti mārassa vasaṃ gatā ahesuṃ, yathākāmakaraṇīyā. |
"They were not freed from Māra's power and might" means they had come under Māra's control, subject to his will. |
ayaṃ saputtabhariyapabbajjāya āgataupamā. |
This is the simile that has come regarding ordination with son and wife. |
♦ 268. cetovimutti parihāyīti ettha cetovimutti nāma araññe vasissāmāti uppannājjhāsayo; |
♦ 268. "Liberation of mind declined" – here, liberation of mind means the intention that arose, "I will live in the forest"; |
so parihāyīti attho. |
"that declined" is the meaning. |
tathūpame ahaṃ ime dutiyeti ayaṃ brāhmaṇadhammikapabbajjāya upamā. |
"Similar to that, I [say of] these second ones" – this is the simile for ordination according to the brahmin custom. |
brāhmaṇā hi aṭṭhacattālīsavassāni komārabrahmacariyaṃ caritvā vaṭṭupacchedabhayena paveṇiṃ ghaṭayissāmāti dhanaṃ pariyesitvā bhariyaṃ gahetvā agāramajjhe vasantā ekasmiṃ putte jāte “amhākaṃ putto jāto vaṭṭaṃ na ucchinnaṃ paveṇi ghaṭitā”ti puna nikkhamitvā pabbajanti vā tameva vā sa’kalattavāsaṃ vasanti. |
For brahmins, having lived the celibate life as youths for forty-eight years, fearing the interruption of the lineage and thinking, "We will establish the tradition," search for wealth, take a wife, and living in the midst of a household, when a son is born, thinking, "Our son is born, the lineage is not cut off, the tradition is established," they go forth again and ordain, or they continue to live that same life with a wife. |
♦ 269. evañhi te, bhikkhave, tatiyāpi samaṇabrāhmaṇā na parimucciṃsūti purimā viya tepi mārassa iddhānubhāvā na mucciṃsu; |
♦ 269. "Thus, monks, those third ascetics and brahmins also were not freed" means like the previous ones, they too were not freed from Māra's power and might; |
yathākāmakaraṇīyāva ahesuṃ. |
they were subject to his will. |
kiṃ pana te akaṃsūti? |
But what did they do? |
gāmanigamarājadhāniyo osaritvā tesu tesu ārāmauyyānaṭṭhānesu assamaṃ māpetvā nivasantā kuladārake hatthiassarathasippādīni nānappakārāni sippāni sikkhāpesuṃ. |
Having resorted to villages, towns, and royal cities, having had hermitages built in various parks and gardens, and dwelling there, they taught various kinds of skills to young men of good family, such as skills with elephants, horses, chariots, and so on. |
iti te vākarajālena tatiyā migajātā viya mārassa pāpimato diṭṭhijālena parikkhipitvā yathākāmakaraṇīyā ahesuṃ. |
Thus, like the third species of deer [caught] by the net-frame, they were surrounded by the net of views of Māra, the evil one, and became subject to his will. |
♦ 270. tathūpame ahaṃ ime catuttheti ayaṃ imassa sāsanassa upamā āhaṭā. |
♦ 270. "Similar to that, I [say of] these fourth ones" – this simile has been brought forward for this Dispensation. |
♦ 271. andhamakāsi māranti na mārassa akkhīni bhindi. |
♦ 271. "He blinded Māra" does not mean he destroyed Māra's eyes. |
vipassanāpādakajjhānaṃ samāpannassa pana bhikkhuno imaṃ nāma ārammaṇaṃ nissāya cittaṃ vattatīti māro passituṃ na sakkoti. |
But Māra is not able to see that the mind of a monk who has attained the jhāna that is the basis of insight is functioning relying on such-and-such an object. |
tena vuttaṃ — “andhamakāsi māran”ti. |
Therefore it was said, "He blinded Māra." |
apadaṃ vadhitvā māracakkhunti teneva pariyāyena yathā mārassa cakkhu apadaṃ hoti nippadaṃ, appatiṭṭhaṃ, nirārammaṇaṃ, evaṃ vadhitvāti attho. |
"Having destroyed Māra's eye so it was trackless" means, in the same way, having destroyed it so that Māra's eye becomes trackless, without a trace, unestablished, without an object, is the meaning. |
adassanaṃ gato pāpimatoti teneva pariyāyena mārassa pāpimato adassanaṃ gato. |
"He went out of sight of the evil one" means, in the same way, he went out of sight of Māra, the evil one. |
na hi so attano maṃsacakkhunā tassa vipassanāpādakajjhānaṃ samāpannassa bhikkhuno ñāṇasarīraṃ daṭṭhuṃ sakkoti. |
For he is not able with his fleshly eye to see the knowledge-body of that monk who has attained the jhāna that is the basis of insight. |
paññāya cassa disvā āsavā parikkhīṇā hontīti maggapaññāya cattāri ariyasaccāni disvā cattāro āsavā parikkhīṇā honti. |
"And having seen with wisdom, his cankers are destroyed" means having seen the four Noble Truths with the wisdom of the path, the four cankers are destroyed. |
tiṇṇo loke visattikanti loke sattavisattabhāvena visattikāti evaṃ saṅkhaṃ gataṃ. |
"Crossed over attachment in the world" – in the world, attachment, due to its nature of clinging and being clung to, is thus reckoned. |
atha vā “visattikāti kenaṭṭhena visattikā? |
Or, "Attachment (visattikā) – in what sense is it attachment? |
visatāti visattikā visaṭāti visattikā, vipulāti visattikā, visālāti visattikā, visamāti visattikā, visakkatīti visattikā, visaṃ haratīti visattikā, visaṃvādikāti visattikā, visamūlāti visattikā, visaphalāti visattikā, visaparibhogāti visattikā, visālā vā pana sā taṇhā rūpe sadde gandhe rase phoṭṭhabbe”ti (mahāni. |
It spreads (visarati), so it is attachment (visattikā); it is scattered (visaṭā), so it is attachment; it is extensive (vipulā), so it is attachment; it is wide (visālā), so it is attachment; it is uneven (visamā), so it is attachment; it adheres (visakkati), so it is attachment; it carries poison (visaṃ harati), so it is attachment; it is deceitful (visaṃvādikā), so it is attachment; it has a poisonous root (visamūlā), so it is attachment; it has a poisonous fruit (visaphalā), so it is attachment; it is poisonous enjoyment (visaparibhogā), so it is attachment; or that craving is wide (visālā) in regard to forms, sounds, smells, tastes, tangibles" (Mahāniddesa |
3; |
3; |
cūḷani. |
Cūḷaniddesa, |
mettagūmāṇavapucchāniddesa 22, khaggavisāṇasuttaniddesa 124) visattikā. |
Mettagūmāṇavapucchāniddesa 22, Khaggavisāṇasuttaniddesa 124) – attachment. |
evaṃ visattikāti saṅkhaṃ gataṃ taṇhaṃ tiṇṇo nittiṇṇo uttiṇṇo. |
Thus, craving, reckoned as attachment, he has crossed, crossed beyond, crossed over. |
tena vuccati — “tiṇṇo loke visattikan”ti. |
Therefore, it is said: "Crossed over attachment in the world." |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ From the Papañcasūdanī, the Commentary on the Majjhima Nikāya |
♦ nivāpasuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Nivāpa Sutta is finished. |
♦ 6. pāsarāsisuttavaṇṇanā |
♦ 6. Commentary on the Pāsarāsi Sutta |
♦ 272. evaṃ me sutanti pāsarāsisuttaṃ. |
♦ 272. "Thus have I heard" – the Pāsarāsi Sutta. |
tattha sādhu mayaṃ, āvusoti āyācantā bhaṇanti. |
Therein, "It would be good, friend, if we..." they say, requesting. |
ete kira pañcasatā bhikkhū janapadavāsino “dasabalaṃ passissāmā”ti sāvatthiṃ anuppattā. |
These five hundred monks, it is said, residents of the countryside, had arrived in Sāvatthī thinking, "We will see the one with ten powers." |
satthudassanaṃ pana etehi laddhaṃ, dhammiṃ kathaṃ na tāva suṇanti. |
But though they had had a sight of the Teacher, they had not yet heard a talk on the Dhamma. |
te satthugāravena “amhākaṃ, bhante, dhammakathaṃ kathethā”ti vattuṃ na sakkonti. |
Out of respect for the Teacher, they were unable to say, "Venerable sir, please give us a talk on the Dhamma." |
buddhā hi garū honti, ekacāriko sīho migarājā viya, pabhinnakuñjaro viya, phaṇakatāasīviso viya, mahāaggikkhandho viya ca durāsadā vuttampi cetaṃ — |
For Buddhas are venerable, difficult to approach like a solitary lion, the king of beasts, like an elephant in rut, like a cobra with expanded hood, like a great mass of fire. And this is said: |
♦ “āsīviso yathā ghoro, migarājāva kesarī. |
♦ "Like a dreadful serpent, like a maned lion, king of beasts, |
♦ nāgova kuñjaro dantī, evaṃ buddhā durāsadā”ti. |
♦ like a tusked elephant, a nāga, so are Buddhas difficult to approach." |
♦ evaṃ durāsadaṃ satthāraṃ te bhikkhū sayaṃ yācituṃ asakkontā āyasmantaṃ ānandaṃ yācamānā “sādhu mayaṃ, āvuso”ti āhaṃsu. |
♦ Unable to ask the Teacher, who was so difficult to approach, themselves, those monks, requesting the venerable Ānanda, said, "It would be good, friend, if we..." |
♦ appeva nāmāti api nāma labheyyātha. |
♦ "Perhaps indeed" means "perhaps you might obtain." |
kasmā pana thero te bhikkhū “rammakassa brāhmaṇassa assamaṃ upasaṅkameyyāthā”ti āha? |
But why did the elder tell those monks, "You should approach the hermitage of the brahmin Rammaka"? |
pākaṭakiriyatāya. dasabalassa hi kiriyā therassa pākaṭā hoti; |
Because of his manifest activity. For the activity of the one with ten powers is manifest to the elder; |
jānāti thero, “ajja satthā jetavane vasitvā pubbārāme divāvihāraṃ karissati; |
the elder knows, "Today the Teacher, having dwelt in Jetavana, will spend the day in the Eastern Park; |
ajja pubbārāme vasitvā jetavane divāvihāraṃ karissati; |
today, having dwelt in the Eastern Park, he will spend the day in Jetavana; |
ajja ekakova piṇḍāya pavisissati; |
today he will enter for alms alone; |
ajja bhikkhusaṅghaparivuto imasmiṃ kāle janapadacārikaṃ nikkhamissatī”ti. |
today, surrounded by the community of monks, at this time he will set out on a tour of the countryside." |
kiṃ panassa evaṃ jānanatthaṃ cetopariyañāṇaṃ atthīti? |
But does he have the knowledge of others' minds in order to know thus? |
natthi. anumānabuddhiyā pana katakiriyāya nayaggāhena jānāti. |
No. But he knows by inferential understanding, by grasping the method from the actions performed. |
yañhi divasaṃ bhagavā jetavane vasitvā pubbārāme divāvihāraṃ kātukāmo hoti, tadā senāsanaparikkhārabhaṇḍānaṃ paṭisāmanākāraṃ dasseti, thero sammajjanisaṅkārachaḍḍanakādīni paṭisāmeti. |
For on the day the Blessed One, having dwelt in Jetavana, wishes to spend the day in the Eastern Park, he shows the manner of putting away the requisites of lodging and equipment; the elder arranges the sweeping, refuse disposal, and so on. |
pubbārāme vasitvā jetavanaṃ divāvihārāya āgamanakālepi eseva nayo. |
When coming from the Eastern Park to Jetavana to spend the day, the same method applies. |
♦ yadā pana ekako piṇḍāya pavisitukāmo hoti, tadā pātova sarīrapaṭijagganaṃ katvā gandhakuṭiṃ pavisitvā dvāraṃ pidhāya phalasamāpattiṃ appetvā nisīdati. |
♦ But when he wishes to enter for alms alone, then early in the morning, having attended to his body, he enters the Perfumed Chamber, closes the door, attains fruition-attainment, and sits. |
thero “ajja bhagavā bodhaneyyabandhavaṃ disvā nisinno”ti tāya saññāya ñatvā “ajja, āvuso, bhagavā ekako pavisitukāmo, tumhe bhikkhācārasajjā hothā”ti bhikkhūnaṃ saññaṃ deti. |
The elder, knowing by that sign, "Today the Blessed One, having seen a kinsman to be enlightened, is seated," gives a sign to the monks, "Today, friends, the Blessed One wishes to enter alone; you be ready for the alms round." |
yadā pana bhikkhusaṅghaparivāro pavisitukāmo hoti, tadā gandhakuṭidvāraṃ upaḍḍhapidahitaṃ katvā phalasamāpattiṃ appetvā nisīdati, thero tāya saññāya ñatvā pattacīvaraggahaṇatthāya bhikkhūnaṃ saññaṃ deti. |
But when he wishes to enter surrounded by the community of monks, then, having left the door of the Perfumed Chamber half-closed, he attains fruition-attainment and sits; the elder, knowing by that sign, gives a sign to the monks for taking their bowls and robes. |
yadā janapadacārikaṃ nikkhamitukāmo hoti, tadā ekaṃ dve ālope atirekaṃ bhuñjati, sabbakālaṃ caṅkamanañcāruyha aparāparaṃ caṅkamati, thero tāya saññāya ñatvā “bhagavā, āvuso, janapadacārikaṃ caritukāmo, tumhākaṃ kattabbaṃ karothā”ti bhikkhūnaṃ saññaṃ deti. |
When he wishes to set out on a tour of the countryside, then he eats one or two mouthfuls extra, and at all times, having mounted the walking path, he walks back and forth. The elder, knowing by that sign, gives a sign to the monks, "The Blessed One, friends, wishes to go on a tour of the countryside; do what you have to do." |
♦ bhagavā paṭhamabodhiyaṃ vīsati vassāni anibaddhavāso ahosi, pacchā pañcavīsati vassāni abbokiṇṇaṃ sāvatthiṃyeva upanissāya vasanto ekadivase dve ṭhānāni paribhuñjati. |
♦ The Blessed One, for twenty years after his first enlightenment, had no fixed residence; afterwards, for twenty-five years, dwelling uninterruptedly relying on Sāvatthī itself, he would use two places in one day. |
jetavane rattiṃ vasitvā punadivase bhikkhusaṅghaparivuto dakkhiṇadvārena sāvatthiṃ piṇḍāya pavisitvā pācīnadvārena nikkhamitvā pubbārāme divāvihāraṃ karoti. |
Having spent the night in Jetavana, on the next day, surrounded by the community of monks, he would enter Sāvatthī for alms by the south gate, leave by the east gate, and spend the day in the Eastern Park. |
pubbārāme rattiṃ vasitvā punadivase pācīnadvārena sāvatthiṃ piṇḍāya pavisitvā dakkhiṇadvārena nikkhamitvā jetavane divāvihāraṃ karoti. |
Having spent the night in the Eastern Park, on the next day, he would enter Sāvatthī for alms by the east gate, leave by the south gate, and spend the day in Jetavana. |
kasmā? dvinnaṃ kulānaṃ anukampāya. |
Why? Out of compassion for two families. |
manussattabhāve ṭhitena hi anāthapiṇḍikena viya aññena kenaci, mātugāmattabhāve ṭhitāya ca visākhāya viya aññāya itthiyā tathāgataṃ uddissa dhanapariccāgo kato nāma natthi, tasmā bhagavā tesaṃ anukampāya ekadivase imāni dve ṭhānāni paribhuñjati. |
For there is no one else who, being in the human state, like Anāthapiṇḍika, or any other woman who, being in the state of a mother, like Visākhā, has made such a sacrifice of wealth for the sake of the Tathāgata. Therefore, the Blessed One, out of compassion for them, uses these two places in one day. |
tasmiṃ pana divase jetavane vasi, tasmā thero — “ajja bhagavā sāvatthiyaṃ piṇḍāya caritvā sāyanhakāle gattāni parisiñcanatthāya pubbakoṭṭhakaṃ gamissati; |
But on that day, he dwelt in Jetavana; therefore, the elder thought: "Today the Blessed One, having gone for alms in Sāvatthī, in the evening will go to the Eastern Gatehouse to bathe his limbs; |
athāhaṃ gattāni parisiñcitvā ṭhitaṃ bhagavantaṃ yācitvā rammakassa brāhmaṇassa assamaṃ gahetvā gamissāmi. |
then I, having requested the Blessed One who is standing there after bathing his limbs, will take [him] to the hermitage of the brahmin Rammaka and go. |
evamime bhikkhū bhagavato sammukhā labhissanti dhammakathaṃ savanāyā”ti cintetvā te bhikkhū evamāha. |
Thus these monks will obtain a Dhamma talk in the presence of the Blessed One for their hearing." Thinking thus, he spoke to those monks in this way. |
♦ migāramātupāsādoti visākhāya pāsādo. |
♦ "Migāramātā's Mansion" means Visākhā's mansion. |
sā hi migārena seṭṭhinā mātuṭṭhāne ṭhapitattā migāramātāti vuccati. |
For she, because she was placed in the position of a mother by the merchant Migāra, is called Migāramātā. |
paṭisallānā vuṭṭhitoti tasmiṃ kira pāsāde dvinnaṃ mahāsāvakānaṃ sirigabbhānaṃ majjhe bhagavato sirigabbho ahosi. |
"Risen from seclusion." In that mansion, it is said, between the splendid chambers of the two chief disciples, was the Blessed One's splendid chamber. |
thero dvāraṃ vivaritvā antogabbhaṃ sammajjitvā mālākacavaraṃ nīharitvā mañcapīṭhaṃ paññapetvā satthu saññaṃ adāsi. |
The elder, having opened the door, swept the inner chamber, removed the faded flowers and refuse, prepared the bed and seat, and gave a sign to the Teacher. |
satthā sirigabbhaṃ pavisitvā dakkhiṇena passena sato sampajāno sīhaseyyaṃ upagamma darathaṃ paṭippassambhetvā uṭṭhāya phalasamāpattiṃ appetvā nisīditvā sāyanhasamaye tato vuṭṭhāsi. |
The Teacher, having entered the splendid chamber, lay down on his right side, mindful and clearly comprehending, in the lion's posture, and having calmed his fatigue, arose, attained fruition-attainment, sat down, and in the evening arose from there. |
taṃ sandhāya vuttaṃ “paṭisallānā vuṭṭhito”ti. |
Referring to that, it was said, "risen from seclusion." |
♦ parisiñcitunti yo hi cuṇṇamattikādīhi gattāni ubbaṭṭento mallakamuṭṭhādīhi vā ghaṃsanto nhāyati, so nhāyatīti vuccati. |
♦ "To bathe." One who bathes by anointing the limbs with powder, clay, etc., or by rubbing with fists like a wrestler, etc., is said to "bathe" (nhāyati). |
yo tathā akatvā pakatiyāva nhāyati, so parisiñcatīti vuccati. |
One who, not doing so, bathes in the ordinary way, is said to "sprinkle" (parisiñcati). |
bhagavatopi sarīre tathā haritabbaṃ rajojallaṃ nāma na upalimpati, utuggahaṇatthaṃ pana bhagavā kevalaṃ udakaṃ otarati. |
Even on the Blessed One's body, dust and dirt that should be removed in such a way do not adhere; but for the sake of adapting to the season, the Blessed One merely enters the water. |
tenāha — “gattāni parisiñcitun”ti. |
Therefore, he said, "to bathe his limbs." |
pubbakoṭṭhakoti pācīnakoṭṭhako. |
"Eastern Gatehouse" means the eastern gatehouse. |
♦ sāvatthiyaṃ kira vihāro kadāci mahā hoti kadāci khuddako. |
♦ In Sāvatthī, it is said, the monastery was sometimes large, sometimes small. |
tathā hi so vipassissa bhagavato kāle yojaniko ahosi, sikhissa tigāvuto, vessabhussa aḍḍhayojaniko, kakusandhassa gāvutappamāṇo, koṇāgamanassa aḍḍhagāvutappamāṇo, kassapassa vīsatiusabhappamāṇo, amhākaṃ bhagavato kāle aṭṭhakarīsappamāṇo jāto. |
For example, in the time of the Blessed One Vipassī, it was one yojana [in extent]; of Sikhī, three gāvutas; of Vessabhū, half a yojana; of Kakusandha, the measure of a gāvuta; of Koṇāgamana, the measure of half a gāvuta; of Kassapa, the measure of twenty usabhas; in the time of our Blessed One, it became the measure of eight karīsas. |
tampi nagaraṃ tassa vihārassa kadāci pācīnato hoti, kadāci dakkhiṇato, kadāci pacchimato, kadāci uttarato. |
And that city was sometimes to the east of that monastery, sometimes to the south, sometimes to the west, sometimes to the north. |
jetavane gandhakuṭiyaṃ pana catunnaṃ mañcapādānaṃ patiṭṭhitaṭṭhānaṃ acalameva. |
But in the Perfumed Chamber in Jetavana, the place where the four bed-legs were established was indeed immovable. |
♦ cattāri hi acalacetiyaṭṭhānāni nāma mahābodhipallaṅkaṭṭhānaṃ isipatane dhammacakkappavattanaṭṭhānaṃ saṅkassanagaradvāre devorohaṇakāle sopānassa patiṭṭhaṭṭhānaṃ mañcapādaṭṭhānanti. |
♦ For the four immovable shrine-places are: the place of the great Bodhi-throne, the place of the turning of the Dhamma-wheel in Isipatana, the place where the staircase was established at the gate of Saṅkassa city at the time of the descent from the deva world, and the place of the bed-legs. |
ayaṃ pana pubbakoṭṭhako kassapadasabalassa vīsatiusabhavihārakāle pācīnadvāre koṭṭhako ahosi. |
But this Eastern Gatehouse was the gatehouse at the eastern gate during the time of the twenty-usabha monastery of Kassapa, the one with ten powers. |
so idānipi pubbakoṭṭhakotveva paññāyati. |
Even now it is known as the Eastern Gatehouse. |
kassapadasabalassa kāle aciravatī nagaraṃ parikkhipitvā sandamānā pubbakoṭṭhakaṃ patvā udakena bhinditvā mahantaṃ udakarahadaṃ māpesi samatitthaṃ anupubbagambhīraṃ. |
In the time of Kassapa, the one with ten powers, the Aciravatī river, flowing around the city, reached the Eastern Gatehouse, broke through with water, and formed a great lake, with even banks, gradually deepening. |
tattha ekaṃ rañño nhānatitthaṃ, ekaṃ nāgarānaṃ, ekaṃ bhikkhusaṅghassa, ekaṃ buddhānanti evaṃ pāṭiyekkāni nhānatitthāni honti ramaṇīyāni vippakiṇṇarajatapaṭṭasadisavālikāni. |
There, one bathing place for the king, one for the nāgas, one for the community of monks, and one for the Buddhas – thus there were separate bathing places, delightful, with sand like scattered silver sheets. |
iti bhagavā āyasmatā ānandena saddhiṃ yena ayaṃ evarūpo pubbakoṭṭhako tenupasaṅkami gattāni parisiñcituṃ . |
Thus the Blessed One, together with the venerable Ānanda, approached this Eastern Gatehouse of such a kind to bathe his limbs. |
athāyasmā ānando udakasāṭikaṃ upanesi. |
Then the venerable Ānanda brought a bathing cloth. |
bhagavā rattadupaṭṭaṃ apanetvā udakasāṭikaṃ nivāsesi. |
The Blessed One, having removed his red undergarment, put on the bathing cloth. |
thero dupaṭṭena saddhiṃ mahācīvaraṃ attano hatthagatamakāsi. |
The elder took the great robe, together with the undergarment, into his own hand. |
bhagavā udakaṃ otari. |
The Blessed One entered the water. |
sahotaraṇenevassa udake macchakacchapā sabbe suvaṇṇavaṇṇā ahesuṃ. |
As soon as he entered, all the fish and turtles in the water became of golden color. |
yantanālikāhi suvaṇṇarasadhārānisiñcamānakālo viya suvaṇṇapaṭapasāraṇakālo viya ca ahosi. |
It was like a time when streams of molten gold were being poured from mechanical pipes, or like a time when a golden cloth was being spread out. |
atha bhagavato nhānavattaṃ dassetvā nhatvā paccuttiṇṇassa thero rattadupaṭṭaṃ upanesi. |
Then, having shown the Blessed One's bathing routine, after he had bathed and come out, the elder brought the red undergarment. |
bhagavā taṃ nivāsetvā vijjulatāsadisaṃ kāyabandhanaṃ bandhitvā mahācīvaraṃ antantena saṃharitvā padumagabbhasadisaṃ katvā upanītaṃ dvīsu kaṇṇesu gahetvā aṭṭhāsi. |
The Blessed One, having put it on, tied a waist-band like a flash of lightning, gathered the great robe by its ends, made it like the calyx of a lotus, and, holding the offered [robe] by its two corners, stood. |
tena vuttaṃ — “pubbakoṭṭhake gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsī”ti. |
Therefore, it was said: "Having bathed his limbs in the Eastern Gatehouse and come out, he stood with a single robe." |
♦ evaṃ ṭhitassa pana bhagavato sarīraṃ vikasitakamaluppalasaraṃ sabbapāliphullaṃ pāricchattakaṃ tārāmarīcivikasitaṃ ca gaganatalaṃ siriyā avahasamānaṃ viya virocittha. |
♦ But the body of the Blessed One, standing thus, shone as if mocking with its splendor a lake of opened lotuses and water lilies, a fully blossomed Pāricchattaka tree, and the sky-expanse bright with stars and rays. |
byāmappabhāparikkhepavilāsinī cassa dvattiṃsavaralakkhaṇamālā ganthetvā ṭhapitā dvattiṃsacandamālā viya, dvattiṃsasūriyamālā viya, paṭipāṭiyā ṭhapitā dvattiṃsacakkavatti dvattiṃsadevarājā dvattiṃsamahābrahmāno viya ca ativiya virocittha, vaṇṇabhūmināmesā. |
And the garland of his thirty-two excellent marks, adorned with an aura extending a fathom, placed as if strung together, shone exceedingly like a garland of thirty-two moons, like a garland of thirty-two suns, or like thirty-two universal monarchs, thirty-two deva kings, and thirty-two great Brahmās placed in succession. This is called the ground of description. |
evarūpesu ṭhānesu buddhānaṃ sarīravaṇṇaṃ vā guṇavaṇṇaṃ vā cuṇṇiyapadehi vā gāthāhi vā atthañca upamāyo ca kāraṇāni ca āharitvā paṭibalena dhammakathikena pūretvā kathetuṃ vaṭṭatīti evarūpesu ṭhānesu dhammakathikassa thāmo veditabbo. |
In such places, it is fitting for a competent Dhamma-speaker to describe the beauty of the Buddha's body or the beauty of his virtues, in prose or verse, bringing forth meanings, similes, and reasons, and to fill it out and speak. In such places, the strength of the Dhamma-speaker should be known. |
♦ 273. gattāni pubbāpayamānoti pakatibhāvaṃ gamayamāno nirudakāni kurumāno, sukkhāpayamānoti attho. |
♦ 273. "Drying his limbs" means causing them to return to their natural state, making them free of water; "making them dry" is the meaning. |
sodakena gattena cīvaraṃ pārupantassa hi cīvare kaṇṇikā uṭṭhahanti, parikkhārabhaṇḍaṃ dussati. |
For one who puts on a robe with wet limbs, mildew spots arise on the robe, and the requisite equipment is spoiled. |
buddhānaṃ pana sarīre rajojallaṃ na upalimpati; |
But on the bodies of Buddhas, dust and dirt do not adhere; |
padumapatte pakkhittaudakabindu viya udakaṃ vinivattetvā gacchati, evaṃ santepi sikkhāgāravatāya bhagavā, “pabbajitavattaṃ nāmetan”ti mahācīvaraṃ ubhosu kaṇṇesu gahetvā purato kāyaṃ paṭicchādetvā aṭṭhāsi. |
like a drop of water placed on a lotus leaf, water rolls off and goes. Even so, out of respect for the training, the Blessed One, thinking, "This is the duty of one who has gone forth," took the great robe by both corners, covered his body in front, and stood. |
tasmiṃ khaṇe thero cintesi — “bhagavā mahācīvaraṃ pārupitvā migāramātupāsādaṃ ārabbha gamanābhihārato paṭṭhāya dunnivattiyo bhavissati; |
At that moment, the elder thought: "The Blessed One, having put on the great robe, starting from the intended journey to Migāramātā's Mansion, will be difficult to turn back; |
buddhānañhi adhippāyakopanaṃ nāma ekacārikasīhassa gahaṇatthaṃ hatthappasāraṇaṃ viya; |
for to change the intention of Buddhas is like stretching out one's hand to catch a solitary lion; |
pabhinnavaravāraṇassa soṇḍāya parāmasanaṃ viya; |
like touching the trunk of a choice elephant in rut; |
uggatejassa āsīvisassa gīvāya gahaṇaṃ viya ca bhāriyaṃ hoti. |
and like seizing the neck of a fierce serpent, it is a serious matter. |
idheva rammakassa brāhmaṇassa assamassa vaṇṇaṃ kathetvā tattha gamanatthāya bhagavantaṃ yācissāmī”ti. |
Right here, I will describe the hermitage of the brahmin Rammaka and request the Blessed One to go there." |
so tathā akāsi. |
He did so. |
tena vuttaṃ — “atha kho āyasmā ānando . |
.. pe . |
.. anukampaṃ upādāyā”ti. |
Therefore, it was said: "Then the venerable Ānanda... (etc.) ... out of compassion." |
♦ tattha anukampaṃ upādāyāti bhagavato sammukhā dhammiṃ kathaṃ sossāmāti taṃ assamaṃ gatānaṃ pañcannaṃ bhikkhusatānaṃ anukampaṃ paṭicca, tesu kāruññaṃ katvāti attho. |
♦ Therein, "out of compassion" means on account of compassion for the five hundred monks who had gone to that hermitage, thinking, "We will hear a Dhamma talk in the presence of the Blessed One"; having shown kindness to them, is the meaning. |
dhammiyā kathāyāti dasasu pāramitāsu aññatarāya pāramiyā ceva mahābhinikkhamanassa ca vaṇṇaṃ kathayamānā sannisinnā honti. |
"With a Dhamma talk" means they are seated together, speaking in praise of one of the ten perfections and of the great renunciation. |
āgamayamānoti olokayamāno. |
"Waiting" means looking. |
ahaṃ buddhoti sahasā appavisitvā yāva sā kathā niṭṭhāti, tāva aṭṭhāsīti attho. |
"I, the Buddha" – not entering suddenly, he stood until that talk was finished, is the meaning. |
aggaḷaṃ ākoṭesīti agganakhena kavāṭe saññaṃ adāsi. |
"He knocked on the bolt" means he gave a sign on the door panel with his fingernail. |
vivariṃsūti sotaṃ odahitvāva nisinnattā taṅkhaṇaṃyeva āgantvā vivariṃsu. |
"They opened" means because they were seated having inclined their ear, they came at that very moment and opened. |
♦ paññatte āsaneti buddhakāle kira yattha yattha ekopi bhikkhu viharati, sabbattha buddhāsanaṃ paññattameva hoti. |
♦ "On the prepared seat." In the Buddha's time, it is said, wherever even a single monk dwells, a seat for the Buddha is always prepared. |
kasmā? bhagavā kira attano santike kammaṭṭhānaṃ gahetvā phāsukaṭṭhāne viharante manasi karoti “asuko mayhaṃ santike kammaṭṭhānaṃ gahetvā gato, sakkhissati nu kho visesaṃ nibbattetuṃ no vā”ti. |
Why? The Blessed One, it is said, reflects on those dwelling in a comfortable place after taking a meditation subject from him: "So-and-so, having taken a meditation subject from me, has gone; will he be able to produce a special attainment or not?" |
atha naṃ passati kammaṭṭhānaṃ vissajjetvā akusalavitakke vitakkayamānaṃ, tato “kathañhi nāma mādisassa satthu santike kammaṭṭhānaṃ gahetvā viharantaṃ imaṃ kulaputtaṃ akusalavitakkā abhibhavitvā anamatagge vaṭṭadukkhe saṃsāressantī”ti tassa anuggahatthaṃ tattheva attānaṃ dassetvā taṃ kulaputtaṃ ovaditvā ākāsaṃ uppatitvā puna attano vasanaṭṭhānameva gacchati. |
Then he sees him, having abandoned the meditation subject, thinking unwholesome thoughts. Thereupon, thinking, "How indeed can unwholesome thoughts, having overcome this clansman dwelling after taking a meditation subject from a teacher like me, make him transmigrate in the beginningless suffering of the round?" for his benefit, he shows himself right there, advises that clansman, flies up into the sky, and goes back to his own dwelling place. |
athevaṃ ovadiyamānā te bhikkhū cintayiṃsu — “satthā amhākaṃ manaṃ jānitvā āgantvā amhākaṃ samīpe ṭhitaṃyeva attānaṃ dasseti; |
Then those monks, being thus advised, thought: "The Teacher, knowing our minds, comes and shows himself standing near us; |
tasmiṃ khaṇe, ‘bhante, idha nisīdatha, idha nisīdathā’ti āsanapariyesanaṃ nāma bhāro”ti. |
at that moment, searching for a seat, saying, 'Venerable sir, sit here, sit here,' is a burden." |
te āsanaṃ paññapetvāva viharanti. |
They dwell having already prepared a seat. |
yassa pīṭhaṃ atthi, so taṃ paññapeti. |
Whoever has a stool, prepares that. |
yassa natthi, so mañcaṃ vā phalakaṃ vā kaṭṭhaṃ vā pāsāṇaṃ vā vālikapuñjaṃ vā paññapeti. |
Whoever does not, prepares a bed, or a plank, or wood, or a stone, or a pile of sand. |
taṃ alabhamānā purāṇapaṇṇānipi saṅkaḍḍhitvā tattha paṃsukūlaṃ pattharitvā ṭhapenti. |
Not obtaining that, they even gather old leaves, spread a rag-robe there, and keep it. |
idha pana pakatipaññattameva āsanaṃ ahosi, taṃ sandhāya vuttaṃ — “paññatte āsane nisīdī”ti. |
Here, however, there was a seat prepared as usual; referring to that, it was said: "He sat down on the prepared seat." |
♦ kāya nutthāti katamāya nu kathāya sannisinnā bhavathāti attho. |
♦ "About what now?" means "About what talk now are you sitting together?" |
“kāya netthā”tipi pāḷi, tassā katamāya nu etthāti attho. |
"Kāya netthā" is also the Pali text; its meaning is "About what now here?" |
“kāya notthā”tipi pāḷi, tassāpi purimoyeva attho. |
"Kāya notthā" is also the Pali text; its meaning is also the former one. |
antarā kathāti kammaṭṭhānamanasikārauddesaparipucchādīnaṃ antarā aññā ekā kathā. |
"Interrupted talk" means another, a single talk, in between the recitation, questioning, etc., of the meditation subject and its mental application. |
vippakatāti mama āgamanapaccayā apariniṭṭhitā sikhaṃ appattā. |
"Unfinished" means, due to my arrival, not completed, not having reached its peak. |
atha bhagavā anuppattoti atha etasmiṃ kāle bhagavā āgato. |
"Then the Blessed One arrived" means then, at this time, the Blessed One arrived. |
dhammī vā kathāti dasakathāvatthunissitā vā dhammī kathā. |
"Or a Dhamma talk" means a Dhamma talk based on the ten topics of discourse. |
ariyo vā tuṇhībhāvoti ettha pana dutiyajjhānampi ariyo tuṇhībhāvo mūlakammaṭṭhānampi. |
"Or noble silence." Here, however, the second jhāna is also noble silence, and the root meditation subject is also [noble silence]. |
tasmā taṃ jhānaṃ appetvā nisinnopi, mūlakammaṭṭhānaṃ gahetvā nisinnopi bhikkhu ariyena tuṇhībhāvena nisinnoti veditabbo. |
Therefore, a monk seated having attained that jhāna, or seated having taken the root meditation subject, should be understood as seated with noble silence. |
♦ 274. dvemā, bhikkhave, pariyesanāti ko anusandhi? |
♦ 274. "These two, monks, are searches." What is the connection? |
te bhikkhū sammukhā dhammiṃ kathaṃ sossāmāti therassa bhāraṃ akaṃsu, thero tesaṃ assamagamanamakāsi. |
Those monks placed the burden on the elder, thinking, "We will hear a Dhamma talk in his presence"; the elder made them go to the hermitage. |
te tattha nisīditvā atiracchānakathikā hutvā dhammiyā kathāya nisīdiṃsu. |
Having sat there, becoming speakers of non-animalistic talk, they sat with a Dhamma talk. |
atha bhagavā “ayaṃ tumhākaṃ pariyesanā ariyapariyesanā nāmā”ti dassetuṃ imaṃ desanaṃ ārabhi. |
Then the Blessed One, to show, "This search of yours is called the noble search," began this discourse. |
tattha katamā ca, bhikkhave, anariyapariyesanāti ettha yathā maggakusalo puriso paṭhamaṃ vajjetabbaṃ apāyamaggaṃ dassento “vāmaṃ muñcitvā dakkhiṇaṃ gaṇhā”ti vadati. |
Therein, "And which, monks, is the ignoble search?" Here, just as a man skilled in the path, showing first the path to woe that is to be avoided, says, "Avoiding the left, take the right." |
evaṃ bhagavā desanākusalatāya paṭhamaṃ vajjetabbaṃ anariyapariyesanaṃ ācikkhitvā pacchā itaraṃ ācikkhissāmīti uddesānukkamaṃ bhinditvā evamāha. |
Thus the Blessed One, with skill in exposition, having first explained the ignoble search that is to be avoided, thinking, "Afterwards I will explain the other," broke the order of the outline and spoke thus. |
jātidhammoti jāyanasabhāvo. |
"Subject to birth" means having the nature of being born. |
jarādhammoti jīraṇasabhāvo. |
"Subject to aging" means having the nature of decaying. |
byādhidhammoti byādhisabhāvo. |
"Subject to sickness" means having the nature of sickness. |
maraṇadhammoti maraṇasabhāvo. |
"Subject to death" means having the nature of death. |
sokadhammoti socanakasabhāvo. |
"Subject to sorrow" means having the nature of sorrowing. |
saṃkilesadhammoti saṃkilissanasabhāvo. |
"Subject to defilement" means having the nature of being defiled. |
♦ puttabhariyanti puttā ca bhariyā ca. |
♦ "Son and wife" means sons and wives. |
esa nayo sabbattha. |
This is the method everywhere. |
jātarūparajatanti ettha pana jātarūpanti suvaṇṇaṃ. |
"Gold and silver." Here, however, "gold" (jātarūpa) means gold. |
rajatanti yaṃkiñci vohārūpagaṃ lohamāsakādi. |
"Silver" (rajata) means any kind of metal coin, etc., used in transactions. |
jātidhammā hete, bhikkhave, upadhayoti ete pañcakāmaguṇūpadhayo nāma honti, te sabbepi jātidhammāti dasseti. |
"These, monks, are acquisitions subject to birth." These five cords of sensual pleasure are called acquisitions; he shows that all of them are subject to birth. |
byādhidhammavārādīsu jātarūparajataṃ na gahitaṃ, na hetassa sīsarogādayo byādhayo nāma honti, na sattānaṃ viya cutisaṅkhātaṃ maraṇaṃ, na soko uppajjati. |
In the sections on being subject to sickness, etc., gold and silver are not included; for this does not have sicknesses like headache, etc., nor death in the sense of passing away like beings, nor does sorrow arise. |
ayādīhi pana saṃkilesehi saṃkilissatīti saṃkilesadhammavāre gahitaṃ. |
But because it is defiled by defilements such as rust, it is included in the section on being subject to defilement. |
tathā utusamuṭṭhānattā jātidhammavāre. |
Similarly, because it arises from seasons, it is in the section on being subject to birth. |
malaṃ gahetvā jīraṇato jarādhammavāre ca. |
And because it decays by acquiring tarnish, it is in the section on being subject to aging. |
♦ 275. ayaṃ, bhikkhave, ariyā pariyesanāb^ti, bhikkhave, ayaṃ niddosatāyapi ariyehi pariyesitabbatāyapi ariyapariyesanāti veditabbā. |
♦ 275. "This, monks, is the noble search." Monks, this, both because of its faultlessness and because it is to be sought by noble ones, should be known as the noble search. |
♦ 276. ahampi sudaṃ, bhikkhaveti kasmā ārabhi? |
♦ 276. "I too, indeed, monks." Why did he begin [thus]? |
mūlato paṭṭhāya mahābhinikkhamanaṃ dassetuṃ. |
To show the great renunciation from its very root. |
evaṃ kirassa ahosi — “bhikkhave, ahampi pubbe anariyapariyesanaṃ pariyesiṃ. |
Thus, it is said, it occurred to him: "Monks, I too formerly sought the ignoble search. |
svāhaṃ taṃ pahāya ariyapariyesanaṃ pariyesitvā sabbaññutaṃ patto. |
I, having abandoned that, sought the noble search and attained omniscience. |
pañcavaggiyāpi anariyapariyesanaṃ pariyesiṃsu. |
The group of five also sought the ignoble search. |
te taṃ pahāya ariyapariyesanaṃ pariyesitvā khīṇāsavabhūmiṃ pattā. |
They, having abandoned that, sought the noble search and attained the state of destruction of cankers. |
tumhepi mama ceva pañcavaggiyānañca maggaṃ āruḷhā. |
You too have embarked on the path of myself and the group of five. |
ariyapariyesanā tumhākaṃ pariyesanā”ti mūlato paṭṭhāya attano mahābhinikkhamanaṃ dassetuṃ imaṃ desanaṃ ārabhi. |
The noble search is your search." To show his own great renunciation from its very root, he began this discourse. |
♦ 277. tattha daharova samānoti taruṇova samāno. |
♦ 277. Therein, "being young" means being youthful. |
susukāḷakesoti suṭṭhu kāḷakeso, añjanavaṇṇakesova hutvāti attho. |
"With very black hair" means with thoroughly black hair, having hair the color of kohl, is the meaning. |
bhadrenāti bhaddakena. |
"With auspicious" means with excellent. |
paṭhamena vayasāti tiṇṇaṃ vayānaṃ paṭhamavayena. |
"With the first stage of life" means with the first of the three stages of life. |
akāmakānanti anicchamānānaṃ, anādaratthe sāmivacanaṃ. |
"Of unwilling" means of those not wishing; the genitive case is used in the sense of disregard. |
assūni mukhe etesanti assumukhā; |
"Tears on their faces" means tear-faced; |
tesaṃ assumukhānaṃ, assukilinnamukhānanti attho. |
"of those with tear-stained faces," meaning with faces wet with tears. |
rudantānanti kanditvā rodamānānaṃ. |
"Of weeping" means of those wailing and crying. |
kiṃ kusalagavesīti kiṃ kusalanti gavesamāno. |
"Seeking what is wholesome" means seeking "what is wholesome?" |
anuttaraṃ santivarapadanti uttamaṃ santisaṅkhātaṃ varapadaṃ, nibbānaṃ pariyesamānoti attho. |
"The supreme, excellent state of peace" means the highest, excellent state called peace; seeking Nibbāna, is the meaning. |
yena āḷāro kālāmoti ettha āḷāroti tassa nāmaṃ, dīghapiṅgalo kireso. |
"Where Āḷāra Kālāma was." Here, Āḷāra is his name; he was, it is said, tall and tawny. |
tenassa āḷāroti nāmaṃ ahosi. |
Therefore, his name was Āḷāra. |
kālāmoti gottaṃ. |
Kālāma is his clan name. |
viharatāyasmāti viharatu āyasmā. |
"May the venerable one dwell" means let the venerable one dwell. |
yattha viññū purisoti yasmiṃ dhamme paṇḍito puriso. |
"Where a wise man" means in which Dhamma a wise man. |
sakaṃ ācariyakanti attano ācariyasamayaṃ. |
"His own teacher's doctrine" means his own teacher's system. |
upasampajja vihareyyāti paṭilabhitvā vihareyya. |
"Having attained, might dwell" means having obtained, might dwell. |
ettāvatā tena okāso kato hoti. |
By this much, an opportunity has been made by him. |
taṃ dhammanti taṃ tesaṃ samayaṃ tantiṃ. |
"That Dhamma" means that system, that tradition of theirs. |
pariyāpuṇinti sutvāva uggaṇhiṃ. |
"I mastered" means I learned it just by hearing. |
♦ oṭṭhapahatamattenāti tena vuttassa paṭiggahaṇatthaṃ oṭṭhapaharaṇamattena; |
♦ "By mere lip-service" means by the mere movement of the lips for the sake of repeating what was said by him; |
aparāparaṃ katvā oṭṭhasañcaraṇamattakenāti attho. |
by the mere movement of the lips, doing it again and again, is the meaning. |
lapitalāpanamattenāti tena lapitassa paṭilāpanamattakena. |
"By mere babbling and prattling" means by the mere repetition of what was babbled by him. |
ñāṇavādanti jānāmīti vādaṃ . |
"The claim of knowledge" means the claim, "I know." |
theravādanti thirabhāvavādaṃ, thero ahametthāti etaṃ vacanaṃ. |
"The claim of an elder" means the claim of being established, the statement, "I am an elder in this." |
ahañceva aññe cāti na kevalaṃ ahaṃ, aññepi bahū evaṃ vadanti. |
"Both I and others" means not only I, but many others also speak thus. |
kevalaṃ saddhāmattakenāti paññāya asacchikatvā suddhena saddhāmattakeneva. |
"Merely by faith alone" means without realizing it with wisdom, merely by pure faith alone. |
bodhisatto kira vācāya dhammaṃ uggaṇhantoyeva, “na kālāmassa vācāya pariyattimattameva asmiṃ dhamme, addhā esa sattannaṃ samāpattīnaṃ lābhī”ti aññāsi, tenassa etadahosi. |
The Bodhisatta, it is said, while learning the Dhamma by rote, knew, "It is not mere textual learning of the Dhamma by Kālāma's rote; surely he is an attainer of the seven meditative attainments." Therefore, this occurred to him. |
♦ ākiñcaññāyatanaṃ pavedesīti ākiñcaññāyatanapariyosānā satta samāpattiyo maṃ jānāpesi. |
♦ "He taught the base of nothingness" means he made known to me the seven meditative attainments ending with the base of nothingness. |
saddhāti imāsaṃ sattannaṃ samāpattīnaṃ nibbattanatthāya saddhā. |
"Faith" means faith for the purpose of producing these seven meditative attainments. |
vīriyādīsupi eseva nayo. |
In the case of energy and so on, the same method applies. |
padaheyyanti payogaṃ kareyyaṃ. |
"I should strive" means I should make an effort. |
nacirasseva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsinti bodhisatto kira vīriyaṃ paggahetvā katipāhaññeva satta suvaṇṇanisseṇiyo pasārento viya satta samāpattiyo nibbattesi; |
"Before long, having realized that Dhamma for myself with direct knowledge, having attained it, I dwelt." The Bodhisatta, it is said, having exerted energy, in just a few days produced the seven meditative attainments as if extending seven golden ladders; |
tasmā evamāha. |
therefore, he spoke thus. |
♦ lābhā no, āvusoti anusūyako kiresa kālāmo. |
♦ "A gain for us, friend!" This Kālāma, it is said, was not envious. |
tasmā “ayaṃ adhunāgato, kinti katvā imaṃ dhammaṃ nibbattesī”ti usūyaṃ akatvā pasanno pasādaṃ pavedento evamāha. |
Therefore, not being envious, thinking, "This one has just arrived; how has he produced this Dhamma?" but being pleased and showing his pleasure, he spoke thus. |
ubhova santā imaṃ gaṇaṃ pariharāmāti “mahā ayaṃ gaṇo, dvepi janā pariharāmā”ti vatvā gaṇassa saññaṃ adāsi, “ahampi sattannaṃ samāpattīnaṃ lābhī, mahāpurisopi sattannameva, ettakā janā mahāpurisassa santike parikammaṃ uggaṇhatha, ettakā mayhan”ti majjhe bhinditvā adāsi. |
"Let us both, being present, lead this group." Saying, "This group is large; let both of us lead it," he gave a sign to the group: "I too am an attainer of the seven meditative attainments, and the great being is also [an attainer] of seven. Let so many people learn the preliminary practice from the great being, and so many from me." Thus he divided it in the middle and gave it. |
uḷārāyāti uttamāya. |
"With excellent" means with supreme. |
pūjāyāti kālāmassa kira upaṭṭhākā itthiyopi purisāpi gandhamālādīni gahetvā āgacchanti. |
"With honor." Kālāma's attendants, it is said, both women and men, would come bringing perfumes, garlands, and so on. |
kālāmo — “gacchatha, mahāpurisaṃ pūjethā”ti vadati. |
Kālāma would say, "Go, honor the great being." |
te taṃ pūjetvā yaṃ avasiṭṭhaṃ hoti, tena kālāmaṃ pūjenti. |
They, having honored him, would honor Kālāma with what was left over. |
mahagghāni mañcapīṭhāni āharanti; |
They would bring valuable beds and seats; |
tānipi mahāpurisassa dāpetvā yadi avasiṭṭhaṃ hoti, attanā gaṇhāti. |
having had those also given to the great being, if anything was left over, he would take it for himself. |
gatagataṭṭhāne varasenāsanaṃ bodhisattassa jaggāpetvā sesakaṃ attanā gaṇhāti. |
Wherever he went, he would have the best lodging prepared for the Bodhisatta and take the remainder for himself. |
evaṃ uḷārāya pūjāya pūjesi. |
Thus he honored him with excellent honor. |
nāyaṃ dhammo nibbidāyātiādīsu ayaṃ sattasamāpattidhammo neva vaṭṭe nibbindanatthāya, na virajjanatthāya, na rāgādinirodhatthāya, na upasamatthāya, na abhiññeyyadhammaṃ abhijānanatthāya, na catumaggasambodhāya, na nibbānasacchikiriyāya saṃvattatīti attho. |
"This Dhamma does not lead to disenchantment," etc. This Dhamma of the seven meditative attainments does not lead to disenchantment with the round [of rebirth], nor to dispassion, nor to the cessation of craving, etc., nor to calming, nor to direct knowledge of the knowable, nor to the enlightenment of the four paths, nor to the realization of Nibbāna, is the meaning. |
♦ yāvadeva ākiñcaññāyatanūpapattiyāti yāva saṭṭhikappasahassāyuparimāṇe ākiñcaññāyatanabhave upapatti, tāvadeva saṃvattati, na tato uddhaṃ. |
♦ "Only as far as rebirth in the base of nothingness" means as far as rebirth in the realm of the base of nothingness, which has a lifespan of sixty thousand eons, so far it leads, not beyond that. |
evamayaṃ punarāvattanadhammoyeva; |
Thus, this is only a Dhamma that leads to returning; |
yañca ṭhānaṃ pāpeti, taṃ jātijarāmaraṇehi aparimuttameva maccupāsaparikkhittamevāti. |
and the state to which it leads is not free from birth, aging, and death, it is surrounded by the snare of death. |
tato paṭṭhāya ca pana mahāsatto yathā nāma chātajjhattapuriso manuññabhojanaṃ labhitvā sampiyāyamānopi bhuñjitvā pittavasena vā semhavasena vā makkhikāvasena vā chaḍḍetvā puna ekaṃ piṇḍampi bhuñjissāmīti manaṃ na uppādeti; |
And from then on, the Mahāsatta, just as a starving man, having obtained pleasing food, though delighting in it, after eating, due to bile, or phlegm, or flies, having vomited, does not produce the thought, "I will eat even a single mouthful again"; |
evameva imā satta samāpattiyo mahantena ussāhena nibbattetvāpi, tāsu imaṃ punarāvattikādibhedaṃ ādīnavaṃ disvā, puna imaṃ dhammaṃ āvajjissāmi vā samāpajjissāmi vā adhiṭṭhahissāmi vā vuṭṭhahissāmi vā paccavekkhissāmi vāti cittameva na uppādesi. |
even so, having produced these seven meditative attainments with great effort, seeing in them this disadvantage of leading to return, etc., he did not produce even the thought, "I will advert to this Dhamma again, or attain it, or resolve upon it, or emerge from it, or review it." |
analaṅkaritvāti alaṃ iminā, alaṃ imināti punappunaṃ alaṅkaritvā. |
"Not having adorned" means having repeatedly thought, "Enough of this, enough of this." |
nibbijjāti nibbinditvā. |
"Having become disenchanted" means having become disgusted. |
apakkaminti agamāsiṃ. |
"I departed" means I went. |
♦ 278. na kho rāmo imaṃ dhammanti idhāpi bodhisatto taṃ dhammaṃ uggaṇhantoyeva aññāsi — “nāyaṃ aṭṭhasamāpattidhammo udakassa vācāya uggahitamattova, addhā panesa aṭṭhasamāpattilābhī”ti. |
♦ 278. "Rāma did not [know] this Dhamma." Here too, the Bodhisatta, while learning that Dhamma, knew: "This Dhamma of the eight meditative attainments is not merely what Udaka learned by rote; surely he is an attainer of the eight meditative attainments." |
tenassa etadahosi — “na kho rāmo . |
.. pe . |
.. jānaṃ passaṃ vihāsī”ti. |
Therefore, this occurred to him: "Rāma did not... (etc.) ... knowing, seeing, dwelt." |
sesamettha purimavāre vuttanayeneva veditabbaṃ. |
The rest here should be understood in the same way as stated in the previous instance. |
♦ 279. yena uruvelā senānigamoti ettha uruvelāti mahāvelā, mahāvālikarāsīti attho. |
♦ 279. "Where Uruvelā, the market town of Senā, was." Here, Uruvelā means "great sandbank," a great heap of sand, is the meaning. |
atha vā urūti vālikā vuccati; |
Or, "uru" means sand; |
velāti mariyādā, velātikkamanahetu āhaṭā uru uruvelāti evamettha attho daṭṭhabbo. |
"velā" means boundary; "uru uruvelā" means sand brought as a reason for exceeding the boundary – thus the meaning should be understood 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 young men of good family, having gone forth as ascetics and dwelling in that region, assembled one day and made an agreement: "Bodily actions and verbal actions are manifest even to others, but mental action is not manifest. |
tasmā yo kāmavitakkaṃ vā byāpādavitakkaṃ vā vihiṃsāvitakkaṃ vā vitakketi, tassa añño codako nāma natthi; |
Therefore, whoever thinks a thought of sensual desire, or a thought of ill will, or a thought of cruelty, for him there is no other reprover; |
so attanāva attānaṃ codetvā pattapuṭena vālikaṃ āharitvā imasmiṃ ṭhāne ākiratu, idamassa daṇḍakamman”ti. |
let him, having reproved himself by himself, bring sand in a leaf-cup and scatter it in this place; this shall be his penance." |
tato paṭṭhāya yo tādisaṃ vitakkaṃ vitakketi, so tattha pattapuṭena vālikaṃ ākirati, evaṃ tattha anukkamena mahāvālikarāsi jāto. |
From then on, whoever thought such a thought would scatter sand there in a leaf-cup; thus, gradually, a great heap of sand arose there. |
tato taṃ pacchimā janatā parikkhipitvā cetiyaṭṭhānamakāsi; |
Then the later generation, having enclosed it, made it a shrine-place; |
taṃ sandhāya vuttaṃ — “uruvelāti mahāvelā, mahāvālikarāsīti attho”ti. |
referring to that, it was said: "Uruvelā means great sandbank, a great heap of sand, is the meaning." |
tameva sandhāya vuttaṃ — “atha vā urūti vālikā vuccati, velāti mariyādā. |
Referring to that very thing, it was said: "Or, 'uru' means sand, 'velā' means boundary. |
velātikkamanahetu āhaṭā uru uruvelāti evamettha attho daṭṭhabbo”ti. |
Sand brought as a reason for exceeding the boundary – 'uru uruvelā' – thus the meaning should be understood here." |
♦ senānigamoti senāya nigamo. |
♦ "Senānigama" means the market town of Senā. |
paṭhamakappikānaṃ kira tasmiṃ ṭhāne senāniveso ahosi; |
Of the people of the first eon, it is said, there was an army encampment in that place; |
tasmā so padeso senānigamoti vuccati. |
therefore, that region is called Senānigama. |
“senāni-gāmo”tipi pāṭho. |
"Senāni-gāma" is also a reading. |
senānī nāma sujātāya pitā, tassa gāmoti attho. |
Senānī is the name of Sujātā's father; "his village" is the meaning. |
tadavasarinti tattha osariṃ. |
"I arrived there" means I resorted there. |
ramaṇīyaṃ bhūmibhāganti supupphitanānappakārajalajathalajapupphavicittaṃ manorammaṃ bhūmibhāgaṃ. |
"A delightful stretch of land" means a delightful stretch of land, variegated with well-flowered aquatic and terrestrial flowers of various kinds, pleasing to the mind. |
pāsādikañca vanasaṇḍanti morapiñchakalāpasadisaṃ pasādajananavanasaṇḍañca addasaṃ. |
"And a lovely grove" means I saw a pleasure-arousing grove like a peacock's tail-fan. |
nadiñca sandantinti sandamānañca maṇikkhandhasadisaṃ vimalanīlasītalasalilaṃ nerañjaraṃ nadiṃ addasaṃ. |
"And a flowing river" means I saw the Nerañjarā river, flowing, with clear, blue, cool water like a mass of gems. |
setakanti parisuddhaṃ nikkaddamaṃ. |
"White" means pure, free from mud. |
supatitthanti anupubbagambhīrehi sundarehi titthehi upetaṃ. |
"With good fords" means endowed with beautiful fords that gradually deepen. |
ramaṇīyanti rajatapaṭṭasadisaṃ vippakiṇṇavālikaṃ pahūtamacchakacchapaṃ abhirāmadassanaṃ. |
"Delightful" means with scattered sand like a silver sheet, with abundant fish and turtles, a pleasing sight. |
samantā ca gocaragāmanti tassa padesassa samantā avidūre gamanāgamanasampannaṃ sampattapabbajitānaṃ sulabhapiṇḍaṃ gocaragāmañca addasaṃ. |
"And a resort village all around" means I saw all around that region, not far away, a resort village with good access for coming and going, where alms were easy to obtain for those who had gone forth properly. |
alaṃ vatāti samatthaṃ vata. |
"Indeed, it is enough" means indeed, it is suitable. |
tattheva nisīdinti bodhipallaṅke nisajjaṃ sandhāyāha. |
"I sat down right there" – he says this referring to sitting on the Bodhi-throne. |
uparisuttasmiñhi tatthevāti dukkarakārikaṭṭhānaṃ adhippetaṃ, idha pana bodhipallaṅko. |
For in the Sutta above, "right there" refers to the place of austerities; here, however, it is the Bodhi-throne. |
tenāha — “tattheva nisīdin”ti. |
Therefore, he said, "I sat down right there." |
alamidaṃ padhānāyāti idaṃ ṭhānaṃ padhānatthāya samatthanti evaṃ cintetvā nisīdinti attho. |
"This is enough for striving" means "This place is suitable for striving." Thinking thus, he sat down, is the meaning. |
♦ 280. ajjhagamanti adhigacchiṃ paṭilabhiṃ. |
♦ 280. "I attained" means I reached, I obtained. |
ñāṇañca pana me dassananti sabbadhammadassanasamatthañca me sabbaññutaññāṇaṃ udapādi. |
"And knowledge and vision arose in me" means and my knowledge of omniscience, capable of seeing all dhammas, arose. |
akuppā me vimuttīti mayhaṃ arahattaphalavimutti akuppatāya ca akuppārammaṇatāya ca akuppā, sā hi rāgādīhi na kuppatīti akuppatāyapi akuppā, akuppaṃ nibbānamassārammaṇantipi akuppā. |
"My liberation is unshakeable." My liberation of the fruition of arhantship is unshakeable both because of its unshakeability and because its object is unshakeable; for it is not shaken by craving, etc., so it is unshakeable because of its unshakeability, and because unshakeable Nibbāna is its object, it is also unshakeable. |
ayamantimā jātīti ayaṃ sabbapacchimā jāti. |
"This is my last birth" means this is the very last birth. |
natthi dāni punabbhavoti idāni me puna paṭisandhi nāma natthīti evaṃ paccavekkhaṇañāṇampi me uppannanti dasseti. |
"Now there is no more re-becoming" means "Now there is no more rebirth for me." Thus he shows that the knowledge of reviewing also arose in him. |
♦ 281. adhigatoti paṭividdho. |
♦ 281. "Attained" means penetrated. |
dhammoti catusaccadhammo. |
"Dhamma" means the Dhamma of the Four Truths. |
gambhīroti uttānabhāvapaṭikkhepavacanametaṃ. |
"Profound" – this is a term negating shallowness. |
duddasoti gambhīrattāva duddaso dukkhena daṭṭhabbo, na sakkā sukhena daṭṭhuṃ. |
"Difficult to see" – because of its profundity, it is difficult to see, to be seen with difficulty; it cannot be easily seen. |
duddasattāva duranubodho, dukkhena avabujjhitabbo, na sakkā sukhena avabujjhituṃ. |
Because it is difficult to see, it is difficult to understand, to be understood with difficulty; it cannot be easily understood. |
santoti nibbuto. |
"Peaceful" means extinguished. |
paṇītoti atappako. |
"Sublime" means unexcelled. |
idaṃ dvayaṃ lokuttarameva sandhāya vuttaṃ. |
These two are spoken with reference to the supramundane only. |
atakkāvacaroti takkena avacaritabbo ogāhitabbo na hoti, ñāṇeneva avacaritabbo. |
"Beyond the sphere of conjecture" means it is not to be fathomed, to be penetrated, by conjecture; it is to be fathomed only by knowledge. |
nipuṇoti saṇho. |
"Subtle" means fine. |
paṇḍitavedanīyoti sammāpaṭipadaṃ paṭipannehi paṇḍitehi veditabbo. |
"To be experienced by the wise" means to be understood by the wise who have entered upon the right path. |
ālayarāmāti sattā pañcasu kāmaguṇesu allīyanti. |
"Delighting in attachments." Beings cling to the five cords of sensual pleasure. |
tasmā te ālayāti vuccanti. |
Therefore, they are called "attachments." |
aṭṭhasatataṇhāvicaritāni ālayanti, tasmā ālayāti vuccanti. |
The one hundred and eight wanderings of craving are attachments; therefore, they are called attachments. |
tehi ālayehi ramantīti ālayarāmā. |
"Delighting in those attachments" means those who delight in attachments. |
ālayesu ratāti ālayaratā. |
"Attached to attachments" means those attached to attachments. |
ālayesu suṭṭhu muditāti ālayasammuditā. |
"Thoroughly rejoicing in attachments" means those thoroughly rejoicing in attachments. |
yatheva hi susajjitaṃ pupphaphalabharitarukkhādisampannaṃ uyyānaṃ paviṭṭho rājā tāya tāya sampattiyā ramati, sammudito āmoditapamodito hoti, na ukkaṇṭhati, sāyampi nikkhamituṃ na icchati; |
Just as a king who has entered a well-adorned park, endowed with trees laden with flowers and fruits, etc., delights in this and that splendor, is thoroughly pleased, joyful and exultant, is not dissatisfied, and even in the evening does not wish to leave; |
evamimehipi kāmālayataṇhālayehi sattā ramanti, saṃsāravaṭṭe sammuditā anukkaṇṭhitā vasanti. |
even so, beings delight in these attachments to sensual pleasures and attachments to craving; they dwell in the round of rebirth, thoroughly pleased, not dissatisfied. |
tena nesaṃ bhagavā duvidhampi ālayaṃ uyyānabhūmiṃ viya dassento “ālayarāmā”tiādimāha. |
Therefore, the Blessed One, showing them both kinds of attachment as like a park-ground, said, "Delighting in attachments," and so on. |
♦ yadidanti nipāto, tassa ṭhānaṃ sandhāya “yaṃ idan”ti, paṭiccasamuppādaṃ sandhāya “yo ayan”ti evamattho daṭṭhabbo. |
♦ "Yadidaṃ" is a particle; referring to its place, "yaṃ idaṃ" (this which is); referring to dependent origination, "yo ayaṃ" (this which is) – thus the meaning should be understood. |
idappaccayatāpaṭiccasamuppādoti imesaṃ paccayā idappaccayā; |
"Idappaccayatāpaṭiccasamuppādo" (this-conditionality-dependent-origination): the conditions of these are "this-conditions" (idappaccayā); |
idappaccayā eva idappaccayatā; |
"this-conditions" itself is "this-conditionality" (idappaccayatā); |
idappaccayatā ca sā paṭiccasamuppādo cāti idappaccayatāpaṭiccasamuppādo. |
and that "this-conditionality" is also dependent origination, thus "this-conditionality-dependent-origination." |
saṅkhārādipaccayānametaṃ adhivacanaṃ. |
This is a designation for the conditions beginning with formations. |
sabbasaṅkhārasamathotiādi sabbaṃ nibbānameva. |
"The stilling of all formations," etc., all refer to Nibbāna itself. |
yasmā hi taṃ āgamma sabbasaṅkhāravipphanditāni sammanti vūpasammanti, tasmā sabbasaṅkhārasamathoti vuccati. |
Because, relying on it, all agitations of formations are stilled, are calmed, therefore it is called "the stilling of all formations." |
yasmā ca taṃ āgamma sabbe upadhayo paṭinissaṭṭhā honti, sabbā taṇhā khīyanti, sabbe kilesarāgā virajjanti, sabbaṃ dukkhaṃ nirujjhati; |
And because, relying on it, all acquisitions are relinquished, all cravings are destroyed, all defilements and passions fade away, all suffering ceases; |
tasmā sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodhoti vuccati. |
therefore, it is called "the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation." |
sā panesā taṇhā bhavena bhavaṃ, phalena vā saddhiṃ kammaṃ vinati saṃsibbatīti katvā vānanti vuccati, tato nikkhantaṃ vānatoti nibbānaṃ. |
But that craving, because it weaves, sews together, karma with becoming from becoming, or with fruit, is called "vāna" (weaving); Nibbāna is what has gone out (nikkhantaṃ) from that vāna. |
so mamassa kilamathoti yā ajānantānaṃ desanā nāma, so mama kilamatho assa, sā mama vihesā assāti attho. |
"That would be weariness for me" means that teaching to those who do not know, that would be weariness for me, that would be vexation for me, is the meaning. |
kāyakilamatho ceva kāyavihesā ca assāti vuttaṃ hoti. |
It is said that it would be bodily weariness and bodily vexation. |
citte pana ubhayampetaṃ buddhānaṃ natthi. |
But in the mind, both of these are absent for Buddhas. |
apissūti anubrūhanatthe nipāto, so “na kevalaṃ etadahosi, imāpi gāthā paṭibhaṃsū”ti dīpeti. |
"Apissu" is a particle in the sense of amplifying; it indicates, "Not only did this occur, but these verses also came to mind." |
manti mama. |
"Me" (mam') means "my." |
anacchariyāti anuacchariyā. |
"Unprecedented" means not previously occurred. |
paṭibhaṃsūti paṭibhānasaṅkhātassa ñāṇassa gocarā ahesuṃ; |
"Occurred" means they became the object of the knowledge called intuition; |
parivitakkayitabbataṃ pāpuṇiṃsu. |
they reached the state of being reflected upon. |
♦ kicchenāti dukkhena, na dukkhāya paṭipadāya. |
♦ "With difficulty" means with hardship, not by a painful path. |
buddhānañhi cattāropi maggā sukhappaṭipadāva honti. |
For Buddhas, all four paths are indeed paths of pleasant practice. |
pāramīpūraṇakāle pana sarāgasadosasamohasseva sato āgatāgatānaṃ yācakānaṃ, alaṅkatappaṭiyattaṃ sīsaṃ kantitvā, galalohitaṃ nīharitvā, suañjitāni akkhīni uppāṭetvā, kulavaṃsappadīpaṃ puttaṃ manāpacāriniṃ bhariyanti evamādīni dentassa, aññāni ca khantivādisadisesu attabhāvesu chejjabhejjādīni pāpuṇantassa āgamaniyapaṭipadaṃ sandhāyetaṃ vuttaṃ . |
But this is said with reference to the future path of one who, at the time of fulfilling the perfections, being still with passion, aversion, and delusion, gives to beggars who come again and again such things as his adorned and prepared head, having cut it off; blood from his throat, having drawn it out; his well-anointed eyes, having plucked them out; his son, the light of his lineage; his charming wife, and so on; and who undergoes cutting, breaking, etc., in existences like that of the Khantivādī. |
halanti ettha ha-kāro nipātamatto, alanti attho. |
"Halam" – here the "ha" is merely a particle; "alam" (enough) is the meaning. |
pakāsitunti desituṃ, evaṃ kicchena adhigatassa dhammassa alaṃ desituṃ, pariyattaṃ desituṃ, ko attho desitenāti vuttaṃ hoti. |
"To proclaim" means to teach; it is said: "Enough of teaching, sufficient teaching of the Dhamma attained with such difficulty; what is the use of teaching it?" |
rāgadosaparetehīti rāgadosapariphuṭṭhehi rāgadosānugatehi vā. |
♦ By those overcome by passion and aversion, or by those pervaded by passion and aversion, followed by passion and aversion. |
♦ paṭisotagāminti niccādīnaṃ paṭisotaṃ aniccaṃ dukkhamanattā asubhanti evaṃ gataṃ catusaccadhammaṃ. |
♦ "Going against the stream" means the Dhamma of the Four Truths, which goes against the stream of permanence, etc., [being understood as] impermanent, suffering, non-self, and foul. |
rāgarattāti kāmarāgena bhavarāgena diṭṭhirāgena ca rattā. |
"Infatuated with passion" means infatuated with sensual passion, passion for existence, and passion for views. |
na dakkhantīti aniccaṃ dukkhamanattā asubhanti iminā sabhāvena na passissanti, te apassante ko sakkhissati evaṃ gāhāpetuṃ. |
"They will not see" means they will not see with this nature as impermanent, suffering, non-self, and foul; who will be able to make those who do not see grasp it thus? |
tamokhandhena āvuṭāti avijjārāsinā ajjhotthatā. |
♦ Covered by the mass of darkness, overwhelmed by the heap of ignorance. |
♦ 282. appossukkatāyāti nirussukkabhāvena, adesetukāmatāyāti attho. |
♦ 282. "To little concern" means with a lack of eagerness, with a desire not to teach, is the meaning. |
kasmā panassa evaṃ cittaṃ nami, nanu esa mutto mocessāmi, tiṇṇo tāressāmi. |
But why did his mind incline thus? Is it not that "I, being liberated, will liberate [others]; being crossed over, I will help [others] to cross over"? |
♦ “kiṃ me aññātavesena, dhammaṃ sacchikatenidha. |
♦ "What need have I of an unknown guise, having realized the Dhamma here? |
♦ sabbaññutaṃ pāpuṇitvā, tārayissaṃ sadevakan”ti. |
♦ Having attained omniscience, I will help the world with its devas to cross over." |
(bu. vaṃ. |
(Buddhavaṃsa |
2.56) — |
2.56) — |
♦ patthanaṃ katvā pāramiyo pūretvā sabbaññutaṃ pattoti. |
♦ Having made the aspiration, having fulfilled the perfections, he attained omniscience. |
saccametaṃ, tadevaṃ paccavekkhaṇānubhāvena panassa evaṃ cittaṃ nami. |
This is true; but his mind inclined thus due to the power of reflection. |
tassa hi sabbaññutaṃ patvā sattānaṃ kilesagahanataṃ, dhammassa ca gambhīrataṃ paccavekkhantassa sattānaṃ kilesagahanatā ca dhammagambhīratā ca sabbākārena pākaṭā jātā. |
For him, having attained omniscience and reflecting on the denseness of beings' defilements and the profundity of the Dhamma, the denseness of beings' defilements and the profundity of the Dhamma became manifest in all aspects. |
athassa “ime sattā kañjikapuṇṇā lābu viya, takkabharitā cāṭi viya, vasātelapītapilotikā viya, añjanamakkhitahattho viya ca kilesabharitā atisaṃkiliṭṭhā rāgarattā dosaduṭṭhā mohamūḷhā, te kiṃ nāma paṭivijjhissantī”ti cintayato kilesagahanapaccavekkhaṇānubhāvenāpi evaṃ cittaṃ nami. |
Then, as he thought, "These beings, like a gourd full of sour gruel, like a pot full of buttermilk, like a cloth soaked in fat and oil, like a hand smeared with kohl, are full of defilements, utterly defiled, infatuated with passion, corrupted by aversion, deluded by delusion; what indeed will they penetrate?" his mind inclined thus also due to the power of reflecting on the denseness of defilements. |
♦ “ayañca dhammo pathavīsandhārakaudakakkhandho viya gambhīro, pabbatena paṭicchādetvā ṭhapito sāsapo viya duddaso, satadhā bhinnassa vālassa koṭiyā koṭipaṭipādanaṃ viya duranubodho. |
♦ "And this Dhamma is profound like the mass of water that supports the earth, difficult to see like a mustard seed placed covered by a mountain, difficult to understand like demonstrating the tip of a hair split a hundred times with another tip. |
nanu mayā hi imaṃ dhammaṃ paṭivijjhituṃ vāyamantena adinnaṃ dānaṃ nāma natthi, arakkhitaṃ sīlaṃ nāma natthi, aparipūritā kāci pāramī nāma natthi? |
Indeed, by me, striving to penetrate this Dhamma, is there any gift not given, any virtue not protected, any perfection not fulfilled? |
tassa me nirussāhaṃ viya mārabalaṃ vidhamantassāpi pathavī na kampittha, paṭhamayāme pubbenivāsaṃ anussarantassāpi na kampittha, majjhimayāme dibbacakkhuṃ sodhentassāpi na kampittha, pacchimayāme pana paṭiccasamuppādaṃ paṭivijjhantasseva me dasasahassilokadhātu kampittha. |
Even when I was dispelling Māra's army as if effortlessly, the earth did not shake; even when I was recollecting past lives in the first watch, it did not shake; even when I was purifying the divine eye in the middle watch, it did not shake; but in the last watch, only when I was penetrating dependent origination did the ten-thousand-world-system shake. |
iti mādisenāpi tikkhañāṇena kicchenevāyaṃ dhammo paṭividdho, taṃ lokiyamahājanā kathaṃ paṭivijjhissantī”ti dhammagambhīratāpaccavekkhaṇānubhāvenāpi evaṃ cittaṃ namīti veditabbaṃ. |
♦ Thus, even by one like me with sharp knowledge, this Dhamma was penetrated only with difficulty; how will the worldly multitude penetrate it?" It should be understood that his mind inclined thus also due to the power of reflecting on the profundity of the Dhamma. |
♦ apica brahmunā yācite desetukāmatāyapissa evaṃ cittaṃ nami. |
♦ Moreover, his mind inclined thus also because of his desire to teach when requested by Brahmā. |
jānāti hi bhagavā — “mama appossukkatāya citte namamāne maṃ mahābrahmā dhammadesanaṃ yācissati, ime ca sattā brahmagarukā, te ‘satthā kira dhammaṃ na desetukāmo ahosi, atha naṃ mahābrahmā yācitvā desāpesi, santo vata, bho, dhammo paṇīto vata, bho, dhammo’ti maññamānā sussūsissantī”ti. |
For the Blessed One knows: "When my mind inclines to little concern, Mahābrahmā will request me to teach the Dhamma; and these beings respect Brahmā; they, thinking, 'The Teacher, it seems, was unwilling to teach the Dhamma, then Mahābrahmā requested him and had him teach it; wonderful, sirs, is the Dhamma, sublime, sirs, is the Dhamma,' will listen attentively." |
idampissa kāraṇaṃ paṭicca appossukkatāya cittaṃ nami, no dhammadesanāyāti veditabbaṃ. |
♦ It should be understood that his mind inclined to little concern on account of this reason also, not [due to an unwillingness for] teaching the Dhamma. |
♦ sahampatissāti so kira kassapassa bhagavato sāsane sahako nāma thero paṭhamajjhānaṃ nibbattetvā paṭhamajjhānabhūmiyaṃ kappāyukabrahmā hutvā nibbatto. |
♦ "Of Sahampati." He, it is said, in the Dispensation of the Blessed One Kassapa, was an elder named Sahaka; having produced the first jhāna, he was reborn as a Brahmā with an eon-long lifespan in the first jhāna realm. |
tatra naṃ sahampatibrahmāti paṭisañjānanti, taṃ sandhāyāha — “brahmuno sahampatissā”ti. |
There they recognize him as Brahmā Sahampati; referring to him, he said, "of Brahmā Sahampati." |
nassati vata, bhoti so kira imaṃ saddaṃ tathā nicchāresi, yathā dasasahassilokadhātubrahmāno sutvā sabbe sannipatiṃsu. |
"Alas, sirs, it is perishing!" He, it is said, uttered this sound in such a way that the Brahmās of the ten-thousand-world-system, having heard it, all assembled. |
yatra hi nāmāti yasmiṃ nāma loke. |
"Where indeed" means in which world indeed. |
purato pāturahosīti tehi dasahi brahmasahassehi saddhiṃ pāturahosi. |
"Appeared before [him]" means he appeared together with those ten thousand Brahmās. |
apparajakkhajātikāti paññāmaye akkhimhi appaṃ parittaṃ rāgadosamoharajaṃ etesaṃ, evaṃsabhāvāti apparajakkhajātikā. |
"Of a nature with little dust in their eyes" means those who have little, a small amount of, the dust of passion, aversion, and delusion in the eye of wisdom; those of such a nature are "of a nature with little dust in their eyes." |
assavanatāti assavanatāya. |
"Through not hearing" means because of not hearing. |
bhavissantīti purimabuddhesu dasapuññakiriyavasena katādhikārā paripākagatapadumāni viya sūriyarasmisamphassaṃ, dhammadesanaṃyeva ākaṅkhamānā catuppadikagāthāvasāne ariyabhūmiṃ okkamanārahā na eko, na dve, anekasatasahassā dhammassa aññātāro bhavissantīti dasseti. |
♦ "Will be." He shows that, having made their aspiration under previous Buddhas through the ten meritorious deeds, like lotuses that have reached maturity awaiting the touch of the sun's rays, desiring only the teaching of the Dhamma, fit to descend to the noble stage at the end of a four-line verse, not one, not two, but many hundreds of thousands will be knowers of the Dhamma. |
♦ pāturahosīti pātubhavi. |
♦ "Appeared" means became manifest. |
samalehi cintitoti samalehi chahi satthārehi cintito. |
"Conceived by the defiled" means conceived by the six defiled teachers. |
te hi puretaraṃ uppajjitvā sakalajambudīpe kaṇṭake pattharamānā viya, visaṃ siñcamānā viya ca samalaṃ micchādiṭṭhidhammaṃ desayiṃsu. |
For they, having arisen earlier, taught the defiled Dhamma of wrong view throughout all Jambudīpa, as if scattering thorns or sprinkling poison. |
apāpuretanti vivara etaṃ. |
"Open" means uncover this. |
amatassa dvāranti amatassa nibbānassa dvārabhūtaṃ ariyamaggaṃ. |
"The door to the deathless" means the noble path, which is the door to deathless Nibbāna. |
suṇantu dhammaṃ vimalenānubuddhanti ime sattā rāgādimalānaṃ abhāvato vimalena sammāsambuddhena anubuddhaṃ catusaccadhammaṃ suṇantu tāva bhagavāti yācati. |
♦ "Let them hear the Dhamma understood by the stainless one." Let these beings, due to the absence of the stains of passion, etc., hear the Dhamma of the Four Truths understood by the stainless, fully enlightened Buddha, he requests of the Blessed One. |
♦ sele yathā pabbatamuddhaniṭṭhitoti selamaye ekagghane pabbatamuddhani yathā ṭhitova. |
♦ "As on a rock, standing on a mountain peak" means as one standing on a solid rock on a mountain peak. |
na hi tassa ṭhitassa dassanatthaṃ gīvukkhipanapasāraṇādikiccaṃ atthi. |
For one standing there, there is no need to crane the neck, stretch it out, etc., in order to see. |
tathūpamanti tappaṭibhāgaṃ selapabbatūpamaṃ. |
"Similar to that" means a counterpart to that, similar to a rock mountain. |
ayaṃ |
This is the concise meaning here: Just as a man with good eyesight, standing on a rock mountain peak, would see the people all around, so too you, O Sumedha (Wise One), O Blessed One with all-seeing eye through the wisdom of beautiful insight and omniscience, having ascended the Dhamma-palace, yourself free from sorrow, look upon, consider, examine the people sunk in sorrow, overcome by birth and aging. |
ayaṃ |
This is the intention here: Just as if, having made a large field all around at the foot of a mountain, and having made huts there on the bunds of the rice paddies, they were to light fires at night. |
caturaṅgasamannāgatañca andhakāraṃ assa, atha tassa pabbatassa matthake ṭhatvā cakkhumato purisassa bhūmiṃ olokayato neva khettaṃ, na kedārapāḷiyo, na kuṭiyo, na tattha sayitamanussā paññāyeyyuṃ. |
And if there were darkness endowed with four factors, then for a man with good eyesight standing on the top of that mountain and looking at the ground, neither the field, nor the bunds of the rice paddies, nor the huts, nor the people sleeping there would be visible. |
kuṭikāsu pana aggijālāmattakameva paññāyeyya. |
But in the huts, only the mere flame of the fire would be visible. |
evaṃ dhammapāsādaṃ āruyha sattanikāyaṃ olokayato tathāgatassa, ye te akatakalyāṇā sattā, te ekavihāre dakkhiṇajāṇupasse nisinnāpi buddhacakkhussa āpāthaṃ nāgacchanti, rattiṃ khittā sarā viya honti. |
Thus, for the Tathāgata, having ascended the Dhamma-palace and looking at the host of beings, those beings who have not done good deeds, even if they are seated in one monastery on the right side of his knee, do not come into the range of the Buddha-eye; they are like arrows shot at night. |
ye pana katakalyāṇā veneyyapuggalā, te evassa dūrepi ṭhitā āpāthaṃ āgacchanti, so aggi viya himavantapabbato viya ca. |
But those who have done good deeds, individuals to be trained, even if they are standing far away, come into his range; he is like a fire, or like the Himālaya mountain. |
vuttampi cetaṃ — |
And this is said: |
♦ “dūre santo pakāsenti, himavantova pabbato. |
♦ "Though far, the good shine forth, like the Himālaya mountain. |
♦ asantettha na dissanti, rattiṃ khittā yathā sarā”ti. |
♦ The bad here are not seen, like arrows shot at night." |
(dha. pa. |
(Dhammapada |
304). |
304). |
♦ uṭṭhehīti bhagavato dhammadesanatthaṃ cārikacaraṇaṃ yācanto bhaṇati. |
♦ "Arise!" He says this, requesting the Blessed One to undertake a tour for the purpose of teaching the Dhamma. |
vīrātiādīsu bhagavā vīriyavantatāya vīro. |
"Hero," etc. The Blessed One is a hero because of his energy. |
devaputtamaccukilesamārānaṃ vijitattā vijitasaṅgāmo. |
Because he has conquered the devaputta Māra, the Māra of death, and the Māra of defilements, he is "victorious in battle." |
jātikantārādinittharaṇatthāya veneyyasatthavāhanasamatthatāya satthavāho. |
Because he is capable of leading the caravan of those to be trained for the purpose of crossing the wilderness of birth, etc., he is a "caravan leader." |
kāmacchandaiṇassa abhāvato aṇaṇoti veditabbo. |
♦ Because of the absence of the debt of sensual desire, he should be known as "debtless." |
♦ 283. ajjhesananti yācanaṃ. |
♦ 283. "Entreaty" means request. |
buddhacakkhunāti indriyaparopariyattañāṇena ca āsayānusayañāṇena ca. |
"With the Buddha-eye" means with the knowledge of the maturity and immaturity of faculties and with the knowledge of dispositions and underlying tendencies. |
imesañhi dvinnaṃ ñāṇānaṃ buddhacakkhūti nāmaṃ, sabbaññutaññāṇassa samantacakkhūti, tiṇṇaṃ maggañāṇānaṃ dhammacakkhūti. |
For these two knowledges are called the Buddha-eye; the knowledge of omniscience is called the all-seeing eye; the three path-knowledges are called the Dhamma-eye. |
apparajakkhetiādīsu yesaṃ vuttanayeneva paññācakkhumhi rāgādirajaṃ appaṃ, te apparajakkhā. |
"With little dust," etc. Those in whose wisdom-eye the dust of passion, etc., is little, in the way described, are "with little dust." |
yesaṃ taṃ mahantaṃ, te mahārajakkhā. |
Those in whom it is great are "with much dust." |
yesaṃ saddhādīni indriyāni tikkhāni, te tikkhindriyā. |
Those whose faculties of faith, etc., are sharp are "with sharp faculties." |
yesaṃ tāni mudūni, te mudindriyā. |
Those in whom they are dull are "with dull faculties." |
yesaṃ teyeva saddhādayo ākārā sundarā, te svākārā. |
Those whose very modes of faith, etc., are beautiful are "with beautiful modes." |
ye kathitakāraṇaṃ sallakkhenti, sukhena sakkā honti viññāpetuṃ, te suviññāpayā. |
Those who understand the reason when it is spoken, who can be easily instructed, are "easy to instruct." |
ye paralokañceva vajjañca bhayato passanti, te paralokavajjabhayadassāvino nāma. |
♦ Those who see the next world and fault with fear are called "seers of fear in the next world and in fault." |
♦ ayaṃ |
♦ This is the Pali text here: "A faithful person is with little dust; an unfaithful person is with much dust. |
āraddhavīriyo..., kusito. |
.., upaṭṭhitassati. |
.., muṭṭhassati. |
.., samāhito. |
.., asamāhito. |
.., paññavā. |
.., duppañño puggalo mahārajakkho. |
One with aroused energy..., lazy...; one with established mindfulness..., one with lapsed mindfulness...; one concentrated..., one unconcentrated...; one with wisdom...; a person with little wisdom is with much dust. |
tathā saddho puggalo tikkhindriyo . |
.. pe . |
.. paññavā puggalo paralokavajjabhayadassāvī, duppañño puggalo na paralokavajjabhayadassāvī. |
Similarly, a faithful person is with sharp faculties... (etc.) ... a person with wisdom is a seer of fear in the next world and in fault; a person with little wisdom is not a seer of fear in the next world and in fault. |
lokoti khandhaloko, āyatanaloko, dhātuloko, sampattibhavaloko, sampattisambhavaloko, vipattibhavaloko, vipattisambhavaloko, eko loko sabbe sattā āhāraṭṭhitikā. |
'World' means the world of aggregates, the world of sense bases, the world of elements, the world of prosperous existence, the world of prosperous becoming, the world of unfortunate existence, the world of unfortunate becoming; one world: all beings are sustained by food. |
dve lokā — nāmañca rūpañca. |
Two worlds: name and form. |
tayo lokā — tisso vedanā. |
Three worlds: three feelings. |
cattāro lokā — cattāro āhārā. |
Four worlds: four kinds of food. |
pañca lokā — pañcupādānakkhandhā. |
Five worlds: five aggregates of clinging. |
cha lokā — cha ajjhattikāni āyatanāni. |
Six worlds: six internal sense bases. |
satta lokā — satta viññāṇaṭṭhitiyo. |
Seven worlds: seven stations of consciousness. |
aṭṭha lokā — aṭṭha lokadhammā. |
Eight worlds: eight worldly conditions. |
nava lokā — nava sattāvāsā. |
Nine worlds: nine abodes of beings. |
dasa lokā — dasāyatanāni. |
Ten worlds: ten sense bases. |
dvādasa lokā — dvādasāyatanāni. |
Twelve worlds: twelve sense bases. |
aṭṭhārasa lokā — aṭṭhārassa dhātuyo. |
Eighteen worlds: eighteen elements. |
vajjanti sabbe kilesā vajjā, sabbe duccaritā vajjā, sabbe abhisaṅkhārā vajjā, sabbe bhavagāmikammā vajjā. |
'Fault' means all defilements are faults, all misconducts are faults, all formations are faults, all actions leading to existence are faults. |
iti imasmiñca loke imasmiñca vajje tibbā bhayasaññā paccupaṭṭhitā hoti, seyyathāpi ukkhittāsike vadhake. |
Thus, in this world and in this fault, a keen perception of fear is present, as in the case of an executioner with a raised sword. |
imehi paññāsāya ākārehi imāni pañcindriyāni jānāti passati aññāsi paṭivijjhi. |
By these fifty modes, he knows, sees, understood, penetrated these five faculties. |
idaṃ tathāgatassa indriyaparopariyatte ñāṇan”ti (paṭi. |
This is the Tathāgata's knowledge of the maturity and immaturity of faculties" (Paṭisambhidāmagga |
ma. 1.112). |
1.112). |
♦ uppaliniyanti uppalavane. |
♦ "In a lotus pond" means in a lotus grove. |
itaresupi eseva nayo. |
In the others too, the same method applies. |
antonimuggaposīnīti yāni anto nimuggāneva posiyanti. |
"Nourished while submerged within" means those that are nourished while submerged within. |
udakaṃ accuggamma ṭhitānīti udakaṃ atikkamitvā ṭhitāni. |
"Standing having risen above the water" means those standing having surpassed the water. |
tattha yāni accuggamma ṭhitāni, tāni sūriyarasmisamphassaṃ āgamayamānāni ṭhitāni ajja pupphanakāni. |
Therein, those that are standing having risen above are those standing awaiting the touch of the sun's rays, due to bloom today. |
yāni samodakaṃ ṭhitāni, tāni sve pupphanakāni. |
Those that are standing level with the water are due to bloom tomorrow. |
yāni udakānuggatāni antonimuggaposīni, tāni tatiyadivase pupphanakāni. |
Those that have not risen from the water, nourished while submerged within, are due to bloom on the third day. |
udakā pana anuggatāni aññānipi sarogauppalādīni nāma atthi, yāni neva pupphissanti, macchakacchapabhakkhāneva bhavissanti. |
But there are also others that have not risen from the water, such as diseased lotuses, etc., which will never bloom and will only be food for fish and turtles. |
tāni pāḷiṃ nāruḷhāni. |
These have not been included in the Pali text. |
āharitvā pana dīpetabbānīti dīpitāni. |
♦ But having been brought forward, they should be explained, so they have been explained. |
♦ yatheva hi tāni catubbidhāni pupphāni, evameva ugghaṭitaññū vipañcitaññū neyyo padaparamoti cattāro puggalā. |
♦ Just as there are those four kinds of flowers, so too there are four kinds of individuals: the one of quick understanding, the one of detailed understanding, the one to be guided, and the one for whom the words are the utmost. |
tattha “yassa puggalassa saha udāhaṭavelāya dhammābhisamayo hoti, ayaṃ vuccati puggalo ugghaṭitaññū. |
Therein, "The individual for whom there is comprehension of the Dhamma at the very time it is uttered, this individual is called one of quick understanding. |
yassa puggalassa saṃkhittena bhāsitassa vitthārena atthe vibhajiyamāne dhammābhisamayo hoti, ayaṃ vuccati puggalo vipañcitaññū. |
The individual for whom there is comprehension of the Dhamma when the meaning of what is spoken concisely is being analyzed in detail, this individual is called one of detailed understanding. |
yassa puggalassa uddesato paripucchato yoniso manasikaroto kalyāṇamitte sevato bhajato payirupāsato anupubbena dhammābhisamayo hoti, ayaṃ vuccati puggalo neyyo. |
The individual for whom there is gradual comprehension of the Dhamma through recitation, questioning, wise attention, associating with good friends, resorting to them, and attending on them, this individual is called one to be guided. |
yassa puggalassa bahumpi suṇato bahumpi bhaṇato bahumpi dhārayato bahumpi vācayato na tāya jātiyā dhammābhisamayo hoti, ayaṃ vuccati puggalo padaparamo” (pu. |
The individual for whom, though hearing much, speaking much, retaining much, and reciting much, there is no comprehension of the Dhamma in that lifetime, this individual is called one for whom the words are the utmost" (Puggala- |
pa. 151). tattha bhagavā uppalavanādisadisaṃ dasasahassilokadhātuṃ olokento “ajja pupphanakāni viya ugghaṭitaññū, sve pupphanakāni viya vipañcitaññū, tatiyadivase pupphanakāni viya neyyo, macchakacchapabhakkhāni pupphāni viya padaparamo”ti addasa. |
paññatti 151). There the Blessed One, looking at the ten-thousand-world-system, which is like a lotus grove, etc., saw: "Like flowers due to bloom today are those of quick understanding; like flowers due to bloom tomorrow are those of detailed understanding; like flowers due to bloom on the third day are those to be guided; like flowers that are food for fish and turtles are those for whom the words are the utmost." |
passanto ca “ettakā apparajakkhā, ettakā mahārajakkhā, tatrāpi ettakā ugghaṭitaññū”ti evaṃ sabbākāratova addasa. |
♦ And seeing, he saw in all aspects: "So many are with little dust, so many are with much dust; and among them, so many are of quick understanding." |
♦ tattha tiṇṇaṃ puggalānaṃ imasmiṃyeva attabhāve bhagavato dhammadesanā atthaṃ sādheti. |
♦ There, for three kinds of individuals, the Blessed One's teaching of the Dhamma accomplishes the purpose in this very existence. |
padaparamānaṃ anāgate vāsanatthāya hoti. |
For those for whom the words are the utmost, it serves as a basis for the future. |
atha bhagavā imesaṃ catunnaṃ puggalānaṃ atthāvahaṃ dhammadesanaṃ viditvā desetukamyataṃ uppādetvā puna sabbepi tīsu bhavesu satte bhabbābhabbavasena dve koṭṭhāse akāsi. |
Then the Blessed One, knowing the teaching of the Dhamma that would be beneficial to these four kinds of individuals, having aroused the desire to teach, again divided all beings in the three existences into two categories: capable and incapable. |
ye sandhāya vuttaṃ — “katame te sattā abhabbā, ye te sattā kammāvaraṇena samannāgatā kilesāvaraṇena samannāgatā vipākāvaraṇena samannāgatā assaddhā acchandikā duppaññā abhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ, ime te sattā abhabbā. |
With reference to whom it was said: "Which are those incapable beings? Those beings who are endowed with the obstruction of kamma, endowed with the obstruction of defilements, endowed with the obstruction of result, faithless, without desire, of little wisdom, incapable of entering the fixed course, the rightness in wholesome things – these are those incapable beings. |
katame te sattā bhabbā? |
Which are those capable beings? |
ye te sattā na kammāvaraṇena . |
.. pe . |
.. ime te sattā bhabbā”ti (vibha. |
Those beings who are not [endowed] with the obstruction of kamma... (etc.) ... these are those capable beings" (Vibhaṅga |
827; |
827; |
paṭi. |
Paṭisambhidāmagga |
ma. 1.115). tattha sabbepi abhabbapuggale pahāya bhabbapuggaleyeva ñāṇena pariggahetvā “ettakā rāgacaritā, ettakā dosamohacaritā vitakkasaddhābuddhicaritā”ti cha koṭṭhāse akāsi; |
1.115). There, having abandoned all incapable individuals, and having grasped only the capable individuals with his knowledge, he made six categories: "So many are of lustful temperament, so many are of hateful and deluded temperament, so many are of discursive, faithful, and intelligent temperament"; |
evaṃ katvā dhammaṃ desissāmīti cintesi. |
♦ having done so, he thought, "I will teach the Dhamma." |
♦ paccabhāsinti patiabhāsiṃ. |
♦ "I replied" means I spoke back. |
apārutāti vivaṭā. |
"Opened" means uncovered. |
amatassa dvārāti ariyamaggo. |
"The doors to the deathless" means the noble path. |
so hi amatasaṅkhātassa nibbānassa dvāraṃ, so mayā vivaritvā ṭhapitoti dasseti. |
For that is the door to Nibbāna, called the deathless; he shows, "That has been opened and established by me." |
pamuñcantu saddhanti sabbe attano saddhaṃ pamuñcantu, vissajjentu. |
"Let them release faith" means let all release their own faith, let them send it forth. |
pacchimapadadvaye ayamattho, ahañhi attano paguṇaṃ suppavattitampi imaṃ paṇītaṃ uttamaṃ dhammaṃ kāyavācākilamathasaññī hutvā na bhāsiṃ . |
In the last two lines, this is the meaning: I, indeed, perceiving bodily and verbal weariness, did not speak this sublime, supreme Dhamma, which is my own, well-established and well-proclaimed. |
idāni pana sabbo jano saddhābhājanaṃ upanetu, pūressāmi nesaṃ saṅkappanti. |
♦ But now let everyone bring the vessel of faith; I will fulfill their aspiration. |
♦ 284. tassa mayhaṃ, bhikkhave, etadahosīti etaṃ ahosi — kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyanti ayaṃ dhammadesanāpaṭisaṃyutto vitakko udapādīti attho. |
♦ 284. "To me, monks, this occurred." This occurred: "To whom indeed should I first teach the Dhamma?" This thought connected with the teaching of the Dhamma arose, is the meaning. |
kadā panesa udapādīti? |
But when did this arise? |
buddhabhūtassa aṭṭhame sattāhe. |
♦ In the eighth week after becoming a Buddha. |
♦ tatrāyaṃ anupubbikathā — bodhisatto kira mahābhinikkhamanadivase vivaṭaṃ itthāgāraṃ disvā saṃviggahadayo, “kaṇḍakaṃ āharā”ti channaṃ āmantetvā channasahāyo assarājapiṭṭhigato nagarato nikkhamitvā kaṇḍakanivattanacetiyaṭṭhānaṃ nāma dassetvā tīṇi rajjāni atikkamma anomānadītīre pabbajitvā anupubbena cārikaṃ caramāno rājagahe piṇḍāya caritvā paṇḍavapabbate nisinno magadhissarena raññā nāmagottaṃ pucchitvā, “imaṃ rajjaṃ sampaṭicchāhī”ti vutto, “alaṃ mahārāja, na mayhaṃ rajjena attho, ahaṃ rajjaṃ pahāya lokahitatthāya padhānaṃ anuyuñjitvā loke vivaṭacchado bhavissāmīti nikkhanto”ti vatvā, “tena hi buddho hutvā paṭhamaṃ mayhaṃ vijitaṃ osareyyāsī”ti paṭiññaṃ gahito kālāmañca udakañca upasaṅkamitvā tesaṃ dhammadesanāya sāraṃ avindanto tato pakkamitvā uruveḷāya chabbassāni dukkarakārikaṃ karontopi amataṃ paṭivijjhituṃ asakkonto oḷārikāhārapaṭisevanena kāyaṃ santappesi. |
♦ Here is the sequential story: The Bodhisatta, it is said, on the day of the great renunciation, seeing the women's quarters open, his heart stirred with urgency, addressed Channa, saying, "Bring Kaṇṭhaka." Accompanied by Channa, mounted on the king of horses, he left the city, showed the place called the Kaṇṭhaka-nivattana Cetiya, crossed three kingdoms, went forth on the bank of the Anomā river, and wandering on tour in due course, went for alms in Rājagaha. Seated on the Paṇḍava mountain, he was asked his name and clan by the king, the lord of Magadha. When told, "Accept this kingdom," he replied, "Enough, great king, I have no use for a kingdom. I have gone forth, having abandoned a kingdom, to strive for the welfare of the world and become one with an uncovered umbrella in the world." Having taken a promise, "Then, having become a Buddha, first resort to my territory," he approached Kālāma and Udaka. Not finding the essence in their teaching of the Dhamma, he departed from there and, though practicing austerities for six years in Uruvelā, being unable to penetrate the deathless, he sustained his body by partaking of coarse food. |
♦ tadā ca uruvelagāme sujātā nāma kuṭumbiyadhītā ekasmiṃ nigrodharukkhe patthanamakāsi — “sacāhaṃ samānajātikaṃ kulagharaṃ gantvā paṭhamagabbhe puttaṃ labhissāmi, balikammaṃ karissāmī”ti. |
♦ And then in the village of Uruvelā, a householder's daughter named Sujātā made a vow at a certain banyan tree: "If I, having gone to a family household of equal birth, should obtain a son in my first pregnancy, I will make an offering." |
tassā sā patthanā samijjhi. |
Her vow succeeded. |
sā visākhapuṇṇamadivase pātova balikammaṃ karissāmīti rattiyā paccūsasamaye eva pāyasaṃ paṭiyādesi. |
She, thinking "I will make an offering early in the morning on the Visākha full moon day," prepared milk-rice right at dawn. |
tasmiṃ pāyase paccamāne mahantamahantā pupphuḷā uṭṭhahitvā dakkhiṇāvaṭṭā hutvā sañcaranti. |
As that milk-rice was cooking, very large bubbles arose and, turning clockwise, circulated. |
ekaphusitampi bahi na gacchati. |
Not even a single drop went outside. |
mahābrahmā chattaṃ dhāresi. |
Mahābrahmā held an umbrella. |
cattāro lokapālā khaggahatthā ārakkhaṃ gaṇhiṃsu. |
The four guardian kings, with swords in hand, took up protection. |
sakko alātāni samānento aggiṃ jālesi. |
Sakka, arranging the firebrands, lit the fire. |
devatā catūsu dīpesu ojaṃ saṃharitvā tattha pakkhipiṃsu. |
The deities gathered nutrient essence from the four continents and put it there. |
bodhisatto bhikkhācārakālaṃ āgamayamāno pātova gantvā rukkhamūle nisīdi. |
The Bodhisatta, waiting for the alms-round time, went early in the morning and sat at the foot of the tree. |
rukkhamūle sodhanatthāya gatā dhātī āgantvā sujātāya ārocesi — “devatā rukkhamūle nisinnā”ti. |
The nurse, who had gone to clean the foot of the tree, came and informed Sujātā: "A deity is seated at the foot of the tree." |
sujātā, sabbaṃ pasādhanaṃ pasādhetvā satasahassagghanike suvaṇṇathāle pāyasaṃ vaḍḍhetvā aparāya suvaṇṇapātiyā pidahitvā ukkhipitvā gatā mahāpurisaṃ disvā saheva pātiyā hatthe ṭhapetvā vanditvā “yathā mayhaṃ manoratho nipphanno, evaṃ tumhākampi nipphajjatū”ti vatvā pakkāmi. |
Sujātā, having adorned herself with all ornaments, served the milk-rice in a golden bowl worth a hundred thousand, covered it with another golden dish, lifted it up, went, saw the Great Being, placed it with the dish in his hands, paid homage, and saying, "Just as my wish has been fulfilled, so may yours too be fulfilled," she departed. |
♦ bodhisatto nerañjarāya tīraṃ gantvā suvaṇṇathālaṃ tīre ṭhapetvā nhatvā paccuttaritvā ekūnapaṇṇāsapiṇḍe karonto pāyasaṃ paribhuñjitvā “sacāhaṃ ajja buddho bhavāmi, thālaṃ paṭisotaṃ gacchatū”ti khipi. |
♦ The Bodhisatta, having gone to the bank of the Nerañjarā river, placed the golden bowl on the bank, bathed, came out, made forty-nine balls of the milk-rice, consumed it, and threw the bowl saying, "If today I am to become a Buddha, let the bowl go upstream." |
thālaṃ paṭisotaṃ gantvā thokaṃ ṭhatvā kālanāgarājassa bhavanaṃ pavisitvā tiṇṇaṃ buddhānaṃ thālāni ukkhipitvā aṭṭhāsi. |
The bowl, having gone upstream and paused for a moment, entered the abode of the Nāga king Kāla, lifted the bowls of the three Buddhas, and stayed there. |
♦ mahāsatto vanasaṇḍe divāvihāraṃ katvā sāyanhasamaye sottiyena dinnā aṭṭha tiṇamuṭṭhiyo gahetvā bodhimaṇḍaṃ āruyha dakkhiṇadisābhāge aṭṭhāsi. |
♦ The Great Being, having spent the day in a forest grove, in the evening took the eight handfuls of grass given by Sottiya, ascended to the Bodhi-terrace, and stood on the southern side. |
so padeso paduminipatte udakabindu viya akampittha. |
That place trembled like a drop of water on a lotus leaf. |
mahāsatto, “ayaṃ mama guṇaṃ dhāretuṃ na sakkotī”ti pacchimadisābhāgaṃ agamāsi, sopi tatheva akampittha. |
The Great Being, thinking, "This place cannot bear my virtue," went to the western side; that too trembled in the same way. |
uttaradisābhāgaṃ agamāsi, sopi tatheva akampittha. |
He went to the northern side; that too trembled in the same way. |
puratthimadisābhāgaṃ agamāsi, tattha pallaṅkappamāṇaṃ ṭhānaṃ sunikhātaindakhilo viya niccalamahosi. |
He went to the eastern side; there, a space the size of a cross-legged seat was as immovable as a well-dug Indra's post. |
mahāsatto “idaṃ ṭhānaṃ sabbabuddhānaṃ kilesabhañjanaviddhaṃsanaṭṭhānan”ti tāni tiṇāni agge gahetvā cālesi. |
The Great Being, thinking, "This is the place where all Buddhas break and destroy the defilements," took those grasses by their tips and shook them. |
tāni cittakārena tūlikaggena paricchinnāni viya ahesuṃ. |
They became as if marked out by a painter with the tip of a brush. |
bodhisatto, “bodhiṃ appatvā imaṃ pallaṅkaṃ na bhindissāmī”ti caturaṅgavīriyaṃ adhiṭṭhahitvā pallaṅkaṃ ābhujitvā nisīdi. |
The Bodhisatta, resolving, "Without attaining enlightenment, I will not break this cross-legged posture," established the fourfold effort, folded his legs, and sat down. |
♦ taṅkhaṇaññeva māro bāhusahassaṃ māpetvā diyaḍḍhayojanasatikaṃ girimekhalaṃ nāma hatthiṃ āruyha navayojanaṃ mārabalaṃ gahetvā addhakkhikena olokayamāno pabbato viya ajjhottharanto upasaṅkami. |
♦ At that very moment, Māra, having created a thousand arms, mounted an elephant named Girimekhala, one hundred and fifty yojanas in size, took Māra's army nine yojanas long, and approached, looking with half-closed eyes, overwhelming like a mountain. |
mahāsatto, “mayhaṃ dasa pāramiyo pūrentassa añño samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā sakkhi natthi, vessantarattabhāve pana mayhaṃ sattasu vāresu mahāpathavī sakkhi ahosi; |
The Great Being thought, "For me, fulfilling the ten perfections, there is no other monk, brahmin, god, Māra, or Brahmā as a witness; however, in my existence as Vessantara, the great earth was my witness on seven occasions; |
idānipi me ayameva acetanā kaṭṭhakaliṅgarūpamā mahāpathavī sakkhī”ti hatthaṃ pasāreti. |
now too, let this very unconscious great earth, like a piece of wood, be my witness," and he stretched out his hand. |
mahāpathavī tāvadeva ayadaṇḍena pahataṃ kaṃsathālaṃ viya ravasataṃ ravasahassaṃ muñcamānā viravitvā parivattamānā mārabalaṃ cakkavāḷamukhavaṭṭiyaṃ muñcanamakāsi. |
The great earth, at that very moment, emitting hundreds and thousands of roars like a bronze bowl struck with an iron rod, thundered, and turning, caused Māra's army to be cast to the edge of the universe. |
mahāsatto sūriye dharamāneyeva mārabalaṃ vidhamitvā paṭhamayāme pubbenivāsañāṇaṃ, majjhimayāme dibbacakkhuṃ visodhetvā pacchimayāme paṭiccasamuppāde ñāṇaṃ otāretvā vaṭṭavivaṭṭaṃ sammasitvā aruṇodaye buddho hutvā, “mayā anekakappakoṭisatasahassaṃ addhānaṃ imassa pallaṅkassa atthāya vāyāmo kato”ti sattāhaṃ ekapallaṅkena nisīdi. |
The Great Being, while the sun was still up, having vanquished Māra's army, in the first watch gained the knowledge of previous existences, in the middle watch purified the divine eye, and in the last watch brought down knowledge into dependent origination, contemplated the round of existence and its cessation, and at dawn, became a Buddha, and thinking, "For many hundreds of thousands of crores of aeons I have striven for the sake of this seat," he sat for seven days in one cross-legged posture. |
athekaccānaṃ devatānaṃ, “kiṃ nu kho aññepi buddhattakarā dhammā atthī”ti kaṅkhā udapādi. |
Then, for some deities, a doubt arose: "Are there indeed other things that make one a Buddha?" |
♦ atha bhagavā aṭṭhame divase samāpattito vuṭṭhāya devatānaṃ kaṅkhaṃ ñatvā kaṅkhāvidhamanatthaṃ ākāse uppatitvā yamakapāṭihāriyaṃ dassetvā tāsaṃ kaṅkhaṃ vidhamitvā pallaṅkato īsakaṃ pācīnanissite uttaradisābhāge ṭhatvā cattāri asaṅkhyeyyāni kappasatasahassañca pūritānaṃ pāramīnaṃ phalādhigamaṭṭhānaṃ pallaṅkañceva bodhirukkhañca animisehi akkhīhi olokayamāno sattāhaṃ vītināmesi, taṃ ṭhānaṃ animisacetiyaṃ nāma jātaṃ. |
♦ Then, on the eighth day, the Blessed One, having risen from attainment, knowing the doubt of the deities, to dispel their doubt, rose into the sky, displayed the twin miracle, dispelled their doubt, and standing slightly to the east-north of the seat, for seven days he gazed with unblinking eyes at the seat, the place where the fruit of the perfections fulfilled over four incalculables and one hundred thousand aeons was attained, and at the Bodhi tree; that place became known as the Animisacetiya (Shrine of Unblinking Gaze). |
♦ atha pallaṅkassa ca ṭhitaṭṭhānassa ca antarā puratthimapacchimato āyate ratanacaṅkame caṅkamanto sattāhaṃ vītināmesi, taṃ ṭhānaṃ ratanacaṅkamacetiyaṃ nāma jātaṃ. |
♦ Then, for seven days he spent time walking back and forth on a jeweled promenade extending east to west between the seat and the place where he had stood; that place became known as the Ratanacaṅkamacetiya (Jeweled Promenade Shrine). |
tato pacchimadisābhāge devatā ratanagharaṃ māpayiṃsu, tattha pallaṅkena nisīditvā abhidhammapiṭakaṃ visesato cettha anantanayasamantapaṭṭhānaṃ vicinanto sattāhaṃ vītināmesi, taṃ ṭhānaṃ ratanagharacetiyaṃ nāma jātaṃ. |
Then, on the western side, the deities created a jeweled house; there, sitting cross-legged, he spent seven days contemplating the Abhidhamma Piṭaka, especially the Paṭṭhāna with its endless methods and all-embracing scope; that place became known as the Ratanagharacetiya (Jeweled House Shrine). |
evaṃ bodhisamīpeyeva cattāri sattāhāni vītināmetvā pañcame sattāhe bodhirukkhamūlā yena ajapālanigrodho tenupasaṅkami, tatrāpi dhammaṃ vicinantoyeva vimuttisukhañca paṭisaṃvedento nisīdi, dhammaṃ vicinanto cettha evaṃ abhidhamme nayamaggaṃ sammasi — paṭhamaṃ dhammasaṅgaṇīpakaraṇaṃ nāma, tato vibhaṅgapakaraṇaṃ, dhātukathāpakaraṇaṃ, puggalapaññattipakaraṇaṃ, kathāvatthu nāma pakaraṇaṃ, yamakaṃ nāma pakaraṇaṃ, tato mahāpakaraṇaṃ paṭṭhānaṃ nāmāti. |
Thus, having spent four weeks near the Bodhi tree, in the fifth week, from the foot of the Bodhi tree he approached the Ajapāla banyan tree; there too, contemplating the Dhamma and experiencing the bliss of liberation, he sat, and contemplating the Dhamma here, he reflected thus on the methodological path in the Abhidhamma: first, the treatise called Dhammasaṅgaṇī, then the treatise Vibhaṅga, the treatise Dhātukathā, the treatise Puggalapaññatti, the treatise called Kathāvatthu, the treatise called Yamaka, and then the great treatise called Paṭṭhāna. |
♦ tatthassa saṇhasukhumapaṭṭhānamhi citte otiṇṇe pīti uppajji; |
♦ There, when his mind descended into the subtle and refined Paṭṭhāna, rapture arose; |
pītiyā uppannāya lohitaṃ pasīdi, lohite pasanne chavi pasīdi. |
When rapture arose, the blood became clear; when the blood was clear, the complexion became clear. |
chaviyā pasannāya puratthimakāyato kūṭāgārādippamāṇā rasmiyo uṭṭhahitvā ākāse pakkhandachaddantanāgakulaṃ viya pācīnadisāya anantāni cakkavāḷāni pakkhandā, pacchimakāyato uṭṭhahitvā pacchimadisāya, dakkhiṇaṃsakūṭato uṭṭhahitvā dakkhiṇadisāya, vāmaṃsakūṭato uṭṭhahitvā uttaradisāya anantāni cakkavāḷāni pakkhandā, pādatalehi pavāḷaṅkuravaṇṇā rasmiyo nikkhamitvā mahāpathaviṃ vinivijjhitvā udakaṃ dvidhā bhinditvā vātakkhandhaṃ padāletvā ajaṭākāsaṃ pakkhandā, sīsato samparivattiyamānaṃ maṇidāmaṃ viya nīlavaṇṇā rasmivaṭṭi uṭṭhahitvā cha devaloke vinivijjhitvā nava brahmaloke vehapphale pañca suddhāvāse ca vinivijjhitvā cattāro āruppe atikkamma ajaṭākāsaṃ pakkhandā. |
When the complexion was clear, from the front of his body, rays the size of a gabled mansion, etc., arose and, like a herd of Chaddanta elephants leaping into the sky, leaped into the eastern direction towards infinite world-systems; arising from the back of his body, towards the western direction; arising from the right shoulder-peak, towards the southern direction; arising from the left shoulder-peak, towards the northern direction, they leaped into infinite world-systems; from the soles of his feet, coral-shoot-colored rays emanated, penetrated the great earth, split the water in two, burst the mass of air, and leaped into unentangled space; from his head, a blue-colored circle of rays, like a revolving jeweled garland, arose, penetrated the six deva worlds, the nine Brahma worlds, Vehapphala, and the five Suddhāvāsa realms, and having surpassed the four formless realms, leaped into unentangled space. |
tasmiṃ divase aparimāṇesu cakkavāḷesu aparimāṇā sattā sabbe suvaṇṇavaṇṇāva ahesuṃ. |
On that day, in innumerable world-systems, innumerable beings all became golden-colored. |
taṃ divasañca pana bhagavato sarīrā nikkhantā yāvajjadivasāpi tā rasmiyo anantā lokadhātuyo gacchantiyeva. |
And from that day onwards, the rays that emanated from the Blessed One's body continue to go to infinite world-elements even to this day. |
♦ evaṃ bhagavā ajapālanigrodhe sattāhaṃ vītināmetvā tato aparaṃ sattāhaṃ mucalinde nisīdi, nisinnamattasseva cassa sakalaṃ cakkavāḷagabbhaṃ pūrento mahāakālamegho udapādi. |
♦ Thus the Blessed One, having spent seven days at the Ajapāla banyan tree, then for another seven days sat at the Mucalinda tree; and as soon as he sat down, a great unseasonal storm cloud arose, filling the entire womb of the universe. |
evarūpo kira mahāmegho dvīsuyeva kālesu vassati cakkavattimhi vā uppanne buddhe vā. |
Indeed, such a great cloud rains only on two occasions: when a universal monarch arises or a Buddha. |
idha buddhakāle udapādi. |
Here, it arose at the time of the Buddha. |
tasmiṃ pana uppanne mucalindo nāgarājā cintesi — “ayaṃ megho satthari mayhaṃ bhavanaṃ paviṭṭhamatteva uppanno, vāsāgāramassa laddhuṃ vaṭṭatī”ti. |
When it arose, Mucalinda, the Nāga king, thought: "This cloud has arisen just as the Teacher entered my abode; it is proper for him to obtain a dwelling place." |
so sattaratanamayaṃ pāsādaṃ nimminituṃ sakkontopi evaṃ kate mayhaṃ mahapphalaṃ na bhavissati, dasabalassa kāyaveyyāvaccaṃ karissāmīti mahantaṃ attabhāvaṃ katvā satthāraṃ sattakkhattuṃ bhogehi parikkhipitvā upari phaṇaṃ dhāresi. |
Although he was capable of creating a palace made of the seven kinds of jewels, he thought, "If I do so, it will not be of great fruit for me; I will perform bodily service for the One with Ten Powers," and creating a large form, he encircled the Teacher seven times with his coils and held his hood above. |
parikkhepassa anto okāso heṭṭhā lohapāsādappamāṇo ahosi. |
The space within the encirclement below was the size of the Lohapāsāda (Brazen Palace). |
icchiticchitena iriyāpathena satthā viharissatīti nāgarājassa ajjhāsayo ahosi. |
The Nāga king's intention was that the Teacher should dwell in whatever posture he wished. |
tasmā evaṃ mahantaṃ okāsaṃ parikkhipi. |
Therefore, he encircled such a large space. |
majjhe ratanapallaṅko paññatto hoti, upari suvaṇṇatārakavicittaṃ samosaritagandhadāmakusumadāmacelavitānaṃ ahosi. |
In the middle, a jeweled couch was prepared; above was a canopy of cloth adorned with golden stars and strewn with garlands of incense and flowers. |
catūsu koṇesu gandhatelena dīpā jalitā, catūsu disāsu vivaritvā candanakaraṇḍakā ṭhapitā. |
In the four corners, lamps with fragrant oil were lit; in the four directions, opened sandalwood caskets were placed. |
evaṃ bhagavā taṃ sattāhaṃ tattha vītināmetvā tato aparaṃ sattāhaṃ rājāyatane nisīdi. |
Thus the Blessed One spent those seven days there, and then for another seven days, he sat at the Rājāyatana tree. |
♦ aṭṭhame sattāhe sakkena devānamindena ābhataṃ dantakaṭṭhañca osadhaharītakañca khāditvā mukhaṃ dhovitvā catūhi lokapālehi upanīte paccagghe selamaye patte tapussabhallikānaṃ piṇḍapātaṃ paribhuñjitvā puna paccāgantvā ajapālanigrodhe nisinnassa sabbabuddhānaṃ āciṇṇo ayaṃ vitakko udapādi. |
♦ In the eighth week, having chewed the tooth-stick and the medicinal myrobalan brought by Sakka, king of the gods, and having washed his mouth, he consumed the alms-food of Tapussa and Bhallika in a fresh stone bowl offered by the four guardian kings, and having returned again and sat at the Ajapāla banyan tree, this reflection, customary for all Buddhas, arose in him. |
♦ tattha paṇḍitoti paṇḍiccena samannāgato. |
♦ Therein, "wise" means endowed with wisdom. |
viyattoti veyyattiyena samannāgato. |
"Accomplished" means endowed with accomplishment. |
medhāvīti ṭhānuppattiyā paññāya samannāgato. |
"Intelligent" means endowed with intelligence of ready wit. |
apparajakkhajātikoti samāpattiyā vikkhambhitattā nikkilesajātiko visuddhasatto. |
"Of a nature with little dust" means, due to the suppression by attainment, of a nature without defilements, a purified being. |
ājānissatīti sallakkhessati paṭivijjhissati. |
"Will understand" means will discern, will penetrate. |
ñāṇañca pana meti mayhampi sabbaññutaññāṇaṃ uppajji. |
"And knowledge for me" means for me too, omniscience arose. |
bhagavā kira devatāya kathiteneva niṭṭhaṃ agantvā sayampi sabbaññutaññāṇena olokento ito sattamadivasamatthake kālaṃ katvā ākiñcaññāyatane nibbattoti addasa. |
Indeed, the Blessed One, not coming to a conclusion merely by what was said by the deity, but looking himself with the knowledge of omniscience, saw that he (Āḷāra Kālāma) had passed away seven days from then and was reborn in the sphere of nothingness. |
taṃ sandhāyāha — “ñāṇañca pana me dassanaṃ udapādī”ti. |
Referring to that, he said: "And knowledge and vision arose in me." |
mahājāniyoti sattadivasabbhantare pattabbamaggaphalato parihīnattā mahatī jāni assāti mahājāniyo. |
"Great loss" means, because he was deprived of the path and fruit attainable within seven days, his loss was great, thus "great loss." |
akkhaṇe nibbattattā gantvā desiyamānaṃ dhammampissa sotuṃ sotappasādo natthi, idha dhammadesanaṭṭhānaṃ āgamanapādāpi natthi, evaṃ mahājāniyo jātoti dasseti. |
Because he was reborn at an inopportune moment, even if one went and taught him the Dhamma, he would have no faculty of hearing to listen; here, he has no feet to come to the place of Dhamma teaching; thus it shows his great loss has occurred. |
abhidosakālaṅkatoti aḍḍharatte kālaṅkato. |
"Passed away last night" means passed away at midnight. |
ñāṇañca pana meti mayhampi sabbaññutaññāṇaṃ udapādi. |
"And knowledge for me" means for me too, omniscience arose. |
idhāpi kira bhagavā devatāya vacanena sanniṭṭhānaṃ akatvā sabbaññutaññāṇena olokento “hiyyo aḍḍharatte kālaṅkatvā udako rāmaputto nevasaññānāsaññāyatane nibbatto”ti addasa. |
Here too, indeed, the Blessed One, not making a conclusion by the word of the deity, looking with the knowledge of omniscience, saw: "Yesterday at midnight, Udaka Rāmaputta passed away and was reborn in the sphere of neither perception nor non-perception." |
tasmā evamāha. |
Therefore, he said thus. |
sesaṃ purimanayasadisameva. |
The rest is just like the previous method. |
bahukārāti bahūpakārā. |
"Of great help" means of much assistance. |
padhānapahitattaṃ upaṭṭhahiṃsūti padhānatthāya pesitattabhāvaṃ vasanaṭṭhāne pariveṇasammajjanena pattacīvaraṃ gahetvā anubandhanena mukhodakadantakaṭṭhadānādinā ca upaṭṭhahiṃsu. |
"They attended me exerting themselves" means they attended to the being dedicated to striving by sweeping the monastic cell in the dwelling place, by taking the bowl and robe, by following, by giving water for the mouth and tooth-sticks, and so on. |
ke pana te pañcavaggiyā nāma? |
But who are these five ascetics by name? |
yete — |
They are these — |
♦ rāmo dhajo lakkhaṇo jotimanti, |
♦ Rāma, Dhaja, Lakkhaṇa, Jotimanta, |
♦ yañño subhojo suyāmo sudatto. |
♦ Yañña, Subhoja, Suyāma, Sudatta. |
♦ ete tadā aṭṭha ahesuṃ brāhmaṇā, |
♦ These were then eight brahmins, |
chaḷaṅgavā mantaṃ viyākariṃsūti. |
versed in the six limbs (of Vedic lore), they interpreted the मंत्र (mantra). |
♦ bodhisattassa jātakāle supinapaṭiggāhakā ceva lakkhaṇapaṭiggāhakā ca aṭṭha brāhmaṇā. |
♦ At the time of the Bodhisatta's birth, there were eight brahmins, receivers of dreams and interpreters of signs. |
tesu tayo dvedhā byākariṃsu — “imehi lakkhaṇehi samannāgato agāraṃ ajjhāvasamāno rājā hoti cakkavattī, pabbajamāno buddho”ti. |
Among them, three prophesied in two ways: "Endowed with these signs, if he dwells in a household, he becomes a universal monarch; if he goes forth, he becomes a Buddha." |
pañca brāhmaṇā ekaṃsabyākaraṇā ahesuṃ — “imehi lakkhaṇehi samannāgato agāre na tiṭṭhati, buddhova hotī”ti. |
Five brahmins made a one-sided prophecy: "Endowed with these signs, he will not remain in a household; he will surely become a Buddha." |
tesu purimā tayo yathāmantapadaṃ gatā, ime pana pañca mantapadaṃ atikkantā. |
Among them, the first three followed the path of their mantras (worldly life), but these five transcended the path of mantras. |
te attanā laddhaṃ puṇṇapattaṃ ñātakānaṃ vissajjetvā “ayaṃ mahāpuriso agāraṃ na ajjhāvasissati, ekantena buddho bhavissatī”ti nibbitakkā bodhisattaṃ uddissa samaṇapabbajjaṃ pabbajitā. |
They, having renounced the full bowl (livelihood) they had received to their relatives, and being certain, "This great being will not dwell in a household; he will definitely become a Buddha," went forth into the homeless life of a monk for the sake of the Bodhisatta. |
tesaṃ puttātipi vadanti. |
Some also say they were their sons. |
taṃ aṭṭhakathāya paṭikkhittaṃ. |
That is rejected by the commentary. |
♦ ete kira daharakāleyeva bahū mante jāniṃsu, tasmā te brāhmaṇā ācariyaṭṭhāne ṭhapayiṃsu. |
♦ Indeed, even in their youth, they knew many mantras; therefore, those brahmins established them in the position of teachers. |
te pacchā amhehi puttadārajaṭaṃ chaḍḍetvā na sakkā bhavissati pabbajitunti daharakāleyeva pabbajitvā ramaṇīyāni senāsanāni paribhuñjantā vicariṃsu. |
Later, thinking, "It will not be possible for us to go forth after abandoning the entanglement of sons and wives," they went forth in their youth and wandered, enjoying pleasant lodgings. |
kālena kālaṃ pana “kiṃ, bho, mahāpuriso mahābhinikkhamanaṃ nikkhanto”ti pucchanti. |
From time to time, however, they would ask, "Well, sirs, has the Great Being made the Great Renunciation?" |
manussā, “kuhiṃ tumhe mahāpurisaṃ passissatha, tīsu pāsādesu tividhanāṭakamajjhe devo viya sampattiṃ anubhotī”ti vadanti. |
People would say, "Where will you see the Great Being? In three palaces, amidst threefold music and dance, he enjoys splendor like a god." |
te sutvā, “na tāva mahāpurisassa ñāṇaṃ paripākaṃ gacchatī”ti appossukkā vihariṃsuyeva. |
Hearing this, they thought, "The Great Being's knowledge has not yet matured," and they lived with little concern. |
kasmā panettha bhagavā, “bahukārā kho ime pañcavaggiyā”ti āha? |
Why then did the Blessed One say, "These five ascetics were of great help"? |
kiṃ upakārakānaṃyeva esa dhammaṃ deseti, anupakārakānaṃ na desetīti? |
Does he teach the Dhamma only to those who are helpful, and not to those who are unhelpful? |
no na deseti. |
No, he does not not teach. |
paricayavasena hesa āḷārañceva kālāmaṃ udakañca rāmaputtaṃ olokesi. |
Out of familiarity, he considered Āḷāra Kālāma and Udaka Rāmaputta. |
etasmiṃ pana buddhakkhette ṭhapetvā aññāsikoṇḍaññaṃ paṭhamaṃ dhammaṃ sacchikātuṃ samattho nāma natthi. |
But in this Buddha-field, apart from Aññāsikoṇḍañña, there was no one capable of realizing the Dhamma first. |
kasmā? tathāvidhaupanissayattā. |
Why? Because of such supporting conditions. |
♦ pubbe kira puññakaraṇakāle dve bhātaro ahesuṃ. |
♦ Formerly, it is said, at a time of merit-making, there were two brothers. |
te ekatova sassaṃ akaṃsu. |
They cultivated crops together. |
tattha jeṭṭhakassa “ekasmiṃ sasse navavāre aggasassadānaṃ mayā dātabban”ti ahosi. |
There, the elder brother thought, "In one harvest, the first-fruits offering must be given by me nine times." |
so vappakāle bījaggaṃ nāma datvā gabbhakāle kaniṭṭhena saddhiṃ mantesi — “gabbhakāle gabbhaṃ phāletvā dassāmā”ti. |
So, at sowing time, he gave what is called the "seed-best," and at the time of gestation (of the grain), he consulted with the younger brother: "At the time of gestation, we will split the ear and give." |
kaniṭṭho “taruṇasassaṃ nāsetukāmosī”ti āha. |
The younger brother said, "You wish to destroy the young crop." |
jeṭṭho kaniṭṭhassa ananuvattanabhāvaṃ ñatvā khettaṃ vibhajitvā attano koṭṭhāsato gabbhaṃ phāletvā khīraṃ nīharitvā sappiphāṇitehi yojetvā adāsi, puthukakāle puthukaṃ kāretvā adāsi, lāyane lāyanaggaṃ veṇikaraṇe veṇaggaṃ kalāpādīsu kalāpaggaṃ khaḷaggaṃ bhaṇḍaggaṃ koṭṭhagganti evaṃ ekasasse navavāre aggadānaṃ adāsi. |
The elder, knowing the younger brother's non-compliance, divided the field, and from his own share, split the ear, extracted the milk, mixed it with ghee and molasses, and gave it; at the time of flattened rice, he had flattened rice made and gave it; at reaping, the "reaping-best"; at sheaf-making, the "sheaf-best"; for bundles, etc., the "bundle-best"; the "threshing-floor-best"; the "commodity-best"; the "granary-best"—thus, in one harvest, he gave the first-fruits offering nine times. |
kaniṭṭho panassa uddharitvā adāsi, tesu jeṭṭho aññāsikoṇḍaññatthero jāto, kaniṭṭho subhaddaparibbājako. |
The younger, however, gave after setting aside his share. Among them, the elder was born as the Elder Aññāsikoṇḍañña, and the younger as the wanderer Subhadda. |
iti ekasmiṃ sasse navannaṃ aggadānānaṃ dinnattā ṭhapetvā theraṃ añño paṭhamaṃ dhammaṃ sacchikātuṃ samattho nāma natthi. |
Thus, because of giving nine first-fruit offerings in one harvest, apart from the Elder, there was no one else capable of realizing the Dhamma first. |
“bahukārā kho ime pañcavaggiyā”ti idaṃ pana upakārānussaraṇamattakeneva vuttaṃ. |
"These five ascetics were of great help" – this, however, was said merely in recollection of their help. |
♦ isipatane migadāyeti tasmiṃ kira padese anuppanne buddhe paccekasambuddhā gandhamādanapabbate sattāhaṃ nirodhasamāpattiyā vītināmetvā nirodhā vuṭṭhāya nāgalatādantakaṭṭhaṃ khāditvā anotattadahe mukhaṃ dhovitvā pattacīvaramādāya ākāsena āgantvā nipatanti. |
♦ At Isipatana, in Migadāya (Deer Park): it is said that in that region, when a Buddha has not arisen, Paccekabuddhas, after spending seven days in the attainment of cessation on Mount Gandhamādana, rising from cessation, chewing a tooth-stick from a Nāgalatā creeper, washing their mouths in Lake Anotatta, taking their bowl and robe, come through the air and descend. |
tattha cīvaraṃ pārupitvā nagare piṇḍāya caritvā katabhattakiccā gamanakālepi tatoyeva uppatitvā gacchanti. |
There, having put on their robes, they wander for alms in the city, and after finishing their meal, at the time of departure, they rise up from there and go. |
iti isayo ettha nipatanti uppatanti cāti taṃ ṭhānaṃ isipatananti saṅkhaṃ gataṃ. |
Thus, because "seers descend here and rise up from here," that place came to be known as Isipatana (Resort of Seers). |
migānaṃ pana abhayatthāya dinnattā migadāyoti vuccati. |
However, because it was given for the safety of deer, it is called Migadāya (Deer Sanctuary). |
tena vuttaṃ “isipatane migadāye”ti. |
Therefore, it was said "at Isipatana, in Migadāya." |
♦ 285. antarā ca gayaṃ antarā ca bodhinti gayāya ca bodhissa ca vivare tigāvutantare ṭhāne. |
♦ 285. "Between Gayā and Bodhi" means in the intervening space between Gayā and the Bodhi (tree), a place three gāvutas (leagues) apart. |
bodhimaṇḍato hi gayā tīṇi gāvutāni. |
For from the Bodhi-terrace, Gayā is three gāvutas. |
bārāṇasī aṭṭhārasa yojanāni. |
Bārāṇasī is eighteen yojanas. |
upako bodhimaṇḍassa ca gayāya ca antare bhagavantaṃ addasa. |
Upaka saw the Blessed One between the Bodhi-terrace and Gayā. |
antarāsaddena pana yuttattā upayogavacanaṃ kataṃ. |
However, because it is connected with the word "antarā" (between), the locative case is used. |
īdisesu ca ṭhānesu akkharacintakā “antarā gāmañca nadiñca yātī”ti evaṃ ekameva antarāsaddaṃ payujjanti. |
And in such places, grammarians use only one word "antarā," as in "antarā gāmañca nadiñca yāti" (he goes between the village and the river). |
so dutiyapadenapi yojetabbo hoti . |
It should be connected also with the second word. |
ayojiyamāne upayogavacanaṃ na pāpuṇāti. |
If it is not connected, the locative meaning is not obtained. |
idha pana yojetvā eva vuttoti. |
But here, it is said having connected it. |
addhānamaggapaṭipannanti addhānasaṅkhātaṃ maggaṃ paṭipannaṃ, dīghamaggapaṭipannanti attho. |
"Entered upon the long road" means entered upon the road called "long," meaning entered upon a long road. |
addhānamaggagamanasamayassa hi vibhaṅge “addhayojanaṃ gacchissāmīti bhuñjitabban”tiādivacanato (pāci. |
For in the Vibhaṅga, regarding the time of going on a long road, from the saying "Having thought, 'I will go half a yojana,' one should eat," etc. (Pācittiya |
218) addhayojanampi addhānamaggo hoti. |
218), even half a yojana is a long road. |
bodhimaṇḍato pana gayā tigāvutaṃ. |
But from the Bodhi-terrace, Gayā is three gāvutas. |
♦ sabbābhibhūti sabbaṃ tebhūmakadhammaṃ abhibhavitvā ṭhito. |
♦ "All-conqueror" means having conquered all phenomena of the three planes, he stands. |
sabbavidūti sabbaṃ catubhūmakadhammaṃ avediṃ aññāsiṃ. |
"All-knower" means I have known, I have understood all phenomena of the four planes. |
sabbesu dhammesu anupalittoti sabbesu tebhūmakadhammesu kilesalepanena anupalitto. |
"Unsmeared by all things" means unsmeared by the stain of defilements in all phenomena of the three planes. |
sabbaṃ jahoti sabbaṃ tebhūmakadhammaṃ jahitvā ṭhito. |
"All-abandoner" means having abandoned all phenomena of the three planes, he stands. |
taṇhākkhaye vimuttoti taṇhākkhaye nibbāne ārammaṇato vimutto. |
"Liberated in the destruction of craving" means liberated in Nibbāna, the destruction of craving, by way of its object. |
sayaṃ abhiññāyāti sabbaṃ catubhūmakadhammaṃ attanāva jānitvā. |
"Having understood by myself" means having known all phenomena of the four planes by myself. |
kamuddiseyyanti kaṃ aññaṃ “ayaṃ me ācariyo”ti uddiseyyaṃ. |
"Whom should I point to?" means whom else should I point to saying, "This is my teacher"? |
♦ na me ācariyo atthīti lokuttaradhamme mayhaṃ ācariyo nāma natthi. |
♦ "There is no teacher for me" means in the supramundane Dhamma, there is no one called my teacher. |
natthi me paṭipuggaloti mayhaṃ paṭibhāgapuggalo nāma natthi. |
"There is no equal to me" means there is no person who is my counterpart. |
sammāsambuddhoti sahetunā nayena cattāri saccāni sayaṃ buddho. |
"Perfectly Self-Enlightened One" means one who has awakened by himself to the four truths with reason and method. |
sītibhūtoti sabbakilesagginibbāpanena sītibhūto. |
"Become cool" means become cool by the extinguishing of all fires of defilements. |
kilesānaṃyeva nibbutattā nibbuto. |
"Extinguished" because the defilements themselves are extinguished. |
kāsinaṃ puranti kāsiraṭṭhe nagaraṃ. |
"The city of Kāsī" means the city in the Kāsī country. |
āhañchaṃ amatadundubhinti dhammacakkapaṭilābhāya amatabheriṃ paharissāmīti gacchāmi. |
"I am going to beat the drum of the Deathless" means I am going to beat the drum of the Deathless for the attainment of the Wheel of Dhamma. |
arahasi anantajinoti anantajinoti bhavituṃ yutto. |
"You are worthy, O Infinite Victor" means it is fitting for you to be an Infinite Victor. |
hupeyya pāvusoti, āvuso, evampi nāma bhaveyya. |
"It could be so, friend," means, friend, it could indeed be so. |
pakkāmīti vaṅkahārajanapadaṃ nāma agamāsi. |
"He departed" means he went to the country called Vaṅkahāra. |
♦ tatthekaṃ migaluddakagāmakaṃ nissāya vāsaṃ kappesi. |
♦ There, relying on a small village of deer hunters, he took up residence. |
jeṭṭhakaluddako taṃ upaṭṭhāsi. |
The chief hunter attended to him. |
tasmiñca janapade caṇḍā makkhikā honti. |
And in that country, there are fierce flies. |
atha naṃ ekāya cāṭiyā vasāpesuṃ, migaluddako dūre migavaṃ gacchanto “amhākaṃ arahante mā pamajjī”ti chāvaṃ nāma dhītaraṃ āṇāpetvā agamāsi saddhiṃ puttabhātukehi. |
Then they had him live in a pot; the deer hunter, going far to hunt deer, instructed his daughter named Chāvā, "Do not neglect our Arahant," and went with his sons and brothers. |
sā cassa dhītā dassanīyā hoti koṭṭhāsasampannā. |
And his daughter was beautiful, endowed with excellent features. |
dutiyadivase upako gharaṃ āgato taṃ dārikaṃ sabbaṃ upacāraṃ katvā parivisituṃ upagataṃ disvā rāgena abhibhūto bhuñjitumpi asakkonto bhājanena bhattaṃ ādāya vasanaṭṭhānaṃ gantvā bhattaṃ ekamante nikkhipitvā sace chāvaṃ labhāmi, jīvāmi, no ce, marāmīti nirāhāro sayi. |
On the second day, Upaka, having come to the house and seeing the girl approach to serve him after performing all services, was overcome by lust, unable even to eat, took the food in the bowl, went to his dwelling place, put the food aside, and lay down without food, thinking, "If I get Chāvā, I live; if not, I die." |
sattame divase māgaviko āgantvā dhītaraṃ upakassa pavattiṃ pucchi. |
On the seventh day, the hunter came and asked his daughter about Upaka's condition. |
sā “ekadivasameva āgantvā puna nāgatapubbo”ti āha. |
She said, "He came only one day and has not come again." |
māgaviko āgataveseneva naṃ upasaṅkamitvā pucchissāmīti taṃkhaṇaṃyeva gantvā “kiṃ, bhante, apphāsukan”ti pāde parāmasanto pucchi. |
The hunter, thinking, "I will approach him just as I have come and ask," went at that very moment and, massaging his feet, asked, "What, venerable sir, is your discomfort?" |
upako nitthunanto parivattatiyeva. |
Upaka just turned over, groaning. |
so “vadatha bhante, yaṃ mayā sakkā kātuṃ, taṃ sabbaṃ karissāmī”ti āha. |
He said, "Speak, venerable sir; whatever I can do, I will do it all." |
upako, “sace chāvaṃ labhāmi, jīvāmi, no ce, idheva maraṇaṃ seyyo”ti āha. |
Upaka said, "If I get Chāvā, I live; if not, death here is better." |
jānāsi pana, bhante, kiñci sippanti. |
"But do you know any skill, venerable sir?" |
na jānāmīti. |
"I do not know," he said. |
na, bhante, kiñci sippaṃ ajānantena sakkā gharāvāsaṃ adhiṭṭhātunti. |
"No, venerable sir, one who knows no skill cannot maintain a household life." |
♦ so āha — “nāhaṃ kiñci sippaṃ jānāmi, apica tumhākaṃ maṃsahārako bhavissāmi, maṃsañca vikkīṇissāmī”ti. |
♦ He said: "I do not know any skill, but I will be your meat-carrier, and I will sell meat." |
māgaviko, “amhākampi etadeva ruccatī”ti uttarasāṭakaṃ datvā gharaṃ ānetvā dhītaraṃ adāsi. |
The hunter, saying, "This is acceptable to us too," gave him an upper robe, brought him to the house, and gave him his daughter. |
tesaṃ saṃvāsamanvāya putto vijāyi. |
Through their cohabitation, a son was born. |
subhaddotissa nāmaṃ akaṃsu. |
They named him Subhadda. |
chāvā tassa rodanakāle “maṃsahārakassa putta, migaluddakassa putta mā rodī”tiādīni vadamānā puttatosanagītena upakaṃ uppaṇḍesi. |
Chāvā, when he cried, saying things like, "Son of a meat-carrier, son of a deer hunter, do not cry," mocked Upaka with a song to soothe the child. |
bhadde tvaṃ maṃ anāthoti maññasi. |
"Good lady, you think I am without a protector. |
atthi me anantajino nāma sahāyo. |
I have a friend named Anantajina (Infinite Victor). |
tassāhaṃ santike gamissāmīti āha. |
I will go to him," he said. |
chāvā evamayaṃ aṭṭīyatīti ñatvā punappunaṃ katheti. |
Chāvā, knowing he was thus distressed, said it again and again. |
so ekadivasaṃ anārocetvāva majjhimadesābhimukho pakkāmi. |
One day, without informing her, he set out towards the Middle Country. |
♦ bhagavā ca tena samayena sāvatthiyaṃ viharati jetavane mahāvihāre. |
♦ And at that time, the Blessed One was dwelling in Sāvatthī, at the Jetavana, in the great monastery. |
atha kho bhagavā paṭikacceva bhikkhū āṇāpesi — “yo, bhikkhave, ‘anantajino’ti pucchamāno āgacchati, tassa maṃ dasseyyāthā”ti. |
Then the Blessed One instructed the monks in advance: "Monks, whoever comes asking, 'Anantajina?' show him to me." |
upakopi kho “kuhiṃ anantajino vasatī”ti pucchanto anupubbena sāvatthiṃ āgantvā vihāramajjhe ṭhatvā kuhiṃ anantajinoti pucchi. |
Upaka too, asking, "Where does Anantajina live?" came in due course to Sāvatthī, and standing in the middle of the monastery, asked, "Where is Anantajina?" |
taṃ bhikkhū bhagavato santikaṃ nayiṃsu. |
The monks led him to the Blessed One. |
so bhagavantaṃ disvā — “sañjānātha maṃ bhagavā”ti āha. |
He, seeing the Blessed One, said: "Do you recognize me, Blessed One?" |
āma, upaka, sañjānāmi, kuhiṃ pana tvaṃ vasitthāti. |
"Yes, Upaka, I recognize you. But where have you been living?" |
vaṅkahārajanapade, bhanteti. |
"In the Vaṅkahāra country, venerable sir," he said. |
upaka, mahallakosi jāto pabbajituṃ sakkhissasīti. |
"Upaka, you have become old; will you be able to go forth?" |
pabbajissāmi, bhanteti. |
"I will go forth, venerable sir," he said. |
bhagavā pabbājetvā tassa kammaṭṭhānaṃ adāsi. |
The Blessed One, having ordained him, gave him a meditation subject. |
so kammaṭṭhāne kammaṃ karonto anāgāmiphale patiṭṭhāya kālaṃ katvā avihesu nibbatto. |
He, working on the meditation subject, established himself in the fruit of a Non-returner, passed away, and was reborn in the Aviha realm. |
nibbattakkhaṇeyeva arahattaṃ pāpuṇīti. |
At the very moment of rebirth, he attained Arahantship. |
avihesu nibbattamattā hi satta janā arahattaṃ pāpuṇiṃsu, tesaṃ so aññataro. |
Indeed, seven persons who were merely reborn in the Aviha realm attained Arahantship; he was one of them. |
♦ vuttañhetaṃ — |
♦ This has been said — |
♦ “avihaṃ upapannāse, vimuttā satta bhikkhavo. |
♦ "Those reborn in Aviha, seven monks were liberated. |
♦ rāgadosaparikkhīṇā, tiṇṇā loke visattikaṃ. |
♦ With lust and hatred utterly destroyed, they crossed over entanglement in the world. |
♦ upako palagaṇḍo ca, pukkusāti ca te tayo. |
♦ Upaka and Palagaṇḍa, and Pukkusāti, those three. |
♦ bhaddiyo khaṇḍadevo ca, bahuraggi ca saṅgiyo. |
♦ Bhaddiya and Khaṇḍadeva, and Bahuraggi and Saṅgiya. |
♦ te hitvā mānusaṃ dehaṃ, dibbayogaṃ upajjhagun”ti. |
♦ They, having abandoned the human body, attained the divine union." |
(saṃ. ni. |
(Saṃyutta Nikāya |
1.105). |
1.105). |
♦ 286. saṇṭhapesunti katikaṃ akaṃsu. |
♦ 286. "They established" means they made an agreement. |
bāhullikoti cīvarabāhullādīnaṃ atthāya paṭipanno. |
"Given to abundance" means one who strives for an abundance of robes, etc. |
padhānavibbhantoti padhānato vibbhanto bhaṭṭho parihīno. |
"Fallen from striving" means fallen, failed, declined from striving. |
āvatto bāhullāyāti cīvarādīnaṃ bahulabhāvatthāya āvatto. |
"Reverted to abundance" means reverted to a state of having many robes, etc. |
apica kho āsanaṃ ṭhapetabbanti apica kho panassa uccakule nibbattassa āsanamattaṃ ṭhapetabbanti vadiṃsu. |
"Moreover, a seat should be set up" means they said, "Moreover, for him, born in a high family, just a seat should be set up." |
nāsakkhiṃsūti buddhānubhāvena buddhatejasā abhibhūtā attano katikāya ṭhātuṃ nāsakkhiṃsu. |
"They were not able" means, overwhelmed by the Buddha's power and the Buddha's majesty, they were not able to stand by their own agreement. |
nāmena ca āvusovādena ca samudācarantīti gotamāti, āvusoti ca vadanti. |
"They addressed him by name and with the term 'āvuso'" means they said "Gotama" and "āvuso." |
āvuso gotama, mayaṃ uruvelāyaṃ padhānakāle tuyhaṃ pattacīvaraṃ gahetvā vicarimhā, mukhodakaṃ dantakaṭṭhaṃ adamhā, vutthapariveṇaṃ sammajjimhā, pacchā ko te vattappaṭipattimakāsi, kacci amhesu pakkantesu na cintayitthāti evarūpiṃ kathaṃ kathentīti attho. |
"Friend Gotama, we, during your striving at Uruvelā, took your bowl and robe and wandered, we gave water for your mouth and tooth-sticks, we swept the dwelling cell; afterwards, who performed the duties and services for you? Surely, when we departed, you did not worry?"—this means they spoke such words. |
iriyāyāti dukkarairiyāya. |
"By posture" means by a difficult posture. |
paṭipadāyāti dukkarapaṭipattiyā. |
"By practice" means by difficult practice. |
dukkarakārikāyāti pasatapasata-muggayūsādiāharakaraṇādinā dukkarakaraṇena. |
"By ascetic practices" means by performing difficult acts such as taking food like a handful of bean soup, etc. |
abhijānātha me noti abhijānātha nu mama. |
"Do you not remember me?" means "Do you indeed remember me?" |
evarūpaṃ pabhāvitametanti etaṃ evarūpaṃ vākyabhedanti attho. |
"Such an utterance as this" means this kind of distinct sentence. |
api nu ahaṃ uruvelāya padhāne tumhākaṃ saṅgaṇhanatthaṃ anukkaṇṭhanatthaṃ rattiṃ vā divā vā āgantvā, — “āvuso, mā vitakkayittha, mayhaṃ obhāso vā nimittaṃ vā paññāyatī”ti evarūpaṃ kañci vacanabhedaṃ akāsinti adhippāyo. |
The intention is: "Did I, during the striving at Uruvelā, for your sake to gather you, to not cause you anxiety, coming day or night, make any such distinct statement as, 'Friends, do not doubt, a light or a sign appears to me'?" |
te ekapadeneva satiṃ labhitvā uppannagāravā, “handa addhā esa buddho jāto”ti saddahitvā no hetaṃ, bhanteti āhaṃsu. |
They, gaining mindfulness with just one word, with reverence arisen, believing, "Indeed, this one has become a Buddha," said, "Not so, venerable sir." |
asakkhiṃ kho ahaṃ, bhikkhave, pañcavaggiye bhikkhū saññāpetunti ahaṃ, bhikkhave, pañcavaggiye bhikkhū buddho ahanti jānāpetuṃ asakkhiṃ. |
"I was able, monks, to convince the five ascetics" means "I, monks, was able to make the five ascetics know, 'I am a Buddha.'" |
tadā pana bhagavā uposathadivaseyeva āgacchi. |
Then, however, the Blessed One arrived on the Uposatha day itself. |
attano buddhabhāvaṃ jānāpetvā koṇḍaññattheraṃ kāyasakkhiṃ katvā dhammacakkappavattanasuttaṃ kathesi. |
Having made known his Buddhahood, and making Elder Koṇḍañña a personal witness, he preached the Dhammacakkappavattana Sutta (Discourse on Setting in Motion the Wheel of Dhamma). |
suttapariyosāne thero aṭṭhārasahi brahmakoṭīhi saddhiṃ sotāpattiphale patiṭṭhāsi. |
At the end of the discourse, the Elder, along with eighteen crores of Brahmās, was established in the fruit of Stream-entry. |
sūriye dharamāneyeva desanā niṭṭhāsi. |
The discourse ended while the sun was still up. |
bhagavā tattheva vassaṃ upagacchi. |
The Blessed One entered the rains retreat right there. |
♦ dvepi sudaṃ, bhikkhave, bhikkhū ovadāmītiādi pāṭipadadivasato paṭṭhāya piṇḍapātatthāyapi gāmaṃ appavisanadīpanatthaṃ vuttaṃ. |
♦ "Monks, I instruct even two monks," etc., was said to indicate that starting from the first day of the lunar fortnight, he did not enter the village even for alms. |
tesañhi bhikkhūnaṃ kammaṭṭhānesu uppannamalavisodhanatthaṃ bhagavā antovihāreyeva ahosi. |
For the purpose of purifying the defilements that arose in the meditation subjects of those monks, the Blessed One remained within the monastery itself. |
uppanne uppanne kammaṭṭhānamale tepi bhikkhū bhagavato santikaṃ gantvā pucchanti. |
Whenever defilements in the meditation subject arose, those monks would go to the Blessed One and ask. |
bhagavāpi tesaṃ nisinnaṭṭhānaṃ gantvā malaṃ vinodeti. |
The Blessed One also, going to the place where they were seated, would dispel the defilement. |
atha nesaṃ bhagavatā evaṃ nīhaṭabhattena ovadiyamānānaṃ vappatthero pāṭipadadivase sotāpanno ahosi. |
Then, among them, being instructed by the Blessed One with food thus brought (i.e., without going for alms), Elder Vappa became a Stream-enterer on the first day of the lunar fortnight. |
bhaddiyatthero dutiyāyaṃ, mahānāmatthero tatiyāyaṃ, assajitthero catutthiyaṃ. |
Elder Bhaddiya on the second, Elder Mahānāma on the third, Elder Assaji on the fourth. |
pakkhassa pana pañcamiyaṃ sabbeva te ekato sannipātetvā anattalakkhaṇasuttaṃ kathesi, suttapariyosāne sabbepi arahattaphale patiṭṭhahiṃsu. |
Then, on the fifth day of the fortnight, having gathered them all together, he preached the Anattalakkhaṇa Sutta (Discourse on the Characteristic of Non-self); at the end of the discourse, they all were established in the fruit of Arahantship. |
tenāha — “atha kho, bhikkhave, pañcavaggiyā bhikkhū mayā evaṃ ovadiyamānā . |
.. pe . |
.. anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃsu . |
.. pe . |
.. natthi dāni punabbhavo”ti. |
Therefore, he said: "Then, monks, the five ascetics, being thus instructed by me... (et cetera)... attained the unsurpassed security from bondage, Nibbāna... (et cetera)... now there is no further becoming." |
ettakaṃ kathāmaggaṃ bhagavā yaṃ pubbe avaca — “tumhepi mamañceva pañcavaggiyānañca maggaṃ āruḷhā, ariyapariyesanā tumhākaṃ pariyesanā”ti imaṃ ekameva anusandhiṃ dassento āhari. |
This much of the discourse the Blessed One brought forward, showing this one connection to what he had previously said: "You too have entered upon my path and that of the five ascetics; the noble search is your search." |
♦ 287. idāni yasmā na agāriyānaṃyeva pañcakāmaguṇapariyesanā hoti, anagāriyānampi cattāro paccaye appaccavekkhitvā paribhuñjantānaṃ pañcakāmaguṇavasena anariyapariyesanā hoti, tasmā taṃ dassetuṃ pañcime, bhikkhave, kāmaguṇātiādimāha. |
♦ 287. Now, because the search for the five sensual pleasures is not only for householders, but also for the homeless who use the four requisites without reflection, their search becomes an ignoble search by way of the five sensual pleasures; therefore, to show that, he said, "Monks, these five are sensual pleasures," etc. |
tattha navarattesu pattacīvarādīsu cakkhuviññeyyā rūpātiādayo cattāro kāmaguṇā labbhanti. |
Therein, in the newly dyed bowl and robe, etc., the four sensual pleasures, namely forms cognizable by the eye, etc., are obtained. |
raso panettha paribhogaraso hoti. |
The taste here is the taste of enjoyment. |
manuññe piṇḍapāte bhesajje ca pañcapi labbhanti. |
In agreeable alms-food and medicine, all five are obtained. |
senāsanamhi cīvare viya cattāro. |
In lodging, like in robes, four. |
raso pana etthāpi paribhogarasova. |
But the taste here too is the taste of enjoyment. |
ye hi keci, bhikkhaveti kasmā ārabhi? |
"Whoever, monks" – why was this begun? |
evaṃ pañca kāmaguṇe dassetvā idāni ye evaṃ vadeyyuṃ, “pabbajitakālato paṭṭhāya anariyapariyesanā nāma kuto, ariyapariyesanāva pabbajitānan”ti, tesaṃ paṭisedhanatthāya “pabbajitānampi catūsu paccayesu appaccavekkhaṇaparibhogo anariyapariyesanā evā”ti dassetuṃ imaṃ desanaṃ ārabhi. |
Having thus shown the five sensual pleasures, now, for those who might say, "From the time of going forth, how can there be an ignoble search? For the ordained, it is only the noble search," to refute them, this discourse was begun to show that "even for the ordained, the use of the four requisites without reflection is indeed an ignoble search." |
tattha gadhitāti taṇhāgedhena gadhitā. |
Therein, "greedy" means greedy with the greed of craving. |
mucchitāti taṇhāmucchāya mucchitā . |
"Infatuated" means infatuated with the infatuation of craving. |
ajjhopannāti taṇhāya ajjhogāḷhā. |
"Engulfed" means deeply immersed in craving. |
anādīnavadassāvinoti ādīnavaṃ apassantā. |
"Not seeing the danger" means not seeing the danger. |
anissaraṇapaññāti nissaraṇaṃ vuccati paccavekkhaṇañāṇaṃ. |
"Without wisdom of escape" – escape is called the knowledge of reflection. |
te tena virahitā. |
They are devoid of that. |
♦ idāni tassatthassa sādhakaṃ upamaṃ dassento seyyathāpi, bhikkhavetiādimāha. |
♦ Now, showing a simile to establish that meaning, he said, "Just as, monks," etc. |
tatrevaṃ opammasaṃsandanaṃ veditabbaṃ — āraññakamago viya hi samaṇabrāhmaṇā, luddakena araññe ṭhapitapāso viya cattāro paccayā, tassa luddassa pāsarāsiṃ ajjhottharitvā sayanakālo viya tesaṃ cattāro paccaye appaccavekkhitvā paribhogakālo. |
Therein, the connection with the simile should be understood thus: monks and brahmins are like a forest deer; the four requisites are like a snare set in the forest by a hunter; the time of their using the four requisites without reflection is like the time of that deer lying down, having fallen upon the hunter's heap of snares. |
luddake āgacchante magassa yena kāmaṃ agamanakālo viya samaṇabrāhmaṇānaṃ mārassa yathākāmakaraṇīyakālo, māravasaṃ upagatabhāvoti attho. |
When the hunter approaches, the time when the deer cannot go wherever it wants is like the time when Māra can do as he wishes with the monks and brahmins; the meaning is that they have come under Māra's power. |
magassa pana abaddhassa pāsarāsiṃ adhisayitakālo viya samaṇabrāhmaṇānaṃ catūsu paccayesu paccavekkhaṇaparibhogo, luddake āgacchante magassa yena kāmaṃ gamanaṃ viya samaṇabrāhmaṇānaṃ māravasaṃ anupagamanaṃ veditabbaṃ. |
But the use with reflection of the four requisites by monks and brahmins is like the time when an untrapped deer lies upon the heap of snares; when the hunter approaches, the deer's going wherever it wants is to be understood as the monks' and brahmins' not coming under Māra's power. |
vissatthoti nibbhayo nirāsaṅko. |
"Confident" means fearless, without apprehension. |
sesaṃ sabbattha uttānatthamevāti. |
The rest everywhere has a clear meaning. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ From the Papañcasūdanī, the commentary to the Majjhima Nikāya, |
♦ pāsarāsisuttavaṇṇanā niṭṭhitā. |
♦ the explanation of the Pāsarāsi Sutta (Snare-Heap Discourse) is finished. |
♦ ariyapariyesanātipi etasseva nāmaṃ. |
♦ "Ariyapariyesanā" (Noble Search) is also its name. |
♦ 7. cūḷahatthipadopamasuttavaṇṇanā |
♦ 7. Explanation of the Cūḷahatthipadopama Sutta (Shorter Discourse on the Simile of the Elephant's Footprint) |
♦ 288. evaṃ me sutanti cūḷahatthipadopamasuttaṃ. |
♦ 288. "Thus have I heard" – the Cūḷahatthipadopama Sutta. |
tattha sabbasetena vaḷavābhirathenāti, “setā sudaṃ assā yuttā honti setālaṅkārā. |
Therein, "by an all-white chariot drawn by mares": "White, indeed, are the horses yoked, with white trappings. |
seto ratho setālaṅkāro setaparivāro, setā rasmiyo, setā patodalaṭṭhi, setaṃ chattaṃ, setaṃ uṇhīsaṃ, setāni vatthāni, setā upāhanā, setāya sudaṃ vālabījaniyā bījiyatī”ti (saṃ. |
The chariot is white, with white decorations, white retinue; white are the reins, white is the goad-stick, white is the umbrella, white is the turban, white are the clothes, white are the sandals; with a white yak-tail fan, indeed, he is fanned" (Saṃyutta Nikāya |
ni. 5.4) evaṃ vuttena sakalasetena catūhi vaḷavāhi yuttarathena. |
Nikāya 5.4) – by such a described entirely white chariot yoked with four mares. |
♦ ratho ca nāmeso duvidho hoti — yodharatho, alaṅkārarathoti. |
♦ And this chariot is of two kinds: a war-chariot and a ceremonial chariot. |
tattha yodharatho caturassasaṇṭhāno hoti nātimahā, dvinnaṃ tiṇṇaṃ vā janānaṃ gahaṇasamattho. |
Therein, the war-chariot is square-shaped, not very large, capable of holding two or three people. |
alaṅkāraratho mahā hoti, dīghato dīgho, puthulato puthulo. |
The ceremonial chariot is large, long in length, wide in breadth. |
tattha chattaggāhako vālabījaniggāhako tālavaṇṭaggāhakoti evaṃ aṭṭha vā dasa vā sukhena ṭhātuṃ vā nisīdituṃ vā nipajjituṃ vā sakkonti, ayampi alaṅkārarathoyeva. |
Therein, an umbrella-bearer, a yak-tail fan bearer, a palm-leaf fan bearer – thus eight or ten can comfortably stand, sit, or lie down; this too is a ceremonial chariot. |
so sabbo sacakkapañjarakubbaro rajataparikkhitto ahosi. |
It was all, including the wheels, frame, and pole, overlaid with silver. |
vaḷavā pakatiyā setavaṇṇāva. |
The mares were naturally white-colored. |
pasādhanampi tādisaṃ rajatamayaṃ ahosi. |
The adornment also was likewise made of silver. |
rasmiyopi rajatapanāḷi suparikkhittā. |
The reins too were well-covered with silver tubes. |
patodalaṭṭhipi rajataparikkhittā. |
The goad-stick too was overlaid with silver. |
brāhmaṇopi setavatthaṃ nivāsetvā setaṃyeva uttarāsaṅgamakāsi, setavilepanaṃ vilimpi, setamālaṃ pilandhi, dasasu aṅgulīsu aṅgulimuddikā, kaṇṇesu kuṇḍalānīti evamādialaṅkāropissa rajatamayova ahosi. |
The brahmin also, having worn white clothes, put on a white upper garment, applied white unguent, wore a white garland; on his ten fingers were finger-rings, in his ears were earrings – thus his adornments, etc., were also made of silver. |
parivārabrāhmaṇāpissa dasasahassamattā tatheva setavatthavilepanamālālaṅkārā ahesuṃ. |
His attendant brahmins also, about ten thousand in number, likewise had white clothes, unguents, garlands, and adornments. |
tena vuttaṃ “sabbasetena vaḷavābhirathenā”ti. |
Therefore, it was said "by an all-white chariot drawn by mares." |
♦ sāvatthiyā niyyātīti so kira channaṃ channaṃ māsānaṃ ekavāraṃ nagaraṃ padakkhiṇaṃ karoti. |
♦ "He was going out of Sāvatthī" – indeed, once every six months he circumambulates the city. |
ito ettakehi divasehi nagaraṃ padakkhiṇaṃ karissatīti puretarameva ghosanā karīyati; |
An announcement is made beforehand: "In so many days from now, he will circumambulate the city"; |
taṃ sutvā ye nagarato na pakkantā, te na pakkamanti. |
hearing that, those who have not left the city do not leave. |
ye pakkantā, tepi, “puññavato sirisampattiṃ passissāmā”ti āgacchanti. |
Those who have left also come, thinking, "We will see the glorious fortune of the meritorious one." |
yaṃ divasaṃ brāhmaṇo nagaraṃ anuvicarati, tadā pātova nagaravīthiyo sammajjitvā vālikaṃ okiritvā lājapañcamehi pupphehi abhippakiritvā puṇṇaghaṭe ṭhapetvā kadaliyo ca dhaje ca ussāpetvā sakalanagaraṃ dhūpitavāsitaṃ karonti. |
On the day the brahmin goes around the city, then, early in the morning, they sweep the city streets, sprinkle sand, scatter puffed rice and fifthly flowers, place full pots, raise banana trees and flags, and make the whole city fragrant with incense. |
brāhmaṇo pātova sīsaṃ nhāyitvā purebhattaṃ bhuñjitvā vuttanayeneva setavatthādīhi attānaṃ alaṅkaritvā pāsādā oruyha rathaṃ abhiruhati. |
The brahmin, having bathed his head early in the morning and eaten the morning meal, adorns himself with white clothes, etc., in the aforementioned manner, descends from the palace, and mounts the chariot. |
atha naṃ te brāhmaṇā sabbasetavatthavilepanamālālaṅkārā setacchattāni gahetvā parivārenti; |
Then those brahmins, with all-white clothes, unguents, garlands, adornments, holding white umbrellas, surround him; |
tato mahājanassa sannipātanatthaṃ paṭhamaṃyeva taruṇadārakānaṃ phalāphalāni vikiritvā tadanantaraṃ māsakarūpāni; |
then, for the gathering of the great crowd, first they scatter fruits for the young children, and after that, māsaka coins; |
tadanantaraṃ kahāpaṇe vikiranti; |
after that, they scatter kahāpaṇas; |
mahājanā sannipatanti. |
great crowds gather. |
ukkuṭṭhiyo ceva celukkhepā ca pavattanti. |
Shouts of joy and waving of cloths occur. |
atha brāhmaṇo maṅgalikasovatthikādīsu maṅgalāni ceva suvatthiyo ca karontesu mahāsampattiyā nagaraṃ anuvicarati. |
Then the brahmin, while auspicious chanters and well-wishers, etc., perform auspicious rites and utter blessings, goes around the city with great splendor. |
puññavantā manussā ekabhūmakādipāsāde āruyha sukapattasadisāni vātapānakavāṭāni vivaritvā olokenti. |
Meritorious people, ascending one-storied palaces, etc., open window shutters resembling parrot feathers and look on. |
brāhmaṇopi attano yasasirisampattiyā nagaraṃ ajjhottharanto viya dakkhiṇadvārābhimukho hoti. |
The brahmin too, as if overwhelming the city with his fame, glory, and fortune, faces the southern gate. |
tena vuttaṃ “sāvatthiyā niyyātī”ti. |
Therefore, it was said, "he was going out of Sāvatthī." |
♦ divā divassāti divasassa divā, majjhanhakāleti attho. |
♦ "In the daytime of the day" means in the daytime of the day, meaning at midday. |
pilotikaṃ paribbājakanti pilotikāti evaṃ itthiliṅgavohāravasena laddhanāmaṃ paribbājakaṃ. |
"The wanderer Pilotika" means the wanderer named Pilotika, so called by way of feminine linguistic usage. |
so kira paribbājako daharo paṭhamavaye ṭhito suvaṇṇavaṇṇo buddhupaṭṭhāko, pātova tathāgatassa ceva mahātherānañca upaṭṭhānaṃ katvā tidaṇḍakuṇḍikādiparikkhāraṃ ādāya jetavanā nikkhamitvā nagarābhimukho pāyāsi. |
Indeed, that wanderer, young, in his first youth, golden-complexioned, an attendant of the Buddha, having attended to the Tathāgata and the great elders in the morning, taking his triple staff, water pot, and other requisites, left Jetavana and proceeded towards the city. |
taṃ esa dūratova āgacchantaṃ addasa. |
He saw him coming from afar. |
etadavocāti anukkamena santikaṃ āgataṃ sañjānitvā etaṃ, “handa kuto nu bhavaṃ vacchāyano āgacchatī”ti gottaṃ kittento vacanaṃ avoca. |
"He said this to him" means, having recognized him as he gradually approached, he uttered this speech, mentioning his clan name: "Well, from where now is the venerable Vacchāyana coming?" |
paṇḍito maññeti bhavaṃ vacchāyano samaṇaṃ gotamaṃ paṇḍitoti maññati, udāhu noti ayamettha attho. |
"The venerable Vacchāyana considers the recluse Gotama wise, or does he not?" – this is the meaning here. |
♦ ko cāhaṃ, bhoti, bho, samaṇassa gotamassa paññāveyyattiyaṃ jānane ahaṃ ko nāma? |
♦ "And who am I, good sirs, who indeed am I to know the wisdom and sagacity of the recluse Gotama?" |
ko ca samaṇassa gotamassa paññāveyyattiyaṃ jānissāmīti kuto cāhaṃ samaṇassa gotamassa paññāveyyattiyaṃ jānissāmi, kena kāraṇena jānissāmīti? |
"And who will know the wisdom and sagacity of the recluse Gotama?" means from where shall I know the wisdom and sagacity of the recluse Gotama, for what reason shall I know it? |
evaṃ sabbathāpi attano ajānanabhāvaṃ dīpeti . |
Thus, in every way, he shows his own state of not knowing. |
sopi nūnassa tādisovāti yo samaṇassa gotamassa paññāveyyattiyaṃ jāneyya, sopi nūna dasa pāramiyo pūretvā sabbaññutaṃ patto tādiso buddhoyeva bhaveyya. |
"He too would surely be such a one" means whoever would know the wisdom and sagacity of the recluse Gotama, he too, having fulfilled the ten perfections and attained omniscience, would surely be such a Buddha. |
sineruṃ vā himavantaṃ vā pathaviṃ vā ākāsaṃ vā pametukāmena tappamāṇova daṇḍo vā rajju vā laddhuṃ vaṭṭati. |
One wishing to measure Sineru or Himavanta or the earth or the sky must obtain a measuring rod or rope of that same measure. |
samaṇassa gotamassa paññaṃ jānantenapi tassa ñāṇasadisameva sabbaññutaññāṇaṃ laddhuṃ vaṭṭatīti dīpeti. |
He shows that one who knows the wisdom of the recluse Gotama must also obtain omniscience similar to his knowledge. |
ādaravasena panettha āmeḍitaṃ kataṃ. |
Here, repetition is done out of respect. |
uḷārāyāti uttarāya seṭṭhāya. |
"Exalted" means supreme, best. |
ko cāhaṃ, bhoti, bho, ahaṃ samaṇassa gotamassa pasaṃsane ko nāma? |
"And who am I, good sirs, who indeed am I to praise the recluse Gotama?" |
ko ca samaṇaṃ gotamaṃ pasaṃsissāmīti kena kāraṇena pasaṃsissāmi? |
"And who will praise the recluse Gotama?" means for what reason shall I praise him? |
pasatthapasatthoti sabbaguṇānaṃ uttaritarehi sabbalokapasatthehi attano guṇeheva pasattho, na tassa aññehi pasaṃsanakiccaṃ atthi. |
"Praised by the praised" means he is praised by his own virtues, which are supreme among all virtues and praised by all the world; there is no need for him to be praised by others. |
yathā hi campakapupphaṃ vā nīluppalaṃ vā padumaṃ vā lohitacandanaṃ vā attano vaṇṇagandhasiriyāva pāsādikañceva sugandhañca, na tassa āgantukehi vaṇṇagandhehi thomanakiccaṃ atthi. |
Just as a campaka flower, or a blue lotus, or a (red) lotus, or red sandalwood, by its own color, fragrance, and beauty, is pleasing and fragrant, there is no need for it to be praised with adventitious colors and fragrances. |
yathā ca maṇiratanaṃ vā candamaṇḍalaṃ vā attano ālokeneva obhāsati, na tassa aññena obhāsanakiccaṃ atthi. |
And just as a jewel or the disk of the moon shines by its own light, there is no need for it to be illuminated by another. |
evaṃ samaṇo gotamo sabbalokapasatthehi attano guṇeheva pasattho thomito sabbalokassa seṭṭhataṃ pāpito, na tassa aññena pasaṃsanakiccaṃ atthi. |
Thus, the recluse Gotama, praised and lauded by his own virtues which are praised by all the world, has reached the state of being the best in all the world; there is no need for him to be praised by another. |
pasatthehi vā pasatthotipi pasatthapasattho. |
Or, "praised by the praised" means "praised by the praised ones." |
♦ ke pasatthā nāma? |
♦ Who are called "the praised"? |
rājā pasenadi kosalo kāsikosalavāsikehi pasattho, bimbisāro aṅgamagadhavāsīhi. |
King Pasenadi of Kosala is praised by the inhabitants of Kāsi-Kosala; Bimbisāra by the inhabitants of Aṅga-Magadha. |
vesālikā licchavī vajjiraṭṭhavāsīhi pasatthā. |
The Licchavis of Vesālī are praised by the inhabitants of the Vajji country. |
pāveyyakā mallā, kosinārakā mallā, aññepi te te khattiyā tehi tehi jānapadehi pasatthā. |
The Mallas of Pāvā, the Mallas of Kusinārā, and other such khattiyas are praised by their respective countrymen. |
caṅkīādayo brāhmaṇā brāhmaṇagaṇehi, anāthapiṇḍikādayo upāsakā anekasatehi upāsakagaṇehi, visākhādayo upāsikā anekasatāhi upāsikāhi, sakuludāyiādayo paribbājakā anekehi paribbājakasatehi, uppalavaṇṇātheriādikā mahāsāvikā anekehi bhikkhunisatehi, sāriputtattherādayo mahāsāvakā anekasatehi bhikkhūhi, sakkādayo devā anekasahassehi devehi, mahābrahmādayo brahmāno anekasahassehi brahmehi pasatthā. |
Brahmins like Caṅkī are praised by groups of brahmins; lay disciples like Anāthapiṇḍika by many hundreds of groups of lay disciples; lay female disciples like Visākhā by many hundreds of lay female disciples; wanderers like Sakuludāyi by many hundreds of wanderers; great female disciples like the Elder Uppalavaṇṇā by many hundreds of nuns; great disciples like the Elder Sāriputta by many hundreds of monks; gods like Sakka by many thousands of gods; Brahmās like Mahābrahmā by many thousands of Brahmās are praised. |
te sabbepi dasabalaṃ thomenti vaṇṇenti, pasaṃsantīti bhagavā “pasatthapasattho”ti vuccati. |
All of them laud, extol, and praise the One with Ten Powers; therefore, the Blessed One is called "Praised by the Praised." |
♦ atthavasanti atthānisaṃsaṃ. |
♦ "Because of the reason" means because of the benefit. |
athassa paribbājako attano pasādakāraṇaṃ ācikkhanto seyyathāpi, bho, kusalo nāgavanikotiādimāha. |
Then the wanderer, explaining the reason for his own confidence, said, "Just as, sir, a skilled elephant forester," etc. |
tattha nāgavanikoti nāgavanavāsiko anuggahitasippo puriso. |
Therein, "elephant forester" means a man dwelling in an elephant forest, one who has not (formally) learned the skill. |
parato pana uggahitasippo puriso nāgavanikoti āgato. |
Further on, however, a man who has learned the skill is referred to as an elephant forester. |
cattāri padānīti cattāri ñāṇapadāni ñāṇavalañjāni, ñāṇena akkantaṭṭhānānīti attho. |
"Four footprints" means four footprints of knowledge, tracks of knowledge; the meaning is places trodden by knowledge. |
♦ 289. khattiyapaṇḍitetiādīsu paṇḍiteti paṇḍiccena samannāgate. |
♦ 289. In "wise khattiyas," etc., "wise" means endowed with wisdom. |
nipuṇeti saṇhe sukhumabuddhino, sukhumātthantarapaṭivijjhanasamatthe. |
"Clever" means those with subtle, fine intellect, capable of penetrating subtle and profound meanings. |
kataparappavādeti viññātaparappavāde ceva parehi saddhiṃ katavādaparicaye ca. |
"Practiced in debating others" means those who understand others' doctrines and also have experience in debating with others. |
vālavedhirūpeti vālavedhidhanuggahasadise. |
"Like hair-splitters" means like archers who can split a hair. |
te bhindantā maññe carantīti vālavedhi viya vālaṃ sukhumānipi paresaṃ diṭṭhigatāni attano paññāgatena bhindantā viya carantīti attho. |
"They wander about, I imagine, splitting" means, like a hair-splitter splits a hair, they wander about as if splitting even the subtle views of others with their own insight; this is the meaning. |
pañhaṃ abhisaṅkharontīti dupadampi tipadampi catuppadampi pañhaṃ karonti. |
"They formulate questions" means they make questions of two parts, three parts, or four parts. |
vādaṃ āropessāmāti dosaṃ āropessāma. |
"We will refute his doctrine" means we will find fault. |
na ceva samaṇaṃ gotamaṃ pañhaṃ pucchantīti; |
"And they do not ask the recluse Gotama questions"; |
kasmā na pucchanti? |
why do they not ask? |
bhagavā kira parisamajjhe dhammaṃ desento parisāya ajjhāsayaṃ oloketi, tato passati — “ime khattiyapaṇḍitā guḷhaṃ rahassaṃ pañhaṃ ovaṭṭikasāraṃ katvā āgatā”ti. |
Indeed, the Blessed One, while teaching the Dhamma in the midst of an assembly, observes the disposition of the assembly, and then he sees: "These wise khattiyas have come having prepared a hidden, secret question, making it the essence of their challenge." |
so tehi apuṭṭhoyeva evarūpe pañhe pucchāya ettakā dosā, vissajjane ettakā, atthe pade akkhare ettakāti ime pañhe pucchanto evaṃ puccheyya, vissajjento evaṃ vissajjeyyāti, iti ovaṭṭikasāraṃ katvā ānīte pañhe dhammakathāya antare pakkhipitvā viddhaṃseti. |
He, even unasked by them, regarding such questions, (explains) "In asking, there are so many faults; in answering, so many; in the meaning, in the word, in the letter, so many." While asking these questions, one should ask thus; while answering, one should answer thus. Thus, he inserts the questions they brought, having made them the essence of their challenge, into the middle of the Dhamma talk and demolishes them. |
khattiyapaṇḍitā “seyyo vata no, ye mayaṃ ime pañhe na pucchimhā, sace hi mayaṃ puccheyyāma, appatiṭṭheva no katvā samaṇo gotamo khipeyyā”ti attamanā bhavanti. |
The wise khattiyas become pleased, thinking, "It is indeed better for us that we did not ask these questions; for if we were to ask, the recluse Gotama would surely have made us unable to stand and dismissed us." |
♦ apica buddhā nāma dhammaṃ desentā parisaṃ mettāya pharanti, mettāpharaṇena dasabale mahājanassa cittaṃ pasīdati, buddhā ca nāma rūpaggappattā honti dassanasampannā madhurassarā mudujivhā suphusitadantāvaraṇā amatena hadayaṃ siñcantā viya dhammaṃ kathenti. |
♦ Moreover, Buddhas, when teaching the Dhamma, pervade the assembly with loving-kindness; by the pervasion of loving-kindness, the minds of the great multitude become serene towards the One with Ten Powers. And Buddhas are those who have reached the pinnacle of form, are endowed with (perfect) sight, have sweet voices, soft tongues, well-formed rows of teeth, and speak the Dhamma as if sprinkling the heart with ambrosia. |
tatra nesaṃ mettāpharaṇena pasannacittānaṃ evaṃ hoti — “evarūpaṃ advejjhakathaṃ amoghakathaṃ niyyānikakathaṃ kathentena bhagavatā saddhiṃ na sakkhissāma paccanīkaggāhaṃ gaṇhitun”ti attano pasannabhāveneva na pucchanti. |
♦ There, for those whose minds are serene due to the pervasion of loving-kindness, it happens thus: "With the Blessed One who speaks such unambiguous, unfailing, and emancipating discourse, we will not be able to take an opposing stance" – thus, due to their own serenity, they do not ask. |
♦ aññadatthūti ekaṃsena. |
♦ "Absolutely" means certainly. |
sāvakā sampajjantīti saraṇagamanavasena sāvakā honti. |
"They become disciples" means they become disciples by way of going for refuge. |
tadanuttaranti taṃ anuttaraṃ. |
"That unsurpassed" means that unsurpassed. |
brahmacariyapariyosānanti maggabrahmacariyassa pariyosānabhūtaṃ arahattaphalaṃ, tadatthāya hi te pabbajanti. |
"The culmination of the holy life" means the fruit of Arahantship, which is the culmination of the holy life of the path; for that purpose, indeed, they go forth. |
manaṃ vata, bho, anassāmāti, bho, sace mayaṃ na upasaṅkameyyāma, iminā thokena anupasaṅkamanamattena apayirupāsanamatteneva naṭṭhā bhaveyyāma. |
"Alas, sirs, we would be lost" means, sirs, if we were not to approach, by this mere trifle of not approaching, by merely not attending, we would be lost. |
upasaṅkamanamattakena panamhā na naṭṭhāti attho. |
The meaning is, however, by merely approaching, we are not lost. |
dutiyapadaṃ purimasseva vevacanaṃ. |
The second phrase is a synonym of the first. |
assamaṇāva samānātiādīsu pāpānaṃ asamitattā assamaṇāva. |
In "being non-recluses," etc., "non-recluses" because of not having pacified evils. |
abāhitattā ca pana abrāhmaṇāva. |
And "non-brahmins" because of not having expelled (evils). |
kilesārīnaṃ ahatattā anarahantoyeva samānāti attho. |
The meaning is "being non-arahants" because of not having struck down the enemies, the defilements. |
♦ 290. udānaṃ udānesīti udāhāraṃ udāhari. |
♦ 290. "He uttered an udāna" means he uttered an inspired utterance. |
yathā hi yaṃ telaṃ mānaṃ gahetuṃ na sakkoti, vissanditvā gacchati, taṃ avasekoti vuccati, yañca jalaṃ taḷākaṃ gahetuṃ na sakkoti, ajjhottharitvā gacchati, taṃ oghoti vuccati. |
Just as oil that a measure cannot hold overflows and goes, that is called "remainder"; and water that a lake cannot hold overflows and goes, that is called a "flood." |
evameva yaṃ pītimayaṃ vacanaṃ hadayaṃ gahetuṃ na sakkoti, adhikaṃ hutvā anto asaṇṭhahitvā bahi nikkhamati, taṃ udānanti vuccati. |
Similarly, a joy-filled utterance that the heart cannot hold, becoming excessive and not remaining within, comes out; that is called an "udāna." |
evarūpaṃ pītimayaṃ vacanaṃ nicchāresīti attho. |
The meaning is, he uttered such a joy-filled utterance. |
hatthipadopamoti hatthipadaṃ upamā assa dhammassāti hatthipadopamo. |
"Simile of the elephant's footprint" means a Dhamma for which the elephant's footprint is a simile. |
so na ettāvatā vitthārena paripūro hotīti dasseti. |
It shows that it is not complete with just that much detail. |
nāgavanikoti uggahitahatthisippo hatthivanacāriko. |
"Elephant forester" means one skilled in elephant lore, a ranger in an elephant forest. |
atha kasmā idha kusaloti na vuttoti? |
Then why is "skilled" not said here? |
parato “yo hoti kusalo”ti vibhāgadassanato. |
Because further on, in the analysis, it says, "who is skilled." |
yo hi koci pavisati, yo pana kusalo hoti, so neva tāva niṭṭhaṃ gacchati. |
For whoever enters, if he is skilled, he does not yet reach a conclusion. |
tasmā idha kusaloti avatvā parato vutto. |
Therefore, without saying "skilled" here, it is said further on. |
♦ 291. vāmanikāti rassā āyāmatopi na dīghā mahākucchihatthiniyo. |
♦ 291. "Dwarf she-elephants" means short, not long even in length, large-bellied she-elephants. |
uccā ca nisevitanti sattaṭṭharatanubbedhe vaṭarukkhādīnaṃ khandhappadese ghaṃsitaṭṭhānaṃ. |
"And high rubbing places" means places where the trunks of banyan trees, etc., seven or eight ratanas (cubits) high, have been rubbed. |
uccā kāḷārikāti uccā ca yaṭṭhisadisapādā hutvā, kāḷārikā ca dantānaṃ kaḷāratāya. |
"High kāḷārikā elephants" means high, having legs like posts, and kāḷārikā because of the defectiveness of their tusks. |
tāsaṃ kira eko danto unnato hoti, eko onato. |
Indeed, of them, one tusk is prominent, one is depressed. |
ubhopi ca viraḷā honti, na āsannā. |
And both are sparse, not close together. |
uccā ca dantehi ārañjitānīti sattaṭṭharatanubbedhe vaṭarukkhādīnaṃ khandhappadese pharasunā pahataṭṭhānaṃ viya dāṭṭhāhi chinnaṭṭhānaṃ. |
"And high places gnawed by tusks" means places on the trunks of banyan trees, etc., seven or eight ratanas high, cut by tusks as if struck by an axe. |
uccā kaṇerukā nāmāti uccā ca yaṭṭhisadisadīghapādā hutvā, kaṇerukā ca dantānaṃ kaṇerutāya, tā kira makuḷadāṭhā honti. |
"High kaṇerukā elephants" means high, having long legs like posts, and kaṇerukā because their tusks are like buds; indeed, they have bud-like tusks. |
tasmā kaṇerukāti vuccanti. |
Therefore, they are called kaṇerukā. |
so niṭṭhaṃ gacchatīti so nāgavaniko yassa vatāhaṃ nāgassa anupadaṃ āgato, ayameva so, na añño. |
"He comes to a conclusion" means that elephant forester (thinks), "Of whichever elephant I have followed the track, this is indeed he, not another." |
yañhi ahaṃ paṭhamaṃ padaṃ disvā vāmanikānaṃ padaṃ idaṃ bhavissatīti niṭṭhaṃ na gato, yampi tato orabhāge disvā kāḷārikānaṃ bhavissati, kaṇerukānaṃ bhavissatīti niṭṭhaṃ na gato, sabbaṃ taṃ imasseva mahāhatthino padanti mahāhatthiṃ disvāva niṭṭhaṃ gacchati. |
For when I first saw the footprint and did not conclude, "This will be the footprint of dwarf she-elephants," and when I saw it further on this side and did not conclude, "It will be of kāḷārikā elephants, it will be of kaṇerukā elephants," (now I know) all that is the footprint of this very great elephant – thus, only upon seeing the great elephant does he come to a conclusion. |
♦ evameva khoti ettha idaṃ opammasaṃsandanaṃ — nāgavanaṃ viya hi ādito paṭṭhāya yāva nīvaraṇappahānā dhammadesanā veditabbā. |
♦ "Just so indeed" – here this is the connection with the simile: the teaching of the Dhamma from the beginning up to the abandoning of the hindrances is to be understood as the elephant forest. |
kusalo nāgavaniko viya yogāvacaro; |
The yogi is like the skilled elephant forester; |
mahānāgo viya sammāsambuddho; |
the Perfectly Enlightened One is like the great elephant; |
mahantaṃ hatthipadaṃ viya jhānābhiññā. |
the jhānas and higher knowledges are like the large elephant's footprint. |
nāgavanikassa tattha tattha hatthipadaṃ disvāpi vāmanikānaṃ padaṃ bhavissati, kāḷārikānaṃ kaṇerukānaṃ padaṃ bhavissatīti aniṭṭhaṅgatabhāvo viya yogino, imā jhānābhiññā nāma bāhirakaparibbājakānampi santīti aniṭṭhaṅgatabhāvo. |
The elephant forester, even seeing the elephant's footprint here and there, (thinking) "It will be the footprint of dwarf she-elephants, of kāḷārikās, of kaṇerukās," his state of not having reached a conclusion is like the yogi's (thinking), "These jhānas and higher knowledges indeed also belong to external wanderers," his state of not having reached a conclusion. |
nāgavanikassa, tattha tattha mayā diṭṭhaṃ padaṃ imasseva mahāhatthino, na aññassāti mahāhatthiṃ disvā niṭṭhaṅgamanaṃ viya ariyasāvakassa arahattaṃ patvāva niṭṭhaṅgamanaṃ. |
The elephant forester, seeing the great elephant and (thinking), "The footprint I saw here and there belongs to this very great elephant, not to another," his coming to a conclusion is like the noble disciple's coming to a conclusion only upon attaining Arahantship. |
idañca pana opammasaṃsandanaṃ matthake ṭhatvāpi kātuṃ vaṭṭati. |
And this connection with the simile can also be made by placing it at the head (beginning). |
imasmimpi ṭhāne vaṭṭatiyeva. |
Even in this place, it is quite fitting. |
anukkamāgataṃ pana pāḷipadaṃ gahetvā idheva kataṃ. |
However, taking the Pāli text as it comes in sequence, it has been done right here. |
tattha idhāti desāpadese nipāto. |
Therein, "idha" (here) is an indeclinable particle indicating place. |
svāyaṃ katthaci lokaṃ upādāya vuccati. |
It is sometimes said with reference to the world. |
yathāha — “idha tathāgato loke uppajjatī”ti (dī. |
As it is said: "Here a Tathāgata arises in the world" (Dīgha Nikāya |
ni. 1.279). katthaci sāsanaṃ. |
Nikāya 1.279). Sometimes, the teaching. |
yathāha — “idheva, bhikkhave, samaṇo, idha dutiyo samaṇo”ti (a. |
As it is said: "Here only, monks, is a recluse; here a second recluse" (Aṅguttara Nikāya |
ni. 4.241). katthaci okāsaṃ. |
Nikāya 4.241). Sometimes, opportunity/space. |
yathāha — |
As it is said: |
♦ “idheva tiṭṭhamānassa, devabhūtassa me sato. |
♦ "While I was standing right here, having become a god. |
♦ punarāyu ca me laddho, evaṃ jānāhi mārisā”ti. |
♦ My lifespan was again obtained; thus know, good sirs." |
(dī. ni. |
(Dīgha Nikāya |
2.369; |
2.369; |
dī. |
Dīgha |
ni. aṭṭha. |
Nikāya Commentary |
1.190). |
1.190). |
♦ katthaci padapūraṇamattameva. |
♦ Sometimes, it is merely a particle to fill the meter. |
yathāha — “idhāhaṃ, bhikkhave, bhuttāvī assaṃ pavārito”ti (ma. |
As it is said: "Here, monks, I would have eaten and been satisfied" (Majjhima Nikāya |
ni. 1.30). idha pana lokaṃ upādāya vuttoti veditabbo. |
Nikāya 1.30). But here, it should be understood as said with reference to the world. |
idaṃ vuttaṃ hoti “brāhmaṇa imasmiṃ loke tathāgato uppajjati arahaṃ . |
.. pe . |
.. buddho bhagavā”ti. |
This is what is said: "Brahmin, in this world a Tathāgata arises, an Arahant... (et cetera)... a Buddha, a Blessed One." |
♦ tattha tathāgatasaddo mūlapariyāye, arahantiādayo visuddhimagge vitthāritā. |
♦ There, the word "Tathāgata" is in the Mūlapariyāya Sutta; "Arahant," etc., are explained in detail in the Visuddhimagga. |
loke uppajjatīti ettha pana lokoti okāsaloko sattaloko saṅkhāralokoti tividho. |
But here, in "arises in the world," "world" is threefold: the world as location, the world of beings, and the world of formations. |
idha pana sattaloko adhippeto. |
But here, the world of beings is intended. |
sattaloke uppajjamānopi ca tathāgato na devaloke, na brahmaloke, manussalokeyeva uppajjati. |
And the Tathāgata, arising in the world of beings, arises not in the deva world, not in the Brahma world, but only in the human world. |
manussalokepi na aññasmiṃ cakkavāḷe, imasmiṃyeva cakkavāḷe. |
Even in the human world, not in another universe, but only in this universe. |
tatrāpi na sabbaṭṭhānesu, “puratthimāya disāya gajaṅgalaṃ nāma nigamo. |
There too, not in all places: "In the eastern direction is the market town named Gajaṅgala. |
tassāparena mahāsālo, tato parā paccantimā janapadā, orato majjhe. |
Beyond that is Mahāsāla; beyond that are the border districts; on this side is the middle. |
puratthimadakkhiṇāya disāya sallavatī nāma nadī, tato parā paccantimā janapadā, orato majjhe. |
In the south-eastern direction is the river named Sallavatī; beyond that are the border districts; on this side is the middle. |
dakkhiṇāya disāya setakaṇṇikaṃ nāma nigamo, tato parā paccantimā janapadā, orato majjhe. |
In the southern direction is the market town named Setakaṇṇika; beyond that are the border districts; on this side is the middle. |
pacchimāya disāya thūṇaṃ nāma brāhmaṇagāmo, tato parā paccantimā janapadā, orato majjhe. |
In the western direction is the brahmin village named Thūṇa; beyond that are the border districts; on this side is the middle. |
uttarāya disāya usiraddhajo nāma pabbato, tato parā paccantimā janapadā, orato majjhe”ti (mahāva. |
In the northern direction is the mountain named Usiraddhaja; beyond that are the border districts; on this side is the middle" (Mahāvagga |
259) evaṃ paricchinne āyāmato tiyojanasate vitthārato aḍḍhateyyayojanasate parikkhepato navayojanasate majjhimapadese uppajjati. |
259) – he arises in such a defined middle region, three hundred yojanas in length, two hundred and fifty yojanas in breadth, nine hundred yojanas in circumference. |
na kevalañca tathāgatova, paccekabuddhā aggasāvakā asīti mahātherā buddhamātā buddhapitā cakkavattī rājā aññe ca sārappattā brāhmaṇagahapatikā ettheva uppajjanti. |
And not only the Tathāgata, but also Paccekabuddhas, chief disciples, the eighty great elders, the Buddha's mother, the Buddha's father, a universal monarch, and other brahmins and householders who have attained the essence are born right here. |
tattha tathāgato sujātāya dinnamadhupāyasabhojanato paṭṭhāya yāva arahattamaggo, tāva uppajjati nāma. |
There, the Tathāgata, from the time of eating the honeyed milk-rice given by Sujātā up to the path of Arahantship, is said to "arise." |
arahattaphale uppanno nāma. |
He is said to have "arisen" at the fruit of Arahantship. |
mahābhinikkhamanato vā yāva arahattamaggo. |
Or from the Great Renunciation up to the path of Arahantship. |
tusitabhavanato vā yāva arahattamaggo. |
Or from the Tusita heaven up to the path of Arahantship. |
dīpaṅkarapādamūlato vā yāva arahattamaggo, tāva uppajjati nāma. |
Or from the feet of Dīpaṅkara up to the path of Arahantship, he is said to "arise." |
arahattaphale uppanno nāma. |
He is said to have "arisen" at the fruit of Arahantship. |
idha sabbapaṭhamaṃ uppannabhāvaṃ sandhāya uppajjatīti vuttaṃ, tathāgato loke uppanno hotīti ayañhettha attho. |
Here, "arises" is said referring to the state of having arisen first of all; "a Tathāgata has arisen in the world" – this is the meaning here. |
♦ so imaṃ lokanti so bhagavā imaṃ lokaṃ, idāni vattabbaṃ nidasseti. |
♦ "He, this world" means he, the Blessed One, this world; now he indicates what is to be said. |
sadevakanti saha devehi sadevakaṃ. |
"With its devas" means together with devas, sadevakaṃ. |
evaṃ saha mārena samārakaṃ. |
Thus, together with Māra, samārakaṃ. |
saha brahmunā sabrahmakaṃ. |
Together with Brahmā, sabrahmakaṃ. |
saha samaṇabrāhmaṇehi sassamaṇabrāhmaṇiṃ. |
Together with recluses and brahmins, sassamaṇabrāhmaṇiṃ. |
pajātattā pajā, taṃ pajaṃ. |
"Generation" because of being generated, pajā; that generation. |
saha devamanussehi sadevamanussaṃ. |
Together with devas and humans, sadevamanussaṃ. |
tattha sadevakavacanena pañcakāmāvacaradevaggahaṇaṃ veditabbaṃ. |
There, by the word "sadevaka," the inclusion of devas of the five sense-spheres should be understood. |
samārakavacanena chaṭṭhakāmāvacaradevaggahaṇaṃ. |
By the word "samāraka," the inclusion of devas of the sixth sense-sphere. |
sabrahmakavacanena brahmakāyikādibrahmaggahaṇaṃ. |
By the word "sabrahmaka," the inclusion of Brahmās of the Brahmakāyika realm, etc. |
sassamaṇabrāhmaṇivacanena sāsanassa paccatthipaccāmittasamaṇabrāhmaṇaggahaṇaṃ samitapāpabāhitapāpasamaṇabrāhmaṇaggahaṇañca. |
By the word "sassamaṇabrāhmaṇi," the inclusion of recluses and brahmins who are hostile and inimical to the teaching, and the inclusion of recluses and brahmins who have pacified evil and expelled evil. |
pajāvacanena sattalokaggahaṇaṃ. |
By the word "pajā," the inclusion of the world of beings. |
sadevamanussavacanena sammutidevāvasesamanussaggahaṇaṃ. |
By the word "sadevamanussa," the inclusion of conventional devas and remaining humans. |
evamettha tīhi padehi okāsalokena saddhiṃ sattaloko, dvīhi pajāvasena sattalokova gahitoti veditabbo. |
Thus here, by three terms, the world of beings along with the world as location; by two terms, only the world of beings by way of generation, is to be understood as included. |
♦ aparo nayo — sadevakaggahaṇena arūpāvacaradevaloko gahito. |
♦ Another method: by the inclusion of "sadevaka," the formless-sphere deva world is included. |
samārakaggahaṇena chakāmāvacaradevaloko. |
By the inclusion of "samāraka," the six sense-sphere deva world. |
sabrahmakaggahaṇena rūpī brahmaloko. |
By the inclusion of "sabrahmaka," the form-sphere Brahma world. |
sassamaṇabrāhmaṇādiggahaṇena catuparisavasena sammutidevehi vā saha manussaloko avasesasabbasattaloko vā. |
♦ By the inclusion of "sassamaṇabrāhmaṇa," etc., either the human world together with conventional devas by way of the four assemblies, or all remaining worlds of beings. |
♦ apicettha sadevakavacanena ukkaṭṭhaparicchedato sabbassa lokassa sacchikatabhāvamāha. |
♦ Moreover, here, by the word "sadevaka," he states the fact of having realized the entire world by way of supreme demarcation. |
tato yesaṃ ahosi — “māro mahānubhāvo chakāmāvacarissaro vasavattī. |
Then, for those who thought: "Māra is of great power, lord of the six sense-spheres, Vasavattī. |
kiṃ sopi etena sacchikato”ti? |
Has he too been realized by this one?" |
tesaṃ vimatiṃ vidhamanto samārakanti āha. |
Dispelling their doubt, he said "samārakaṃ." |
yesaṃ pana ahosi — “brahmā mahānubhāvo, ekaṅguliyā ekasmiṃ cakkavāḷasahasse ālokaṃ pharati, dvīhi . |
.. pe . |
.. dasahi aṅgulīhi dasasu cakkavāḷasahassesu ālokaṃ pharati, anuttarañca jhānasamāpattisukhaṃ paṭisaṃvedeti. |
For those, however, who thought: "Brahmā is of great power; with one finger he pervades a thousand universes with light, with two... (et cetera)... with ten fingers he pervades ten thousand universes with light, and he experiences the unsurpassed bliss of jhānic attainment. |
kiṃ sopi sacchikato”ti? |
Has he too been realized?" |
tesaṃ vimatiṃ vidhamanto sabrahmakanti āha. |
Dispelling their doubt, he said "sabrahmakaṃ." |
tato ye cintesuṃ — “puthū samaṇabrāhmaṇā sāsanassa paccatthikā, kiṃ tepi sacchikatā”ti? |
Then those who thought: "Many recluses and brahmins are hostile to the teaching; have they too been realized?" |
tesaṃ vimatiṃ vidhamanto sassamaṇabrāhmaṇiṃ pajanti āha. |
Dispelling their doubt, he said "sassamaṇabrāhmaṇiṃ pajaṃ." |
evaṃ ukkaṭṭhukkaṭṭhānaṃ sacchikatabhāvaṃ pakāsetvā atha sammutideve avasesamanusse ca upādāya ukkaṭṭhaparicchedavasena sesasattalokassa sacchikatabhāvaṃ pakāsento sadevamanussanti āha. |
Thus, having declared the fact of having realized the most excellent ones, then, with reference to conventional devas and remaining humans, declaring the fact of having realized the remaining world of beings by way of supreme demarcation, he said "sadevamanussaṃ." |
ayamettha bhāvānukkamo. |
This is the sequence of meaning here. |
porāṇā panāhu — sadevakanti devatāhi saddhiṃ avasesalokaṃ. |
The ancients, however, said: "sadevakaṃ" means the remaining world along with the deities. |
samārakanti mārena saddhiṃ avasesalokaṃ. |
"samārakaṃ" means the remaining world along with Māra. |
sabrahmakanti brahmehi saddhiṃ avasesalokaṃ. |
"sabrahmakaṃ" means the remaining world along with Brahmās. |
evaṃ sabbepi tibhavūpage satte tīhākārehi tīsu padesu pakkhipetvā puna dvīhi padehi pariyādiyanto “sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussan”ti āha. |
Thus, having included all beings belonging to the three existences in three parts by three modes, then encompassing them with two terms, he said "sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ." |
evaṃ pañcahi padehi tena tenākārena tedhātukameva pariyādinnanti. |
Thus, with five terms, in that and that manner, the triple world itself is encompassed. |
♦ sayaṃ abhiññā sacchikatvā pavedetīti sayanti sāmaṃ aparaneyyo hutvā. |
♦ "Having directly known and realized for himself, he makes it known" means "for himself" – being self-taught, not led by another. |
abhiññāti abhiññāya, adhikena ñāṇena ñatvāti attho. |
"Directly known" means by direct knowledge, the meaning is having known with superior knowledge. |
sacchikatvāti paccakkhaṃ katvā. |
"Realized" means having made it manifest. |
etena anumānādipaṭikkhepo kato hoti. |
By this, refutation of inference, etc., is made. |
pavedetīti bodheti viññāpeti pakāseti. |
"Makes it known" means he awakens, makes understood, declares. |
so dhammaṃ deseti ādikalyāṇaṃ . |
.. pe . |
.. pariyosānakalyāṇanti so bhagavā sattesu kāruññataṃ paṭicca hitvāpi anuttaraṃ vivekasukhaṃ dhammaṃ deseti. |
"He teaches the Dhamma, good in the beginning... (et cetera)... good in the end" means that Blessed One, out of compassion for beings, even abandoning the unsurpassed bliss of seclusion, teaches the Dhamma. |
tañca kho appaṃ vā bahuṃ vā desento ādikalyāṇādippakārameva deseti. |
And indeed, whether teaching little or much, he teaches it in a manner that is good in the beginning, etc. |
ādimhipi kalyāṇaṃ bhaddakaṃ anavajjameva katvā deseti. |
Even in the beginning, he teaches it having made it good, excellent, and blameless. |
majjhepi... pariyosānepi kalyāṇaṃ bhaddakaṃ anavajjameva katvā desetīti vuttaṃ hoti. |
In the middle also... even in the end, he teaches it having made it good, excellent, and blameless – this is what is said. |
♦ tattha atthi desanāya ādimajjhapariyosānaṃ, atthi sāsanassa. |
♦ Therein, there is a beginning, middle, and end of the discourse, and there is of the teaching. |
desanāya tāva catuppadikāyapi gāthāya paṭhamapādo ādi nāma, tato dve majjhaṃ nāma, ante eko pariyosānaṃ nāma. |
Of a discourse, even of a four-lined verse, the first line is called the beginning, then two are called the middle, and the one at the end is called the end. |
ekānusandhikassa suttassa nidānamādi, idamavocāti pariyosānaṃ, ubhinnaṃ antarā majjhaṃ. |
Of a sutta with one connection, the introduction is the beginning, "thus he spoke" is the end, and 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 end, and in the middle, one, two, or many are the middle. |
sāsanassa pana sīlasamādhivipassanā ādi nāma. |
But of the teaching, virtue, concentration, and insight are called the beginning. |
vuttampi cetaṃ — “ko cādi kusalānaṃ dhammānaṃ, sīlañca suvisuddhaṃ, diṭṭhi ca ujukā”ti (saṃ. |
And this has been said: "What is the beginning of wholesome things? Virtue well-purified, and right view" (Saṃyutta Nikāya |
ni. 5.369). “atthi, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā”ti evaṃ vutto pana ariyamaggo majjhaṃ nāma, phalañceva nibbānañca pariyosānaṃ nāma. |
Nikāya 5.369). "There is, monks, a middle way awakened to by the Tathāgata" – thus spoken, however, the noble path is called the middle; and fruit and Nibbāna are called the end. |
“etadatthamidaṃ, brāhmaṇa, brahmacariyametaṃ sāraṃ, etaṃ pariyosānan”ti (ma. |
"For this purpose, brahmin, is this holy life, this is the essence, this is the culmination" (Majjhima Nikāya |
ni. 1.324) hi ettha phalaṃ pariyosānanti vuttaṃ. |
Nikāya 1.324) – here, indeed, fruit is called the culmination. |
“nibbānogadhañhi, āvuso visākha, brahmacariyaṃ vussati nibbānaparāyaṇaṃ nibbānapariyosānan”ti (ma. |
"The holy life, friend Visākha, is lived plunging into Nibbāna, having Nibbāna as its goal, Nibbāna as its culmination" (Majjhima Nikāya |
ni. 1.466) ettha nibbānaṃ pariyosānanti vuttaṃ. |
Nikāya 1.466) – here Nibbāna is called the culmination. |
idha desanāya ādimajjhapariyosānaṃ adhippetaṃ. |
Here, the beginning, middle, and end of the discourse are intended. |
bhagavā hi dhammaṃ desento ādimhi sīlaṃ dassetvā majjhe maggaṃ pariyosāne nibbānaṃ dasseti. |
For the Blessed One, when teaching the Dhamma, shows virtue in the beginning, the path in the middle, and Nibbāna in the end. |
tena vuttaṃ — “so dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇan”ti. |
Therefore, it was 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. |
♦ In the end, Nibbāna; this is the preacher's method." |
(dī. ni. |
(Dīgha Nikāya |
aṭṭha. 1.190). |
Commentary 1.190). |
♦ sātthaṃ sabyañjananti yassa hi yāgubhattaitthipurisādivaṇṇanā nissitā desanā hoti, na so sātthaṃ deseti. |
♦ "With meaning, with expression" – for one whose discourse is based on descriptions of gruel, rice, women, men, etc., he does not teach with meaning. |
bhagavā pana tathārūpaṃ desanaṃ pahāya catusatipaṭṭhānādinissitaṃ desanaṃ deseti. |
The Blessed One, however, abandoning such discourse, teaches discourse based 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 sabbavissaṭṭhasabbaniggahītabyañjanā vā, tassa damiḷakirāsavarādimilakkhūnaṃ bhāsā viya byañjanapāripūriyā abhāvato abyañjanā nāma desanā hoti. |
But for one whose discourse is composed of single letters, etc., or entirely of labial-less letters, or entirely of released and entirely of checked letters, his discourse, like the language of barbarians such as Tamils, Kirātas, Varāras, etc., due to lack of completeness of expression, is called a discourse without (proper) expression. |
bhagavā pana — |
The Blessed One, however — |
♦ “sithilaṃ dhanitañca dīgharassaṃ, garukaṃ lahukañca niggahītaṃ. |
♦ "Lax and tense, long and short, heavy and light, and checked. |
♦ sambandhaṃ vavatthitaṃ vimuttaṃ, dasadhā byañjanabuddhiyā pabhedo”ti. |
♦ Connected, distinct, released – tenfold is the division by understanding of expression." |
(dī. ni. |
(Dīgha Nikāya |
aṭṭha. 1.190) — |
Commentary 1.190) — |
♦ evaṃ vuttaṃ dasavidhaṃ byañjanaṃ amakkhetvā paripuṇṇabyañjanameva katvā dhammaṃ deseti. |
♦ Thus, without distorting the tenfold expression so described, having made the expression complete, he teaches the Dhamma. |
tasmā “sabyañjanaṃ dhammaṃ desetī”ti vuccati. |
♦ Therefore, it is said, "he teaches the Dhamma with (proper) expression." |
♦ kevalaparipuṇṇanti ettha kevalanti sakalādhivacanaṃ. |
♦ "Wholly complete" – here "wholly" is a term for "entire." |
paripuṇṇanti anūnādhikavacanaṃ. |
"Complete" is a term for "not deficient, not excessive." |
idaṃ vuttaṃ hoti — “sakalaparipuṇṇameva deseti, ekadesanāpi aparipuṇṇā natthī”ti. |
This is what is said: "He teaches it entirely complete; not even one discourse is incomplete." |
parisuddhanti nirupakkilesaṃ. |
"Purified" means without defilement. |
yo hi idaṃ dhammadesanaṃ nissāya lābhaṃ vā sakkāraṃ vā labhissāmīti deseti, tassa aparisuddhā desanā hoti. |
For one who teaches, thinking, "By means of this Dhamma discourse, I will obtain gain or honor," his discourse is impure. |
bhagavā pana lokāmisanirapekkho hitapharaṇena mettābhāvanāya muduhadayo ullumpanasabhāvasaṇṭhitena cittena deseti. |
The Blessed One, however, indifferent to worldly gain, with a heart softened by the pervading of benefit and the cultivation of loving-kindness, teaches with a mind established in a nature of upliftment. |
tasmā “parisuddhaṃ dhammaṃ desetī”ti vuccati. |
Therefore, it is said, "he teaches the purified Dhamma." |
brahmacariyaṃ pakāsetīti ettha brahmacariyanti sikkhattayasaṅgahaṃ sakalasāsanaṃ. |
"He proclaims the holy life" – here "holy life" means the entire teaching, the collection of the three trainings. |
tasmā brahmacariyaṃ pakāsetīti so dhammaṃ deseti ādikalyāṇaṃ . |
.. pe . |
.. parisuddhaṃ, evaṃ desento ca sikkhattayasaṅgahitaṃ sakalasāsanaṃ brahmacariyaṃ pakāsetīti evamettha attho daṭṭhabbo. |
Therefore, "he proclaims the holy life" means he teaches the Dhamma, good in the beginning... (et cetera)... purified, and teaching thus, he proclaims the holy life, the entire teaching comprised of the three trainings – thus the meaning should be understood here. |
brahmacariyanti seṭṭhaṭṭhena brahmabhūtaṃ cariyaṃ. |
"Holy life" means conduct that has become sublime due to its excellence. |
brahmabhūtānaṃ vā buddhādīnaṃ cariyanti vuttaṃ hoti. |
Or it is said to be the conduct of those who have become sublime, such as Buddhas. |
♦ taṃ dhammanti taṃ vuttappakārasampadaṃ dhammaṃ. |
♦ "That Dhamma" means that Dhamma endowed with the aforementioned qualities. |
suṇāti gahapati vāti kasmā paṭhamaṃ gahapatiṃ niddisatīti? |
"A householder hears it, or" – why does he indicate a householder first? |
nihatamānattā ussannattā ca. |
Because of their humbled pride and their abundance. |
yebhuyyena hi khattiyakulato pabbajitā jātiṃ nissāya mānaṃ karonti. |
For the most part, those ordained from khattiya families, relying on their birth, are proud. |
brāhmaṇakulā pabbajitā mante nissāya mānaṃ karonti. |
Those ordained from brahmin families, relying on their mantras, are proud. |
hīnajaccakulā pabbajitā attano vijātitāya patiṭṭhātuṃ na sakkonti. |
Those ordained from low-born families cannot establish themselves due to their inferior birth. |
gahapatidārakā pana kacchehi sedaṃ muñcantehi piṭṭhiyā loṇaṃ pupphamānāya bhūmiṃ kasitvā nihatamānadappā honti. |
But the sons of householders, with sweat pouring from their armpits and salt blooming on their backs from ploughing the land, have their pride and arrogance subdued. |
te pabbajitvā mānaṃ vā dappaṃ vā akatvā yathābalaṃ buddhavacanaṃ uggahetvā vipassanāya kammaṃ karontā sakkonti arahatte patiṭṭhātuṃ. |
They, having gone forth, without pride or arrogance, learning the Buddha's word according to their ability, and practicing the work of insight, are able to establish themselves in Arahantship. |
itarehi ca kulehi nikkhamitvā pabbajitā nāma na bahukā, gahapatikāva bahukā, iti nihatamānattā ussannattā ca paṭhamaṃ gahapatiṃ niddisatīti. |
And those who have gone forth from other families are not many; householders are many. Thus, because of their humbled pride and abundance, he indicates a householder first. |
♦ aññatarasmiṃ vāti itaresaṃ vā kulānaṃ aññatarasmiṃ. |
♦ "In some other" means in some other of the remaining families. |
paccājātoti patijāto. |
"Reborn into" means born into. |
tathāgate saddhaṃ paṭilabhatīti parisuddhaṃ dhammaṃ sutvā dhammassāmimhi tathāgate “sammāsambuddho vata bhagavā”ti saddhaṃ paṭilabhati. |
"He gains faith in the Tathāgata" means, having heard the purified Dhamma, he gains faith in the Tathāgata, the master of the Dhamma, thinking, "The Blessed One is indeed a Perfectly Self-Enlightened One." |
iti paṭisañcikkhatīti evaṃ paccavekkhati. |
"Thus he reflects" means thus he considers. |
sambādho gharāvāsoti sacepi saṭṭhihatthe ghare yojanasatantarepi vā dve jāyampatikā vasanti, tathāpi nesaṃ sakiñcanasapalibodhaṭṭhena gharāvāso sambādhoyeva. |
"Household life is crowded" means even if a couple lives in a house sixty cubits large or even a hundred yojanas apart, still, for them, household life is crowded because it is full of possessions and impediments. |
rajopathoti rāgarajādīnaṃ uṭṭhānaṭṭhānanti mahāaṭṭhakathāyaṃ vuttaṃ. |
"A path of dust" means a place for the arising of the dust of passion, etc., it is said in the Great Commentary. |
āgamanapathotipi vaṭṭati. |
"A path of coming" is also appropriate. |
alagganaṭṭhena abbhokāso viyāti abbhokāso. |
"Like open space" means open space, because of not clinging. |
pabbajito hi kūṭāgāraratanapāsādadevavimānādīsu pihitadvāravātapānesu paṭicchannesu vasantopi neva laggati na sajjati na bajjhati. |
For one who has gone forth, even dwelling in gabled mansions, jeweled palaces, divine abodes, etc., with closed doors and windows, in secluded places, never clings, is not attached, is not bound. |
tena vuttaṃ — “abbhokāso pabbajjā”ti. |
Therefore, it is said: "Going forth is open space." |
apica sambādho gharāvāso kusalakiriyāya okāsābhāvato. |
Moreover, household life is crowded due to the lack of opportunity for meritorious action. |
rajopatho asaṃvutasaṅkāraṭṭhānaṃ viya rajānaṃ kilesarajānaṃ sannipātaṭṭhānato. |
A path of dust, like an unkempt rubbish heap, is a place for the accumulation of dust, the dust of defilements. |
abbhokāso pabbajjā kusalakiriyāya yathāsukhaṃ okāsasabbhāvato. |
Going forth is open space due to the existence of opportunity for meritorious action as one pleases. |
♦ nayidaṃ sukaraṃ . |
.. pe . |
.. pabbajeyyanti ettha ayaṃ saṅkhepakathā — yadetaṃ sikkhattayabrahmacariyaṃ ekampi divasaṃ akhaṇḍaṃ katvā carimakacittaṃ pāpetabbatāya ekantaparipuṇṇaṃ. |
♦ "This is not easy... (et cetera)... I should go forth" – here this is the summary: that which is the holy life of the three trainings, to be practiced for even a single day without break, to be brought to the final thought, is entirely complete. |
ekadivasampi ca kilesamalena amalinaṃ katvā carimakacittaṃ pāpetabbatāya ekantaparisuddhaṃ, saṅkhalikhitaṃ likhitasaṅkhasadisaṃ dhotasaṅkhasappaṭibhāgaṃ caritabbaṃ, idaṃ na sukaraṃ agāraṃ ajjhāvasatā agāramajjhe vasantena ekantaparipuṇṇaṃ . |
.. pe . |
.. carituṃ. |
And for even a single day, to be practiced without being soiled by the stain of defilements, to be brought to the final thought, is entirely pure; it is to be practiced like a polished conch, like a marked conch, like a washed conch. This is not easy for one dwelling in a house, living in the midst of a household, to practice... (et cetera)... in an entirely complete manner. |
yaṃnūnāhaṃ kese ca massuñca ohāretvā kāsāyarasapītatāya kāsāyāni brahmacariyaṃ carantānaṃ anucchavikāni vatthāni acchādetvā paridahitvā agārasmā nikkhamitvā anagāriyaṃ pabbajeyyanti. |
"What if I, having shaved off my hair and beard, having donned the ochre robes dyed with the juice of the kāsāya (tree), garments suitable for those practicing the holy life, should go forth from the household life into homelessness?" |
ettha ca yasmā agārassa hitaṃ kasivāṇijjādikammaṃ agāriyanti vuccati, tañca pabbajjāya natthi. |
And here, because work beneficial to the household, such as agriculture, trade, etc., is called "belonging to the household" (agāriya), and that does not exist for one who has gone forth. |
tasmā pabbajjā anagāriyāti ñātabbā, taṃ anagāriyaṃ. |
Therefore, going forth is to be known as "homelessness" (anagāriya); that homelessness. |
pabbajeyyanti paṭipajjeyyaṃ. |
"I should go forth" means I should undertake. |
appaṃ vāti sahassato heṭṭhā bhogakkhandho appo nāma hoti, sahassato paṭṭhāya mahā. |
"Little" or – a mass of wealth below a thousand is called little; from a thousand upwards, it is great. |
ābandhanaṭṭhena ñāti eva parivaṭṭo ñātiparivaṭṭo. |
"Circle of kinsmen" – relatives are a circle (parivaṭṭa) because they bind. |
so vīsatiyā heṭṭhā appo hoti, vīsatiyā paṭṭhāya mahā. |
It is small below twenty; from twenty upwards, it is large. |
♦ 292. bhikkhūnaṃ sikkhāsājīvasamāpannoti yā bhikkhūnaṃ adhisīlasaṅkhātā sikkhā, tañca, yattha cete saha jīvanti ekajīvikā sabhāgavuttino honti, taṃ bhagavatā paññattasikkhāpadasaṅkhātaṃ sājīvañca tattha sikkhanabhāvena samāpannoti bhikkhūnaṃ sikkhāsājīvasamāpanno. |
♦ 292. "Having undertaken the training and livelihood of monks" means the training called higher virtue of monks, and that (livelihood) wherein they live together, having a common livelihood, sharing a common way of life, that livelihood consisting of the training rules laid down by the Blessed One – having undertaken that by way of training therein, he is "one who has undertaken the training and livelihood of monks." |
samāpannoti sikkhaṃ paripūrento, sājīvañca avītikkamanto hutvā tadubhayaṃ upagatoti attho. |
"Having undertaken" means fulfilling the training, and not transgressing the livelihood, having approached both; this is the meaning. |
pāṇātipātaṃ pahāyātiādīsu pāṇātipātādikathā heṭṭhā vitthāritā eva. |
In "having abandoned the taking of life," etc., the discussion of taking of life, etc., has already been explained in detail below. |
pahāyāti imaṃ pāṇātipātacetanāsaṅkhātaṃ dussīlyaṃ pajahitvā. |
"Having abandoned" means having forsaken this immorality consisting of the intention to take life. |
paṭivirato hotīti pahīnakālato paṭṭhāya tato dussīlyato orato viratova hoti. |
"He abstains" means from the time of abandoning, he is indeed abstinent from that immorality, refraining from it. |
nihitadaṇḍo nihitasatthoti parūpaghātatthāya daṇḍaṃ vā satthaṃ vā ādāya avattanato nikkhittadaṇḍo ceva nikkhittasattho cāti attho. |
"Having laid down the rod, having laid down the weapon" means, because of not taking up a rod or a weapon for the purpose of harming others, he has put down the rod and put down the weapon; this is the meaning. |
ettha ca ṭhapetvā daṇḍaṃ sabbampi avasesaṃ upakaraṇaṃ sattānaṃ vihiṃsanabhāvato satthanti veditabbaṃ. |
And here, apart from a rod, all remaining implements, because of their nature of harming beings, are to be understood as weapons. |
yaṃ pana bhikkhū kattaradaṇḍaṃ vā dantakaṭṭhavāsiṃ vā pipphalakaṃ vā gahetvā vicaranti, na taṃ parūpaghātatthāya. |
But when monks wander about carrying a cutting-stick, or an axe for tooth-sticks, or a pipphalaka (tool), that is not for the purpose of harming others. |
tasmā nihitadaṇḍo nihitasatthotveva saṅkhaṃ gacchati. |
Therefore, he is reckoned as "one who has laid down the rod, laid down the weapon." |
lajjīti pāpajigucchanalakkhaṇāya lajjāya samannāgato. |
"Conscientious" means endowed with conscience, characterized by aversion to evil. |
dayāpannoti dayaṃ mettacittataṃ āpanno. |
"Compassionate" means having attained compassion, a mind of loving-kindness. |
sabbapāṇabhūtahitānukampīti sabbe pāṇabhūte hitena anukampako. |
"Sympathetic for the welfare of all living beings" means compassionate with welfare for all living beings. |
tāya dayāpannatāya sabbesaṃ pāṇabhūtānaṃ hitacittakoti attho. |
The meaning is, by that attainment of compassion, he has a mind for the welfare of all living beings. |
viharatīti iriyati pāleti. |
"He dwells" means he moves, he maintains. |
♦ dinnameva ādiyatīti dinnādāyī. |
♦ "He takes only what is given" means he is a taker of what is given. |
cittenapi dinnameva paṭikaṅkhatīti dinnapāṭikaṅkhī. |
"Even with his mind, he expects only what is given" means he is an expecter of what is given. |
thenetīti theno. |
"He steals" means he is a thief. |
na thenena athenena. |
Not by theft, by non-theft. |
athenattāyeva sucibhūtena. |
Precisely because of non-theft, by being pure. |
attanāti attabhāvena, athenaṃ sucibhūtaṃ attabhāvaṃ katvā viharatīti vuttaṃ hoti. |
"By himself" means by his own being; it is said that he dwells having made his own being non-thieving and pure. |
♦ abrahmacariyanti aseṭṭhacariyaṃ. |
♦ "Unchastity" means ignoble conduct. |
brahmaṃ seṭṭhaṃ ācāraṃ caratīti brahmacārī. |
"He practices sublime, excellent conduct" means he is chaste. |
ārācārīti abrahmacariyato dūracārī. |
"Dwelling afar" means dwelling far from unchastity. |
methunāti rāgapariyuṭṭhānavasena sadisattā methunakāti laddhavohārehi paṭisevitabbato methunāti saṅkhaṃ gatā asaddhammā. |
"Sexual intercourse" – because of its similarity to the obsessions of passion, and because it is to be practiced by those for whom such terms are used, base things are called "sexual intercourse." |
gāmadhammāti gāmavāsīnaṃ dhammā. |
"Village ways" means the ways of villagers. |
♦ saccaṃ vadatīti saccavādī. |
♦ "He speaks truth" means he is a truth-speaker. |
saccena saccaṃ sandahati ghaṭetīti saccasandho, na antarantarā musā vadatīti attho. |
"He joins truth with truth, connects it" means he is steadfast in truth; the meaning is that he does not speak falsehood in between. |
yo hi puriso kadāci musā vadati, kadāci saccaṃ, tassa musāvādena antaritattā saccaṃ saccena na ghaṭīyati . |
For a person who sometimes speaks falsehood and sometimes truth, because his truth is interrupted by falsehood, truth is not connected with truth. |
tasmā na so saccasandho, ayaṃ pana na tādiso, jīvitahetupi musāvādaṃ avatvā saccena saccaṃ sandahatiyevāti saccasandho. |
Therefore, he is not steadfast in truth; but this one is not like that; even for the sake of life, not speaking falsehood, he indeed joins truth with truth, thus he is steadfast in truth. |
thetoti thiro, thirakathoti attho. |
"Reliable" means firm, the meaning is one of firm speech. |
eko hi puggalo haliddirāgo viya, thusarāsimhi nikhātakhāṇu viya, assapiṭṭhe ṭhapitakumbhaṇḍamiva ca na thirakatho hoti. |
For one person is like turmeric dye, like a post buried in a heap of chaff, or like a pot placed on a horse's back, and is not of firm speech. |
eko pāsāṇalekhā viya indakhilo viya ca thirakatho hoti; |
Another is of firm speech, like writing on stone or like Indra's post; |
asinā sīse chijjantepi dve kathā na katheti; |
even if his head is being cut off with a sword, he does not speak two (different) things; |
ayaṃ vuccati theto . |
this one is called reliable. |
paccayikoti pattiyāyitabbako, saddhāyikoti attho. |
"Trustworthy" means one who is to be believed, the meaning is believable. |
ekacco hi puggalo na paccayiko hoti, “idaṃ kena vuttaṃ, asukenā”ti vutte “mā tassa vacanaṃ saddahathā”ti vattabbataṃ āpajjati. |
For a certain person is not trustworthy; when it is said, "By whom was this said? By so-and-so," he incurs the reproach, "Do not believe his word." |
eko paccayiko hoti, “idaṃ kena vuttaṃ, asukenā”ti vutte, “yadi tena vuttaṃ, idameva pamāṇaṃ, idāni upaparikkhitabbaṃ natthi, evameva idan”ti vattabbataṃ āpajjati, ayaṃ vuccati paccayiko. |
Another is trustworthy; when it is said, "By whom was this said? By so-and-so," he incurs the praise, "If it was said by him, this itself is the standard; now there is nothing to be investigated; this is just so." This one is called trustworthy. |
avisaṃvādako lokassāti tāya saccavāditāya lokaṃ na visaṃvādetīti attho. |
"Not deceiving the world" means by that truthfulness, he does not deceive the world; this is the meaning. |
♦ imesaṃ bhedāyāti yesaṃ ito sutvāti vuttānaṃ santike sutaṃ, tesaṃ bhedāya. |
♦ "For the breaking up of these" means for the breaking up of those from whom, as it is said, "having heard from here," he heard. |
bhinnānaṃ vā sandhātāti dvinnampi 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, for two friends or those with the same preceptor, etc., who are divided for some reason, he approaches each one and, saying things like, "For you, born in such a family, so learned, this is not fitting," he is a reconciler. |
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 united, and saying things like, "For you, born in such a family, endowed with such virtues, this is suitable," he is one who strengthens (the bond); this is the meaning. |
samaggo ārāmo assāti samaggārāmo. |
"He delights in concord" means concord is his delight. |
yattha samaggā natthi, tattha vasitumpi na icchatīti attho. |
The meaning is, where there is no concord, he does not even wish to live. |
“samaggarāmo”tipi pāḷi, ayamevettha attho. |
"Samaggarāmo" is also the Pāli reading; this very meaning is here. |
samaggaratoti samaggesu rato, te pahāya aññatra gantumpi na icchatīti attho. |
"Delighting in concord" means delighting in those who are united; the meaning is that, abandoning them, he does not even wish to go elsewhere. |
samagge disvāpi sutvāpi nandatīti samagganandī. |
"He rejoices seeing or hearing of concord" means he is one who rejoices in concord. |
samaggakaraṇiṃ vācaṃ bhāsitāti yā vācā satte samaggeyeva karoti, taṃ sāmaggiguṇaparidīpakameva vācaṃ bhāsati, na itaranti. |
"He speaks words that create concord" means whatever speech makes beings united, he speaks only that speech which illuminates the virtue of concord, not other (speech). |
♦ nelāti elaṃ vuccati doso, nāssā elanti nelā, niddosāti attho. |
♦ "Faultless" – "ela" is called a fault; "nā assā ela" (there is no fault in it) means "nelā," faultless; this is the meaning. |
“nelaṅgo setapacchādo”ti ettha vuttanelaṃ viya. |
Like the "nela" (faultless) mentioned in "nelaṅgo setapacchādo" (faultless body, white covering). |
kaṇṇasukhāti byañjanamadhuratāya kaṇṇānaṃ sukhā, sūcivijjhanaṃ viya kaṇṇasūlaṃ na janeti. |
"Pleasant to the ear" means pleasant to the ears due to sweetness of expression; it does not cause ear-ache like the piercing of a needle. |
atthamadhuratāya sakalasarīre kopaṃ ajanetvā pemaṃ janetīti pemanīyā. |
"Affectionate" because by sweetness of meaning, it generates affection in the whole body without generating anger. |
hadayaṃ gacchati, apaṭihaññamānā sukhena cittaṃ pavisatīti hadayaṅgamā. |
"Going to the heart" means entering the mind easily, without being obstructed. |
guṇaparipuṇṇatāya pure bhavāti porī, pure saṃvaddhanārī viya sukumārātipi porī, purassa esātipi porī, nagaravāsīnaṃ kathāti attho . |
"Urbane" because of being full of virtues, it is "born in a city" (porī); or like a woman raised in a city, very refined, is "porī"; or "belonging to the city" is "porī"; the meaning is the speech of city-dwellers. |
nagaravāsino hi yuttakathā honti, pitimattaṃ pitāti, mātimattaṃ mātāti, bhātimattaṃ bhātāti vadanti. |
For city-dwellers are speakers of fitting speech; they say "father" only for a father, "mother" only for a mother, "brother" only for a brother. |
evarūpī kathā bahuno janassa kantā hotīti bahujanakantā. |
Such speech is pleasing to many people, thus "pleasing to many people." |
kantabhāveneva bahuno janassa manāpā cittavuddhikarāti bahujanamanāpā. |
Precisely because of its pleasing nature, it is agreeable to many people, increasing their delight, thus "agreeable to many people." |
♦ kālena vadatīti kālavādī, vattabbayuttakālaṃ sallakkhetvā vadatīti attho. |
♦ "He speaks at the right time" means he is a speaker at the right time; the meaning is that he speaks having discerned the appropriate time to speak. |
bhūtaṃ tacchaṃ sabhāvameva vadatīti bhūtavādī. |
"He speaks what is factual, true, and actual" means he is a speaker of fact. |
diṭṭhadhammikasamparāyikatthasannissitameva katvā vadatīti atthavādī . |
"He speaks having based it only on what is related to welfare in this life and the next" means he is a speaker of welfare. |
navalokuttaradhammasannissitaṃ katvā vadatīti dhammavādī. |
"He speaks having based it on the nine supramundane Dhammas" means he is a speaker of Dhamma. |
saṃvaravinayapahānavinayasannissitaṃ katvā vadatīti vinayavādī. |
"He speaks having based it on the Vinaya of restraint and the Vinaya of abandoning" means he is a speaker of Vinaya. |
nidhānaṃ vuccati ṭhapanokāso, nidhānamassā atthīti nidhānavatī, hadaye nidhātabba yuttavācaṃ bhāsitāti attho. |
"Treasure" is called a place for keeping; "it has a treasure" means "nidhānavatī" (possessing a treasure); the meaning is that he speaks words fit to be treasured in the heart. |
kālenāti evarūpiṃ bhāsamānopi ca “ahaṃ nidhānavatiṃ vācaṃ bhāsissāmī”ti na akālena bhāsati, yuttakālaṃ pana avekkhitvā bhāsatīti attho. |
"At the right time" means, even when speaking such (treasurable speech), he does not speak at an inappropriate time, thinking, "I will speak treasurable words," but he speaks having considered the appropriate time; this is the meaning. |
sāpadesanti saupamaṃ, sakāraṇanti attho. |
"With reasons" means with similes, with causes; this is the meaning. |
pariyantavatinti paricchedaṃ dassetvā yathāssā paricchedo paññāyati, evaṃ bhāsatīti attho. |
"Circumscribed" means showing the limit, he speaks in such a way that its limit is understood; this is the meaning. |
atthasaṃhitanti anekehipi nayehi vibhajantena pariyādātuṃ asakkuṇeyyatāya atthasampannaṃ, yaṃ vā so atthavādī atthaṃ vadati, tena atthena saṃhitattā atthasaṃhitaṃ vācaṃ bhāsati, na aññaṃ nikkhipitvā aññaṃ bhāsatīti vuttaṃ hoti. |
"Connected with welfare" means endowed with welfare because it cannot be exhausted even by one analyzing it in many ways; or, whatever welfare that speaker of welfare speaks, because it is connected with that welfare, he speaks words connected with welfare; it is said that he does not set aside one thing and speak another. |
♦ 293. bījagāmabhūtagāmasamārambhāti mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījanti pañcavidhassa bījagāmassa ceva yassa kassaci nīlatiṇarukkhādikassa bhūtagāmassa ca samārambhā, chedanabhedanapacanādibhāvena vikopanā paṭiviratoti attho. |
♦ 293. "From damaging seed-communities and plant-communities" means from damaging the five kinds of seed-communities – root-seed, stem-seed, joint-seed, cutting-seed, and seed-as-seed – and any kind of plant-community such as green grass, trees, etc., by way of cutting, breaking, cooking, etc.; the meaning is he abstains from destroying. |
ekabhattikoti pātarāsabhattaṃ sāyamāsabhattanti dve bhattāni. |
"One who eats one meal a day" – 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 limited to before midday; the other is from after midday until before dawn. |
tasmā antomajjhanhike dasakkhattuṃ bhuñjamānopi ekabhattikova hoti, taṃ sandhāya vuttaṃ “ekabhattiko”ti. |
Therefore, even one who eats ten times before midday is a "one-meal-eater"; referring to that, "one-meal-eater" is said. |
rattiyā bhojanaṃ ratti, tato uparatoti rattūparato. |
Eating at night is "ratti"; "abstained from that" is "rattūparato" (abstained from night-eating). |
atikkante majjhanhike yāva sūriyatthaṃgamanā bhojanaṃ vikālabhojanaṃ nāma. |
Eating after midday has passed until sunset is called "vikālabhojana" (eating at the wrong time). |
tato viratattā virato vikālabhojanā. |
Because of abstaining from that, he is "abstained from eating at the wrong time." |
sāsanassa ananulomattā visūkaṃ paṭāṇībhūtaṃ dassananti visūkadassanaṃ. |
"Shows" which are unsuitable for the teaching, being contrary (to it), are "visūkadassana" (seeing worldly shows). |
attanā naccananaccāpanādivasena naccā ca gītā ca vāditā ca, antamaso mayūranaccanādivasenāpi pavattānaṃ naccādīnaṃ visūkabhūtā dassanā cāti naccagītavāditavisūkadassanā. |
Dancing, singing, and music, whether by oneself dancing or causing others to dance, etc., and even shows like peacock dances, etc., which occur – seeing such worldly shows is "naccagītavāditavisūkadassanā" (abstaining from seeing dancing, singing, music, and worldly shows). |
naccādīni hi attanā payojetuṃ vā parehi payojāpetuṃ vā payuttāni passituṃ vā neva bhikkhūnaṃ na bhikkhunīnaṃ vaṭṭanti. |
For it is not proper for monks or nuns to engage in dancing, etc., themselves, or to cause others to engage, or to watch them when engaged. |
mālādīsu mālāti yaṃkiñci pupphaṃ. |
In "garlands," etc., "garland" means any flower. |
gandhanti yaṃkiñci gandhajātaṃ. |
"Perfume" means any kind of perfume. |
vilepananti chavirāgakaraṇaṃ. |
"Unguent" means that which colors the skin. |
tattha piḷandhanto dhāreti nāma. |
Therein, one who wears it is said to "bear" it. |
ūnaṭṭhānaṃ pūrento maṇḍeti nāma. |
One who fills a deficient place is said to "adorn" it. |
gandhavasena chavirāgavasena ca sādiyanto vibhūseti nāma. |
One who enjoys it by way of fragrance and skin-coloring is said to "beautify" it. |
ṭhānaṃ vuccati kāraṇaṃ. |
"Occasion" is called cause. |
tasmā yāya dussīlyacetanāya tāni mālādhāraṇādīni mahājano karoti, tato paṭiviratoti attho. |
Therefore, the meaning is that he abstains from that immoral intention with which the populace does those things like wearing garlands, etc. |
♦ uccāsayanaṃ vuccati pamāṇātikkantaṃ. |
♦ "High bed" is called that which exceeds the standard measure. |
mahāsayanaṃ akappiyattharaṇaṃ. |
"Large bed" is an unsuitable covering. |
tato paṭiviratoti attho. |
The meaning is, he abstains from that. |
jātarūpanti suvaṇṇaṃ. |
"Gold" means gold. |
rajatanti kahāpaṇo lohamāsako jatumāsako dārumāsakoti ye vohāraṃ gacchanti, tassa ubhayassapi paṭiggahaṇā paṭivirato, neva naṃ uggaṇhāti, na uggaṇhāpeti, na upanikkhittaṃ sādiyatīti attho. |
"Silver" means kahāpaṇa, copper māsaka, lac māsaka, wooden māsaka – those which are current in trade; he abstains from accepting both of these; the meaning is he neither accepts it, nor causes it to be accepted, nor enjoys it when deposited. |
āmakadhaññapaṭiggahaṇāti sālivīhiyavagodhūmakaṅguvarakakudrūsakasaṅkhātassa sattavidhassāpi āmakadhaññassa paṭiggahaṇā. |
"From accepting raw grain" means from accepting the seven kinds of raw grain, namely, sālī rice, vīhi rice, barley, wheat, millet, varaka, and kudrūsaka. |
na kevalañca etesaṃ paṭiggahaṇameva, āmasanampi bhikkhūnaṃ na vaṭṭatiyeva. |
And not only accepting these, but even touching them is not proper for monks. |
āmakamaṃsapaṭiggahaṇāti ettha aññatra odissa anuññātā āmakamaṃsamacchānaṃ paṭiggahaṇameva bhikkhūnaṃ na vaṭṭati, no āmasanaṃ. |
"From accepting raw meat" – here, apart from raw meat and fish specifically permitted, accepting them is not proper for monks; touching is not (forbidden). |
♦ itthikumārikapaṭiggahaṇāti ettha itthīti purisantaragatā, itarā kumārikā nāma. |
♦ "From accepting women and girls" – here "woman" means one who has gone to another man; the other is called a "girl." |
tāsaṃ paṭiggahaṇampi āmasanampi akappiyameva. |
Accepting them and also touching them is indeed improper. |
dāsidāsapaṭiggahaṇāti ettha dāsidāsavaseneva tesaṃ paṭiggahaṇaṃ na vaṭṭati, “kappiyakārakaṃ dammi, ārāmikaṃ dammī”ti evaṃ vutte pana vaṭṭati. |
"From accepting male and female slaves" – here, accepting them as male and female slaves is not proper; but when it is said, "I give a suitable worker, I give a monastery attendant," it is proper. |
ajeḷakādīsu khettavatthupariyosānesu kappiyākappiyanayo vinayavasena upaparikkhitabbo. |
In "goats and sheep," etc., ending with "fields and sites," the method of what is proper and improper is to be examined according to the Vinaya. |
tattha khettaṃ nāma yasmiṃ pubbaṇṇaṃ ruhati. |
There, "field" is that in which early grain grows. |
vatthu nāma yasmiṃ aparaṇṇaṃ ruhati. |
"Site" is that in which late grain grows. |
yattha vā ubhayampi ruhati, taṃ khettaṃ. |
Or where both grow, that is a field. |
tadatthāya akatabhūmibhāgo vatthu. |
A portion of land not made for that purpose is a site. |
khettavatthusīsena cettha vāpitaḷākādīnipi saṅgahitāneva. |
And under the heading of fields and sites, sown areas, tanks, etc., are also included. |
dūteyyaṃ vuccati dūtakammaṃ, gihīnaṃ paṇṇaṃ vā sāsanaṃ vā gahetvā tattha tattha gamanaṃ. |
"Going on errands" is called messenger work; taking a letter or message of householders and going here and there. |
pahiṇagamanaṃ vuccati gharā gharaṃ pesitassa khuddakagamanaṃ. |
"Carrying messages" is called the minor going of one sent from house to house. |
anuyogo nāma tadubhayakaraṇaṃ, tasmā dūteyyapahiṇagamanānaṃ anuyogāti evamettha attho veditabbo. |
"Engaging in" is the doing of both; therefore, "engaging in going on errands and carrying messages" – thus the meaning should be understood here. |
♦ kayavikkayāti kayā ca vikkayā ca. |
♦ Buying and selling means by purchase and by sale. |
tulākūṭādīsu kūṭanti vañcanaṃ. |
In (cheating with) balances, etc., they cheat, (it is) deception. |
tattha tulākūṭaṃ tāva rūpakūṭaṃ aṅgakūṭaṃ gahaṇakūṭaṃ paṭicchannakūṭanti catubbidhaṃ hoti. |
Therein, cheating with balances is of four kinds: cheating with form, cheating with a limb, cheating with the grip, and concealed cheating. |
tattha rūpakūṭaṃ nāma dve tulā sarūpā katvā gaṇhanto mahatiyā gaṇhāti, dadanto khuddikāya deti. |
Therein, cheating with form means making two balances of the same appearance; when receiving, one receives with the larger one, and when giving, one gives with the smaller one. |
aṅgakūṭaṃ nāma gaṇhanto pacchābhāge hatthena tulaṃ akkamati, dadanto pubbabhāge. |
Cheating with a limb means when receiving, one presses down the balance at the back part with the hand, and when giving, at the front part. |
gahaṇakūṭaṃ nāma gaṇhanto mūle rajjuṃ gaṇhāti, dadanto agge. |
Cheating with the grip means when receiving, one holds the cord at the base, and when giving, at the tip. |
paṭicchannakūṭaṃ nāma tulaṃ susiraṃ katvā anto ayacuṇṇaṃ pakkhipitvā gaṇhanto taṃ pacchābhāge karoti, dadanto aggabhāge. |
Concealed cheating means making the balance hollow, putting iron filings inside, and when receiving, one makes it incline to the back, and when giving, to the front. |
kaṃso vuccati suvaṇṇapāti, tāya vañcanaṃ kaṃsakūṭaṃ. |
A bronze bowl is called a golden bowl; cheating with it is bronze-bowl-cheating. |
kathaṃ? ekaṃ suvaṇṇapātiṃ katvā aññā dve tisso lohapātiyo suvaṇṇavaṇṇā karoti, tato janapadaṃ gantvā kiñcideva addhakulaṃ pavisitvā, “suvaṇṇabhājanāni kiṇathā”ti vatvā agghe pucchite samagghataraṃ dātukāmā honti. |
How? Having made one golden bowl, one makes two or three other metal bowls of golden color. Then, going to a district and entering some wealthy family, saying, "Buy golden vessels," when the price is asked, they are willing to give it for a very fair price. |
tato tehi “kathaṃ imesaṃ suvaṇṇabhāvo jānitabbo”ti vutte — “vīmaṃsitvā gaṇhathā”ti suvaṇṇapātiṃ pāsāṇe ghaṃsitvā sabbā pātiyo datvā gacchati. |
Then, when they say, "How is the golden nature of these to be known?" – saying, "Examine and take it," one rubs the golden bowl on a stone, gives all the bowls, and goes away. |
♦ mānakūṭaṃ nāma hadayabhedasikhābhedarajjubhedavasena tividhaṃ hoti. |
♦ Cheating with measures, indeed, is of three kinds: by heart-breaking, peak-breaking, and cord-breaking. |
tattha hadayabhedo sappitelādiminanakāle labbhati. |
Therein, heart-breaking occurs when measuring ghee, oil, etc. |
tāni hi gaṇhanto heṭṭhā chiddena mānena, “saṇikaṃ āsiñcā”ti vatvā antobhājane bahuṃ paggharāpetvā gaṇhāti; |
For when receiving these, with a measure that has a hole at the bottom, saying, "Pour slowly," one makes much flow into the inner container and receives it; |
dadanto chiddaṃ pidhāya sīghaṃ pūretvā deti. |
when giving, covering the hole, one quickly fills it and gives. |
sikhābhedo tilataṇḍulādiminanakāle labbhati. |
Peak-breaking occurs when measuring sesame, rice, etc. |
tāni hi gaṇhanto saṇikaṃ sikhaṃ ussāpetvā gaṇhāti, dadanto vegena pūretvā sikhaṃ chindanto deti. |
For when receiving these, one slowly raises the peak and receives; when giving, filling it quickly, one gives, cutting off the peak. |
rajjubhedo khettavatthuminanakāle labbhati. |
Cord-breaking occurs when measuring fields and grounds. |
lañjaṃ alabhantā hi khettaṃ amahantampi mahantaṃ katvā minanti. |
For those not receiving a bribe measure even a non-large field, making it large. |
♦ ukkoṭanādīsu ukkoṭananti sāmike assāmike kātuṃ lañjaggahaṇaṃ. |
♦ Among bribery, etc., bribery is the acceptance of a bribe to make owners non-owners. |
vañcananti tehi tehi upāyehi paresaṃ vañcanaṃ. |
Deception is the cheating of others by these and those means. |
tatridamekaṃ vatthu — eko kira luddako migañca migapotakañca gahetvā āgacchati. |
Herein is a story: A certain hunter, it is said, comes, having caught a deer and a young deer. |
tameko dhutto, “kiṃ, bho, migo agghati, kiṃ migapotako”ti āha. |
A certain rogue said to him, "Hey, what is the deer worth, what is the young deer worth?" |
“migo dve kahāpaṇe migapotako ekan”ti ca vutte kahāpaṇaṃ datvā migapotakaṃ gahetvā thokaṃ gantvā nivatto, “na me, bho, migapotakena attho, migaṃ me dehī”ti āha. |
And when it was said, "The deer is two kahāpaṇas, the young deer one," giving a kahāpaṇa and taking the young deer, he went a little way, returned, and said, "Hey, I have no use for the young deer, give me the deer." |
tena hi “dve kahāpaṇe dehī”ti. |
Then he said, "Give two kahāpaṇas." |
so āha — “nanu te, bho, mayā paṭhamaṃ eko kahāpaṇo dinno”ti. |
He said, "But, hey, was not one kahāpaṇa given to you by me first?" |
āma dinnoti. |
"Yes, it was given." |
“imampi migapotakaṃ gaṇha, evaṃ so ca kahāpaṇo ayañca kahāpaṇagghanako migapotakoti dve kahāpaṇā bhavissantī”ti. |
"Take this young deer too; thus that kahāpaṇa and this young deer worth a kahāpaṇa will be two kahāpaṇas." |
so kāraṇaṃ vadatīti sallakkhetvā migapotakaṃ gahetvā migaṃ adāsīti. |
He, noticing that he was speaking a reason, took the young deer and gave the deer. |
♦ nikatīti yogavasena vā māyāvasena vā apāmaṅgaṃ pāmaṅganti, amaṇiṃ maṇinti, asuvaṇṇaṃ suvaṇṇanti katvā paṭirūpakena vañcanaṃ. |
♦ Deceit is cheating by means of contrivance or illusion, making the worthless valuable, the non-gem a gem, the non-gold gold, with a counterfeit. |
sāciyogoti kuṭilayogo, etesaṃyeva ukkoṭanādīnametaṃ nāmaṃ, tasmā ukkoṭanasāciyogo vañcanasāciyogo nikatisāciyogoti evamettha attho daṭṭhabbo. |
Crooked contrivance is a fraudulent contrivance; this is the name for these very things: bribery, etc. Therefore, the meaning here should be understood as: crooked contrivance of bribery, crooked contrivance of deception, crooked contrivance of deceit. |
keci aññaṃ dassetvā aññassa parivattanaṃ sāciyogoti vadanti. |
Some say that showing one thing and exchanging it for another is crooked contrivance. |
taṃ pana vañcaneneva saṅgahitaṃ. |
But that is included in deception itself. |
chedanādīsu chedananti hatthacchedanādi. |
Among cutting, etc., cutting means cutting off the hand, etc. |
vadhoti māraṇaṃ. |
Killing is slaughter. |
bandhoti rajjubandhanādīhi bandhanaṃ. |
Binding is tying with rope-bonds, etc. |
viparāmosoti himaviparāmoso gumbaviparāmosoti duvidho. |
Waylaying is of two kinds: waylaying in snow and waylaying in bushes. |
yaṃ himapātasamaye himena paṭicchannā hutvā maggapaṭipannaṃ janaṃ musanti, ayaṃ himaviparāmoso. |
That which, at the time of snowfall, being covered by snow, they rob people who have entered the path, this is waylaying in snow. |
yaṃ gumbādīhi paṭicchannā musanti, ayaṃ gumbaviparāmoso. |
That which, being covered by bushes, etc., they rob, this is waylaying in bushes. |
ālopo vuccati gāmanigamādīnaṃ vilopakaraṇaṃ. |
Plundering is called the act of pillaging villages, towns, etc. |
sahasākāroti sāhasikakiriyā, gehaṃ pavisitvā manussānaṃ ure satthaṃ ṭhapetvā icchitabhaṇḍaggahaṇaṃ. |
Violent action is a reckless deed: entering a house, placing a weapon on people's chests, and taking desired goods. |
evametasmā chedana . |
Thus from this cutting... |
.. pe . |
.. (et cetera)... |
.. sahasākārā paṭivirato hoti. |
.. one is abstained from violent action. |
♦ 294. so santuṭṭho hotīti svāyaṃ bhikkhu heṭṭhā vuttena catūsu paccayesu dvādasavidhena itarītarapaccayasantosena samannāgato hoti. |
♦ 294. He is content means this monk is endowed with the twelvefold contentment with any kind of requisite concerning the four requisites mentioned below. |
iminā pana dvādasavidhena itarītarapaccayasantosena samannāgatassa bhikkhuno aṭṭha parikkhārā vaṭṭanti tīṇi cīvarāni patto dantakaṭṭhacchedanavāsi ekā sūci kāyabandhanaṃ parissāvananti. |
For a monk endowed with this twelvefold contentment with any kind of requisite, eight requisites are proper: three robes, a bowl, an adze for cutting tooth-wood, one needle, a waistband, and a water-strainer. |
vuttampi cetaṃ — |
And this has been said — |
♦ “ticīvarañca patto ca, vāsi sūci ca bandhanaṃ. |
♦ "Three robes and a bowl, an adze, a needle, and a waistband. |
♦ parissāvanena aṭṭhete, yuttayogassa bhikkhuno”ti. |
♦ With a water-strainer, these are the eight for a monk devoted to the practice." |
♦ te sabbepi kāyaparihārikāpi honti kucchiparihārikāpi. |
♦ All of them are for the care of the body and also for the care of the stomach. |
kathaṃ? ticīvaraṃ tāva nivāsetvā pārupitvā ca vicaraṇakāle kāyaṃ pariharati posetīti kāyaparihārikaṃ hoti, cīvarakaṇṇena udakaṃ parissāvetvā pivanakāle khāditabbaphalāphalaggahaṇakāle ca kucchiṃ pariharati posetīti kucchiparihārikaṃ hoti. |
How? The three robes, firstly, when worn as an undergarment and an outer robe while wandering, protect and nourish the body, thus they are for the care of the body; when straining water with the corner of a robe and drinking it, and when taking edible fruits, they protect and nourish the stomach, thus they are for the care of the stomach. |
pattopi tena udakaṃ uddharitvā nahānakāle kuṭiparibhaṇḍakaraṇakāle ca kāyaparihāriko hoti, āhāraṃ gahetvā bhuñjanakāle kucchiparihāriko hoti. |
The bowl also, by drawing water with it at the time of bathing and when making requisites for the hut, is for the care of the body; when taking food and eating, it is for the care of the stomach. |
vāsipi tāya dantakaṭṭhacchedanakāle mañcapīṭhānaṃ aṅgapādacīvarakuṭidaṇḍakasajjanakāle ca kāyaparihārikā hoti, ucchucchedananāḷikerāditacchanakāle kucchiparihārikā. |
The adze also, with it at the time of cutting tooth-wood and when preparing limbs, legs, robe-poles for huts, etc., is for the care of the body; when cutting sugarcane, shaping coconuts, etc., it is for the care of the stomach. |
sūcipi cīvarasibbanakāle kāyaparihārikā hoti, pūvaṃ vā phalaṃ vā vijjhitvā khādanakāle kucchiparihārikā. |
The needle also, at the time of sewing robes, is for the care of the body; when piercing a cake or fruit and eating, it is for the care of the stomach. |
kāyabandhanaṃ bandhitvā vicaraṇakāle kāyaparihārikaṃ, ucchuādīni bandhitvā gahaṇakāle kucchiparihārikaṃ. |
The waistband, when tied while wandering, is for the care of the body; when tying sugarcane, etc., and taking them, it is for the care of the stomach. |
parissāvanaṃ tena udakaṃ parissāvetvā nahānakāle, senāsanaparibhaṇḍakaraṇakāle ca kāyaparihārikaṃ, pānīyaparissāvanakāle teneva tilataṇḍulaputhukādīni gahetvā khādanakāle ca kucchiparihārikaṃ. |
The water-strainer, by straining water with it at the time of bathing, and when making requisites for a dwelling, is for the care of the body; at the time of straining drinking water, and by taking sesame, rice, flattened rice, etc., with it and eating, it is for the care of the stomach. |
ayaṃ tāva aṭṭhaparikkhārikassa parikkhāramattā. |
This, firstly, is the measure of requisites for one with eight requisites. |
♦ navaparikkhārikassa pana seyyaṃ pavisantassa tatraṭṭhakapaccattharaṇaṃ vā kuñcikā vā vaṭṭati. |
♦ For one with nine requisites, however, when entering a bed, a spread placed there or a key is proper. |
dasaparikkhārikassa nisīdanaṃ vā cammakhaṇḍaṃ vā vaṭṭati. |
For one with ten requisites, a sitting mat or a piece of leather is proper. |
ekādasaparikkhārikassa kattarayaṭṭhi vā telanāḷikā vā vaṭṭati. |
For one with eleven requisites, a staff or an oil tube is proper. |
dvādasaparikkhārikassa chattaṃ vā upāhanā 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 are not to be called discontented, of great desire, or heavily burdened. |
etepi hi appicchāva santuṭṭhāva subharāva sallahukavuttinova. |
For these too are of few wishes, content, easily supported, and of light living. |
bhagavā pana nayimaṃ suttaṃ tesaṃ vasena kathesi, aṭṭhaparikkhārikassa vasena kathesi. |
The Blessed One, however, did not preach this sutta for them, but he preached it for the one with eight requisites. |
so hi khuddakavāsiñca sūciñca parissāvane pakkhipitvā pattassa anto ṭhapetvā pattaṃ aṃsakūṭe laggetvā ticīvaraṃ kāyapaṭibaddhaṃ katvā yenicchakaṃ sukhaṃ pakkamati. |
For he, having put the small adze and the needle into the water-strainer, placed it inside the bowl, hung the bowl on his shoulder-peak, made the three robes bound to his body, and departs happily wherever he wishes. |
paṭinivattetvā gahetabbaṃ nāmassa na hoti, iti imassa bhikkhuno sallahukavuttitaṃ dassento bhagavā, santuṭṭho hoti kāyaparihārikena cīvarenātiādimāha. |
There is nothing for him to take upon returning; thus, showing the light living of this monk, the Blessed One said, "He is content with a robe that is for the care of the body," etc. |
♦ tattha kāyaparihārikenāti kāyapariharaṇamattakena. |
♦ Therein, "by that which is for the care of the body" means by that which is merely for the protection of the body. |
kucchiparihārikenāti kucchipariharaṇamattakena. |
"By that which is for the care of the stomach" means by that which is merely for the protection of the stomach. |
samādāyeva pakkamatīti taṃ aṭṭhaparikkhāramattakaṃ sabbaṃ gahetvā kāyapaṭibaddhaṃ katvāva gacchati, “mama vihāro pariveṇaṃ upaṭṭhāko”tissa saṅgo vā baddho vā na hoti, so jiyā mutto saro viya, yūthā apakkanto mattahatthī viya icchiticchitaṃ senāsanaṃ vanasaṇḍaṃ rukkhamūlaṃ vanapabbhāraṃ paribhuñjanto ekova tiṭṭhati, ekova nisīdati, sabbiriyāpathesu ekova adutiyo. |
"He departs taking all" means taking all those eight requisites, having made them bound to his body, he goes; there is no attachment or bond for him like "my monastery, my cell, my attendant." He is like an arrow released from the bowstring, like a rutting elephant departed from the herd; enjoying a dwelling, a forest grove, the foot of a tree, a mountain slope as he wishes, he stands alone, sits alone, in all postures he is alone, without a second. |
♦ “cātuddiso appaṭigho ca hoti, |
♦ "He is one who goes in the four directions and is unobstructed, |
♦ santussamāno itarītarena. |
♦ Content with this or that. |
♦ parissayānaṃ sahitā achambhī, |
♦ Enduring dangers, fearless, |
♦ eko care khaggavisāṇakappo”ti. |
♦ One should wander alone like a rhinoceros horn." |
(su. ni. |
(Sutta Nipāta |
42). |
42). |
♦ evaṃ vaṇṇitaṃ khaggavisāṇakappataṃ āpajjati. |
♦ Thus, he attains the state of being like a rhinoceros horn, as described. |
♦ idāni tamatthaṃ upamāya sādhento seyyathāpītiādimāha. |
♦ Now, establishing that meaning with a simile, he said, "Just as," etc. |
tattha pakkhī sakuṇoti pakkhayutto sakuṇo. |
Therein, "a winged bird" means a bird endowed with wings. |
ḍetīti uppatati. |
"Flies" means flies up. |
ayaṃ panettha saṅkhepattho — sakuṇā nāma “asukasmiṃ padese rukkho paripakkaphalo”ti ñatvā nānādisāhi āgantvā nakhapakkhatuṇḍādīhi tassa phalāni vijjhantā vidhunantā khādanti. |
This is the concise meaning here: Birds, indeed, knowing "in such and such a place a tree has ripe fruit," come from various directions and, piercing, shaking, and eating its fruits with their claws, wings, beaks, etc. |
“idaṃ ajjatanāya idaṃ svātanāya bhavissatī”ti nesaṃ na hoti. |
They do not think, "This will be for today, this for tomorrow." |
phale pana khīṇe neva rukkhassa ārakkhaṃ ṭhapenti, na tattha pattaṃ vā nakhaṃ vā tuṇḍaṃ vā ṭhapenti, atha kho tasmiṃ rukkhe anapekkho 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 feather, claw, or beak there; rather, being indifferent to that tree, whichever direction one desires, one flies up and goes with one's wing-load. |
evameva ayaṃ bhikkhu nissaṅgo nirapekkhoyeva pakkamati. |
Similarly, this monk departs without attachment, without expectation. |
tena vuttaṃ “samādāyeva pakkamatī”ti. |
Therefore, it is said, "He departs taking all." |
ariyenāti niddosena. |
"Noble" means faultless. |
ajjhattanti sake attabhāve. |
"Internally" means in one's own being. |
anavajjasukhanti niddosasukhaṃ. |
"Blameless happiness" means faultless happiness. |
♦ 295. so cakkhunā rūpaṃ disvāti so iminā ariyena sīlakkhandhena samannāgato bhikkhu cakkhuviññāṇena rūpaṃ passitvāti attho. |
♦ 295. "He, having seen a form with the eye" means: this monk, endowed with this noble aggregate of virtue, having seen a form with eye-consciousness, this is the meaning. |
sesapadesu yaṃ vattabbaṃ siyā, taṃ sabbaṃ visuddhimagge vuttaṃ. |
Whatever should be said in the remaining passages, all that has been said in the Visuddhimagga. |
abyāsekasukhanti kilesehi anavasittasukhaṃ, avikiṇṇasukhantipi vuttaṃ. |
"Unadulterated happiness" means happiness not overflowed by defilements; it is also called "unscattered happiness." |
indriyasaṃvarasukhañhi diṭṭhādīsu diṭṭhamattādivasena pavattatāya avikiṇṇaṃ hoti. |
For the happiness of sense-restraint, by proceeding in the manner of mere seeing in things seen, etc., becomes unscattered. |
so abhikkante paṭikkanteti so manacchaṭṭhānaṃ indriyānaṃ saṃvarena samannāgato bhikkhu imesu abhikkantapaṭikkantādīsu sattasu ṭhānesu satisampajaññavasena sampajānakārī hoti. |
"He, in going forward and returning" means: this monk, endowed with restraint of the six senses including the mind, in these seven instances of going forward, returning, etc., acts with clear comprehension by means of mindfulness and clear comprehension. |
tattha yaṃ vattabbaṃ siyā, taṃ satipaṭṭhāne vuttameva. |
Whatever should be said there, that has already been said in the Satipaṭṭhāna. |
♦ 296. so iminā cātiādinā kiṃ dasseti? |
♦ 296. By "And by this," etc., what does he show? |
araññavāsassa paccayasampattiṃ dasseti. |
He shows the attainment of requisites for forest dwelling. |
yassa hi ime cattāro paccayā natthi, tassa araññavāso na ijjhati, tiracchānagatehi vā vanacarakehi vā saddhiṃ vattabbataṃ āpajjati, araññe adhivatthā devatā, “kiṃ evarūpassa pāpabhikkhuno araññavāsenā”ti bheravasaddaṃ sāventi, hatthehi sīsaṃ paharitvā palāyanākāraṃ karonti. |
For one who does not have these four requisites, forest dwelling does not succeed; he becomes liable to be spoken to by animals or forest dwellers; the deities dwelling in the forest, thinking, "What is the use of forest dwelling for such an evil monk?" make terrifying sounds, strike their heads with their hands, and make a show of fleeing. |
“asuko bhikkhu araññaṃ pavisitvā idañcidañca pāpakammaṃ akāsī”ti ayaso pattharati. |
Ill repute spreads: "Such and such a monk, having entered the forest, has done this and that evil deed." |
yassa panete cattāro paccayā atthi, tassa araññavāso ijjhati, so hi attano sīlaṃ paccavekkhanto kiñci kāḷakaṃ vā tilakaṃ vā apassanto pītiṃ uppādetvā taṃ khayato vayato sammasanto ariyabhūmiṃ okkamati, araññe adhivatthā devatā attamanā vaṇṇaṃ bhāsanti, itissa udake pakkhittatelabindu viya yaso vitthāriko hoti. |
But for whom these four requisites exist, his forest dwelling succeeds; for he, reflecting on his own virtue and not seeing any black mark or spot, generates joy, and contemplating that from its arising and passing away, he enters the noble plane; the deities dwelling in the forest, pleased, speak his praise, and thus his fame spreads like a drop of oil put into 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 (vibha. |
Referring to this very thing, in the Vibhaṅga it is said, "Secluded means, even if there is a dwelling nearby, if it is not crowded with householders and renunciants, then it is secluded" (Vibh. |
526) vuttaṃ. |
526) is said. |
seti ceva āsati ca etthāti senāsanaṃ, mañcapīṭhādīnametaṃ adhivacanaṃ. |
One sleeps and sits here, thus it is a "senāsana" (dwelling); this is a term for beds, chairs, etc. |
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: "Dwelling means a bed is a dwelling, a chair, a mat, a cushion, a monastery, a half-gabled building, a palace, a mansion, a cave, a watchtower, a pavilion, a rock-shelter, a bamboo grove, the root of a tree, or a hall is a dwelling; or wherever monks resort, all this is a dwelling." |
apica “vihāro aḍḍhayogo pāsādo hammiyaṃ guhā”ti idaṃ vihārasenāsanaṃ nāma. |
Moreover, "monastery, half-gabled building, palace, mansion, cave" – this is called a monastery-dwelling. |
“mañco pīṭhaṃ, bhisi bimbohanan”ti idaṃ mañcapīṭhasenāsanaṃ nāma. |
"Bed, chair, mat, cushion" – this is called a bed-and-chair dwelling. |
“cimilikā, cammakhaṇḍo, tiṇasanthāro, paṇṇasanthāro”ti idaṃ santhatasenāsanaṃ nāma. |
"Awnings, a piece of leather, a grass spread, a leaf spread" – this is called a spread-dwelling. |
“yattha vā pana bhikkhū paṭikkamantī”ti idaṃ okāsasenāsanaṃ nāmāti evaṃ catubbidhaṃ senāsanaṃ hoti, taṃ sabbampi senāsanaggahaṇena gahitameva. |
"Or wherever monks resort" – this is called a place-dwelling; thus there are four kinds of dwellings, and all of them are included by the term 'dwelling'. |
imassa pana sakuṇasadisassa cātuddisassa bhikkhuno anucchavikaṃ dassento araññaṃ rukkhamūlantiādimāha. |
But showing what is suitable for this bird-like monk who goes in the four directions, he said, "a forest, the root of a tree," etc. |
♦ tattha araññanti “nikkhamitvā bahi indakhīlā, sabbametaṃ araññan”ti idaṃ bhikkhunīnaṃ vasena āgataṃ araññaṃ. |
♦ Therein, "forest" means "having gone out beyond the city gate-post, all this is forest"; this is the forest that has come down in relation to nuns. |
“āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchiman”ti (pārā. |
"A forest dwelling, indeed, is at a minimum distance of five hundred bow-lengths" (Pārā. |
654) idaṃ pana imassa bhikkhuno anurūpaṃ, tassa lakkhaṇaṃ visuddhimagge dhutaṅganiddese vuttaṃ. |
654); this, however, is suitable for this monk, and its characteristic is stated in the Visuddhimagga in the explanation of the ascetic practices. |
rukkhamūlanti yaṃkiñci sandacchāyaṃ vivittaṃ rakkhamūlaṃ. |
"The root of a tree" means any secluded tree-root with dense shade. |
pabbatanti selaṃ. |
"Mountain" means a rock. |
tattha hi udakasoṇḍīsu udakakiccaṃ katvā sītāya rukkhacchāyāya nisinnassa nānādisāsu khāyamānāsu sītena vātena vījiyamānassa cittaṃ ekaggaṃ hoti. |
For there, having performed water-ablutions in water-pools, sitting in the cool shade of a tree, being fanned by a cool wind from various directions which are seen, the mind becomes concentrated. |
kandaranti kaṃ vuccati udakaṃ, tena dāritaṃ, udakena bhinnaṃ pabbatappadesaṃ, yaṃ nadītumbantipi nadīkuñjantipi vadanti. |
"Ravine" – 'kaṃ' is called water, split by it, a mountain region broken by water, which they also call a river-gorge or river-thicket. |
tattha hi rajatapaṭṭasadisā vālikā honti, matthake maṇivitānaṃ viya vanagahanaṃ, maṇikkhandhasadisaṃ udakaṃ sandati. |
For there, there is sand like a silver sheet, on top a dense forest like a jeweled canopy, and water like a mass of jewels flows. |
evarūpaṃ kandaraṃ oruyha pānīyaṃ pivitvā gattāni sītāni katvā vālikaṃ ussāpetvā paṃsukūlacīvaraṃ paññāpetvā nisinnassa samaṇadhammaṃ karoto cittaṃ ekaggaṃ hoti. |
Descending into such a ravine, drinking water, cooling the limbs, raising the sand, spreading out the rag-robe, and sitting down to practice the monk's duty, the mind becomes concentrated. |
giriguhanti dvinnaṃ pabbatānaṃ antarā, ekasmiṃyeva vā umaṅgasadisaṃ mahāvivaraṃ. |
"Mountain cave" means between two mountains, or a large opening like a tunnel in a single one. |
susānalakkhaṇaṃ visuddhimagge vuttaṃ. |
The characteristic of a charnel ground is stated in the Visuddhimagga. |
vanapatthanti atikkamitvā manussānaṃ upacāraṭṭhānaṃ, yattha na kasanti na vapanti. |
"Forest thicket" means beyond the frequented place of humans, where they neither plow nor sow. |
tenevāha — “vanapatthanti dūrānametaṃ senāsanānaṃ adhivacanan”tiādi (vibha. |
Therefore he said: "Forest thicket is a term for distant dwellings," etc. (Vibh. |
531). abbhokāsanti acchannaṃ, ākaṅkhamāno panettha cīvarakuṭiṃ katvā vasati. |
531). "Open air" means unroofed; if desiring, one makes a robe-hut here and dwells. |
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, taṃ sandhāyetaṃ vuttaṃ. |
For from a large heap of straw, pulling out straw, they make shelters like mountain-slope caves; even on top of bushes and shrubs, they put straw and, sitting underneath, practice the monk's duty. Referring to this, it was said. |
♦ pacchābhattanti bhattassa pacchato. |
♦ "After the meal" means after the (main) meal. |
piṇḍapātapaṭikkantoti piṇḍapātapariyesanato paṭikkanto. |
"Returned from the alms-round" means returned from seeking alms-food. |
pallaṅkanti samantato ūrubaddhāsanaṃ. |
"Cross-legged posture" means a posture with the thighs bound all around. |
ābhujitvāti bandhitvā. |
"Having folded" means having bound. |
ujuṃ kāyaṃ paṇidhāyāti uparimaṃ sarīraṃ ujukaṃ ṭhapetvā aṭṭhārasa piṭṭhikaṇṭake koṭiyā koṭiṃ paṭipādetvā. |
"Having set the body erect" means having placed the upper body erect, making the eighteen vertebrae of the spine meet tip to tip. |
evañhi nisinnassa cammamaṃsanahārūni 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 the feelings that would arise moment by moment due to their bending, those do not arise. |
tāsu anuppajjamānāsu cittaṃ ekaggaṃ hoti, kammaṭṭhānaṃ na paripatati, vuddhiṃ phātiṃ upagacchati. |
When those do not arise, the mind becomes concentrated, the meditation subject does not fall away, it goes to growth and expansion. |
parimukhaṃ satiṃ upaṭṭhapetvāti kammaṭṭhānābhimukhaṃ satiṃ ṭhapayitvā, mukhasamīpe vā katvāti attho. |
"Having established mindfulness in front" means having established mindfulness facing the meditation subject, or having made it near the mouth, this is the meaning. |
teneva vibhaṅge vuttaṃ — “ayaṃ sati upaṭṭhitā hoti sūpaṭṭhitā nāsikagge vā mukhanimitte vā, tena vuccati parimukhaṃ satiṃ upaṭṭhapetvā”ti (vibha. |
Therefore, in the Vibhaṅga it is said: "This mindfulness is established, well-established at the tip of the nose or at the sign of the mouth; therefore it is said 'having established mindfulness in front'" (Vibh. |
537). atha vā “parīti pariggahaṭṭho, mukhanti niyyānattho, satīti upaṭṭhānattho, tena vuccati parimukhaṃ satin”ti (paṭi. |
537). Or, "'Pari' means in the sense of grasping, 'mukha' means in the sense of outlet, 'sati' means in the sense of establishment; therefore it is said 'parimukhaṃ satiṃ'" (Paṭi. |
ma. 1.164) evaṃ paṭisambhidāyaṃ vuttanayenapettha attho daṭṭhabbo. |
Ma. 1.164); thus, according to the method stated in the Paṭisambhidāmagga, the meaning here should be understood. |
tatrāyaṃ saṅkhepo “pariggahitaniyyānasatiṃ katvā”ti. |
Therein, this is the summary: "having made mindfulness a grasped outlet." |
♦ abhijjhaṃ loketi ettha lujjanapalujjanaṭṭhena pañcupādānakkhandhā loko, tasmā pañcasu upādānakkhandhesu rāgaṃ pahāya kāmacchandaṃ vikkhambhetvāti ayamettha attho. |
♦ "Covetousness in the world": here, 'world' means the five aggregates of grasping, in the sense of crumbling and decaying; therefore, having abandoned passion for the five aggregates of grasping, having suppressed sensual desire – this is the meaning here. |
vigatābhijjhenāti vikkhambhanavasena pahīnattā vigatābhijjhena, na cakkhuviññāṇasadisenāti attho. |
"With covetousness departed" means with covetousness departed because of being abandoned by way of suppression, not like eye-consciousness, this is the meaning. |
abhijjhāya cittaṃ parisodhetīti abhijjhāto cittaṃ parimoceti. |
"He purifies the mind from covetousness" means he frees the mind from covetousness. |
yathā naṃ sā muñcati ceva, muñcitvā ca na puna gaṇhāti, evaṃ karotīti attho. |
So that it both releases it, and having released it, does not grasp it again; thus he does, this is the meaning. |
byāpādapadosaṃ pahāyātiādīsupi eseva nayo. |
"Having abandoned ill-will and aversion," etc. – also in these, the same method applies. |
byāpajjati iminā cittaṃ pūtikammāsādayo viya purimapakatiṃ pajahatīti byāpādo. |
"Byāpāda" (ill-will) is that by which the mind is corrupted, like putrid curds, etc., abandoning its original nature. |
vikārāpattiyā padussati, paraṃ vā padūseti vināsetīti padoso. |
"Padosa" (aversion) is that by which, through attaining a changed state, one is defiled, or one defiles or destroys another. |
ubhayametaṃ kodhassevādhivacanaṃ. |
Both of these are synonyms for anger. |
thinaṃ cittagelaññaṃ. |
"Thina" (sloth) is mental sickness. |
middhaṃ cetasikagelaññaṃ. |
"Middha" (torpor) is sickness of mental factors. |
thinañca middhañca thinamiddhaṃ. |
Sloth and torpor are "thinamiddha." |
ālokasaññīti rattimpi divā diṭṭhāalokasañjānanasamatthatāya vigatanīvaraṇāya parisuddhāya saññāya samannāgato. |
"Perceiving light" means endowed with a perception that is free from hindrances, purified, capable of recognizing perceived light both by night and by day. |
sato sampajānoti satiyā ca ñāṇena ca samannāgato. |
"Mindful and clearly comprehending" means endowed with mindfulness and knowledge. |
idaṃ ubhayaṃ ālokasaññāya upakārattā vuttaṃ. |
Both of these are mentioned because they are helpful for the perception of light. |
uddhaccañca kukkuccañca uddhaccakukkuccaṃ. |
Restlessness and remorse are "uddhaccakukkucca." |
tiṇṇavicikicchoti vicikicchaṃ taritvā atikkamitvā ṭhito. |
"One who has crossed over doubt" means one who, having crossed over and overcome doubt, stands firm. |
“kathamidaṃ kathamidan”ti evaṃ nappavattatīti akathaṃkathī. |
"How is this? How is this?" – thus not proceeding, he is "one who does not say 'how?'" |
kusalesu dhammesūti anavajjesu dhammesu. |
"In wholesome states" means in blameless states. |
“ime nu kho kusalā, kathamime kusalā”ti evaṃ na vicikicchati na kaṅkhatīti attho. |
"Are these wholesome indeed? How are these wholesome?" – thus he does not doubt, does not waver, this is the meaning. |
ayamettha saṅkhepo, imesu pana nīvaraṇesu vacanatthalakkhaṇādibhedato yaṃ vattabbaṃ siyā, taṃ sabbaṃ visuddhimagge vuttaṃ. |
This is the summary here; but whatever should be said regarding these hindrances, from the distinctions of meaning of words, characteristics, etc., all that has been said in the Visuddhimagga. |
♦ 297. paññāya dubbalīkaraṇeti ime pañca nīvaraṇā uppajjamānā anuppannāya lokiyalokuttarāya paññāya uppajjituṃ na denti, uppannā api aṭṭha samāpattiyo pañca vā abhiññā ucchinditvā pātenti; |
♦ 297. "Weakening of wisdom" means these five hindrances, when arising, do not allow unarisen mundane and supramundane wisdom to arise; even if arisen, they cut off and cause the eight attainments or the five supernormal knowledges to fall. |
tasmā “paññāya dubbalīkaraṇā”ti vuccanti. |
Therefore, they are called "weakening of wisdom." |
tathāgatapadaṃ itipīti idampi tathāgatassa ñāṇapadaṃ ñāṇavaḷañjaṃ ñāṇena akkantaṭṭhānanti vuccati. |
"The footprint of the Tathāgata" also means this is the Tathāgata's footprint of knowledge, path of knowledge, a place trodden by knowledge. |
tathāgatanisevitanti tathāgatassa ñāṇaphāsukāya nighaṃsitaṭṭhānaṃ. |
"Frequented by the Tathāgata" means a place rubbed by the Tathāgata's rib of knowledge. |
tathāgatārañjitanti tathāgatassa ñāṇadāṭhāya ārañjitaṭṭhānaṃ. |
"Marked by the Tathāgata" means a place marked by the Tathāgata's tusk of knowledge. |
♦ 299. yathābhūtaṃ pajānātīti yathāsabhāvaṃ pajānāti. |
♦ 299. "He understands as it really is" means he understands according to its true nature. |
natveva tāva ariyasāvako niṭṭhaṃ gato hotīti imā jhānābhiññā bāhirakehipi sādhāraṇāti na tāva niṭṭhaṃ gato hoti. |
But the noble disciple has not yet reached the consummation, because these jhānas and supernormal knowledges are common also to outsiders, so he has not yet reached the consummation. |
maggakkhaṇepi apariyositakiccatāya na tāva niṭṭhaṃ gato hoti. |
Even at the moment of the path, due to the uncompleted task, he has not yet reached the consummation. |
apica kho niṭṭhaṃ gacchatīti apica kho pana maggakkhaṇe mahāhatthiṃ passanto nāgavaniko viya sammāsambuddho bhagavāti iminā ākārena tīsu ratanesu niṭṭhaṃ gacchati. |
And yet he does reach consummation means: and yet, at the moment of the path, like a forester seeing a great elephant, in this manner, "The Blessed One is a Perfectly Enlightened One," he reaches consummation in the Three Jewels. |
niṭṭhaṃ gato hotīti evaṃ maggakkhaṇe niṭṭhaṃ gacchanto arahattaphalakkhaṇe pariyositasabbakiccatāya sabbākārena tīsu ratanesu niṭṭhaṃ gato hoti. |
"He has reached consummation" means thus reaching consummation at the moment of the path, at the characteristic of the fruit of Arahantship, with all tasks completed, in every way he has reached consummation in the Three Jewels. |
sesaṃ uttānatthamevāti. |
The rest has an obvious meaning. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ In the Papañcasūdanī, the commentary to the Majjhima Nikāya, |
♦ cūḷahatthipadopamasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Cūḷahatthipadopama Sutta is finished. |
♦ 8. mahāhatthipadopamasuttavaṇṇanā |
♦ 8. Explanation of the Mahāhatthipadopama Sutta |
♦ 300. evaṃ me sutanti mahāhatthipadopamasuttaṃ. |
♦ 300. "Thus have I heard" – the Mahāhatthipadopama Sutta. |
tattha jaṅgalānanti pathavītalacārīnaṃ. |
Therein, "of jungle creatures" means of those that move on the surface of the earth. |
pāṇānanti sapādakapāṇānaṃ. |
"Of living beings" means of living beings with feet. |
padajātānīti padāni. |
"Footprints" means tracks. |
samodhānaṃ gacchantīti odhānaṃ pakkhepaṃ gacchanti. |
"They go to inclusion" means they go to deposit, inclusion. |
aggamakkhāyatīti seṭṭhaṃ akkhāyati. |
"It is called the chief" means it is called the best. |
yadidaṃ mahantattenāti mahantabhāvena aggaṃ akkhāyati, na guṇavasenāti attho. |
"That is, by greatness" means it is called chief due to its great size, not due to quality, this is the meaning. |
ye keci kusalā dhammāti ye keci lokiyā vā lokuttarā vā kusalā dhammā. |
"Whatever wholesome states" means whatever mundane or supramundane wholesome states. |
saṅgahaṃ gacchantīti ettha catubbidho saṅgaho — sajātisaṅgaho, sañjātisaṅgaho, kiriyasaṅgaho, gaṇanasaṅgahoti. |
"They go to inclusion" – here inclusion is fourfold: inclusion by same kind, inclusion by co-origination, inclusion by action, and inclusion by counting. |
tattha “sabbe khattiyā āgacchantu sabbe brāhmaṇā”ti evaṃ samānajātivasena saṅgaho sajātisaṅgaho nāma. |
Therein, "Let all Khattiyas come, all Brāhmaṇas" – thus, inclusion by way of similar birth is called inclusion by same kind. |
“sabbe kosalakā sabbe māgadhakā”ti evaṃ sañjātidesavasena saṅgaho sañjātisaṅgaho nāma. |
"All Kosalans, all Māgadhans" – thus, inclusion by way of co-originating country is called inclusion by co-origination. |
“sabbe rathikā sabbe dhanuggahā”ti evaṃ kiriyavasena saṅgaho kiriyasaṅgaho nāma. |
"All charioteers, all archers" – thus, inclusion by way of action is called inclusion by action. |
“cakkhāyatanaṃ katamakkhandhagaṇanaṃ gacchatīti? |
"The eye-base, to the counting of which aggregate does it go? |
cakkhāyatanaṃ rūpakkhandhagaṇanaṃ gacchati. |
The eye-base goes to the counting of the aggregate of form. |
hañci cakkhāyatanaṃ rūpakkhandhagaṇanaṃ gacchati, tena vata re vattabbe cakkhāyatanaṃ rūpakkhandhena saṅgahitan”ti (kathā. |
If the eye-base goes to the counting of the aggregate of form, then indeed, sirs, it should be said that the eye-base is included by the aggregate of form" (Kathā. |
471), ayaṃ gaṇanasaṅgaho nāma. |
471), this is called inclusion by counting. |
imasmimpi ṭhāne ayameva adhippeto. |
In this place too, this very one is intended. |
♦ nanu ca “catunnaṃ ariyasaccānaṃ kati kusalā kati akusalā kati abyākatāti pañhassa vissajjane samudayasaccaṃ akusalaṃ, maggasaccaṃ kusalaṃ, nirodhasaccaṃ abyākataṃ, dukkhasaccaṃ siyā kusalaṃ, siyā akusalaṃ, siyā abyākatan”ti (vibha. |
♦ And is it not so that, in the answer to the question, "Of the four Noble Truths, how many are wholesome, how many unwholesome, how many undeclared?" – "The truth of origin is unwholesome, the truth of the path is wholesome, the truth of cessation is undeclared, the truth of suffering may be wholesome, may be unwholesome, may be undeclared" (Vibh. |
216-217) āgatattā catubhūmakampi kusalaṃ diyaḍḍhameva saccaṃ bhajati. |
216-217) has come, so wholesome [karma] of the four planes pertains to only one and a half truths. |
atha kasmā mahāthero catūsu ariyasaccesu gaṇanaṃ gacchatīti āhāti? |
Then why does the great Elder say it goes to the counting in the four Noble Truths? |
saccānaṃ antogadhattā. |
Because of being included within the truths. |
yathā hi “sādhikamidaṃ, bhikkhave, diyaḍḍhasikkhāpadasataṃ anvaddhamāsaṃ uddesaṃ āgacchati, yattha attakāmā kulaputtā sikkhanti. |
Just as, "Monks, this more than one and a half hundred training rules comes up for recitation every half-month, wherein clansmen desiring their own welfare train. |
tisso imā, bhikkhave, sikkhā adhisīlasikkhā adhicittasikkhā adhipaññāsikkhā”ti (a. |
These three trainings, monks, are: the training in higher virtue, the training in higher mind, the training in higher wisdom" (A. |
ni. 3.88) ettha sādhikamidaṃ diyaḍḍhasikkhāpadasataṃ ekā adhisīlasikkhāva hoti, taṃ sikkhantopi tisso sikkhā sikkhatīti dassito, sikkhānaṃ antogadhattā. |
Ni. 3.88); here, this more than one and a half hundred training rules is only one training, the training in higher virtue; yet it is shown that one training in it trains in the three trainings, because of being included within the trainings. |
yathā ca ekassa hatthipadassa catūsu koṭṭhāsesu ekasmiṃ koṭṭhāse otiṇṇānipi dvīsu tīsu catūsu koṭṭhāsesu otiṇṇānipi siṅgālasasamigādīnaṃ pādāni hatthipade samodhānaṃ gatāneva honti. |
And just as the footprints of jackals, deer, etc., which have stepped into one section of the four sections of one elephant's footprint, or which have stepped into two, three, or four sections, are indeed included in the elephant's footprint. |
hatthipadato amuccitvā tasseva antogadhattā. |
Not being released from the elephant's footprint, because of being included within it. |
evameva ekasmimpi dvīsupi tīsupi catūsupi saccesu gaṇanaṃ gatā dhammā catūsu saccesu gaṇanaṃ gatāva honti; |
Similarly, states that have gone to the counting in one, two, three, or four truths are indeed states that have gone to the counting in the four truths; |
saccānaṃ antogadhattāti diyaḍḍhasaccagaṇanaṃ gatepi kusaladhamme “sabbe te catūsu ariyasaccesu saṅgahaṃ gacchantī”ti āha. |
because of being included within the truths, even for wholesome states that have gone to the counting of one and a half truths, he said, "All of them go to inclusion in the four Noble Truths." |
“dukkhe ariyasacce”tiādīsu uddesapadesu ceva jātipi dukkhātiādīsu niddesapadesu ca yaṃ vattabbaṃ, taṃ visuddhimagge vuttameva. |
In the exposition passages such as "in the Noble Truth of Suffering," and in the explanation passages such as "birth is suffering," whatever should be said, that has already been said in the Visuddhimagga. |
kevalaṃ panettha desanānukkamova veditabbo. |
Only the sequence of the discourse here is to be understood. |
♦ 301. yathā hi cheko vilīvakāro sujātaṃ veḷuṃ labhitvā catudhā chetvā tato tayo koṭṭhāse ṭhapetvā ekaṃ gaṇhitvā pañcadhā bhindeyya, tatopi cattāro ṭhapetvā ekaṃ gaṇhitvā phālento pañca pesiyo kareyya, tato catasso ṭhapetvā ekaṃ gaṇhitvā kucchibhāgaṃ piṭṭhibhāganti dvidhā phāletvā piṭṭhibhāgaṃ ṭhapetvā kucchibhāgaṃ ādāya tato samuggabījanitālavaṇṭādinānappakāraṃ veḷuvikatiṃ kareyya, so piṭṭhibhāgañca itarā ca catasso pesiyo itare ca cattāro koṭṭhāse itare ca tayo koṭṭhāse kammāya na upanessatīti na |
♦ 301. Just as a skilled basket-maker, having obtained a well-grown bamboo, cuts it into four parts, then setting aside three parts and taking one, might split it into five; from that too, setting aside four and taking one, splitting it, might make five strips; then setting aside four and taking one, splitting it into two as belly-part and back-part, setting aside the back-part and taking the belly-part, might then make various kinds of bamboo-work like caskets, fans, palm-leaf fans, etc.; it is not that he will not bring the back-part and the other four strips, and the other four parts, and the other three parts to work. |
ekappahārena pana upanetuṃ na sakkā, anupubbena upanessati. |
But it is not possible to bring them all at once; he will bring them successively. |
evameva ayaṃ mahātheropi vilīvakāro sujātaṃ veḷuṃ labhitvā cattāro koṭṭhāse viya, imaṃ mahantaṃ suttantaṃ ārabhitvā catuariyasaccavasena mātikaṃ ṭhapesi. |
Similarly, this great Elder too, like a basket-maker who, having obtained a well-grown bamboo, (divides it into) four parts, having started this great sutta, established the matrix by way of the four Noble Truths. |
vilīvakārassa tayo koṭṭhāse ṭhapetvā ekaṃ gahetvā tassa pañcadhā karaṇaṃ viya therassa tīṇi ariyasaccāni ṭhapetvā ekaṃ dukkhasaccaṃ gahetvā bhājentassa khandhavasena pañcadhā karaṇaṃ. |
Like the basket-maker setting aside three parts and taking one, and making five divisions of it, so the Elder, setting aside three Noble Truths and taking one, the truth of suffering, dividing it, makes five divisions by way of the aggregates. |
tato yathā so vilīvakāro cattāro koṭṭhāse ṭhapetvā ekaṃ bhāgaṃ gahetvā pañcadhā phālesi, evaṃ thero cattāro arūpakkhandhe ṭhapetvā rūpakkhandhaṃ vibhajanto cattāri ca mahābhūtāni catunnañca mahābhūtānaṃ upādāya rūpanti pañcadhā akāsi. |
Then, just as that basket-maker set aside four parts and taking one part, split it into five, so the Elder, setting aside the four immaterial aggregates and dividing the aggregate of form, made five divisions as the four great elements and form derived from the four great elements. |
tato yathā so vilīvakāro catasso pesiyo ṭhapetvā ekaṃ gahetvā kucchibhāgaṃ piṭṭhibhāganti dvidhā phālesi, evaṃ thero upādāya rūpañca tisso ca dhātuyo ṭhapetvā ekaṃ pathavīdhātuṃ vibhajanto ajjhattikabāhiravasena dvidhā dassesi. |
Then, just as that basket-maker set aside four strips and taking one, split it into two as belly-part and back-part, so the Elder, setting aside derived form and three elements, and dividing one, the earth element, showed it in two ways, as internal and external. |
yathā so vilīvakāro piṭṭhibhāgaṃ ṭhapetvā kucchibhāgaṃ ādāya nānappakāraṃ vilīvavikatiṃ akāsi, evaṃ thero bāhiraṃ pathavīdhātuṃ ṭhapetvā ajjhattikaṃ pathavīdhātuṃ vīsatiyā ākārehi vibhajitvā dassetuṃ katamā cāvuso, ajjhattikā pathavīdhātūtiādimāha. |
Just as that basket-maker, setting aside the back-part and taking the belly-part, made various kinds of basket-work, so the Elder, setting aside the external earth element and dividing the internal earth element into twenty aspects to show it, said, "And which, friends, is the internal earth element?" etc. |
♦ yathā pana vilīvakāro piṭṭhibhāgañca itarā ca cattasso pesiyo itare ca cattāro koṭṭhāse itare ca tayo koṭṭhāse anupubbena kammāya upanessati, na hi sakkā ekappahārena upanetuṃ, evaṃ theropi bāhirañca pathavīdhātuṃ itarā ca tisso dhātuyo upādārūpañca itare ca cattāro arūpino khandhe itarāni ca tīṇi ariyasaccāni anupubbena vibhajitvā dassessati, na hi sakkā ekappahārena dassetuṃ. |
♦ But just as the basket-maker will successively bring to work the back-part and the other four strips, and the other four parts, and the other three parts, for it is not possible to bring them all at once, so too the Elder will successively divide and show the external earth element, the other three elements, derived form, the other four immaterial aggregates, and the other three Noble Truths, for it is not possible to show them all at once. |
apica rājaputtūpamāyapi ayaṃ kamo vibhāvetabbo -- |
Moreover, this order is also to be explained by the simile of the king's son -- |
♦ eko kira mahārājā, tassa parosahassaṃ puttā. |
♦ There was, it is said, a great king; he had over a thousand sons. |
so tesaṃ piḷandhanaparikkhāraṃ catūsu peḷāsu ṭhapetvā jeṭṭhaputtassa appesi — “idaṃ te, tāta, bhātikānaṃ piḷandhanabhaṇḍaṃ tathārūpe chaṇe sampatte piḷandhanaṃ no dehīti yācantānaṃ dadeyyāsī”ti. |
He, having placed their ornaments and requisites in four caskets, entrusted them to his eldest son, saying, "This, dear son, is the stock of ornaments for your brothers; when such and such a festival arrives, you should give to those who ask, saying, 'Give us ornaments.'" |
so “sādhu devā”ti sāragabbhe paṭisāmesi, tathārūpe chaṇadivase rājaputtā rañño santikaṃ gantvā “piḷandhanaṃ no, tāta, detha, nakkhattaṃ kīḷissāmā”ti āhaṃsu. |
He, saying, "Very well, sire," stored them in a strong room. On such a festival day, the king's sons went to the king and said, "Father, give us ornaments, we will play at the festival." |
tātā, jeṭṭhabhātikassa vo hatthe mayā piḷandhanaṃ ṭhapitaṃ, taṃ āharāpetvā piḷandhathāti. |
"Dears, the ornaments have been placed by me in the hand of your eldest brother; having them brought, adorn yourselves." |
te sādhūti paṭissuṇitvā tassa santikaṃ gantvā, “tumhākaṃ kira no hatthe piḷandhanabhaṇḍaṃ, taṃ dethā”ti āhaṃsu. |
They, assenting, "Very well," went to him and said, "It is said that the stock of our ornaments is in your hand; give it to us." |
so evaṃ karissāmīti gabbhaṃ vivaritvā, catasso peḷāyo nīharitvā tisso ṭhapetvā ekaṃ vivaritvā, tato pañca samugge nīharitvā cattāro ṭhapetvā ekaṃ vivaritvā, tato pañcasu karaṇḍesu nīharitesu cattāro ṭhapetvā ekaṃ vivaritvā pidhānaṃ passe ṭhapetvā tato hatthūpagapādūpagādīni nānappakārāni piḷandhanāni nīharitvā adāsi. |
He, saying, "I will do so," opened the strong room, brought out four caskets, set aside three and opened one; from that he brought out five small boxes, set aside four and opened one; from that, when five jewel-cases were brought out, he set aside four and opened one, placed the lid aside, and then brought out and gave various kinds of ornaments for the hands, feet, etc. |
so kiñcāpi itarehi catūhi karaṇḍehi itarehi catūhi samuggehi itarāhi tīhi peḷāhi na tāva bhājetvā deti, anupubbena pana dassati, na hi sakkā ekappahārena dātuṃ. |
Although he does not yet distribute from the other four jewel-cases, the other four small boxes, and the other three caskets, he will give them successively, for it is not possible to give them all at once. |
♦ tattha mahārājā viya bhagavā daṭṭhabbo. |
♦ Therein, the Blessed One is to be seen as the great king. |
vuttampi cetaṃ — “rājāhamasmi selāti bhagavā, dhammarājā anuttaro”ti (su. |
And this is said: "I am a king, Sela," said the Blessed One, "the unsurpassed King of Dhamma" (Su. |
ni. 559). jeṭṭhaputto viya sāriputtatthero, vuttampi cetaṃ — “yaṃ kho taṃ, bhikkhave, sammā vadamāno vadeyya, ‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo, no āmisadāyādo’ti sāriputtameva taṃ sammā vadamāno vadeyya, bhagavato putto . |
Ni. 559). The Elder Sāriputta is like the eldest son; and this is said: "Monks, if one were to speak rightly, one would say of Sāriputta, 'He is the Blessed One's true son, born from his mouth, born of Dhamma, created by Dhamma, an heir to Dhamma, not an heir to material things.' The Blessed One's son... |
.. pe . |
.. (et cetera)... |
.. no āmisadāyādo”ti (ma. |
.. not an heir to material things" (Ma. |
ni. 3.97). parosahassarājaputtā viya bhikkhusaṅgho daṭṭhabbo. |
Ni. 3.97). The community of monks is to be seen as the over one thousand king's sons. |
vuttampi cetaṃ — |
And this is said — |
♦ “parosahassaṃ bhikkhūnaṃ, sugataṃ payirupāsati. |
♦ "Over a thousand monks attend upon the Well-Farer. |
♦ desentaṃ virajaṃ dhammaṃ, nibbānaṃ akutobhayan”ti. |
♦ Who teaches the dustless Dhamma, Nibbāna, free from fear." |
(saṃ. ni. |
(Saṃ. Ni. |
1.216). |
1.216). |
♦ rañño tesaṃ puttānaṃ piḷandhanaṃ catūsu peḷāsu pakkhipitvā jeṭṭhaputtassa hatthe ṭhapitakālo viya bhagavato dhammasenāpatissa hatthe catusaccappakāsanāya ṭhapitakālo, tenevāha — “sāriputto, bhikkhave, pahoti cattāri ariyasaccāni vitthārena ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātun”ti (ma. |
♦ The time when the king, having put the ornaments of those sons into four caskets, placed them in the hand of the eldest son, is like the time when the four truths were placed by the Blessed One in the hand of the General of the Dhamma for proclamation; therefore he said: "Sāriputta, monks, is able to explain, teach, establish, set up, open up, divide, and make plain the four Noble Truths in detail" (Ma. |
ni. 3.371). tathārūpe khaṇe tesaṃ rājaputtānaṃ taṃ rājānaṃ upasaṅkamitvā piḷandhanaṃ yācanakālo viya bhikkhusaṅghassa vassūpanāyikasamaye āgantvā dhammadesanāya yācitakālo. |
Ni. 3.371). The time when those king's sons, on such an occasion, approached that king and asked for ornaments, is like the time when the community of monks, having come at the time of the rains retreat, asked for a Dhamma discourse. |
upakaṭṭhāya kira vassūpanāyikāya idaṃ suttaṃ desitaṃ. |
It is said that this sutta was taught when the rains retreat was near. |
rañño, “tātā, jeṭṭhabhātikassa vo hatthe mayā piḷandhanaṃ ṭhapitaṃ taṃ āharāpetvā piḷandhathā”ti vuttakālo viya sambuddhenāpi, “sevetha, bhikkhave, sāriputtamoggallāne, bhajatha, bhikkhave, sāriputtamoggallāne. |
The time when the king said, "Dears, the ornaments have been placed by me in the hand of your eldest brother; having them brought, adorn yourselves," is like the time when the Perfectly Enlightened One also said, "Monks, associate with Sāriputta and Moggallāna; monks, resort to Sāriputta and Moggallāna. |
paṇḍitā bhikkhū anuggāhakā sabrahmacārīnan”ti evaṃ dhammasenāpatino santike bhikkhūnaṃ pesitakālo. |
Wise monks are helpers of their fellow practitioners in the holy life"; thus it was the time when monks were sent to the General of the Dhamma. |
♦ rājaputtehi rañño kathaṃ sutvā jeṭṭhabhātikassa santikaṃ gantvā piḷandhanaṃ yācitakālo viya bhikkhūhi satthukathaṃ sutvā dhammasenāpatiṃ upasaṅkamma dhammadesanaṃ āyācitakālo. |
♦ The time when the king's sons, having heard the king's words, went to the eldest brother and asked for ornaments, is like the time when the monks, having heard the Teacher's words, approached the General of the Dhamma and asked for a Dhamma discourse. |
jeṭṭhabhātikassa gabbhaṃ vivaritvā catasso peḷāyo nīharitvā ṭhapanaṃ viya dhammasenāpatissa imaṃ suttantaṃ ārabhitvā catunnaṃ ariyasaccānaṃ vasena mātikāya ṭhapanaṃ. |
The eldest brother opening the strong room, bringing out four caskets and placing them, is like the General of the Dhamma, having started this sutta, establishing the matrix by way of the four Noble Truths. |
tisso peḷāyo ṭhapetvā ekaṃ vivaritvā tato pañcasamugganīharaṇaṃ viya tīṇi ariyasaccāni ṭhapetvā dukkhaṃ ariyasaccaṃ vibhajantassa pañcakkhandhadassanaṃ. |
Setting aside three caskets and opening one, then bringing out five small boxes, is like setting aside three Noble Truths and, while dividing the Noble Truth of Suffering, showing the five aggregates. |
cattāro samugge ṭhapetvā ekaṃ vivaritvā tato pañcakaraṇḍanīharaṇaṃ viya cattāro arūpakkhandhe ṭhapetvā ekaṃ rūpakkhandhaṃ vibhajantassa catumahābhūtaupādārūpavasena pañcakoṭṭhāsadassanaṃ. |
Setting aside four small boxes and opening one, then bringing out five jewel-cases, is like setting aside the four immaterial aggregates and, while dividing the one aggregate of form, showing the fivefold division by way of the four great elements and derived form. |
♦ 302. cattāro karaṇḍe ṭhapetvā ekaṃ vivaritvā pidhānaṃ passe ṭhapetvā hatthūpagapādūpagādipiḷandhanadānaṃ viya tīṇi mahābhūtāni upādārūpañca ṭhapetvā ekaṃ pathavīdhātuṃ vibhajantassa bāhiraṃ tāva pidhānaṃ viya ṭhapetvā ajjhattikāya pathavīdhātuyā nānāsabhāvato vīsatiyā ākārehi dassanatthaṃ “katamā cāvuso ajjhattikā pathavīdhātū”tiādivacanaṃ. |
♦ 302. Setting aside four jewel-cases and opening one, placing the lid aside and giving ornaments for the hands, feet, etc., is like setting aside the three great elements and derived form, and, while dividing the one earth element, first setting aside the external as if it were a lid, and for the purpose of showing the internal earth element in twenty aspects from its various natures, the saying, "And which, friends, is the internal earth element?" etc. |
♦ tassa pana rājaputtassa tehi catūhi karaṇḍehi catūhi samuggehi tīhi ca peḷāhi pacchā anupubbena nīharitvā piḷandhanadānaṃ viya therassāpi itaresañca tiṇṇaṃ mahābhūtānaṃ upādārūpānañca catunnaṃ arūpakkhandhānañca tiṇṇaṃ ariyasaccānañca pacchā anupubbena bhājetvā dassanaṃ veditabbaṃ. |
♦ But just as that king's son, afterwards, successively bringing out from those four jewel-cases, four small boxes, and three caskets, gives the ornaments, so too the Elder's later successive division and showing of the other three great elements, derived forms, the four immaterial aggregates, and the three Noble Truths is to be understood. |
yaṃ panetaṃ “katamā cāvuso, ajjhattikā pathavīdhātū”tiādi vuttaṃ. |
And this which was said, "And which, friends, is the internal earth element?" etc. |
tattha ajjhattaṃ paccattanti ubhayampetaṃ niyakādhivacanameva. |
Therein, "internal" (ajjhattaṃ) and "personal" (paccattaṃ) – both of these are just terms for "own." |
kakkhaḷanti thaddhaṃ. |
"Hard" means solid. |
kharigatanti pharusaṃ. |
"Roughness" means coarseness. |
upādinnanti na kammasamuṭṭhānameva, avisesena pana sarīraṭṭhakassetaṃ gahaṇaṃ. |
"Clung to" means not just karma-born, but without distinction, this is the grasping of the body-pentad. |
sarīraṭṭhakañhi upādinnaṃ vā hotu, anupādinnaṃ vā, ādinnagahitaparāmaṭṭhavasena sabbaṃ upādinnameva nāma. |
For the body-pentad, whether it be clung to or not clung to, by way of being taken, grasped, and touched, is all called "clung to." |
seyyathidaṃ — kesā lomā . |
.. pe . |
.. udariyaṃ karīsanti idaṃ dhātukammaṭṭhānikassa kulaputtassa ajjhattikapathavīdhātuvasena tāva kammaṭṭhānaṃ vibhattaṃ. |
Such as: hairs of the head, hairs of the body... (et cetera)... stomach contents, feces – this meditation subject is first divided for the clansman practicing the element meditation by way of the internal earth element. |
ettha pana manasikāraṃ ārabhitvā vipassanaṃ vaḍḍhetvā arahattaṃ gahetukāmena yaṃ kātabbaṃ, taṃ sabbaṃ visuddhimagge vitthāritameva. |
But here, what is to be done by one desiring to attain Arahantship by starting attention, developing insight, all that is detailed in the Visuddhimagga. |
matthaluṅgaṃ pana na idha pāḷiāruḷhaṃ. |
The brain, however, is not included in the Pāli text here. |
tampi āharitvā, visuddhimagge vuttanayeneva vaṇṇasaṇṭhānādivasena vavatthapetvā, “ayampi acetanā abyākatā suññā thaddhā pathavīdhātu evā”ti manasi kātabbaṃ. |
Bringing that too, and establishing it by way of color, shape, etc., according to the method stated in the Visuddhimagga, it should be borne in mind: "This too is non-sentient, undeclared, empty, solid earth element." |
yaṃ vā panaññampīti idaṃ itaresu tīsu koṭṭhāsesu anugatāya pathavīdhātuyā gahaṇatthaṃ vuttaṃ. |
Or "whatever else" – this is said for the purpose of grasping the earth element that is inherent in the other three parts. |
yā ceva kho pana ajjhattikā pathavīdhātūti yā ca ayaṃ vuttappakārā ajjhattikā pathavīdhātu. |
"And whatever internal earth element" means and this internal earth element of the aforementioned kind. |
yā ca bāhirāti yā ca vibhaṅge, “ayo lohaṃ tipu sīsan”tiādinā (vibha. |
"And the external" means and that which in the Vibhaṅga, by "iron, copper, tin, lead," etc. (Vibh. |
173) nayena āgatā bāhirā pathavīdhātu. |
173) method has come as the external earth element. |
♦ ettāvatā therena ajjhattikā pathavīdhātu nānāsabhāvato vīsatiyā ākārehi vitthārena dassitā, bāhirā saṅkhepena. |
♦ Thus far, the internal earth element has been shown in detail by the Elder in twenty aspects from its various natures, and the external concisely. |
kasmā? yasmiñhi ṭhāne sattānaṃ ālayo nikanti patthanā pariyuṭṭhānaṃ gahaṇaṃ parāmāso balavā hoti, tattha tesaṃ ālayādīnaṃ uddharaṇatthaṃ buddhā vā buddhasāvakā vā vitthārakathaṃ kathenti. |
Why? For in whatever place the attachment, craving, longing, obsession, grasping, and adherence of beings is strong, there, for the purpose of uprooting their attachment, etc., Buddhas or disciples of Buddhas give a detailed discourse. |
yattha pana na balavā, tattha kattabbakiccābhāvato saṅkhepena kathenti. |
But where it is not strong, because there is no task to be done, they speak concisely. |
yathā hi kassako khettaṃ kasamāno yattha mūlasantānakānaṃ balavatāya naṅgalaṃ laggati, tattha goṇe ṭhapetvā paṃsuṃ viyūhitvā mūlasantānakāni chetvā chetvā uddharanto bahuṃ vāyāmaṃ karoti. |
Just as a farmer, while plowing a field, where the plow gets stuck due to the strength of root-systems, stops the oxen, removes the soil, and cutting and cutting, uprooting the root-systems, makes much effort. |
yattha tāni natthi, tattha balavaṃ payogaṃ katvā goṇe piṭṭhiyaṃ paharamāno kasatiyeva, evaṃsampadamidaṃ veditabbaṃ. |
Where those are not, there, making a strong effort, striking the oxen on the back, he just plows; thus this matter is to be understood. |
♦ pathavīdhāturevesāti duvidhāpesā thaddhaṭṭhena kakkhaḷaṭṭhena pharusaṭṭhena ekalakkhaṇā pathavīdhātuyeva, āvusoti ajjhattikaṃ bāhirāya saddhiṃ yojetvā dasseti. |
♦ "It is just the earth element" – both kinds have the single characteristic of solidity, hardness, roughness, it is just the earth element; "friends" – he shows the internal by yoking it with the external. |
yasmā bāhirāya pathavīdhātuyā acetanābhāvo pākaṭo, na ajjhattikāya, tasmā sā bāhirāya saddhiṃ ekasadisā acetanāyevāti gaṇhantassa sukhapariggaho hoti. |
Because the non-sentient nature of the external earth element is manifest, not of the internal, therefore, for one who grasps that it is of the same kind as the external, non-sentient indeed, there is easy comprehension. |
yathā kiṃ? |
Like what? |
yathā dantena goṇena saddhiṃ yojito adanto katipāhameva visūkāyati vipphandati, atha na cirasseva damathaṃ upeti. |
Just as an untamed bull yoked with a tamed one struggles and thrashes about for only a few days, then not long after it submits to taming. |
evaṃ ajjhattikāpi bāhirāya saddhiṃ ekasadisāti gaṇhantassa katipāhameva acetanābhāvo na upaṭṭhāti, atha na cirenevassā acetanābhāvo pākaṭo hoti. |
Similarly, for one who grasps that the internal is of the same kind as the external, for only a few days its non-sentient nature does not appear, then not long after its non-sentient nature becomes manifest. |
taṃ netaṃ mamāti taṃ ubhayampi na etaṃ mama, na esohamasmi, na eso me attāti evaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. |
"That is not mine" – both of them are not mine, I am not this, this is not my self – thus it should be seen with right wisdom as it really is. |
yathābhūtanti yathāsabhāvaṃ, tañhi aniccādisabhāvaṃ, tasmā aniccaṃ dukkhaṃ anattāti evaṃ daṭṭhabbanti attho. |
"As it really is" means according to its true nature; for that has the nature of impermanence, etc.; therefore, "impermanent, suffering, non-self" – thus it should be seen, this is the meaning. |
♦ hoti kho so, āvusoti kasmā ārabhi? |
♦ "It happens, friends" – why was this started? |
bāhirāapodhātuvasena bāhirāya pathavīdhātuyā vināsaṃ dassetvā tato visesatarena upādinnāya sarīraṭṭhakapathavīdhātuyā vināsadassanatthaṃ. |
For the purpose of showing the destruction of the external earth element by means of the external water element, and then, more specifically, the destruction of the clung-to earth element of the body-pentad. |
pakuppatīti āposaṃvaṭṭavasena vaḍḍhamānā kuppati. |
"Is agitated" means, growing by way of the water-cosmic-destruction, it is agitated. |
antarahitā tasmiṃ samaye bāhirā pathavīdhātu hotīti tasmiṃ samaye koṭisatasahassacakkavāḷe khārodakena vilīyamānā udakānugatā hutvā sabbā pabbatādivasena saṇṭhitā pathavīdhātu antarahitā hoti. |
"The external earth element disappears at that time" means at that time, in a hundred thousand million world-systems, being dissolved by caustic water, having become pervaded by water, all the earth element established as mountains, etc., disappears. |
vilīyitvā udakameva hoti. |
Having dissolved, it becomes just water. |
tāva mahallikāyāti tāva mahantāya. |
"So great" means so large. |
♦ duve satasahassāni, cattāri nahutāni ca. |
♦ Two hundred thousand, and four myriads. |
♦ ettakaṃ bahalattena, saṅkhātāyaṃ vasundharāti. |
♦ By such thickness, this earth is reckoned. |
— |
— |
♦ evaṃ bahalatteneva mahantāya, vitthārato pana koṭisatasahassacakkavāḷappamāṇāya. |
♦ Thus great by thickness alone, but in extent, of the measure of a hundred thousand million world-systems. |
aniccatāti hutvā abhāvatā. |
"Impermanence" means having been, (then) non-existence. |
khayadhammatāti khayaṃ gamanasabhāvatā . |
"Subject to destruction" means the nature of going to destruction. |
vayadhammatāti vayaṃ gamanasabhāvatā. |
"Subject to vanishing" means the nature of going to vanishing. |
vipariṇāmadhammatāti pakativijahanasabhāvatā, iti sabbehipi imehi padehi aniccalakkhaṇameva vuttaṃ. |
"Subject to change" means the nature of abandoning its original state; thus by all these terms, the characteristic of impermanence itself is stated. |
yaṃ pana aniccaṃ, taṃ dukkhaṃ. |
But what is impermanent, that is suffering. |
yaṃ dukkhaṃ, taṃ anattāti tīṇipi lakkhaṇāni āgatāneva honti. |
What is suffering, that is non-self – thus all three characteristics have indeed come. |
mattaṭṭhakassāti parittaṭṭhitikassa, tattha dvīhākārehi imassa kāyassa parittaṭṭhititā veditabbā ṭhitiparittatāya ca sarasaparittatāya ca. |
"Of this trifling thing" means of that which has a short duration; therein, the short duration of this body is to be known in two ways: by shortness of duration and by shortness of essence. |
ayañhi atīte cittakkhaṇe jīvittha, na jīvati, na jīvissati. |
For this lived in a past mind-moment, does not live (now), will not live (in the future). |
anāgate cittakkhaṇe jīvissati, na jīvati, na jīvittha. |
It will live in a future mind-moment, does not live (now), did not live (in the past). |
paccuppanne cittakkhaṇe jīvati, na jīvittha, na jīvissatīti vuccati. |
In the present mind-moment it lives, did not live (in the past), will not live (in the future), it is said. |
♦ “jīvitaṃ attabhāvo ca, sukhadukkhā ca kevalā. |
♦ "Life and individuality, and mere pleasure and pain, |
♦ ekacittasamāyuttā, lahu so vattate khaṇo”ti. |
♦ Conjoined with a single mind-moment, so swiftly that moment passes." |
— |
— |
♦ idaṃ etasseva parittaṭṭhitidassanatthaṃ vuttaṃ. |
♦ This was said for the purpose of showing the short duration of this very thing. |
evaṃ ṭhitiparittatāya parittaṭṭhititā veditabbā. |
Thus, by shortness of duration, short duration is to be understood. |
♦ assāsapassāsūpanibaddhādibhāvena panassa sarasaparittatā veditabbā. |
♦ But its shortness of essence is to be understood by way of being dependent on in-breaths and out-breaths, etc. |
sattānañhi assāsūpanibaddhaṃ jīvitaṃ, passāsūpanibaddhaṃ jīvitaṃ, assāsapassāsūpanibaddhaṃ jīvitaṃ, mahābhūtūpanibaddhaṃ jīvitaṃ, kabaḷīkārāhārūpanibaddhaṃ jīvitaṃ, viññāṇūpanibaddhaṃ jīvitanti visuddhimagge vitthāritaṃ. |
♦ For the life of beings is dependent on in-breaths, life is dependent on out-breaths, life is dependent on in-breaths and out-breaths, life is dependent on the great elements, life is dependent on edible food, life is dependent on consciousness – this is detailed in the Visuddhimagga. |
♦ taṇhupādinnassāti taṇhāya ādinnagahitaparāmaṭṭhassa ahanti vā mamanti vā asmīti vā. |
♦ "Of that which is clung to by craving" means of that which is taken, grasped, and touched by craving as "I" or "mine" or "I am." |
atha khvāssa notevettha hotīti atha kho assa bhikkhuno evaṃ tīṇi lakkhaṇāni āropetvā passantassa ettha ajjhattikāya pathavīdhātuyā ahanti vātiādi tividho taṇhāmānadiṭṭhiggāho noteva hoti, na hotiyevāti attho. |
"Then indeed for him it is not so here" means: then indeed for that monk, thus applying the three characteristics and seeing, here in the internal earth element, the threefold grasping of craving, conceit, and views such as "I am," etc., does not indeed occur, it does not occur at all, this is the meaning. |
yathā ca āpodhātuvasena, evaṃ tejodhātuvāyodhātuvasenapi bāhirāya pathavīdhātuyā antaradhānaṃ hoti. |
And just as by means of the water element, so also by means of the fire element and the air element, the disappearance of the external earth element occurs. |
idha pana ekaṃyeva āgataṃ. |
Here, however, only one has come. |
itarānipi atthato veditabbāni. |
The others too are to be understood by meaning. |
♦ tañce, āvusoti idha tassa dhātukammaṭṭhānikassa bhikkhuno sotadvāre pariggahaṃ paṭṭhapento balaṃ dasseti. |
♦ "And if, friends" – here, establishing the grasp at the ear-door of that monk practicing element meditation, he shows strength. |
akkosantīti dasahi akkosavatthūhi akkosanti. |
"They revile" means they revile with the ten bases of reviling. |
paribhāsantīti tayā idañcidañca kataṃ, evañca evañca taṃ karissāmāti vācāya paribhāsanti. |
"They abuse" means "this and that was done by you, and thus and thus will I do to you" – they abuse with speech. |
rosentīti ghaṭṭenti. |
"They anger" means they provoke. |
vihesentīti dukkhāpenti, sabbaṃ vācāya ghaṭṭanameva vuttaṃ. |
"They vex" means they cause suffering; all is said to be provocation by speech. |
so evanti so dhātukammaṭṭhāniko evaṃ sampajānāti. |
"He thus" means that practitioner of element meditation thus clearly comprehends. |
uppannā kho me ayanti sampativattamānuppannabhāvena ca samudācāruppannabhāvena ca uppannā. |
"This has arisen for me indeed" means arisen by way of presently occurring arising and by way of manifest arising. |
sotasamphassajāti upanissayavasena sotasamphassato jātā sotadvārajavanavedanā, phasso aniccoti sotasamphasso hutvā abhāvaṭṭhena aniccoti passati. |
"Born of ear-contact" means, by way of supporting condition, born from ear-contact, the feeling of impulsion at the ear-door; "contact is impermanent" means he sees that ear-contact, having been, is impermanent in the sense of non-existence. |
vedanādayopi sotasamphassasampayuttāva veditabbā. |
Feeling, etc., too are to be understood as associated with ear-contact. |
dhātārammaṇamevāti dhātusaṅkhātameva ārammaṇaṃ. |
"Just the element-object" means just the object designated as element. |
pakkhandatīti otarati. |
"Enters" means descends. |
pasīdatīti tasmiṃ ārammaṇe pasīdati, bhummavacanameva vā etaṃ. |
"Is pleased" means is pleased in that object; or this is just a locative expression. |
byañjanasandhivasena “dhātārammaṇamevā”ti vuttaṃ, dhātārammaṇeyevāti ayamettha attho. |
By way of consonant sandhi, "dhātārammaṇamevā" is said; "dhātārammaṇeyeva" (in the element-object itself) is the meaning here. |
adhimuccatīti dhātuvasena evanti adhimokkhaṃ labhati, na rajjati, na dussati. |
"Is resolved" means by way of element, thus he gains conviction; he is not impassioned, not averse. |
ayañhi sotadvāramhi ārammaṇe āpāthagate mūlapariññāāgantukatāvakālikavasena pariggahaṃ karoti, tassa vitthārakathā satipaṭṭhāne satisampajaññapabbe vuttā. |
For he, when an object has come into range at the ear-door, makes a grasp by way of fundamental full understanding, adventitiousness, and temporariness; the detailed explanation of this is given in the Satipaṭṭhāna, in the section on mindfulness and clear comprehension. |
sā pana tattha cakkhudvāravasena vuttā, idha sotadvāravasena veditabbā. |
But there it is stated by way of the eye-door; here it is to be understood by way of the ear-door. |
♦ evaṃ katapariggahassa hi dhātukammaṭṭhānikassa balavavipassakassa sacepi cakkhudvāRādīsu ārammaṇe āpāthagate ayoniso āvajjanaṃ uppajjati, voṭṭhabbanaṃ patvā ekaṃ dve vāre āsevanaṃ labhitvā cittaṃ bhavaṅgameva otarati, na rāgādivasena uppajjati, ayaṃ koṭippatto tikkhavipassako. |
♦ For one who has thus made the grasp, a practitioner of element meditation, a strong insight meditator, even if unskillful attention arises when an object comes into range at the eye-door, etc., having reached determination and having obtained impulsion once or twice, the mind descends into the life-continuum itself, it does not arise by way of passion, etc.; this is a sharp insight meditator who has reached the peak. |
aparassa rāgādivasena ekaṃ vāraṃ javanaṃ javati, javanapariyosāne pana rāgādivasena evaṃ me javanaṃ javitanti āvajjato ārammaṇaṃ pariggahitameva hoti, puna vāraṃ tathā na javati. |
For another, impulsion impels once by way of passion, etc.; but at the end of the impulsion, for one attending, "Thus my impulsion has impelled by way of passion, etc.," the object is indeed grasped; a second time it does not impel thus. |
aparassa ekavāraṃ evaṃ āvajjato puna dutiyavāraṃ rāgādivasena javanaṃ javatiyeva, dutiyavārāvasāne pana evaṃ me javanaṃ javitanti āvajjato ārammaṇaṃ pariggahitameva hoti, tatiyavāre tathā na uppajjati. |
For another, attending thus once, again a second time impulsion impels by way of passion, etc.; but at the end of the second time, for one attending, "Thus my impulsion has impelled," the object is indeed grasped; a third time it does not arise thus. |
ettha pana paṭhamo atitikkho, tatiyo atimando, dutiyassa pana vasena imasmiṃ sutte, laṭukikopame, indriyabhāvane ca ayamattho veditabbo. |
Here, however, the first is very sharp, the third very dull; but by way of the second, in this sutta, in the Laṭukikopama, and in the Indriyabhāvanā, this meaning is to be understood. |
♦ evaṃ sotadvāre pariggahitavasena dhātukammaṭṭhānikassa balaṃ dassetvā idāni kāyadvāre dīpento tañce, āvusotiādimāha. |
♦ Thus, having shown the strength of the practitioner of element meditation by way of what is grasped at the ear-door, now, illuminating it at the body-door, he said, "And if, friends," etc. |
aniṭṭhārammaṇañhi patvā dvīsu vāresu kilamati sotadvāre ca kāyadvāre ca. |
For having encountered an undesirable object, one is afflicted on two occasions: at the ear-door and at the body-door. |
tasmā yathā nāma khettassāmī puriso kudālaṃ gahetvā khettaṃ anusañcaranto yattha vā tattha vā mattikapiṇḍaṃ adatvā dubbalaṭṭhānesuyeva kudālena bhūmiṃ bhinditvā satiṇamattikapiṇḍaṃ deti. |
Therefore, just as a landowner, taking a hoe and going around the field, without giving a clod of earth here or there, only in weak spots breaks the ground with the hoe and gives a clod of earth with grass. |
evameva mahāthero anāgate sikkhākāmā padhānakammikā kulaputtā imesu dvāresu saṃvaraṃ paṭṭhapetvā khippameva jātijarāmaraṇassa antaṃ karissantīti imesuyeva dvīsu dvāresu gāḷhaṃ katvā saṃvaraṃ desento imaṃ desanaṃ ārabhi. |
Similarly, the great Elder, thinking that in the future clansmen desirous of training, engaged in the primary task, establishing restraint at these two doors, will quickly make an end of birth, aging, and death, making restraint firm at these very two doors, began this discourse. |
♦ tattha samudācarantīti upakkamanti. |
♦ Therein, "they behave" means they approach. |
pāṇisamphassenāti pāṇippahārena, itaresupi eseva nayo. |
"By contact with the hand" means by a blow with the hand; in the others too, the same method applies. |
tathābhūtoti tathāsabhāvo. |
"Such a one" means of such a nature. |
yathābhūtasminti yathāsabhāve. |
"In what is as it really is" means in its true nature. |
kamantīti pavattanti. |
"They proceed" means they occur. |
evaṃ buddhaṃ anussaratotiādīsu itipi so bhagavātiādinā nayena anussarantopi buddhaṃ anussarati, vuttaṃ kho panetaṃ bhagavatāti anussarantopi anussaratiyeva. |
"Thus he recollects the Buddha," etc. – even while recollecting by the method of "Such indeed is the Blessed One," etc., he recollects the Buddha; even while recollecting "This indeed has been said by the Blessed One," he recollects indeed. |
svākkhāto bhagavatā dhammotiādinā nayena anussarantopi dhammaṃ anussarati, kakacūpamovādaṃ anussarantopi anussaratiyeva. |
Even while recollecting by the method of "Well-expounded is the Dhamma by the Blessed One," etc., he recollects the Dhamma; even while recollecting the admonition of the Kakacūpama Sutta, he recollects indeed. |
suppaṭipannotiādinā nayena anussarantopi saṅghaṃ anussarati, kakacokantanaṃ adhivāsayamānassa bhikkhuno guṇaṃ anussaramānopi anussaratiyeva. |
Even while recollecting by the method of "Well-practiced," etc., he recollects the Saṅgha; even while recollecting the virtue of a monk enduring being sawn with a saw, he recollects indeed. |
♦ upekkhā kusalanissitā na saṇṭhātīti idha vipassanupekkhā adhippetā. |
♦ "Equanimity based on the wholesome does not stand firm" – here, insight-equanimity is intended. |
upekkhā kusalanissitā saṇṭhātīti idha chaḷaṅgupekkhā, sā panesā kiñcāpi khīṇāsavassa iṭṭhāniṭṭhesu ārammaṇesu arajjanādivasena pavattati, ayaṃ pana bhikkhu vīriyabalena bhāvanāsiddhiyā attano vipassanaṃ khīṇāsavassa chaḷaṅgupekkhāṭhāne ṭhapetīti vipassanāva chaḷaṅgupekkhā nāma jātā. |
♦ "Equanimity based on the wholesome stands firm" – here, six-factored equanimity; and this, although for one whose cankers are destroyed it proceeds by way of non-passion, etc., towards desirable and undesirable objects, this monk, by the power of energy and the success of development, places his own insight in the position of the six-factored equanimity of one whose cankers are destroyed, thus insight itself becomes what is called six-factored equanimity. |
♦ 303. āpodhātuniddese āpogatanti sabbāapesu gataṃ allayūsabhāvalakkhaṇaṃ. |
♦ 303. In the explanation of the water element, "gone to water" means the characteristic of the nature of wetness and cohesion, gone into all waters. |
pittaṃ semhantiādīsu pana yaṃ vattabbaṃ, taṃ sabbaṃ saddhiṃ bhāvanānayena visuddhimagge vuttaṃ. |
But in "bile, phlegm," etc., whatever should be said, all that, together with the method of development, is stated in the Visuddhimagga. |
pakuppatīti oghavasena vaḍḍhati, samuddato vā udakaṃ uttarati, ayamassa pākatiko pakopo, āposaṃvaṭṭakāle pana koṭisatasahassacakkavāḷaṃ udakapūrameva hoti. |
"Is agitated" means it increases by way of a flood, or water overflows from the ocean; this is its natural agitation; but at the time of the water-cosmic-destruction, a hundred thousand million world-systems become just a flood of water. |
ogacchantīti heṭṭhā gacchanti, uddhane āropitaudakaṃ viya khayaṃ vināsaṃ pāpuṇanti. |
"They go down" means they go downwards; like water placed on a stove, they reach destruction and ruin. |
sesaṃ purimanayeneva veditabbaṃ. |
The rest is to be understood by the previous method. |
♦ 304. tejodhātuniddese tejogatanti sabbatejesu gataṃ uṇhattalakkhaṇaṃ. |
♦ 304. In the explanation of the fire element, "gone to fire" means the characteristic of heat, gone into all fires. |
tejo eva vā tejobhāvaṃ gatanti tejogataṃ. |
Or "fire itself having gone to the state of fire" is "gone to fire." |
purime āpogatepi pacchime vāyogatepi eseva nayo. |
In the previous "gone to water" and in the following "gone to air" also, the same method applies. |
yena cāti yena tejogatena. |
"And by which" means by which (element) gone to fire. |
tasmiṃ kuppite ayaṃ kāyo santappati, ekāhikajarādibhāvena usumajāto hoti. |
When that is agitated, this body is heated; by way of one-day fever, etc., it becomes feverish. |
yena ca jīrīyatīti yena ayaṃ kāyo jīrati, indriyavekallattaṃ balaparikkhayaṃ valipalitādibhāvañca pāpuṇāti. |
"And by which it decays" means by which this body decays, reaches impairment of faculties, exhaustion of strength, and the state of wrinkles, gray hair, etc. |
yena ca pariḍayhatīti yena kuppitena ayaṃ kāyo dayhati, so ca puggalo dayhāmi dayhāmīti kandanto satadhotasappigosītacandanādilepañca tālavaṇṭavātañca paccāsīsati. |
"And by which it is consumed by fire" means by which, when agitated, this body burns, and that person, crying, "I am burning, I am burning," desires an ointment of ghee washed a hundred times, cow-sandalwood, etc., and the breeze from a palm-leaf fan. |
yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchatīti yena taṃ asitaṃ vā odanādi, pītaṃ vā pānakādi, khāyitaṃ vā piṭṭhakhajjakādi, sāyitaṃ vā ambapakkamadhuphāṇitādi sammā paripākaṃ gacchati, rasādibhāvena vivekaṃ gacchatīti attho. |
"And by which what is eaten, drunk, chewed, and tasted undergoes proper transformation" means by which that which is eaten, such as rice; or drunk, such as beverages; or chewed, such as flour-cakes; or tasted, such as ripe mangoes, honey, molasses, etc., undergoes proper digestion, meaning it goes to separation by way of essence, etc. |
ayamettha saṅkhepo. |
This is the summary here. |
vitthārato pana yaṃ vattabbaṃ siyā, taṃ sabbaṃ saddhiṃ bhāvanānayena visuddhimagge vuttaṃ. |
But in detail, whatever should be said, all that, together with the method of development, is stated in the Visuddhimagga. |
♦ haritantanti haritameva. |
♦ "Green" means just green. |
allatiṇādiṃ āgamma nibbāyatīti attho. |
Having approached wet grass, etc., it is extinguished, this is the meaning. |
panthantanti mahāmaggameva. |
"Path" means just a highway. |
selantanti pabbataṃ. |
"Rock" means a mountain. |
udakantanti udakaṃ. |
"Water" means water. |
ramaṇīyaṃ vā bhūmibhāganti tiṇagumbādirahitaṃ, vivittaṃ abbhokāsaṃ bhūmibhāgaṃ. |
"Or a pleasant stretch of ground" means a stretch of ground free from grass, bushes, etc., secluded, in the open air. |
anāhārāti nirāhārā nirupādānā, ayampi pakatiyāva tejovikāro vutto, tejosaṃvaṭṭakāle pana koṭisatasahassacakkavāḷaṃ jhāpetvā chārikāmattampi na tiṭṭhati. |
"Without fuel" means without food, without support; this too is said to be a natural modification of fire; but at the time of the fire-cosmic-destruction, having burned a hundred thousand million world-systems, not even a mere cinder remains. |
nhārudaddulenāti cammanillekhanena. |
"With a sinew-scraper" means with a skin-scraper. |
aggiṃ gavesantīti evarūpaṃ sukhumaṃ upādānaṃ gahetvā aggiṃ pariyesanti, yaṃ appamattakampi usumaṃ labhitvā pajjalati, sesamidhāpi purimanayeneva veditabbaṃ. |
"They seek fire" means taking such fine fuel, they search for fire, which, having obtained even a little heat, blazes up; the rest here too is to be understood by the previous method. |
♦ 305. vāyodhātuniddese uddhaṅgamā vātāti uggārahikkārādipavattakā uddhaṃ ārohanavātā. |
♦ 305. In the explanation of the air element, "upward-going winds" means winds ascending upwards, causing belching, hiccuping, etc. |
adhogamā vātāti uccārapassāvādinīharaṇakā adho orohanavātā. |
"Downward-going winds" means winds descending downwards, causing the evacuation of feces, urine, etc. |
kucchisayā vātāti antānaṃ bahivātā. |
"Winds in the belly" means winds outside the intestines. |
koṭṭhāsayā vātāti antānaṃ antovātā. |
"Winds in the cavities" means winds inside the intestines. |
aṅgamaṅgānusārinoti dhamanījālānusārena sakalasarīre aṅgamaṅgāni anusaṭā samiñjanapasāraṇādinibbattakavātā. |
"Pervading the limbs and minor limbs" means winds pervading the limbs and minor limbs in the entire body according to the network of veins, causing bending, stretching, etc. |
assāsoti antopavisananāsikavāto . |
"In-breath" means the nasal wind entering inwards. |
passāsoti bahinikkhamananāsikavāto. |
"Out-breath" means the nasal wind exiting outwards. |
ayamettha saṅkhepo. |
This is the summary here. |
vitthārato pana yaṃ vattabbaṃ siyā, taṃ sabbaṃ saddhiṃ bhāvanānayena visuddhimagge vuttaṃ. |
But in detail, whatever should be said, all that, together with the method of development, is stated in the Visuddhimagga. |
♦ gāmampi vahatīti sakalagāmampi cuṇṇavicuṇṇaṃ kurumānā ādāya gacchati, nigamādīsupi eseva nayo. |
♦ "It carries away even a village" means, reducing even an entire village to powder, it takes it and goes; in towns, etc., too, the same method applies. |
idha vāyosaṃvaṭṭakāle koṭisatasahassacakkavāḷaviddhaṃsanavasena vāyodhātuvikāro dassito. |
Here, at the time of the wind-cosmic-destruction, the modification of the air element is shown by way of the destruction of a hundred thousand million world-systems. |
vidhūpanenāti aggibījanakena. |
"With a fan" means with a fire-fanner. |
ossavaneti chadanagge, tena hi udakaṃ savati, tasmā taṃ “ossavanan”ti vuccati. |
"At the eaves" means at the edge of the roof; for water flows from there, therefore it is called "ossavana" (flowing down). |
sesamidhāpi purimanayeneva yojetabbaṃ. |
The rest here too is to be connected by the previous method. |
♦ 306. seyyathāpi, āvusoti idha kiṃ dasseti? |
♦ 306. "Just as, friends" – what does he show here? |
heṭṭhā kathitānaṃ mahābhūtānaṃ nissattabhāvaṃ. |
The non-sentient nature of the great elements mentioned below. |
kaṭṭhanti dabbasambhāraṃ. |
"Timber" means a collection of materials. |
vallinti ābandhanavalliṃ. |
"Creepers" means binding creepers. |
tiṇanti chadanatiṇaṃ. |
"Grass" means roofing grass. |
mattikanti anulepamattikaṃ. |
"Clay" means plastering clay. |
ākāso parivāritoti etāni kaṭṭhādīni anto ca bahi ca parivāretvā ākāso ṭhitoti attho. |
"Space is enclosed" means space stands enclosing these timber, etc., both inside and outside, this is the meaning. |
agāraṃtveva saṅkhaṃ gacchatīti agāranti paṇṇattimattaṃ hoti. |
"It goes by the designation 'house'" means 'house' is merely a concept. |
kaṭṭhādīsu pana visuṃ visuṃ rāsikatesu kaṭṭharāsivallirāsītveva vuccati. |
But when timber, etc., are piled up separately, it is called a pile of timber, a pile of creepers. |
evameva khoti evameva aṭṭhiādīni anto ca bahi ca parivāretvā ṭhito ākāso, tāneva aṭṭhiādīni paṭicca rūpaṃtveva saṅkhaṃ gacchati, sarīranti vohāraṃ gacchati. |
Similarly indeed, space stands enclosing bones, etc., both inside and outside; dependent on those very bones, etc., it goes by the designation 'form', it goes by the conventional term 'body'. |
yathā kaṭṭhādīni paṭicca gehanti saṅkhaṃ gataṃ agāraṃ khattiyagehaṃ brāhmaṇagehanti vuccati, evamidampi khattiyasarīraṃ brāhmaṇasarīranti vuccati, na hettha koci satto vā jīvo vā vijjati. |
Just as a house that has gone by the designation 'dwelling' dependent on timber, etc., is called a Khattiya's house, a Brāhmaṇa's house, similarly this too is called a Khattiya's body, a Brāhmaṇa's body; there is no being or soul here. |
♦ ajjhattikañceva, āvuso, cakkhūti idaṃ kasmā āraddhaṃ? |
♦ "And the internal, friends, eye" – why was this started? |
heṭṭhā upādārūpaṃ cattāro ca arūpino khandhā tīṇi ca ariyasaccāni na kathitāni, idāni tāni kathetuṃ ayaṃ desanā āraddhāti. |
Below, derived form, the four immaterial aggregates, and the three Noble Truths were not discussed; now, to discuss them, this discourse was started. |
tattha cakkhuṃ aparibhinnanti cakkhupasāde niruddhepi upahatepi pittasemhalohitehi palibuddhepi cakkhu cakkhuviññāṇassa paccayo bhavituṃ na sakkoti, paribhinnameva hoti, cakkhuviññāṇassa pana paccayo bhavituṃ samatthaṃ aparibhinnaṃ nāma. |
Therein, "the eye unbroken" means: even if the eye-sensitivity is obstructed, damaged, or impeded by bile, phlegm, or blood, the eye cannot be a condition for eye-consciousness, it is indeed broken; but that which is capable of being a condition for eye-consciousness is called "unbroken." |
bāhirā ca rūpāti bāhirā catusamuṭṭhānikarūpā. |
"And external forms" means external forms born of four causes. |
tajjo samannāhāroti taṃ cakkhuñca rūpe ca paṭicca bhavaṅgaṃ āvaṭṭetvā uppajjanamanasikāro, bhavaṅgāvaṭṭanasamatthaṃ cakkhudvāre kiriyamanodhātucittanti attho. |
"The appropriate bringing together" means attention arising by turning the life-continuum dependent on that eye and forms; it means the functional mind-element-consciousness at the eye-door, capable of turning the life-continuum, this is the meaning. |
taṃ rūpānaṃ anāpāthagatattāpi aññāvihitassapi na hoti, tajjassāti tadanurūpassa. |
That does not occur even when forms have not come into range, or when one is otherwise occupied; "of the appropriate" means of that which is suitable to it. |
viññāṇabhāgassāti viññāṇakoṭṭhāsassa. |
"Of the consciousness-part" means of the consciousness-section. |
♦ yaṃ tathābhūtassātiādīsu dvāravasena cattāri saccāni dasseti. |
♦ In "Of such a one," etc., he shows the four truths by way of the doors. |
tattha tathābhūtassāti cakkhuviññāṇena sahabhūtassa, cakkhuviññāṇasamaṅginoti attho. |
Therein, "of such a one" means of one co-existent with eye-consciousness, meaning of one endowed with eye-consciousness. |
rūpanti cakkhuviññāṇassa na rūpajanakattā cakkhuviññāṇakkhaṇe tisamuṭṭhānarūpaṃ, tadanantaracittakkhaṇe catusamuṭṭhānampi labbhati. |
"Form" – because eye-consciousness is not a generator of form, at the moment of eye-consciousness it is form born of three causes; at the immediately following mind-moment, it is also obtained as born of four causes. |
saṅgahaṃ gacchatīti gaṇanaṃ gacchati. |
"Goes to inclusion" means goes to counting. |
vedanādayo cakkhuviññāṇasampayuttāva. |
Feeling, etc., are associated with eye-consciousness. |
viññāṇampi cakkhuviññāṇameva. |
Consciousness too is just eye-consciousness. |
ettha ca saṅkhārāti cetanāva vuttā. |
And here, "formations" means volition itself is stated. |
saṅgahoti ekato saṅgaho. |
"Inclusion" means inclusion together. |
sannipātoti samāgamo. |
"Coming together" means assembly. |
samavāyoti rāsi. |
"Concurrence" means a heap. |
yo paṭiccasamuppādaṃ passatīti yo paccaye passati. |
"Whoever sees dependent origination" means whoever sees conditions. |
so dhammaṃ passatīti so paṭiccasamuppannadhamme passati, chandotiādi sabbaṃ taṇhāvevacanameva, taṇhā hi chandakaraṇavasena chando. |
"He sees the Dhamma" means he sees dependently arisen phenomena; "desire," etc., are all just synonyms for craving; for craving, by way of causing desire, is desire. |
ālayakaraṇavasena ālayo. |
By way of causing attachment, it is attachment. |
anunayakaraṇavasena anunayo. |
By way of causing inclination, it is inclination. |
ajjhogāhitvā gilitvā gahanavasena ajjhosānanti vuccati. |
By way of immersing, swallowing, and grasping, it is called "clinging." |
chandarāgavinayo chandarāgappahānanti nibbānasseva vevacanaṃ, iti tīṇi saccāni pāḷiyaṃ āgatāneva maggasaccaṃ āharitvā gahetabbaṃ, yā imesu tīsu ṭhānesu diṭṭhi saṅkappo vācā kammanto ājīvo vāyāmo sati samādhi bhāvanāpaṭivedho, ayaṃ maggoti. |
"The dispelling of desire and passion," "the abandoning of desire and passion" are just synonyms for Nibbāna; thus, the three truths have indeed come in the Pāli; the truth of the path is to be brought in and grasped: whatever in these three instances is right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, development, penetration – this is the path. |
bahukataṃ hotīti ettāvatāpi bahuṃ bhagavato sāsanaṃ kataṃ hoti, ajjhattikañceva, āvuso, sotantiādivāresupi eseva nayo. |
"Much has been done" means even by this much, much of the Blessed One's teaching has been done; "And the internal, friends, ear," etc. – in these passages too, the same method applies. |
♦ manodvāre pana ajjhattiko mano nāma bhavaṅgacittaṃ. |
♦ At the mind-door, however, the internal mind is called the life-continuum consciousness. |
taṃ niruddhampi āvajjanacittassa paccayo bhavituṃ asamatthaṃ mandathāmagatameva pavattamānampi paribhinnaṃ nāma hoti. |
Even if it has ceased, being incapable of being a condition for the adverting consciousness, even if it proceeds having become weak and feeble, it is called "broken." |
āvajjanassa pana paccayo bhavituṃ samatthaṃ aparibhinnaṃ nāma. |
But that which is capable of being a condition for adverting is called "unbroken." |
bāhirā ca dhammāti dhammārammaṇaṃ. |
"And external dhammas" means mind-objects. |
neva tāva tajjassāti idaṃ bhavaṅgasamayeneva kathitaṃ. |
"Not yet of the appropriate" – this is stated only for the time of the life-continuum. |
dutiyavāro paguṇajjhānapaccavekkhaṇena vā, paguṇakammaṭṭhānamanasikārena vā, paguṇabuddhavacanasajjhāyakaraṇādinā vā, aññavihitakaṃ sandhāya vutto. |
The second time is spoken referring to one otherwise occupied by reviewing a well-practiced jhāna, or by attending to a well-practiced meditation subject, or by reciting well-practiced Buddha-words, etc. |
imasmiṃ vāre rūpanti catusamuṭṭhānampi labbhati. |
At this time, "form" is also obtained as born of four causes. |
manoviññāṇañhi rūpaṃ samuṭṭhāpeti, vedanādayo manoviññāṇasampayuttā, viññāṇaṃ manoviññāṇameva. |
For mind-consciousness originates form; feeling, etc., are associated with mind-consciousness; consciousness is just mind-consciousness. |
saṅkhārā panettha phassacetanāvaseneva gahitā. |
Formations here are grasped only by way of contact and volition. |
sesaṃ vuttanayeneva veditabbaṃ. |
The rest is to be understood by the stated method. |
iti mahāthero heṭṭhā ekadesameva sammasanto āgantvā imasmiṃ ṭhāne ṭhatvā heṭṭhā parihīnadesanaṃ sabbaṃ taṃtaṃdvāravasena bhājetvā dassento yathānusandhināva suttantaṃ niṭṭhapesīti. |
Thus the great Elder, having come, contemplating only a part below, standing in this place, dividing and showing all the discourse that was deficient below by way of the respective doors, finished the sutta according to its sequence. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ In the Papañcasūdanī, the commentary to the Majjhima Nikāya, |
♦ mahāhatthipadopamasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Mahāhatthipadopama Sutta is finished. |
♦ 9. mahāsāropamasuttavaṇṇanā |
♦ 9. Explanation of the Mahāsāropama Sutta |
♦ 307. evaṃ me sutanti mahāsāropamasuttaṃ. |
♦ 307. "Thus have I heard" – the Mahāsāropama Sutta. |
tattha acirapakkanteti saṅghaṃ bhinditvā ruhiruppādakammaṃ katvā nacirapakkante saliṅgeneva pāṭiyekke jāte. |
Therein, "not long departed" means: having split the Saṅgha and done the act of shedding blood, when not long departed, distinct individuals were born with the same characteristics. |
♦ idha, bhikkhave, ekacco kulaputtoti kiñcāpi asukakulaputtoti na niyāmito, devadattaṃyeva pana sandhāya idaṃ vuttanti veditabbaṃ. |
♦ "Here, monks, a certain clansman" – although "such and such a clansman" is not specified, it should be understood that this is said referring to Devadatta himself. |
so hi asambhinnāya mahāsammatapaveṇiyā okkākavaṃse jātattā jātikulaputto. |
For he, being born in the Okkāka lineage of the unbroken, greatly esteemed tradition, is a clansman by birth. |
otiṇṇoti yassa jāti anto anupaviṭṭhā, so jātiyā otiṇṇo nāma. |
"Descended" means one whose birth has entered within; he is called "descended by birth." |
jarādīsupi eseva nayo. |
In aging, etc., too, the same method applies. |
lābhasakkārādīsupi lābhoti cattāro paccayā. |
In gain, honor, etc., too, "gain" means the four requisites. |
sakkāroti tesaṃyeva sukatabhāvo. |
"Honor" means the well-made nature of those very things. |
silokoti vaṇṇabhaṇanaṃ. |
"Fame" means the speaking of praise. |
abhinibbattetīti uppādeti. |
"Produces" means generates. |
apaññātāti dvinnaṃ janānaṃ ṭhitaṭṭhāne na paññāyanti, ghāsacchādanamattampi na labhanti. |
"Unknown" means they are not known in the place where two people stand; they do not even get mere food and clothing. |
appesakkhāti appaparivārā, purato vā pacchato vā gacchantaṃ na labhanti. |
"Of little influence" means of small retinue; they do not get anyone going in front or behind. |
♦ sārena sārakaraṇīyanti rukkhasārena kattabbaṃ akkhacakkayuganaṅgalādikaṃ yaṃkiñci. |
♦ "What is to be done with heartwood" means whatever is to be made with the heartwood of a tree, such as axles, wheels, yokes, plows, etc. |
sākhāpalāsaṃ aggahesi brahmacariyassāti maggaphalasārassa sāsanabrahmacariyassa cattāro paccayā sākhāpalāsaṃ nāma, taṃ aggahesi. |
"He grasped the branches and leaves of the holy life" means: of the holy life in the teaching, whose essence is the path and fruit, the four requisites are called branches and leaves; that he grasped. |
tena ca vosānaṃ āpādīti teneva ca alamettāvatā sāro me pattoti vosānaṃ āpanno. |
"And by that he reached an end" means: by that very thing, thinking, "Enough, by this much the essence has been attained by me," he reached an end. |
♦ 310. ñāṇadassanaṃ ārādhetīti devadatto pañcābhiñño, dibbacakkhu ca pañcannaṃ abhiññānaṃ matthake ṭhitaṃ, taṃ imasmiṃ sutte “ñāṇadassanan”ti vuttaṃ . |
♦ 310. "He attains knowledge and vision" means Devadatta, with five supernormal knowledges, and the divine eye stands at the head of the five supernormal knowledges; that is called "knowledge and vision" in this sutta. |
ajānaṃ apassaṃ viharantīti kiñci sukhumaṃ rūpaṃ ajānantā antamaso paṃsupisācakampi apassantā viharanti. |
"They dwell not knowing, not seeing" means not knowing any subtle form, not seeing even a dust-demon, they dwell. |
♦ 311. asamayavimokkhaṃ ārādhetīti, “katamo asamayavimokkho? |
♦ 311. "He attains unconditioned liberation" means, "Which is unconditioned liberation? |
cattāro ca ariyamaggā cattāri ca sāmaññaphalāni, nibbānañca, ayaṃ asamayavimokkho”ti (paṭi. |
The four noble paths, the four fruits of recluseship, and Nibbāna – this is unconditioned liberation" (Paṭi. |
ma. 1.213) evaṃ vutte navalokuttaradhamme ārādheti sampādeti paṭilabhati. |
Ma. 1.213); thus, when it is said, he attains, accomplishes, and obtains the nine supramundane states. |
lokiyasamāpattiyo hi appitappitakkhaṇeyeva paccanīkadhammehi vimuccanti, tasmā, “katamo samayavimokkho? |
For mundane attainments are liberated from opposing states only at the very moment of application; therefore, "Which is conditioned liberation? |
cattāri ca jhānāni catasso ca arūpāvacarasamāpattiyo, ayaṃ samayavimokkho”ti evaṃ samayavimokkhoti vuttā. |
The four jhānas and the four formless attainments – this is conditioned liberation"; thus they are called conditioned liberation. |
lokuttaradhammā pana kālena kālaṃ vimuccanti, sakiṃ vimuttāni hi maggaphalāni vimuttāneva honti. |
Supramundane states, however, are liberated from time to time; for path and fruit, once liberated, are liberated indeed. |
nibbānaṃ sabbakilesehi accantaṃ vimuttamevāti ime nava dhammā asamayavimokkhoti vuttā. |
Nibbāna is utterly liberated from all defilements indeed; thus these nine states are called unconditioned liberation. |
♦ akuppā cetovimuttīti arahattaphalavimutti. |
♦ "Unshakable liberation of mind" means the liberation of the fruit of Arahantship. |
ayamattho etassāti etadatthaṃ, arahattaphalatthamidaṃ brahmacariyaṃ. |
"This is the meaning of this" means for this purpose; this holy life is for the purpose of the fruit of Arahantship. |
ayaṃ etassa atthoti vuttaṃ hoti. |
"This is the meaning of this," it is said. |
etaṃ sāranti etaṃ arahattaphalaṃ brahmacariyassa sāraṃ. |
"This is the essence" means this fruit of Arahantship is the essence of the holy life. |
etaṃ pariyosānanti etaṃ arahattaphalaṃ brahmacariyassa pariyosānaṃ, esā koṭi, na ito paraṃ pattabbaṃ atthīti yathānusandhināva desanaṃ niṭṭhapesīti. |
"This is the culmination" means this fruit of Arahantship is the culmination of the holy life, this is the peak, there is nothing further to be attained beyond this; thus he finished the discourse according to its sequence. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ In the Papañcasūdanī, the commentary to the Majjhima Nikāya, |
♦ mahāsāropamasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Mahāsāropama Sutta is finished. |
♦ 10. cūḷasāropamasuttavaṇṇanā |
♦ 10. Explanation of the Cūḷasāropama Sutta |
♦ 312. evaṃ me sutanti cūḷasāropamasuttaṃ. |
♦ 312. "Thus have I heard" – the Cūḷasāropama Sutta. |
tattha piṅgalakocchoti so brāhmaṇo piṅgaladhātuko. |
Therein, "Piṅgalakoccha" means that brahmin was of a tawny complexion. |
kocchoti panassa nāmaṃ, tasmā “piṅgalakoccho”ti vuccati. |
"Koccha," however, is his name; therefore he is called "Piṅgalakoccha." |
saṅghinotiādīsu pabbajitasamūhasaṅkhāto saṅgho etesaṃ atthīti saṅghino. |
In "possessing a Saṅgha," etc., "Saṅghins" are those who have a Saṅgha, designated as a group of renunciants. |
sveva gaṇo etesaṃ atthīti gaṇino. |
"Gaṇins" are those who have their own group. |
ācārasikkhāpanavasena tassa gaṇassa ācariyāti gaṇācariyā. |
"Gaṇācariyas" (teachers of groups) are teachers of that group by way of teaching conduct. |
ñātāti paññātā pākaṭā. |
"Known" means well-known, famous. |
“appicchā santuṭṭhā, appicchatāya vatthampi na nivāsentī”tiādinā nayena samuggato yaso etesaṃ atthīti yasassino. |
"Of few wishes, content; due to fewness of wishes, they do not even wear a cloth" – by this method, "Yasassins" (famous ones) are those who have arisen fame. |
titthakarāti laddhikarā. |
"Titthakaras" (ford-makers) are founders of doctrines. |
sādhusammatāti ime sādhu sundarā sappurisāti evaṃ sammatā. |
"Well-esteemed" means these are esteemed thus: "good, excellent, virtuous persons." |
bahujanassāti assutavato andhabālaputhujjanassa. |
"Of many people" means of the unlearned, blind, foolish commoner. |
idāni te dassento seyyathidaṃ pūraṇotiādimāha. |
Now, showing them, he said, "Such as Pūraṇa," etc. |
tattha pūraṇoti tassa satthupaṭiññassa nāmaṃ. |
Therein, "Pūraṇa" is the name of that one who claimed to be a teacher. |
kassapoti gottaṃ. |
"Kassapa" is the clan name. |
so kira aññatarassa kulassa ekūnadāsasataṃ pūrayamāno jāto, tenassa “pūraṇo”ti nāmaṃ akaṃsu. |
He, it is said, was born completing the one hundred minus one (ninety-nine) slaves of a certain family; therefore they gave him the name "Pūraṇa" (Filler). |
maṅgaladāsattā cassa “dukkaṭan”ti vattā natthi, akataṃ vā na katanti. |
And because he was an auspicious slave, there was no one to say "wrongdoing" to him, or "undone" or "not done." |
“so kimahamettha vasāmī”ti palāyi. |
Thinking, "Why should I live here?" he fled. |
athassa corā vatthāni acchindiṃsu. |
Then thieves snatched his clothes. |
so paṇṇena vā tiṇena vā paṭicchādetumpi ajānanto jātarūpeneva ekaṃ gāmaṃ pāvisi. |
He, not knowing even how to cover himself with a leaf or grass, entered a village in his born state (naked). |
manussā taṃ disvā, “ayaṃ samaṇo arahā appiccho, natthi iminā sadiso”ti pūvabhattādīni gahetvā upasaṅkamanti. |
People, seeing him, thought, "This ascetic is an Arahant, of few wishes, there is no one like him," and approached him, taking cakes, food, etc. |
so “mayhaṃ sāṭakaṃ anivatthabhāvena idaṃ uppannan”ti tato paṭṭhāya sāṭakaṃ labhitvāpi na nivāsesi, tadeva pabbajjaṃ aggahesi. |
He, thinking, "This has arisen for me because of my not wearing a garment," from then on, even when he received a garment, did not wear it; he adopted that very state of renunciation. |
tassa santike aññepi pañcasatā manussā pabbajiṃsu, taṃ sandhāyāha “pūraṇo kassapo”ti. |
Five hundred other men also renounced under him; referring to this, he said, "Pūraṇa Kassapa." |
♦ makkhalīti tassa nāmaṃ. |
♦ "Makkhali" is his name. |
gosālāya jātattā gosāloti dutiyaṃ nāmaṃ. |
Because he was born in a cowshed (gosālā), "Gosāla" is his second name. |
taṃ kira sakaddamāya bhūmiyā telaghaṭaṃ gahetvā gacchantaṃ, “tāta, mā khalī”ti sāmiko āha. |
It is said that as he was going, carrying an oil pot on muddy ground, his master said, "Son, don't slip (mā khali)." |
so pamādena khalitvā patitvā sāmikassa bhayena palāyituṃ āraddho. |
He, through carelessness, slipped and fell, and out of fear of his master, started to flee. |
sāmiko upadhāvitvā sāṭakakaṇṇe aggahesi. |
The master ran up and grabbed the corner of his garment. |
sopi sāṭakaṃ chaḍḍetvā acelako hutvā palāyi, sesaṃ pūraṇasadisameva. |
He too, abandoning the garment, became naked and fled; the rest is just like Pūraṇa. |
♦ ajitoti tassa nāmaṃ. |
♦ "Ajita" is his name. |
kesakambalaṃ dhāretīti kesakambalo. |
He wears a hair-blanket, so "Kesakambala" (Hair-blanket wearer). |
iti nāmadvayaṃ saṃsanditvā “ajito kesakambalo”ti vuccati. |
Thus, combining the two names, he is called "Ajita Kesakambala." |
tattha kesakambalo nāma manussakesehi katakambalo, tato paṭikiṭṭhataraṃ vatthaṃ nāma natthi. |
Therein, a hair-blanket is a blanket made of human hair; there is no garment more repulsive than that. |
yathāha — “seyyathāpi, bhikkhave, yāni kānici tantāvutānaṃ vatthānaṃ, kesakambalo tesaṃ paṭikiṭṭho akkhāyati, kesakambalo, bhikkhave, sīte sīto uṇhe uṇho dubbaṇṇo duggandho dukkhasamphasso”ti (a. |
As he said: "Monks, of whatever woven cloths there are, the hair-blanket is called the most repulsive among them; a hair-blanket, monks, is cold in the cold, hot in the heat, ill-colored, ill-smelling, and unpleasant to touch" (A. |
ni. 3.138). |
Ni. 3.138). |
♦ pakudhoti tassa nāmaṃ. |
♦ "Pakudha" is his name. |
kaccāyanoti gottaṃ. |
"Kaccāyana" is the clan name. |
iti nāmagottaṃ saṃsanditvā, “pakudho kaccāyano”ti vuccati. |
Thus, combining the name and clan name, he is called "Pakudha Kaccāyana." |
sītudakapaṭikkhittako esa, vaccaṃ katvāpi udakakiccaṃ na karoti, uṇhodakaṃ vā kañjiyaṃ vā labhitvā karoti, nadiṃ vā maggodakaṃ vā atikkamma, “sīlaṃ me bhinnan”ti vālikathūpaṃ katvā sīlaṃ adhiṭṭhāya gacchati, evarūpo nissirikaladdhiko esa. |
He is a rejecter of cold water; even after defecating, he does not perform ablutions with water; having obtained hot water or rice-gruel, he does it; or having crossed a river or road-water, thinking, "My virtue is broken," he makes a sand-stūpa, establishes his virtue, and goes; such a shameless heretic is he. |
♦ sañjayoti tassa nāmaṃ. |
♦ "Sañjaya" is his name. |
belaṭṭhassa puttoti belaṭṭhaputto. |
Son of Belaṭṭha, so "Belaṭṭhaputta." |
amhākaṃ gaṇṭhanakileso palibujjhanakileso natthi, kilesagaṇṭharahitā mayanti evaṃ vāditāya laddhanāmavasena nigaṇṭho. |
"For us there is no defilement of knots, no defilement of obstructions; we are free from the knot of defilements" – by way of the name obtained from this doctrine, he is "Nigaṇṭha" (Unbound). |
nāṭassa puttoti nāṭaputto. |
Son of Nāṭa, so "Nāṭaputta." |
abbhaññaṃsūti yathā tesaṃ paṭiññā, tatheva jāniṃsu. |
"They fully knew" means: as was their claim, so they knew. |
idaṃ vuttaṃ hoti — sace nesaṃ sā paṭiññā niyyānikā sabbe abbhaññaṃsu. |
This is what is said: if that claim of theirs was leading out (to liberation), all fully knew. |
no ce, na abbhaññaṃsu. |
If not, they did not fully know. |
tasmā kiṃ tesaṃ paṭiññā niyyānikā na niyyānikāti, ayametassa pañhassa attho. |
Therefore, "Is their claim leading out or not leading out?" – this is the meaning of this question. |
atha bhagavā nesaṃ aniyyānikabhāvakathanena atthābhāvato alanti paṭikkhipitvā upamāya atthaṃ pavedento dhammameva desetuṃ, dhammaṃ, te brāhmaṇa, desessāmīti āha. |
Then the Blessed One, since there was no point in stating their non-leading-out nature, rejecting it with "Enough!", and revealing the meaning with a simile, to teach the Dhamma itself, said, "Dhamma, brahmin, I will teach you." |
♦ 320. tattha sacchikiriyāyāti sacchikaraṇatthaṃ. |
♦ 320. Therein, "for realization" means for the purpose of realizing. |
na chandaṃ janetīti kattukamyatāchandaṃ na janayati. |
"Does not generate desire" means does not generate the desire of wishing to do. |
na vāyamatīti vāyāmaṃ parakkamaṃ na karoti. |
"Does not strive" means does not make effort, exertion. |
olīnavuttiko ca hotīti līnajjhāsayo hoti. |
"And is of sunken conduct" means is of sunken disposition. |
sāthalikoti sithilaggāhī, sāsanaṃ sithilaṃ katvā gaṇhāti, daḷhaṃ na gaṇhāti. |
"Lax" means a loose grasper; he grasps the teaching loosely, does not grasp it firmly. |
♦ 323. idha, brāhmaṇa bhikkhu, vivicceva kāmehīti kathaṃ ime paṭhamajjhānādidhammā ñāṇadassanena uttaritarā jātāti? |
♦ 323. "Here, brahmin, a monk, quite secluded from sensual pleasures" – how have these states of the first jhāna, etc., become superior to knowledge and vision? |
nirodhapādakattā. heṭṭhā paṭhamajjhānādidhammā hi vipassanāpādakā, idha nirodhapādakā, tasmā uttaritarā jātāti veditabbā. |
Because of being a basis for cessation. For below, the states of the first jhāna, etc., are a basis for insight; here, they are a basis for cessation; therefore, they are to be understood as having become superior. |
iti bhagavā idampi suttaṃ yathānusandhināva niṭṭhapesi. |
Thus the Blessed One finished this sutta also according to its sequence. |
desanāvasāne brāhmaṇo saraṇesu patiṭṭhitoti. |
At the end of the discourse, the brahmin was established in the refuges. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ In the Papañcasūdanī, the commentary to the Majjhima Nikāya, |
♦ cūḷasāropamasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Cūḷasāropama Sutta is finished. |
♦ tatiyavaggavaṇṇanā niṭṭhitā. |
♦ The explanation of the Third Chapter is finished. |
♦ |
♦ |
♦ 4. mahāyamakavaggo (MN 11) |
♦ 4. The Great Twin Chapter (MN 11) |
♦ 1. cūḷagosiṅgasuttavaṇṇanā |
♦ 1. Explanation of the Cūḷagosiṅga Sutta |
♦ 325. evaṃ me sutanti cūḷagosiṅgasuttaṃ. |
♦ 325. "Thus have I heard" – the Cūḷagosiṅga Sutta. |
tattha nātike viharatīti nātikā nāma ekaṃ taḷākaṃ nissāya dvinnaṃ cūḷapitimahāpitiputtānaṃ dve gāmā, tesu ekasmiṃ gāme. |
Therein, "dwells at Nātika" means: Nātika is the name of two villages of the two sons of Cūḷapiti and Mahāpiti, near a certain lake; in one of those villages. |
giñjakāvasatheti iṭṭhakāmaye āvasathe. |
"In the brick hall" means in a hall made of bricks. |
ekasmiṃ kira samaye bhagavā mahājanasaṅgahaṃ karonto vajjiraṭṭhe cārikaṃ caramāno nātikaṃ anuppatto. |
On one occasion, it is said, the Blessed One, while benefiting the great populace and wandering on tour in the Vajjian country, arrived at Nātika. |
nātikavāsino manussā bhagavato mahādānaṃ datvā dhammakathaṃ sutvā pasannahadayā, “satthu vasanaṭṭhānaṃ karissāmā”ti mantetvā iṭṭhakāheva bhittisopānatthambhe vāḷarūpādīni dassento pāsādaṃ katvā sudhāya limpitvā mālākammalatākammādīni niṭṭhāpetvā bhummattharaṇamañcapīṭhādīni paññapetvā satthu niyyātesuṃ. |
The people of Nātika, having given a great offering to the Blessed One and heard a Dhamma talk, with pleased hearts, consulted, "Let us make a dwelling place for the Teacher," and with bricks themselves, showing walls, stairs, pillars, animal figures, etc., they made a palace, plastered it with stucco, finished it with flower-work, creeper-work, etc., prepared floor-coverings, beds, chairs, etc., and presented it to the Teacher. |
aparāparaṃ panettha manussā bhikkhusaṅghassa rattiṭṭhānadivāṭṭhānamaṇḍapacaṅkamādīni kārayiṃsu. |
Successively thereafter, the people there had night-quarters, day-quarters, pavilions, walkways, etc., made for the community of monks. |
iti so vihāro mahā ahosi. |
Thus that monastery became large. |
taṃ sandhāya vuttaṃ “giñjakāvasathe”ti. |
Referring to this, it was said, "in the brick hall." |
♦ gosiṅgasālavanadāyeti tattha ekassa jeṭṭhakarukkhassa khandhato gosiṅgasaṇṭhānaṃ hutvā viṭapaṃ uṭṭhahi, taṃ rukkhaṃ upādāya sabbampi taṃ vanaṃ gosiṅgasālavananti saṅkhaṃ gataṃ. |
♦ "In the Gosiṅga Sāla-tree wood-park" means: there, from the trunk of a principal tree, a branch arose having the shape of a cow's horn; on account of that tree, that entire wood came to be known as the Gosiṅga Sāla-tree wood. |
dāyoti avisesena araññassetaṃ nāmaṃ. |
"Dāya" (park/wood) is a general name for a forest. |
tasmā gosiṅgasālavanadāyeti gosiṅgasālavanāraññeti attho. |
Therefore, "Gosiṅgasālavanadāye" means "in the Gosiṅga Sāla-tree forest," this is the meaning. |
viharantīti sāmaggirasaṃ anubhavamānā viharanti. |
"They dwell" means they dwell experiencing the taste of harmony. |
imesañhi kulaputtānaṃ uparipaṇṇāsake puthujjanakālo kathito, idha khīṇāsavakālo. |
For of these clansmen, in the Uparipaṇṇāsaka, the time as commoners is spoken of; here, the time as those whose cankers are destroyed. |
tadā hi te laddhassādā laddhapatiṭṭhā adhigatapaṭisambhidā khīṇāsavā hutvā sāmaggirasaṃ anubhavamānā tattha vihariṃsu. |
For then, they, having obtained the taste, obtained a footing, attained the analytical knowledges, having become those whose cankers are destroyed, dwelt there experiencing the taste of harmony. |
taṃ sandhāyetaṃ vuttaṃ. |
Referring to this, it was said. |
♦ yena gosiṅgasālavanadāyo tenupasaṅkamīti dhammasenāpatimahāmoggallānattheresu vā asītimahāsāvakesu vā, antamaso dhammabhaṇḍāgārikāanandattherampi kañci anāmantetvā sayameva pattacīvaraṃ ādāya anīkā nissaṭo hatthī viya, yūthā nissaṭo kāḷasīho viya, vātacchinno valāhako viya ekakova upasaṅkami. |
♦ "He approached the Gosiṅga Sāla-tree wood-park" means: without inviting any of the Elders, the General of the Dhamma Mahā Moggallāna, or the eighty great disciples, or even the Elder Ānanda, the treasurer of the Dhamma, taking his bowl and robe by himself, like an elephant detached from the herd, like a black lion detached from the pride, like a cloud cut by the wind, he approached all alone. |
kasmā panettha bhagavā sayaṃ agamāsīti? |
Why did the Blessed One go there himself? |
tayo kulaputtā sāmaggirasaṃ anubhavantā viharanti, tesaṃ paggaṇhanato, pacchimajanataṃ anukampanato dhammagarubhāvato ca. |
Three clansmen are dwelling, experiencing the taste of harmony; because of commending them, because of compassion for future generations, and because of his reverence for the Dhamma. |
evaṃ kirassa ahosi — “ahaṃ ime kulaputte paggaṇhitvā ukkaṃsitvā paṭisanthāraṃ katvā dhammaṃ nesaṃ desessāmī”ti. |
Thus, it is said, it occurred to him: "I will commend these clansmen, exalt them, give them a friendly greeting, and teach them the Dhamma." |
evaṃ tāva paggaṇhanato agamāsi. |
Thus, firstly, he went because of commending them. |
aparampissa ahosi — “anāgate kulaputtā sammāsambuddho samaggavāsaṃ vasantānaṃ santikaṃ sayaṃ gantvā paṭisanthāraṃ katvā dhammaṃ kathetvā tayo kulaputte paggaṇhi, ko nāma samaggavāsaṃ na vaseyyāti samaggavāsaṃ vasitabbaṃ maññamānā khippameva dukkhassantaṃ karissantī”ti. |
And further it occurred to him: "In the future, clansmen, thinking, 'The Perfectly Enlightened One himself went to those dwelling in harmony, gave a friendly greeting, taught the Dhamma, and commended the three clansmen; who indeed would not dwell in harmony?' and considering that dwelling in harmony is to be done, will quickly make an end of suffering." |
evaṃ pacchimajanataṃ anukampanatopi agamāsi. |
Thus, he also went out of compassion for future generations. |
buddhā ca nāma dhammagaruno honti, so ca nesaṃ dhammagarubhāvo rathavinīte āvikatova. |
And Buddhas, indeed, are reverent towards the Dhamma, and that reverence of theirs for the Dhamma is manifest in the Rathavinīta Sutta. |
iti imasmā dhammagarubhāvatopi dhammaṃ paggaṇhissāmīti agamāsi. |
Thus, also from this reverence for the Dhamma, thinking, "I will commend the Dhamma," he went. |
♦ dāyapāloti araññapālo. |
♦ "Park-keeper" means forest-keeper. |
so taṃ araññaṃ yathā icchiticchitappadesena manussā pavisitvā tattha pupphaṃ vā phalaṃ vā niyyāsaṃ vā dabbasambhāraṃ vā na haranti, evaṃ vatiyā parikkhittassa tassa araññassa yojite dvāre nisīditvā taṃ araññaṃ rakkhati, pāleti. |
He, so that people do not enter that forest by any desired place and take flowers, fruits, resin, or materials from there, sits at the appointed gate of that forest enclosed by a fence, and protects and guards that forest. |
tasmā “dāyapālo”ti vutto. |
Therefore, he is called "park-keeper." |
attakāmarūpāti attano hitaṃ kāmayamānasabhāvā hutvā viharanti. |
"Desiring their own welfare" means they dwell having the nature of desiring their own good. |
yo hi imasmiṃ sāsane pabbajitvāpi vejjakammadūtakammapahiṇagamanādīnaṃ vasena ekavīsatianesanāhi jīvikaṃ kappeti, ayaṃ na attakāmarūpo nāma. |
For whoever, even after renouncing in this teaching, makes a living by the twenty-one wrong livelihoods, such as medical practice, messenger service, going on errands, etc., this one is not called "desiring his own welfare." |
yo pana imasmiṃ sāsane pabbajitvā ekavīsatianesanaṃ pahāya catupārisuddhisīle patiṭṭhāya buddhavacanaṃ uggaṇhitvā sappāyadhutaṅgaṃ adhiṭṭhāya aṭṭhatiṃsāya ārammaṇesu cittaruciyaṃ kammaṭṭhānaṃ gahetvā gāmantaṃ pahāya araññaṃ pavisitvā samāpattiyo nibbattetvā vipassanāya kammaṃ kurumāno viharati, ayaṃ attakāmo nāma. |
But whoever, having renounced in this teaching, abandoned the twenty-one wrong livelihoods, established himself in the fourfold purity of virtue, learned the Buddha's word, undertaken a suitable ascetic practice, taken a meditation subject according to his mental inclination from the thirty-eight objects, abandoned the vicinity of the village, entered the forest, produced attainments, and dwells practicing the work of insight, this one is called "desiring his own welfare." |
tepi tayo kulaputtā evarūpā ahesuṃ. |
Those three clansmen also were of such a kind. |
tena vuttaṃ — “attakāmarūpā viharantī”ti. |
Therefore, it is said: "They dwell desiring their own welfare." |
♦ mā tesaṃ aphāsumakāsīti tesaṃ mā aphāsukaṃ akāsīti bhagavantaṃ vāresi. |
♦ "Do not cause them discomfort" means "Do not cause them unease," thus he prevented the Blessed One. |
evaṃ kirassa ahosi — “ime kulaputtā samaggā viharanti, ekaccassa ca gataṭṭhāne bhaṇḍanakalahavivādā vattanti, tikhiṇasiṅgo caṇḍagoṇo viya ovijjhanto vicarati, athekamaggena dvinnaṃ gamanaṃ na hoti, kadāci ayampi evaṃ karonto imesaṃ kulaputtānaṃ samaggavāsaṃ bhindeyya. |
Thus, it is said, it occurred to him: "These clansmen dwell in harmony; and in the place where a certain one has gone, quarrels, strife, and disputes occur; like a fierce bull with sharp horns, he wanders goring; then the going of two by one path is not possible; perhaps this one too, acting thus, might break the harmonious dwelling of these clansmen. |
pāsādiko ca panesa suvaṇṇavaṇṇo surasagiddho maññe, gatakālato paṭṭhāya paṇītadāyakānaṃ attano upaṭṭhākānañca vaṇṇakathanādīhi imesaṃ kulaputtānaṃ appamādavihāraṃ bhindeyya. |
And this one, graceful, of golden complexion, greedy for fine tastes, I think, from the time he has gone, by praising choice donors and his own attendants, etc., might break the diligent dwelling of these clansmen. |
vasanaṭṭhānāni cāpi etesaṃ kulaputtānaṃ nibaddhāni paricchinnāni tisso ca paṇṇasālā tayo caṅkamā tīṇi divāṭṭhānāni tīṇi mañcapīṭhāni. |
And the dwelling places of these clansmen are also fixed and limited: three leaf-huts, three walkways, three day-quarters, three beds and chairs. |
ayaṃ pana samaṇo mahākāyo vuḍḍhataro maññe bhavissati. |
But this ascetic, of large body, will be older, I think. |
so akāle ime kulaputte senāsanā vuṭṭhāpessati. |
He will make these clansmen get up from their dwellings at an inappropriate time. |
evaṃ sabbathāpi etesaṃ aphāsu bhavissatī”ti. |
Thus in every way, there will be discomfort for them." |
taṃ anicchanto, “mā tesaṃ aphāsukamakāsī”ti bhagavantaṃ vāresi. |
Not wanting that, he prevented the Blessed One, saying, "Do not cause them discomfort." |
♦ kiṃ panesa jānanto vāresi, ajānantoti? |
♦ But did he prevent him knowing, or not knowing? |
ajānanto. kiñcāpi hi tathāgatassa paṭisandhiggahaṇato paṭṭhāya dasasahassacakkavāḷakampanādīni pāṭihāriyāni pavattiṃsu, araññavāsino pana dubbalamanussā sakammappasutā tāni sallakkhetuṃ na sakkonti. |
Not knowing. For although from the Tathāgata's conception onwards, wonders such as the shaking of ten thousand world-systems occurred, weak-minded forest-dwellers, intent on their own affairs, are unable to notice them. |
sammāsambuddho ca nāma yadā anekabhikkhusahassaparivāro byāmappabhāya asītianubyañjanehi dvattiṃsamahāpurisalakkhaṇasiriyā ca buddhānubhāvaṃ dassento vicarati, tadā ko esoti apucchitvāva jānitabbo hoti. |
And a Perfectly Enlightened One, indeed, when he wanders surrounded by many thousands of monks, displaying the Buddha's power with his fathom-wide aura, the eighty minor characteristics, and the glory of the thirty-two marks of a Great Man, then he is to be known without even asking, "Who is this?" |
tadā pana bhagavā sabbampi taṃ buddhānubhāvaṃ cīvaragabbhena paṭicchādetvā valāhakagabbhena paṭicchanno puṇṇacando viya Seychelles pattacīvaramādāya aññātakavesena agamāsi. |
But then the Blessed One, having concealed all that Buddha-power with the fold of his robe, like the full moon concealed by the fold of a cloud, took his bowl and robe and went in an unknown guise. |
iti naṃ ajānantova dāyapālo nivāresi. |
Thus, not knowing him, the park keeper prevented him. |
♦ etadavocāti thero kira mā samaṇāti dāyapālassa kathaṃ sutvāva cintesi — “mayaṃ tayo janā idha viharāma, aññe pabbajitā nāma natthi, ayañca dāyapālo pabbajitena viya saddhiṃ katheti, ko nu kho bhavissatī”ti divāṭṭhānato vuṭṭhāya dvāre ṭhatvā maggaṃ olokento bhagavantaṃ addasa. |
♦ "He said this" means: The elder, it is said, on hearing the park keeper's words, "Don't, ascetic!" thought: "We three people live here, there are no other monks. And this park keeper speaks as if with a monk. Who could it be?" Getting up from his day-seat and standing at the door, looking at the path, he saw the Blessed One. |
bhagavāpi therassa saha dassaneneva sarīrobhāsaṃ muñci, asītianubyañjanavirājitā byāmappabhā pasāritasuvaṇṇapaṭo viya virocittha. |
The Blessed One also, as soon as the elder saw him, released the radiance of his body; the fathom-wide aura, adorned with the eighty minor characteristics, shone like a spread-out golden cloth. |
thero, “ayaṃ dāyapālo phaṇakataṃ āsivisaṃ gīvāya gahetuṃ hatthaṃ pasārento viya loke aggapuggalena saddhiṃ kathentova na jānāti, aññatarabhikkhunā viya saddhiṃ kathetī”ti nivārento etaṃ, “mā, āvuso dāyapālā”tiādivacanaṃ avoca. |
The elder, thinking, "This park keeper, like one stretching out his hand to seize a hooded venomous snake by the neck, does not know he is speaking with the foremost person in the world, but speaks as if with some ordinary monk," preventing him, said these words: "Don't, friend park keeper," etc. |
♦ tenupasaṅkamīti kasmā bhagavato paccuggamanaṃ akatvā upasaṅkami? |
♦ "He approached him" - why did he approach without going out to meet the Blessed One? |
evaṃ kirassa ahosi — “mayaṃ tayo janā samaggavāsaṃ vasāma, sacāhaṃ ekakova paccuggamanaṃ karissāmi, samaggavāso nāma na bhavissatī”ti piyamitte gahetvāva paccuggamanaṃ karissāmi. |
It seems this occurred to him: "We three people live in harmony. If I alone go out to meet him, there will be no harmonious living." Thinking, "I will take my dear friends and go out to meet him." |
yathā ca bhagavā mayhaṃ piyo, evaṃ sahāyānampi me piyoti, tehi saddhiṃ paccuggamanaṃ kātukāmo sayaṃ akatvāva upasaṅkami. |
And just as the Blessed One is dear to me, so too is he dear to my companions; wishing to go out to meet him with them, he approached without doing so himself. |
keci pana tesaṃ therānaṃ paṇṇasāladvāre caṅkamanakoṭiyā bhagavato āgamanamaggo hoti, tasmā thero tesaṃ saññaṃ dadamānova gatoti. |
Some, however, say that the path of the Blessed One's arrival was at the end of the walking path at the door of the leaf-hut of those elders; therefore, the elder went while giving them a signal. |
abhikkamathāti ito āgacchatha. |
"Come forward" means come here from there. |
pāde pakkhālesīti vikasitapadumasannibhehi jālahatthehi maṇivaṇṇaṃ udakaṃ gahetvā suvaṇṇavaṇṇesu piṭṭhipādesu udakamabhisiñcitvā pādena pādaṃ ghaṃsanto pakkhālesi. |
"Washed his feet" means: with webbed hands like blooming lotuses, taking jewel-like water, he sprinkled water on the golden-colored tops of his feet and washed them, rubbing one foot with the other. |
buddhānaṃ kāye rajojallaṃ nāma na upalimpati, kasmā pakkhālesīti? |
Dust and dirt do not cling to the bodies of Buddhas; why did he wash them? |
sarīrassa utuggahaṇatthaṃ, tesañca cittasampahaṃsanatthaṃ. |
For the sake of refreshing the body, and for gladdening their minds. |
amhehi abhihaṭena udakena bhagavā pāde pakkhālesi, paribhogaṃ akāsīti tesaṃ bhikkhūnaṃ balavasomanassavasena cittaṃ pīṇitaṃ hoti, tasmā pakkhālesi. |
"The Blessed One washed his feet with the water brought by us, he made use of it" – through the strong joy of those monks, their minds become pleased; therefore, he washed them. |
āyasmantaṃ anuruddhaṃ bhagavā etadavocāti so kira tesaṃ vuḍḍhataro. |
"The Blessed One said this to the venerable Anuruddha" means: he, it is said, was the eldest among them. |
♦ 326. tassa saṅgahe kate sesānaṃ katova hotīti theraññeva etaṃ kacci vo anuruddhātiādivacanaṃ avoca. |
♦ 326. When he is included, the others are also included; thus, he spoke this word to the elder himself: "Is it well with you, Anuruddha?" and so on. |
tattha kaccīti pucchanatthe nipāto. |
Therein, "kacci" is a particle in the sense of asking. |
voti sāmivacanaṃ. |
"Vo" is a term of address. |
idaṃ vuttaṃ hoti — kacci anuruddhā tumhākaṃ khamanīyaṃ, iriyāpatho vo khamati? |
This is what is said: Anuruddhas, is it tolerable for you, does your posture suit you? |
kacci yāpanīyaṃ, kacci vo jīvitaṃ yāpeti ghaṭiyati? |
Is it sustainable, does your life proceed, is it managed? |
kacci piṇḍakena na kilamatha, kacci tumhākaṃ sulabhapiṇḍaṃ, sampatte vo disvā manussā uḷuṅkayāguṃ vā kaṭacchubhikkhaṃ vā dātabbaṃ maññantīti bhikkhācāravattaṃ pucchati. |
Do you not tire of alms-food, do you easily obtain alms-food, seeing your arrival do people think of giving rice-gruel from a ladle or a spoonful of alms? Thus he asks about the practice of alms-gathering. |
kasmā? paccayena akilamantena hi sakkā samaṇadhammo kātuṃ, vattameva vā etaṃ pabbajitānaṃ. |
Why? Because it is possible for one not troubled by requisites to practice the ascetic's duties, or this is indeed the duty of the ordained. |
atha tena paṭivacane dinne, “anuruddhā, tumhe rājapabbajitā mahāpuññā, manussā tumhākaṃ araññe vasantānaṃ adatvā kassa aññassa dātabbaṃ maññissanti, tumhe pana etaṃ bhuñjitvā kiṃ nu kho migapotakā viya aññamaññaṃ saṅghaṭṭentā viharatha, udāhu sāmaggibhāvo vo atthī”ti sāmaggirasaṃ pucchanto, kacci pana vo, anuruddhā, samaggātiādimāha. |
Then, when he had given his reply, "Anuruddhas, you are royally ordained, of great merit. To whom else will people think of giving if not to you dwelling in the forest? But having eaten this, do you live bumping into each other like young deer, or is there a state of harmony among you?" Thus, asking about the taste of harmony, he said, "But is it so, Anuruddhas, that you are harmonious?" and so on. |
♦ tattha khīrodakībhūtāti yathā khīrañca udakañca aññamaññaṃ saṃsandati, visuṃ na hoti, ekattaṃ viya upeti, kacci evaṃ sāmaggivasena ekattūpagatacittuppādā viharathāti pucchati. |
♦ Therein, "become like milk and water" means: just as milk and water mix with each other, are not separate, and approach a state of oneness, he asks, "Do you live with minds that have attained oneness through harmony in this way?" |
piyacakkhūhīti mettacittaṃ paccupaṭṭhapetvā olokanacakkhūni piyacakkhūni nāma. |
"With loving eyes" means: having established a mind of loving-kindness, the eyes with which one looks are called loving eyes. |
kacci tathārūpehi cakkhūhi aññamaññaṃ sampassantā viharathāti pucchati. |
He asks, "Do you live looking at each other with such eyes?" |
tagghāti ekaṃsatthe nipāto. |
"Taggha" is a particle in the sense of "certainly" or "indeed." |
ekaṃsena mayaṃ, bhanteti vuttaṃ hoti. |
"Certainly we, venerable sir," is what is said. |
yathā kathaṃ panāti ettha yathāti nipātamattaṃ. |
"But how then?" – here "yathā" is merely a particle. |
kathanti kāraṇapucchā. |
"Katham" is a question about the reason. |
kathaṃ pana tumhe evaṃ viharatha, kena kāraṇena viharatha, taṃ me kāraṇaṃ brūthāti vuttaṃ hoti. |
"But how do you live thus, for what reason do you live thus, tell me that reason," is what is said. |
mettaṃ kāyakammanti mettacittavasena pavattaṃ kāyakammaṃ. |
"Loving bodily action" means bodily action performed with a mind of loving-kindness. |
āvi ceva raho cāti sammukhā ceva parammukhā ca. |
"Both openly and in private" means both in presence and in absence. |
itaresupi eseva nayo. |
In the others too, this is the same method. |
♦ tattha sammukhā kāyavacīkammāni sahavāse labbhanti, itarāni vippavāse. |
♦ Therein, bodily and verbal actions in presence are found when living together, others when living apart. |
manokammaṃ sabbattha labbhati. |
Mental action is found everywhere. |
yañhi sahavasantesu ekena mañcapīṭhaṃ vā dārubhaṇḍaṃ vā mattikābhaṇḍaṃ vā bahi dunnikkhittaṃ hoti, taṃ disvā kenidaṃ vaḷañjitanti avaññaṃ akatvā attanā dunnikkhittaṃ viya gahetvā paṭisāmentassa paṭijaggitabbayuttaṃ vā pana ṭhānaṃ paṭijaggantassa sammukhā mettaṃ kāyakammaṃ nāma hoti. |
For when a bed, chair, wooden article, or clay article has been badly placed outside by one living together, seeing it, without contemptuously thinking "By whom was this used?", taking it as if badly placed by oneself and putting it away, or looking after a place that ought to be looked after, this is called loving bodily action in presence. |
ekasmiṃ pakkante tena dunnikkhittaṃ senāsanaparikkhāraṃ tatheva nikkhipantassa paṭijaggitabbayuttaṭṭhānaṃ vā pana paṭijaggantassa parammukhā mettaṃ kāyakammaṃ nāma hoti. |
When one has departed, if one puts away in the same way the requisites of lodging badly placed by him, or looks after a place that ought to be looked after, this is called loving bodily action in absence. |
sahavasantassa pana tehi saddhiṃ madhuraṃ sammodanīyaṃ kathaṃ paṭisanthārakathaṃ sāraṇīyakathaṃ dhammīkathaṃ sarabhaññaṃ sākacchaṃ pañhapucchanaṃ pañhavissajjananti evamādikaraṇe sammukhā mettaṃ vacīkammaṃ nāma hoti. |
But for one living together, engaging with them in sweet and agreeable talk, friendly conversation, memorable talk, Dhamma talk, chanting, discussion, asking questions, and answering questions, and so on, this is called loving verbal action in presence. |
theresu pana pakkantesu mayhaṃ piyasahāyo nandiyatthero kimilatthero evaṃ sīlasampanno, evaṃ ācārasampannotiādiguṇakathanaṃ parammukhā mettaṃ vacīkammaṃ nāma hoti. |
But when the elders have departed, speaking of the virtues of "My dear companion, the elder Nandiya, the elder Kimila, is so endowed with virtue, so endowed with good conduct," and so on, this is called loving verbal action in absence. |
mayhaṃ piyamitto nandiyatthero kimilatthero avero hotu, abyāpajjo sukhī hotūti evaṃ samannāharato pana sammukhāpi parammukhāpi mettaṃ manokammaṃ hotiyeva. |
But for one contemplating, "May my dear friend, the elder Nandiya, the elder Kimila, be free from enmity, free from affliction, be happy," this is indeed loving mental action both in presence and in absence. |
♦ nānā hi kho no, bhante, kāyāti kāyañhi piṭṭhaṃ viya mattikā viya ca omadditvā ekato kātuṃ na sakkā. |
♦ "Indeed, venerable sir, our bodies are different" – for the body, like flour or clay, cannot be kneaded and made one. |
ekañca pana maññe cittanti cittaṃ pana no hitaṭṭhena nirantaraṭṭhena aviggahaṭṭhena samaggaṭṭhena ekamevāti dasseti. |
"But I think the mind is one" – this shows that our mind, however, is one in the sense of being beneficial, continuous, undivided, and harmonious. |
kathaṃ panetaṃ sakaṃ cittaṃ nikkhipitvā itaresaṃ cittavasena vattiṃsūti? |
But how did they, setting aside their own minds, act according to the minds of others? |
ekassa patte malaṃ uṭṭhahati, ekassa cīvaraṃ kiliṭṭhaṃ hoti, ekassa paribhaṇḍakammaṃ hoti. |
For one, dirt appears on the bowl; for another, the robe is soiled; for another, there is work with requisites. |
tattha yassa patte malaṃ uṭṭhitaṃ, tena mamāvuso, patte malaṃ uṭṭhitaṃ pacituṃ vaṭṭatīti vutte itare mayhaṃ cīvaraṃ kiliṭṭhaṃ dhovitabbaṃ, mayhaṃ paribhaṇḍaṃ kātabbanti avatvā araññaṃ pavisitvā dārūni āharitvā chinditvā pattakaṭāhe paribhaṇḍaṃ katvā tato paraṃ cīvaraṃ vā dhovanti, paribhaṇḍaṃ vā karonti. |
Therein, when the one whose bowl has dirt on it says, "Friend, dirt has appeared on my bowl, it is proper to cook (i.e., clean) it," the others, without saying, "My robe is soiled and needs to be washed," or "My requisites need to be attended to," enter the forest, bring firewood, chop it, prepare the requisites in the bowl-stand, and after that, they wash the robe or attend to the requisites. |
mamāvuso, cīvaraṃ kiliṭṭhaṃ dhovituṃ vaṭṭati, mama paṇṇasālā uklāpā paribhaṇḍaṃ kātuṃ vaṭṭatīti paṭhamataraṃ ārocitepi eseva nayo. |
"Friend, my robe is soiled, it is proper to wash it; my leaf-hut is dilapidated, it is proper to repair it" – even when this is announced first, this is the same method. |
♦ 327. sādhu sādhu, anuruddhāti bhagavā heṭṭhā na ca mayaṃ, bhante, piṇḍakena kilamimhāti vutte na sādhukāramadāsi. |
♦ 327. "Excellent, excellent, Anuruddha!" The Blessed One below, when it was said, "And we, venerable sir, do not tire of alms-food," did not give his approval. |
kasmā? ayañhi kabaḷīkāro āhāro nāma imesaṃ sattānaṃ apāyalokepi devamanussalokepi āciṇṇasamāciṇṇova. |
Why? For this material food is indeed habitually consumed by these beings in the woeful states, as well as in the worlds of gods and humans. |
ayaṃ pana lokasannivāso yebhuyyena vivādapakkhando, apāyaloke devamanussalokepi ime sattā paṭiviruddhā eva, etesaṃ sāmaggikālo dullabho, kadācideva hotīti samaggavāsassa dullabhattā idha bhagavā sādhukāramadāsi. |
But this world-dwelling is mostly inclined to conflict; in the woeful states and in the worlds of gods and humans, these beings are indeed opposed to each other. A time of harmony for them is rare, it occurs only sometimes. Because harmonious living is rare, here the Blessed One gave his approval. |
idāni tesaṃ appamādalakkhaṇaṃ pucchanto kacci pana vo, anuruddhātiādimāha. |
Now, asking about their characteristic of heedfulness, he said, "But is it so, Anuruddhas," and so on. |
tattha voti nipātamattaṃ paccattavacanaṃ vā, kacci tumheti attho. |
Therein, "vo" is merely a particle, or a reflexive pronoun, meaning "do you." |
amhākanti amhesu tīsu janesu. |
"Amhākam" means "among us three persons." |
piṇḍāya paṭikkamatīti gāme piṇḍāya caritvā paccāgacchati. |
"Returns from alms-round" means having wandered for alms in the village, he returns. |
avakkārapātinti atirekapiṇḍapātaṃ apanetvā ṭhapanatthāya ekaṃ samuggapātiṃ dhovitvā ṭhapeti. |
"A refuse-bowl" means: for the purpose of setting aside excess alms-food, he washes and keeps a small bowl. |
♦ yo pacchāti te kira therā na ekatova bhikkhācāraṃ pavisanti, phalasamāpattiratā hete. |
♦ "He who is last" – those elders, it is said, do not enter upon the alms-round all together; they delight in the attainment of fruition. |
pātova sarīrappaṭijagganaṃ katvā vattappaṭipattiṃ pūretvā senāsanaṃ pavisitvā kālaparicchedaṃ katvā phalasamāpattiṃ appetvā nisīdanti. |
Early in the morning, having attended to their bodily needs and fulfilled their duties and observances, they enter their lodging, determine a period of time, and sit down, having attained the fruition-attainment. |
tesu yo paṭhamataraṃ nisinno attano kālaparicchedavasena paṭhamataraṃ uṭṭhāti; |
Among them, he who sat down first, according to his own determined period of time, rises first; |
so piṇḍāya caritvā paṭinivatto bhattakiccaṭṭhānaṃ āgantvā jānāti — “dve bhikkhū pacchā, ahaṃ paṭhamataraṃ āgato”ti. |
He, having gone for alms and returned, comes to the place for the meal-duty and knows: "Two monks are behind, I have come first." |
atha pattaṃ pidahitvā āsanapaññāpanādīni katvā yadi patte paṭivisamattameva hoti, nisīditvā bhuñjati. |
Then, covering the bowl and having prepared the seats, etc., if there is just enough share in the bowl, he sits down and eats. |
yadi atirekaṃ hoti, avakkārapātiyaṃ pakkhipitvā pātiṃ pidhāya bhuñjati. |
If there is excess, putting it into the refuse-bowl and covering the bowl, he eats. |
katabhattakicco pattaṃ dhovitvā vodakaṃ katvā thavikāya osāpetvā pattacīvaraṃ gahetvā attano vasanaṭṭhānaṃ pavisati. |
Having finished his meal-duty, washing the bowl, making it dry, putting it in the bag, taking his bowl and robe, he enters his own dwelling-place. |
dutiyopi āgantvāva jānāti — “eko paṭhamaṃ āgato, eko pacchato”ti. |
The second also, on arriving, knows: "One came first, one is behind." |
so sace patte bhattaṃ pamāṇameva hoti, bhuñjati. |
He, if the food in the bowl is just the right amount, eats. |
sace mandaṃ, avakkārapātito gahetvā bhuñjati. |
If it is little, taking from the refuse-bowl, he eats. |
sace atirekaṃ hoti, avakkārapātiyaṃ pakkhipitvā pamāṇameva bhuñjitvā purimatthero viya vasanaṭṭhānaṃ pavisati. |
If there is excess, putting it into the refuse-bowl, eating just the right amount, like the previous elder, he enters his dwelling-place. |
tatiyopi āgantvāva jānāti — “dve paṭhamaṃ āgatā, ahaṃ pacchato”ti. |
The third also, on arriving, knows: "Two came first, I am behind." |
sopi dutiyatthero viya bhuñjitvā katabhattakicco pattaṃ dhovitvā vodakaṃ katvā thavikāya osāpetvā āsanāni ukkhipitvā paṭisāmeti; |
He too, having eaten like the second elder, and having finished his meal-duty, washing the bowl, making it dry, putting it in the bag, lifts the seats and puts them away; |
pānīyaghaṭe vā paribhojanīyaghaṭe vā avasesaṃ udakaṃ chaḍḍetvā ghaṭe nikujjitvā avakkārapātiyaṃ sace avasesabhattaṃ hoti, taṃ vuttanayena jahitvā pātiṃ dhovitvā paṭisāmeti; |
In the water-pot or the pot for general use, having thrown out the remaining water and overturned the pots, if there is remaining food in the refuse-bowl, having discarded it in the aforesaid manner, he washes the bowl and puts it away; |
bhattaggaṃ sammajjati. |
He sweeps the dining hall. |
tato kacavaraṃ chaḍḍetvā sammajjaniṃ ukkhipitvā upacikāhi muttaṭṭhāne ṭhapetvā pattacīvaramādāya vasanaṭṭhānaṃ pavisati. |
Then, having thrown out the rubbish, lifting the broom, and placing it in the place free from termites, taking his bowl and robe, he enters his dwelling-place. |
idaṃ therānaṃ bahivihāre araññe bhattakiccakaraṇaṭṭhāne bhojanasālāyaṃ vattaṃ. |
This is the duty of the elders in the dining hall at the place for performing the meal-duty in the forest outside the monastery. |
idaṃ sandhāya, “yo pacchā”tiādi vuttaṃ. |
Referring to this, "he who is last," etc., was said. |
♦ yo passatītiādi pana nesaṃ antovihāre vattanti veditabbaṃ. |
♦ "He who sees," etc., however, should be understood as their duty inside the monastery. |
tattha vaccaghaṭanti ācamanakumbhiṃ. |
Therein, "vaccaghaṭa" means the rinsing-pot. |
rittanti rittakaṃ. |
"Ritta" means empty. |
tucchanti tasseva vevacanaṃ. |
"Tuccha" is a synonym for it. |
avisayhanti ukkhipituṃ asakkuṇeyyaṃ, atibhāriyaṃ. |
"Avisayha" means unable to lift, very heavy. |
hatthavikārenāti hatthasaññāya. |
"By a gesture of the hand" means by a hand-signal. |
te kira pānīyaghaṭādīsu yaṃkiñci tucchakaṃ gahetvā pokkharaṇiṃ gantvā anto ca bahi ca dhovitvā udakaṃ parissāvetvā tīre ṭhapetvā aññaṃ bhikkhuṃ hatthavikārena āmantenti, odissa vā anodissa vā saddaṃ na karonti. |
They, it is said, taking any empty water-pot, etc., go to the pond, wash it inside and out, strain the water, place it on the bank, and call another monk by a hand-gesture; they do not make a sound, whether directed or undirected. |
kasmā odissa saddaṃ na karonti? |
Why do they not make a directed sound? |
taṃ bhikkhuṃ saddo bādheyyāti. |
Lest the sound disturb that monk. |
kasmā anodissa saddaṃ na karonti? |
Why do they not make an undirected sound? |
anodissa sadde dinne, “ahaṃ pure, ahaṃ pure”ti dvepi nikkhameyyuṃ, tato dvīhi kattabbakamme tatiyassa kammacchedo bhaveyya. |
If an undirected sound is made, both might come out saying, "I first, I first," then in a task to be done by two, there would be an interruption of work for a third. |
saṃyatapadasaddo pana hutvā aparassa bhikkhuno divāṭṭhānasantikaṃ gantvā tena diṭṭhabhāvaṃ ñatvā hatthasaññaṃ karoti, tāya saññāya itaro āgacchati, tato dve janā hatthena hatthaṃ saṃsibbantā dvīsu hatthesu ṭhapetvā upaṭṭhapenti. |
But making a restrained footstep sound, going near the day-seat of another monk, and knowing that he has been seen, one makes a hand-signal; by that signal the other comes, then two persons, joining hand to hand, place it on two hands and set it up. |
taṃ sandhāyāha — “hatthavikārena dutiyaṃ āmantetvā hatthavilaṅghakena upaṭṭhapemā”ti. |
Referring to this, he said: "Calling the second by a hand-gesture, we set it up by joining hands." |
♦ pañcāhikaṃ kho panāti cātuddase pannarase aṭṭhamiyanti idaṃ tāva pakatidhammassavanameva, taṃ akhaṇḍaṃ katvā pañcame pañcame divase dve therā nātivikāle nhāyitvā anuruddhattherassa vasanaṭṭhānaṃ gacchanti. |
♦ "But every five days" means: on the fourteenth, fifteenth, and eighth (days of the lunar fortnight) – this is indeed the regular hearing of the Dhamma; making that uninterrupted, every fifth day, two elders, having bathed not too late, go to the dwelling-place of the elder Anuruddha. |
tattha tayopi nisīditvā tiṇṇaṃ piṭakānaṃ aññatarasmiṃ aññamaññaṃ pañhaṃ pucchanti, aññamaññaṃ vissajjenti, tesaṃ evaṃ karontānaṃyeva aruṇaṃ uggacchati. |
There, all three sit down and ask each other questions on one of the three Piṭakas, and answer each other; while they are doing so, dawn breaks. |
taṃ sandhāyetaṃ vuttaṃ. |
Referring to this, it was said. |
ettāvatā therena bhagavatā appamādalakkhaṇaṃ pucchitena pamādaṭṭhānesuyeva appamādalakkhaṇaṃ vissajjitaṃ hoti. |
Thus, the elder, when asked by the Blessed One about the characteristic of heedfulness, explained the characteristic of heedfulness precisely in the places of heedlessness. |
aññesañhi bhikkhūnaṃ bhikkhācāraṃ pavisanakālo, nikkhamanakālo, nivāsanaparivattanaṃ, cīvarapārupanaṃ, antogāme piṇḍāya caraṇaṃ dhammakathanaṃ, anumodanaṃ, gāmato nikkhamitvā bhattakiccakaraṇaṃ, pattadhovanaṃ, pattaosāpanaṃ, pattacīvarapaṭisāmananti papañcakaraṇaṭṭhānāni etāni. |
For other monks, the time of entering for alms-round, the time of departing, changing the under-robe, putting on the robe, wandering for alms in the village, giving a Dhamma talk, giving thanks, departing from the village and performing the meal-duty, washing the bowl, drying the bowl, putting away the bowl and robe – these are occasions for proliferation. |
tasmā thero amhākaṃ ettakaṃ ṭhānaṃ muñcitvā pamādakālo nāma natthīti dassento pamādaṭṭhānesuyeva appamādalakkhaṇaṃ vissajjesi. |
Therefore, the elder, showing that for them, apart from these instances, there is no time for heedlessness, explained the characteristic of heedfulness precisely in the places of heedlessness. |
♦ 328. athassa bhagavā sādhukāraṃ datvā paṭhamajjhānaṃ pucchanto puna atthi pana votiādimāha. |
♦ 328. Then the Blessed One, having given his approval, asking about the first jhāna, said again, "But is there for you," and so on. |
tattha uttari manussadhammāti manussadhammato uttari. |
Therein, "beyond human states" means beyond ordinary human states. |
alamariyañāṇadassanavisesoti ariyabhāvakaraṇasamattho ñāṇaviseso. |
"A special knowledge and vision worthy of the noble ones" means a special knowledge capable of producing the state of a noble one. |
kiñhi no siyā, bhanteti kasmā, bhante, nādhigato bhavissati, adhigatoyevāti. |
"Why should it not be, venerable sir?" means: Why, venerable sir, should it not have been attained? It has indeed been attained. |
yāva devāti yāva eva. |
"As far as the gods" means just as far. |
♦ 329. evaṃ paṭhamajjhānādhigame byākate dutiyajjhānādīni pucchanto etassa pana votiādimāha. |
♦ 329. Thus, when the attainment of the first jhāna was declared, asking about the second jhāna and so on, he said, "But for you of this," and so on. |
tattha samatikkamāyāti samatikkamatthāya. |
Therein, "samatikkamāya" means for the purpose of transcending. |
paṭippassaddhiyāti paṭippassaddhatthāya. |
"Paṭippassaddhiyā" means for the purpose of calming. |
sesaṃ sabbattha vuttanayeneva veditabbaṃ. |
The rest should be understood everywhere according to the method already stated. |
pacchimapañhe pana lokuttarañāṇadassanavasena adhigataṃ nirodhasamāpattiṃ pucchanto alamariyañāṇadassanavisesoti āha. |
In the last question, however, asking about the attainment of cessation (nirodhasamāpatti) attained through supramundane knowledge and vision, he said, "a special knowledge and vision worthy of the noble ones." |
theropi pucchānurūpeneva byākāsi. |
The elder also answered according to the question. |
tattha yasmā vedayitasukhato avedayitasukhaṃ santataraṃ paṇītataraṃ hoti, tasmā aññaṃ phāsuvihāraṃ uttaritaraṃ vā paṇītataraṃ vā na samanupassāmāti āha. |
Therein, because unexperienced happiness is more peaceful and sublime than experienced happiness, he said, "We do not see any other comfortable abiding more excellent or more sublime." |
♦ 330. dhammiyā kathāyāti sāmaggirasānisaṃsappaṭisaṃyuttāya dhammiyā kathāya. |
♦ 330. "By a Dhamma talk" means by a Dhamma talk connected with the benefits of the taste of harmony. |
sabbepi te catūsu saccesu pariniṭṭhitakiccā, tena tesaṃ paṭivedhatthāya kiñci kathetabbaṃ natthi. |
All of them had completed their task concerning the four truths; therefore, there was nothing to be said for their penetration. |
sāmaggirasena pana ayañca ayañca ānisaṃsoti sāmaggirasānisaṃsameva nesaṃ bhagavā kathesi. |
But concerning the taste of harmony, "This and this is the benefit," the Blessed One spoke to them only of the benefits of the taste of harmony. |
bhagavantaṃ anusaṃyāyitvāti anugantvā. |
"Having followed the Blessed One" means having gone after him. |
te kira bhagavato pattacīvaraṃ gahetvā thokaṃ agamaṃsu, atha bhagavā vihārassa pariveṇapariyantaṃ gatakāle, “āharatha me pattacīvaraṃ, tumhe idheva tiṭṭhathā”ti pakkāmi. |
They, it is said, took the Blessed One's bowl and robe and went a short distance. Then the Blessed One, when he had gone to the boundary of the monastery's precinct, departed, saying, "Bring me my bowl and robe, you stay right here." |
tato paṭinivattitvāti tato ṭhitaṭṭhānato nivattitvā. |
"Then, having turned back" means having turned back from the place where they stood. |
kiṃ nu kho mayaṃ āyasmatoti bhagavantaṃ nissāya pabbajjādīni adhigantvāpi attano guṇakathāya aṭṭiyamānā adhigamappicchatāya āhaṃsu. |
"What now, friends?" – Though they had attained ordination, etc., depending on the Blessed One, being averse to speaking of their own qualities, due to their desire for (modesty regarding) attainment, they spoke. |
imāsañca imāsañcāti paṭhamajjhānādīnaṃ lokiyalokuttarānaṃ. |
"Of these and these" means of the first jhāna and so on, mundane and supramundane. |
cetasā ceto paricca viditoti ajja me āyasmanto lokiyasamāpattiyā vītināmesuṃ, ajja lokuttarāyāti evaṃ cittena cittaṃ paricchinditvā viditaṃ. |
"Known by mind comprehending mind" means: "Today the venerable ones spent time in mundane attainment, today in supramundane attainment" – thus it was known by discerning mind with mind. |
devatāpi meti, bhante anuruddha, ajja ayyo nandiyatthero, ajja ayyo kimilatthero imāya ca imāya ca samāpattiyā vītināmesīti evamārocesunti attho. |
"Even the deities informed me, venerable Anuruddha, 'Today the noble elder Nandiya, today the noble elder Kimila, spent time in this and this attainment'" – this is the meaning. |
pañhābhipuṭṭhenāti tampi mayā sayaṃ viditanti vā devatāhi ārocitanti vā ettakeneva mukhaṃ me sajjanti kathaṃ samuṭṭhāpetvā apuṭṭheneva me na kathitaṃ. |
"When questioned" means: "That too was known by me myself, or was told by the deities" – having set up the conversation, (thinking) "By this much my mouth is ready," it was not spoken by me without being asked. |
bhagavatā pana pañhābhipuṭṭhena pañhaṃ abhipucchitena satā byākataṃ, tatra me kiṃ na rocathāti āha. |
But by the Blessed One, having been asked a question, being questioned, it was declared; therein, what is there for me not to approve of? he said. |
♦ 331. dīghoti “maṇi māṇivaro dīgho, atho serīsako sahā”ti (dī. |
♦ 331. "Dīgha" – "Maṇi, the excellent jewel, is long, and also Serīsaka with Sahā" (Dī. |
ni. 3.293) evaṃ āgato aṭṭhavīsatiyā yakkhasenāpatīnaṃ abbhantaro eko devarājā. |
Ni. 3.293) – thus mentioned, one divine king among the twenty-eight Yakkha generals. |
parajanoti tasseva yakkhassa nāmaṃ. |
"Parajana" is the name of that very Yakkha. |
yena bhagavā tenupasaṅkamīti so kira vessavaṇena pesito etaṃ ṭhānaṃ gacchanto bhagavantaṃ sayaṃ pattacīvaraṃ gahetvā giñjakāvasathato gosiṅgasālavanassa antare disvā bhagavā attanā pattacīvaraṃ gahetvā gosiṅgasālavane tiṇṇaṃ kulaputtānaṃ santikaṃ gacchati. |
"Where the Blessed One was, he approached" – he, it is said, sent by Vessavaṇa, going to this place, saw the Blessed One himself carrying his bowl and robe between the Giñjakāvasatha and the Gosiṅgasālavana, (and thought:) "The Blessed One, carrying his own bowl and robe, is going to the Gosiṅgasālavana to the three clansmen." |
ajja mahatī dhammadesanā bhavissati. |
Today there will be a great Dhamma discourse. |
mayāpi tassā desanāya bhāginā bhavitabbanti adissamānena kāyena satthu padānupadiko gantvā avidūre ṭhatvā dhammaṃ sutvā satthari gacchantepi na gato, — “ime therā kiṃ karissantī”ti dassanatthaṃ pana tattheva ṭhito. |
"I too should be a partaker of that discourse." With an invisible body, following the Teacher's footsteps, standing not far away, he listened to the Dhamma, and even when the Teacher was leaving, he did not go, but stood right there to see, "What will these elders do?" |
atha te dve there anuruddhattheraṃ paliveṭhente disvā, — “ime therā bhagavantaṃ nissāya pabbajjādayo sabbaguṇe adhigantvāpi bhagavatova maccharāyanti, na sahanti, ativiya nilīyanti paṭicchādenti, na dāni tesaṃ paṭicchādetuṃ dassāmi, pathavito yāva brahmalokā etesaṃ guṇe pakāsessāmī”ti cintetvā yena bhagavā tenupasaṅkami. |
Then, seeing the two elders encircling the elder Anuruddha, he thought, "These elders, though they have attained ordination and all virtues depending on the Blessed One, are envious of the Blessed One himself, they cannot bear it, they are extremely secretive and conceal (their attainments). I will not let them conceal them now; from the earth up to the Brahma-world, I will proclaim their virtues." Thinking thus, where the Blessed One was, he approached. |
♦ lābhā vata, bhanteti ye, bhante, vajjiraṭṭhavāsino bhagavantañca ime ca tayo kulaputte passituṃ labhanti, vandituṃ labhanti, deyyadhammaṃ dātuṃ labhanti, dhammaṃ sotuṃ labhanti, tesaṃ lābhā, bhante, vajjīnanti attho. |
♦ "A gain indeed, venerable sir!" means: those inhabitants of the Vajji country, venerable sir, who get to see the Blessed One and these three clansmen, who get to pay homage, who get to give offerings, who get to hear the Dhamma – theirs is a gain, venerable sir, of the Vajjis – this is the meaning. |
saddaṃ sutvāti so kira attano yakkhānubhāvena mahantaṃ saddaṃ katvā sakalaṃ vajjiraṭṭhaṃ ajjhottharanto taṃ vācaṃ nicchāresi. |
"Having heard the sound" – he, it is said, by his Yakkha power, made a great sound, and pervading the entire Vajji country, uttered that speech. |
tena cassa tesu rukkhapabbatādīsu adhivatthā bhummā devatā saddaṃ assosuṃ. |
And by this, the earth-bound deities dwelling in those trees, mountains, etc., heard the sound. |
taṃ sandhāya vuttaṃ — “saddaṃ sutvā”ti. |
Referring to this, it was said – "having heard the sound." |
anussāvesunti mahantaṃ saddaṃ sutvā sāvesuṃ. |
"They proclaimed" means having heard the great sound, they made it heard. |
esa nayo sabbattha. |
This is the method everywhere. |
yāva brahmalokāti yāva akaniṭṭhabrahmalokā. |
"Up to the Brahma-world" means up to the Akaniṭṭha Brahma-world. |
tañcepi kulanti, “amhākaṃ kulato nikkhamitvā ime kulaputtā pabbajitā evaṃ sīlavanto guṇavanto ācārasampannā kalyāṇadhammā”ti evaṃ tañcepi kulaṃ ete tayo kulaputte pasannacittaṃ anussareyyāti evaṃ sabbattha attho daṭṭhabbo. |
"And that family too" means, "Having gone forth from our family, these clansmen who are ordained are so virtuous, meritorious, endowed with good conduct, and of noble qualities" – thus, that family too should remember these three clansmen with a confident mind – thus the meaning should be understood everywhere. |
iti bhagavā yathānusandhināva desanaṃ niṭṭhapesīti. |
Thus the Blessed One concluded the discourse according to its connection. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ Of the Papañcasūdanī, the commentary to the Majjhima Nikāya |
♦ cūḷagosiṅgasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Cūḷagosiṅga Sutta is finished. |
♦ 2. mahāgosiṅgasuttavaṇṇanā |
♦ 2. Explanation of the Mahāgosiṅga Sutta |
♦ 332. evaṃ me sutanti mahāgosiṅgasuttaṃ. |
♦ 332. "Thus have I heard" – the Mahāgosiṅga Sutta. |
tattha gosiṅgasālavanadāyeti idaṃ vasanaṭṭhānadassanatthaṃ vuttaṃ. |
Therein, "in the Gosiṅga Sāla-tree wood" – this is said to show the dwelling place. |
aññesu hi suttesu, “sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme”ti evaṃ paṭhamaṃ gocaragāmaṃ dassetvā pacchā vasanaṭṭhānaṃ dasseti. |
For in other suttas, "He dwells at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's park" – thus, first showing the alms-round village and afterwards showing the dwelling place. |
imasmiṃ pana mahāgosiṅgasutte bhagavato gocaragāmo anibandho, kocideva gocaragāmo bhavissati. |
But in this Mahāgosiṅga Sutta, the Blessed One's alms-round village is not fixed; some alms-round village or other it will be. |
tasmā vasanaṭṭhānameva paridīpitaṃ. |
Therefore, only the dwelling place is illuminated. |
araññanidānakaṃ nāmetaṃ suttanti. |
This sutta is named as having its origin in the forest. |
sambahulehīti bahukehi. |
"By many" means by numerous ones. |
abhiññātehi abhiññātehīti sabbattha vissutehi pākaṭehi. |
"By well-known, well-known ones" means by those renowned and famous everywhere. |
therehi sāvakehi saddhinti pātimokkhasaṃvarādīhi thirakārakeheva dhammehi samannāgatattā therehi, savanante jātattā sāvakehi saddhiṃ ekato. |
"With elder disciples" means: elders because they are endowed with firm-making qualities such as restraint according to the Pātimokkha; disciples because they were born at the end of hearing (the Dhamma) – together with them. |
idāni te there sarūpato dassento, āyasmatā ca sāriputtenātiādimāha. |
Now, showing those elders by their individual nature, he said, "With the venerable Sāriputta," and so on. |
tatthāyasmā sāriputto attano sīlādīhi guṇehi buddhasāsane abhiññāto. |
Therein, the venerable Sāriputta is well-known in the Buddha's dispensation for his virtues such as morality. |
cakkhumantānaṃ gaganamajjhe ṭhito sūriyo viya cando viya, samuddatīre ṭhitānaṃ sāgaro viya ca pākaṭo paññāto. |
Like the sun or the moon standing in the midst of the sky for those with eyes, and like the ocean for those standing on the seashore, he is famous and renowned. |
na kevalañcassa imasmiṃ sutte āgataguṇavaseneva mahantatā veditabbā, ito aññesaṃ dhammadāyādasuttaṃ anaṅgaṇasuttaṃ sammādiṭṭhisuttaṃ sīhanādasuttaṃ rathavinītaṃ mahāhatthipadopamaṃ mahāvedallaṃ cātumasuttaṃ dīghanakhaṃ anupadasuttaṃ sevitabbāsevitabbasuttaṃ saccavibhaṅgasuttaṃ piṇḍapātapārisuddhi sampasādanīyaṃ saṅgītisuttaṃ dasuttarasuttaṃ pavāraṇāsuttaṃ (saṃ. |
Not only by reason of the qualities mentioned in this sutta is his greatness to be known, but also from other suttas: Dhammadāyāda Sutta, Anaṅgaṇa Sutta, Sammādiṭṭhi Sutta, Sīhanāda Sutta, Rathavinīta Sutta, Mahāhatthipadopama Sutta, Mahāvedalla Sutta, Cātuma Sutta, Dīghanakha Sutta, Anupada Sutta, Sevitabbāsevitabba Sutta, Saccavibhaṅga Sutta, Piṇḍapātapārisuddhi Sutta, Sampasādanīya Sutta, Saṅgīti Sutta, Dasuttara Sutta, Pavāraṇā Sutta (Saṃ. |
ni. 1.215 ādayo) susimasuttaṃ therapañhasuttaṃ mahāniddeso paṭisambhidāmaggo therasīhanādasuttaṃ abhinikkhamanaṃ etadagganti imesampi suttānaṃ vasena therassa mahantatā veditabbā. |
Ni. 1.215 ff.), Susima Sutta, Therapañha Sutta, Mahāniddesa, Paṭisambhidāmagga, Therasīhanāda Sutta, Abhinikkhamana, Etadagga – by means of these suttas too, the elder's greatness is to be known. |
etadaggasmiñhi, “etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ mahāpaññānaṃ yadidaṃ sāriputto”ti (a. |
For in the Etadagga (section on foremost disciples), it is said, "Foremost, O monks, among my monk disciples of great wisdom is this Sāriputta" (A. |
ni. 1.188-189) vuttaṃ. |
Ni. 1.188-189). |
♦ mahāmoggallānopi sīlādiguṇehi ceva imasmiṃ sutte āgataguṇehi ca thero viya abhiññāto pākaṭo mahā. |
♦ Mahāmoggallāna too, by his virtues such as morality and by the qualities mentioned in this sutta, like the elder (Sāriputta), is well-known, famous, and great. |
apicassa anumānasuttaṃ, cūḷataṇhāsaṅkhayasuttaṃ māratajjaniyasuttaṃ pāsādakampanaṃ sakalaṃ iddhipādasaṃyuttaṃ nandopanandadamanaṃ yamakapāṭihāriyakāle devalokagamanaṃ vimānavatthu petavatthu therassa abhinikkhamanaṃ etadagganti imesampi vasena mahantabhāvo veditabbo . |
Furthermore, his Anumāna Sutta, Cūḷataṇhāsaṅkhaya Sutta, Māratajjanīya Sutta, Pāsādakampana Sutta, the entire Iddhipāda Saṃyutta, the taming of Nandopananda, his journey to the devaloka at the time of the twin miracle, Vimānavatthu, Petavatthu, the elder's renunciation, Etadagga – by means of these too his greatness should be understood. |
etadaggasmiñhi, “etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ iddhimantānaṃ yadidaṃ mahāmoggallāno”ti (a. |
For in the Etadagga, it is said, "Foremost, O monks, among my monk disciples possessing psychic powers is this Mahāmoggallāna" (A. |
ni. 1.190) vuttaṃ. |
Ni. 1.190). |
♦ mahākassapopi sīlādiguṇehi ceva imasmiṃ sutte āgataguṇehi ca thero viya abhiññāto pākaṭo mahā. |
♦ Mahākassapa too, by his virtues such as morality and by the qualities mentioned in this sutta, like the elder, is well-known, famous, and great. |
apicassa cīvaraparivattanasuttaṃ jiṇṇacīvarasuttaṃ (saṃ. |
Furthermore, his Cīvaraparivattana Sutta, Jiṇṇacīvara Sutta (Saṃ. |
ni. 2.154 ādayo) candopamaṃ sakalaṃ kassapasaṃyuttaṃ mahāariyavaṃsasuttaṃ therassa abhinikkhamanaṃ etadagganti imesampi vasena mahantabhāvo veditabbo. |
Ni. 2.154 ff.), Candopama Sutta, the entire Kassapa Saṃyutta, Mahā Ariyavaṃsa Sutta, the elder's renunciation, Etadagga – by means of these too his greatness should be understood. |
etadaggasmiñhi, “etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dhutavādānaṃ yadidaṃ mahākassapo”ti (a. |
For in the Etadagga, it is said, "Foremost, O monks, among my monk disciples who are upholders of ascetic practices is this Mahākassapa" (A. |
ni. 1.191) vuttaṃ. |
Ni. 1.191). |
♦ anuruddhattheropi sīlādiguṇehi ceva imasmiṃ sutte āgataguṇehi ca thero viya abhiññāto pākaṭo mahā. |
♦ The elder Anuruddha too, by his virtues such as morality and by the qualities mentioned in this sutta, like the elder, is well-known, famous, and great. |
apicassa cūḷagosiṅgasuttaṃ naḷakapānasuttaṃ anuttariyasuttaṃ upakkilesasuttaṃ anuruddhasaṃyuttaṃ mahāpurisavitakkasuttaṃ therassa abhinikkhamanaṃ etadagganti imesampi vasena mahantabhāvo veditabbo. |
Furthermore, his Cūḷagosiṅga Sutta, Naḷakapāna Sutta, Anuttariya Sutta, Upakkilesa Sutta, Anuruddha Saṃyutta, Mahāpurisavitakka Sutta, the elder's renunciation, Etadagga – by means of these too his greatness should be understood. |
etadaggasmiñhi, “etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dibbacakkhukānaṃ yadidaṃ anuruddho”ti (a. |
For in the Etadagga, it is said, "Foremost, O monks, among my monk disciples possessing the divine eye is this Anuruddha" (A. |
ni. 1.192) vuttaṃ. |
Ni. 1.192). |
♦ āyasmatā ca revatenāti ettha pana dve revatā khadiravaniyarevato ca kaṅkhārevato ca. |
♦ "And with the venerable Revata" – here, however, there are two Revatas: Khadiravaniya Revata and Kaṅkhā Revata. |
tattha khadiravaniyarevato dhammasenāpatittherassa kaniṭṭhabhātiko, na so idha adhippeto. |
Therein, Khadiravaniya Revata is the younger brother of the elder, the General of the Dhamma (Sāriputta); he is not intended here. |
“akappiyo guḷo, akappiyā muggā”ti (mahāva. |
"Unallowable is molasses, unallowable are beans" (Mahāva. |
272) evaṃ kaṅkhābahulo pana thero idha revatoti adhippeto. |
272) – thus, the elder full of doubt is intended here as Revata. |
sopi sīlādiguṇehi ceva imasmiṃ sutte āgataguṇehi ca thero viya abhiññāto pākaṭo mahā. |
He too, by his virtues such as morality and by the qualities mentioned in this sutta, like the elder, is well-known, famous, and great. |
apicassa abhinikkhamanenapi etadaggenapi mahantabhāvo veditabbo. |
Furthermore, by his renunciation and by the Etadagga, his greatness should be understood. |
etadaggasmiñhi, “etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ jhāyīnaṃ yadidaṃ kaṅkhārevato”ti (a. |
For in the Etadagga, it is said, "Foremost, O monks, among my monk disciples who are meditators (jhāyins) is this Kaṅkhā Revata" (A. |
ni. 1.204) vuttaṃ. |
Ni. 1.204). |
♦ ānandattheropi sīlādiguṇehi ceva imasmiṃ sutte āgataguṇehi ca thero viya abhiññāto pākaṭo mahā. |
♦ The elder Ānanda too, by his virtues such as morality and by the qualities mentioned in this sutta, like the elder, is well-known, famous, and great. |
apicassa sekkhasuttaṃ bāhitikasuttaṃ āneñjasappāyaṃ gopakamoggallānaṃ bahudhātukaṃ cūḷasuññataṃ mahāsuññataṃ acchariyabbhutasuttaṃ bhaddekarattaṃ mahānidānaṃ mahāparinibbānaṃ subhasuttaṃ cūḷaniyalokadhātusuttaṃ abhinikkhamanaṃ etadagganti imesampi vasena mahantabhāvo veditabbo. |
Furthermore, his Sekkha Sutta, Bāhitika Sutta, Āneñjasappāya Sutta, Gopakamoggallāna Sutta, Bahudhātuka Sutta, Cūḷasuññata Sutta, Mahāsuññata Sutta, Acchariyabbhuta Sutta, Bhaddekaratta Sutta, Mahānidāna Sutta, Mahāparinibbāna Sutta, Subha Sutta, Cūḷaniyalokadhātu Sutta, renunciation, Etadagga – by means of these too his greatness should be understood. |
etadaggasmiñhi, “etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ bahussutānaṃ yadidaṃ ānando”ti (a. |
For in the Etadagga, it is said, "Foremost, O monks, among my monk disciples who are learned is this Ānanda" (A. |
ni. 1.219-223) vuttaṃ. |
Ni. 1.219-223). |
♦ aññehi ca abhiññātehi abhiññātehīti na kevalañca eteheva, aññehi ca mahāguṇatāya pākaṭehi abhiññātehi bahūhi therehi sāvakehi saddhiṃ bhagavā gosiṅgasālavanadāye viharatīti attho. |
♦ "And by other well-known, well-known ones" means not only by these, but the Blessed One dwells in the Gosiṅga Sāla-tree wood with many other elder disciples who are famous and well-known for their great virtue – this is the meaning. |
āyasmā hi sāriputto sayaṃ mahāpañño aññepi bahū mahāpaññe bhikkhū gahetvā tadā dasabalaṃ parivāretvā vihāsi. |
For the venerable Sāriputta, himself of great wisdom, taking many other monks of great wisdom, then surrounded the Ten-Powered One and dwelled. |
āyasmā mahāmoggallāno sayaṃ iddhimā, āyasmā mahākassapo sayaṃ dhutavādo, āyasmā anuruddho sayaṃ dibbacakkhuko, āyasmā revato sayaṃ jhānābhirato, āyasmā ānando sayaṃ bahussuto aññepi bahū bahussute bhikkhū gahetvā tadā dasabalaṃ parivāretvā vihāsi, evaṃ tadā ete ca aññe ca abhiññātā mahātherā tiṃsasahassamattā bhikkhū dasabalaṃ parivāretvā vihariṃsūti veditabbā. |
The venerable Mahāmoggallāna, himself possessing psychic power; the venerable Mahākassapa, himself an upholder of ascetic practices; the venerable Anuruddha, himself possessing the divine eye; the venerable Revata, himself delighting in jhāna; the venerable Ānanda, himself learned, taking many other learned monks, then surrounded the Ten-Powered One and dwelled. Thus, then, these and other well-known great elders, about thirty thousand monks, surrounded the Ten-Powered One and dwelled – this should be understood. |
♦ paṭisallānā vuṭṭhitoti phalasamāpattivivekato vuṭṭhito. |
♦ "Risen from seclusion" means risen from the seclusion of the attainment of fruition. |
yenāyasmā mahākassapo tenupasaṅkamīti thero kira paṭisallānā vuṭṭhito pacchimalokadhātuṃ olokento vanante kīḷantassa mattakhattiyassa kaṇṇato patamānaṃ kuṇḍalaṃ viya, saṃharitvā samugge pakkhipamānaṃ rattakambalaṃ viya, maṇināgadantato patamānaṃ satasahassagghanikaṃ suvaṇṇapātiṃ viya ca atthaṃ gacchamānaṃ paripuṇṇapaṇṇāsayojanaṃ sūriyamaṇḍalaṃ addasa. |
"Where the venerable Mahākassapa was, he approached" – the elder, it is said, risen from seclusion, looking at the western world-sphere, saw the sun-disc, fifty yojanas in full extent, setting, like an earring falling from the ear of an intoxicated Khattiya playing at the edge of the forest, like a red blanket being folded and put into a casket, like a golden bowl worth a hundred thousand falling from a jeweled elephant's tusk. |
tadanantaraṃ pācīnalokadhātuṃ olokento nemiyaṃ gahetvā parivattayamānaṃ rajatacakkaṃ viya, rajatakūṭato nikkhamantaṃ khīradhārāmaṇḍaṃ viya, sapakkhe papphoṭetvā gaganatale pakkhandamānaṃ setahaṃsaṃ viya ca meghavaṇṇāya samuddakucchito uggantvā pācīnacakkavāḷapabbatamatthake sasalakkhaṇappaṭimaṇḍitaṃ ekūnapaṇṇāsayojanaṃ candamaṇḍalaṃ addasa. |
Immediately after that, looking at the eastern world-sphere, he saw the moon-disc, forty-nine yojanas in extent, adorned with the mark of the hare, rising from the belly of the cloud-colored ocean and (appearing) on the summit of the eastern Cakkavāḷa mountain, like a silver wheel being turned by holding its rim, like a stream of milk issuing from a silver peak, like a white swan flapping its wings and soaring into the sky. |
tato sālavanaṃ olokesi. |
Then he looked at the Sāla-tree wood. |
tasmiñhi samaye sālarukkhā mūlato paṭṭhāya yāva aggā sabbapāliphullā dukūlapārutā viya, muttākalāpavinaddhā viya ca virociṃsu. |
For at that time, the Sāla trees, from root to tip, were all in full bloom, shining like they were draped in fine cloth, or adorned with strings of pearls. |
bhūmitalaṃ pupphasantharapūjāya paṭimaṇḍitaṃ viya, tattha tattha nipatantena pupphareṇunā lākhārasena siñcamānaṃ viya ca ahosi. |
The ground was as if adorned with an offering of a carpet of flowers, and as if sprinkled with lac-juice by the flower pollen falling here and there. |
bhamaramadhukaragaṇā kusumareṇumadamattā upagāyamānā viya vanantaresu vicaranti. |
Swarms of bees and honeybees, intoxicated with the pollen of flowers, wandered in the forest glades as if singing. |
tadā ca uposathadivasova hoti. |
And then it was the Uposatha day. |
atha thero, “kāya nu kho ajja ratiyā vītināmessāmī”ti cintesi, ariyasāvakā ca nāma piyadhammassavanā honti. |
Then the elder thought, "In what delight, indeed, shall I spend today?" And noble disciples are indeed fond of hearing the Dhamma. |
athassa etadahosi — “ajja mayhaṃ jeṭṭhabhātikassa dhammasenāpatittherassa santikaṃ gantvā dhammaratiyā vītināmessāmī”ti. |
Then this occurred to him: "Today I will go to my elder brother, the elder General of the Dhamma, and spend the time in the delight of the Dhamma." |
gacchanto pana ekakova agantvā “mayhaṃ piyasahāyaṃ mahākassapattheraṃ gahetvā gamissāmī”ti nisinnaṭṭhānato vuṭṭhāya cammakhaṇḍaṃ papphoṭetvā yenāyasmā mahākassapo tenupasaṅkami. |
But going, not going alone, (thinking) "I will take my dear companion, the elder Mahākassapa, and go," rising from his seat, shaking out his piece of leather, where the venerable Mahākassapa was, he approached. |
♦ evamāvusoti kho āyasmā mahākassapoti theropi yasmā piyadhammassavanova ariyasāvako, tasmā tassa vacanaṃ sutvā gacchāvuso, tvaṃ, mayhaṃ sīsaṃ vā rujjati piṭṭhi vāti kiñci lesāpadesaṃ akatvā tuṭṭhahadayova, “evamāvuso”tiādimāha. |
♦ "So it is, friend," said the venerable Mahākassapa. Since the elder too was a noble disciple fond of hearing the Dhamma, therefore, having heard his words, without making any excuse like, "Go, friend, you; my head aches or my back (aches)," with a pleased heart, he said, "So it is, friend," and so on. |
paṭissutvā ca nisinnaṭṭhānato vuṭṭhāya cammakhaṇḍaṃ papphoṭetvā mahāmoggallānaṃ anubandhi. |
And having assented, rising from his seat, shaking out his piece of leather, he followed Mahāmoggallāna. |
tasmiṃ samaye dve mahātherā paṭipāṭiyā ṭhitāni dve candamaṇḍalāni viya, dve sūriyamaṇḍalāni viya, dve chaddantanāgarājāno viya, dve sīhā viya, dve byagghā viya ca virociṃsu. |
At that time, the two great elders, standing in order, shone like two moon-discs, like two sun-discs, like two Chaddanta Nāga-kings, like two lions, like two tigers. |
anuruddhattheropi tasmiṃ samaye divāṭṭhāne nisinno dve mahāthere sāriputtattherassa santikaṃ gacchante disvā pacchimalokadhātuṃ olokento sūriyaṃ vanantaṃ pavisantaṃ viya, pācīnalokadhātuṃ olokento candaṃ vanantato uggacchantaṃ viya, sālavanaṃ olokento sabbapāliphullameva sālavanañca disvā ajja uposathadivaso, ime ca me jeṭṭhabhātikā dhammasenāpatissa santikaṃ gacchanti, mahantena dhammassavanena bhavitabbaṃ, ahampi dhammassavanassa bhāgī bhavissāmīti nisinnaṭṭhānato vuṭṭhāya cammakhaṇḍaṃ papphoṭetvā mahātherānaṃ padānupadiko hutvā nikkhami. |
The elder Anuruddha too, at that time, seated in his day-seat, seeing the two great elders going to the elder Sāriputta, looking at the western world-sphere like the sun entering the forest edge, looking at the eastern world-sphere like the moon rising from the forest edge, looking at the Sāla-tree wood and seeing the Sāla-tree wood all in full bloom, (thought:) "Today is the Uposatha day, and these elder brothers of mine are going to the General of the Dhamma; there must be a great hearing of the Dhamma, I too shall be a partaker of the hearing of the Dhamma." Rising from his seat, shaking out his piece of leather, he set out following the footsteps of the great elders. |
tena vuttaṃ — “atha kho āyasmā ca mahāmoggallāno āyasmā ca mahākassapo āyasmā ca anuruddho yenāyasmā sāriputto tenupasaṅkamiṃsū”ti. |
Therefore it is said: "Then the venerable Mahāmoggallāna, the venerable Mahākassapa, and the venerable Anuruddha approached where the venerable Sāriputta was." |
upasaṅkamiṃsūti. paṭipāṭiyā ṭhitā tayo candā viya, sūriyā viya, sīhā viya ca virocamānā upasaṅkamiṃsu. |
"They approached" means: standing in order, shining like three moons, like suns, like lions, they approached. |
♦ 333. evaṃ upasaṅkamante pana te mahāthere āyasmā ānando attano divāṭṭhāne nisinnoyeva disvā, “ajja mahantaṃ dhammassavanaṃ bhavissati, mayāpi tassa bhāginā bhavitabbaṃ, na kho pana ekakova gamissāmi, mayhaṃ piyasahāyampi revatattheraṃ gahetvā gamissāmī”ti sabbaṃ mahāmoggallānassa mahākassapassa anuruddhassa upasaṅkamane vuttanayeneva vitthārato veditabbaṃ. |
♦ 333. While those great elders were thus approaching, the venerable Ānanda, seated in his own day-seat, saw them and (thought), "Today there will be a great hearing of the Dhamma, I too should be a partaker of it. But I shall not go alone, I will take my dear companion, the elder Revata, and go." All this should be understood in detail according to the method stated for the approach of Mahāmoggallāna, Mahākassapa, and Anuruddha. |
iti te dve janā paṭipāṭiyā ṭhitā dve candā viya, sūriyā viya, sīhā viya ca virocamānā upasaṅkamiṃsu. |
Thus, those two persons, standing in order, shining like two moons, like suns, like lions, approached. |
tena vuttaṃ — “addasā kho āyasmā sāriputto”tiādi . |
Therefore it is said: "The venerable Sāriputta saw," and so on. |
disvāna āyasmantaṃ ānandaṃ etadavocāti dūratova disvā anukkamena kathāupacāraṃ sampattametaṃ, “etu kho āyasmā”tiādivacanaṃ avoca. |
"Having seen the venerable Ānanda, he said this" means: having seen him from afar, and he having gradually reached speaking distance, he said these words: "Let the venerable one come," and so on. |
ramaṇīyaṃ, āvusoti ettha duvidhaṃ rāmaṇeyyakaṃ vanarāmaṇeyyakaṃ puggalarāmaṇeyyakañca. |
"Delightful, friend" – here delightfulness is twofold: delightfulness of the forest and delightfulness of persons. |
tattha vanaṃ nāma nāgasalaḷasālacampakādīhi sañchannaṃ hoti bahalacchāyaṃ pupphaphalūpagaṃ vividharukkhaṃ udakasampannaṃ gāmato nissaṭaṃ, idaṃ vanarāmaṇeyyakaṃ nāma. |
Therein, a forest called "vana" is covered with Nāga, Salaḷa, Sāla, Campaka trees, etc., has dense shade, is endowed with flowers and fruits, various trees, and abundant water, and is secluded from the village; this is called delightfulness of the forest. |
yaṃ sandhāya vuttaṃ — |
Referring to which it is said — |
♦ “ramaṇīyāni araññāni, yattha na ramatī jano. |
♦ "Delightful are the forests, where the common folk do not delight. |
♦ vītarāgā ramissanti, na te kāmagavesino”ti. |
♦ Those free from passion will delight, not those who seek sensual pleasures." |
(dha. pa. |
(Dhammapada |
99). |
99). |
♦ vanaṃ pana sacepi ujjaṅgale hoti nirudakaṃ viralacchāyaṃ kaṇṭakasamākiṇṇaṃ, buddhādayopettha ariyā viharanti, idaṃ puggalarāmaṇeyyakaṃ nāma. |
♦ But if a forest, even if it is a wilderness, without water, with sparse shade, and full of thorns, (if) Buddhas and other noble ones dwell there, this is called delightfulness of persons. |
yaṃ sandhāya vuttaṃ — |
Referring to which it is said — |
♦ “gāme vā yadi vāraññe, ninne vā yadi vā thale. |
♦ "Whether in a village or in a forest, in a low place or on high ground. |
♦ yattha arahanto viharanti, taṃ bhūmirāmaṇeyyakan”ti. |
♦ Wherever Arahants dwell, that place is delightful." |
(dha. pa. |
(Dhammapada |
98). |
98). |
♦ idha pana taṃ duvidhampi labbhati. |
♦ Here, however, both are found. |
tadā hi gosiṅgasālavanaṃ sabbapāliphullaṃ hoti kusumagandhasugandhaṃ, sadevake cettha loke aggapuggalo sammāsambuddho tiṃsasahassamattehi abhiññātabhikkhūhi saddhiṃ viharati. |
For then the Gosiṅga Sāla-tree wood is all in full bloom, fragrant with the scent of flowers, and here the foremost person in the world with its gods, the Perfectly Enlightened One, dwells with about thirty thousand well-known monks. |
taṃ sandhāya vuttaṃ — “ramaṇīyaṃ, āvuso ānanda, gosiṅgasālavanan”ti. |
Referring to this, it was said: "Delightful, friend Ānanda, is the Gosiṅga Sāla-tree wood." |
♦ dosināti dosāpagatā, abbhaṃ mahikā dhūmo rajo rāhūti imehi pañcahi upakkilesehi virahitāti vuttaṃ hoti. |
♦ "Clear" (dosinā) means free from faults; it is said to be free from these five defilements: clouds, mist, smoke, dust, and Rāhu (eclipse). |
sabbapāliphullāti sabbattha pāliphullā, mūlato paṭṭhāya yāva aggā apupphitaṭṭhānaṃ nāma natthi. |
"All in full bloom" means in full bloom everywhere; from root to tip, there is no place not in bloom. |
dibbā maññe gandhā sampavantīti dibbā mandārapupphakoviḷārapāricchattakacandanacuṇṇagandhā viya samantā pavāyanti, sakkasuyāsantusitanimmānaratiparanimmitamahābrahmānaṃ otiṇṇaṭṭhānaṃ viya vāyantīti vuttaṃ hoti. |
"Divine scents, I think, are wafting" means: divine scents like those of Mandārava flowers, Koviḷāra flowers, Pāricchattaka flowers, and sandalwood powder are wafting all around; it is said they waft as if it were a place descended upon by Sakka, Suyāma, Santusita, Nimmānarati, Paranimmitavasavattī, and Mahābrahmā. |
♦ kathaṃrūpena, āvuso ānandāti ānandatthero tesaṃ pañcannaṃ therānaṃ saṅghanavakova. |
♦ "Of what kind, friend Ānanda?" – The elder Ānanda was the most junior in the Sangha among those five elders. |
kasmā thero taṃyeva paṭhamaṃ pucchatīti? |
Why does the elder ask him first? |
mamāyitattā. te hi dve therā aññamaññaṃ mamāyiṃsu. |
Because of affection. For those two elders were affectionate towards each other. |
sāriputtatthero, “mayā kattabbaṃ satthu upaṭṭhānaṃ karotī”ti ānandattheraṃ mamāyi. |
The elder Sāriputta was affectionate towards the elder Ānanda, thinking, "He performs the service to the Teacher that should be done by me." |
ānandatthero bhagavato sāvakānaṃ aggoti sāriputtattheraṃ mamāyi, kuladārake pabbājetvā sāriputtattherassa santike upajjhaṃ gaṇhāpesi. |
The elder Ānanda was affectionate towards the elder Sāriputta as the foremost of the Blessed One's disciples, and having ordained young men of good family, he had them take Sāriputta as their preceptor. |
sāriputtattheropi tatheva akāsi. |
The elder Sāriputta also did likewise. |
evaṃ ekamekena attano pattacīvaraṃ datvā pabbājetvā upajjhaṃ gaṇhāpitāni pañca bhikkhusatāni ahesuṃ. |
Thus, there were five hundred monks ordained by each, giving their own bowl and robe and having them take a preceptor. |
āyasmā ānando paṇītāni cīvarādīnipi labhitvā therasseva deti. |
The venerable Ānanda, even when he received fine robes, etc., gave them to the elder (Sāriputta). |
♦ eko kira brāhmaṇo cintesi — “buddharatanassa ca saṅgharatanassa ca pūjā paññāyati, kathaṃ nu kho dhammaratanaṃ pūjitaṃ nāma hotī”ti? |
♦ A certain brahmin, it is said, thought: "Homage to the Jewel of the Buddha and the Jewel of the Sangha is known, but how indeed is the Jewel of the Dhamma to be honored?" |
so bhagavantaṃ upasaṅkamitvā etamatthaṃ pucchi. |
He approached the Blessed One and asked this matter. |
bhagavā āha — “sacesi, brāhmaṇa, dhammaratanaṃ pūjitukāmo, ekaṃ bahussutaṃ pūjehī”ti bahussutaṃ, bhante, ācikkhathāti bhikkhusaṅghaṃ pucchati. |
The Blessed One said: "If, brahmin, you wish to honor the Jewel of the Dhamma, honor a learned one." "Point out a learned one, venerable sir," he asked the Sangha of monks. |
so bhikkhusaṅghaṃ upasaṅkamitvā bahussutaṃ, bhante, ācikkhathāti āha. |
He approached the Sangha of monks and said, "Point out a learned one, venerable sir." |
ānandatthero brāhmaṇāti. |
"The elder Ānanda, brahmin." |
brāhmaṇo theraṃ sahassagghanikena cīvarena pūjesi. |
The brahmin honored the elder with a robe worth a thousand. |
thero taṃ gahetvā bhagavato santikaṃ agamāsi. |
The elder, taking it, went to the Blessed One. |
bhagavā “kuto, ānanda, laddhan”ti āha. |
The Blessed One said, "From where, Ānanda, was it obtained?" |
ekena, bhante, brāhmaṇena dinnaṃ, idaṃ panāhaṃ āyasmato sāriputtassa dātukāmoti. |
"Given by a brahmin, venerable sir. But I wish to give this to the venerable Sāriputta." |
dehi, ānandāti. |
"Give it, Ānanda." |
cārikaṃ pakkanto, bhanteti. |
"He has gone on tour, venerable sir." |
āgatakāle dehīti. |
"Give it when he returns." |
sikkhāpadaṃ, bhante, paññattanti. |
"A training rule, venerable sir, has been laid down." |
kadā pana sāriputto āgamissatīti? |
"But when will Sāriputta return?" |
dasāhamattena, bhanteti. |
"In about ten days, venerable sir." |
“anujānāmi, ānanda, dasāhaparamaṃ atirekacīvaraṃ nikkhipitun”ti (pārā. |
"I allow, Ānanda, the keeping of an extra robe for a maximum of ten days" (Pārā. |
461; |
461; |
mahāva. |
Mahāva. |
347) sikkhāpadaṃ paññapesi. |
347) – he laid down the training rule. |
sāriputtattheropi tatheva yaṃkiñci manāpaṃ labhati, taṃ ānandattherassa deti. |
The elder Sāriputta also, whatever agreeable thing he received, gave it to the elder Ānanda. |
evaṃ te therā aññamaññaṃ mamāyiṃsu, iti mamāyitattā paṭhamaṃ pucchi. |
Thus those elders were affectionate towards each other; therefore, because of affection, he asked him first. |
♦ apica anumatipucchā nāmesā khuddakato paṭṭhāya pucchitabbā hoti. |
♦ Moreover, a question seeking an opinion is to be asked starting from the most junior. |
tasmā thero cintesi — “ahaṃ paṭhamaṃ ānandaṃ pucchissāmi, ānando attano paṭibhānaṃ byākarissati. |
Therefore, the elder thought: "I will first ask Ānanda; Ānanda will declare his own understanding. |
tato revataṃ, anuruddhaṃ, mahākassapaṃ, mahāmoggallānaṃ pucchissāmi. |
Then I will ask Revata, Anuruddha, Mahākassapa, Mahāmoggallāna. |
mahāmoggallāno attano paṭibhānaṃ byākarissati. |
Mahāmoggallāna will declare his own understanding. |
tato pañcapi therā maṃ pucchissanti, ahampi attano paṭibhānaṃ byākarissāmī”ti. |
Then all five elders will ask me, and I too will declare my own understanding." |
ettāvatāpi ayaṃ dhammadesanā sikhāppattā vepullappattā na bhavissati, atha mayaṃ sabbepi dasabalaṃ upasaṅkamitvā pucchissāma, satthā sabbaññutaññāṇena byākarissati. |
Even with this, this Dhamma discourse will not have reached its climax or fullness. Then we will all approach the Ten-Powered One and ask, and the Teacher will explain with his omniscience. |
ettāvatā ayaṃ dhammadesanā sikhāppattā vepullappattā bhavissati. |
By this, this Dhamma discourse will reach its climax and fullness. |
yathā hi janapadamhi uppanno aṭṭo gāmabhojakaṃ pāpuṇāti, tasmiṃ nicchituṃ asakkonte janapadabhojakaṃ pāpuṇāti, tasmiṃ asakkonte mahāvinicchayāmaccaṃ, tasmiṃ asakkonte senāpatiṃ, tasmiṃ asakkonte uparājaṃ, tasmiṃ vinicchituṃ asakkonte rājānaṃ pāpuṇāti, raññā vinicchitakālato paṭṭhāya aṭṭo aparāparaṃ na sañcarati, rājavacaneneva chijjati. |
For just as a legal case arising in the countryside reaches the village headman; when he is unable to decide it, it reaches the district headman; when he is unable, the chief justice; when he is unable, the general; when he is unable, the viceroy; when he is unable to decide it, it reaches the king. From the time it is decided by the king, the case does not proceed further; it is settled by the king's word. |
evamevaṃ ahañhi paṭhamaṃ ānandaṃ pucchissāmi . |
.. pe . |
.. atha mayaṃ sabbepi dasabalaṃ upasaṅkamitvā pucchissāma, satthā sabbaññutaññāṇena byākarissati. |
Similarly, I will first ask Ānanda... (and so on)... Then we will all approach the Ten-Powered One and ask, and the Teacher will explain with his omniscience. |
ettāvatā ayaṃ dhammadesanā sikhāppattā vepullappattā bhavissati. |
By this, this Dhamma discourse will reach its climax and fullness. |
evaṃ anumatipucchaṃ pucchanto thero paṭhamaṃ ānandattheraṃ pucchi. |
Thus, asking a question seeking an opinion, the elder first asked the elder Ānanda. |
♦ bahussuto hotīti bahu assa sutaṃ hoti, navaṅgaṃ satthusāsanaṃ pāḷianusandhipubbāparavasena uggahitaṃ hotīti attho. |
♦ "Is learned" means he has heard much; the nine-fold teaching of the Master has been learned by way of the Pāli text, its connections, and its sequence – this is the meaning. |
sutadharoti sutassa ādhārabhūto. |
"A bearer of what is heard" means a repository of what is heard. |
yassa hi ito gahitaṃ ito palāyati, chiddaghaṭe udakaṃ viya na tiṭṭhati, parisamajjhe ekaṃ suttaṃ vā jātakaṃ vā kathetuṃ vā vācetuṃ vā na sakkoti, ayaṃ na sutadharo nāma. |
For one from whom what is learned here flees there, like water in a leaky pot it does not stay, who is unable to narrate or recite a single sutta or jātaka in an assembly – this one is not called a bearer of what is heard. |
yassa pana uggahitaṃ buddhavacanaṃ uggahitakālasadisameva hoti, dasapi vīsatipi vassāni sajjhāyaṃ akarontassa na nassati, ayaṃ sutadharo nāma. |
But one for whom the learned word of the Buddha is just as it was at the time of learning, for whom it is not lost even after not reciting for ten or twenty years – this one is called a bearer of what is heard. |
sutasannicayoti sutassa sannicayabhūto. |
"A store of what is heard" means a treasury of what is heard. |
yathā hi sutaṃ hadayamañjūsāya sannicitaṃ silāyaṃ lekhā viya, suvaṇṇaghaṭe pakkhittasīhavasā viya ca ajjhosāya tiṭṭhati, ayaṃ sutasannicayo nāma. |
For just as what is heard is stored in the casket of the heart, like an inscription on stone, or like lion's fat put into a golden pot, it remains settled – this one is called a store of what is heard. |
dhātāti ṭhitā paguṇā. |
"Remembered" (dhātā) means established, proficient. |
ekaccassa hi uggahitaṃ buddhavacanaṃ dhātaṃ paguṇaṃ niccalitaṃ na hoti, asukasuttaṃ vā jātakaṃ vā kathehīti vutte sajjhāyitvā saṃsanditvā samanuggāhitvā jānissāmīti vadati. |
For some, the learned word of the Buddha is not remembered, proficient, or unwavering; when asked to narrate such-and-such sutta or jātaka, they say, "I will know after reciting, comparing, and recalling." |
ekaccassa dhātaṃ paguṇaṃ bhavaṅgasotasadisaṃ hoti, asukasuttaṃ vā jātakaṃ vā kathehīti vutte uddharitvā tameva katheti. |
For some, it is remembered, proficient, like the stream of the life-continuum; when asked to narrate such-and-such sutta or jātaka, they recall and narrate just that. |
taṃ sandhāya vuttaṃ “dhātā”ti. |
Referring to this, "remembered" was said. |
♦ vacasā paricitāti suttadasaka-vaggadasaka-paṇṇāsadasakānaṃ vasena vācāya sajjhāyitā. |
♦ "Familiarized by speech" means recited by voice by way of tens of suttas, tens of vaggas (chapters), and fifties (of suttas). |
manasānupekkhitāti cittena anupekkhitā, yassa vācāya sajjhāyitaṃ buddhavacanaṃ manasā cintentassa tattha tattha pākaṭaṃ hoti. |
"Contemplated by mind" means contemplated by thought; for whom the word of the Buddha recited by voice becomes clear here and there when thinking with the mind. |
mahādīpaṃ jāletvā ṭhitassa rūpagataṃ viya paññāyati. |
It appears like an object to one standing with a great lamp lit. |
taṃ sandhāya vuttaṃ — “vacasā paricitā manasānupekkhitā”ti. |
Referring to this, it was said – "familiarized by speech, contemplated by mind." |
diṭṭhiyā suppaṭividdhāti atthato ca kāraṇato ca paññāya suppaṭividdhā. |
"Well penetrated by view" means well penetrated by wisdom as to meaning and reason. |
parimaṇḍalehi padabyañjanehīti ettha padameva atthassa byañjanato padabyañjanaṃ, taṃ akkharapāripūriṃ katvā dasavidhabyañjanabuddhiyo aparihāpetvā vuttaṃ parimaṇḍalaṃ nāma hoti, evarūpehi padabyañjanehīti attho. |
"By well-rounded words and phrases" – here, the word itself, by expressing the meaning, is "word-expression" (padabyañjanaṃ); that which is spoken making the letters complete and not omitting the ten kinds of understanding of expression is called "well-rounded"; "by such words and phrases" is the meaning. |
apica yo bhikkhu parisati dhammaṃ desento suttaṃ vā jātakaṃ vā nikkhapitvā aññaṃ upārambhakaraṃ suttaṃ āharati, tassa upamaṃ katheti, tadatthaṃ ohāreti, evamidaṃ gahetvā ettha khipanto ekapasseneva pariharanto kālaṃ ñatvā vuṭṭhahati. |
Moreover, a monk who, while teaching the Dhamma in an assembly, sets aside a sutta or jātaka and brings in another introductory sutta, gives its simile, explains its meaning – thus taking this and inserting it here, proceeding one-sidedly, knowing the time, rises. |
nikkhittasuttaṃ pana nikkhattamattameva hoti, tassa kathā aparimaṇḍalā nāma hoti. |
But the sutta that was set aside is merely set aside; his talk is called not well-rounded. |
yo pana suttaṃ vā jātakaṃ vā nikkhipitvā bahi ekapadampi agantvā pāḷiyā anusandhiñca pubbāparañca amakkhento āc fibrils dinnanaye ṭhatvā tulikāya paricchindanto viya, gambhīramātikāya udakaṃ pesento viya, padaṃ koṭṭento sindhavājānīyo viya gacchati, tassa kathā parimaṇḍalā nāma hoti. |
But one who, having introduced a sutta or jātaka, without going outside even a single word, not distorting the connection and sequence of the Pāli, standing in the method given by the teacher, proceeds like one measuring with a balance, like one sending water through a deep channel, like a Sindh horse marking its steps – his talk is called well-rounded. |
evarūpiṃ kathaṃ sandhāya — “parimaṇḍalehi padabyañjanehī”ti vuttaṃ. |
Referring to such a talk, "by well-rounded words and phrases" was said. |
♦ anuppabandhehīti ettha yo bhikkhu dhammaṃ kathento suttaṃ vā jātakaṃ vā ārabhitvā āraddhakālato paṭṭhāya turitaturito araṇiṃ manthento viya, uṇhakhādanīyaṃ khādanto viya, pāḷiyā anusandhipubbāparesu gahitaṃ gahitameva aggahitaṃ aggahitameva ca katvā purāṇapaṇṇantaresu caramānaṃ godhaṃ uṭṭhapento viya tattha tattha paharanto osāpento ohāya gacchati. |
♦ "By continuous (speech)" – here, a monk who, when teaching the Dhamma, having started a sutta or jātaka, from the time of starting, very hurriedly, like one churning fire-sticks, like one eating hot food, in the connections and sequences of the Pāli, taking what is taken as taken and what is not taken as not taken, like one rousing a lizard wandering among old leaves, striking here and there, finishing, leaves and goes. |
yopi dhammaṃ kathento kālena sīghaṃ kālena dandhaṃ kālena mahāsaddaṃ kālena khuddakasaddaṃ karoti. |
Also one who, when teaching the Dhamma, at times is fast, at times slow, at times loud, at times soft. |
yathā petaggi kālena jalati, kālena nibbāyati, evameva idha petaggidhammakathiko nāma hoti, parisāya uṭṭhātukāmāya punappunaṃ ārabhati. |
Just as a ghost-fire at times burns, at times is extinguished, similarly here one is called a ghost-fire Dhamma-speaker; when the assembly wishes to rise, he repeatedly begins. |
yopi kathento tattha tattha vitthāyati, nitthunanto kandanto viya katheti, imesaṃ sabbesampi kathā appabandhā nāma hoti. |
Also one who, when speaking, elaborates here and there, speaks as if groaning or crying – the talk of all these is called disconnected. |
yo pana suttaṃ ārabhitvā āc fibrils dinnanaye ṭhito acchinnadhāraṃ katvā nadīsotaṃ viya pavatteti, ākāsagaṅgato bhassamānaṃ udakaṃ viya nirantaraṃ kathaṃ pavatteti, tassa kathā anuppabandhā hoti. |
But one who, having started a sutta, standing in the method given by the teacher, makes an unbroken stream and delivers it like a river current, delivers the talk continuously like water falling from the celestial Ganges – his talk is continuous. |
taṃ sandhāya vuttaṃ “anuppabandhehī”ti. |
Referring to this, "by continuous (speech)" was said. |
anusayasamugghātāyāti sattannaṃ anusayānaṃ samugghātatthāya. |
"For the uprooting of underlying tendencies" means for the purpose of uprooting the seven underlying tendencies. |
evarūpenāti evarūpena bahussutena bhikkhunā tathārūpeneva bhikkhusatena bhikkhusahassena vā saṅghāṭikaṇṇena vā saṅghāṭikaṇṇaṃ, pallaṅkena vā pallaṅkaṃ āhacca nisinnena gosiṅgasālavanaṃ sobheyya. |
"By such a one" means: the Gosiṅga Sāla-tree wood would be adorned by such a learned monk, or by a hundred or a thousand such monks, sitting with the edge of their outer robe touching the edge of another's outer robe, or with one cross-legged posture touching another. |
iminā nayena sabbavāresu attho veditabbo. |
By this method, the meaning in all instances should be understood. |
♦ 334. paṭisallānaṃ assa ārāmoti paṭisallānārāmo. |
♦ 334. "Seclusion is his pleasure" means he delights in seclusion. |
paṭisallāne ratoti paṭisallānarato. |
"Delighting in seclusion" means devoted to seclusion. |
♦ 335. sahassaṃ lokānanti sahassaṃ lokadhātūnaṃ. |
♦ 335. "A thousand worlds" means a thousand world-systems. |
ettakañhi therassa dhuvasevanaṃ āvajjanapaṭibaddhaṃ, ākaṅkhamāno pana thero anekānipi cakkavāḷasahassāni voloketiyeva. |
This much is the elder's constant range, bound to his advertence; but if the elder wishes, he can indeed survey many thousands of world-systems. |
uparipāsādavaragatoti sattabhūmakassa vā navabhūmakassa vā pāsādavarassa upari gato. |
"Gone to the top of a fine palace" means gone to the top of a fine seven-storied or nine-storied palace. |
sahassaṃ nemimaṇḍalānaṃ volokeyyāti pāsādapariveṇe nābhiyā patiṭṭhitānaṃ nemivaṭṭiyā nemivaṭṭiṃ āhacca ṭhitānaṃ nemimaṇḍalānaṃ sahassaṃ vātapānaṃ vivaritvā olokeyya, tassa nābhiyopi pākaṭā honti, arāpi arantarānipi nemiyopi. |
"He might survey a thousand wheel-rims" means: in the palace compound, of a thousand wheel-rims established with hubs, with rim touching rim, opening a window, he might survey them; for him, the hubs are clear, the spokes, the spaces between spokes, and the rims too. |
evameva kho, āvusoti, āvuso, evaṃ ayampi dibbacakkhuko bhikkhu dibbena cakkhunā atikkantamānusakena sahassaṃ lokānaṃ voloketi. |
"Just so, friend," means: friend, just so this monk with the divine eye, with the divine eye surpassing that of humans, surveys a thousand worlds. |
tassa pāsāde ṭhitapurisassa cakkanābhiyo viya cakkavāḷasahasse sinerusahassaṃ pākaṭaṃ hoti. |
For him, like the hubs of wheels to a man standing in a palace, a thousand Sinerus in a thousand world-systems are clear. |
arā viya dīpā pākaṭā honti. |
Like spokes, the continents are clear. |
arantarāni viya dīpaṭṭhitamanussā pākaṭā honti. |
Like the spaces between spokes, the people dwelling on the continents are clear. |
nemiyo viya cakkavāḷapabbatā pākaṭā honti. |
Like rims, the Cakkavāḷa mountains are clear. |
♦ 336. āraññikoti samādiṇṇāraññadhutaṅgo. |
♦ 336. "A forest-dweller" means one who has undertaken the ascetic practice of dwelling in the forest. |
sesapadesupi eseva nayo. |
In the remaining passages too, this is the same method. |
♦ 337. no ca saṃsādentīti na osādenti. |
♦ 337. "And they do not cause to sink down" means they do not cause to fail. |
sahetukañhi sakāraṇaṃ katvā pañhaṃ pucchituṃ vissajjitumpi asakkonto saṃsādeti nāma. |
For one who, having made it with reason and cause, is unable to ask or answer a question, is said to cause to sink down. |
evaṃ na karontīti attho. |
"They do not do so" is the meaning. |
pavattinī hotīti nadīsotodakaṃ viya pavattati. |
"Is flowing" means it flows like the water of a river current. |
♦ 338. yāya vihārasamāpattiyāti yāya lokiyāya vihārasamāpattiyā, yāya lokuttarāya vihārasamāpattiyā. |
♦ 338. "By which abiding-attainment" means by which mundane abiding-attainment, by which supramundane abiding-attainment. |
♦ 339. sādhu sādhu sāriputtāti ayaṃ sādhukāro ānandattherassa dinno. |
♦ 339. "Excellent, excellent, Sāriputta!" – this approval was given to the elder Ānanda. |
sāriputtattherena pana saddhiṃ bhagavā ālapati. |
But the Blessed One converses with the elder Sāriputta. |
esa nayo sabbattha. |
This is the method everywhere. |
yathā taṃ ānandovāti yathā ānandova sammā byākaraṇamāno byākareyya, evaṃ byākataṃ ānandena attano anucchavikameva, ajjhāsayānurūpameva byākatanti attho. |
"Just as Ānanda" means: just as Ānanda, explaining rightly, would explain; thus it was explained by Ānanda, suitable for himself, explained according to his disposition – this is the meaning. |
ānandatthero hi attanāpi bahussuto, ajjhāsayopissa evaṃ hoti — “aho vata sāsane sabrahmacārī bahussutā bhaveyyun”ti. |
For the elder Ānanda is himself learned, and his disposition is thus: "Oh, may my fellow practitioners in the dispensation be learned!" |
kasmā? bahussutassa hi kappiyākappiyaṃ sāvajjānavajjaṃ, garukalahukaṃ satekicchātekicchaṃ pākaṭaṃ hoti. |
Why? For a learned person, what is allowable and unallowable, blameable and blameless, serious and minor, remediable and irremediable, is clear. |
bahussuto uggahitabuddhavacanaṃ āvajjitvā imasmiṃ ṭhāne sīlaṃ kathitaṃ, imasmiṃ samādhi, imasmiṃ vipassanā, imasmiṃ maggaphalanibbānānīti sīlassa āgataṭṭhāne sīlaṃ pūretvā, samādhissa āgataṭṭhāne samādhiṃ pūretvā vipassanāya āgataṭṭhāne vipassanāgabbhaṃ gaṇhāpetvā maggaṃ bhāvetvā phalaṃ sacchikaroti. |
A learned person, having adverted to the learned word of the Buddha, (thinking) "In this place virtue is spoken of, in this concentration, in this insight, in this path, fruition, and Nibbāna," fulfills virtue where virtue is mentioned, fulfills concentration where concentration is mentioned, establishes the embryo of insight where insight is mentioned, develops the path, and realizes the fruition. |
tasmā therassa evaṃ ajjhāsayo hoti — “aho vata sabrahmacārī ekaṃ vā dve vā tayo vā cattāro vā pañca vā nikāye uggahetvā āvajjantā sīlādīnaṃ āgataṭṭhānesu sīlādīni paripūretvā anukkamena maggaphalanibbānāni sacchikareyyun”ti. |
Therefore, the elder's disposition is thus: "Oh, may my fellow practitioners, having learned one, two, three, four, or five Nikāyas, adverting, fulfill virtue, etc., where virtue, etc., are mentioned, and progressively realize path, fruition, and Nibbāna!" |
sesavāresupi eseva nayo. |
In the remaining instances too, this is the same method. |
♦ 340. āyasmā hi revato jhānajjhāsayo jhānābhirato, tasmāssa evaṃ hoti — “aho vata sabrahmacārī ekikā nisīditvā kasiṇaparikammaṃ katvā aṭṭha samāpattiyo nibbattetvā jhānapadaṭṭhānaṃ vipassanaṃ vaḍḍhetvā lokuttaradhammaṃ sacchikareyyun”ti. |
♦ 340. For the venerable Revata has a disposition for jhāna, delights in jhāna; therefore, it is thus for him: "Oh, may my fellow practitioners, sitting alone, having done the kasina-preliminary work, produce the eight attainments, and making jhāna the basis, develop insight and realize the supramundane Dhamma!" |
tasmā evaṃ byākāsi. |
Therefore, he explained thus. |
♦ 341. āyasmā anuruddho dibbacakkhuko, tassa evaṃ hoti — “aho vata sabrahmacārī ālokaṃ vaḍḍhetvā dibbena cakkhunā anekesu cakkavāḷasahassesu cavamāne ca upapajjamāne ca satte disvā vaṭṭabhayena cittaṃ saṃvejetvā vipassanaṃ vaḍḍhetvā lokuttaradhammaṃ sacchikareyyun”ti. |
♦ 341. The venerable Anuruddha possesses the divine eye; for him it is thus: "Oh, may my fellow practitioners, having developed light, with the divine eye see beings passing away and being reborn in many thousands of world-systems, and, with their minds stirred by fear of the round of existence, develop insight and realize the supramundane Dhamma!" |
tasmā evaṃ byākāsi. |
Therefore, he explained thus. |
♦ 342. āyasmā mahākassapo dhutavādo, tassa evaṃ hoti — “aho vata sabrahmacārī dhutavādā hutvā dhutaṅgānubhāvena paccayataṇhaṃ milāpetvā aparepi nānappakāre kilese dhunitvā vipassanaṃ vaḍḍhetvā lokuttaradhammaṃ sacchikareyyun”ti. |
♦ 342. The venerable Mahākassapa is an upholder of ascetic practices; for him it is thus: "Oh, may my fellow practitioners become upholders of ascetic practices and, by the power of the ascetic practices, wither the craving for requisites, shake off other various defilements, develop insight, and realize the supramundane Dhamma!" |
tasmā evaṃ byākāsi. |
Therefore, he explained thus. |
♦ 343. āyasmā mahāmoggallāno samādhipāramiyā matthakaṃ patto, sukhumaṃ pana cittantaraṃ khandhantaraṃ dhātvantaraṃ āyatanantaraṃ jhānokkantikaṃ ārammaṇokkantikaṃ aṅgavavatthānaṃ ārammaṇavavatthānaṃ aṅgasaṅkanti ārammaṇasaṅkanti ekatovaḍḍhanaṃ ubhatovaḍḍhananti ābhidhammikadhammakathikasseva pākaṭaṃ. |
♦ 343. The venerable Mahāmoggallāna has reached the pinnacle of the perfection of concentration. But subtle distinctions of mind, aggregates, elements, sense-bases, jhāna-entry, object-entry, determination of factors, determination of objects, transition of factors, transition of objects, single development, dual development – these are clear only to a speaker of Abhidhamma Dhamma. |
anābhidhammiko hi dhammaṃ kathento — “ayaṃ sakavādo ayaṃ paravādo”ti na jānāti. |
For one who is not an Abhidhammika, when teaching the Dhamma, does not know, "This is one's own thesis, this is another's thesis." |
sakavādaṃ dīpessāmīti paravādaṃ dīpeti, paravādaṃ dīpessāmīti sakavādaṃ dīpeti, dhammantaraṃ visaṃvādeti. |
Thinking, "I will explain my own thesis," he explains another's thesis; thinking, "I will explain another's thesis," he explains his own thesis; he misrepresents another Dhamma. |
ābhidhammiko sakavādaṃ sakavādaniyāmeneva, paravādaṃ paravādaniyāmeneva dīpeti, dhammantaraṃ na visaṃvādeti. |
An Abhidhammika explains his own thesis according to the rule of his own thesis, and another's thesis according to the rule of another's thesis; he does not misrepresent another Dhamma. |
tasmā therassa evaṃ hoti — “aho vata sabrahmacārī ābhidhammikā hutvā sukhumesu ṭhānesu ñāṇaṃ otāretvā vipassanaṃ vaḍḍhetvā lokuttaradhammaṃ sacchikareyyun”ti. |
Therefore, it is thus for the elder: "Oh, may my fellow practitioners become Abhidhammikas and, applying their knowledge to subtle points, develop insight and realize the supramundane Dhamma!" |
tasmā evaṃ byākāsi. |
Therefore, he explained thus. |
♦ 344. āyasmā sāriputto paññāpāramiyā matthakaṃ patto, paññavāyeva ca cittaṃ attano vase vattetuṃ sakkoti, na duppañño. |
♦ 344. The venerable Sāriputta has reached the pinnacle of the perfection of wisdom; and only one with wisdom can make the mind subject to his own control, not one with little wisdom. |
duppañño hi uppannassa cittassa vase vattetvā ito cito ca vipphanditvāpi katipāheneva gihibhāvaṃ patvā anayabyasanaṃ pāpuṇāti. |
For one with little wisdom, being under the control of the arisen mind, and flitting hither and thither, in just a few days reaches the lay state and meets with misfortune and ruin. |
tasmā therassa evaṃ hoti — “aho vata sabrahmacārī acittavasikā hutvā cittaṃ attano vase vattetvā sabbānassa visevitavipphanditāni bhañjitvā īsakampi bahi nikkhamituṃ adentā vipassanaṃ vaḍḍhetvā lokuttaradhammaṃ sacchikareyyun”ti. |
Therefore, it is thus for the elder: "Oh, may my fellow practitioners, not being subject to the mind, make the mind subject to their own control, and having broken all its flittings and strayings, not allowing it to go outside even a little, develop insight and realize the supramundane Dhamma!" |
tasmā evaṃ byākāsi. |
Therefore, he explained thus. |
♦ 345. sabbesaṃ vo, sāriputta, subhāsitaṃ pariyāyenāti sāriputta, yasmā saṅghārāmassa nāma bahussutabhikkhūhipi sobhanakāraṇaṃ atthi, jhānābhiratehipi, dibbacakkhukehipi, dhutavādehipi, ābhidhammikehipi, acittavasikehipi sobhanakāraṇaṃ atthi. |
♦ 345. "For all of you, Sāriputta, it is well-spoken in a way" means: Sāriputta, because there is a reason for the Sangha's monastery to be adorned by learned monks, by those delighting in jhāna, by those possessing the divine eye, by upholders of ascetic practices, by Abhidhammikas, and by those not subject to the mind. |
tasmā sabbesaṃ vo subhāsitaṃ pariyāyena, tena tena kāraṇena subhāsitameva, no dubbhāsitaṃ. |
Therefore, for all of you, it is well-spoken in a way; for this and that reason, it is indeed well-spoken, not ill-spoken. |
apica mamapi suṇāthāti apica mamapi vacanaṃ suṇātha. |
"Moreover, listen to me too" means: moreover, listen to my word too. |
na tāvāhaṃ imaṃ pallaṅkaṃ bhindissāmīti na tāva ahaṃ imaṃ caturaṅgavīriyaṃ adhiṭṭhāya ābhujitaṃ pallaṅkaṃ bhindissāmi, na mocessāmīti attho. |
"I will not yet break this cross-legged posture" means: I will not yet break this cross-legged posture adopted with the fourfold effort, I will not release it – this is the meaning. |
idaṃ kira bhagavā paripākagate ñāṇe rajjasiriṃ pahāya katābhinikkhamano anupubbena bodhimaṇḍaṃ āruyha caturaṅgavīriyaṃ adhiṭṭhāya aparājitapallaṅkaṃ ābhujitvā daḷhasamādāno hutvā nisinno tiṇṇaṃ mārānaṃ matthakaṃ bhinditvā paccūsasamaye dasasahassilokadhātuṃ unnādento sabbaññutaññāṇaṃ paṭivijjhi, taṃ attano mahābodhipallaṅkaṃ sandhāya evamāha. |
This, it is said, the Blessed One, when his knowledge had matured, having abandoned royal splendor and made the great renunciation, gradually ascended the Bodhi-seat, and having adopted the unconquered cross-legged posture with the fourfold effort, sat with firm resolve, and having crushed the heads of the three Māras, at dawn, causing the ten-thousandfold world-system to resound, he penetrated omniscience; referring to his own great Bodhi-seat, he spoke thus. |
apica pacchimaṃ janataṃ anukampamānopi paṭipattisāraṃ puthujjanakalyāṇakaṃ dassento evamāha. |
Moreover, out of compassion for future generations, showing the essence of practice for good ordinary people, he spoke thus. |
passati hi bhagavā — “anāgate evaṃ ajjhāsayā kulaputtā iti paṭisañcikkhissanti, ‘bhagavā mahāgosiṅgasuttaṃ kathento idha, sāriputta, bhikkhu pacchābhattaṃ . |
.. pe . |
.. evarūpena kho, sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyāti āha, mayaṃ bhagavato ajjhāsayaṃ gaṇhissāmā’ti pacchābhattaṃ piṇḍapātapaṭikkantā caturaṅgavīriyaṃ adhiṭṭhāya daḷhasamādānā hutvā ‘arahattaṃ appatvā imaṃ pallaṅkaṃ na bhindissāmā’ti samaṇadhammaṃ kātabbaṃ maññissanti, te evaṃ paṭipannā katipāheneva jātijarāmaraṇassa antaṃ karissantī”ti, imaṃ pacchimaṃ janataṃ anukampamāno paṭipattisāraṃ puthujjanakalyāṇakaṃ dassento evamāha. |
For the Blessed One sees: "In the future, clansmen with such a disposition will reflect thus: 'The Blessed One, when teaching the Mahāgosiṅga Sutta, said here, "Sāriputta, a monk after the meal..." (and so on)... "By such a monk, Sāriputta, the Gosiṅga Sāla-tree wood would be adorned." We will take up the Blessed One's intention.' After the meal, having returned from the alms-round, adopting the fourfold effort, with firm resolve, thinking, 'Without attaining Arahantship, we will not break this cross-legged posture,' they will consider the ascetic's duty should be done. They, having practiced thus, in a few days will make an end of birth, old age, and death." Out of compassion for this future generation, showing the essence of practice for good ordinary people, he spoke thus. |
evarūpena kho, sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyāti, sāriputta, evarūpena bhikkhunā nippariyāyeneva gosiṅgasālavanaṃ sobheyyāti yathānusandhināva desanaṃ niṭṭhapesīti. |
"By such a monk, Sāriputta, the Gosiṅga Sāla-tree wood would be adorned" means: Sāriputta, by such a monk, without alternative, the Gosiṅga Sāla-tree wood would be adorned – thus he concluded the discourse according to its connection. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ Of the Papañcasūdanī, the commentary to the Majjhima Nikāya |
♦ mahāgosiṅgasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Mahāgosiṅga Sutta is finished. |
♦ 3. mahāgopālakasuttavaṇṇanā |
♦ 3. Explanation of the Mahāgopālaka Sutta |
♦ 346. evaṃ me sutanti mahāgopālakasuttaṃ. |
♦ 346. "Thus have I heard" – the Mahāgopālaka Sutta. |
tattha tisso kathā ekanāḷikā, caturassā, nisinnavattikāti. |
Therein, there are three ways of narration: ekanāḷikā (single-channel), caturassā (four-cornered), and nisinnavattikā (seated-wick). |
tattha pāḷiṃ vatvā ekekapadassa atthakathanaṃ ekanāḷikā nāma. |
Therein, stating the Pāli and giving the commentary for each single word is called ekanāḷikā. |
apaṇḍitaṃ gopālakaṃ dassetvā, apaṇḍitaṃ bhikkhuṃ dassetvā, paṇḍitaṃ gopālakaṃ dassetvā, paṇḍitaṃ bhikkhuṃ dassetvāti catukkaṃ bandhitvā kathanaṃ caturassā nāma. |
Showing an unwise cowherd, showing an unwise monk, showing a wise cowherd, showing a wise monk – narrating by structuring these four is called caturassā. |
apaṇḍitaṃ gopālakaṃ dassetvā pariyosānagamanaṃ, apaṇḍitaṃ bhikkhuṃ dassetvā pariyosānagamanaṃ, paṇḍitaṃ gopālakaṃ dassetvā pariyosānagamanaṃ, paṇḍitaṃ bhikkhuṃ dassetvā pariyosānagamananti ayaṃ nisinnavattikā nāma. |
Showing an unwise cowherd and coming to a conclusion, showing an unwise monk and coming to a conclusion, showing a wise cowherd and coming to a conclusion, showing a wise monk and coming to a conclusion – this is called nisinnavattikā. |
ayaṃ idha sabbācariyānaṃ āciṇṇā. |
This is the customary practice of all teachers here. |
♦ ekādasahi, bhikkhave, aṅgehīti ekādasahi aguṇakoṭṭhāsehi. |
♦ "By eleven factors, O monks" means by eleven categories of demerit. |
gogaṇanti gomaṇḍalaṃ. |
"A herd of cattle" means a circle of cattle. |
pariharitunti pariggahetvā vicarituṃ. |
"To manage" means to take charge of and look after. |
phātiṃ kātunti vaḍḍhiṃ āpādetuṃ. |
"To bring to prosperity" means to cause growth. |
idhāti imasmiṃ loke. |
"Here" means in this world. |
na rūpaññū hotīti gaṇanato vā vaṇṇato vā rūpaṃ na jānāti. |
"Is not a knower of forms" means he does not know the form either by counting or by color. |
gaṇanato na jānāti nāma attano gunnaṃ sataṃ vā sahassaṃ vāti saṅkhyaṃ na jānāti. |
Not knowing by counting means he does not know the number of his own cattle, whether a hundred or a thousand. |
so gāvīsu haṭāsu vā palātāsu vā gogaṇaṃ gaṇetvā, ajja ettikā na dissantīti dve tīṇi gāmantarāni vā aṭaviṃ vā vicaranto na pariyesati, aññesaṃ gāvīsu attano gogaṇaṃ paviṭṭhāsupi gogaṇaṃ gaṇetvā, “imā ettikā gāvo na amhākan”ti yaṭṭhiyā pothetvā na nīharati, tassa naṭṭhā gāviyo naṭṭhāva honti. |
He, when cattle are stolen or have fled, having counted the herd, (thinking) "Today so many are not seen," does not wander through two or three villages or the forest searching for them; even when his own herd has entered among the cattle of others, having counted the herd, (thinking) "These so many cows are not ours," he does not drive them out by beating them with a stick; for him, lost cows remain lost. |
paragāviyo gahetvā vicarantaṃ gosāmikā disvā, “ayaṃ ettakaṃ kālaṃ amhākaṃ dhenuṃ gaṇhātī”ti tajjetvā attano gāviyo gahetvā gacchanti. |
Seeing him wandering having taken others' cows, the owners of the cows, threatening, "This fellow has been taking our cow for so long," take their own cows and go. |
tassa gogaṇopi parihāyati, pañcagorasaparibhogatopi paribāhiro hoti. |
His herd of cattle also diminishes, and he is deprived of the enjoyment of the five products of the cow. |
vaṇṇato na jānāti nāma — “ettikā gāvo setā, ettikā rattā, ettikā kāḷā, ettikā kabarā ettikā nīlā”ti na jānāti, so gāvīsu haṭāsu vā . |
.. pe . |
.. pañcagorasaparibhogatopi paribāhiro hoti. |
Not knowing by color means – "so many cows are white, so many red, so many black, so many dappled, so many blue" – he does not know; he, when cattle are stolen or... (and so on)... is deprived of the enjoyment of the five products of the cow. |
♦ na lakkhaṇakusalo hotīti gāvīnaṃ sarīre kataṃ dhanusattisūlādibhedaṃ lakkhaṇaṃ na jānāti, so gāvīsu haṭāsu vā palātāsu vā ajja asukalakkhaṇā ca asukalakkhaṇā ca gāvo na dissanti . |
.. pe . |
.. pañcagorasaparibhogatopi paribāhiro hoti. |
♦ "Is not skilled in marks" means he does not know the marks made on the bodies of the cows, such as bow, spear, trident, etc.; he, when cattle are stolen or have fled, (thinking) "Today cows with such-and-such marks and such-and-such marks are not seen"... (and so on)... is deprived of the enjoyment of the five products of the cow. |
♦ na āsāṭikaṃ hāretāti gunnaṃ khāṇukaṇṭakādīhi pahaṭaṭṭhānesu vaṇo hoti. |
♦ "Does not remove maggots" means: on the places struck by stumps, thorns, etc., of the cattle, there is a wound. |
tattha nīlamakkhikā aṇḍakāni pātenti, tesaṃ āsāṭikāti nāma. |
There, bluebottles lay eggs, which are called maggots. |
tāni daṇḍena apanetvā bhesajjaṃ dātabbaṃ hoti. |
These should be removed with a stick and medicine applied. |
bālo gopālako tathā na karoti, tena vuttaṃ — “na āsāṭikaṃ hāretā hotī”ti. |
The foolish cowherd does not do so; therefore it is said – "he is not one who removes maggots." |
tassa gunnaṃ vaṇā vaḍḍhanti, gambhīrā honti, pāṇakā kucchiṃ pavisanti, gāvo gelaññābhibhūtā neva yāvadatthaṃ tiṇāni khādituṃ, na pānīyaṃ pātuṃ sakkonti. |
For his cattle, the wounds worsen, become deep, insects enter the belly; the cows, overcome by sickness, are unable to eat enough grass or drink water. |
tattha gunnaṃ khīraṃ chijjati, goṇānaṃ javo hāyati, ubhayesaṃ jīvitantarāyo hoti. |
There, the milk of the cows ceases, the speed of the bulls diminishes, and there is danger to the lives of both. |
evamassa gogaṇopi parihāyati, pañcagorasatopi paribāhiro hoti. |
Thus his herd of cattle also diminishes, and he is deprived of the five products of the cow. |
♦ na vaṇaṃ paṭicchādetā hotīti gunnaṃ vuttanayeneva sañjāto vaṇo bhesajjaṃ datvā vākena vā cīrakena vā bandhitvā paṭicchādetabbo hoti. |
♦ "Is not one who covers a wound" means: a wound that has arisen on the cattle in the aforesaid manner should be covered by applying medicine and bandaging it with bark or a strip of cloth. |
bālo gopālako tathā na karoti, athassa gunnaṃ vaṇehi yūsā paggharanti, tā aññamaññaṃ nighaṃsenti, tena aññesampi vaṇā jāyanti. |
The foolish cowherd does not do so; then from the wounds of his cattle, pus oozes; they rub against each other, and thereby wounds arise on others too. |
evaṃ gāvo gelaññābhibhūtā neva yāvadatthaṃ tiṇāni khādituṃ . |
.. pe . |
.. paribāhiro hoti. |
Thus the cows, overcome by sickness, are unable to eat enough grass... (and so on)... he is deprived. |
♦ na dhūmaṃ kattā hotīti antovasse ḍaṃsamakasādīnaṃ ussannakāle gogaṇe vajaṃ paviṭṭhe tattha tattha dhūmo kātabbo hoti, apaṇḍito gopālako taṃ na karoti. |
♦ "Is not one who makes smoke" means: during the rainy season, when gadflies, mosquitoes, etc., are abundant, when the herd of cattle has entered the pen, smoke should be made here and there; the unwise cowherd does not do it. |
gogaṇo sabbarattiṃ ḍaṃsādīhi upadduto niddaṃ alabhitvā punadivase araññe tattha tattha rukkhamūlādīsu nipajjitvā niddāyati, neva yāvadatthaṃ tiṇāni khādituṃ . |
.. pe . |
.. pañcagorasaparibhogatopi paribāhiro hoti. |
The herd of cattle, troubled all night by gadflies, etc., not getting sleep, on the next day lies down and sleeps here and there at the roots of trees, etc., in the forest; it is unable to eat enough grass... (and so on)... is deprived of the enjoyment of the five products of the cow. |
♦ na titthaṃ jānātīti titthaṃ samanti vā visamanti vā sagāhanti vā niggāhanti vā na jānāti, so atitthena gāviyo otāreti. |
♦ "Does not know the ford" means he does not know whether the ford is even or uneven, easy to enter or difficult to enter; so he leads the cows down by a non-ford. |
tāsaṃ visamatitthe pāsāṇādīni akkamantīnaṃ pādā bhijjanti, sagāhaṃ gambhīraṃ titthaṃ otiṇṇā kumbhīlādayo gāhā gaṇhanti. |
At an uneven ford, when they step on stones, etc., their feet are injured; having entered a deep ford easy to enter, crocodiles, etc., seize the cows. |
ajja ettikā gāvo naṭṭhā, ajja ettikāti vattabbataṃ āpajjati. |
He becomes one of whom it is said, "Today so many cows were lost, today so many." |
evamassa gogaṇopi parihāyati, pañcagorasatopi paribāhiro hoti. |
Thus his herd of cattle also diminishes, and he is deprived of the five products of the cow. |
♦ na pītaṃ jānātīti pītampi apītampi na jānāti. |
♦ "Does not know what has drunk" means he does not know what has drunk and what has not drunk. |
gopālakena hi “imāya gāviyā pītaṃ, imāya na pītaṃ, imāya pānīyatitthe okāso laddho, imāya na laddho”ti evaṃ pītāpītaṃ jānitabbaṃ hoti. |
For a cowherd should know thus: "This cow has drunk, this has not drunk; this one got a chance at the watering place, this one did not." |
ayaṃ pana divasabhāgaṃ araññe gogaṇaṃ rakkhitvā pānīyaṃ pāyessāmīti nadiṃ vā taḷākaṃ vā gahetvā gacchati. |
But this one, having guarded the herd in the forest for part of the day, goes to a river or a pond, thinking, "I will make them drink water." |
tattha mahāusabhā ca anūsabhā ca balavagāviyo ca dubbalāni ceva mahallakāni ca gorūpāni siṅgehi vā phāsukāhi vā paharitvā attano okāsaṃ katvā ūruppamāṇaṃ udakaṃ pavisitvā yathākāmaṃ pivanti. |
There, great bulls and lesser bulls and strong cows, striking weak and old cattle with their horns or ribs, make space for themselves, enter water up to their thighs, and drink as they please. |
avasesā okāsaṃ alabhamānā tīre ṭhatvā kalalamissakaṃ udakaṃ pivanti, apītā eva vā honti. |
The rest, not getting a chance, stand on the bank and drink muddy water, or they remain without drinking. |
atha ne gopālako piṭṭhiyaṃ paharitvā puna araññaṃ paveseti, tattha apītagāviyo pipāsāya sukkhamānā yāvadatthaṃ tiṇāni khādituṃ na sakkonti, tattha gunnaṃ khīraṃ chijjati, goṇānaṃ javo hāyati . |
.. pe . |
.. paribāhiro hoti. |
Then the cowherd, striking them on the back, drives them back into the forest; there, the cows that have not drunk, drying up with thirst, are unable to eat enough grass; there the milk of the cows ceases, the speed of the bulls diminishes... (and so on)... he is deprived. |
♦ na vīthiṃ jānātīti “ayaṃ maggo samo khemo, ayaṃ visamo sāsaṅko sappaṭibhayo”ti na jānāti. |
♦ "Does not know the path" means he does not know, "This path is even and safe, this is uneven, dangerous, and fearful." |
so samaṃ khemaṃ maggaṃ vajjetvā gogaṇaṃ itaraṃ maggaṃ paṭipādeti, tattha gāvo sīhabyagghādīnaṃ gandhena coraparissayena vā abhibhūtā bhantamigasappaṭibhāgā gīvaṃ ukkhipitvā tiṭṭhanti, neva yāvadatthaṃ tiṇāni khādanti, na pānīyaṃ pivanti, tattha gunnaṃ khīraṃ chijjati . |
.. pe . |
.. paribāhiro hoti. |
He, avoiding the even and safe path, leads the herd by the other path; there the cows, overcome by the scent of lions, tigers, etc., or by the danger of thieves, like frightened deer, stand with raised necks; they neither eat enough grass nor drink water; there the milk of the cows ceases... (and so on)... he is deprived. |
♦ na gocarakusalo hotīti gopālakena hi gocarakusalena bhavitabbaṃ, pañcāhikavāro vā sattāhikavāro vā jānitabbo, ekadisāya gogaṇaṃ cāretvā punadivase tattha na cāretabbo. |
♦ "Is not skilled in pasture" means: a cowherd should be skilled in pasture; a five-day or seven-day rotation should be known; having grazed the herd in one direction, he should not graze there again the next day. |
mahatā hi gogaṇena ciṇṇaṭṭhānaṃ bheritalaṃ viya suddhaṃ hoti nittiṇaṃ, udakampi āluḷīyati. |
For a place grazed by a large herd becomes clean like a drum-surface, without grass, and the water also becomes muddied. |
tasmā pañcame vā sattame vā divase puna tattha cāretuṃ vaṭṭati, ettakena hi tiṇampi paṭiviruhati, udakampi pasīdati. |
Therefore, it is proper to graze there again on the fifth or seventh day; by that time, the grass also grows back, and the water also becomes clear. |
ayaṃ pana imaṃ pañcāhikavāraṃ vā sattāhikavāraṃ vā na jānāti, divase divase rakkhitaṭṭhāneyeva rakkhati. |
But this one does not know this five-day or seven-day rotation; day after day, he guards in the same guarded place. |
athassa gogaṇo haritatiṇaṃ na labhati, sukkhatiṇaṃ khādanto kalalamissakaṃ udakaṃ pivati, tattha gunnaṃ khīraṃ chijjati . |
.. pe . |
.. paribāhiro hoti. |
Then his herd does not get green grass; eating dry grass, it drinks muddy water; there the milk of the cows ceases... (and so on)... he is deprived. |
♦ anavasesadohī ca hotīti paṇḍitagopālakena yāva vacchakassa maṃsalohitaṃ saṇṭhāti, tāva ekaṃ dve thane ṭhapetvā sāvasesadohinā bhavitabbaṃ. |
♦ "And is one who milks without remainder" means: a wise cowherd, as long as the calf's flesh and blood are forming, should leave one or two teats and be one who milks with a remainder. |
ayaṃ vacchakassa kiñci anavasesetvā duhati, khīrapako vaccho khīrapipāsāya sukkhati, saṇṭhātuṃ asakkonto kampamāno mātu purato patitvā kālaṅkaroti. |
This one milks without leaving anything for the calf; the milk-drinking calf dries up with thirst for milk, unable to stand, trembling, falls in front of its mother and dies. |
mātā puttakaṃ disvā, “mayhaṃ puttako attano mātukhīraṃ pātumpi na labhatī”ti puttasokena na yāvadatthaṃ tiṇāni khādituṃ, na pānīyaṃ pātuṃ sakkoti, susu khīraṃ chijjati. |
The mother, seeing her calf, (thinking) "My calf does not even get to drink its own mother's milk," due to grief for her offspring, is unable to eat enough grass or drink water; her milk ceases. |
evamassa gogaṇopi parihāyati, pañcagorasatopi paribāhiro hoti. |
Thus his herd of cattle also diminishes, and he is deprived of the five products of the cow. |
♦ gunnaṃ pituṭṭhānaṃ karontīti gopitaro. |
♦ "Those who act as fathers to the cattle" are herd-bulls. |
gāvo pariṇayanti yathāruciṃ gahetvā gacchantīti gopariṇāyakā. |
"Leaders of the cattle" are those who lead the cows, taking them as they please. |
na atirekapūjāyāti paṇḍito hi gopālako evarūpe usabhe atirekapūjāya pūjeti, paṇītaṃ gobhattaṃ deti, gandhapañcaṅgulikehi maṇḍeti, mālaṃ pilandheti, siṅge suvaṇṇarajatakosake ca dhāreti, rattiṃ dīpaṃ jāletvā celavitānassa heṭṭhā sayāpeti. |
"Not with extra honor" means: a wise cowherd honors such bulls with extra honor, gives them fine cattle-fodder, adorns them with fragrant five-finger marks, puts garlands on them, and puts gold and silver casings on their horns, and at night, lighting a lamp, makes them lie down under a cloth canopy. |
ayaṃ pana tato ekasakkārampi na karoti, usabhā atirekapūjaṃ alabhamānā gogaṇaṃ na rakkhanti, parissayaṃ na vārenti. |
But this one does not give even a single honor to them; the bulls, not receiving extra honor, do not protect the herd, do not ward off danger. |
evamassa gogaṇo parihāyati, pañcagorasato paribāhiro hoti. |
Thus his herd diminishes, and he is deprived of the five products of the cow. |
♦ 347. idhāti imasmiṃ sāsane. |
♦ 347. "Here" means in this dispensation. |
na rūpaññū hotīti, “cattāri mahābhūtāni catunnañca mahābhūtānaṃ upādāyarūpan”ti evaṃ vuttarūpaṃ dvīhākārehi na jānāti gaṇanato vā samuṭṭhānato vā. |
"Is not a knower of forms" means he does not know the form thus described – "the four great elements and form derived from the four great elements" – in two ways: either by counting or by origin. |
gaṇanato na jānāti nāma, “cakkhāyatanaṃ, sota-ghāna-jivhā-kāyāyatanaṃ, rūpa-sadda-gandha-rasa-phoṭṭhabbāyatanaṃ, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, kāyaviññatti, vacīviññatti, ākāsadhātu, āpodhātu, rūpassa lahutā, mudutā, kammaññatā, upacayo, santati, jaratā, rūpassa aniccatā, kabaḷīkāro āhāro”ti evaṃ pāḷiyaṃ āgatā pañcavīsati rūpakoṭṭhāsāti na jānāti. |
Not knowing by counting means he does not know the twenty-five categories of form mentioned in the Pāli thus: "the sense-base of the eye, ear-nose-tongue-body sense-base, form-sound-smell-taste-touch sense-base, femininity faculty, masculinity faculty, life faculty, bodily intimation, verbal intimation, space element, water element, lightness of form, malleability, adaptability, accumulation, continuity, decay, impermanence of form, material food." |
seyyathāpi so gopālako gaṇanato gunnaṃ rūpaṃ na jānāti, tathūpamo ayaṃ bhikkhu. |
Just as that cowherd does not know the form of the cattle by counting, similar is this monk. |
so gaṇanato rūpaṃ ajānanto rūpaṃ pariggahetvā arūpaṃ vavatthapetvā rūpārūpaṃ pariggahetvā paccayaṃ sallakkhetvā lakkhaṇaṃ āropetvā kammaṭṭhānaṃ matthakaṃ pāpetuṃ na sakkoti. |
He, not knowing form by counting, having comprehended form and defined non-form, having comprehended form-and-non-form, having discerned conditions, having applied characteristics, is unable to bring the meditation subject to its culmination. |
so yathā tassa gopālakassa gogaṇo na vaḍḍhati, evaṃ imasmiṃ sāsane sīlasamādhivipassanāmaggaphalanibbānehi na vaḍḍhati, yathā ca so gopālako pañcahi gorasehi paribāhiro hoti, evaṃ asekkhena sīlakkhandhena, asekkhena samādhi, paññā, vimutti, vimuttiñāṇadassanakkhandhenāti pañcahi dhammakkhandhehi paribāhiro hoti. |
Just as that cowherd's herd does not grow, so in this dispensation he does not grow in virtue, concentration, insight, path, fruition, and Nibbāna; and just as that cowherd is deprived of the five products of the cow, so he is deprived of the five aggregates of Dhamma: the aggregate of virtue of one beyond training, the aggregate of concentration, wisdom, liberation, and knowledge and vision of liberation of one beyond training. |
♦ samuṭṭhānato na jānāti nāma, “ettakaṃ rūpaṃ ekasamuṭṭhānaṃ, ettakaṃ dvisamuṭṭhānaṃ, ettakaṃ tisamuṭṭhānaṃ, ettakaṃ catusamuṭṭhānaṃ, ettakaṃ na kutocisamuṭṭhātī”ti na jānāti. |
♦ Not knowing by origin means he does not know, "This much form has a single origin, this much has a dual origin, this much has a triple origin, this much has a quadruple origin, this much does not arise from anywhere." |
seyyathāpi so gopālako vaṇṇato gunnaṃ rūpaṃ na jānāti, tathūpamo ayaṃ bhikkhu. |
Just as that cowherd does not know the form of the cattle by color, similar is this monk. |
so samuṭṭhānato rūpaṃ ajānanto rūpaṃ pariggahetvā arūpaṃ vavatthapetvā . |
.. pe . |
.. paribāhiro hoti. |
He, not knowing form by origin, having comprehended form and defined non-form... (and so on)... is deprived. |
♦ na lakkhaṇakusalo hotīti kammalakkhaṇo bālo, kammalakkhaṇo paṇḍitoti evaṃ vuttaṃ kusalākusalaṃ kammaṃ paṇḍitabālalakkhaṇanti na jānāti. |
♦ "Is not skilled in characteristics" means he does not know that wholesome and unwholesome kamma, thus described as "the characteristic of kamma for a fool, the characteristic of kamma for a wise person," is the characteristic of a wise person and a fool. |
so evaṃ ajānanto bāle vajjetvā paṇḍite na sevati, bāle vajjetvā paṇḍite asevanto kappiyākappiyaṃ kusalākusalaṃ sāvajjānavajjaṃ garukalahukaṃ satekicchātekicchaṃ kāraṇākāraṇaṃ na jānāti; |
He, thus not knowing, does not avoid fools and associate with the wise; not avoiding fools and not associating with the wise, he does not know what is allowable and unallowable, wholesome and unwholesome, blameable and blameless, serious and minor, remediable and irremediable, cause and non-cause; |
taṃ ajānanto kammaṭṭhānaṃ gahetvā vaḍḍhetuṃ na sakkoti. |
Not knowing that, he is unable to take up a meditation subject and develop it. |
so yathā tassa gopālakassa gogaṇo na vaḍḍhati, evaṃ imasmiṃ sāsane yathāvuttehi sīlādīhi na vaḍḍhati, gopālako viya ca pañcahi gorasehi pañcahi dhammakkhandhehi paribāhiro hoti. |
Just as that cowherd's herd does not grow, so in this dispensation he does not grow in the aforesaid virtue, etc., and like the cowherd, he is deprived of the five products of the cow and the five aggregates of Dhamma. |
♦ na āsāṭikaṃ hāretā hotīti uppannaṃ kāmavitakkanti evaṃ vutte kāmavitakkādike na vinodeti, so imaṃ akusalavitakkaṃ āsāṭikaṃ ahāretvā vitakkavasiko hutvā vicaranto kammaṭṭhānaṃ gahetvā vaḍḍhetuṃ na sakkoti, so yathā tassa gopālakassa . |
.. pe . |
.. paribāhiro hoti. |
♦ "Is not one who removes maggots" means: when sensual thought arises, thus described, he does not dispel sensual thought and the like; he, not removing this unwholesome thought-maggot, being under the control of thoughts, wandering, is unable to take up a meditation subject and develop it; he, like that cowherd... (and so on)... is deprived. |
♦ na vaṇaṃ paṭicchādetā hotīti cakkhunā rūpaṃ disvā nimittaggāhī hotītiādinā nayena sabbārammaṇesu nimittaṃ gaṇhanto yathā so gopālako vaṇaṃ na paṭicchādeti, evaṃ saṃvaraṃ na sampādeti. |
♦ "Is not one who covers a wound" means: seeing a form with the eye, he is a grasper of signs, and so on – by this method, grasping signs in all sense-objects, just as that cowherd does not cover a wound, so he does not accomplish restraint. |
so vivaṭadvāro vicaranto kammaṭṭhānaṃ gahetvā vaḍḍhetuṃ na sakkoti . |
.. pe . |
.. paribāhiro hoti. |
He, wandering with open doors (of the senses), is unable to take up a meditation subject and develop it... (and so on)... is deprived. |
♦ na dhūmaṃ kattā hotīti so gopālako dhūmaṃ viya dhammadesanādhūmaṃ na karoti, dhammakathaṃ vā sarabhaññaṃ vā upanisinnakathaṃ vā anumodanaṃ vā na karoti . |
♦ "Is not one who makes smoke" means: just as that cowherd (does not make smoke), he does not make the smoke of Dhamma discourse; he does not give a Dhamma talk, or chant, or give an edifying talk, or give thanks. |
tato naṃ manussā bahussuto guṇavāti na jānanti, te guṇāguṇaṃ ajānantā catūhi paccayehi saṅgahaṃ na karonti . |
Therefore, people do not know him as learned and virtuous; they, not knowing his virtues and lack of virtues, do not support him with the four requisites. |
so paccayehi kilamamāno buddhavacanaṃ sajjhāyaṃ kātuṃ vattapaṭipattiṃ pūretuṃ kammaṭṭhānaṃ gahetvā vaḍḍhetuṃ na sakkoti . |
.. pe . |
.. paribāhiro hoti. |
He, being troubled by (lack of) requisites, is unable to recite the Buddha's word, fulfill his duties and observances, or take up a meditation subject and develop it... (and so on)... is deprived. |
♦ na titthaṃ jānātīti titthabhūte bahussutabhikkhū na upasaṅkamati, upasaṅkamanto, “idaṃ, bhante, byañjanaṃ kathaṃ ropetabbaṃ, imassa bhāsitassa ko attho, imasmiṃ ṭhāne pāḷi kiṃ vadeti, imasmiṃ ṭhāne attho kiṃ dīpetī”ti evaṃ na paripucchati na paripañhati, na jānāpetīti attho. |
♦ "Does not know the ford" means he does not approach learned monks who are like fords; approaching, he does not thoroughly question or investigate thus: "Venerable sir, how should this phrase be construed? What is the meaning of this saying? In this place, what does the Pāli say? In this place, what meaning does it explain?" – "he does not make known" is the meaning. |
tassa te evaṃ aparipucchato avivaṭañceva na vivaranti, bhājetvā na dassenti, anuttānīkatañca na uttānīkaronti, apākaṭaṃ na pākaṭaṃ karonti. |
For him, thus not questioning thoroughly, they do not reveal what is unrevealed, do not show by analyzing, do not make plain what is not plain, do not make clear what is not clear. |
anekavihitesu ca kaṅkhāṭhāniyesu dhammesūti anekavidhāsu kaṅkhāsu ekaṃ kaṅkhampi na paṭivinodenti. |
And in various doubtful points of the Dhamma, meaning in various kinds of doubts, they do not dispel even a single doubt. |
kaṅkhā eva hi kaṅkhāṭhāniyā dhammā nāma. |
For doubts themselves are called doubtful points of the Dhamma. |
tattha ekaṃ kaṅkhampi na nīharantīti attho. |
Therein, "they do not remove even a single doubt" is the meaning. |
so evaṃ bahussutatitthaṃ anupasaṅkamitvā sakaṅkho kammaṭṭhānaṃ gahetvā vaḍḍhetuṃ na sakkoti. |
He, thus not approaching the ford of learnedness, being doubtful, is unable to take up a meditation subject and develop it. |
yathā ca so gopālako titthaṃ na jānāti, evaṃ ayampi bhikkhu dhammatitthaṃ na jānāti, ajānanto avisaye pañhaṃ pucchati, abhidhammikaṃ upasaṅkamitvā kappiyākappiyaṃ pucchati, vinayadharaṃ upasaṅkamitvā rūpārūpaparicchedaṃ pucchati. |
And just as that cowherd does not know the ford, so this monk also does not know the Dhamma-ford; not knowing, he asks questions on an inappropriate subject: approaching an Abhidhammika, he asks about what is allowable and unallowable; approaching a Vinaya-expert, he asks about the delimitation of form and non-form. |
te avisaye puṭṭhā kathetuṃ na sakkonti, so attanā sakaṅkho kammaṭṭhānaṃ gahetvā vaḍḍhetuṃ na sakkoti . |
.. pe . |
.. paribāhiro hoti. |
They, being asked about an inappropriate subject, are unable to speak; he himself, being doubtful, is unable to take up a meditation subject and develop it... (and so on)... is deprived. |
♦ na pītaṃ jānātīti yathā so gopālako pītāpītaṃ na jānāti, evaṃ dhammūpasañhitaṃ pāmojjaṃ na jānāti na labhati, savanamayaṃ puññakiriyavatthuṃ nissāya ānisaṃsaṃ na vindati, dhammassavanaggaṃ gantvā sakkaccaṃ na suṇāti, nisinno niddāyati, kathaṃ katheti, aññavihitako hoti, so sakkaccaṃ dhammaṃ asuṇanto kammaṭṭhānaṃ gahetvā vaḍḍhetuṃ na sakkoti . |
.. pe . |
.. paribāhiro hoti. |
♦ "Does not know what has drunk" means: just as that cowherd does not know what has drunk and what has not, so he does not know or obtain the joy connected with the Dhamma; he does not find the benefit based on the meritorious act of hearing; going to the forefront of Dhamma-hearing, he does not listen respectfully, sits and dozes, talks, or is otherwise engaged; he, not listening respectfully to the Dhamma, is unable to take up a meditation subject and develop it... (and so on)... is deprived. |
♦ na vīthiṃ jānātīti so gopālako maggāmaggaṃ viya, — “ayaṃ lokiyo ayaṃ lokuttaro”ti ariyaṃ aṭṭhaṅgikaṃ maggaṃ yathābhūtaṃ na pajānāti. |
♦ "Does not know the path" means: just as that cowherd (does not know) the path and non-path, he does not know the noble eightfold path as it really is – "this is mundane, this is supramundane." |
ajānanto lokiyamagge abhinivisitvā lokuttaraṃ nibbattetuṃ na sakkoti . |
.. pe . |
.. paribāhiro hoti. |
Not knowing, being intent on the mundane path, he is unable to produce the supramundane... (and so on)... is deprived. |
♦ na gocarakusalo hotīti so gopālako pañcāhikavāre sattāhikavāre viya cattāro satipaṭṭhāne, “ime lokiyā ime lokuttarā”ti yathābhūtaṃ na pajānāti. |
♦ "Is not skilled in pasture" means: just as that cowherd (is not skilled) in the five-day or seven-day rotation, he does not know the four foundations of mindfulness as they really are – "these are mundane, these are supramundane." |
ajānanto sukhumaṭṭhānesu attano ñāṇaṃ carāpetvā lokiyasatipaṭṭhāne abhinivisitvā lokuttaraṃ nibbattetuṃ na sakkoti . |
.. pe . |
.. paribāhiro hoti. |
Not knowing, not applying his knowledge to subtle points, being intent on the mundane foundations of mindfulness, he is unable to produce the supramundane... (and so on)... is deprived. |
♦ anavasesadohī ca hotīti paṭiggahaṇe mattaṃ ajānanto anavasesaṃ duhati. |
♦ "And is one who milks without remainder" means: not knowing moderation in accepting, he milks without remainder. |
niddesavāre panassa abhihaṭṭhuṃ pavārentīti abhiharitvā pavārenti. |
But in the section on explanation, "they invite him to accept what is brought" means they bring and invite. |
ettha dve abhihārā vācābhihāro ca paccayābhihāro ca. |
Here there are two kinds of bringing: bringing of words and bringing of requisites. |
vācābhihāro nāma manussā bhikkhussa santikaṃ gantvā, “vadeyyātha, bhante, yenattho”ti pavārenti. |
Bringing of words means: people go to a monk and invite him, saying, "Speak, venerable sir, if there is need." |
paccayābhihāro nāma vatthādīni vā telaphāṇitādīni vā gahetvā bhikkhussa santikaṃ gantvā, “gaṇhatha, bhante, yāvatakena attho”ti vadanti. |
Bringing of requisites means: taking robes, etc., or oil, molasses, etc., they go to a monk and say, "Take, venerable sir, as much as is needed." |
tatra bhikkhu mattaṃ na jānātīti bhikkhu tesu paccayesu pamāṇaṃ na jānāti, — “dāyakassa vaso veditabbo, deyyadhammassa vaso veditabbo, attano thāmo veditabbo”ti rathavinīte vuttanayena pamāṇayuttaṃ aggahetvā yaṃ āharanti, taṃ sabbaṃ gaṇhātīti attho. |
Therein, "the monk does not know moderation" means the monk does not know the proper measure in those requisites; "the donor's capacity should be known, the nature of the offering should be known, one's own strength should be known" – not taking what is proper in measure according to the method stated in the Rathavinīta Sutta, whatever they bring, he takes all of it – this is the meaning. |
manussā vippaṭisārino na puna abhiharitvā pavārenti. |
People, being regretful, do not bring and invite again. |
so paccayehi kilamanto kammaṭṭhānaṃ gahetvā vaḍḍhetuṃ na sakkoti . |
.. pe . |
.. paribāhiro hoti. |
He, being troubled by (lack of) requisites, is unable to take up a meditation subject and develop it... (and so on)... is deprived. |
♦ te na atirekapūjāya pūjetā hotīti so gopālako mahāusabhe viya te there bhikkhū imāya āvi ceva raho ca mettāya kāyakammādikāya atirekapūjāya na pūjeti. |
♦ "He is not one who honors them with extra honor" means: just as that cowherd (does not honor) the great bulls, he does not honor those elder monks with extra honor by this loving bodily action, etc., both openly and in private. |
tato therā, — “ime amhesu garucittīkāraṃ na karontī”ti navake bhikkhū dvīhi saṅgahehi na saṅgaṇhanti, na āmisasaṅgahena cīvarena vā pattena vā pattapariyāpannena vā vasanaṭṭhānena vā. |
Then the elders, (thinking) "These (junior monks) do not show respect and reverence towards us," do not support the junior monks with the two kinds of support: not with material support such as a robe, or a bowl, or what pertains to a bowl, or a dwelling place. |
kilamante milāyantepi nappaṭijagganti. |
Even when they are weary and fading, they do not look after them. |
pāḷiṃ vā aṭṭhakathaṃ vā dhammakathābandhaṃ vā guyhaganthaṃ vā na sikkhāpenti. |
They do not teach them the Pāli text, or the commentary, or the structure of a Dhamma talk, or a secret text. |
navakā therānaṃ santikā sabbaso ime dve saṅgahe alabhamānā imasmiṃ sāsane patiṭṭhātuṃ na sakkonti. |
The junior monks, not receiving these two kinds of support at all from the elders, are unable to establish themselves in this dispensation. |
yathā tassa gopālakassa gogaṇo na vaḍḍhati, evaṃ sīlādīni na vaḍḍhanti. |
Just as that cowherd's herd does not grow, so their virtue, etc., do not grow. |
yathā ca so gopālako pañcahi gorasehi paribāhiro hoti, evaṃ pañcahi dhammakkhandhehi paribāhirā honti. |
And just as that cowherd is deprived of the five products of the cow, so they are deprived of the five aggregates of Dhamma. |
sukkapakkho kaṇhapakkhe vuttavipallāsavasena yojetvā veditabboti. |
The bright fortnight should be understood by fitting it to the reverse of what is said for the dark fortnight. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ Of the Papañcasūdanī, the commentary to the Majjhima Nikāya |
♦ mahāgopālakasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Mahāgopālaka Sutta is finished. |
♦ 4. cūḷagopālakasuttavaṇṇanā |
♦ 4. Commentary on the Shorter Discourse on the Cowherd |
♦ 350. evaṃ me sutanti cūḷagopālakasuttaṃ. |
♦ 350. Thus have I heard—the Cūḷagopālaka Sutta. |
tattha ukkacelāyanti evaṃnāmake nagare. |
Therein, "at Ukkacelā" means in a town of that name. |
tasmiṃ kira māpiyamāne rattiṃ gaṅgāsotato maccho thalaṃ patto. |
It is said that when it was being measured, a fish from the current of the Ganges reached the shore at night. |
manussā celāni telapātiyaṃ temetvā ukkā katvā macchaṃ gaṇhiṃsu. |
People, having soaked cloths in an oil vessel and made torches, caught the fish. |
nagare niṭṭhite tassa nāmaṃ karonte amhehi nagaraṭṭhānassa gahitadivase celukkāhi maccho gahitoti ukkacelā-tvevassa nāmaṃ akaṃsu. |
When the city was completed, while naming it, they said, "On the day we took the city site, the fish was caught with cloth-torches," so they gave it the name Ukkacelā. |
bhikkhū āmantesīti yasmiṃ ṭhāne nisinnassa sabbā gaṅgā pākaṭā hutvā paññāyati, tādise vālikussade gaṅgātitthe sāyanhasamaye mahābhikkhusaṅghaparivuto nisīditvā mahāgaṅgaṃ paripuṇṇaṃ sandamānaṃ olokento, — “atthi nu kho imaṃ gaṅgaṃ nissāya koci pubbe vaḍḍhiparihāniṃ patto”ti āvajjitvā, pubbe ekaṃ bālagopālakaṃ nissāya anekasatasahassā gogaṇā imissā gaṅgāya āvaṭṭe patitvā samuddameva paviṭṭhā, aparaṃ pana paṇḍitagopālakaṃ nissāya anekasatasahassagogaṇassa sotthi jātā vaḍḍhi jātā ārogyaṃ jātanti addasa. |
"He addressed the monks": Seated in a place from which the entire Ganges was clearly visible, on such a sandy bank at a Ganges ford, in the evening, surrounded by a great company of monks, gazing at the great Ganges full and flowing, he reflected, "Is there anyone who, depending on this Ganges, has previously met with prosperity or decline?" He saw that formerly, due to a foolish cowherd, many hundreds of thousands of herds of cattle had fallen into a whirlpool in this Ganges and entered the ocean itself; but then, due to a wise cowherd, safety, prosperity, and health had come to many hundreds of thousands of herds of cattle. |
disvā imaṃ kāraṇaṃ nissāya bhikkhūnaṃ dhammaṃ desessāmīti cintetvā bhikkhū āmantesi. |
Seeing this, and thinking, "Based on this reason, I will teach the Dhamma to the monks," he addressed the monks. |
♦ māgadhakoti magadharaṭṭhavāsī. |
♦ "Magadhan" means an inhabitant of the Magadha country. |
duppaññajātikoti nippaññasabhāvo dandho mahājaḷo. |
"Of foolish nature" means of unwise nature, dull, very stupid. |
asamavekkhitvāti asallakkhetvā anupadhāretvā. |
"Without having considered" means without having reflected, without having investigated. |
patāresīti tāretuṃ ārabhi. |
"He made cross" means he began to make them cross. |
uttaraṃ tīraṃ suvidehānanti gaṅgāya orime tīre magadharaṭṭhaṃ, pārime tīre videharaṭṭhaṃ, gāvo magadharaṭṭhato videharaṭṭhaṃ netvā rakkhissāmīti uttaraṃ tīraṃ patāresi. |
"The northern bank, to the Suvidehas": On the near bank of the Ganges is the Magadha country, on the far bank is the Videha country. Thinking, "I will lead the cows from Magadha country to Videha country and protect them," he made them cross to the northern bank. |
taṃ sandhāya vuttaṃ — “uttaraṃ tīraṃ suvidehānan”ti. |
Referring to this, it was said — "the northern bank, to the Suvidehas." |
āmaṇḍalikaṃ karitvāti maṇḍalikaṃ katvā. |
"Having made a circle" means having formed a circle. |
anayabyasanaṃ āpajjiṃsūti avaḍḍhiṃ vināsaṃ pāpuṇiṃsu, mahāsamuddameva pavisiṃsu. |
"They met with misfortune and disaster" means they reached non-growth and destruction; they entered the great ocean itself. |
tena hi gopālakena gāvo otārentena gaṅgāya orimatīre samatitthañca visamatitthañca oloketabbaṃ assa, majjhe gaṅgāya gunnaṃ vissamaṭṭhānatthaṃ dve tīṇi vālikatthalāni sallakkhetabbāni assu. |
Then, that cowherd, while making the cows enter the Ganges, should have looked for a safe ford and an unsafe ford on the near bank; in the middle of the Ganges, he should have noted two or three sandy islets for the cows' resting place. |
tathā pārimatīre tīṇi cattāri titthāni, imasmā titthā bhaṭṭhā imaṃ titthaṃ gaṇhissanti, imasmā bhaṭṭhā imanti. |
Similarly, on the far bank, three or four fords: "Having missed this ford, they will take this ford; having missed this one, this one." |
ayaṃ pana bālagopālako orimatīre gunnaṃ otaraṇatitthaṃ samaṃ vā visamaṃ vā anoloketvāva majjhe gaṅgāya gunnaṃ vissamaṭṭhānatthaṃ dve tīṇi vālikatthalānipi asallakkhetvāva paratīre cattāri pañca uttaraṇatitthāni asamavekkhitvāva atittheneva gāvo otāresi. |
But this foolish cowherd, without looking for a safe or unsafe crossing point for the cows on the near bank, without even noticing two or three sandy islets in the middle of the Ganges for the cows' resting place, and without considering four or five exit fords on the far bank, made the cows enter at a non-ford. |
athassa mahāusabho javanasampannatāya ceva thāmasampannatāya ca tiriyaṃ gaṅgāya sotaṃ chetvā pārimaṃ tīraṃ patvā chinnataṭañceva kaṇṭakagumbagahanañca disvā, “dubbiniviṭṭhametan”ti ñatvā dhuragga-patiṭṭhānokāsampi alabhitvā paṭinivatti. |
Then his great bull, due to its swiftness and strength, cut across the current of the Ganges and reached the far bank, but seeing a broken bank and a thicket of thorny bushes, and knowing, "This is a bad place to land," and not finding even a spot to get a firm footing at the very edge, turned back. |
gāvo mahāusabho nivatto mayampi nivattissāmāti nivattā. |
The cows, (thinking) "The great bull has turned back, we too will turn back," turned back. |
mahato gogaṇassa nivattaṭṭhāne udakaṃ chijjitvā majjhe gaṅgāya āvaṭṭaṃ uṭṭhapesi. |
At the place where the great herd of cows turned back, the water was cut off, and it created a whirlpool in the middle of the Ganges. |
gogaṇo āvaṭṭaṃ pavisitvā samuddameva patto. |
The herd of cows entered the whirlpool and reached the ocean itself. |
ekopi goṇo arogo nāma nāhosi. |
Not a single cow remained unharmed. |
tenāha — “tattheva anayabyasanaṃ āpajjiṃsū”ti. |
Therefore, he said — "Right there they met with misfortune and disaster." |
♦ akusalā imassa lokassāti idha loke khandhadhātāyatanesu akusalā achekā, paralokepi eseva nayo. |
♦ "Unskilled in this world" means unskilled, inexpert in the aggregates, elements, and sense bases in this world; the same principle applies to the next world. |
māradheyyaṃ vuccati tebhūmakadhammā. |
Māra's domain is said to be the phenomena of the three planes. |
amāradheyyaṃ nava lokuttaradhammā. |
Not Māra's domain are the nine supramundane states. |
maccudheyyampi tebhūmakadhammāva. |
Death's domain is also the phenomena of the three planes. |
amaccudheyyaṃ nava lokuttaradhammā. |
Not death's domain are the nine supramundane states. |
tattha akusalā achekā. |
Therein, unskilled, inexpert. |
vacanatthato pana mārassa dheyyaṃ māradheyyaṃ. |
From the meaning of the word, however, Māra's domain (dheyya) is Māradheyya. |
dheyyanti ṭhānaṃ vatthu nivāso gocaro. |
Dheyya means place, object, abode, pasture. |
maccudheyyepi eseva nayo. |
The same principle applies to Death's domain. |
tesanti tesaṃ evarūpānaṃ samaṇabrāhmaṇānaṃ, iminā cha satthāro dassitāti veditabbā. |
"Of them" means of such ascetics and brahmins; by this, it should be understood that the six teachers are indicated. |
♦ 351. evaṃ kaṇhapakkhaṃ niṭṭhapetvā sukkapakkhaṃ dassento bhūtapubbaṃ, bhikkhavetiādimāha. |
♦ 351. Having thus concluded the dark side, showing the bright side, he said, "Formerly, monks," etc. |
tattha balavagāvoti dantagoṇe ceva dhenuyo ca. |
Therein, "strong cows" means trained oxen and milch cows. |
dammagāvoti dametabbagoṇe ceva avijātagāvo ca. |
"Cows to be tamed" means oxen to be tamed and cows that have not yet calved. |
vacchatareti vacchabhāvaṃ taritvā ṭhite balavavacche. |
"Heifers" means strong young cows that have passed the calf stage. |
vacchaketi dhenupake taruṇavacchake . |
"Calves" means young suckling calves, tender calves. |
kisābalaketi appamaṃsalohite mandathāme. |
"Lean and weak" means with little flesh and blood, of feeble strength. |
tāvadeva jātakoti taṃdivase jātako. |
"Just born" means born on that very day. |
mātugoravakena vuyhamānoti mātā purato purato huṃhunti goravaṃ katvā saññaṃ dadamānā urena udakaṃ chindamānā gacchati, vacchako tāya goravasaññāya dhenuyā vā urena chinnodakena gacchamāno “mātugoravakena vuyhamāno”ti vuccati. |
"Carried along by respect for its mother" means the mother goes in front, making a "humph humph" sound, giving a signal of respect, cutting the water with her chest; the calf, following that signal of respect from the milch cow or by the water cut by her chest, is said to be "carried along by respect for its mother." |
♦ 352. mārassa sotaṃ chetvāti arahattamaggena mārassa taṇhāsotaṃ chetvā. |
♦ 352. "Having cut Māra's stream" means having cut Māra's stream of craving by the path of Arahantship. |
pāraṃ gatāti mahāusabhā nadīpāraṃ viya saṃsārapāraṃ nibbānaṃ gatā. |
"Gone to the far shore" means the great bulls, like to the far bank of a river, have gone to Nibbāna, the far shore of saṃsāra. |
pāraṃ agamaṃsūti mahāusabhānaṃ pāraṅgatakkhaṇe gaṅgāya sotassa tayo koṭṭhāse atikkamma ṭhitā mahāusabhe pāraṃ patte disvā tesaṃ gatamaggaṃ paṭipajjitvā pāraṃ agamaṃsu. |
"They went to the far shore" means, at the moment the great bulls reached the far shore, having crossed three parts of the Ganges' current, those standing (behind), seeing the great bulls reach the far shore, followed the path they had taken and went to the far shore. |
pāraṃ gamissantīti catumaggavajjhānaṃ kilesānaṃ tayo koṭṭhāse khepetvā ṭhitā idāni arahattamaggena avasesaṃ taṇhāsotaṃ chetvā balavagāvo viya nadīpāraṃ saṃsārapāraṃ nibbānaṃ gamissantīti. |
"They will go to the far shore" means, having destroyed three parts of the defilements to be cut off by the four paths, those standing (behind) will now, by the path of Arahantship, cut the remaining stream of craving and, like the strong cows to the river's far bank, will go to Nibbāna, the far shore of saṃsāra. |
iminā nayena sabbavāresu attho veditabbo. |
By this method, the meaning in all instances should be understood. |
dhammānusārino, saddhānusārinoti ime dve paṭhamamaggasamaṅgino. |
"Dhamma-followers, faith-followers" these two are endowed with the first path. |
♦ jānatāti sabbadhamme jānantena buddhena. |
♦ "By one who knows" means by the Buddha who knows all dhammas. |
suppakāsitoti sukathito. |
"Well proclaimed" means well spoken. |
vivaṭanti vivaritaṃ. |
"Opened" means uncovered. |
amatadvāranti ariyamaggo. |
"The door to the deathless" means the noble path. |
nibbānapattiyāti tadatthāya vivaṭaṃ. |
"For the attainment of Nibbāna" means opened for that purpose. |
vinaḷīkatanti vigatamānanaḷaṃ kataṃ. |
"Made free from reeds" means made free from the reeds of conceit. |
khemaṃ patthethāti kattukamyatāchandena arahattaṃ patthetha, kattukāmā nibbattetukāmā hothāti attho. |
"Strive for security" means strive for Arahantship with the desire of wishing to do, meaning, be desirous of doing, desirous of accomplishing. |
“patta’tthā”tipi pāṭho. |
There is also the reading "patta'tthā" (you have attained the goal). |
evarūpaṃ satthāraṃ labhitvā tumhe pattāyeva nāmāti attho. |
The meaning is: having found such a teacher, you have indeed attained. |
sesaṃ sabbattha uttānameva. |
The rest is clear everywhere. |
bhagavā pana yathānusandhināva desanaṃ niṭṭhapesīti. |
The Blessed One, however, concluded the discourse according to its own connection. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ From the Papañcasūdanī, the commentary on the Majjhima Nikāya |
♦ cūḷagopālakasuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Cūḷagopālaka Sutta is finished. |
♦ 5. cūḷasaccakasuttavaṇṇanā |
♦ 5. Commentary on the Shorter Discourse to Saccaka |
♦ 353. evaṃ me sutanti cūḷasaccakasuttaṃ. |
♦ 353. Thus have I heard—the Cūḷasaccaka Sutta. |
tattha mahāvane kūṭāgārasālāyanti mahāvanaṃ nāma sayaṃjātaṃ aropimaṃ saparicchedaṃ mahantaṃ vanaṃ. |
Therein, "in the Mahāvana, in the Kūṭāgārasālā (hall with a gabled roof)": Mahāvana is the name of a large, self-grown, unplanted forest with defined boundaries. |
kapilavatthusāmantā pana mahāvanaṃ himavantena saha ekābaddhaṃ aparicchedaṃ hutvā mahāsamuddaṃ āhacca ṭhitaṃ. |
However, the Mahāvana near Kapilavatthu, being connected with the Himalayas, is without defined boundaries and stands reaching to the great ocean. |
idaṃ tādisaṃ na hoti. |
This is not like that. |
saparicchedaṃ mahantaṃ vananti mahāvanaṃ. |
A large forest with defined boundaries is Mahāvana. |
kūṭāgārasālā pana mahāvanaṃ nissāya kate ārāme kūṭāgāraṃ antokatvā haṃsavaṭṭakacchannena katā sabbākārasampannā buddhassa bhagavato gandhakuṭi veditabbā. |
The Kūṭāgārasālā, however, in the park made depending on the Mahāvana, enclosing a gabled chamber, made with a roof thatched in the swan-circle pattern, complete in all aspects, should be known as the Blessed One, the Buddha's, perfumed chamber (gandhakuṭi). |
♦ saccako nigaṇṭhaputtoti pubbe kira eko nigaṇṭho ca nigaṇṭhī ca pañca pañca vādasatāni uggahetvā, vādaṃ āropessāmāti jambudīpe vicarantā vesāliyaṃ samāgatā. |
♦ "Saccaka, son of the Nigaṇṭhas": Formerly, it is said, a Nigaṇṭha (Jain ascetic) and a Nigaṇṭhī (female Jain ascetic), having each learned five hundred debating points, wandering in Jambudīpa (India) thinking, "We will set up a debate," met in Vesālī. |
licchavirājāno disvā, — “tvaṃ ko, tvaṃ kā”ti pucchiṃsu. |
The Licchavi princes, seeing them, asked, "Who are you (masc.), who are you (fem.)?" |
nigaṇṭho — “ahaṃ vādaṃ āropessāmīti jambudīpe vicarāmī”ti āha. |
The Nigaṇṭha said, "I am wandering in Jambudīpa to set up a debate." |
nigaṇṭhīpi tathā āha. |
The Nigaṇṭhī also said likewise. |
licchavino, “idheva aññamaññaṃ vādaṃ āropethā”ti āhaṃsu. |
The Licchavis said, "Set up a debate with each other right here." |
nigaṇṭhī attanā uggahitāni pañcavādasatāni pucchi, nigaṇṭho kathesi. |
The Nigaṇṭhī asked the five hundred debating points she had learned; the Nigaṇṭha answered. |
nigaṇṭhena pucchitepi nigaṇṭhī kathesiyeva. |
When asked by the Nigaṇṭha, the Nigaṇṭhī also answered. |
ekassapi na jayo, na parājayo, ubho samasamāva ahesuṃ. |
Neither had a victory, nor a defeat; both were exactly equal. |
licchavino, — “tumhe ubhopi samasamā āhiṇḍitvā kiṃ karissatha, idheva vasathā”ti gehaṃ datvā baliṃ paṭṭhapesuṃ. |
The Licchavis, thinking, "What will you both, being equal, do by wandering around? Live right here," gave them a house and established an offering. |
tesaṃ saṃvāsamanvāya catasso dhītaro jātā, — ekā saccā nāma, ekā lolā nāma, ekā paṭācārā nāma, ekā ācāravatī nāma. |
From their cohabitation, four daughters were born: one named Saccā, one named Lolā, one named Paṭācārā, and one named Ācāravatī. |
tāpi paṇḍitāva ahesuṃ, mātāpitūhi uggahitāni pañca pañca vādasatāni uggahesuṃ. |
They too were wise; they learned the five hundred debating points each from their mother and father. |
tā vayapattā mātāpitaro avocuṃ — “amhākaṃ ammā kule dārikā nāma hiraññasuvaṇṇādīni datvā kulagharaṃ pesitapubbā nāma natthi. |
When they came of age, they said to their parents, "In our mother's family, there is no precedent of a girl being sent to her husband's family by giving gold, silver, etc. |
yo pana agāriko tāsaṃ vādaṃ maddituṃ sakkoti, tassa pādaparicārikā honti. |
But whatever householder is able to refute their arguments, they become his foot-servants. |
yo pabbajito tāsaṃ maddituṃ sakkoti, tassa santike pabbajanti. |
Whatever renunciant is able to refute them, they go forth in his presence. |
tumhe kiṃ karissathā”ti? |
What will you do?" |
mayampi evameva karissāmāti. |
"We too will do just that." |
catassopi paribbājikavesaṃ gahetvā, “ayaṃ jambudīpo nāma jambuyā paññāyatī”ti jambusākhaṃ gahetvā cārikaṃ pakkamiṃsu. |
All four, taking the guise of wandering ascetics, and taking a Jambu branch (saying), "This Jambudīpa is known by the Jambu tree," set out on a journey. |
yaṃ gāmaṃ pāpuṇanti, tassa dvāre paṃsupuñje vā vālikapuñje vā jambudhajaṃ ṭhapetvā, — “yo vādaṃ āropetuṃ sakkoti, so imaṃ maddatū”ti vatvā gāmaṃ pavisanti. |
Whatever village they reached, at its gate, placing the Jambu banner on a pile of dust or a pile of sand, and saying, "Whoever is able to set up a debate, let him crush this," they enter the village. |
evaṃ gāmena gāmaṃ vicarantiyo sāvatthiṃ pāpuṇitvā tatheva gāmadvāre jambudhajaṃ ṭhapetvā sampattamanussānaṃ ārocetvā antonagaraṃ paviṭṭhā. |
Thus, wandering from village to village, they reached Sāvatthī, and likewise, placing the Jambu banner at the village gate, informing the people who had gathered, they entered the city. |
♦ tena samayena bhagavā sāvatthiṃ nissāya jetavane viharati. |
♦ At that time, the Blessed One, relying on Sāvatthī, was dwelling in Jetavana. |
athāyasmā sāriputto gilāne pucchanto ajaggitaṭṭhānaṃ jagganto attano kiccamahantatāya aññehi bhikkhūhi divātaraṃ gāmaṃ piṇḍāya pavisanto gāmadvāre jambudhajaṃ disvā, — “kimidan”ti dārake pucchi. |
Then the Venerable Sāriputta, inquiring after the sick, watching over unwatched places, due to the greatness of his own duties, entering the village for alms later in the day than other monks, saw the Jambu banner at the village gate and asked the children, "What is this?" |
te tamatthaṃ ārocesuṃ. |
They told him the matter. |
tena hi maddathāti. |
"Then crush it." |
na sakkoma, bhante, bhāyāmāti. |
"We cannot, venerable sir, we are afraid." |
“kumārā mā bhāyatha, ‘kena amhākaṃ jambudhajo maddāpito’ti vutte, buddhasāvakena sāriputtattherena maddāpito, vādaṃ āropetukāmā jetavane therassa santikaṃ gacchathāti vadeyyāthā”ti āha. |
He said, "Boys, do not be afraid. When asked, 'By whom was our Jambu banner made to be crushed?' you should say, 'It was made to be crushed by the Buddha's disciple, the Elder Sāriputta. Those wishing to set up a debate, go to the Elder's presence in Jetavana.'" |
te therassa vacanaṃ sutvā jambudhajaṃ madditvā chaḍḍesuṃ. |
They, hearing the Elder's word, crushed the Jambu banner and threw it away. |
thero piṇḍāya caritvā vihāraṃ gato. |
The Elder, having gone on alms round, went to the monastery. |
paribbājikāpi gāmato nikkhamitvā, “amhākaṃ dhajo kena maddāpito”ti pucchiṃsu. |
The wandering ascetics also, coming out of the village, asked, "By whom was our banner made to be crushed?" |
dārakā tamatthaṃ ārocesuṃ. |
The children told them the matter. |
paribbājikā puna gāmaṃ pavisitvā ekekaṃ vīthiṃ gahetvā, — “buddhasāvako kira sāriputto nāma amhehi saddhiṃ vādaṃ karissati, sotukāmā nikkhamathā”ti ārocesuṃ. |
The wandering ascetics, entering the village again, and taking each street, announced, "It is said that the Buddha's disciple named Sāriputta will debate with us. Those who wish to hear, come out!" |
mahājano nikkhami, tena saddhiṃ paribbājikā jetavanaṃ agamiṃsu. |
A great crowd came out; with them, the wandering ascetics went to Jetavana. |
♦ thero — “amhākaṃ vasanaṭṭhāne mātugāmassa āgamanaṃ nāma aphāsukan”ti vihāramajjhe nisīdi. |
♦ The Elder, thinking, "The arrival of women at our dwelling place is indeed inconvenient," sat in the middle of the monastery. |
paribbājikāyo gantvā theraṃ pucchiṃsu — “tumhehi amhākaṃ dhajo maddāpito”ti? |
The female wandering ascetics went and asked the Elder, "Was our banner made to be crushed by you?" |
āma, mayā maddāpitoti. |
"Yes, it was made to be crushed by me." |
mayaṃ tumhehi saddhiṃ vādaṃ karissāmāti. |
"We will debate with you." |
sādhu karotha, kassa pucchā kassa vissajjanaṃ hotūti? |
"Good, do so. Whose shall be the question, whose the answer?" |
pucchā nāma amhākaṃ pattā, tumhe pana mātugāmā nāma paṭhamaṃ pucchathāti āha. |
He said, "The question has indeed fallen to us, but you, being women, ask first." |
tā catassopi catūsu disāsu ṭhatvā mātāpitūnaṃ santike uggahitaṃ vādasahassaṃ pucchiṃsu. |
All four, standing in the four directions, asked the thousand debate points learned from their parents. |
thero khaggena kumudanāḷaṃ chindanto viya pucchitaṃ pucchitaṃ nijjaṭaṃ niggaṇṭhiṃ katvā kathesi, kathetvā puna pucchathāti āha. |
The Elder, like cutting a water lily stalk with a sword, answered each question asked, making it clear and untangled, and having answered, said, "Ask again." |
ettakameva, bhante, mayaṃ jānāmāti. |
"This much only, venerable sir, do we know." |
thero āha — “tumhehi vādasahassaṃ pucchitaṃ mayā kathitaṃ, ahaṃ pana ekaṃ yeva pañhaṃ pucchissāmi, taṃ tumhe kathethā”ti. |
The Elder said, "You have asked a thousand debate points, I have answered. I, however, will ask just one question; you answer that." |
tā therassa visayaṃ disvā, “pucchatha, bhante, byākarissāmā”ti vattuṃ nāsakkhiṃsu. |
They, seeing the Elder's domain (of knowledge), were unable to say, "Ask, venerable sir, we will explain." |
“vada, bhante, jānamānā byākarissāmā”ti puna āhaṃsu. |
They said again, "Speak, venerable sir, knowing, we will explain." |
♦ thero ayaṃ pana kulaputte pabbājetvā paṭhamaṃ sikkhāpetabbapañhoti vatvā, — “ekaṃ nāma kin”ti pucchi. |
♦ The Elder, saying, "This, however, is the question to be first taught to clansmen after ordaining them," asked, "What is the one thing called?" |
tā neva antaṃ, na koṭiṃ addasaṃsu. |
They saw neither the end nor the tip (of the answer). |
thero kathethāti āha. |
The Elder said, "Speak." |
na passāma, bhanteti. |
"We do not see, venerable sir." |
tumhehi vādasahassaṃ pucchitaṃ mayā kathitaṃ, mayhaṃ tumhe ekaṃ pañhampi kathetuṃ na sakkotha, evaṃ sante kassa jayo kassa parājayoti? |
"You asked a thousand debate points, I answered. You are not able to answer even one question of mine. This being so, whose is the victory, whose the defeat?" |
tumhākaṃ, bhante, jayo, amhākaṃ parājayoti. |
"Yours, venerable sir, is the victory; ours is the defeat." |
idāni kiṃ karissathāti? |
"Now what will you do?" |
tā mātāpitūhi vuttavacanaṃ ārocetvā, “tumhākaṃ santike pabbajissāmā”ti āhaṃsu. |
They, relating the words spoken by their parents, said, "We will go forth in your presence." |
tumhe mātugāmā nāma amhākaṃ santike pabbajituṃ na vaṭṭati, amhākaṃ pana sāsanaṃ gahetvā bhikkhuniupassayaṃ gantvā pabbajathāti. |
"You, being women, are not permitted to go forth in our presence. However, taking our teaching, go to a nunnery and go forth." |
tā sādhūti therassa sāsanaṃ gahetvā bhikkhunisaṅghassa santikaṃ gantvā pabbajiṃsu. |
They, saying "Good," took the Elder's teaching, went to the order of nuns, and went forth. |
pabbajitā ca pana appamattā ātāpiniyo hutvā nacirasseva arahattaṃ pāpuṇiṃsu. |
And having gone forth, being diligent and ardent, they soon attained Arahantship. |
♦ ayaṃ saccako tāsaṃ catunnampi kaniṭṭhabhātiko. |
♦ This Saccaka was the youngest brother of those four. |
tāhi catūhipi uttaritarapañño, mātāpitūnampi santikā vādasahassaṃ, tato bahutarañca bāhirasamayaṃ uggahetvā katthaci agantvā rājadārake sippaṃ sikkhāpento tattheva vesāliyaṃ vasati, paññāya atipūritattā kucchi me bhijjeyyāti bhīto ayapaṭṭena kucchiṃ parikkhipitvā carati, imaṃ sandhāya vuttaṃ “saccako nigaṇṭhaputto”ti. |
Wiser than all four of them, having learned a thousand debate points from his parents, and many more external doctrines, without going anywhere, teaching crafts to the princes, he lives right there in Vesālī. Fearing "My belly might burst from being overfilled with wisdom," he wanders about with his belly wrapped with an iron band. Referring to this, it was said, "Saccaka, son of the Nigaṇṭhas." |
♦ bhassappavādakoti bhassaṃ vuccati kathāmaggo, taṃ pavadati kathetīti bhassappavādako. |
♦ "A proclaimer of talk" means talk is called the path of speech; one who proclaims that, speaks it, is a proclaimer of talk. |
paṇḍitavādoti ahaṃ paṇḍitoti evaṃ vādo. |
"Claiming to be wise" means the claim, "I am wise." |
sādhusammato bahujanassāti yaṃ yaṃ nakkhattacārena ādisati, taṃ taṃ yebhuyyena tatheva hoti, tasmā ayaṃ sādhuladdhiko bhaddakoti evaṃ sammato mahājanassa. |
"Well-regarded by many people" means whatever he predicts by the movement of constellations, that generally happens just so; therefore, he is regarded by the great populace as "This one has good gains, is excellent." |
vādena vādaṃ samāraddhoti kathāmaggena dosaṃ āropito. |
"Having engaged in debate with debate" means having imputed fault through the path of speech. |
āyasmā assajīti sāriputtattherassa ācariyo assajitthero. |
"The Venerable Assaji" means the Elder Assaji, Sāriputta Thera's teacher. |
jaṅghāvihāraṃ anucaṅkamamānoti tato tato licchavirājagehato taṃ taṃ gehaṃ gamanatthāya anucaṅkamamāno. |
"Pacing up and down on a walking tour" means pacing up and down to go from this or that Licchavi prince's house to that particular house. |
yenāyasmā assaji tenupasaṅkamīti kasmā upasaṅkami? |
"He approached the Venerable Assaji." Why did he approach? |
samayajānanatthaṃ. |
For the purpose of knowing his doctrine. |
♦ evaṃ kirassa ahosi — “ahaṃ ‘samaṇassa gotamassa vādaṃ āropessāmī’ti āhiṇḍāmi, ‘samayaṃ panassa na jānāmī’ti na āropesiṃ. |
♦ Thus, it is said, it occurred to him: "I wander about thinking, 'I will set up a debate with the ascetic Gotama,' but not knowing his doctrine, I have not set it up. |
parassa hi samayaṃ ñatvā āropito vādo svāropito nāma hoti. |
For a debate set up after knowing another's doctrine is indeed a well-set-up debate. |
ayaṃ pana samaṇassa gotamassa sāvako paññāyati assajitthero; |
This Elder Assaji, however, appears to be a disciple of the ascetic Gotama; |
so attano satthu samaye kovido, etāhaṃ pucchitvā kathaṃ patiṭṭhāpetvā samaṇassa gotamassa vādaṃ āropessāmī”ti. |
he is skilled in his own teacher's doctrine. Having asked him and established the talk, I will set up a debate with the ascetic Gotama." |
tasmā upasaṅkami. |
Therefore, he approached. |
vinetīti kathaṃ vineti, kathaṃ sikkhāpetīti pucchati. |
"Trains" means he asks, "How does he train, how does he teach?" |
thero pana yasmā dukkhanti vutte upārambhassa okāso hoti, maggaphalānipi pariyāyena dukkhanti āgatāni, ayañca dukkhanti vutte theraṃ puccheyya — “bho assaji, kimatthaṃ tumhe pabbajitā”ti. |
The Elder, however, (thought): "Because, if 'suffering' is said, there is an opportunity for reproach, and path and fruition also, by implication, are included in 'suffering,' and this one, if 'suffering' is said, might ask the Elder, 'Good Assaji, for what purpose have you gone forth?' |
tato “maggaphalatthāyā”ti vutte, — “nayidaṃ, bho assaji, tumhākaṃ sāsanaṃ nāma, mahāāghātanaṃ nāmetaṃ, nirayussado nāmesa, natthi tumhākaṃ sukhāsā, uṭṭhāya uṭṭhāya dukkhameva jirāpentā āhiṇḍathā”ti dosaṃ āropeyya, tasmā paravādissa pariyāyakathaṃ kātuṃ na vaṭṭati. |
Then, if 'for the sake of path and fruition' is said, he might impute fault, saying, 'This, good Assaji, is not your teaching; this is a great slaughterhouse, this is a heap of hell, you have no hope of happiness, arising and arising you wander about digesting only suffering.' Therefore, it is not proper to speak indirectly to an opponent. |
yathā esa appatiṭṭho hoti, evamassa nippariyāyakathaṃ kathessāmīti cintetvā, “rūpaṃ, bhikkhave, aniccan”ti imaṃ aniccānattavaseneva kathaṃ katheti. |
Thinking, "Just as this one is unestablished (in view), so I will speak to him directly," he speaks the discourse about impermanence and non-self, (such as) "Form, monks, is impermanent." |
dussutanti sotuṃ ayuttaṃ. |
"Ill-heard" means unfit to be heard. |
♦ 354. santhāgāreti rājakulānaṃ atthānusāsanasanthāgārasālāyaṃ. |
♦ 354. "In the assembly hall" means in the assembly hall for the instruction of the royal families. |
yena te licchavī tenupasaṅkamīti evaṃ kirassa ahosi — “ahaṃ pubbe samayaṃ ajānanabhāvena samaṇassa gotamassa vādaṃ na āropesiṃ, idāni panassa mahāsāvakena kathitaṃ samayaṃ jānāmi, ime ca mama antevāsikā pañcasatā licchavī sannipatitā. |
"He approached those Licchavis." Thus, it is said, it occurred to him: "Previously, due to not knowing the doctrine, I did not set up a debate with the ascetic Gotama. Now, however, I know the doctrine spoken by his great disciple, and these five hundred Licchavis, my pupils, are assembled. |
etehi saddhiṃ gantvā samaṇassa gotamassa vādaṃ āropessāmī”ti tasmā upasaṅkami. |
Going with them, I will set up a debate with the ascetic Gotama." Therefore, he approached. |
ñātaññatarenāti ñātesu abhiññātesu pañcavaggiyattheresu aññatarena. |
"By a certain well-known one" means by one of the well-known, distinguished elders of the group of five. |
patiṭṭhitanti yathā tena patiṭṭhitaṃ. |
"Established" means as established by him. |
sace evaṃ patiṭṭhissati, atha pana aññadeva vakkhati, tatra mayā kiṃ sakkā kātunti idāneva piṭṭhiṃ parivattento āha. |
"If he will be established thus, but then he will say something else, what can be done by me there?" saying this, he immediately turned his back. |
ākaḍḍheyyāti attano abhimukhaṃ kaḍḍheyya. |
"He would drag" means he would drag towards himself. |
parikaḍḍheyyāti purato paṭipaṇāmeyya. |
"He would drag around" means he would bend forward. |
samparikaḍḍheyyāti kālena ākaḍḍheyya, kālena parikaḍḍheyya. |
"He would thoroughly drag" means sometimes he would drag towards, sometimes drag around. |
soṇḍikākilañjanti surāghare piṭṭhakilañjaṃ. |
"A brewer's mat" means a flour mat in a liquor shop. |
soṇḍikādhuttoti surādhutto. |
"A brewer's rogue" means a liquor rogue. |
vālaṃ kaṇṇe gahetvāti surāparissāvanatthavikaṃ dhovitukāmo kasaṭanidhunanatthaṃ ubhosu kaṇṇesu gahetvā. |
"Taking the hair by the ear" means, wishing to wash a liquor strainer, taking it by both ears to shake out the dregs. |
odhuneyyāti adhomukhaṃ katvā dhuneyya. |
"He would shake down" means, having turned it face down, he would shake. |
niddhuneyyāti uddhaṃmukhaṃ katvā dhuneyya. |
"He would shake out" means, having turned it face up, he would shake. |
nipphoṭeyyāti punappunaṃ papphoṭeyya. |
"He would beat" means he would beat again and again. |
sāṇadhovikaṃ nāmāti ettha manussā sāṇasāṭakakaraṇatthaṃ sāṇavāke gahetvā muṭṭhiṃ muṭṭhiṃ bandhitvā udake pakkhipanti. |
"The hemp-washing game" means here people, for making hempen cloths, take hemp fibers, tie them fist by fist, and put them in water. |
te tatiyadivase suṭṭhu kilinnā honti. |
On the third day, they are well soaked. |
atha manussā ambilayāgusurādīni ādāya tattha gantvā sāṇamuṭṭhiṃ gahetvā, dakkhiṇato vāmato sammukhā cāti tīsu phalakesu sakiṃ dakkhiṇaphalake, sakiṃ vāmaphalake, sakiṃ sammukhaphalake paharantā ambilayāgusurādīni bhuñjantā pivantā khādantā dhovanti. |
Then people, taking sour gruel, liquor, etc., go there, take a fistful of hemp, and striking it once on the right board, once on the left board, once on the front board – on three boards – they wash it while eating, drinking, and consuming sour gruel, liquor, etc. |
mahantā kīḷā hoti. |
It is a great sport. |
rañño nāgo taṃ kīḷaṃ disvā gambhīraṃ udakaṃ anupavisitvā soṇḍāya udakaṃ gahetvā sakiṃ kumbhe sakiṃ piṭṭhiyaṃ sakiṃ ubhosu passesu sakiṃ antarasatthiyaṃ pakkhipanto kīḷittha. |
The king's elephant, seeing that sport, entered deep water, took water with its trunk, and played, putting it once on its forehead, once on its back, once on both sides, once between its thighs. |
tadupādāya taṃ kīḷitajātaṃ sāṇadhovikaṃ nāma vuccati, taṃ sandhāya vuttaṃ — “sāṇadhovikaṃ nāma kīḷitajātaṃ kīḷatī”ti. |
Henceforth, that type of sport is called the hemp-washing game. Referring to this, it was said, "He plays the sport called hemp-washing." |
kiṃ so bhavamāno saccako nigaṇṭhaputto, yo bhagavato vādaṃ āropessatīti yo saccako nigaṇṭhaputto bhagavato vādaṃ āropessati, so kiṃ bhavamāno kiṃ yakkho bhavamāno udāhu indo, udāhu brahmā bhavamāno bhagavato vādaṃ āropessati? |
"What being is Saccaka, the Nigaṇṭha's son, who will set up a debate with the Blessed One?" means: Saccaka, the Nigaṇṭha's son, who will set up a debate with the Blessed One – what being is he? Is he a yakkha, or Indra, or Brahmā, who will set up a debate with the Blessed One? |
na hi sakkā pakatimanussena bhagavato vādaṃ āropetunti ayamettha adhippāyo. |
The intention here is: "It is not possible for an ordinary human to set up a debate with the Blessed One." |
♦ 355. tena kho pana samayenāti yasmiṃ samaye saccako ārāmaṃ pāvisi, tasmiṃ. |
♦ 355. "At that particular time" means at the time when Saccaka entered the park. |
kismiṃ pana samaye pāvisīti? |
At what time, then, did he enter? |
mahāmajjhanhikasamaye. kasmā pana tasmiṃ samaye caṅkamantīti? |
At high noon. Why then were they pacing at that time? |
paṇītabhojanapaccayassa thinamiddhassa vinodanatthaṃ. |
To dispel the torpor and drowsiness resulting from choice food. |
divāpadhānikā vā te. |
Or they were practicing during the day. |
tādisānañhi pacchābhattaṃ caṅkamitvā nhatvā sarīraṃ utuṃ gaṇhāpetvā nisajja samaṇadhammaṃ karontānaṃ cittaṃ ekaggaṃ hoti. |
For such ones, after the meal, having paced, bathed, and allowed the body to adapt to the temperature, when they sit down to practice the ascetic's duties, the mind becomes concentrated. |
yena te bhikkhūti so kira kuhiṃ samaṇo gotamoti pariveṇato pariveṇaṃ gantvā pucchitvā pavisissāmīti vilokento araññe hatthī viya caṅkame caṅkamamāne paṃsukūlikabhikkhū disvā tesaṃ santikaṃ agamāsi. |
"Where those monks were": It is said that he, looking around (thinking), "Where is the ascetic Gotama? I will go from cell to cell, ask, and enter," saw dust-heap-robe-wearing monks pacing on the walking path like elephants in the forest, and he approached them. |
taṃ sandhāya, “yena te bhikkhū”tiādi vuttaṃ. |
Referring to this, "where those monks were," etc., was said. |
kahaṃ nu kho, bhoti katarasmiṃ āvāse vā maṇḍape vāti attho. |
"Where indeed, sirs" means in which dwelling or pavilion. |
esa, aggivessana, bhagavāti tadā kira bhagavā paccūsakāle mahākaruṇā samāpattiṃ samāpajjitvā dasasahassacakkavāḷe sabbaññutaññāṇajālaṃ pattharitvā bodhaneyyasattaṃ olokento addasa — “sve saccako nigaṇṭhaputto mahatiṃ licchaviparisaṃ gahetvā mama vādaṃ āropetukāmo āgamissatī”ti. |
"There, Aggivessana, is the Blessed One." At that time, it is said, the Blessed One, at dawn, having entered the attainment of great compassion, spread the net of his omniscience over the ten-thousand-world-system, and looking for beings to be awakened, saw, "Tomorrow Saccaka, the Nigaṇṭha's son, taking a large assembly of Licchavis, will come wishing to set up a debate with me." |
tasmā pātova sarīrapaṭijagganaṃ katvā bhikkhusaṅghaparivāro vesāliyaṃ piṇḍāya caritvā piṇḍapātapaṭikkanto mahāparisāya nisīdituṃ sukhaṭṭhāne nisīdissāmīti gandhakuṭiṃ apavisitvā mahāvane aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. |
Therefore, early in the morning, having attended to his bodily needs, surrounded by the Sangha of monks, having gone on alms round in Vesālī, and having returned from the alms round, thinking, "I will sit in a comfortable place to sit with a large assembly," he did not enter the perfumed chamber but sat for the day-sojourn at the root of a certain tree in the Mahāvana. |
te bhikkhū bhagavato vattaṃ dassetvā āgatā, saccakena puṭṭhā dūre nisinnaṃ bhagavantaṃ dassentā, “esa aggivessana bhagavā”ti āhaṃsu. |
Those monks, having shown the Blessed One's practice, had come. When asked by Saccaka, showing the Blessed One seated at a distance, they said, "There, Aggivessana, is the Blessed One." |
♦ mahatiyā licchaviparisāya saddhinti heṭṭhā pañcamattehi licchavisatehi parivutoti vuttaṃ. |
♦ "With a large assembly of Licchavis" means, as said below, "surrounded by about five hundred Licchavis." |
te etassa antevāsikāyeva, antovesāliyaṃ pana saccako pañcamattāni licchavirājasatāni gahetvā, “vādatthiko bhagavantaṃ upasaṅkamanto”ti sutvā dvinnaṃ paṇḍitānaṃ kathāsallāpaṃ sossāmāti yebhuyyena manussā nikkhantā, evaṃ sā parisā mahatī aparicchinnagaṇanā ahosi. |
They were his pupils. But within Vesālī, Saccaka, taking about five hundred Licchavi princes, and (people) hearing, "A debater is approaching the Blessed One," most people came out thinking, "We will hear the conversation of the two wise men." Thus, that assembly was large, of uncountable number. |
taṃ sandhāyetaṃ vuttaṃ. |
Referring to this, it was said. |
añjaliṃ paṇāmetvāti ete ubhatopakkhikā, te evaṃ cintesuṃ — “sace no micchādiṭṭhikā codessanti, ‘kasmā tumhe samaṇaṃ gotamaṃ vanditthā’ti, tesaṃ, ‘kiṃ añjalimattakaraṇenapi vanditaṃ hotī’ti vakkhāma. |
"Having saluted with joined palms": These were of both factions. They thought thus: "If those of wrong view reprove us, saying, 'Why did you pay homage to the ascetic Gotama?' we will say to them, 'Is homage paid merely by the act of joining palms?' |
sace no sammādiṭṭhikā codessanti, ‘kasmā bhagavantaṃ na vanditthā’ti, ‘kiṃ sīsena bhūmiṃ paharanteneva vanditaṃ hoti, nanu añjalikammampi vandanā evā’ti vakkhāmā”ti. |
If those of right view reprove us, saying, 'Why did you not pay homage to the Blessed One?' we will say, 'Is homage paid only by striking the ground with the head? Is not the act of joining palms also homage indeed?'" |
nāma gottanti, bho gotama, ahaṃ asukassa putto datto nāma mitto nāma idha āgatoti vadantā nāmaṃ sāventi nāma. |
"Name and clan": "Good Gotama, I, the son of so-and-so, named Datta, named Mitta, have come here" – saying this, they indeed announce their name. |
bho gotama, ahaṃ vāsiṭṭho nāma kaccāno nāma idha āgatoti vadantā gottaṃ sāventi nāma. |
"Good Gotama, I, named Vāsiṭṭha, named Kaccāna, have come here" – saying this, they indeed announce their clan. |
ete kira daliddā jiṇṇakulaputtā parisamajjhe nāmagottavasena pākaṭā bhavissāmāti evaṃ akaṃsu. |
It is said that these poor, old clansmen did so thinking, "We will become known in the midst of the assembly by way of name and clan." |
ye pana tuṇhībhūtā nisīdiṃsu, te kerāṭikā ceva andhabālā ca. |
But those who sat silently were deceitful and blind fools. |
tattha kerāṭikā, “ekaṃ dve kathāsallāpe karonto vissāsiko hoti, atha vissāse sati ekaṃ dve bhikkhā adātuṃ na yuttan”ti tato attānaṃ mocentā tuṇhī nisīdanti. |
Therein, the deceitful ones, thinking, "One who engages in one or two conversations becomes familiar, and when there is familiarity, it is not proper not to give one or two alms," freeing themselves from that, sit silently. |
andhabālā aññāṇatāyeva avakkhittamattikāpiṇḍo viya yattha katthaci tuṇhībhūtā nisīdanti. |
Blind fools, merely due to ignorance, like a lump of clay thrown down, sit silently anywhere. |
♦ 356. kiñcideva desanti kañci okāsaṃ kiñci kāraṇaṃ, athassa bhagavā pañhapucchane ussāhaṃ janento āha — puccha, aggivessana, yadākaṅkhasīti. |
♦ 356. "They teach something," some opportunity, some reason. Then the Blessed One, encouraging him in asking questions, said, "Ask, Aggivessana, whatever you wish." |
tassattho — “puccha yadi ākaṅkhasi, na me pañhavissajjane bhāro atthi”. |
Its meaning: "Ask if you wish; for me, there is no burden in answering questions." |
atha vā “puccha yaṃ ākaṅkhasi, sabbaṃ te vissajjessāmī”ti sabbaññupavāraṇaṃ pavāresi asādhāraṇaṃ paccekabuddhāggasāvamahāsāvakehi. |
Or, "Ask what you wish, I will answer everything for you" – he offered the invitation of omniscience, uncommon to Paccekabuddhas, chief disciples, and great disciples. |
te hi yadākaṅkhasīti na vadanti, sutvā vedissāmāti vadanti. |
For they do not say, "whatever you wish," but say, "Having heard, I will know." |
buddhā pana “pucchāvuso, yadākaṅkhasī”ti (saṃ. |
But Buddhas say, "Ask, friend, whatever you wish" (Saṃ. |
ni. 1.237) vā, “puccha, mahārāja, yadākaṅkhasī”ti (dī. |
Ni. 1.237), or, "Ask, great king, whatever you wish" (Dī. |
ni. 1.162) vā, |
Ni. 1.162), or, |
♦ “puccha vāsava maṃ pañhaṃ, yaṃ kiñci manasicchasi. |
♦ "Ask me the question, Vāsava, whatever your mind desires. |
♦ tassa tasseva pañhassa, ahaṃ antaṃ karomi te” iti. |
♦ Of that very question, I will make an end for you." So. |
(dī. ni. |
(Dī. Ni. |
2.356) vā, |
2.356), or, |
♦ “tena hi tvaṃ, bhikkhu, sake āsane nisīditvā puccha yadākaṅkhasī”ti (ma. |
♦ "Then you, monk, sitting on your own seat, ask whatever you wish" (Ma. |
ni. 3.85) vā, |
Ni. 3.85), or, |
♦ “bāvarissa ca tuyhaṃ vā, sabbesaṃ sabbasaṃsayaṃ. |
♦ "Of Bāvari or of you, of all, every doubt. |
♦ katāvakāsā pucchavho, yaṃ kiñci manasicchathā”ti. |
♦ Opportunity having been made, ask, whatever your mind desires." |
(su. ni. |
(Su. Ni. |
1036) vā, |
1036), or, |
♦ “puccha maṃ sabhiya pañhaṃ, yaṃ kiñci manasicchasi. |
♦ "Ask me the question, Sabhiya, whatever your mind desires. |
♦ tassa tasseva pañhassa, ahaṃ antaṃ karomi te” iti. |
♦ Of that very question, I will make an end for you." So. |
(su. ni. |
(Su. Ni. |
517) vā — |
517), or — |
♦ tesaṃ tesaṃ yakkhanarindadevasamaṇabrāhmaṇaparibbājakānaṃ sabbaññupavāraṇaṃ pavārenti. |
♦ To those various yakkhas, human kings, devas, ascetics, brahmins, and wanderers, they offer the invitation of omniscience. |
anacchariyañcetaṃ, yaṃ bhagavā buddhabhūmiṃ patvā etaṃ pavāraṇaṃ pavāreyya. |
And it is not surprising that the Blessed One, having reached the stage of Buddhahood, should offer this invitation. |
yo bodhisattabhūmiyaṃ padesañāṇepi ṭhito |
Who, even when standing in partial knowledge in the Bodhisatta stage, |
♦ “koṇḍañña pañhāni viyākarohi, |
♦ "Koṇḍañña, explain the questions, |
♦ yācanti taṃ isayo sādhurūpā. |
♦ The sages of good form beseech you. |
♦ koṇḍañña eso manujesu dhammo, |
♦ Koṇḍañña, this is the way among humans, |
♦ yaṃ vuddhamāgacchati esa bhāro”ti. |
♦ That this burden comes to the elder." |
(jā. 2.17.60) — |
(Jā. 2.17.60) — |
♦ evaṃ sakkādīnaṃ atthāya isīhi yācito |
♦ Thus, beseeched by the sages for the sake of Sakka and others, |
♦ “katāvakāsā pucchantu bhonto, |
♦ "Opportunity having been made, let the good sirs ask, |
♦ yaṃ kiñci pañhaṃ manasābhipatthitaṃ. |
♦ Whatever question is desired by the mind. |
♦ ahañhi taṃ taṃ vo viyākarissaṃ, |
♦ I indeed will explain that to you, |
♦ ñatvā sayaṃ lokamimaṃ parañcā”ti. |
♦ Having myself known this world and the next." |
(jā. 2.17.61). |
(Jā. 2.17.61). |
♦ evaṃ sarabhaṅgakāle, sambhavajātake ca sakalajambudīpaṃ tikkhattuṃ vicaritvā pañhānaṃ antakaraṃ adisvā suciratena brāhmaṇena pañhaṃ puṭṭho okāse kārite, jātiyā sattavasso rathikāyaṃ paṃsuṃ kīḷanto pallaṅkaṃ ābhujitvā antaravīthiyaṃ nisinnova — |
♦ Thus, at the time of Sarabhaṅga, and in the Sambhava Jātaka, having wandered throughout all of Jambudīpa three times and not finding an ender of questions, when asked a question by a brahmin after a very long time, opportunity having been made, being seven years of age, playing with dust in the street, having folded his legs in a cross-legged posture, seated right in the middle of the street — |
♦ “taggha te ahamakkhissaṃ, yathāpi kusalo tathā. |
♦ "Indeed, I will tell you, just as a skilled person would. |
♦ rājā ca kho taṃ jānāti, yadi kāhati vā na vā”ti. |
♦ And the king indeed knows that, whether he will do it or not." |
(jā. 1.16.172) — |
(Jā. 1.16.172) — |
♦ sabbaññupavāraṇaṃ pavāresi. |
♦ he offered the invitation of omniscience. |
♦ evaṃ bhagavatā sabbaññupavāraṇāya pavāritāya attamano pañhaṃ pucchanto, “kathaṃ pana, bho gotamā”tiādimāha. |
♦ Thus, when the invitation of omniscience was offered by the Blessed One, pleased in mind, asking a question, he said, "How then, good Gotama," etc. |
♦ athassa bhagavā, “passatha, bho, aññaṃ sāvakena kathitaṃ, aññaṃ satthā katheti, nanu mayā paṭikacceva vuttaṃ, ‘sace tathā patiṭṭhissati, yathāssa sāvakena patiṭṭhitaṃ, evāhaṃ vādaṃ āropessāmī’ti. |
♦ Then the Blessed One (thought): "See, sirs, one thing is said by the disciple, another the teacher says. Did I not say at the very beginning, 'If he will be established so, as his disciple is established, then I will set up the debate'? |
ayaṃ pana aññameva katheti, tattha kiṃ mayā sakkā kātun”ti evaṃ nigaṇṭhassa vacanokāso mā hotūti heṭṭhā assajittherena kathitaniyāmeneva kathento, evaṃ kho ahaṃ, aggivessanātiādimāha. |
But this one says something else entirely. What can be done by me there?" So that there would be no opportunity for the Nigaṇṭha's speech, speaking according to the very principle spoken by the Elder Assaji below, he said, "Thus indeed I, Aggivessana," etc. |
upamā maṃ, bho gotama, paṭibhātīti, bho gotama, mayhaṃ ekā upamā upaṭṭhāti, āharāmi taṃ upamanti vadati. |
"A simile occurs to me, good Gotama," means, "Good Gotama, a simile occurs to me, I will bring that simile," he says. |
paṭibhātu taṃ, aggivessanāti upaṭṭhātu te, aggivessana, āhara taṃ upamaṃ visatthoti bhagavā avoca. |
"Let it occur to you, Aggivessana," meaning "Let it occur to you, Aggivessana, bring that simile confidently," the Blessed One said. |
balakaraṇīyāti bāhubalena kattabbā kasivāṇijjādikā kammantā. |
"To be done by strength" means undertakings such as agriculture and trade to be done by the strength of the arms. |
rūpattāyaṃ purisapuggaloti rūpaṃ attā assāti rūpattā, rūpaṃ attāti gahetvā ṭhitapuggalaṃ dīpeti. |
"A person whose self is form" means one whose self is form is 'form-selfed'; it indicates a person who stands holding form as self. |
rūpe patiṭṭhāyāti tasmiṃ attāti gahitarūpe patiṭṭhahitvā. |
"Established in form" means having established oneself in that form which is taken as self. |
puññaṃ vā apuññaṃ vā pasavatīti kusalaṃ vā akusalaṃ vā paṭilabhati. |
"Produces merit or demerit" means obtains wholesome or unwholesome (kamma). |
vedanattādīsupi eseva nayo. |
The same principle applies to "feeling as self," etc. |
iminā kiṃ dīpeti? |
What does he show by this? |
ime pañcakkhandhā imesaṃ sattānaṃ pathavī viya patiṭṭhā, te imesu pañcasu khandhesu patiṭṭhāya kusalākusalakammaṃ nāma āyūhanti. |
These five aggregates are like the earth, a support for these beings; they, established in these five aggregates, accumulate what is called wholesome and unwholesome kamma. |
tumhe evarūpaṃ vijjamānameva attānaṃ paṭisedhento pañcakkhandhā anattāti dīpethāti ativiya sakāraṇaṃ katvā upamaṃ āhari. |
"You, denying such an existing self, show that the five aggregates are non-self" – having made it very well-reasoned, he brought the simile. |
iminā ca nigaṇṭhena āhaṭaopammaṃ niyatameva, sabbaññubuddhato añño tassa kathaṃ chinditvā vāde dosaṃ dātuṃ samattho nāma natthi. |
And the simile brought by this Nigaṇṭha is indeed fixed; other than an omniscient Buddha, there is no one capable of cutting off his argument and finding fault in the debate. |
duvidhā hi puggalā buddhaveneyyā ca sāvakaveneyyā ca. |
For there are two kinds of persons: those to be trained by a Buddha and those to be trained by a disciple. |
sāvakaveneyye sāvakāpi vinenti buddhāpi. |
Those to be trained by a disciple, disciples also train, and Buddhas also. |
buddhaveneyye pana sāvakā vinetuṃ na sakkonti, buddhāva vinenti. |
But those to be trained by a Buddha, disciples are not able to train; only Buddhas train them. |
ayampi nigaṇṭho buddhaveneyyo, tasmā etassa vādaṃ chinditvā añño dosaṃ dātuṃ samattho nāma natthi. |
This Nigaṇṭha too is one to be trained by a Buddha; therefore, there is no one else capable of cutting off his argument and finding fault. |
tenassa bhagavā sayameva vāde dosadassanatthaṃ nanu tvaṃ, aggivessanātiādimāha. |
Therefore, the Blessed One himself, to show the fault in the argument, said, "Surely you, Aggivessana," etc. |
♦ atha nigaṇṭho cintesi — “ativiya samaṇo gotamo mama vādaṃ patiṭṭhapeti, sace upari koci doso bhavissati, mamaṃ ekakaṃyeva niggaṇhissati. |
♦ Then the Nigaṇṭha thought: "The ascetic Gotama is establishing my argument very well. If there is any fault later on, he will refute me alone. |
handāhaṃ imaṃ vādaṃ mahājanassāpi matthake pakkhipāmī”ti, tasmā evamāha — ahampi, bho gotama, evaṃ vadāmi rūpaṃ me attā . |
.. pe . |
.. viññāṇaṃ me attāti, ayañca mahatī janatāti. |
Come now, I will place this argument on the heads of the great populace too." Therefore, he said thus: "I too, good Gotama, say thus: 'Form is my self... (etc.)... consciousness is my self,' and so does this great populace." |
bhagavā pana nigaṇṭhato sataguṇenapi sahassaguṇenapi satasahassaguṇenapi vādīvarataro, tasmā cintesi — “ayaṃ nigaṇṭho attānaṃ mocetvā mahājanassa matthake vādaṃ pakkhipati, nāssa attānaṃ mocetuṃ dassāmi, mahājanato nivattetvā ekakaṃyeva naṃ niggaṇhissāmī”ti. |
The Blessed One, however, was a debater a hundred times, a thousand times, a hundred thousand times superior to the Nigaṇṭha. Therefore, he thought: "This Nigaṇṭha, freeing himself, places the argument on the heads of the great populace. I will not let him free himself; turning him away from the great populace, I will refute him alone." |
atha naṃ kiñhi te, aggivessanātiādimāha. |
Then he said to him, "What is it to you, Aggivessana," etc. |
tassattho — nāyaṃ janatā mama vādaṃ āropetuṃ āgatā, tvaṃyeva sakalaṃ vesāliṃ saṃvaṭṭitvā mama vādaṃ āropetuṃ āgato, tasmā tvaṃ sakameva vādaṃ niveṭhehi, mā mahājanassa matthake pakkhipasīti. |
Its meaning: "This populace has not come to set up a debate with me; you alone, having stirred up all of Vesālī, have come to set up a debate with me. Therefore, you yourself unwind your own argument; do not place it on the heads of the great populace." |
so paṭijānanto ahañhi, bho gotamātiādimāha. |
He, acknowledging, said, "I indeed, good Gotama," etc. |
♦ 357. iti bhagavā nigaṇṭhassa vādaṃ patiṭṭhapetvā, tena hi, aggivessanāti pucchaṃ ārabhi. |
♦ 357. Thus, the Blessed One, having established the Nigaṇṭha's argument, began the question, "Then, Aggivessana." |
tattha tena hīti kāraṇatthe nipāto. |
Therein, "tena hi" (then) is a particle in the sense of reason. |
yasmā tvaṃ pañcakkhandhe attato paṭijānāsi, tasmāti attho. |
"Because you acknowledge the five aggregates as self, therefore" is the meaning. |
sakasmiṃ vijiteti attano raṭṭhe. |
"In his own domain" means in his own kingdom. |
ghātetāyaṃ vā ghātetunti ghātārahaṃ ghātetabbayuttakaṃ ghātetuṃ . |
"To execute one deserving execution" or "to execute" means to execute one deserving execution, one fit to be executed. |
jāpetāyaṃ vā jāpetunti dhanajānirahaṃ jāpetabbayuttaṃ jāpetuṃ jiṇṇadhanaṃ kātuṃ. |
"To confiscate from one deserving confiscation" or "to confiscate" means to confiscate from one deserving forfeiture of wealth, one fit to be confiscated, to make his wealth forfeit. |
pabbājetāyaṃ vā pabbājetunti sakaraṭṭhato pabbājanārahaṃ pabbājetuṃ, nīharituṃ. |
"To banish one deserving banishment" or "to banish" means to banish from his own kingdom one deserving banishment, to expel. |
vattituñca arahatīti vattati ceva vattituñca arahati. |
"And is fit to exercise power" means he exercises power and is fit to exercise power. |
vattituṃ yuttoti dīpeti. |
It shows "is fit to exercise power." |
iti nigaṇṭho attano vādabhedanatthaṃ āhaṭakāraṇameva attano māraṇatthāya āvudhaṃ tikhiṇaṃ karonto viya visesetvā dīpeti, yathā taṃ bālo. |
Thus the Nigaṇṭha, like a fool sharpening a weapon for his own killing, elaborates and shows the very reason brought for the breaking of his own argument. |
evaṃ me rūpaṃ hotūti mama rūpaṃ evaṃvidhaṃ hotu, pāsādikaṃ abhirūpaṃ alaṅkatappaṭiyattaṃ suvaṇṇatoraṇaṃ viya susajjitacittapaṭo viya ca manāpadassananti. |
"Let my form be thus" means "Let my form be of this kind: lovely, beautiful, adorned and prepared, like a golden archway, and like a well-prepared painted cloth, pleasant to see." |
evaṃ me rūpaṃ mā ahosīti mama rūpaṃ evaṃvidhaṃ mā hotu, dubbaṇṇaṃ dussaṇṭhitaṃ valitapalitaṃ tilakasamākiṇṇanti. |
"Let my form not be thus" means "Let my form not be of this kind: ugly, ill-formed, wrinkled and grey, covered with moles." |
♦ tuṇhī ahosīti nigaṇṭho imasmiṃ ṭhāne viraddhabhāvaṃ ñatvā, “samaṇo gotamo mama vādaṃ bhindanatthāya kāraṇaṃ āhari, ahaṃ bālatāya tameva visesetvā dīpesiṃ, idāni naṭṭhomhi, sace vattatīti vakkhāmi, ime rājāno uṭṭhahitvā, ‘aggivessana, tvaṃ mama rūpe vaso vattatīti vadasi, yadi te rūpe vaso vattati, kasmā tvaṃ yathā ime licchavirājāno tāvatiṃsadevasadisehi attabhāvehi virocanti abhirūpā pāsādikā, evaṃ na virocasī’ti. |
♦ "He became silent": The Nigaṇṭha, knowing his error at this point, (thought), "The ascetic Gotama brought a reason to break my argument. I, foolishly, elaborated that very thing. Now I am lost. If I say, 'It exercises power,' these princes will rise and say, 'Aggivessana, you say that power is exercised over your form. If power is exercised over your form, why do you not shine, beautiful and lovely, with an existence like these Licchavi princes, like the Tāvatiṃsa devas?' |
sace na vattatīti vakkhāmi, samaṇo gotamo uṭṭhahitvā, ‘aggivessana, tvaṃ pubbe vattati me rūpasmiṃ vasoti vatvā idāni paṭikkhipasī’ti vādaṃ āropessati. |
If I say, 'It does not exercise power,' the ascetic Gotama will rise and set up the argument, 'Aggivessana, having previously said, "Power is exercised over my form," you now reject it.' |
iti vattatīti vuttepi eko doso, na vattatīti vuttepi eko doso”ti tuṇhī ahosi. |
Thus, even if 'it exercises power' is said, there is one fault; even if 'it does not exercise power' is said, there is one fault." So he became silent. |
dutiyampi bhagavā pucchi, dutiyampi tuṇhī ahosi. |
A second time the Blessed One asked; a second time he was silent. |
yasmā pana yāvatatiyaṃ bhagavatā pucchite abyākarontassa sattadhā muddhā phalati, buddhā ca nāma sattānaṃyeva atthāya kappasatasahassādhikāni cattāri asaṅkhyeyyāni pāramīnaṃ pūritattā sattesu balavānuddayā honti. |
But because the head of one who does not answer when asked by a Blessed One up to the third time splits into seven pieces, and Buddhas, having fulfilled the perfections for four incalculables and a hundred thousand aeons for the sake of beings alone, have strong compassion for beings. |
tasmā yāvatatiyaṃ apucchitvā atha kho bhagavā saccakaṃ nigaṇṭhaputtaṃ etadavoca — etaṃ “byākarohī dānī”tiādivacanaṃ avoca. |
Therefore, without asking up to the third time, then the Blessed One said this to Saccaka, the Nigaṇṭha's son — he spoke these words beginning with "Explain now." |
♦ tattha sahadhammikanti sahetukaṃ sakāraṇaṃ. |
♦ Therein, "according to the Dhamma" means with cause, with reason. |
vajiraṃ pāṇimhi assāti vajirapāṇi. |
"One who has a thunderbolt in his hand" is Vajirapāṇi (Thunderbolt-in-Hand). |
yakkhoti na yo vā so vā yakkho, sakko devarājāti veditabbo. |
"Yakkha" means not just any yakkha; it should be understood as Sakka, king of the devas. |
ādittanti aggivaṇṇaṃ. |
"Blazing" means fire-colored. |
sampajjalitanti suṭṭhu pajjalitaṃ. |
"Flaming" means well flaming. |
sajotibhūtanti samantato jotibhūtaṃ, ekaggijālabhūtanti attho. |
"Luminous" means luminous all around, meaning become a single mass of flame. |
ṭhito hotīti mahantaṃ sīsaṃ, kandalamakulasadisā dāṭhā, bhayānakāni akkhināsādīnīti evaṃ virūparūpaṃ māpetvā ṭhito. |
"He stands" means, having created a deformed figure thus: a large head, fangs like Kandala buds, terrifying eyes, nose, etc., he stands. |
kasmā panesa āgatoti? |
Why then has he come? |
diṭṭhivissajjāpanatthaṃ. apica, “ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyun”ti evaṃ dhammadesanāya appossukkabhāvaṃ āpanne bhagavati sakko mahābrahmunā saddhiṃ āgantvā, “bhagavā dhammaṃ desetha, tumhākaṃ āṇāya avattamāne mayaṃ vattāpessāma, tumhākaṃ dhammacakkaṃ hotu, amhākaṃ āṇācakkan”ti paṭiññamakāsi. |
To make him relinquish his view. Moreover, when the Blessed One had become disinclined to teach the Dhamma, thinking, "If I alone were to teach the Dhamma, and others would not understand me," Sakka, along with Mahābrahmā, came and made a promise: "Let the Blessed One teach the Dhamma. Those who do not act according to your command, we will make act. Let yours be the Dhamma-wheel, ours the command-wheel." |
tasmā “ajja saccakaṃ tāsetvā pañhaṃ vissajjāpessāmī”ti āgato. |
Therefore, he came thinking, "Today I will frighten Saccaka and make him answer the question." |
♦ bhagavā ceva passati, saccako ca nigaṇṭhaputtoti yadi hi taṃ aññepi passeyyuṃ. |
♦ "Only the Blessed One sees, and Saccaka the Nigaṇṭha's son." For if others also were to see him, |
taṃ kāraṇaṃ agaru assa, “samaṇo gotamo saccakaṃ attano vāde anotarantaṃ ñatvā yakkhaṃ āvāhetvā dassesi, tato saccako bhayena kathesī”ti vadeyyuṃ. |
that reason would be slighted; they would say, "The ascetic Gotama, knowing Saccaka was not yielding in his argument, summoned a yakkha and showed him; then Saccaka spoke out of fear." |
tasmā bhagavā ceva passati saccako ca. |
Therefore, only the Blessed One sees, and Saccaka. |
tassa taṃ disvāva sakalasarīrato sedā mucciṃsu, antokucchi viparivattamānā mahāravaṃ ravi. |
Upon seeing him, sweat broke out from Saccaka's entire body; his stomach churned, making a loud noise. |
so “aññepi nu kho passantī”ti olokento kassaci lomahaṃsamattampi na addasa. |
He, looking around (thinking), "Do others also see?" did not see even a hair-raising in anyone. |
tato — “idaṃ bhayaṃ mameva uppannaṃ. |
Then — "This fear has arisen only for me. |
sacāhaṃ yakkhoti vakkhāmi, ‘kiṃ tuyhameva akkhīni atthi, tvameva yakkhaṃ passasi, paṭhamaṃ yakkhaṃ adisvā samaṇena gotamena vādasaṅghāṭe khittova yakkhaṃ passasī’ti vadeyyun”ti cintetvā — “na dāni me idha aññaṃ paṭisaraṇaṃ atthi, aññatra samaṇā gotamā”ti maññamāno, atha kho saccako nigaṇṭhaputto . |
.. pe . |
.. bhagavantaṃ etadavoca. |
If I say, 'A yakkha,' they would say, 'Do only you have eyes? Do you alone see the yakkha? Not seeing the yakkha at first, only when thrown into a debate-clash by the ascetic Gotama do you see the yakkha?'" — thinking thus, and considering, "Now there is no other refuge for me here, other than the ascetic Gotama," then Saccaka, the Nigaṇṭha's son... (etc.)... said this to the Blessed One. |
tāṇaṃ gavesīti tāṇanti gavesamāno. |
"He sought protection" means seeking protection. |
leṇaṃ gavesīti leṇanti gavesamāno. |
"He sought shelter" means seeking shelter. |
saraṇaṃ gavesīti saraṇanti gavesamāno. |
"He sought refuge" means seeking refuge. |
ettha ca tāyati rakkhatīti tāṇaṃ. |
And here, "it protects, it guards," so it is protection. |
nilīyanti etthāti leṇaṃ. |
"One hides in it," so it is shelter. |
saratīti saraṇaṃ, bhayaṃ hiṃsati viddhaṃsetīti attho. |
"It recalls," so it is refuge; meaning, it injures, it shatters fear. |
♦ 358. manasi karitvāti manamhi katvā paccavekkhitvā upadhāretvā. |
♦ 358. "Having paid attention" means having kept in mind, having reflected, having considered. |
evaṃ me vedanā hotūti kusalāva hotu, sukhāva hotu. |
"Let my feeling be thus" means let it be wholesome, let it be pleasant. |
evaṃ me saññā hotūti kusalāva hotu, sukhāva hotu, somanassasampayuttāva hotūti. |
"Let my perception be thus" means let it be wholesome, let it be pleasant, let it be connected with joy. |
saṅkhāraviññāṇesupi eseva nayo. |
The same principle applies to formations and consciousness. |
mā ahosīti ettha pana vuttavipariyāyena attho veditabbo. |
"Let it not be" – here, however, the meaning should be understood by the opposite of what was said. |
kallaṃ nūti yuttaṃ nu. |
"Is it proper?" means is it fit? |
samanupassitunti “etaṃ mama esohamasmi eso me attā”ti evaṃ taṇhāmānadiṭṭhivasena passituṃ. |
"To regard" means to see thus by way of craving, conceit, and views as "This is mine, this I am, this is my self." |
no hidaṃ, bho gotamāti na yuttametaṃ, bho gotama. |
"Not this indeed, good Gotama" means this is not fit, good Gotama. |
iti bhagavā yathā nāma cheko ahituṇḍiko sappadaṭṭhavisaṃ teneva sappena puna ḍaṃsāpetvā ubbāheyya, evaṃ tassaṃyeva parisati saccakaṃ nigaṇṭhaputtaṃ teneva mukhena pañcakkhandhā aniccā dukkhā anattāti vadāpesi. |
Thus the Blessed One, just as a skilled snake-charmer might draw out the venom of a snakebite by making that same snake bite again, in that very assembly made Saccaka, the Nigaṇṭha's son, say with that very mouth, "The five aggregates are impermanent, suffering, non-self." |
dukkhaṃ allīnoti imaṃ pañcakkhandhadukkhaṃ taṇhādiṭṭhīhi allīno. |
"Clings to suffering" means clings to this suffering of the five aggregates with craving and views. |
upagato ajjhositotipi taṇhādiṭṭhivaseneva veditabbo. |
"Has approached, has settled upon" should also be understood by way of craving and views. |
dukkhaṃ etaṃ mamātiādīsu pañcakkhandhadukkhaṃ taṇhāmānadiṭṭhivasena samanupassatīti attho. |
In "This suffering is mine," etc., it means he regards the suffering of the five aggregates by way of craving, conceit, and views. |
parijāneyyāti aniccaṃ dukkhaṃ anattāti tīraṇapariññāya parito jāneyya. |
"He should fully understand" means he should fully know by the full understanding of judgment that it is impermanent, suffering, non-self. |
parikkhepetvāti khayaṃ vayaṃ anuppādaṃ upanetvā. |
"Having exhausted" means having brought to destruction, decay, non-arising. |
♦ 359. navanti taruṇaṃ. |
♦ 359. "New" means young. |
akukkukajātanti pupphaggahaṇakāle anto aṅguṭṭhappamāṇo eko ghanadaṇḍako nibbattati, tena virahitanti attho. |
"Not having a hard core" means at the time of flower-bearing, a solid stalk about the size of a thumb develops inside; "without that" is the meaning. |
rittoti suñño antosāravirahito. |
"Hollow" means empty, devoid of inner pith. |
rittattāva tuccho. |
Because it is hollow, it is worthless. |
aparaddhoti parājito. |
"Failed" means defeated. |
bhāsitā kho pana teti idaṃ bhagavā tassa mukharabhāvaṃ pakāsetvā niggaṇhanto āha. |
"But you have spoken thus." This the Blessed One said, revealing his talkativeness and rebuking him. |
so kira pubbe pūraṇādayo cha satthāro upasaṅkamitvā pañhaṃ pucchati. |
It is said that he previously approached the six teachers, Pūraṇa and others, and asked questions. |
te vissajjetuṃ na sakkonti. |
They are unable to answer. |
atha nesaṃ parisamajjhe mahantaṃ vippakāraṃ āropetvā uṭṭhāya jayaṃ pavedento gacchati. |
Then, having imputed great disrespect to them in the midst of the assembly, he rises and goes, proclaiming victory. |
so sammāsambuddhampi tatheva viheṭhessāmīti saññāya upasaṅkamitvā — |
He, with the idea, "I will harass the Fully Enlightened One in the same way," having approached — |
♦ “ambho ko nāma yaṃ rukkho, sinnapatto sakaṇṭako. |
♦ "Oh, what is the name of that tree, with moist leaves and thorns, |
♦ yattha ekappahārena, uttamaṅgaṃ vibhijjitan”ti. |
♦ Where with a single blow, the head was split?" |
♦ ayaṃ khadiraṃ āhacca asārakarukkhaparicito mudutuṇḍasakuṇo viya sabbaññutaññāṇasāraṃ āhacca ñāṇatuṇḍabhedaṃ patto sabbaññutaññāṇassa thaddhabhāvaṃ aññāsi. |
♦ This one, having struck the Khadira tree (acacia catechu), like a soft-beaked bird familiar with pithless trees, having struck the essence of omniscience, experienced the breaking of its knowledge-beak and understood the solidity of omniscience. |
tadassa parisamajjhe pakāsento bhāsitā kho pana tetiādimāha. |
Revealing this to him in the midst of the assembly, he said, "But you have spoken thus," etc. |
natthi etarahīti upādinnakasarīre sedo nāma natthīti na vattabbaṃ, etarahi pana natthīti vadati. |
"There is none now": It should not be said that there is no sweat in the appropriated body; but he says, "There is none now." |
suvaṇṇavaṇṇaṃ kāyaṃ vivarīti na sabbaṃ kāyaṃ vivari. |
"He revealed his golden-colored body" does not mean he revealed his entire body. |
buddhā nāma gaṇṭhikaṃ paṭimuñcitvā paṭicchannasarīrā parisati dhammaṃ desenti. |
Buddhas, having untied the knot (of their robe) and with their bodies covered, teach the Dhamma in an assembly. |
atha bhagavā galavāṭakasammukhaṭṭhāne cīvaraṃ gahetvā caturaṅgulamattaṃ otāresi. |
Then the Blessed One, taking his robe at the place opposite his throat, lowered it about four finger-breadths. |
otāritamatte pana tasmiṃ suvaṇṇavaṇṇā rasmiyo puñjapuñjā hutvā suvaṇṇaghaṭato rattasuvaṇṇarasadhārā viya, rattavaṇṇavalāhakato vijjulatā viya ca nikkhamitvā suvaṇṇamurajasadisaṃ mahākhandhaṃ uttamasiraṃ padakkhiṇaṃ kurumānā ākāse pakkhandiṃsu. |
But as soon as it was lowered, golden-colored rays, becoming heaps upon heaps, like streams of molten red gold from a golden pot, and like lightning flashes from a red-colored cloud, emanated and, circumambulating his great torso resembling a golden drum and his excellent head, leaped into the sky. |
kasmā pana bhagavā evamakāsīti? |
Why then did the Blessed One do so? |
mahājanassa kaṅkhāvinodanatthaṃ. |
To dispel the doubt of the great populace. |
mahājano hi samaṇo gotamo mayhaṃ sedo natthīti vadati, saccakassa tāva nigaṇṭhaputtassa yantāruḷhassa viya sedā paggharanti. |
For the great populace (might think): "The ascetic Gotama says, 'I have no sweat,' yet Saccaka the Nigaṇṭha's son is sweating profusely as if mounted on a machine. |
samaṇo pana gotamo ghanadupaṭṭacīvaraṃ pārupitvā nisinno, anto sedassa atthitā vā natthitā vā kathaṃ sakkā ñātunti kaṅkhaṃ kareyya, tassa kaṅkhāvinodanatthaṃ evamakāsi. |
But the ascetic Gotama is seated, wrapped in a thick double robe. How can it be known whether there is sweat inside or not?" They might have this doubt. To dispel their doubt, he did so. |
maṅkubhūtoti nittejabhūto. |
"Become crestfallen" means become devoid of splendor. |
pattakkhandhoti patitakkhandho. |
"With shoulders drooped" means with fallen shoulders. |
appaṭibhānoti uttari appassanto. |
"Without inspiration" means not shining forth further. |
nisīdīti pādaṅguṭṭhakena bhūmiṃ kasamāno nisīdi. |
"He sat down" means he sat down, scratching the ground with his big toe. |
♦ 360. dummukhoti na virūpamukho, abhirūpo hi so pāsādiko. |
♦ 360. "Dummukha" does not mean ugly-faced; for he was handsome and pleasing. |
nāmaṃ panassa etaṃ. |
This, however, was his name. |
abhabbo taṃ pokkharaṇiṃ puna otaritunti sabbesaṃ aḷānaṃ bhaggattā pacchinnagamano otarituṃ abhabbo, tattheva kākakulalādīnaṃ bhattaṃ hotīti dasseti. |
"Unable to descend into that pond again" means, because all its claws are broken, its movement cut off, it is unable to descend; it shows that it becomes food for crows, hawks, etc., right there. |
visūkāyikānīti diṭṭhivisūkāni. |
"Contortions" means contortions of view. |
visevitānīti diṭṭhisañcaritāni. |
"Wrigglings" means wanderings of view. |
vipphanditānīti diṭṭhivipphanditāni. |
"Strugglings" means strugglings of view. |
yadidaṃ vādādhippāyoti ettha yadidanti nipātamattaṃ; |
"That is to say, with the intention of debate": Here, "yadidaṃ" (that is to say) is merely a particle; |
vādādhippāyo hutvā vādaṃ āropessāmīti ajjhāsayena upasaṅkamituṃ abhabbo; |
Being of the intention of debate, he is unable to approach with the disposition, "I will set up a debate"; |
dhammassavanāya pana upasaṅkameyyāti dasseti. |
But it shows that he might approach to hear the Dhamma. |
dummukhaṃ licchaviputtaṃ etadavocāti kasmā avoca ? |
"He said this to Dummukha, the Licchavi's son." Why did he say it? |
dummukhassa kirassa upamāharaṇakāle sesa licchavikumārāpi cintesuṃ — “iminā nigaṇṭhena amhākaṃ sippuggahaṇaṭṭhāne ciraṃ avamāno kato, ayaṃ dāni amittassa piṭṭhiṃ passituṃ kālo. |
It is said that at the time Dummukha brought up the simile, the other Licchavi princes also thought: "For a long time, disrespect has been shown by this Nigaṇṭha at the place where we learn our crafts. Now is the time to see the back of the enemy. |
mayampi ekekaṃ upamaṃ āharitvā pāṇippahārena patitaṃ muggarena pothento viya tathā naṃ karissāma, yathā na puna parisamajjhe sīsaṃ ukkhipituṃ sakkhissatī”ti, te opammāni karitvā dummukhassa kathāpariyosānaṃ āgamayamānā nisīdiṃsu. |
We too, bringing up one simile each, like beating with a club one who has fallen from a hand-blow, will do so to him that he will not be able to raise his head again in the midst of the assembly." They, having prepared similes, sat waiting for the end of Dummukha's speech. |
saccako tesaṃ adhippāyaṃ ñatvā, ime sabbeva gīvaṃ ukkhipitvā oṭṭhehi calamānehi ṭhitā; |
Saccaka, knowing their intention, (thought): "All these are standing with necks raised and lips moving; |
sace paccekā upamā harituṃ labhissanti, puna mayā parisamajjhe sīsaṃ ukkhipituṃ na sakkā bhavissati, handāhaṃ dummukhaṃ apasādetvā yathā aññassa okāso na hoti, evaṃ kathāvāraṃ pacchinditvā samaṇaṃ gotamaṃ pañhaṃ pucchissāmīti tasmā etadavoca. |
If they get to bring up similes individually, I will not be able to raise my head again in the midst of the assembly. Come now, I will dismiss Dummukha, and so that there is no opportunity for another, having thus cut off the turn for speech, I will ask the ascetic Gotama a question." Therefore, he said this. |
tattha āgamehīti tiṭṭha, mā puna bhaṇāhīti attho. |
Therein, "Wait" means "Stop, do not speak further." |
♦ 361. tiṭṭhatesā, bho gotamāti, bho gotama, esā amhākañceva aññesañca puthusamaṇabrāhmaṇānaṃ vācā tiṭṭhatu. |
♦ 361. "Let this stand, good Gotama," means, "Good Gotama, let this speech of ours and of other various ascetics and brahmins stand." |
vilāpaṃ vilapitaṃ maññeti etañhi vacanaṃ vilapitaṃ viya hoti, vippalapitamattaṃ hotīti attho. |
"I consider it wailing, a lamentation" means for this speech is like a lamentation, it is mere babbling, is the meaning. |
atha vā tiṭṭhatesāti ettha kathāti āharitvā vattabbā. |
Or, at "Let this stand," "speech" should be supplied and said. |
vācāvilāpaṃ vilapitaṃ maññeti ettha panidaṃ vācānicchāraṇaṃ vilapitamattaṃ maññe hotīti attho. |
At "I consider the wailing of speech a lamentation," however, the meaning is, "This utterance of speech, I think, is mere lamentation." |
♦ idāni pañhaṃ pucchanto kittāvatātiādimāha. |
♦ Now, asking a question, he said, "To what extent," etc. |
tattha vesārajjapattoti ñāṇapatto. |
Therein, "attained to confidence" means attained to knowledge. |
aparappaccayoti aparappattiyo. |
"Not dependent on another" means not dependent on another's attainment. |
athassa bhagavā pañhaṃ vissajjento idha, aggivessanātiādimāha, taṃ uttānatthameva. |
Then the Blessed One, answering his question, said, "Here, Aggivessana," etc., which has a clear meaning. |
yasmā panettha passatīti vuttattā sekkhabhūmi dassitā. |
Because "herein one sees" is said, the stage of a trainee is shown. |
tasmā uttari asekkhabhūmiṃ pucchanto dutiyaṃ pañhaṃ pucchi, tampissa bhagavā byākāsi . |
Therefore, asking further about the stage of a non-trainee, he asked a second question, and that too the Blessed One explained. |
tattha dassanānuttariyenātiādīsu dassanānuttariyanti lokiyalokuttarā paññā. |
Therein, in "by the unsurpassable vision," etc., "unsurpassable vision" means mundane and supramundane wisdom. |
paṭipadānuttariyanti lokiyalokuttarā paṭipadā. |
"Unsurpassable practice" means mundane and supramundane practice. |
vimuttānuttariyanti lokiyalokuttarā vimutti. |
"Unsurpassable liberation" means mundane and supramundane liberation. |
suddhalokuttarameva vā gahetvā dassanānuttariyanti arahattamaggasammādiṭṭhi. |
Or, taking purely supramundane, "unsurpassable vision" means the right view of the Arahantship path. |
paṭipadānuttariyanti sesāni maggaṅgāni. |
"Unsurpassable practice" means the remaining path factors. |
vimuttānuttariyanti aggaphalavimutti. |
"Unsurpassable liberation" means the liberation of the highest fruit. |
khīṇāsavassa vā nibbānadassanaṃ dassanānuttariyaṃ nāma. |
Or, for one whose cankers are destroyed, the vision of Nibbāna is called the unsurpassable vision. |
maggaṅgāni paṭipadānuttariyaṃ. |
The path factors are the unsurpassable practice. |
aggaphalaṃ vimuttānuttariyanti veditabbaṃ. |
The highest fruit should be known as the unsurpassable liberation. |
buddho so bhagavāti so bhagavā sayampi cattāri saccāni buddho. |
"That Blessed One is awakened" means that Blessed One himself is awakened to the four truths. |
bodhāyāti paresampi catusaccabodhāya dhammaṃ deseti. |
"For awakening" means he teaches the Dhamma for the awakening of others also to the four truths. |
dantotiādīsu dantoti nibbisevano. |
In "tamed," etc., "tamed" means free from defilements. |
damathāyāti nibbisevanatthāya. |
"For taming" means for the purpose of freedom from defilements. |
santoti sabbakilesavūpasamena santo. |
"Peaceful" means peaceful through the calming of all defilements. |
samathāyāti kilesavūpasamāya. |
"For calm" means for the calming of defilements. |
tiṇṇoti caturoghatiṇṇo. |
"Crossed over" means crossed over the four floods. |
taraṇāyāti caturoghataraṇāya. |
"For crossing over" means for crossing over the four floods. |
parinibbutoti kilesaparinibbānena parinibbuto. |
"Fully extinguished" means fully extinguished by the full extinguishment of defilements. |
parinibbānāyāti kilesaparinibbānatthāya. |
"For full extinguishment" means for the purpose of the full extinguishment of defilements. |
♦ 362. dhaṃsīti guṇadhaṃsakā. |
♦ 362. "Destroyers" means destroyers of virtue. |
pagabbāti vācāpāgabbiyena samannāgatā. |
"Bold" means endowed with boldness of speech. |
āsādetabbanti ghaṭṭetabbaṃ. |
"To be assailed" means to be attacked. |
āsajjāti ghaṭṭetvā. |
"Having assailed" means having attacked. |
natveva bhavantaṃ gotamanti bhavantaṃ gotamaṃ āsajja kassaci attano vādaṃ anupahataṃ sakalaṃ ādāya pakkamituṃ thāmo natthīti dasseti. |
"Not indeed the venerable Gotama" shows that, having assailed the venerable Gotama, no one has the strength to depart taking their own argument whole and unharmed. |
na hi bhagavā hatthiādayo viya kassaci jīvitantarāyaṃ karoti. |
For the Blessed One does not, like an elephant or so on, cause a life-danger to anyone. |
ayaṃ pana nigaṇṭho imā tisso upamā na bhagavato ukkaṃsanatthaṃ āhari, attukkaṃsanatthameva āhari. |
But this Nigaṇṭha brought these three similes not for the purpose of exalting the Blessed One, but only for the purpose of exalting himself. |
yathā hi rājā kañci paccatthikaṃ ghātetvā evaṃ nāma sūro evaṃ thāmasampanno puriso bhavissatīti paccatthikaṃ thomentopi attānameva thometi. |
Just as a king, having killed some enemy, even while praising the enemy saying, "Such a hero, such a strong man will he be," praises himself. |
evameva sopi siyā hi, bho gotama, hatthiṃ pabhinnantiādīhi bhagavantaṃ ukkaṃsentopi mayameva sūrā mayaṃ paṇḍitā mayaṃ bahussutāyeva evaṃ pabhinnahatthiṃ viya, jalitāggikkhandhaṃ viya, phaṇakatāasīvisaṃ viya ca vādatthikā sammāsambuddhaṃ upasaṅkamimhāti attānaṃyeva ukkaṃseti. |
Similarly, he too, even while exalting the Blessed One with "Indeed, good Gotama, a frenzied elephant," etc., exalts himself, thinking, "We ourselves are heroes, we are wise, we are very learned, thus, like a frenzied elephant, like a blazing mass of fire, and like a hooded venomous snake, we, desirous of debate, approached the Fully Enlightened One." |
evaṃ attānaṃ ukkaṃsetvā bhagavantaṃ nimantayamāno adhivāsetu metiādimāha. |
Thus exalting himself, inviting the Blessed One, he said, "May it be accepted by me," etc. |
tattha adhivāsetūti sampaṭicchatu. |
Therein, "May it be accepted" means may he receive. |
svātanāyāti yaṃ me tumhesu kāraṃ karoto sve bhavissati puññañca pītipāmojjañca, tadatthāya. |
"For tomorrow" means for the merit and joy and gladness that will be mine tomorrow from doing service to you, for that purpose. |
adhivāsesi bhagavā tuṇhībhāvenāti bhagavā kāyaṅgaṃ vā vācaṅgaṃ vā acopetvā abbhantareyeva khantiṃ dhārento tuṇhībhāvena adhivāsesi. |
"The Blessed One accepted by silence" means the Blessed One, without moving a limb of his body or a (word of) speech, holding patience within himself, accepted by silence. |
saccakassa anuggahakaraṇatthaṃ manasāva sampaṭicchīti vuttaṃ hoti. |
It is said, "For the purpose of showing favor to Saccaka, he accepted with his mind alone." |
♦ 363. yamassa patirūpaṃ maññeyyāthāti te kira licchavī tassa pañcathālipākasatāni niccabhattaṃ āharanti . |
♦ 363. "Whatever you deem suitable for him." It is said those Licchavis bring him five hundred pot-boilings of regular food. |
tadeva sandhāya esa sve tumhe yaṃ assa samaṇassa gotamassa patirūpaṃ kappiyanti maññeyyātha, taṃ āhareyyātha; |
Referring to that very thing: "Tomorrow, whatever you deem suitable, allowable for the ascetic Gotama, that you should bring; |
samaṇassa hi gotamassa tumhe paricārakā kappiyākappiyaṃ yuttāyuttaṃ jānāthāti vadati. |
For you are attendants of the ascetic Gotama; you know what is allowable and not allowable, what is proper and improper," he says. |
bhattābhihāraṃ abhihariṃsūti abhiharitabbaṃ bhattaṃ abhihariṃsu. |
"They brought the offering of food" means they brought the food that was to be offered. |
paṇītenāti uttamena. |
"With choice" means with excellent. |
sahatthāti sahatthena. |
"With his own hand" means with his own hand. |
santappetvāti suṭṭhu tappetvā, paripuṇṇaṃ suhitaṃ yāvadatthaṃ katvā. |
"Having satisfied" means having well satisfied, having made full, well-satiated, as much as needed. |
sampavāretvāti suṭṭhu pavāretvā, alaṃ alanti hatthasaññāya paṭikkhipāpetvā. |
"Having invited to take more" means having well invited, having caused to refuse by a hand gesture, saying, "Enough, enough." |
bhuttāvinti bhuttavantaṃ. |
"Having eaten" means one who has eaten. |
onītapattapāṇinti pattato onītapāṇiṃ, apanītahatthanti vuttaṃ hoti. |
"With hand withdrawn from the bowl" means with hand withdrawn from the bowl; "with hand removed" is what is said. |
“onittapattapāṇin”tipi pāṭho, tassattho, onittaṃ nānābhūtaṃ pattaṃ pāṇito assāti onittapattapāṇī. |
There is also the reading "onittapattapāṇin"; its meaning is, "one whose bowl, containing various things, is (removed) from his hand" is onittapattapāṇī. |
taṃ onittapattapāṇiṃ, hatthe ca pattañca dhovitvā ekamante pattaṃ nikkhipitvā nisinnanti attho. |
"That one with bowl and hand washed," meaning having washed his hands and bowl and placed the bowl aside, seated. |
ekamantaṃ nisīdīti bhagavantaṃ evaṃbhūtaṃ ñatvā ekasmiṃ okāse nisīdīti attho. |
"He sat down to one side" means, knowing the Blessed One to be in such a state, he sat down in one place, is the meaning. |
puññañcāti yaṃ imasmiṃ dāne puññaṃ, āyatiṃ vipākakkhandhāti attho. |
"And the merit" means whatever merit there is in this gift, in the future it is a heap of results, is the meaning. |
puññamahīti vipākakkhandhānaṃyeva parivāro. |
"The great merit" means the retinue of the heaps of results themselves. |
taṃ dāyakānaṃ sukhāya hotūti taṃ imesaṃ licchavīnaṃ sukhatthāya hotu. |
"May that be for the happiness of the donors" means may that be for the happiness of these Licchavis. |
idaṃ kira so ahaṃ pabbajito nāma, pabbajitena ca na yuttaṃ attano dānaṃ niyyātetunti tesaṃ niyyātento evamāha. |
It is said he (thought), "I am a renunciant, and it is not proper for a renunciant to dedicate his own gift," so, dedicating it to them, he said thus. |
atha bhagavā yasmā licchavīhi saccakassa dinnaṃ, na bhagavato. |
Then the Blessed One, because it was given by the Licchavis to Saccaka, not to the Blessed One, |
saccakena pana bhagavato dinnaṃ, tasmā tamatthaṃ dīpento yaṃ kho, aggivessanātiādimāha. |
but Saccaka gave it to the Blessed One, therefore, explaining that matter, said, "Whatever indeed, Aggivessana," etc. |
iti bhagavā nigaṇṭhassa matena vināyeva attano dinnaṃ dakkhiṇaṃ nigaṇṭhassa niyyātesi, sā cassa anāgate vāsanā bhavissatīti. |
Thus the Blessed One, without the Nigaṇṭha's consent, dedicated the offering given to himself to the Nigaṇṭha, and that will be a conditioning influence for him in the future. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ From the Papañcasūdanī, the commentary on the Majjhima Nikāya |
♦ cūḷasaccakasuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Cūḷasaccaka Sutta is finished. |
♦ 6. mahāsaccakasutavaṇṇanā |
♦ 6. Commentary on the Greater Discourse to Saccaka |
♦ 364. evaṃ me sutanti mahāsaccakasuttaṃ. |
♦ 364. Thus have I heard—the Mahāsaccaka Sutta. |
tattha ekaṃ samayanti ca tena kho pana samayenāti ca pubbaṇhasamayanti ca tīhi padehi ekova samayo vutto. |
Therein, "on one occasion," and "at that particular time," and "in the forenoon," by these three phrases, one and the same time is spoken of. |
bhikkhūnañhi vattapaṭipattiṃ katvā mukhaṃ dhovitvā pattacīvaramādāya cetiyaṃ vanditvā kataraṃ gāmaṃ pavisissāmāti vitakkamāḷake ṭhitakālo nāma hoti. |
For it is the time when monks, having performed their duties and practices, washed their faces, taken their bowl and robe, paid homage to the cetiya, are standing in the reflection-enclosure (thinking), "Which village shall we enter?" |
bhagavā evarūpe samaye rattadupaṭṭaṃ nivāsetvā kāyabandhanaṃ bandhitvā paṃsukūlacīvaraṃ ekaṃsaṃ pārupitvā gandhakuṭito nikkhamma bhikkhusaṅghaparivuto gandhakuṭipamukhe aṭṭhāsi. |
The Blessed One, at such a time, having put on his reddish undergarment, tied his waist-band, draped his dust-heap robe over one shoulder, came out from the perfumed chamber, surrounded by the Sangha of monks, and stood at the entrance of the perfumed chamber. |
taṃ sandhāya, — “ekaṃ samayanti ca tena kho pana samayenāti ca pubbaṇhasamayan”ti ca vuttaṃ. |
Referring to this, "on one occasion," and "at that particular time," and "in the forenoon" were said. |
pavisitukāmoti piṇḍāya pavisissāmīti evaṃ katasanniṭṭhāno. |
"Desiring to enter" means having made the decision, "I will enter for alms." |
tenupasaṅkamīti kasmā upasaṅkamīti? |
"He approached him." Why did he approach? |
vādāropanajjhāsayena. evaṃ kirassa ahosi — “pubbepāhaṃ apaṇḍitatāya sakalaṃ vesāliparisaṃ gahetvā samaṇassa gotamassa santikaṃ gantvā parisamajjhe maṅku jāto. |
With the intention of setting up a debate. Thus it is said it occurred to him: "Previously, due to unwisdom, taking the entire assembly of Vesālī, I went to the presence of the ascetic Gotama and became crestfallen in the midst of the assembly. |
idāni tathā akatvā ekakova gantvā vādaṃ āropessāmi. |
Now, not doing so, I will go alone and set up a debate. |
yadi samaṇaṃ gotamaṃ parājetuṃ sakkhissāmi, attano laddhiṃ dīpetvā jayaṃ karissāmi. |
If I am able to defeat the ascetic Gotama, I will explain my own doctrine and achieve victory. |
yadi samaṇassa gotamassa jayo bhavissati, andhakāre naccaṃ viya na koci jānissatī”ti niddāpañhaṃ nāma gahetvā iminā vādajjhāsayena upasaṅkami. |
If the ascetic Gotama's victory occurs, like a dance in the dark, no one will know." Taking what is called a 'sleep-question' (a subtle or hidden question), he approached with this intention of debate. |
♦ anukampaṃ upādāyāti saccakassa nigaṇṭhaputtassa anukampaṃ paṭicca. |
♦ "Out of compassion" means on account of compassion for Saccaka, the Nigaṇṭha's son. |
therassa kirassa evaṃ ahosi — “bhagavati muhuttaṃ nisinne buddhadassanaṃ dhammassavanañca labhissati. |
It is said, it occurred to the Elder: "If the Blessed One sits for a moment, he will get to see the Buddha and hear the Dhamma. |
tadassa dīgharattaṃ hitāya sukhāya saṃvattissatī”ti. |
That will conduce to his welfare and happiness for a long time." |
tasmā bhagavantaṃ yācitvā paṃsukūlacīvaraṃ catugguṇaṃ paññapetvā nisīdatu bhagavāti āha. |
Therefore, having requested the Blessed One, and having spread his four-fold dust-heap robe, he said, "Let the Blessed One sit." |
“kāraṇaṃ ānando vadatī”ti sallakkhetvā nisīdi bhagavā paññatte āsane. |
Noting, "Ānanda speaks with a reason," the Blessed One sat on the prepared seat. |
bhagavantaṃ etadavocāti yaṃ pana pañhaṃ ovaṭṭikasāraṃ katvā ādāya āgato taṃ ṭhapetvā passena tāva pariharanto etaṃ santi, bho gotamātiādivacanaṃ avoca. |
"He said this to the Blessed One": Putting aside the question which he had brought, making it the core of his wrap-around (argument), and for the time being avoiding it by a side-track, he spoke these words beginning with, "There are, good Gotama." |
♦ 365. phusanti hi te, bho gotamāti te samaṇabrāhmaṇā sarīre uppannaṃ sārīrikaṃ dukkhaṃ vedanaṃ phusanti labhanti, anubhavantīti attho. |
♦ 365. "For they experience, good Gotama" means those ascetics and brahmins experience, obtain, feel the bodily painful feeling arisen in the body, is the meaning. |
ūrukkhambhoti khambhakataūrubhāvo, ūruthaddhatāti attho. |
"Stiffness of the thighs" means the state of the thighs being made stiff; stiffness of the thighs is the meaning. |
vimhayatthavasena panettha bhavissatīti anāgatavacanaṃ kataṃ. |
"There will be" – the future tense is used here in the sense of astonishment. |
kāyanvayaṃ hotīti kāyānugataṃ hoti kāyassa vasavatti. |
"It follows the body" means it is subservient to the body, under the body's control. |
kāyabhāvanāti pana vipassanā vuccati, tāya cittavikkhepaṃ pāpuṇanto nāma natthi, iti nigaṇṭho asantaṃ abhūtaṃ yaṃ natthi, tadevāha. |
"Development of the body," however, is called insight (vipassanā); by that, there is no one who reaches mental distraction. Thus, the Nigaṇṭha said what is non-existent, unreal, what is not. |
cittabhāvanātipi samatho vuccati, samādhiyuttassa ca puggalassa ūrukkhambhādayo nāma natthi, iti nigaṇṭho idaṃ abhūtameva āha. |
"Development of the mind" is also called calm (samatha); and for a person endowed with concentration, there is no such thing as stiffness of the thighs, etc. Thus, the Nigaṇṭha said this unreal thing. |
aṭṭhakathāyaṃ pana vuttaṃ — “yatheva ‘bhūtapubbanti vatvā ūrukkhambhopi nāma bhavissatī’tiādīni vadato anāgatarūpaṃ na sameti, tathā atthopi na sameti, asantaṃ abhūtaṃ yaṃ natthi, taṃ kathetī”ti. |
In the commentary, however, it is said: "Just as, when one says 'formerly' and then says 'there will also be stiffness of the thighs,' etc., the future form does not fit, so too the meaning does not fit; he speaks what is non-existent, unreal, what is not." |
♦ no kāyabhāvananti pañcātapatappanādiṃ attakilamathānuyogaṃ sandhāyāha. |
♦ "Not development of the body" refers to the practice of self-mortification, such as the five-fire austerity. |
ayañhi tesaṃ kāyabhāvanā nāma. |
For this is their "development of the body." |
kiṃ pana so disvā evamāha? |
What then did he see that he said so? |
so kira divādivassa vihāraṃ āgacchati, tasmiṃ kho pana samaye bhikkhū pattacīvaraṃ paṭisāmetvā attano attano rattiṭṭhānadivāṭṭhānesu paṭisallānaṃ upagacchanti. |
It is said that he comes to the monastery day after day. At that particular time, the monks, having put away their bowl and robe, retire for seclusion in their respective night-quarters and day-quarters. |
so te paṭisallīne disvā cittabhāvanāmattaṃ ete anuyuñjanti, kāyabhāvanā panetesaṃ natthīti maññamāno evamāha. |
He, seeing them in seclusion, thinking, "These practice only development of the mind, but they have no development of the body," said so. |
♦ 366. atha naṃ bhagavā anuyuñjanto kinti pana te, aggivessana, kāyabhāvanā sutāti āha. |
♦ 366. Then the Blessed One, questioning him, said, "What then, Aggivessana, have you heard to be development of the body?" |
so taṃ vitthārento seyyathidaṃ, nando vacchotiādimāha. |
He, elaborating on that, said, "For example, Nanda Vaccha," etc. |
tattha nandoti tassa nāmaṃ. |
Therein, Nanda is his name. |
vacchoti gottaṃ. |
Vaccha is the clan name. |
kisoti nāmaṃ. |
Kisa is the name. |
saṃkiccoti gottaṃ. |
Saṃkicca is the clan name. |
makkhaligosālo heṭṭhā āgatova. |
Makkhali Gosāla has come below (been mentioned before). |
eteti ete tayo janā, te kira kiliṭṭhatapānaṃ matthakapattā ahesuṃ. |
"These" means these three persons; they, it is said, had reached the pinnacle of painful austerities. |
uḷārāni uḷārānīti paṇītāni paṇītāni. |
"Excellent, excellent" means choice, choice. |
gāhenti nāmāti balaṃ gaṇhāpenti nāma. |
"They take" means they indeed cause to take strength. |
brūhentīti vaḍḍhenti. |
"They nourish" means they increase. |
medentīti jātamedaṃ karonti. |
"They fatten" means they make fat arise. |
purimaṃ pahāyāti purimaṃ dukkarakāraṃ pahāya. |
"Having abandoned the former" means having abandoned the former difficult practice. |
pacchā upacinantīti pacchā uḷārakhādanīyādīhi santappenti, vaḍḍhenti. |
"Afterwards they accumulate" means afterwards they satisfy with excellent foods, etc., they increase. |
ācayāpacayo hotīti vaḍḍhi ca avaḍḍhi ca hoti, iti imassa kāyassa kālena vaḍḍhi, kālena parihānīti vaḍḍhiparihānimattameva paññāyati, kāyabhāvanā pana na paññāyatīti dīpetvā cittabhāvanaṃ pucchanto, “kinti pana te, aggivessana, cittabhāvanā sutā”ti āha. |
"There is increase and decrease" means there is growth and non-growth; thus, for this body, there is growth at times, decline at times – only growth and decline are perceived, but development of the body is not perceived. Having shown this, asking about development of the mind, he said, "What then, Aggivessana, have you heard to be development of the mind?" |
na sampāyāsīti sampādetvā kathetuṃ nāsakkhi, yathā taṃ bālaputhujjano. |
"He did not succeed" means he was not able to accomplish speaking, like a foolish worldling. |
♦ 367. kuto pana tvanti yo tvaṃ evaṃ oḷārikaṃ dubbalaṃ kāyabhāvanaṃ na jānāsi? |
♦ 367. "Whence then you?" You who do not know such gross, weak development of the body? |
so tvaṃ kuto saṇhaṃ sukhumaṃ cittabhāvanaṃ jānissasīti. |
How then will you know the subtle, refined development of the mind? |
imasmiṃ pana ṭhāne codanālayatthero, “abuddhavacanaṃ nāmetaṃ padan”ti bījaniṃ ṭhapetvā pakkamituṃ ārabhi. |
But at this point, the Elder Codanālaya, thinking, "This phrase is not the Buddha's word," put down his fan and began to depart. |
atha naṃ mahāsīvatthero āha — “dissati, bhikkhave, imassa cātumahābhūtikassa kāyassa ācayopi apacayopi ādānampi nikkhepanampī”ti (saṃ. |
Then the Elder Mahāsīva said to him: "Monks, of this body made of the four great elements, increase and decrease, taking up and putting down are seen" (Saṃ. |
ni. 2.62). taṃ sutvā sallakkhesi — “oḷārikaṃ kāyaṃ pariggaṇhantassa uppannavipassanā oḷārikāti vattuṃ vaṭṭatī”ti. |
Ni. 2.62). Hearing that, he reflected: "It is proper to say that the insight arisen in one who comprehends the gross body is gross." |
♦ 368. sukhasārāgīti sukhasārāgena samannāgato. |
♦ 368. "Attached to the essence of pleasure" means endowed with attachment to the essence of pleasure. |
sukhāya vedanāya nirodhā uppajjati dukkhā vedanāti na anantarāva uppajjati, sukhadukkhānañhi anantarapaccayatā paṭṭhāne (paṭṭhā. |
"From the cessation of pleasant feeling, painful feeling arises" does not mean it arises immediately after; for the immediate conditionality of pleasant and painful is denied in the Paṭṭhāna (Paṭṭhāna |
1.2.45-46) paṭisiddhā. |
1.2.45-46). |
yasmā pana sukhe aniruddhe dukkhaṃ nuppajjati, tasmā idha evaṃ vuttaṃ. |
But because, when pleasure has not ceased, pain does not arise, therefore it is said so here. |
pariyādāya tiṭṭhatīti khepetvā gaṇhitvā tiṭṭhati. |
"It overpowers and remains" means having exhausted, having taken, it remains. |
ubhatopakkhanti sukhaṃ ekaṃ pakkhaṃ dukkhaṃ ekaṃ pakkhanti evaṃ ubhatopakkhaṃ hutvā. |
"Both sides" means pleasure as one side, pain as one side; thus being both-sided. |
♦ 369. uppannāpi sukhā vedanā cittaṃ na pariyādāya tiṭṭhati, bhāvitattā kāyassa. |
♦ 369. Even when pleasant feeling has arisen, it does not overpower and remain in the mind, because of the developed body. |
uppannāpi dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati, bhāvitattā cittassāti ettha kāyabhāvanā vipassanā, cittabhāvanā samādhi. |
Even when painful feeling has arisen, it does not overpower and remain in the mind, because of the developed mind. Here, "development of the body" is insight, "development of the mind" is concentration. |
vipassanā ca sukhassa paccanīkā, dukkhassa āsannā. |
And insight is opposed to pleasure, close to pain. |
samādhi dukkhassa paccanīko, sukhassa āsanno. |
Concentration is opposed to pain, close to pleasure. |
kathaṃ? vipassanaṃ paṭṭhapetvā nisinnassa hi addhāne gacchante gacchante tattha tattha aggiuṭṭhānaṃ viya hoti, kacchehi sedā muccanti, matthakato usumavaṭṭiuṭṭhānaṃ viya hotīti cittaṃ haññati vihaññati vipphandati. |
How? For one seated having established insight, as time goes on and on, here and there it is like the arising of fire, sweat is released from the armpits, it is like the arising of a column of heat from the head, thus the mind is struck, afflicted, agitated. |
evaṃ tāva vipassanā sukhassa paccanīkā, dukkhassa āsannā. |
Thus, insight is opposed to pleasure, close to pain. |
uppanne pana kāyike vā cetasike vā dukkhe taṃ dukkhaṃ vikkhambhetvā samāpattiṃ samāpannassa samāpattikkhaṇe dukkhaṃ dūrāpagataṃ hoti, anappakaṃ sukhaṃ okkamati. |
But when bodily or mental pain has arisen, for one who, having suppressed that pain, has attained absorption, at the moment of absorption the pain is far removed, and not a little pleasure descends. |
evaṃ samādhi dukkhassa paccanīko, sukhassa āsanno. |
Thus concentration is opposed to pain, close to pleasure. |
yathā vipassanā sukhassa paccanīkā, dukkhassa āsannā, na tathā samādhi. |
As insight is opposed to pleasure and close to pain, concentration is not so. |
yathā samādhi dukkhassa paccanīko, sukhassa āsanno, na ca tathā vipassanāti. |
As concentration is opposed to pain and close to pleasure, insight is not so. |
tena vuttaṃ — “uppannāpi sukhā vedanā cittaṃ na pariyādāya tiṭṭhati, bhāvitattā kāyassa. |
Therefore it was said: "Even when pleasant feeling has arisen, it does not overpower and remain in the mind, because of the developed body. |
uppannāpi dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati, bhāvitattā cittassā”ti. |
Even when painful feeling has arisen, it does not overpower and remain in the mind, because of the developed mind." |
♦ 370. āsajja upanīyāti guṇe ghaṭṭetvā ceva upanetvā ca. |
♦ 370. "Having assailed, having brought near" means having attacked the virtues and having brought them near. |
taṃ vata meti taṃ vata mama cittaṃ. |
"That indeed of mine" means that indeed, my mind. |
♦ 371. kiñhi no siyā, aggivessanāti, aggivessana, kiṃ na bhavissati, bhavissateva, mā evaṃ saññī hohi, uppajjiyeva me sukhāpi dukkhāpi vedanā, uppannāya panassā ahaṃ cittaṃ pariyādāya ṭhātuṃ na demi. |
♦ 371. "What indeed would not be, Aggivessana?" means, Aggivessana, what will not be? It will indeed be. Do not be of such a perception. Pleasant and painful feelings do arise for me, but when they have arisen, I do not let them overpower and remain in the mind. |
idānissa tamatthaṃ pakāsetuṃ upari pasādāvahaṃ dhammadesanaṃ desetukāmo mūlato paṭṭhāya mahābhinikkhamanaṃ ārabhi. |
Now, wishing to explain that matter to him, to teach a Dhamma discourse that would inspire faith further, he began the Great Renunciation from the root. |
tattha idha me, aggivessana, pubbeva sambodhā . |
.. pe . |
.. tattheva nisīdiṃ, alamidaṃ padhānāyāti idaṃ sabbaṃ heṭṭhā pāsarāsisutte vuttanayeneva veditabbaṃ. |
Therein, "Here, Aggivessana, before my enlightenment... (etc.)... I sat down right there, (thinking) 'This is enough for striving.'" All this should be understood in the way stated below in the Pāsarāsi Sutta. |
ayaṃ pana viseso, tattha bodhipallaṅke nisajjā, idha dukkarakārikā. |
This, however, is the difference: there it was sitting on the Bodhi-seat, here it is the practice of austerities. |
♦ 374. allakaṭṭhanti allaṃ udumbarakaṭṭhaṃ. |
♦ 374. "Moist wood" means moist udumbara wood. |
sasnehanti sakhīraṃ. |
"With sap" means with milky sap. |
kāmehīti vatthukāmehi. |
"From sensual pleasures" means from objective sensual pleasures. |
avūpakaṭṭhāti anapagatā. |
"Not withdrawn" means not departed. |
kāmacchandotiādīsu kilesakāmova chandakaraṇavasena chando. |
In "sensual desire," etc., it is sensual defilement itself: desire by way of making a wish. |
sinehakaraṇavasena sneho. |
Affection by way of making attachment. |
mucchākaraṇavasena mucchā. |
Infatuation by way of making delusion. |
pipāsākaraṇavasena pipāsā. |
Thirst by way of making craving. |
anudahanavasena pariḷāhoti veditabbo. |
Burning should be understood by way of consuming. |
opakkamikāti upakkamanibbattā. |
"Acquired by effort" means produced by effort. |
ñāṇāya dassanāya anuttarāya sambodhāyāti sabbaṃ lokuttaramaggavevacanameva. |
"For knowledge, for vision, for unsurpassed full enlightenment" is all a synonym for the supramundane path. |
♦ idaṃ panettha opammasaṃsandanaṃ — allaṃ sakhīraṃ udumbarakaṭṭhaṃ viya hi kilesakāmena vatthukāmato anissaṭapuggalā. |
♦ This here is the application of the simile: Persons not freed from objective sensual pleasures by sensual defilement are indeed like moist, sappy udumbara wood. |
udake pakkhittabhāvo viya kilesakāmena tintatā; |
Being soaked by sensual defilement is like being thrown into water; |
manthanenāpi aggino anabhinibbattanaṃ viya kilesakāmena vatthukāmato anissaṭānaṃ opakkamikāhi vedanāhi lokuttaramaggassa anadhigamo. |
The non-attainment of the supramundane path by painful feelings acquired through effort for those not freed from objective sensual pleasures by sensual defilement is like the non-production of fire even by rubbing. |
amanthanenāpi aggino anabhinibbattanaṃ viya tesaṃ puggalānaṃ vināpi opakkamikāhi vedanāhi lokuttaramaggassa anadhigamo. |
The non-attainment of the supramundane path for those persons even without painful feelings acquired through effort is like the non-production of fire even without rubbing. |
dutiyaupamāpi imināva nayena veditabbā. |
The second simile also should be understood in this same way. |
ayaṃ pana viseso, purimā saputtabhariyapabbajjāya upamā; |
This, however, is the difference: the former is a simile for the renunciation of one with son and wife; |
pacchimā brāhmaṇadhammikapabbajjāya. |
the latter for the renunciation according to brahminical custom. |
♦ 376. tatiyaupamāya koḷāpanti chinnasinehaṃ nirāpaṃ. |
♦ 376. In the third simile, "dry wood" means with sap cut off, without moisture. |
thale nikkhittanti pabbatathale vā bhūmithale vā nikkhittaṃ. |
"Placed on dry ground" means placed on a mountain plateau or on the earth's surface. |
etthāpi idaṃ opammasaṃsandanaṃ — sukkhakoḷāpakaṭṭhaṃ viya hi kilesakāmena vatthukāmato nissaṭapuggalā, ārakā udakā thale nikkhittabhāvo viya kilesakāmena atintatā. |
Here too, this is the application of the simile: Persons freed from objective sensual pleasures by sensual defilement are indeed like dry wood; being unsoaked by sensual defilement is like being placed on dry ground, far from water. |
manthanenāpi aggino abhinibbattanaṃ viya kilesakāmena vatthukāmato nissaṭānaṃ abbhokāsikanesajjikādivasena opakkamikāhipi vedanāhi lokuttaramaggassa adhigamo. |
The attainment of the supramundane path by painful feelings acquired through effort, by way of open-air dwelling, the sitter's practice, etc., for those freed from objective sensual pleasures by sensual defilement is like the production of fire even by rubbing. |
aññassa rukkhassa sukkhasākhāya saddhiṃ ghaṃsanamatteneva aggino abhinibbattanaṃ viya vināpi opakkamikāhi vedanāhi sukhāyeva paṭipadāya lokuttaramaggassa adhigamoti. |
The attainment of the supramundane path by an easy practice even without painful feelings acquired through effort is like the production of fire merely by rubbing with a dry branch of another tree. |
ayaṃ upamā bhagavatā attano atthāya āhaṭā. |
This simile was brought by the Blessed One for his own sake. |
♦ 377. idāni attano dukkarakārikaṃ dassento, tassa mayhantiādimāha. |
♦ 377. Now, showing his own practice of austerities, he said, "Of me," etc. |
kiṃ pana bhagavā dukkaraṃ akatvā buddho bhavituṃ na samatthoti? |
But was the Blessed One not capable of becoming a Buddha without performing austerities? |
katvāpi akatvāpi samatthova. |
He was capable both with and without performing them. |
atha kasmā akāsīti? |
Then why did he do so? |
sadevakassa lokassa attano parakkamaṃ dassessāmi. |
"I will show my own effort to the world including its devas. |
so ca maṃ vīriyanimmathanaguṇo hāsessatīti. |
And that quality of crushing effort will gladden me." |
pāsāde nisinnoyeva hi paveṇiāgataṃ rajjaṃ labhitvāpi khattiyo na tathāpamudito hoti, yathā balakāyaṃ gahetvā saṅgāme dve tayo sampahāre datvā amittamathanaṃ katvā pattarajjo. |
For a khattiya, even having obtained a traditionally inherited kingdom while seated in a palace, is not so overjoyed as one who has obtained a kingdom after taking an army, giving two or three blows in battle, and crushing the enemy. |
evaṃ pattarajjassa hi rajjasiriṃ anubhavantassa parisaṃ oloketvā attano parakkamaṃ anussaritvā, “asukaṭṭhāne asukakammaṃ katvā asukañca asukañca amittaṃ evaṃ vijjhitvā evaṃ paharitvā imaṃ rajjasiriṃ pattosmī”ti cintayato balavasomanassaṃ uppajjati. |
For one who has thus obtained a kingdom, while enjoying the splendor of kingship, looking at his assembly, and recollecting his own effort, thinking, "At such-and-such a place, having done such-and-such a deed, and having thus pierced and thus struck such-and-such enemies, I have obtained this royal splendor," strong joy arises. |
evamevaṃ bhagavāpi sadevakassa lokassa parakkamaṃ dassessāmi, so hi maṃ parakkamo ativiya hāsessati, somanassaṃ uppādessatīti dukkaramakāsi. |
Similarly, the Blessed One also (thought), "I will show my effort to the world including its devas, for that effort will greatly gladden me, will produce joy," and so he performed austerities. |
♦ apica pacchimaṃ janataṃ anukampamānopi akāsiyeva, pacchimā hi janatā sammāsambuddho kappasatasahassādhikāni cattāri asaṅkhyeyyāni pāramiyo pūretvāpi padhānaṃ padahitvāva sabbaññutaññāṇaṃ patto, kimaṅgaṃ pana mayanti padhānavīriyaṃ kattabbaṃ maññissati; |
♦ Moreover, out of compassion for future generations also, he indeed did so. For future generations will think, "The Fully Enlightened One, even after fulfilling the perfections for four incalculables and over a hundred thousand aeons, attained omniscience only after making an effort. What then of us?" They will consider that strenuous effort should be made; |
evaṃ sante khippameva jātijarāmaraṇassa antaṃ karissatīti pacchimaṃ janataṃ anukampamāno akāsiyeva. |
this being so, they will quickly make an end of birth, aging, and death. Thus, out of compassion for future generations, he indeed did so. |
♦ dantebhidantamādhāyāti heṭṭhādante uparidantaṃ ṭhapetvā. |
♦ "Clenching tooth upon tooth" means placing the upper tooth upon the lower tooth. |
cetasā cittanti kusalacittena akusalacittaṃ. |
"Mind with mind" means the unwholesome mind with the wholesome mind. |
abhiniggaṇheyyanti niggaṇheyyaṃ. |
"I would restrain" means I would restrain. |
abhinippīḷeyyanti nippīḷeyyaṃ. |
"I would crush" means I would crush. |
abhisantāpeyyanti tāpetvā vīriyanimmathanaṃ kareyyaṃ. |
"I would torment" means, having tormented, I would make a crushing effort. |
sāraddhoti sadaratho. |
"Strenuous" means with exertion. |
padhānābhitunnassāti padhānena abhitunnassa, viddhassa satoti attho. |
"Pierced by exertion" means pierced by exertion, meaning of one who is struck. |
♦ 378. appāṇakanti nirassāsakaṃ. |
♦ 378. "Breathless" means without breath. |
kammāragaggariyāti kammārassa gaggaranāḷiyā. |
"A blacksmith's bellows" means a blacksmith's bellows-pipe. |
sīsavedanā hontīti kutoci nikkhamituṃ alabhamānehi vātehi samuṭṭhāpitā balavatiyo sīsavedanā honti. |
"Head-pains occur" means strong head-pains occur, produced by winds unable to escape from anywhere. |
sīsaveṭhaṃ dadeyyāti sīsaveṭhanaṃ dadeyya. |
"He would give a head-wrap" means he would apply a head-wrap. |
devatāti bodhisattassa caṅkamanakoṭiyaṃ paṇṇasālapariveṇasāmantā ca adhivatthā devatā. |
"A deity" means a deity dwelling at the end of the Bodhisatta's walking path and near the leaf-hut cell. |
♦ tadā kira bodhisattassa adhimatte kāyadāhe uppanne mucchā udapādi. |
♦ At that time, it is said, when an excessive burning of the body arose in the Bodhisatta, fainting occurred. |
so caṅkameva nisinno hutvā papati. |
He, having sat down right on the walking path, fell. |
taṃ disvā devatā evamāhaṃsu — “vihārotveva so arahato”ti, “arahanto nāma evarūpā honti matakasadisā”ti laddhiyā vadanti. |
Seeing that, the deities said thus: "Such indeed is the state of an Arahant," meaning they speak from the belief, "Arahants are indeed of such a kind, like the dead." |
tattha yā devatā “kālaṅkato”ti āhaṃsu, tā gantvā suddhodanamahārājassa ārocesuṃ — “tumhākaṃ putto kālaṅkato”ti. |
Therein, the deities who said, "He is dead," went and informed King Suddhodana: "Your son is dead." |
mama putto buddho hutvā kālaṅkato, no ahutvāti? |
"Is my son dead having become a Buddha, or not having become one?" |
buddho bhavituṃ nāsakkhi, padhānabhūmiyaṃyeva patitvā kālaṅkatoti. |
"He was not able to become a Buddha; he fell right on the ground of striving and died." |
nāhaṃ saddahāmi, mama puttassa bodhiṃ apatvā kālaṅkiriyā nāma natthīti. |
"I do not believe it; for my son, there is no such thing as dying without attaining Bodhi." |
♦ aparabhāge sammāsambuddhassa dhammacakkaṃ pavattetvā anupubbena rājagahaṃ gantvā kapilavatthuṃ anuppattassa suddhodanamahārājā pattaṃ gahetvā pāsādaṃ āropetvā yāgukhajjakaṃ datvā antarābhattasamaye etamatthaṃ ārocesi — tumhākaṃ bhagavā padhānakaraṇakāle devatā āgantvā, “putto te, mahārāja, kālaṅkato”ti āhaṃsūti. |
♦ Later, after the Fully Enlightened One had set the Dhamma-wheel in motion, gone to Rājagaha in due course, and arrived at Kapilavatthu, King Suddhodana, taking his bowl, ascending the palace, having given gruel and solid food, during the interval of the meal, related this matter: "Venerable Sir, when you were practicing austerities, deities came and said, 'Your son, O king, is dead.'" |
kiṃ saddahasi mahārājāti? |
"Do you believe it, great king?" |
na bhagavā saddahinti. |
"No, Blessed One, I do not believe." |
idāni, mahārāja, supinappaṭiggahaṇato paṭṭhāya acchariyāni passanto kiṃ saddahissasi? |
"Now, great king, seeing marvels starting from the acceptance of the dream, what will you believe? |
ahampi buddho jāto, tvampi buddhapitā jāto, pubbe pana mayhaṃ aparipakke ñāṇe bodhicariyaṃ carantassa dhammapālakumārakālepi sippaṃ uggahetuṃ gatassa, “tumhākaṃ putto dhammapālakumāro kālaṅkato, idamassa aṭṭhī”ti eḷakaṭṭhiṃ āharitvā dassesuṃ, tadāpi tumhe, “mama puttassa antarāmaraṇaṃ nāma natthi, nāhaṃ saddahāmī”ti avocuttha, mahārājāti imissā aṭṭhuppattiyā bhagavā mahādhammapālajātakaṃ kathesi. |
I too have become a Buddha, you too have become the Buddha's father. But formerly, when my knowledge was unripe, while practicing the Bodhi-conduct, even at the time of Prince Dhammapāla, when I had gone to learn a craft, they brought a sheep's bone and showed it, saying, 'Your son, Prince Dhammapāla, is dead. This is his bone.' Even then you said, 'For my son, there is no such thing as an untimely death; I do not believe it,' great king." Because of this incident, the Blessed One related the Mahādhammapāla Jātaka. |
♦ 379. mā kho tvaṃ mārisāti sampiyāyamānā āhaṃsu. |
♦ 379. "Do not, dear sir," they said, speaking endearingly. |
devatānaṃ kirāyaṃ piyamanāpavohāro, yadidaṃ mārisāti. |
It is said this is a dear and pleasant term of address for deities, that is, "mārisa" (dear sir). |
ajajjitanti abhojanaṃ. |
"Unfed" means without food. |
halanti vadāmīti alanti vadāmi, alaṃ iminā evaṃ mā karittha, yāpessāmahanti evaṃ paṭisedhemīti attho. |
"I say 'enough'" means "I say 'enough'; enough of this, do not do so, we will sustain you" – thus I forbid, is the meaning. |
♦ 380-1. maṅguracchavīti maṅguramacchacchavi. |
♦ 380-1. "With skin like a maṅgura fish" means with the skin of a maṅgura fish. |
etāva paramanti tāsampi vedanānametaṃyeva paramaṃ, uttamaṃ pamāṇaṃ. |
"This much is the limit" means even of those feelings, this itself is the limit, the highest measure. |
pitu sakkassa kammante . |
.. pe . |
.. paṭhamaṃ jhānaṃ upasampajja viharitāti rañño kira vappamaṅgaladivaso nāma hoti, tadā anekappakāraṃ khādanīyaṃ bhojanīyaṃ paṭiyādenti. |
"At the work-site of my father, the Sakyan... (etc.)... having attained and abided in the first jhāna." It is said there is a day called the king's ploughing festival; then they prepare various kinds of eatables and food. |
nagaravīthiyo sodhāpetvā puṇṇaghaṭe ṭhapāpetvā dhajapaṭākādayo ussāpetvā sakalanagaraṃ devavimānaṃ viya alaṅkaronti. |
Having had the city streets cleaned, having had full pots placed, having had flags, banners, etc., raised, they adorn the entire city like a deva-mansion. |
sabbe dāsakammakarādayo ahatavatthanivatthā gandhamālādipaṭimaṇḍitā rājakule sannipatanti. |
All slaves, workers, etc., dressed in new clothes, adorned with perfumes, garlands, etc., assemble at the royal palace. |
rañño kammante naṅgalasatasahassaṃ yojīyati. |
At the king's work-site, a hundred thousand ploughs are yoked. |
tasmiṃ pana divase ekena ūnaṃ aṭṭhasataṃ yojenti. |
But on that day, they yoke seven hundred and ninety-nine (lit. eight hundred less one). |
sabbanaṅgalāni saddhiṃ balibaddarasmiyottehi jāṇussoṇissa ratho viya rajataparikkhittāni honti. |
All ploughs, together with the oxen, reins, and yokes, are adorned with silver like Jāṇussoṇi's chariot. |
rañño ālambananaṅgalaṃ rattasuvaṇṇaparikkhittaṃ hoti. |
The king's ceremonial plough is adorned with red gold. |
balibaddānaṃ siṅgānipi rasmipatodāpi suvaṇṇaparikkhittā honti. |
The oxen's horns and also the reins and goads are adorned with gold. |
rājā mahāparivārena nikkhamanto puttaṃ gahetvā agamāsi. |
The king, going out with a great retinue, took his son and went. |
♦ kammantaṭṭhāne eko jamburukkho bahalapattapalāso sandacchāyo ahosi. |
♦ At the work-site, there was a Jambu tree with thick leaves and foliage, providing dense shade. |
tassa heṭṭhā kumārassa sayanaṃ paññapetvā upari suvaṇṇatārakakhacitaṃ vitānaṃ bandhāpetvā sāṇipākārena parikkhipāpetvā ārakkhaṃ ṭhapetvā rājā sabbālaṅkāraṃ alaṅkaritvā amaccagaṇaparivuto naṅgalakaraṇaṭṭhānaṃ agamāsi. |
Beneath it, having prepared a couch for the prince, having had a canopy studded with golden stars tied above, having had it enclosed with a hempen screen, and having placed a guard, the king, adorned with all ornaments, surrounded by a group of ministers, went to the ploughing place. |
tattha rājā suvaṇṇanaṅgalaṃ gaṇhāti. |
There the king takes the golden plough. |
amaccā ekenūnāṭṭhasatarajatanaṅgalāni gahetvā ito cito ca kasanti. |
The ministers, taking the seven hundred and ninety-nine silver ploughs, plough here and there. |
rājā pana orato pāraṃ gacchati, pārato vā oraṃ gacchati. |
The king, however, goes from this side to the far side, or from the far side to this side. |
etasmiṃ ṭhāne mahāsampatti hoti, bodhisattaṃ parivāretvā nisinnā dhātiyo rañño sampattiṃ passissāmāti antosāṇito bahi nikkhantā. |
At this place, there is great splendor. The nurses seated surrounding the Bodhisatta, thinking, "We will see the king's splendor," came out from inside the hempen screen. |
bodhisatto ito cito ca olokento kañci adisvā vegena uṭṭhāya pallaṅkaṃ ābhujitvā ānāpāne pariggahetvā paṭhamajjhānaṃ nibbattesi. |
The Bodhisatta, looking here and there and seeing no one, quickly got up, sat cross-legged, grasped his in-and-out breaths, and attained the first jhāna. |
dhātiyo khajjabhojjantare vicaramānā thokaṃ cirāyiṃsu, sesarukkhānaṃ chāyā nivattā, tassa pana rukkhassa parimaṇḍalā hutvā aṭṭhāsi. |
The nurses, wandering among the eatables and food, delayed a little. The shadows of the other trees had turned, but the shadow of that tree remained perfectly circular. |
dhātiyo ayyaputto ekakoti vegena sāṇiṃ ukkhipitvā anto pavisamānā bodhisattaṃ sayane pallaṅkena nisinnaṃ tañca pāṭihāriyaṃ disvā gantvā rañño ārocayiṃsu — “kumāro deva, evaṃ nisinno aññesaṃ rukkhānaṃ chāyā nivattā, jamburukkhassa parimaṇḍalā ṭhitā”ti. |
The nurses, (thinking) "The young master is alone," quickly lifted the hempen screen and, entering, saw the Bodhisatta seated cross-legged on the couch and that miracle, and went and informed the king: "Your Majesty, the prince is seated thus; the shadows of the other trees have turned, but that of the Jambu tree remains perfectly circular." |
rājā vegenāgantvā pāṭihāriyaṃ disvā, “idaṃ te, tāta, dutiyaṃ vandanan”ti puttaṃ vandi. |
The king, coming quickly and seeing the miracle, saluted his son, saying, "This, dear son, is my second salutation to you." |
idametaṃ sandhāya vuttaṃ — “pitu sakkassa kammante . |
.. pe . |
.. paṭhamajjhānaṃ upasampajja viharitā”ti. |
Referring to this, it was said: "At the work-site of my father, the Sakyan... (etc.)... having attained and abided in the first jhāna." |
siyā nu kho eso maggo bodhāyāti bhaveyya nu kho etaṃ ānāpānassatipaṭhamajjhānaṃ bujjhanatthāya maggoti. |
"Could this be the path to enlightenment?" means "Could this first jhāna with mindfulness of breathing be the path for awakening?" |
satānusāriviññāṇanti nayidaṃ bodhāya maggo bhavissati, ānāpānassatipaṭhamajjhānaṃ pana bhavissatīti evaṃ ekaṃ dve vāre uppannasatiyā anantaraṃ uppannaviññāṇaṃ satānusāriviññāṇaṃ nāma. |
"Consciousness following upon mindfulness" means "This will not be the path to enlightenment, but the first jhāna with mindfulness of breathing will be" – thus, consciousness arising immediately after mindfulness that has arisen once or twice is called "consciousness following upon mindfulness." |
yaṃ taṃ sukhanti yaṃ taṃ ānāpānassatipaṭhamajjhānasukhaṃ. |
"That pleasure" means that pleasure of the first jhāna with mindfulness of breathing. |
♦ 382. paccupaṭṭhitā hontīti paṇṇasālapariveṇasammajjanādivattakaraṇena upaṭṭhitā honti. |
♦ 382. "They were attendant" means they were attendant by performing duties such as sweeping the leaf-hut cell. |
bāhullikoti paccayabāhulliko. |
"Given to abundance" means given to abundance of requisites. |
āvatto bāhullāyāti rasagiddho hutvā paṇītapiṇḍapātādīnaṃ atthāya āvatto. |
"Reverted to abundance" means, having become greedy for flavors, reverted for the sake of choice almsfood, etc. |
nibbijja pakkamiṃsūti ukkaṇṭhitvā dhammaniyāmeneva pakkantā bodhisattassa sambodhiṃ pattakāle kāyavivekassa okāsadānatthaṃ dhammatāya gatā. |
"Disgusted, they departed" means, having become disheartened, they departed according to the natural order of Dhamma, gone by natural law to give an opportunity for bodily seclusion at the time the Bodhisatta attained full enlightenment. |
gacchantā ca aññaṭṭhānaṃ agantvā bārāṇasimeva agamaṃsu. |
And while going, without going to another place, they went to Bārāṇasī itself. |
bodhisatto tesu gatesu addhamāsaṃ kāyavivekaṃ labhitvā bodhimaṇḍe aparājitapallaṅke nisīditvā sabbaññutaññāṇaṃ paṭivijjhi. |
The Bodhisatta, after they had gone, having obtained bodily seclusion for half a month, sitting on the unconquered seat at the Bodhi-site, penetrated omniscience. |
♦ 383. vivicceva kāmehītiādi bhayabherave vuttanayeneva veditabbaṃ. |
♦ 383. "Secluded from sensual pleasures," etc., should be understood in the way stated in the Bhayabherava Sutta. |
♦ 387. abhijānāmi kho panāhanti ayaṃ pāṭiyekko anusandhi. |
♦ 387. "I am aware indeed": This is a separate connection. |
nigaṇṭho kira cintesi — “ahaṃ samaṇaṃ gotamaṃ ekaṃ pañhaṃ pucchiṃ. |
It is said the Nigaṇṭha thought: "I asked the ascetic Gotama one question. |
samaṇo gotamo ‘aparāpi maṃ, aggivessana, aparāpi maṃ, aggivessanā’ti pariyosānaṃ adassento kathetiyeva. |
The ascetic Gotama, without showing an end, just keeps saying, 'Again me, Aggivessana, again me, Aggivessana.' |
kupito nu kho”ti? |
Is he angry, perhaps?" |
atha bhagavā, aggivessana, tathāgate anekasatāya parisāya dhammaṃ desente kupito samaṇo gotamoti ekopi vattā natthi, paresaṃ bodhanatthāya paṭivijjhanatthāya eva tathāgato dhammaṃ desetīti dassento imaṃ dhammadesanaṃ ārabhi. |
Then the Blessed One, to show, "Aggivessana, when the Tathāgata is teaching the Dhamma to an assembly of many hundreds, there is not even one who says, 'The ascetic Gotama is angry'; the Tathāgata teaches the Dhamma only for the awakening and penetration of others," began this Dhamma discourse. |
tattha ārabbhāti sandhāya. |
Therein, "having undertaken" means with reference to. |
yāvadevāti payojanavidhi paricchedaniyamanaṃ. |
"As far as" is the determination, limitation, and regulation of the method of purpose. |
idaṃ vuttaṃ hoti — paresaṃ viññāpanameva tathāgatassa dhammadesanāya payojanaṃ, tasmā na ekasseva deseti, yattakā viññātāro atthi, sabbesaṃ desetīti. |
This is said: The instruction of others alone is the purpose of the Tathāgata's teaching of the Dhamma; therefore, he does not teach to only one; as many as there are who can understand, to all of them he teaches. |
tasmiṃyeva purimasminti iminā kiṃ dassetīti? |
"In that very former one." What does he show by this? |
saccako kira cintesi — “samaṇo gotamo abhirūpo pāsādiko suphusitaṃ dantāvaraṇaṃ, jivhā mudukā, madhuraṃ vākkaraṇaṃ, parisaṃ rañjento maññe vicarati, anto panassa cittekaggatā natthī”ti. |
It is said Saccaka thought: "The ascetic Gotama is handsome, pleasing, with well-formed teeth, a soft tongue, sweet speech; I think he wanders about delighting the assembly, but inside he has no concentration of mind." |
atha bhagavā, aggivessana, na tathāgato parisaṃ rañjento vicarati, cakkavāḷapariyantāyapi parisāya tathāgato dhammaṃ deseti, asallīno anupalitto ettakaṃ ekavihārī, suññataphalasamāpattiṃ anuyuttoti dassetuṃ evamāha. |
Then the Blessed One, to show, "Aggivessana, the Tathāgata does not wander about delighting the assembly; the Tathāgata teaches the Dhamma even to an assembly extending to the limits of the universe, unattached, undefiled, dwelling alone to such an extent, devoted to the attainment of the fruit of emptiness," said thus. |
♦ ajjhattamevāti gocarajjhattameva. |
♦ "Internally itself" means internally within the sense-sphere itself. |
sannisādemīti sannisīdāpemi, tathāgato hi yasmiṃ khaṇe parisā sādhukāraṃ deti, tasmiṃ khaṇe pubbābhogena paricchinditvā phalasamāpattiṃ samāpajjati, sādhukārasaddassa nigghose avicchinneyeva samāpattito vuṭṭhāya ṭhitaṭṭhānato paṭṭhāya dhammaṃ deseti, buddhānañhi bhavaṅgaparivāso lahuko hotīti assāsavāre passāsavāre samāpattiṃ samāpajjanti. |
"I settle down" means I cause to settle down. For when the assembly gives cries of approval, at that moment the Tathāgata, having determined by previous inclination, enters the fruit-attainment. While the sound of approval is still unbroken, rising from the attainment, he teaches the Dhamma starting from the point where he was. For Buddhas, the interruption of the life-continuum is light, so they attain absorption during an in-breath or an out-breath. |
yena sudaṃ niccakappanti yena suññena phalasamādhinā niccakālaṃ viharāmi, tasmiṃ samādhinimitte cittaṃ saṇṭhapemi samādahāmīti dasseti. |
"By which indeed always" means "By which empty fruit-concentration I always dwell, in that sign of concentration I establish and concentrate the mind," he shows. |
♦ okappaniyametanti saddahaniyametaṃ. |
♦ "This is plausible, this is trustworthy." |
evaṃ bhagavato ekaggacittataṃ sampaṭicchitvā idāni attano ovaṭṭikasāraṃ katvā ānītapañhaṃ pucchanto abhijānāti kho pana bhavaṃ gotamo divā supitāti āha. |
Having thus accepted the Blessed One's single-mindedness, now, asking the question he had brought, having made it the essence of his turning back (from a previous stance), he said, "Does the venerable Gotama indeed acknowledge sleeping during the day?" |
yathā hi sunakho nāma asambhinnakhīrapakkapāyasaṃ sappinā yojetvā udarapūraṃ bhojitopi gūthaṃ disvā akhāditvā gantuṃ na sakkā, akhādamāno ghāyitvāpi gacchati, aghāyitvāva gatassa kirassa sīsaṃ rujjati; |
For just as a dog, even if fed to its belly's fill with unadulterated milk-rice porridge mixed with ghee, upon seeing excrement, cannot go without eating it; if not eating it, it at least sniffs it before going, and if it goes without even sniffing, its head supposedly aches; |
evamevaṃ imassapi satthā asambhinnakhīrapakkapāyasasadisaṃ abhinikkhamanato paṭṭhāya yāva āsavakkhayā pasādanīyaṃ dhammadesanaṃ deseti. |
Even so, for this one too, the Teacher teaches the delightful Dharma-discourse, comparable to unadulterated milk-rice porridge, from the time of his going forth up to the destruction of the corruptions. |
etassa pana evarūpaṃ dhammadesanaṃ sutvā satthari pasādamattampi na uppannaṃ, tasmā ovaṭṭikasāraṃ katvā ānītapañhaṃ apucchitvā gantuṃ asakkonto evamāha. |
But for this one, even after hearing such a Dharma-discourse, not even a mere measure of faith in the Teacher arose; therefore, unable to leave without asking the question he had brought, making it the essence of his turning back, he spoke thus. |
tattha yasmā thinamiddhaṃ sabbakhīṇāsavānaṃ arahattamaggeneva pahīyati, kāyadaratho pana upādinnakepi hoti anupādinnakepi. |
Therein, since sloth and torpor are abandoned by all whose corruptions are destroyed only through the path of Arahantship, but bodily fatigue occurs in both what is clung to and what is not clung to. |
tathā hi kamaluppalādīni ekasmiṃ kāle vikasanti, ekasmiṃ makulāni honti, sāyaṃ kesañci rukkhānampi pattāni patilīyanti, pāto vipphārikāni honti. |
For example, lotuses and water lilies bloom at one time and are buds at another; in the evening, the leaves of some trees also fold up, and in the morning they are spread out. |
evaṃ upādinnakassa kāyassa darathoyeva darathavasena bhavaṅgasotañca idha niddāti adhippetaṃ, taṃ khīṇāsavānampi hoti. |
Thus, the fatigue of the clung-to body itself, in the sense of fatigue, and the stream of the life-continuum are here intended as "sleep," and that occurs even for those whose corruptions are destroyed. |
taṃ sandhāya, “abhijānāmahan”tiādimāha. |
Referring to that, he said, "I acknowledge," and so on. |
sammohavihārasmiṃ vadantīti sammohavihāroti vadanti. |
They say it in the context of dwelling in delusion, so they call it dwelling in delusion. |
♦ 389. āsajja āsajjāti ghaṭṭetvā ghaṭṭetvā. |
♦ 389. "Having approached, having approached" means having repeatedly confronted. |
upanītehīti upanetvā kathitehi. |
"By those brought near" means by those brought near and spoken to. |
vacanappathehīti vacanehi. |
"By paths of speech" means by words. |
abhinanditvā anumoditvāti alanti cittena sampaṭicchanto abhinanditvā vācāyapi pasaṃsanto anumoditvā. |
"Having rejoiced, having approved" means, accepting it with a mind thinking "enough," having rejoiced, and also praising it with speech, having approved. |
bhagavatā imassa nigaṇṭhassa dve suttāni kathitāni. |
The Blessed One taught two suttas to this Nigaṇṭha (Jain ascetic). |
purimasuttaṃ eko bhāṇavāro, idaṃ diyaḍḍho, iti aḍḍhatiye bhāṇavāre sutvāpi ayaṃ nigaṇṭho neva abhisamayaṃ patto, na pabbajito, na saraṇesu patiṭṭhito. |
The first sutta was one recitation section, this one one and a half; thus, even after hearing two and a half recitation sections, this Nigaṇṭha neither attained understanding, nor went forth (became a monk), nor was established in the refuges. |
kasmā etassa bhagavā dhammaṃ desesīti? |
Why did the Blessed One teach the Dhamma to this one? |
anāgate vāsanatthāya. |
For the sake of a foundation (conditioning) in the future. |
passati hi bhagavā, “imassa idāni upanissayo natthi, mayhaṃ pana parinibbānato samadhikānaṃ dvinnaṃ vassasatānaṃ accayena tambapaṇṇidīpe sāsanaṃ patiṭṭhahissati. |
For the Blessed One sees, "This one has no supporting condition now, but more than two hundred years after my Parinibbāna, the teaching will be established in the island of Tambapaṇṇi (Sri Lanka). |
tatrāyaṃ kulaghare nibbattitvā sampatte kāle pabbajitvā tīṇi piṭakāni uggahetvā vipassanaṃ vaḍḍhetvā saha paṭisambhidāhi arahattaṃ patvā kāḷabuddharakkhito nāma mahākhīṇāsavo bhavissatī”ti. |
There, having been reborn in a good family, at the appropriate time having gone forth, having mastered the three Piṭakas, having developed insight, together with the analytical knowledges, he will attain Arahantship and become a great one whose corruptions are destroyed, named Kāḷabuddharakkhita." |
idaṃ disvā anāgate vāsanatthāya dhammaṃ desesi. |
Seeing this, he taught the Dhamma for the sake of a future foundation. |
♦ sopi tattheva tambapaṇṇidīpamhi sāsane patiṭṭhite devalokato cavitvā dakkhiṇagirivihārassa bhikkhācāragāme ekasmiṃ amaccakule nibbatto pabbajjāsamatthayobbane pabbajitvā tepiṭakaṃ buddhavacanaṃ uggahetvā gaṇaṃ pariharanto mahābhikkhusaṅghaparivuto upajjhāyaṃ passituṃ agamāsi. |
♦ He too, right there on the island of Tambapaṇṇi, when the teaching was established, having passed away from the deva world, was reborn in a minister's family in a village for alms-round belonging to the Dakkhiṇagiri monastery. Having gone forth in his youth when capable of the ascetic life, having mastered the Tipiṭaka, the Buddha's word, while leading a group (of monks) and surrounded by a great Sangha of monks, he went to see his preceptor. |
athassa upajjhāyo saddhivihārikaṃ codessāmīti tepiṭakaṃ buddhavacanaṃ uggahetvā āgatena tena saddhiṃ mukhaṃ datvā kathāmattampi na akāsi. |
Then his preceptor, intending to admonish his co-resident pupil, did not even exchange a word with him when he arrived having mastered the Tipiṭaka, the Buddha's word. |
so paccūsasamaye vuṭṭhāya therassa santikaṃ gantvā, — “tumhe, bhante, mayi ganthakammaṃ katvā tumhākaṃ santikaṃ āgate mukhaṃ datvā kathāmattampi na karittha, ko mayhaṃ doso”ti pucchi. |
So, rising at dawn and going to the elder, he asked, "Venerable sir, when I, having completed my textual studies, came to you, you did not even exchange a word with me. What is my fault?" |
thero āha — “tvaṃ, āvuso, buddharakkhita ettakeneva ‘pabbajjākiccaṃ me matthakaṃ pattan’ti saññaṃ karosī”ti. |
The elder said, "Friend Buddharakkhita, with just this much, do you consider 'the task of monastic life has reached its culmination for me'?" |
kiṃ karomi, bhanteti? |
What should I do, venerable sir? |
gaṇaṃ vinodetvā tvaṃ papañcaṃ chinditvā cetiyapabbatavihāraṃ gantvā samaṇadhammaṃ karohīti. |
Having dismissed your group of followers, having cut off conceptual proliferation, go to the Cetiyapabbata monastery and practice the recluse's duties. |
so upajjhāyassa ovāde ṭhatvā saha paṭisambhidāhi arahattaṃ patvā puññavā rājapūjito hutvā mahābhikkhusaṅghaparivāro cetiyapabbatavihāre vasi. |
He, abiding by his preceptor's advice, attained Arahantship together with the analytical knowledges, became meritorious, honored by the king, and, surrounded by a great Sangha of monks, lived in the Cetiyapabbata monastery. |
♦ tasmiñhi kāle tissamahārājā uposathakammaṃ karonto cetiyapabbate rājaleṇe vasati. |
♦ At that time, King Tissa the Great, while performing the Uposatha ceremony, was residing in the royal cave at Cetiyapabbata. |
so therassa upaṭṭhākabhikkhuno saññaṃ adāsi — “yadā mayhaṃ ayyo pañhaṃ vissajjeti, dhammaṃ vā katheti, tadā me saññaṃ dadeyyāthā”ti. |
He gave a sign to the elder's attendant monk: "When my noble one answers a question or teaches the Dhamma, then you should give me a sign." |
theropi ekasmiṃ dhammassavanadivase bhikkhusaṅghaparivāro kaṇṭakacetiyaṅgaṇaṃ āruyha cetiyaṃ vanditvā kāḷatimbarurukkhamūle aṭṭhāsi. |
The elder too, on a Dhamma-hearing day, surrounded by the Sangha of monks, ascended to the courtyard of the Kaṇṭaka Cetiya, paid homage to the cetiya, and stood at the foot of a Kāḷatimbaru tree. |
atha naṃ eko piṇḍapātikatthero kāḷakārāmasuttante pañhaṃ pucchi. |
Then an elder who practiced alms-gathering asked him a question on the Kāḷakārāma Sutta. |
thero nanu, āvuso, ajja dhammassavanadivasoti āha. |
The elder said, "Friend, is not today a Dhamma-hearing day?" |
āma, bhante, dhammassavanadivasoti. |
Yes, venerable sir, it is a Dhamma-hearing day. |
tena hi pīṭhakaṃ ānetha, idheva nisinnā dhammassavanaṃ karissāmāti. |
Then bring a seat; sitting right here, we will listen to the Dhamma. |
athassa rukkhamūle āsanaṃ paññapetvā adaṃsu. |
Then they prepared a seat for him at the foot of the tree and offered it. |
thero pubbagāthā vatvā kāḷakārāmasuttaṃ ārabhi. |
The elder, after reciting the preliminary verses, began the Kāḷakārāma Sutta. |
sopissa upaṭṭhākadaharo rañño saññaṃ dāpesi. |
His young attendant gave the sign to the king. |
rājā pubbagāthāsu aniṭṭhitāsuyeva pāpuṇi. |
The king arrived even before the preliminary verses were finished. |
patvā ca aññātakaveseneva parisante ṭhatvā tiyāmarattiṃ ṭhitakova dhammaṃ sutvā therassa, idamavoca bhagavāti vacanakāle sādhukāraṃ adāsi. |
And having arrived, standing at the edge of the assembly as if unknown, he stood for three watches of the night listening to the Dhamma, and when the elder said, "Thus spoke the Blessed One," he exclaimed "Sādhu" (Well said!). |
thero ñatvā, kadā āgatosi, mahārājāti pucchi. |
The elder, realizing, asked, "When did you arrive, Great King?" |
pubbagāthā osāraṇakāleyeva, bhanteti. |
Just at the time of the concluding preliminary verses, venerable sir. |
dukkaraṃ te mahārāja, katanti. |
A difficult thing you have done, Great King. |
nayidaṃ, bhante, dukkaraṃ, yadi pana me ayyassa dhammakathaṃ āraddhakālato paṭṭhāya ekapadepi aññavihitabhāvo ahosi, tambapaṇṇidīpassa patodayaṭṭhinitudanamattepi ṭhāne sāmibhāvo nāma me mā hotūti sapathamakāsi. |
"This is not difficult, venerable sir. But if, from the time my noble one began the Dhamma talk, my mind had been distracted even for a single word, may I not have sovereignty over even a spot in the island of Tambapaṇṇi the size of what can be pricked by the point of a goad!" he swore an oath. |
♦ tasmiṃ pana sutte buddhaguṇā paridīpitā, tasmā rājā pucchi — “ettakāva, bhante, buddhaguṇā, udāhu aññepi atthī”ti. |
♦ In that sutta, however, the Buddha's virtues were explained, so the king asked, "Venerable sir, are these all the Buddha's virtues, or are there others too?" |
mayā kathitato, mahārāja, akathitameva bahu appamāṇanti. |
Great King, what I have spoken of is little; what remains unspoken is much, immeasurable. |
upamaṃ, bhante, karothāti. |
Venerable sir, give an analogy. |
yathā, mahārāja, karīsasahassamatte sālikkhette ekasālisīsato avasesasālīyeva bahū, evaṃ mayā kathitaguṇā appā, avasesā bahūti. |
Great King, just as in a rice field of about a thousand karīsas, from one ear of rice, the remaining rice grains are many, so too, the virtues I have spoken of are few, the remaining ones are many. |
aparampi, bhante, upamaṃ karothāti. |
Venerable sir, give another analogy. |
yathā, mahārāja, mahāgaṅgāya oghapuṇṇāya sūcipāsaṃ sammukhaṃ kareyya, sūcipāsena gataudakaṃ appaṃ, sesaṃ bahu, evameva mayā kathitaguṇā appā, avasesā bahūti. |
Great King, just as if one were to hold the eye of a needle facing the great Ganges when it is full to overflowing, the water that passes through the needle's eye is little, the rest is much; even so, the virtues I have spoken of are few, the remaining ones are many. |
aparampi, bhante, upamaṃ karothāti. |
Venerable sir, give yet another analogy. |
idha, mahārāja, cātakasakuṇā nāma ākāse kīḷantā vicaranti. |
Here, Great King, birds called cātakas fly about playing in the sky. |
khuddakā sā sakuṇajāti, kiṃ nu kho tassa sakuṇassa ākāse pakkhapasāraṇaṭṭhānaṃ bahu, avaseso ākāso appoti? |
That species of bird is small. Now, is the space in the sky for that bird to spread its wings much, and the remaining sky little? |
kiṃ, bhante, vadatha, appo tassa pakkhapasāraṇokāso, avasesova bahūti. |
What are you saying, venerable sir? The space for it to spread its wings is little, the remainder is indeed much. |
evameva, mahārāja, appakā mayā buddhaguṇā kathitā, avasesā bahū anantā appameyyāti. |
Even so, Great King, the Buddha's virtues I have spoken of are few; the remaining ones are many, endless, immeasurable. |
sukathitaṃ, bhante, anantā buddhaguṇā ananteneva ākāsena upamitā. |
Well spoken, venerable sir! The endless virtues of the Buddha are compared to the endless sky. |
pasannā mayaṃ ayyassa, anucchavikaṃ pana kātuṃ na sakkoma. |
We are pleased with the noble one, but we cannot do anything suitable (in return). |
ayaṃ me duggatapaṇṇākāro imasmiṃ tambapaṇṇidīpe imaṃ tiyojanasatikaṃ rajjaṃ ayyassa demāti. |
This is my humble gift: I give this kingdom of three hundred yojanas in this island of Tambapaṇṇi to the noble one. |
tumhehi, mahārāja, attano pasannākāro kato, mayaṃ pana amhākaṃ dinnaṃ rajjaṃ tumhākaṃyeva dema, dhammena samena rajjaṃ kārehi mahārājāti. |
Great King, you have shown your pleasure. But we give back to you the kingdom given to us. Rule the kingdom with righteousness and fairness, Great King. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ From the Papañcasūdanī, the Commentary to the Majjhima Nikāya |
♦ mahāsaccakasuttavaṇṇanā niṭṭhitā. |
♦ The Explanation of the Mahāsaccaka Sutta is finished. |
♦ 7. cūḷataṇhāsaṅkhayasuttavaṇṇanā |
♦ 7. The Explanation of the Cūḷataṇhāsaṅkhaya Sutta |
♦ 390. evaṃ me sutanti cūḷataṇhāsaṅkhayasuttaṃ. |
♦ 390. "Thus have I heard" – this is the Cūḷataṇhāsaṅkhaya Sutta. |
tattha pubbārāme migāramātupāsādeti pubbārāmasaṅkhāte vihāre migāramātuyā pāsāde. |
There, "at Pubbārāma, in Migāramātu's mansion" means in the mansion of Migāramātu, in the monastery known as Pubbārāma. |
tatrāyaṃ anupubbīkathāatīte satasahassakappamatthake ekā upāsikā padumuttaraṃ bhagavantaṃ nimantetvā buddhappamukhassa bhikkhusaṅghassa satasahassaṃ dānaṃ datvā bhagavato pādamūle nipajjitvā, “anāgate tumhādisassa buddhassa aggupaṭṭhāyikā homī”ti patthanamakāsi. |
Therein, this is the sequential story: In the past, a hundred thousand kalpas ago, a laywoman invited the Blessed One Padumuttara and gave alms to a hundred thousand of the Sangha of monks headed by the Buddha. Then, prostrating at the Blessed One's feet, she made an aspiration, "In the future, may I be the chief female attendant of a Buddha like you." |
sā kappasatasahassaṃ devesu ceva manussesu ca saṃsaritvā amhākaṃ bhagavato kāle bhaddiyanagare meṇḍakaseṭṭhiputtassa dhanañjayassa seṭṭhino gahe sumanadeviyā kucchimhi paṭisandhiṃ gaṇhi. |
She, having wandered through samsara for a hundred thousand kalpas among devas and humans, at the time of our Blessed One, took conception in the womb of Sumanadevī in the house of the merchant Dhanañjaya, son of the merchant Meṇḍaka, in the city of Bhaddiya. |
jātakāle cassā visākhāti nāmaṃ akaṃsu. |
At the time of her birth, they gave her the name Visākhā. |
sā yadā bhagavā bhaddiyanagaraṃ agamāsi, tadā pañcahi dārikāsatehi saddhiṃ bhagavato paccuggamanaṃ katvā paṭhamadassanamhiyeva sotāpannā ahosi. |
She, when the Blessed One went to the city of Bhaddiya, went out to meet the Blessed One with five hundred girls and became a Stream-enterer (Sotāpanna) at the very first sight. |
aparabhāge sāvatthiyaṃ migāraseṭṭhiputtassa puṇṇavaḍḍhanakumārassa gehaṃ gatā, tattha naṃ migāraseṭṭhi mātiṭṭhāne ṭhapesi, tasmā migāramātāti vuccati. |
Later, in Sāvatthī, she went to the house of Prince Puṇṇavaḍḍhana, son of the merchant Migāra. There, the merchant Migāra established her in the position of a mother, therefore she is called Migāramātā (Migāra's mother). |
♦ patikulaṃ gacchantiyā cassā pitā mahālatāpiḷandhanaṃ nāma kārāpesi. |
♦ When she was going to her husband's family, her father had a great creeper-like ornament called Mahālatāpiḷandhana made. |
tasmiṃ piḷandhane catasso vajiranāḷiyo upayogaṃ agamaṃsu, muttānaṃ ekādasa nāḷiyo, pavāḷānaṃ dvāvīsati nāḷiyo, maṇīnaṃ tettiṃsa nāḷiyo, iti etehi ca aññehi ca sattavaṇṇehi ratanehi niṭṭhānaṃ agamāsi. |
In that ornament, four tubes of diamonds were used, eleven tubes of pearls, twenty-two tubes of coral, thirty-three tubes of gems; thus, with these and other seven kinds of jewels, it was completed. |
taṃ sīse paṭimukkaṃ yāva pādapiṭṭhiyā bhassati, pañcannaṃ hatthīnaṃ balaṃ dhārayamānāva naṃ itthī dhāretuṃ sakkoti. |
When worn on the head, it hangs down to the back of the feet; only a woman possessing the strength of five elephants can wear it. |
sā aparabhāge dasabalassa aggupaṭṭhāyikā hutvā taṃ pasādhanaṃ vissajjetvā navahi koṭīhi bhagavato vihāraṃ kārayamānā karīsamatte bhūmibhāge pāsādaṃ kāresi. |
She, later becoming the chief female attendant of the Ten-Powered One (Buddha), sold that ornament and, with nine crores (90 million), while having a monastery built for the Blessed One, had a mansion built on a piece of land about the size of a karīsa. |
tassa uparibhūmiyaṃ pañca gabbhasatāni honti, heṭṭhābhūmiyaṃ pañcāti gabbhasahassappaṭimaṇḍito ahosi. |
On its upper floor there are five hundred chambers, and on the lower floor five hundred; thus it was adorned with a thousand chambers. |
sā “suddhapāsādova na sobhatī”ti taṃ parivāretvā pañca dvikūṭagehasatāni, pañca cūḷapāsādasatāni, pañca dīghasālasatāni ca kārāpesi. |
She, thinking "a lone mansion does not look beautiful," surrounded it and had five hundred two-gabled houses, five hundred small mansions, and five hundred long halls built. |
vihāramaho catūhi māsehi niṭṭhānaṃ agamāsi. |
The monastery festival reached its completion in four months. |
♦ mātugāmattabhāve ṭhitāya visākhāya viya aññissā buddhasāsane dhanapariccāgo nāma natthi, purisattabhāve ṭhitassa ca anāthapiṇḍikassa viya aññassa buddhasāsane dhanapariccāgo nāma natthi. |
♦ For any other woman, being in the state of womanhood, there is no such thing as the relinquishing of wealth in the Buddha's Dispensation like that of Visākhā; and for any other man, being in the state of manhood, there is no such thing as the relinquishing of wealth in the Buddha's Dispensation like that of Anāthapiṇḍika. |
so hi catupaññāsakoṭiyo vissajjetvā sāvatthiyā dakkhiṇabhāge anurādhapurassa mahāvihārasadise ṭhāne jetavanamahāvihāraṃ nāma kāresi. |
He, indeed, having spent fifty-four crores, had the Jetavana Mahāvihāra built in a place in the southern part of Sāvatthī, similar to the Mahāvihāra of Anurādhapura. |
visākhā, sāvatthiyā pācīnabhāge uttamadevīvihārasadise ṭhāne pubbārāmaṃ nāma kāresi. |
Visākhā had the Pubbārāma built in a place in the eastern part of Sāvatthī, similar to the Uttamadevī Vihāra. |
bhagavā imesaṃ dvinnaṃ kulānaṃ anukampāya sāvatthiṃ nissāya viharanto imesu dvīsu vihāresu nibaddhavāsaṃ vasi. |
The Blessed One, out of compassion for these two families, while residing dependent on Sāvatthī, lived constantly in these two monasteries. |
ekaṃ antovassaṃ jetavane vasati, ekaṃ pubbārāme, etasmiṃ pana samaye bhagavā pubbārāme viharati. |
One rains-retreat he would spend in Jetavana, one in Pubbārāma; at this particular time, however, the Blessed One was residing in Pubbārāma. |
tena vuttaṃ — “pubbārāme migāramātupāsāde”ti. |
Therefore, it was said, "at Pubbārāma, in Migāramātu's mansion." |
♦ kittāvatā nu kho, bhanteti kittakena nu kho, bhante. |
♦ "To what extent, venerable sir" means "by how much indeed, venerable sir." |
saṃkhittena taṇhāsaṅkhayavimutto hotīti taṇhāsaṅkhaye nibbāne taṃ ārammaṇaṃ katvā vimuttacittatāya taṇhāsaṅkhayavimutto nāma saṃkhittena kittāvatā hoti? |
"One is liberated by the destruction of craving in brief" means, in Nibbāna, the destruction of craving, having made that the object, by the liberation of the mind, how briefly is one called "liberated by the destruction of craving"? |
yāya paṭipattiyā taṇhāsaṅkhayavimutto hoti, taṃ me khīṇāsavassa bhikkhuno pubbabhāgappaṭipadaṃ saṃkhittena desethāti pucchati. |
By which practice one is liberated by the destruction of craving, explain to me in brief that preliminary part of the practice for a monk whose corruptions are destroyed – thus he asks. |
accantaniṭṭhoti khayavayasaṅkhātaṃ antaṃ atītāti accantā. |
Of ultimate consummation" means having passed the end known as destruction and decay, hence "ultimate. |
accantā niṭṭhā assāti accantaniṭṭho, ekantaniṭṭho satataniṭṭhoti attho. |
"One for whom there is ultimate consummation" is "of ultimate consummation"; it means of absolute consummation, of perpetual consummation. |
accantaṃ yogakkhemīti accantayogakkhemī, niccayogakkhemīti attho. |
"Ultimately secure from bondage" is "of ultimate security from bondage"; it means of perpetual security from bondage. |
accantaṃ brahmacārīti accantabrahmacārī, niccabrahmacārīti attho. |
"Ultimately a celibate" is "of ultimate celibacy"; it means of perpetual celibacy. |
accantaṃ pariyosānamassāti purimanayeneva accantapariyosāno. |
One for whom there is an ultimate end" – by the same method as before, "of ultimate ending. |
seṭṭho devamanussānanti devānañca manussānañca seṭṭho uttamo. |
"Best of devas and humans" means best, supreme among devas and humans. |
evarūpo bhikkhu kittāvatā hoti, khippametassa saṅkhepeneva paṭipattiṃ kathethāti bhagavantaṃ yācati. |
How does such a monk come to be? Tell the practice for this one quickly, in brief – thus he implores the Blessed One. |
kasmā panesa evaṃ vegāyatīti? |
But why does he hurry so? |
kīḷaṃ anubhavitukāmatāya. |
Because of the desire to experience pleasure (play). |
♦ ayaṃ kira uyyānakīḷaṃ āṇāpetvā catūhi mahārājūhi catūsu disāsu ārakkhaṃ gāhāpetvā dvīsu devalokesu devasaṅghena parivuto aḍḍhatiyāhi nāṭakakoṭīhi saddhiṃ erāvaṇaṃ āruyha uyyānadvāre ṭhito imaṃ pañhaṃ sallakkhesi — “kittakena nu kho taṇhāsaṅkhayavimuttassa khīṇāsavassa saṅkhepato āgamaniyapubbabhāgapaṭipadā hotī”ti. |
♦ It is said that this one (Sakka), having ordered a garden party, having had guards placed in the four directions by the four Great Kings, surrounded by the assembly of devas in the two deva worlds, along with two and a half crores of celestial dancers, mounted Eravana and, standing at the garden gate, pondered this question: "By how much, in brief, is the preliminary part of the practice leading to liberation through the destruction of craving for one whose corruptions are destroyed?" |
athassa etadahosi — “ayaṃ pañho ativiya sassiriko, sacāhaṃ imaṃ pañhaṃ anuggaṇhitvāva uyyānaṃ pavisissāmi, chadvārikehi ārammaṇehi nimmathito na puna imaṃ pañhaṃ sallakkhessāmi, tiṭṭhatu tāva uyyānakīḷā, satthu santikaṃ gantvā imaṃ pañhaṃ pucchitvā uggahitapañho uyyāne kīḷissāmī”ti hatthikkhandhe antarahito bhagavato santike pāturahosi. |
Then this occurred to him: "This question is extremely glorious. If I enter the garden without having grasped this question, being overwhelmed by objects through the six doors, I will not ponder this question again. Let the garden party wait for now. I will go to the Teacher, ask this question, and, having grasped the question, I will play in the garden." Vanishing from the elephant's back, he appeared in the presence of the Blessed One. |
tepi cattāro mahārājāno ārakkhaṃ gahetvā ṭhitaṭṭhāneyeva ṭhitā, paricārikadevasaṅghāpi nāṭakānipi erāvaṇopi nāgarājā tattheva uyyānadvāre aṭṭhāsi, evamesa kīḷaṃ anubhavitukāmatāya vegāyanto evamāha. |
Those four Great Kings also remained standing where they were, holding guard; the attendant assembly of devas, the dancers, and Eravana the Nāga king also stood right there at the garden gate. Thus, he, hurrying because of his desire to experience pleasure, spoke thus. |
♦ sabbe dhammā nālaṃ abhinivesāyāti ettha sabbe dhammā nāma pañcakkhandhā dvādasāyatanāni aṭṭhārasa dhātuyo. |
♦ "All dhammas are not fit for adherence" – here, "all dhammas" refers to the five aggregates, the twelve sense bases, and the eighteen elements. |
te sabbepi taṇhādiṭṭhivasena abhinivesāya nālaṃ na pariyattā na samatthā na yuttā, kasmā? |
All of them are not fit, not sufficient, not capable, not suitable for adherence by way of craving and views. Why? |
gahitākārena atiṭṭhanato. |
Because they do not remain in the way they are grasped. |
te hi niccāti gahitāpi aniccāva sampajjanti, sukhāti gahitāpi dukkhāva sampajjanti, attāti gahitāpi anattāva sampajjanti, tasmā nālaṃ abhinivesāya. |
For even when grasped as permanent, they turn out to be impermanent; even when grasped as happiness, they turn out to be suffering; even when grasped as self, they turn out to be not-self. Therefore, they are not fit for adherence. |
abhijānātīti aniccaṃ dukkhaṃ anattāti ñātapariññāya abhijānāti. |
"He directly knows" means he directly knows as impermanent, suffering, not-self, through the full understanding of what is known. |
parijānātīti tatheva tīraṇapariññāya parijānāti. |
"He fully understands" means he fully understands in the same way through the full understanding of judgment. |
yaṃkiñci vedananti antamaso pañcaviññāṇasampayuttampi yaṃkiñci appamattakampi vedanaṃ anubhavati. |
"Whatever feeling" – even any slight feeling associated with the five consciousnesses that he experiences. |
iminā bhagavā sakkassa devānamindassa vedanāvasena nibbattetvā arūpapariggahaṃ dasseti. |
By this, the Blessed One, having generated it by way of feeling for Sakka, lord of the devas, shows the comprehension of the formless. |
sace pana vedanākammaṭṭhānaṃ heṭṭhā na kathitaṃ bhaveyya, imasmiṃ ṭhāne kathetabbaṃ siyā. |
If, however, the meditation subject of feeling had not been discussed below, it would have to be discussed in this place. |
heṭṭhā pana kathitaṃ, tasmā satipaṭṭhāne vuttanayeneva veditabbaṃ. |
But it has been discussed below; therefore, it should be understood in the way stated in the Satipaṭṭhāna. |
aniccānupassīti ettha aniccaṃ veditabbaṃ, aniccānupassanā veditabbā, aniccānupassī veditabbo. |
"Contemplating impermanence" – here, impermanence should be understood, the contemplation of impermanence should be understood, and the contemplator of impermanence should be understood. |
tattha aniccanti pañcakkhandhā, te hi uppādavayaṭṭhena aniccā. |
There, "impermanent" refers to the five aggregates, for they are impermanent in the sense of arising and passing away. |
aniccānupassanāti pañcakkhandhānaṃ khayato vayato dassanañāṇaṃ. |
"Contemplation of impermanence" is the knowledge of seeing the destruction and decay of the five aggregates. |
aniccānupassīti tena ñāṇena samannāgato puggalo . |
"Contemplator of impermanence" is the person endowed with that knowledge. |
tasmā “aniccānupassī viharatī”ti aniccato anupassanto viharatīti ayamettha attho. |
Therefore, "dwells contemplating impermanence" means dwells contemplating as impermanent; this is the meaning here. |
♦ virāgānupassīti ettha dve virāgā khayavirāgo ca accantavirāgo ca. |
♦ "Contemplating dispassion" – here there are two kinds of dispassion: dispassion through destruction and ultimate dispassion. |
tattha saṅkhārānaṃ khayavayato anupassanāpi, accantavirāgaṃ nibbānaṃ virāgato dassanamaggañāṇampi virāgānupassanā. |
Therein, the contemplation of the destruction and decay of formations, and also the path-knowledge of seeing Nibbāna, ultimate dispassion, as dispassion, is contemplation of dispassion. |
tadubhayasamāṅgīpuggalo virāgānupassī nāma, taṃ sandhāya vuttaṃ “virāgānupassī”ti, virāgato anupassantoti attho. |
The person endowed with both of these is called a contemplator of dispassion; referring to that, it is said "contemplating dispassion," meaning contemplating as dispassionate. |
nirodhānupassimhipi eseva nayo, nirodhopi hi khayanirodho ca accantanirodho cāti duvidhoyeva. |
In "contemplating cessation" too, this is the same method, for cessation is also twofold: cessation by destruction and ultimate cessation. |
paṭinissaggānupassīti ettha paṭinissaggo vuccati vossaggo, so ca pariccāgavossaggo pakkhandanavossaggoti duvidho hoti . |
"Contemplating relinquishment" – here, relinquishment is called letting go, and that is twofold: letting go by abandoning and letting go by leaping into. |
tattha pariccāgavossaggoti vipassanā, sā hi tadaṅgavasena kilese ca khandhe ca vossajjati. |
Therein, "letting go by abandoning" is insight, for it lets go of defilements and aggregates by way of momentary abandonment. |
pakkhandanavossaggoti maggo, so hi nibbānaṃ ārammaṇaṃ ārammaṇato pakkhandati. |
"Letting go by leaping into" is the path, for it leaps into Nibbāna as its object, from the object. |
dvīhipi vā kāraṇehi vossaggoyeva, samucchedavasena khandhānaṃ kilesānañca vossajjanato, nibbānañca pakkhandanato. |
Or, by both reasons, it is indeed letting go: from the letting go of aggregates and defilements by way of eradication, and from the leaping into Nibbāna. |
tasmā kilese ca khandhe ca pariccajatīti pariccāgavossaggo, nirodhe nibbānadhātuyā cittaṃ pakkhandatīti pakkhandanavossaggoti ubhayampetaṃ magge sameti. |
Therefore, "letting go by abandoning" is abandoning defilements and aggregates, and "letting go by leaping into" is the mind leaping into the element of Nibbāna, cessation; both of these converge in the path. |
tadubhayasamaṅgīpuggalo imāya paṭinissaggānupassanāya samannāgatattā paṭinissaggānupassī nāma hoti. |
The person endowed with both of these, being possessed of this contemplation of relinquishment, is called a contemplator of relinquishment. |
taṃ sandhāya vuttaṃ “paṭinissaggānupassī”ti. |
Referring to that, it is said "contemplating relinquishment." |
na kiñci loke upādiyatīti kiñci ekampi saṅkhāragataṃ taṇhāvasena na upādiyati na gaṇhāti na parāmasati. |
"He does not cling to anything in the world" means he does not cling to, grasp, or adhere to even a single conditioned thing by way of craving. |
anupādiyaṃ na paritassatīti aggaṇhanto taṇhāparitassanāya na paritassati. |
"Not clinging, he is not agitated" means, not grasping, he is not agitated by the agitation of craving. |
paccattaññeva parinibbāyatīti sayaṃeva kilesaparinibbānena parinibbāyati. |
"He personally attains Parinibbāna" means he himself attains Parinibbāna through the Parinibbāna of defilements. |
khīṇā jātītiādinā panassa paccavekkhaṇāva dassitā. |
By "birth is destroyed," etc., his reviewing knowledge is shown. |
iti bhagavā sakkassa devānamindassa saṃkhittena khīṇāsavassa pubbabhāgappaṭipadaṃ pucchito sallahukaṃ katvā saṃkhitteneva khippaṃ kathesi. |
Thus, the Blessed One, when asked by Sakka, lord of the devas, about the preliminary part of the practice for one whose corruptions are destroyed, in brief, made it very light and spoke it quickly and briefly. |
♦ 391. avidūre nisinno hotīti anantare kūṭāgāre nisinno hoti. |
♦ 391. "Was sitting not far away" means was sitting in an adjacent gabled chamber. |
abhisameccāti ñāṇena abhisamāgantvā, jānitvāti attho. |
"Having comprehended" means having come together with knowledge, meaning having known. |
idaṃ vuttaṃ hoti — kiṃ nu kho esa jānitvā anumodi, udāhu ajānitvā vāti. |
This is what is said: "Did he indeed rejoice knowing, or not knowing?" |
kasmā panassa evamahosīti? |
But why did this occur to him? |
thero kira na bhagavato pañhavissajjanasaddaṃ assosi, sakkassa pana devarañño, “evametaṃ bhagavā evametaṃ sugatā”ti anumodanasaddaṃ assosi. |
It seems the elder did not hear the sound of the Blessed One answering the question, but he heard the sound of Sakka, the king of devas, rejoicing, "So it is, Blessed One! So it is, Well-farer!" |
sakko kira devarājā mahatā saddena anumodi. |
It seems Sakka, the king of devas, rejoiced with a loud sound. |
atha kasmā na bhagavato saddaṃ assosīti? |
Then why did he not hear the Blessed One's sound? |
yathāparisaviññāpakattā. buddhānañhi dhammaṃ kathentānaṃ ekābaddhāya cakkavāḷapariyantāyapi parisāya saddo suyyati, pariyantaṃ pana muñcitvā aṅgulimattampi bahiddhā na niccharati. |
Because (the Buddha's voice) makes itself known according to the assembly. Indeed, when Buddhas teach the Dhamma, the sound is heard by an assembly extending even to the limits of a single world-system, but beyond that limit, it does not go out even a finger's breadth. |
kasmā? evarūpā madhurakathā mā niratthakā agamāsīti. |
Why? So that such a sweet discourse may not go to waste. |
tadā bhagavā migāramātupāsāde sattaratanamaye kūṭāgāre sirigabbhamhi nisinno hoti, tassa dakkhiṇapasse sāriputtattherassa vasanakūṭāgāraṃ, vāmapasse mahāmoggallānassa, antare chiddavivarokāso natthi, tasmā thero na bhagavato saddaṃ assosi, sakkasseva assosīti. |
At that time, the Blessed One was sitting in the glorious inner chamber of the seven-jeweled gabled hall in Migāramātu's mansion. To his right was the living-gabled-chamber of Elder Sāriputta, to his left that of Mahāmoggallāna; in between, there was no crack or opening. Therefore, the elder did not hear the Blessed One's sound, he only heard Sakka's. |
♦ pañcahi tūriyasatehīti pañcaṅgikānaṃ tūriyānaṃ pañcahi satehi. |
♦ "With five hundred musical instruments" means with five hundred of the five-limbed musical instruments. |
pañcaṅgikaṃ tūriyaṃ nāma ātataṃ vitataṃ ātatavitataṃ susiraṃ ghananti imehi pañcahi aṅgehi samannāgataṃ. |
A five-limbed musical instrument is one endowed with these five parts: stretched (stringed, one-sided drum), covered (two-sided drum), stretched-and-covered (lute-like), hollow (wind), and solid (cymbals). |
tattha ātataṃ nāma cammapariyonaddhesu bheriādīsu ekatalatūriyaṃ. |
There, "stretched" refers to a one-sided drum like a kettledrum, covered with leather. |
vitataṃ nāma ubhayatalaṃ. |
"Covered" means two-sided. |
ātatavitataṃ nāma tantibaddhapaṇavādi. |
"Stretched-and-covered" refers to a lute or similar instrument bound with strings. |
susiraṃ vaṃsādi. |
"Hollow" refers to a flute or similar. |
ghanaṃ sammādi. |
"Solid" refers to cymbals or similar. |
samappitoti upagato. |
"Provided with" means approached. |
samaṅgībhūtoti tasseva vevacanaṃ. |
"Endowed with" is a synonym for the same. |
paricāretīti taṃ sampattiṃ anubhavanto tato tato indriyāni cāreti. |
"Was being entertained" means, experiencing that fortune, he directs his senses here and there. |
idaṃ vuttaṃ hoti — parivāretvā vajjamānehi pañcahi tūriyasatehi samannāgato hutvā dibbasampattiṃ anubhavatī. |
This is what is said: being endowed with five hundred musical instruments playing all around, he was experiencing divine fortune. |
paṭipaṇāmetvāti apanetvā, nissaddāni kārāpetvāti attho. |
"Having dismissed them" means having removed them, meaning having had them silenced. |
yatheva hi idāni saddhā rājāno garubhāvaniyaṃ bhikkhuṃ disvā — “asuko nāma ayyo āgacchati, mā, tātā, gāyatha, mā vādetha, mā naccathā”ti nāṭakāni paṭivinenti, sakkopi theraṃ disvā evamakāsi. |
For just as faithful kings now, upon seeing a venerable monk who is to be respected, dismiss the entertainers, saying, "The noble one named so-and-so is coming; my dears, do not sing, do not play music, do not dance," so too Sakka, upon seeing the elder, did likewise. |
cirassaṃ kho, mārisa moggallāna, imaṃ pariyāyamakāsīti evarūpaṃ loke pakatiyā piyasamudāhāravacanaṃ hoti, lokiyā hi cirassaṃ āgatampi anāgatapubbampi manāpajātiyaṃ āgataṃ disvā, — “kuto bhavaṃ āgato, cirassaṃ bhavaṃ āgato, kathaṃ te idhāgamanamaggo ñāto maggamūḷhosī”tiādīni vadanti. |
It has been a long time, friend Moggallāna, since you made this turn (visit)" – such is a common friendly expression in the world. For worldly people, upon seeing someone pleasant who has come after a long time, or even one who has never come before, say things like, "Where have you come from, venerable sir? It has been a long time since you came, venerable sir. How did you find the way to come here? Were you lost on the way? |
ayaṃ pana āgatapubbattāyeva evamāha. |
But this one said so precisely because he (Moggallāna) had come before. |
thero hi kālena kālaṃ devacārikaṃ gacchatiyeva. |
For the elder indeed goes on celestial journeys from time to time. |
tattha pariyāyamakāsīti vāramakāsi. |
There, "made this turn" means made a visit. |
yadidaṃ idhāgamanāyāti yo ayaṃ idhāgamanāya vāro, taṃ, bhante, cirassamakāsīti vuttaṃ hoti. |
"Which is for coming here" means the visit which is for coming here, "that, venerable sir, you have made after a long time," is what is said. |
idamāsanaṃ paññattanti yojanikaṃ maṇipallaṅkaṃ paññapāpetvā evamāha. |
"This seat is prepared" – having had a jeweled couch one yojana in size prepared, he spoke thus. |
♦ 392. bahukiccā bahukaraṇīyāti ettha yesaṃ bahūni kiccāni, te bahukiccā. |
♦ 392. "Of many duties, of many things to do" – here, those who have many duties are "of many duties." |
bahukaraṇīyāti tasseva vevacanaṃ. |
"Of many things to do" is a synonym for the same. |
appeva sakena karaṇīyenāti sakaraṇīyameva appaṃ mandaṃ, na bahu, devānaṃ karaṇīyaṃ pana bahu, pathavito paṭṭhāya hi kapparukkhamātugāmādīnaṃ atthāya aṭṭā sakkassa santike chijjanti, tasmā niyamento āha — apica devānaṃyeva tāvatiṃsānaṃ karaṇīyenāti. |
Even with his own tasks" means his own tasks are indeed few, slight, not many; but the tasks of the devas are many. Indeed, starting from the earth, for the sake of wish-fulfilling trees, women, etc., lawsuits are settled in Sakka's presence. Therefore, qualifying it, he said, "And also with the tasks of the Tāvatiṃsa devas themselves. |
devānañhi dhītā ca puttā ca aṅke nibbattanti, pādaparicārikā itthiyo sayane nibbattanti, tāsaṃ maṇḍanapasādhanakārikā devadhītā sayanaṃ parivāretvā nibbattanti, veyyāvaccakarā antovimāne nibbattanti, etesaṃ atthāya aṭṭakaraṇaṃ natthi. |
For devas, daughters and sons are born on their laps, female foot-attendants are born on their beds, deva-daughters who adorn and beautify them are born surrounding the bed, and servants are born within the mansion; for these, there is no litigation. |
ye pana sīmantare nibbattanti, te “mama santakā tava santakā”ti nicchetuṃ asakkontā aṭṭaṃ karonti, sakkaṃ devarājānaṃ pucchanti, so yassa vimānaṃ āsannataraṃ, tassa santakoti vadati. |
But those who are born on the border, being unable to decide "they belong to me, they belong to you," make a lawsuit and ask Sakka, the king of devas. He says they belong to the one whose mansion is nearer. |
sace dvepi samaṭṭhāne honti, yassa vimānaṃ olokento ṭhito, tassa santakoti vadati. |
If both are at an equal distance, he says they belong to the one whose mansion (the newborn) was looking at while standing. |
sace ekampi na oloketi, taṃ ubhinnaṃ kalahupacchedanatthaṃ attano santakaṃ karoti. |
If it looks at neither, he makes it his own in order to stop the quarrel between the two. |
taṃ sandhāya, “devānaṃyeva tāvatiṃsānaṃ karaṇīyenā”ti āha. |
Referring to that, he said, "with the tasks of the Tāvatiṃsānaṃ devas themselves." |
apicassa evarūpaṃ kīḷākiccampi karaṇīyameva. |
And also, for him, such tasks of play are also things to be done. |
♦ yaṃ no khippameva antaradhāyatīti yaṃ amhākaṃ sīghameva andhakāre rūpagataṃ viya na dissati. |
♦ "Which for us quickly vanishes" means that which for us quickly, like a form gone into darkness, is not seen. |
iminā — “ahaṃ, bhante, taṃ pañhavissajjanaṃ na sallakkhemī”ti dīpeti. |
By this, he indicates, "Venerable sir, I do not perceive that answer to the question." |
thero — “kasmā nu kho ayaṃ yakkho asallakkhaṇabhāvaṃ dīpeti, passena pariharatī”ti āvajjanto — “devā nāma mahāmūḷhā honti. |
The elder, reflecting, "Why indeed does this yakkha indicate a state of non-perception, does he avoid it sideways?" realized, "Devas, indeed, are very deluded. |
chadvārikehi ārammaṇehi nimmathīyamānā attano bhuttābhuttabhāvampi pītāpītabhāvampi na jānanti, idha katamettha pamussantī”ti aññāsi. |
Being churned by objects through the six doors, they do not even know whether they have eaten or not, drunk or not; how much more will they forget what is done here?" |
keci panāhu — “thero etassa garu bhāvaniyo, tasmā ‘idāneva loke aggapuggalassa santike pañhaṃ uggahetvā āgato, idāneva nāṭakānaṃ antaraṃ paviṭṭhoti evaṃ maṃ thero tajjeyyā’ti bhayena evamāhā”ti. |
Some, however, say: "The elder is to be respected by this one; therefore, fearing 'The elder might scold me, saying, "Just now you came from grasping a question from the foremost person in the world, and just now you have entered into the midst of dancers!"', he spoke thus." |
etaṃ pana kohaññaṃ nāma hoti, na ariyasāvakassa evarūpaṃ kohaññaṃ nāma hoti, tasmā mūḷhabhāveneva na sallakkhesīti veditabbaṃ. |
But this is called deceit; such deceit does not exist for a noble disciple. Therefore, it should be understood that he did not perceive it due to delusion. |
upari kasmā sallakkhesīti? |
Why did he perceive it later? |
thero tassa somanassasaṃvegaṃ janayitvā tamaṃ nīhari, tasmā sallakkhesīti. |
The elder, having generated joy and spiritual urgency in him, dispelled the darkness (of delusion); therefore, he perceived it. |
♦ idāni sakko pubbe attano evaṃ bhūtakāraṇaṃ therassa ārocetuṃ bhūtapubbantiādimāha. |
♦ Now Sakka, to inform the elder of such a past reason of his own, said, "Formerly," etc. |
tattha samupabyūḷhoti sannipatito rāsibhūto. |
There, "were drawn up in battle array" means gathered together, massed. |
asurā parājiniṃsūti asurā parājayaṃ pāpuṇiṃsu. |
"The asuras were defeated" means the asuras met with defeat. |
kadā panete parājitāti? |
But when were they defeated? |
sakkassa nibbattakāle. |
At the time of Sakka's birth. |
sakko kira anantare attabhāve magadharaṭṭhe macalagāme magho nāma māṇavo ahosi, paṇḍito byatto, bodhisattacariyā viyassa cariyā ahosi. |
It is said that Sakka, in his immediately preceding existence, was a young man named Magha in the village of Macala in the country of Magadha. He was wise, articulate, and his conduct was like the conduct of a Bodhisatta. |
so tettiṃsa purise gahetvā kalyāṇamakāsi. |
He, taking thirty-three men, did good deeds. |
ekadivasaṃ attanova paññāya upaparikkhitvā gāmamajjhe mahājanassa sannipatitaṭṭhāne kacavaraṃ ubhayato apabbahitvā taṃ ṭhānaṃ atiramaṇīyamakāsi, puna tattheva maṇḍapaṃ kāresi, puna gacchante kāle sālaṃ kāresi. |
One day, having inspected with his own wisdom, in the middle of the village where many people gathered, he cleared away rubbish from both sides and made that place very delightful. Again, he had a pavilion built there, and later, in due course, he had a hall built. |
gāmato ca nikkhamitvā gāvutampi aḍḍhayojanampi tigāvutampi yojanampi vicaritvā tehi sahāyehi saddhiṃ visamaṃ samaṃ akāsi. |
And leaving the village, wandering for a gāvuta, half a yojana, three gāvutas, or a yojana, together with those companions, he leveled uneven ground. |
te sabbepi ekacchandā tattha tattha setuyuttaṭṭhānesu setuṃ, maṇḍapasālāpokkharaṇīmālāgaccharopanādīnaṃ yuttaṭṭhānesu maṇḍapādīni karontā bahuṃ puññamakaṃsu . |
All of them, with one accord, in places suitable for bridges, built bridges; in places suitable for pavilions, halls, ponds, planting of garlands and trees, etc., they built pavilions, etc., and performed much merit. |
magho satta vatapadāni pūretvā kāyassa bhedā saddhiṃ sahāyehi tāvatiṃsabhavane nibbatti. |
Magha, having fulfilled the seven vows, at the breaking up of the body, was reborn in the Tāvatiṃsa realm together with his companions. |
♦ tasmiṃ kāle asuragaṇā tāvatiṃsadevaloke paṭivasanti. |
♦ At that time, the host of asuras dwelt in the Tāvatiṃsa deva-world. |
sabbe te devānaṃ samānāyukā samānavaṇṇā ca honti, te sakkaṃ saparisaṃ disvā adhunā nibbattā navakadevaputtā āgatāti mahāpānaṃ sajjayiṃsu. |
All of them had the same lifespan and the same appearance as the devas. Seeing Sakka and his retinue, thinking, "Newly born young devaputtas have arrived," they prepared a great drinking party. |
sakko devaputtānaṃ saññaṃ adāsi — “amhehi kusalaṃ karontehi na parehi saddhiṃ sādhāraṇaṃ kataṃ, tumhe gaṇḍapānaṃ mā pivittha pītamattameva karothā”ti. |
Sakka gave a sign to the devaputtas: "When we were doing good deeds, it was not done in common with others. Do not drink the intoxicating drink; just pretend to drink." |
te tathā akaṃsu. |
They did so. |
bālāsurā gaṇḍapānaṃ pivitvā mattā niddaṃ okkamiṃsu. |
The foolish asuras, having drunk the intoxicating drink, became intoxicated and fell asleep. |
sakko devānaṃ saññaṃ datvā te pādesu gāhāpetvā sinerupāde khipāpesi, sinerussa heṭṭhimatale asurabhavanaṃ nāma atthi, tāvatiṃsadevalokappamāṇameva. |
Sakka, giving a sign to the devas, had them seized by the feet and thrown down to the foot of Sineru. At the lower level of Sineru, there is a realm of asuras, of the same extent as the Tāvatiṃsa deva-world. |
tattha asurā vasanti. |
There the asuras dwell. |
tesampi cittapāṭali nāma rukkho atthi. |
They too have a tree named Cittapāṭali. |
te tassa pupphanakāle jānanti — “nāyaṃ tāvatiṃsā, sakkena vañcitā mayan”ti. |
At the time of its flowering, they realize, "This is not Tāvatiṃsa; we have been deceived by Sakka." |
te gaṇhatha nanti vatvā sineruṃ pariharamānā deve vuṭṭhe vammikapādato vammikamakkhikā viya abhiruhiṃsu. |
Saying, "Seize them!" and surrounding Sineru, they climbed up against the devas who had risen up, like ants from the foot of an anthill. |
tattha kālena devā jinanti, kālena asurā. |
There, sometimes the devas win, sometimes the asuras. |
yadā devānaṃ jayo hoti, asure yāva samuddapiṭṭhā anubandhanti. |
When the devas are victorious, they pursue the asuras as far as the surface of the ocean. |
yadā asurānaṃ jayo hoti, deve yāva vedikapādā anubandhanti. |
When the asuras are victorious, they pursue the devas as far as the foot of the Vedika (terrace). |
tasmiṃ pana saṅgāme devānaṃ jayo ahosi, devā asure yāva samuddapiṭṭhā anubandhiṃsu. |
In that particular battle, however, the devas were victorious; the devas pursued the asuras as far as the surface of the ocean. |
sakko asure palāpetvā pañcasu ṭhānesu ārakkhaṃ ṭhapesi. |
Sakka, having routed the asuras, placed guards in five places. |
evaṃ ārakkhaṃ datvā vedikapāde vajirahatthā indapaṭimāyo ṭhapesi. |
Having thus placed guards, at the foot of the Vedika he set up images of Indra with a thunderbolt in hand. |
asurā kālena kālaṃ uṭṭhahitvā tā paṭimāyo disvā, “sakko appamatto tiṭṭhatī”ti tatova nivattanti. |
The asuras, rising up from time to time and seeing those images, think, "Sakka stands vigilant," and turn back from there. |
tato paṭinivattitvāti vijitaṭṭhānato nivattitvā. |
"Having turned back from there" means having turned back from the conquered place. |
paricārikāyoti mālāgandhādikammakārikāyo. |
"By the female attendants" means by those who make garlands, perfumes, etc. |
♦ 393. vessavaṇo ca mahārājāti so kira sakkassa vallabho, balavavissāsiko, tasmā sakkena saddhiṃ agamāsi. |
♦ 393. "And Vessavaṇa the Great King" – he, it seems, was Sakka's favorite, very trustworthy; therefore, he went with Sakka. |
purakkhatvāti purato katvā. |
"Having placed in front" means having put before. |
pavisiṃsūti pavisitvā pana upaḍḍhapihitāni dvārāni katvā olokayamānā aṭṭhaṃsu. |
"They entered" means, having entered, however, they made the doors half-closed and stood looking. |
idampi, mārisa moggallāna, passa vejayantassa pāsādassa rāmaṇeyyakanti, mārisa moggallāna, idampi vejayantassa pāsādassa rāmaṇeyyakaṃ passa, suvaṇṇatthambhe passa, rajatatthambhe maṇitthambhe pavāḷatthambhe lohitaṅgatthambhe masāragallatthambhe muttatthambhe sattaratanatthambhe, tesaṃyeva suvaṇṇādimaye ghaṭake vāḷarūpakāni ca passāti evaṃ thambhapantiyo ādiṃ katvā rāmaṇeyyakaṃ dassento evamāha. |
"This too, friend Moggallāna, see the delightfulness of the Vejayanta palace! Friend Moggallāna, this too, see the delightfulness of the Vejayanta palace! See the golden pillars, the silver pillars, the jewel pillars, the coral pillars, the ruby pillars, the cat's-eye pillars, the pearl pillars, the seven-jeweled pillars, and their very capitals made of gold and so on, and the animal figures! See!" Thus, showing the delightfulness, beginning with the rows of pillars, he spoke thus. |
yathā taṃ pubbekatapuññassāti yathā pubbe katapuññassa upabhogaṭṭhānena sobhitabbaṃ, evamevaṃ sobhatīti attho. |
"As befits one who has done merit in the past" means just as it should be splendid as a place of enjoyment for one who has done merit in the past, even so it is splendid; that is the meaning. |
atibāḷhaṃ kho ayaṃ yakkho pamatto viharatīti attano pāsāde nāṭakaparivārena sampattiyā vasena ativiya matto. |
"This yakkha is indeed living very heedlessly" means he is extremely intoxicated by the fortune of his palace with its retinue of dancers. |
♦ iddhābhisaṅkhāraṃ abhisaṅkhāsīti iddhimakāsi. |
♦ "He performed a feat of psychic power" means he created a psychic power. |
āpokasiṇaṃ samāpajjitvā pāsādapatiṭṭhitokāsaṃ udakaṃ hotūti iddhiṃ adhiṭṭhāya pāsādakaṇṇike pādaṅguṭṭhakena pahari. |
Having attained the water-kasina, and having determined by psychic power, "Let the place where the palace stands become water," he struck the pinnacle of the palace with his big toe. |
so pāsādo yathā nāma udakapiṭṭhe ṭhapitapattaṃ mukhavaṭṭiyaṃ aṅguliyā pahaṭaṃ aparāparaṃ kampati calati na santiṭṭhati. |
That palace, just as a bowl placed on the surface of water, when struck on its rim by a finger, repeatedly trembles, moves, and does not stay still. |
evamevaṃ saṃkampi sampakampi sampavedhi, thambhapiṭṭhasaṅghāṭakaṇṇikagopānasiādīni karakarāti saddaṃ muñcantāni patituṃ viya āraddhāni. |
Even so, it trembled, shook, and quaked; the pillars, bases, joints, pinnacles, rafters, etc., making a "karakara" sound, began as if to fall. |
tena vuttaṃ — “saṅkampesi sampakampesi sampavedhesī”ti. |
Therefore it is said, "he made it tremble, shake, and quake." |
acchariyabbhutacittajātāti aho acchariyaṃ, aho abbhutanti evaṃ sañjātācchariyābbhutā ceva sañjātatuṭṭhino ca ahesuṃ uppannabalavasomanassā. |
"Their minds arose with wonder and amazement" means "Oh, wonderful! Oh, amazing!" Thus, wonder and amazement arose, and joy arose; strong mental pleasure arose in them. |
saṃvigganti ubbiggaṃ. |
"Agitated" means alarmed. |
lomahaṭṭhajātanti jātalomahaṃsaṃ, kañcanabhittiyaṃ ṭhapitamaṇināgadantehi viya uddhaggehi lomehi ākiṇṇasarīranti attho. |
"With hair standing on end" means with goosebumps arisen; it means the body was covered with hairs standing on end, like jeweled elephant tusks placed on a golden wall. |
lomahaṃso ca nāmesa somanassenapi hoti domanassenapi, idha pana somanassena jāto. |
And this "hair standing on end" (goosebumps) occurs both with joy and with displeasure; here, however, it arose from joy. |
thero hi sakkassa somanassavegena saṃvejetuṃ taṃ pāṭihāriyamakāsi. |
For the elder performed that miracle to arouse spiritual urgency in Sakka through the impetus of joy. |
tasmā somanassavegena saṃviggalomahaṭṭhaṃ viditvāti attho. |
Therefore, "knowing that he was agitated and his hair was standing on end due to the impetus of joy" is the meaning. |
♦ 394. idhāhaṃ, mārisāti idānissa yasmā therena somanassasaṃvegaṃ janayitvā tamaṃ vinoditaṃ, tasmā sallakkhetvā evamāha. |
♦ 394. "Here I, friend..." – now, because the elder had generated joy and spiritual urgency in him and dispelled the darkness (of delusion), therefore, perceiving, he spoke thus. |
eso nu te, mārisa, so bhagavā satthāti, mārisa, tvaṃ kuhiṃ gatosīti vutte mayhaṃ satthu santikanti vadesi, imasmiṃ devaloke ekapādakena viya tiṭṭhasi, yaṃ tvaṃ evaṃ vadesi, eso nu te, mārisa, so bhagavā satthāti pucchiṃsu. |
"Is that, friend, your Blessed One, the Teacher?" – "Friend, when asked, 'Where did you go?' you say, 'To my Teacher.' You stand in this deva world as if on one foot. Since you speak thus, is that, friend, your Blessed One, the Teacher?" they asked. |
sabrahmacārī me esoti ettha kiñcāpi thero anagāriyo abhinīhārasampanno aggasāvako, sakko agāriyo, maggabrahmacariyavasena panete sabrahmacārino honti, tasmā evamāha. |
"He is my fellow in the holy life" – here, although the elder is a homeless one, endowed with aspiration, a chief disciple, and Sakka is a householder, yet by way of the holy life of the path, they are fellows in the holy life; therefore, he spoke thus. |
aho nūna te so bhagavā satthāti sabrahmacārī tāva te evaṃmahiddhiko, so pana te bhagavā satthā aho nūna mahiddhikoti satthu iddhipāṭihāriyadassane jātābhilāpā hutvā evamāhaṃsu. |
"Ah, indeed, that Blessed One is your Teacher!" – "Your fellow in the holy life is so powerful; then that Blessed One, your Teacher, ah, indeed, must be very powerful!" Thus, having developed a desire to see the Teacher's display of psychic power, they spoke thus. |
♦ 395. ñātaññatarassāti paññātaññatarassa, sakko hi paññātānaṃ aññataro. |
♦ 395. "Of one who is well-known" means of one who is distinguished among the well-known; for Sakka is one among the well-known. |
sesaṃ sabbattha pākaṭameva, desanaṃ pana bhagavā yathānusandhināva niṭṭhāpesīti. |
The rest is clear everywhere; the Blessed One, however, concluded the discourse according to the original connection. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ From the Papañcasūdanī, the Commentary to the Majjhima Nikāya |
♦ cūḷataṇhāsaṅkhayasuttavaṇṇanā niṭṭhitā. |
♦ The Explanation of the Cūḷataṇhāsaṅkhaya Sutta is finished. |
♦ 8. mahātaṇhāsaṅkhayasuttavaṇṇanā |
♦ 8. The Explanation of the Mahātaṇhāsaṅkhaya Sutta |
♦ 396. evaṃ me sutanti mahātaṇhāsaṅkhayasuttaṃ. |
♦ 396. "Thus have I heard" – this is the Mahātaṇhāsaṅkhaya Sutta. |
tattha diṭṭhigatanti alagaddūpamasutte laddhimattaṃ diṭṭhigatanti vuttaṃ, idha sassatadiṭṭhi. |
There, "wrong view" – in the Alagaddūpama Sutta, mere adherence to a doctrine is called wrong view; here, it is the view of eternalism. |
so ca bhikkhu bahussuto, ayaṃ appassuto, jātakabhāṇako bhagavantaṃ jātakaṃ kathetvā, “ahaṃ, bhikkhave, tena samayena vessantaro ahosiṃ, mahosadho, vidhurapaṇḍito, senakapaṇḍito, mahājanako rājā ahosin”ti samodhānentaṃ suṇāti. |
And that monk was very learned, this one was not very learned. A reciter of Jātakas, having related a Jātaka to the Blessed One, hears him making the connection, "Monks, at that time I was Vessantara, Mahosadha, Vidhurapaṇḍita, Senakapaṇḍita, King Mahājanaka." |
athassa etadahosi — “ime rūpavedanāsaññāsaṅkhārā tattha tattheva nirujjhanti, viññāṇaṃ pana idhalokato paralokaṃ, paralokato imaṃ lokaṃ sandhāvati saṃsaratī”ti sassatadassanaṃ uppannaṃ. |
Then this occurred to him: "These – form, feeling, perception, formations – cease right there and then; but consciousness runs on and transmigrates from this world to the next, and from the next world to this world." Thus, the view of eternalism arose. |
tenāha — “tadevidaṃ viññāṇaṃ sandhāvati saṃsarati anaññan”ti. |
Therefore he said, "This very same consciousness runs on and transmigrates, not another." |
♦ sammāsambuddhena pana, “viññāṇaṃ paccayasambhavaṃ, sati paccaye uppajjati, vinā paccayaṃ natthi viññāṇassa sambhavo”ti vuttaṃ. |
♦ By the Perfectly Enlightened One, however, it has been said, "Consciousness arises from a condition; when there is a condition, it arises; without a condition, there is no arising of consciousness." |
tasmā ayaṃ bhikkhu buddhena akathitaṃ katheti, jinacakke pahāraṃ deti, vesārajjañāṇaṃ paṭibāhati, sotukāmaṃ janaṃ visaṃvādeti, ariyapathe tiriyaṃ nipatitvā mahājanassa ahitāya dukkhāya paṭipanno. |
Therefore, this monk says what was not said by the Buddha, strikes a blow against the Wheel of the Conqueror, obstructs the knowledge of fearlessness, deceives people who wish to hear, and, having fallen crosswise on the noble path, is practicing for the harm and suffering of many people. |
yathā nāma rañño rajje mahācoro uppajjamāno mahājanassa ahitāya dukkhāya uppajjati, evaṃ jinasāsane coro hutvā mahājanassa ahitāya dukkhāya uppannoti veditabbo. |
Just as a great thief arising in a king's kingdom arises for the harm and suffering of many people, so too, having become a thief in the Conqueror's Dispensation, he has arisen for the harm and suffering of many people – thus it should be understood. |
sambahulā bhikkhūti janapadavāsino piṇḍapātikabhikkhū. |
"Many monks" means monks dwelling in the countryside who live on alms. |
tenupasaṅkamiṃsūti ayaṃ parisaṃ labhitvā sāsanampi antaradhāpeyya, yāva pakkhaṃ na labhati, tāvadeva naṃ diṭṭhigatā vivecemāti sutasutaṭṭhānatoyeva aṭṭhatvā anisīditvā upasaṅkamiṃsu. |
"They approached him" – "This one, having gained a following, might even cause the Dispensation to disappear. Before he gains a faction, let us separate him from his wrong view." Thus, from the very place where they heard it, without delaying, without sitting down, they approached. |
♦ 398. katamaṃ taṃ sāti viññāṇanti sāti yaṃ tvaṃ viññāṇaṃ sandhāya vadesi, katamaṃ taṃ viññāṇanti? |
♦ 398. "Which, Sāti, is that consciousness?" means, Sāti, that consciousness which you speak of, which consciousness is that? |
yvāyaṃ, bhante, vado vedeyyo tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedetīti, bhante, yo ayaṃ vadati vedayati, yo cāyaṃ tahiṃ tahiṃ kusalākusalakammānaṃ vipākaṃ paccanubhoti. |
"That which, venerable sir, speaks, feels, that which experiences the result of good and bad kamma here and there" means, venerable sir, that which speaks, feels, and that which experiences the result of wholesome and unwholesome kamma in this or that place. |
idaṃ, bhante, viññāṇaṃ, yamahaṃ sandhāya vademīti . |
This, venerable sir, is the consciousness that I refer to. |
kassa nu kho nāmāti kassa khattiyassa vā brāhmaṇassa vā vessasuddagahaṭṭhapabbajitadevamanussānaṃ vā aññatarassa. |
"To whom indeed" means to which khattiya, or brahmin, or vessa, sudda, householder, renunciant, deva, or human, or any other. |
♦ 399. atha kho bhagavā bhikkhū āmantesīti kasmā āmantesi? |
♦ 399. "Then the Blessed One addressed the monks" – why did he address them? |
sātissa kira evaṃ ahosi — “satthā maṃ ‘moghapuriso’ti vadati, na ca moghapurisoti vuttamatteneva maggaphalānaṃ upanissayo na hoti. |
It seems this occurred to Sāti: "The Teacher calls me a 'worthless man,' but merely by being called a worthless man, one does not lack the supporting condition for path and fruition. |
upasenampi hi vaṅgantaputtaṃ, ‘atilahuṃ kho tvaṃ moghapurisa bāhullāya āvatto’ti (mahāva. |
For even Upasena Vaṅgantaputta, the Blessed One admonished with the term 'worthless man,' saying, 'You are too quick, worthless man, turned to abundance' (Mahāvagga 75). |
75) bhagavā moghapurisavādena ovadi. |
The Blessed One admonished with the term 'worthless man'. |
thero aparabhāge ghaṭento vāyamanto cha abhiññā sacchākāsi. |
The elder, later, striving and endeavoring, realized the six supernormal knowledges. |
ahampi tathārūpaṃ vīriyaṃ paggaṇhitvā maggaphalāni nibbattessāmī”ti. |
I too, having exerted similar effort, will bring forth path and fruition. |
athassa bhagavā chinnapaccayo ayaṃ sāsane aviruḷhadhammoti dassento bhikkhū āmantesi. |
Then the Blessed One, showing, "This one has his support cut off, his Dhamma is not growing in the Dispensation," addressed the monks. |
usmīkatotiādi heṭṭhā vuttādhippāyameva. |
"Become heated," etc., has the same meaning as stated below. |
atha kho bhagavāti ayampi pāṭiyekko anusandhi. |
"Then the Blessed One" – this is also a separate connection. |
sātissa kira etadahosi — “bhagavā mayhaṃ maggaphalānaṃ upanissayo natthīti vadati, kiṃ sakkā upanissaye asati kātuṃ? |
It seems this occurred to Sāti: "The Blessed One says I have no supporting condition for path and fruition. What can be done if there is no supporting condition? |
na hi tathāgatā saupanissayasseva dhammaṃ desenti, yassa kassaci desentiyeva. |
Tathāgatas do not teach the Dhamma only to one who has a supporting condition; they teach it to anyone at all. |
ahaṃ buddhassa santikā sugatovādaṃ labhitvā saggasampattūpagaṃ kusalaṃ karissāmī”ti. |
I, having received the Sugata's teaching from the Buddha, will perform wholesome deeds leading to heavenly fortune. |
athassa bhagavā, “nāhaṃ, moghapurisa, tuyhaṃ ovādaṃ vā anusāsaniṃ vā demī”ti sugatovādaṃ paṭippassambhento imaṃ desanaṃ ārabhi. |
Then the Blessed One, repressing the Sugata's teaching, saying, "I do not give you, worthless man, advice or instruction," began this discourse. |
tassattho heṭṭhā vuttanayeneva veditabbo. |
Its meaning should be understood in the way stated below. |
idāni parisāya laddhiṃ sodhento, “idhāhaṃ bhikkhū paṭipucchissāmī”tiādimāha. |
Now, purifying the doctrine for the assembly, he said, "Here I will question the monks," etc. |
taṃ sabbampi heṭṭhā vuttanayeneva veditabbaṃ. |
All of that too should be understood in the way stated below. |
♦ 400. idāni viññāṇassa sappaccayabhāvaṃ dassetuṃ yaṃ yadeva, bhikkhavetiādimāha. |
♦ 400. Now, to show that consciousness is conditioned, he said, "Whatever, monks," etc. |
tattha manañca paṭicca dhamme cāti sahāvajjanena bhavaṅgamanañca tebhūmakadhamme ca paṭicca. |
There, "dependent on mind and mental objects" means dependent on the life-continuum mind together with adverting, and on the mental objects of the three planes. |
kaṭṭhañca paṭiccātiādi opammanidassanatthaṃ vuttaṃ. |
"Dependent on wood," etc., is said for the sake of illustrating with a simile. |
tena kiṃ dīpeti? |
What does he show by that? |
dvārasaṅkantiyā abhāvaṃ. |
The absence of transition between doors (sense faculties). |
yathā hi kaṭṭhaṃ paṭicca jalamāno aggi upādānapaccaye satiyeva jalati, tasmiṃ asati paccayavekallena tattheva vūpasammati, na sakalikādīni saṅkamitvā sakalikaggītiādisaṅkhyaṃ gacchati, evameva cakkhuñca paṭicca rūpe ca uppannaṃ viññāṇaṃ tasmiṃ dvāre cakkhurūpāalokamanasikārasaṅkhāte paccayamhi satiyeva uppajjati, tasmiṃ asati paccayavekallena tattheva nirujjhati, na sotādīni saṅkamitvā sotaviññāṇantiādisaṅkhyaṃ gacchati . |
For just as a fire burning dependent on wood burns only when the fuel-condition is present, and when that is absent, due to lack of condition, it is extinguished right there, and does not, by transitioning to wood-chips etc., acquire the designation "wood-chip-fire" etc.; even so, consciousness arisen dependent on the eye and forms arises only when the condition known as eye-form-light-attention is present at that door. When that is absent, due to lack of condition, it ceases right there, and does not, by transitioning to the ear etc., acquire the designation "ear-consciousness" etc. |
esa nayo sabbavāresu. |
This is the method in all cases. |
iti bhagavā nāhaṃ viññāṇappavatte dvārasaṅkantimattampi vadāmi, ayaṃ pana sāti moghapuriso bhavasaṅkantiṃ vadatīti sātiṃ niggahesi. |
Thus, the Blessed One reproved Sāti, saying, "I do not speak of even a mere transition between doors in the process of consciousness, but this worthless man Sāti speaks of a transition between existences." |
♦ 401. evaṃ viññāṇassa sappaccayabhāvaṃ dassetvā idāni pana pañcannampi khandhānaṃ sappaccayabhāvaṃ dassento, bhūtamidantiādimāha. |
♦ 401. Having thus shown that consciousness is conditioned, now, showing that all five aggregates are conditioned, he said, "This has come to be," etc. |
tattha bhūtamidanti idaṃ khandhapañcakaṃ jātaṃ bhūtaṃ nibbattaṃ, tumhepi taṃ bhūtamidanti, bhikkhave, passathāti. |
There, "This has come to be" means this pentad of aggregates has arisen, come to be, been produced; "Do you too, monks, see that this has come to be?" |
tadāhārasambhavanti taṃ panetaṃ khandhapañcakaṃ āhārasambhavaṃ paccayasambhavaṃ, sati paccaye uppajjati evaṃ passathāti pucchati. |
"It arises from that nutriment" – this pentad of aggregates arises from nutriment, arises from a condition; it arises when there is a condition. "Do you see it thus?" he asks. |
tadāhāranirodhāti tassa paccayassa nirodhā. |
"From the cessation of that nutriment" means from the cessation of that condition. |
bhūtamidaṃ nossūti bhūtaṃ nu kho idaṃ, na nu kho bhūtanti. |
"Has this come to be, or not?" means, has this indeed come to be, or has it not come to be? |
tadāhārasambhavaṃ nossūti taṃ bhūtaṃ khandhapañcakaṃ paccayasambhavaṃ nu kho, na nu khoti. |
"Does it arise from that nutriment, or not?" means, does that which has come to be, the pentad of aggregates, indeed arise from a condition, or does it not? |
tadāhāranirodhāti tassa paccayassa nirodhā. |
"From the cessation of that nutriment" means from the cessation of that condition. |
nirodhadhammaṃ nossūti taṃ dhammaṃ nirodhadhammaṃ nu kho, na nu khoti. |
"Is it subject to cessation, or not?" means, is that dhamma indeed subject to cessation, or is it not? |
sammappaññāya passatoti idaṃ khandhapañcakaṃ jātaṃ bhūtaṃ nibbattanti yāthāvasarasalakkhaṇato vipassanāpaññāya sammā passantassa. |
"One who sees with right wisdom" means one who rightly sees this pentad of aggregates as arisen, come to be, produced, through insight-wisdom, according to its actual characteristics. |
paññāya sudiṭṭhanti vuttanayeneva vipassanāpaññāya suṭṭhu diṭṭhaṃ. |
"Well seen with wisdom" means well seen with insight-wisdom, in the way stated. |
evaṃ ye ye taṃ pucchaṃ sallakkhesuṃ, tesaṃ tesaṃ paṭiññaṃ gaṇhanto pañcannaṃ khandhānaṃ sappaccayabhāvaṃ dasseti. |
Thus, for each of those who perceived that question, taking their affirmation, he shows that the five aggregates are conditioned. |
♦ idāni yāya paññāya tehi taṃ sappaccayaṃ sanirodhaṃ khandhapañcakaṃ sudiṭṭhaṃ, tattha nittaṇhabhāvaṃ pucchanto imaṃ ce tumhetiādimāha. |
♦ Now, asking about the state of being without craving for that conditioned pentad of aggregates with its cessation, which was well seen by them with wisdom, he said, "If you," etc. |
tattha diṭṭhinti vipassanāsammādiṭṭhiṃ . |
There, "view" means the right view of insight. |
sabhāvadassanena parisuddhaṃ. |
Purified by seeing its intrinsic nature. |
paccayadassanena pariyodātaṃ. |
Clarified by seeing the conditions. |
allīyethāti taṇhādiṭṭhīhi allīyitvā vihareyyātha. |
"Would you adhere?" means would you dwell adhering with craving and views. |
kelāyethāti taṇhādiṭṭhīhi kīḷamānā vihareyyātha . |
"Would you delight?" means would you dwell delighting with craving and views. |
dhanāyethāti dhanaṃ viya icchantā gedhaṃ āpajjeyyātha. |
"Would you treasure?" means, desiring it like wealth, would you become greedy. |
mamāyethāti taṇhādiṭṭhīhi mamattaṃ uppādeyyātha. |
"Would you make it 'mine'?" means would you produce the sense of 'mineness' with craving and views. |
nittharaṇatthāya no gahaṇatthāyāti yo so mayā caturoghanittharaṇatthāya kullūpamo dhammo desito, no nikantivasena gahaṇatthāya. |
"For the sake of crossing over, not for the sake of grasping" means that Dhamma, likened to a raft, taught by me for the sake of crossing the four floods, not for the sake of grasping with attachment. |
api nu taṃ tumhe ājāneyyāthāti. |
Would you understand that? |
vipariyāyena sukkapakkho veditabbo. |
Conversely, the bright side should be understood. |
♦ 402. idāni tesaṃ khandhānaṃ paccayaṃ dassento, cattārome, bhikkhave, āhārātiādimāha, tampi vuttatthameva. |
♦ 402. Now, showing the condition for those aggregates, he said, "These four, monks, are nutriments," etc.; that too has the meaning already stated. |
yathā pana eko imaṃ jānāsīti vutto, “na kevalaṃ imaṃ, mātarampissa jānāmi, mātu mātarampī”ti evaṃ paveṇivasena jānanto suṭṭhu jānāti nāma. |
Just as, however, one who is told, "Know this," and who knows it genealogically, saying, "Not only this, I also know its mother, and its mother's mother," is said to know well. |
evamevaṃ bhagavā na kevalaṃ khandhamattameva jānāti, khandhānaṃ paccayampi tesampi paccayānaṃ paccayanti evaṃ sabbapaccayaparamparaṃ jānāti. |
Even so, the Blessed One not only knows the mere aggregates, but also the condition for the aggregates, and the condition for those conditions, thus he knows the entire chain of all conditions. |
so taṃ, buddhabalaṃ dīpento idāni paccayaparamparaṃ dassetuṃ, ime ca, bhikkhave, cattāro āhārātiādimāha. |
He, illuminating that power of a Buddha, now, to show the chain of conditions, said, "And these, monks, are the four nutriments," etc. |
taṃ vuttatthameva. |
That has the meaning already stated. |
iti kho, bhikkhave, avijjāpaccayā saṅkhārā . |
Thus, monks, with ignorance as condition, formations [arise]. |
.. pe . |
.. etc .. |
.. dukkhakkhandhassa samudayo hotīti ettha pana paṭiccasamuppādakathā vitthāretabbā bhaveyya, sā visuddhimagge vitthāritāva. |
"There is the origination of this whole mass of suffering" – here, however, the discourse on dependent origination should be elaborated; it is already elaborated in the Visuddhimagga. |
♦ 404. imasmiṃ sati idaṃ hotīti imasmiṃ avijjādike paccaye sati idaṃ saṅkhārādikaṃ phalaṃ hoti. |
♦ 404. "When this exists, that comes to be" means when this condition, ignorance etc., exists, this result, formations etc., comes to be. |
imassuppādā idaṃ uppajjatīti imassa avijjādikassa paccayassa uppādā idaṃ saṅkhārādikaṃ phalaṃ uppajjati, tenevāha — “yadidaṃ avijjāpaccayā saṅkhārā . |
"From the arising of this, that arises" means from the arising of this condition, ignorance etc., this result, formations etc., arises; therefore he said, "That is: with ignorance as condition, formations [arise]... |
.. pe . |
.. etc .. |
.. samudayo hotī”ti. |
...there is origination." |
evaṃ vaṭṭaṃ dassetvā idāni vivaṭṭaṃ dassento, avijjāya tveva asesavirāganirodhātiādimāha. |
Having thus shown the round (of samsara), now showing the un-rounding (Nibbana), he said, "With the remainderless fading away and cessation of ignorance," etc. |
tattha avijjāya tvevāti avijjāya eva tu. |
There, "of ignorance indeed" means of ignorance only, however. |
asesavirāganirodhāti virāgasaṅkhātena maggena asesanirodhā anuppādanirodhā. |
"Remainderless fading away and cessation" means remainderless cessation, non-arising cessation, through the path known as fading away. |
saṅkhāranirodhoti saṅkhārānaṃ anuppādanirodho hoti, evaṃ niruddhānaṃ pana saṅkhārānaṃ nirodhā viññāṇanirodho hoti, viññāṇādīnañca nirodhā nāmarūpādīni niruddhāniyeva hontīti dassetuṃ saṅkhāranirodhā viññāṇanirodhotiādiṃ vatvā evametassa kevalassa dukkhakkhandhassa nirodho hotīti vuttaṃ. |
Cessation of formations" means there is non-arising cessation of formations. And from the cessation of such ceased formations, there is cessation of consciousness. And to show that from the cessation of consciousness etc., name-and-form etc. are indeed ceased, having said, "From the cessation of formations, cessation of consciousness," etc., it is said, "Thus is the cessation of this entire mass of suffering. |
tattha kevalassāti sakalassa, suddhassa vā, sattavirahitassāti attho. |
There, "entire" means whole, or pure, meaning devoid of a being. |
dukkhakkhandhassāti dukkharāsissa. |
"Mass of suffering" means heap of suffering. |
nirodho hotīti anuppādo hoti. |
"Cessation occurs" means non-arising occurs. |
♦ 406. imasmiṃ asatītiādi vuttapaṭipakkhanayena veditabbaṃ. |
♦ 406. "When this does not exist," etc., should be understood by the opposite method of what was said. |
♦ 407. evaṃ vaṭṭavivaṭṭaṃ kathetvā idāni imaṃ dvādasaṅgapaccayavaṭṭaṃ saha vipassanāya maggena jānantassa yā paṭidhāvanā pahīyati, tassā abhāvaṃ pucchanto api nu tumhe, bhikkhavetiādimāha. |
♦ 407. Having thus spoken of the round and the un-rounding, now, asking about the absence of that running back which is abandoned by one who knows this twelve-linked conditioned round together with insight and the path, he said, "Would you, monks," etc. |
tattha evaṃ jānantāti evaṃ sahavipassanāya maggena jānantā. |
There, "knowing thus" means knowing thus with insight and the path. |
evaṃ passantāti tasseva vevacanaṃ. |
"Seeing thus" is a synonym for the same. |
pubbantanti purimakoṭṭhāsaṃ, atītakhandhadhātuāyatanānīti attho. |
"The past end" means the former portion, meaning past aggregates, elements, and sense bases. |
paṭidhāveyyāthāti taṇhādiṭṭhivasena paṭidhāveyyātha. |
"Would you run back?" means would you run back by way of craving and views. |
sesaṃ sabbāsavasutte vitthāritameva. |
The rest is already elaborated in the Sabbāsava Sutta. |
♦ idāni nesaṃ tattha niccalabhāvaṃ pucchanto, api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā evaṃ vadeyyātha, satthā no garūtiādimāha. |
♦ Now, asking about their unwavering state therein, he said, "Would you, monks, knowing thus, seeing thus, speak thus: 'The Teacher is a burden to us'?" etc. |
tattha garūti bhāriko akāmā anuvattitabbo . |
There, "burden" means weighty, to be followed unwillingly. |
samaṇoti buddhasamaṇo. |
"Ascetic" means the Buddha-ascetic. |
aññaṃ satthāraṃ uddiseyyāthāti ayaṃ satthā amhākaṃ kiccaṃ sādhetuṃ na sakkotīti api nu evaṃsaññino hutvā aññaṃ bāhirakaṃ satthāraṃ uddiseyyātha. |
"Would you point to another teacher?" means, thinking thus, "This teacher cannot accomplish our task," would you, being of such a perception, point to another, external teacher? |
puthusamaṇabrāhmaṇānanti evaṃsaññino hutvā puthūnaṃ titthiyasamaṇānaṃ ceva brāhmaṇānañca. |
"Of the many ascetics and brahmins" means, being of such a perception, of the many sectarian ascetics and brahmins. |
vatakotūhalamaṅgalānīti vatasamādānāni ca diṭṭhikutūhalāni ca diṭṭhasutamutamaṅgalāni ca. |
"Vows, curiosities, and auspicious signs" means undertakings of vows, curiosities of views, and auspicious signs seen, heard, or cognized. |
tāni sārato paccāgaccheyyāthāti etāni sāranti evaṃsaññino hutvā paṭiāgaccheyyātha. |
"Would you return to them as essential?" means, perceiving them as essential, would you return to them? |
evaṃ nissaṭṭhāni ca puna gaṇheyyāthāti attho. |
Meaning, would you take up again those things thus discarded? |
sāmaṃ ñātanti sayaṃ ñāṇena ñātaṃ. |
"Known by oneself" means known by oneself with knowledge. |
sāmaṃ diṭṭhanti sayaṃ paññācakkhunā diṭṭhaṃ. |
"Seen by oneself" means seen by oneself with the eye of wisdom. |
sāmaṃ viditanti sayaṃ vibhāvitaṃ pākaṭaṃ kataṃ. |
"Understood by oneself" means made clear, made manifest by oneself. |
upanītā kho me tumheti mayā, bhikkhave, tumhe iminā sandiṭṭhikādisabhāvena dhammena nibbānaṃ upanītā, pāpitāti attho. |
"You have been led by me" means, by me, monks, you have been led, brought to Nibbāna by this Dhamma which is immediately visible, etc. |
sandiṭṭhikotiādīnamattho visuddhimagge vitthārito. |
The meaning of "immediately visible," etc., is elaborated in the Visuddhimagga. |
idametaṃ paṭicca vuttanti etaṃ vacanamidaṃ tumhehi sāmaṃ ñātādibhāvaṃ paṭicca vuttaṃ. |
"This was said in reference to that" means this statement was said in reference to your state of having known by yourselves, etc. |
♦ 408. tiṇṇaṃ kho pana, bhikkhaveti kasmā ārabhi? |
♦ 408. "Of the three, however, monks" – why did he begin this? |
nanu heṭṭhā vaṭṭavivaṭṭavasena desanā matthakaṃ pāpitāti? |
Was not the discourse already brought to a conclusion below by way of the round and the un-rounding? |
āma pāpitā. |
Yes, it was brought. |
ayaṃ pana pāṭiekko anusandhi, “ayañhi lokasannivāso paṭisandhisammūḷho, tassa sammohaṭṭhānaṃ viddhaṃsetvā pākaṭaṃ karissāmī”ti imaṃ desanaṃ ārabhi. |
This, however, is a separate connection: "This worldly abode is utterly deluded about rebirth; I will destroy its place of delusion and make it clear." Thus he began this discourse. |
apica vaṭṭamūlaṃ avijjā, vivaṭṭamūlaṃ buddhuppādo, iti vaṭṭamūlaṃ avijjaṃ vivaṭṭamūlañca buddhuppādaṃ dassetvāpi, “puna ekavāraṃ vaṭṭavivaṭṭavasena desanaṃ matthakaṃ pāpessāmī”ti imaṃ desanaṃ ārabhi. |
Moreover, even after showing that the root of the round is ignorance, and the root of the un-rounding is the arising of a Buddha – thus, the root of the round, ignorance, and the root of the un-rounding, the arising of a Buddha – he began this discourse, thinking, "Once more, I will bring the discourse to a conclusion by way of the round and the un-rounding." |
tattha sannipātāti samodhānena piṇḍabhāvena. |
There, "conjunction" means by combination, by being a mass. |
gabbhassāti gabbhe nibbattanakasattassa. |
"Of the womb" means of the being that is to be born in the womb. |
avakkanti hotīti nibbatti hoti. |
"Descent occurs" means birth occurs. |
katthaci hi gabbhoti mātukucchi vutto. |
For in some places, "womb" (gabbha) refers to the mother's belly. |
yathāha — |
As it is said — |
♦ “yamekarattiṃ paṭhamaṃ, gabbhe vasati māṇavo. |
♦ "The first night that a young man dwells in the womb, |
♦ abbhuṭṭhitova so yāti, sa gacchaṃ na nivattatī”ti. |
♦ He goes forth as if risen up; going, he does not turn back." |
(jā. 1.15.363). |
(Jātaka 1.15.363). |
♦ katthaci gabbhe nibbattanasatto. |
♦ In some places, the being to be born in the womb. |
yathāha — “yathā kho, panānanda, aññā itthikā nava vā dasa vā māse gabbhaṃ kucchinā pariharitvā vijāyantī”ti (ma. |
As it is said: "Just as, Ānanda, some woman, having carried a child in her womb for nine or ten months, gives birth" (Majjhima Nikāya 3.205). |
ni. 3.205). idha satto adhippeto, taṃ sandhāya vuttaṃ “gabbhassa avakkanti hotī”ti. |
Here, "being" is intended; referring to that, it is said, "descent of the womb occurs." |
♦ idhāti imasmiṃ sattaloke. |
♦ "Here" means in this world of beings. |
mātā ca utunī hotīti idaṃ utusamayaṃ sandhāya vuttaṃ. |
"And the mother is in season" – this is said referring to the fertile period. |
mātugāmassa kira yasmiṃ okāse dārako nibbattati, tattha mahatī lohitapīḷakā saṇṭhahitvā bhijjitvā paggharati, vatthu suddhaṃ hoti, suddhe vatthumhi mātāpitūsu ekavāraṃ sannipatitesu yāva satta divasāni khettameva hoti. |
It is said that in the place in a woman where a child is conceived, a large blood clot forms, bursts, and flows out; the site becomes pure. In the pure site, when the mother and father have united once, for up to seven days, it is indeed a field (for conception). |
tasmiṃ samaye hatthaggāhaveṇiggāhādinā aṅgaparāmasanenapi dārako nibbattatiyeva. |
At that time, a child is conceived even by touching of limbs, such as grasping the tip of the hand or the braid of hair. |
gandhabboti tatrūpagasatto. |
"Gandhabba" means the being arriving there. |
paccupaṭṭhito hotīti na mātāpitūnaṃ sannipātaṃ olokayamāno samīpe ṭhito paccupaṭṭhito nāma hoti. |
"Is present" does not mean is present standing nearby, observing the union of mother and father. |
kammayantayantito pana eko satto tasmiṃ okāse nibbattanako hotīti ayamettha adhippāyo. |
But "a being, impelled by the mechanism of kamma, is to be reborn in that place" – this is the intention here. |
saṃsayenāti “arogo nu kho bhavissāmi ahaṃ vā, putto vā me”ti evaṃ mahantena jīvitasaṃsayena. |
With anxiety" means with great anxiety about life, thinking, "Will I be healthy, or my son? |
lohitañhetaṃ, bhikkhaveti tadā kira mātulohitaṃ taṃ ṭhānaṃ sampattaṃ puttasinehena paṇḍaraṃ hoti. |
"This is blood, monks" – at that time, it is said, the mother's blood, having reached that place, becomes white through affection for the son. |
tasmā evamāha. |
Therefore, he spoke thus. |
vaṅkakanti gāmadārakānaṃ kīḷanakaṃ khuddakanaṅgalaṃ. |
"A little plough" means a toy for village children, a small plough. |
ghaṭikā vuccati dīghadaṇḍena rassadaṇḍakaṃ paharaṇakīḷā. |
"Tip-cat" is called the game of striking a short stick with a long stick. |
mokkhacikanti samparivattakakīḷā, ākāse vā daṇḍakaṃ gahetvā bhūmiyaṃ vā sīsaṃ ṭhapetvā heṭṭhupariyabhāvena parivattanakīḷananti vuttaṃ hoti. |
"Somersaults" means the game of turning over; it is said to be the game of turning upside down, either by holding a stick in the air or by placing the head on the ground. |
ciṅgulakaṃ vuccati tālapaṇṇādīhi kataṃ vātappahārena paribbhamanacakkaṃ . |
"Pinwheel" is called a wheel made of palm leaves, etc., that spins by the force of the wind. |
pattāḷhakaṃ vuccati paṇṇanāḷikā, tāya vālikādīni minantā kīḷanti. |
"Leaf-measure" is called a leaf-tube; playing, they measure sand, etc., with it. |
rathakanti khuddakarathaṃ. |
"A little chariot" means a small chariot. |
dhanukampi khuddakadhanumeva. |
"A little bow" also means a small bow. |
♦ 409. sārajjatīti rāgaṃ uppādeti. |
♦ 409. "Becomes impassioned" means produces passion. |
byāpajjatīti byāpādaṃ uppādeti. |
"Becomes malevolent" means produces malevolence. |
anupaṭṭhitakāyasatīti kāye sati kāyasati, taṃ anupaṭṭhapetvāti attho. |
"With mindfulness of body unestablished" means mindfulness of body is mindfulness related to the body; "not having established that" is the meaning. |
parittacetasoti akusalacitto. |
"With a limited mind" means with an unwholesome mind. |
yatthassa te pāpakāti yassaṃ phalasamāpattiyaṃ ete nirujjhanti, taṃ na jānāti nādhigacchatīti attho. |
"Wherein those evil things for him..." means "in which attainment of fruition these cease, that he does not know, does not attain" is the meaning. |
anurodhavirodhanti rāgañceva dosañca. |
"Conformity and opposition" means passion and aversion. |
abhinandatīti taṇhāvasena abhinandati, taṇhāvaseneva aho sukhantiādīni vadanto abhivadati. |
"He delights" means he delights by way of craving; by way of craving, saying "Oh, happiness!" etc., he exclaims. |
ajjhosāya tiṭṭhatīti taṇhāajjhosānagahaṇena gilitvā pariniṭṭhapetvā gaṇhāti. |
"He remains clinging" means, having swallowed it with the grasp of craving-clinging, having consumed it, he grasps. |
sukhaṃ vā adukkhamasukhaṃ vā abhinandatu, dukkhaṃ kathaṃ abhinandatīti? |
Let him delight in pleasure or in neither-painful-nor-pleasant feeling; how does he delight in pain? |
“ahaṃ dukkhito mama dukkhan”ti gaṇhanto abhinandati nāma. |
Grasping "I am pained, this is my pain," he is said to delight. |
uppajjati nandīti taṇhā uppajjati. |
"Delight arises" means craving arises. |
tadupādānanti sāva taṇhā gahaṇaṭṭhena upādānaṃ nāma. |
"That clinging" means that very craving, in the sense of grasping, is called clinging. |
tassa upādānapaccayā bhavo . |
With that clinging as condition, becoming [arises]... |
.. pe . |
.. etc .. |
.. samudayo hotīti, idañhi bhagavatā puna ekavāraṃ dvisandhi tisaṅkhepaṃ paccayākāravaṭṭaṃ dassitaṃ. |
"...there is origination." Indeed, here the Blessed One has once again shown the conditioned round of the causal structure with two links and three sections. |
♦ 410-4. idāni vivaṭṭaṃ dassetuṃ idha, bhikkhave, tathāgato loke uppajjatītiādimāha. |
♦ 410-4. Now, to show the un-rounding, he said, "Here, monks, a Tathāgata arises in the world," etc. |
tattha appamāṇacetasoti appamāṇaṃ lokuttaraṃ ceto assāti appamāṇacetaso, maggacittasamaṅgīti attho. |
There, "of immeasurable mind" means one whose mind is immeasurable, supramundane, hence "of immeasurable mind"; it means endowed with the path-mind. |
imaṃ kho me tumhe, bhikkhave, saṃkhittena taṇhāsaṅkhayavimuttiṃ dhārethāti, bhikkhave, imaṃ saṃkhittena desitaṃ mayhaṃ, taṇhāsaṅkhayavimuttidesanaṃ tumhe niccakālaṃ dhāreyyātha mā pamajjeyyātha. |
"This, monks, my teaching on liberation through the destruction of craving, which I have taught in brief, you should bear in mind" means, monks, this teaching on liberation through the destruction of craving, taught by me in brief, you should bear in mind always; do not be heedless. |
desanā hi ettha vimuttipaṭilābhahetuto vimuttīti vuttā. |
For here, the teaching is called "liberation" because it is the cause for the attainment of liberation. |
mahātaṇhājālataṇhāsaṅghāṭapaṭimukkanti taṇhāva saṃsibbitaṭṭhena mahātaṇhājālaṃ, saṅghaṭitaṭṭhena saṅghāṭanti vuccati; |
"Enmeshed in the great net of craving, the mass of craving" means craving itself, in the sense of being sewn together, is the great net of craving; in the sense of being massed together, it is called a mass. |
iti imasmiṃ mahātaṇhājāle taṇhāsaṅghāṭe ca imaṃ sātiṃ bhikkhuṃ kevaṭṭaputtaṃ paṭimukkaṃ dhāretha. |
Thus, in this great net of craving and mass of craving, bear in mind this monk Sāti, son of a fisherman, as enmeshed. |
anupaviṭṭho antogadhoti naṃ dhārethāti attho. |
"Entered into, gone within" – bear him in mind thus, is the meaning. |
sesaṃ sabbattha uttānatthamevāti. |
The rest is of obvious meaning everywhere. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ From the Papañcasūdanī, the Commentary to the Majjhima Nikāya |
♦ mahātaṇhāsaṅkhayasuttavaṇṇanā niṭṭhitā. |
♦ The Explanation of the Mahātaṇhāsaṅkhaya Sutta is finished. |
♦ 9. mahāassapurasuttavaṇṇanā |
♦ 9. The Explanation of the Mahāassapura Sutta |
♦ 415. evaṃ me sutanti mahāassapurasuttaṃ. |
♦ 415. "Thus have I heard" – this is the Mahāassapura Sutta. |
tattha aṅgesūti aṅgā nāma jānapadino rājakumārā, tesaṃ nivāso ekopi janapado ruḷhīsaddena “aṅgā”ti vuccati, tasmiṃ aṅgesu janapade. |
There, "in Aṅga" – Aṅgas are named after the princes of that country; their residence, even a single country, is called "Aṅga" by established term; in that country of Aṅga. |
assapuraṃ nāma aṅgānaṃ nigamoti assapuranti nagaranāmena laddhavohāro aṅgānaṃ janapadassa eko nigamo, taṃ gocaragāmaṃ katvā viharatīti attho. |
"Assapura, a market town of the Aṅgans" – Assapura is a market town of the Aṅgan country, known by the city's name. Making that his alms-round village, he dwells there; that is the meaning. |
bhagavā etadavocāti etaṃ “samaṇā samaṇāti vo, bhikkhave, jano sañjānātī”tiādivacanamavoca. |
"The Blessed One said this" – he said this statement, "Monks, people recognize you as 'ascetics, ascetics'," etc. |
♦ kasmā pana evaṃ avocāti. |
♦ But why did he say so? |
tasmiṃ kira nigame manussā saddhā pasannā buddhamāmakā dhammamāmakā saṅghamāmakā, tadahupabbajitasāmaṇerampi vassasatikattherasadisaṃ katvā pasaṃsanti; |
It is said that in that market town, the people were faithful, devout, devoted to the Buddha, devoted to the Dhamma, devoted to the Sangha. They praised even a novice monk ordained that very day as if he were an elder of a hundred years' standing. |
pubbaṇhasamayaṃ bhikkhusaṅghaṃ piṇḍāya pavisantaṃ disvā bījanaṅgalādīni gahetvā khettaṃ gacchantāpi, pharasuādīni gahetvā araññaṃ pavisantāpi tāni upakaraṇāni nikkhipitvā bhikkhusaṅghassa nisīdanaṭṭhānaṃ āsanasālaṃ vā maṇḍapaṃ vā rukkhamūlaṃ vā sammajjitvā āsanāni paññapetvā arajapānīyaṃ paccupaṭṭhāpetvā bhikkhusaṅghaṃ nisīdāpetvā yāgukhajjakādīni datvā katabhattakiccaṃ bhikkhusaṅghaṃ uyyojetvā tato tāni upakaraṇāni ādāya khettaṃ vā araññaṃ vā gantvā attano kammāni karonti, kammantaṭṭhānepi nesaṃ aññā kathā nāma natthi. |
In the morning, seeing the Sangha of monks entering for alms, even those going to the field carrying seeds, ploughs, etc., or those entering the forest carrying axes, etc., would put down those implements, sweep the monks' sitting place – a rest house, a pavilion, or the foot of a tree – prepare seats, provide filtered water, have the Sangha of monks sit down, offer rice-gruel, snacks, etc., send off the Sangha of monks after their meal, and then, taking those implements, go to the field or forest and do their own work. Even at their workplaces, they have no other kind of talk. |
cattāro maggaṭṭhā cattāro phalaṭṭhāti aṭṭha puggalā ariyasaṅgho nāma; |
The four established in the path, the four established in fruition – these eight individuals are called the Noble Sangha. |
te “evarūpena sīlena, evarūpena ācārena, evarūpāya paṭipattiyā samannāgatā lajjino pesalā uḷāraguṇā”ti bhikkhusaṅghasseva vaṇṇaṃ kathenti. |
They speak in praise of the Sangha of monks, saying, "They are endowed with such virtue, such conduct, such practice; they are modest, amiable, of noble qualities." |
kammantaṭṭhānato āgantvā bhuttasāyamāsā gharadvāre nisinnāpi, sayanigharaṃ pavisitvā nisinnāpi bhikkhusaṅghasseva vaṇṇaṃ kathenti. |
Having come from their workplaces and eaten their evening meal, even when sitting at their house doors, or having entered their sleeping quarters and sitting down, they speak in praise of the Sangha of monks. |
bhagavā tesaṃ manussānaṃ nipaccakāraṃ disvā bhikkhusaṅghaṃ piṇḍapātāpacāyane niyojetvā etadavoca. |
The Blessed One, seeing the respectful behavior of those people, having engaged the Sangha of monks in reverence for the alms-round, said this. |
♦ ye dhammā samaṇakaraṇā ca brāhmaṇakaraṇā cāti ye dhammā samādāya paripūritā samitapāpasamaṇañca bāhitapāpabrāhmaṇañca karontīti attho. |
♦ "Those qualities that make an ascetic and make a brahmin" means those qualities which, when undertaken and fulfilled, make one an ascetic whose evils are calmed and a brahmin whose evils are banished; that is the meaning. |
“tīṇimāni, bhikkhave, samaṇassa samaṇiyāni samaṇakaraṇīyāni . |
"These three, monks, are the ascetic's ascetic-qualities, the things that make an ascetic... |
katamāni tīṇi? |
What are the three? |
adhisīlasikkhāsamādānaṃ, adhicittasikkhāsamādānaṃ, adhipaññāsikkhāsamādānan”ti (a. |
The undertaking of training in higher virtue, the undertaking of training in higher mind, the undertaking of training in higher wisdom" (Aṅguttara Nikāya 3.82). |
ni. 3.82) ettha pana samaṇena kattabbadhammā vuttā. |
Here, however, the qualities to be practiced by an ascetic are stated. |
tepi ca samaṇakaraṇā hontiyeva. |
And those too are indeed things that make an ascetic. |
idha pana hirottappādivasena desanā vitthāritā. |
Here, however, the discourse is elaborated by way of moral shame and moral dread, etc. |
evaṃ no ayaṃ amhākanti ettha noti nipātamattaṃ. |
"Thus this of ours" – here "no" (of ours) is merely a particle. |
evaṃ ayaṃ amhākanti attho. |
"Thus this of ours" is the meaning. |
mahapphalā mahānisaṃsāti ubhayampi atthato ekameva. |
"Of great fruit, of great benefit" – both are one in meaning. |
avañjhāti amoghā. |
"Not barren" means not in vain. |
saphalāti ayaṃ tasseva attho. |
"Fruitful" – this has the same meaning. |
yassā hi phalaṃ natthi, sā vañjhā nāma hoti. |
For that which has no fruit is called barren. |
saudrayāti savaḍḍhi, idaṃ saphalatāya vevacanaṃ. |
"With increase" means with growth; this is a synonym for fruitfulness. |
evañhi vo, bhikkhave, sikkhitabbanti, bhikkhave, evaṃ tumhehi sikkhitabbaṃ. |
"Thus, monks, should you train" means, monks, thus should you train. |
iti bhagavā iminā ettakena ṭhānena hirottappādīnaṃ dhammānaṃ vaṇṇaṃ kathesi. |
Thus, the Blessed One, by this much, praised the qualities of moral shame and moral dread, etc. |
kasmā? vacanapathapacchindanatthaṃ. |
Why? For the sake of cutting off the path of speech (criticism). |
sace hi koci acirapabbajito bālabhikkhu evaṃ vadeyya — “bhagavā hirottappādidhamme samādāya vattathāti vadati, ko nu kho tesaṃ samādāya vattane ānisaṃso”ti? |
For if some foolish monk, recently ordained, were to say, "The Blessed One says to live undertaking the qualities of moral shame and moral dread, etc. What indeed is the benefit of living undertaking them?" |
tassa vacanapathapacchindanatthaṃ. |
For the sake of cutting off his path of speech. |
ayañca ānisaṃso, ime hi dhammā samādāya paripūritā samitapāpasamaṇaṃ nāma bāhitapāpabrāhmaṇaṃ nāma karonti, catupaccayalābhaṃ uppādenti, paccayadāyakānaṃ mahapphalataṃ sampādenti, pabbajjaṃ avañjhaṃ saphalaṃ saudrayaṃ karontīti vaṇṇaṃ abhāsi. |
"And this is the benefit: these qualities, when undertaken and fulfilled, make one a so-called ascetic whose evils are calmed, a so-called brahmin whose evils are banished; they bring about the gain of the four requisites, they accomplish great fruitfulness for the donors of requisites, they make the going-forth not barren, fruitful, with increase." Thus he spoke in praise. |
ayamettha saṅkhepo. |
This is the summary here. |
vitthārato pana vaṇṇakathā satipaṭṭhāne (dī. |
But the detailed explanation of the praise should be understood in the way stated in the Satipaṭṭhāna (Dīgha Nikāya Commentary 2.373; |
ni. aṭṭha. |
Nikāya Commentary. |
2.373; |
2.373; |
ma. |
Majjhima. |
ni. aṭṭha. |
Nikāya Commentary. |
2.373) vuttanayeneva veditabbā. |
2.373). |
♦ 416. hirottappenāti “yaṃ hirīyati hirīyitabbena, ottappati ottappitabbenā”ti (dha. |
♦ 416. "By moral shame and moral dread" means "that by which one is ashamed of what is shameful, and by which one dreads what is dreadful" (Dhammasaṅgaṇī 1331), thus, by the elaborated moral shame and moral dread. |
sa. 1331) evaṃ vitthāritāya hiriyā ceva ottappena ca. |
Dhammasaṅgaṇī 1331) thus by the elaborated shame and also by moral dread. |
apicettha ajjhattasamuṭṭhānā hirī, bahiddhāsamuṭṭhānaṃ ottappaṃ. |
And here, moral shame arises internally, moral dread arises externally. |
attādhipateyyā hirī, lokādhipateyyaṃ ottappaṃ. |
Moral shame has self as dominant, moral dread has the world as dominant. |
lajjāsabhāvasaṇṭhitā hirī, bhayasabhāvasaṇṭhitaṃ ottappaṃ, vitthārakathā panettha sabbākārena visuddhimagge vuttā. |
Moral shame is characterized by the nature of modesty, moral dread is characterized by the nature of fear; the detailed discussion on this is stated in all aspects in the Visuddhimagga. |
apica ime dve dhammā lokaṃ pālanato lokapāladhammā nāmāti kathitā. |
Moreover, these two qualities, because they protect the world, are called world-protecting qualities. |
yathāha — “dveme, bhikkhave, sukkā dhammā lokaṃ pālenti. |
As it is said: "These two, monks, are bright qualities that protect the world. |
katame dve? |
Which two? |
hirī ca ottappañca . |
Moral shame and moral dread. |
ime kho, bhikkhave, dve sukkā dhammā lokaṃ pālenti. |
These, monks, are the two bright qualities that protect the world. |
ime ca kho, bhikkhave, dve sukkā dhammā lokaṃ na pāleyyuṃ, nayidha paññāyetha, ‘mātā’ti vā, ‘mātucchā’ti vā, ‘mātulānī’ti vā, ‘ācariyabhariyā’ti vā, ‘garūnaṃ dārā’ti vā, sambhedaṃ loko agamissa, yathā ajeḷakā kukkuṭasūkarā soṇasiṅgālā”ti (a. |
And if these two bright qualities, monks, did not protect the world, there would not be recognized here 'mother,' or 'mother's sister,' or 'maternal uncle's wife,' or 'teacher's wife,' or 'gurus' wives'; the world would go to promiscuity, like goats and sheep, chickens and pigs, dogs and jackals" (Aṅguttara Nikāya 2.9). |
ni. 2.9). imeyeva jātake “devadhammā”ti kathitā. |
These very same (qualities) are called "divine qualities" in the Jātaka. |
yathāha — |
As it is said — |
♦ “hiriottappasampannā, sukkadhammasamāhitā. |
♦ "Endowed with moral shame and moral dread, concentrated in bright qualities, |
♦ santo sappurisā loke, devadhammāti vuccare”ti. |
♦ Good and virtuous people in the world are called 'of divine nature'." |
(jā. 1.1.6). |
(Jātaka 1.1.6). |
♦ mahācundattherassa pana kilesasallekhanapaṭipadāti katvā dassitā. |
♦ For Elder Mahācunda, however, they are shown as the practice of effacing defilements. |
yathāha — “pare ahirikā bhavissanti, mayamettha hirimanā bhavissāmāti sallekho karaṇīyo. |
As it is said: "Others will be shameless; here we will be shameful – thus effacement should be done. |
pare anottāpī bhavissanti, mayamettha ottāpī bhavissāmāti sallekho karaṇīyo”ti (ma. |
Others will be without moral dread; here we will have moral dread – thus effacement should be done" (Majjhima Nikāya 1.83). |
ni. 1.83). imeva mahākassapattherassa ovādūpasampadāti katvā dassitā. |
These very same are shown as the advice and higher ordination of Elder Mahākassapa. |
vuttañhetaṃ — “tasmā tiha te, kassapa, evaṃ sikkhitabbaṃ, tibbaṃ me hirottappaṃ paccupaṭṭhitaṃ bhavissati theresu navesu majjhimesūti. |
This has been said: "Therefore, Kassapa, you should train thus: 'Strong moral shame and moral dread will be established in me towards elders, new monks, and middle-aged monks.' |
evañhi te, kassapa, sikkhitabban”ti (saṃ. |
Thus, Kassapa, should you train" (Saṃyutta Nikāya 2.154). |
ni. 2.154). idha panete samaṇadhammā nāmāti dassitā. |
Here, however, these are shown as the qualities of an ascetic. |
♦ yasmā pana ettāvatā sāmaññattho matthakaṃ patto nāma hoti, tasmā aparepi samaṇakaraṇadhamme dassetuṃ siyā kho pana, bhikkhave, tumhākantiādimāha. |
♦ Since, however, by this much the meaning of asceticism reaches its culmination, therefore, to show other qualities that make an ascetic, he said, "It may be, monks, that for you," etc. |
tattha sāmaññatthoti saṃyuttake tāva, “katamañca, bhikkhave, sāmaññaṃ? |
There, "meaning of asceticism" – in the Saṃyutta (Nikāya), for instance: "And what, monks, is asceticism? |
ayameva ariyo aṭṭhaṅgiko maggo. |
This very Noble Eightfold Path. |
seyyathidaṃ, sammādiṭṭhi . |
That is: right view... |
.. pe . |
.. etc .. |
.. sammāsamādhi, idaṃ vuccati, bhikkhave, sāmaññaṃ. |
...right concentration. This, monks, is called asceticism. |
katamo ca, bhikkhave, sāmaññattho? |
And what, monks, is the meaning of asceticism? |
yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo, ayaṃ vuccati, bhikkhave, sāmaññattho”ti (saṃ. |
That, monks, which is the destruction of lust, the destruction of hatred, the destruction of delusion – this, monks, is called the meaning of asceticism" (Saṃyutta Nikāya 5.36). |
ni. 5.36) maggo “sāmaññan”ti, phalanibbānāni “sāmaññattho”ti vuttāni. |
The path is called "asceticism," and fruition and Nibbāna are called "the meaning of asceticism." |
imasmiṃ pana ṭhāne maggampi phalampi ekato katvā sāmaññattho kathitoti veditabbo. |
In this place, however, it should be understood that the meaning of asceticism is stated by combining both path and fruition. |
ārocayāmīti kathemi. |
"I declare" means I say. |
paṭivedayāmīti jānāpemi. |
"I make known" means I inform. |
♦ 417. parisuddho no kāyasamācāroti ettha kāyasamācāro parisuddho aparisuddhoti duvidho. |
♦ 417. "Our bodily conduct is pure" – here, bodily conduct is twofold: pure and impure. |
yo hi bhikkhu pāṇaṃ hanati adinnaṃ ādiyati, kāmesu micchā carati, tassa kāyasamācāro aparisuddho nāma, ayaṃ pana kammapathavaseneva vārito. |
Indeed, a monk who kills living beings, takes what is not given, or engages in sexual misconduct, his bodily conduct is called impure; this, however, is prohibited by way of the paths of kamma. |
yo pana pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā paraṃ potheti viheṭheti, tassa kāyasamācāro aparisuddho nāma, ayampi sikkhāpadabaddheneva paṭikkhitto. |
But one who strikes or harasses another with his hand, or a clod, or a stick, or a weapon, his bodily conduct is called impure; this too is prohibited by a training rule. |
imasmiṃ sutte ubhayampetaṃ akathetvā paramasallekho nāma kathito. |
In this sutta, without stating either of these, supreme effacement is spoken of. |
yo hi bhikkhu pānīyaghaṭe vā pānīyaṃ pivantānaṃ, patte vā bhattaṃ bhuñjantānaṃ kākānaṃ nivāraṇavasena hatthaṃ vā daṇḍaṃ vā leḍḍuṃ vā uggirati, tassa kāyasamācāro aparisuddho. |
Indeed, a monk who raises his hand, or a stick, or a clod to ward off crows drinking water from a water pot or eating food from a bowl, his bodily conduct is impure. |
viparīto parisuddho nāma. |
The opposite is called pure. |
uttānoti uggato pākaṭo. |
"Open" means raised, manifest. |
vivaṭoti anāvaṭo asañchanno. |
"Uncovered" means not veiled, not concealed. |
ubhayenāpi parisuddhataṃyeva dīpeti. |
By both, it indicates purity itself. |
na ca chiddavāti sadā ekasadiso antarantare chiddarahito. |
"And not flawed" means always uniform, without flaws in between. |
saṃvutoti kilesānaṃ dvāra pidahanena pidahito, na vajjapaṭicchādanatthāya. |
"Restrained" means closed by the closing of the door of defilements, not for the purpose of concealing faults. |
♦ 418. vacīsamācārepi yo bhikkhu musā vadati, pisuṇaṃ katheti, pharusaṃ bhāsati, samphaṃ palapati, tassa vacīsamācāro aparisuddho nāma. |
♦ 418. In verbal conduct also, a monk who speaks falsehood, utters slander, speaks harsh words, or indulges in idle chatter, his verbal conduct is called impure. |
ayaṃ pana kammapathavasena vārito. |
This, however, is prohibited by way of the paths of kamma. |
yo pana gahapatikāti vā dāsāti vā pessāti vā ādīhi khuṃsento vadati, tassa vacīsamācāro aparisuddho nāma. |
But one who speaks disparagingly, calling someone "householder," or "slave," or "servant," etc., his verbal conduct is called impure. |
ayaṃ pana sikkhāpadabaddheneva paṭikkhitto. |
This, however, is prohibited by a training rule itself. |
imasmiṃ sutte ubhayampetaṃ akathetvā paramasallekho nāma kathito. |
In this sutta, without stating either of these, supreme effacement is spoken of. |
yo hi bhikkhu daharena vā sāmaṇerena vā, “kacci, bhante, amhākaṃ upajjhāyaṃ passathā”ti vutte, sambahulā, āvuso, bhikkhubhikkhuniyo ekasmiṃ padese vicadiṃsu, upajjhāyo te vikkāyikasākabhaṇḍikaṃ ukkhipitvā gato bhavissatī”tiādinā nayena hasādhippāyopi evarūpaṃ kathaṃ katheti, tassa vacīsamācāro aparisuddho. |
Indeed, a monk who, when asked by a young monk or a novice, "Venerable sir, have you seen our preceptor?" speaks in such a way, even with humorous intent, saying, "Friend, many monks and nuns were wandering in one area; your preceptor might have gone off carrying a bundle of vegetables for sale," etc., his verbal conduct is impure. |
viparīto parisuddho nāma. |
The opposite is called pure. |
♦ 419. manosamācāre yo bhikkhu abhijjhālu byāpannacitto micchādiṭṭhiko hoti, tassa manosamācāro aparisuddho nāma. |
♦ 419. In mental conduct, a monk who is covetous, malevolent-minded, or holds wrong views, his mental conduct is called impure. |
ayaṃ pana kammapathavaseneva vārito. |
This, however, is prohibited by way of the paths of kamma itself. |
yo pana upanikkhittaṃ jātarūparajataṃ sādiyati, tassa manosamācāro aparisuddho nāma. |
But one who accepts gold and silver that has been set aside (for him), his mental conduct is called impure. |
ayampi sikkhāpadabaddheneva paṭikkhitto. |
This too is prohibited by a training rule itself. |
imasmiṃ sutte ubhayampetaṃ akathetvā paramasallekho nāma kathito. |
In this sutta, without stating either of these, supreme effacement is spoken of. |
yo pana bhikkhu kāmavitakkaṃ vā byāpādavitakkaṃ vā vihiṃsāvitakkaṃ vā vitakketi, tassa manosamācāro aparisuddho. |
But a monk who thinks thoughts of sensuality, or thoughts of malevolence, or thoughts of cruelty, his mental conduct is impure. |
viparīto parisuddho nāma. |
The opposite is called pure. |
♦ 420. ājīvasmiṃ yo bhikkhu ājīvahetu vejjakammaṃ pahiṇagamanaṃ gaṇḍaphālanaṃ karoti, arumakkhanaṃ deti, telaṃ pacatīti ekavīsatianesanāvasena jīvikaṃ kappeti. |
♦ 420. In livelihood, a monk who, for the sake of livelihood, practices medicine, acts as a messenger, lances boils, gives ointments, or cooks oil – thus makes a living by way of the twenty-one wrong means of livelihood. |
yo vā pana viññāpetvā bhuñjati, tassa ājīvo aparisuddho nāma. |
Or one who eats after hinting (for food), his livelihood is called impure. |
ayaṃ pana sikkhāpadabaddheneva paṭikkhitto. |
This, however, is prohibited by a training rule itself. |
imasmiṃ sutte ubhayampetaṃ akathetvā paramasallekho nāma kathito. |
In this sutta, without stating either of these, supreme effacement is spoken of. |
yo hi bhikkhu sappinavanītatelamadhuphāṇitādīni labhitvā, “sve vā punadivase vā bhavissatī”ti sannidhikārakaṃ paribhuñjati, yo vā pana nimbaṅkurādīni disvā sāmaṇere vadati — “aṃṅkure khādathā”ti, sāmaṇerā thero khāditukāmoti kappiyaṃ katvā denti, dahare pana sāmaṇere vā pānīyaṃ pivatha, āvusoti vadati, te thero pānīyaṃ pivitukāmoti pānīyasaṅkhaṃ dhovitvā denti, tampi paribhuñjantassa ājīvo aparisuddho nāma hoti. |
Indeed, a monk who, having received ghee, butter, oil, honey, molasses, etc., consumes them while storing them, thinking, "It will be for tomorrow or the day after"; or one who, seeing neem sprouts, etc., says to the novices, "Eat the sprouts," and the novices, thinking the elder wants to eat, make it allowable and give it; or who says to young novices, "Friends, drink water," and they, thinking the elder wants to drink water, wash a water-ladle and give it – even for one consuming that, the livelihood is called impure. |
viparīto parisuddho nāma. |
The opposite is called pure. |
♦ 422. mattaññūti pariyesanapaṭiggahaṇaparibhogesu mattaññū, yuttaññū, pamāṇaññū. |
♦ 422. "Knowing moderation" means knowing moderation in seeking, accepting, and consuming; knowing what is proper, knowing the measure. |
♦ 423. jāgariyamanuyuttāti rattindivaṃ cha koṭṭhāse katvā ekasmiṃ koṭṭhāse niddāya okāsaṃ datvā pañca koṭṭhāse jāgariyamhi yuttā payuttā. |
♦ 423. "Devoted to wakefulness" means, having divided the night and day into six parts, giving an opportunity for sleep in one part, they are yoked and applied to wakefulness in five parts. |
sīhaseyyanti ettha kāmabhogiseyyā, petaseyyā, sīhaseyyā, tathāgataseyyāti catasso seyyā. |
"The lion's posture" – here, the sensualist's posture, the hungry ghost's posture, the lion's posture, the Tathāgata's posture – these are four postures. |
tattha “yebhuyyena, bhikkhave, kāmabhogī sattā vāmena passena sentī”ti (a. |
There, "For the most part, monks, beings who enjoy sensual pleasures lie on their left side" (Aṅguttara Nikāya 4.246) – this is the sensualist's posture. |
ni. 4.246) ayaṃ kāmabhogiseyyā, tesu hi yebhuyyena dakkhiṇapassena sayāno nāma natthi. |
Aṅguttara Nikāya 4.246) this is the posture of a sensualist; for among them, for the most part, there is no such thing as lying on the right side. |
♦ “yebhuyyena, bhikkhave, petā uttānā sentī”ti (a. |
♦ "For the most part, monks, hungry ghosts lie on their backs" (Aṅguttara Nikāya 4.246) – this is the hungry ghost's posture. |
ni. 4.246) ayaṃ petaseyyā, petā hi appamaṃsalohitattā aṭṭhisaṅghātajaṭitā ekena passena sayituṃ na sakkonti, uttānāva senti. |
Aṅguttara Nikāya 4.246) this is the posture of a hungry ghost; for hungry ghosts, due to having little flesh and blood and being a mass of tangled bones, cannot lie on one side; they lie on their backs. |
♦ “yebhuyyena, bhikkhave, sīho migarājā naṅguṭṭhaṃ antarasatthimhi anupakkhipitvā dakkhiṇena passena setī”ti (a. |
♦ "For the most part, monks, the lion, king of beasts, having tucked its tail between its thighs, lies on its right side" (Aṅguttara Nikāya 4.246) – this is the lion's posture. |
ni. 4.246) ayaṃ sīhaseyyā. |
Aṅguttara Nikāya 4.246) this is the lion's posture. |
tejussadattā hi sīho migarājā dve purimapāde ekasmiṃ ṭhāne pacchimapāde ekasmiṃ ṭhapetvā naṅguṭṭhaṃ antarasatthimhi pakkhipitvā purimapādapacchimapādanaṅguṭṭhānaṃ ṭhitokāsaṃ sallakkhetvā dvinnaṃ purimapādānaṃ matthake sīsaṃ ṭhapetvā sayati . |
Indeed, due to its majesty, the lion, king of beasts, places its two front paws in one place, its hind paws in another, tucks its tail between its thighs, notes the places where its front paws, hind paws, and tail are, and placing its head on its two front paws, it sleeps. |
divasampi sayitvā pabujjhamāno na utrāsanto pabujjhati. |
Even if it sleeps during the day, when it wakes up, it does not wake up startled. |
sīsaṃ pana ukkhipitvā purimapādānaṃ ṭhitokāsaṃ sallakkheti. |
But lifting its head, it notes the place where its front paws were. |
sace kiñci ṭhānaṃ vijahitvā ṭhitaṃ hoti, “nayidaṃ tuyhaṃ jātiyā, na sūrabhāvassa ca anurūpan”ti anattamano hutvā tattheva sayati, na gocarāya pakkamati. |
If it has moved from any spot, thinking, "This is not befitting your birth, nor your valor," it becomes displeased, lies down right there, and does not go out for prey. |
avijahitvā ṭhite pana “tuyhaṃ jātiyā sūrabhāvassa ca anurūpamidan”ti haṭṭhatuṭṭho uṭṭhāya sīhavijambhitaṃ vijambhitvā kesarabhāraṃ vidhunitvā tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati. |
But if it has remained without moving, thinking, "This is befitting your birth and valor," joyful and pleased, it gets up, stretches like a lion, shakes its mane, roars three times like a lion, and goes out for prey. |
catutthajjhānaseyyā pana tathāgataseyyāti vuccati. |
The posture of the fourth jhāna, however, is called the Tathāgata's posture. |
tāsu idha sīhaseyyā āgatā. |
Among them, here the lion's posture is mentioned. |
ayañhi tejussadairiyāpathattā uttamaseyyā nāma. |
For this, due to being a majestic posture, is called the supreme posture. |
pāde pādanti dakkhiṇapāde vāmapādaṃ. |
"Foot on foot" means the left foot on the right foot. |
accādhāyāti atiādhāya īsakaṃ atikkamma ṭhapetvā, gopphakena hi gopphake, jāṇunā vā jāṇumhi saṅghaṭṭiyamāne abhiṇhaṃ vedanā uppajjati, cittaṃ ekaggaṃ na hoti, seyyā aphāsukā hoti. |
"Placing one over the other" means placing one slightly overlapping the other; for if the ankle rubs against the ankle, or the knee against the knee, pain often arises, the mind is not concentrated, and the posture is uncomfortable. |
yathā pana na saṅghaṭṭeti, evaṃ atikkamma ṭhapite vedanā nuppajjati, cittaṃ ekaggaṃ hoti, seyyā phāsukā hoti, tasmā evamāha. |
But when placed overlapping so that they do not rub, pain does not arise, the mind is concentrated, and the posture is comfortable; therefore, he spoke thus. |
♦ 425. abhijjhaṃ loketiādi cūḷahatthipade vitthāritaṃ. |
♦ 425. "Covetousness in the world," etc., is elaborated in the Cūḷahatthipadopama Sutta. |
♦ 426. yā panāyaṃ seyyathāpi, bhikkhaveti upamā vuttā. |
♦ 426. "Just as, monks" – this simile is stated. |
tattha iṇaṃ ādāyāti vaḍḍhiyā dhanaṃ gahetvā. |
There, "having taken a debt" means having taken money at interest. |
byantī kareyyāti vigatantāni kareyya. |
"He would bring it to an end" means he would make it devoid of an end (i.e., pay it off completely). |
yathā tesaṃ kākaṇikamattopi pariyanto nāma nāvasissati, evaṃ kareyya, sabbaso paṭiniyyāteyyāti attho. |
So that not even a farthing's worth of an end remains, thus he would do; it means he would repay it completely. |
tatonidānanti āṇaṇyanidānaṃ. |
"On that account" means on account of being debt-free. |
so hi aṇaṇomhīti āvajjanto balavapāmojjaṃ labhati, balavasomanassamadhigacchati. |
He, indeed, reflecting, "I am debt-free," obtains strong gladness, attains strong mental joy. |
tena vuttaṃ — “labhetha pāmojjaṃ, adhigaccheyya somanassan”ti. |
Therefore it is said, "he would obtain gladness, he would attain mental joy." |
♦ visabhāgavedanuppattiyā kakaceneva catuiriyāpathaṃ chindanto ābādhatīti ābādho, svāssa atthīti ābādhiko. |
♦ "Affliction" (ābādha) is that which afflicts, cutting through the four postures as if with a saw, due to the arising of disagreeable feeling; one who has that is "afflicted" (ābādhiko). |
taṃsamuṭṭhānena dukkhena dukkhito. |
Pained by the suffering arising from that. |
adhimattagilānoti bāḷhagilāno. |
"Gravely ill" means severely ill. |
nacchādeyyāti adhimattabyādhiparetatāya na rucceyya. |
"Food would not agree with him" means, being overcome by grave illness, it would not be palatable. |
balamattāti balameva, balañcassa kāye na bhaveyyāti attho. |
"Strength" means just strength; it means strength would not be in his body. |
tatonidānanti ārogyanidānaṃ, tassa hi arogomhīti āvajjayato tadubhayaṃ hoti. |
"On that account" means on account of health; for him, reflecting, "I am healthy," both of those (gladness and joy) occur. |
tena vuttaṃ — “labhetha pāmojjaṃ, adhigaccheyya somanassan”ti. |
Therefore it is said, "he would obtain gladness, he would attain mental joy." |
na cassa kiñci bhogānaṃ vayoti kākaṇikamattampi bhogānaṃ vayo na bhaveyya. |
"And there would be no loss of any of his possessions" means there would not be a loss of even a farthing's worth of his possessions. |
tatonidānanti bandhanāmokkhanidānaṃ, sesaṃ vuttanayeneva sabbapadesu yojetabbaṃ. |
"On that account" means on account of release from prison; the rest should be applied in all instances in the way stated. |
anattādhīnoti na attani adhīno, attano ruciyā kiñci kātuṃ na labhati. |
"Not his own master" means not master of himself; he does not get to do anything according to his own wish. |
parādhīnoti paresu adhīno, parasseva ruciyā pavattati. |
"Dependent on others" means mastered by others; he acts according to another's wish. |
na yena kāmaṃ gamoti yena disābhāgenassa kāmo hoti. |
"He cannot go where he wants" means he cannot go in the direction he desires. |
icchā uppajjati gamanāya, tena gantuṃ na labhati. |
The desire to go arises, but he does not get to go there. |
dāsabyāti dāsabhāvā. |
"From slavery" means from the state of being a slave. |
bhujissoti attano santako . |
"His own master" means his own property (i.e., free). |
tatonidānanti bhujissanidānaṃ. |
"On that account" means on account of being his own master. |
kantāraddhānamagganti kantāraṃ addhānamaggaṃ, nirudakaṃ dīghamagganti attho. |
"A desert road, a long road" means a desert, a long road; it means a waterless, long road. |
tatonidānanti khemantabhūminidānaṃ. |
"On that account" means on account of a safe region. |
♦ ime pañca nīvaraṇe appahīneti ettha bhagavā appahīnaṃ kāmacchandanīvaraṇaṃ iṇasadisaṃ, sesāni rogādisadisāni katvā dasseti. |
♦ "These five hindrances unabandoned" – here the Blessed One shows the unabandoned hindrance of sensual desire as similar to debt, and the others as similar to disease, etc. |
tatrāyaṃ sadisatā — yo hi paresaṃ iṇaṃ gahetvā vināseti. |
Therein, this is the similarity: one who takes a loan from others and defaults on it. |
so tehi iṇaṃ dehīti vuccamānopi pharusaṃ vuccamānopi bajjhamānopi pahariyamānopi kiñci paṭibāhituṃ na sakkoti, sabbaṃ titikkhati, titikkhakāraṇañhissa taṃ iṇaṃ hoti. |
He, even when told by them, "Give back the loan," even when spoken to harshly, even when bound, even when beaten, cannot resist anything; he endures everything. That debt is the reason for his endurance. |
evamevaṃ yo yamhi kāmacchandena rajjati, taṇhāgaṇena taṃ vatthuṃ gaṇhāti, so tena pharusaṃ vuccamānopi bajjhamānopi pahariyamānopi sabbaṃ titikkhati. |
Even so, one who is impassioned by sensual desire for someone, grasps that object with the mass of craving; he, even when spoken to harshly by that person, even when bound, even when beaten, endures everything. |
titikkhakāraṇañhissa so kāmacchando hoti gharasāmikehi vadhīyamānānaṃ itthīnaṃ viyāti. |
That sensual desire is the reason for his endurance, like women being killed by their husbands. |
evaṃ iṇaṃ viya kāmacchando daṭṭhabbo. |
Thus, sensual desire should be seen as like a debt. |
♦ yathā pana pittarogāturo madhusakkarādīsupi dinnesu pittarogāturatāya tesaṃ rasaṃ na vindati, tittakaṃ tittakanti uggiratiyeva. |
♦ Just as one suffering from a bile disease, even when given honey, sugar, etc., due to the bile disease, does not find their taste, but spits them out, saying, "Bitter, bitter!" |
evamevaṃ byāpannacitto hitakāmehi ācariyupajjhāyehi appamattakampi ovadīyamāno ovādaṃ na gaṇhāti, “ati viya me tumhe upaddavethā”tiādīni vatvā vibbhamati. |
Even so, one with a malevolent mind, even when advised even a little by well-wishing teachers and preceptors, does not accept the advice, but says, "You trouble me too much," etc., and wanders off. |
pittarogāturatāya so puriso madhusakkarādirasaṃ viya, kodhāturatāya jhānasukhādibhedaṃ sāsanarasaṃ na vindatīti. |
Just as that person, due to the bile disease, does not find the taste of honey, sugar, etc., so too, due to being afflicted by anger, he does not find the taste of the Dispensation, such as the bliss of jhāna and other distinctions. |
evaṃ rogo viya byāpādo daṭṭhabbo. |
Thus, malevolence should be seen as like a disease. |
♦ yathā pana nakkhattadivase bandhanāgāre baddho puriso nakkhattassa neva ādiṃ, na majjhaṃ, na pariyosānaṃ passati. |
♦ Just as a man bound in prison on a festival day sees neither the beginning, nor the middle, nor the end of the festival. |
so dutiyadivase mutto, “aho hiyyo nakkhattaṃ manāpaṃ, aho naccaṃ, aho gītan”tiādīni sutvāpi paṭivacanaṃ na deti. |
He, released on the second day, even after hearing, "Oh, yesterday's festival was delightful! Oh, the dancing! Oh, the singing!" etc., gives no reply. |
kiṃ kāraṇā? |
What is the reason? |
nakkhattassa ananubhūtattā. |
Because he did not experience the festival. |
evamevaṃ thinamiddhābhibhūto bhikkhu vicittanayepi dhammassavane pavattamāne neva tassa ādiṃ, na majjhaṃ, na pariyosānaṃ jānāti. |
Even so, a monk overcome by sloth and torpor, even when a Dhamma-hearing of various kinds is going on, knows neither its beginning, nor its middle, nor its end. |
so uṭṭhite dhammassavane, “aho dhammassavanaṃ, aho kāraṇaṃ, aho upamā”ti dhammassavanassa vaṇṇaṃ bhaṇamānānaṃ sutvāpi paṭivacanaṃ na deti. |
He, when the Dhamma-hearing is over, even after hearing those who are praising the Dhamma-hearing, saying, "Oh, the Dhamma-hearing! Oh, the reason! Oh, the simile!" gives no reply. |
kiṃ kāraṇā? |
What is the reason? |
thinamiddhavasena dhammakathāya ananubhūtattāti. |
Because, due to sloth and torpor, he did not experience the Dhamma talk. |
evaṃ bandhanāgāraṃ viya thinamiddhaṃ daṭṭhabbaṃ. |
Thus, sloth and torpor should be seen as like a prison. |
♦ yathā pana nakkhattaṃ kīḷantopi dāso, “idaṃ nāma accāyikaṃ karaṇīyaṃ atthi, sīghaṃ, tattha gaccha, no ce gacchasi, hatthapādaṃ vā te chindāmi kaṇṇanāsaṃ vā”ti vutto sīghaṃ gacchatiyeva, nakkhattassa ādimajjhapariyosānaṃ anubhavituṃ na labhati. |
♦ Just as a slave, even while playing at a festival, when told, "There is this urgent task to be done; go there quickly! If you don't go, I will cut off your hands and feet, or your ears and nose!" goes quickly indeed, and does not get to experience the beginning, middle, and end of the festival. |
kasmā? parādhīnatāya. |
Why? Because of being dependent on others. |
evamevaṃ vinaye appakataññunā vivekatthāya araññaṃ paviṭṭhenāpi kismiñcideva antamaso kappiyamaṃsepi akappiyamaṃsasaññāya uppannāya vivekaṃ pahāya sīlavisodhanatthaṃ vinayadharassa santike gantabbaṃ hoti. |
Even so, by one ungrateful in the Vinaya, even if he has gone to the forest for the sake of solitude, if a perception of unallowable meat arises even in regard to some allowable meat, he has to abandon solitude and go to a Vinaya expert for the purification of virtue. |
vivekasukhaṃ anubhavituṃ na labhati. |
He does not get to experience the bliss of solitude. |
kasmā? uddhaccakukkuccābhibhūtatāyāti, evaṃ dāsabyaṃ viya uddhaccakukkuccaṃ daṭṭabbaṃ. |
Why? Because of being overcome by restlessness and worry. Thus, restlessness and worry should be seen as like slavery. |
♦ yathā pana kantāraddhānamaggapaṭipanno puriso corehi manussānaṃ viluttokāsaṃ pahatokāsañca disvā daṇḍakasaddenapi sakuṇasaddenapi corā āgatāti ussaṅkitaparisaṅkito hoti, gacchatipi, tiṭṭhatipi, nivattatipi, gataṭṭhānato āgataṭṭhānameva bahutaraṃ hoti. |
♦ Just as a man who has entered upon a wilderness road, seeing a place plundered and struck by thieves, becomes suspicious and doubtful at the sound of a stick or the sound of a bird, thinking "Thieves have come!", he goes, he stands, he turns back, and mostly returns to the place he came from. |
so kicchena kasirena khemantabhūmiṃ pāpuṇāti vā, na vā pāpuṇāti. |
He reaches a place of safety with difficulty and hardship, or he does not reach it. |
evamevaṃ yassa aṭṭhasu ṭhānesu vicikicchā uppannā hoti. |
Similarly, one in whom doubt has arisen in the eight instances. |
so “buddho nu kho, na nu kho buddho”tiādinā nayena vicikicchanto adhimuccitvā saddhāya gaṇhituṃ na sakkoti. |
He, doubting in the manner of "Is he indeed the Buddha, or is he not the Buddha?" and so on, is unable to be convinced and grasp it with faith. |
asakkonto maggaṃ vā phalaṃ vā na pāpuṇātīti yathā kantāraddhānamagge “corā atthi natthī”ti punappunaṃ āsappanaparisappanaṃ apariyogāhanaṃ chambhitatta cittassa uppādento khemantapattiyā antarāyaṃ karoti, evaṃ vicikicchāpi “buddho nu kho na buddho”tiādinā nayena punappunaṃ āsappanaparisappanaṃ apariyogāhanaṃ chambhitattaṃ cittassa uppādayamānā ariyabhūmippattiyā antarāyaṃ karotīti kantāraddhānamaggo viya daṭṭhabbā. |
Being unable, he does not attain the path or the fruit, just as on the wilderness road, by repeatedly approaching and retreating, not thoroughly investigating, and generating a state of terror in the mind with thoughts like "Are there thieves or not?", he creates an obstacle to reaching safety; similarly, doubt, by repeatedly approaching and retreating, not thoroughly investigating, and generating a state of terror in the mind with thoughts like "Is he indeed the Buddha or not?" and so on, creates an obstacle to attaining the noble stage, and thus it should be seen as like a wilderness road. |
♦ idāni seyyathāpi, bhikkhave, āṇaṇyanti ettha bhagavā pahīnakāmacchandanīvaraṇaṃ āṇaṇyasadisaṃ, sesāni ārogyādisadisāni katvā dasseti. |
♦ Now, "Just as, bhikkhus, freedom from debt" – here the Blessed One shows the abandonment of the hindrance of sensual desire as similar to freedom from debt, and the remaining ones as similar to health and so on. |
tatrāyaṃ sadisatā — yathā hi puriso iṇaṃ ādāya kammante payojetvā samiddhakammanto, “idaṃ iṇaṃ nāma palibodhamūlan”ti cintetvā savaḍḍhikaṃ iṇaṃ niyyātetvā paṇṇaṃ phālāpeyya. |
Therein, this is the similarity: just as a man, having taken a loan and invested it in his work, and his work having prospered, thinking, "This debt is indeed a root of trouble," might pay back the loan with interest and have the bond torn up. |
athassa tato paṭṭhāya neva koci dūtaṃ peseti, na paṇṇaṃ, so iṇasāmike disvāpi sace icchati, āsanā uṭṭhahati, no ce, na uṭṭhahati. |
Then, from that time onwards, no one sends him a messenger, nor a bond; and even if he sees his creditors, if he wishes, he rises from his seat; if not, he does not rise. |
kasmā? tehi saddhiṃ nillepatāya alaggatāya. |
Why? Because of his being unblemished and unattached with regard to them. |
evameva bhikkhu, “ayaṃ kāmacchando nāma palibodhamūlan”ti satipaṭṭhāne vuttanayeneva cha dhamme bhāvetvā kāmacchandanīvaraṇaṃ pajahati. |
Similarly, a bhikkhu, thinking, "This sensual desire is indeed a root of trouble," develops the six things in the way stated in the Satipaṭṭhāna and abandons the hindrance of sensual desire. |
tassevaṃ pahīnakāmacchandassa yathā iṇamuttassa purisassa iṇasāmike disvā neva bhayaṃ na chambhitattaṃ hoti. |
For him, with sensual desire thus abandoned, just as for the man freed from debt, there is neither fear nor terror on seeing his creditors. |
evameva paravatthumhi neva saṅgo na bandho hoti. |
Similarly, there is neither attachment nor bondage with regard to external things. |
dibbānipi rūpāni passato kileso na samudācarati. |
Even when seeing divine forms, defilement does not arise. |
tasmā bhagavā āṇaṇyamiva kāmacchandappahānamāha. |
Therefore, the Blessed One said that the abandonment of sensual desire is like freedom from debt. |
♦ yathā pana so pittarogāturo puriso bhesajjakiriyāya taṃ rogaṃ vūpasametvā tato paṭṭhāya madhusakkarādīnaṃ rasaṃ vindati. |
♦ Just as a man suffering from a bile disease, having cured that disease through medical treatment, thereafter enjoys the taste of honey, sugar, and the like. |
evamevaṃ bhikkhu, “ayaṃ byāpādo nāma anatthakārako”ti cha dhamme bhāvetvā byāpādanīvaraṇaṃ pajahati. |
Similarly, a bhikkhu, thinking, "This ill will is indeed a cause of harm," develops the six things and abandons the hindrance of ill will. |
so evaṃ pahīnabyāpādo yathā pittarogavimutto puriso madhusakkarādīni madhurāni sampiyāyamāno paṭisevati. |
He, with ill will thus abandoned, just as the man freed from the bile disease enjoys sweet things like honey and sugar, partakes of them with delight. |
evamevaṃ ācārapaṇṇattiādīni sikkhāpiyamāno sirasā sampaṭicchitvā sampiyāyamāno sikkhati. |
Similarly, when being taught the disciplinary rules, etc., he accepts them with his head (i.e., with utmost respect) and learns them with delight. |
tasmā bhagavā ārogyamiva byāpādappahānamāha. |
Therefore, the Blessed One said that the abandonment of ill will is like health. |
♦ yathā so nakkhattadivase bandhanāgāraṃ pavesito puriso aparasmiṃ nakkhattadivase, “pubbepi ahaṃ pamādadosena baddho taṃ nakkhattaṃ nānubhavāmi, idāni appamatto bhavissāmī”ti yathāssa paccatthikā okāsaṃ na labhanti. |
♦ Just as a man who was put in prison on a festival day, on another festival day, thinking, "Previously, due to the fault of negligence, I was bound and did not enjoy that festival; now I will be diligent," so that his enemies find no opportunity. |
evaṃ appamatto hutvā nakkhattaṃ anubhavitvā — “aho nakkhattaṃ aho nakkhattan”ti udānaṃ udānesi. |
Thus being diligent, having enjoyed the festival, he uttered an exclamation: "Oh, the festival! Oh, the festival!" |
evameva bhikkhu, “idaṃ thinamiddhaṃ nāma mahāanatthakaran”ti cha dhamme bhāvetvā thinamiddhanīvaraṇaṃ pajahati. |
Similarly, a bhikkhu, thinking, "This sloth and torpor is indeed a great cause of harm," develops the six things and abandons the hindrance of sloth and torpor. |
so evaṃ pahīnathinamiddho yathā bandhanā mutto puriso sattāhampi nakkhattassa ādimajjhapariyosānaṃ anubhavati. |
He, with sloth and torpor thus abandoned, just as a man freed from bonds enjoys the beginning, middle, and end of the festival for even seven days. |
evamevaṃ bhikkhu dhammanakkhattassa ādimajjhapariyosānaṃ anubhavanto saha paṭisambhidāhi arahattaṃ pāpuṇāti. |
Similarly, a bhikkhu, experiencing the beginning, middle, and end of the Dhamma festival, attains Arahantship together with the analytical knowledges. |
tasmā bhagavā bandhanā mokkhamiva thinamiddhappahānamāha. |
Therefore, the Blessed One said that the abandonment of sloth and torpor is like release from bonds. |
♦ yathā pana dāso kañcideva mittaṃ upanissāya sāmikānaṃ dhanaṃ datvā attānaṃ bhujissaṃ katvā tato paṭṭhāya yaṃ icchati, taṃ kareyya. |
♦ Just as a slave, relying on some friend, having given wealth to his masters and made himself a freeman, thereafter might do whatever he wishes. |
evameva bhikkhu, “idaṃ uddhaccakukkuccaṃ nāma mahāanatthakaran”ti cha dhamme bhāvetvā uddhaccakukkuccaṃ pajahati. |
Similarly, a bhikkhu, thinking, "This restlessness and remorse is indeed a great cause of harm," develops the six things and abandons restlessness and remorse. |
so evaṃ pahīnuddhaccakukkucco yathā bhujisso puriso yaṃ icchati, taṃ karoti. |
He, with restlessness and remorse thus abandoned, just as a freeman does whatever he wishes. |
na taṃ koci balakkārena tato nivatteti. |
No one forcibly prevents him from it. |
evamevaṃ bhikkhu yathāsukhaṃ nekkhammapaṭipadaṃ paṭipajjati, na naṃ uddhaccakukkuccaṃ balakkārena tato nivatteti. |
Similarly, a bhikkhu practices the path of renunciation as he pleases; restlessness and remorse do not forcibly prevent him from it. |
tasmā bhagavā bhujissaṃ viya uddhaccakukkuccappahānamāha. |
Therefore, the Blessed One said that the abandonment of restlessness and remorse is like being a freeman. |
♦ yathā balavā puriso hatthasāraṃ gahetvā sajjāvudho saparivāro kantāraṃ paṭipajjeyya. |
♦ Just as a strong man, having taken a strong weapon, well-armed and with a retinue, might enter a wilderness. |
taṃ corā dūratova disvā palāyeyyuṃ. |
Seeing him from afar, thieves would flee. |
so sotthinā taṃ kantāraṃ nittharitvā khemantaṃ patto haṭṭhatuṭṭho assa. |
He, having crossed that wilderness safely and reached a place of security, would be joyful and delighted. |
evamevaṃ bhikkhu, “ayaṃ vicikicchā nāma anatthakārikā”ti cha dhamme bhāvetvā vicikicchaṃ pajahati. |
Similarly, a bhikkhu, thinking, "This doubt is indeed a cause of harm," develops the six things and abandons doubt. |
so evaṃ pahīnavicikiccho yathā balavā sajjāvudho saparivāro puriso nibbhayo core tiṇaṃ viya agaṇetvā sotthinā nikkhamitvā khemantabhūmiṃ pāpuṇāti. |
He, with doubt thus abandoned, just as a strong, well-armed man with a retinue, fearless, disregarding thieves like grass, departs safely and reaches a place of security. |
evamevaṃ duccaritakantāraṃ nittharitvā paramakhemantabhūmiṃ amataṃ nibbānaṃ pāpuṇāti. |
Similarly, having crossed the wilderness of misconduct, he reaches the supreme place of security, the deathless Nibbāna. |
tasmā bhagavā khemantabhūmiṃ viya vicikicchāpahānamāha. |
Therefore, the Blessed One said that the abandonment of doubt is like a place of security. |
♦ 427. imameva kāyanti imaṃ karajakāyaṃ. |
♦ 427. "This very body" means this body born of kamma. |
abhisandetīti temeti sneheti, sabbattha pavattapītisukhaṃ karoti. |
"Permeates" means moistens, suffuses; it produces joy and happiness that spreads everywhere. |
parisandetīti samantato sandeti. |
"Flows around" means flows all around. |
paripūretīti vāyunā bhastaṃ viya pūreti. |
"Fills" means fills like a bellows with wind. |
parippharatīti samantato phusati . |
"Pervades" means touches all around. |
sabbāvato kāyassāti assa bhikkhuno sabbakoṭṭhāsavato kāyassa. |
"Of the entire body" means of the entire body of this bhikkhu, with all its parts. |
kiñci upādinnakasantatipavattiṭṭhāne chavimaṃsalohitānugataṃ aṇumattampi ṭhānaṃ paṭhamajjhānasukhena aphuṭṭhaṃ nāma na hoti. |
In the place where the continuity of the appropriated (body) exists, there is not even a minute spot pervaded by skin, flesh, and blood that is not touched by the happiness of the first jhāna. |
dakkhoti cheko paṭibalo nhānīyacuṇṇāni kātuñceva yojetuñca sannetuñca. |
"Skillful" means clever, capable of making, applying, and kneading bath powders. |
kaṃsathāleti yena kenaci lohena katabhājane. |
"In a bronze vessel" means in a vessel made of any metal. |
mattikabhājanaṃ pana thiraṃ na hoti, sannentassa bhijjati, tasmā taṃ na dasseti. |
An earthen vessel, however, is not strong; it breaks when one is kneading, therefore that is not shown. |
paripphosakaṃ paripphosakanti siñcitvā siñcitvā. |
"Sprinkling again and again" means having sprinkled and sprinkled. |
sanneyyāti vāmahatthena kaṃsathālaṃ gahetvā dakkhiṇena hatthena pamāṇayuttaṃ udakaṃ siñcitvā siñcitvā parimaddanto piṇḍaṃ kareyya. |
"Might knead" means, holding the bronze vessel with the left hand, and with the right hand sprinkling a suitable amount of water again and again, rubbing it around, he might make a ball. |
snehānugatāti udakasinehena anugatā. |
"Permeated with moisture" means permeated with the moisture of water. |
snehaparetāti udakasinehena parigatā. |
"Saturated with moisture" means saturated with the moisture of water. |
santarabāhirāti saddhiṃ antopadesena ceva bahipadesena ca, sabbatthakameva udakasinehena phuṭāti attho. |
"Inside and out" 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 tīhipi aṅgulīhi gahetuṃ ovaṭṭikampi kātunti attho. |
"And it does not drip" means water does not drip drop by drop; the meaning is that it is possible to take it even with the hand, with two or three fingers, and even to make it into a lump. |
♦ 428. dutiyajjhānasukhaupamāyaṃ ubbhitodakoti ubbhinnaudako, na heṭṭhā ubbhijjitvā uggacchanaudako, antoyeva pana ubbhijjanaudakoti attho. |
♦ 428. In the simile of the happiness of the second jhāna, "water welling up" means water that has sprung up, not water that has sprung up from below and is rising, but the meaning is water welling up from within. |
āyamukhanti āgamanamaggo. |
"Inlet" means the way of coming. |
devoti megho. |
"God (deva)" means cloud. |
kālenakālanti kāle kāle, anvaddhamāsaṃ vā anudasāhaṃ vāti attho. |
"From time to time" means at various times, the meaning is every half-month or every ten days. |
dhāranti vuṭṭhiṃ. |
"Showers" means rain. |
nānuppaveccheyyāti na paveseyya, na vasseyyāti attho. |
"Would not enter" means would not enter, the meaning is would not rain. |
sītā vāridhārā ubbhijjitvāti sītaṃ vāri taṃ udakarahadaṃ pūrayamānaṃ ubbhijjitvā. |
"Cool streams of water welling up" means cool water, filling that lake, having welled up. |
heṭṭhā uggacchanaudakañhi uggantvā uggantvā bhijjantaṃ udakaṃ khobheti. |
For water rising from below, rising up again and again and breaking, agitates the water. |
catūhi disāhi pavisanaudakaṃ purāṇapaṇṇatiṇakaṭṭhadaṇḍakādīhi udakaṃ khobheti. |
Water entering from the four directions agitates the water with old leaves, grass, sticks, branches, and so on. |
vuṭṭhiudakaṃ dhārānipātapupphuḷakehi udakaṃ khobheti. |
Rainwater agitates the water with the falling of streams and bubbles. |
sannisinnameva pana hutvā iddhinimmitamiva uppajjamānaṃ udakaṃ imaṃ padesaṃ pharati, imaṃ padesaṃ na pharatīti natthi. |
But water arising as if created by psychic power, being quite still, pervades this region; there is no such thing as "it does not pervade this region." |
tena aphuṭokāso nāma na hotīti. |
Therefore, there is no unpervaded spot. |
tattha rahado viya karajakāyo, udakaṃ viya dutiyajjhānasukhaṃ. |
There, the body born of kamma is like the lake, the happiness of the second jhāna is like the water. |
sesaṃ purimanayeneva veditabbaṃ. |
The rest should be understood in the same way as before. |
♦ 429. tatiyajjhānasukhaupamāyaṃ uppalāni ettha santīti uppalinī. |
♦ 429. In the simile of the happiness of the third jhāna, "lotuses are here" means a lotus pond. |
sesapadadvayesupi eseva nayo. |
In the remaining two terms also, this is the same method. |
ettha ca setarattanīlesu yaṃkiñci uppalaṃ uppalameva, ūnakasatapattaṃ puṇḍarīkaṃ, satapattaṃ padumaṃ. |
And here, among white, red, and blue, any lotus is just a lotus; a white lotus (puṇḍarīka) has less than a hundred petals, a red lotus (paduma) has a hundred petals. |
pattaniyamaṃ vā vināpi setaṃ padumaṃ, rattaṃ puṇḍarīkanti ayamettha vinicchayo. |
Or, even without a rule about petals, a white lotus is paduma, a red lotus is puṇḍarīka – this is the determination here. |
udakānuggatānīti udakato na uggatāni. |
"Not emerged from the water" means not risen out of the water. |
antonimuggaposīnīti udakatalassa anto nimuggāniyeva hutvā posīni, vaḍḍhīnīti attho. |
"Growing submerged within" means, being submerged within the water's surface, they are nourished, the meaning is they are growing. |
sesaṃ purimanayeneva veditabbaṃ. |
The rest should be understood in the same way as before. |
♦ 430. catutthajjhānasukhaupamāyaṃ parisuddhena cetasā pariyodātenāti ettha nirupakkilesaṭṭhena parisuddhaṃ. |
♦ 430. In the simile of the happiness of the fourth jhāna, "with a mind purified, clarified" – here "purified" means free from defilements. |
pabhassaraṭṭhena pariyodātaṃ veditabbaṃ. |
"Clarified" should be understood as meaning luminous. |
odātena vatthenāti idaṃ utupharaṇatthaṃ vuttaṃ. |
"With a white cloth" – this is said for the purpose of pervading with warmth. |
kiliṭṭhavatthena hi utupharaṇaṃ na hoti, taṅkhaṇadhotaparisuddhena utupharaṇaṃ balavaṃ hoti. |
For with a soiled cloth, there is no pervading with warmth; with a cloth washed clean at that moment, the pervading with warmth is strong. |
imissā hi upamāya vatthaṃ viya karajakāyo. |
For in this simile, the body born of kamma is like the cloth. |
utupharaṇaṃ viya catutthajjhānasukhaṃ. |
The happiness of the fourth jhāna is like the pervading with warmth. |
tasmā yathā sunhātassa purisassa parisuddhaṃ vatthaṃ sasīsaṃ pārupitvā nisinnassa sarīrato utu sabbameva vatthaṃ pharati, na koci vatthassa aphuṭokāso hoti. |
Therefore, just as for a man who has bathed well, having covered himself head and all with a clean cloth and sat down, warmth from his body pervades the entire cloth, and there is no unpervaded spot of the cloth. |
evaṃ catutthajjhānasukhena bhikkhuno karajakāyassa na koci okāso aphuṭo hotīti evamettha attho daṭṭhabbo. |
Similarly, with the happiness of the fourth jhāna, there is no unpervaded spot of the bhikkhu's body born of kamma – thus the meaning should be understood here. |
catutthajjhānacittameva vā vatthaṃ viya, taṃsamuṭṭhānarūpaṃ utupharaṇaṃ viya. |
Or, the mind of the fourth jhāna itself is like the cloth, and the matter originated from it is like the pervading with warmth. |
yathā hi katthaci odātavatthe kāyaṃ apphusantepi taṃsamuṭṭhānena utunā sabbatthakameva kāyo phuṭṭho hoti. |
For just as sometimes, even if the body does not touch a white cloth, the entire body is pervaded by the warmth originated from it. |
evaṃ catutthajjhānasamuṭṭhitena sukhumarūpena sabbatthakameva bhikkhuno karajakāyo phuṭo hotīti evamettha attho daṭṭhabbo. |
Similarly, by the subtle matter arisen from the fourth jhāna, the entire body born of kamma of the bhikkhu is pervaded – thus the meaning should be understood here. |
♦ 431. pubbenivāsañāṇaupamāyaṃ taṃdivasaṃ katakiriyā pākaṭā hotīti taṃdivasaṃ gatagāmattayameva gahitaṃ. |
♦ 431. In the simile of the knowledge of previous existences, "the actions done on that day become clear" means only the three villages visited on that day are taken. |
tattha gāmattayaṃ gatapuriso viya pubbenivāsañāṇalābhī daṭṭhabbo. |
There, the one who has obtained the knowledge of previous existences should be seen as like the man who went to three villages. |
tayo gāmā viya tayo bhavā daṭṭhabbā. |
The three existences should be seen as like the three villages. |
tassa purisassa tīsu gāmesu taṃdivasaṃ katakiriyāya āvibhāvo viya pubbenivāsāya cittaṃ abhinīharitvā nisinnassa bhikkhuno tīsu bhavesu katakiriyāya āvibhāvo daṭṭhabbo. |
Just as for that man, the manifestation of actions done on that day in the three villages, so for the bhikkhu who has directed his mind to previous existences and is seated, the manifestation of actions done in the three existences should be seen. |
♦ 432. dibbacakkhūpamāyaṃ dve agārāti dve gharā. |
♦ 432. In the simile of the divine eye, "two houses" means two dwellings. |
sadvārāti sammukhadvārā. |
"With doors" means with doors facing each other. |
anucaṅkamanteti aparāparaṃ sañcarante. |
"Walking up and down" means moving back and forth. |
anuvicaranteti ito cito ca vicarante, ito pana gehā nikkhamitvā etaṃ gehaṃ, etasmā vā nikkhamitvā imaṃ gehaṃ pavisanavasenapi daṭṭhabbā. |
"Moving about" means moving here and there; or it should be seen as leaving this house and entering that house, or leaving that one and entering this one. |
tattha dve agārā sadvārā viya cutipaṭisandhiyo, cakkhumā puriso viya dibbacakkhuñāṇalābhī, cakkhumato purisassa dvinnaṃ gehānaṃ antare ṭhatvā passato dve agāre pavisanakanikkhamanakapurisānaṃ pākaṭakālo viya dibbacakkhulābhino ālokaṃ vaḍḍhetvā olokentassa cavanakaupapajjanakasattānaṃ pākaṭakālo. |
There, death and rebirth are like the two houses with doors; the obtainer of the knowledge of the divine eye is like the man with sight; just as for the man with sight standing between two houses and seeing, it is a clear time for men entering and leaving the two houses, so for the obtainer of the divine eye, having increased the light and looking, it is a clear time for beings dying and being reborn. |
kiṃ pana te ñāṇassa pākaṭā, puggalassāti? |
But are they clear to the knowledge, or to the person? |
ñāṇassa. tassa pākaṭattā pana puggalassa pākaṭāyevāti. |
To the knowledge. But because they are clear to it, they are indeed clear to the person. |
♦ 433. āsavakkhayañāṇaupamāyaṃ pabbatasaṅkhepeti pabbatamatthake. |
♦ 433. In the simile of the knowledge of the destruction of taints, "on a mountain ridge" means on the top of a mountain. |
anāviloti nikkaddamo. |
"Undisturbed" means free from mud. |
sippiyo ca sambukā ca sippisambukaṃ. |
"Oysters and mussels" means oysters-and-mussels. |
sakkharā ca kathalā ca sakkharakathalaṃ. |
"Gravel and pebbles" means gravel-and-pebbles. |
macchānaṃ gumbā ghaṭāti macchagumbaṃ. |
"Shoals of fish" means a shoal of fish. |
tiṭṭhantampi carantampīti ettha sakkharakathalaṃ tiṭṭhatiyeva, itarāni carantipi tiṭṭhantipi. |
"Stationary and moving" – here, gravel and pebbles are only stationary; the others are both moving and stationary. |
yathā pana antarantarā ṭhitāsupi nisinnāsupi vijjamānāsupi, “etā gāvo carantī”ti carantiyo upādāya itarāpi carantīti vuccanti. |
Just as, even when some are standing here and there, and some are sitting, and some are present, by taking those that are moving, the others too are said to be moving, as in "These cows are grazing." |
evaṃ tiṭṭhantameva sakkharakathalaṃ upādāya itarampi dvayaṃ tiṭṭhantanti vuttaṃ. |
Thus, by taking the stationary gravel and pebbles, the other two are also said to be stationary. |
itarañca dvayaṃ carantaṃ upādāya sakkharakathalampi carantanti vuttaṃ. |
And by taking the other two as moving, gravel and pebbles are also said to be moving. |
tattha cakkhumato purisassa tīre ṭhatvā passato sippisambukādīnaṃ vibhūtakālo viya āsavānaṃ khayāya cittaṃ nīharitvā nisinnassa bhikkhuno catunnaṃ saccānaṃ vibhūtakālo daṭṭhabbo. |
There, just as for a man with sight standing on the bank and seeing, it is a clear time for oysters, mussels, and so on, so for the bhikkhu who has directed his mind to the destruction of taints and is seated, it should be seen as a clear time for the four truths. |
♦ 434. idāni sattahākārehi saliṅgato saguṇato khīṇāsavassa nāmaṃ gaṇhanto, ayaṃ vuccati, bhikkhave, bhikkhu samaṇo itipītiādimāha. |
♦ 434. Now, taking the name of one whose taints are destroyed with its characteristics and qualities in seven ways, he said, "This, bhikkhus, is called a bhikkhu, a recluse," and so on. |
tattha evaṃ kho, bhikkhave, bhikkhu samaṇo hotītiādīsu, bhikkhave, evaṃ bhikkhu samitapāpattā samaṇo hoti. |
Therein, in "Thus, bhikkhus, a bhikkhu is a recluse," and so on: "Bhikkhus, thus a bhikkhu, because of the calming of evil, is a recluse." |
bāhitapāpattā brāhmaṇo hoti. |
Because of having cast out evil, he is a brahmin. |
nhātakilesattā nhātako hoti, dhotakilesattāti attho. |
Because of having washed away defilements, he is a bather; the meaning is, having cleansed defilements. |
catumaggañāṇasaṅkhātehi vedehi akusaladhammānaṃ gatattā vedagū hoti, viditattāti attho. |
Because of the passing away of unwholesome states through the knowledges called the four path-knowledges (vedas), he is a knower of the Vedas (vedagū); the meaning is, having known. |
teneva viditāssa hontītiādimāha. |
Therefore, he said, "By that very thing, they are known to him," and so on. |
kilesānaṃ sutattā sottiyo hoti, nissutattā apahatattāti attho. |
Because of the flowing out of defilements, he is a learned one (sottiya); the meaning is, because of their flowing away, their being removed. |
kilesānaṃ ārakattā ariyo hoti, hatattāti attho. |
Because of being far from defilements, he is noble (ariyo); the meaning is, having destroyed them. |
tehi ārakattā arahaṃ hoti, dūrībhūtattāti attho. |
Because of being far from them, he is an Arahant; the meaning is, having become distant. |
sesaṃ sabattha pākaṭamevāti. |
The rest is clear everywhere. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ From the Papañcasūdanī, the commentary on the Majjhima Nikāya |
♦ mahāassapurasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Mahā-Assapura Sutta is finished. |
♦ 10. cūḷāssapurasuttavaṇṇanā |
♦ 10. Explanation of the Cūḷa-Assapura Sutta |
♦ 435. evaṃ me sutanti cūḷāssapurasuttaṃ. |
♦ 435. "Thus have I heard" – the Cūḷa-Assapura Sutta. |
tassa desanākāraṇaṃ purimasadisameva. |
The reason for its exposition is the same as the previous one. |
samaṇasāmīcippaṭipadāti samaṇānaṃ anucchavikā samaṇānaṃ anulomappaṭipadā. |
"The proper practice for recluses" means the practice suitable for recluses, the practice in accordance with (the way of) recluses. |
♦ 436. samaṇamalānantiādīsu ete dhammā uppajjamānā samaṇe maline karonti malaggahite, tasmā “samaṇamalā”ti vuccanti. |
♦ 436. In "defilements of a recluse," etc.: these things, when arising, make recluses stained, possessed by stains, therefore they are called "defilements of a recluse." |
etehi samaṇā dussanti, padussanti, tasmā samaṇadosāti vuccanti. |
By these, recluses are corrupted, thoroughly corrupted, therefore they are called "faults of a recluse." |
ete uppajjitvā samaṇe kasaṭe niroje karonti milāpenti, tasmā samaṇakasaṭāti vuccanti. |
These, having arisen, make recluses worthless, without vigor, they cause them to wither, therefore they are called "dregs of a recluse." |
āpāyikānaṃ ṭhānānanti apāye nibbattāpakānaṃ kāraṇānaṃ. |
"Of states leading to the lower realms" means of the causes that lead to rebirth in a lower realm. |
duggativedaniyānanti duggatiyaṃ vipākavedanāya paccayānaṃ. |
"To be experienced in a woeful state" means of the conditions for experiencing the result in a woeful state. |
matajaṃ nāmāti manussā tikhiṇaṃ ayaṃ ayena sughaṃsitvā taṃ ayacuṇṇaṃ maṃsena saddhiṃ madditvā koñcasakuṇe khādāpenti. |
"Born of the dead" means: men, having thoroughly rubbed sharp iron with iron, mix that iron powder with meat and feed it to curlew birds. |
te uccāraṃ kātuṃ asakkontā maranti. |
They, being unable to excrete, die. |
no ce maranti, paharitvā mārenti. |
If they do not die, they strike them and kill them. |
atha tesaṃ kucchiṃ phāletvā naṃ udakena dhovitvā cuṇṇaṃ gahetvā maṃsena saddhiṃ madditvā puna khādāpentīti evaṃ satta vāre khādāpetvā gahitena ayacuṇṇena āvudhaṃ karonti. |
Then, having split open their bellies, washed it with water, taken the powder, mixed it with meat, and fed it to them again – thus, having fed it seven times, they make a weapon with the iron powder obtained. |
susikkhitā ca naṃ ayakārā bahuhatthakammamūlaṃ labhitvā karonti. |
And well-trained ironsmiths, having obtained much payment for their handiwork, make it. |
taṃ matasakuṇato jātattā “matajan”ti vuccati, atitikhiṇaṃ hoti. |
Because it is born from a dead bird, it is called "born of the dead"; it is extremely sharp. |
pītanisitanti udakapītañceva silāya ca sunighaṃsitaṃ. |
"Drunk and whetted" means drunk with water and well-rubbed on a stone. |
saṅghāṭiyāti kosiyā. |
"With a robe" means with a silk robe. |
sampārutanti pariyonaddhaṃ. |
"Well-covered" means wrapped around. |
sampaliveṭhitanti samantato veṭhitaṃ. |
"Completely enveloped" means enveloped all around. |
♦ 437. rajojallikassāti rajojalladhārino. |
♦ 437. "Of one with dust and grime" means of one who wears dust and grime. |
udakorohakassāti divasassa tikkhattuṃ udakaṃ orohantassa. |
"Of one who descends into the water" means of one who descends into the water three times a day. |
rukkhamūlikassāti rukkhamūlavāsino. |
"Of one who dwells at the foot of a tree" means of one who lives at the foot of a tree. |
abbhokāsikassāti abbhokāsavāsino. |
"Of one who dwells in the open air" means of one who lives in the open air. |
ubbhaṭṭhakassāti uddhaṃ ṭhitakassa. |
"Of one who stands upright" means of one who stands erect. |
pariyāyabhattikassāti māsavārena vā aḍḍhamāsavārena vā bhuñjantassa. |
"Of one who eats by turns" means of one who eats every month or every half-month. |
sabbametaṃ bāhirasamayeneva kathitaṃ. |
All this is spoken only from the perspective of external practices. |
imasmiñhi sāsane cīvaradharo bhikkhu saṅghāṭikoti na vuccati. |
For in this Dispensation, a bhikkhu who wears robes is not called a "robe-wearer" (in this specific ascetic sense). |
rajojalladhāraṇādivatāni imasmiṃ sāsane natthiyeva. |
Practices like wearing dust and grime, etc., do not exist in this Dispensation at all. |
buddhavacanassa buddhavacanameva nāmaṃ, na mantāti. |
The Buddha's word is just called the Buddha's word, not a mantra. |
rukkhamūliko, abbhokāsikoti ettakaṃyeva pana labbhati. |
However, "one who dwells at the foot of a tree," "one who dwells in the open air" – only this much is found. |
tampi bāhirasamayeneva kathitaṃ. |
That too is spoken only from the perspective of external practices. |
jātameva nanti taṃdivase jātamattaṃyeva naṃ. |
"Just born" means him, just born on that day. |
saṅghāṭikaṃ kareyyunti saṅghāṭikaṃ vatthaṃ nivāsetvā ca pārupitvā ca saṅghāṭikaṃ kareyyuṃ. |
"They might make him a robe-wearer" means, having put on and worn the robe-cloth, they might make him a robe-wearer. |
esa nayo sabbattha. |
This is the method everywhere. |
♦ 438. visuddhamattānaṃ samanupassatīti attānaṃ visujjhantaṃ passati. |
♦ 438. "He perceives himself as purified" means he sees himself as becoming pure. |
visuddhoti pana na tāva |
But "purified" is not yet to be said. |
pāmojjaṃ jāyatīti tuṭṭhākāro jāyati. |
"Joy arises" means a state of contentment arises. |
pamuditassa pītīti tuṭṭhassa sakalasarīraṃ khobhayamānā pīti jāyati. |
"For one who is gladdened, rapture" means for one who is content, rapture arises, agitating the whole body. |
pītimanassa kāyoti pītisampayuttassa puggalassa nāmakāyo. |
"The body of one with a rapturous mind" means the mental body of a person endowed with rapture. |
passambhatīti vigatadaratho hoti. |
"Becomes tranquil" means he becomes free from distress. |
sukhaṃ vedetīti kāyikampi cetasikampi sukhaṃ vediyati. |
"Experiences happiness" means he experiences both bodily and mental happiness. |
cittaṃ samādhiyatīti iminā nekkhammasukhena sukhitassa cittaṃ samādhiyati, appanāpattaṃ viya hoti. |
"The mind becomes concentrated" means, with this happiness of renunciation, the mind of one who is happy becomes concentrated; it is as if it has attained absorption. |
so mettāsahagatena cetasāti heṭṭhā kilesavasena āraddhā desanā pabbate vuṭṭhavuṭṭhi viya nadiṃ yathānusandhinā brahmavihārabhāvanaṃ otiṇṇā. |
"He, with a mind accompanied by loving-kindness" – the discourse, which began below in terms of defilements, like rain fallen on a mountain flowing into a river according to its course, has descended into the development of the divine abodes. |
tattha yaṃ vattabbaṃ siyā, taṃ sabbaṃ visuddhimagge vuttameva. |
There, whatever should be said, all that has already been said in the Visuddhimagga. |
seyyathāpi, bhikkhave, pokkharaṇīti mahāsīhanādasutte maggo pokkharaṇiyā upamito, idha sāsanaṃ upamitanti veditabbaṃ. |
"Just as, bhikkhus, a lotus pond" – in the Mahāsīhanāda Sutta, the path is compared to a lotus pond; here, it should be understood that the Dispensation is compared. |
āsavānaṃ khayā samaṇo hotīti sabbakilesānaṃ samitattā paramatthasamaṇo hotīti. |
"Through the destruction of taints, he becomes a recluse" means, because of the calming of all defilements, he becomes a recluse in the ultimate sense. |
sesaṃ sabbattha uttānamevāti. |
The rest is clear everywhere. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ From the Papañcasūdanī, the commentary on the Majjhima Nikāya |
♦ cūḷāssapurasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Cūḷa-Assapura Sutta is finished. |
♦ catutthavaggavaṇṇanā niṭṭhitā. |
♦ The explanation of the Fourth Chapter is finished. |
♦ |
♦ |
♦ 5. cūḷayamakavaggo (MN 21) |
♦ 5. The Shorter Twin Chapter (MN 21) |
♦ 1. sāleyyakasuttavaṇṇanā |
♦ 1. Explanation of the Sāleyyaka Sutta |
♦ 439. evaṃ me sutanti sāleyyakasuttaṃ. |
♦ 439. "Thus have I heard" – the Sāleyyaka Sutta. |
tattha kosalesūti kosalā nāma jānapadino rājakumārā. |
There, "among the Kosalans" means the Kosalans are princes of the country. |
tesaṃ nivāso ekopi janapado ruḷhīsaddena kosalāti vuccati, tasmiṃ kosalesu janapade. |
Their residence, even a single country, is called Kosala by convention; in that Kosalan country. |
porāṇā panāhu — yasmā pubbe mahāpanādaṃ rājakumāraṃ nānānāṭakāni disvā sitamattampi akarontaṃ sutvā rājā āha — “yo mama puttaṃ hasāpeti, sabbālaṅkārena naṃ alaṅkaromī”ti. |
The ancients, however, say: because formerly, having heard that Prince Mahāpanāda, upon seeing various dramas, did not even smile, the king said: "Whoever makes my son laugh, I will adorn him with all ornaments." |
tato naṅgalānipi chaḍḍetvā mahājanakāye sannipatite manussā sātirekāni sattavassāni nānākīḷikāyo dassetvā naṃ hasāpetuṃ nāsakkhiṃsu. |
Then, even having abandoned their plows, when a great crowd had assembled, people, showing various games for more than seven years, were unable to make him laugh. |
tato sakko devanaṭaṃ pesesi. |
Then Sakka sent a divine actor. |
so dibbanāṭakaṃ dassetvā hasāpesi. |
He, showing a divine drama, made him laugh. |
atha te manussā attano attano vasanokāsābhimukhā pakkamiṃsu. |
Then those people set out towards their respective dwelling places. |
te paṭipathe mittasuhajjādayo disvā paṭisanthāraṃ karontā, “kacci, bho, kusalaṃ, kacci, bho, kusalan”ti āhaṃsu. |
They, seeing friends, companions, and others on the way, making conversation, said, "Is all well, good sir? Is all well, good sir?" |
tasmā taṃ “kusalaṃ kusalan”ti vacanaṃ upādāya so padeso kosalāti vuccatīti. |
Therefore, on account of that saying "kusalaṃ kusalan," that region is called Kosala. |
♦ cārikaṃ caramānoti aturitacārikaṃ caramāno. |
♦ "Wandering on tour" means wandering on an unhurried tour. |
mahatā bhikkhusaṅghena saddhinti sataṃ vā sahassaṃ vā satasahassaṃ vāti evaṃ aparicchinnena mahatā bhikkhusaṅghena saddhiṃ. |
"With a large Sangha of bhikkhus" means with a hundred, or a thousand, or a hundred thousand, thus with an unlimited, large Sangha of bhikkhus. |
brāhmaṇagāmoti brāhmaṇānaṃ samosaraṇagāmopi brāhmaṇagāmoti vuccati brāhmaṇānaṃ bhogagāmopi. |
"A brahmin village" – a village where brahmins assemble is also called a brahmin village, and a village enjoyed by brahmins is also. |
idha samosaraṇagāmo adhippeto. |
Here, a village of assembly is intended. |
tadavasarīti taṃ avasari, sampattoti attho. |
"He arrived there" means he reached it, arrived at it. |
vihāro panettha aniyāmito; |
The monastery here is not specified; |
tasmā tassa avidūre buddhānaṃ anucchaviko eko vanasaṇḍo bhavissati, satthā taṃ vanasaṇḍaṃ gatoti veditabbo. |
Therefore, not far from it, there will be a forest grove suitable for Buddhas; it should be understood that the Teacher went to that forest grove. |
assosunti suṇiṃsu upalabhiṃsu. |
"They heard" means they listened, they perceived. |
sotadvārasampattavacananigghosānusārena jāniṃsu. |
They knew according to the sound of the words reaching the ear-door. |
khoti avadhāraṇatthe padapūraṇamatte vā nipāto. |
"Kho" is a particle either in the sense of emphasis or merely as an expletive. |
tattha avadhāraṇatthena assosuṃyeva, na nesaṃ koci savanantarāyo ahosīti ayamattho veditabbo. |
There, with the sense of emphasis, "they indeed heard," the meaning to be understood is that there was no obstacle to their hearing. |
padapūraṇena byañjanasiliṭṭhatāmattameva. |
With an expletive, it is merely for the smoothness of the phrasing. |
♦ idāni yamatthaṃ assosuṃ, taṃ pakāsetuṃ samaṇo khalu, bho, gotamotiādi vuttaṃ. |
♦ Now, to explain what they heard, "The recluse Gotama, indeed, sirs," etc., was said. |
tattha samitapāpattā samaṇoti veditabbo. |
There, "recluse" should be understood as one whose evils are calmed. |
khalūti anussavanatthe nipāto. |
"Khalu" is a particle in the sense of hearsay. |
bhoti tesaṃ aññamaññaṃ ālapanamattaṃ. |
"Bho" (sirs) is merely their mutual address. |
gotamoti bhagavato gottavasena paridīpanaṃ. |
"Gotama" is the designation of the Blessed One by his clan name. |
tasmā samaṇo khalu, bho, gotamoti ettha samaṇo kira, bho, gotamagottoti evamattho daṭṭhabbo. |
Therefore, in "The recluse Gotama, indeed, sirs," the meaning should be understood thus: "The recluse, it is said, sirs, of the Gotama clan." |
sakyaputtoti idaṃ pana bhagavato uccākulaparidīpanaṃ. |
"Son of the Sakyans," however, is the designation of the Blessed One's high lineage. |
sakyakulā pabbajitoti saddhāpabbajitabhāvadīpanaṃ. |
"Gone forth from the Sakyan clan" indicates his having gone forth out of faith. |
kenaci pārijuññena anabhibhūto aparikkhīṇaṃyeva taṃ kulaṃ pahāya saddhāpabbajitoti vuttaṃ hoti. |
It is said that, unovercome by any decay, he renounced that undiminished clan and went forth out of faith. |
tato paraṃ vuttatthameva. |
After that, the meaning is as stated. |
taṃ kho panāti itthambhūtākhyānatthe upayogavacanaṃ, tassa kho pana bhoto gotamassāti attho. |
"Taṃ kho pana" (And of him indeed) is a connective phrase in the sense of such-and-such a report; the meaning is "And of that venerable Gotama indeed." |
kalyāṇoti kalyāṇaguṇasamannāgato, seṭṭhoti vuttaṃ hoti. |
"Good" means endowed with good qualities; it means excellent. |
kittisaddoti kittiyeva, thutighoso vā. |
"Fame-sound" means fame itself, or the sound of praise. |
abbhuggatoti sadevakaṃ lokaṃ ajjhottharitvā uggato. |
"Has arisen" means has arisen, having spread over the world with its devas. |
kinti? “itipi so bhagavā . |
.. pe . |
.. buddho bhagavā”ti. |
How? "Thus indeed is that Blessed One... (etc.)... the Buddha, the Blessed One." |
♦ tatrāyaṃ padasambandho — so bhagavā itipi arahaṃ, itipi sammāsambuddho . |
.. pe . |
.. itipi bhagavāti. |
♦ There, this is the connection of the terms: That Blessed One is thus an Arahant, thus a Perfectly Enlightened One... (etc.)... thus a Blessed One. |
iminā ca iminā ca kāraṇenāti vuttaṃ hoti. |
It is said, "For this and this reason." |
tattha ārakattā, arīnaṃ arānañca hatattā, paccayādīnaṃ arahattā, pāpakaraṇe rahābhāvāti imehi tāva kāraṇehi so bhagavā arahanti veditabbotiādinā nayena mātikaṃ nikkhipitvā sabbāneva etāni padāni visuddhimagge buddhānussatiniddese vitthāritānīti tato tesaṃ vitthāro gahetabbo. |
There, "Because of being far (ārakattā), because of having destroyed enemies (arīnaṃ) and spokes (arānañca), because of being worthy of requisites, etc. (paccayādīnaṃ arahattā), because of the absence of secrecy in doing evil (pāpakaraṇe rahābhāvā) – for these reasons, that Blessed One is to be known as an Arahant," and so on; having laid down the matrix in this way, all these terms are explained in detail in the Visuddhimagga in the section on the recollection of the Buddha, so their detailed explanation should be taken from there. |
♦ sādhu kho panāti sundaraṃ kho pana; |
♦ "Good indeed is it" means excellent indeed is it; |
atthāvahaṃ sukhāvahanti vuttaṃ hoti. |
It is said to be beneficial, conducive to happiness. |
tathārūpānaṃ arahatanti yathārūpo so bhavaṃ gotamo, evarūpānaṃ anekehipi kappakoṭisatasahassehi dullabhadassanānaṃ byāmappabhāparikkhittehi asītianubyañjanaratanapaṭimaṇḍitehi dvattiṃsmahāpurisalakkhaṇavarehi samākiṇṇamanoramasarīrānaṃ atappakadassanānaṃ atimadhuradhammanigghosānaṃ, yathābhūtaguṇādhigamena loke arahantoti laddhasaddānaṃ arahataṃ. |
"Of such Arahants" means of such as that venerable Gotama, of such ones whose sight is rare even in many hundreds of thousands of crores of aeons, whose delightful bodies are surrounded by an aura of a fathom, adorned with the eighty minor characteristics as jewels, replete with the thirty-two excellent marks of a great man, whose sight is insatiable, whose Dhamma-voice is exceedingly sweet, who are Arahants who have gained fame in the world through the attainment of qualities as they really are. |
dassanaṃ hotīti pasādasommāni akkhīni ummīletvā dassanamattampi sādhu hoti. |
"The sight occurs" means even the mere sight, opening eyes full of faith and serenity, is good. |
sace pana aṭṭhaṅgasamannāgatena brahmassarena dhammaṃ desentassa ekaṃ padampi sotuṃ labhissāma, sādhutaraṃyeva bhavissatīti evaṃ ajjhāsayaṃ katvā. |
But if we get to hear even one word from him as he teaches the Dhamma with his Brahma-voice endowed with eight qualities, it will be even better – having formed such an intention. |
♦ yena bhagavā tenupasaṅkamiṃsūti sabbakiccāni pahāya tuṭṭhamānasā āgamaṃsu. |
♦ "They approached the Blessed One" means, having abandoned all duties, they came with joyful minds. |
etadavocunti duvidhā hi pucchā agārikapucchā anagārikapucchā ca. |
"They said this" – for there are two kinds of questions: the householder's question and the non-householder's question. |
tattha “kiṃ, bhante, kusalaṃ, kiṃ akusalan”ti iminā nayena agārikapucchā āgatā. |
There, "What, venerable sir, is wholesome? What is unwholesome?" – in this way, the householder's question is presented. |
“ime kho, bhante, pañcupādānakkhandhā”ti iminā nayena anagārikapucchā. |
"These, venerable sir, are the five aggregates of clinging" – in this way, the non-householder's question. |
ime pana attano anurūpaṃ agārikapucchaṃ pucchantā etaṃ, “ko nu kho, bho gotama, hetu ko paccayo”tiādivacanaṃ avocuṃ. |
These, however, asking a householder's question appropriate to themselves, said this: "What, venerable Gotama, is the cause, what is the condition?" and so on. |
tesaṃ bhagavā yathā na sakkonti sallakkhetuṃ, evaṃ saṃkhitteneva tāva pañhaṃ vissajjento, adhammacariyāvisamacariyāhetu kho gahapatayotiādimāha. |
To them, the Blessed One, answering the question briefly at first, in such a way that they could not comprehend it, said, "It is because of unrighteous conduct, unrighteous practice, householders," and so on. |
kasmā pana bhagavā yathā na sallakkhenti, evaṃ vissajjesīti? |
But why did the Blessed One answer in such a way that they did not comprehend? |
paṇḍitamānikā hi te; |
For they were proud of their wisdom; |
āditova mātikaṃ aṭṭhapetvā yathā sallakkhenti, evaṃ atthe vitthārite, desanaṃ uttānikāti maññantā avajānanti, mayampi kathentā evameva katheyyāmāti vattāro bhavanti. |
If, from the beginning, without setting aside the matrix, the meaning were explained in detail in a way they could comprehend, they would think the teaching was superficial, despise it, and become speakers saying, "We too, when speaking, would speak just like this." |
tena nesaṃ bhagavā yathā na sakkonti sallakkhetuṃ, evaṃ saṃkhitteneva tāva pañhaṃ vissajjesi. |
Therefore, the Blessed One answered their question briefly at first, in such a way that they could not comprehend it. |
tato sallakkhetuṃ asakkontehi vitthāradesanaṃ yācito vitthārena desetuṃ, tena hi gahapatayotiādimāha. |
Then, being requested by those unable to comprehend it for a detailed exposition, in order to teach in detail, he said, "Well then, householders," and so on. |
tattha tena hīti kāraṇatthe nipāto. |
There, "tena hi" (well then) is a particle in the sense of a reason. |
yasmā maṃ tumhe yācatha, tasmāti attho. |
The meaning is, "Because you ask me, therefore." |
♦ 440. tividhanti tīhi koṭṭhāsehi. |
♦ 440. "Threefold" means by three parts. |
kāyenāti kāyadvārena. |
"By body" means by the body-door. |
adhammacariyāvisamacariyāti adhammacariyasaṅkhātā visamacariyā. |
"Unrighteous conduct, unrighteous practice" means unrighteous practice called unrighteous conduct. |
ayaṃ |
This is the meaning of the term to be stated: "adhammacariyā" is the conduct of unrighteousness; the meaning is doing unrighteousness. |
visamā cariyā, visamassa vā kammassa cariyāti visamacariyā. |
"Visamacariyā" is unrighteous conduct, or the conduct of unrighteous kamma. |
adhammacariyā ca sā visamacariyā cāti adhammacariyāvisamacariyā. |
And that unrighteous conduct is also unrighteous practice, hence "adhammacariyāvisamacariyā." |
etenupāyena sabbesu kaṇhasukkapadesu attho veditabbo. |
By this method, the meaning should be understood in all dark and bright instances. |
luddoti kakkhaḷo. |
"Cruel" means harsh. |
dāruṇoti sāhasiko. |
"Fierce" means violent. |
lohitapāṇīti paraṃ jīvitā voropentassa pāṇī lohitena lippanti. |
"Bloody-handed" – the hands of one who deprives another of life are smeared with blood. |
sacepi na lippanti, tathāvidho lohitapāṇītveva vuccati. |
Even if they are not smeared, such a one is still called bloody-handed. |
hatappahate niviṭṭhoti hate ca parassa pahāradāne, pahate ca paramāraṇe niviṭṭho. |
"Given to striking and killing" means given to striking another and to killing another. |
adayāpannoti nikkaruṇataṃ āpanno. |
"Without compassion" means having attained a state of mercilessness. |
♦ yaṃ taṃ parassāti yaṃ taṃ parassa santakaṃ. |
♦ "What belongs to another" means what is the property of another. |
paravittūpakaraṇanti tasseva parassa vittūpakaraṇaṃ tuṭṭhijananaṃ parikkhārabhaṇḍakaṃ. |
"Another's wealth and property" means that very other's wealth-instrument, pleasure-generating requisite-goods. |
gāmagataṃ vāti antogāme vā ṭhapitaṃ. |
"Gone to the village" means placed within the village. |
araññagataṃ vāti araññe rukkhaggapabbatamatthakādīsu vā ṭhapitaṃ. |
"Gone to the forest" means placed in the forest, on treetops, mountaintops, etc. |
adinnanti tehi parehi kāyena vā vācāya vā adinnaṃ. |
"Not given" means not given by those others by body or by speech. |
theyyasaṅkhātanti ettha thenoti coro. |
"Called stealing" – here "thena" means thief. |
thenassa bhāvo theyyaṃ, avaharaṇacittassetaṃ adhivacanaṃ. |
The state of a thief is "theyyam" (stealing); this is a designation for the intention to take away. |
saṅkhā saṅkhātanti atthato ekaṃ, koṭṭhāsassetaṃ adhivacanaṃ, “saññānidānā hi papañcasaṅkhā”tiādīsu viya. |
"Saṅkhā" (number, designation) or "saṅkhāta" (designated) are one in meaning; this is a designation for a portion, as in "Proliferations (papañca) are indeed rooted in designation (saññā)" and so on. |
theyyañca taṃ saṅkhātañcāti theyyasaṅkhātaṃ, theyyacittasaṅkhāto eko cittakoṭṭhāsoti attho . |
And that stealing is designated, hence "theyyasaṅkhātaṃ" (called stealing); the meaning is one mental portion designated as the intention to steal. |
karaṇatthe cetaṃ paccattavacanaṃ, tasmā theyyasaṅkhātenāti atthato daṭṭhabbaṃ. |
And this is an instrumental case in the sense of action; therefore, "theyyasaṅkhātena" (by what is called stealing) should be understood in meaning. |
♦ māturakkhitātiādīsu yaṃ pitari naṭṭhe vā mate vā ghāsacchādanādīhi paṭijaggamānā, vayapattaṃ kulaghare dassāmīti mātā rakkhati, ayaṃ māturakkhitā nāma. |
♦ "Protected by the mother," etc. – she whom, when the father is lost or dead, the mother protects, looking after her with food, clothing, etc., thinking, "When she comes of age, I will give her to a family home" – this is called "protected by the mother." |
etenupāyena piturakkhitādayopi veditabbā. |
By this method, "protected by the father," etc., should also be understood. |
sabhāgakulāni pana kucchigatesupi gabbhesu katikaṃ karonti — “sace mayhaṃ putto hoti, tuyhaṃ dhītā, aññattha gantuṃ na labhissati, mayhaṃ puttasseva hotū”ti. |
Families of equal status, however, make an agreement even while the children are in the womb: "If I have a son and you a daughter, she will not be allowed to go elsewhere; let her be for my son." |
evaṃ gabbhepi pariggahitā sassāmikā nāma. |
Thus, one claimed even in the womb is called "having a husband." |
“yo itthannāmaṃ itthiṃ gacchati, tassa ettako daṇḍo”ti evaṃ gāmaṃ vā gehaṃ vā vīthiṃ vā uddissa ṭhapitadaṇḍā, pana saparidaṇḍā nāma. |
"Whoever goes to a woman of such-and-such a name, for him the punishment is so much" – thus, those for whom a punishment is established with reference to a village, a house, or a street are called "under penalty." |
antamaso mālāguṇaparikkhittāpīti yā sabbantimena paricchedena, “esā me bhariyā bhavissatī”ti saññāya tassā upari kenaci mālāguṇaṃ khipantena mālāguṇamattenāpi parikkhittā hoti. |
"Even one protected by a garland" means she who, by the very last demarcation, with the thought "She will be my wife," is protected even by a mere garland thrown over her by someone with a garland. |
tathārūpāsu cārittaṃ āpajjitā hotīti evarūpāsu itthīsu sammādiṭṭhisutte vuttamicchācāralakkhaṇavasena vītikkamaṃ kattā hoti. |
"Engages in conduct with such women" means, with regard to such women, he becomes a transgressor according to the characteristic of misconduct stated in the Sammādiṭṭhi Sutta. |
♦ sabhāgatoti sabhāyaṃ ṭhito. |
♦ "Gone to an assembly" means standing in an assembly. |
parisāgatoti parisāyaṃ ṭhito. |
"Gone to a council" means standing in a council. |
ñātimajjhagatoti dāyādānaṃ majjhe ṭhito. |
"Gone among relatives" means standing in the midst of kinsmen. |
pūgamajjhagatoti senīnaṃ majjhe ṭhito. |
"Gone among a guild" means standing in the midst of guild members. |
rājakulamajjhagatoti rājakulassa majjhe mahāvinicchaye ṭhito . |
"Gone among a royal family" means standing in a great judgment in the midst of a royal family. |
abhinītoti pucchanatthāya nīto. |
"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 an address. |
attahetu vā parahetu vāti attano vā parassa vā hatthapādādihetu vā dhanahetu vā. |
"For his own sake or for another's sake" means for his own or another's sake, or for the sake of hands, feet, etc., or for the sake of wealth. |
āmisakiñcikkhahetu vāti ettha āmisanti lābho adhippeto. |
"For the sake of some trifle of material gain" – here "material gain" means profit is intended. |
kiñcikkhanti yaṃ vā taṃ vā appamattakaṃ. |
"Some trifle" means whatever small amount. |
antamaso tittiravaṭṭakasappipiṇḍanavanītapiṇḍādimattakassapi lañjassa hetūti attho. |
The meaning is, for the sake of a bribe amounting to even as little as a partridge, a quail, a lump of ghee, a lump of fresh butter, etc. |
sampajānamusā bhāsitā hotīti jānantoyeva musāvādaṃ kattā hoti. |
"Speaks a deliberate lie" means, knowing it, he becomes a speaker of falsehood. |
♦ imesaṃ bhedāyāti yesaṃ itoti vuttānaṃ santike sutaṃ hoti, tesaṃ bhedāya. |
♦ "To divide these" means to divide those from whom it has been heard, as stated by "from here." |
amūsaṃ bhedāyāti yesaṃ amutrāti vuttānaṃ santike sutaṃ hoti, tesaṃ bhedāya. |
"To divide those" means to divide those from whom it has been heard, as stated by "from there." |
iti samaggānaṃ vā bhedakāti evaṃ samaggānaṃ vā dvinnaṃ sahāyakānaṃ bhedaṃ kattā. |
"Thus a divider of the united" means thus a divider of two united companions. |
bhinnānaṃ vā anuppadātāti suṭṭhu kataṃ tayā, taṃ pajahantena katipāheneva te mahantaṃ anatthaṃ kareyyāti evaṃ bhinnānaṃ puna asaṃsandanāya anuppadātā upatthambhetā kāraṇaṃ dassetāti attho. |
"Or an instigator of the divided" means "Well done by you! By abandoning him, in just a few days he will cause you great harm" – thus, an instigator for the non-reconciliation of the divided, a supporter, one who shows a reason, is the meaning. |
vaggo ārāmo abhiratiṭṭhānamassāti vaggārāmo. |
"One whose pleasure-garden is faction" means one for whom faction is a pleasure-garden, a place of delight. |
vaggaratoti vaggesu rato. |
"Delighting in faction" means delighting in factions. |
vagge disvā vā sutvā vā nandatīti vagganandī. |
"Rejoicing in faction" means one who rejoices on seeing or hearing of factions. |
vaggakaraṇiṃ vācanti yā vācā samaggepi satte vagge karoti bhindati, taṃ kalahakāraṇaṃ vācaṃ bhāsitā hoti. |
"Speech that creates faction" means that speech which creates factions among even united beings, divides them; he speaks such quarrel-causing speech. |
♦ aṇḍakāti yathā sadose rukkhe aṇḍakāni uṭṭhahanti, evaṃ sadosatāya khuṃsanāvambhanādivacanehi aṇḍakā jātā. |
♦ "Knotty" – just as knots arise on a diseased tree, so knots are born from words of reviling, disparagement, etc., due to faultiness. |
kakkasāti pūtikā. |
"Harsh" means rotten. |
yathā nāma pūtikarukkho kakkaso hoti paggharitacuṇṇo, evaṃ kakkasā hoti, sotaṃ ghaṃsamānā viya pavisati. |
Just as a rotten tree is harsh, with crumbling powder, so it is harsh; it enters as if rubbing the ear. |
tena vuttaṃ “kakkasā”ti. |
Therefore, it is called "harsh." |
parakaṭukāti paresaṃ kaṭukā amanāpā dosajananī. |
"Bitter to others" means bitter to others, unpleasant, anger-producing. |
parābhisajjanīti kuṭilakaṇṭakasākhā viya mammesu vijjhitvā paresaṃ abhisajjanī gantukāmānampi gantuṃ adatvā lagganakārī. |
"Clinging to others" means like a crooked, thorny branch, piercing vital spots, clinging to others, not allowing even those who wish to go to go, causing attachment. |
kodhasāmantāti kodhassa āsannā. |
"Bordering on anger" means close to anger. |
asamādhisaṃvattanikāti appanāsamādhissa vā upacārasamādhissa vā asaṃvattanikā. |
"Not conducive to concentration" means not conducive to absorption-concentration or access-concentration. |
iti sabbāneva tāni sadosavācāya vevacanāni. |
Thus, all these are synonyms for faulty speech. |
♦ akālavādīti akālena vattā. |
♦ "Speaking at the wrong time" means speaking out of season. |
abhūtavādīti yaṃ natthi, tassa vattā. |
"Speaking what is not true" means speaking of what does not exist. |
anatthavādīti akāraṇanissitaṃ vattā. |
"Speaking what is unbeneficial" means speaking what is not based on reason. |
adhammavādīti asabhāvaṃ vattā . |
"Speaking what is not Dhamma" means speaking what is not the true nature. |
avinayavādīti asaṃvaravinayapaṭisaṃyuttassa vattā. |
"Speaking what is not Discipline" means speaking what is not connected with restraint and discipline. |
anidhānavati vācanti hadayamañjūsāyaṃ nidhetuṃ ayuttaṃ vācaṃ bhāsitā hoti. |
"Untreasurable speech" means he speaks speech that is unfit to be treasured in the casket of the heart. |
akālenāti vattabbakālassa pubbe vā pacchā vā ayuttakāle vattā hoti. |
"At the wrong time" means he speaks either before or after the proper time for speaking, at an unsuitable time. |
anapadesanti suttāpadesavirahitaṃ. |
"Without reference" means devoid of reference to the suttas. |
apariyantavatinti aparicchedaṃ, suttaṃ vā jātakaṃ vā nikkhipitvā tassa upalabbhaṃ vā upamaṃ vā vatthuṃ vā āharitvā bāhirakathaṃyeva katheti. |
"Without limit" means without bounds; having set aside a sutta or a jātaka, bringing up its finding, or simile, or story, he speaks only external talk. |
nikkhittaṃ nikkhittameva hoti. |
What is set aside remains set aside. |
“suttaṃ nu kho katheti jātakaṃ nu kho, nassa antaṃ vā koṭiṃ vā passāmā”ti vattabbataṃ āpajjati. |
He becomes liable to be told, "Is he telling a sutta or a jātaka? We see neither its end nor its limit." |
yathā vaṭarukkhasākhānaṃ gatagataṭṭhāne pārohā otaranti, otiṇṇotiṇṇaṭṭhāne sampajjitvā puna vaḍḍhantiyeva . |
Just as, wherever the branches of a banyan tree go, shoots descend, and wherever they descend, they thrive and grow again. |
evaṃ aḍḍhayojanampi yojanampi gacchantiyeva, gacchante gacchante pana mūlarukkho vinassati, paveṇijātakāva tiṭṭhanti. |
Thus, they go on for even two and a half yojanas or a yojana; but as they go on and on, the main tree perishes, and only the offshoots remain. |
evamayampi nigrodhadhammakathiko nāma hoti; |
Similarly, this one is called a banyan-Dhamma-speaker; |
nikkhittaṃ nikkhittamattameva katvā passeneva pariharanto gacchati. |
having set aside what was set aside, he goes on digressing by the side. |
yo pana bahumpi bhaṇanto etadatthamidaṃ vuttanti āharitvā jānāpetuṃ sakkoti, tassa kathetuṃ vaṭṭati. |
But he who, even while speaking much, can bring it back and make known, "This was said for this meaning," for him it is proper to speak. |
anatthasaṃhitanti na atthanissitaṃ. |
"Not connected with the goal" means not based on the goal. |
♦ abhijjhātā hotīti abhijjhāya oloketā hoti. |
♦ "Is covetous" means he is one who looks with covetousness. |
aho vatāti patthanatthe nipāto. |
"Aho vata" (Oh, that!) is a particle in the sense of wishing. |
abhijjhāya olokitamattakena cettha kammapathabhedo na hoti. |
By merely looking with covetousness, there is no breaking of the course of kamma here. |
yadā pana, “aho vatidaṃ mama santakaṃ assa, ahamettha vasaṃ vatteyyan”ti attano pariṇāmeti, tadā kammapathabhedo hoti, ayamidha adhippeto. |
But when he appropriates it to himself, thinking, "Oh, that this were mine! I would live and make use of it here," then there is a breaking of the course of kamma; this is intended here. |
♦ byāpannacittoti vipannacitto pūtibhūtacitto. |
♦ "With a mind of ill will" means with a corrupted mind, a putrid mind. |
paduṭṭhamanasaṅkappoti dosena duṭṭhacittasaṅkappo. |
"With thoughts of a malevolent mind" means thoughts of a mind corrupted by hatred. |
haññantūti ghātiyantū. |
"May they be struck" means may they be killed. |
vajjhantūti vadhaṃ pāpuṇantu. |
"May they be slain" means may they meet with slaughter. |
mā vā ahesunti kiñcipi mā ahesuṃ. |
"Or may they not exist" means may they not exist at all. |
idhāpi kopamattakena kammapathabhedo na hoti. |
Here too, by mere anger, there is no breaking of the course of kamma. |
haññantūtiādicintaneneva hoti, tasmā evaṃ vuttaṃ. |
It happens only by thinking "May they be struck," etc.; therefore, it is said thus. |
♦ micchādiṭṭhikoti akusaladassano. |
♦ "Holding wrong view" means having an unwholesome view. |
viparītadassanoti vipallatthadassano. |
"With perverted view" means with a distorted view. |
natthi dinnanti dinnassa phalābhāvaṃ sandhāya vadati. |
"There is nothing given" – he says this referring to the absence of result from what is given. |
yiṭṭhaṃ vuccati mahāyāgo. |
"Yiṭṭhaṃ" (sacrificed) is called a great sacrifice. |
hutanti paheṇakasakkāro adhippeto, tampi ubhayaṃ phalābhāvameva sandhāya paṭikkhipati. |
"Hutaṃ" (offered) – a gift-offering is intended; he rejects both of these also, referring to the absence of result. |
sukatadukkaṭānanti sukatadukkaṭānaṃ, kusalākusalānanti attho. |
"Of good and bad deeds" means of good and bad deeds; the meaning is of wholesome and unwholesome. |
phalaṃ vipākoti yaṃ phalanti vā vipākoti vā vuccati, taṃ natthīti vadati. |
"Result, fruition" – what is called result or fruition, that, he says, does not exist. |
natthi ayaṃ lokoti paraloke ṭhitassa ayaṃ loko natthi. |
"There is no this world" – for one existing in the next world, this world does not exist. |
natthi paro lokoti idha loke ṭhitassapi paraloko natthi, sabbe tattha tattheva ucchijjantīti dasseti. |
"There is no next world" – for one existing in this world, the next world does not exist; he shows that all are annihilated right there. |
natthi mātā natthi pitāti tesu sammāpaṭipattimicchāpaṭipattīnaṃ phalābhāvavasena vadati. |
"There is no mother, there is no father" – he says this on account of the absence of result from right and wrong conduct towards them. |
natthi sattā opapātikāti cavitvā upapajjanakasattā nāma natthīti vadati. |
"There are no spontaneously arisen beings" – he says that beings who die and are reborn do not exist. |
sayaṃ abhiññā sacchikatvā pavedentīti ye imañca lokaṃ parañca lokaṃ abhivisiṭṭhāya paññāya sayaṃ paccakkhaṃ katvā pavedenti, te natthīti sabbaññubuddhānaṃ abhāvaṃ dīpeti, ettāvatā dasavatthukā micchādiṭṭhi kathitā hoti. |
"Those who, having realized it themselves through direct knowledge, make it known" – those who, having directly experienced this world and the next world with superior wisdom, make it known, they do not exist – thus he indicates the absence of all-knowing Buddhas; by this much, wrong view with ten bases is stated. |
♦ 441. pāṇātipātaṃ pahāyātiādayo satta kammapathā cūḷahatthipade vitthāritā. |
♦ 441. "Having abandoned the taking of life," etc. – the seven courses of kamma are explained in detail in the Cūḷahatthipadopama Sutta. |
anabhijjhādayo uttānatthāyeva. |
Non-covetousness, etc., are indeed of clear meaning. |
♦ 442. sahabyataṃ upapajjeyyanti sahabhāvaṃ upagaccheyyaṃ. |
♦ 442. "May I attain companionship" means may I reach a state of companionship. |
brahmakāyikānaṃ devānanti paṭhamajjhānabhūmidevānaṃ. |
"Of the devas of the Brahma-group" means of the devas of the first jhāna plane. |
ābhānaṃ devānanti ābhā nāma visuṃ natthi, parittābhāppamāṇābhāabhassarānametaṃ adhivacanaṃ. |
"Of the Ābhā devas" – Ābhā is not a separate name; it is a designation for the Parittābhā, Appamāṇābhā, and Ābhassara devas. |
parittābhānantiādi pana ekato aggahetvā tesaṃyeva bhedato gahaṇaṃ. |
But "Parittābhā," etc., are not taken together, but are taken as divisions of them. |
parittasubhānantiādīsupi eseva nayo. |
In "Parittasubhā," etc., also, this is the same method. |
iti bhagavā āsavakkhayaṃ dassetvā arahattanikūṭena desanaṃ niṭṭhapesi. |
Thus the Blessed One, having shown the destruction of taints, concluded the discourse with the peak of Arahantship. |
♦ idha ṭhatvā pana devalokā samānetabbā. |
♦ Standing here, however, the deva worlds are to be brought together. |
tissannaṃ tāva jhānabhūmīnaṃ vasena nava brahmalokā, pañca suddhāvāsā catūhi ārūpehi saddhiṃ navāti aṭṭhārasa, vehapphalehi saddhiṃ ekūnavīsati, te asaññaṃ pakkhipitvā vīsati brahmalokā honti, evaṃ chahi kāmāvacarehi saddhiṃ chabbīsati devalokā nāma. |
♦ By way of the three jhāna planes, there are nine brahma worlds; the five Pure Abodes together with the four formless (realms) are nine, making eighteen; with the Vehapphala (realm), nineteen; adding the Asañña (realm) to them, there are twenty brahma worlds; thus, with the six sense-sphere (realms), there are twenty-six deva worlds. |
tesaṃ sabbesampi bhagavatā dasakusalakammapathehi nibbatti dassitā. |
For all of them, rebirth through the ten wholesome courses of kamma has been shown by the Blessed One. |
♦ tattha chasu tāva kāmāvacaresu tiṇṇaṃ sucaritānaṃ vipākeneva nibbatti hoti. |
♦ There, in the six sense-sphere realms, rebirth occurs solely through the result of the three kinds of good conduct. |
uparidevalokānaṃ pana ime kammapathā upanissayavasena kathitā . |
For the higher deva worlds, however, these courses of kamma are spoken of by way of supporting conditions. |
dasa kusalakammapathā hi sīlaṃ, sīlavato ca kasiṇaparikammaṃ ijjhatīti. |
For the ten wholesome courses of kamma are virtue, and for one who is virtuous, the preliminary kasina practice succeeds. |
sīle patiṭṭhāya kasiṇaparikammaṃ katvā paṭhamajjhānaṃ nibbattetvā paṭhamajjhānabhūmiyaṃ nibbattati; |
Having established himself in virtue, done the preliminary kasina practice, and generated the first jhāna, he is reborn in the first jhāna plane; |
dutiyādīni bhāvetvā dutiyajjhānabhūmiādīsu nibbattati; |
having developed the second, etc., he is reborn in the second jhāna plane, etc.; |
rūpāvacarajjhānaṃ pādakaṃ katvā vipassanaṃ vaḍḍhetvā anāgāmiphale patiṭṭhito pañcasu suddhāvāsesu nibbattati; |
having made a form-sphere jhāna the basis, developed insight, and become established in the fruit of non-returning, he is reborn in the five Pure Abodes; |
rūpāvacarajjhānaṃ pādakaṃ katvā arūpāvacarasamāpattiṃ nibbattetvā catūsu arūpesu nibbattati; |
having made a form-sphere jhāna the basis and generated a formless-sphere attainment, he is reborn in the four formless realms; |
rūpārūpajjhānaṃ pādakaṃ katvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇāti. |
having made a form or formless jhāna the basis, developed insight, and attains Arahantship. |
asaññabhavo pana bāhirakānaṃ tāpasaparibbājakānaṃ āciṇṇoti idha na niddiṭṭho. |
The non-percipient existence, however, being practiced by external ascetics and wanderers, is not indicated here. |
sesaṃ sabbattha uttānatthamevāti. |
The rest is of clear meaning everywhere. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ From the Papañcasūdanī, the commentary on the Majjhima Nikāya |
♦ sāleyyakasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Sāleyyaka Sutta is finished. |
♦ 2. verañjakasuttavaṇṇanā |
♦ 2. Explanation of the Verañjaka Sutta |
♦ 444. evaṃ me sutanti verañjakasuttaṃ. |
♦ 444. "Thus have I heard" – the Verañjaka Sutta. |
tattha verañjakāti verañjavāsino. |
There, "Verañjakas" means the inhabitants of Verañjā. |
kenacideva karaṇīyenāti kenacideva aniyamitakiccena. |
"For some business or other" means for some unspecified task. |
sesaṃ sabbaṃ purimasutte vuttanayeneva veditabbaṃ. |
All the rest should be understood in the same way as stated in the previous sutta. |
kevalañhi idha adhammacārī visamacārīti evaṃ puggalādhiṭṭhānā desanā katā. |
Only here, the exposition is made with reference to the person, as "one who practices unrighteously, one who practices unrighteously." |
purimasutte dhammādhiṭṭhānāti ayaṃ viseso. |
In the previous sutta, it was with reference to the Dhamma – this is the difference. |
sesaṃ tādisamevāti. |
The rest is just like that. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ From the Papañcasūdanī, the commentary on the Majjhima Nikāya |
♦ verañjakasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Verañjaka Sutta is finished. |
♦ 3. mahāvedallasuttavaṇṇanā |
♦ 3. Explanation of the Mahāvedalla Sutta |
♦ 449. evaṃ me sutanti mahāvedallasuttaṃ. |
♦ 449. "Thus have I heard" – the Mahāvedalla Sutta. |
tattha āyasmāti sagāravasappatissavacanametaṃ. |
There, "Venerable" is a term of respect and reverence. |
mahākoṭṭhikoti tassa therassa nāmaṃ. |
"Mahākoṭṭhika" is the name of that elder. |
paṭisallānā vuṭṭhitoti phalasamāpattito vuṭṭhito. |
"Arisen from seclusion" means arisen from the attainment of fruition. |
duppañño duppaññoti ettha paññāya duṭṭhaṃ nāma natthi, appañño nippaññoti attho. |
"Of little wisdom, of little wisdom" – here, there is no such thing as "corrupted by wisdom"; the meaning is "unwise, without wisdom." |
kittāvatā nu khoti kāraṇaparicchedapucchā, kittakena nu kho evaṃ vuccatīti attho. |
"To what extent indeed?" is a question about the limit of a reason; the meaning is, "By how much indeed is it said thus?" |
pucchā ca nāmesā adiṭṭhajotanāpucchā, diṭṭhasaṃsandanāpucchā, vimaticchedanāpucchā, anumatipucchā, kathetukamyatāpucchāti pañcavidhā hoti. |
And this question is of five kinds: the question illuminating the unseen, the question comparing the seen, the question cutting off doubt, the question of approval, the question of desire to speak. |
tāsamidaṃ nānākaraṇaṃ -- |
This is their differentiation: -- |
♦ katamā adiṭṭhajotanāpucchā? |
♦ What is the question illuminating the unseen? |
pakatiyā lakkhaṇaṃ aññātaṃ hoti adiṭṭhaṃ atulitaṃ atīritaṃ avibhūtaṃ avibhāvitaṃ, tassa ñāṇāya dassanāya tulanāya tīraṇāya vibhūtāya vibhāvanatthāya pañhaṃ pucchati. |
By nature, a characteristic is unknown, unseen, unweighed, unjudged, unclear, unclarified; he asks a question for the purpose of knowing, seeing, weighing, judging, clarifying, making it clear. |
ayaṃ adiṭṭhajotanāpucchā. |
This is the question illuminating the unseen. |
♦ katamā diṭṭhasaṃsandanāpucchā? |
♦ What is the question comparing the seen? |
pakatiyā lakkhaṇaṃ ñātaṃ hoti diṭṭhaṃ tulitaṃ tīritaṃ vibhūtaṃ vibhāvitaṃ, aññehi paṇḍitehi saddhiṃ saṃsandanatthāya pañhaṃ pucchati. |
By nature, a characteristic is known, seen, weighed, judged, clear, clarified; he asks a question for the purpose of comparing it with (the views of) other wise ones. |
ayaṃ diṭṭhasaṃsandanāpucchā. |
This is the question comparing the seen. |
♦ katamā vimaticchedanāpucchā? |
♦ What is the question cutting off doubt? |
pakatiyā saṃsayapakkhando hoti vimatipakkhando, dveḷhakajāto, “evaṃ nu kho, na nu kho, kiṃ nu kho, kathaṃ nu kho”ti, so vimaticchedanatthāya pañhaṃ pucchati. |
By nature, there is an inclination to doubt, an inclination to uncertainty, a state of perplexity, "Is it thus, or not thus? What is it indeed? How is it indeed?"; so he asks a question for the purpose of cutting off doubt. |
ayaṃ vimaticchedanāpucchā (mahāni. |
This is the question cutting off doubt (Mahāniddesa |
150; |
150; |
cūḷani. |
Cūḷaniddesa, |
puṇṇakamāṇavapucchāniddesa 12). |
Puṇṇakamāṇavapucchā Niddesa 12). |
♦ “taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vāti? |
♦ "What do you think, bhikkhus, is form permanent or impermanent?" |
aniccaṃ, bhante”ti (mahāva. |
"Impermanent, venerable sir" (Mahāvagga |
21) evarūpā anumatiṃ gahetvā dhammadesanākāle pucchā anumatipucchā nāma. |
21) – a question of this kind, asked at the time of a Dhamma discourse after obtaining approval, is called a question of approval. |
♦ “cattārome, bhikkhave, satipaṭṭhānā, katame cattāro”ti (saṃ. |
♦ "There are these four, bhikkhus, foundations of mindfulness. What four?" (Saṃyutta Nikāya |
ni. 5.390) evarūpā bhikkhusaṅghaṃ സ്വയം pucchitvā സ്വയം vissajjetukāmassa pucchā kathetukamyatāpucchā nāma. |
Nikāya 5.390) – a question of this kind, asked by one who desires to ask the Sangha of bhikkhus himself and answer himself, is called a question of desire to speak. |
tāsu idha diṭṭhasaṃsandanāpucchā adhippetā. |
Among these, here the question comparing the seen is intended. |
♦ thero hi attano divāṭṭhāne nisīditvā സ്വയം pañhaṃ samuṭṭhapetvā sayaṃ vinicchinanto idaṃ suttaṃ ādito paṭṭhāya matthakaṃ pāpesi. |
♦ For the elder, having sat in his daytime resting place, having raised the question himself and decided it himself, brought this sutta from the beginning to its culmination. |
ekacco hi pañhaṃ samuṭṭhāpetuṃyeva sakkoti na nicchetuṃ; |
For one person is able only to raise a question but not to decide it; |
ekacco nicchetuṃ sakkoti na samuṭṭhāpetuṃ; |
another is able to decide it but not to raise it; |
ekacco ubhayampi na sakkoti; |
another is unable to do both; |
ekacco ubhayampi sakkoti. |
another is able to do both. |
tesu thero ubhayampi sakkotiyeva. |
Among them, the elder is indeed able to do both. |
kasmā? mahāpaññatāya. |
Why? Because of great wisdom. |
mahāpaññaṃ nissāya hi imasmiṃ sāsane sāriputtatthero, mahākaccānatthero, puṇṇatthero, kumārakassapatthero, ānandatthero, ayameva āyasmāti sambahulā therā visesaṭṭhānaṃ adhigatā. |
For, relying on great wisdom, in this Dispensation, Elder Sāriputta, Elder Mahākaccāna, Elder Puṇṇa, Elder Kumārakassapa, Elder Ānanda, and this very Venerable One – many elders have attained a special position. |
na hi sakkā yāya vā tāya vā appamattikāya paññāya samannāgatena bhikkhunā sāvakapāramīñāṇassa matthakaṃ pāpuṇituṃ, mahāpaññena pana sakkāti mahāpaññatāya sāriputtatthero taṃ ṭhānaṃ adhigato. |
For it is not possible for a bhikkhu endowed with any small amount of wisdom to reach the peak of the knowledge of a disciple's perfection; but it is possible for one with great wisdom – thus, due to great wisdom, Elder Sāriputta attained that position. |
paññāya hi therena sadiso natthi. |
For in wisdom, there is no one equal to the elder. |
teneva naṃ bhagavā etadagge ṭhapesi — “etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ mahāpaññānaṃ yadidaṃ sāriputto”ti (a. |
Therefore, the Blessed One placed him at the head of these: "This is the foremost, bhikkhus, among my bhikkhu disciples who are of great wisdom, that is, Sāriputta" (Aṅguttara Nikāya |
ni. 1.189). |
Nikāya 1.189). |
♦ tathā na sakkā yāya vā tāya vā appamattikāya paññāya samannāgatena bhikkhunā bhagavatā saṃkhittena bhāsitassa sabbaññutaññāṇena saddhiṃ saṃsanditvā samānetvā vitthārena atthaṃ vibhajetuṃ, mahāpaññena pana sakkāti mahāpaññatāya mahākaccānatthero tattha paṭibalo jāto, teneva naṃ bhagavā etadagge ṭhapesi — “etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ saṃkhittena bhāsitassa vitthārena atthaṃ vibhajantānaṃ yadidaṃ mahākaccāno”ti (a. |
♦ Similarly, it is not possible for a bhikkhu endowed with any small amount of wisdom to compare and reconcile what was spoken briefly by the Blessed One with the knowledge of omniscience and explain the meaning in detail; but it is possible for one with great wisdom – thus, due to great wisdom, Elder Mahākaccāna became capable in that, and therefore the Blessed One placed him at the head of these: "This is the foremost, bhikkhus, among my bhikkhu disciples who explain in detail the meaning of what was spoken briefly, that is, Mahākaccāna" (Aṅguttara Nikāya |
ni. 1.197). |
Nikāya 1.197). |
♦ tathā na sakkā yāya vā tāya vā appamattikāya paññāya samannāgatena bhikkhunā dhammakathaṃ kathentena dasa kathāvatthūni āharitvā satta visuddhiyo vibhajantena dhammakathaṃ kathetuṃ, mahāpaññena pana sakkāti mahāpaññatāya puṇṇatthero catuparisamajjhe alaṅkatadhammāsane cittabījaniṃ gahetvā nisinno līḷāyanto puṇṇacando viya dhammaṃ kathesi. |
♦ Similarly, it is not possible for a bhikkhu endowed with any small amount of wisdom, when giving a Dhamma talk, to bring up the ten topics of discourse and, explaining the seven purifications, to give a Dhamma talk; but it is possible for one with great wisdom – thus, due to great wisdom, Elder Puṇṇa, seated in the midst of the four assemblies on an adorned Dhamma-seat, holding a painted fan, spoke the Dhamma gracefully like the full moon. |
teneva naṃ bhagavā etadagge ṭhapesi — “etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dhammakathikānaṃ yadidaṃ puṇṇo mantāṇiputto”ti (a. |
Therefore, the Blessed One placed him at the head of these: "This is the foremost, bhikkhus, among my bhikkhu disciples who are Dhamma-speakers, that is, Puṇṇa Mantāṇiputta" (Aṅguttara Nikāya |
ni. 1.196). |
Nikāya 1.196). |
♦ tathā yāya vā tāya vā appamattikāya paññāya samannāgato bhikkhu dhammaṃ kathento ito vā etto vā anukkamitvā yaṭṭhikoṭiṃ gahetvā andho viya, ekapadikaṃ daṇḍakasetuṃ āruḷho viya ca gacchati. |
♦ Similarly, a bhikkhu endowed with any small amount of wisdom, when giving a Dhamma talk, proceeds gropingly from here or there, like a blind man holding the end of a stick, or like one who has climbed a single-plank bridge. |
mahāpañño pana catuppadikaṃ gāthaṃ nikkhipitvā upamā ca kāraṇāni ca āharitvā tepiṭakaṃ buddhavacanaṃ gahetvā heṭṭhupariyaṃ karonto kathesi. |
But one of great wisdom, having laid down a four-line stanza, bringing up similes and reasons, taking the Tipiṭaka, the Buddha's word, turning it upside down and right side up, spoke. |
mahāpaññatāya pana kumārakassapatthero catuppadikaṃ gāthaṃ nikkhipitvā upamā ca kāraṇāni ca āharitvā tehi saddhiṃ yojento jātassare pañcavaṇṇāni kusumāni phullāpento viya sinerumatthake vaṭṭisahassaṃ telapadīpaṃ jālento viya tepiṭakaṃ buddhavacanaṃ heṭṭhupariyaṃ karonto kathesi. |
But Elder Kumārakassapa, due to great wisdom, having laid down a four-line stanza, bringing up similes and reasons, and connecting them with these, spoke, turning the Tipiṭaka, the Buddha's word, upside down and right side up, like causing five-colored flowers to bloom in a natural lake, or like lighting a thousand oil lamps on the summit of Sineru. |
teneva naṃ bhagavā etadagge ṭhapesi — “etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ cittakathikānaṃ yadidaṃ kumārakassapo”ti (a. |
Therefore, the Blessed One placed him at the head of these: "This is the foremost, bhikkhus, among my bhikkhu disciples who are eloquent speakers, that is, Kumārakassapa" (Aṅguttara Nikāya |
ni. 1.217). |
Nikāya 1.217). |
♦ tathā yāya vā tāya vā appamattikāya paññāya samannāgato bhikkhu catūhi māsehi catuppadikampi gāthaṃ gahetuṃ na sakkoti. |
♦ Similarly, a bhikkhu endowed with any small amount of wisdom is unable to grasp even a four-line stanza in four months. |
mahāpañño pana ekapade ṭhatvā padasatampi padasahassampi gaṇhāti. |
But one of great wisdom, standing on one word, grasps a hundred words or a thousand words. |
ānandatthero pana mahāpaññatāya ekapaduddhāre ṭhatvā sakiṃyeva sutvā puna apucchanto saṭṭhi padasahassāni pannarasa gāthāsahassāni valliyā pupphāni ākaḍḍhitvā gaṇhanto viya ekappahāreneva gaṇhāti. |
But Elder Ānanda, due to great wisdom, standing on the extraction of one word, having heard it only once and without asking again, grasps sixty thousand words, fifteen thousand stanzas, in a single stroke, like pulling and taking flowers from a creeper. |
gahitagahitaṃ pāsāṇe khatalekhā viya, suvaṇṇaghaṭe pakkhittasīhavasā viya ca gahitākāreneva tiṭṭhati. |
What is grasped remains grasped in the same way it was grasped, like a line carved in stone, or like lion's fat put in a golden pot. |
teneva naṃ bhagavā etadagge ṭhapesi — “etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ gatimantānaṃ yadidaṃ ānando, satimantānaṃ, dhitimantānaṃ, bahussutānaṃ, upaṭṭhākānaṃ yadidaṃ ānando”ti (a. |
Therefore, the Blessed One placed him at the head of these: "This is the foremost, bhikkhus, among my bhikkhu disciples who are quick-witted, that is, Ānanda; who are mindful, that is, Ānanda; who are resolute, that is, Ānanda; who are learned, that is, Ānanda; who are attendants, that is, Ānanda" (Aṅguttara Nikāya |
ni. 1.219-223). |
Nikāya 1.219-223). |
♦ na hi sakkā yāya vā tāya vā appamattikāya paññāya samannāgatena bhikkhunā catupaṭisambhidāpabhedassa matthakaṃ pāpuṇituṃ. |
♦ For it is not possible for a bhikkhu endowed with any small amount of wisdom to reach the peak of the division of the four analytical knowledges. |
mahāpaññena pana sakkāti mahāpaññatāya mahākoṭṭhitatthero adhigamaparipucchāsavanapubbayogānaṃ vasena anantanayussadaṃ paṭisambhidāpabhedaṃ patto. |
But it is possible for one with great wisdom – thus, due to great wisdom, Elder Mahākoṭṭhita attained the division of the analytical knowledges, abounding in infinite methods, by way of attainment, inquiry, hearing, and prior practice. |
teneva naṃ bhagavā etadagge ṭhapesi — “etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ paṭisambhidāpattānaṃ yadidaṃ mahākoṭṭhito”ti (a. |
Therefore, the Blessed One placed him at the head of these: "This is the foremost, bhikkhus, among my bhikkhu disciples who have attained the analytical knowledges, that is, Mahākoṭṭhita" (Aṅguttara Nikāya |
ni. 1.218). |
Nikāya 1.218). |
♦ iti thero mahāpaññatāya pañhaṃ samuṭṭhāpetumpi nicchetumpīti ubhayampi sakkoti. |
♦ Thus, the elder, due to great wisdom, is able both to raise a question and to decide it. |
so divāṭṭhāne nisīditvā സ്വയം sabbapañhe samuṭṭhapetvā sayaṃ vinicchinanto idaṃ suttaṃ ādito paṭṭhāya matthakaṃ pāpetvā, “sobhanā vata ayaṃ dhammadesanā, jeṭṭhabhātikena naṃ dhammasenāpatinā saddhiṃ saṃsandissāmi, tato ayaṃ dvinnampi amhākaṃ ekamatiyā ekajjhāsayena ca ṭhapitā atigarukā bhavissati pāsāṇacchattasadisā, caturoghanittharaṇatthikānaṃ titthe ṭhapitanāvā viya, maggagamanatthikānaṃ sahassayuttāajaññaratho viya bahupakārā bhavissatī”ti diṭṭhasaṃsandanatthaṃ pañhaṃ pucchi. |
♦ So, having sat in his daytime resting place, having raised all the questions himself and decided them himself, having brought this sutta from the beginning to its culmination, thinking, "Excellent indeed is this Dhamma exposition! I will compare it with my elder brother, the General of the Dhamma. Then, this, established by the single opinion and single intention of both of us, will be very weighty, like a stone canopy; it will be of great help, like a boat placed at a ford for those wishing to cross the four floods, like a thoroughbred chariot yoked with a thousand for those wishing to travel the path," he asked the question for the purpose of comparing the seen. |
tena vuttaṃ — “tāsu idha diṭṭhasaṃsandanāpucchā adhippetā”ti. |
Therefore, it was said, "Among these, here the question comparing the seen is intended." |
♦ nappajānātīti ettha yasmā nappajānāti, tasmā duppaññoti vuccatīti ayamattho. |
♦ "Does not understand" – here, because he does not understand, therefore he is called "of little wisdom" – this is the meaning. |
esa nayo sabbattha. |
This is the method everywhere. |
idaṃ dukkhanti nappajānātīti idaṃ dukkhaṃ, ettakaṃ dukkhaṃ, ito uddhaṃ natthīti dukkhasaccaṃ yāthāvasarasalakkhaṇato na pajānāti. |
"This is suffering, he does not understand" means "This is suffering, so much is suffering, beyond this there is nothing" – he does not understand the truth of suffering according to its actual characteristic features. |
ayaṃ dukkhasamudayoti ito dukkhaṃ samudetīti pavattidukkhapabhāvikā taṇhā samudayasaccanti yāthāvasarasalakkhaṇato na pajānāti. |
"This is the origin of suffering" means "From this, suffering originates" – craving, which is the cause of ongoing suffering, is the truth of the origin – he does not understand it according to its actual characteristic features. |
ayaṃ dukkhanirodhoti idaṃ dukkhaṃ ayaṃ dukkhasamudayo ca idaṃ nāma ṭhānaṃ patvā nirujjhatīti ubhinnaṃ appavatti nibbānaṃ nirodhasaccanti yāthāvasarasalakkhaṇato na pajānāti. |
"This is the cessation of suffering" means "This suffering and this origin of suffering, having reached this state, cease" – the non-occurrence of both, Nibbāna, is the truth of cessation – he does not understand it according to its actual characteristic features. |
ayaṃ dukkhanirodhagāminī paṭipadāti ayaṃ paṭipadā dukkhanirodhaṃ gacchatīti maggasaccaṃ yāthāvasarasalakkhaṇato na pajānātīti. |
"This is the path leading to the cessation of suffering" means "This path goes to the cessation of suffering" – he does not understand the truth of the path according to its actual characteristic features. |
anantaravārepi imināva nayena attho veditabbo. |
In the immediately following section also, the meaning should be understood in this same way. |
saṅkhepato |
Briefly, it should be understood that a person practicing the meditation subject of the four truths is spoken of. |
♦ ayañhi ācariyasantike cattāri saccāni savanato uggaṇhāti. |
♦ For this one learns the four truths by hearing them from a teacher. |
ṭhapetvā taṇhaṃ tebhūmakā dhammā dukkhasaccaṃ, taṇhā samudayasaccaṃ, ubhinnaṃ appavatti nibbānaṃ nirodhasaccaṃ, dukkhasaccaṃ parijānanto samudayasaccaṃ pajahanto nirodhapāpano maggo maggasaccanti evaṃ uggahetvā abhinivisati. |
Excluding craving, the phenomena of the three planes are the truth of suffering; craving is the truth of the origin; the non-occurrence of both, Nibbāna, is the truth of cessation; the path that, while fully understanding the truth of suffering and abandoning the truth of the origin, leads to the attainment of cessation, is the truth of the path – having learned thus, he adheres to it. |
tattha purimāni dve saccāni vaṭṭaṃ, pacchimāni vivaṭṭaṃ, vaṭṭe abhiniveso hoti, no vivaṭṭe, tasmā ayaṃ abhinivisamāno dukkhasacce abhinivisati. |
There, the first two truths are the round (of existence), the latter two are the unbinding from the round; there is adherence to the round, not to the unbinding; therefore, this one, while adhering, adheres to the truth of suffering. |
♦ dukkhasaccaṃ nāma rūpādayo pañcakkhandhāti vavatthapetvā dhātukammaṭṭhānavasena otaritvā, “cattāri mahābhūtāni catunnañca mahābhūtānaṃ upādāya rūpaṃ rūpan”ti vavatthapeti. |
♦ Having determined that the truth of suffering is the five aggregates, beginning with form, and having descended by way of the meditation subject of the elements, he determines, "The four great elements and form dependent on the four great elements are form." |
tadārammaṇā vedanā saññā saṅkhārā viññāṇaṃ nāmanti evaṃ yamakatālakkhandhaṃ bhindanto viya “dveva ime dhammā nāmarūpan”ti vavatthapeti. |
Feeling, perception, formations, and consciousness, having that as their object, are name – thus, as if breaking apart the paired aggregates, he determines, "These are only two things: name and form." |
taṃ panetaṃ na ahetukaṃ sahetukaṃ sappaccayaṃ, ko cassa paccayo avijjādayo dhammāti evaṃ paccaye ceva paccayuppannadhamme ca vavatthapetvā “sabbepi dhammā hutvā abhāvaṭṭhena aniccā”ti aniccalakkhaṇaṃ āropeti, tato udayavayappaṭipīḷanākārena dukkhā, avasavattanākārena anattāti tilakkhaṇaṃ āropetvā vipassanāpaṭipāṭiyā sammasanto lokuttaramaggaṃ pāpuṇāti. |
♦ And this is not without cause, it has a cause, it has conditions. What is its condition? Ignorance and other phenomena. Thus, having determined the conditions and the conditionally arisen phenomena, he superimposes the characteristic of impermanence, thinking, "All phenomena, having come to be, are impermanent in the sense of non-existence." Then, he superimposes the three characteristics – suffering in the sense of oppression by arising and passing away, and not-self in the sense of not being subject to control – and, contemplating in the sequence of insight, he attains the supramundane path. |
♦ maggakkhaṇe cattāri saccāni ekapaṭivedhena paṭivijjhati, ekābhisamayena abhisameti. |
♦ At the moment of the path, he penetrates the four truths with a single penetration, he fully understands them with a single comprehension. |
dukkhaṃ pariññāpaṭivedhena paṭivijjhati. |
He penetrates suffering with the penetration of full understanding. |
samudayaṃ pahānapaṭivedhena, nirodhaṃ sacchikiriyāpaṭivedhena, maggaṃ bhāvanāpaṭivedhena paṭivijjhati. |
He penetrates the origin with the penetration of abandonment, cessation with the penetration of realization, and the path with the penetration of development. |
dukkhaṃ pariññābhisamayena abhisameti, samudayaṃ pahānābhisamayena, nirodhaṃ sacchikiriyābhisamayena, maggaṃ bhāvanābhisamayena abhisameti. |
He fully understands suffering with the comprehension of full understanding, the origin with the comprehension of abandonment, cessation with the comprehension of realization, and the path with the comprehension of development. |
so tīṇi saccāni kiccato paṭivijjhati, nirodhaṃ ārammaṇato. |
He penetrates three truths by way of their function, and cessation by way of its object. |
tasmiñcassa khaṇe ahaṃ dukkhaṃ parijānāmi, samudayaṃ pajahāmi, nirodhaṃ sacchikaromi, maggaṃ bhāvemīti ābhogasamannāhāramanasikārapaccavekkhaṇā natthi. |
And at that moment, for him, there is no adverting, attending, mental application, or reviewing such as "I am fully understanding suffering, I am abandoning the origin, I am realizing cessation, I am developing the path." |
etassa pana pariggaṇhantasseva maggo tīsu saccesu pariññādikiccaṃ sādhentova nirodhaṃ ārammaṇato paṭivijjhatīti. |
But for this one who is grasping, the path, while accomplishing the functions of full understanding, etc., with regard to the three truths, penetrates cessation as its object. |
♦ tasmā paññavāti vuccatīti ettha heṭṭhimakoṭiyā sotāpanno, uparimakoṭiyā khīṇāsavo paññavāti niddiṭṭho. |
♦ Therefore, "is called wise" – here, at the lower limit, a stream-enterer, and at the upper limit, an Arahant, is indicated as wise. |
yo pana tepiṭakaṃ buddhavacanaṃ pāḷito ca atthato ca anusandhito ca pubbāparato ca uggahetvā heṭṭhupariyaṃ karonto vicarati, aniccadukkhānattavasena pariggahamattampi natthi, ayaṃ paññavā nāma, duppañño nāmāti? |
But one who, having learned the Tipiṭaka, the Buddha's word, from the Pāli text, from its meaning, from its connections, and from its sequence, turns it upside down and right side up and roams about, but has not even a mere grasp of it in terms of impermanence, suffering, and not-self – is this one called wise, or of little wisdom? |
viññāṇacarito nāmesa, paññavāti na |
This one is called "one whose conduct is consciousness"; he is not to be called wise. |
atha yo tilakkhaṇaṃ āropetvā vipassanāpaṭipāṭiyā sammasanto ajja ajjeva arahattanti carati, ayaṃ paññavā nāma, duppañño nāmāti? |
Then, one who, having superimposed the three characteristics and contemplating in the sequence of insight, strives, thinking "Today, this very day, Arahantship!" – is this one called wise, or of little wisdom? |
bhajāpiyamāno paññavāpakkhaṃ bhajati. |
Being esteemed, he belongs to the side of the wise. |
sutte pana paṭivedhova kathito. |
In the sutta, however, only penetration is spoken of. |
♦ viññāṇaṃ viññāṇanti idha kiṃ pucchati? |
♦ "Consciousness, consciousness" – what is he asking here? |
yena viññāṇena saṅkhāre sammasitvā esa paññavā nāma jāto, tassa āgamanavipassanā viññāṇaṃ kammakārakacittaṃ pucchāmīti pucchati. |
"By which consciousness, having contemplated formations, this one has become wise – I ask about that consciousness, the insight which is its approach, the mind which is the agent of kamma" – thus he asks. |
sukhantipi vijānātīti sukhavedanampi vijānāti. |
"He also cognizes pleasure" means he also cognizes pleasant feeling. |
uparipadadvayepi eseva nayo. |
In the two terms above also, this is the same method. |
iminā thero “sukhaṃ vedanaṃ vedayamāno sukhaṃ vedanaṃ vedayāmīti pajānātī”tiādinā (ma. |
By this, the elder, with "Experiencing a pleasant feeling, he understands, 'I am experiencing a pleasant feeling,'" etc. (Majjhima Nikāya |
ni. 1.113; |
Nikāya 1.113; |
dī. |
Dīgha Nikāya |
ni. 2.380) nayena āgatavedanāvasena arūpakammaṭṭhānaṃ kathesi. |
Nikāya 2.380), spoke of the formless meditation subject by way of the feelings that have arisen. |
tassattho satipaṭṭhāne vuttanayeneva veditabbo. |
Its meaning should be understood in the same way as stated in the Satipaṭṭhāna. |
♦ saṃsaṭṭhāti ekuppādādilakkhaṇena saṃyogaṭṭhena saṃsaṭṭhā, udāhu visaṃsaṭṭhāti pucchati. |
♦ "Conjoined" – are they conjoined by the characteristic of co-arising, etc., in the sense of connection, or are they disjoined? – thus he asks. |
ettha ca thero maggapaññañca vipassanāviññāṇañcāti ime dve lokiyalokuttaradhamme missetvā bhūmantaraṃ bhinditvā samayaṃ ajānanto viya pucchatīti na veditabbo. |
And here, it should not be understood that the elder, mixing these two mundane and supramundane phenomena – path-wisdom and insight-consciousness – breaking the distinction between planes, asks as if not knowing the proper occasion. |
maggapaññāya pana maggaviññāṇena, vipassanāpaññāya ca vipassanāviññāṇeneva saddhiṃ saṃsaṭṭhabhāvaṃ pucchatīti veditabbo. |
Rather, it should be understood that he asks about the state of being conjoined of path-wisdom with path-consciousness, and of insight-wisdom with insight-consciousness. |
theropissa tamevatthaṃ vissajjento ime dhammā saṃsaṭṭhātiādimāha. |
The elder too, answering that very meaning, said, "These phenomena are conjoined," etc. |
tattha na ca labbhā imesaṃ dhammānanti imesaṃ lokiyamaggakkhaṇepi lokuttaramaggakkhaṇepi ekato uppannānaṃ dvinnaṃ dhammānaṃ. |
There, "And it is not possible of these phenomena" means of these two phenomena arisen together, both at the moment of the mundane path and at the moment of the supramundane path. |
vinibbhujitvā vinibbhujitvāti visuṃ visuṃ katvā vinivaṭṭetvā, ārammaṇato vā vatthuto vā uppādato vā nirodhato vā nānākaraṇaṃ dassetuṃ na sakkāti attho. |
"Having separated and separated" means having made them separate and distinct, having differentiated them; the meaning is that it is not possible to show a difference with regard to object, or base, or arising, or cessation. |
tesaṃ tesaṃ pana dhammānaṃ visayo nāma atthi. |
However, for those respective phenomena, there is indeed a domain. |
lokiyadhammaṃ patvā hi cittaṃ jeṭṭhakaṃ hoti pubbaṅgamaṃ, lokuttaraṃ patvā paññā. |
For, with regard to mundane phenomena, mind is chief, it is pre-eminent; with regard to supramundane phenomena, wisdom is. |
♦ sammāsambuddhopi hi lokiyadhammaṃ pucchanto, “bhikkhu, tvaṃ katamaṃ paññaṃ adhigato, kiṃ paṭhamamaggapaññaṃ, udāhu dutiya tatiya catuttha maggapaññan”ti na evaṃ pucchati. |
♦ For even the Perfectly Enlightened One, when asking about mundane phenomena, does not ask thus: "Bhikkhu, what wisdom have you attained? Is it the wisdom of the first path, or the wisdom of the second, third, or fourth path?" |
kiṃ phasso tvaṃ, bhikkhu, kiṃ vedano, kiṃ sañño, kiṃ cetanoti na ca pucchati, cittavasena pana, “kiñcitto tvaṃ, bhikkhū”ti (pārā. |
He does not ask, "What contact are you, bhikkhu? What feeling? What perception? What volition?" But by way of mind, he asks, "What mind are you, bhikkhu?" (Pārājika |
135) pucchati. |
135). |
kusalākusalaṃ paññapentopi “manopubbaṅgamā dhammā, manoseṭṭhā manomayā”ti (dha. |
And when making known the wholesome and unwholesome, he says, "Mind precedes all phenomena, mind is their chief, they are mind-made" (Dhammapada |
pa. 1, 2) ca, “katame dhammā kusalā? |
pada 1, 2), and "What phenomena are wholesome? |
yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hotī”ti (dha. |
At what time a wholesome sense-sphere mind has arisen" (Dhammasaṅgaṇī |
sa. 1) ca evaṃ cittavaseneva paññāpeti. |
saṅgaṇī 1) – thus he makes it known by way of mind. |
lokuttaraṃ pucchanto pana kiṃ phasso tvaṃ bhikkhu, kiṃ vedano, kiṃ sañño, kiṃ cetanoti na pucchati. |
But when asking about the supramundane, he does not ask, "What contact are you, bhikkhu? What feeling? What perception? What volition?" |
katamā te, bhikkhu, paññā adhigatā, kiṃ paṭhamamaggapaññā, udāhu dutiyatatiyacatutthamaggapaññāti evaṃ paññāvaseneva pucchati. |
He asks by way of wisdom: "What wisdom have you attained, bhikkhu? Is it the wisdom of the first path, or the wisdom of the second, third, or fourth path?" |
♦ indriyasaṃyuttepi “pañcimāni, bhikkhave, indriyāni. |
♦ Even in the Indriya Saṃyutta: "These five, bhikkhus, are faculties. |
katamāni pañca? |
What five? |
saddhindriyaṃ vīriyindriyaṃ satindriyaṃ samādhindriyaṃ paññindriyaṃ. |
The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. |
kattha ca, bhikkhave, saddhindriyaṃ daṭṭhabbaṃ? |
And where, bhikkhus, is the faculty of faith to be seen? |
catūsu sotāpattiyaṅgesu ettha saddhindriyaṃ daṭṭhabbaṃ. |
In the four factors of stream-entry, there the faculty of faith is to be seen. |
kattha ca, bhikkhave, vīriyindriyaṃ daṭṭhabbaṃ? |
And where, bhikkhus, is the faculty of energy to be seen? |
catūsu sammappadhānesu ettha vīriyindriyaṃ daṭṭhabbaṃ. |
In the four right strivings, there the faculty of energy is to be seen. |
kattha ca, bhikkhave, satindriyaṃ daṭṭhabbaṃ? |
And where, bhikkhus, is the faculty of mindfulness to be seen? |
catūsu satipaṭṭhānesu ettha satindriyaṃ daṭṭhabbaṃ. |
In the four foundations of mindfulness, there the faculty of mindfulness is to be seen. |
kattha ca, bhikkhave, samādhindriyaṃ daṭṭhabbaṃ? |
And where, bhikkhus, is the faculty of concentration to be seen? |
catūsu jhānesu ettha samādhindriyaṃ daṭṭhabbaṃ. |
In the four jhānas, there the faculty of concentration is to be seen. |
kattha ca, bhikkhave, paññindriyaṃ daṭṭhabbaṃ? |
And where, bhikkhus, is the faculty of wisdom to be seen? |
catūsu ariyasaccesu ettha paññindriyaṃ daṭṭhabban”ti (saṃ. |
In the four noble truths, there the faculty of wisdom is to be seen" (Saṃyutta Nikāya |
ni. 5.478). evaṃ savisayasmiṃyeva lokiyalokuttarā dhammā kathitā. |
Nikāya 5.478). Thus, mundane and supramundane phenomena are spoken of only within their respective domains. |
♦ yathā hi cattāro seṭṭhiputtā rājāti rājapañcamesu sahāyesu nakkhattaṃ kīḷissāmāti 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 and the king – among these five companions – having descended into the street thinking, "We will celebrate the festival," at the time of going to the house of one merchant's son, the other four sit silently, and only the master of the house gives orders in the house, "Give these ones food to eat, give them garlands, ornaments, etc." |
dutiyassa tatiyassa catutthassa gehaṃ gatakāle itare cattāro tuṇhī nisīdanti, gehasāmikova, “imesaṃ khādanīyaṃ bhojanīyaṃ detha, gandhamālālaṅkārādīni dethā”ti gehe vicāreti. |
At the time of going to the house of the second, third, and fourth, the other four sit silently, and only the master of the house gives orders in the house, "Give these ones food to eat, give them garlands, ornaments, etc." |
atha sabbapacchā rañño gehaṃ gatakāle kiñcāpi rājā sabbattha issarova, imasmiṃ pana kāle attano geheyeva, “imesaṃ khādanīyaṃ bhojanīyaṃ detha, gandhamālālaṅkārādīni dethā”ti vicāreti. |
Then, last of all, at the time of going to the king's house, although the king is indeed sovereign everywhere, at this time, only in his own house does he give orders, "Give these ones food to eat, give them garlands, ornaments, etc." |
evamevaṃ kho saddhāpañcamakesu indriyesu tesu sahāyesu ekato vīthiṃ otarantesu viya ekārammaṇe uppajjamānesupi yathā paṭhamassa gehe itare cattāro tuṇhī nisīdanti, gehasāmikova vicāreti, evaṃ sotāpattiyaṅgāni patvā adhimokkhalakkhaṇaṃ saddhindriyameva jeṭṭhakaṃ hoti pubbaṅgamaṃ, sesāni tadanvayāni honti. |
Similarly indeed, among the faculties, with faith as the fifth, when those companions, like descending into the street together, arise with a single object, just as in the first one's house the other four sit silently and only the master of the house gives orders, so, having reached the factors of stream-entry, the faculty of faith, characterized by conviction, is itself chief, pre-eminent, and the rest follow it. |
yathā dutiyassa gehe itare cattāro tuṇhī nisīdanti, gehasāmikova vicāreti, evaṃ sammappadhānāni patvā paggahaṇalakkhaṇaṃ vīriyindriyameva 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 gives orders, so, having reached the right strivings, the faculty of energy, characterized by exertion, is itself chief, pre-eminent, and the rest follow it. |
yathā tatiyassa gehe itare cattāro tuṇhī nisīdanti, gehasāmikova vicāreti, evaṃ satipaṭṭhānāni patvā upaṭṭhānalakkhaṇaṃ satindriyameva 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 gives orders, so, having reached the foundations of mindfulness, the faculty of mindfulness, characterized by establishment, is itself chief, pre-eminent, and the rest follow it. |
yathā catutthassa gehe itare cattāro tuṇhī nisīdanti, gehasāmikova vicāreti, evaṃ jhānavimokkhe patvā avikkhepalakkhaṇaṃ samādhindriyameva 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 gives orders, so, having reached the jhāna-liberations, the faculty of concentration, characterized by non-distraction, is itself chief, pre-eminent, and the rest follow it. |
sabbapacchā rañño gehaṃ gatakāle pana yathā itare cattāro tuṇhī nisīdanti, rājāva gehe vicāreti, evameva ariyasaccāni patvā pajānanalakkhaṇaṃ paññindriyameva jeṭṭhakaṃ hoti pubbaṅgamaṃ, sesāni tadanvayāni honti. |
But last of all, at the time of going to the king's house, just as the other four sit silently and only the king gives orders in the house, similarly, having reached the noble truths, the faculty of wisdom, characterized by understanding, is itself chief, pre-eminent, and the rest follow it. |
♦ iti paṭisambhidāpattānaṃ agge ṭhapito mahākoṭṭhitatthero lokiyadhammaṃ pucchanto cittaṃ jeṭṭhakaṃ cittaṃ pubbaṅgamaṃ katvā pucchi; |
♦ Thus, Elder Mahākoṭṭhita, placed at the head of those who have attained the analytical knowledges, when asking about mundane phenomena, asked making mind chief, mind pre-eminent; |
lokuttaradhammaṃ pucchanto paññaṃ jeṭṭhakaṃ paññaṃ pubbaṅgamaṃ katvā pucchi. |
when asking about supramundane phenomena, he asked making wisdom chief, wisdom pre-eminent. |
dhammasenāpatisāriputtattheropi tatheva vissajjesīti. |
Elder Sāriputta, the General of the Dhamma, also answered in the same way. |
♦ yaṃ hāvuso, pajānātīti yaṃ catusaccadhammamidaṃ dukkhantiādinā nayena maggapaññā pajānāti. |
♦ "Whatever, friend, one understands" means whatever Dhamma of the four truths, "This is suffering," etc., path-wisdom understands in that way. |
taṃ vijānātīti maggaviññāṇampi tatheva taṃ vijānāti. |
"That one cognizes" means path-consciousness also cognizes that in the same way. |
yaṃ vijānātīti yaṃ saṅkhāragataṃ aniccantiādinā nayena vipassanāviññāṇaṃ vijānāti. |
"Whatever one cognizes" means whatever conditioned thing, "It is impermanent," etc., insight-consciousness cognizes in that way. |
taṃ pajānātīti vipassanāpaññāpi tatheva taṃ pajānāti. |
"That one understands" means insight-wisdom also understands that in the same way. |
tasmā ime dhammāti tena kāraṇena ime dhammā. |
Therefore, "these phenomena" means for that reason, these phenomena. |
saṃsaṭṭhāti ekuppādaekanirodhaekavatthukaekārammaṇatāya saṃsaṭṭhā. |
"Conjoined" means conjoined by having a single arising, single cessation, single base, and single object. |
♦ paññā bhāvetabbāti idaṃ maggapaññaṃ sandhāya vuttaṃ. |
♦ "Wisdom is to be developed" – this is said with reference to path-wisdom. |
taṃsampayuttaṃ pana viññāṇaṃ tāya saddhiṃ bhāvetabbameva hoti. |
But the consciousness associated with it is indeed to be developed together with it. |
viññāṇaṃ pariññeyyanti idaṃ vipassanāviññāṇaṃ sandhāya vuttaṃ. |
"Consciousness is to be fully understood" – this is said with reference to insight-consciousness. |
taṃsampayuttā pana paññā tena saddhiṃ parijānitabbāva hoti. |
But the wisdom associated with it is indeed to be fully understood together with it. |
♦ 450. vedanā vedanāti idaṃ kasmā pucchati? |
♦ 450. "Feeling, feeling" – why does he ask this? |
vedanālakkhaṇaṃ pucchissāmīti pucchati. |
He asks, "I will ask about the characteristic of feeling." |
evaṃ santepi tebhūmikasammasanacāravedanāva adhippetāti sallakkhetabbā. |
Even so, it should be noted that the feeling of the threefold-plane-comprehension-practice is intended. |
sukhampi vedetīti sukhaṃ ārammaṇaṃ vedeti anubhavati. |
"He also feels pleasure" means he feels, he experiences pleasure as an object. |
parato padadvayepi eseva nayo. |
Further on, in the two phrases as well, this is the method. |
“rūpañca hidaṃ, mahāli, ekantadukkhaṃ abhavissa, dukkhānupatitaṃ dukkhāvakkantaṃ anavakkantaṃ sukhena, nayidaṃ sattā rūpasmiṃ sārajjeyyuṃ. |
“If this form, Mahāli, were exclusively suffering, accompanied by suffering, immersed in suffering, not immersed in pleasure, beings would not become attached to form. |
yasmā ca kho, mahāli, rūpaṃ sukhaṃ sukhānupatitaṃ sukhāvakkantaṃ anavakkantaṃ dukkhena, tasmā sattā rūpasmiṃ sārajjanti, sārāgā saṃyujjanti, saṃyogā saṃkilissanti. |
But because, Mahāli, form is pleasure, accompanied by pleasure, immersed in pleasure, not immersed in suffering, therefore beings become attached to form, through attachment they are bound, through bondage they are defiled. |
vedanā ca hidaṃ... saññā... saṅkhārā... viññāṇañca hidaṃ, mahāli, ekantadukkhaṃ abhavissa ... pe ... saṃkilissantī”ti (saṃ. ni. 3.70) |
And this feeling... perception... formations... and this consciousness, Mahāli, if it were exclusively suffering... (etc.) ... they are defiled” (Saṃ. Ni. 3.70) |
iminā hi mahālisuttapariyāyena idha ārammaṇaṃ sukhaṃ dukkhaṃ adukkhamasukhanti kathitaṃ. |
Indeed, by this Mahāli Sutta method, here the object is said to be pleasure, suffering, neither-suffering-nor-pleasure. |
apica purimaṃ sukhaṃ vedanaṃ ārammaṇaṃ katvā aparā sukhā vedanā vedeti; |
Moreover, having made a previous pleasant feeling an object, a subsequent pleasant feeling feels; |
purimaṃ dukkhaṃ vedanaṃ ārammaṇaṃ katvā aparā dukkhā vedanā vedeti; |
having made a previous painful feeling an object, a subsequent painful feeling feels; |
purimaṃ adukkhamasukhaṃ vedanaṃ ārammaṇaṃ katvā aparā adukkhamasukhā vedanā vedetīti evamettha attho daṭṭhabbo. |
having made a previous neither-painful-nor-pleasant feeling an object, a subsequent neither-painful-nor-pleasant feeling feels – thus the meaning should be understood here. |
vedanāyeva hi vedeti, na añño koci veditā nāma atthīti vuttametaṃ. |
For it is feeling itself that feels, there is no other so-called feeler – this has been said. |
♦ saññā saññāti idha kiṃ pucchati? |
♦ "Perception, perception" – what does he ask here? |
sabbasaññāya lakkhaṇaṃ. |
The characteristic of all perception. |
kiṃ sabbatthakasaññāyāti? |
Is it of all-encompassing perception? |
sabbasaññāya lakkhaṇantipi sabbatthakasaññāya lakkhaṇantipi ekamevetaṃ, evaṃ santepi tebhūmikasammasanacārasaññāva adhippetāti sallakkhetabbā. |
"The characteristic of all perception" and "the characteristic of all-encompassing perception" are one and the same; even so, it should be noted that the perception of the threefold-plane-comprehension-practice is intended. |
nīlakampi sañjānātīti nīlapupphe vā vatthe vā parikammaṃ katvā upacāraṃ vā appanaṃ vā pāpento sañjānāti. |
"He also perceives blue" means that having performed preliminary work on a blue flower or cloth, he perceives, attaining either access concentration or absorption concentration. |
imasmiñhi atthe parikammasaññāpi upacārasaññāpi appanāsaññāpi vaṭṭati. |
In this sense, preliminary perception, access perception, and absorption perception are applicable. |
nīle nīlanti uppajjanakasaññāpi vaṭṭatiyeva. |
The arising perception "blue in blue" is also indeed applicable. |
pītakādīsupi eseva nayo. |
In (the case of) yellow, etc., this is also the method. |
♦ yā cāvuso, vedanāti ettha vedanā, saññā, viññāṇanti imāni tīṇi gahetvā paññā kasmā na gahitāti? |
♦ "Whatever, friend, is feeling" – here, having taken these three: feeling, perception, consciousness, why is wisdom not taken? |
asabbasaṅgāhikattā. |
Because it is not all-inclusive. |
paññāya hi gahitāya paññāya sampayuttāva vedanādayo labbhanti, no vippayuttā. |
For if wisdom is taken, only feeling, etc., associated with wisdom are obtained, not those dissociated. |
taṃ pana aggahetvā imesu gahitesu paññāya sampayuttā ca vippayuttā ca antamaso dve pañcaviññāṇadhammāpi labbhanti. |
But by not taking it, and these being taken, those associated with wisdom and those dissociated, even down to the two five-sense-consciousness-dharmas, are obtained. |
yathā hi tayo purisā suttaṃ suttanti vadeyyuṃ, catuttho ratanāvutasuttanti. |
Just as three men might say "thread, thread," the fourth (might say) "a thread strung with jewels." |
tesu purimā tayo takkagatampi paṭṭivaṭṭakādigatampi yaṃkiñci bahuṃ suttaṃ labhanti antamaso makkaṭakasuttampi. |
Among them, the first three obtain any kind of abundant thread, whether it be spun yarn or twisted cord, etc., even down to a spider's thread. |
ratanāvutasuttaṃ pariyesanto mandaṃ labhati, evaṃsampadamidaṃ veditabbaṃ. |
He who seeks a thread strung with jewels obtains little; this example should be understood thus. |
heṭṭhato vā paññā viññāṇena saddhiṃ sampayogaṃ labhāpitā vissaṭṭhattāva idha na gahitāti vadanti. |
Or they say that because wisdom, having been brought into association with consciousness below, has been released, it is not taken here. |
yaṃ hāvuso, vedetīti yaṃ ārammaṇaṃ vedanā vedeti, saññāpi tadeva sañjānāti. |
"Whatever, friend, it feels" means whatever object feeling feels, perception also perceives that very same thing. |
yaṃ sañjānātīti yaṃ ārammaṇaṃ saññā sañjānāti, viññāṇampi tadeva vijānātīti attho. |
"Whatever it perceives" means whatever object perception perceives, consciousness also cognizes that very same thing – this is the meaning. |
♦ idāni sañjānāti vijānāti pajānātīti ettha viseso veditabbo. |
♦ Now the difference between "sañjānāti" (perceives), "vijānāti" (cognizes), and "pajānāti" (understands wisely) should be known. |
tattha upasaggamattameva viseso. |
There, the difference is merely the prefix. |
jānātīti padaṃ pana aviseso. |
The word "jānāti" (knows), however, is without difference (in its root). |
tassāpi jānanatthe viseso veditabbo. |
Even for that, the difference in the meaning of knowing should be understood. |
saññā hi nīlādivasena ārammaṇaṃ sañjānanamattameva, aniccaṃ dukkhaṃ anattāti lakkhaṇapaṭivedhaṃ pāpetuṃ na sakkoti. |
For perception is merely the perceiving of an object by way of blue, etc.; it is not able to bring about the penetration of characteristics such as impermanent, suffering, non-self. |
viññāṇaṃ nīlādivasena ārammaṇañceva sañjānāti, aniccādilakkhaṇapaṭivedhañca pāpeti, ussakkitvā pana maggapātubhāvaṃ pāpetuṃ na sakkoti. |
Consciousness both perceives the object by way of blue, etc., and brings about the penetration of characteristics such as impermanent, etc., but, having striven, it is not able to bring about the manifestation of the path. |
paññā nīlādivasena ārammaṇampi sañjānāti, aniccādivasena lakkhaṇapaṭivedhampi pāpeti, ussakkitvā maggapātubhāvaṃ pāpetumpi sakkoti. |
Wisdom both perceives the object by way of blue, etc., and brings about the penetration of characteristics by way of impermanent, etc., and, having striven, it is also able to bring about the manifestation of the path. |
♦ yathā hi heraññikaphalake kahāpaṇarāsimhi kate ajātabuddhi dārako gāmikapuriso mahāheraññikoti tīsu janesu oloketvā ṭhitesu |
♦ For example, when a pile of coins is placed on a goldsmith's tray, and three people – an undeveloped child, a villager, and a chief goldsmith – are standing looking at it, |
ajātabuddhi dārako kahāpaṇānaṃ cittavicittacaturassamaṇḍalabhāvameva jānāti, |
the undeveloped child knows only the variegated, square, or round nature of the coins, |
idaṃ manussānaṃ upabhogaparibhogaṃ ratanasammatanti na jānāti. |
he does not know that this is considered a treasure for human use and enjoyment. |
gāmikapuriso cittādibhāvañceva jānāti, manussānaṃ upabhogaparibhogaratanasammatabhāvañca. |
The villager knows both their variegated nature, etc., and that they are considered a treasure for human use and enjoyment. |
“ayaṃ kūṭo ayaṃ cheko ayaṃ karato ayaṃ saṇho”ti pana na jānāti. |
But he does not know, "This one is counterfeit, this one is genuine, this one is base, this one is fine." |
mahāheraññiko cittādibhāvampi ratanasammatabhāvampi kūṭādibhāvampi jānāti, |
The chief goldsmith knows their variegated nature, etc., that they are considered a treasure, and their counterfeit nature, etc., |
jānanto ca pana naṃ rūpaṃ disvāpi jānāti, |
and knowing, he knows it by seeing its form, |
ākoṭitassa saddaṃ sutvāpi, |
by hearing the sound of it being struck, |
gandhaṃ ghāyitvāpi, |
by smelling its scent, |
rasaṃ sāyitvāpi, |
by tasting its flavor, |
hatthena garukalahukabhāvaṃ upadhāretvāpi asukagāme katotipi jānāti, |
by discerning its heaviness or lightness with his hand, he knows it was made in such-and-such a village, |
asukanigame asukanagare asukapabbatacchāyāya asukanadītīre katotipi, |
in such-and-such a market town, in such-and-such a city, in the shadow of such-and-such a mountain, on the bank of such-and-such a river, |
asukācariyena katotipi jānāti. |
and he knows it was made by such-and-such a master. |
evamevaṃ saññā ajātabuddhidārakassa kahāpaṇadassanaṃ viya nīlādivasena ārammaṇamattameva sañjānāti. |
In the same way, perception, like the undeveloped child's seeing of the coins, perceives merely the object by way of blue, etc. |
viññāṇaṃ gāmikapurisassa kahāpaṇadassanaṃ viya nīlādivasena ārammaṇampi sañjānāti, aniccādivasena lakkhaṇapaṭivedhampi pāpeti. |
Consciousness, like the villager's seeing of the coins, both perceives the object by way of blue, etc., and brings about the penetration of characteristics by way of impermanent, etc. |
paññā mahāheraññikassa kahāpaṇadassanaṃ viya nīlādivasena ārammaṇampi sañjānāti, aniccādivasena lakkhaṇapaṭivedhampi pāpeti, ussakkitvā maggapātubhāvampi pāpeti. |
Wisdom, like the chief goldsmith's seeing of the coins, both perceives the object by way of blue, etc., brings about the penetration of characteristics by way of impermanent, etc., and, having striven, brings about the manifestation of the path. |
so pana nesaṃ viseso duppaṭivijjho. |
But that difference between them is difficult to penetrate. |
♦ tenāha āyasmā nāgaseno — “dukkaraṃ, mahārāja, bhagavatā katanti. |
♦ Therefore, the venerable Nāgasena said: “A difficult thing, great king, was done by the Blessed One. |
kiṃ, bhante, nāgasena bhagavatā dukkaraṃ katanti? |
What, venerable Nāgasena, was the difficult thing done by the Blessed One?” |
dukkaraṃ, mahārāja, bhagavatā kataṃ, imesaṃ arūpīnaṃ cittacetasikānaṃ dhammānaṃ ekārammaṇe pavattamānānaṃ vavatthānaṃ akkhātaṃ, ayaṃ phasso, ayaṃ vedanā, ayaṃ saññā, ayaṃ cetanā, idaṃ cittan”ti (mi. pa. 2.7.16). |
“A difficult thing, great king, was done by the Blessed One, in that the distinction was declared of these immaterial mental and psychical states arising with a single object: this is contact, this is feeling, this is perception, this is volition, this is consciousness” (Mi. Pa. 2.7.16). |
yathā hi tilatelaṃ, sāsapatelaṃ, madhukatelaṃ, eraṇḍakatelaṃ, vasātelanti imāni pañca telāni ekacāṭiyaṃ pakkhipitvā divasaṃ yamakamanthehi manthetvā tato idaṃ tilatelaṃ, idaṃ sāsapatelanti ekekassa pāṭiyekkaṃ uddharaṇaṃ nāma dukkaraṃ, |
For just as it is difficult to pour these five oils – sesame oil, mustard oil, licorice oil, castor oil, and tallow oil – into a single jar, churn them for a day with twin churners, and then to individually extract each one, saying, "This is sesame oil, this is mustard oil," |
idaṃ tato dukkarataraṃ. |
this is even more difficult than that. |
bhagavā pana sabbaññutaññāṇassa suppaṭividdhattā dhammissaro dhammarājā imesaṃ arūpīnaṃ dhammānaṃ ekārammaṇe pavattamānānaṃ vavatthānaṃ akkhāsi. |
But the Blessed One, being the Lord of Dhamma, the King of Dhamma, due to his thorough penetration with omniscient knowledge, declared the distinction of these immaterial states arising with a single object. |
pañcannaṃ mahānadīnaṃ samuddaṃ paviṭṭhaṭṭhāne, “idaṃ gaṅgāya udakaṃ, idaṃ yamunāyā”ti evaṃ pāṭiyekkaṃ udakauddharaṇenāpi ayamattho veditabbo. |
This meaning should also be understood through the individual extraction of water at the place where five great rivers enter the ocean, saying, "This is the water of the Ganges, this is (the water) of the Yamunā." |
♦ 451. nissaṭṭhenāti nissaṭena pariccattena vā. |
♦ 451. "By the released" means by the released or by the abandoned. |
tattha nissaṭenāti atthe sati pañcahi indriyehīti nissakkavacanaṃ. |
There, if the meaning is "by the released," then "by the five faculties" is a statement of emergence. |
pariccattenāti atthe sati karaṇavacanaṃ veditabbaṃ. |
If the meaning is "by the abandoned," it should be understood as an instrumental statement. |
idaṃ vuttaṃ hoti — pañcahi indriyehi nissaritvā manodvāre pavattena pañcahi vā indriyehi tassa vatthubhāvaṃ anupagamanatāya pariccattenāti. |
This is what is said: Having emerged from the five faculties and occurring at the mind-door, or by the five faculties not having become its base, thus "by the abandoned." |
parisuddhenāti nirupakkilesena. |
"By the purified" means by the undefiled. |
manoviññāṇenāti rūpāvacaracatutthajjhānacittena. |
"By mind-consciousness" means by the mind of the fourth form-sphere jhāna. |
kiṃ neyyanti kiṃ jānitabbaṃ. |
"What is to be known?" means what is to be understood. |
“yaṃkiñci neyyaṃ nāma atthi dhamman”tiādīsu (mahāni. |
In "Whatever knowable phenomenon there is," etc. (Mahāniddesa |
69) hi jānitabbaṃ neyyanti vuttaṃ. |
69), indeed, "knowable" is said to mean "to be known." |
ākāsānañcāyatanaṃ neyyanti kathaṃ rūpāvacaracatutthajjhānacittena arūpāvacarasamāpatti neyyāti? |
"The base of infinite space is to be known" – how is a formless-sphere attainment to be known by the mind of the fourth form-sphere jhāna? |
rūpāvacaracatutthajjhāne ṭhitena arūpāvacarasamāpattiṃ nibbattetuṃ sakkā hoti. |
Being established in the fourth form-sphere jhāna, it is possible to generate a formless-sphere attainment. |
ettha ṭhitassa hi sā ijjhati. |
For one established here, that succeeds. |
tasmā “ākāsānañcāyatanaṃ neyyan”tiādimāha. |
Therefore, he said, "The base of infinite space is to be known," etc. |
atha nevasaññānāsaññāyatanaṃ kasmā na vuttanti? |
Then why is the base of neither-perception-nor-non-perception not mentioned? |
pāṭiyekkaṃ abhinivesābhāvato. |
Because of the absence of individual adherence. |
tattha hi kalāpato nayato sammasanaṃ labbhati, dhammasenāpatisadisassāpi hi bhikkhuno pāṭiyekkaṃ abhiniveso na jāyati. |
For there, contemplation is obtained by way of groups, by way of method; even for a bhikkhu like the General of the Dhamma, individual adherence does not arise. |
tasmā theropi, “evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī”ti (ma. |
Therefore, the elder too, having contemplated by way of groups, by way of method, "Thus, it seems, these phenomena, not having been, come to be; having been, they pass away" (Majjhima Nikāya |
ni. 3.94) kalāpato nayato sammasitvā vissajjesīti. |
Nikāya 3.94), answered. |
bhagavā pana sabbaññutaññāṇassa hatthagatattā nevasaññānāsaññāyatanasamāpattiyampi paropaññāsa dhamme pāṭiyekkaṃ aṃguddhāreneva uddharitvā, “yāvatā saññāsamāpattiyo, tāvatā aññāpaṭivedho”ti āha. |
The Blessed One, however, because the knowledge of omniscience was in his hand, even in the attainment of the base of neither-perception-nor-non-perception, having extracted more than fifty phenomena individually by अंगोद्धार (extracting parts), said, "As far as the attainments of perception extend, so far extends the penetration of final knowledge." |
♦ paññācakkhunā pajānātīti dassanapariṇāyakaṭṭhena cakkhubhūtāya paññāya pajānāti. |
♦ "Understands with the eye of wisdom" means understands with wisdom which has become the eye in the sense of leading to seeing. |
tattha dve paññā samādhipaññā vipassanāpaññā ca. |
There, there are two kinds of wisdom: wisdom of concentration and wisdom of insight. |
samādhipaññāya kiccato asammohato ca pajānāti. |
With the wisdom of concentration, he understands by way of function and by way of non-delusion. |
vipassanāpaññāya lakkhaṇapaṭivedhena ārammaṇato jānanaṃ kathitaṃ. |
With the wisdom of insight, knowing by way of the object through the penetration of characteristics is spoken of. |
kimatthiyāti ko etissā attho. |
"For what purpose?" means what is the purpose of this. |
abhiññatthātiādīsu abhiññeyye dhamme abhijānātīti abhiññatthā. |
"For direct knowledge," etc. – "abhiññatthā" means she directly knows phenomena to be directly known. |
pariññeyye dhamme parijānātīti pariññatthā. |
"Pariññatthā" means she fully understands phenomena to be fully understood. |
pahātabbe dhamme pajahatīti pahānatthā. |
"Pahānatthā" means she abandons phenomena to be abandoned. |
sā panesā lokiyāpi abhiññatthā ca pariññatthā ca vikkhambhanato pahānatthā. |
And that wisdom, even mundane, is for direct knowledge, for full understanding, and for abandonment by suppression. |
lokuttarāpi abhiññatthā ca pariññatthā ca samucchedato pahānatthā. |
Supramundane wisdom also is for direct knowledge, for full understanding, and for abandonment by eradication. |
tattha lokiyā kiccato asammohato ca pajānāti, lokuttarā asammohato. |
There, mundane wisdom understands by way of function and by way of non-delusion; supramundane wisdom, by way of non-delusion. |
♦ 452. sammādiṭṭhiyā uppādāyāti vipassanāsammādiṭṭhiyā ca maggasammādiṭṭhiyā ca. |
♦ 452. "For the arising of right view" means for the arising of insight-right-view and path-right-view. |
parato ca ghosoti sappāyadhammassavanaṃ. |
"And a voice from another" means hearing the suitable Dhamma. |
yoniso ca manasikāroti attano upāyamanasikāro. |
"And wise attention" means one's own methodical attention. |
tattha sāvakesu api dhammasenāpatino dve paccayā laddhuṃ vaṭṭantiyeva. |
There, even among disciples, it is indeed proper for the General of the Dhamma to obtain two conditions. |
thero hi kappasatasahassādhikaṃ ekaṃ asaṅkhyeyyaṃ pāramiyo pūretvāpi attano dhammatāya aṇumattampi kilesaṃ pajahituṃ nāsakkhi. |
For the elder, even after fulfilling perfections for more than one incalculable and a hundred thousand aeons, was unable by his own nature to abandon even a minute defilement. |
“ye dhammā hetuppabhavā”ti (mahāva. |
"Those phenomena that arise from a cause" (Mahāvagga |
60) assajittherato imaṃ gāthaṃ sutvāvassa paṭivedho jāto. |
60) – having heard this stanza from Elder Assaji, his penetration arose. |
paccekabuddhānaṃ pana sabbaññubuddhānañca paratoghosakammaṃ natthi, yonisomanasikārasmiṃyeva ṭhatvā paccekabodhiñca sabbaññutaññāṇañca nibbattenti. |
For Paccekabuddhas and Sammāsambuddhas, however, there is no action of a voice from another; standing only in wise attention, they generate Paccekabodhi and the knowledge of omniscience. |
♦ anuggahitāti laddhūpakārā. |
♦ "Supported" means having received assistance. |
sammādiṭṭhīti arahattamaggasammādiṭṭhi. |
"Right view" means the right view of the Arahant path. |
phalakkhaṇe nibbattā cetovimutti phalaṃ assāti cetovimuttiphalā. |
"Liberation of mind that has arisen at the moment of fruition is its fruit" means "having liberation of mind as its fruit." |
tadeva cetovimuttisaṅkhātaṃ phalaṃ ānisaṃso assāti cetovimuttiphalānisaṃsā. |
"That very fruit called liberation of mind is its benefit" means "having liberation of mind as its fruit and benefit." |
dutiyapadepi eseva nayo. |
In the second term also, this is the same method. |
ettha ca catutthaphalapaññā paññāvimutti nāma, avasesā dhammā cetovimuttīti veditabbā. |
And here, the wisdom of the fourth fruition is called liberation by wisdom; the remaining phenomena should be understood as liberation of mind. |
sīlānuggahitātiādīsu sīlanti catupārisuddhisīlaṃ. |
"Supported by virtue," etc. – "virtue" means the fourfold purification virtue. |
sutanti sappāyadhammassavanaṃ. |
"Hearing" means hearing the suitable Dhamma. |
sākacchāti kammaṭṭhāne khalanapakkhalanacchedanakathā. |
"Discussion" means talk about clearing up stumbles and slips in the meditation subject. |
samathoti vipassanāpādikā aṭṭha samāpattiyo. |
"Calm" means the eight attainments which are the basis for insight. |
vipassanāti sattavidhā anupassanā. |
"Insight" means the seven kinds of contemplation. |
catupārisuddhisīlañhi pūrentassa, sappāyadhammassavanaṃ suṇantassa, kammaṭṭhāne khalanapakkhalanaṃ chindantassa, vipassanāpādikāsu aṭṭhasamāpattīsu kammaṃ karontassa, sattavidhaṃ anupassanaṃ bhāventassa arahattamaggo uppajjitvā phalaṃ deti. |
For one fulfilling the fourfold purification virtue, listening to the suitable Dhamma, cutting off stumbles and slips in the meditation subject, working on the eight attainments which are the basis for insight, and developing the seven kinds of contemplation, the Arahant path arises and gives its fruit. |
♦ yathā hi madhuraṃ ambapakkaṃ paribhuñjitukāmo ambapotakassa samantā udakakoṭṭhakaṃ thiraṃ katvā bandhati. |
♦ For just as one desiring to enjoy a sweet ripe mango, makes a firm water-basin around a mango sapling and encloses it. |
ghaṭaṃ gahetvā kālena kālaṃ udakaṃ āsiñcati. |
Taking a pot, he sprinkles water from time to time. |
udakassa anikkhamanatthaṃ mariyādaṃ thiraṃ karoti. |
To prevent the water from escaping, he makes the boundary firm. |
yā hoti samīpe valli vā sukkhadaṇḍako vā kipillikapuṭo vā makkaṭakajālaṃ vā, taṃ apaneti. |
Whatever creeper, or dry stick, or anthill, or spider's web is nearby, he removes it. |
khaṇittiṃ gahetvā kālena kālaṃ mūlāni parikhaṇati. |
Taking a digging tool, he digs around the roots from time to time. |
evamassa appamattassa imāni pañca kāraṇāni karoto so ambo vaḍḍhitvā phalaṃ deti. |
Thus, for him who is diligent and does these five things, that mango grows and bears fruit. |
evaṃsampadamidaṃ veditabbaṃ. |
This should be understood in a similar way. |
rukkhassa samantato koṭṭhakabandhanaṃ viya hi sīlaṃ daṭṭhabbaṃ, kālena kālaṃ udakasiñcanaṃ viya dhammassavanaṃ, mariyādāya thirabhāvakaraṇaṃ viya samatho, samīpe valliādīnaṃ haraṇaṃ viya kammaṭṭhāne khalanapakkhalanacchedanaṃ, kālena kālaṃ khaṇittiṃ gahetvā mūlakhaṇanaṃ viya sattannaṃ anupassanānaṃ bhāvanā. |
Virtue, indeed, should be seen as like the building of a protective fence all around a tree; listening to the Dhamma as like watering it from time to time; calm as like making the boundary firm; the clearing, washing, and cutting away of faults in the meditation subject as like the removal of creepers and so forth from nearby; the development of the seven contemplations as like taking a spade from time to time and digging at the roots. |
tehi pañcahi kāraṇehi anuggahitassa ambarukkhassa madhuraphaladānakālo viya imassa bhikkhuno imehi pañcahi dhammehi anuggahitāya sammādiṭṭhiyā arahattaphaladānaṃ veditabbaṃ. |
Just as for a mango tree supported by these five factors there is a time for yielding sweet fruit, so too, for this bhikkhu, it should be understood that right view, supported by these five things, yields the fruit of Arahantship. |
♦ 453. kati panāvuso, bhavāti idha kiṃ pucchati? |
♦ 453. "But how many, friend, are 'states of being' (bhava)?"—what does he ask here? |
mūlameva gato anusandhi, duppañño yehi bhavehi na uṭṭhāti, te pucchissāmīti pucchati. |
The connection goes to the very root; he asks, "I will ask about those states of being from which one of dull wisdom does not arise." |
tattha kāmabhavoti kāmabhavūpagaṃ kammaṃ kammābhinibbattā upādinnakkhandhāpīti ubhayamekato katvā kāmabhavoti āha. |
Therein, "sensual existence" (kāmabhava) means action leading to sensual existence and the appropriated aggregates produced by that action; combining both, he said "sensual existence." |
rūpārūpabhavesupi eseva nayo. |
This same method applies to fine-material and immaterial existences as well. |
āyatinti anāgate. |
"In the future" means in time to come. |
punabbhavassa abhinibbattīti punabbhavābhinibbatti. |
"The production of renewed existence" means re-becoming. |
idha vaṭṭaṃ pucchissāmīti pucchati. |
Here he asks, "I will ask about the round (of rebirth)." |
tatrātatrābhinandanāti rūpābhinandanā saddābhinandanāti evaṃ tahiṃ tahiṃ abhinandanā, karaṇavacane cetaṃ paccattaṃ. |
"Delight in this or that" means delight in forms, delight in sounds, and so on, delight in this or that; this is in the instrumental sense, specifically. |
tatratatrābhinandanāya punabbhavābhinibbatti hotīti attho. |
The meaning is that through delight in this or that, there is the production of renewed existence. |
ettāvatā hi gamanaṃ hoti, āgamanaṃ hoti, gamanāgamanaṃ hoti, vaṭṭaṃ vattatīti vaṭṭaṃ matthakaṃ pāpetvā dassesi. |
For by this much there is going, there is coming, there is going and coming, the round revolves; thus he showed, having brought the round to its culmination. |
idāni vivaṭṭaṃ pucchanto “kathaṃ panāvuso”tiādimāha. |
Now, asking about the rolling back (of samsara), he said, "But how, friend?" and so on. |
tassa vissajjane avijjāvirāgāti avijjāya khayanirodhena. |
In its explanation, "through the fading away of ignorance" means through the destruction and cessation of ignorance. |
vijjuppādāti arahattamaggavijjāya uppādena. |
"Through the arising of knowledge" means through the arising of the knowledge of the path of Arahantship. |
kiṃ avijjā pubbe niruddhā, atha vijjā pubbe uppannāti? |
Does ignorance cease first, or does knowledge arise first? |
ubhayametaṃ na vattabbaṃ. |
Neither of these should be said. |
padīpujjalanena andhakāravigamo viya vijjuppādena avijjā niruddhāva hoti. |
Just as darkness departs with the lighting of a lamp, so ignorance ceases with the arising of knowledge. |
taṇhānirodhāti taṇhāya khayanirodhena. |
"Through the cessation of craving" means through the destruction and cessation of craving. |
punabbhavābhinibbatti na hotīti evaṃ āyatiṃ punabbhavassa abhinibbatti na hoti, gamanaṃ āgamanaṃ gamanāgamanaṃ upacchijjati, vaṭṭaṃ na vattatīti vivaṭṭaṃ matthakaṃ pāpetvā dassesi. |
"The production of renewed existence does not occur" means thus in the future the production of renewed existence does not occur, going, coming, going and coming are cut off, the round does not revolve; thus he showed, having brought the rolling back (of samsara) to its culmination. |
♦ 454. katamaṃ panāvusoti idha kiṃ pucchati? |
♦ 454. "But which, friend...?"—what does he ask here? |
ubhatobhāgavimutto bhikkhu kālena kālaṃ nirodhaṃ samāpajjati. |
A bhikkhu liberated in both ways from time to time attains cessation. |
tassa nirodhapādakaṃ paṭhamajjhānaṃ pucchissāmīti pucchati. |
He asks, "I will ask about the first jhana, which is the basis for that cessation." |
paṭhamaṃ jhānanti idha kiṃ pucchati? |
"The first jhana"—what does he ask here? |
nirodhaṃ samāpajjanakena bhikkhunā aṅgavavatthānaṃ koṭṭhāsaparicchedo nāma jānitabbo, idaṃ jhānaṃ pañcaṅgikaṃ caturaṅgikaṃ tivaṅgikaṃ duvaṅgikanti aṅgavavatthānaṃ koṭṭhāsaparicchedaṃ pucchissāmīti pucchati. |
A bhikkhu attaining cessation should know the determination of the factors, the division into parts, namely, whether this jhana has five factors, four factors, three factors, or two factors; he asks, "I will ask about the determination of the factors, the division into parts." |
vitakkotiādīsu pana abhiniropanalakkhaṇo vitakko, anumajjanalakkhaṇo vicāro, pharaṇalakkhaṇā pīti, sātalakkhaṇaṃ sukhaṃ, avikkhepalakkhaṇā cittekaggatāti ime pañca dhammā vattanti. |
But in "initial application (vitakka)," etc., initial application has the characteristic of directing the mind; sustained application (vicāra) has the characteristic of continued examination; zest (pīti) has the characteristic of pervading; happiness (sukha) has the characteristic of pleasure; one-pointedness of mind (cittekaggatā) has the characteristic of non-distraction—these five things occur. |
kataṅgavippahīnanti idha pana kiṃ pucchati? |
"By the abandoning of which factors?"—what, then, does he ask here? |
nirodhaṃ samāpajjanakena bhikkhunā upakārānupakārāni aṅgāni jānitabbāni, tāni pucchissāmīti pucchati, vissajjanaṃ panettha pākaṭameva. |
A bhikkhu attaining cessation should know the helpful and unhelpful factors; he asks, "I will ask about them"; the explanation here is clear indeed. |
iti heṭṭhā nirodhapādakaṃ paṭhamajjhānaṃ gahitaṃ, upari tassa anantarapaccayaṃ nevasaññānāsaññāyatanasamāpattiṃ pucchissati. |
Thus, below, the first jhana, the basis for cessation, was taken up; above, he will ask about the attainment of the base of neither-perception-nor-non-perception, its immediate condition. |
antarā pana cha samāpattiyo saṃkhittā, nayaṃ vā dassetvā vissaṭṭhāti veditabbā. |
But the six attainments in between are summarized, or it should be understood that they are explained by showing the method. |
♦ 455. idāni viññāṇanissaye pañca pasāde pucchanto pañcimāni, āvusotiādimāha. |
♦ 455. Now, asking about the five sensitivities dependent on consciousness, he said, "These five, friend," and so on. |
tattha gocaravisayanti gocarabhūtaṃ visayaṃ. |
Therein, "their own respective fields" means the field that is their resort. |
aññamaññassāti cakkhu sotassa sotaṃ vā cakkhussāti evaṃ ekekassa gocaravisayaṃ na paccanubhoti. |
"Of one another" means the eye does not experience the field of resort of the ear, nor the ear that of the eye; thus each one does not experience the field of resort of another. |
sace hi nīlādibhedaṃ rūpārammaṇaṃ samodhānetvā sotindriyassa upaneyya, “iṅgha tāva naṃ vavatthapehi vibhāvehi, kiṃ nāmetaṃ ārammaṇan”ti. |
For if one were to bring a form-object, differentiated as blue, etc., having gathered it, to the ear-faculty, saying, "Come now, determine it, make it clear, what is this object's name?" |
cakkhuviññāṇañhi vināpi mukhena attano dhammatāya evaṃ vadeyya — “are andhabāla, vassasatampi vassasahassampi paridhāvamāno aññatra mayā kuhiṃ etassa jānanakaṃ labhissasi, āhara naṃ cakkhupasāde upanehi, ahametaṃ ārammaṇaṃ jānissāmi, yadi vā nīlaṃ yadi vā pītakaṃ, na hi eso aññassa visayo, mayheveso visayo”ti. |
Indeed, eye-consciousness, even without a mouth, by its own nature would say thus: "Hey, blind fool, even if you run around for a hundred years, for a thousand years, where, apart from me, will you find the knower of this? Bring it, present it to the eye-sensitivity; I will know this object, whether it is blue or whether it is yellow. This is not another's field; this is my field alone." |
sesadvāresupi eseva nayo. |
This same method applies to the other sense doors as well. |
evametāni aññamaññassa gocaraṃ visayaṃ na paccanubhonti nāma. |
Thus these do not experience the resort, the field, of one another. |
kiṃ paṭisaraṇanti etesaṃ kiṃ paṭisaraṇaṃ, kiṃ etāni paṭisarantīti pucchati. |
"What is their resort?"—what is the resort of these, what do these resort to? he asks. |
mano paṭisaraṇanti javanamano paṭisaraṇaṃ. |
"Mind is their resort" means impulsion-mind is their resort. |
mano ca nesanti manodvārikajavanamano vā pañcadvārikajavanamano vā etesaṃ gocaravisayaṃ rajjanādivasena anubhoti. |
And "mind for them" means mind-door impulsion-mind or five-door impulsion-mind experiences their field of resort by way of desire, etc. |
cakkhuviññāṇañhi rūpadassanamattameva, ettha rajjanaṃ vā dussanaṃ vā muyhanaṃ vā natthi. |
For eye-consciousness is merely the seeing of form; herein there is no desiring, or hating, or delusion. |
etasmiṃ pana dvāre javanaṃ rajjati vā dussati vā muyhati vā. |
But at this door, impulsion desires, or hates, or is deluded. |
sotaviññāṇādīsupi eseva nayo. |
This same method applies to ear-consciousness, etc., as well. |
♦ tatrāyaṃ upamā — pañca kira dubbalabhojakā rājānaṃ sevitvā kicchena kasirena ekasmiṃ pañcakulike gāme parittakaṃ āyaṃ labhiṃsu. |
♦ Herein, this is the simile: It is said that five weak tributary kings, having served the (main) king, with difficulty and hardship obtained a small revenue in a certain village of five families. |
tesaṃ tattha macchabhāgo maṃsabhāgo yuttikahāpaṇo vā, bandhakahāpaṇo vā, māpahārakahāpaṇo vā, aṭṭhakahāpaṇo vā, soḷasakahāpaṇo vā, bāttiṃsakahāpaṇo vā, catusaṭṭhikahāpaṇo vā, daṇḍoti ettakamattameva pāpuṇāti. |
Their share there—a portion of fish, a portion of meat, or a yuttikahāpaṇa, or a bandhakahāpaṇa, or a māpahārakahāpaṇa, or an aṭṭhakahāpaṇa, or a soḷasakahāpaṇa, or a bāttiṃsakahāpaṇa, or a catusaṭṭhikahāpaṇa, or a fine—only this much reaches them. |
satavatthukaṃ pañcasatavatthukaṃ sahassavatthukaṃ mahābaliṃ rājāva gaṇhāti. |
The great tribute, consisting of a hundred items, five hundred items, or a thousand items, the king himself takes. |
tattha pañcakulikagāmo viya pañca pasādā daṭṭhabbā; |
Therein, the five sensitivities should be seen as like the village of five families; |
pañca dubbalabhojakā viya pañca viññāṇāni; |
the five consciousnesses as like the five weak tributary kings; |
rājā viya javanaṃ; |
impulsion as like the king; |
dubbalabhojakānaṃ parittakaṃ āyapāpuṇanaṃ viya cakkhuviññāṇādīnaṃ rūpadassanādimattaṃ. |
the mere seeing of form, etc., by eye-consciousness and so on, as like the weak tributary kings' obtaining of a small revenue. |
rajjanādīni pana etesu natthi. |
But desiring, etc., are not in these. |
rañño mahābaliggahaṇaṃ viya tesu dvāresu javanassa rajjanādīni veditabbāni. |
Desiring, etc., of impulsion at those doors should be understood as like the king's taking of the great tribute. |
♦ 456. pañcimāni, āvusoti idha kiṃ pucchati? |
♦ 456. "These five, friend"—what does he ask here? |
antonirodhasmiṃ pañca pasāde. |
The five sensitivities within cessation. |
kiriyamayapavattasmiñhi vattamāne arūpadhammā pasādānaṃ balavapaccayā honti. |
For when the functional process is occurring, immaterial states are strong conditions for the sensitivities. |
yo pana taṃ pavattaṃ nirodhetvā nirodhasamāpattiṃ samāpanno, tassa antonirodhe pañca pasādā kiṃ paṭicca tiṭṭhantīti idaṃ pucchissāmīti pucchati. |
But for one who, having stopped that process, has attained the attainment of cessation, on what do the five sensitivities within cessation depend for their standing?—"This I will ask," he asks. |
āyuṃ paṭiccāti jīvitindriyaṃ paṭicca tiṭṭhanti . |
"Depending on life" means they stand depending on the life faculty. |
usmaṃ paṭiccāti jīvitindriyaṃ kammajatejaṃ paṭicca tiṭṭhati. |
"Depending on heat" means the life faculty stands depending on kamma-born heat. |
yasmā pana kammajatejopi jīvitindriyena vinā na tiṭṭhati, tasmā “usmā āyuṃ paṭicca tiṭṭhatī”ti āha. |
But since kamma-born heat also does not stand without the life faculty, therefore he said, "heat stands depending on life." |
jhāyatoti jalato. |
"Burning" means flaming. |
acciṃ paṭiccāti jālasikhaṃ paṭicca. |
"Depending on the flame" means depending on the flame-crest. |
ābhā paññāyatīti āloko nāma paññāyati. |
"Luminosity appears" means light, so-called, appears. |
ābhaṃ paṭicca accīti taṃ ālokaṃ paṭicca jālasikhā paññāyati. |
"The flame depending on luminosity" means the flame-crest appears depending on that light. |
♦ evameva kho, āvuso, āyu usmaṃ paṭicca tiṭṭhatīti ettha jālasikhā viya kammajatejo. |
♦ Even so, friend, "life stands depending on heat"—here kamma-born heat is like the flame-crest. |
āloko viya jīvitindriyaṃ. |
The life faculty is like the light. |
jālasikhā hi uppajjamānā ālokaṃ gahetvāva uppajjati. |
For the flame-crest, when arising, arises having taken light. |
sā tena attanā janitāalokeneva sayampi aṇu thūlā dīghā rassāti pākaṭā hoti. |
It itself, by the light generated by it, becomes manifest as small, gross, long, or short. |
tattha jālapavattiyā janitāalokena tassāyeva jālapavattiyā pākaṭabhāvo viya usmaṃ paṭicca nibbattena kammajamahābhūtasambhavena jīvitindriyena usmāya anupālanaṃ. |
Therein, just as the manifestation of the flame-process itself is by the light generated by the flame-process, so is the maintenance of heat by the life faculty, which arises depending on heat, with the kamma-born great elements as its origin. |
jīvitindriyañhi dasapi vassāni . |
The life faculty, indeed, for even ten years... |
.. pe . |
.. (etc.) .. |
.. vassasatampi kammajatejapavattaṃ pāleti. |
.. even for a hundred years, maintains the process of kamma-born heat. |
iti mahābhūtāni upādārūpānaṃ nissayapaccayādivasena paccayāni hontīti āyu usmaṃ paṭicca tiṭṭhati. |
Thus, the great elements are conditions for derived matter by way of dependence condition, etc., so "life stands depending on heat." |
jīvitindriyaṃ mahābhūtāni pāletīti usmā āyuṃ paṭicca tiṭṭhatīti veditabbā. |
"The life faculty maintains the great elements," thus "heat stands depending on life" should be understood. |
♦ 457. āyusaṅkhārāti āyumeva. |
♦ 457. "Life-conditioner" means life itself. |
vedaniyā dhammāti vedanā dhammāva. |
"Things to be felt" means feelings, things themselves. |
vuṭṭhānaṃ paññāyatīti samāpattito vuṭṭhānaṃ paññāyati. |
"Emergence is discerned" means emergence from the attainment is discerned. |
yo hi bhikkhu arūpapavatte ukkaṇṭhitvā saññañca vedanañca nirodhetvā nirodhaṃ samāpanno, tassa yathāparicchinnakālavasena rūpajīvitindriyapaccayā arūpadhammā uppajjanti. |
For a bhikkhu who, dissatisfied with the process of the formless, having stopped perception and feeling, has attained cessation, for him, according to the delimited time, immaterial states arise conditioned by the material life faculty. |
evaṃ pana rūpārūpapavattaṃ pavattati. |
Thus, however, the material and immaterial process continues. |
yathā kiṃ? |
Like what? |
yathā eko puriso jālāpavatte ukkhaṇṭhito udakena paharitvā jālaṃ appavattaṃ katvā chārikāya aṅgāre pidhāya tuṇhī nisīdati. |
Just as a certain man, dissatisfied with a blazing fire, having struck it with water and made the fire cease, covers the embers with ashes and sits silently. |
yadā panassa puna jālāya attho hoti, chārikaṃ apanetvā aṅgāre parivattetvā upādānaṃ datvā mukhavātaṃ vā tālavaṇṭavātaṃ vā dadāti. |
But when he again has need of the fire, removing the ashes, turning over the embers, giving fuel, he applies mouth-breath or fan-breath. |
atha jālāpavattaṃ puna pavattati. |
Then the blazing fire continues again. |
evameva jālāpavattaṃ viya arūpadhammā. |
Even so, immaterial states are like the blazing fire. |
purisassa jālāpavatte ukkaṇṭhitvā udakappahārena jālaṃ appavattaṃ katvā chārikāya aṅgāre pidhāya tuṇhībhūtassa nisajjā viya bhikkhuno arūpapavatte ukkaṇṭhitvā saññañca vedanañca nirodhetvā nirodhasamāpajjanaṃ. |
The bhikkhu's attainment of cessation, having become dissatisfied with the immaterial process and having stopped perception and feeling, is like the man's sitting silently, having become dissatisfied with the blazing fire, having struck the fire with a stream of water and made it cease, and having covered the embers with ashes. |
chārikāya pihitāṅgārā viya rūpajīvitindriyaṃ. |
The material life faculty is like the embers covered with ashes. |
purisassa puna jālāya atthe sati chārikāpanayanādīni viya bhikkhuno yathāparicchinnakālāpagamanaṃ. |
The bhikkhu's emergence after the delimited time is like the man's removal of ashes, etc., when he again has need of the fire. |
aggijālāya pavatti viya puna arūpadhammesu uppannesu rūpārūpapavatti veditabbā. |
The material and immaterial process, when immaterial states have arisen again, should be understood as like the process of the fire's blaze. |
♦ āyu usmā ca viññāṇanti rūpajīvitindriyaṃ, kammajatejodhātu, cittanti ime tayo dhammā yadā imaṃ rūpakāyaṃ jahanti, athāyaṃ acetanaṃ kaṭṭhaṃ viya pathaviyaṃ chaḍḍito setīti attho. |
♦ "Life, heat, and consciousness" means the material life faculty, the kamma-born heat element, and consciousness—when these three things abandon this material body, then it lies cast upon the earth like a senseless piece of wood; this is the meaning. |
vuttañcetaṃ — |
♦ And this has been said: |
♦ “āyu usmā ca viññāṇaṃ, yadā kāyaṃ jahantimaṃ. |
♦ "When life, heat, and consciousness abandon this body, |
♦ apaviddho tadā seti, parabhattaṃ acetanan”ti. |
♦ then, cast aside, it lies, food for others, senseless." |
(saṃ. ni. |
(Samyutta Nikāya |
3.95). |
3.95). |
♦ kāyasaṅkhārāti assāsapassāsā. |
♦ "Bodily conditioners" means in-breaths and out-breaths. |
vacīsaṅkhārāti vitakkavicārā. |
"Verbal conditioners" means initial application and sustained application. |
cittasaṅkhārāti saññāvedanā. |
"Mental conditioners" means perception and feeling. |
āyūti rūpajīvitindriyaṃ. |
"Life" means the material life faculty. |
paribhinnānīti upahatāni, vinaṭṭhānīti attho. |
"Are broken up" means are damaged, are destroyed; this is the meaning. |
tattha keci “nirodhasamāpannassa cittasaṅkhārāva niruddhā”ti vacanato cittaṃ aniruddhaṃ hoti, tasmā sacittakā ayaṃ samāpattīti vadanti. |
Therein, some say, "Because for one who has attained cessation, only mental conditioners have ceased," therefore the mind is not ceased, thus this attainment is with mind. |
te vattabbā — “vacīsaṅkhārāpissa niruddhā”ti vacanato vācā aniruddhā hoti, tasmā nirodhaṃ samāpannena dhammampi kathentena sajjhāyampi karontena nisīditabbaṃ siyā. |
They should be told: "Because his verbal conditioners also have ceased," then speech would not be ceased, therefore one who has attained cessation would have to sit speaking the Dhamma or reciting. |
“yo cāyaṃ mato kālaṅkato, tassāpi cittasaṅkhārā niruddhā”ti resonator cittaṃ aniruddhaṃ bhaveyya, tasmā kālaṅkate mātāpitaro vā arahante vā jhāpayantena anantariyakammaṃ kataṃ bhaveyya. |
"And for him who is dead, passed away, his mental conditioners also have ceased," then the mind would not be ceased, therefore by cremating one's deceased parents or Arahants, an immediately effective kamma would be done. |
iti byañjane abhinivesaṃ akatvā ācariyānaṃ naye ṭhatvā attho upaparikkhitabbo. |
Thus, without adhering to the letter, standing in the method of the teachers, the meaning should be investigated. |
attho hi paṭisaraṇaṃ, na byañjanaṃ. |
For meaning is the resort, not the letter. |
♦ indriyāni vippasannānīti kiriyamayapavattasmiñhi vattamāne bahiddhā ārammaṇesu pasāde ghaṭṭentesu indriyāni kilamantāni upahatāni makkhitāni viya honti, vātādīhi uṭṭhitena rajena catumahāpathe ṭhapitāadāso viya. |
♦ "The faculties are very clear": For when the functional process is occurring, when the sensitivities strike external objects, the faculties become tired, damaged, as if smeared, like a mirror placed at a crossroads with dust stirred up by wind, etc. |
yathā pana thavikāyaṃ pakkhipitvā mañjūsādīsu ṭhapito ādāso antoyeva virocati, evaṃ nirodhaṃ samāpannassa bhikkhuno antonirodhe pañca pasādā ativirocanti. |
But just as a mirror, put into a bag and placed in a chest, etc., shines brightly within, so for a bhikkhu who has attained cessation, the five sensitivities within cessation shine very brightly. |
tena vuttaṃ “indriyāni vippasannānī”ti. |
Therefore it was said, "The faculties are very clear." |
♦ 458. kati panāvuso, paccayāti idha kiṃ pucchati? |
♦ 458. "But how many, friend, are the conditions?"—what does he ask here? |
nirodhassa anantarapaccayaṃ nevasaññānāsaññāyatanaṃ pucchissāmīti pucchati. |
He asks, "I will ask about the base of neither-perception-nor-non-perception, the immediate condition for cessation." |
vissajjane panassa sukhassa ca pahānāti cattāro apagamanapaccayā kathitā. |
But in its explanation, "by the abandoning of pleasure and..." four conditions for departure are stated. |
animittāyāti idha kiṃ pucchati? |
"For the signless?"—what does he ask here? |
nirodhato vuṭṭhānakaphalasamāpattiṃ pucchissāmīti pucchati. |
He asks, "I will ask about the fruit-attainment that is the emergence from cessation." |
avasesasamāpattivuṭṭhānañhi bhavaṅgena hoti, nirodhā vuṭṭhānaṃ pana vipassanānissandāya phalasamāpattiyāti tameva pucchati. |
For emergence from the remaining attainments is through the life-continuum (bhavaṅga), but emergence from cessation is the fruit-attainment as a consequence of insight; so he asks about that very thing. |
sabbanimittānanti rūpādīnaṃ sabbārammaṇānaṃ. |
"Of all signs" means of all objects, such as forms, etc. |
animittāya ca dhātuyā manasikāroti sabbanimittāpagatāya nibbānadhātuyā manasikāro. |
"And attention to the signless element" means attention to the Nibbāna-element, which is devoid of all signs. |
phalasamāpattisahajātaṃ manasikāraṃ sandhāyāha. |
He says this referring to the attention co-arisen with the fruit-attainment. |
iti heṭṭhā nirodhapādakaṃ paṭhamajjhānaṃ gahitaṃ, nirodhassa anantarapaccayaṃ nevasaññānāsaññāyatanaṃ gahitaṃ, idha nirodhato vuṭṭhānakaphalasamāpatti gahitāti. |
Thus, below, the first jhana, the basis for cessation, was taken up; the base of neither-perception-nor-non-perception, the immediate condition for cessation, was taken up; here, the fruit-attainment that is the emergence from cessation is taken up. |
♦ imasmiṃ ṭhāne nirodhakathā kathetabbā hoti. |
♦ At this point, the discourse on cessation should be given. |
sā, “dvīhi balehi samannāgatattā tayo ca saṅkhārānaṃ paṭippassaddhiyā soḷasahi ñāṇacariyāhi navahi samādhicariyāhi vasībhāvatāpaññā nirodhasamāpattiyā ñāṇan”ti evaṃ paṭisambhidāmagge (paṭi. |
It, "being endowed with two powers, and through the tranquillization of the three conditioners, with sixteen courses of knowledge, with nine courses of concentration, the wisdom of mastery is the knowledge of the attainment of cessation," thus it is found in the Paṭisambhidāmagga (Paṭi. |
ma. 1.83) āgatā. |
Ma. 1.83). |
visuddhimagge panassā sabbākārena vinicchayakathā kathitā. |
But in the Visuddhimagga, its detailed explanation is given in all aspects. |
♦ idāni valañjanasamāpattiṃ pucchanto kati panāvuso, paccayātiādimāha. |
♦ Now, asking about the habitual attainment, he said, "But how many, friend, are the conditions?" and so on. |
nirodhato hi vuṭṭhānakaphalasamāpattiyā ṭhiti nāma na hoti, ekaṃ dve cittavārameva pavattitvā bhavaṅgaṃ otarati. |
For of the fruit-attainment that is the emergence from cessation, there is no (prolonged) standing; having occurred for only one or two mind-moments, it descends into the life-continuum. |
ayañhi bhikkhu satta divase arūpapavattaṃ nirodhetvā nisinno nirodhavuṭṭhānakaphalasamāpattiyaṃ na ciraṃ tiṭṭhati. |
For this bhikkhu, having sat for seven days having stopped the immaterial process, does not stand long in the fruit-attainment of emergence from cessation. |
valañjanasamāpattiyaṃ pana addhānaparicchedova pamāṇaṃ. |
But in the habitual attainment, the delimitation of time is the measure. |
tasmā sā ṭhiti nāma hoti. |
Therefore, it is called a (prolonged) standing. |
tenāha — “animittāya cetovimuttiyā ṭhitiyā”ti. |
Therefore he said, "for the standing of the signless liberation of mind." |
tassā ciraṭṭhitatthaṃ kati paccayāti attho. |
For its long-standing, how many conditions? This is the meaning. |
vissajjane panassā pubbe ca abhisaṅkhāroti addhānaparicchedo vutto. |
But in its explanation, "and previous preparation" means the delimitation of time is stated. |
vuṭṭhānāyāti idha bhavaṅgavuṭṭhānaṃ pucchati. |
"For emergence?"—here he asks about emergence into the life-continuum. |
vissajjanepissā sabbanimittānañca manasikāroti rūpādinimittavasena bhavaṅgasahajātamanasikāro vutto. |
In its explanation also, "and attention to all signs" means attention co-arisen with the life-continuum by way of signs such as form, etc., is stated. |
♦ 459. yā cāyaṃ, āvusoti idha kiṃ pucchati? |
♦ 459. "And this which, friend..."—what does he ask here? |
idha aññaṃ abhinavaṃ nāma natthi. |
Here there is nothing else new. |
heṭṭhā kathitadhammeyeva ekato samodhānetvā pucchāmīti pucchati. |
He asks, "I ask, having combined together the things spoken of below." |
kattha pana te kathitā? |
But where were they spoken of? |
“nīlampi sañjānāti pītakampi, lohitakampi, odātakampi sañjānātī”ti (ma. |
"He perceives blue, he perceives yellow, he perceives red, he perceives white" (Majjhima Nikāya 1.450)— |
ni. 1.450) etasmiñhi ṭhāne appamāṇā cetovimutti kathitā. |
at this point the immeasurable liberation of mind was spoken of. |
“natthi kiñcīti ākiñcaññāyatananti neyyan”ti (ma. |
"'There is nothing,' thus the base of nothingness should be understood" (Majjhima Nikāya 1.451)— |
ni. 1.451) ettha ākiñcaññaṃ. |
here, nothingness. |
“paññācakkhunā pajānātī”ti (ma. |
"He understands with the eye of wisdom" (Majjhima Nikāya 1.451)— |
ni. 1.451) ettha suññatā. |
here, emptiness. |
“kati panāvuso, paccayā animittāya cetovimuttiyā ṭhitiyā vuṭṭhānāyā”ti ettha animittā. |
"But how many, friend, are the conditions for the standing, for the emergence, of the signless liberation of mind?"—here, the signless. |
evaṃ heṭṭhā kathitāva imasmiṃ ṭhāne ekato samodhānetvā pucchati. |
Thus, those spoken of below, he asks, having combined them together at this point. |
taṃ pana paṭikkhipitvā etā tasmiṃ tasmiṃ ṭhāne niddiṭṭhāvāti vatvā aññe cattāro dhammā ekanāmakā atthi. |
But rejecting that, saying, "These have been pointed out at that and that place," there are four other things with one name. |
eko dhammo catunāmako atthi, etaṃ pākaṭaṃ katvā kathāpetuṃ idha pucchatīti aṭṭhakathāyaṃ sanniṭṭhānaṃ kataṃ. |
There is one thing with four names; to make this clear and to have it explained, he asks here—this is the conclusion made in the commentary. |
tassā vissajjane ayaṃ vuccatāvuso, appamāṇā cetovimuttīti ayaṃ pharaṇāppamāṇatāya appamāṇā nāma. |
In its explanation: "This is called, friend, immeasurable liberation of mind"—this is called immeasurable due to the immeasurability of its pervasion. |
ayañhi appamāṇe vā satte pharati, ekasmimpi vā satte asesetvā pharati. |
For this pervades immeasurable beings, or it pervades even one being without remainder. |
♦ ayaṃ vuccatāvuso, ākiñcaññāti ārammaṇakiñcanassa abhāvato ākiñcaññā. |
♦ "This is called, friend, nothingness"—it is nothingness from the absence of any "something" as an object. |
attena vāti atta bhāvaposapuggalādisaṅkhātena attena suññaṃ. |
"By self" means empty of self, designated as being, nourisher, person, etc. |
attaniyena vāti cīvarādiparikkhārasaṅkhātena attaniyena suññaṃ. |
"By what belongs to self" means empty of what belongs to self, designated as robes, etc., requisites. |
animittāti rāganimittādīnaṃ abhāveneva animittā, arahattaphalasamāpattiṃ sandhāyāha. |
"Signless" means signless precisely because of the absence of the sign of lust, etc.; he says this referring to the fruit-attainment of Arahantship. |
nānatthā ceva nānābyañjanā cāti byañjanampi nesaṃ nānā atthopi. |
"Different in meaning and different in letter" means their letter is different and their meaning also. |
tattha byañjanassa nānatā pākaṭāva. |
Therein, the difference of the letter is clear. |
attho pana, appamāṇā cetovimutti bhūmantarato mahaggatā eva hoti rūpāvacarā; |
But the meaning: immeasurable liberation of mind, from the point of view of plane, is sublime, belonging to the fine-material sphere; |
ārammaṇato satta paññattiārammaṇā. |
from the point of view of object, its object is beings as concepts. |
ākiñcaññā bhummantarato mahaggatā arūpāvacarā; |
Nothingness, from the point of view of plane, is sublime, belonging to the immaterial sphere; |
ārammaṇato na vattabbārammaṇā. |
from the point of view of object, its object is "not-to-be-spoken-of." |
suññatā bhummantarato kāmāvacarā; |
Emptiness, from the point of view of plane, belongs to the sensual sphere; |
ārammaṇato saṅkhārārammaṇā. |
from the point of view of object, its object is conditioned things. |
vipassanā hi ettha suññatāti adhippetā. |
For insight is here intended by "emptiness." |
animittā bhummantarato lokuttarā; |
The signless, from the point of view of plane, is supramundane; |
ārammaṇato nibbanārammaṇā. |
from the point of view of object, its object is Nibbāna. |
♦ rāgo kho, āvuso, pamāṇakaraṇotiādīsu yathā pabbatapāde pūtipaṇṇarasaudakaṃ nāma hoti kāḷavaṇṇaṃ; |
♦ "Lust, friend, is a maker of measure," etc. Just as at the foot of a mountain there is water tasting of rotten leaves, dark in color; |
olokentānaṃ byāmasatagambhīraṃ viya khāyati. |
to those looking, it appears as if a hundred fathoms deep. |
yaṭṭhiṃ vā rajjuṃ vā gahetvā minantassa piṭṭhipādottharaṇamattampi na hoti. |
But for one who takes a stick or a rope and measures it, it is not even enough to cover the back of the foot. |
evamevaṃ yāva rāgādayo nuppajjanti, tāva puggalaṃ sañjānituṃ na sakkā honti, sotāpanno viya, sakadāgāmī viya, anāgāmī viya ca khāyati. |
Even so, as long as lust, etc., do not arise, a person cannot be discerned; he appears like a stream-enterer, like a once-returner, or like a non-returner. |
yadā panassa rāgādayo uppajjanti, tadā ratto duṭṭho mūḷhoti paññāyati. |
But when lust, etc., arise in him, then he is discerned as lustful, hateful, deluded. |
iti ete “ettako ayan”ti puggalassa pamāṇaṃ dassento viya uppajjantīti pamāṇakaraṇā nāma vuttā. |
Thus, these arise as if showing the measure of a person, "this much is he"; so they are called "makers of measure." |
yāvatā kho, āvuso, appamāṇā cetovimuttiyoti yattakā appamāṇā cetovimuttiyo. |
"Insofar as, friend, there are immeasurable liberations of mind" means however many immeasurable liberations of mind there are. |
kittakā pana tā? |
But how many are they? |
cattāro brahmavihārā, cattāro maggā, cattāri ca phalānīti dvādasa. |
The four divine abidings, the four paths, and the four fruits—twelve. |
tattha brahmavihārā pharaṇāppamāṇatāya appamāṇā. |
Therein, the divine abidings are immeasurable due to the immeasurability of pervasion. |
sesā pamāṇakaraṇānaṃ kilesānaṃ abhāvena appamāṇā. |
The rest are immeasurable due to the absence of defilements that are makers of measure. |
nibbānampi appamāṇameva, cetovimutti pana na hoti, tasmā na gahitaṃ. |
Nibbāna also is immeasurable, but it is not a liberation of mind, therefore it is not included. |
akuppāti arahattaphalacetovimutti; |
"The unshakable" is the liberation of mind that is the fruit of Arahantship; |
sā hi tāsaṃ sabbajeṭṭhikā, tasmā aggamakkhāyatīti vuttā. |
for it is the foremost of them all, therefore it is said to be called the highest. |
rāgo kho, āvuso, kiñcanoti rāgo uppajjitvā puggalaṃ kiñcati maddati palibundhati. |
"Lust, friend, is a 'something' (kiñcana)" means lust, having arisen, afflicts, crushes, obstructs a person. |
tasmā kiñcanoti vutto. |
Therefore it is called a "something." |
manussā kira goṇehi khalaṃ maddāpento kiñcehi kapila, kiñcehi kāḷakāti vadanti. |
People, it is said, when having the threshing floor trodden by oxen, say, "Afflict, Kapila! Afflict, Kāḷaka!" |
evaṃ maddanattho kiñcanatthoti veditabbo. |
Thus, the meaning of "afflicting" should be understood as the meaning of "something." |
dosamohesupi eseva nayo. |
This same method applies to hatred and delusion as well. |
ākiñcaññā cetovimuttiyo nāma nava dhammā ākiñcaññāyatanañca maggaphalāni ca. |
The liberations of mind called "nothingness" are nine things: the base of nothingness, and the paths and fruits. |
tattha ākiñcaññāyatanaṃ kiñcanaṃ ārammaṇaṃ assa natthīti ākiñcaññaṃ. |
Therein, the base of nothingness is "nothingness" because it has no "something" as its object. |
maggaphalāni kiñcanānaṃ maddanānaṃ palibundhanakilesānaṃ natthitāya ākiñcaññāni. |
The paths and fruits are "nothingnesses" due to the absence of the "somethings," the crushing, obstructing defilements. |
nibbānampi ākiñcaññaṃ, cetovimutti pana na hoti, tasmā na gahitaṃ. |
Nibbāna also is nothingness, but it is not a liberation of mind, therefore it is not included. |
♦ rāgo kho, āvuso, nimittakaraṇotiādīsu yathā nāma dvinnaṃ kulānaṃ sadisā dve vacchakā honti. |
♦ "Lust, friend, is a maker of signs," etc. Just as there are two calves belonging to two similar families. |
yāva tesaṃ lakkhaṇaṃ na kataṃ hoti, tāva “ayaṃ asukakulassa vacchako, ayaṃ asukakulassā”ti na sakkā honti jānituṃ. |
As long as a mark is not made on them, it is not possible to know, "This is the calf of such-and-such a family, this is of such-and-such a family." |
yadā pana tesaṃ sattisūlādīsu aññataraṃ lakkhaṇaṃ kataṃ hoti, tadā sakkā honti jānituṃ. |
But when some mark, such as a spear or trident, is made on them, then it is possible to know. |
evameva yāva puggalassa rāgo nuppajjati, tāva na sakkā hoti jānituṃ ariyo vā puthujjano vāti. |
Even so, as long as lust does not arise in a person, it is not possible to know whether he is a noble one or a common person. |
rāgo panassa uppajjamānova sarāgo nāma ayaṃ puggaloti sañjānananimittaṃ karonto viya uppajjati, tasmā “nimittakaraṇo”ti vutto. |
But lust, when arising in him, arises as if making a sign for recognition, "This person is lustful"; therefore it is called "a maker of signs." |
dosamohesupi eseva nayo. |
This same method applies to hatred and delusion as well. |
♦ animittā cetovimutti nāma terasa dhammā — vipassanā, cattāro āruppā, cattāro maggā, cattāri ca phalānīti. |
♦ The signless liberation of mind comprises thirteen things: insight, the four immaterial attainments, the four paths, and the four fruits. |
tattha vipassanā niccanimittaṃ sukhanimittaṃ attanimittaṃ ugghāṭetīti animittā nāma. |
Therein, insight is called signless because it abolishes the sign of permanence, the sign of happiness, and the sign of self. |
cattāro āruppā rūpanimittassa abhāvena animittā nāma. |
The four immaterial attainments are called signless because of the absence of the sign of form. |
maggaphalāni nimittakaraṇānaṃ kilesānaṃ abhāvena animittāni. |
The paths and fruits are signless because of the absence of defilements that are makers of signs. |
nibbānampi animittameva, taṃ pana cetovimutti na hoti, tasmā na gahitaṃ. |
Nibbāna also is signless, but it is not a liberation of mind, therefore it is not included. |
atha kasmā suññatā cetovimutti na gahitāti? |
Then why is emptiness as a liberation of mind not included? |
sā, “suññā rāgenā”tiādivacanato sabbattha anupaviṭṭhāva, tasmā visuṃ na gahitā . |
It, from statements like "empty of lust," etc., is already included everywhere, therefore it is not taken separately. |
ekatthāti ārammaṇavasena ekatthā. |
"One in meaning" means one in meaning by way of object. |
appamāṇaṃ ākiñcaññaṃ suññataṃ animittanti hi sabbānetāni nibbānasseva nāmāni. |
For "immeasurable," "nothingness," "emptiness," "signless"—all these are names for Nibbāna itself. |
iti iminā pariyāyena ekatthā. |
Thus, in this way, they are one in meaning. |
aññasmiṃ pana ṭhāne appamāṇā honti, aññasmiṃ ākiñcaññā aññasmiṃ suññatā aññasmiṃ animittāti iminā pariyāyena nānābyañjanā. |
But in another place, they are immeasurable; in another, nothingness; in another, emptiness; in another, signless—in this way, they are different in letter. |
iti thero yathānusandhināva desanaṃ niṭṭhapesīti. |
Thus the Elder concluded the teaching according to the connection. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ In the Papañcasūdanī, the commentary on the Majjhima Nikāya, |
♦ mahāvedallasuttavaṇṇanā niṭṭhitā. |
♦ the explanation of the Mahāvedalla Sutta is finished. |
♦ 4. cūḷavedallasuttavaṇṇanā |
♦ 4. Explanation of the Cūḷavedalla Sutta |
♦ 460. evaṃ me sutanti cūḷavedallasuttaṃ. |
♦ 460. "Thus have I heard"—this is the Cūḷavedalla Sutta. |
tattha visākho upāsakoti visākhoti evaṃnāmako upāsako. |
Therein, "Visākha the layman" means the layman named Visākha. |
yena dhammadinnāti yena dhammadinnā nāma bhikkhunī tenupasaṅkami. |
"To where Dhammadinnā was" means he approached the nun named Dhammadinnā there. |
ko panāyaṃ visākho? |
But who is this Visākha? |
kā dhammadinnā? |
Who is Dhammadinnā? |
kasmā upasaṅkamīti? |
Why did he approach? |
visākho nāma dhammadinnāya gihikāle gharasāmiko. |
Visākha was the name of Dhammadinnā's husband in her lay life. |
so yadā bhagavā sammāsambodhiṃ abhisambujjhitvā pavattavaradhammacakko yasādayo kulaputte vinetvā uruvelaṃ patvā tattha jaṭilasahassaṃ vinetvā purāṇajaṭilehi khīṇāsavabhikkhūhi saddhiṃ rājagahaṃ gantvā buddhadassanatthaṃ dvādasanahutāya parisāya saddhiṃ āgatassa bimbisāramahārājassa dhammaṃ desesi. |
He, when the Blessed One, having fully awakened to perfect enlightenment and set rolling the excellent Wheel of Dhamma, having disciplined the clansmen Yasa and others, reached Uruvelā, and there having disciplined the thousand matted-hair ascetics, went to Rājagaha with the former matted-hair ascetics who were Arahant bhikkhus, and taught the Dhamma to King Bimbisāra who had come with an assembly of twelve nahutas (120,000) for the sight of the Buddha. |
tadā raññā saddhiṃ āgatesu dvādasanahutesu ekaṃ nahutaṃ upāsakattaṃ paṭivedesi, ekādasa nahutāni sotāpattiphale patiṭṭhahiṃsu saddhiṃ raññā bimbisārena. |
Then, of the twelve nahutas who had come with the king, one nahuta declared themselves lay followers, and eleven nahutas were established in the fruit of stream-entry, along with King Bimbisāra. |
ayaṃ upāsako tesaṃ aññataro, tehi saddhiṃ paṭhamadassaneva sotāpattiphale patiṭṭhāya, puna ekadivasaṃ dhammaṃ sutvā sakadāgāmiphalaṃ patvā, tato aparabhāgepi ekadivasaṃ dhammaṃ sutvā anāgāmiphale patiṭṭhito. |
This layman was one of them; with them, at the very first sight, he was established in the fruit of stream-entry; again, one day, having heard the Dhamma, he attained the fruit of once-returning; and thereafter, one day, having heard the Dhamma, he was established in the fruit of non-returning. |
so anāgāmī hutvā gehaṃ āgacchanto yathā aññesu divasesu ito cito ca olokento sitaṃ kurumāno āgacchati, evaṃ anāgantvā santindriyo santamānaso hutvā agamāsi. |
He, having become a non-returner, when coming home, unlike on other days when he would come looking this way and that and smiling, did not come thus, but came with calmed faculties and a calmed mind. |
♦ dhammadinnā sīhapañjaraṃ ugghāṭetvā vīthiṃ olokayamānā tassa āgamanākāraṃ disvā, “kiṃ nu kho etan”ti cintetvā tassa paccuggamanaṃ kurumānā sopānasīse ṭhatvā olambanatthaṃ hatthaṃ pasāresi. |
♦ Dhammadinnā, having opened the lion-window and looking at the street, seeing the manner of his arrival, thought, "What now is this?" and going to meet him, stood at the head of the stairs and stretched out her hand to help him up. |
upāsako attano hatthaṃ samiñjesi. |
The layman withdrew his hand. |
sā “pātarāsabhojanakāle jānissāmī”ti cintesi. |
She thought, "I will find out at the time of the morning meal." |
upāsako pubbe tāya saddhiṃ ekato bhuñjati. |
Previously, the layman used to eat together with her. |
taṃ divasaṃ pana taṃ anapaloketvā yogāvacarabhikkhu viya ekakova bhuñji. |
But on that day, without looking at her, like a meditating bhikkhu, he ate all alone. |
sā, “sāyanhakāle jānissāmī”ti cintesi. |
She thought, "I will find out in the evening." |
upāsako taṃdivasaṃ sirigabbhaṃ na pāvisi, aññaṃ gabbhaṃ paṭijaggāpetvā kappiyamañcakaṃ paññapāpetvā nipajji. |
That day, the layman did not enter the main chamber; having had another room prepared and a suitable couch spread, he lay down. |
upāsikā, “kiṃ nu khvassa bahiddhā patthanā atthi, udāhu kenacideva paribhedakena bhinno, udāhu mayheva koci doso atthī”ti balavadomanassā hutvā, “ekaṃ dve divase vasitakāle sakkā ñātun”ti tassa upaṭṭhānaṃ gantvā vanditvā aṭṭhāsi. |
The laywoman, becoming very dejected, (thought), "Does he have some desire outside, or has he been alienated by some slanderer, or is there some fault in me?" and thinking, "It will be possible to know after staying for one or two days," she went to his attendance, paid homage, and stood. |
♦ upāsako, “kiṃ dhammadinne akāle āgatāsī”ti pucchi. |
♦ The layman asked, "Why, Dhammadinnā, have you come at an unsuitable time?" |
āma ayyaputta, āgatāmhi, na tvaṃ yathā purāṇo, kiṃ nu te bahiddhā patthanā atthīti? |
"Yes, noble son, I have come. You are not as before. Do you have some desire outside?" |
natthi dhammadinneti. |
"No, Dhammadinnā." |
añño koci paribhedako atthīti? |
"Is there some other slanderer?" |
ayampi natthīti. |
"This also is not." |
evaṃ sante mayheva koci doso bhavissatīti. |
"In that case, there must be some fault in me." |
tuyhampi doso natthīti. |
"There is no fault in you either." |
atha kasmā mayā saddhiṃ yathā pakatiyā ālāpasallāpamattampi na karothāti? |
"Then why do you not even exchange ordinary conversation with me as usual?" |
so cintesi — “ayaṃ lokuttaradhammo nāma garu bhāriyo na pakāsetatabbo, sace kho panāhaṃ na kathessāmi, ayaṃ hadayaṃ phāletvā ettheva kālaṃ kareyyā”ti tassānuggahatthāya kathesi — “dhammadinne ahaṃ satthu dhammadesanaṃ sutvā lokuttaradhammaṃ nāma adhigato, taṃ adhigatassa evarūpā lokiyakiriyā na vaṭṭati. |
He thought: "This supramundane Dhamma is indeed serious, weighty, not to be revealed. But if I do not tell her, she might break her heart and die right here." So, for her benefit, he said: "Dhammadinnā, having heard the Master's Dhamma teaching, I have attained what is called the supramundane Dhamma. For one who has attained that, such worldly conduct is not proper. |
yadi tvaṃ icchasi, tava cattālīsa koṭiyo mama cattālīsa koṭiyoti asītikoṭidhanaṃ atthi, ettha issarā hutvā mama mātiṭṭhāne vā bhaginiṭṭhāne vā ṭhatvā vasa. |
If you wish, your forty koṭis and my forty koṭis, thus there is wealth of eighty koṭis; becoming mistress here, live staying in the position of my mother or sister. |
tayā dinnena bhattapiṇḍamattakena ahaṃ yāpessāmi. |
I will sustain myself with just a morsel of food given by you. |
athevaṃ na karosi, ime bhoge gahetvā kulagehaṃ gaccha, athāpi te bahiddhā patthanā natthi, ahaṃ taṃ bhaginiṭṭhāne vā dhituṭṭhāne vā ṭhapetvā posessāmī”ti. |
If you do not do so, take these possessions and go to your family home. Or if you have no desire outside, I will establish you in the position of a sister or daughter and support you." |
♦ sā cintesi — “pakatipuriso evaṃ vattā nāma natthi. |
♦ She thought: "An ordinary man would not speak thus. |
addhā etena lokuttaravaradhammo paṭividdho. |
Surely by him the excellent supramundane Dhamma has been penetrated. |
so pana dhammo kiṃ puriseheva paṭibujjhitabbo, udāhu mātugāmopi paṭivijjhituṃ sakkotī”ti visākhaṃ etadavoca — “kiṃ nu kho eso dhammo puriseheva labhitabbo, mātugāmenapi sakkā laddhun”ti? |
But can that Dhamma be awakened to only by men, or can a woman also penetrate it?" She said this to Visākha: "Is this Dhamma, indeed, to be obtained only by men, or can it also be obtained by a woman?" |
kiṃ vadesi dhammadinne, ye paṭipannakā, te etassa dāyādā, yassa yassa upanissayo atthi, so so etaṃ paṭilabhatīti. |
"What are you saying, Dhammadinnā? Those who have entered the path, they are heirs to this. Whoever has the supporting condition, he or she attains it." |
evaṃ sante mayhaṃ pabbajjaṃ anujānāthāti. |
"In that case, allow me to go forth (into homelessness)." |
sādhu bhadde, ahampi taṃ etasmiṃyeva magge yojetukāmo, manaṃ pana te ajānamāno na kathemīti tāvadeva bimbisārassa rañño santikaṃ gantvā vanditvā aṭṭhāsi. |
"Good, dear lady. I too wished to set you on this very path, but not knowing your mind, I did not speak." Immediately, he went to King Bimbisāra, paid homage, and stood. |
♦ rājā, “kiṃ, gahapati, akāle āgatosī”ti pucchi. |
♦ The king asked, "Why, householder, have you come at an unsuitable time?" |
dhammadinnā, “mahārāja, pabbajissāmī”ti vadatīti. |
"Dhammadinnā, Great King, says, 'I will go forth.'" |
kiṃ panassa laddhuṃ vaṭṭatīti? |
"But what is fitting for her to receive?" |
aññaṃ kiñci natthi, sovaṇṇasivikaṃ deva, laddhuṃ vaṭṭati nagarañca paṭijaggāpetunti. |
"Nothing else, Your Majesty, a golden palanquin is fitting for her to receive, and to have the city decorated." |
rājā sovaṇṇasivikaṃ datvā nagaraṃ paṭijaggāpesi. |
The king gave a golden palanquin and had the city decorated. |
visākho dhammadinnaṃ gandhodakena nahāpetvā sabbālaṅkārehi alaṅkārāpetvā sovaṇṇasivikāya nisīdāpetvā ñātigaṇena parivārāpetvā gandhapupphādīhi pūjayamāno nagaravāsanaṃ karonto viya bhikkhuniupassayaṃ gantvā, “dhammadinnaṃ pabbājethāyye”ti āha. |
Visākha, having had Dhammadinnā bathed with scented water, adorned with all ornaments, seated in the golden palanquin, surrounded by her relatives, honoring her with perfumes, flowers, etc., as if perfuming the city, went to the nunnery and said, "Admit Dhammadinnā to the order, venerable ladies." |
bhikkhuniyo “ekaṃ vā dve vā dose sahituṃ vaṭṭati gahapatī”ti āhaṃsu. |
The nuns said, "It is fitting, householder, to endure one or two faults." |
natthayye koci doso, saddhāya pabbajatīti. |
"There is no fault, venerable ladies; she goes forth out of faith." |
athekā byattā therī tacapañcakakammaṭṭhānaṃ ācikkhitvā kese ohāretvā pabbājesi. |
Then a competent elder nun, having explained the meditation subject of the five skin-parts, shaved her hair and gave her the going forth. |
visākho, “abhiramayye, svākkhāto dhammo”ti vanditvā pakkāmi. |
Visākha, saying, "Delight, venerable lady, in the well-expounded Dhamma," paid homage and departed. |
♦ tassā pabbajitadivasato paṭṭhāya lābhasakkāro uppajji. |
♦ From the day of her going forth, gain and honor arose for her. |
teneva palibuddhā samaṇadhammaṃ kātuṃ okāsaṃ na labhati. |
Obstructed by that very thing, she did not get an opportunity to practice the recluse's duties. |
athācariya-upajjhāyatheriyo gahetvā janapadaṃ gantvā aṭṭhatiṃsāya ārammaṇesu cittarucitaṃ kammaṭṭhānaṃ kathāpetvā samaṇadhammaṃ kātuṃ āraddhā, abhinīhārasampannattā pana nāticiraṃ kilamittha. |
Then, taking her teacher and preceptor elders, she went to the countryside and, having had a meditation subject suitable to her temperament explained from among the thirty-eight objects, she began to practice the recluse's duties; however, due to her perfected aspiration, she did not struggle for very long. |
♦ ito paṭṭhāya hi satasahassakappamatthake padumuttaro nāma satthā loke udapādi. |
♦ For, from this point, a hundred thousand aeons ago, a Teacher named Padumuttara arose in the world. |
tadā esā ekasmiṃ kule dāsī hutvā attano kese vikkiṇitvā sujātattherassa nāma aggasāvakassa dānaṃ datvā patthanamakāsi. |
At that time, she, having been a slave girl in a certain family, sold her own hair, gave a gift to the chief disciple named Sujāta Thera, and made an aspiration. |
sā tāya patthanābhinīhārasampattiyā nāticiraṃ kilamittha, katipāheneva arahattaṃ patvā cintesi — “ahaṃ yenatthena sāsane pabbajitā, so matthakaṃ patto, kiṃ me janapadavāsena, mayhaṃ ñātakāpi puññāni karissanti, bhikkhunisaṅghopi paccayehi na kilamissati, rājagahaṃ gacchāmī”ti bhikkhunisaṅghaṃ gahetvā rājagahameva agamāsi. |
She, due to that attainment of aspiration and resolution, did not struggle for very long; in just a few days, she attained Arahantship and thought: "The purpose for which I went forth in the teaching, that has reached its culmination. What is the use of my living in the countryside? My relatives too will perform meritorious deeds, and the order of nuns also will not struggle for requisites. I will go to Rājagaha." Taking the order of nuns, she went to Rājagaha itself. |
visākho, “dhammadinnā kira āgatā”ti sutvā, “pabbajitvā nacirasseva janapadaṃ gatā, gantvāpi nacirasseva paccāgatā, kiṃ nu kho bhavissati, gantvā jānissāmī”ti dutiyagamanena bhikkhuniupassayaṃ agamāsi. |
Visākha, hearing, "It seems Dhammadinnā has come," (thought), "Having gone forth, not long after she went to the countryside; and having gone, not long after she has returned. What could it be? I will go and find out." With this second visit, he went to the nunnery. |
tena vuttaṃ — “atha kho visākho upāsako yena dhammadinnā bhikkhunī tenupasaṅkamī”ti. |
Therefore it was said: "Then Visākha the layman approached the nun Dhammadinnā." |
♦ etadavocāti etaṃ sakkāyotiādivacanaṃ avoca. |
♦ "He said this" means he spoke the words "Personality view (sakkāya)," etc. |
kasmā avocāti? |
Why did he speak? |
evaṃ kirassa ahosi — “abhiramasi nābhiramasi, ayye”ti evaṃ pucchanaṃ nāma na paṇḍitakiccaṃ, pañcupādānakkhandhe upanetvā pañhaṃ pucchissāmi, pañhabyākaraṇena tassā abhiratiṃ vā anabhiratiṃ vā jānissāmīti, tasmā avoca. |
It seems this occurred to him: "Asking 'Do you delight, venerable lady, or do you not delight?' is not the act of a wise person. I will ask a question by introducing the five aggregates subject to clinging; by her answering the question, I will know her delight or non-delight." Therefore, he spoke. |
taṃ sutvāva dhammadinnā ahaṃ, āvuso visākha, acirapabbajitā sakāyaṃ vā parakāyaṃ vā kuto jānissāmīti vā, aññattheriyo upasaṅkamitvā pucchāti vā avatvā upanikkhittaṃ sampaṭicchamānā viya, ekapāsakagaṇṭhiṃ mocentī viya gahanaṭṭhāne hatthimaggaṃ nīharamānā viya khaggamukhena samuggaṃ vivaramānā viya ca paṭisambhidāvisaye ṭhatvā pañhaṃ vissajjamānā, pañca kho ime, āvuso visākha, upādānakkhandhātiādimāha. |
Upon hearing that, Dhammadinnā, without saying, "Friend Visākha, I, recently gone forth, how would I know my own body or another's body?" or, "Approach other elder nuns and ask," but as if accepting what was presented, as if untying a single knot, as if clearing a path for the hand in a dense place, or as if opening a casket with the edge of a sword, standing in the field of analytical knowledge, answering the question, said, "These five, friend Visākha, are the aggregates subject to clinging," and so on. |
tattha pañcāti gaṇanaparicchedo. |
Therein, "five" is the delimitation by counting. |
upādānakkhandhāti upādānānaṃ paccayabhūtā khandhāti evamādinā nayenettha upādānakkhandhakathā vitthāretvā kathetabbā. |
"Aggregates subject to clinging" means aggregates that are the condition for clinging; in this way, the discourse on the aggregates subject to clinging should be explained in detail here. |
sā panesā visuddhimagge vitthāritā evāti tattha vittāritanayeneva veditabbā. |
But this has been detailed in the Visuddhimagga, so it should be understood by the method detailed there. |
sakkāyasamudayādīsupi yaṃ vattabbaṃ, taṃ heṭṭhā tattha tattha vuttameva. |
Regarding the origin of personality view, etc., whatever should be said, that has already been said below in various places. |
♦ idaṃ pana catusaccabyākaraṇaṃ sutvā visākho theriyā abhiratabhāvaṃ aññāsi. |
♦ But hearing this explanation of the Four Truths, Visākha knew the elder nun's state of delight. |
yo hi buddhasāsane ukkaṇṭhito hoti anabhirato, so evaṃ pucchitapucchitapañhaṃ saṇḍāsena ekekaṃ palitaṃ gaṇhanto viya, sinerupādato vālukaṃ uddharanto viya vissajjetuṃ na sakkoti. |
For whoever is dissatisfied in the Buddha's teaching, not delighting, he cannot answer such repeatedly asked questions, like one picking out grey hairs one by one with tweezers, or like one trying to remove sand from the foot of Mount Sineru. |
yasmā pana imāni cattāri saccāni loke candimasūriyā viya buddhasāsane pākaṭāni, parisamajjhe gato hi bhagavāpi mahātherāpi saccāneva pakāsenti; |
But because these Four Truths are as manifest in the Buddha's teaching as the sun and moon are in the world—for the Blessed One and the great elders, when they have gone into the midst of an assembly, declare the Truths themselves; |
bhikkhusaṅghopi pabbajitadivasato paṭṭhāya kulaputte cattāri nāma kiṃ, cattāri ariyasaccānīti pañhaṃ uggaṇhāpeti. |
and the order of bhikkhus too, from the day of going forth, makes clansmen learn the question, "What are the four things called the Four Noble Truths?" |
ayañca dhammadinnā upāyakosalle ṭhitā paṇḍitā byattā nayaṃ gahetvā sutenapi kathetuṃ samatthā, tasmā “na sakkā etissā ettāvatā saccānaṃ paṭividdhabhāvo ñātuṃ, saccavinibbhogapañhabyākaraṇena sakkā ñātun”ti cintetvā heṭṭhā kathitāni dve saccāni paṭinivattetvā guḷhaṃ katvā gaṇṭhipañhaṃ pucchissāmīti pucchanto taññeva nu kho, ayyetiādimāha. |
And this Dhammadinnā, established in skill in means, wise, competent, able to speak even from hearing by grasping the method, therefore (Visākha thought), "It is not possible by this much to know her penetration of the Truths; by an answer to a question differentiating the Truths, it will be possible to know." Thinking thus, turning back the two truths spoken of below, making it subtle, "I will ask a knotty question," asking, he said, "Is it indeed that very thing, venerable lady?" and so on. |
♦ tassa vissajjane na kho, āvuso visākha, taññeva upādānanti upādānassa saṅkhārakkhandhekadesabhāvato na taṃyeva upādānaṃ te pañcupādānakkhandhā, nāpi aññatra pañcahi upādānakkhandhehi upādānaṃ. |
♦ In its explanation: "Not indeed, friend Visākha, is it that very clinging," because clinging is a part of the aggregate of formations, those five aggregates subject to clinging are not that very clinging, nor is clinging apart from the five aggregates subject to clinging. |
yadi hi taññeva siyā, rūpādisabhāvampi upādānaṃ siyā. |
For if it were that very thing, then clinging would also be the nature of form, etc. |
yadi aññatra siyā, parasamaye cittavippayutto anusayo viya paṇṇatti viya nibbānaṃ viya ca khandhavinimuttaṃ vā siyā, chaṭṭho vā khandho paññapetabbo bhaveyya, tasmā evaṃ byākāsi. |
If it were apart, it would be either dissociated from the aggregates like a latent tendency dissociated from mind in another system, or like a concept, or like Nibbāna, or a sixth aggregate would have to be postulated; therefore, she explained thus. |
tassā byākaraṇaṃ sutvā “adhigatapatiṭṭhā ayan”ti visākho niṭṭhamagamāsi. |
Hearing her explanation, Visākha came to the conclusion, "She has attained a firm standing." |
na hi sakkā akhīṇāsavena asambaddhena avitthāyantena padīpasahassaṃ jālentena viya evarūpo guḷho paṭicchanno tilakkhaṇāhato gambhīro pañho vissajjetuṃ. |
For it is not possible for one who is not an Arahant, who is incoherent, not expanding (in wisdom), to answer such a subtle, hidden, profound question, struck by the three characteristics, like one lighting a thousand lamps. |
niṭṭhaṃ gantvā pana, “ayaṃ dhammadinnā sāsane laddhapatiṭṭhā adhigatapaṭisambhidā vesārajjappattā bhavamatthake ṭhitā mahākhīṇāsavā, samatthā mayhaṃ pucchitapañhaṃ kathetuṃ, idāni pana naṃ ovattikasāraṃ pañhaṃ pucchissāmī”ti cintetvā taṃ pucchanto, kathaṃ panāyyetiādimāha. |
But having come to a conclusion, (he thought), "This Dhammadinnā has gained a firm standing in the teaching, has attained analytical knowledge, has reached fearlessness, stands at the pinnacle of existence, is a great Arahant, capable of answering the question I have asked. Now, however, I will ask her a question of essential practical relevance." Thinking thus, asking that, he said, "But how, venerable lady?" and so on. |
♦ 461. tassa vissajjane assutavātiādi mūlapariyāye vitthāritameva. |
♦ 461. In its explanation, "the uninstructed," etc., has been detailed in the Mūlapariyāya Sutta. |
rūpaṃ attato samanupassatīti, “idhekacco rūpaṃ attato samanupassati. |
"He regards form as self" means, "Here a certain person regards form as self. |
yaṃ rūpaṃ so ahaṃ, yo ahaṃ taṃ rūpanti rūpañca attañca advayaṃ samanupassati. |
'What form is, that I am; what I am, that is form'—thus he regards form and self as non-dual. |
seyyathāpi nāma telappadīpassa jhāyato yā acci so vaṇṇo, yo vaṇṇo sā accīti acciñca vaṇṇañca advayaṃ samanupassati. |
Just as, indeed, for a burning oil lamp, what the flame is, that is the color; what the color is, that is the flame—thus he regards flame and color as non-dual. |
evameva idhekacco rūpaṃ attato samanupassati . |
Even so, here a certain person regards form as self... |
.. pe . |
.. (etc.) .. |
.. advayaṃ samanupassatī”ti (paṭi. |
.. he regards as non-dual" (Paṭisambhidāmagga 1.131) |
ma. 1.131) evaṃ rūpaṃ attāti diṭṭhipassanāya passati. |
thus he sees "form is self" with the seeing of a view. |
rūpavantaṃ vā attānanti arūpaṃ attāti gahetvā chāyāvantaṃ rukkhaṃ viya taṃ attānaṃ rūpavantaṃ samanupassati. |
Or "self as possessing form" means, taking self as formless, like a tree possessing a shadow, he regards that self as possessing form. |
attani vā rūpanti arūpameva attāti gahetvā pupphasmiṃ gandhaṃ viya attani rūpaṃ samanupassati. |
Or "form in self" means, taking self as formless indeed, like fragrance in a flower, he regards form in self. |
rūpasmiṃ vā attānanti arūpameva attāti gahetvā karaṇḍāya maṇiṃ viya attānaṃ rūpasmiṃ samanupassati. |
Or "self in form" means, taking self as formless indeed, like a jewel in a casket, he regards self in form. |
vedanaṃ attatotiādīsupi eseva nayo. |
This same method applies to "feeling as self," etc., as well. |
♦ tattha, rūpaṃ attato samanupassatīti suddharūpameva attāti kathitaṃ. |
♦ Therein, "he regards form as self" means pure form itself is declared as self. |
rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. |
Or self as possessing form, or form in self, or self in form. |
vedanaṃ attato. |
Feeling as self... |
.. saññaṃ. |
.. perception... |
.. saṅkhāre. |
.. formations... |
.. viññāṇaṃ attato samanupassatīti imesu sattasu ṭhānesu arūpaṃ attāti kathitaṃ. |
.. "he regards consciousness as self"—in these seven instances, formless is declared as self. |
vedanāvantaṃ vā attānaṃ, attani vā vedanaṃ, vedanāya vā attānanti evaṃ catūsu khandhesu tiṇṇaṃ tiṇṇaṃ vasena dvādasasu ṭhānesu rūpārūpamissako attā kathito. |
Or self as possessing feeling, or feeling in self, or self in feeling—thus in the four aggregates, by way of three each, in twelve instances, a self mixed with form and formless is declared. |
tattha rūpaṃ attato samanupassati. |
Therein, he regards form as self... |
.. vedanaṃ. |
.. feeling... |
.. saññaṃ. |
.. perception... |
.. saṅkhāre. |
.. formations... |
.. viññāṇaṃ attato samanupassatīti imesu pañcasu ṭhānesu ucchedadiṭṭhi kathitā, avasesesu sassatadiṭṭhīti. |
.. "he regards consciousness as self"—in these five instances, annihilationism is declared; in the remaining, eternalism. |
evamettha pannarasa bhavadiṭṭhiyo, pañca vibhavadiṭṭhiyo honti. |
Thus, herein there are fifteen views of existence, and five views of non-existence. |
na rūpaṃ attatoti ettha rūpaṃ attāti na samanupassati. |
"Not form as self"—here he does not regard form as self. |
aniccaṃ dukkhaṃ anattāti pana samanupassati. |
But he regards it as impermanent, suffering, not-self. |
na rūpavantaṃ attānaṃ . |
Not self as possessing form... |
.. pe . |
.. (etc.) .. |
.. na viññāṇasmiṃ attānanti ime pañcakkhandhe kenaci pariyāyena attato na samanupassati, sabbākārena pana aniccā dukkhā anattāti samanupassati. |
.. "not self in consciousness"—these five aggregates he does not in any way regard as self; but in all aspects, he regards them as impermanent, suffering, not-self. |
♦ ettāvatā theriyā, “evaṃ kho, āvuso visākha, sakkāyadiṭṭhi hotī”ti evaṃ purimapañhaṃ vissajjentiyā ettakena gamanaṃ hoti, āgamanaṃ hoti, gamanāgamanaṃ hoti, vaṭṭaṃ vattatīti vaṭṭaṃ matthakaṃ pāpetvā dassitaṃ. |
♦ By this much, the elder nun, answering the former question, "Thus, friend Visākha, personality view occurs," by this much showed, having brought it to culmination: there is going, there is coming, there is going and coming, the round revolves. |
evaṃ kho, āvuso visākha, sakkāyadiṭṭhi na hotīti pacchimaṃ pañhaṃ vissajjentiyā ettakena gamanaṃ na hoti, āgamanaṃ na hoti, gamanāgamanaṃ na hoti, vaṭṭaṃ nāma na vattatīti vivaṭṭaṃ matthakaṃ pāpetvā dassitaṃ. |
Answering the latter question, "Thus, friend Visākha, personality view does not occur," by this much showed, having brought it to culmination: there is no going, there is no coming, there is no going and coming, the round, so-called, does not revolve—the rolling back (of samsara). |
♦ 462. katamo panāyye, ariyo aṭṭhaṅgiko maggoti ayaṃ pañho theriyā paṭipucchitvā vissajjetabbo bhaveyya — “upāsaka, tayā heṭṭhā maggo pucchito, idha kasmā maggameva pucchasī”ti. |
♦ 462. "But which, venerable lady, is the Noble Eightfold Path?"—this question should have been answered by the elder nun after asking back: "Layman, you asked about the path below; why here do you ask about the path itself?" |
sā pana attano byattatāya paṇḍiccena tassa adhippāyaṃ sallakkhesi — “iminā upāsakena heṭṭhā paṭipattivasena maggo pucchito bhavissati, idha pana taṃ saṅkhatāsaṅkhatalokiyalokuttarasaṅgahitāsaṅgahitavasena pucchitukāmo bhavissatī”ti. |
But she, by her competence and wisdom, discerned his intention: "This layman will have asked about the path below by way of practice; here, however, he will be wanting to ask about it by way of conditioned-unconditioned, mundane-supramundane, included-not included." |
tasmā appaṭipucchitvāva yaṃ yaṃ pucchi, taṃ taṃ vissajjesi. |
Therefore, without asking back, whatever he asked, that she answered. |
tattha saṅkhatoti cetito kappito pakappito āyūhito kato nibbattito samāpajjantena samāpajjitabbo. |
Therein, "conditioned" means intended, devised, contrived, striven for, made, produced, to be attained by one attaining. |
tīhi ca kho, āvuso visākha, khandhehi ariyo aṭṭhaṅgiko maggo saṅgahitoti ettha yasmā maggo sappadeso, tayo khandhā nippadesā, tasmā ayaṃ sappadesattā nagaraṃ viya rajjena nippadesehi tīhi khandhehi saṅgahito. |
"And by three aggregates, friend Visākha, is the Noble Eightfold Path included." Here, because the path is with parts, and the three aggregates are without parts, therefore it, being with parts, is included by the three aggregates without parts, like a city by a kingdom. |
tattha sammāvācādayo tayo sīlameva, tasmā te sajātito sīlakkhandhena saṅgahitāti. |
Therein, right speech and the other two are virtue itself, therefore they, by their own nature, are included in the aggregate of virtue. |
kiñcāpi hi pāḷiyaṃ sīlakkhandheti bhummena viya niddeso kato, attho pana karaṇavasena veditabbo. |
Although indeed in the Pāli, "in the aggregate of virtue" is stated as if in the locative, the meaning, however, should be understood in the instrumental sense. |
sammāvāyāmādīsu pana tīsu samādhi attano dhammatāya ārammaṇe ekaggabhāvena appetuṃ na sakkoti. |
But among the three, right effort, etc., concentration by its own nature cannot apply itself to the object with one-pointedness. |
vīriye pana paggahakiccaṃ sādhente satiyā ca apilāpanakiccaṃ sādhentiyā laddhūpakāro hutvā sakkoti. |
But when effort accomplishes the task of exertion, and mindfulness accomplishes the task of non-forgetfulness, having received their support, it can. |
♦ tatrāyaṃ upamā — yathā hi “nakkhattaṃ kīḷissāmā”ti uyyānaṃ paviṭṭhesu tīsu sahāyesu eko supupphitaṃ campakarukkhaṃ disvā hatthaṃ ukkhipitvāpi gahetuṃ na sakkuṇeyya. |
♦ Herein, this is the simile: Just as among three friends who have entered a park saying, "Let us celebrate the festival," one, seeing a fully blossomed campaka tree, even having raised his hand, might not be able to reach it. |
athassa dutiyo onamitvā piṭṭhiṃ dadeyya, so tassa piṭṭhiyaṃ ṭhatvāpi kampamāno gahetuṃ na sakkuṇeyya . |
Then a second one might bend down and offer his back; he, even standing on his back, trembling, might not be able to reach. |
athassa itaro aṃsakūṭaṃ upanāmeyya, so ekassa piṭṭhiyaṃ ṭhatvā ekassa aṃsakūṭaṃ olubbha yathāruci pupphāni ocinitvā piḷandhitvā nakkhattaṃ kīḷeyya. |
Then the other might offer his shoulder-top; he, standing on the back of one and leaning on the shoulder-top of another, might pick flowers as he likes, adorn himself, and celebrate the festival. |
evaṃsampadamidaṃ daṭṭhabbaṃ. |
This success should be seen thus. |
ekato uyyānaṃ paviṭṭhā tayo sahāyakā viya hi ekato jātā sammāvāyāmādayo tayo dhammā. |
For like three friends who entered a park together, the three things, right effort, etc., are born together. |
supupphitacampako viya ārammaṇaṃ. |
The object is like the fully blossomed campaka tree. |
hatthaṃ ukkhipitvāpi gahetuṃ asakkonto viya attano dhammatāya ārammaṇe ekaggabhāvena appetuṃ asakkonto samādhi. |
Concentration, unable by its own nature to apply itself to the object with one-pointedness, is like one unable to reach even after raising the hand. |
piṭṭhiṃ datvā onatasahāyo viya vāyāmo. |
Effort is like the friend who bent down offering his back. |
aṃsakūṭaṃ datvā ṭhitasahāyo viya sati. |
Mindfulness is like the friend who stood offering his shoulder-top. |
yathā tesu ekassa piṭṭhiyaṃ ṭhatvā ekassa aṃsakūṭaṃ olubbha itaro yathāruci pupphaṃ gahetuṃ sakkoti, evamevaṃ vīriye paggahakiccaṃ sādhente, satiyā ca apilāpanakiccaṃ sādhentiyā laddhupakāro samādhi sakkoti ārammaṇe ekaggabhāvena appetuṃ. |
Just as among them, standing on the back of one and leaning on the shoulder-top of another, the other is able to take flowers as he likes, even so, when effort accomplishes the task of exertion, and mindfulness accomplishes the task of non-forgetfulness, concentration, having received their support, is able to apply itself to the object with one-pointedness. |
tasmā samādhiyevettha sajātito samādhikkhandhena saṅgahito. |
Therefore, concentration itself here, by its own nature, is included in the aggregate of concentration. |
vāyāmasatiyo pana kiriyato saṅgahitā honti. |
But effort and mindfulness are included by way of function. |
♦ sammādiṭṭhisammāsaṅkappesupi paññā attano dhammatāya aniccaṃ dukkhaṃ anattāti ārammaṇaṃ nicchetuṃ na sakkoti, vitakke pana ākoṭetvā ākoṭetvā dente sakkoti. |
♦ In right view and right intention also, wisdom by its own nature cannot determine the object as impermanent, suffering, not-self; but when initial application repeatedly strikes and gives it, it can. |
kathaṃ? yathā hi heraññiko kahāpaṇaṃ hatthe ṭhapetvā sabbabhāgesu oloketukāmo samānopi na cakkhudaleneva parivattetuṃ sakkoti, aṅgulipabbehi pana parivattetvā ito cito ca oloketuṃ sakkoti. |
How? Just as a goldsmith, placing a coin in his hand, though wishing to look at all its parts, cannot turn it over with his eyelid alone, but by turning it with his finger-joints, he can look at it from this side and that. |
evameva na paññā attano dhammatāya aniccādivasena ārammaṇaṃ nicchetuṃ sakkoti, abhiniropanalakkhaṇena pana āhananapariyāhananarasena vitakkena ākoṭentena viya parivattentena viya ca ādāyā dinnameva vinicchetuṃ sakkoti. |
Even so, wisdom by its own nature cannot determine the object as impermanent, etc.; but by initial application, which has the characteristic of directing the mind and the function of striking and repeatedly striking, as if striking, as if turning over, it can indeed determine what has been taken and given. |
tasmā idhāpi sammādiṭṭhiyeva sajātito paññākkhandhena saṅgahitā. |
Therefore, here too, right view itself, by its own nature, is included in the aggregate of wisdom. |
sammāsaṅkappo pana kiriyato saṅgahito hoti. |
But right intention is included by way of function. |
iti imehi tīhi khandhehi maggo saṅgahaṃ gacchati. |
Thus, by these three aggregates, the path is included. |
tena vuttaṃ — “tīhi ca kho, āvuso visākha, khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito”ti. |
Therefore it was said: "And by three aggregates, friend Visākha, is the Noble Eightfold Path included." |
♦ idāni ekacittakkhaṇikaṃ maggasamādhiṃ sanimittaṃ saparikkhāraṃ pucchanto, katamo panāyyetiādimāha. |
♦ Now, asking about the path-concentration of a single mind-moment, with its sign and requisites, he said, "But which, venerable lady?" and so on. |
tassa vissajjane cattāro satipaṭṭhānā maggakkhaṇe catukiccasādhanavasena uppannā sati, sā samādhissa paccayatthena nimittaṃ. |
In its explanation: the four foundations of mindfulness are mindfulness arisen at the path-moment by way of accomplishing four tasks; it is the sign for concentration in the sense of a condition. |
cattāro sammappadhānā catukiccasādhanavaseneva uppannaṃ vīriyaṃ, taṃ parivāraṭṭhena parikkhāro hoti. |
The four right strivings are effort arisen by way of accomplishing four tasks itself; it is the requisite in the sense of an accessory. |
tesaṃyeva dhammānanti tesaṃ maggasampayuttadhammānaṃ. |
"Of those very things" means of those things associated with the path. |
āsevanātiādīsu ekacittakkhaṇikāyeva āsevanādayo vuttāti. |
In "cultivation," etc., cultivation and so on of a single mind-moment itself are stated. |
♦ vitaṇḍavādī pana, “ekacittakkhaṇiko nāma maggo natthi, ‘evaṃ bhāveyya satta vassānī’ti hi resonator sattapi vassāni maggabhāvanā hoti, kilesā pana lahu chijjantā sattahi ñāṇehi chijjantī”ti vadati. |
♦ But the sophist says, "There is no such thing as a path of a single mind-moment. For because it is said, 'Thus he should develop it for seven years,' path-development occurs for even seven years; but defilements, being cut off quickly, are cut off by seven knowledges." |
so “suttaṃ āharā”ti vacanato. |
He, when told, "Bring a sutta." |
addhā aññaṃ apassanto, “yā tesaṃyeva dhammānaṃ āsevanā bhāvanā bahulīkamman”ti idameva suttaṃ āharitvā, “aññena cittena āsevati, aññena bhāveti, aññena bahulīkarotī”ti vakkhati. |
Surely, not seeing another, bringing this very sutta, "That which is the cultivation, development, frequent practice of those very things," he will say, "He cultivates with one mind, develops with another, frequently practices with another." |
tato vattabbā — “kiṃ panidaṃ, suttaṃ neyyatthaṃ nītatthan”ti. |
Then he should be told: "But is this sutta of interpretable meaning or of established meaning?" |
tato vakkhati — “nītatthaṃ yathā suttaṃ tatheva attho”ti. |
Then he will say: "Of established meaning; as the sutta is, so is the meaning." |
tassa idaṃ uttaraṃ — evaṃ sante ekaṃ cittaṃ āsevamānaṃ uppannaṃ, aparampi āsevamānaṃ, aparampi āsevamānanti evaṃ divasampi āsevanāva bhavissati, kuto bhāvanā, kuto bahulīkammaṃ? |
This is the answer to him: In that case, one mind arises cultivating, another also cultivating, another also cultivating—thus for a whole day there will be only cultivation; whence development, whence frequent practice? |
ekaṃ vā bhāvayamānaṃ uppannaṃ aparampi bhāvayamānaṃ aparampi bhāvayamānanti evaṃ divasampi bhāvanāva bhavissati, kuto āsevanā kuto bahulīkammaṃ? |
Or one arises developing, another also developing, another also developing—thus for a whole day there will be only development; whence cultivation, whence frequent practice? |
ekaṃ vā bahulīkarontaṃ uppannaṃ, aparampi bahulīkarontaṃ, aparampi bahulīkarontanti evaṃ divasampi bahulīkammameva bhavissati kuto āsevanā, kuto bhāvanāti. |
Or one arises frequently practicing, another also frequently practicing, another also frequently practicing—thus for a whole day there will be only frequent practice; whence cultivation, whence development? |
♦ atha vā evaṃ vadeyya — “ekena cittena āsevati, dvīhi bhāveti, tīhi bahulīkaroti. |
♦ Or he might say thus: "With one mind he cultivates, with two he develops, with three he frequently practices. |
dvīhi vā āsevati, tīhi bhāveti, ekena bahulīkaroti . |
Or with two he cultivates, with three he develops, with one he frequently practices. |
tīhi vā āsevati, ekena bhāveti, dvīhi bahulīkarotī”ti. |
Or with three he cultivates, with one he develops, with two he frequently practices." |
so vattabbā — “mā suttaṃ me laddhanti yaṃ vā taṃ vā avaca. |
He should be told: "Do not, thinking 'I have found a sutta,' say whatever comes to mind. |
pañhaṃ vissajjentena nāma ācariyassa santike vasitvā buddhavacanaṃ uggaṇhitvā attharasaṃ viditvā vattabbaṃ hoti. |
One who answers a question should, having lived near a teacher, learned the Buddha's word, and known the taste of the meaning, speak. |
ekacittakkhaṇikāva ayaṃ āsevanā, ekacittakkhaṇikā bhāvanā, ekacittakkhaṇikaṃ bahulīkammaṃ. |
This cultivation is of a single mind-moment, development is of a single mind-moment, frequent practice is of a single mind-moment. |
khayagāmilokuttaramaggo bahulacittakkhaṇiko nāma natthi, ‘ekacittakkhaṇikoyevā’ti saññāpetabbo. |
There is no supramundane path leading to destruction that is of many mind-moments; he should be made to understand, 'It is of a single mind-moment indeed.' |
sace sañjānāti, sañjānātu, no ce sañjānāti, gaccha pātova vihāraṃ pavisitvā yāguṃ pivāhī”ti uyyojetabbo. |
If he understands, let him understand; if he does not understand, he should be dismissed, saying, 'Go, enter the monastery early in the morning and drink gruel.'" |
♦ 463. kati panāyye saṅkhārāti idha kiṃ pucchati? |
♦ 463. "But how many, venerable lady, are the conditioners?"—what does he ask here? |
ye saṅkhāre nirodhetvā nirodhaṃ samāpajjati, te pucchissāmīti pucchati. |
He asks, "I will ask about those conditioners which, having been stopped, one attains cessation." |
tenevassa adhippāyaṃ ñatvā therī, puññābhisaṅkhārādīsu anekesu saṅkhāresu vijjamānesupi, kāyasaṅkhārādayova ācikkhantī, tayome, āvusotiādimāha. |
Therefore, knowing his intention, the elder nun, although there are many conditioners such as meritorious formations, etc., explaining only bodily conditioners, etc., said, "These three, friend," and so on. |
tattha kāyapaṭibaddhattā kāyena saṅkharīyati karīyati nibbattīyatīti kāyasaṅkhāro. |
Therein, "bodily conditioner" means, because it is connected with the body, it is conditioned, made, produced by the body. |
vācaṃ saṅkharoti karoti nibbattetīti vacīsaṅkhāro. |
"Verbal conditioner" means it conditions, makes, produces speech. |
cittapaṭibaddhattā cittena saṅkharīyati karīyati nibbattīyatīti cittasaṅkhāro. |
"Mental conditioner" means, because it is connected with the mind, it is conditioned, made, produced by the mind. |
katamo panāyyeti idha kiṃ pucchati? |
"But which, venerable lady...?"—what does he ask here? |
ime saṅkhārā aññamaññamissā āluḷitā avibhūtā duddīpanā. |
These conditioners are mixed with one another, stirred up, indistinct, difficult to illuminate. |
tathā hi, kāyadvāre ādānagahaṇamuñcanacopanāni pāpetvā uppannā aṭṭha kāmāvacarakusalacetanā dvādasa akusalacetanāti evaṃ kusalākusalā vīsati cetanāpi assāsapassāsāpi kāyasaṅkhārātveva vuccanti. |
For example, at the body door, having caused taking, grasping, releasing, and movement, there arise eight sensual-sphere wholesome volitions and twelve unwholesome volitions—thus these twenty wholesome and unwholesome volitions, and also in-breaths and out-breaths, are called bodily conditioners. |
vacīdvāre hanusaṃcopanaṃ vacībhedaṃ pāpetvā uppannā vuttappakārāva vīsati cetanāpi vitakkavicārāpi vacīsaṅkhārotveva vuccanti. |
At the speech door, having caused movement of the jaw and breaking into speech, there arise the twenty volitions of the aforementioned kind, and also initial application and sustained application, which are called verbal conditioners. |
kāyavacīdvāresu copanaṃ apattā raho nisinnassa cintayato uppannā kusalākusalā ekūnatiṃsa cetanāpi saññā ca vedanā cāti ime dve dhammāpi cittasaṅkhārotveva vuccanti. |
Not having reached movement at the body and speech doors, arising in one sitting alone and thinking, there are twenty-nine wholesome and unwholesome volitions, and also perception and feeling—these two things are also called mental conditioners. |
evaṃ ime saṅkhārā aññamaññamissā āluḷitā avibhūtā duddīpanā. |
Thus these conditioners are mixed with one another, stirred up, indistinct, difficult to illuminate. |
te pākaṭe vibhūte katvā kathāpessāmīti pucchati. |
He asks, "I will have them explained, having made them clear and distinct." |
♦ kasmā panāyyeti idha kāyasaṅkhārādināmassa padatthaṃ pucchati. |
♦ "But why, venerable lady...?"—here he asks the meaning of the term "bodily conditioner," etc. |
tassa vissajjane kāyappaṭibaddhāti kāyanissitā, kāye sati honti, asati na honti. |
In its explanation: "connected with the body" means dependent on the body; when there is a body, they are; when there is no body, they are not. |
cittappaṭibaddhāti cittanissitā, citte sati honti, asati na honti. |
"Connected with the mind" means dependent on the mind; when there is mind, they are; when there is no mind, they are not. |
♦ 464. idāni kiṃ nu kho esā saññāvedayitanirodhaṃ valañjeti, na valañjeti. |
♦ 464. Now, "Does she indeed make use of the cessation of perception and feeling, or does she not make use of it? |
ciṇṇavasī vā tattha no ciṇṇavasīti jānanatthaṃ pucchanto, kathaṃ panāyye, saññāvedayitanirodhasamāpatti hotītiādimāha. |
Is she skilled in it, or not skilled in it?"—asking for the purpose of knowing this, he said, "But how, venerable lady, does the attainment of the cessation of perception and feeling occur?" and so on. |
tassa vissajjane samāpajjissanti vā samāpajjāmīti vā padadvayena nevasaññānāsaññāyatanasamāpattikālo kathito. |
In its explanation, by the two phrases "Will attain" or "I am attaining," the time of the attainment of the base of neither-perception-nor-non-perception is stated. |
samāpannoti padena antonirodho. |
By the phrase "having attained," internal cessation. |
tathā purimehi dvīhi padehi sacittakakālo kathito, pacchimena acittakakālo. |
Thus, by the former two phrases, the time with mind is stated; by the latter, the time without mind. |
pubbeva tathā cittaṃ bhāvitaṃ hotīti nirodhasamāpattito pubbe addhānaparicchedakāleyeva, ettakaṃ kālaṃ acittako bhavissāmīti addhānaparicchedacittaṃ bhāvitaṃ hoti. |
"The mind has been previously developed thus" means, before the attainment of cessation, at the very time of delimiting the duration, the mind delimiting the duration, "For such a long time I will be without mind," has been developed. |
yaṃ taṃ tathattāya upanetīti yaṃ evaṃ bhāvitaṃ cittaṃ, taṃ puggalaṃ tathattāya acittakabhāvāya upaneti. |
"Which leads him to that state" means that mind thus developed leads the person to that state, to the state of being without mind. |
♦ paṭhamaṃ nirujjhati vacīsaṅkhāroti sesasaṅkhārehi paṭhamaṃ dutiyajjhāneyeva nirujjhati. |
♦ "First, the verbal conditioner ceases" means, before the other conditioners, it ceases in the second jhana itself. |
tato kāyasaṅkhāroti tato paraṃ kāyasaṅkhāro catutthajjhāne nirujjhati. |
"Then the bodily conditioner" means after that, the bodily conditioner ceases in the fourth jhana. |
tato cittasaṅkhāroti tato paraṃ cittasaṅkhāro antonirodhe nirujjhati. |
"Then the mental conditioner" means after that, the mental conditioner ceases in internal cessation. |
vuṭṭhahissanti vā vuṭṭhahāmīti vā padadvayena antonirodhakālo kathito. |
By the two phrases "Will emerge" or "I am emerging," the time of internal cessation is stated. |
vuṭṭhitoti padena phalasamāpattikālo. |
By the phrase "having emerged," the time of fruit-attainment. |
tathā purimehi dvīhi padehi acittakakālo kathito, pacchimena sacittakakālo. |
Thus, by the former two phrases, the time without mind is stated; by the latter, the time with mind. |
pubbeva tathā cittaṃ bhāvitaṃ hotīti nirodhasamāpattito pubbe addhānaparicchedakāleyeva ettakaṃ kālaṃ acittako hutvā tato paraṃ sacittako bhavissāmīti addhānaparicchedacittaṃ bhāvitaṃ hoti. |
"The mind has been previously developed thus" means, before the attainment of cessation, at the very time of delimiting the duration, the mind delimiting the duration, "Having been without mind for such a long time, thereafter I will be with mind," has been developed. |
yaṃ taṃ tathattāya upanetīti yaṃ evaṃ bhāvitaṃ cittaṃ, taṃ puggalaṃ tathattāya sacittakabhāvāya upaneti. |
"Which leads him to that state" means that mind thus developed leads the person to that state, to the state of being with mind. |
iti heṭṭhā nirodhasamāpajjanakālo gahito, idha nirodhato vuṭṭhānakālo. |
Thus, below, the time of attaining cessation was taken up; here, the time of emerging from cessation. |
♦ idāni nirodhakathaṃ kathetuṃ vāroti nirodhakathā kathetabbā siyā, sā panesā, “dvīhi balehi samannāgatattā tayo ca saṅkhārānaṃ paṭippassaddhiyā soḷasahi ñāṇacariyāhi navahi samādhicariyāhi vasībhāvatāpaññā nirodhasamāpattiyā ñāṇan”ti mātikaṃ ṭhapetvā sabbākārena visuddhimagge kathitā. |
♦ Now is the turn to speak the discourse on cessation, so the discourse on cessation should be spoken; but it, having established the mātikā (summary), "being endowed with two powers, and through the tranquillization of the three conditioners, with sixteen courses of knowledge, with nine courses of concentration, the wisdom of mastery is the knowledge of the attainment of cessation," has been spoken in all aspects in the Visuddhimagga. |
tasmā tattha kathitanayeneva gahetabbā . |
Therefore, it should be understood by the method spoken there. |
ko panāyaṃ nirodho nāma? |
But what is this thing called cessation? |
catunnaṃ khandhānaṃ paṭisaṅkhā appavatti. |
The non-occurrence, through discerning inhibition, of the four aggregates. |
atha kimatthametaṃ samāpajjantīti. |
Then for what purpose do they attain this? |
saṅkhārānaṃ pavatte ukkaṇṭhitā sattāhaṃ acittakā hutvā sukhaṃ viharissāma, diṭṭhadhammanibbānaṃ nāmetaṃ, yadidaṃ nirodhoti etadatthaṃ samāpajjanti. |
Dissatisfied with the process of conditioners, thinking, "For seven days, being without mind, we will dwell happily; this is called Nibbāna in the present life, that is, this cessation"—for this purpose they attain it. |
♦ paṭhamaṃ uppajjati cittasaṅkhāroti nirodhā vuṭṭhahantassa hi phalasamāpatticittaṃ paṭhamaṃ uppajjati. |
♦ "First, the mental conditioner arises" means, for one emerging from cessation, indeed the fruit-attainment mind arises first. |
taṃsampayuttaṃ saññañca vedanañca sandhāya, “paṭhamaṃ uppajjati cittasaṅkhāro”ti āha. |
Referring to the perception and feeling associated with it, he said, "First, the mental conditioner arises." |
tato kāyasaṅkhāroti tato paraṃ bhavaṅgasamaye kāyasaṅkhāro uppajjati. |
"Then the bodily conditioner" means after that, at the time of the life-continuum, the bodily conditioner arises. |
kiṃ pana phalasamāpatti assāsapassāse na samuṭṭhāpetīti? |
But does the fruit-attainment not arouse in-breaths and out-breaths? |
samuṭṭhāpeti. imassa pana catutthajjhānikā phalasamāpatti, sā na samuṭṭhāpeti. |
It does arouse them. But for this one, the fruit-attainment is of the fourth jhana; it does not arouse them. |
kiṃ vā etena phalasamāpatti paṭhamajjhānikā vā hotu, dutiyatatiyacatutthajjhānikā vā, santāya samāpattiyā vuṭṭhitassa bhikkhuno assāsapassāsā abbohārikā honti. |
Or what of it? Whether the fruit-attainment is of the first jhana, or of the second, third, or fourth jhana, for a bhikkhu who has emerged from a tranquil attainment, in-breaths and out-breaths are non- व्यवहारिक (not in normal operation). |
tesaṃ abbohārikabhāvo sañjīvattheravatthunā veditabbo. |
Their state of non-operation should be understood from the story of Sañjīva Thera. |
sañjīvattherassa hi samāpattito vuṭṭhāya kiṃsukapupphasadise vītaccitaṅgāre maddamānassa gacchato cīvare aṃsumattampi na jhāyi, usumākāramattampi nāhosi, samāpattiphalaṃ nāmetanti vadanti. |
For Sañjīva Thera, indeed, having emerged from attainment, while walking and treading on embers like kiṃsuka flowers, not even a fiber of his robe was burnt, nor was there even the appearance of heat; they say, "This is the fruit of attainment." |
evamevaṃ santāya samāpattiyā vuṭṭhitassa bhikkhuno assāsapassāsā abbohārikā hontīti bhavaṅgasamayenevetaṃ kathitanti veditabbaṃ. |
Even so, for a bhikkhu who has emerged from a tranquil attainment, in-breaths and out-breaths are non-operational; it should be understood that this was said with reference to the time of the life-continuum itself. |
♦ tato vacīsaṅkhāroti tato paraṃ kiriyamayapavattavaḷañjanakāle vacīsaṅkhāro uppajjati. |
♦ "Then the verbal conditioner" means after that, at the time of making use of the functional process, the verbal conditioner arises. |
kiṃ bhavaṅgaṃ vitakkavicāre na samuṭṭhāpetīti? |
Does the life-continuum not arouse initial application and sustained application? |
samuṭṭhāpeti. taṃsamuṭṭhānā pana vitakkavicārā vācaṃ abhisaṅkhātuṃ na sakkontīti kiriyamayapavattavaḷañjanakālenevataṃ kathitaṃ. |
It does arouse them. But those arisen from it, initial application and sustained application, cannot condition speech; so this was said with reference to the time of making use of the functional process itself. |
suññato phassotiādayo saguṇenāpi ārammaṇenāpi kathetabbā. |
"Contact from emptiness," etc., should be spoken of both by its own quality and by its object. |
saguṇena tāva suññatā nāma phalasamāpatti, tāya sahajātaṃ phassaṃ sandhāya suññato phassoti vuttaṃ. |
By its own quality, first: emptiness is the name of the fruit-attainment; referring to the contact co-arisen with it, "contact from emptiness" was said. |
animittāpaṇihitesupieseva nayo. |
This same method applies to the signless and the undirected as well. |
ārammaṇena pana nibbānaṃ rāgādīhi suññattā suññaṃ nāma, rāganimittādīnaṃ abhāvā animittaṃ, rāgadosamohappaṇidhīnaṃ abhāvā appaṇihitaṃ. |
But by its object: Nibbāna is called empty because of its emptiness of lust, etc.; signless because of the absence of the sign of lust, etc.; undirected because of the absence of the directing of lust, hatred, and delusion. |
suññataṃ nibbānaṃ ārammaṇaṃ katvā uppannaphalasamāpattiyaṃ phasso suññato nāma. |
In the fruit-attainment arisen having made empty Nibbāna its object, contact is called "from emptiness." |
animittāpaṇihitesupi eseva nayo. |
This same method applies to the signless and the undirected as well. |
♦ aparā āgamaniyakathā nāma hoti, suññatā, animittā, appaṇihitāti hi vipassanāpi vuccati. |
♦ There is also what is called the discourse according to tradition: for emptiness, signless, and undirected are also called insight. |
tattha yo bhikkhu saṅkhāre aniccato pariggahetvā aniccato disvā aniccato vuṭṭhāti, tassa vuṭṭhānagāminivipassanā animittā nāma hoti. |
Therein, for a bhikkhu who, having comprehended conditioned things as impermanent, having seen them as impermanent, emerges from impermanence, his insight leading to emergence is called signless. |
yo dukkhato pariggahetvā dukkhato disvā dukkhato vuṭṭhāti, tassa appaṇihitā nāma. |
For one who, having comprehended them as suffering, having seen them as suffering, emerges from suffering, his is called undirected. |
yo anattato pariggahetvā anattato disvā anattato vuṭṭhāti, tassa suññatā nāma. |
For one who, having comprehended them as not-self, having seen them as not-self, emerges from not-self, his is called emptiness. |
tattha animittavipassanāya maggo animitto nāma, animittamaggassa phalaṃ animittaṃ nāma. |
Therein, by signless insight, the path is called signless; the fruit of the signless path is called signless. |
animittaphalasamāpattisahajāte phasse phusante animitto phasso phusatīti vuccati. |
When contact co-arisen with the signless fruit-attainment makes contact, it is said, "signless contact makes contact." |
appaṇihitasuññatesupi eseva nayo. |
This same method applies to the undirected and the empty as well. |
āgamaniyena kathite pana suññato vā phasso animitto vā phasso appaṇihito vā phassoti vikappo āpajjeyya, tasmā saguṇena ceva ārammaṇena ca kathetabbaṃ. |
But if spoken of according to tradition, the alternative "contact from emptiness, or signless contact, or undirected contact" would arise; therefore, it should be spoken of by its own quality and also by its object. |
evañhi tayo phassā phusantīti sameti. |
For thus it agrees that "three contacts make contact." |
♦ vivekaninnantiādīsu nibbānaṃ viveko nāma, tasmiṃ viveke ninnaṃ onatanti vivekaninnaṃ. |
♦ "Inclined to seclusion," etc.: Nibbāna is called seclusion; inclined to that seclusion, bent towards it, means inclined to seclusion. |
aññato āgantvā yena viveko, tena vaṅkaṃ viya hutvā ṭhitanti vivekapoṇaṃ. |
Having come from elsewhere, by which there is seclusion, standing as if bent towards it, means sloping towards seclusion. |
yena viveko, tena patamānaṃ viya ṭhitanti vivekapabbhāraṃ. |
By which there is seclusion, standing as if falling towards it, means leading to seclusion. |
♦ 465. idāni yā vedanā nirodhetvā nirodhasamāpattiṃ samāpajjati, tā pucchissāmīti pucchanto kati panāyye, vedanāti āha. |
♦ 465. Now, "Which feelings, having been stopped, does one attain the attainment of cessation?"—asking this, he said, "But how many, venerable lady, are the feelings?" |
kāyikaṃ vātiādīsu pañcadvārikaṃ sukhaṃ kāyikaṃ nāma, manodvārikaṃ cetasikaṃ nāmāti veditabbaṃ. |
"Bodily or," etc.: five-door pleasure is called bodily; mind-door (pleasure) is called mental—this should be understood. |
tattha sukhanti sabhāvaniddeso. |
Therein, "pleasure" is a designation of its nature. |
sātanti tasseva madhurabhāvadīpakaṃ vevacanaṃ. |
"Pleasant" is a synonym indicating its sweet quality. |
vedayitanti vedayitabhāvadīpakaṃ, sabbavedanānaṃ sādhāraṇavacanaṃ. |
"Feeling" indicates its nature of being felt, a common term for all feelings. |
sesapadesupi eseva nayo. |
This same method applies to the other terms as well. |
ṭhitisukhā vipariṇāmadukkhātiādīsu sukhāya vedanāya atthibhāvo sukhaṃ, natthibhāvo dukkhaṃ. |
"Pleasure of stability, pain of change," etc.: for pleasant feeling, its presence is pleasure, its absence is pain. |
dukkhāya vedanāya atthibhāvo dukkhaṃ, natthibhāvo sukhaṃ. |
For painful feeling, its presence is pain, its absence is pleasure. |
adukkhamasukhāya vedanāya jānanabhāvo sukhaṃ, ajānanabhāvo dukkhanti attho. |
For neither-painful-nor-pleasant feeling, the state of knowing is pleasure, the state of not knowing is pain; this is the meaning. |
♦ kiṃ anusayo anusetīti katamo anusayo anuseti. |
♦ "What latent tendency lies latent?" means which latent tendency lies latent. |
appahīnaṭṭhena sayito viya hotīti anusayapucchaṃ pucchati. |
It is as if lying down in the sense of not being abandoned; he asks the question about latent tendency. |
na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo anusetīti na sabbāya sukhāya vedanāya rāgānusayo anuseti. |
"Not indeed, friend Visākha, with every pleasant feeling does the latent tendency of lust lie latent" means the latent tendency of lust does not lie latent with every pleasant feeling. |
na sabbāya sukhāya vedanāya so appahīno, na sabbaṃ sukhaṃ vedanaṃ ārabbha uppajjatīti attho. |
It is not unabandoned with every pleasant feeling; it does not arise in connection with every pleasant feeling; this is the meaning. |
esa nayo sabbattha. |
This method applies everywhere. |
kiṃ pahātabbanti ayaṃ pahānapucchā nāma. |
"What is to be abandoned?"—this is called the question about abandonment. |
♦ rāgaṃ tena pajahatīti ettha ekeneva byākaraṇena dve pucchā vissajjesi. |
♦ "He abandons lust by that"—here, with one single explanation, she answered two questions. |
idha bhikkhu rāgānusayaṃ vikkhambhetvā paṭhamajjhānaṃ samāpajjati, jhānavikkhambhitaṃ rāgānusayaṃ tathā vikkhambhitameva katvā vipassanaṃ vaḍḍhetvā anāgāmimaggena samugghāteti. |
Here a bhikkhu, having suppressed the latent tendency of lust, attains the first jhana; having made the latent tendency of lust, suppressed by jhana, thus suppressed indeed, he develops insight and eradicates it with the path of non-returning. |
so anāgāmimaggena pahīnopi tathā vikkhambhitattāva paṭhamajjhāne nānuseti nāma. |
He, though abandoned by the path of non-returning, because it is thus suppressed, does not lie latent in the first jhana. |
tenāha — “na tattha rāgānusayo anusetī”ti. |
Therefore she said, "The latent tendency of lust does not lie latent there." |
tadāyatananti taṃ āyatanaṃ, paramassāsabhāvena patiṭṭhānabhūtaṃ arahattanti attho. |
"That base" means that base, Arahantship, which is the established state with the nature of supreme solace; this is the meaning. |
iti anuttaresūti evaṃ anuttarā vimokkhāti laddhanāme arahatte. |
Thus "in the unsurpassed" means in Arahantship, which has obtained the name "unsurpassed liberations." |
pihaṃ upaṭṭhāpayatoti patthanaṃ paṭṭhapentassa. |
"Arousing longing" means for one establishing a wish. |
uppajjati pihāpaccayā domanassanti patthanāya paṭṭhapanamūlakaṃ domanassaṃ uppajjati. |
"Grief arises conditioned by longing" means grief rooted in the establishment of a wish arises. |
taṃ panetaṃ na patthanāya paṭṭhapanamūlakaṃ uppajjati, patthetvā alabhantassa pana alābhamūlakaṃ uppajjamānaṃ, “uppajjati pihāpaccayā”ti vuttaṃ. |
But this does not arise rooted in the establishment of a wish; rather, arising rooted in non-attainment for one who wishes and does not attain, it was said, "Grief arises conditioned by longing." |
tattha kiñcāpi domanassaṃ nāma ekantena akusalaṃ, idaṃ pana sevitabbaṃ domanassaṃ vaṭṭatīti vadanti. |
Therein, although grief is exclusively unwholesome, they say that this grief which should be pursued is permissible. |
yogino hi temāsikaṃ chamāsikaṃ vā navamāsikaṃ vā paṭipadaṃ gaṇhanti. |
For yogis undertake a practice of three months, or six months, or nine months. |
tesu yo taṃ taṃ paṭipadaṃ gahetvā antokālaparicchedeyeva arahattaṃ pāpuṇissāmīti ghaṭento vāyamanto na sakkoti yathāparicchinnakālena pāpuṇituṃ, tassa balavadomanassaṃ uppajjati, āḷindikavāsimahāphussadevattherassa viya assudhārā pavattanti. |
Among them, whoever, having undertaken that practice, striving and endeavoring, "I will attain Arahantship within the delimited time itself," is not able to attain it within the delimited time, for him strong grief arises, tears flow like for Mahāphussadeva Thera, resident of Āḷindikavāsi. |
thero kira ekūnavīsativassāni gatapaccāgatavattaṃ pūresi. |
The Elder, it is said, fulfilled the vow of going and returning for nineteen years. |
tassa, “imasmiṃ vāre arahattaṃ gaṇhissāmi, imasmiṃ vāre visuddhipavāraṇaṃ pavāressāmī”ti mānasaṃ bandhitvā samaṇadhammaṃ karontasseva ekūnavīsativassāni atikkantāni. |
For him, having set his mind, "This time I will attain Arahantship, this time I will celebrate the Pavāraṇā of purity," while practicing the recluse's duties, nineteen years passed. |
pavāraṇādivase āgate therassa assupātena muttadivaso nāma nāhosi. |
When the Pavāraṇā day came, there was no day for the Elder that was free from the falling of tears. |
vīsatime pana vasse arahattaṃ pāṇuṇi. |
But in the twentieth year, he attained Arahantship. |
♦ paṭighaṃ tena pajahatīti ettha domanasseneva paṭighaṃ pajahati. |
♦ "He abandons aversion by that"—here he abandons aversion by grief itself. |
na hi paṭigheneva paṭighappahānaṃ, domanassena vā domanassappahānaṃ nāma atthi. |
For there is no such thing as the abandonment of aversion by aversion itself, or the abandonment of grief by grief. |
ayaṃ pana bhikkhu temāsikādīsu aññataraṃ paṭipadaṃ gahetvā iti paṭisañcikkhati — “passa bhikkhu, kiṃ tuyhaṃ sīlena hīnaṭṭhānaṃ atthi, udāhu vīriyena, udāhu paññāya, nanu te sīlaṃ suparisuddhaṃ vīriyaṃ supaggahitaṃ paññā sūrā hutvā vahatī”ti. |
But this bhikkhu, having undertaken one of the practices of three months, etc., reflects thus: "See, bhikkhu, is there any deficiency in your virtue, or in your effort, or in your wisdom? Is not your virtue perfectly pure, your effort well exerted, your wisdom flowing strongly?" |
so evaṃ paṭisañcikkhitvā, “na dāni puna imassa domanassassa uppajjituṃ dassāmī”ti vīriyaṃ daḷhaṃ katvā antotemāse vā antochamāse vā antonavamāse vā anāgāmimaggena taṃ samugghāteti. |
He, having reflected thus, thinking, "Now I will not allow this grief to arise again," makes his effort firm and within three months, or within six months, or within nine months, eradicates it with the path of non-returning. |
iminā pariyāyena paṭigheneva paṭighaṃ, domanasseneva domanassaṃ pajahati nāma. |
In this way, it is called abandoning aversion by aversion itself, grief by grief itself. |
♦ na tattha paṭighānusayo anusetīti tattha evarūpe domanasse paṭighānusayo nānuseti. |
♦ "The latent tendency of aversion does not lie latent there" means the latent tendency of aversion does not lie latent in such grief. |
na taṃ ārabbha uppajjati, pahīnova tattha paṭighānusayoti attho. |
It does not arise in connection with it; the latent tendency of aversion is indeed abandoned there; this is the meaning. |
avijjaṃ tena pajahatīti idha bhikkhu avijjānusayaṃ vikkhambhetvā catutthajjhānaṃ samāpajjati, jhānavikkhambhitaṃ avijjānusayaṃ tathā vikkhambhitameva katvā vipassanaṃ vaḍḍhetvā arahattamaggena samugghāteti. |
"He abandons ignorance by that"—here a bhikkhu, having suppressed the latent tendency of ignorance, attains the fourth jhana; having made the latent tendency of ignorance, suppressed by jhana, thus suppressed indeed, he develops insight and eradicates it with the path of Arahantship. |
so arahattamaggena pahīnopi tathā vikkhambhitattāva catutthajjhāne nānuseti nāma. |
He, though abandoned by the path of Arahantship, because it is thus suppressed, does not lie latent in the fourth jhana. |
tenāha — “na tattha avijjānusayo anusetī”ti. |
Therefore she said, "The latent tendency of ignorance does not lie latent there." |
♦ 466. idāni paṭibhāgapucchaṃ pucchanto sukhāya panāyyetiādimāha. |
♦ 466. Now, asking the question about counterparts, he said, "But for pleasure, venerable lady..." and so on. |
tassa vissajjane yasmā sukhassa dukkhaṃ, dukkhassa ca sukhaṃ paccanīkaṃ, tasmā dvīsu vedanāsu visabhāgapaṭibhāgo kathito. |
In its explanation, because pain is the opposite of pleasure, and pleasure is the opposite of pain, therefore, for the two feelings, a dissimilar counterpart is stated. |
upekkhā pana andhakārā avibhūtā duddīpanā, avijjāpi tādisāvāti tenettha sabhāgapaṭibhāgo kathito. |
But equanimity is obscure, indistinct, difficult to illuminate; ignorance is also like that, therefore here a similar counterpart is stated. |
yattakesu pana ṭhānesu avijjā tamaṃ karoti, tattakesu vijjā tamaṃ vinodetīti visabhāgapaṭibhāgo kathito. |
But in however many instances ignorance creates darkness, in that many instances knowledge dispels that darkness; thus a dissimilar counterpart is stated. |
avijjāya kho, āvusoti ettha ubhopete dhammā anāsavā lokuttarāti sabhāgapaṭibhāgova kathito. |
"Of ignorance, friend"—here, both these things being untainted and supramundane, a similar counterpart itself is stated. |
vimuttiyā kho, āvusoti ettha anāsavaṭṭhena lokuttaraṭṭhena abyākataṭṭhena ca sabhāgapaṭibhāgova kathito. |
"Of liberation, friend"—here, by the sense of being untainted, by the sense of being supramundane, and by the sense of being indeterminate, a similar counterpart itself is stated. |
accayāsīti ettha pañhaṃ atikkamitvā gatosīti attho. |
"You have transgressed"—here the meaning is, "You have gone beyond the question." |
nāsakkhi pañhānaṃ pariyantaṃ gahetunti pañhānaṃ paricchedapamāṇaṃ gahetuṃ nāsakkhi, appaṭibhāgadhammassa paṭibhāgaṃ pucchi. |
"He was not able to grasp the limit of the questions" means he was not able to grasp the measure, the delimitation of the questions; he asked for the counterpart of a thing that has no counterpart. |
nibbānaṃ nāmetaṃ appaṭibhāgaṃ, na sakkā nīlaṃ vā pītakaṃ vāti kenaci dhammena saddhiṃ paṭibhāgaṃ katvā dassetuṃ. |
This thing called Nibbāna has no counterpart; it is not possible to show it having made a counterpart with any thing, whether blue or yellow. |
tañca tvaṃ iminā adhippāyena pucchasīti attho. |
And you ask this with this intention; this is the meaning. |
♦ ettāvatā cāyaṃ upāsako yathā nāma sattame ghare salākabhattaṃ labhitvā gato bhikkhu satta gharāni atikkamma aṭṭhamassa dvāre ṭhito sabbānipi satta gehāni viraddhova na aññāsi, evamevaṃ appaṭibhāgadhammassa paṭibhāgaṃ pucchanto sabbāsupi sattasu sappaṭibhāgapucchāsu viraddhova hotīti veditabbo. |
♦ By this much, this layman, just as a bhikkhu who, having received ticket-food at the seventh house, having passed seven houses and standing at the door of the eighth, did not recognize that he had missed all seven houses, even so, asking for the counterpart of a thing that has no counterpart, it should be understood that he has missed in all seven questions about counterparts. |
nibbānogadhanti nibbānabbhantaraṃ nibbānaṃ anupaviṭṭhaṃ. |
"Immersed in Nibbāna" means entered into Nibbāna, penetrated Nibbāna. |
nibbānaparāyananti nibbānaṃ paraṃ ayanamassa parā gati, na tato paraṃ gacchatīti attho. |
"Having Nibbāna as the final goal" means Nibbāna is his further going, his final destination; he does not go beyond that; this is the meaning. |
nibbānaṃ pariyosānaṃ avasānaṃ assāti nibbānapariyosānaṃ. |
"Having Nibbāna as the conclusion" means Nibbāna is its end, its termination. |
♦ 467. paṇḍitāti paṇḍiccena samannāgatā, dhātukusalā āyatanakusalā paṭiccasamuppādakusalā ṭhānāṭṭhānakusalāti attho. |
♦ 467. "Wise" means endowed with wisdom; skilled in the elements, skilled in the sense bases, skilled in dependent origination, skilled in the possible and impossible; this is the meaning. |
mahāpaññāti mahante atthe mahante dhamme mahantā niruttiyo mahantāni paṭibhānāni pariggaṇhanasamatthāya paññāya samannāgatā. |
"Of great wisdom" means endowed with wisdom capable of grasping great meanings, great things, great expressions, great analytical powers. |
yathā taṃ dhammadinnāyāti yathā dhammadinnāya bhikkhuniyā byākataṃ, ahampi taṃ evamevaṃ byākareyyanti. |
"As that by Dhammadinnā" means as it was explained by the nun Dhammadinnā, "I too would explain it even so." |
ettāvatā ca pana ayaṃ suttanto jinabhāsito nāma jāto, na sāvakabhāsito. |
And by this much, however, this sutta has become what is called "spoken by the Conqueror," not "spoken by a disciple." |
yathā hi rājayuttehi likhitaṃ paṇṇaṃ yāva rājamuddikāya na lañchitaṃ hoti, na tāva rājapaṇṇanti saṅkhyaṃ gacchati; |
For just as a letter written by royal officials, as long as it is not sealed with the royal seal, does not count as a royal letter; |
lañchitamattaṃ pana rājapaṇṇaṃ nāma hoti, tathā, “ahampi taṃ evameva byākareyyan”ti imāya jinavacanamuddikāya lañchitattā ayaṃ suttanto āhaccavacanena jinabhāsito nāma jāto. |
but as soon as it is sealed, it is called a royal letter, so too, because of being sealed with this seal of the Conqueror's word, "I too would explain it even so," this sutta, by direct statement, has become what is called "spoken by the Conqueror." |
sesaṃ sabbattha uttānatthamevāti. |
The rest everywhere has a clear meaning indeed. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ In the Papañcasūdanī, the commentary on the Majjhima Nikāya, |
♦ cūḷavedallasuttavaṇṇanā niṭṭhitā. |
♦ the explanation of the Cūḷavedalla Sutta is finished. |
♦ 5. cūḷadhammasamādānasuttavaṇṇanā |
♦ 5. Explanation of the Cūḷadhammasamādāna Sutta |
♦ 468. evaṃ me sutanti cūḷadhammasamādānasuttaṃ. |
♦ 468. "Thus have I heard"—this is the Cūḷadhammasamādāna Sutta. |
tattha dhammasamādānānīti dhammoti gahitagahaṇāni. |
Therein, "undertakings of practices" (dhammasamādānāni) means practices, undertakings that have been taken up. |
paccuppannasukhanti paccuppanne sukhaṃ, āyūhanakkhaṇe sukhaṃ sukaraṃ sukhena sakkā pūretuṃ. |
"Pleasant in the present" means pleasant in the present, pleasant at the moment of exertion, easy to do, can be fulfilled with ease. |
āyatiṃ dukkhavipākanti anāgate vipākakāle dukkhavipākaṃ. |
"Painful in future result" means having a painful result at the time of fruition in the future. |
iminā upāyena sabbapadesu attho veditabbo. |
By this method, the meaning in all instances should be understood. |
♦ 469. natthi kāmesu dosoti vatthukāmesupi kilesakāmesupi doso natthi. |
♦ 469. "There is no fault in sensual pleasures" means there is no fault in objective sensual pleasures or in defiling sensual pleasures. |
pātabyataṃ āpajjantīti te vatthukāmesu kilesakāmena pātabyataṃ pivitabbataṃ, yathāruci paribhuñjitabbataṃ āpajjantīti attho. |
"They fall into a state of being drinkable" means they, in objective sensual pleasures, through defiling sensual desire, fall into a state of being drinkable, a state of being fit to be drunk, a state of being fit to be enjoyed according to liking; this is the meaning. |
moḷibaddhāhīti moḷiṃ katvā baddhakesāhi. |
"By those with topknots tied" means by those whose hair is tied having made a topknot. |
paribbājikāhīti tāpasaparibbājikāhi. |
"By female wanderers" means by ascetic female wanderers. |
evamāhaṃsūti evaṃ vadanti. |
"Thus they said" means thus they speak. |
pariññaṃ paññapentīti pahānaṃ samatikkamaṃ paññapenti. |
"They declare full understanding" means they declare abandoning, transcending. |
māluvāsipāṭikāti dīghasaṇṭhānaṃ māluvāpakkaṃ. |
"A māluvā creeper pod" means a long-shaped ripe māluvā fruit. |
phaleyyāti ātapena sussitvā bhijjeyya. |
"It might split" means, having dried in the sun, it might break. |
sālamūleti sālarukkhassa samīpe. |
"At the foot of a sāla tree" means near a sāla tree. |
santāsaṃ āpajjeyyāti kasmā āpajjati? |
"She might become terrified"—why does she become terrified? |
bhavanavināsabhayā. rukkhamūle patitamāluvābījato hi latā uppajjitvā rukkhaṃ abhiruhati. |
From fear of the destruction of her dwelling. For from a māluvā seed fallen at the foot of a tree, a creeper arises and climbs the tree. |
sā mahāpattā ceva hoti bahupattā ca, koviḷārapattasadisehi pattehi samannāgatā. |
It has large leaves and many leaves, endowed with leaves similar to koviḷāra leaves. |
atha taṃ rukkhaṃ mūlato paṭṭhāya vinandhamānā sabbaviṭapāni sañchādetvā mahantaṃ bhāraṃ janetvā tiṭṭhati. |
Then, entangling that tree starting from the root, covering all the branches, generating a great weight, it stands. |
sā vāte vā vāyante deve vā vassante oghanaṃ janetvā tassa rukkhassa sabbasākhāpasākhaṃ bhañjati, bhūmiyaṃ nipāteti. |
It, when the wind blows or the rain falls, creating a heavy mass, breaks all the branches and twigs of that tree, and fells it to the ground. |
tato tasmiṃ rukkhe patiṭṭhitavimānaṃ bhijjati nassati. |
Then the mansion established in that tree breaks and is destroyed. |
iti sā bhavanavināsabhayā santāsaṃ āpajjati. |
Thus, she becomes terrified from fear of the destruction of her dwelling. |
♦ ārāmadevatāti tattha tattha pupphārāmaphalārāmesu adhivatthā devatā. |
♦ "Park deity" means a deity dwelling in various flower parks and fruit parks. |
vanadevatāti andhavanasubhagavanādīsu vanesu adhivatthā devatā. |
"Forest deity" means a deity dwelling in forests such as Andhavana, Subhagavana, etc. |
rukkhadevatāti abhilakkhitesu naḷerupucimandādīsu rukkhesu adhivatthā devatā. |
"Tree deity" means a deity dwelling in designated trees such as coconut, cotton trees, etc. |
osadhitiṇavanappatīsūti harītakīāmalakīādīsu osadhīsu tālanāḷikerādīsu tiṇesu vanajeṭṭhakesu ca vanappatirukkhesu adhivatthā devatā. |
"In medicinal herbs, grasses, and forest trees" means a deity dwelling in medicinal herbs such as myrobalan, emblic, etc., in grasses such as palmyra, coconut, etc., and in chief forest trees and lordly trees. |
vanakammikāti vane kasanalāyanadāruāharaṇagorakkhādīsu kenacideva kammena vā vicarakamanussā. |
"Forest workers" means people moving about in the forest for some work such as tilling, cutting grass, gathering firewood, cattle herding, etc. |
uddhareyyunti khādeyyuṃ. |
"They might uproot" means they might eat. |
vilambinīti vātena pahatapahataṭṭhānesu keḷiṃ karontī viya vilambantī. |
"Dangling" means dangling as if playing in places repeatedly struck by the wind. |
sukho imissāti evarūpāya māluvālatāya samphassopi sukho, dassanampi sukhaṃ. |
"Pleasant is this" means for such a māluvā creeper, contact is pleasant, and sight is also pleasant. |
ayaṃ me dārakānaṃ āpānamaṇḍalaṃ bhavissati, kīḷābhūmi bhavissati, dutiyaṃ me vimānaṃ paṭiladdhanti latāya dassanepi samphassepi somanassajātā evamāha. |
"This will be a drinking-circle for my children, it will be a playground, a second mansion has been obtained by me"—having become joyful at the sight and contact of the creeper, she said thus. |
♦ viṭabhiṃ kareyyāti sākhānaṃ upari chattākārena tiṭṭheyya. |
♦ "It might form a canopy" means it might stand above the branches in the shape of an umbrella. |
oghanaṃ janeyyāti heṭṭhā ghanaṃ janeyya. |
"It might create a dense mass" means it might create a dense mass below. |
upari āruyha sakalaṃ rukkhaṃ paliveṭhetvā puna heṭṭhā bhassamānā bhūmiṃ gaṇheyyāti attho. |
Climbing above, having enveloped the entire tree, then falling down below, it might take hold of the ground; this is the meaning. |
padāleyyāti evaṃ oghanaṃ katvā puna tato paṭṭhāya yāva mūlā otiṇṇasākhāhi abhiruhamānā sabbasākhā paliveṭhentī matthakaṃ patvā teneva niyāmena puna orohitvā ca abhiruhitvā ca sakalarukkhaṃ saṃsibbitvā ajjhottharantī sabbasākhā heṭṭhā katvā sayaṃ upari ṭhatvā vāte vā vāyante deve vā vassante padāleyya. |
"It might tear apart" means, having thus made a dense mass, then starting from there, climbing up with descended branches as far as the root, enveloping all branches, reaching the top, by the same method descending again and climbing again, having stitched up and overwhelmed the entire tree, having brought all branches down, standing itself on top, when the wind blows or the rain falls, it might tear apart. |
bhindeyyāti attho. |
"It might break"; this is the meaning. |
khāṇumattameva tiṭṭheyya, tattha yaṃ sākhaṭṭhakavimānaṃ hoti, taṃ sākhāsu bhijjamānāsu tattha tattheva bhijjitvā sabbasākhāsu bhinnāsu sabbaṃ bhijjati. |
Only a stump might remain; therein, whatever branch-dwelling mansion there is, that, as the branches are breaking, breaks in those very places, and when all branches are broken, everything breaks. |
rukkhaṭṭhakavimānaṃ pana yāva rukkhassa mūlamattampi tiṭṭhati, tāva na nassati. |
But a tree-dwelling mansion, as long as even the mere root of the tree remains, does not perish. |
idaṃ pana vimānaṃ sākhaṭṭhakaṃ, tasmā sabbasākhāsu saṃbhijjamānāsu bhijjittha. |
But this mansion is branch-dwelling, therefore, as all branches were breaking apart, it broke. |
devatā puttake gahetvā khāṇuke ṭhitā paridevituṃ āraddhā. |
The deity, taking her children, stood on the stump and began to lament. |
♦ 471. tibbarāgajātikoti bahalarāgasabhāvo. |
♦ 471. "Of a nature with strong lust" means of a nature with abundant lust. |
rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedetīti tibbarāgajātikattā diṭṭhe diṭṭhe ārammaṇe nimittaṃ gaṇhāti. |
"He experiences suffering and grief born of lust" means, due to being of a nature with strong lust, he grasps the sign in every object seen. |
athassa ācariyupajjhāyā daṇḍakammaṃ āṇāpenti. |
Then his teachers and preceptors impose a disciplinary act. |
so abhikkhaṇaṃ daṇḍakammaṃ karonto dukkhaṃ domanassaṃ paṭisaṃvedeti, natveva vītikkamaṃ karoti. |
He, frequently undergoing disciplinary acts, experiences suffering and grief, but he does not commit a transgression. |
tibbadosajātikoti appamattikeneva kuppati, daharasāmaṇerehi saddhiṃ hatthaparāmāsādīni karontova katheti. |
"Of a nature with strong hatred" means he gets angry even for a trivial reason; he speaks while making hand gestures, etc., even with young novices. |
sopi daṇḍakammapaccayā dukkhaṃ domanassaṃ paṭisaṃvedeti. |
He too, on account of disciplinary acts, experiences suffering and grief. |
mohajātiko pana idha kataṃ vā katato akataṃ vā akatato na sallakkheti, tāni tāni kiccāni virādheti. |
But one of a deluded nature here does not discern what is done from what is done, or what is not done from what is not done; he fails in those various duties. |
sopi daṇḍakammapaccayā dukkhaṃ domanassaṃ paṭisaṃvedeti. |
He too, on account of disciplinary acts, experiences suffering and grief. |
♦ 472. na tibbarāgajātikotiādīni vuttapaṭipakkhanayena veditabbāni. |
♦ 472. "Not of a nature with strong lust," etc., should be understood by way of the opposite of what has been said. |
kasmā panettha koci tibbarāgādijātiko hoti, koci na tibbarāgādijātiko? |
Why here is someone of a nature with strong lust, etc., and someone not of a nature with strong lust, etc.? |
kammaniyāmena. yassa hi kammāyūhanakkhaṇe lobho balavā hoti, alobho mando, adosāmohā balavanto, dosamohā mandā, tassa mando alobho lobhaṃ pariyādātuṃ na sakkoti, adosāmohā pana balavanto dosamohe pariyādātuṃ sakkonti. |
By the order of kamma. For whom, at the moment of kamma-accumulation, greed is strong, non-greed is weak, non-hatred and non-delusion are strong, hatred and delusion are weak, for him weak non-greed cannot overcome greed, but strong non-hatred and non-delusion can overcome hatred and delusion. |
tasmā so tena kammena dinnapaṭisandhivasena nibbatto luddho hoti, sukhasīlo akkodhano paññavā vajirūpamañāṇo. |
Therefore, he, reborn by the rebirth-linking given by that kamma, is greedy, of pleasant conduct, not wrathful, wise, with diamond-like knowledge. |
♦ yassa pana kammāyūhanakkhaṇe lobhadosā balavanto honti, alobhādosā mandā, amoho balavā, moho mando, so purimanayeneva luddho ceva hoti duṭṭho ca, paññavā pana hoti vajirūpamañāṇo dattābhayatthero viya. |
♦ But for whom, at the moment of kamma-accumulation, greed and hatred are strong, non-greed and non-hatred are weak, non-delusion is strong, delusion is weak, he, by the former method, is both greedy and hateful, but he is wise, with diamond-like knowledge, like Dattābhaya Thera. |
♦ yassa pana kammāyūhanakkhaṇe lobhādosamohā balavanto honti, itare mandā, so purimanayeneva luddho ceva hoti dandho ca, sukhasīlako pana hoti akkodhano. |
♦ But for whom, at the moment of kamma-accumulation, greed, hatred, and delusion are strong, the others are weak, he, by the former method, is both greedy and dull, but he is of pleasant conduct, not wrathful. |
♦ tathā yassa kammāyūhanakkhaṇe tayopi lobhadosamohā balavanto honti, alobhādayo mandā, so purimanayeneva luddho ceva hoti duṭṭho ca mūḷho ca. |
♦ Similarly, for whom, at the moment of kamma-accumulation, all three—greed, hatred, and delusion—are strong, and non-greed, etc., are weak, he, by the former method, is greedy, hateful, and deluded. |
♦ yassa pana kammāyūhanakkhaṇe alobhadosamohā balavanto honti, itare mandā, so purimanayeneva appakileso hoti, dibbārammaṇampi disvā niccalo, duṭṭho pana hoti dandhapañño ca. |
♦ But for whom, at the moment of kamma-accumulation, non-greed, non-hatred, and non-delusion are strong, the others are weak, he, by the former method, has few defilements, is unshaken even seeing a divine object, but he is hateful and of slow wisdom. |
♦ yassa pana kammāyūhanakkhaṇe alobhādosamohā balavanto honti, itare mandā, so purimanayeneva aluddho ceva hoti sukhasīlako ca, mūḷho pana hoti. |
♦ But for whom, at the moment of kamma-accumulation, non-greed, non-hatred, and non-delusion are strong, the others are weak, he, by the former method, is both not greedy and of pleasant conduct, but he is deluded. |
♦ tathā yassa kammāyūhanakkhaṇe alobhadosāmohā balavanto honti, itare mandā, so purimanayeneva aluddho ceva hoti paññavā ca, duṭṭho pana hoti kodhano. |
♦ Similarly, for whom, at the moment of kamma-accumulation, non-greed, non-hatred, and non-delusion are strong, the others are weak, he, by the former method, is both not greedy and wise, but he is hateful, wrathful. |
♦ yassa pana kammāyūhanakkhaṇe tayopi alobhādayo balavanto honti, lobhādayo mandā, so mahāsaṅgharakkhitatthero viya aluddho aduṭṭho paññavā ca hoti. |
♦ But for whom, at the moment of kamma-accumulation, all three—non-greed, etc.—are strong, and greed, etc., are weak, he, like Mahāsaṅgharakkhita Thera, is not greedy, not hateful, and wise. |
♦ sesaṃ sabbattha uttānatthamevāti. |
♦ The rest everywhere has a clear meaning indeed. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ In the Papañcasūdanī, the commentary on the Majjhima Nikāya, |
♦ cūḷadhammasamādānasuttavaṇṇanā niṭṭhitā. |
♦ the explanation of the Cūḷadhammasamādāna Sutta is finished. |
♦ 6. mahādhammasamādānasuttavaṇṇanā |
♦ 6. Explanation of the Mahādhammasamādāna Sutta |
♦ 473. evaṃ me suttanti mahādhammasamādānasuttaṃ. |
♦ 473. "Thus have I heard"—this is the Mahādhammasamādāna Sutta. |
tattha evaṃkāmāti evaṃicchā. |
Therein, "having such desires" means having such wishes. |
evaṃchandāti evaṃajjhāsayā. |
"Having such intentions" means having such inclinations. |
evaṃadhippāyāti evaṃladdhikā. |
"Having such purposes" means having such views. |
tatrāti tasmiṃ aniṭṭhavaḍḍhane ceva iṭṭhaparihāne ca. |
"Therein" means in that increase of the undesirable and decrease of the desirable. |
bhagavaṃmūlakāti bhagavā mūlaṃ etesanti bhagavaṃmūlakā. |
"Having the Blessed One as their root" means the Blessed One is the root of these, so they have 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, bhagavatā pana no ime dhammā uppāditā. |
This is what is said: "These practices of ours, venerable sir, were formerly produced by Kassapa Sammāsambuddha. When he passed into Parinibbāna, for one Buddha-interval, no other ascetic or brahmin was able to produce these practices. But by the Blessed One have these practices been produced for us. |
bhagavantañhi nissāya mayaṃ ime dhamme ājānāma paṭivijjhāmāti evaṃ bhagavaṃmūlakā no, bhante, dhammāti. |
For depending on the Blessed One, we know and penetrate these practices." Thus, "Our practices, venerable sir, have the Blessed One as their root." |
bhagavaṃnettikāti bhagavā hi dhammānaṃ netā vinetā anunetāti. |
"Having the Blessed One as their guide" means the Blessed One is indeed the leader, trainer, and persuader regarding practices. |
yathāsabhāvato pāṭiyekkaṃ pāṭiyekkaṃ nāmaṃ gahetvā dassitā dhammā bhagavaṃnettikā nāma honti. |
Practices shown by taking their name individually according to their intrinsic nature are called "having the Blessed One as their guide." |
bhagavaṃpaṭisaraṇāti catubhūmakā dhammā sabbaññutaññāṇassa āpāthaṃ āgacchamānā bhagavati paṭisaranti nāmāti bhagavaṃpaṭisaraṇā. |
"Having the Blessed One as their resort" means practices of the four planes, coming into the range of the knowledge of omniscience, resort to the Blessed One; thus they are "having the Blessed One as their resort." |
paṭisarantīti osaranti samosaranti. |
"They resort" means they converge, they come together. |
apica mahābodhimaṇḍe nisinnassa bhagavato paṭivedhavasena phasso āgacchati, ahaṃ bhagavā kinnāmoti? |
Moreover, for the Blessed One seated on the Mahābodhi throne, contact comes by way of penetration: "I, the Blessed One, what is my name?" |
tvaṃ phusanaṭṭhena phasso nāma. |
"You, by the meaning of contacting, are named Contact." |
vedanā, saññā, saṅkhārā, viññāṇaṃ āgacchati. |
Feeling, perception, formations, consciousness come. |
ahaṃ bhagavā kinnāmanti? |
"I, the Blessed One, what is my name?" |
tvaṃ vijānanaṭṭhena viññāṇaṃ nāmāti evaṃ catubhūmakadhammānaṃ yathāsabhāvato pāṭiyekkaṃ pāṭiyekkaṃ nāmaṃ gaṇhanto bhagavā dhamme paṭisaratītipi bhagavaṃpaṭisaraṇā. |
"You, by the meaning of cognizing, are named Consciousness." Thus, the Blessed One, taking the name of the practices of the four planes individually according to their intrinsic nature, resorts to the practices; so also they are "having the Blessed One as their resort." |
bhagavantaññeva paṭibhātūti bhagavatoyeva etassa bhāsitassa attho upaṭṭhātu, tumheyeva no kathetvā dethāti attho. |
"Let it be clear to the Blessed One alone" means let the meaning of this utterance occur to the Blessed One alone; "You yourselves explain it to us"; this is the meaning. |
♦ 474. sevitabbeti nissayitabbe. |
♦ 474. "To be associated with" means "to be relied upon." |
bhajitabbeti upagantabbe. |
"To be frequented" means "to be approached." |
yathā taṃ aviddasunoti yathā aviduno bālassa andhaputhujjanassa. |
"Just as that of an ignorant one" means "just as of an ignorant fool, an unenlightened ordinary person." |
yathā taṃ viddasunoti yathā viduno medhāvino paṇḍitassa. |
"Just as that of a wise one" means "just as of a wise, intelligent, learned person." |
♦ 475. atthi, bhikkhave, dhammasamādānanti purimasutte uppaṭipāṭiākārena mātikā ṭhapitā, idha pana yathādhammaraseneva satthā mātikaṃ ṭhapesi. |
♦ 475. "There are, O monks, undertakings of Dhamma." In the previous sutta, the outline was established in reverse order, but here the Teacher established the outline according to the natural flow of the Dhamma. |
tattha dhammasamādānanti pāṇātipātādīnaṃ dhammānaṃ gahaṇaṃ. |
Therein, "undertakings of Dhamma" means the taking up of principles such as abstaining from killing living beings, etc. |
♦ 476. avijjāgatoti avijjāya samannāgato. |
♦ 476. "Accompanied by ignorance" means "endowed with ignorance." |
♦ 477. vijjāgatoti vijjāya samannāgato paññavā. |
♦ 477. "Accompanied by knowledge" means "endowed with knowledge, wise." |
♦ 478. sahāpi dukkhenāti ettha micchācāro abhijjhā micchādiṭṭhīti ime tāva tayo pubbacetanāya ca aparacetanāya cāti dvinnaṃ cetanānaṃ vasena dukkhavedanā honti. |
♦ 478. "Even with suffering." Here, these three: wrong conduct, covetousness, and wrong view, are associated with painful feeling by way of two intentions, namely, prior intention and subsequent intention. |
sanniṭṭhāpakacetanā pana sukhasampayuttā vā upekkhāsampayuttā vā hoti. |
The consummating intention, however, is associated with pleasure or associated with equanimity. |
sesā pāṇātipātādayo satta tissannampi cetanānaṃ vasena dukkhavedanā honti. |
The remaining seven, beginning with the killing of living beings, are associated with painful feeling by way of all three intentions. |
idaṃ sandhāya vuttaṃ — “sahāpi dukkhena sahāpi domanassenā”ti. |
In reference to this it was said: "even with suffering, even with displeasure." |
domanassameva cettha dukkhanti veditabbaṃ. |
Herein, displeasure itself should be understood as suffering. |
pariyeṭṭhiṃ vā āpajjantassa pubbabhāgaparabhāgesu kāyikaṃ dukkhampi vaṭṭatiyeva. |
Or, for one engaging in searching, physical suffering in the earlier and later stages is also applicable. |
♦ 479. sahāpi sukhenāti ettha pāṇātipāto pharusavācā byāpādoti ime tāva tayo pubbacetanāya ca aparacetanāya cāti dvinnaṃ cetanānaṃ vasena sukhavedanā honti. |
♦ 479. "Even with pleasure." Here, these three: killing living beings, harsh speech, and ill will, are associated with pleasant feeling by way of two intentions, namely, prior intention and subsequent intention. |
sanniṭṭhāpakacetanā pana dukkhasampayuttāva hoti. |
The consummating intention, however, is associated with suffering. |
sesā satta tissannampi cetanānaṃ vasena sukhavedanā hontiyeva. |
The remaining seven are indeed associated with pleasant feeling by way of all three intentions. |
sahāpi somanassenāti somanassameva cettha sukhanti veditabbaṃ. |
"Even with joy" means joy itself should be understood as pleasure herein. |
iṭṭhaphoṭṭhabbasamaṅgino vā pubbabhāgaparabhāgesu kāyikaṃ sukhampi vaṭṭatiyeva. |
Or, for one endowed with desirable tangible objects, physical pleasure in the earlier and later stages is also applicable. |
♦ 480. tatiyadhammasamādāne idhekacco macchabandho vā hoti, māgaviko vā, pāṇupaghātaṃyeva nissāya jīvikaṃ kappeti. |
♦ 480. In the third undertaking of Dhamma, a certain person here is a fisherman or a hunter, and makes a living by relying on the destruction of life. |
tassa garuṭṭhāniyo bhikkhu akāmakasseva pāṇātipāte ādīnavaṃ, pāṇātipātaviratiyā ca ānisaṃsaṃ kathetvā sikkhāpadaṃ deti. |
To him, a monk who is in a position of authority, speaks of the danger in killing living beings and the benefit of abstaining from killing living beings, even if he (the person) is unwilling, and gives him the training rule. |
so gaṇhantopi dukkhito domanassitova hutvā gaṇhāti. |
He, while accepting it, accepts it being sorrowful and dejected. |
aparabhāge katipāhaṃ vītināmetvā rakkhituṃ asakkontopi dukkhitova hoti, tassa pubbāparacetanā dukkhasahagatāva honti. |
In the later stage, after passing a few days, being unable to keep it, he is also sorrowful; his prior and subsequent intentions are accompanied by suffering. |
sanniṭṭhāpakacetanā pana sukhasahagatā vā upekkhāsahagatā vāti evaṃ sabbattha attho veditabbo . |
The consummating intention, however, is accompanied by pleasure or accompanied by equanimity; thus the meaning should be understood everywhere. |
iti pubbabhāgaparabhāgacetanāva sandhāya idaṃ vuttaṃ — “sahāpi dukkhena sahāpi domanassenā”ti. |
Thus, in reference to the prior and subsequent intentions, this was said: "even with suffering, even with displeasure." |
domanassameva cettha dukkhanti veditabbaṃ. |
Herein, displeasure itself should be understood as suffering. |
♦ 481. catutthadhammasamādāne dasasupi padesu tissopi pubbabhāgāparabhāgasanniṭṭhāpakacetanā sukhasampayuttā hontiyeva, taṃ sandhāya idaṃ vuttaṃ — “sahāpi sukhena sahāpi somanassenā”ti. |
♦ 481. In the fourth undertaking of Dhamma, in all ten instances, all three – prior, subsequent, and consummating intentions – are indeed associated with pleasure. In reference to this, it was said: "even with pleasure, even with joy." |
somanassameva cettha sukhanti veditabbaṃ. |
Herein, joy itself should be understood as pleasure. |
♦ 482. tittakālābūti tittakarasālābu. |
♦ 482. "Bitter gourd" means a gourd with a bitter taste. |
visena saṃsaṭṭhoti halāhalavisena sampayutto missito luḷito. |
"Mixed with poison" means connected with, mixed with, stirred with deadly poison. |
nacchādessatīti na ruccissati na tuṭṭhiṃ karissati. |
"Will not please" means will not be agreeable, will not cause satisfaction. |
nigacchasīti gamissasi. |
"You go" means you will go. |
appaṭisaṅkhāya piveyyāti taṃ appaccavekkhitvā piveyya. |
"Were to drink without reflection" means were to drink it without considering. |
♦ 483. āpānīyakaṃsoti āpānīyassa madhurapānakassa bharitakaṃso. |
♦ 483. "A bronze bowl of drink" means a bronze bowl filled with a sweet drink. |
vaṇṇasampannoti pānakavaṇṇādīhi sampannavaṇṇo, kaṃse pakkhittapānakavasena pānakakaṃsopi evaṃ vutto. |
"Endowed with color" means endowed with the color of the drink, etc.; by way of the drink put into the bowl, the drinking bowl is also spoken of thus. |
chādessatīti tañhi halāhalavisaṃ yattha yattha pakkhittaṃ hoti, tassa tasseva rasaṃ deti. |
"Will cover" means for that deadly poison, wherever it is put, gives the taste of that very thing. |
tena vuttaṃ “chādessatī”ti. |
Therefore it is said "will cover." |
♦ 484. pūtimuttanti muttameva. |
♦ 484. "Stinking urine" means just urine. |
yathā hi manussabhāvo suvaṇṇavaṇṇo pūtikāyotveva, tadahujātāpi galocilatā pūtilatātveva vuccati. |
For just as human existence, golden in color, is indeed a putrid body, so too a galoci creeper born that day is called a putrid creeper. |
evaṃ taṅkhaṇaṃ gahitaṃ taruṇampi muttaṃ pūtimuttameva. |
Similarly, fresh urine taken at that moment is indeed stinking urine. |
nānābhesajjehīti harītakāmalakādīhi nānosadhehi. |
"With various medicines" means with various drugs like myrobalan, emblic myrobalan, etc. |
sukhī assāti arogo suvaṇṇavaṇṇo sukhī bhaveyya. |
"May he be happy" means may he be healthy, of golden complexion, and happy. |
♦ 485. dadhi ca madhu cāti suparisuddhaṃ dadhi ca sumadhuraṃ madhu ca. |
♦ 485. "Curds and honey" means very pure curds and very sweet honey. |
ekajjhaṃ saṃsaṭṭhanti ekato katvā missitaṃ āluḷitaṃ. |
"Mixed together" means made into one, mixed, stirred. |
tassa tanti tassa taṃ catumadhurabhesajjaṃ pivato rucceyya. |
"To him that" means to him drinking that four-sweet medicine, it would be agreeable. |
idañca yaṃ bhagandarasaṃsaṭṭhaṃ lohitaṃ pakkhandati, na tassa bhesajjaṃ, āhāraṃ thambhetvā maggaṃ avalañjaṃ karoti. |
And this which, blood mixed with fistula flows, is not a medicine for that; it blocks the food and obstructs the passage. |
yaṃ pana pittasaṃsaṭṭhaṃ lohitaṃ, tassetaṃ bhesajjaṃ sītalakiriyāya pariyattabhūtaṃ. |
But that blood mixed with bile, this is a medicine for it, being sufficient for a cooling action. |
♦ 486. viddheti ubbiddhe. |
♦ 486. "Dispelled" means "scattered." |
meghavigamena dūrībhūteti attho. |
"By the departure of clouds, become distant" is the meaning. |
vigatavalāhaketi apagatameghe, deveti ākāse. |
"When the clouds have gone" means when the clouds have departed; "in the sky" means in the atmosphere. |
ākāsagataṃ tamagatanti ākāsagataṃ tamaṃ. |
"Darkness gone to the sky" means darkness that has gone to the sky. |
puthusamaṇabrāhmaṇaparappavādeti puthūnaṃ samaṇabrāhmaṇasaṅkhātānaṃ paresaṃ vāde. |
"In the doctrines of various ascetics and brahmins, of others" means in the doctrines of many others known as ascetics and brahmins. |
abhivihaccāti abhihantvā. |
"Having overcome" means having struck down. |
bhāsate ca tapate ca virocate cāti saradakāle majjhanhikasamaye ādiccova obhāsaṃ muñcati tapati vijjotatīti. |
"Shines and glows and illumines" means in the autumn season, at midday, the sun itself releases radiance, glows, and shines brightly. |
♦ idaṃ pana suttaṃ devatānaṃ ativiya piyaṃ manāpaṃ. |
♦ This sutta, however, is exceedingly dear and pleasing to the deities. |
tatridaṃ vatthu — dakkhiṇadisāyaṃ kira hatthibhogajanapade saṅgaravihāro nāma atthi. |
Therein, this is the story: In the southern direction, it is said, in the Hatthibhoga country, there is a monastery named Saṅgaravihāra. |
tassa bhojanasāladvāre saṅgararukkhe adhivatthā devatā rattibhāge ekassa daharassa sarabhaññavasena idaṃ suttaṃ osārentassa sutvā sādhukāraṃ adāsi. |
A deity dwelling in a Saṅgara tree at the entrance to its dining hall, in the night-time, having heard a certain young monk reciting this sutta by heart, gave a cry of "Sādhu!" (Well done!). |
daharo kiṃ esoti āha. |
The young monk said, "What is this?" |
ahaṃ, bhante, imasmiṃ rukkhe adhivatthā devatāti. |
"I, venerable sir, am the deity dwelling in this tree." |
kasmiṃ devate pasannāsi, kiṃ sadde, udāhu sutteti? |
"In what, O deity, are you pleased? In the sound, or in the sutta?" |
saddo nāma, bhante, yassa kassaci hotiyeva, sutte pasannāmhi. |
"Sound, venerable sir, can belong to anyone at all; I am pleased with the sutta." |
satthārā jetavane nisīditvā kathitadivase ca ajja ca ekabyañjanepi nānaṃ natthīti. |
"On the day it was spoken by the Teacher sitting in Jetavana, and today, there is not even a single syllable of difference." |
assosi tvaṃ devate satthārā kathitadivaseti? |
"Did you, O deity, hear it on the day it was spoken by the Teacher?" |
āma, bhante. |
"Yes, venerable sir." |
kattha ṭhitā assosīti? |
"Where were you standing when you heard it?" |
jetavanaṃ, bhante, gatāmhi, mahesakkhāsu pana devatāsu āgacchantīsu tattha okāsaṃ alabhitvā idheva ṭhatvā assosinti. |
"I went to Jetavana, venerable sir, but when the deities of great power were coming, not finding an opportunity there, I stood right here and listened." |
ettha ṭhitāya sakkā sutthu saddo sotunti? |
"Standing here, can the sound be heard well?" |
tvaṃ pana, bhante, mayhaṃ saddaṃ suṇasīti? |
"But you, venerable sir, do you hear my sound?" |
āma devateti. |
"Yes, O deity." |
dakkhiṇakaṇṇapasse nisīditvā kathanakālo viya, bhante, hotīti. |
"It is, venerable sir, as if someone were sitting beside my right ear and speaking." |
kiṃ pana devate satthu rūpaṃ passasīti? |
"But, O deity, do you see the Teacher's form?" |
satthā mameva oloketīti maññamānā saṇṭhātuṃ na sakkomi, bhanteti. |
"Thinking, 'The Teacher is looking right at me,' I am unable to stand still, venerable sir." |
visesaṃ pana nibbattetuṃ asakkhittha devateti. |
"But the deity was unable to produce a special attainment." |
devatā tattheva antaradhāyi. |
The deity vanished right there. |
taṃ divasaṃ kiresa devaputto sotāpattiphale patiṭṭhito. |
It is said that on that day this son of a god was established in the fruit of stream-entry. |
evamidaṃ suttaṃ devatānaṃ piyaṃ manāpaṃ. |
Thus this sutta is dear and pleasing to the deities. |
sesaṃ sabbattha uttānatthamevāti. |
The rest is clear in meaning everywhere. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ Of the Papañcasūdanī, the commentary to the Majjhima Nikāya |
♦ mahādhammasamādānasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Mahādhammasamādāna Sutta is finished. |
♦ 7. vīmaṃsakasuttavaṇṇanā |
♦ 7. Explanation of the Vīmaṃsaka Sutta |
♦ 487. evaṃ me sutanti vīmaṃsakasuttaṃ. |
♦ 487. "Thus have I heard" is the Vīmaṃsaka Sutta. |
tattha vīmaṃsakenāti tayo vīmaṃsakā — atthavīmaṃsako saṅkhāravīmaṃsako satthuvīmaṃsakoti. |
Therein, "by an inquirer" means three kinds of inquirers: the inquirer into the meaning, the inquirer into formations, and the inquirer into the Teacher. |
tesu, “paṇḍitā hāvuso, manussā vīmaṃsakā”ti (saṃ. |
Among them, "Wise, friends, are humans, inquirers" (Saṃ. |
ni. 3.2) ettha atthavīmaṃsako āgato. |
Ni. 3.2), here the inquirer into the meaning is mentioned. |
“yato kho, ānanda, bhikkhu dhātukusalo ca hoti, āyatanakusalo ca hoti, paṭiccasamuppādakusalo ca hoti, ṭhānāṭṭhānakusalo ca hoti, ettāvatā kho, ānanda, paṇḍito bhikkhu vīmaṃsakoti alaṃ vacanāyā”ti (ma. |
"When, Ānanda, a monk is skilled in the elements, skilled in the sense bases, skilled in dependent origination, and skilled in what is possible and impossible, to that extent, Ānanda, it is enough to call a monk wise, an inquirer" (Ma. |
ni. 3.124) ettha saṅkhāravīmaṃsako āgato. |
Ni. 3.124), here the inquirer into formations is mentioned. |
imasmiṃ pana sutte satthuvīmaṃsako adhippeto. |
In this sutta, however, the inquirer into the Teacher is intended. |
cetopariyāyanti cittavāraṃ cittaparicchedaṃ. |
"Course of mind" means cycle of mind, discernment of mind. |
samannesanāti esanā pariyesanā upaparikkhā. |
"Investigation" means seeking, searching, examination. |
iti viññāṇāyāti evaṃ vijānanatthāya. |
"Thus for understanding" means "thus for the purpose of knowing." |
♦ 488. dvīsu dhammesu tathāgato samannesitabboti idha kalyāṇamittūpanissayaṃ dasseti. |
♦ 488. "The Tathāgata is to be investigated in two respects"; here he shows the supportive condition of good friendship. |
mahā hi esa kalyāṇamittūpanissayo nāma. |
For great indeed is this supportive condition called good friendship. |
tassa mahantabhāvo evaṃ veditabbo — ekasmiṃ hi samaye āyasmā ānando upaḍḍhaṃ attano ānubhāvena hoti, upaḍḍhaṃ kalyāṇamittānubhāvenāti cintetvā attano dhammatāya nicchetuṃ asakkonto bhagavantaṃ upasaṅkamitvā pucchi, — “upaḍḍhamidaṃ, bhante, brahmacariyassa, yadidaṃ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā”ti. |
Its greatness should be understood thus: For at one time the venerable Ānanda, thinking, "Half is by one's own power, half is by the power of good friends," being unable to decide by his own nature, approached the Blessed One and asked, "Is this half, venerable sir, of the holy life, namely, good friendship, good companionship, good association?" |
bhagavā āha — “mā hevaṃ, ānanda, mā hevaṃ, ānanda, sakalamevidaṃ, ānanda, brahmacariyaṃ yadidaṃ kalyāṇamittatā kalyāṇasahāyatā, kalyāṇasampavaṅkatā. |
The Blessed One said: "Not so, Ānanda, not so, Ānanda. This entire holy life, Ānanda, is good friendship, good companionship, good association. |
kalyāṇamittassetaṃ, ānanda, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati. |
For a monk who has a good friend, Ānanda, who has a good companion, who has a good associate, it is to be expected that he will develop the Noble Eightfold Path, that he will cultivate the Noble Eightfold Path. |
kathañcānanda, bhikkhu kalyāṇamitto . |
And how, Ānanda, does a monk with a good friend... |
.. pe . |
.. (etc.) ... |
.. ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti. |
.. develop the Noble Eightfold Path, cultivate the Noble Eightfold Path? |
idhānanda, bhikkhu sammādiṭṭhiṃ bhāveti . |
Here, Ānanda, a monk develops right view... |
.. pe . |
.. (etc.) ... |
.. sammāsamādhiṃ bhāveti vivekanissitaṃ evaṃ kho, ānanda, bhikkhu kalyāṇamitto . |
.. develops right concentration, based on seclusion. Thus, Ānanda, a monk with a good friend... |
.. pe . |
.. (etc.) ... |
.. bahulīkaroti, tadamināpetaṃ, ānanda, pariyāyena veditabbaṃ. |
.. cultivates it. By this method too, Ānanda, it should be understood. |
yathā sakalamevidaṃ brahmacariyaṃ yadidaṃ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā. |
How this entire holy life is good friendship, good companionship, good association. |
mamañhi, ānanda, kalyāṇamittaṃ āgamma jātidhammā sattā jātiyā parimuccanti. |
Indeed, Ānanda, by relying on me as a good friend, beings subject to birth are freed from birth. |
jarādhammā .. |
Beings subject to old age... |
. pe .. |
. (etc.) .. |
. sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccantī”ti (saṃ. |
. beings subject to sorrow, lamentation, pain, grief, and despair are freed from sorrow, lamentation, pain, grief, and despair" (Saṃ. |
ni. 5.2). |
Ni. 5.2). |
♦ bhikkhūnaṃ bāhiraṅgasampattiṃ kathentopi āha — “bāhiraṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi, yaṃ evaṃ mahato atthāya saṃvattati, yathayidaṃ, bhikkhave, kalyāṇamittatā. |
♦ And speaking of the external factors for monks, he said: "Having considered external factors, O monks, I do not see any other single factor that conduces to such great benefit as this, O monks: good friendship. |
kalyāṇamittatā, bhikkhave, mahato atthāya saṃvattatī”ti (a. |
Good friendship, O monks, conduces to great benefit" (A. |
ni. 1.113). mahācundassa kilesasallekhapaṭipadaṃ kathentopi, “pare pāpamittā bhavissanti, mayamettha kalyāṇamittā bhavissāmāti sallekho karaṇīyo”ti (ma. |
Ni. 1.113). And speaking of the practice of effacement of defilements for Mahācunda, he said, "Others will have bad friends, here we will have good friends – thus effacement is to be done" (Ma. |
ni. 1.83) āha. |
Ni. 1.83). |
meghiyattherassa vimuttiparipācaniyadhamme kathentopi, “aparipakkāya, meghiya, cetovimuttiyā pañca dhammā paripākāya saṃvattanti. |
And speaking of the qualities that ripen release for Venerable Meghiya, he said, "For unripened liberation of mind, Meghiya, five things conduce to ripening. |
katame pañca? |
What five? |
idha, meghiya, bhikkhu kalyāṇamitto hoti”ti (udā. |
Here, Meghiya, a monk has a good friend" (Udā. |
31) kalyāṇamittūpanissayameva visesesi. |
31), he emphasized precisely the supportive condition of good friendship. |
piyaputtassa rāhulattherassa abhiṇhovādaṃ dentopi — |
And giving frequent admonition to his dear son, Venerable Rāhula, he said — |
♦ “mitte bhajassu kalyāṇe, pantañca sayanāsanaṃ. |
♦ "Associate with good friends, and a secluded dwelling. |
♦ vivittaṃ appanigghosaṃ, mattaññū hohi bhojane. |
♦ Secluded, with little noise, be moderate in food. |
♦ cīvare piṇḍapāte ca, paccaye sayanāsane. |
♦ In robes, almsfood, requisites, and dwelling place. |
♦ etesu taṇhaṃ mākāsi, mā lokaṃ punarāgamī”ti. |
Do not create craving for these, do not come to the world again." |
(su. ni. |
(Su. Ni. |
340, 341) — |
340, 341) — |
♦ kalyāṇamittūpanissayameva sabbapaṭhamaṃ kathesi. |
♦ He spoke first of all of the supportive condition of good friendship. |
evaṃ mahā esa kalyāṇamittūpanissayo nāma. |
Thus, great is this supportive condition called good friendship. |
idhāpi taṃ dassento bhagavā dvīsu dhammesu tathāgato samannesitabboti desanaṃ ārabhi. |
Here too, showing that, the Blessed One began the discourse, "The Tathāgata is to be investigated in two respects." |
paṇḍito bhikkhu dvīsu dhammesu tathāgataṃ esatu gavesatūti attho. |
The meaning is: "Let a wise monk seek, let him search for the Tathāgata in two respects." |
etena bhagavā ayaṃ mahājaccoti vā, lakkhaṇasampannoti vā, abhirūpo dassanīyoti vā, abhiññāto abhilakkhitoti vā, imaṃ nissāyāhaṃ cīvarādayo paccaye labhissāmīti vā, evaṃ cintetvā maṃ nissāya vasanakiccaṃ natthi. |
By this the Blessed One means: "Thinking, 'This one is of high birth,' or 'He is endowed with marks,' or 'He is handsome and good-looking,' or 'He is well-known and distinguished,' or 'Relying on him I will obtain robes and other requisites,' there is no need to live relying on me. |
yo pana evaṃ sallakkheti, “pahoti me esa satthā hutvā satthukiccaṃ sādhetun”ti, so maṃ bhajatūti sīhanādaṃ nadati. |
But whoever considers thus, 'This one is capable of being my teacher and accomplishing the teacher's task,' let him associate with me" – thus he utters a lion's roar. |
buddhasīhanādo kira nāmesa suttantoti. |
Indeed, this sutta is called the Buddha's Lion's Roar. |
♦ idāni te dve dhamme dassento cakkhusotaviññeyyesūti āha. |
♦ Now, showing those two Dhammas, he said, "in things cognizable by eye and ear." |
tattha satthu kāyiko samācāro vīmaṃsakassa cakkhuviññeyyo dhammo nāma. |
Therein, the Teacher's bodily conduct is called a Dhamma cognizable by the inquirer's eye. |
vācasiko samācāro sotaviññeyyo dhammo nāma. |
Verbal conduct is called a Dhamma cognizable by the ear. |
idāni tesu samannesitabbākāraṃ dassento ye saṃkiliṭṭhātiādimāha. |
Now, showing the way they are to be investigated, he said, "those which are defiled," etc. |
tattha saṃkiliṭṭhāti kilesasampayuttā. |
Therein, "defiled" means associated with defilements. |
te ca na cakkhusotaviññeyyā. |
And these are not cognizable by eye or ear. |
yathā pana udake calante vā pupphuḷake vā muñcante anto maccho atthīti viññāyati, evaṃ pāṇātipātādīni vā karontassa, musāvādādīni vā bhaṇantassa kāyavacīsamācāre disvā ca sutvā ca taṃsamuṭṭhāpakacittaṃ saṃkiliṭṭhanti viññāyati. |
Just as when water is moving or bubbles are released, it is known that there is a fish inside, so too, having seen and heard the bodily and verbal conduct of one who is committing acts such as killing living beings or speaking falsehoods, the mind that originates them is known to be defiled. |
tasmā evamāha. |
Therefore, he spoke thus. |
saṃkiliṭṭhacittassa hi kāyavacīsamācārāpi saṃkiliṭṭhāyeva nāma. |
For of one with a defiled mind, the bodily and verbal conduct are also indeed called defiled. |
na te tathāgatassa saṃvijjantīti na te tathāgatassa atthi. |
"They are not found in the Tathāgata" means they do not exist in the Tathāgata. |
na upalabbhantīti evaṃ jānātīti attho. |
"Are not found" means "thus he knows" is the meaning. |
natthitāyeva hi te na upalabbhanti na paṭicchannatāya. |
For it is by their non-existence that they are not found, not by their being concealed. |
tathā hi bhagavā ekadivasaṃ imesu dhammesu bhikkhusaṅghaṃ pavārento āha — “handa dāni, bhikkhave, pavāremi vo, na ca me kiñci garahatha kāyikaṃ vā vācasikaṃ vā”ti. |
Indeed, the Blessed One, one day, inviting the Sangha of monks regarding these Dhammas, said: "Come now, monks, I invite you. Do you blame me for anything, bodily or verbal?" |
evaṃ vutte āyasmā sāriputto uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca — “na kho mayaṃ, bhante, bhagavato kiñci garahāma kāyikaṃ vā vācasikaṃ vā. |
When this was said, the venerable Sāriputta, rising from his seat, arranging his upper robe over one shoulder, extending his cupped hands towards the Blessed One, said this to the Blessed One: "We, venerable sir, do not blame the Blessed One for anything, bodily or verbal. |
bhagavā hi, bhante, anuppannassa maggassa uppādetā, asañjātassa maggassa sañjānetā, anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido. |
For the Blessed One, venerable sir, is the originator of the unarisen path, the producer of the unproduced path, the declarer of the undeclared path, the knower of the path, the discerner of the path, the expert in the path. |
maggānugā ca, bhante, etarahi sāvakā viharanti pacchāsamannāgatā”ti (saṃ. |
And now, venerable sir, the disciples live following the path, endowed with it afterwards" (Saṃ. |
ni. 1.215). evaṃ parisuddhā tathāgatassa kāyavacīsamācārā. |
Ni. 1.215). Thus pure are the Tathāgata's bodily and verbal conduct. |
uttaropi sudaṃ māṇavo tathāgatassa kāyavacīdvāre anārādhanīyaṃ kiñci passissāmīti satta māse anubandhitvā likkhāmattampi na addasa. |
Even Uttara the young man, having followed the Tathāgata for seven months, thinking, "I will see some fault in the Tathāgata's bodily or verbal doors," did not see even a nit's worth. |
manussabhūto vā esa buddhabhūtassa kāyavacīdvāre kiṃ anārādhanīyaṃ passissati? |
Being a human, what fault could he see in the bodily or verbal doors of one who has become a Buddha? |
māropi devaputto bodhisattassa sato mahābhinikkhamanato paṭṭhāya chabbassāni gavesamāno kiñci anārādhanīyaṃ nāddasa, antamaso cetoparivitakkamattampi. |
Even Māra, the son of a god, searching for six years from the time of the Bodhisatta's great renunciation, did not see any fault, not even a mere thought-process of mind. |
māro kira cintesi — “sacassa vitakkitamattampi akusalaṃ passissāmi, tattheva naṃ muddhani paharitvā pakkamissāmī”ti. |
Māra, it is said, thought: "If I see even a mere unwholesome thought of his, I will strike him on the head right there and depart." |
so chabbassāni adisvā buddhabhūtampi ekaṃ vassaṃ anubandhitvā kiñci vajjaṃ apassanto gamanasamaye vanditvā — |
He, not seeing (any fault) for six years, and having followed him for one year even after he became a Buddha, not seeing any fault, at the time of departure, paid homage and — |
♦ “mahāvīra mahāpuññaṃ, iddhiyā yasasā jalaṃ. |
♦ "Great hero, of great merit, blazing with power and fame. |
♦ sabbaverabhayātītaṃ, pāde vandāmi gotaman”ti. |
Gone beyond all enmity and fear, I pay homage to the feet of Gotama." |
(saṃ. ni. |
(Saṃ. Ni. |
1.159) — |
1.159) — |
♦ gāthaṃ vatvā gato. |
♦ having spoken the verse, departed. |
♦ vītimissāti kāle kaṇhā, kāle sukkāti evaṃ vomissakā. |
♦ "Mixed" means sometimes dark, sometimes bright; thus variegated. |
vodātāti parisuddhā nikkilesā. |
"Pure" means purified, undefiled. |
saṃvijjantīti vodātā dhammā atthi upalabbhanti. |
"Are found" means pure Dhammas exist, are found. |
tathāgatassa hi parisuddhā kāyasamācārādayo. |
For the Tathāgata's bodily conduct, etc., are pure. |
tenāha — “cattārimāni, bhikkhave, tathāgatassa arakkheyyāni. |
Therefore he said: "These four, O monks, are unguardable for the Tathāgata. |
katamāni cattāri? |
What four? |
parisuddhakāyasamācāro, bhikkhave, tathāgato, natthi tathāgatassa kāyaduccaritaṃ, yaṃ tathāgato rakkheyya, ‘mā me idaṃ paro aññāsī’ti. |
The Tathāgata, O monks, is of pure bodily conduct; there is no bodily misconduct of the Tathāgata that the Tathāgata would guard, thinking, 'May another not know this of me.' |
parisuddhavacīsamācāro... parisuddhamanosamācāro. |
Pure verbal conduct... pure mental conduct... |
.. parisuddhājīvo, bhikkhave, tathāgato, natthi tathāgatassa micchājīvo, yaṃ tathāgato rakkheyya, mā me idaṃ paro aññāsī”ti (a. |
.. The Tathāgata, O monks, is of pure livelihood; there is no wrong livelihood of the Tathāgata that the Tathāgata would guard, thinking, 'May another not know this of me'" (A. |
ni. 7.58). |
Ni. 7.58). |
♦ imaṃ kusalaṃ dhammanti imaṃ anavajjaṃ ājīvaṭṭhamakasīlaṃ. |
♦ "This wholesome Dhamma" means this blameless morality, the eighth factor being livelihood. |
“ayamāyasmā satthā kiṃ nu kho dīgharattaṃ samāpanno aticirakālato paṭṭhāya iminā samannāgato, udāhu ittarasamāpanno hiyyo vā pare vā parasuve vā divase samāpanno”ti evaṃ gavesatūti attho. |
The meaning is: "Has this venerable Teacher been endowed with this for a long time, for a very long time, or has he been endowed with it for a short time, having attained it yesterday, or the day before, or the day before that?" – thus let him investigate. |
ekaccena hi ekasmiṃ ṭhāne vasantena bahu micchājīvakammaṃ kataṃ, taṃ tattha kālātikkame paññāyati, pākaṭaṃ hoti. |
For by some, while living in one place, much wrong livelihood has been committed; that becomes known there after some time, it becomes evident. |
so aññataraṃ paccantagāmaṃ vā samuddatīraṃ vā gantvā paṇṇasālaṃ kāretvā āraññako viya hutvā viharati. |
He, going to some border village or to the seashore, having had a leaf-hut built, lives as if he were a forest-dweller. |
manussā sambhāvanaṃ uppādetvā tassa paṇīte paccaye denti. |
People, having developed respect, give him excellent requisites. |
janapadavāsino bhikkhū tassa parihāraṃ disvā, “atidappito vatāyaṃ āyasmā, ko nu kho eso”ti pariggaṇhantā, “asukaṭṭhāne asukaṃ nāma micchājīvaṃ katvā pakkantabhikkhū”ti ñatvā na sakkā iminā saddhiṃ uposatho vā pavāraṇā vā kātunti sannipatitvā dhammena samena ukkhepanīyādīsu aññataraṃ kammaṃ karonti. |
The monks dwelling in the country, seeing his retinue, investigating, "This venerable one is indeed very proud, who can he be?" and knowing, "He is a monk who has departed after committing such-and-such wrong livelihood in such-and-such a place," thinking, "It is not possible to perform Uposatha or Pavāraṇā with him," assemble and, according to Dhamma and Vinaya, perform one of the acts such as suspension, etc. |
evarūpāya paṭicchannapaṭipattiyā atthibhāvaṃ vā natthibhāvaṃ vā vīmaṃsāpetuṃ evamāha. |
To cause inquiry into the existence or non-existence of such concealed practice, he spoke thus. |
♦ evaṃ jānātīti dīgharattaṃ samāpanno, na ittarasamāpannoti jānāti. |
♦ "Thus he knows" means he knows, "He has been endowed for a long time, not endowed for a short time." |
anacchariyaṃ cetaṃ. |
And this is not surprising. |
yaṃ tathāgatassa etarahi sabbaññutaṃ pattassa dīgharattaṃ ājīvaṭṭhamakasīlaṃ parisuddhaṃ bhaveyya. |
That for the Tathāgata, who has now attained omniscience, the morality with livelihood as the eighth factor should be pure for a long time. |
yassa bodhisattakālepi evaṃ ahosi. |
For whom it was so even in the time of the Bodhisatta. |
♦ atīte kira gandhārarājā ca vedeharājā ca dvepi sahāyakā hutvā kāmesu ādīnavaṃ disvā rajjāni puttānaṃ niyyātetvā isipabbajjaṃ pabbajitvā ekasmiṃ araññagāmake piṇḍāya caranti. |
♦ In the past, it is said, the king of Gandhāra and the king of Videha, both being friends, seeing the danger in sensual pleasures, having handed over their kingdoms to their sons, went forth as ascetics and wander for alms in a certain forest village. |
paccanto nāma dullabhaloṇo hoti. |
The border region, indeed, is one where salt is difficult to obtain. |
tato aloṇaṃ yāguṃ labhitvā ekissāya sālāya nisīditvā pivanti. |
Therefore, obtaining saltless gruel, they sit in a certain hall and drink it. |
antarantare manussā loṇacuṇṇaṃ āharitvā denti. |
From time to time, people bring salt powder and give it. |
ekadivasaṃ eko vedehisissa paṇṇe pakkhipitvā loṇacuṇṇaṃ adāsi . |
One day, someone put salt powder in leaves and gave it to the Videha ascetic. |
vedehisi gahetvā upaḍḍhaṃ gandhārisissa-santike ṭhapetvā upaḍḍhaṃ attano santike ṭhapesi. |
The Videha ascetic, taking it, placed half near the Gandhāra ascetic and placed half near himself. |
tato thokaṃ paribhuttāvasesaṃ disvā, “mā idaṃ nassī”ti paṇṇena veṭhetvā tiṇagahane ṭhapesi. |
Then, seeing a little leftover after eating, thinking, "May this not be wasted," he wrapped it in a leaf and placed it in a clump of grass. |
puna ekasmiṃ divase yāgupānakāle satiṃ katvā olokento taṃ disvā gandhārisiṃ upasaṅkamitvā, “ito thokaṃ gaṇhatha ācariyā”ti āha. |
Again, on a certain day, at the time of drinking gruel, making an effort of mindfulness and looking, he saw it, approached the Gandhāra ascetic, and said, "Take a little of this, teacher." |
kuto te laddhaṃ vedehisīti? |
"From where did you get it, Videha ascetic?" |
tasmiṃ divase paribhuttāvasesaṃ “mā nassī”ti mayā ṭhapitanti. |
"It was placed by me on that day, from what was leftover after eating, thinking, 'May it not be wasted.'" |
gandhārisi gahetuṃ na icchati, aloṇakaṃyeva yāguṃ pivitvā vedehaṃ isiṃ avoca — |
The Gandhāra ascetic did not want to take it; drinking only the saltless gruel, he said to the Videha ascetic — |
♦ “hitvā gāmasahassāni, paripuṇṇāni soḷasa. |
♦ "Having abandoned thousands of villages, sixteen full ones. |
♦ koṭṭhāgārāni phītāni, sannidhiṃ dāni kubbasī”ti. |
Prosperous storehouses, now you make a hoard?" |
(jā. 1.7.76). |
(Jā. 1.7.76). |
♦ vedehisi avoca — “tumhe rajjaṃ pahāya pabbajitā, idāni kasmā loṇacuṇṇamattasannidhikāraṇā pabbajjāya anucchavikaṃ na karothā”ti? |
♦ The Videha ascetic said: "You went forth abandoning a kingdom; now why, for the sake of a mere hoard of salt powder, do you not do what is unbecoming of a renunciant?" |
kiṃ mayā kataṃ vedehisīti? |
"What has been done by me, Videha ascetic?" |
atha naṃ āha — |
Then he said to him — |
♦ “hitvā gandhāravisayaṃ, pahūtadhanadhāriyaṃ. |
♦ "Having abandoned the Gandhāra region, abounding in wealth and grain. |
♦ pasāsanato nikkhanto, idha dāni pasāsasī”ti. |
Having gone forth from ruling, here now you rule?" |
(jā. 1.7.77). |
(Jā. 1.7.77). |
♦ gandhāro āha — |
♦ The Gandhāra (ascetic) said — |
♦ “dhammaṃ bhaṇāmi vedeha, adhammo me na ruccati. |
♦ "I speak Dhamma, Videha; Adhamma does not please me. |
♦ dhammaṃ me bhaṇamānassa, na pāpamupalimpatī”ti. |
For me, speaking Dhamma, evil does not cling." |
(jā. 1.7.78). |
(Jā. 1.7.78). |
♦ vedeho āha — |
♦ Videha said — |
♦ “yena kenaci vaṇṇena, paro labhati ruppanaṃ. |
♦ "By whatever means another obtains vexation. |
♦ mahatthiyampi ce vācaṃ, na taṃ bhāseyya paṇḍito”ti. |
Even a weighty speech, a wise person should not utter it." |
(jā. 1.7.79). |
(Jā. 1.7.79). |
♦ gandhāro āha — |
♦ The Gandhāra (ascetic) said — |
♦ “kāmaṃ ruppatu vā mā vā, bhusaṃva vikirīyatu. |
♦ "Let him be vexed or not, or let him be greatly scattered. |
♦ dhammaṃ me bhaṇamānassa, na pāpamupalimpatī”ti. |
For me, speaking Dhamma, evil does not cling." |
(jā. 1.7.80). |
(Jā. 1.7.80). |
♦ tato vedehisi yassa sakāpi buddhi natthi, ācariyasantike vinayaṃ na sikkhati, so andhamahiṃso viya vane caratīti cintetvā āha — |
♦ Then the Videha ascetic, thinking, "He who has no wisdom of his own, does not learn discipline from a teacher, he wanders in the forest like a blind buffalo," said — |
♦ “no ce assa sakā buddhi, vinayo vā susikkhito. |
♦ "If one has no wisdom of one's own, or well-learned discipline. |
♦ vane andhamahiṃsova, careyya bahuko jano. |
♦ Like a blind buffalo in the forest, many a person would roam. |
♦ yasmā ca panidhekacce, āceramhi susikkhitā. |
♦ And because some here are well-trained in conduct. |
♦ tasmā vinītavinayā, caranti susamāhitā”ti. |
Therefore, disciplined in discipline, they live well-composed." |
(jā. 1.7.81-82). |
(Jā. 1.7.81-82). |
♦ evañca pana vatvā vedehisi ajānitvā mayā katanti gandhārisiṃ khamāpesi. |
♦ And having said this, the Videha ascetic, (thinking) "It was done by me unknowingly," asked forgiveness from the Gandhāra ascetic. |
te ubhopi tapaṃ caritvā brahmalokaṃ agamaṃsu. |
Both of them, having practiced austerity, went to the Brahma world. |
evaṃ tathāgatassa bodhisattakālepi dīgharattaṃ ājīvaṭṭhamakasīlaṃ parisuddhaṃ ahosi. |
Thus, even in the time of the Tathāgata as a Bodhisatta, the morality with livelihood as the eighth factor was pure for a long time. |
♦ uttajjhāpanno ayamāyasmā bhikkhu yasapattoti ayamāyasmā amhākaṃ satthā bhikkhu ñattaṃ paññātabhāvaṃ pākaṭabhāvaṃ ajjhāpanno nu kho, sayañca parivārasampattiṃ patto nu kho noti. |
♦ "Has this venerable monk, having attained fame, has this venerable one, our teacher, the monk, attained renown, celebrity, prominence, or not? And has he himself attained a retinue, or not?" |
tena cassa paññātajjhāpannabhāvena yasasannissitabhāvena ca kiṃ ekacce ādīnavā sandissanti udāhu noti evaṃ samannesantūti dasseti. |
He shows: "By that state of having attained renown and by that state of being associated with fame, will certain dangers arise or not?" – thus let them investigate. |
na tāva, bhikkhaveti, bhikkhave, yāva bhikkhu na rājarājamahāmattādīsu abhiññātabhāvaṃ vā parivārasampattiṃ vā āpanno hoti, tāva ekacce mānātimānādayo ādīnavā na saṃvijjanti upasantūpasanto viya sotāpanno viya sakadāgāmī viya ca viharati. |
Not yet, O monks, as long as a monk has not attained renown among kings, royal ministers, etc., or a retinue, certain dangers such as pride, arrogance, etc., are not found; he lives as if very peaceful, as if a stream-enterer, as if a once-returner. |
ariyo nu kho puthujjano nu khotipi ñātuṃ na sakkā hoti. |
It is not possible to know whether he is a noble one or an ordinary person. |
♦ yato ca kho, bhikkhaveti yadā pana idhekacco bhikkhu ñāto hoti parivārasampanno vā, tadā tiṇhena siṅgena gogaṇaṃ vijjhanto duṭṭhagoṇo viya, migasaṅghaṃ abhimaddamāno dīpi viya ca aññe bhikkhū tattha tattha vijjhanto agāravo asabhāgavutti aggapādena bhūmiṃ phusanto viya carati. |
♦ But when, O monks, a certain monk here becomes known or endowed with a retinue, then like a vicious bull goring a herd of cattle with a sharp horn, or like a leopard crushing a herd of deer, goring other monks here and there, disrespectful, of unsuitable conduct, he walks as if touching the ground with the tip of his foot. |
ekacco pana kulaputto yathā yathā ñāto hoti yasassī, tathā tathā phalabhārabharito viya sāli suṭṭhutaraṃ onamati, rājarājamahāmattādīsu upasaṅkamantesu akiñcanabhāvaṃ paccavekkhitvā samaṇasaññaṃ upaṭṭhapetvā chinnavisāṇausabho viya, caṇḍāladārako viya ca sorato nivāto nīcacitto hutvā bhikkhusaṅghassa ceva sadevakassa ca lokassa, hitāya sukhāya paṭipajjati. |
But a certain son of good family, the more he becomes known and famous, the more he bends down very well, like rice laden with the burden of fruit; when kings, royal ministers, etc., approach him, reflecting on his state of having nothing, establishing the perception of an ascetic, like a bull with broken horns, or like the son of an outcaste, being gentle, humble, and lowly-minded, he practices for the welfare and happiness of the Sangha of monks and the world with its gods. |
evarūpaṃ paṭipattiṃ sandhāya “nāssa idhekacce ādīnavā”ti āha. |
In reference to such practice, he said, "For him certain dangers do not arise." |
♦ tathāgato pana aṭṭhasu lokadhammesu tādī, so hi lābhepi tādī, alābhepi tādī, yasepi tādī, ayasepi tādī, pasaṃsāyapi tādī, nindāyapi tādī, sukhepi tādī, dukkhepi tādī, tasmā sabbākārena nāssa idhekacce ādīnavā saṃvijjanti. |
♦ The Tathāgata, however, is steadfast in the eight worldly conditions; for he is steadfast in gain, steadfast in loss, steadfast in fame, steadfast in disrepute, steadfast in praise, steadfast in blame, steadfast in pleasure, steadfast in pain; therefore, in every way, certain dangers are not found for him. |
abhayūparatoti abhayo hutvā uparato, accantūparato satatūparatoti attho. |
"Ceased from fear" means having become fearless, he has ceased; "completely ceased, constantly ceased" is the meaning. |
na vā bhayena uparatotipi abhayūparato. |
Or, "not ceased through fear" is also "ceased from fear." |
cattāri hi bhayāni kilesabhayaṃ vaṭṭabhayaṃ duggatibhayaṃ upavādabhayanti. |
For there are four fears: fear of defilements, fear of the round of existence, fear of bad destinations, and fear of blame. |
puthujjano catūhipi bhayehi bhāyati. |
An ordinary person fears all four fears. |
sekkhā tīhi, tesañhi duggatibhayaṃ pahīnaṃ, iti satta sekkhā bhayūparatā, khīṇāsavo abhayūparato nāma, tassa hi ekampi bhayaṃ natthi. |
Learners (fear) three, for their fear of bad destinations is abandoned; thus the seven learners are ceased from fear. One whose cankers are destroyed is called "ceased from fear," for him there is not even one fear. |
kiṃ paravādabhayaṃ natthīti? |
Is there no fear of others' criticism? |
natthi. parānuddayaṃ pana paṭicca, “mādisaṃ khīṇāsavaṃ paṭicca sattā mā nassantū”ti upavādaṃ rakkhati. |
There is not. But out of compassion for others, thinking, "May beings not be destroyed on account of one like me whose cankers are destroyed," he guards against blame. |
mūluppalavāpivihāravāsī yasatthero viya. |
Like Venerable Yasa, the dweller of Mūluppalavāpi Monastery. |
♦ thero kira mūluppalavāpigāmaṃ piṇḍāya pāvisi. |
♦ The elder, it is said, entered the village of Mūluppalavāpi for alms. |
athassa upaṭṭhākakuladvāraṃ pattassa pattaṃ gahetvā thaṇḍilapīṭhakaṃ nissāya āsanaṃ paññapesuṃ. |
Then, when he reached the door of his supporter's family, they took his bowl and, relying on a bare ground seat, prepared a seat. |
amaccadhītāpi taṃyeva pīṭhakaṃ nissāya paratobhāge nīcataraṃ āsanaṃ paññāpetvā nisīdi. |
The minister's daughter also, relying on that same seat, prepared a lower seat on the other side and sat down. |
eko nevāsiko bhikkhu pacchā piṇḍāya paviṭṭho dvāre ṭhatvāva olokento thero amaccadhītarā saddhiṃ ekamañce nisinnoti sallakkhetvā, “ayaṃ paṃsukūliko vihāreva upasantūpasanto viya viharati, antogāme pana upaṭṭhāyikāhi saddhiṃ ekamañce nisīdatī”ti cintetvā, “kiṃ nu kho mayā duddiṭṭhan”ti punappunaṃ oloketvā tathāsaññīva hutvā pakkāmi. |
A certain resident monk, having entered for alms afterwards, standing at the door and looking, observing that the elder was sitting on the same couch with the minister's daughter, thought, "This refuse-rag wearer lives in the monastery as if very peaceful, but in the village he sits on the same couch with his female supporters," and thinking, "What indeed have I misperceived?" looking again and again, having the same perception, he departed. |
theropi bhattakiccaṃ katvā vihāraṃ gantvā vasanaṭṭhānaṃ pavisitvā dvāraṃ pidhāya nisīdi. |
The elder too, having finished his meal, went to the monastery, entered his dwelling place, closed the door, and sat down. |
nevāsikopi katabhattakicco vihāraṃ gantvā, “taṃ paṃsukūlikaṃ niggaṇhitvā vihārā nikkaḍḍhissāmī”ti asaññatanīhārena therassa vasanaṭṭhānaṃ gantvā paribhogaghaṭato uluṅkena udakaṃ gahetvā mahāsaddaṃ karonto pāde dhovi. |
The resident monk also, having finished his meal, went to the monastery and, thinking, "I will discipline that refuse-rag wearer and expel him from the monastery," with unrestrained behavior, went to the elder's dwelling place, took water from the water pot with a ladle, and washed his feet, making a loud noise. |
thero, “ko nu kho ayaṃ asaññatacāriko”ti āvajjanto sabbaṃ ñatvā, “ayaṃ mayi manaṃ padosetvā apāyūpago mā ahosī”ti vehāsaṃ abbhuggantvā kaṇṇikāmaṇḍalasamīpe pallaṅkena nisīdi. |
The elder, reflecting, "Who indeed is this unrestrained wanderer?" knowing everything, thinking, "May this one, having corrupted his mind towards me, not go to a state of loss," rose up into the air and sat cross-legged near the eave-bracket circle. |
nevāsiko duṭṭhākārena ghaṭikaṃ ukkhipitvā dvāraṃ vivaritvā anto paviṭṭho theraṃ apassanto, “heṭṭhāmañcaṃ paviṭṭho bhavissatī”ti oloketvā tatthāpi apassanto nikkhamituṃ ārabhi. |
The resident monk, with a hostile attitude, lifted the latch, opened the door, entered, and not seeing the elder, thinking, "He must have gone under the couch," looked, and not seeing him there either, began to leave. |
thero ukkāsi. |
The elder coughed. |
itaro uddhaṃ olokento disvā adhivāsetuṃ asakkonto evamāha — “patirūpaṃ te, āvuso, paṃsukūlika evaṃ ānubhāvasampannassa upaṭṭhāyikāya saddhiṃ ekamañce nisīditun”ti. |
The other, looking up and seeing him, unable to tolerate it, said this: "Is it proper for you, friend, a refuse-rag wearer endowed with such power, to sit on the same couch with a female supporter?" |
pabbajitā nāma, bhante, mātugāmena saddhiṃ na ekamañce nisīdanti, tumhehi pana duddiṭṭhametanti. |
"Renunciants, venerable sir, do not sit on the same couch with a woman; but this has been misperceived by you." |
evaṃ khīṇāsavā parānuddayāya upavādaṃ rakkhanti. |
Thus do those whose cankers are destroyed, out of compassion for others, guard against blame. |
♦ khayā rāgassāti rāgassa khayeneva. |
♦ "By the destruction of passion" means solely by the destruction of passion. |
vītarāgattā kāme na paṭisevati, na paṭisaṅkhāya vāretvāti. |
Being free from passion, he does not indulge in sensual pleasures, not by reflecting and restraining. |
tañceti evaṃ tathāgatassa kilesappahānaṃ ñatvā tattha tattha ṭhitanisinnakālādīsupi catuparisamajjhe alaṅkatadhammāsane nisīditvāpi itipi satthā vītarāgo vītadoso vītamoho vantakileso pahīnamalo abbhā muttapuṇṇacando viya suparisuddhoti evaṃ tathāgatassa kilesappahāne vaṇṇaṃ kathayamānaṃ taṃ vīmaṃsakaṃ bhikkhuṃ pare evaṃ puccheyyuṃ ceti attho. |
"And that" means thus, knowing the Tathāgata's abandonment of defilements, even at times of standing and sitting here and there, even when sitting on an adorned Dhamma seat in the midst of the four assemblies, thinking, "Thus the Teacher is free from passion, free from aversion, free from delusion, has vomited defilements, has abandoned stains, is utterly pure like the full moon freed from clouds" – thus, while he is speaking in praise of the Tathāgata's abandonment of defilements, others might ask that inquiring monk thus, is the meaning. |
♦ ākārāti kāraṇāni. |
♦ "Aspects" means reasons. |
anvayāti anubuddhiyo. |
"Consequences" means inferences. |
saṅghe vā viharantoti appekadā aparicchinnagaṇanassa bhikkhusaṅghassa majjhe viharanto. |
"Or dwelling in the Sangha" means sometimes dwelling in the midst of a Sangha of monks of uncountable number. |
eko vā viharantoti icchāmahaṃ, bhikkhave, aḍḍhamāsaṃ paṭisallīyitunti, temāsaṃ paṭisallīyitunti evaṃ paṭisallāne ceva pālileyyakavanasaṇḍe ca ekako viharanto. |
"Or dwelling alone" means "I wish, O monks, to be in seclusion for half a month," or "to be in seclusion for three months" – thus dwelling alone in seclusion and in the Pālileyyaka forest grove. |
sugatāti suṭṭhugatā suppaṭipannā kārakā yuttapayuttā. |
"Well-gone" means well-gone, well-practiced, doers, yoked and striving. |
evarūpāpi hi ekacce bhikkhū atthi. |
For there are also some monks of this kind. |
duggatāti duṭṭhugatā duppaṭipannā kāyadaḷhibahulā vissaṭṭhakammaṭṭhānā. |
"Badly-gone" means badly-gone, badly-practiced, abounding in bodily strength, having abandoned their meditation subject. |
evarūpāpi ekacce atthi. |
There are also some of this kind. |
gaṇamanusāsantīti gaṇabandhanena baddhā gaṇārāmā gaṇabahulikā hutvā gaṇaṃ pariharanti. |
"Instructing a group" means bound by the bond of a group, delighting in groups, given to groups, they manage a group. |
evarūpāpi ekacce atthi. |
There are also some of this kind. |
tesaṃ paṭipakkhabhūtā gaṇato nissaṭā visaṃsaṭṭhā vippamuttavihārinopi atthi. |
Opposed to them, there are also those who are detached from a group, unassociated, dwelling in freedom. |
♦ āmisesu sandissantīti āmisagiddhā āmisacakkhukā catupaccayāamisatthameva āhiṇḍamānā āmisesu sandissamānakabhikkhūpi atthi. |
♦ "Are seen in material things" means there are also monks greedy for material things, with eyes for material things, wandering about only for the sake of the material things of the four requisites, being seen in material things. |
āmisena anupalittā catūhi paccayehi vinivattamānasā abbhā muttacandasadisā hutvā viharamānāpi atthi. |
There are also those who, unstained by material things, with minds turned away from the four requisites, live like the moon freed from clouds. |
nāyamāyasmā taṃ tena avajānātīti ayaṃ āyasmā satthā tāya tāya paṭipattiyā taṃ taṃ puggalaṃ nāvajānāti, ayaṃ paṭipanno kārako, ayaṃ gaṇato nissaṭo visaṃsaṭṭho. |
"This venerable one does not despise that one for that reason" means this venerable Teacher does not despise that person for that particular practice: "This one is practiced, a doer; this one is detached from a group, unassociated. |
ayaṃ āmisena anupalitto paccayehi vinivattamānaso abbhā mutto candimā viyāti evamassa gehasitavasena ussādanāpi natthi. |
This one, unstained by material things, with mind turned away from requisites, is like the moon freed from clouds" – thus there is no extolling of him due to worldly attachment. |
ayaṃ duppaṭipanno akārako kāyadaḷhibahulo vissaṭṭhakammaṭṭhāno, ayaṃ gaṇabandhanabaddho, ayaṃ āmisagiddho lolo āmisacakkhukoti evamassa gehasitavasena apasādanāpi natthīti attho. |
"This one is badly practiced, not a doer, abounding in bodily strength, having abandoned his meditation subject; this one is bound by the bond of a group; this one is greedy for material things, covetous, with eyes for material things" – thus there is no disparaging of him due to worldly attachment, is the meaning. |
iminā kiṃ kathitaṃ hoti? |
By this, what is said? |
tathāgatassa sattesu tādibhāvo kathito hoti. |
The Tathāgata's state of being "such" towards beings is spoken of. |
ayañhi — |
For he — |
♦ “vadhakassa devadattassa, corassaṅgulimālino. |
♦ "Towards the murderer Devadatta, the robber Aṅgulimāla. |
♦ dhanapāle rāhule ca, sabbesaṃ samako munī”ti. |
And towards Dhanapāla and Rāhula, the sage is equal to all." |
(mi. pa. |
(Mi. Pa. |
6.6.5). |
6.6.5). |
♦ 489. tatra, bhikkhaveti tesu dvīsu vīmaṃsakesu. |
♦ 489. Therein, "O monks," means among those two inquirers. |
yo, “ke panāyasmato ākārā”ti pucchāyaṃ āgato gaṇṭhivīmaṃsako ca, yo “abhayūparato ayamāyasmā”ti āgato mūlavīmaṃsako ca. |
The knot-inquirer who came with the question, "But what are the venerable one's aspects?" and the root-inquirer who came (with the thought), "This venerable one has ceased from fear." |
tesu mūlavīmaṃsakena tathāgatova uttari paṭipucchitabbo. |
Among them, the Tathāgata himself is to be further questioned by the root-inquirer. |
so hi pubbe parasseva kathāya niṭṭhaṅgato. |
For he previously came to a conclusion based on another's words. |
paro ca nāma jānitvāpi katheyya ajānitvāpi. |
And another, indeed, might speak knowing or not knowing. |
evamassa kathā bhūtāpi hoti abhūtāpi, tasmā parasseva kathāya niṭṭhaṃ agantvā tato uttari tathāgatova paṭipucchitabboti attho. |
Thus his statement may be true or untrue; therefore, not coming to a conclusion based on another's words, thereafter the Tathāgata himself is to be questioned, is the meaning. |
♦ byākaramānoti ettha yasmā tathāgatassa micchābyākaraṇaṃ nāma natthi, tasmā sammā micchāti avatvā byākaramānotveva vuttaṃ. |
♦ "Explaining." Here, because for the Tathāgata there is no such thing as a wrong explanation, therefore, without saying "rightly" or "wrongly," it is just said "explaining." |
etaṃ pathohamasmi etaṃ gocaroti esa mayhaṃ patho esa gocaroti attho. |
"This is my path, this is my resort" means "this is my path, this is my resort" is the meaning. |
“etāpātho”tipi pāṭho, tassattho mayhaṃ ājīvaṭṭhamakasīlaṃ parisuddhaṃ, svāhaṃ tassa parisuddhabhāvena vīmaṃsakassa bhikkhuno ñāṇamukhe etāpātho, evaṃ āpāthaṃ gacchāmīti vuttaṃ hoti. |
There is also the reading "etāpātho"; its meaning is: "My morality with livelihood as the eighth factor is pure; I, by its purity, am within range of the inquiring monk's knowledge-door, thus I come within range," it is said. |
no ca tena tammayoti tenapi cāhaṃ parisuddhena sīlena na tammayo, na sataṇho, parisuddhasīlattāva nittaṇhohamasmīti dīpeti. |
"And not identified with that" means "and I am not identified with that pure morality, not with craving; by the very purity of morality, I am free from craving," he clarifies. |
♦ uttaruttariṃ paṇītapaṇītanti uttaruttariṃ ceva paṇītatarañca katvā deseti. |
♦ "Higher and higher, more and more excellent" means he teaches making it successively higher and more excellent. |
kaṇhasukkasappaṭibhāganti kaṇhaṃ ceva sukkañca, tañca kho sappaṭibhāgaṃ savipakkhaṃ katvā, kaṇhaṃ paṭibāhitvā sukkanti sukkaṃ paṭibāhitvā kaṇhanti evaṃ sappaṭibhāgaṃ katvā kaṇhasukkaṃ deseti. |
"Dark and bright with their counterparts" means both dark and bright, and indeed making them with their counterparts, with their opposites; having refuted the dark, the bright; having refuted the bright, the dark – thus making them with counterparts, he teaches the dark and bright. |
kaṇhaṃ desentopi saussāhaṃ savipākaṃ deseti, sukkaṃ desentopi saussāhaṃ savipākaṃ deseti. |
Teaching the dark, he teaches it with effort and with result; teaching the bright, he teaches it with effort and with result. |
abhiññāya idhekaccaṃ dhammaṃ dhammesu niṭṭhaṃ gacchatīti tasmiṃ desite dhamme ekaccaṃ paṭivedhadhammaṃ abhiññāya tena paṭivedhadhammena desanādhamme niṭṭhaṃ gacchati. |
"Having directly known a certain Dhamma, he comes to a conclusion in the Dhammas" means, in that taught Dhamma, having directly known a certain Dhamma of penetration, by that Dhamma of penetration he comes to a conclusion in the Dhamma of teaching. |
satthari pasīdatīti evaṃ dhamme niṭṭhaṃ gantvā bhiyyosomattāya sammāsambuddho so bhagavāti satthari pasīdati. |
"He has confidence in the Teacher" means thus, having come to a conclusion in the Dhamma, with increased joy, he has confidence in the Teacher, thinking, "He is the Blessed One, a Perfectly Enlightened One." |
tena pana bhagavatā yo dhammo akkhāto, sopi svākkhāto bhagavatā dhammo niyyānikattā. |
And the Dhamma that has been declared by that Blessed One, that too is well-declared Dhamma by the Blessed One because of its leading out. |
yvāssa taṃ dhammaṃ paṭipanno saṅgho, sopi suppaṭipanno vaṅkādidosarahitaṃ paṭipadaṃ paṭipannattāti evaṃ dhamme saṅghepi pasīdati. |
The Sangha that has practiced that Dhamma, that too is well-practiced because it has practiced the path free from faults such as crookedness, etc. – thus he has confidence in the Dhamma and the Sangha also. |
tañceti taṃ evaṃ pasannaṃ tattha tattha tiṇṇaṃ ratanānaṃ vaṇṇaṃ kathentaṃ bhikkhuṃ. |
"And that" means that monk who is thus confident, speaking in praise of the three jewels here and there. |
♦ 490. imehi ākārehīti imehi satthuvīmaṃsanakāraṇehi. |
♦ 490. "By these aspects" means by these reasons for investigating the Teacher. |
imehi padehīti imehi akkharasampiṇḍanapadehi. |
"By these phrases" means by these phrases which are collections of letters. |
imehi byañjanehīti imehi idha vuttehi akkharehi. |
"By these syllables" means by these letters spoken here. |
saddhā niviṭṭhāti okappanā patiṭṭhitā. |
"Faith is established" means conviction is established. |
mūlajātāti sotāpattimaggavasena sañjātamūlā. |
"Rooted" means rooted by way of the path of stream-entry. |
sotāpattimaggo hi saddhāya mūlaṃ nāma. |
For the path of stream-entry is indeed called the root of faith. |
ākāravatīti kāraṇaṃ pariyesitvā gahitattā sakāraṇā. |
"Well-reasoned" means having reason because it is grasped after seeking a reason. |
dassanamūlikāti sotāpattimaggamūlikā. |
"Rooted in vision" means rooted in the path of stream-entry. |
so hi dassananti vuccati. |
For that is called "vision." |
daḷhāti thirā. |
"Firm" means stable. |
asaṃhāriyāti harituṃ na sakkā. |
"Unshakeable" means cannot be shaken. |
samaṇena vāti samitapāpasamaṇena vā. |
"By an ascetic" means by an ascetic who has pacified evil, or. |
brāhmaṇena vāti bāhitapāpabrāhmaṇena vā. |
"By a brahmin" means by a brahmin who has expelled evil, or. |
devena vāti upapattidevena vā. |
"By a god" means by a god by rebirth, or. |
mārena vāti vasavattimārena vā, sotāpannassa hi vasavattimārenāpi saddhā asaṃhāriyā hoti sūrambaṭṭhassa viya. |
"By Māra" means by Māra Vasavattī, or; for a stream-enterer's faith is unshakeable even by Māra Vasavattī, like that of Sūrambaṭṭha. |
♦ so kira satthu dhammadesanaṃ sutvā sotāpanno hutvā gehaṃ āgato. |
♦ He, it is said, having heard the Teacher's Dhamma discourse, became a stream-enterer and came home. |
atha māro dvattiṃsavaralakkhaṇappaṭimaṇḍitaṃ buddharūpaṃ māpetvā tassa gharadvāre ṭhatvā — “satthā āgato”ti sāsanaṃ pahiṇi. |
Then Māra, having created a Buddha-form adorned with the thirty-two excellent marks, stood at the door of his house and sent a message, "The Teacher has come." |
sūro cintesi, “ahaṃ idāneva satthu santikā dhammaṃ sutvā āgato, kiṃ nu kho bhavissatī”ti upasaṅkamitvā satthusaññāya vanditvā aṭṭhāsi. |
Sūra thought, "I have just now come from the Teacher's presence after hearing the Dhamma, what could this be?" Approaching with the perception of the Teacher, he paid homage and stood there. |
māro āha — “yaṃ te mayā, sūrambaṭṭha, rūpaṃ aniccaṃ . |
Māra said: "That which was said by me to you, Sūrambaṭṭha, 'Form is impermanent... |
.. pe . |
.. (etc.) ... |
.. viññāṇaṃ aniccanti kathitaṃ, taṃ anupadhāretvāva sahasā mayā evaṃ vuttaṃ. |
.. consciousness is impermanent,' that was spoken by me hastily, without due consideration. |
tasmā tvaṃ rūpaṃ niccaṃ . |
Therefore, you take it that 'Form is permanent... |
.. pe . |
.. (etc.) ... |
.. viññāṇaṃ niccanti gaṇhāhī”ti. |
.. consciousness is permanent.'" |
sūro cintesi — “aṭṭhānametaṃ, yaṃ buddhā anupadhāretvā apaccakkhaṃ katvā kiñci katheyyuṃ, addhā ayaṃ mayhaṃ vibādhanatthaṃ māro āgato”ti. |
Sūra thought: "This is impossible, that Buddhas would say anything without due consideration, without direct experience; surely this Māra has come to trouble me." |
tato naṃ tvaṃ māroti āha. |
Then he said to him, "You are Māra." |
so musāvādaṃ kātuṃ nāsakkhi, āma mārosmīti paṭijāni. |
He could not speak falsehood; he admitted, "Yes, I am Māra." |
kasmā āgatosīti vutte tava saddhācālanatthanti āha. |
When asked, "Why have you come?" he said, "To shake your faith." |
kaṇha pāpima, tvaṃ tāva ekako tiṭṭha, tādisānaṃ mārānaṃ satampi sahassampi mama saddhaṃ cāletuṃ asamatthaṃ, maggena āgatā saddhā nāma silāpathaviyaṃ patiṭṭhitasineru viya acalā hoti, kiṃ tvaṃ etthāti accharaṃ pahari. |
"Dark one, evil one, you stand alone for now; even a hundred or a thousand Māras like you are incapable of shaking my faith. Faith that has come by the path is unshakable like Sineru established on a rock foundation. What are you doing here?" He snapped his fingers. |
so ṭhātuṃ asakkonto tatthevantaradhāyi. |
He, unable to stand, vanished right there. |
brahmunā vāti brahmakāyikādīsu aññatarabrahmunā vā. |
"By a Brahmā" means by one of the Brahmakāyika Brahmās, or. |
kenaci vā lokasminti ete samaṇādayo ṭhapetvā aññenapi kenaci vā lokasmiṃ harituṃ na sakkā. |
"Or by anyone in the world" means, apart from these ascetics, etc., it cannot be shaken by anyone else in the world. |
dhammasamannesanāti sabhāvasamannesanā. |
"Investigation of Dhamma" means investigation of its nature. |
dhammatāsusamanniṭṭhoti dhammatāya susamanniṭṭho, sabhāveneva suṭṭhu samannesito hotīti attho. |
"Well-grounded in the nature of Dhamma" means well-grounded by the nature of Dhamma; it means "well investigated by its very nature." |
sesaṃ sabbattha uttānamevāti. |
The rest is clear in meaning everywhere. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ Of the Papañcasūdanī, the commentary to the Majjhima Nikāya |
♦ vīmaṃsakasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Vīmaṃsaka Sutta is finished. |
♦ 8. kosambiyasuttavaṇṇanā |
♦ 8. Explanation of the Kosambiya Sutta |
♦ 491. evaṃ me sutanti kosambiyasuttaṃ. |
♦ 491. "Thus have I heard" is the Kosambiya Sutta. |
tattha kosambiyanti evaṃnāmake nagare. |
Therein, "at Kosambī" means in the city so named. |
tassa kira nagarassa ārāmapokkharaṇīādīsu tesu tesu ṭhānesu kosambarukkhāva ussannā ahesuṃ, tasmā kosambīti saṅkhaṃ agamāsi. |
It is said that in the parks, ponds, etc., of that city, in those various places, Kosamba trees were abundant; therefore it came to be known as Kosambī. |
kusambassa nāma isino assamato avidūre māpitattātipi eke. |
Some also say it was because it was built not far from the hermitage of an ascetic named Kusamba. |
ghositārāmeti ghositaseṭṭhinā kārite ārāme. |
"In Ghosita's Park" means in the park built by Ghosita the merchant. |
♦ pubbe kira addilaraṭṭhaṃ nāma ahosi. |
♦ Formerly, it is said, there was a country named Addilaraṭṭha. |
tato kotūhalako nāma daliddo chātakabhayena saputtadāro kedāraparicchinnaṃ subhikkhaṃ raṭṭhaṃ gacchanto puttaṃ vahituṃ asakkonto chaḍḍetvā agamāsi. |
From there, a poor man named Kotūhalaka, out of fear of famine, going with his wife and child to a prosperous country with demarcated fields, unable to carry his son, abandoned him and went on. |
mātā nivattitvā taṃ gahetvā gatā. |
The mother, turning back, took him and went. |
te ekaṃ gopālakagāmakaṃ pavisiṃsu, gopālakānañca tadā pahatapāyaso paṭiyatto hoti, tato pāyasaṃ labhitvā bhuñjiṃsu. |
They entered a certain cowherd village, and at that time, milk-rice was prepared for the cowherds; obtaining milk-rice from there, they ate. |
atha so puriso pahūtapāyasaṃ bhuñjitvā jirāpetuṃ asakkonto rattibhāge kālaṃ katvā tattheva sunakhiyā kucchimhi paṭisandhiṃ gahetvā kukkuro jāto. |
Then that man, having eaten abundant milk-rice, unable to digest it, died in the night-time and, taking rebirth right there in the womb of a bitch, was born as a dog. |
so gopālakassa piyo ahosi manāpo, gopālako ca paccekabuddhaṃ upaṭṭhāsi. |
He was dear and pleasing to the cowherd, and the cowherd attended upon a Paccekabuddha. |
paccekabuddhopi bhattakiccāvasāne kukkurassa ekaṃ piṇḍaṃ deti. |
The Paccekabuddha also, at the end of his meal, would give one lump of food to the dog. |
so paccekabuddhe sinehaṃ uppādetvā gopālakena saddhiṃ paṇṇasālampi gacchati. |
He, having developed affection for the Paccekabuddha, would go with the cowherd even to the leaf-hut. |
♦ so gopālake asannihite bhattavelāya sayaṃ gantvā kālārocanatthaṃ paṇṇasāladvāre bhussati, antarāmaggepi caṇḍamige disvā bhussitvā palāpeti. |
♦ He, when the cowherd was not present, at mealtime would go himself and bark at the door of the leaf-hut to announce the time; and on the way, seeing fierce wild animals, he would bark and drive them away. |
so paccekabuddhe mudukena cittena kālaṃ katvā devaloke nibbatti. |
He, with a tender mind towards the Paccekabuddha, died and was reborn in the deva world. |
tatrassa ghosakadevaputtotveva nāmaṃ ahosi. |
There his name was indeed Ghosaka Devaputta. |
so devalokato cavitvā kosambiyaṃ ekasmiṃ kulaghare nibbatti. |
He, having passed away from the deva world, was reborn in a family home in Kosambī. |
taṃ aputtako seṭṭhi tassa mātāpitūnaṃ dhanaṃ datvā puttaṃ katvā aggahesi. |
A childless merchant, having given wealth to his parents, made him his son and adopted him. |
atha so attano putte jāte sattakkhattuṃ mārāpetuṃ upakkami. |
Then, when his own sons were born, he attempted to have him killed seven times. |
so puññavantatāya sattasupi ṭhānesu maraṇaṃ appatvā avasāne ekāya seṭṭhidhītāya veyyattiyena laddhajīviko aparabhāge pituaccayena seṭṭhiṭṭhānaṃ patvā ghositaseṭṭhi nāma jāto. |
He, due to his merit, not meeting death in any of the seven instances, in the end, his life having been saved by the cleverness of a merchant's daughter, in the later part, upon his father's death, attained the position of a merchant and became known as Ghosita the merchant. |
aññepi kosambiyaṃ kukkuṭaseṭṭhi pāvārikaseṭṭhīti dve seṭṭhino santi. |
There are also two other merchants in Kosambī: Kukkuṭa the merchant and Pāvārika the merchant. |
imehi saddhiṃ tayo ahesuṃ. |
With these, there were three. |
♦ tena ca samayena tesaṃ sahāyakānaṃ seṭṭhīnaṃ kulūpakā pañcasatā isayo pabbatapāde vasiṃsu. |
♦ And at that time, five hundred ascetics, supported by the families of those merchant friends, lived at the foot of a mountain. |
te kālena kālaṃ loṇambilasevanatthāya manussapathaṃ āgacchanti. |
They, from time to time, would come to the human path for the purpose of consuming salt and sour gruel. |
athekasmiṃ vāre gimhasamaye manussapathaṃ āgacchantā nirudakamahākantāraṃ atikkamitvā kantārapariyosāne mahantaṃ nigrodharukkhaṃ disvā cintesuṃ — “yādiso ayaṃ rukkho, addhā ettha mahesakkhāya devatāya bhavitabbaṃ, sādhu vatassa, sace no pānīyaṃ vā bhojanīyaṃ vā dadeyyā”ti. |
Then, on one occasion, in the hot season, coming to the human path, having crossed a great waterless wilderness, at the end of the wilderness, seeing a large banyan tree, they thought: "Such a tree as this, surely a deity of great power must be here; it would be good indeed if it would give us water or food." |
devatā isīnaṃ ajjhāsayaṃ viditvā imesaṃ saṅgahaṃ karissāmīti attano ānubhāvena viṭapantarato naṅgalasīsamattaṃ udakadhāraṃ pavattesi. |
The deity, knowing the intention of the ascetics, thinking, "I will provide for them," by her own power, caused a stream of water the size of a ploughshare to flow from between the branches. |
isigaṇo rajatakkhandhasadisaṃ udakavaṭṭiṃ disvā attano bhājanehi udakaṃ gahetvā paribhogaṃ katvā cintesi — “devatāya amhākaṃ paribhogaudakaṃ dinnaṃ, idaṃ pana agāmakaṃ mahāaraññaṃ, sādhu vatassa, sace no āhārampi dadeyyā”ti. |
The group of ascetics, seeing a torrent of water like a silver block, taking water with their own bowls and consuming it, thought: "The deity has given us water for consumption; but this is a great trackless forest, it would be good indeed if it would also give us food." |
devatā isīnaṃ upasaṃkappanavasena dibbāni yāgukhajjakādīni datvā santappesi. |
The deity, by way of fulfilling the ascetics' wishes, gave heavenly gruel, snacks, etc., and satisfied them. |
isayo cintayiṃsu — “devatāya amhākaṃ paribhogaudakampi bhojanampi sabbaṃ dinnaṃ, sādhu vatassa, sace no attānaṃ dasseyyā”ti. |
The ascetics thought: "The deity has given us water for consumption, food, everything; it would be good indeed if it would show itself to us." |
♦ devatā tesaṃ ajjhāsayaṃ viditvā upaḍḍhakāyaṃ dassesi. |
♦ The deity, knowing their intention, showed half of her body. |
te āhaṃsu — “devate, mahatī te sampatti, kiṃ kammaṃ katvā imaṃ sampattiṃ adhigatāsī”ti? |
They said: "O deity, great is your fortune; having done what kamma have you attained this fortune?" |
bhante, nātimahantaṃ parittakaṃ kammaṃ katvāti. |
"Venerable sirs, having done not very great, but small kamma." |
upaḍḍhauposathakammaṃ nissāya hi devatāya sā sampatti laddhā. |
For the deity had obtained that fortune by relying on the kamma of half an Uposatha. |
♦ anāthapiṇḍikassa kira gehe ayaṃ devaputto kammakāro ahosi. |
♦ In Anāthapiṇḍika's house, it is said, this son of a god was a worker. |
seṭṭhissa hi gehe uposathadivasesu antamaso dāsakammakāre upādāya sabbo jano uposathiko hoti. |
For in the merchant's house, on Uposatha days, everyone, down to the slaves and workers, observes the Uposatha. |
ekadivasaṃ ayaṃ kammakāro ekakova pāto uṭṭhāya kammantaṃ gato. |
One day, this worker alone, rising early, went to work. |
mahāseṭṭhi nivāpaṃ labhanamanusse sallakkhento etassevekassa araññaṃ gatabhāvaṃ ñatvā assa sāyamāsatthāya nivāpaṃ adāsi. |
The great merchant, observing the people receiving their rations, knowing that this one alone had gone to the forest, gave him rations for his evening meal. |
bhattakārikā dāsī ekasseva bhattaṃ pacitvā araññato āgatassa bhattaṃ vaḍḍhetvā adāsi, kammakāro āha — “aññesu divasesu imasmiṃ kāle gehaṃ ekasaddaṃ ahosi, ajja ativiya sannisinnaṃ, kiṃ nu kho etan”ti ? |
The female slave who cooked the food, having cooked food for only one, served the food to him when he came from the forest. The worker said: "On other days at this time the house was noisy; today it is very quiet, what could this be?" |
tassa sā ācikkhi — “ajja imasmiṃ gehe sabbe manussā uposathikā, mahāseṭṭhi tuyhevekassa nivāpaṃ adāsī”ti. |
She told him: "Today in this house all the people are observing the Uposatha; the great merchant gave rations only to you." |
evaṃ ammāti? |
"Is that so, mother?" |
āma sāmīti. |
"Yes, master." |
imasmiṃ kāle uposathaṃ samādinnassa uposathakammaṃ hoti na hotīti mahāseṭṭhiṃ puccha ammāti? |
"At this time, for one who has undertaken the Uposatha, does the Uposatha kamma take place or not? Ask the great merchant, mother." |
tāya gantvā pucchito mahāseṭṭhi āha — “sakalauposathakammaṃ na hoti, upaḍḍhakammaṃ pana hoti, uposathiko hotū”ti . |
When she went and asked, the great merchant said: "The full Uposatha kamma does not take place, but half the kamma does; let him observe the Uposatha." |
kammakāro bhattaṃ abhuñjitvā mukhaṃ vikkhāletvā uposathiko hutvā vasanaṭṭhānaṃ gantvā nipajji. |
The worker, not eating the food, rinsed his mouth, observed the Uposatha, went to his dwelling place, and lay down. |
tassa āhāraparikkhīṇakāyassa rattiṃ vāto kuppi. |
For him, whose body was exhausted from lack of food, the wind (element) became agitated in the night. |
so paccūsasamaye kālaṃ katvā upaḍḍhauposathakammanissandena mahāvaṭṭaniaṭaviyaṃ nigrodharukkhe devaputto hutvā nibbatti. |
He, dying at dawn, by the result of the kamma of half an Uposatha, was reborn as a son of a god in a banyan tree in the Mahāvaṭṭani forest. |
so taṃ pavattiṃ isīnaṃ ārocesi. |
He related that event to the ascetics. |
♦ isayo tumhehi mayaṃ buddho, dhammo, saṅghoti asutapubbaṃ sāvitā, uppanno nu kho loke buddhoti? |
♦ The ascetics (said): "By you we have been made to hear what was unheard before: Buddha, Dhamma, Sangha. Has a Buddha indeed arisen in the world?" |
āma, bhante, uppannoti. |
"Yes, venerable sirs, he has arisen." |
idāni kuhiṃ vasatīti? |
"Where does he live now?" |
sāvatthiṃ nissāya jetavane, bhanteti. |
"Near Sāvatthī, in Jetavana, venerable sirs." |
isayo tiṭṭhatha tāva tumhe mayaṃ satthāraṃ passissāmāti haṭṭhatuṭṭhā nikkhamitvā anupubbena kosambinagaraṃ sampāpuṇiṃsu. |
The ascetics, (saying) "Wait for now, you; we will see the Teacher," overjoyed and delighted, set out and in due course reached the city of Kosambī. |
mahāseṭṭhino, “isayo āgatā”ti paccuggamanaṃ katvā, “sve amhākaṃ bhikkhaṃ gaṇhatha, bhante”ti nimantetvā punadivase isigaṇassa mahādānaṃ adaṃsu. |
The great merchants, thinking, "The ascetics have come," went out to meet them and, inviting them, "Tomorrow, venerable sirs, accept our alms," on the next day gave a great offering to the group of ascetics. |
isayo bhuñjitvāva gacchāmāti āpucchiṃsu. |
The ascetics, having eaten, asked permission to leave. |
tumhe, bhante, aññasmiṃ kāle ekampi māsaṃ dvepi tayopi cattāropi māse vasitvā gacchatha. |
"You, venerable sirs, at other times, having stayed for one month, or two, or three, or four months, then go. |
imasmiṃ pana vāre hiyyo āgantvā ajjeva gacchāmāti vadatha, kimidanti? |
But on this occasion, having come yesterday, you say you are going today itself; what is this?" |
āma gahapatayo buddho loke uppanno, na kho pana sakkā jīvitantarāyo vidituṃ, tena mayaṃ turitā gacchāmāti. |
"Yes, householders, a Buddha has arisen in the world, but indeed it is not possible to know the obstacles to life; therefore we are going quickly." |
tena hi, bhante, mayampi gacchāma, amhehi saddhiṃyeva gacchathāti. |
"In that case, venerable sirs, we too will go; go together with us." |
tumhe agāriyā nāma mahājaṭā, tiṭṭhatha tumhe, mayaṃ puretaraṃ gamissāmāti nikkhamitvā ekasmiṃ ṭhāne dvepi divasāni avasitvā turitagamaneneva sāvatthiṃ patvā jetavanavihāre satthu santikameva agamaṃsu. |
"You are householders, indeed, with many entanglements; you stay, we will go ahead." Setting out, and having stayed in one place for two days, by swift travel they reached Sāvatthī and went right to the Teacher's presence in the Jetavana monastery. |
satthu madhuradhammakathaṃ sutvā sabbeva pabbajitvā arahattaṃ pāpuṇiṃsu. |
Having heard the Teacher's sweet Dhamma talk, they all went forth and attained Arahantship. |
♦ tepi tayo seṭṭhino pañcahi pañcahi sakaṭasatehi sappimadhuphāṇitādīni ceva paṭṭunnadukūlādīni ca ādāya kosambito nikkhamitvā anupubbena sāvatthiṃ patvā jetavanasāmante khandhāvāraṃ bandhitvā satthu santikaṃ gantvā vanditvā paṭisanthāraṃ katvā ekamantaṃ nisīdiṃsu. |
♦ Those three merchants also, with five hundred cartloads each of ghee, honey, molasses, etc., and silks, fine cloths, etc., setting out from Kosambī, in due course reached Sāvatthī, set up camp near Jetavana, went to the Teacher's presence, paid homage, exchanged friendly greetings, and sat down to one side. |
satthā tiṇṇampi sahāyakānaṃ madhuradhammakathaṃ kathesi. |
The Teacher gave a sweet Dhamma talk to the three friends. |
te balavasomanassajātā satthāraṃ nimantetvā punadivase mahādānaṃ adaṃsu. |
They, filled with strong joy, invited the Teacher and on the next day gave a great offering. |
puna nimantetvā punadivaseti evaṃ aḍḍhamāsaṃ dānaṃ datvā, “amhākaṃ janapadaṃ āgamanāya paṭiññaṃ dethā”ti pādamūle nipajjiṃsu. |
Again inviting, and again on the next day, thus giving offerings for half a month, they prostrated themselves at his feet, (saying) "Give us a promise to come to our country." |
bhagavā, “suññāgāre kho gahapatayo tathāgatā abhiramantī”ti āha. |
The Blessed One said, "Indeed, householders, Tathāgatas delight in empty dwellings." |
ettāvatā paṭiññā dinnā nāma hotīti gahapatayo sallakkhetvā dinnā no bhagavatā paṭiññāti dasabalaṃ vanditvā nikkhamitvā antarāmagge yojane yojane ṭhāne vihāraṃ kāretvā anupubbena kosambiṃ patvā, “loke buddho uppanno”ti kathayiṃsu. |
The householders, realizing that by this much a promise had indeed been given, thinking, "The Blessed One has given us a promise," paid homage to the Possessor of Ten Powers, set out, and on the way, at intervals of a yojana, had monasteries built, and in due course reached Kosambī and announced, "A Buddha has arisen in the world." |
tayopi janā attano attano ārāme mahantaṃ dhanapariccāgaṃ katvā bhagavato vasanatthāya vihāre kārāpayiṃsu. |
All three people, making great donations of wealth in their own parks, had monasteries built for the Blessed One's residence. |
tattha kukkuṭaseṭṭhinā kārito kukkuṭārāmo nāma ahosi. |
There, the one built by Kukkuṭa the merchant was named Kukkuṭārāma. |
pāvārikaseṭṭhinā ambavane kārito pāvārikambavano nāma ahosi. |
The one built by Pāvārika the merchant in the mango grove was named Pāvārikambavana. |
ghositena kārito ghositārāmo nāma ahosi. |
The one built by Ghosita was named Ghositārāma. |
taṃ sandhāya vuttaṃ — “ghositaseṭṭhinā kārite ārāme”ti. |
In reference to that it was said: "in the park built by Ghosita the merchant." |
♦ bhaṇḍanajātātiādīsu kalahassa pubbabhāgo bhaṇḍanaṃ nāma, taṃ jātaṃ etesanti bhaṇḍanajātā. |
♦ "Quarrelsome," etc. The preliminary stage of a dispute is called "bhaṇḍana"; those for whom that has arisen are "bhaṇḍanajātā" (quarrelsome). |
hatthaparāmāsādivasena matthakaṃ patto kalaho jāto etesanti kalahajātā. |
A dispute that has reached its peak by way of physical contact, etc., having arisen for them, they are "kalahajātā" (disputatious). |
viruddhabhūtaṃ vādanti vivādaṃ, taṃ āpannāti vivādāpannā. |
They speak in opposition, a "vivāda" (dispute); having fallen into that, they are "vivādāpannā" (involved in disputes). |
mukhasattīhīti vācāsattīhi. |
"With mouth-spears" means with word-spears. |
vitudantāti vijjhantā. |
"Piercing" means stabbing. |
te na ceva aññamaññaṃ saññāpenti na ca saññattiṃ upentīti te atthañca kāraṇañca dassetvā neva aññamaññaṃ jānāpenti. |
"They neither convince one another nor come to an agreement" means, having shown the meaning and the reason, they do not make one another understand. |
sacepi saññāpetuṃ ārabhanti, tathāpi saññattiṃ na upenti, jānituṃ na icchantīti attho. |
Even if they begin to convince, still they do not come to an agreement; they do not wish to understand, is the meaning. |
nijjhattiyāpi eseva nayo. |
For "nijjhatti" (settlement) also, this is the same method. |
ettha ca nijjhattīti saññattivevacanamevetaṃ. |
And here "nijjhatti" is indeed a synonym for "saññatti" (agreement). |
kasmā panete bhaṇḍanajātā ahesunti? |
But why were they quarrelsome? |
appamattakena kāraṇena. |
For a trivial reason. |
♦ dve kira bhikkhū ekasmiṃ āvāse vasanti vinayadharo ca suttantiko ca. |
♦ Two monks, it is said, live in one dwelling: a Vinaya expert and a Sutta expert. |
tesu suttantiko bhikkhu ekadivasaṃ vaccakuṭiṃ paviṭṭho ācamanaudakāvasesaṃ bhājane ṭhapetvāva nikkhami. |
Among them, the Sutta expert monk one day entered the latrine and left, having placed the remaining water for rinsing in a vessel. |
vinayadharo pacchā paviṭṭho taṃ udakaṃ disvā nikkhamitvā taṃ bhikkhuṃ pucchi, āvuso, tayā idaṃ udakaṃ ṭhapitanti? |
The Vinaya expert, having entered afterwards, saw that water, came out, and asked that monk, "Friend, was this water placed by you?" |
āma, āvusoti. |
"Yes, friend." |
tvamettha āpattibhāvaṃ na jānāsīti? |
"Do you not know that this constitutes an offense?" |
āma na jānāmīti. |
"Yes, I do not know." |
hoti, āvuso, ettha āpattīti. |
"There is, friend, an offense here." |
sace hoti desessāmīti. |
"If there is, I will confess it." |
sace pana te, āvuso, asañcicca asatiyā kataṃ, natthi te āpattīti. |
"But if, friend, it was done by you unintentionally, without mindfulness, there is no offense for you." |
so tassā āpattiyā anāpattidiṭṭhi ahosi. |
He held the view that it was not an offense, regarding that offense. |
♦ vinayadharo attano nissitakānaṃ, “ayaṃ suttantiko āpattiṃ āpajjamānopi na jānātī”ti ārocesi. |
♦ The Vinaya expert informed his own dependents, "This Sutta expert, even when committing an offense, does not know it." |
te tassa nissitake disvā — “tumhākaṃ upajjhāyo āpattiṃ āpajjitvāpi āpattibhāvaṃ na jānātī”ti āhaṃsu. |
They, seeing his dependents, said, "Your preceptor, even after committing an offense, does not know it is an offense." |
te gantvā attano upajjhāyassa ārocesuṃ. |
They went and informed their own preceptor. |
so evamāha — “ayaṃ vinayadharo pubbe ‘anāpattī’ti vatvā idāni ‘āpattī’ti vadati, musāvādī eso”ti. |
He said thus: "This Vinaya expert, having previously said 'it is not an offense,' now says 'it is an offense'; he is a liar." |
te gantvā, “tumhākaṃ upajjhāyo musāvādī”ti evaṃ aññamaññaṃ kalahaṃ vaḍḍhayiṃsu, taṃ sandhāyetaṃ vuttaṃ. |
They went and, (saying) "Your preceptor is a liar," thus increased the quarrel among themselves; in reference to that, this was said. |
♦ bhagavantaṃ etadavocāti etaṃ, “idha, bhante, kosambiyaṃ bhikkhū bhaṇḍanajātā”tiādivacanaṃ avoca. |
♦ "Said this to the Blessed One" means he spoke the words beginning with, "Here, venerable sir, in Kosambī, the monks are quarrelsome." |
tañca kho neva piyakamyatāya na bhedādhippāyena, atha kho atthakāmatāya hitakāmatāya. |
And that, indeed, was neither out of a desire to please nor with the intention of creating a schism, but rather out of a desire for their welfare, a desire for their benefit. |
sāmaggikārako kiresa bhikkhu, tasmāssa etadahosi — “yathā ime bhikkhū vivādaṃ āraddhā, na sakkā mayā, nāpi aññena bhikkhunā samaggā kātuṃ, appeva nāma sadevake loke appaṭipuggalo bhagavā sayaṃ vā gantvā, attano vā santikaṃ pakkosāpetvā etesaṃ bhikkhūnaṃ khantimettāpaṭisaṃyuttaṃ sāraṇīyadhammadesanaṃ kathetvā sāmaggiṃ kareyyā”ti atthakāmatāya hitakāmatāya gantvā avoca. |
This monk, it is said, was a promoter of harmony; therefore it occurred to him: "As these monks have started a dispute, it is not possible for me, nor for another monk, to make them harmonious; perhaps indeed the Blessed One, who is without peer in the world with its gods, either going himself, or having them summoned to his presence, having given these monks a Dhamma discourse on forbearance and loving-kindness, which is conducive to recollection, might create harmony" – out of a desire for their welfare, a desire for their benefit, he went and spoke. |
♦ 492. chayime, bhikkhave, dhammā sāraṇīyāti heṭṭhā kalahabhaṇḍanavasena desanā āraddhā. |
♦ 492. "These six, O monks, are Dhammas conducive to recollection." Previously, the discourse was begun by way of dispute and quarreling. |
imasmiṃ ṭhāne cha sāraṇīyā dhammā āgatāti evamidaṃ kosambiyasuttaṃ yathānusandhināva gataṃ hoti. |
At this point, the six Dhammas conducive to recollection are introduced; thus this Kosambiya Sutta proceeds according to its own coherence. |
tattha sāraṇīyāti saritabbayuttā addhāne atikkantepi na pamussitabbā. |
Therein, "conducive to recollection" means fit to be remembered, not to be forgotten even when a long time has passed. |
yo te dhamme pūreti, taṃ sabrahmacārīnaṃ piyaṃ karontīti piyakaraṇā. |
Whoever fulfills those Dhammas, they make him dear to his companions in the holy life; thus, "making dear." |
garuṃ karontīti garukaraṇā. |
They make him respected; thus, "making respected." |
saṅgahāyāti saṅgahaṇatthāya. |
"For concord" means for the purpose of concord. |
avivādāyāti avivādanatthāya. |
"For non-dispute" means for the purpose of non-dispute. |
sāmaggiyāti samaggabhāvatthāya . |
"For harmony" means for the purpose of the state of harmony. |
ekībhāvāyāti ekībhāvatthāya ninnānākaraṇāya. |
"For unity" means for the purpose of the state of unity, for non-division. |
saṃvattantīti bhavanti. |
"Conduce" means they are. |
mettaṃ kāyakammanti mettacittena kattabbaṃ kāyakammaṃ. |
"Loving-kindness in bodily action" means bodily action to be done with a mind of loving-kindness. |
vacīkammamanokammesupi eseva nayo. |
In verbal action and mental action also, this is the same method. |
imāni bhikkhūnaṃ vasena āgatāni, gihīsupi labbhantiyeva. |
These are mentioned in terms of monks, but they are applicable to laypeople as well. |
bhikkhūnañhi mettacittena ābhisamācārikadhammapūraṇaṃ mettaṃ kāyakammaṃ nāma. |
For monks, the fulfillment of the Dhamma of customary conduct with a mind of loving-kindness is called loving-kindness in bodily action. |
gihīnaṃ cetiyavandanatthāya bodhivandanatthāya saṅghanimantanatthāya gamanaṃ gāmaṃ piṇḍāya paviṭṭhe bhikkhū disvā paccuggamanaṃ pattapaṭiggahaṇaṃ āsanapaññāpanaṃ anugamananti evamādikaṃ mettaṃ kāyakammaṃ nāma. |
For laypeople, going for the purpose of venerating cetiyas, for the purpose of venerating the Bodhi tree, for the purpose of inviting the Sangha; seeing monks who have entered the village for alms, going out to meet them, accepting their bowls, preparing seats, accompanying them – such things are called loving-kindness in bodily action. |
♦ bhikkhūnaṃ mettacittena ācārapaññattisikkhāpadaṃ, kammaṭṭhānakathanaṃ dhammadesanā tepiṭakampi buddhavacanaṃ mettaṃ vacīkammaṃ nāma. |
♦ For monks, the training rule concerning the promulgation of conduct, the discussion of meditation subjects, Dhamma discourses, even the Tipiṭaka, the word of the Buddha, with a mind of loving-kindness, is called loving-kindness in verbal action. |
gihīnañca, “cetiyavandanatthāya gacchāma, bodhivandanatthāya gacchāma, dhammassavanaṃ karissāma, padīpamālāpupphapūjaṃ karissāma, tīṇi sucaritāni samādāya vattissāma, salākabhattādīni dassāma, vassāvāsikaṃ dassāma, ajja saṅghassa cattāro paccaye dassāma, saṅghaṃ nimantetvā khādanīyādīni saṃvidahatha, āsanāni paññāpetha, pānīyaṃ upaṭṭhapetha, saṅghaṃ paccuggantvā ānetha, paññattāsane nisīdāpetvā chandajātā ussāhajātā veyyāvaccaṃ karothā”tiādikathanakāle mettaṃ vacīkammaṃ nāma. |
And for laypeople, at the time of saying such things as: "Let us go to venerate the cetiya, let us go to venerate the Bodhi tree, let us listen to the Dhamma, let us make offerings of lamps, garlands, and flowers, let us undertake and observe the three good conducts, let us give ticket-food, etc., let us give the rains-residence offering, today let us give the four requisites to the Sangha; having invited the Sangha, prepare food and drink, prepare seats, offer water, go out to meet the Sangha and bring them, having seated them on the prepared seats, with enthusiasm and zeal, perform services" – this is called loving-kindness in verbal action. |
♦ bhikkhūnaṃ pātova uṭṭhāya sarīrapaṭijagganaṃ cetiyaṅgaṇavattādīni ca katvā vivittāsane nisīditvā, “imasmiṃ vihāre bhikkhū sukhī hontu, averā abyāpajjhā”ti cintanaṃ mettaṃ manokammaṃ nāma. |
♦ For monks, rising early in the morning, attending to bodily needs, performing duties in the cetiya courtyard, etc., and then sitting in a secluded seat and thinking, "May the monks in this monastery be happy, free from enmity, free from affliction" – this is called loving-kindness in mental action. |
gihīnaṃ “ayyā sukhī hontu, averā abyāpajjhā”ti cintanaṃ mettaṃ manokammaṃ nāma. |
For laypeople, thinking, "May the venerable ones be happy, free from enmity, free from affliction" – this is called loving-kindness in mental action. |
♦ āvi ceva raho cāti sammukhā ca parammukhā ca. |
♦ "Both openly and secretly" means both in their presence and in their absence. |
tattha navakānaṃ cīvarakammādīsu sahāyabhāvūpagamanaṃ sammukhā mettaṃ kāyakammaṃ nāma. |
Therein, for new monks, becoming a help in making robes, etc., is called loving-kindness in bodily action in their presence. |
therānaṃ pana pādadhovanavandanabījanadānādibhedampi sabbaṃ sāmīcikammaṃ sammukhā mettaṃ kāyakammaṃ nāma. |
But for elder monks, all respectful services, such as washing feet, paying homage, giving fans, etc., are called loving-kindness in bodily action in their presence. |
ubhayehipi dunnikkhittānaṃ dārubhaṇḍādīnaṃ tesu avamaññaṃ akatvā attanā dunnikkhittānaṃ viya paṭisāmanaṃ parammukhā mettaṃ kāyakammaṃ nāma. |
By both, putting away improperly placed wooden articles, etc., without disrespecting them, as if they were improperly placed by oneself, is called loving-kindness in bodily action in their absence. |
devatthero tissattheroti evaṃ paggayha vacanaṃ sammukhā mettaṃ vacīkammaṃ nāma. |
"Venerable Deva, Venerable Tissa" – such respectful speech is called loving-kindness in verbal action in their presence. |
vihāre asantaṃ pana paripucchantassa, kuhiṃ amhākaṃ devatthero, amhākaṃ tissatthero kadā nu kho āgamissatīti evaṃ mamāyanavacanaṃ parammukhā mettaṃ vacīkammaṃ nāma. |
But when asking about one who is not in the monastery, "Where is our Venerable Deva? When indeed will our Venerable Tissa come?" – such affectionate speech is called loving-kindness in verbal action in their absence. |
mettāsinehasiniddhāni pana nayanāni ummīletvā suppasannena mukhena olokanaṃ sammukhā mettaṃ manokammaṃ nāma. |
But opening eyes full of loving-kindness and affection, looking with a very serene face, is called loving-kindness in mental action in their presence. |
devatthero, tissatthero arogo hotu appābādhoti samannāharaṇaṃ parammukhā mettaṃ manokammaṃ nāma. |
"May Venerable Deva, Venerable Tissa be healthy, free from illness" – such reflection is called loving-kindness in mental action in their absence. |
♦ lābhāti cīvarādayo laddhapaccayā. |
♦ "Gains" means requisites obtained, such as robes, etc. |
dhammikāti kuhanādibhedaṃ micchājīvaṃ vajjetvā dhammena samena bhikkhācariyavattena uppannā. |
"Righteous" means arisen through the practice of begging for alms in accordance with Dhamma and Vinaya, avoiding wrong livelihood such as deceit, etc. |
antamaso pattapariyāpannamattampīti pacchimakoṭiyā patte pariyāpannaṃ pattassa antogataṃ dvattikaṭacchubhikkhāmattampi. |
"Even to the extent of what is contained in the bowl" means, as a minimum, even the amount of alms contained in the bowl, gone into the bowl, about two or three ladlefuls. |
appaṭivibhattabhogīti ettha dve paṭivibhattāni nāma āmisapaṭivibhattaṃ puggalapaṭivibhattañca. |
"Enjoying without division." Here there are two kinds of division: division of material things and division by person. |
tattha, “ettakaṃ dassāmi, ettakaṃ na dassāmī”ti evaṃ cittena vibhajanaṃ āmisapaṭivibhattaṃ nāma. |
Therein, dividing with the thought, "I will give this much, I will not give that much," is called division of material things. |
“asukassa dassāmi, asukassa na dassāmī”ti evaṃ cittena vibhajanaṃ pana puggalapaṭivibhattaṃ nāma. |
But dividing with the thought, "I will give to so-and-so, I will not give to so-and-so," is called division by person. |
tadubhayampi akatvā yo appaṭivibhattaṃ bhuñjati, ayaṃ appaṭivibhattabhogī nāma. |
Whoever, without doing either of these, enjoys without division, he is called one who enjoys without division. |
♦ sīlavantehi sabrahmacārīhi sādhāraṇabhogīti ettha sādhāraṇabhogino idaṃ lakkhaṇaṃ, yaṃ yaṃ paṇītaṃ labbhati, taṃ taṃ neva lābhena lābhaṃ jigīsanāmukhena gihīnaṃ deti, na attanā paribhuñjati; |
♦ "Enjoying in common with virtuous companions in the holy life." Here, this is the characteristic of one who enjoys in common: whatever excellent thing is obtained, he neither gives it to laypeople with the intention of gaining gain through gain, nor does he consume it himself; |
paṭiggaṇhantova saṅghena sādhāraṇaṃ hotūti gahetvā gaṇḍiṃ paharitvā paribhuñjitabbaṃ saṅghasantakaṃ viya passati. |
while receiving it, taking it with the thought, "May it be common to the Sangha," having struck the gong, he regards what is to be consumed as belonging to the Sangha. |
idaṃ pana sāraṇīyadhammaṃ ko pūreti, ko na pūretīti? |
But who fulfills this Dhamma conducive to recollection, and who does not? |
dussīlo tāva na pūreti. |
An immoral person, for one, does not fulfill it. |
na hi tassa santakaṃ sīlavantā gaṇhanti. |
For virtuous ones do not accept what belongs to him. |
parisuddhasīlo pana vattaṃ akhaṇḍento pūreti. |
But a purely virtuous person, not breaking the observance, fulfills it. |
♦ tatridaṃ vattaṃ — yo hi odissakaṃ katvā mātu vā pitu vā ācariyupajjhāyādīnaṃ vā deti, so dātabbaṃ deti, sāraṇīyadhammo panassa na hoti, palibodhajagganaṃ nāma hoti. |
♦ Therein, this is the observance: whoever, having made a specific dedication, gives to his mother or father or teacher, preceptor, etc., he gives what should be given, but for him it is not a Dhamma conducive to recollection; it is called an entanglement, a burden. |
sāraṇīyadhammo hi muttapalibodhasseva vaṭṭati, tena pana odissakaṃ dentena gilānagilānupaṭṭhākāagantukagamikānañceva navapabbajitassa ca saṅghāṭipattaggahaṇaṃ ajānantassa dātabbaṃ. |
For the Dhamma conducive to recollection is suitable only for one free from entanglements; but by him who gives a specific dedication, it should be given to the sick, to attendants of the sick, to newcomers, to those departing, and to a newly ordained monk who does not know how to accept a robe and bowl. |
etesaṃ datvā avasesaṃ therāsanato paṭṭhāya thokaṃ thokaṃ adatvā yo yattakaṃ gaṇhāti, tassa tattakaṃ dātabbaṃ. |
Having given to these, the remainder, starting from the elders' seats, not giving little by little, whoever takes however much, to him that much should be given. |
avasiṭṭhe asati puna piṇḍāya caritvā therāsanato paṭṭhāya yaṃ yaṃ paṇītaṃ, taṃ taṃ datvā sesaṃ paribhuñjitabbaṃ, “sīlavantehī”ti vacanato dussīlassa adātumpi vaṭṭati. |
If there is none remaining, having gone for alms again, starting from the elders' seats, whatever is excellent, having given that, the rest should be consumed; according to the words "with virtuous ones," it is permissible not to give to an immoral person. |
♦ ayaṃ pana sāraṇīyadhammo susikkhitāya parisāya supūro hoti, no asikkhitāya parisāya. |
♦ But this Dhamma conducive to recollection is easy to fulfill for a well-trained assembly, not for an untrained assembly. |
susikkhitāya hi parisāya yo aññato labhati, so na gaṇhāti, aññato alabhantopi pamāṇayuttameva gaṇhāti, na atirekaṃ. |
For in a well-trained assembly, whoever obtains from elsewhere, he does not accept; even if he does not obtain from elsewhere, he accepts only a suitable amount, not in excess. |
ayañca pana sāraṇīyadhammo evaṃ punappunaṃ piṇḍāya caritvā laddhaṃ laddhaṃ dentassāpi dvādasahi vassehi pūrati, na tato oraṃ. |
And this Dhamma conducive to recollection, even for one who, having gone for alms again and again, gives what is obtained, is fulfilled in twelve years, not less than that. |
sace hi dvādasamepi vasse sāraṇīyadhammapūrako piṇḍapātapūraṃ pattaṃ āsanasālāyaṃ ṭhapetvā nahāyituṃ gacchati, saṅghatthero ca kasseso pattoti? |
For if, even in the twelfth year, one who is fulfilling the Dhamma conducive to recollection, having placed his bowl full of almsfood in the assembly hall, goes to bathe, and the elder of the Sangha (asks), "Whose bowl is this?" |
sāraṇīyadhammapūrakassāti vutte — “āharatha nan”ti sabbaṃ piṇḍapātaṃ vicāretvā bhuñjitvā ca rittapattaṃ ṭhapeti. |
When it is said, "It belongs to one fulfilling the Dhamma conducive to recollection," (if the elder says) "Bring it," and having examined all the almsfood and eaten it, places the empty bowl. |
atha so bhikkhu rittapattaṃ disvā, “mayhaṃ asesetvāva paribhuñjiṃsū”ti domanassaṃ uppādeti, sāraṇīyadhammo bhijjati, puna dvādasa vassāni pūretabbo hoti, titthiyaparivāsasadiso hesa. |
Then that monk, seeing the empty bowl, (if) he becomes dejected, thinking, "They consumed it without leaving anything for me," the Dhamma conducive to recollection is broken, and it has to be fulfilled for another twelve years; this is like the probation period of heretics. |
sakiṃ khaṇḍe jāte puna pūretabbova. |
If it is broken once, it must be fulfilled again. |
yo pana, “lābhā vata me, suladdhaṃ vata me, yassa me pattagataṃ anāpucchāva sabrahmacārī paribhuñjantī”ti somanassaṃ janeti, tassa puṇṇo nāma hoti. |
But whoever generates joy, thinking, "It is a gain for me indeed, a good gain for me indeed, that my companions in the holy life consume what is in my bowl without asking," for him it is called fulfilled. |
♦ evaṃ pūritasāraṇīyadhammassa pana neva issā, na macchariyaṃ hoti, so manussānaṃ piyo hoti, sulabhapaccayo; |
♦ For one who has thus fulfilled the Dhamma conducive to recollection, there is neither envy nor stinginess; he is dear to people, requisites are easy to obtain for him; |
pattagatamassa dīyamānampi na khīyati, bhājanīyabhaṇḍaṭṭhāne aggabhaṇḍaṃ labhati, bhaye vā chātake vā sampatte devatā ussukkaṃ āpajjanti. |
even when what is in his bowl is being given, it is not exhausted; in a place where goods are distributed, he receives the best goods; when fear or famine arises, deities become solicitous. |
♦ tatrimāni vatthūni — leṇagirivāsī tissatthero kira mahāgirigāmaṃ upanissāya vasati. |
♦ Therein, these are the stories: Venerable Tissa, a dweller of Leṇagiri, it is said, lives relying on the village of Mahāgiri. |
paññāsa mahātherā nāgadīpaṃ cetiyavandanatthāya gacchantā girigāme piṇḍāya caritvā kiñci aladdhā nikkhamiṃsu. |
Fifty great elders, going to Nāgadīpa to venerate the cetiya, wandered for alms in Girigāma and, obtaining nothing, set out. |
thero pavisanto te disvā pucchi — “laddhaṃ, bhante”ti? |
The elder, entering, saw them and asked, "Have you obtained anything, venerable sirs?" |
vicarimhā, āvusoti. |
"We have wandered, friend." |
so aladdhabhāvaṃ ñatvā āha — “yāvāhaṃ, bhante, āgacchāmi, tāva idheva hothā”ti. |
He, knowing they had obtained nothing, said, "Until I come, venerable sirs, stay right here." |
mayaṃ, āvuso, paññāsa janā pattatemanamattampi na labhimhāti. |
"We, friend, fifty people, did not obtain even enough to moisten our bowls." |
nevāsikā nāma, bhante, paṭibalā honti, alabhantāpi bhikkhācāramaggasabhāvaṃ jānantīti. |
"Resident monks, venerable sirs, are capable; even if they don't obtain, they know the nature of the alms-round path." |
therā āgamiṃsu. |
The elders came. |
thero gāmaṃ pāvisi. |
The elder entered the village. |
dhurageheyeva mahāupāsikā khīrabhattaṃ sajjetvā theraṃ olokayamānā ṭhitā therassa dvāraṃ sampattasseva pattaṃ pūretvā adāsi. |
Right at the first house, a great laywoman, having prepared milk-rice and waiting, looking for the elder, as soon as the elder reached the door, filled his bowl and gave it. |
so taṃ ādāya therānaṃ santikaṃ gantvā, “gaṇhatha, bhante”ti saṅghattheramāha. |
He, taking it, went to the elders and said to the elder of the Sangha, "Take this, venerable sir." |
thero, “amhehi ettakehi kiñci na laddhaṃ, ayaṃ sīghameva gahetvā āgato, kiṃ nu kho”ti sesānaṃ mukhaṃ olokesi. |
The elder, (thinking) "We, so many, obtained nothing; this one has quickly taken and come, what indeed?" looked at the faces of the others. |
thero olokanākāreneva ñatvā — “dhammena samena laddhapiṇḍapāto, nikkukkuccā gaṇhatha bhante”tiādito paṭṭhāya sabbesaṃ yāvadatthaṃ datvā attanāpi yāvadatthaṃ bhuñji. |
The elder, knowing by the way they looked, (said) "This almsfood was obtained righteously and properly; take it without hesitation, venerable sirs," and starting from the beginning, gave to all as much as they needed, and he himself also ate as much as he needed. |
♦ atha naṃ bhattakiccāvasāne therā pucchiṃsu — “kadā, āvuso, lokuttaradhammaṃ paṭivijjhī”ti? |
♦ Then, at the end of the meal, the elders asked him, "When, friend, did you penetrate the supramundane Dhamma?" |
natthi me, bhante, lokuttaradhammoti. |
"I have no supramundane Dhamma, venerable sirs." |
jhānalābhīsi, āvusoti? |
"Are you an attainer of jhāna, friend?" |
etampi me, bhante, natthīti. |
"This too I do not have, venerable sirs." |
nanu, āvuso, pāṭihāriyanti? |
"Is it not, friend, a miracle?" |
sāraṇīyadhammo me, bhante, pūrito, tassa me dhammassa pūritakālato paṭṭhāya sacepi bhikkhusatasahassaṃ hoti, pattagataṃ na khīyatīti. |
"The Dhamma conducive to recollection, venerable sirs, has been fulfilled by me; from the time that Dhamma was fulfilled by me, even if there are a hundred thousand monks, what is in my bowl is not exhausted." |
sādhu sādhu, sappurisa, anucchavikamidaṃ tuyhanti. |
"Excellent, excellent, good man, this is fitting for you." |
idaṃ tāva pattagataṃ na khīyatīti ettha vatthu. |
This, for now, is the story regarding "what is in the bowl is not exhausted." |
♦ ayameva pana thero cetiyapabbate giribhaṇḍamahāpūjāya dānaṭṭhānaṃ gantvā, “imasmiṃ ṭhāne kiṃ varabhaṇḍan”ti pucchati. |
♦ This same elder, having gone to the place of offering at the Giribhaṇḍa Mahāpūjā on Cetiyapabbata, asks, "What is the best item in this place?" |
dve sāṭakā, bhanteti. |
"Two cloths, venerable sir." |
ete mayhaṃ pāpuṇissantīti. |
"These will come to me." |
taṃ sutvā amacco rañño ārocesi — “eko daharo evaṃ vadatī”ti. |
Hearing that, a minister informed the king, "A certain young monk says thus." |
“daharassevaṃ cittaṃ, mahātherānaṃ pana sukhumasāṭakā vaṭṭantī”ti vatvā, “mahātherānaṃ dassāmī”ti ṭhapesi. |
Saying, "Such is the mind of a young one; but fine cloths are suitable for the great elders," he set them aside, (thinking) "I will give them to the great elders." |
tassa bhikkhusaṅghe paṭipāṭiyā ṭhite dentassa matthake ṭhapitāpi te sāṭakā hatthaṃ nārohanti, aññeva ārohanti. |
When he was giving to the Sangha of monks standing in order, even when placed on top, those cloths did not come to his hand; others came. |
daharassa dānakāle pana hatthaṃ āruḷhā. |
But at the time of giving to the young monk, they came to his hand. |
so tassa hatthe ṭhapetvā amaccassa mukhaṃ oloketvā daharaṃ nisīdāpetvā dānaṃ datvā saṅghaṃ vissajjetvā daharassa santike nisīditvā, “kadā, bhante, imaṃ dhammaṃ paṭivijjhitthā”ti āha. |
He, placing them in his hand, looking at the minister's face, having the young monk seated, gave the offering, dismissed the Sangha, sat near the young monk, and said, "When, venerable sir, did you penetrate this Dhamma?" |
so pariyāyenapi asantaṃ avadanto, “natthi mayhaṃ, mahārāja, lokuttaradhammo”ti āha. |
He, not speaking of what was non-existent even indirectly, said, "I have no supramundane Dhamma, great king." |
nanu, bhante, pubbeva avacutthāti? |
"Did you not, venerable sir, speak of it before?" |
āma, mahārāja, sāraṇīyadhammapūrako ahaṃ, tassa me dhammassa pūritakālato paṭṭhāya bhājanīyabhaṇḍaṭṭhāne aggabhaṇḍaṃ pāpuṇātīti. |
"Yes, great king, I am a fulfiller of the Dhamma conducive to recollection; from the time that Dhamma was fulfilled by me, in a place where goods are distributed, the best goods come to me." |
sādhu sādhu, bhante, anucchavikamidaṃ tumhākanti vanditvā pakkāmi. |
"Excellent, excellent, venerable sir, this is fitting for you." Paying homage, he departed. |
idaṃ bhājanīyabhaṇḍaṭṭhāne aggabhaṇḍaṃ pāpuṇātīti ettha vatthu. |
This is the story regarding "in a place where goods are distributed, the best goods come to him." |
♦ brāhmaṇatissabhaye pana bhātaragāmavāsino nāgattheriyā anārocetvāva palāyiṃsu. |
♦ But during the Brāhmaṇa-Tissa famine, the inhabitants of Bhātaragāma fled without informing the elder nun Nāgā. |
therī paccūsakāle, “ativiya appanigghoso gāmo, upadhāretha tāvā”ti daharabhikkhuniyo āha. |
The elder nun, at dawn, said to the young nuns, "The village is very quiet; investigate for now." |
tā gantvā sabbesaṃ gatabhāvaṃ ñatvā āgamma theriyā ārocesuṃ. |
They went, and knowing that everyone had gone, came back and informed the elder nun. |
sā sutvā, “mā tumhe tesaṃ gatabhāvaṃ cintayittha, attano uddesaparipucchāyonisomanasikāresuyeva yogaṃ karothā”ti vatvā bhikkhācāravelāya pārupitvā attadvādasamā gāmadvāre nigrodharukkhamūle aṭṭhāsi. |
She, hearing it, said, "Do not you think about their having gone; apply yourselves only to your own recitation, questioning, and wise reflection," and at the time for alms-round, having dressed, she, with eleven others, stood at the village gate at the foot of a banyan tree. |
rukkhe adhivatthā devatā dvādasannampi bhikkhunīnaṃ piṇḍapātaṃ datvā, “ayye, aññattha mā gacchatha, niccaṃ idheva ethā”ti āha. |
The deity dwelling in the tree, having given almsfood to all twelve nuns, said, "Noble ladies, do not go elsewhere; always come right here." |
theriyā pana kaniṭṭhabhātā nāgatthero nāma atthi. |
But the elder nun had a younger brother named Elder Nāga. |
so, “mahantaṃ bhayaṃ, na sakkā idha yāpetuṃ, paratīraṃ gamissāmāti attadvādasamova attano vasanaṭṭhānā nikkhanto theriṃ disvā gamissāmī”ti bhātaragāmaṃ āgato. |
He, (thinking) "Great is the danger, it is not possible to survive here, I will go to the other shore," with eleven others, having set out from his own dwelling place, (thinking) "I will go see the elder nun," came to Bhātaragāma. |
therī, “therā āgatā”ti sutvā tesaṃ santikaṃ gantvā, kiṃ ayyāti pucchi. |
The elder nun, hearing "The elders have come," went to them and asked, "What is it, noble sirs?" |
so taṃ pavattiṃ ācikkhi. |
He related that event. |
sā, “ajja ekadivasaṃ vihāreyeva vasitvā sveva gamissathā”ti āha. |
She said, "Today, stay in the monastery for one day, and go tomorrow." |
therā vihāraṃ agamaṃsu. |
The elders went to the monastery. |
♦ therī punadivase rukkhamūle piṇḍāya caritvā theraṃ upasaṅkamitvā, “imaṃ piṇḍapātaṃ paribhuñjathā”ti āha. |
♦ The elder nun on the next day, having wandered for alms at the foot of the tree, approached the elder and said, "Consume this almsfood." |
thero, “vaṭṭissati therī”ti vatvā tuṇhī aṭṭhāsi. |
The elder, saying, "It will suffice, elder nun," stood silently. |
dhammiko tātā piṇḍapāto kukkuccaṃ akatvā paribhuñjathāti. |
"This almsfood is righteous, father; consume it without hesitation." |
vaṭṭissati therīti. |
"It will suffice, elder nun." |
sā pattaṃ gahetvā ākāse khipi, patto ākāse aṭṭhāsi. |
She took the bowl and threw it into the air; the bowl stood in the air. |
thero, “sattatālamatte ṭhitampi bhikkhunībhattameva, therīti vatvā bhayaṃ nāma sabbakālaṃ na hoti, bhaye vūpasante ariyavaṃsaṃ kathayamāno, ‘bho piṇḍapātika bhikkhunībhattaṃ bhuñjitvā vītināmayitthā’ti cittena anuvadiyamāno santhambhetuṃ na sakkhissāmi, appamattā hotha theriyo”ti maggaṃ āruhi. |
The elder, (thinking) "Even standing at a height of seven palm trees, it is still nuns' food; having said 'elder nun,' fear indeed is not always absent; when the fear has subsided, while recounting the noble lineage, being mentally reproached, 'Ho, alms-gatherer, did you spend your time eating nuns' food?' I will not be able to bear it; be heedful, elder nuns," set out on the road. |
♦ rukkhadevatāpi, “sace thero theriyā hatthato piṇḍapātaṃ paribhuñjissati, na naṃ nivattessāmi, sace pana na paribhuñjissati, nivattessāmī”ti cintayamānā ṭhatvā therassa gamanaṃ disvā rukkhā oruyha pattaṃ, bhante, dethāti pattaṃ gahetvā theraṃ rukkhamūlaṃyeva ānetvā āsanaṃ paññāpetvā piṇḍapātaṃ datvā katabhattakiccaṃ paṭiññaṃ kāretvā dvādasa bhikkhuniyo, dvādasa ca bhikkhū satta vassāni upaṭṭhahi. |
♦ The tree deity also, thinking, "If the elder consumes the almsfood from the elder nun's hand, I will not turn him back; but if he does not consume it, I will turn him back," stood there, and seeing the elder's departure, descended from the tree, (said) "Venerable sir, give me the bowl," took the bowl, brought the elder right to the foot of the tree, prepared a seat, gave almsfood, and having made him promise after he had finished his meal, she attended to the twelve nuns and the twelve monks for seven years. |
idaṃ devatā ussukkaṃ āpajjantīti ettha vatthu, tatra hi therī sāraṇīyadhammapūrikā ahosi. |
This is the story regarding "deities become solicitous"; for there the elder nun was a fulfiller of the Dhamma conducive to recollection. |
♦ akhaṇḍānītiādīsu yassa sattasu āpattikkhandhesu ādimhi vā ante vā sikkhāpadaṃ bhinnaṃ hoti, tassa sīlaṃ pariyante chinnasāṭako viya khaṇḍaṃ nāma. |
♦ "Unbroken," etc. For whom, in the seven classes of offenses, a training rule is broken at the beginning or at the end, his morality is called "broken," like a cloth torn at the edge. |
yassa pana vemajjhe bhinnaṃ, tassa majjhe chiddasāṭako viya chiddaṃ nāma hoti. |
But for whom it is broken in the middle, for him it is called "perforated," like a cloth with a hole in the middle. |
yassa pana paṭipāṭiyā dve tīṇi bhinnāni, tassa piṭṭhiyaṃ vā kucchiyaṃ vā uṭṭhitena visabhāgavaṇṇena kāḷarattādīnaṃ aññataravaṇṇā gāvī viya sabalaṃ nāma hoti. |
But for whom two or three are broken in succession, for him it is called "spotted," like a cow with a dissimilar color – black, red, etc. – appearing on its back or belly. |
yassa pana antarantarā bhinnāni, tassa antarantarā visabhāgabinducitrā gāvī viya kammāsaṃ nāma hoti. |
But for whom they are broken intermittently, for him it is called "dappled," like a cow variegated with dissimilar spots here and there. |
yassa pana sabbena sabbaṃ abhinnāni, tassa tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni nāma honti. |
But for whom they are entirely unbroken, for him those moralities are called unbroken, unperforated, unspotted, undappled. |
tāni panetāni taṇhādāsabyato mocetvā bhujissabhāvakaraṇato bhujissāni. |
And these, freeing from the slavery of craving, and making one a master, are "liberating." |
buddhādīhi viññūhi pasatthattā viññuppasatthāni. |
Being praised by the wise, such as Buddhas, they are "praised by the wise." |
taṇhādiṭṭhīhi aparāmaṭṭhattā, “idaṃ nāma tvaṃ āpannapubbo”ti kenaci parāmaṭṭhuṃ asakkuṇeyyattā ca aparāmaṭṭhāni. |
Not being grasped by craving and views, and because they cannot be grasped by anyone (with the accusation), "You have formerly committed this," they are "ungrasped." |
upacārasamādhiṃ vā appanāsamādhiṃ vā saṃvattayantīti samādhisaṃvattanikānīti vuccanti. |
They are called "conducive to concentration" because they lead to access concentration or absorption concentration. |
sīlasāmaññagato viharatīti tesu tesu disābhāgesu viharantehi bhikkhūhi saddhiṃ samānabhāvūpagatasīlo viharati . |
"Dwells having attained sameness in morality" means he dwells having attained sameness in morality with monks dwelling in various regions. |
sotāpannādīnañhi sīlaṃ samuddantarepi devalokepi vasantānaṃ aññesaṃ sotāpannādīnaṃ sīlena samānameva hoti, natthi maggasīle nānattaṃ, taṃ sandhāyetaṃ vuttaṃ. |
For the morality of stream-enterers, etc., even of those dwelling across the ocean or in the deva world, is the same as the morality of other stream-enterers, etc.; there is no difference in the morality of the path. In reference to that, this was said. |
♦ yāyaṃ diṭṭhīti maggasampayuttā sammādiṭṭhi. |
♦ "That which is view" means right view associated with the path. |
ariyāti niddosā. |
"Noble" means faultless. |
niyyātīti niyyānikā. |
"Leads out" means leading out. |
takkarassāti yo tathākārī hoti. |
"Of one who acts thus" means of one who acts in that way. |
dukkhakkhayāyāti sabbadukkhakkhayatthaṃ. |
"For the destruction of suffering" means for the purpose of the destruction of all suffering. |
diṭṭhisāmaññagatoti samānadiṭṭhibhāvaṃ upagato hutvā viharati. |
"Having attained sameness in view" means having attained a state of same view, he dwells. |
agganti jeṭṭhakaṃ. |
"Highest" means chief. |
sabbagopānasiyo saṅgaṇhātīti saṅgāhikaṃ. |
"It gathers all rafters" means "inclusive." |
sabbagopānasīnaṃ saṅghāṭaṃ karotīti saṅghāṭanikaṃ. |
"It makes a union of all rafters" means "unifying." |
saṅghāṭaniyanti attho. |
"Unifying" is the meaning. |
yadidaṃ kūṭanti yametaṃ kūṭāgārakaṇṇikāsaṅkhātaṃ kūṭaṃ nāma. |
"That which is the peak" means that which is called the peak, known as the pinnacle of a gabled house. |
pañcabhūmikādipāsādā hi kūṭabaddhāva tiṭṭhanti. |
For palaces of five stories, etc., stand bound by a peak. |
yasmiṃ patite mattikaṃ ādiṃ katvā sabbe patanti. |
When that falls, everything, beginning with the clay, falls. |
tasmā evamāha. |
Therefore, he spoke thus. |
evameva khoti yathā kūṭaṃ kūṭāgārassa, evaṃ imesampi sāraṇīyadhammānaṃ yā ayaṃ ariyā diṭṭhi, sā aggā ca saṅgāhikā ca saṅghāṭaniyā cāti daṭṭhabbā. |
"Just so indeed." Just as the peak is for a gabled house, so too for these Dhammas conducive to recollection, that which is noble view, that is highest, inclusive, and unifying, it should be seen. |
♦ 493. kathañca, bhikkhave, yāyaṃ diṭṭhīti ettha, bhikkhave, yāyaṃ sotāpattimaggadiṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāyāti vuttā, sā kathaṃ kena kāraṇena niyyātīti attho. |
♦ 493. "And how, O monks, that which is view?" Here, "O monks, that which is the view of the path of stream-entry, noble, leading out, leads out for one who acts thus, for the complete destruction of suffering" – that which was said, "how, for what reason does it lead out?" is the meaning. |
pariyuṭṭhitacittova hotīti ettāvatāpi pariyuṭṭhitacittoyeva nāma hotīti attho. |
"He is indeed one whose mind is obsessed" means "by this much he is indeed called one whose mind is obsessed" is the meaning. |
esa nayo sabbattha. |
This method applies everywhere. |
suppaṇihitaṃ me mānasanti mayhaṃ cittaṃ suṭṭhu ṭhapitaṃ. |
"My mind is well-directed" means my mind is well-established. |
saccānaṃ bodhāyāti catunnaṃ saccānaṃ bodhatthāya. |
"For the awakening to the truths" means for the purpose of awakening to the four truths. |
ariyantiādīsu taṃ ñāṇaṃ yasmā ariyānaṃ hoti, na puthujjanānaṃ, tasmā ariyanti vuttaṃ. |
"Noble," etc. That knowledge, because it belongs to noble ones, not to ordinary people, therefore it is called "noble." |
yesaṃ pana lokuttaradhammopi atthi, tesaṃyeva hoti, na aññesaṃ, tasmā lokuttaranti vuttaṃ. |
But for whom there is also the supramundane Dhamma, it belongs only to them, not to others; therefore it is called "supramundane." |
puthujjanānaṃ pana abhāvato asādhāraṇaṃ puthujjanehīti vuttaṃ. |
But because of its absence in ordinary people, it is called "not common to ordinary people." |
esa nayo sabbavāresu. |
This method applies in all instances. |
♦ 494. labhāmi paccattaṃ samathanti attano citte samathaṃ labhāmīti attho. |
♦ 494. "I obtain calm in myself" means "I obtain calm in my own mind" is the meaning. |
nibbutiyampi eseva nayo. |
For "extinction" also, this is the same method. |
ettha ca samathoti ekaggatā. |
And here "calm" means one-pointedness. |
nibbutīti kilesavūpasamo. |
"Extinction" means the calming of defilements. |
♦ 495. tathārūpāya diṭṭhiyāti evarūpāya sotāpattimaggadiṭṭhiyā. |
♦ 495. "With such a view" means with such a view of the path of stream-entry. |
♦ 496. dhammatāyāti sabhāvena. |
♦ 496. "By nature" means by its own nature. |
dhammatā esāti sabhāvo esa. |
"This is the nature" means this is its own nature. |
vuṭṭhānaṃ paññāyatīti saṅghakammavasena vā desanāya vā vuṭṭhānaṃ dissati. |
"Emergence is discerned" means emergence is seen by way of a Sangha act or by way of a discourse. |
ariyasāvako hi āpattiṃ āpajjanto garukāpattīsu kuṭikārasadisaṃ, lahukāpattīsu sahaseyyādisadisaṃ acittakāpattiṃyeva āpajjati, tampi asañcicca, no sañcicca, āpannaṃ na paṭicchādeti. |
For a noble disciple, when committing an offense, in the case of grave offenses, like (building) a hut, and in the case of light offenses, like lying down together, etc., commits only an unintentional offense, and that too unintentionally, not intentionally; having committed it, he does not conceal it. |
tasmā atha kho naṃ khippamevātiādimāha. |
Therefore, "Then indeed quickly," etc., he said. |
daharoti taruṇo. |
"Young" means tender. |
kumāroti na mahallako. |
"Boy" means not old. |
mandoti cakkhusotādīnaṃ mandatāya mando. |
"Dull" means dull due to the dullness of eye, ear, etc. |
uttānaseyyakoti atidaharatāya uttānaseyyako, dakkhiṇena vā vāmena vā passena sayituṃ na sakkotīti attho. |
"Lying on its back" means lying on its back due to extreme youth; it is not able to lie on its right or left side, is the meaning. |
aṅgāraṃ akkamitvāti ito cito ca pasāritena hatthena vā pādena vā phusitvā. |
"Having stepped on a coal" means having touched it with a hand or foot extended here and there. |
evaṃ phusantānaṃ pana manussānaṃ na sīghaṃ hattho jhāyati, tathā hi ekacce hatthena aṅgāraṃ gahetvā parivattamānā dūrampi gacchanti. |
But for people touching thus, the hand does not quickly burn; for indeed some, taking a coal with their hand, turning it over, go even a long distance. |
daharassa pana hatthapādā sukhumālā honti, so phuṭṭhamatteneva dayhamāno cirīti saddaṃ karonto khippaṃ paṭisaṃharati, tasmā idha daharova dassito. |
But a young child's hands and feet are delicate and tender; he, being burned merely by touching it, making a "cirī" sound, quickly withdraws it; therefore, here a young child is shown. |
mahallako ca dayhantopi adhivāseti, ayaṃ pana adhivāsetuṃ na sakkoti. |
And an old person, even when burning, endures it; but this one is not able to endure it. |
tasmāpi daharova dassito. |
Therefore also, a young child is shown. |
desetīti āpattipaṭiggāhake sabhāgapuggale sati ekaṃ divasaṃ vā rattiṃ vā anadhivāsetvā rattiṃ caturaṅgepi tame sabhāgabhikkhuno vasanaṭṭhānaṃ gantvā desetiyeva. |
"Declares" means, if there is a suitable person to receive the confession of an offense, not enduring it for a day or a night, even in the four watches of the night, he goes to the dwelling place of that suitable monk and declares it. |
♦ 497. uccāvacānīti uccanīcāni. |
♦ 497. "High and low" means high and low. |
kiṃ karaṇīyānīti kiṃ karomīti evaṃ vatvā kattabbakammāni. |
"What is to be done?" means duties to be performed, saying, "What shall I do?" |
tattha uccakammaṃ nāma cīvarassa karaṇaṃ rajanaṃ cetiye sudhākammaṃ uposathāgāracetiyagharabodhigharesu kattabbakammanti evamādi. |
Therein, "high duty" means making robes, dyeing, plastering work on a cetiya, duties to be performed in Uposatha halls, cetiya houses, Bodhi tree enclosures, and so on. |
avacakammaṃ nāma pādadhovanamakkhanādikhuddakakammaṃ, atha vā cetiye sudhākammādi uccakammaṃ nāma. |
"Low duty" means minor tasks like washing and anointing feet; or, plastering work on a cetiya, etc., is called "high duty." |
tattheva kasāvapacanaudakānayanakucchakaraṇa niyyāsabandhanādi avacakammaṃ nāma. |
Right there, cooking astringent medicine, bringing water, making a brush, binding with resin, etc., is called "low duty." |
ussukkaṃ āpanno hotīti ussukkabhāvaṃ kattabbataṃ paṭipanno hoti. |
"He undertakes with zeal" means he undertakes the state of zeal, the state of what is to be done. |
tibbāpekkho hotīti bahalapatthano hoti. |
"He has strong aspiration" means he has intense desire. |
thambañca ālumpatīti tiṇañca ālumpamānā khādati. |
"And plucks grass" means plucking grass, she eats. |
vacchakañca apacinātīti vacchakañca apaloketi. |
"And watches over the calf" means and looks after the calf. |
taruṇavacchā hi gāvī araññe ekato āgataṃ vacchakaṃ ekasmiṃ ṭhāne nipannaṃ pahāya dūraṃ na gacchati, vacchakassa āsannaṭṭhāne caramānā tiṇaṃ ālumpitvā gīvaṃ ukkhipitvā ekantaṃ vacchakameva ca viloketi, evameva sotāpanno uccāvacāni kiṃ karaṇīyāni karonto tanninno hoti, asithilapūrako tibbacchando bahalapatthano hutvāva karoti. |
For a cow with a young calf, having left the calf that came together in the forest lying in one place, does not go far; grazing in a place near the calf, having plucked grass, lifting her neck, she looks only at the calf. Just so, a stream-enterer, while doing various high and low duties, is inclined towards them, fulfilling them without slackness, with strong desire, with intense aspiration, he does them. |
♦ tatridaṃ vatthu — mahācetiye kira sudhākamme kariyamāne eko ariyasāvako ekena hatthena sudhābhājanaṃ, ekena kucchaṃ gahetvā sudhākammaṃ karissāmīti cetiyaṅgaṇaṃ āruḷho. |
♦ Therein, this is the story: At the Mahācetiya, it is said, while plastering work was being done, a certain noble disciple, holding a plaster bowl in one hand and a brush in the other, (thinking) "I will do plastering work," ascended the cetiya courtyard. |
eko kāyadaḷhibahulo bhikkhu gantvā therassa santike aṭṭhāsi. |
A certain monk, abounding in bodily strength, went and stood near the elder. |
thero aññasmiṃ sati papañco hotīti tasmā ṭhānā aññaṃ ṭhānaṃ gato. |
The elder, (thinking) "If another is present, there will be proliferation," went from that place to another place. |
sopi bhikkhu tattheva agamāsi. |
That monk also went right there. |
thero puna aññaṃ ṭhānanti evaṃ katipayaṭṭhāne āgataṃ, — “sappurisa mahantaṃ cetiyaṅgaṇaṃ kiṃ aññasmiṃ ṭhāne okāsaṃ na labhathā”ti āha. |
The elder again (went to) another place, and so, when he had come to several places, he said, "Good man, the cetiya courtyard is large; can you not find a place elsewhere?" |
na itaro pakkāmīti. |
The other did not depart. |
♦ 498. balatāya samannāgatoti balena samannāgato. |
♦ 498. "Endowed with strength" means endowed with strength. |
aṭṭhiṃ katvāti atthikabhāvaṃ katvā, atthiko hutvāti attho. |
"Having made it a concern" means having made it a matter of concern; "being concerned" is the meaning. |
manasikatvāti manasmiṃ karitvā. |
"Having paid attention" means having kept in mind. |
sabbacetasā samannāharitvāti appamattakampi vikkhepaṃ akaronto sakalacittena samannāharitvā. |
"Having applied his whole mind" means not making even the slightest distraction, having applied his entire mind. |
ohitasototi ṭhapitasoto. |
"With attentive ear" means with ear established. |
ariyasāvakā hi piyadhammassavanā honti, dhammassavanaggaṃ gantvā niddāyamānā vā yena kenaci saddhiṃ sallapamānā vā vikkhittacittā vā na nisīdanti, atha kho amataṃ paribhuñjantā viya atittāva honti dhammassavane, atha aruṇaṃ uggacchati. |
For noble disciples are fond of hearing the Dhamma; going to the forefront of Dhamma hearing, they do not sit drowsing, or conversing with someone, or with distracted minds; but rather, like those consuming nectar, they are insatiable in hearing the Dhamma, until dawn breaks. |
tasmā evamāha. |
Therefore, he spoke thus. |
♦ 500. dhammatā susamanniṭṭhā hotīti sabhāvo suṭṭhu samannesito hoti. |
♦ 500. "The nature is well investigated" means its own nature is well investigated. |
sotāpattiphalasacchikiriyāyāti karaṇavacanaṃ, sotāpattiphalasacchikatañāṇenāti attho. |
"For the realization of the fruit of stream-entry" is an instrumental expression; "by the knowledge that has realized the fruit of stream-entry" is the meaning. |
evaṃ sattaṅgasamannāgatoti evaṃ imehi sattahi mahāpaccavekkhaṇañāṇehi samannāgato. |
"Thus endowed with seven factors" means thus endowed with these seven great knowledges of reviewing. |
ayaṃ tāva ācariyānaṃ samānakathā. |
This, for now, is the common statement of the teachers. |
lokuttaramaggo hi bahucittakkhaṇiko nāma natthi. |
For the supramundane path is indeed not of many mind-moments. |
♦ vitaṇḍavādī pana ekacittakkhaṇiko nāma maggo natthi, “evaṃ bhāveyya satta vassānī”ti hi vacanato sattapi vassāni maggabhāvanā honti. |
♦ A sophist, however, (says) there is no path called "of a single mind-moment"; for according to the words "Thus he should develop it for seven years," there is development of the path for seven years. |
kilesā pana lahu chijjantā sattahi ñāṇehi chijjantīti vadati. |
But defilements, being cut quickly, are cut by seven knowledges, he says. |
so suttaṃ āharāti vacanato, addhā aññaṃ suttaṃ apassanto, “idamassa paṭhamaṃ ñāṇaṃ adhigataṃ hoti, idamassa dutiyaṃ ñāṇaṃ . |
He brings a sutta, saying, surely not seeing another sutta, "This is the first knowledge attained by him, this is the second knowledge attained by him... |
.. pe . |
.. (etc.) ... |
.. idamassa sattamaṃ ñāṇaṃ adhigataṃ hotī”ti imameva āharitvā dassessati. |
.. this is the seventh knowledge attained by him" – he will bring this very one and show it. |
tato |
Then (one should ask): "But is this sutta of indirect meaning or of direct meaning?" |
tato vakkhati — “nītatthatthaṃ, yathāsuttaṃ tatheva attho”ti. |
Then he will say: "It is of direct meaning; as the sutta says, so is the meaning." |
so |
He (should then be asked): "What is the meaning here in 'The nature is well investigated for the realization of the fruit of stream-entry'?" |
addhā sotāpattiphalasacchikiriyāyatthoti vakkhati. |
Surely he will say, "It means for the realization of the fruit of stream-entry." |
tato pucchitabbo, “maggasamaṅgī phalaṃ sacchikaroti, phalasamaṅgī”ti. |
Then he should be asked, "Does one endowed with the path realize the fruit, or one endowed with the fruit?" |
jānanto, “phalasamaṅgī sacchikarotī”ti vakkhati. |
Knowing, he will say, "One endowed with the fruit realizes it." |
tato |
Then (one should say): "Thus endowed with seven factors, O monks, a noble disciple is endowed with the fruit of stream-entry.' Here, without developing the path, like a frog jumping, will a noble disciple grasp only the fruit? |
mā suttaṃ me laddhanti yaṃ vā taṃ vā avaca. |
Do not say whatever you get from me in a dream, or whatever it may be. |
pañhaṃ vissajjentena nāma ācariyasantike vasitvā buddhavacanaṃ uggaṇhitvā attharasaṃ viditvā vattabbaṃ hotī”ti. |
When answering a question, one should speak after having lived near a teacher, learned the Buddha's words, and known the taste of the meaning.” |
“imāni satta ñāṇāni ariyasāvakassa paccavekkhaṇañāṇāneva, lokuttaramaggo bahucittakkhaṇiko nāma natthi, ekacittakkhaṇikoyevā”ti saññāpetabbo. |
“These seven knowledges are indeed the reviewing knowledges of the noble disciple; there is no supramundane path that lasts for many mind-moments, it is only of a single mind-moment,” he should be made to understand. |
sace sañjānāti sañjānātu. |
If he understands, let him understand. |
no ce sañjānāti, “gaccha pātova vihāraṃ pavisitvā yāguṃ pivāhī”ti uyyojetabbo. |
If he does not understand, he should be dismissed with the words, “Go, enter the monastery in the morning and drink rice-gruel.” |
sesaṃ sabbattha uttānamevāti. |
The rest is clear everywhere. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ Of the Papañcasūdanī, the commentary on the Majjhima Nikāya |
♦ kosambiyasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Kosambiya Sutta is finished. |
♦ 9. brahmanimantanikasuttavaṇṇanā |
♦ 9. The Explanation of the Brahmanimantanika Sutta |
♦ 501. evaṃ me sutanti brahmanimantanikasuttaṃ. |
♦ 501. Thus have I heard—the Brahmanimantanika Sutta. |
tattha pāpakaṃ diṭṭhigatanti lāmakā sassatadiṭṭhi. |
Therein, "evil view" means a base eternalist view. |
idaṃ niccanti idaṃ saha kāyena brahmaṭṭhānaṃ aniccaṃ “niccan”ti vadati. |
"This is permanent" means this, along with the body, the impermanent Brahma-realm, he calls "permanent." |
dhuvādīni tasseva vevacanāni. |
"Stable" and so on are synonyms for it. |
tattha dhuvanti thiraṃ. |
Therein, "stable" means firm. |
sassatanti sadā vijjamānaṃ. |
"Eternal" means always existing. |
kevalanti akhaṇḍaṃ sakalaṃ. |
"Complete" means unbroken, whole. |
acavanadhammanti acavanasabhāvaṃ. |
"Not subject to falling away" means having a nature not to fall away. |
idañhi na jāyatītiādīsu imasmiṃ ṭhāne koci jāyanako vā jīyanako vā mīyanako vā cavanako vā upapajjanako vā natthīti sandhāya vadati. |
For, in "this is not born," etc., he speaks with reference to the fact that in this place there is no one who is born, or grows old, or dies, or passes away, or is reborn. |
ito ca panaññanti ito saha kāyakā brahmaṭṭhānā uttari aññaṃ nissaraṇaṃ nāma natthīti evamassa thāmagatā sassatadiṭṭhi uppannā hoti. |
And "other than this" means: beyond this Brahma-realm with its body, there is no other escape; thus, this strong eternalist view has arisen in him. |
evaṃvādī pana so upari tisso jhānabhūmiyo cattāro maggā cattāri phalāni nibbānanti sabbaṃ paṭibāhati. |
But one who speaks thus rejects all that is above: the three jhana-planes, the four paths, the four fruits, and Nibbāna. |
avijjāgatoti avijjāya gato samannāgato aññāṇī andhībhūto. |
"Gone to ignorance" means gone to ignorance, possessed of ignorance, unknowing, blinded. |
yatra hi nāmāti yo nāma. |
"Where indeed" means "who indeed." |
♦ 502. atha kho, bhikkhave, māro pāpimāti māro kathaṃ bhagavantaṃ addasa? |
♦ 502. Then, bhikkhus, Māra the Evil One—how did Māra see the Blessed One? |
so kira attano bhavane nisīditvā kālena kālaṃ satthāraṃ āvajjeti — “ajja samaṇo gotamo katarasmiṃ gāme vā nigame vā vasatī”ti. |
It is said that, sitting in his own abode, he would from time to time reflect on the Teacher: “Today, in which village or town is the ascetic Gotama dwelling?” |
imasmiṃ pana kāle āvajjanto, “ukkaṭṭhaṃ nissāya subhagavane viharatī”ti ñatvā, “kattha nu kho gato”ti olokento brahmalokaṃ gacchantaṃ disvā, “samaṇo gotamo brahmalokaṃ gacchati, yāva tattha dhammakathaṃ kathetvā brahmagaṇaṃ mama visayā nātikkameti, tāva gantvā dhammadesanāyaṃ vichandaṃ karissāmī”ti satthu padānupadiko gantvā brahmagaṇassa antare adissamānena kāyena aṭṭhāsi. |
But at this time, reflecting, and knowing, “He is dwelling near Ukkaṭṭhā in the Subhaga Grove,” and looking to see “Where has he gone now?”, he saw him going to the Brahma world, and thought, “The ascetic Gotama is going to the Brahma world. Before he preaches the Dhamma there and the assembly of Brahmas transcends my domain, I will go and create an obstacle to his Dhamma teaching.” Following in the Teacher’s footsteps, he went and stood with an invisible body in the midst of the Brahma assembly. |
so, “satthārā bakabrahmā apasādito”ti ñatvā brahmuno upatthambho hutvā aṭṭhāsi. |
He, knowing that “Baka Brahma has been reproved by the Teacher,” stood there as a support to Brahma. |
tena vuttaṃ — “atha kho, bhikkhave, māro pāpimā”ti. |
Therefore it was said: “Then, bhikkhus, Māra the Evil One.” |
♦ brahmapārisajjaṃ anvāvisitvāti ekassa brahmapārisajjassa sarīraṃ pavisitvā. |
♦ "Having entered a Brahma- पार्षद (attendant)" means having entered the body of one of the Brahma's attendants. |
mahābrahmānaṃ pana brahmapurohitānaṃ vā anvāvisituṃ na sakkoti. |
However, he is not able to enter the Great Brahmas or the Brahma priests. |
metamāsadoti mā etaṃ apasādayittha. |
"Do not approach this" means do not reprove this one. |
abhibhūti abhibhavitvā ṭhito jeṭṭhako. |
"Overcomer" means standing having overcome, the eldest. |
anabhibhūtoti aññehi anabhibhūto. |
"Unsurpassed" means unsurpassed by others. |
aññadatthūti ekaṃsavacane nipāto. |
"Surely" is a particle in an assertive statement. |
dassanavasena daso, sabbaṃ passatīti dīpeti. |
"Seer" in the sense of seeing, clarifies that he sees all. |
vasavattīti sabbajanaṃ vase vatteti. |
"Controller" means he makes all people subject to his will. |
issaroti loke issaro. |
"Lord" means lord in the world. |
kattā nimmātāti lokassa kattā ca nimmātā ca, pathavīhimavantasinerucakkavāḷamahāsamuddacandimasūriyā ca iminā nimmitāti dīpeti. |
"Creator, Maker" means creator and maker of the world; it clarifies that the earth, Himavanta, Sineru, the Cakkavāḷa, the great ocean, the moon and the sun were created by him. |
♦ seṭṭho sajitāti ayaṃ lokassa uttamo ca sajitā ca. |
♦ "The best, the progenitor" means he is the highest of the world and the progenitor. |
“tvaṃ khattiyo nāma hohi, tvaṃ brāhmaṇo nāma, vesso nāma, suddo nāma, gahaṭṭho nāma, pabbajito nāma, antamaso oṭṭho hohi, goṇo hohī”ti evaṃ sattānaṃ visajjetā ayanti dasseti. |
“You be a Khattiya, you a Brāhmaṇa, a Vessa, a Sudda, a householder, a renunciant, even be a camel, be an ox” – thus he shows that he is the dispenser of beings. |
vasī pitā bhūtabhabyānanti ayaṃ ciṇṇavasitāya vasī, ayaṃ pitā bhūtānañca bhabyānañcāti vadati. |
"Master, father of what has become and what is to be" means: he is master through practiced mastery, he is the father of what has become and what is to be, he says. |
tattha aṇḍajajalābujā sattā antoaṇḍakose ceva antovatthimhi ca bhabyā nāma, bahi nikkhantakālato paṭṭhāya bhūtā. |
Therein, egg-born and womb-born beings are called "what is to be" while inside the eggshell and inside the womb; from the time of exiting, they are "what has become." |
saṃsedajā paṭhamacittakkhaṇe bhabyā, dutiyato paṭṭhāya bhūtā. |
Moisture-born beings are "what is to be" at the first mind-moment; from the second onwards, "what has become." |
opapātikā paṭhamairiyāpathe bhabyā, dutiyato paṭṭhāya bhūtāti veditabbā. |
Spontaneously arisen beings are "what is to be" in the first posture; from the second onwards, they should be known as "what has become." |
te sabbepi etassa puttāti saññāya, “pitā bhūtabhabyānan”ti āha. |
With the perception that all these are his children, he said, “father of what has become and what is to be.” |
♦ pathavīgarahakāti yathā tvaṃ etarahi, “aniccā dukkhā anattā”ti pathaviṃ garahasi jigucchasi, evaṃ tepi pathavīgarahakā ahesuṃ, na kevalaṃ tvaṃyevāti dīpeti. |
♦ "Those who reviled the earth" means: just as you now revile and loathe the earth as "impermanent, suffering, non-self," so too they were revilers of the earth, not just you alone, it clarifies. |
āpagarahakātiādīsupi eseva nayo. |
The same method applies to "those who reviled water," and so on. |
hīne kāye patiṭṭhitāti catūsu apāyesu nibbattā. |
"Established in a low body" means born in the four states of woe. |
pathavīpasaṃsakāti yathā tvaṃ garahasi, evaṃ agarahitvā, “niccā dhuvā sassatā acchejjā abhejjā akkhayā”ti evaṃ pathavīpasaṃsakā pathaviyā vaṇṇavādino ahesunti vadati. |
"Those who praised the earth" means: unlike you who revile it, without reviling, they were praisers of the earth, speakers of praise for the earth, saying, "permanent, stable, eternal, uncuttable, unbreakable, undiminishing," he says. |
pathavābhinandinoti taṇhādiṭṭhivasena pathaviyā abhinandino. |
"Those who delighted in the earth" means those who delighted in the earth through craving and views. |
sesesupi eseva nayo. |
The same method applies to the rest. |
paṇīte kāye patiṭṭhitāti brahmaloke nibbattā. |
"Established in an excellent body" means born in the Brahma world. |
taṃ tāhanti tena kāraṇena taṃ ahaṃ. |
"That I" means "for that reason, that I." |
iṅghāti codanatthe nipāto. |
"Come now" is a particle in the sense of urging. |
upātivattitthoti atikkamittha. |
"You have transgressed" means you have overstepped. |
“upātivattito”tipi pāṭho, ayamevattho. |
There is also the reading "upātivattito," which has the same meaning. |
daṇḍena paṭippaṇāmeyyāti catuhatthena muggaradaṇḍena pothetvā palāpeyya. |
"He would make (him) bend back with a stick" means he would beat (him) with a four-cubit club and make him flee. |
narakapapāteti sataporise mahāsobbhe. |
"Chasm of hell" means a great abyss a hundred persons deep. |
virādheyyāti hatthena gahaṇayutte vā pādena patiṭṭhānayutte vā ṭhāne gahaṇapatiṭṭhānāni kātuṃ na sakkuṇeyya. |
"He would fail" means he would not be able to grasp or find a footing in a place suitable for grasping with the hand or for placing the foot. |
nanu tvaṃ bhikkhu passasīti bhikkhu nanu tvaṃ imaṃ brahmaparisaṃ sannipatitaṃ obhāsamānaṃ virocamānaṃ jotayamānaṃ passasīti brahmuno ovāde ṭhitānaṃ iddhānubhāvaṃ dasseti. |
"Monk, do you not see?" means, "Monk, do you not see this Brahma assembly gathered, shining, resplendent, radiant?" thus showing the psychic power of those who abide in Brahma's admonition. |
iti kho maṃ, bhikkhave, māro pāpimā brahmaparisaṃ upanesīti, bhikkhave, māro pāpimā nanu tvaṃ bhikkhu passasi brahmaparisaṃ yasena ca siriyā ca obhāsamānaṃ virocamānaṃ jotayamānaṃ, yadi tvampi mahābrahmuno vacanaṃ anatikkamitvā yadeva te brahmā vadati, taṃ kareyyāsi, tvampi evamevaṃ yasena ca siriyā ca viroceyyāsīti evaṃ vadanto maṃ brahmaparisaṃ upanesi upasaṃhari. |
Thus, bhikkhus, Māra the Evil One led me to the Brahma assembly, saying, "Bhikkhus, Māra the Evil One (said), 'Monk, do you not see the Brahma assembly shining, resplendent, radiant with fame and glory? If you too, not transgressing the word of Mahābrahmā, would do whatever Brahmā tells you, you too would shine thus with fame and glory.'" Thus speaking, he led me, brought me to the Brahma assembly. |
mā tvaṃ maññitthoti mā tvaṃ maññi. |
"Do not think" means "do not you think." |
māro tvamasi pāpimāti pāpima tvaṃ mahājanassa māraṇato māro nāma, pāpakaṃ lāmakaṃ mahājanassa ayasaṃ karaṇato pāpimā nāmāti jānāmi. |
"You are Māra, the Evil One" means, "Evil One, you are called Māra from slaying the great populace, and called Pāpimā from causing evil, base dishonor to the great populace," this I know. |
♦ 503. kasiṇaṃ āyunti sakalaṃ āyuṃ. |
♦ 503. "The whole lifespan" means the entire lifespan. |
te kho evaṃ jāneyyunti te evaṃ mahantena tapokammena samannāgatā, tvaṃ pana purimadivase jāto, kiṃ jānissasi, yassa te ajjāpi mukhe khīragandho vāyatīti ghaṭṭento vadati. |
"They indeed would know thus" means they are endowed with such great ascetic practices; but you were born only yesterday, what will you know, you whose mouth still smells of milk?" he says, striking (him). |
pathaviṃ ajjhosissasīti pathaviṃ ajjhosāya gilitvā pariniṭṭhapetvā taṇhāmānadiṭṭhīhi gaṇhissasi. |
"You will take possession of the earth" means having taken possession of the earth, having swallowed and finished it, you will grasp it with craving, conceit, and views. |
opasāyiko me bhavissasīti mayhaṃ samīpasayo bhavissasi, maṃ gacchantaṃ anugacchissasi, ṭhitaṃ upatiṭṭhissasi, nisinnaṃ upanisīdissasi, nipannaṃ upanipajjissasīti attho. |
"You will be my attendant" means you will be one who lies near me; when I go, you will follow; when I stand, you will attend; when I sit, you will sit near; when I lie down, you will lie down near; this is the meaning. |
vatthusāyikoti mama vatthusmiṃ sayanako. |
"Dwelling in my domain" means one who lies in my domain. |
yathākāmakaraṇīyo bāhiteyyoti mayā attano ruciyā yaṃ icchāmi, taṃ kattabbo, bāhitvā ca pana jajjharikāgumbatopi nīcataro lakuṇḍaṭakataro kātabbo bhavissasīti attho. |
"To be done with as I please, an outcast" means to be done with by me according to my own liking, whatever I wish; and having been cast out, he will become lower than a Jajjharikā-bush, more stunted, is the meaning. |
♦ iminā esa bhagavantaṃ upalāpeti vā apasādeti vā. |
♦ By this, he either cajoles or disparages the Blessed One. |
upalāpeti nāma sace kho tvaṃ, bhikkhu, taṇhādīhi pathaviṃ ajjhosissasi, opasāyiko me bhavissasi, mayi gacchante gamissasi, tiṭṭhante ṭhassasi, nisinne nisīdissasi, nipanne nipajjissasi, ahaṃ taṃ sesajanaṃ paṭibāhitvā vissāsikaṃ abbhantarikaṃ karissāmīti evaṃ tāva upalāpeti nāma. |
To cajole means: "If indeed you, monk, take possession of the earth through craving and so on, you will be my attendant; when I go, you will go; when I stand, you will stand; when I sit, you will sit; when I lie down, you will lie down; I will, having set aside other people, make you a confidant, an intimate." Thus, in this way, it is called cajoling. |
sesapadehi pana apasādeti nāma. |
But with the other phrases, it is called disparaging. |
ayañhettha adhippāyo — sace tvaṃ pathaviṃ ajjhosissasi, vatthusāyiko me bhavissasi, mama gamanādīni āgametvā gamissasi vā ṭhassasi vā nisīdissasi vā nipajjissasi vā, mama vatthusmiṃ mayhaṃ ārakkhaṃ gaṇhissasi, ahaṃ pana taṃ yathākāmaṃ karissāmi bāhitvā ca jajjharikāgumbatopi lakuṇḍakataranti evaṃ apasādeti nāma. |
This is the intention here: if you take possession of the earth, you will be one dwelling in my domain, waiting for my coming and going, you will go or stand or sit or lie down, in my domain you will take my protection; but I will do with you as I please, and having cast you out, make you lower than a Jajjharikā-bush, more stunted. Thus, it is called disparaging. |
ayaṃ pana brahmā mānanissito, tasmā idha apasādanāva adhippetā. |
But this Brahma is reliant on conceit, therefore here disparagement is intended. |
āpādīsupi eseva nayo. |
The same method applies to water and so on. |
♦ apica te ahaṃ brahmeti idāni bhagavā, “ayaṃ brahmā mānanissito ‘ahaṃ jānāmī’ti maññati, attano yasena sammatto sarīraṃ phusitumpi samatthaṃ kiñci na passati, thokaṃ niggahetuṃ vaṭṭatī”ti cintetvā imaṃ desanaṃ ārabhi. |
♦ Moreover, "I am Brahma to you." Now the Blessed One, thinking, "This Brahma, reliant on conceit, thinks 'I know,' intoxicated by his own fame, he sees nothing capable of even touching his body; it is proper to subdue him a little," began this discourse. |
tattha gatiñca pajānāmīti nipphattiñca pajānāmi. |
Therein, "I know the destination" means I know the outcome. |
jutiñcāti ānubhāvañca pajānāmi. |
"And the radiance" means and I know the power. |
evaṃ mahesakkhoti evaṃ mahāyaso mahāparivāro. |
"Thus of great power" means thus of great fame, with a great retinue. |
♦ yāvatā candimasūriyā pariharantīti yattake ṭhāne candimasūriyā vicaranti. |
♦ "As far as the moon and sun revolve" means in whatever place the moon and sun move. |
disā bhanti virocanāti disāsu virocamānā obhāsanti, disā vā tehi virocamānā obhāsanti. |
"The directions shine, resplendent" means shining in the directions, they illuminate, or the directions, shining by them, illuminate. |
tāva sahassadhā lokoti tattakena pamāṇena sahassadhā loko, iminā cakkavāḷena saddhiṃ cakkavāḷasahassanti attho. |
"So far the thousandfold world" means the thousandfold world by that measure; along with this Cakkavāḷa, a thousand Cakkavāḷas, is the meaning. |
ettha te vattate vasoti ettha cakkavāḷasahasse tuyhaṃ vaso vattati. |
"Here your power extends" means here in the thousand Cakkavāḷas your power extends. |
paroparañca jānāsīti ettha cakkavāḷasahasse paropare uccanīce hīnappaṇīte satte jānāsi. |
"And you know the higher and lower" means here in the thousand Cakkavāḷas you know the higher and lower, base and excellent beings. |
atho rāgavirāginanti na kevalaṃ, “ayaṃ iddho ayaṃ pakatimanusso”ti paroparaṃ, “ayaṃ pana sarāgo ayaṃ vītarāgo”ti evaṃ rāgavirāginampi janaṃ jānāsi. |
"And those with and without passion" means not only the higher and lower such as "this one is powerful, this one is an ordinary human," but also "this one has passion, this one is without passion," thus you know people with and without passion. |
itthaṃbhāvaññathābhāvanti itthaṃbhāvoti idaṃ cakkavāḷaṃ. |
"This state and other states" means "this state" is this Cakkavāḷa. |
aññathābhāvoti ito sesaṃ ekūnasahassaṃ. |
"Other states" means the remaining one less than a thousand from this. |
sattānaṃ āgatiṃ gatinti ettha cakkavāḷasahasse paṭisandhivasena sattānaṃ āgatiṃ, cutivasena gatiṃ ca jānāsi. |
"The coming and going of beings" means here in the thousand Cakkavāḷas, you know the coming of beings through rebirth, and their going through passing away. |
tuyhaṃ pana atimahantohamasmīti saññā hoti, sahassibrahmā nāma tvaṃ, aññesaṃ pana tayā uttari dvisahassānaṃ tisahassānaṃ catusahassānaṃ pañcasahassānaṃ dasasahassānaṃ satasahassānañca brahmānaṃ pamāṇaṃ natthi, catuhatthāya pilotikāya paṭappamāṇaṃ kātuṃ vāyamanto viya mahantosmīti saññaṃ karosīti niggaṇhāti. |
But you have the perception, "I am very great"; you are indeed a thousand-fold Brahma, but of other Brahmas beyond you—two-thousand-fold, three-thousand-fold, four-thousand-fold, five-thousand-fold, ten-thousand-fold, and hundred-thousand-fold—there is no measure; like one trying to measure a cloth with a four-cubit rag, you have the perception "I am great," thus he rebukes him. |
♦ 504. idhūpapannoti idha paṭhamajjhānabhūmiyaṃ upapanno. |
♦ 504. "Arisen here" means arisen here in the first jhana-plane. |
tena taṃ tvaṃ na jānāsīti tena kāraṇena taṃ kāyaṃ tvaṃ na jānāsi. |
"Therefore you do not know that" means for that reason you do not know that body (of Brahmas). |
neva te samasamoti jānitabbaṭṭhānaṃ patvāpi tayā samasamo na homi. |
"I am not even equal to you" means even having reached a place that should be known, I am not equal to you. |
abhiññāyāti aññāya. |
"Having directly known" means having known. |
kuto nīceyyanti tayā nīcatarabhāvo pana mayhaṃ kuto. |
"How then lower?" means how then could there be a state lower than you for me? |
♦ heṭṭhūpapattiko kiresa brahmā anuppanne buddhuppāde isipabbajjaṃ pabbajitvā kasiṇaparikammaṃ katvā samāpattiyo nibbattetvā aparihīnajjhāno kālaṃ katvā catutthajjhānabhūmiyaṃ vehapphalabrahmaloke pañcakappasatikaṃ āyuṃ gahetvā nibbatti. |
♦ It is said that this Brahma, of lower rebirth, during a period when no Buddha had arisen, having gone forth as a seer, performed kasina-preparations, developed attainments, and, without losing his jhana, died and was reborn in the Vehapphala Brahma-world in the fourth jhana-plane, taking a lifespan of five hundred kalpas. |
tattha yāvatāyukaṃ ṭhatvā heṭṭūpapattikaṃ katvā tatiyajjhānaṃ paṇītaṃ bhāvetvā subhakiṇhabrahmaloke catusaṭṭhikappaṃ āyuṃ gahetvā nibbatti. |
There, having stayed for the full lifespan, making a lower rebirth, he developed the sublime third jhana and was reborn in the Subhakiṇha Brahma-world, taking a lifespan of sixty-four kalpas. |
tattha dutiyajjhānaṃ bhāvetvā ābhassaresu aṭṭhakappaṃ āyuṃ gahetvā nibbatti. |
There, having developed the second jhana, he was reborn in the Ābhassara (Brahma-world), taking a lifespan of eight kalpas. |
tattha paṭhamajjhānaṃ bhāvetvā paṭhamajjhānabhūmiyaṃ kappāyuko hutvā nibbatti, so paṭhamakāle attanā katakammañca nibbattaṭṭhānañca aññāsi, kāle pana gacchante ubhayaṃ pamussitvā sassatadiṭṭhiṃ uppādesi. |
There, having developed the first jhana, he was reborn in the first jhana-plane with a lifespan of a kalpa; at first, he knew the deeds he had done and the place of his rebirth, but as time went on, he forgot both and developed the eternalist view. |
tena naṃ bhagavā, “tena taṃ tvaṃ na jānāsi . |
.. pe . |
.. kuto nīceyyan”ti āha. |
Therefore, the Blessed One said to him, “Therefore you do not know that... (etc.) ...How then lower?” |
♦ atha brahmā cintesi — “samaṇo gotamo mayhaṃ āyuñca nibbattaṭṭhānañca pubbekatakammañca jānāti, handa naṃ pubbe katakammaṃ pucchāmī”ti satthāraṃ attano pubbekatakammaṃ pucchi. |
♦ Then Brahma thought: "The ascetic Gotama knows my lifespan, my place of rebirth, and the deeds I did in the past. Come, let me ask him about the deeds I did in the past." And he asked the Teacher about his past deeds. |
satthā kathesi. |
The Teacher told him. |
♦ pubbe kiresa kulaghare nibbattitvā kāmesu ādīnavaṃ disvā, “jātijarābyādhimaraṇassa antaṃ karissāmī”ti nikkhamma isipabbajjaṃ pabbajitvā samāpattiyo nibbattetvā abhiññāpādakajjhānalābhī hutvā gaṅgātīre paṇṇasālaṃ kāretvā jhānaratiyā vītināmeti. |
♦ It is said that formerly, having been born in a good family, seeing the danger in sensual pleasures, and thinking, "I will make an end of birth, old age, sickness, and death," he went forth as a seer, developed the attainments, became a possessor of the jhana that is the basis for supernormal powers, had a leaf-hut built on the bank of the Ganges, and passed his time in the bliss of jhana. |
tadā ca kālena kālaṃ satthavāhā pañcahi sakaṭasatehi marukantāraṃ paṭipajjanti. |
And at that time, from time to time, caravan leaders with five hundred carts would traverse a desert. |
marukantāre pana divā na sakkā gantuṃ, rattiṃ gamanaṃ hoti. |
But in the desert, it is not possible to travel by day; travel happens at night. |
atha purimasakaṭassa aggayuge yuttabalibaddā gacchantā nivattitvā āgatamaggābhimukhāva ahesuṃ. |
Then the oxen yoked to the front yoke of the first cart, while going, turned around and faced the way they had come. |
itarasakaṭāni tatheva nivattitvā aruṇe uggate nivattitabhāvaṃ jāniṃsu. |
The other carts, having turned in the same way, realized at dawn that they had turned back. |
tesañca tadā kantāraṃ atikkamanadivaso ahosi. |
And that was the day for them to cross the desert. |
sabbaṃ dārudakaṃ parikkhīṇaṃ, tasmā, “natthi dāni amhākaṃ jīvitan”ti cintetvā goṇe cakkesu bandhitvā manussā sakaṭapacchāyāyaṃ pavisitvā nipajjiṃsu . |
All their firewood and water were exhausted, so, thinking, “Now there is no life for us,” they tied the oxen to the wheels, and the men entered the shade behind the carts and lay down. |
tāpasopi kālasseva paṇṇasālato nikkhamitvā paṇṇasāladvāre nisinno gaṅgaṃ olokayamāno addasa gaṅgaṃ mahatā udakoghena vuyhamānaṃ pavattitamaṇikkhandhaṃ viya āgacchantiṃ. |
The ascetic too, having left his leaf-hut at dawn, sitting at the door of the leaf-hut, looking at the Ganges, saw the Ganges coming, carried by a great flood of water, like a flowing mass of jewels. |
disvā cintesi — “atthi nu kho imasmiṃ loke evarūpassa madhurodakassa alābhena kilissamānā sattā”ti. |
Seeing this, he thought: “Are there beings in this world who are suffering from the lack of such sweet water?” |
so evaṃ āvajjanto marukantāre taṃ satthaṃ disvā, “ime sattā mā nassantū”ti, “ito mahā udakakkhandho chijjitvā marukantāre satthābhimukho gacchatū”ti abhiññācittena adhiṭṭhāsi. |
Reflecting thus, he saw that caravan in the desert and, thinking, "May these beings not perish," he resolved with his mind of supernormal power, "Let this great mass of water break off from here and go towards the caravan in the desert." |
sahacittuppādena mātikāruḷhaṃ viya udakaṃ tattha agamāsi. |
Simultaneously with the arising of the thought, the water went there as if ascending a channel. |
manussā udakasaddena vuṭṭhāya udakaṃ disvā hatthatuṭṭhā nhāyitvā pivitvā goṇepi pāyetvā sotthinā icchitaṭṭhānaṃ agamaṃsu. |
The men, awakened by the sound of water, saw the water, and overjoyed, they bathed, drank, gave drink to the oxen as well, and safely reached their desired destination. |
satthā taṃ brahmuno pubbakammaṃ dassento — |
The Teacher, showing that past deed of Brahma— |
♦ “yaṃ tvaṃ apāyesi bahū manusse, |
♦ “That you gave drink to many people, |
♦ pipāsite ghammani samparete. |
♦ Thirsty, overcome by the heat. |
♦ taṃ te purāṇaṃ vatasīlavattaṃ, |
♦ That ancient vow and virtuous conduct of yours, |
♦ suttappabuddhova anussarāmī”ti. |
♦ Like one awakened from sleep, I remember.” |
(jā. 1.7.71) — |
(Jātaka 1.7.71) — |
♦ imaṃ gāthamāha. |
♦ He spoke this verse. |
♦ aparasmiṃ samaye tāpaso gaṅgātīre paṇṇasālaṃ māpetvā āraññakaṃ gāmaṃ nissāya vasati. |
♦ On another occasion, the ascetic, having had a leaf-hut built on the bank of the Ganges, lives relying on a forest village. |
tena ca samayena corā taṃ gāmaṃ paharitvā hatthasāraṃ gahetvā gāviyo ca karamare ca gahetvā gacchanti. |
And at that time, thieves, having plundered that village, taking the most valuable goods, and seizing cows and buffaloes, are going away. |
gāvopi sunakhāpi manussāpi mahāviravaṃ viravanti. |
The cows, dogs, and people are making a great outcry. |
tāpaso taṃ saddaṃ sutvā “kiṃ nu kho etan”ti āvajjanto, “manussānaṃ bhayaṃ uppannan”ti ñatvā, “mayi passante ime sattā mā nassantū”ti abhiññāpādakajjhānaṃ samāpajjitvā vuṭṭhāya abhiññācittena corānaṃ paṭipathe caturaṅginisenaṃ māpesi kammasajjaṃ āgacchantiṃ. |
The ascetic, hearing that sound and reflecting, "What now is this?", knowing, "Danger has arisen for the people," thinking, "While I am watching, may these beings not perish," entered the jhana that is the basis for supernormal power, arose, and with his mind of supernormal power created a four-divisioned army, ready for action, coming on the path of the thieves. |
corā disvā, “rājā”ti te maññamānā vilopaṃ chaḍḍetvā pakkamiṃsu. |
The thieves, seeing it, thinking it was the king, abandoned their plunder and fled. |
tāpaso “yaṃ yassa santakaṃ, taṃ tasseva hotū”ti adhiṭṭhāsi, taṃ tatheva ahosi. |
The ascetic resolved, “Whatever belongs to whom, let it be theirs,” and it happened just so. |
mahājano sotthibhāvaṃ pāpuṇi. |
The great populace attained safety. |
satthā idampi tassa pubbakammaṃ dassento — |
The Teacher, showing this past deed of his as well— |
♦ “yaṃ eṇikūlasmiṃ janaṃ gahītaṃ, |
♦ “That people seized on the deer's bank, |
♦ amocayī gayhaka nīyamānaṃ. |
♦ You freed, being led away by captors. |
♦ taṃ te purāṇaṃ vatasīlavattaṃ, |
♦ That ancient vow and virtuous conduct of yours, |
♦ suttappabuddhova anussarāmī”ti. |
♦ Like one awakened from sleep, I remember.” |
(jā. 1.7.72) — |
(Jātaka 1.7.72) — |
♦ imaṃ gāthamāha. |
♦ He spoke this verse. |
ettha eṇikūlasminti gaṅgātīre. |
Here, "on the deer's bank" means on the bank of the Ganges. |
♦ puna ekasmiṃ samaye uparigaṅgāvāsikaṃ kulaṃ heṭṭhāgaṅgāvāsikena kulena saddhiṃ mittasanthavaṃ katvā nāvāsaṅghāṭaṃ bandhitvā bahuṃ khādanīyabhojanīyañceva gandhamālādīni ca āropetvā gaṅgāsotena āgacchati. |
♦ Again, on one occasion, a family dwelling on the upper Ganges, having made friends with a family dwelling on the lower Ganges, tying boats together to form a raft, loading much food, hard and soft, and perfumes, garlands, etc., comes down the current of the Ganges. |
manussā khādamānā bhuñjamānā naccantā gāyantā devavimānena gacchantā viya balavasomanassā ahesuṃ. |
The people, eating, enjoying, dancing, singing, were as if traveling in a divine mansion, with strong mental joy. |
gaṅgeyyako nāgo disvā kupito, “ime mayi saññampi na karonti, idāni ne samuddameva pāpessāmī”ti mahantaṃ attabhāvaṃ māpetvā udakaṃ dvidhā bhinditvā uṭṭhāya phaṇaṃ katvā sussūkāraṃ karonto aṭṭhāsi. |
A Ganges Nāga, seeing this, became angry, thinking, “These people show me no regard; now I will send them straight to the ocean.” Creating a huge form, splitting the water in two, he rose up, spread his hood, and stood hissing. |
mahājano disvā bhīto vissaramakāsi. |
The great populace, seeing him, was frightened and made a clamor. |
tāpaso paṇṇasālāya nisinno sutvā, “ime gāyantā naccantā somanassajātā āgacchanti, idāni pana bhayaravaṃ raviṃsu, kiṃ nu kho”ti āvajjanto nāgarājaṃ disvā, “mayi passante ime sattā mā nassantū”ti abhiññāpādakajjhānaṃ samāpajjitvā attabhāvaṃ vijahitvā supaṇṇavaṇṇaṃ māpetvā nāgarājassa dassesi. |
The ascetic, sitting in his leaf-hut, heard this and, reflecting, “These people were coming singing, dancing, full of joy; but now they have made a cry of fear, what can it be?” he saw the Nāga king and, thinking, “While I am watching, may these beings not perish,” entered the jhana that is the basis for supernormal power, abandoned his own form, created the appearance of a Supaṇṇa (Garuda bird), and showed it to the Nāga king. |
nāgarājā bhīto phaṇaṃ saṃharitvā udakaṃ paviṭṭho. |
The Nāga king, frightened, retracted his hood and entered the water. |
mahājano sotthibhāvaṃ pāpuṇi. |
The great populace attained safety. |
satthā idampi tassa pubbakammaṃ dassento — |
The Teacher, showing this past deed of his as well— |
♦ “gaṅgāya sotasmiṃ gahītanāvaṃ, |
♦ “The boat seized in the Ganges' current, |
♦ luddena nāgena manussakappā. |
♦ By a cruel Nāga, with human form. |
♦ amocayittha balasā pasayha, |
♦ You freed by force, having overcome, |
♦ taṃ te purāṇaṃ vatasīlavattaṃ. |
♦ That ancient vow and virtuous conduct of yours. |
♦ suttappabuddhova anussarāmī”ti. |
♦ Like one awakened from sleep, I remember.” |
(jā. 1.7.73) — |
(Jātaka 1.7.73) — |
♦ imaṃ gāthamāha. |
♦ He spoke this verse. |
♦ aparasmiṃ samaye esa isipabbajjaṃ pabbajitvā kesavo nāma tāpaso ahosi. |
♦ On another occasion, this one, having gone forth as a seer, was an ascetic named Kesava. |
tena samayena amhākaṃ bodhisatto kappo nāma māṇavo kesavassa baddhacaro antevāsiko hutvā ācariyassa kiṃkārapaṭissāvī manāpacārī buddhisampanno atthacaro ahosi. |
At that time, our Bodhisatta, a young man named Kappa, having become Kesava's constant attendant and pupil, was obedient to the teacher's commands, pleasing in conduct, endowed with intelligence, and beneficial in action. |
kesavo taṃ vinā vattituṃ nāsakkhi, taṃ nissāyeva jīvikaṃ kappesi. |
Kesava could not live without him; relying on him, he maintained his livelihood. |
satthā idampi tassa pubbakammaṃ dassento — |
The Teacher, showing this past deed of his as well— |
♦ “kappo ca te baddhacaro ahosi, |
♦ “And Kappa was your constant attendant, |
♦ sambuddhimantaṃ vatinaṃ amaññi. |
♦ He considered the virtuous one to be possessed of right understanding. |
♦ taṃ te purāṇaṃ vatasīlavattaṃ, |
♦ That ancient vow and virtuous conduct of yours, |
♦ suttappabuddhova anussarāmī”ti. |
♦ Like one awakened from sleep, I remember.” |
(jā. 1.7.74) — |
(Jātaka 1.7.74) — |
♦ imaṃ gāthamāha. |
♦ He spoke this verse. |
♦ evaṃ brahmuno nānattabhāvesu katakammaṃ satthā pakāsesi. |
♦ Thus the Teacher revealed the deeds done by Brahma in various existences. |
satthari kathenteyeva brahmā sallakkhesi, dīpasahasse ujjalite rūpāni viya sabbakammānissa pākaṭāni ahesuṃ. |
As the Teacher was speaking, Brahma perceived; like forms when a thousand lamps are lit, all his deeds became manifest. |
so pasannacitto imaṃ gāthamāha — |
He, with a confident mind, spoke this verse— |
♦ “addhā pajānāsi mametamāyuṃ, |
♦ “Truly you know this lifespan of mine, |
♦ aññampi jānāsi tathā hi buddho. |
♦ You know others too, for thus is a Buddha. |
♦ tathā hi tāyaṃ jalitānubhāvo, |
♦ For thus is your blazing power, |
♦ obhāsayaṃ tiṭṭhati brahmalokan”ti. |
♦ Illuminating, it stands in the Brahma world.” |
(jā. 1.7.75). |
(Jātaka 1.7.75). |
♦ athassa bhagavā uttari asamasamataṃ pakāsento pathaviṃ kho ahaṃ brahmetiādimāha. |
♦ Then the Blessed One, further revealing his incomparability, said, "Earth, indeed, I, Brahma..." and so on. |
tattha pathaviyā pathavattena ananubhūtanti pathaviyā pathavisabhāvena ananubhūtaṃ appattaṃ. |
Therein, "unexperienced as earthness by earth" means unexperienced, unreached by the earth-nature of earth. |
kiṃ pana tanti? |
What then is that? |
nibbānaṃ. tañhi sabbasmā saṅkhatā nissaṭattā pathavisabhāvena appattaṃ nāma. |
Nibbāna. For it, being released from all that is conditioned, is called "unreached by earth-nature." |
tadabhiññāyāti taṃ nibbānaṃ jānitvā sacchikatvā. |
"Having directly known that" means having known, having realized that Nibbāna. |
pathaviṃ nāpahosinti pathaviṃ taṇhādiṭṭhimānagāhehi na gaṇhiṃ. |
"I did not appropriate earth" means I did not grasp earth with the grasps of craving, views, and conceit. |
āpādīsupi eseva nayo. |
The same method applies to water and so on. |
vitthāro pana mūlapariyāye vuttanayeneva veditabbo. |
The detailed explanation, however, should be understood by the method stated in the Mūlapariyāya Sutta. |
♦ sace kho te, mārisa, sabbassa sabbattenāti idameva brahmā attano vāditāya sabbanti akkharaṃ niddisitvā akkhare dosaṃ gaṇhanto āha. |
♦ "If indeed, friend, of all as allness..." here Brahma, pointing to the word "all" due to his own contentiousness, finding fault with the word, spoke. |
satthā pana sakkāyaṃ sandhāya “sabban”ti vadati, brahmā sabbasabbaṃ sandhāya. |
But the Teacher speaks of "all" with reference to the existing body (the five aggregates), while Brahma refers to everything whatsoever. |
tvaṃ “sabban”ti vadasi, “sabbassa sabbattena ananubhūtan”ti vadasi, yadi sabbaṃ ananubhūtaṃ natthi, athassa ananubhūtaṃ atthi. |
You say "all," you say "unexperienced as allness by all"; if all is not unexperienced, then there is something unexperienced by it. |
mā heva te rittakameva ahosi tucchakameva ahosīti tuyhaṃ vacanaṃ rittakaṃ mā hotu, tucchakaṃ mā hotūti satthāraṃ musāvādena niggaṇhāti. |
"May your statement not be just empty, just void" means "may your speech not be empty, may it not be void," thus he rebukes the Teacher with false speech. |
♦ satthā pana etasmā brahmunā sataguṇena sahassaguṇena satasahassaguṇena vādītaro, tasmā ahaṃ sabbañca vakkhāmi, ananubhūtañca vakkhāmi, suṇāhi meti tassa vādamaddanatthaṃ kāraṇaṃ āharanto viññāṇantiādimāha. |
♦ But the Teacher is a hundred times, a thousand times, a hundred thousand times more skilled in debate than this Brahma; therefore, "I will speak of both all and the unexperienced, listen to me," bringing forth a reason to crush his argument, he said, "Consciousness..." and so on. |
tattha viññāṇanti vijānitabbaṃ. |
Therein, "consciousness" means that which is to be known. |
anidassananti cakkhuviññāṇassa āpāthaṃ anupagamanato anidassanaṃ nāma, padadvayenapi nibbānameva vuttaṃ. |
"Non-manifest" means, because it does not come into the range of eye-consciousness, it is called non-manifest; by both terms, Nibbāna itself is stated. |
anantanti tayidaṃ uppādavayāntarahitattā anantaṃ nāma. |
"Endless" means this, because it is without the ends of arising and passing away, is called endless. |
vuttampi hetaṃ — |
And this has been said: |
♦ “antavantāni bhūtāni, asambhūtaṃ anantakaṃ. |
♦ “Beings have an end, the uncreated is endless. |
♦ bhūte antāni dissanti, bhūte antā pakāsitā”ti. |
♦ In beings, ends are seen; in beings, ends are declared.” |
♦ sabbatopabhanti sabbaso pabhāsampannaṃ. |
♦ "Luminous on all sides" means possessed of radiance in every way. |
nibbānato hi añño dhammo sapabhataro vā jotivantataro vā parisuddhataro vā paṇḍarataro vā natthi. |
For there is no other phenomenon more radiant, more brilliant, purer, or whiter than Nibbāna. |
sabbato vā tathā pabhūtameva, na katthaci natthīti sabbatopabhaṃ. |
Or, it is indeed so arisen on all sides, it is not absent anywhere, thus "luminous on all sides." |
puratthimadisādīsu hi asukadisāya nāma nibbānaṃ natthīti na vattabbaṃ. |
For it should not be said that in the eastern direction, etc., Nibbāna of such a name is absent. |
atha vā pabhanti titthassa nāmaṃ, sabbato pabhamassāti sabbatopabhaṃ. |
Or, "pabha" is a name for a ford; it has fords on all sides, thus "luminous (accessible) on all sides." |
nibbānassa kira yathā mahāsamuddassa yato yato otaritukāmā honti, taṃ tadeva titthaṃ, atitthaṃ nāma natthi. |
Indeed, for Nibbāna, just as for the great ocean, from wherever one wishes to enter, that itself is a ford; there is no such thing as a non-ford. |
evamevaṃ aṭṭhatiṃsāya kammaṭṭhānesu yena yena mukhena nibbānaṃ otaritukāmā honti, taṃ tadeva titthaṃ. |
Just so, in the thirty-eight meditation subjects, by whichever entrance one wishes to enter Nibbāna, that itself is a ford. |
nibbānassa atitthaṃ nāma kammaṭṭhānaṃ natthi. |
There is no meditation subject that is a non-ford to Nibbāna. |
tena vuttaṃ sabbatopabhanti. |
Therefore it is said, "luminous (accessible) on all sides." |
taṃ pathaviyā pathavattenāti taṃ nibbānaṃ pathaviyā pathavīsabhāvena tato paresaṃ āpādīnaṃ āpādisabhāvena ca ananubhūtaṃ. |
"That, by earth as earthness" means that Nibbāna is unexperienced by the earth-nature of earth, and by the water-nature, etc., of the others beyond it. |
iti yaṃ tumhādisānaṃ visayabhūtaṃ sabbatebhūmakadhammajātaṃ tassa sabbattena taṃ viññāṇaṃ anidassanaṃ anantaṃ sabbatopataṃ ananubhūtanti vādaṃ patiṭṭhapesi. |
Thus, that which is the domain of those like you, the entire collection of phenomena of the three planes of existence, by its allness, that consciousness, non-manifest, endless, luminous on all sides, is unexperienced—he established this argument. |
♦ tato brahmā gahitagahitaṃ satthārā vissajjāpito kiñci gahetabbaṃ adisvā laḷitakaṃ kātukāmo handa carahi te, mārisa, antaradhāyāmīti āha. |
♦ Then Brahma, having had his every grasp released by the Teacher, seeing nothing to grasp, wishing to play a trick, said, "Come now, friend, I will disappear before you." |
tattha antaradhāyāmīti adissamānakapāṭihāriyaṃ karomīti āha. |
Therein, "I will disappear" means "I will perform the miracle of becoming invisible," he said. |
sace visahasīti yadi sakkosi mayhaṃ antaradhāyituṃ, antaradhāyasi, pāṭihāriyaṃ karohīti. |
"If you dare" means "if you are able to disappear from me, disappear, perform the miracle." |
nevassu me sakkoti antaradhāyitunti mayhaṃ antaradhāyituṃ neva sakkoti. |
"He is not able to disappear from me" means he is not able to disappear from me at all. |
kiṃ panesa kātukāmo ahosīti? |
What then did he wish to do? |
mūlapaṭisandhiṃ gantukāmo ahosi. |
He wished to go to his fundamental rebirth-linking (consciousness). |
brahmānañhi mūlapaṭisandhikāttabhāvo sukhumo, aññesaṃ anāpātho, abhisaṅkhatakāyeneva tiṭṭhanti. |
For the Brahmas' fundamental rebirth-linking state of being is subtle, not within the range of others; they exist only with a constructed body. |
satthā tassa mūlapaṭisandhiṃ gantuṃ na adāsi. |
The Teacher did not allow him to go to his fundamental rebirth-linking. |
mūlapaṭisandhiṃ vā agantvāpi yena tamena attānaṃ antaradhāpetvā adissamānako bhaveyya, satthā taṃ tamaṃ vinodesi, tasmā antaradhāyituṃ nāsakkhi. |
Or, even without going to the fundamental rebirth-linking, by whatever means he might make himself disappear and become invisible, the Teacher dispelled that means, therefore he was not able to disappear. |
so asakkonto vimāne nilīyati, kapparukkhe nilīyati, ukkuṭiko nisīdati. |
Being unable, he hides in his mansion, hides in a wishing-tree, sits squatting. |
brahmagaṇo keḷimakāsi — “esa kho bako brahmā vimāne nilīyati, kapparukkhe nilīyati, ukkuṭiko nisīdati, brahme tvaṃ antarahitomhī”ti saññaṃ uppādesi nāmāti. |
The Brahma assembly made fun: "This Baka Brahma is hiding in his mansion, hiding in a wishing-tree, sitting squatting; O Brahma, you have produced the perception, 'I have disappeared!'" |
so brahmagaṇena uppaṇḍito maṅku ahosi. |
He, being mocked by the Brahma assembly, became dejected. |
♦ evaṃ vutte ahaṃ, bhikkhaveti, bhikkhave, etena brahmunā, “handa carahi te, mārisa, antaradhāyāmī”ti evaṃ vutte taṃ antaradhāyituṃ asakkontaṃ disvā ahaṃ etadavocaṃ. |
♦ When this was said, I, bhikkhus—bhikkhus, when this Brahma said, “Come now, friend, I will disappear before you,” seeing him unable to disappear, I said this. |
imaṃ gāthamabhāsinti kasmā bhagavā gāthamabhāsīti? |
"He spoke this verse"—why did the Blessed One speak a verse? |
samaṇassa gotamassa imasmiṃ ṭhāne atthibhāvo vā natthibhāvo vā kathaṃ sakkā jānitunti evaṃ brahmagaṇassa vacanokāso mā hotūti antarahitova gāthamabhāsi. |
Lest there be an opportunity for the Brahma assembly to say, "How can it be known whether the ascetic Gotama exists in this place or not?", he, while remaining invisible, spoke the verse. |
♦ tattha bhavevāhaṃ bhayaṃ disvāti ahaṃ bhave bhayaṃ disvāyeva. |
♦ Therein, "Having seen danger in existence itself" means I, having seen danger in existence. |
bhavañca vibhavesinanti imañca kāmabhavāditividhampi sattabhavaṃ vibhavesinaṃ vibhavaṃ gavesamānaṃ pariyesamānampi punappunaṃ bhaveyeva disvā. |
"And existence, and seeking non-existence" means this threefold existence of sensuality, etc., and the existence of beings seeking non-existence, searching for cessation, having seen again and again in existence itself. |
bhavaṃ nābhivadinti taṇhādiṭṭhivasena kiñci bhavaṃ na abhivadiṃ, na gavesinti attho. |
"I did not affirm existence" means through craving and views I did not affirm any existence, I did not seek it, is the meaning. |
nandiñca na upādiyinti bhavataṇhaṃ na upagañchiṃ, na aggahesinti attho. |
"And I did not cling to delight" means I did not approach, I did not grasp craving for existence, is the meaning. |
iti cattāri saccāni pakāsento satthā dhammaṃ desesi. |
Thus, explaining the Four Truths, the Teacher taught the Dhamma. |
desanāpariyosāne desanānusārena vipassanāgabbhaṃ gāhāpetvā dasamattāni brahmasahassāni maggaphalāmatapānaṃ piviṃsu. |
At the end of the discourse, having made them grasp the core of insight according to the discourse, about ten thousand Brahmas drank the nectar of the path and fruit. |
♦ acchariyabbhutacittajātāti acchariyajātā abbhutajātā tuṭṭhijātā ca ahesuṃ. |
♦ "Their minds arose with wonder and amazement" means they became filled with wonder, amazement, and joy. |
samūlaṃ bhavaṃ udabbahīti bodhimaṇḍe attano tāya tāya desanāya aññesampi bahūnaṃ devamanussānaṃ samūlakaṃ bhavaṃ udabbahi, uddhari uppāṭesīti attho. |
"He uprooted existence with its root" means at the Bodhi-seat, by his various teachings, he uprooted, extracted, eradicated existence with its root for many other gods and humans as well, is the meaning. |
♦ 505. tasmiṃ pana samaye māro pāpimā kodhābhibhūto hutvā, “mayi vicaranteyeva samaṇena gotamena dhammakathaṃ kathetvā dasamattāni brahmasahassāni mama vasaṃ ativattitānī”ti kodhābhibhūtatāya aññatarassa brahmapārisajjassa sarīre adhimucci, taṃ dassetuṃ atha kho, bhikkhavetiādimāha. |
♦ 505. But at that time, Māra the Evil One, overcome by anger, thinking, "While I am still active, the ascetic Gotama has preached the Dhamma and about ten thousand Brahmas have transcended my control," due to being overcome by anger, possessed the body of one of the Brahma's attendants. To show this, he said, "Then, bhikkhus..." and so on. |
tattha sace tvaṃ evaṃ anubuddhoti sace tvaṃ evaṃ attanāva cattāri saccāni anubuddho. |
Therein, "If you have understood thus" means if you have thus by yourself understood the Four Truths. |
mā sāvake upanesīti gihisāvake vā pabbajitasāvake vā taṃ dhammaṃ mā upanayasi. |
"Do not lead disciples to it" means do not lead lay disciples or ordained disciples to that Dhamma. |
hīne kāye patiṭṭhitāti catūsu apāyesu patiṭṭhitā. |
"Established in a low body" means established in the four states of woe. |
paṇīte kāye patiṭṭhitāti brahmaloke patiṭṭhitā. |
"Established in an excellent body" means established in the Brahma world. |
idaṃ ke sandhāya vadati? |
With reference to whom does he say this? |
bāhirapabbajjaṃ pabbajite tāpasaparibbājake. |
Ascetics and wanderers who have gone forth into an external renunciation. |
anuppanne hi buddhuppāde kulaputtā tāpasapabbajjaṃ pabbajitvā kassaci kiñci avicāretvā ekacarā hutvā samāpattiyo nibbattetvā brahmaloke uppajjiṃsu, te sandhāya evamāha. |
For, when a Buddha has not arisen, sons of good family, having gone forth as ascetics, not inquiring about anything from anyone, living alone, develop attainments and are reborn in the Brahma world; with reference to them, he spoke thus. |
anakkhātaṃ kusalañhi mārisāti paresaṃ anakkhātaṃ anovadanaṃ dhammakathāya akathanaṃ kusalaṃ etaṃ seyyo. |
"Not teaching (it) is good, friend" means not teaching others, not admonishing, not speaking the Dhamma talk—this good is better. |
mā paraṃ ovadāhīti kālena manussalokaṃ, kālena devalokaṃ, kālena brahmalokaṃ, kālena nāgalokaṃ āhiṇḍanto mā vicari, ekasmiṃ ṭhāne nisinno jhānamaggaphalasukhena vītināmehīti. |
"Do not admonish others" means do not wander about, sometimes to the human world, sometimes to the deva world, sometimes to the Brahma world, sometimes to the Nāga world; sitting in one place, pass your time with the bliss of jhana, path, and fruit. |
anālapanatāyāti anullapanatāya. |
"By not addressing" means by not speaking to. |
brahmuno ca abhinimantanatāyāti bakabrahmuno ca idañhi, mārisa, niccantiādinā nayena saha kāyakena brahmaṭṭhānena nimantanavacanena. |
"And by the invitation of Brahma" means by the inviting words of Baka Brahma, along with the Brahma-realm with its body, in the manner of "This indeed, friend, is permanent," and so on. |
tasmāti tena kāraṇena. |
"Therefore" means for that reason. |
imassa veyyākaraṇassa brahmanimantanikaṃtveva adhivacanaṃ saṅkhā samaññā paññatti jātā. |
Of this exposition, "The Invitation of Brahma" itself became the designation, the name, the convention, the concept. |
sesaṃ sabbattha uttānatthamevāti. |
The rest has a clear meaning everywhere. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ Of the Papañcasūdanī, the commentary on the Majjhima Nikāya |
♦ brahmanimantanikasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Brahmanimantanika Sutta is finished. |
♦ 10. māratajjanīyasuttavaṇṇanā |
♦ 10. The Explanation of the Māratajjanīya Sutta |
♦ 506. evaṃ me sutanti māratajjanīyasuttaṃ. |
♦ 506. Thus have I heard—the Māratajjanīya Sutta. |
tattha koṭṭhamanupaviṭṭhoti kucchiṃ pavisitvā antānaṃ anto anupaviṭṭho, pakkāsayaṭṭhāne nisinno. |
Therein, "entered the stomach" means having entered the belly, he entered inside the intestines, sitting in the place of the stomach. |
garugaro viyāti garukagaruko viya thaddho pāsāṇapuñjasadiso. |
"Like something very heavy" means like something extremely heavy, stiff, like a pile of stones. |
māsācitaṃ maññeti māsabhattaṃ bhuttassa kucchi viya māsapūritapasibbako viya tintamāso viya cāti attho. |
"He considers it filled with beans" means like the belly of one who has eaten bean-porridge, or like a bag filled with beans, or like soaked beans, is the meaning. |
vihāraṃ pavisitvāti sace āhāradosena esa garubhāvo, abbhokāse caṅkamituṃ na sappāyanti caṅkamā orohitvā paṇṇasālaṃ pavisitvā pakatipaññatte āsane nisīdi. |
"Having entered the monastery" means if this heaviness is due to a fault in food, and it is not suitable to walk in the open air, then having descended from the walking path, he entered the leaf-hut and sat on the normally prepared seat. |
paccattaṃ yoniso manasākāsīti, “kiṃ nu kho etan”ti āvajjamāno attanoyeva upāyena manasi akāsi. |
"He adverted wisely by himself" means, reflecting, "What now is this?", he adverted by his own means. |
sace pana thero attano sīlaṃ āvajjetvā, “yaṃ hiyyo vā pare vā parasuve vā paribhuttaṃ avipakkamatthi, añño vā koci visabhāgadoso, sabbaṃ jīratu phāsukaṃ hotū”ti hatthena kucchiṃ parāmasissa, māro pāpimā vilīyitvā agamissa. |
But if the elder, having reflected on his own virtue, had stroked his belly with his hand, saying, “Whatever was eaten yesterday or the day before or the day before that, which is undigested, or any other incompatible fault, may it all digest, may it be comfortable,” Māra the Evil One would have dissolved and gone away. |
thero pana tathā akatvā yoniso manasi akāsi. |
But the elder, not doing so, adverted wisely. |
mā tathāgataṃ vihesesīti yathā hi puttesu vihesitesu mātāpitaro vihesitāva honti, saddhivihārikāntevāsikesu vihesitesu ācariyupajjhāyā vihesitāva, janapade vihesite rājā vihesitova hoti, evaṃ tathāgatasāvake vihesite tathāgato vihesitova hoti. |
"Do not harass the Tathāgata" means just as when children are harassed, parents are harassed, when co-residents and pupils are harassed, teachers and preceptors are harassed, when the country is harassed, the king is harassed, so too when a disciple of the Tathāgata is harassed, the Tathāgata is harassed. |
tenāha — “mā tathāgataṃ vihesesī”ti. |
Therefore he said: "Do not harass the Tathāgata." |
♦ paccaggaḷe aṭṭhāsīti patiaggaḷeva aṭṭhāsi. |
♦ "He stood at the door-bolt" means he stood right at the door-bolt. |
aggaḷaṃ vuccati kavāṭaṃ, mukhena uggantvā paṇṇasālato nikkhamitvā bahipaṇṇasālāya kavāṭaṃ nissāya aṭṭhāsīti attho. |
"Door-bolt" refers to the door panel; having gone out through the entrance, having left the leaf-hut, he stood leaning against the door panel outside the leaf-hut, is the meaning. |
♦ 507. bhūtapubbāhaṃ pāpimāti kasmā idaṃ desanaṃ ārabhi? |
♦ 507. "Formerly, Evil One"—why did he begin this discourse? |
thero kira cintesi — “ākāsaṭṭhakadevatānaṃ tāva manussagandho yojanasate ṭhitānaṃ ābādhaṃ karoti. |
It is said the elder thought: "For the gods dwelling in space, the smell of humans causes affliction even when they are a hundred yojanas away. |
vuttañhetaṃ — ‘yojanasataṃ kho rājañña manussagandho deve ubbādhatī’ti (dī. |
And this has been said: ‘A hundred yojanas, O king, the smell of humans troubles the gods’ (Dīgha Nikāya). |
ni. 2.415). ayaṃ pana māro nāgariko paricokkho mahesakkho ānubhāvasampanno devarājā samāno mama kucchiyaṃ pavisitvā antānaṃ anto pakkāsayokāse nisinno ativiya paduṭṭho bhavissati. |
2.415). But this Māra, a city-dweller, very pure, of great power, endowed with might, a king of gods, having entered my belly and sitting inside the intestines in the stomach area, will be extremely defiled. |
evarūpaṃ nāma jegucchaṃ paṭikūlaṃ okāsaṃ pavisitvā nisīdituṃ sakkontassa kimaññaṃ akaraṇīyaṃ bhavissati, kiṃ aññaṃ lajjissati, tvaṃ mama ñātikoti pana vutte mudubhāvaṃ anāpajjamāno nāma natthi, handassa ñātikoṭiṃ paṭivijjhitvā mudukeneva naṃ upāyena vissajjessāmī”ti cintetvā imaṃ desanamārabhi. |
For one able to enter and sit in such a loathsome, repulsive place, what else will be undoable, what else will he be ashamed of? However, when told, 'You are my kinsman,' there is no one who does not become gentle. Come, having pierced his kinsman-aspect, I will dismiss him by a gentle means," thinking thus, he began this discourse. |
♦ so me tvaṃ bhāgineyyo hosīti so tvaṃ tasmiṃ kāle mayhaṃ bhāgineyyo hosi. |
♦ "You were my nephew then" means you, at that time, were my nephew. |
idaṃ paveṇivasena vuttaṃ. |
This is said according to lineage. |
devalokasmiṃ pana mārassa pitu vaṃso pitāmahassa vaṃso rajjaṃ karonto nāma natthi, puññavasena devaloke devarājā hutvā nibbatto, yāvatāyukaṃ ṭhatvā cavati. |
But in the deva world, there is no such thing as Māra's father's lineage or grandfather's lineage ruling; by the power of merit, one is born as a king of gods in the deva world, stays for the full lifespan, and passes away. |
añño eko attanā katena kammena tasmiṃ ṭhāne adhipati hutvā nibbattati. |
Another one, by deeds done by himself, is born as a ruler in that place. |
iti ayaṃ māropi tadā tato cavitvā puna kusalaṃ katvā imasmiṃ kāle tasmiṃ adhipatiṭṭhāne nibbattoti veditabbo. |
Thus, this Māra too, having passed away from there at that time, having done good deeds again, has been reborn in this time in that position of ruler, it should be understood. |
♦ vidhuroti vigatadhuro, aññehi saddhiṃ asadisoti attho. |
♦ "Vidhura" means without a yoke-fellow, meaning dissimilar to others. |
appakasirenāti appadukkhena. |
"With little difficulty" means with little suffering. |
pasupālakāti ajeḷakapālakā. |
"Shepherds" means goat and sheep herders. |
pathāvinoti maggapaṭipannā. |
"Travelers" means those who have entered upon a path. |
kāye upacinitvāti samantato citakaṃ bandhitvā. |
"Having piled up around the body" means having built a pyre all around. |
aggiṃ datvā pakkamiṃsūti ettakena sarīraṃ pariyādānaṃ gamissatīti citakassa pamāṇaṃ sallakkhetvā catūsu disāsu aggiṃ datvā pakkamiṃsu. |
"Having set fire, they departed" means, having estimated the size of the pyre thinking, "With this much the body will be completely consumed," they set fire in the four directions and departed. |
citako padīpasikhā viya pajjali, therassa udakaleṇaṃ pavisitvā nisinnakālo viya ahosi. |
The pyre blazed like the flame of a lamp; for the elder, it was as if he had entered a water-cave and was sitting there. |
cīvarāni papphoṭetvāti samāpattito vuṭṭhāya vigatadhūme kiṃsukavaṇṇe aṅgāre maddamāno cīvarāni vidhunitvā. |
"Having shaken out his robes" means, having emerged from attainment, treading on the smokeless, kiṃsuka-colored embers, he shook out his robes. |
sarīre panassa usumamattampi nāhosi, cīvaresu aṃsumattampi najjhāyi, samāpattiphalaṃ nāmetaṃ. |
But on his body, there was not even a trace of heat; on his robes, not even a thread was singed; this is called the fruit of attainment. |
♦ 508. akkosathāti dasahi akkosavatthūhi akkosatha. |
♦ 508. "Abuse" means abuse with the ten grounds for abuse. |
paribhāsathāti vācāya paribhāsatha. |
"Revile" means revile with speech. |
rosethāti ghaṭṭetha. |
"Provoke" means strike. |
vihesethāti dukkhāpetha. |
"Harass" means cause suffering. |
sabbametaṃ vācāya ghaṭṭanasseva adhivacanaṃ. |
All these are designations for verbal assault. |
yathā taṃ dūsī māroti yathā etesaṃ dūsī māro. |
"As that Dūsī Māra" means as Dūsī Māra (did to) them. |
labhetha otāranti labhetha chiddaṃ, kilesuppattiyā ārammaṇaṃ paccayaṃ labheyyāti attho. |
"He would find an opportunity" means he would find a loophole, he would find an object, a condition for the arising of defilements, is the meaning. |
muṇḍakātiādīsu muṇḍe muṇḍāti samaṇe ca samaṇāti vattuṃ vaṭṭeyya, ime pana hīḷentā muṇḍakā samaṇakāti āhaṃsu. |
In "shavelings," etc., one could say "shaven one, shaven one" and "ascetic, ascetic," but these, disparaging, said "shavelings, petty ascetics." |
ibbhāti gahapatikā. |
"Householders" means masters of the house. |
kiṇhāti kaṇhā, kāḷakāti attho. |
"Dark" means black, dark-skinned, is the meaning. |
bandhupādāpaccāti ettha bandhūti brahmā adhippeto . |
"Offspring of Bandhu's feet"—here "Bandhu" refers to Brahma. |
tañhi brāhmaṇā pitāmahoti voharanti. |
For Brahmins refer to him as "grandfather." |
pādānaṃ apaccā pādāpaccā, brahmuno piṭṭhipādato jātāti adhippāyo. |
"Offspring of the feet" means born from the back of Brahma's feet, is the intention. |
tesaṃ kira ayaṃ laddhi — “brāhmaṇā brahmuno mukhato nikkhantā, khattiyā urato, vessā nābhito, suddā jāṇuto, samaṇā piṭṭhipādato”ti. |
It seems this is their doctrine: "Brahmins came forth from Brahma's mouth, Khattiyas from his chest, Vessas from his navel, Suddas from his knees, ascetics from the back of his feet." |
♦ jhāyinosmā jhāyinosmāti jhāyino mayaṃ jhāyino mayanti. |
♦ "We are meditators, we are meditators" means we are meditators, we are meditators. |
madhurakajātāti ālasiyajātā. |
"Of sweet nature" means of lazy nature. |
jhāyantīti cintayanti. |
"They meditate" means they think. |
pajjhāyantītiādīni upasaggavasena vaḍḍhitāni. |
"They ponder deeply," etc., are augmented by prefixes. |
mūsikaṃ maggayamānoti sāyaṃ gocaratthāya susirarukkhato nikkhantaṃ rukkhasākhāya mūsikaṃ pariyesanto. |
"Seeking a mouse" means in the evening, for the sake of food, having come out of a hollow tree, searching for a mouse on a tree branch. |
so kira upasantūpasanto viya niccalova tiṭṭhati, sampattakāle mūsikaṃ sahasā gaṇhāti. |
It seems he stands very still, as if very calm; when the time comes, he suddenly seizes the mouse. |
kotthūti siṅgālo, soṇotipi vadanti. |
"Jackal" means a jackal; they also say "dog." |
sandhisamalasaṅkaṭireti sandhimhi ca samale ca saṅkaṭire ca. |
"In a crevice, a dirty place, a rubbish heap" means in a crevice, and in a dirty place, and in a rubbish heap. |
tattha sandhi nāma gharasandhi. |
Therein, "crevice" means a house-crevice. |
samalo nāma gūthaniddhamanapanāḷi. |
"Dirty place" means a channel for removing excrement. |
saṅkaṭiraṃ nāma saṅkāraṭṭhānaṃ. |
"Rubbish heap" means a place for rubbish. |
vahacchinnoti kantārato nikkhanto chinnavaho. |
"Whose passage is cut off" means one who has come out of a wilderness, whose passage is cut. |
sandhisamalasaṅkaṭireti sandhimhi vā samale vā saṅkaṭire vā. |
"In a crevice, a dirty place, or a rubbish heap" means in a crevice, or in a dirty place, or in a rubbish heap. |
sopi hi baddhagatto viya niccalo jhāyati. |
He too, indeed, meditates motionlessly, as if his limbs were bound. |
♦ nirayaṃ upapajjantīti sace māro manussānaṃ sarīre adhimuccitvā evaṃ kareyya, manussānaṃ akusalaṃ na bhaveyya, mārasseva bhaveyya. |
♦ "They are reborn in hell" means if Māra, having possessed the bodies of humans, were to do thus, it would not be an unwholesome deed of humans, it would be Māra's alone. |
sarīre pana anadhimuccitvā visabhāgavatthuṃ vippaṭisārārammaṇaṃ dasseti, tadā kira so bhikkhū khippaṃ gahetvā macche ajjhottharante viya, jālaṃ gahetvā macche gaṇhante viya, lepayaṭṭhiṃ oḍḍetvā sakuṇe bandhante viya, sunakhehi saddhiṃ araññe migavaṃ carante viya, mātugāme gahetvā āpānabhūmiyaṃ nisinne viya, naccante viya, gāyante viya, bhikkhunīnaṃ rattiṭṭhānadivāṭṭhānesu visabhāgamanusse nisinne viya, ṭhite viya ca katvā dassesi. |
But without possessing their bodies, he shows an unsuitable object, an object of remorse; then indeed he showed monks as if quickly catching and swallowing fish, as if catching fish with a net, as if setting a lime-stick and trapping birds, as if hunting deer in the forest with dogs, as if having taken women and sitting in a drinking place, as if dancing, as if singing, and as if unsuitable men were sitting or standing in the nuns' night-time and day-time places. |
manussā araññagatāpi vanagatāpi vihāragatāpi vippaṭisārārammaṇaṃ passitvā āgantvā aññesaṃ kathenti — “samaṇā evarūpaṃ assamaṇakaṃ ananucchavikaṃ karonti, etesaṃ dinne kuto kusalaṃ, mā etesaṃ kiñci adatthā”ti. |
People, having gone to the forest, or to the woods, or to the monastery, seeing an object of remorse, come and tell others: "Ascetics do such un-ascetic, unsuitable things; what merit is there in giving to them? Do not give them anything." |
evaṃ te manussā diṭṭhadiṭṭhaṭṭhāne sīlavante akkosantā apuññaṃ pasavitvā apāyapūrakā ahesuṃ. |
Thus those people, abusing virtuous ones in every place they saw, generating demerit, became fillers of the states of woe. |
tena vuttaṃ “nirayaṃ upapajjantī”ti. |
Therefore it was said, "they are reborn in hell." |
♦ 509. anvāviṭṭhāti āvaṭṭitā. |
♦ 509. "Possessed" means entered, overcome. |
pharitvā vihariṃsūti na kevalaṃ pharitvā vihariṃsu. |
"They dwelt pervading" means not only did they dwell pervading. |
kakusandhassa pana bhagavato ovāde ṭhatvā ime cattāro brahmavihāre nibbattetvā jhānapadaṭṭhānaṃ vipassanaṃ vaḍḍhetvā arahatte patiṭṭhahiṃsu. |
But, abiding in the admonition of the Blessed One Kakusandha, they developed these four Brahma-vihāras, and having developed insight as the basis of jhana, they became established in Arahantship. |
♦ 510. āgatiṃ vā gatiṃ vāti paṭisandhivasena āgamanaṭṭhānaṃ vā, cutivasena gamanaṭṭhānaṃ vā na jānāmi. |
♦ 510. "Coming or going" means I do not know the place of arrival through rebirth, or the place of departure through passing away. |
siyā cittassa aññathattanti somanassavasena aññathattaṃ bhaveyya. |
"There might be an alteration of the mind" means there might be an alteration due to joy. |
saggaṃ lokaṃ upapajjantīti idhāpi purimanayeneva attho veditabbo. |
"They are reborn in a heavenly world"—here too the meaning should be understood by the previous method. |
yathā hi pubbe vippaṭisārakaraṃ ārammaṇaṃ dasseti, evamidhāpi pasādakaraṃ. |
For just as previously he showed an object causing remorse, so here too one causing confidence. |
so kira tadā manussānaṃ dassanaṭṭhāne bhikkhū ākāse gacchante viya, ṭhite viya pallaṅkena nisinne viya, ākāse sūcikammaṃ karonte viya, potthakaṃ vācente viya, ākāse cīvaraṃ pasāretvā kāyaṃ utuṃ gaṇhāpente viya, navapabbajite ākāsena carante viya, taruṇasāmaṇere ākāse ṭhatvā pupphāni ocinante viya katvā dassesi. |
It seems that then, in places visible to humans, he showed monks as if going through the air, as if standing or sitting cross-legged in the air, as if doing needlework in the air, as if reading a book in the air, as if spreading out a robe in the air and warming the body, as if newly ordained ones were traveling through the air, as if young novices were standing in the air and picking flowers. |
manussā araññagatāpi vanagatāpi vihāragatāpi pabbajitānaṃ taṃ paṭipattiṃ disvā āgantvā aññesaṃ kathenti — “bhikkhūsu antamaso sāmaṇerāpi evaṃmahiddhiko mahānubhāvā, etesaṃ dinnaṃ mahapphalaṃ nāma hoti, etesaṃ detha sakkarothā”ti. |
People, having gone to the forest, or to the woods, or to the monastery, seeing that practice of the renunciants, come and tell others: "Among the monks, even the novices are so powerful, of such great might; giving to them is indeed of great fruit; give to them, honor them." |
tato manussā bhikkhusaṅghaṃ catūhi paccayehi sakkarontā bahuṃ puññaṃ katvā saggapathapūrakā ahesuṃ. |
Then humans, honoring the community of monks with the four requisites, making much merit, became fillers of the path to heaven. |
tena vuttaṃ “saggaṃ lokaṃ upapajjantī”ti. |
Therefore it was said, "they are reborn in a heavenly world." |
♦ 511. etha tumhe, bhikkhave, asubhānupassino kāye viharathāti bhagavā sakalajambudīpaṃ āhiṇḍanto antamaso dvinnampi tiṇṇampi bhikkhūnaṃ vasanaṭṭhānaṃ gantvā — |
♦ 511. "Come, bhikkhus, dwell contemplating the foulness in the body"—the Blessed One, wandering throughout all of Jambudīpa, going to the dwelling place of even two or three bhikkhus— |
♦ “asubhasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ patilīyati patikuṭati pativattati na sampasāriyati, upekkhā vā pāṭikulyatā vā saṇṭhāti. |
♦ “For a bhikkhu, bhikkhus, who dwells much with a mind familiarized with the perception of foulness, the mind shrinks, recoils, turns away from indulgence in sexual intercourse, it does not spread out; equanimity or aversion is established. |
♦ āhāre paṭikūlasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato rasataṇhāya cittaṃ patilīyati patikuṭati pativattati na sampasāriyati, upekkhā vā pāṭikulyatā vā saṇṭhāti. |
♦ For a bhikkhu, bhikkhus, who dwells much with a mind familiarized with the perception of loathsomeness in food, the mind shrinks, recoils, turns away from craving for tastes, it does not spread out; equanimity or aversion is established. |
♦ sabbaloke anabhiratisaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato lokacitresu cittaṃ patilīyati patikuṭati pativattati na sampasāriyati, upekkhā vā pāṭikulyatā vā saṇṭhāti. |
♦ For a bhikkhu, bhikkhus, who dwells much with a mind familiarized with the perception of non-delight in the whole world, the mind shrinks, recoils, turns away from worldly thoughts, it does not spread out; equanimity or aversion is established. |
♦ aniccasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato lābhasakkārasiloke cittaṃ patilīyati patikuṭati pativattati na sampasāriyati, upekkhā vā pāṭikulyatā vā saṇṭhātī”ti (a. |
♦ For a bhikkhu, bhikkhus, who dwells much with a mind familiarized with the perception of impermanence, the mind shrinks, recoils, turns away from gain, honor, and fame, it does not spread out; equanimity or aversion is established” (Aṅguttara Nikāya). |
ni. 7.49) evaṃ ānisaṃsaṃ dassetvā -- |
Nikāya 7.49) thus showing the benefits -- |
♦ etha tumhe, bhikkhave, asubhānupassī kāye viharatha, āhāre paṭikūlasaññino sabbaloke anabhiratisaññino sabbasaṅkhāresu aniccānupassinoti. |
♦ "Come, bhikkhus, dwell contemplating foulness in the body, perceiving loathsomeness in food, perceiving non-delight in the whole world, contemplating impermanence in all conditioned things." |
imāni cattāri kammaṭṭhānāni kathesi. |
He spoke these four meditation subjects. |
tepi bhikkhū imesu catūsu kammaṭṭhānesu kammaṃ karontā vipassanaṃ vaḍḍhetvā sabbāsave khepetvā arahatte patiṭṭhahiṃsu, imānipi cattāri kammaṭṭhānāni rāgasantāni dosamohasantāni rāgapaṭighātāni dosamohapaṭighātāni cāti. |
Those bhikkhus too, practicing in these four meditation subjects, developing insight, destroying all corruptions, became established in Arahantship; these four meditation subjects also pacify lust, hatred, and delusion, and are antidotes to lust, hatred, and delusion. |
♦ 512. sakkharaṃ gahetvāti antomuṭṭhiyaṃ tiṭṭhanapamāṇaṃ pāsāṇaṃ gahetvā. |
♦ 512. "Having taken a stone" means having taken a stone the size that would fit in a closed fist. |
ayañhi brāhmaṇagahapatikehi bhikkhū akkosāpetvāpi, brāhmaṇagahapatikānaṃ vasena bhikkhusaṅghassa lābhasakkāraṃ uppādāpetvāpi, otāraṃ alabhanto idāni sahatthā upakkamitukāmo aññatarassa kumārassa sarīre adhimuccitvā evarūpaṃ pāsāṇaṃ aggahesi. |
For he, having incited Brahmins and householders to abuse the bhikkhus, and also having caused gain and honor to arise for the Sangha of bhikkhus through Brahmins and householders, not finding an opportunity, now wishing to attack with his own hand, possessed the body of a certain boy and grasped such a stone. |
taṃ sandhāya vuttaṃ “sakkharaṃ gahetvā”ti. |
With reference to that it was said, "having taken a stone." |
♦ sīsaṃ vo bhindīti sīsaṃ bhindi, mahācammaṃ chijjitvā maṃsaṃ dvedhā ahosi. |
♦ "May he break your head" means he broke the head; the thick skin was cut and the flesh was in two parts. |
sakkharā panassa sīsakaṭāhaṃ abhinditvā aṭṭhiṃ āhacceva nivattā. |
But the stone, without breaking his skull, struck the bone and bounced off. |
nāgāpalokitaṃ apalokesīti pahārasaddaṃ sutvā yathā nāma hatthināgo ito vā etto vā apaloketukāmo gīvaṃ aparivattetvā sakalasarīreneva nivattitvā apaloketi. |
"He looked with an elephant's look" means, hearing the sound of the blow, just as a great elephant, wishing to look this way or that, does not turn its neck but turns its whole body and looks. |
evaṃ sakalasarīreneva nivattitvā apalokesi. |
Thus, turning with his whole body, he looked. |
yathā hi mahājanassa aṭṭhīni koṭiyā koṭiṃ āhacca ṭhitāni, paccekabuddhānaṃ aṅkusalaggāni, na evaṃ buddhānaṃ. |
For just as the bones of ordinary people are joined end to end, (and) the hooked tips of Paccekabuddhas, it is not so for Buddhas. |
buddhānaṃ pana saṅkhalikāni viya ekābaddhāni hutvā ṭhitāni, tasmā pacchato apalokanakāle na sakkā hoti gīvaṃ parivattetuṃ. |
But the (bones) of Buddhas stand as if interlinked, bound together as one; therefore, when looking backwards, it is not possible to turn the neck. |
yathā pana hatthināgo pacchābhāgaṃ apaloketukāmo sakalasarīreneva parivattati, evaṃ parivattitabbaṃ hoti. |
But just as a great elephant, wishing to look behind, turns with its whole body, so it must be turned. |
tasmā bhagavā yantena parivattitā suvaṇṇapaṭimā viya sakalasarīreneva nivattitvā apalokesi, apaloketvā ṭhito pana, “na vāyaṃ dūsī māro mattamaññāsī”ti āha. |
Therefore, the Blessed One, like a golden statue turned by a machine, turned with his whole body and looked; and having looked, standing, he said, "This Dūsī Māra did not know moderation." |
tassattho, ayaṃ dūsī māro pāpaṃ karonto neva pamāṇaṃ aññāsi, pamāṇātikkantamakāsīti. |
The meaning of that is: this Dūsī Māra, doing evil, did not know the limit, he transgressed the limit. |
♦ sahāpalokanāyāti kakusandhassa bhagavato apalokaneneva saha taṅkhaṇaññeva. |
♦ "Simultaneously with the look" means simultaneously with the look of the Blessed One Kakusandha, at that very moment. |
tamhā ca ṭhānā cavīti tamhā ca devaṭṭhānā cuto, mahānirayaṃ upapannoti attho. |
"And he fell from that place" means he fell from that deva-abode, and was reborn in the great hell, is the meaning. |
cavamāno hi na yattha katthaci ṭhito cavati, tasmā vasavattidevalokaṃ āgantvā cuto, “sahāpalokanāyā”ti ca vacanato na bhagavato apalokitattā cutoti veditabbo, cutikāladassanamattameva hetaṃ. |
For one who is falling does not fall while standing anywhere; therefore, having come to the Vasavatti deva-world, he fell. And from "simultaneously with the look," it should not be understood that he fell because of the Blessed One's look; this is merely the seeing of the time of falling. |
uḷāre pana mahāsāvake viraddhattā kudāriyā pahaṭaṃ viyassa āyu tattheva chijjitvā gatanti veditabbaṃ. |
But because of having wronged a great, eminent disciple, his lifespan was cut off right there and gone, like something struck by an axe, it should be understood. |
tayo nāmadheyyā hontīti tīṇi nāmāni honti. |
"There are three names" means there are three names. |
chaphassāyatanikoti chasu phassāyatanesu pāṭiyekkāya vedanāya paccayo. |
"Of the six sense bases" means a condition for distinct feeling in the six sense bases. |
♦ saṅkusamāhatoti ayasūlehi samāhato. |
♦ "Struck with stakes" means struck with iron stakes. |
paccattavedaniyoti sayameva vedanājanako. |
"To be experienced individually" means productive of individual feeling. |
saṅkunā saṅku hadaye samāgaccheyyāti ayasūlena saddhiṃ ayasūlaṃ hadayamajjhe samāgaccheyya. |
"Stake meets stake in the heart" means an iron stake meets an iron stake in the middle of the heart. |
tasmiṃ kira niraye upapannānaṃ tigāvuto attabhāvo hoti, therassāpi tādiso ahosi. |
It is said that for those reborn in that hell, their individual existence is three gāvutas (approx. 6 miles) long; the elder's too was like that. |
athassa hi nirayapālā tālakkhandhapamāṇāni ayasūlāni ādittāni sampajjalitāni sajotibhūtāni sayameva gahetvā punappunaṃ nivattamānā, — “iminā te ṭhānena cintetvā pāpaṃ katan”ti pūvadoṇiyaṃ pūvaṃ koṭṭento viya hadayamajjhaṃ koṭṭetvā, paṇṇāsa janā pādābhimukhā paṇṇāsa janā sīsābhimukhā koṭṭetvā gacchanti, evaṃ gacchantā pañcahi vassasatehi ubho ante patvā puna nivattamānā pañcahi vassasatehi hadayamajjhaṃ āgacchanti. |
Then, indeed, the hell-wardens, taking iron stakes the size of palm trunks, blazing, flaming, radiant, by themselves, repeatedly turning, saying, "With this means you, having thought, did evil," pounding the middle of his heart like one pounds a cake in a cake-trough, fifty people facing his feet and fifty people facing his head, pounding, go; thus going, in five hundred years they reach both ends, and turning again, in five hundred years they come to the middle of his heart. |
taṃ sandhāya evaṃ vuttaṃ. |
With reference to that, it was thus said. |
♦ vuṭṭhānimanti vipākavuṭṭhānavedanaṃ. |
♦ "Arising" means the feeling of the arising of ripening (of kamma). |
sā kira mahāniraye vedanāto dukkhatarā hoti, yathā hi sinehapānasattāhato parihārasattāhaṃ dukkhataraṃ, evaṃ mahānirayadukkhato ussade vipākavuṭṭhānavedanā dukkhatarāti vadanti. |
It is said that this is more painful than the feeling in the great hell; just as for one who has drunk oil for seven days, the subsequent seven days of restriction are more painful, so, they say, the feeling of the arising of ripening in the Ussada hell is more painful than the suffering of the great hell. |
seyyathāpi macchassāti purisasīsañhi vaṭṭaṃ hoti, sūlena paharantassa pahāro ṭhānaṃ na labhati parigalati, macchasīsaṃ āyataṃ puthulaṃ, pahāro ṭhānaṃ labhati, avirajjhitvā kammakāraṇā sukarā hoti, tasmā evarūpaṃ sīsaṃ hoti. |
"Just as of a fish" means a man's head is round; for one striking with a stake, the blow does not find a place, it slips off; a fish's head is long and broad, the blow finds a place, without missing, the act of (torture) is easy to do, therefore the head is of such a kind. |
♦ 513. vidhuraṃ sāvakamāsajjāti vidhuraṃ sāvakaṃ ghaṭṭayitvā. |
♦ 513. "Having assailed the solitary disciple" means having struck the solitary disciple. |
paccattavedanāti சுய அனுபவத்திற்கான வேதனை. |
"Individually experienced" means pain for individual experience. |
īdiso nirayo āsīti imasmiṃ ṭhāne nirayo devadūtasuttena dīpetabbo. |
"Such was the hell"—at this point, hell should be explained by the Devadūta Sutta. |
kaṇha-dukkhaṃ nigacchasīti kāḷaka-māra, dukkhaṃ vindissasi. |
"Dark one, you will go to suffering" means dark Māra, you will experience suffering. |
majjhe sarassāti mahāsamuddassa majjhe udakaṃ vatthuṃ katvā nibbattavimānāni kappaṭṭhitikāni honti, tesaṃ veḷuriyassa viya vaṇṇo hoti, pabbatamatthake jalitanaḷaggikkhandho viya ca nesaṃ acciyo jotanti, pabhassarā pabhāsampannā honti, tesu vimānesu nīlabhedādivasena nānattavaṇṇā accharā naccanti. |
"In the middle of the lake" means mansions created in the middle of the great ocean, having water as their basis, last for a kalpa; their color is like beryl, and their flames shine like a mass of burning reeds on a mountaintop, they are radiant, possessed of splendor; in those mansions, Apsaras of various colors, such as blue, dance. |
yo etamabhijānātīti yo etaṃ vimānavatthuṃ jānātīti attho. |
"Who knows this" means who knows this basis for a mansion, is the meaning. |
evamettha vimānapetavatthukeneva attho veditabbo. |
Thus here the meaning should be understood only through the Vimanavatthu and Petavatthu. |
pādaṅguṭṭhena kampayīti idaṃ pāsādakampanasuttena dīpetabbaṃ. |
"He made it tremble with his big toe"—this should be explained by the Pāsādakampana Sutta. |
yo vejayantaṃ pāsādanti idaṃ cūḷataṇhāsaṅkhayavimuttisuttena dīpetabbaṃ. |
"Who (shook) the Vejayanta palace"—this should be explained by the Cūḷataṇhāsaṅkhayavimutti Sutta. |
sakkaṃ so paripucchatīti idampi teneva dīpetabbaṃ. |
"He questions Sakka"—this too should be explained by the same (sutta). |
sudhammāyābhito sabhanti sudhammasabhāya samīpe, ayaṃ pana brahmaloke sudhammasabhāva, na tāvatiṃsabhavane. |
"Near the Sudhammā hall" means near the Sudhammā assembly hall; but this is the Sudhammā hall in the Brahma world, not in the Tāvatiṃsa heaven. |
sudhammasabhāvirahito hi devaloko nāma natthi. |
For there is no deva world without a Sudhammā hall. |
♦ brahmaloke pabhassaranti brahmaloke mahāmoggallānamahākassapādīhi sāvakehi saddhiṃ tassa tejodhātuṃ samāpajjitvā nisinnassa bhagavato obhāsaṃ. |
♦ "Radiant in the Brahma world" means the radiance of the Blessed One sitting in the Brahma world, having attained the fire element, along with disciples like Mahāmoggallāna and Mahākassapa. |
ekasmiñhi samaye bhagavā brahmaloke sudhammāya devasabhāya sannipatitvā, — “atthi nu kho koci samaṇo vā brāhmaṇo vā evaṃmahiddhiko. |
For on one occasion, the Blessed One, having assembled in the Sudhammā hall of the gods in the Brahma world, (thought)— "Is there any ascetic or Brahmin so powerful... |
yo idha āgantuṃ sakkuṇeyyā”ti cintentasseva brahmagaṇassa cittamaññāya tattha gantvā brahmagaṇassa matthake nisinno tejodhātuṃ samāpajjitvā mahāmoggallānādīnaṃ āgamanaṃ cintesi. |
...who could come here?" Knowing the thought of the Brahma assembly, he went there, sat on the head of the Brahma assembly, attained the fire element, and thought of the arrival of Mahāmoggallāna and others. |
tepi gantvā satthāraṃ vanditvā tejodhātuṃ samāpajjitvā paccekaṃ disāsu nisīdiṃsu, sakalabrahmaloko ekobhāso ahosi. |
They too, having gone and paid homage to the Teacher, attained the fire element and sat in their respective directions; the entire Brahma world became a single radiance. |
satthā catusaccappakāsanaṃ dhammaṃ desesi, desanāpariyosāne anekāni brahmasahassāni maggaphalesu patiṭṭhahiṃsu. |
The Teacher taught the Dhamma that illuminates the Four Truths; at the end of the discourse, many thousands of Brahmas were established in the path and fruit. |
taṃ sandhāyimā gāthā vuttā, so panāyamattho aññatarabrahmasuttena dīpetabbo. |
With reference to this, these verses were spoken; but this meaning should be explained by some other Brahma Sutta. |
♦ vimokkhena aphassayīti jhānavimokkhena phusi. |
♦ "He touched with liberation" means he touched with jhanic liberation. |
vananti jambudīpaṃ. |
"Forest" means Jambudīpa (India). |
pubbavidehānanti pubbavidehānañca dīpaṃ. |
"Pubbavidehas" means the continent of Pubbavideha as well. |
ye ca bhūmisayā narāti bhūmisayā narā nāma aparagoyānakā ca uttarakurukā ca. |
"And the men who lie on the ground" means the men who lie on the ground, namely the Aparagoyānakas and the Uttarakurukas. |
tepi sabbe phusīti vuttaṃ hoti. |
It is said that he touched all of them too. |
ayaṃ pana attho nandopanandadamanena dīpetabbo. |
But this meaning should be explained by the Nandopananda-damana (Subduing of Nandopananda). |
vatthu visuddhimagge iddhikathāya vitthāritaṃ. |
The story is detailed in the Visuddhimagga, in the section on psychic powers. |
apuññaṃ pasavīti apuññaṃ paṭilabhi. |
"He generated demerit" means he acquired demerit. |
āsaṃ mā akāsi bhikkhūsūti bhikkhū vihesemīti etaṃ āsaṃ mā akāsi. |
"Do not have hope regarding the bhikkhus" means do not have this hope: "I will harass the bhikkhus." |
sesaṃ sabbattha uttānamevāti. |
The rest is clear everywhere. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ Of the Papañcasūdanī, the commentary on the Majjhima Nikāya |
♦ māratajjanīyasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Māratajjanīya Sutta is finished. |
♦ pañcamavaggavaṇṇanā niṭṭhitā. |
♦ The explanation of the Fifth Chapter is finished. |
♦ mūlapaṇṇāsaṭṭhakathā niṭṭhitā. |
♦ The commentary on the Mūlapaṇṇāsa is finished. |
MN-a 2 - majjhimapaṇṇāsa-aṭṭhakathā |
MN-a 2 - Commentary on the Middle Fifty Suttas |
♦ majjhimapaṇṇāsa-aṭṭhakathā |
♦ Commentary on the Middle Fifty Suttas |
♦ 1. gahapativaggo |
♦ 1. The Householder Chapter |
♦ 1. kandarakasuttavaṇṇanā |
♦ 1. Explanation of the Kandaraka Sutta |
♦ 1. evaṃ me sutanti kandarakasuttaṃ. |
♦ 1. 'Thus have I heard' is the Kandaraka Sutta. |
tattha campāyanti evaṃnāmake nagare. |
Therein, at Campā means in the city of that name. |
tassa hi nagarassa ārāmapokkharaṇīādīsu tesu tesu ṭhānesu campakarukkhāva ussannā ahesuṃ, tasmā campāti saṅkhamagamāsi. |
For in that city, in its parks, ponds, and other such places, there were many campaka trees; therefore, it came to be known as Campā. |
gaggarāya pokkharaṇiyā tīreti tassa campānagarassa avidūre gaggarāya nāma rājamahesiyā khaṇitattā gaggarāti laddhavohārā pokkharaṇī atthi. |
On the bank of the Gaggarā pond: not far from that city of Campā, there is a pond known as Gaggarā because it was dug by a queen-consort named Gaggarā. |
tassā tīre samantato nīlādipañcavaṇṇakusumapaṭimaṇḍitaṃ mahantaṃ campakavanaṃ. |
On its bank all around is a great campaka grove adorned with flowers of the five colors, beginning with blue. |
tasmiṃ bhagavā kusumagandhasugandhe campakavane viharati. |
In that campaka grove, fragrant with the scent of flowers, the Blessed One was dwelling. |
taṃ sandhāya “gaggarāya pokkharaṇiyā tīre”ti vuttaṃ. |
It is in reference to this that "on the bank of the Gaggarā pond" was said. |
mahatā bhikkhusaṅghena saddhinti adassitaparicchedena mahantena bhikkhusaṅghena saddhiṃ. |
With a great Saṅgha of bhikkhus: with a great Saṅgha of bhikkhus of an unspecified number. |
pessoti tassa nāmaṃ. |
Pesso was his name. |
hatthārohaputtoti hatthācariyassa putto. |
Son of an elephant-rider: son of an elephant master. |
kandarako ca paribbājakoti kandarakoti evaṃnāmo channaparibbājako. |
And Kandaraka the wanderer: a wanderer of the Channa school named Kandaraka. |
abhivādetvāti chabbaṇṇānaṃ ghanabuddharasmīnaṃ antaraṃ pavisitvā pasannalākhārase nimujjamāno viya, siṅgīsuvaṇṇavaṇṇaṃ dussavaraṃ pasāretvā sasīsaṃ pārupamāno viya, vaṇṇagandhasampannacampakapupphāni sirasā sampaṭicchanto viya, sinerupādaṃ upagacchanto puṇṇacando viya bhagavato cakkalakkhaṇapaṭimaṇḍite alattakavaṇṇaphullapadumasassirike pāde vanditvāti attho. |
Having paid homage: as if entering into the midst of the six-colored dense rays of the Buddha and sinking into clear lac resin, as if spreading a fine cloth of the color of pure gold and covering himself from head to toe, as if receiving on his head campaka flowers endowed with color and fragrance, like the full moon approaching the foot of Mount Sineru, he venerated the Blessed One's feet, which were adorned with the mark of the wheel and had the splendor of a red-colored full-blown lotus; that is the meaning. |
ekamantaṃ nisīdīti chanisajjadosavirahite ekasmiṃ okāse nisīdi. |
He sat down to one side: he sat down in a single place free from the six faults of sitting. |
♦ tuṇhībhū taṃ tuṇhībhūtanti yato yato anuviloketi, tato tato tuṇhībhūtamevāti attho. |
♦ Silent, that silent one: wherever he looked, there he saw only silence, that is the meaning. |
tattha hi ekabhikkhussāpi hatthakukkuccaṃ vā pādakukkuccaṃ vā natthi, sabbe bhagavato ceva gāravena attano ca sikkhitasikkhatāya aññamaññaṃ vigatasallāpā antamaso ukkāsitasaddampi akarontā sunikhātaindakhīlā viya nivātaṭṭhāne sannisinnaṃ mahāsamuddaudakaṃ viya kāyenapi niccalā manasāpi avikkhittā rattavalāhakā viya sinerukūṭaṃ bhagavantaṃ parivāretvā nisīdiṃsu. |
For there, not a single bhikkhu had any restlessness of hand or foot; all, out of reverence for the Blessed One and because of their own training, were without conversation with one another, not even making the sound of a cough, like well-fixed Indra's posts, like the great ocean's water settled in a windless place, motionless in body and undistracted in mind, like red clouds they sat surrounding the Blessed One, the peak of Sineru. |
paribbājakassa evaṃ sannisinnaṃ parisaṃ disvā mahantaṃ pītisomanassaṃ uppajji. |
Seeing the assembly seated thus, great joy and gladness arose in the wanderer. |
uppannaṃ pana antohadayasmiṃyeva sannidahituṃ asakkonto piyasamudāhāraṃ samuṭṭhāpesi. |
But unable to contain what had arisen within his heart, he gave rise to a pleasing utterance. |
tasmā acchariyaṃ bhotiādimāha. |
Therefore, he said, 'Wonderful, sir!' and so on. |
♦ tattha andhassa pabbatārohanaṃ viya niccaṃ na hotīti acchariyaṃ. |
♦ Therein, like a blind man's ascent of a mountain, it is not something that always happens, so it is 'wonderful' (acchariyaṃ). |
ayaṃ tāva saddanayo. |
This, for now, is the etymological method. |
ayaṃ pana aṭṭhakathānayo, accharāyogganti acchariyaṃ. |
This, however, is the commentary's method: 'acchariyaṃ' is what is worthy of a finger-snap (accharā). |
accharaṃ paharituṃ yuttanti attho. |
The meaning is that it is fit to be snapped at. |
abhūtapubbaṃ bhūtanti abbhutaṃ. |
What has not been before, is, so it is 'amazing' (abbhutaṃ). |
ubhayampetaṃ vimhayassevādhivacanaṃ. |
Both of these are synonyms for wonder. |
taṃ panetaṃ garahācchariyaṃ, pasaṃsāacchariyanti duvidhaṃ hoti. |
But this can be of two kinds: wonderful in censure, and wonderful in praise. |
tattha acchariyaṃ moggallāna abbhutaṃ moggallāna, yāva bāhāgahaṇāpi nāma so moghapuriso āgamessatīti , idaṃ garahācchariyaṃ nāma. |
Therein, "Wonderful, Moggallāna, amazing, Moggallāna, that this foolish man would come even as far as being taken by the arm," this is called wonderful in censure. |
“acchariyaṃ nandamāte abbhutaṃ nandamāte, yatra hi nāma cittuppādampi parisodhessasīti idaṃ pasaṃsāacchariyaṃ nāma. |
"Wonderful, mother of Nanda, amazing, mother of Nanda, that you will even purify a thought-arising," this is called wonderful in praise. |
idhāpi idameva adhippetaṃ” ayañhi taṃ pasaṃsanto evamāha. |
Here too, this very same thing is intended; praising him, he speaks thus. |
♦ yāvañcidanti ettha idanti nipātamattaṃ. |
♦ As much as this: here 'this' is just a particle. |
yāvāti pamāṇaparicchedo, yāva sammā paṭipādito, yattakena pamāṇena sammā paṭipādito, na sakkā tassa vaṇṇe vattuṃ, atha kho acchariyamevetaṃ abbhutamevetanti vuttaṃ hoti. |
'As much as' is a determination of measure; as much as it has been well-established, by whatever measure it has been well-established, it is not possible to speak of its praise, but rather it is said to be wonderful, it is said to be amazing. |
etaparamaṃyevāti evaṃ sammā paṭipādito eso bhikkhusaṅgho tassāpi bhikkhusaṅghassa paramoti etaparamo, taṃ etaparamaṃ yathā ayaṃ paṭipādito, evaṃ paṭipāditaṃ katvā paṭipādesuṃ, na ito bhiyyoti attho. |
This is the ultimate: thus this Sangha of bhikkhus has been well-established, and of that Sangha of bhikkhus, this is the highest, this is the ultimate. Just as this has been established, so they established it, there is nothing higher than this, is the meaning. |
dutiyanaye evaṃ paṭipādessanti, na ito bhiyyoti yojetabbaṃ. |
In the second method, it should be connected as: they will establish it thus, there is nothing higher than this. |
tattha paṭipāditoti ābhisamācārikavattaṃ ādiṃ katvā sammā apaccanīkapaṭipattiyaṃ yojito. |
There, 'established' means engaged in the right practice, beginning with the code of conduct for the training. |
atha kasmā ayaṃ paribbājako atītānāgate buddhe dasseti, kimassa tiyaddhajānanañāṇaṃ atthīti. |
Now, why does this wanderer point to the Buddhas of the past and future? Does he have knowledge of the three periods of time? |
natthi, nayaggāhe pana ṭhatvā “yenākārena ayaṃ bhikkhusaṅgho sannisinno danto vinīto upasanto, atītabuddhāpi etaparamaṃyeva katvā paṭipajjāpesuṃ, anāgatabuddhāpi paṭipajjāpessanti, natthi ito uttari paṭipādanā”ti maññamāno anubuddhiyā evamāha. |
He does not, but standing on the ground of logical inference, thinking, "In whatever way this assembly of monks is seated, tamed, disciplined, and peaceful, the Buddhas of the past also established them to this same ultimate degree, and the Buddhas of the future will also establish them so; there is no higher establishment than this," he spoke thus with અનુbuddhi (inferential knowledge). |
♦ 2. evametaṃ kandarakāti pāṭiekko anusandhi. |
♦ 2. It is just so, Kandaraka: this is a distinct connection. |
bhagavā kira taṃ sutvā “kandaraka tvaṃ bhikkhusaṅghaṃ upasantoti vadasi, imassa pana bhikkhusaṅghassa upasantakāraṇaṃ tuyhaṃ apākaṭaṃ, na hi tvaṃ samatiṃsa pāramiyā pūretvā kusalamūlaṃ paripācetvā bodhipallaṅke sabbaññutaññāṇaṃ paṭivijjhi, mayā pana pāramiyo pūretvā ñātatthacariyaṃ lokatthacariyaṃ buddhatthacariyañca koṭiṃ pāpetvā bodhipallaṅke sabbaññutaññāṇaṃ paṭividdhaṃ, mayhaṃ etesaṃ upasantakāraṇaṃ pākaṭan”ti dassetuṃ imaṃ desanaṃ ārabhi. |
The Blessed One, it seems, having heard that, thought, "Kandaraka, you say that this Saṅgha of bhikkhus is peaceful. However, the reason for this Saṅgha's peace is not evident to you. For you have not fulfilled the thirty perfections, matured the roots of skillfulness, and penetrated to all-knowing wisdom at the seat of Awakening. But I, having fulfilled the perfections, having brought the practice for the welfare of relatives, the practice for the welfare of the world, and the practice for the welfare of Buddhahood to their culmination, have penetrated to all-knowing wisdom at the seat of Awakening. For me, the reason for their peace is evident." To show this, he began this discourse. |
♦ santi hi kandarakāti ayampi pāṭiekko anusandhi. |
♦ There are, Kandaraka: this too is a distinct connection. |
bhagavato kira etadahosi — “ayaṃ paribbājako imaṃ bhikkhusaṅghaṃ upasantoti vadati, ayañca bhikkhusaṅgho kappetvā pakappetvā kuhakabhāvena iriyāpathaṃ saṇṭhapento cittena anupasanto na upasantākāraṃ dasseti. |
It occurred to the Blessed One: "This wanderer says this community of monks is tranquil, but this community of monks, arranging their posture with deceit and contrivance, are not tranquil in mind and do not show the appearance of tranquility. |
ettha pana bhikkhusaṅghe paṭipadaṃ pūrayamānāpi paṭipadaṃ pūretvā matthakaṃ patvā ṭhitabhikkhūpi atthi, tattha paṭipadaṃ pūretvā matthakaṃ pattā attanā paṭividdhaguṇeheva upasantā, paṭipadaṃ pūrayamānā uparimaggassa vipassanāya upasantā, ito muttā pana avasesā catūhi satipaṭṭhānehi upasantā. |
But here in this community of monks, there are those who are fulfilling the path and also monks who, having fulfilled the path, have reached the pinnacle. There, those who have fulfilled the path and reached the pinnacle are tranquil through the qualities they themselves have realized. Those who are fulfilling the path are tranquil through insight into the higher path. Apart from these, the remaining are tranquil through the four foundations of mindfulness. |
taṃ nesaṃ upasantakāraṇaṃ dassessāmī”ti “iminā ca iminā ca kāraṇena ayaṃ bhikkhusaṅgho upasanto”ti dassetuṃ “santi hi kandarakā”tiādimāha. |
I will show them the reason for their tranquility." In order to show that "it is for this and that reason that this community of monks is tranquil," he said, "There are, Kandaraka," and so on. |
♦ tattha arahanto khīṇāsavātiādīsu yaṃ vattabbaṃ, taṃ mūlapariyāyasuttavaṇṇanāyameva vuttaṃ. |
♦ Therein, whatever is to be said on 'arahants, whose cankers are destroyed,' and so on, has already been said in the explanation of the Mūlapariyāya Sutta. |
sekhapaṭipadampi tattheva vitthāritaṃ. |
The learner's path has also been explained in detail there. |
santatasīlāti satatasīlā nirantarasīlā. |
Of continuous virtue: of constant virtue, of uninterrupted virtue. |
santatavuttinoti tasseva vevacanaṃ, santatajīvikā vātipi attho. |
Of continuous conduct: a synonym for the same; or the meaning is, of continuous livelihood. |
tasmiṃ santatasīle ṭhatvāva jīvikaṃ kappenti, na dussīlyaṃ maraṇaṃ pāpuṇantīti attho. |
It is while standing in that continuous virtue that they maintain their livelihood, they do not reach death with bad virtue, is the meaning. |
♦ nipakāti nepakkena samannāgatā paññavanto. |
♦ Wise: endowed with astuteness, intelligent. |
nipakavuttinoti paññāya vuttino, paññāya ṭhatvā jīvikaṃ kappenti. |
Of wise conduct: whose conduct is by wisdom, they establish their livelihood by standing in wisdom. |
yathā ekacco sāsane pabbajitvāpi jīvitakāraṇā chasu agocaresu carati, vesiyāgocaro hoti, vidhavathullakumārikapaṇḍakapānāgārabhikkhunigocaro hoti. |
Just as a certain person, even after going forth in the teaching, for the sake of livelihood, frequents the six improper resorts: he resorts to prostitutes, he resorts to widows, to mature maidens, to eunuchs, to taverns, and to nuns. |
saṃsaṭṭho viharati rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi ananulomikena gihisaṃsaggena , vejjakammaṃ karoti, dūtakammaṃ karoti, pahiṇakammaṃ karoti, gaṇḍaṃ phāleti, arumakkhanaṃ deti, uddhaṃvirecanaṃ deti, adhovirecanaṃ deti, natthutelaṃ pacati, pivanatelaṃ pacati, veḷudānaṃ, pattadānaṃ, pupphadānaṃ, phaladānaṃ, sinānadānaṃ, dantakaṭṭhadānaṃ, mukhodakadānaṃ, cuṇṇamattikadānaṃ deti, cāṭukamyaṃ karoti, muggasūpiyaṃ, pāribhaṭuṃ, jaṅghapesaniyaṃ karotīti ekavīsatividhāya anesanāya jīvikaṃ kappento anipakavutti nāma hoti, na paññāya ṭhatvā jīvikaṃ kappeti, tato kālakiriyaṃ katvā samaṇayakkho nāma hutvā “tassa saṅghāṭipi ādittā hoti sampajjalitā”ti vuttanayena mahādukkhaṃ anubhoti. |
He lives associated with kings, royal ministers, heretics, and disciples of heretics, with unbecoming association with householders. He practices medicine, acts as a messenger, carries out errands, lances a boil, gives an ointment, gives an upper purgative, gives a lower purgative, cooks oil for the nose, cooks oil for drinking, gives bamboo, gives a bowl, gives flowers, gives fruit, gives bathing powder, gives a toothpick, gives water for rinsing the mouth, gives powder and clay. He practices flattery, acts as a go-between, acts as a menial servant, runs errands on foot. Thus, maintaining his livelihood by these twenty-one kinds of wrong livelihood, he is called one of unwise conduct; he does not establish his livelihood by standing in wisdom. After death, having become a samaṇa-yakkha (demonic ascetic), he experiences great suffering in the way it is said, "his robe is ablaze and burning." |
evaṃvidhā ahutvā jīvitahetupi sikkhāpadaṃ anatikkamanto catupārisuddhisīle patiṭṭhāya yathābalaṃ buddhavacanaṃ uggaṇhitvā rathavinītapaṭipadaṃ, mahāgosiṅgapaṭipadaṃ, mahāsuññatapaṭipadaṃ, anaṅgaṇapaṭipadaṃ, dhammadāyādapaṭipadaṃ, nālakapaṭipadaṃ, tuvaṭṭakapaṭipadaṃ, candopamapaṭipadanti imāni ariyapaṭipadāni pūrento catupaccaya-santosa-bhāvanārāma-ariyavaṃsapaṭipattiyaṃ kāyasakkhino hutvā anīkā nikkhantahatthī viya yūthā vissaṭṭhasīho viya nipacchābandhamahānāvā viya ca gamanādīsu ekavihārino vipassanaṃ paṭṭhapetvā ajjājjeva arahattanti pavattaussāhā viharantīti attho. |
Not being of such a kind, not transgressing a training rule even for the sake of life, being established in the fourfold purification of virtue, having learned the Buddha's word according to one's ability, fulfilling these noble practices—the practice of the chariot-simile, the practice of the great Gosiṅga wood, the practice of the great emptiness, the practice of the unblemished, the practice of the heritage of the Dhamma, the practice of Nālaka, the practice of Tuvaṭṭaka, the practice of the moon-simile—and being living witnesses to the noble tradition of contentment with the four requisites and delight in meditation, like a tusker that has left the herd, like a lion that has left its pride, like a great ship freed from its moorings, being solitary in their movements and so forth, having established insight, they dwell with the enthusiastic effort that "today itself, arahantship," that is the meaning. |
♦ suppatiṭṭhitacittāti catūsu satipaṭṭhānesu suṭṭhapitacittā hutvā. |
♦ with well-established mind: having their minds well-established in the four foundations of mindfulness. |
sesā satipaṭṭhānakathā heṭṭhā vitthāritāva. |
The rest of the discussion on the foundations of mindfulness has been explained in detail below. |
idha pana lokiyalokuttaramissakā satipaṭṭhānā kathitā, ettakena bhikkhusaṅghassa upasantakāraṇaṃ kathitaṃ hoti. |
Here, however, the foundations of mindfulness, both worldly and supramundane, have been spoken of in a mixed way. By this much, the reason for the peace of the Sangha of monks has been told. |
♦ 3. yāva supaññattāti yāva suṭṭhapitā sudesitā. |
♦ 3. How well-declared: how well-established, how well-taught. |
mayampi hi, bhanteti iminā esa attano kārakabhāvaṃ dasseti, bhikkhusaṅghañca ukkhipati. |
We too, venerable sir: by this he shows his own state as a doer, and he elevates the community of monks. |
ayañhettha adhippāyo, mayampi hi, bhante, gihi ... pe ... suppatiṭṭhitacittā viharāma, bhikkhusaṅghassa pana ayameva kasi ca bījañca yuganaṅgalañca phālapācanañca, tasmā bhikkhusaṅgho sabbakālaṃ satipaṭṭhānaparāyaṇo, mayaṃ pana kālena kālaṃ okāsaṃ labhitvā etaṃ manasikāraṃ karoma, mayampi kārakā, na sabbaso vissaṭṭhakammaṭṭhānāyevāti. |
This is the intended meaning here: We too, venerable sir, as householders... pe... dwell with well-established minds. But for the community of monks, this is their ploughing and their seed and their yoke and plough and their ploughshare and goad. Therefore, the community of monks is at all times devoted to the foundations of mindfulness. We, however, from time to time, when we get the opportunity, practice this mindfulness. We too are practitioners, not that we have completely abandoned the meditation subject. |
manussagahaneti manussānaṃ ajjhāsayagahanena gahanatā, ajjhāsayassāpi nesaṃ kilesagahanena gahanatā veditabbā. |
The thicket of human beings: the thicketness is to be understood through the thicket of human beings' dispositions, and the thicketness of their dispositions is to be understood through the thicket of defilements. |
kasaṭasāṭheyyesupi eseva nayo. |
The same method applies to the corrupt and the fraudulent. |
tattha aparisuddhaṭṭhena kasaṭatā, kerāṭiyaṭṭhena sāṭheyyatā veditabbā. |
Therein, corruptness is to be understood in the sense of impurity, and fraudulence is to be understood in the sense of craftiness. |
sattānaṃ hitāhitaṃ jānātīti evaṃ gahanakasaṭakerāṭiyānaṃ manussānaṃ hitāhitapaṭipadaṃ yāva suṭṭhu bhagavā jānāti. |
He knows the welfare and harm of beings: thus the Blessed One knows so well the path to welfare and harm for such thicketed, corrupt, and crafty human beings. |
yadidaṃ pasavoti ettha sabbāpi catuppadajāti pasavoti adhippetā. |
That is, this beast: here all quadrupeds are intended by 'beast'. |
pahomīti sakkomi. |
I am able: I can. |
yāvatakena antarenāti yattakena khaṇena. |
In what interval: in what moment of time. |
campaṃ gatāgataṃ karissatīti assamaṇḍalato yāva campānagaradvārā gamanañca āgamanañca karissati. |
Will go to and from Campā: from the hermitage to the gate of Campā city, he will make a journey there and back. |
sāṭheyyānīti saṭhattāni. |
Deceits: acts of fraud. |
kūṭeyyānīti kūṭattāni. |
Cunning acts: acts of craftiness. |
vaṅkeyyānīti vaṅkattāni. |
Crooked acts: acts of crookedness. |
jimheyyānīti jimhattāni. |
Devious acts: acts of deviousness. |
pātukarissatīti pakāsessati dassessati. |
It will reveal: it will make clear, it will show. |
na hi sakkā tena tāni ettakena antarena dassetuṃ. |
For it is not possible for it to show these things in such a short interval. |
♦ tattha yassa kismiñcideva ṭhāne ṭhātukāmassa sato yaṃ ṭhānaṃ manussānaṃ sappaṭibhayaṃ, purato gantvā vañcetvā ṭhassāmīti na hoti, tasmiṃ ṭhātukāmaṭṭhāneyeva nikhātatthambho viya cattāro pāde niccale katvā tiṭṭhati, ayaṃ saṭho nāma. |
♦ Therein, one who, wishing to stand in any particular place, does not think, "This place is dangerous for people, I will go ahead and deceive them and stand there," but stands with his four feet motionless like a driven-in post in the very place he wishes to stand; this one is called deceitful (saṭho). |
yassa pana kismiñcideva ṭhāne avacchinditvā khandhagataṃ pātetukāmassa sato yaṃ ṭhānaṃ manussānaṃ sappaṭibhayaṃ, purato gantvā vañcetvā pātessāmīti na hoti, tattheva avacchinditvā pāteti, ayaṃ kūṭo nāma. |
And one who, wishing to break off a branch and fell it in any particular place, does not think, "This place is dangerous for people, I will go ahead and deceive them and fell it," but breaks it off and fells it right there; this one is called cunning (kūṭo). |
yassa kismiñcideva ṭhāne maggā ukkamma nivattitvā paṭimaggaṃ ārohitukāmassa sato yaṃ ṭhānaṃ manussānaṃ sappaṭibhayaṃ, purato gantvā vañcetvā evaṃ karissāmīti na hoti, tattheva maggā ukkamma nivattitvā paṭimaggaṃ ārohati, ayaṃ vaṅko nāma. |
One who, wishing to turn off from the path in any particular place and climb up a side path, does not think, "This place is dangerous for people, I will go ahead and deceive them and do so," but turns off from the path right there and climbs up the side path; this one is called crooked (vaṅko). |
yassa pana kālena vāmato kālena dakkhiṇato kālena ujumaggeneva gantukāmassa sato yaṃ ṭhānaṃ manussānaṃ sappaṭibhayaṃ, purato gantvā vañcetvā evaṃ karissāmīti na hoti, tattheva kālena vāmato kālena dakkhiṇato kālena ujumaggaṃ gacchati, tathā laṇḍaṃ vā passāvaṃ vā vissajjetukāmassa sato idaṃ ṭhānaṃ susammaṭṭhaṃ ākiṇṇamanussaṃ ramaṇīyaṃ, imasmiṃ ṭhāne evarūpaṃ kātuṃ na yuttaṃ, purato gantvā paṭicchannaṭhāne karissāmīti na hoti, tattheva karoti, ayaṃ jimho nāma. |
And one who, wishing to go sometimes to the left, sometimes to the right, and sometimes by the straight path, does not think, "This place is dangerous for people, I will go ahead and deceive them and do so," but goes sometimes to the left, sometimes to the right, and sometimes by the straight path right there; similarly, one who, wishing to pass excrement or urine, does not think, "This place is well-swept, crowded with people, and pleasant; it is not proper to do such a thing in this place; I will go ahead and do it in a hidden place," but does it right there; this one is called devious (jimho). |
iti imaṃ catubbidhampi kiriyaṃ sandhāyetaṃ vuttaṃ. |
It is with reference to this fourfold action that this was said. |
sabbāni tāni sāṭheyyāni kūṭeyyāni vaṅkeyyāni jimheyyāni pātukarissatīti evaṃ karontāpi te saṭhādayo tāni sāṭheyyādīni pātukaronti nāma. |
All those deceits, cunning acts, crooked acts, and devious acts it would reveal: thus in doing so, those deceitful and other kinds of beings reveal those deceits and so on. |
♦ evaṃ pasūnaṃ uttānabhāvaṃ dassetvā idāni manussānaṃ gahanabhāvaṃ dassento amhākaṃ pana, bhantetiādimāha. |
♦ Having thus shown the obviousness of animals, he now, showing the complexity of human beings, said, "But in our case, venerable sir," and so on. |
tattha dāsāti antojātakā vā dhanakkītā vā karamarānītā vā sayaṃ vā dāsabyaṃ upagatā. |
Therein, 'slaves' means those born in the house, or bought with money, or brought as prisoners of war, or who have voluntarily entered into servitude. |
pessāti pesanakārakā. |
'Messengers' means those who carry messages. |
kammakarāti bhattavetanabhatā. |
'Laborers' means those hired for food and wages. |
aññathāva kāyenāti aññenevākārena kāyena samudācaranti, aññenevākārena vācāya, aññena ca nesaṃ ākārena cittaṃ ṭhitaṃ hotīti dasseti. |
In one way with the body: they behave with the body in one way, with speech in another way, and their mind is set in yet another way, he shows. |
tattha ye sammukhā sāmike disvā paccuggamanaṃ karonti, hatthato bhaṇḍakaṃ gaṇhanti, imaṃ vissajjetvā imaṃ gaṇhantā sesānipi āsana-paññāpana-tālavaṇṭabījana-pādadhovanādīni sabbāni kiccāni karonti, parammukhakāle pana telampi uttarantaṃ na olokenti, satagghanakepi sahassagghanakepi kamme parihāyante nivattitvā oloketumpi na icchanti, ime aññathā kāyena samudācaranti nāma. |
Therein, those who, upon seeing their masters in front of them, go to meet them, take the goods from their hands, and having put this down and taking this up, also do all the other duties such as preparing a seat, fanning with a palm-leaf fan, washing the feet, and so on; but when out of sight, they do not even look at the oil being poured out, and when work worth a hundred or a thousand is being neglected, they do not even wish to turn and look; these are called those who 'behave in one way with the body'. |
ye pana sammukhā “amhākaṃ sāmi amhākaṃ ayyo”tiādīni vatvā pasaṃsanti, parammukhā avattabbaṃ nāma natthi, yaṃ icchanti, taṃ vadanti, ime aññathā vācāya samudācaranti nāma. |
But those who in their presence say, "Our master, our lord," and so on, and praise them, but in their absence there is nothing they will not say, they say whatever they wish; these are called those who 'behave in one way with speech'. |
♦ 4. cattārome pessapuggalāti ayampi pāṭiekko anusandhi. |
♦ 4. These four types of individuals are: this is also a separate connection. |
ayañhi pesso “yāvañcidaṃ, bhante, bhagavā evaṃ manussagahaṇe evaṃ manussakasaṭe evaṃ manussasāṭheyye vattamāne sattānaṃ hitāhitaṃ jānātī”ti āha. |
This Pessa said, "To what extent, venerable sir, does the Blessed One, in such a human thicket, in such human corruption, in such human deceit, know the welfare and harm of beings." |
purime ca tayo puggalā ahitapaṭipadaṃ paṭipannā, upari catuttho hitapaṭipadaṃ, evamahaṃ sattānaṃ hitāhitaṃ jānāmīti dassetuṃ imaṃ desanaṃ ārabhi. |
The first three individuals have embarked on the path to harm, the fourth above on the path to welfare. To show, "Thus I know the welfare and harm of beings," he began this discourse. |
heṭṭhā kandarakassa kathāya saddhiṃ yojetumpi vaṭṭati. |
It is also appropriate to connect it with the preceding talk to Kandaraka. |
tena vuttaṃ “yāvañcidaṃ bhotā gotamena sammā bhikkhusaṅgho paṭipādito”ti. |
For it was said by him, "How well the venerable Gotama has guided the community of monks." |
athassa bhagavā “purime tayo puggale pahāya upari catutthapuggalassa hitapaṭipattiyaṃyeva paṭipādemī”ti dassentopi imaṃ desanaṃ ārabhi. |
Then the Blessed One, in order to show, "Having abandoned the first three individuals, I guide them only in the path of welfare of the fourth individual above," also began this discourse. |
santoti idaṃ saṃvijjamānāti padasseva vevacanaṃ. |
Present: this is a synonym for the word 'existing'. |
“santā honti samitā vūpasantā”ti ettha hi niruddhā santāti vuttā. |
"They are present, they are pacified, they are calmed" - here, 'calmed' is said of those who have ceased. |
“santā ete vihārā ariyassa vinaye vuccantī”ti ettha nibbutā. |
"These dwellings are called calm in the discipline of the noble one" - here, 'extinguished'. |
“santo have sabbhi pavedayantī”ti ettha paṇḍitā. |
"The good, indeed, make it known when calm" - here, 'wise'. |
idha pana vijjamānā upalabbhamānāti attho. |
Here, however, the meaning is 'existing, being found'. |
♦ attantapādīsu attānaṃ tapati dukkhāpetīti attantapo. |
♦ Among those who torment themselves, he who torments, causes suffering to, himself is a self-tormentor. |
attano paritāpanānuyogaṃ attaparitāpanānuyogaṃ. |
The practice of tormenting oneself is the devotion to self-torment. |
paraṃ tapati dukkhāpetīti parantapo. |
He who torments, causes suffering to, another is a tormentor of others. |
paresaṃ paritāpanānuyogaṃ paraparitāpanānuyogaṃ. |
The practice of tormenting others is the devotion to tormenting others. |
diṭṭheva dhammeti imasmiṃyeva attabhāve. |
In this very life means in this very existence. |
nicchātoti chātaṃ vuccati taṇhā, sā assa natthīti nicchāto. |
Not hungry: hunger is called craving; he who does not have it is 'not hungry'. |
sabbakilesānaṃ nibbutattā nibbuto. |
Quenched, because all defilements are extinguished. |
anto tāpanakilesānaṃ abhāvā sītalo jātoti sītibhūto. |
He has become cool because the defilements that cause internal torment are absent: he has become cool. |
jhānamaggaphalanibbānasukhāni paṭisaṃvedetīti sukhapaṭisaṃvedī. |
He experiences the bliss of jhānas, paths, fruits, and Nibbāna: he is an experiencer of bliss. |
brahmabhūtena attanāti seṭṭhabhūtena attanā. |
By a self that has become Brahma-like: by a self that has become excellent. |
cittaṃ ārādhetīti cittaṃ sampādeti, paripūreti gaṇhāti pasādetīti attho. |
He gratifies the mind means he accomplishes, fulfills, takes hold of, or pleases the mind, that is the meaning. |
♦ 5. dukkhapaṭikkūlanti dukkhassa paṭikūlaṃ, paccanīkasaṇṭhitaṃ dukkhaṃ apatthayamānanti attho. |
♦ 5. averse to suffering: averse to suffering, standing in opposition to suffering, not desiring suffering, is the meaning. |
♦ 6. paṇḍitoti idha catūhi kāraṇehi paṇḍitoti na vattabbo, satipaṭṭhānesu pana kammaṃ karotīti paṇḍitoti vattuṃ vaṭṭati. |
♦ 6. Wise: Here one is not to be called 'wise' for four reasons, but it is fitting to say 'wise' because one does the work in the foundations of mindfulness. |
mahāpaññoti idampi mahante atthe pariggaṇhātītiādinā mahāpaññalakkhaṇena na vattabbaṃ, satipaṭṭhānapariggāhikāya pana paññāya samannāgatattā mahāpaññoti vattuṃ vaṭṭati. |
Of great wisdom: This also should not be said with the characteristic of great wisdom by way of 'he comprehends great matters,' and so on, but it is fitting to say 'of great wisdom' because he is endowed with the wisdom that comprehends the foundations of mindfulness. |
mahatā atthena saṃyutto agamissāti mahatā atthena saṃyutto hutvā gato bhaveyya, sotāpattiphalaṃ pāpuṇeyyāti attho. |
He would have gone endowed with great benefit: having been endowed with great benefit, he would have gone; he would have attained the fruit of stream-entry, is the meaning. |
kiṃ pana yesaṃ maggaphalānaṃ upanissayo atthi, buddhānaṃ sammukhībhāve ṭhitepi tesaṃ antarāyo hotīti. |
But is there an obstacle for those who have the supporting condition for the paths and fruits, even when they are in the presence of the Buddhas? |
āma hoti, na pana buddhe paṭicca, atha kho kiriyaparihāniyā vā pāpamittatāya vā hoti. |
Yes, there is, but not on account of the Buddhas, but rather it happens due to a decline in practice or due to evil friendship. |
tattha kiriyaparihāniyā hoti nāma — sace hi dhammasenāpati dhanañjānissa brāhmaṇassa āsayaṃ ñatvā dhammaṃ adesayissā, so brāhmaṇo sotāpanno abhavissā, evaṃ tāva kiriyaparihāniyā hoti. |
Therein, it happens due to a decline in practice, namely: if the General of the Dhamma, knowing the disposition of the brahmin Dhanañjāni, had not taught the Dhamma, that brahmin would have become a stream-enterer. Thus, it happens due to a decline in practice. |
pāpamittatāya hoti nāma — sace hi ajātasattu devadattassa vacanaṃ gahetvā pitughātakammaṃ nākarissā, sāmaññaphalasuttakathitadivaseva sotāpanno abhavissā, tassa vacanaṃ gahetvā pitughātakammassa katattā pana na hoti, evaṃ pāpamittatāya hoti. |
It happens due to evil friendship, namely: if Ajātasattu, having accepted Devadatta's word, had not committed the act of patricide, he would have become a stream-enterer on the very day the Samaññaphala Sutta was spoken. But because he committed the act of patricide, having accepted his word, it does not happen. Thus, it happens due to evil friendship. |
imassāpi upāsakassa kiriyaparihāni jātā, apariniṭṭhitāya desanāya uṭṭhahitvā pakkanto. |
For this lay-follower too, a decline in practice occurred; he got up and left while the discourse was unfinished. |
apica, bhikkhave, ettāvatāpi pesso hatthārohaputto mahatā atthena saṃyuttoti katarena mahantena atthena? |
Moreover, monks, to this extent Pessa the elephant-trainer's son is endowed with great benefit. With what great benefit? |
dvīhi ānisaṃsehi. |
With two benefits. |
so kira upāsako saṅghe ca pasādaṃ paṭilabhi, satipaṭṭhānapariggahaṇatthāya cassa abhinavo nayo udapādi. |
That lay follower, it seems, gained faith in the Sangha, and a new method for comprehending the foundations of mindfulness arose in him. |
tena vuttaṃ “mahatā atthena saṃyutto”ti. |
For that reason, it was said, "endowed with great benefit." |
kandarako pana saṅghe pasādameva paṭilabhi. |
Kandaraka, however, only gained faith in the Sangha. |
etassa bhagavā kāloti etassa dhammakkhānassa, catunnaṃ vā puggalānaṃ vibhajanassa kālo. |
This is the time for the Blessed One: this is the time for this Dhamma talk, or for the analysis of the four individuals. |
♦ 8. orabbhikādīsu urabbhā vuccanti eḷakā, urabbhe hanatīti orabbhiko. |
♦ 8. Among sheep-butchers and others, sheep are called 'urabbhā'; one who kills sheep is an 'orabbhiko'. |
sūkarikādīsupi eseva nayo. |
The same method applies to pork-butchers and so on. |
luddoti dāruṇo kakkhaḷo. |
Cruel means harsh, rough. |
macchaghātakoti macchabandhakevaṭṭo. |
A fish-killer means a fisherman who catches fish. |
bandhanāgārikoti bandhanāgāragopako. |
A jailer means a prison guard. |
kururakammantāti dāruṇakammantā. |
Cruel occupations means harsh occupations. |
♦ 9. muddhāvasittoti khattiyābhisekena muddhani abhisitto. |
♦ 9. Anointed on the head: anointed on the head with the consecration of a Khattiya (noble warrior). |
puratthimena nagarassāti nagarato puratthimadisāya. |
To the east of the city: in the eastern direction from the city. |
santhāgāranti yaññasālaṃ. |
Assembly hall: a sacrificial hall. |
kharājinaṃ nivāsetvāti sakhuraṃ ajinacammaṃ nivāsetvā. |
Having put on a rough hide: having put on a hide with the hooves attached. |
sappitelenāti sappinā ca telena ca. |
With ghee and oil: with ghee and with oil. |
ṭhapetvā hi sappiṃ avaseso yo koci sneho telanti vuccati. |
For apart from ghee, any kind of fat is called oil. |
kaṇḍūvamānoti nakhānaṃ chinnattā kaṇḍūvitabbakāle tena kaṇḍūvamāno. |
Scratching: scratching at the time when scratching is to be done, because his nails are cut. |
anantarahitāyāti asanthatāya. |
Uncovered: unsheltered. |
sarūpavacchāyāti sadisavacchāya. |
with a calf of the same appearance: with a calf of a similar appearance. |
sace gāvī setā hoti, vacchopi setakova. |
If the cow is white, the calf is also white. |
sace gāvī kabarā vā rattā vā, vacchopi tādiso vāti evaṃ sarūpavacchāya. |
If the cow is dappled or red, the calf is also of that kind; thus, 'with a calf of the same appearance'. |
so evamāhāti so rājā evaṃ vadeti. |
He speaks thus: that king says thus. |
vacchatarāti taruṇavacchakabhāvaṃ atikkantā balavavacchā. |
Heifers: strong calves that have passed the stage of young calfhood. |
vacchatarīsupi eseva nayo. |
The same principle applies to young female calves. |
barihisatthāyāti parikkhepakaraṇatthāya ceva yaññabhūmiyaṃ attharaṇatthāya ca. |
For the sacrificial grass: for the purpose of making an enclosure and for spreading on the sacrificial ground. |
sesaṃ heṭṭhā tattha tattha vitthāritattā uttānamevāti. |
The rest is clear because it has been explained in detail here and there below. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ From the Papañcasūdanī, the Commentary to the Majjhima Nikāya |
♦ kandarakasuttavaṇṇanā niṭṭhitā. |
♦ The Explanation of the Kandaraka Sutta is finished. |
♦ 2. aṭṭhakanāgarasuttavaṇṇanā |
♦ 2. Explanation of the Aṭṭhakanāgara Sutta |
♦ 17. evaṃ me sutanti aṭṭhakanāgarasuttaṃ. |
♦ 17. 'Thus have I heard' is the Aṭṭhakanāgara Sutta. |
tattha beluvagāmaketi vesāliyā dakkhiṇapasse avidūre beluvagāmako nāma atthi, taṃ gocaragāmaṃ katvāti attho. |
There, in the village of Beluva: to the south of Vesālī, not far away, there is a village named Beluvagāmaka; having made that his alms-round village, is the meaning. |
dasamoti so hi jātigottavasena ceva sārappattakulagaṇanāya ca dasame ṭhāne gaṇīyati, tenassa dasamotveva nāmaṃ jātaṃ. |
Dasama: for he is counted in the tenth place by reason of his birth and clan, and by the counting of the lineage of attained essence, therefore his name became Dasama. |
aṭṭhakanāgaroti aṭṭhakanagaravāsī. |
A man of Aṭṭhakanāgara: a resident of the city of Aṭṭhaka. |
kukkuṭārāmoti kukkuṭaseṭṭhinā kārito ārāmo. |
Kukkuṭārāma: a monastery built by the merchant Kukkuṭa. |
♦ 18. tena bhagavatā ... pe ... akkhātoti ettha ayaṃ saṅkhepattho, yo so bhagavā samatiṃsa pāramiyo pūretvā sabbakilese bhañjitvā anuttaraṃ sammāsambodhiṃ abhisambuddho, tena bhagavatā, tesaṃ tesaṃ sattānaṃ āsayānusayaṃ jānatā, hatthatale ṭhapitāamalakaṃ viya sabbaṃ ñeyyadhammaṃ passatā. |
♦ 18. By that Blessed One ... pe ... declared: here this is the summary meaning: by that Blessed One who, having fulfilled the thirty perfections and destroyed all defilements, is fully enlightened with unsurpassed perfect enlightenment; by that Blessed One, knowing the dispositions and underlying tendencies of these and those beings, seeing all knowable things as if they were a myrobalan fruit placed in the palm of his hand. |
apica pubbenivāsādīhi jānatā, dibbena cakkhunā passatā, tīhi vijjāhi chahi vā pana abhiññāhi jānatā, sabbattha appaṭihatena samantacakkhunā passatā, sabbadhammajānanasamatthāya paññāya jānatā, sabbasattānaṃ cakkhuvisayātītāni tirokuṭṭādigatānipi rūpāni ativisuddhena maṃsacakkhunā passatā, attahitasādhikāya samādhipadaṭṭhānāya paṭivedhapaññāya jānatā, parahitasādhikāya karuṇāpadaṭṭhānāya desanāpaññāya passatā, arīnaṃ hatattā paccayādīnañca arahattā arahatā, sammā sāmañca saccānaṃ buddhattā sammāsambuddhena. |
And furthermore, knowing by means of remembrance of past lives and so on, seeing with the divine eye, knowing with the three true knowledges or with the six supernormal powers, seeing with the universal eye that is unimpeded everywhere, knowing with the wisdom that is capable of knowing all things, seeing with the perfectly pure physical eye even forms that are beyond the range of vision of all beings, such as those behind walls, and so on; knowing with the wisdom of penetration which has concentration as its basis and which leads to one's own welfare, seeing with the wisdom of teaching which has compassion as its basis and which leads to the welfare of others; being an Arahant because of the destruction of the enemies (defilements) and because of the worthiness of requisites and so on; being a Perfectly Enlightened One because of having rightly and by himself awakened to the truths. |
antarāyikadhamme vā jānatā, niyyānikadhamme passatā, kilesārīnaṃ hatattā arahatā, sāmaṃ sabbadhammānaṃ buddhattā sammāsambuddhenāti evaṃ catuvesārajjavasena catūhi kāraṇehi thomitena. |
Or, knowing the obstructive states, seeing the liberating states, being an Arahant because the enemies of defilements are destroyed, being a Perfectly Enlightened One because of having by himself awakened to all things; thus praised with the four kinds of confidence for four reasons. |
atthi nu kho eko dhammo akkhātoti. |
Is there one thing declared? |
♦ 19. abhisaṅkhatanti kataṃ uppāditaṃ. |
♦ Fabricated: made, produced. |
abhisañcetayitanti cetayitaṃ pakappitaṃ. |
Willed: intended, conceived. |
so tattha ṭhitoti so tasmiṃ samathavipassanādhamme ṭhito. |
He, standing there: he, standing in that practice of serenity and insight. |
dhammarāgena dhammanandiyāti padadvayehi samathavipassanāsu chandarāgo vutto. |
by desire for the Dhamma, by delight in the Dhamma: by these two terms, the desire and passion for serenity and insight are mentioned. |
samathavipassanāsu hi sabbena sabbaṃ chandarāgaṃ pariyādiyituṃ sakkonto arahā hoti, asakkonto anāgāmī hoti. |
For in serenity and insight, one who is able to completely relinquish all desire and passion becomes an Arahant; one who is unable becomes a non-returner. |
so samathavipassanāsu chandarāgassa appahīnattā catutthajjhānacetanāya suddhāvāse nibbattati, ayaṃ ācariyānaṃ samānakathā. |
He, due to the non-abandonment of desire and passion for serenity and insight, is reborn in the Pure Abodes through the volition of the fourth jhana. This is the common view of the teachers. |
♦ vitaṇḍavādī panāha “teneva dhammarāgenāti vacanato akusalena suddhāvāse nibbattatī”ti so “suttaṃ āharā”ti vattabbo, addhā aññaṃ apassanto idameva āharissati, tato vattabbo “kiṃ panidaṃ suttaṃ neyyatthaṃ nītatthan”ti, addhā nītatthanti vakkhati. |
♦ A sophist, however, says: "It is due to that very desire for the Dhamma, that one is reborn in the Pure Abodes by what is unskillful." He should be told, "Bring a sutta." Surely, seeing no other, he will bring this very one. Then he should be told, "Is this sutta of implicit meaning or explicit meaning?" Surely he will say it is of explicit meaning. |
tato vattabbo — evaṃ sante anāgāmiphalatthikena samathavipassanāsu chandarāgo kattabbo bhavissati, chandarāge uppādite anāgāmiphalaṃ paṭividdhaṃ bhavissati “mā suttaṃ me laddhan”ti yaṃ vā taṃ vā dīpehi. |
Then he should be told: "In that case, one who desires the fruit of non-returning would have to create desire and passion for serenity and insight, and when desire and passion are produced, the fruit of non-returning would be realized. 'Don't I have the sutta?' Say whatever you want." |
pañhaṃ kathentena hi ācariyassa santike uggahetvā attharasaṃ paṭivijjhitvā kathetuṃ vaṭṭati, akusalena hi sagge, kusalena vā apāye paṭisandhi nāma natthi. |
When discussing a question, it is proper to speak after having learned from a teacher and having penetrated the meaning and flavor, for there is no such thing as rebirth in heaven through the unskillful, or in a state of deprivation through the skillful. |
vuttañhetaṃ bhagavatā — |
For this has been said by the Blessed One: |
♦ “na, bhikkhave, lobhajena kammena dosajena kammena mohajena kammena devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo, atha kho, bhikkhave, lobhajena kammena dosajena kammena mohajena kammena nirayo paññāyati, tiracchānayoni paññāyati, pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo”ti -- |
♦ 'Monks, it is not by kamma born of greed, born of hatred, or born of delusion that gods are known, or humans are known, or whatever other good destinations there may be. But rather, monks, by kamma born of greed, born of hatred, or born of delusion, hell is known, the animal realm is known, the sphere of ghosts is known, or whatever other bad destinations there may be.' -- |
♦ evaṃ paññāpetabbo. |
♦ Thus he should be instructed. |
sace sañjānāti sañjānātu, no ce sañjānāti, “gaccha pātova vihāraṃ pavisitvā yāguṃ pivāhī”ti uyyojetabbo. |
If he understands, let him understand. If he does not understand, he should be dismissed with, "Go, enter the monastery in the morning and drink your gruel." |
♦ yathā ca pana imasmiṃ sutte, evaṃ mahāmālukyovādepi mahāsatipaṭṭhānepi kāyagatāsatisuttepi samathavipassanā kathitā. |
♦ And as in this sutta, so also in the Mahāmālukyovāda, in the Mahāsatipaṭṭhāna, and in the Kāyagatāsati Sutta, serenity and insight are discussed. |
tattha imasmiṃ sutte samathavasena gacchatopi vipassanāvasena gacchatopi samathadhurameva dhuraṃ, mahāmālukyovāde vipassanāva dhuraṃ, mahāsatipaṭṭhānaṃ pana vipassanuttaraṃ nāma kathitaṃ, kāyagatāsatisuttaṃ samathuttaranti. |
Therein, in this sutta, for one who proceeds by way of serenity as well as for one who proceeds by way of insight, the practice of serenity is the main thing; in the Mahāmālukyovāda, insight is the main thing; the Mahāsatipaṭṭhāna is said to be predominantly about insight; and the Kāyagatāsati Sutta is predominantly about serenity. |
♦ ayaṃ kho gahapati ... pe ... ekadhammo akkhātoti ekadhammaṃ pucchitena ayampi ekadhammoti evaṃ pucchāvasena kathitattā ekādasapi dhammā ekadhammo nāma jāto. |
♦ This, householder ... pe ... is one thing that has been declared: he who was asked about one thing, this too is one thing; thus, because it was spoken in response to a question, all eleven things have come to be called one thing. |
mahāsakuludāyisuttasmiñhi ekūnavīsati pabbāni paṭipadāvasena ekadhammo nāma jātāni, idha ekādasapucchāvasena ekadhammoti āgatāni. |
In the Mahāsakuludāyi Sutta, nineteen sections have become one thing by way of the path of practice; here, eleven have come by way of a question as one thing. |
amatuppattiyatthena vā sabbānipi ekadhammoti vattuṃ vaṭṭati. |
Or, by the meaning of attaining the deathless, all are fit to be called one thing. |
♦ 21. nidhimukhaṃ gavesantoti nidhiṃ pariyesanto. |
♦ 21. searching for the opening of a treasure: searching for a treasure. |
sakidevāti ekapayogena. |
in a single attempt: with a single effort. |
kathaṃ pana ekapayogeneva ekādasannaṃ nidhīnaṃ adhigamo hotīti. |
But how can there be the attainment of eleven treasures with just one effort? |
idhekacco araññe nidhiṃ gavesamāno carati, tamenaṃ aññataro atthacarako disvā “kiṃ bho carasī”ti pucchati. |
Here, a certain person wanders in the forest searching for treasure. Another person, a benefactor, sees him and asks, "Friend, what are you doing?" |
so “jīvitavuttiṃ pariyesāmī”ti āha. |
He said, "I am searching for a means of livelihood." |
itaro “tena hi samma āgaccha, etaṃ pāsāṇaṃ pavattehī”ti āha. |
The other said, "Well then, good man, come, turn over this stone." |
so taṃ pavattetvā uparūpari ṭhapitā vā kucchiyā kucchiṃ āhacca ṭhitā vā ekādasa kumbhiyo passeyya, evaṃ ekapayogena ekādasannaṃ nidhīnaṃ adhigamo hoti. |
He, having turned it over, might see eleven pots, either placed one on top of the other or with the mouth of one touching the belly of another. Thus, with a single effort, there is the attainment of eleven treasures. |
♦ ācariyadhanaṃ pariyesissantīti aññatitthiyā hi yassa santike sippaṃ uggaṇhanti, tassa sippuggahaṇato pure vā pacchā vā antarantare vā gehato nīharitvā dhanaṃ denti. |
♦ they will search for the teacher's fee: for the followers of other sects, for the one from whom they learn a skill, they give money taken from their home either before, after, or during the learning of the skill. |
yesaṃ gehe natthi, te ñātisabhāgato pariyesanti, tathā alabhamānā bhikkhampi caritvā dentiyeva. |
Those who do not have it in their homes, they seek it from relatives and associates; if they cannot obtain it thus, they even go begging for it and give it. |
taṃ sandhāyetaṃ vuttaṃ. |
It is in reference to this that this was said. |
♦ kimaṅgaṃ panāhanti bāhirakā tāva aniyyānikepi sāsane sippamattadāyakassa dhanaṃ pariyesanti; |
♦ What more then I: Outsiders, for their part, seek wealth for the giver of a mere skill in a teaching that does not lead to liberation; |
ahaṃ pana evaṃvidhe niyyānikasāsane ekādasavidhaṃ amatuppattipaṭipadaṃ desentassa ācariyassa pūjaṃ kiṃ na karissāmi, karissāmiyevāti vadati. |
what then shall I not do, in such a liberating dispensation, as an offering for the teacher who teaches the elevenfold path to the attainment of the Deathless? I shall certainly do it, he says. |
paccekadussayugena acchādesīti ekamekassa bhikkhuno ekekaṃ dussayugamadāsīti attho. |
He clothed them with a pair of cloths each: he gave a pair of cloths to each and every monk, is the meaning. |
samudācāravacanaṃ panettha evarūpaṃ hoti, tasmā acchādesīti vuttaṃ. |
The expression for the conduct here is of such a nature; therefore, it is said, "he clothed." |
pañcasatavihāranti pañcasatagghanikaṃ paṇṇasālaṃ kāresīti attho. |
a monastery of five hundred: he had a leaf-hut worth five hundred built, is the meaning. |
sesaṃ sabbattha uttānamevāti. |
The rest is clear everywhere. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ From the Papañcasūdanī, the Commentary to the Majjhima Nikāya |
♦ aṭṭhakanāgarasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Aṭṭhakanāgara Sutta is finished. |
♦ 3. sekhasuttavaṇṇanā |
♦ 3. Explanation of the Sekha Sutta |
♦ 22. evaṃ me sutanti sekhasuttaṃ. |
♦ 22. Thus I have heard, is the Sekha Sutta. |
tattha navaṃ santhāgāranti adhunā kāritaṃ santhāgāraṃ, ekā mahāsālāti attho. |
There, the new assembly hall means the recently built assembly hall, a single great hall, is the meaning. |
uyyogakālādīsu hi rājāno tattha ṭhatvā “ettakā purato gacchantu, ettakā pacchā, ettakā ubhohi passehi, ettakā hatthīsu abhiruhantu, ettakā assesu, ettakā rathesu tiṭṭhantū”ti evaṃ santhaṃ karonti, mariyādaṃ bandhanti, tasmā taṃ ṭhānaṃ santhāgāranti vuccati. |
For at times of mobilization and so on, the kings, standing there, make a resolution, saying, "Let so many go in front, so many behind, so many on both sides, let so many mount elephants, so many on horses, let so many stand in chariots," and they establish the rule. Therefore, that place is called a santhāgāra (assembly hall). |
uyyogaṭṭhānato ca āgantvā yāva gehesu allagomayaparibhaṇḍādīni karonti, tāva dve tīṇi divasāni te rājāno tattha santhambhantītipi santhāgāraṃ. |
And having come from the place of mobilization, until they have done things like applying fresh cow-dung and household preparations in their houses, for two or three days those kings assemble there, thus it is also an assembly hall (santhāgāra). |
tesaṃ rājūnaṃ saha atthānusāsanaṃ agārantipi santhāgāraṃ gaṇarājāno hi te, tasmā uppannakiccaṃ ekassa vasena na chijjati, sabbesaṃ chando laddhuṃ vaṭṭati, tasmā sabbe tattha sannipatitvā anusāsanti. |
For those kings, it is also a house for joint instruction on matters of importance (saha atthānusāsanaṃ agāraṃ), thus it is an assembly hall. For they are clan-kings, therefore a matter that has arisen is not decided by one person, the consent of all must be obtained. Therefore, they all gather there and give instruction. |
tena vuttaṃ “saha atthānusāsanaṃ agārantipi santhāgāran”ti. |
It is said for this reason: "a house for joint instruction on matters of importance is also an assembly hall". |
yasmā panete tattha sannipatitvā “imasmiṃ kāle kasituṃ vaṭṭati, imasmiṃ kāle vapitun”ti evamādinā nayena gharāvāsakiccāni sammantayanti, tasmā chiddāvachiddaṃ gharāvāsaṃ tattha santharantītipi santhāgāraṃ. |
And because they gather there and consult on household duties with such methods as, "it is right to plow at this time, to sow at this time," therefore they arrange the household life, with its holes and gaps, there, so it is also an assembly hall (santhāgāra). |
acirakāritaṃ hotīti kaṭṭhakamma-silākamma-cittakammādivasena susajjitaṃ devavimānaṃ viya adhunā niṭṭhāpitaṃ. |
It has been recently made: well-adorned with woodwork, stonework, paintings, and so on, like a celestial mansion, just now completed. |
samaṇena vāti ettha yasmā gharavatthupariggahakāleyeva devatā attano vasanaṭṭhānaṃ gaṇhanti, tasmā “devena vā”ti avatvā “samaṇena vā brāhmaṇena vā kenaci vā manussabhūtenā”ti vuttaṃ. |
by an ascetic or: here, because deities take their dwelling place at the very time the ground for a house is claimed, therefore, without saying "or by a deva," it is said "by an ascetic or a brahmin or by some human being." |
♦ yena bhagavā tenupasaṅkamiṃsūti santhāgāraṃ niṭṭhitanti sutvā “gacchāma, naṃ passissāmā”ti gantvā dvārakoṭṭhakato paṭṭhāya sabbaṃ oloketvā “idaṃ santhāgāraṃ devavimānasadisaṃ ativiya manoramaṃ sassirikaṃ kena paṭhamaṃ paribhuttaṃ amhākaṃ dīgharattaṃ hitāya sukhāya assā”ti cintetvā “amhākaṃ ñātiseṭṭhassa paṭhamaṃ diyyamānepi satthunova anucchavikaṃ, dakkhiṇeyyavasena diyyamānepi satthunova anucchavikaṃ, tasmā paṭhamaṃ satthāraṃ paribhuñjāpessāma, bhikkhusaṅghassa āgamanaṃ karissāma, bhikkhusaṅghe āgate tepiṭakaṃ buddhavacanaṃ āgatameva bhavissati, satthāraṃ tiyāmarattiṃ amhākaṃ dhammakathaṃ kathāpessāma, iti tīhi ratanehi paribhuttaṃ mayaṃ pacchā paribhuñjissāma, evaṃ no dīgharattaṃ hitāya sukhāya bhavissatī”ti sanniṭṭhānaṃ katvā upasaṅkamiṃsu. |
♦ They approached the Blessed One: having heard that the assembly hall was finished, they went, thinking, "Let's go and see it." After looking at everything from the gateway onwards, they thought, "This assembly hall is like a celestial mansion, extremely beautiful and glorious. If it were first used by someone, it would be for our long-term welfare and happiness." They considered, "Even if it were first given to the foremost of our kinsmen, it would be fitting for the Teacher. Even if given on the basis of worthiness for offerings, it would be fitting for the Teacher. Therefore, we will have the Teacher use it first. We will arrange for the arrival of the community of monks. When the community of monks arrives, the Tipiṭaka, the word of the Buddha, will have arrived. We will have the Teacher speak the Dhamma to us for the three watches of the night. Thus, after it has been used by the three jewels, we will use it. In this way, it will be for our long-term welfare and happiness." Having made this decision, they approached. |
♦ yena santhāgāraṃ tenupasaṅkamiṃsūti taṃ divasaṃ kira santhāgāraṃ kiñcāpi rājakulānaṃ dassanatthāya devavimānaṃ viya susajjitaṃ hoti supaṭijaggitaṃ, buddhārahaṃ pana katvā appaññattaṃ. |
♦ They went to the assembly hall: On that day, it seems, the assembly hall, although beautifully decorated like a celestial mansion for the Sakyan rulers to see, and well-maintained, was left unprepared, to be made suitable for the Buddha. |
buddhā hi nāma araññajjhāsayā araññārāmā antogāme vaseyyuṃ vā no vā, tasmā bhagavato manaṃ jānitvāva paññāpessāmāti cintetvā te bhagavantaṃ upasaṅkamiṃsu. |
For Buddhas have a disposition for the forest, they delight in the forest; whether they would dwell in a village or not. Therefore, thinking, "We will prepare it only after knowing the Blessed One's mind," they approached the Blessed One. |
idāni pana manaṃ labhitvā paññāpetukāmā yena santhāgāraṃ tenupasaṅkamiṃsu. |
But now, having received his assent, they, wishing to prepare it, went to where the assembly hall was. |
♦ sabbasanthariṃ santhāgāraṃ santharitvāti yathā sabbameva santhataṃ hoti, evaṃ taṃ santharāpetvā. |
♦ having spread the whole assembly hall with coverings: having had it spread in such a way that it was all covered. |
sabbapaṭhamaṃ tāva “gomayaṃ nāma sabbamaṅgalesu vaṭṭatī”ti sudhāparikammakatampi bhūmiṃ allagomayena opuñchāpetvā parisukkhabhāvaṃ ñatvā yathā akkantaṭṭhāne padaṃ na paññāyati, evaṃ catujjātiyagandhehi limpāpetvā upari nānāvaṇṇe kaṭasārake santharitvā tesaṃ upari mahāpiṭṭhikakojavake ādiṃ katvā hatthattharaka-assattharaka-sīhattharaka-byagghattharakacandattharaka-sūriyattharaka-cittattharakādīhi nānāvaṇṇehi attharaṇehi santharitabbakayuttaṃ sabbokāsaṃ santharāpesuṃ. |
First of all, thinking "cow dung is auspicious in all ceremonies," they had the floor, even though it was plastered, smeared with fresh cow dung. Knowing it was perfectly dry, they had it anointed with perfumes of four kinds so that no footprint would be visible on the trodden spot. Over that, they spread various colored rush-mats, and on top of them, they had the entire space that was to be covered, covered with various colored coverings, beginning with large woolen carpets with long fleece, elephant-rugs, horse-rugs, lion-rugs, tiger-rugs, moon-rugs, sun-rugs, and embroidered rugs. |
tena vuttaṃ “sabbasanthariṃ santhāgāraṃ santharitvā”ti. |
It is for this reason it was said, "having spread the whole assembly hall with coverings." |
♦ āsanāni paññāpetvāti majjhaṭṭhāne tāva maṅgalatthambhaṃ nissāya mahārahaṃ buddhāsanaṃ paññāpetvā tattha yaṃ yaṃ mudukañca manoramañca paccattharaṇaṃ, taṃ taṃ paccattharitvā bhagavato lohitakaṃ manuññadassanaṃ upadhānaṃ upadahitvā upari suvaṇṇarajatatārakavicittaṃ vitānaṃ bandhitvā gandhadāmapupphadāmapattadāmādīhi paccattharaṇehi alaṅkaritvā samantā dvādasahatthaṭṭhāne pupphajālaṃ karitvā tiṃsahatthamattaṃ ṭhānaṃ paṭasāṇiyā parikkhipāpetvā pacchimabhittiṃ nissāya bhikkhusaṅghassa pallaṅkapīṭha-apassayapīṭha-muṇḍapīṭhāni paññāpetvā upari setapaccattharaṇehi paccattharāpetvā pācīnabhittiṃ nissāya attano attano mahāpiṭṭhikakojavake paññāpetvā haṃsalomādipūritāni upadhānāni ṭhapāpesuṃ “evaṃ akilamamānā sabbarattiṃ dhammaṃ suṇissāmā”ti. |
♦ having prepared the seats: In the center, leaning against the auspicious pillar, they prepared the great and precious Buddha-seat. There, they spread whatever soft and pleasing covering there was. They placed the Blessed One's red, charmingly beautiful cushion. Above, they tied a canopy decorated with golden and silver stars. They adorned it with coverings such as garlands of scents, garlands of flowers, and garlands of leaves. They made a net of flowers in a twelve-cubit space all around. They had a space of about thirty cubits enclosed with a cloth screen. Leaning against the western wall, they prepared couches, chairs with backrests, and round seats for the community of monks. They covered them with white coverings on top. Leaning against the eastern wall, they prepared their own large woolen carpets and placed pillows filled with swan-down and other materials, thinking, "Thus we will listen to the Dhamma all night without getting tired." |
idaṃ sandhāya vuttaṃ “āsanāni paññāpetvā”ti. |
This is said in reference to "having prepared the seats." |
♦ udakamaṇikanti mahākucchikaṃ udakacāṭiṃ. |
♦ a water pot: a large-bellied water jar. |
upaṭṭhapetvāti evaṃ bhagavā ca bhikkhusaṅgho ca yathāruciyā hatthe vā dhovissanti pāde vā, mukhaṃ vā vikkhālessantīti tesu tesu ṭhānesu maṇivaṇṇassa udakassa pūrāpetvā vāsatthāya nānāpupphāni ceva udakavāsacuṇṇāni ca pakkhipitvā kadalipaṇṇehi pidahitvā patiṭṭhāpesuṃ. |
having set it up: Thus the Blessed One and the community of monks will wash their hands or feet as they please, or rinse their mouths. In those various places, they had pots filled with jewel-colored water, and for fragrance, they threw in various flowers and fragrant water powders, covered them with banana leaves, and set them up. |
idaṃ sandhāya vuttaṃ “upaṭṭhapetvā”ti. |
This is said in reference to "having set it up". |
♦ telappadīpaṃ āropetvāti rajatasuvaṇṇādimayadaṇḍāsu dīpikāsu yonakarūpakirātarūpakādīnaṃ hatthe ṭhapitasuvaṇṇarajatādimayakapallakādīsu ca telappadīpaṃ jalayitvāti attho. |
♦ having lit the oil lamp: having lit the oil lamp in lamps on stands made of silver, gold, etc., and in bowls made of gold, silver, etc., held in the hands of figures of Yavanas, Kirātas, etc., is the meaning. |
yena bhagavā tenupasaṅkamiṃsūti ettha pana te sakyarājāno na kevalaṃ santhāgārameva, atha kho yojanāvaṭṭe kapilavatthusmiṃ nagaravīthiyopi sammajjāpetvā dhaje ussāpetvā gehadvāresu puṇṇaghaṭe ca kadaliyo ca ṭhapāpetvā sakalanagaraṃ dīpamālādīhi vippakiṇṇatārakaṃ viya katvā “khīrapāyake dārake khīraṃ pāyetha, dahare kumāre lahuṃ lahuṃ bhojetvā sayāpetha, uccāsaddaṃ mā karittha, ajja ekarattiṃ satthā antogāme vasissati, buddhā nāma appasaddakāmā hontī”ti bheriṃ carāpetvā sayaṃ daṇḍadīpikā ādāya yena bhagavā tenupasaṅkamiṃsu. |
They approached the Blessed One: Here, those Sakyan kings not only had the assembly hall swept, but also the city streets in Kapilavatthu, which was a yojana in circumference. They had flags raised, and full pots and banana trees placed at the doors of the houses. They made the whole city like the sky scattered with stars with garlands of lamps, and so on. They had a drum beaten, announcing, "Give milk to the infants who drink milk, feed the young boys quickly and put them to bed, do not make a loud noise, today for one night the Teacher will dwell within the town, for Buddhas love quiet." They themselves, holding staff-lamps, approached the Blessed One. |
♦ atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena navaṃ santhāgāraṃ tenupasaṅkamīti. |
♦ Then the Blessed One, having dressed, taking his bowl and robe, together with the community of monks, approached the new assembly hall. |
“yassa dāni, bhante, bhagavā kālaṃ maññatī”ti evaṃ kira kāle ārocite bhagavā lākhārasena tintarattakoviḷārapupphavaṇṇaṃ rattadupaṭṭaṃ kattariyā padumaṃ kantanto viya saṃvidhāya timaṇḍalaṃ paṭicchādento nivāsetvā suvaṇṇapāmaṅgena padumakalāpaṃ parikkhipanto viya vijjullatāsassirikaṃ kāyabandhanaṃ bandhitvā rattakambalena gajakumbhaṃ pariyonaddhanto viya ratanasatubbedhe suvaṇṇagghike pavāḷajālaṃ khipamāno viya suvaṇṇacetiye rattakambalakañcukaṃ paṭimuñcanto viya gacchantaṃ puṇṇacandaṃ rattavaṇṇavalāhakena paṭicchādayamāno viya kañcanapabbatamatthake supakkalākhārasaṃ parisiñcanto viya cittakūṭapabbatamatthakaṃ vijjullatāya parikkhipanto viya ca sacakkavāḷasineruyugandharaṃ mahāpathaviṃ cāletvā gahitaṃ nigrodhapallavasamānavaṇṇaṃ rattavarapaṃsukūlaṃ pārupitvā gandhakuṭidvārato nikkhami kañcanaguhato sīho viya udayapabbatakūṭato puṇṇacando viya ca. |
"Now, venerable sir, the Blessed One knows the time for it." When the time was thus announced, the Blessed One, like cutting a lotus from a katariya plant with a red upper robe the color of lac-juice-tinted red koviḷāra flowers, arranging it and covering the three maṇḍalas, having dressed, and like encircling a cluster of lotuses with a golden belt, tying the waist-band splendid with lightning flashes, like enveloping the hump of an elephant with a red blanket, like casting a net of coral on a golden reliquary of a hundred cubits, like putting on a red blanket-tunic on a golden cetiya, like covering the full moon as it moves with a red-colored cloud, like pouring ripened lac-juice on the summit of a golden mountain, like encircling the summit of Mount Cittakūṭa with a flash of lightning, and having shaken the great earth with its surrounding wall, Sineru, and Yugandhara, he put on the excellent red rag-robe, the color of a banyan-leaf shoot, and emerged from the door of the fragrant hut like a lion from a golden cave, like the full moon from the peak of the eastern mountain. |
nikkhamitvā pana gandhakuṭipamukhe aṭṭhāsi. |
And having emerged, he stood in the portico of the fragrant hut. |
♦ athassa kāyato meghamukhehi vijjukalāpā viya rasmiyo nikkhamitvā suvaṇṇarasadhārāparisekamañjaripattapupphaphalaviṭape viya ārāmarukkhe kariṃsu. |
♦ Then from his body, like flashes of lightning from the mouths of clouds, rays issued forth and made the monastery trees like branches, leaves, flowers, fruits, and twigs sprinkled with streams of liquid gold. |
tāvadeva ca attano attano pattacīvaramādāya mahābhikkhusaṅgho bhagavantaṃ parivāresi. |
At that very moment, the great community of monks, each taking his own bowl and robe, surrounded the Blessed One. |
te pana parivāretvā ṭhitā bhikkhū evarūpā ahesuṃ appicchā santuṭṭhā pavivittā asaṃsaṭṭhā āraddhavīriyā vattāro vacanakkhamā codakā pāpagarahī sīlasampannā samādhisampannā paññāvimuttivimuttiñāṇadassanasampannāti. |
And those monks who stood surrounding him were of such a nature: of few wishes, content, secluded, unassociated, with aroused energy, speakers, tolerant of admonition, reprovers of evil, endowed with virtue, endowed with concentration, endowed with wisdom, liberation, and the knowledge and vision of liberation. |
tehi parivārito bhagavā rattakambalaparikkhitto viya suvaṇṇakkhandho rattapadumasaṇḍamajjhagatā viya suvaṇṇanāvā pavāḷavedikāparikkhitto viya suvaṇṇapāsādo virocittha. |
Surrounded by them, the Blessed One, like a block of gold wrapped in a red blanket, like a golden boat in the midst of a thicket of red lotuses, like a golden palace surrounded by a coral railing, shone forth. |
sāriputtamoggallānādayo mahātherāpi naṃ meghavaṇṇaṃ paṃsukūlaṃ pārupitvā maṇivammavammikā viya mahānāgā parivārayiṃsu vantarāgā bhinnakilesā vijaṭitajaṭā chinnabandhanā kule vā gaṇe vā alaggā. |
The great elders like Sāriputta and Moggallāna, having put on the cloud-colored rag-robe, surrounded him like great nāgas with jeweled armor, with passion gone, with defilements shattered, with tangles untangled, with bonds cut, unattached to family or group. |
♦ iti bhagavā sayaṃ vītarāgo vītarāgehi, vītadoso vītadosehi, vītamoho vītamohehi, nittaṇho nittaṇhehi, nikkileso nikkilesehi, sayaṃ buddho bahussutabuddhehi parivārito, pattaparivāritaṃ viya kesaraṃ, kesaraparivāritā viya kaṇṇikā, aṭṭhanāgasahassaparivārito viya chaddanto nāgarājā, navutihaṃsasahassaparivārito viya dhataraṭṭho haṃsarājā, senaṅgaparivārito viya cakkavatti, marugaṇaparivārito viya sakko devarājā, brahmagaṇaparivārito viya hāritamahābrahmā, tārāgaṇaparivārito viya puṇṇacando, asamena buddhavesena aparimāṇena buddhavilāsena kapilavatthugamanamaggaṃ paṭipajji. |
♦ Thus the Blessed One, himself free from passion, with those free from passion; free from hate, with those free from hate; free from delusion, with those free from delusion; without craving, with those without craving; without defilements, with those without defilements; himself a Buddha, surrounded by many learned Buddhas; like a kesara flower surrounded by its filaments, like the pericarp surrounded by kesara flowers; like Chaddanta, the king of elephants, surrounded by eight thousand elephants; like Dhataraṭṭha, the king of swans, surrounded by ninety thousand swans; like a universal monarch surrounded by the fourfold army; like Sakka, king of the gods, surrounded by the host of Maruts; like Hārita, the great Brahmā, surrounded by the host of Brahmās; like the full moon surrounded by the host of stars, with the incomparable appearance of a Buddha, with the immeasurable grace of a Buddha, he set out on the road to Kapilavatthu. |
♦ athassa puratthimakāyato suvaṇṇavaṇṇā rasmī uṭṭhahitvā asītihatthaṭṭhānaṃ aggahesi. |
♦ Then from the front of his body, a golden-colored ray arose and took hold of a space of eighty cubits. |
pacchimakāyato dakkhiṇahatthato, vāmahatthato suvaṇṇavaṇṇā rasmī uṭṭhahitvā asītihatthaṭṭhānaṃ aggahesi. |
From the back of his body, from his right hand, from his left hand, a golden-colored ray arose and took hold of a space of eighty cubits. |
upari kesantato paṭṭhāya sabbakesāvattehi moragīvavaṇṇā rasmī uṭṭhahitvā gaganatale asītihatthaṭṭhānaṃ aggahesi. |
From above, from the tip of his hair, from all the whorls of his hair, a peacock-neck-colored ray arose and took hold of a space of eighty cubits in the expanse of the sky. |
heṭṭhā pādatalehi pavāḷavaṇṇā rasmī uṭṭhahitvā ghanapathaviyaṃ asītihatthaṭṭhānaṃ aggahesi. |
From below, from the soles of his feet, a coral-colored ray arose and took hold of a space of eighty cubits on the solid earth. |
evaṃ samantā asītihatthamattaṃ ṭhānaṃ chabbaṇṇā buddharasmiyo vijjotamānā vipphandamānā kañcanadaṇḍadīpikāhi niccharitvā ākāsaṃ pakkhandajālā viya cātuddīpikamahāmeghato nikkhantavijjullatā viya vidhāviṃsu. |
Thus, all around, for a space of eighty cubits, the six-colored Buddha-rays, shining, vibrating, like flames issuing from golden-staffed lamps and leaping into the sky, like flashes of lightning issuing from a great cloud covering the four continents, they darted about. |
sabbadisābhāgā suvaṇṇacampakapupphehi vikiriyamānā viya, suvaṇṇaghaṭā nikkhantasuvaṇṇarasadhārāhi siñcamānā viya, pasāritasuvaṇṇapaṭaparikkhittā viya, verambhavātasamuṭṭhitakiṃsukakaṇikārapupphacuṇṇasamokiṇṇā viya vippakiriṃsu. |
All the quarters of space were scattered as if with golden campaka flowers, as if sprinkled with streams of liquid gold issuing from golden pots, as if wrapped in spread-out golden cloths, as if strewn with the powder of kiṃsuka and kaṇikāra flowers stirred up by the Veramba wind. |
♦ bhagavatopi asītianubyañjanabyāmappabhādvattiṃsavaralakkhaṇasamujjalaṃ sarīraṃ samuggatatārakaṃ viya gaganatalaṃ, vikasitamiva padumavanaṃ, sabbapāliphullo viya yojanasatiko pāricchattako, paṭipāṭiyā ṭhapitānaṃ dvattiṃsūcandānaṃ dvattiṃsasūriyānaṃ dvattiṃsacakkavattīnaṃ dvattiṃsadevarājānaṃ dvattiṃsamahābrahmānaṃ siriyā siriṃ abhibhavamānaṃ viya virocittha, yathā taṃ dasahi pāramīhi dasahi upapāramīhi dasahi paramatthapāramīhi supūritāhi samatiṃsapāramitāhi alaṅkataṃ. |
♦ The Blessed One's body, resplendent with the eighty minor characteristics and the thirty-two marks of a great man, shone like the sky with its risen stars, like a lotus grove in bloom, like the hundred-yojana Pāricchattaka tree in full blossom with all its flowers, as if overpowering the splendor of thirty-two moons, thirty-two suns, thirty-two universal monarchs, thirty-two kings of gods, and thirty-two great Brahmās placed in a row; as it was adorned with the thirty perfections, well-fulfilled through the ten perfections, the ten sub-perfections, and the ten ultimate perfections. |
kappasatasahasādhikāni cattāri asaṅkhyeyyāni dinnadānaṃ rakkhitasīlaṃ katakalyāṇakammaṃ ekasmiṃ attabhāve osaritvā vipākaṃ dātuṃ ṭhānaṃ alabhamānaṃ sambādhapattaṃ viya ahosi. |
The good karma done, the virtue protected, the wholesome deeds performed over four incalculable aeons and a hundred thousand kalpas, which had come to fruition in a single existence, seemed to have no space to give its result, as if it were constricted. |
nāvāsahassabhaṇḍaṃ ekanāvaṃ āropanakālo viya, sakaṭasahassabhaṇḍaṃ ekasakaṭaṃ āropanakālo viya, pañcavīsatiyā nadīnaṃ oghassa sambhijja mukhadvāre ekato rāsībhūtakālo viya ca ahosi. |
It was like the time of loading the goods of a thousand ships onto a single ship, like the time of loading the goods of a thousand carts onto a single cart, and like the time when the flood of twenty-five rivers, having merged, becomes a single mass at the mouth of the estuary. |
♦ imāya buddhasiriyā obhāsamānassāpi ca bhagavato purato anekāni daṇḍadīpikasahassāni ukkhipiṃsu. |
♦ And despite the radiance of this Buddha-splendor, many thousands of staff-lamps were held up before the Blessed One. |
tathā pacchato. |
Likewise behind. |
vāmapasse dakkhiṇapasse. |
On the left side and on the right side. |
jātikusumacampakavanamallikarattuppalanīluppalamakulasinduvārapupphāni ceva nīlapītādivaṇṇasugandhagandhacuṇṇāni ca cātuddīpikameghavissaṭṭhodakavuṭṭhiyo viya vippakiriṃsu. |
Flowers of jasmine, campaka, gardenia, red lotus, blue lotus, and sinduvāra buds, as well as fragrant powders of blue, yellow, and other colors, were scattered like showers of water released from a great cloud covering the four continents. |
pañcaṅgikatūriyanigghosā ceva buddhadhammasaṅghaguṇappaṭisaṃyuttā thutighosā ca sabbadisā pūrayiṃsu. |
The sounds of the five-limbed musical instruments and the sounds of praise connected with the qualities of the Buddha, Dhamma, and Sangha filled all directions. |
devamanussanāgasupaṇṇagandhabbayakkhādīnaṃ akkhīni amatapānaṃ viya labhiṃsu. |
The eyes of devas, humans, nāgas, supaṇṇas, gandhabbas, yakkhas, and others received something like a drink of ambrosia. |
imasmiṃ pana ṭhāne ṭhatvā padasahassena gamanavaṇṇaṃ vattuṃ vaṭṭati. |
From this point, it is possible to describe the grace of his gait with a thousand words. |
tatridaṃ mukhamattaṃ — |
Here is just the introduction: |
♦ “evaṃ sabbaṅgasampanno, kampayanto vasundharaṃ. |
♦ 'Thus, endowed with all limbs, causing the earth to tremble. |
♦ aheṭhayanto pāṇāni, yāti lokavināyako. |
♦ Not harming living beings, the world's guide goes. |
♦ dakkhiṇaṃ paṭhamaṃ pādaṃ, uddharanto narāsabho. |
♦ Lifting his right foot first, the bull among men. |
♦ gacchanto sirisampanno, sobhate dvipaduttamo. |
♦ Walking, full of grace, the best of bipeds shines. |
♦ gacchato buddhaseṭṭhassa, heṭṭhā pādatalaṃ mudu. |
♦ As the best of Buddhas walks, the ground beneath his feet is soft. |
♦ samaṃ samphusate bhūmiṃ, rajasā nupalippati. |
♦ Evenly he touches the earth, and is not smeared by dust. |
♦ ninnaṭṭhānaṃ unnamati, gacchante lokanāyake. |
♦ A low place rises up, as the leader of the world walks. |
♦ unnatañca samaṃ hoti, pathavī ca acetanā. |
♦ And what is high becomes level, and the earth, though inanimate. |
♦ pāsāṇā sakkharā ceva, kathalā khāṇukaṇṭakā. |
♦ Stones and gravel both, stumps and thorns. |
♦ sabbe maggā vivajjanti, gacchante lokanāyake. |
♦ All clear from the path, as the leader of the world walks. |
♦ nātidūre uddharati, naccāsanne ca nikkhipaṃ. |
♦ He does not lift his foot too far, nor place it too near. |
♦ aghaṭṭayanto niyyāti, ubho jāṇū ca gopphake. |
♦ Without striking them, he moves, both knees and ankles. |
♦ nātisīghaṃ pakkamati, sampannacaraṇo muni. |
♦ Not too quickly does he step, the sage with graceful gait. |
♦ na cātisaṇikaṃ yāti, gacchamāno samāhito. |
♦ Nor does he go too slowly, walking with composure. |
♦ uddhaṃ adho ca tiriyaṃ, disañca vidisaṃ tathā. |
♦ Upwards, downwards, and across, to the directions and intermediate directions likewise. |
♦ na pekkhamāno so yāti, yugamattamhi pekkhati. |
♦ He does not go along looking around, but looks a yoke's length ahead. |
♦ nāgavikkantacāro so, gamane sobhate jino. |
♦ With the stride of a noble elephant, the Victor is beautiful in his gait. |
♦ cāruṃ gacchati lokaggo, hāsayanto sadevake. |
♦ The world's chief walks charmingly, delighting gods and men. |
♦ uḷurājāva sobhanto, catucārīva kesarī. |
♦ Shining like the king of stars, like a four-tusked lion. |
♦ tosayanto bahū satte, puraṃ seṭṭhaṃ upāgamī”ti. |
♦ Delighting many beings, he approached the excellent city.' |
♦ vaṇṇakālo nāma kiresa, evaṃvidhesu kālesu buddhassa sarīravaṇṇe vā guṇavaṇṇe vā dhammakathikassa thāmoyeva pamāṇaṃ cuṇṇiyapadehi vā gāthābandhena vā yattakaṃ sakkoti, tattakaṃ vattabbaṃ. |
♦ This, it seems, is the time for description. At such times, whether about the beauty of the Buddha's body or the beauty of his qualities, the Dhamma-speaker's strength is the measure. As much as he can, he should speak, whether in prose or in verse. |
dukkathitanti na vattabbaṃ. |
It should not be said that it is badly spoken. |
appamāṇavaṇṇā hi buddhā, tesaṃ buddhāpi anavasesato vaṇṇaṃ vattuṃ asamatthā, pageva itarā pajāti. |
For the Buddhas are of immeasurable praise; even the Buddhas themselves are unable to speak of their praise exhaustively, let alone other people. |
iminā sirivilāsena alaṅkatappaṭiyattaṃ sakyarājapuraṃ pavisitvā bhagavā pasannacittena janena gandhadhūmavāsacuṇṇādīhi pūjayamāno santhāgāraṃ pāvisi. |
With this splendor, the Blessed One entered the adorned and prepared city of the Sakyan kings and, being honored by the people with joyful hearts with scents, incense, fragrant powders, and so on, entered the assembly hall. |
tena vuttaṃ — “atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena evaṃ santhāgāraṃ tenupasaṅkamī”ti. |
For that reason it was said: "Then the Blessed One, having dressed, taking his bowl and robe, together with the community of monks, approached the new assembly hall." |
♦ bhagavantaṃyeva purakkhatvāti bhagavantaṃ purato katvā. |
♦ with the Blessed One himself at their head: having placed the Blessed One in front. |
tattha bhagavā bhikkhūnañceva upāsakānañca majjhe nisinno gandhodakena nhāpetvā dukūlacumbaṭakena vodakaṃ katvā jātihiṅgulakena majjitvā rattakambalapaliveṭhite pīṭhe ṭhapitarattasuvaṇṇaghanapaṭimā viya ativirocittha. |
There the Blessed One, seated in the midst of the monks and the lay followers, having been bathed with scented water and having had the water wiped away with a muslin cloth, having been polished with red arsenic, shone forth exceedingly, like a solid gold statue placed on a stool wrapped in a red blanket. |
ayaṃ panettha porāṇānaṃ vaṇṇabhaṇanamaggo — |
Here is the ancient way of description: |
♦ “gantvāna maṇḍalamāḷaṃ, nāgavikkantacaraṇo. |
♦ 'Having gone to the circular hall, with the stride of a noble elephant. |
♦ obhāsayanto lokaggo, nisīdi varamāsane. |
♦ Illuminating, the world's chief sat on the excellent seat. |
♦ tasmiṃ nisinno naradammasārathi, |
♦ Seated there, the driver of men to be tamed, |
♦ devātidevo satapuññalakkhaṇo. |
♦ The god of gods, with a hundred marks of merit. |
♦ buddhāsane majjhagato virocati, |
♦ In the middle of the Buddha-seat he shines, |
♦ suvaṇṇanekkhaṃ viya paṇḍukambale. |
♦ Like a golden ornament on a woollen cloth. |
♦ nekkhaṃ jambonadasseva, nikkhittaṃ paṇḍukambale. |
♦ An ornament of Jambu-river gold, placed on a woollen cloth. |
♦ virocati vītamalo, maṇiverocano yathā. |
♦ He shines, free from stain, like the Verocana gem. |
♦ mahāsālova samphullo, nerurājāvalaṅkato. |
♦ Like a great Sal tree in full bloom, like Mount Neru adorned. |
♦ suvaṇṇayūpasaṅkāso, padumo kokanado yathā. |
♦ Like a golden pillar, like a red lotus. |
♦ jalanto dīparukkhova, pabbatagge yathā sikhī. |
♦ Like a flaming lamp-tree, like a fire on a mountain peak. |
♦ devānaṃ pāricchattova, sabbaphullo virocathā”ti. |
♦ Like the Pāricchattaka tree of the gods, in full bloom he shone.' |
♦ kāpilavatthave sakye bahudeva rattiṃ dhammiyā kathāyāti ettha dhammī kathā nāma santhāgārānumodanappaṭisaṃyuttā pakiṇṇakakathā veditabbā. |
♦ The Sakyans of Kapilavatthu for much of the night with a talk on the Dhamma: here the 'talk on the Dhamma' should be understood as a miscellaneous talk connected with the dedication of the assembly hall. |
tadā hi bhagavā ākāsagaṅgaṃ otārento viya pathavojaṃ ākaḍḍhanto viya mahājambuṃ khandhe gahetvā cālento viya yojanikaṃ madhubhaṇḍaṃ cakkayantena pīḷetvā madhupānaṃ pāyamāno viya kāpilavatthavānaṃ sakyānaṃ hitasukhāvahaṃ pakiṇṇakakathaṃ kathesi. |
At that time, the Blessed One, as if bringing down the celestial Ganges, as if drawing up the sap of the earth, as if taking hold of the great Jambu tree by its trunk and shaking it, as if pressing a yojana-sized honeycomb with a wheel-press and making them drink the honey-drink, gave a miscellaneous talk bringing welfare and happiness to the Sakyans of Kapilavatthu. |
“āvāsadānaṃ nāmetaṃ mahārāja mahantaṃ, tumhākaṃ āvāso mayā paribhutto bhikkhusaṅghena paribhutto mayā ca bhikkhusaṅghena ca paribhutto pana dhammaratanena paribhutto yevāti tīhi ratanehi paribhutto nāma hoti. |
"The gift of a dwelling, great king, is great. This dwelling of yours has been used by me, used by the community of monks. And being used by me and the community of monks, it is also used by the jewel of the Dhamma, thus it is called used by the three jewels. |
āvāsadānasmiñhi dinne sabbadānaṃ dinnameva hoti. |
For when the gift of a dwelling is given, all gifts are given. |
bhūmaṭṭhakapaṇṇasālāya vā sākhāmaṇḍapassa vāpi ānisaṃso nāma paricchindituṃ na sakkā”ti nānānayavicittaṃ bahuṃ dhammakathaṃ kathetvā — |
The merit of even an eight-posted leaf-hut or a branch-pavilion cannot be measured," thus he gave a long and varied talk on the Dhamma with many methods, saying: |
♦ “sītaṃ uṇhaṃ paṭihanti, tato vāḷamigāni ca. |
♦ 'It wards off cold and heat, and then wild beasts too. |
♦ sarīsape ca makase, sisire cāpi vuṭṭhiyo. |
♦ And creeping things and mosquitoes, and in winter, rains. |
♦ tato vātātapo ghoro, sañjāto paṭihaññati. |
♦ From there, the fierce wind and sun that arise are warded off. |
♦ leṇatthañca sukhatthañca, jhāyituñca vipassituṃ. |
♦ For shelter and for comfort, and to meditate and see. |
♦ vihāradānaṃ saṅghassa, aggaṃ buddhena vaṇṇitaṃ. |
♦ The gift of a monastery to the Sangha is praised by the Buddha as supreme. |
♦ tasmā hi paṇḍito poso, sampassaṃ atthamattano. |
♦ Therefore, a wise person, seeing his own good. |
♦ vihāre kāraye ramme, vāsayettha bahussute. |
♦ Should have lovely monasteries built, and house the learned there. |
♦ tesaṃ annañca pānañca, vatthasenāsanāni ca. |
♦ To them, food and drink, cloth and lodgings. |
♦ dadeyya ujubhūtesu, vippasannena cetasā. |
♦ One should give to the upright, with a clear and faithful mind. |
♦ te tassa dhammaṃ desenti, sabbadukkhāpanūdanaṃ. |
♦ They teach him the Dhamma, that dispels all suffering. |
♦ yaṃ so dhammaṃ idhaññāya, parinibbāti anāsavo”ti. |
♦ That Dhamma which he, having known here, attains Nibbāna, free from cankers.' |
— |
— |
♦ evaṃ ayampi āvāse ānisaṃso, ayampi ānisaṃsoti bahudevarattiṃ atirekataraṃ diyaḍḍhayāmaṃ āvāsānisaṃsakathaṃ kathesi. |
♦ Thus, "this is the benefit of a dwelling, this is the benefit," he spoke for a long time, for more than one and a half watches of the night, on the benefits of a dwelling. |
tattha imā gāthāva saṅgahaṃ āruḷhā, pakiṇṇakadhammadesanā pana saṅgahaṃ na ārohati. |
Therein, these verses have been included in the summary; the miscellaneous Dhamma discourse, however, is not included in the summary. |
sandassesītiādīni vuttatthāneva. |
'Having instructed,' and so on, have the meanings already stated. |
♦ āyasmantaṃ ānandaṃ āmantesīti dhammakathaṃ kathāpetukāmo jānāpesi. |
♦ He addressed the venerable Ānanda: wishing to have the Dhamma taught, he made it known. |
atha kasmā sāriputtamahāmoggallānamahākassapādīsu asītimahātheresu vijjamānesu bhagavā ānandattherassa bhāramakāsīti. |
Now why, when the eighty great elders such as Sāriputta, Mahāmoggallāna, and Mahākassapa were present, did the Blessed One give the task to the elder Ānanda? |
parisajjhāsayavasena. āyasmā hi ānando bahussutānaṃ aggo, pahosi parimaṇḍalehi padabyañjanehi madhuradhammakathaṃ kathetunti sākiyamaṇḍale pākaṭo paññāto. |
Because of the disposition of the assembly. The venerable Ānanda was the foremost of the very learned; he was able, with well-rounded words and phrases, to give a sweet Dhamma talk, and was well-known and famous in the Sakyan community. |
tassa sakyarājūhi vihāraṃ gantvāpi dhammakathā sutapubbā, orodhā pana nesaṃ na yathāruciyā vihāraṃ gantuṃ labhanti, tesaṃ etadahosi — “aho vata bhagavā appaṃyeva dhammakathaṃ kathetvā amhākaṃ ñātiseṭṭhassa ānandassa bhāraṃ kareyyā”ti. |
The Sakyan rulers had previously heard his Dhamma talks when they went to the monastery, but their ladies of the harem could not go to the monastery as they pleased. It occurred to them: "Oh, if only the Blessed One would give a short Dhamma talk and then give the task to our noble kinsman Ānanda!" |
tesaṃ ajjhāsayavasena bhagavā tasseva bhāramakāsi. |
Because of their disposition, the Blessed One gave the task to him. |
♦ sekho pāṭipadoti paṭipannako sekhasamaṇo. |
♦ the learner on the path: the ascetic who is a learner, a practitioner. |
so tuyhaṃ paṭibhātu upaṭṭhātu, tassa paṭipadaṃ desehīti paṭipadāya puggalaṃ niyametvā dasseti. |
May it be clear to you, may it occur to you, teach his path; thus he points out the person by way of the path. |
kasmā pana bhagavā imaṃ paṭipadaṃ niyamesi? |
Now why did the Blessed One specify this path? |
bahūhi kāraṇehi. |
For many reasons. |
ime tāva sakyā maṅgalasālāya maṅgalaṃ paccāsīsanti vaḍḍhiṃ icchanti, ayañca sekhapaṭipadā mayhaṃ sāsane maṅgalapaṭipadā vaḍḍhamānakapaṭipadātipi imaṃ paṭipadaṃ niyamesi. |
These Sakyans, for their part, hope for a blessing in the auspicious hall, they desire growth, and this learner's path is the auspicious path in my teaching, the path of growth; thus he specified this path. |
tassañca parisati sekhāva bahū nisinnā, te attanā paṭividdhaṭṭhāne kathīyamāne akilamantāva sallakkhessantītipi imaṃ paṭipadaṃ niyamesi. |
And in that assembly, many were learners; when the state they had realized was being discussed, they would understand without tiring; thus also he specified this path. |
āyasmā ca ānando sekhapaṭisambhidāpattova, so attanā paṭividdhe paccakkhaṭṭhāne kathento akilamanto viññāpetuṃ sakkhissatītipi imaṃ paṭipadaṃ niyamesi. |
And the venerable Ānanda had himself attained the analytical knowledges of a learner; speaking on the state he had realized as a direct experience, he would be able to explain it without tiring; thus also he specified this path. |
sekhapaṭipadāya ca tissopi sikkhā osaṭā, tattha adhisīlasikkhāya kathitāya sakalaṃ vinayapiṭakaṃ kathitameva hoti, adhicittasikkhāya kathitāya sakalaṃ suttantapiṭakaṃ kathitaṃ hoti, adhipaññāsikkhāya kathitāya sakalaṃ abhidhammapiṭakaṃ kathitaṃ hoti, ānando ca bahussuto tipiṭakadharo, so pahoti tīhi piṭakehi tisso sikkhā kathetuṃ, evaṃ kathite sakyānaṃ maṅgalameva vaḍḍhiyeva bhavissatītipi imaṃ paṭipadaṃ niyamesi. |
And in the learner's path, the three trainings are included. There, when the training in higher virtue is spoken of, the entire Vinaya Piṭaka is spoken of. When the training in higher mind is spoken of, the entire Suttanta Piṭaka is spoken of. When the training in higher wisdom is spoken of, the entire Abhidhamma Piṭaka is spoken of. And Ānanda is very learned, a master of the Tipiṭaka. He is able to teach the three trainings from the three Piṭakas. When taught thus, it will be an auspicious blessing and growth for the Sakyans; thus also he specified this path. |
♦ piṭṭhi me āgilāyatīti kasmā āgilāyati? |
♦ My back is aching: why is it aching? |
bhagavato hi chabbassāni padhānaṃ padahantassa mahantaṃ kāyadukkhaṃ ahosi, athassa aparabhāge mahallakakāle piṭṭhivāto uppajji. |
For the Blessed One, while striving in the striving for six years, had great bodily pain. Then, in his later years, a wind in the back arose. |
akāraṇaṃ vā etaṃ. |
Or this is without reason. |
pahoti hi bhagavā uppannaṃ vedanaṃ vikkhambhetvā ekampi dvepi sattāhe ekapallaṅkena nisīdituṃ. |
The Blessed One is able to suppress an arisen feeling and sit in one posture for one or two or seven days. |
santhāgārasālaṃ pana catūhi iriyāpathehi paribhuñjitukāmo ahosi, tattha pādadhovanaṭṭhānato yāva dhammāsanā agamāsi, ettake ṭhāne gamanaṃ nipphannaṃ. |
But he wished to use the assembly hall with the four postures. Therein, from the place of washing the feet, he went as far as the Dhamma seat; in this space, walking was accomplished. |
dhammāsanaṃ patto thokaṃ ṭhatvā nisīdi, ettake ṭhānaṃ. |
Having reached the Dhamma seat, he stood for a short while and sat down; in this space, standing. |
diyaḍḍhayāmaṃ dhammāsane nisīdi, ettake ṭhāne nisajjā nipphannā. |
For one and a half watches, he sat on the Dhamma seat; in this space, sitting was accomplished. |
idāni dakkhiṇena passena thokaṃ nipanne sayanaṃ nipphajjissatīti evaṃ catūhi iriyāpathehi paribhuñjitukāmo ahosi. |
Now, if he were to lie down for a short while on his right side, lying down would be accomplished; thus he wished to use it with the four postures. |
upādinnakasarīrañca nāma “no āgilāyatī”ti na vattabbaṃ, tasmā ciraṃ nisajjāya sañjātaṃ appakampi āgilāyanaṃ gahetvā evamāha. |
And of a body that has been taken up, it should not be said "it does not ache." Therefore, taking even the slight aching that arose from sitting for a long time, he spoke thus. |
♦ saṅghāṭiṃ paññāpetvāti santhāgārassa kira ekapasse te rājāno paṭṭasāṇiṃ parikkhipāpetvā kappiyamañcakaṃ paññapetvā kappiyapaccattharaṇena attharitvā upari suvaṇṇa-tāraka-gandhamālā-dāmapaṭimaṇḍitaṃ vitānaṃ bandhitvā gandhatelappadīpaṃ āropayiṃsu “appeva nāma satthā dhammāsanato vuṭṭhāya thokaṃ vissamanto idha nipajjeyya, evaṃ no imaṃ santhāgāraṃ bhagavatā catūhi iriyāpathehi paribhuttaṃ dīgharattaṃ hitāya sukhāya bhavissatī”ti. |
♦ having had his outer robe folded: it seems that on one side of the assembly hall, those kings had a cloth screen set up, a suitable couch prepared and spread with a suitable covering. Above, they tied a canopy adorned with gold-star and fragrant-garland patterns, and lit a fragrant oil lamp, thinking, "Perhaps the Teacher, having risen from the Dhamma seat and resting for a short while, might lie down here. Thus this assembly hall, having been used by the Blessed One in the four postures, will be for our long-term welfare and happiness." |
satthāpi tadeva sandhāya tattha saṅghāṭiṃ paññapetvā nipajji. |
The Teacher also, with that in mind, had his outer robe folded there and lay down. |
uṭṭhānasaññaṃ manasi karitvāti ettakaṃ kālaṃ atikkamitvā vuṭṭhahissāmīti vuṭṭhānasaññaṃ citte ṭhapetvā. |
having put the perception of rising in his mind: having set in his mind the perception of rising, thinking, "after such and such a time has passed, I will get up." |
♦ 23. mahānāmaṃ sakkaṃ āmantesīti so kira tasmiṃ kāle tassaṃ parisati jeṭṭhako pāmokkho, tasmiṃ saṅgahite sesaparisā saṅgahitāva hotīti thero tameva āmantesi. |
♦ 23. he addressed Mahānāma the Sakyan: he, it seems, at that time was the chief and foremost in that assembly. When he was won over, the rest of the assembly was also won over, so the elder addressed him. |
sīlasampannoti sīlena sampanno, sampannasīlo paripuṇṇasīloti attho. |
endowed with virtue: endowed with virtue, of accomplished virtue, of perfected virtue, is the meaning. |
saddhammehīti sundaradhammehi, sataṃ vā sappurisānaṃ dhammehi. |
with good qualities: with beautiful qualities, or with the qualities of good and virtuous people. |
♦ 24. kathañca mahānāmāti iminā ettakena ṭhānena sekhapaṭipadāya mātikaṃ ṭhapetvā paṭipāṭiyā vitthāretukāmo evamāha. |
♦ 24. And how, Mahānāma?: by this much, having laid down the matrix for the learner's path, wishing to explain it in sequence, he said thus. |
tattha sīlasampannotiādīni “sampannasīlā, bhikkhave, viharathā”ti ākaṅkheyyasuttādīsu vuttanayeneva veditabbāni. |
Therein, 'endowed with virtue' and so on should be understood in the way that it is said in the Ākaṅkheyya Sutta and others: "Dwell, O monks, endowed with virtue." |
♦ 25. kāyaduccaritenātiādīsu upayogatthe karaṇavacanaṃ, hiriyitabbāni kāyaduccaritādīni hiriyati jigucchatīti attho. |
♦ 25. by bodily misconduct: here the instrumental case is used in the sense of an object; he is ashamed of, he is disgusted with bodily misconduct and so on which are to be ashamed of, is the meaning. |
ottappaniddese hetvatthe karaṇavacanaṃ, kāyaduccaritādīhi ottappassa hetubhūtehi ottappati bhāyatīti attho. |
In the explanation of moral dread, the instrumental case is in the sense of a cause; he is afraid of, he dreads bodily misconduct and so on, which are the cause of moral dread, is the meaning. |
āraddhavīriyoti paggahitavīriyo anosakkitamānaso. |
with energy aroused: with vigor stirred up, with an unflagging mind. |
pahānāyāti pahānatthāya. |
for abandoning: for the sake of abandoning. |
upasampadāyāti paṭilābhatthāya. |
for attaining: for the sake of acquiring. |
thāmavāti vīriyathāmena samannāgato. |
mighty: endowed with the might of energy. |
daḷhaparakkamoti thiraparakkamo. |
of steadfast endeavor: of firm endeavor. |
anikkhittadhuro kusalesu dhammesūti kusalesu dhammesu anoropitadhuro anosakkitavīriyo. |
not having thrown off the yoke in wholesome things: not having laid down the yoke in wholesome things, with unflagging energy. |
paramenāti uttamena. |
with the highest: with the supreme. |
satinepakkenāti satiyā ca nipakabhāvena ca. |
with mindfulness and discretion: with mindfulness and with the state of being discreet. |
kasmā pana satibhājaniye paññā āgatāti? |
Now why has wisdom come in the section on mindfulness? |
satiyā balavabhāvadīpanatthaṃ. |
To show the strong nature of mindfulness. |
paññāvippayuttā hi sati dubbalā hoti, sampayuttā balavatīti. |
For mindfulness dissociated from wisdom is weak, but associated with it, it is strong. |
♦ cirakatampīti attanā vā parena vā kāyena cirakataṃ cetiyaṅgaṇavattādi asīti mahāvattapaṭipattipūraṇaṃ. |
♦ Even what was done long ago: the fulfillment of the eighty great observances, such as the duty at a cetiya-courtyard, done long ago by oneself or another with the body. |
cirabhāsitampīti attanā vā parena vā vācāya cirabhāsitaṃ sakkaccaṃ uddisana-uddisāpana-dhammosāraṇa-dhammadesanā-upanisinnakathā-anumodaniyādivasena pavattitaṃ vacīkammaṃ. |
Even what was spoken long ago: the verbal action performed long ago by oneself or another with speech, by way of careful recitation, causing recitation, expounding the Dhamma, teaching the Dhamma, talk while sitting near, giving thanks, and so on. |
saritā anussaritāti tasmiṃ kāyena cirakate “kāyo nāma kāyaviññatti, cirabhāsite vācā nāma vacīviññatti. |
he remembers and recollects: in that which was done long ago by the body, he recollects and recollects that "the body is bodily intimation; in that which was spoken long ago, speech is verbal intimation. |
tadubhayampi rūpaṃ, taṃsamuṭṭhāpikā cittacetasikā arūpaṃ. |
Both of these are form; the mind and mental factors that originate them are formless. |
iti ime rūpārūpadhammā evaṃ uppajjitvā evaṃ niruddhā”ti sarati ceva anussarati ca, satisambojjhaṅgaṃ samuṭṭhāpetīti attho. |
Thus, these form-and-formless phenomena, having arisen in this way, have ceased in this way." He remembers and recollects, he arouses the enlightenment factor of mindfulness, is the meaning. |
bojjhaṅgasamuṭṭhāpikā hi sati idha adhippetā. |
For the mindfulness that arouses the enlightenment factors is intended here. |
tāya satiyā esa sakimpi saraṇena saritā, punappunaṃ saraṇena anussaritāti veditabbā. |
By that mindfulness, he is to be understood as 'remembering' by a single act of remembering, and 'recollecting' by repeated acts of remembering. |
♦ udayatthagāminiyāti pañcannaṃ khandhānaṃ udayavayagāminiyā udayañca vayañca paṭivijjhituṃ samatthāya. |
♦ that leads to rise and fall: that is capable of penetrating the rise and fall, the arising and passing away, of the five aggregates. |
ariyāyāti vikkhambhanavasena ca samucchedavasena ca kilesehi ārakā ṭhitāya parisuddhāya. |
noble: standing far from defilements by way of suppression and eradication, pure. |
paññāya samannāgatoti vipassanāpaññāya ceva maggapaññāya ca samaṅgībhūto. |
endowed with wisdom: endowed with the wisdom of insight and with the wisdom of the path. |
nibbedhikāyāti sāyeva nibbijjhanato nibbedhikāti vuccati, tāya samannāgatoti attho. |
penetrating: the same is called 'penetrating' because it pierces through; endowed with that, is the meaning. |
tattha maggapaññāya samucchedavasena anibbiddhapubbaṃ apadālitapubbaṃ lobhakkhandhaṃ dosakkhandhaṃ mohakkhandhaṃ nibbijjhati padāletīti nibbedhikā. |
Therein, by the wisdom of the path, by way of eradication, it pierces and shatters the mass of greed, the mass of hatred, and the mass of delusion, which have never been pierced or shattered before; thus it is 'penetrating'. |
vipassanāpaññāya tadaṅgavasena nibbedhikāya maggapaññāya paṭilābhasaṃvattanato cāti vipassanā “nibbedhikā”ti vattuṃ vaṭṭati. |
And because the wisdom of insight contributes to the attainment of the penetrating wisdom of the path as its counterpart, insight can also be called 'penetrating'. |
sammā dukkhakkhayagāminiyāti idhāpi maggapaññā “sammā hetunā nayena vaṭṭadukkhaṃ khepayamānā gacchatīti sammā dukkhakkhayagāminī nāma. |
that leads to the complete destruction of suffering: here too, the wisdom of the path is called 'that which leads to the complete destruction of suffering' because it goes along destroying the suffering of the round of existence by a right cause and method. |
vipassanā tadaṅgavasena vaṭṭadukkhañca kilesadukkhañca khepayamānā gacchatīti dukkhakkhayagāminī. |
Insight, as its counterpart, goes along destroying the suffering of the round and the suffering of defilements, thus it 'leads to the destruction of suffering'. |
dukkhakkhayagāminiyā vā maggapaññāya paṭilābhasaṃvattanato esā dukkhakkhayagāminī”ti veditabbā. |
Or, because it contributes to the attainment of the wisdom of the path which leads to the destruction of suffering, it is to be understood as 'that which leads to the destruction of suffering'. |
♦ 26. abhicetasikānanti abhicittaṃ seṭṭhacittaṃ sitānaṃ nissitānaṃ. |
♦ 26. pertaining to the higher mind: of those states that are connected to, dependent on, the higher mind, the excellent mind. |
diṭṭhadhammasukhavihārānanti appitappitakkhaṇe sukhapaṭilābhahetūnaṃ. |
for blissful dwelling in the here-and-now: which are causes for the attainment of bliss in the very moment of absorption. |
nikāmalābhīti icchiticchitakkhaṇe samāpajjitā. |
a ready attainer: one who enters absorption at the very moment he wishes. |
akicchalābhīti nidukkhalābhī. |
an attainer without trouble: an attainer without difficulty. |
akasiralābhīti vipulalābhī. |
an attainer without hardship: an attainer of abundance. |
paguṇabhāvena eko icchiticchitakkhaṇe samāpajjituṃ sakkoti, samādhipāripanthikadhamme pana akilamanto vikkhambhetuṃ na sakkoti, so attano anicchāya khippameva vuṭṭhāti, yathāparicchedavasena samāpattiṃ ṭhapetuṃ na sakkoti ayaṃ kicchalābhī kasiralābhī nāma. |
Due to proficiency, one is able to enter absorption at the very moment one wishes, but one is not able to suppress the mental states that are obstacles to concentration without getting tired. He rises quickly against his own will, he is not able to maintain the absorption according to a set limit. This one is called a 'troublesome attainer', a 'hardship attainer'. |
eko icchiticchitakkhaṇe ca samāpajjituṃ sakkoti, samādhipāripanthikadhamme ca akilamanto vikkhambheti, so yathāparicchedavaseneva vuṭṭhātuṃ sakkoti, ayaṃ akicchalābhī akasiralābhī nāma. |
One is able to enter absorption at the very moment one wishes, and one also suppresses the mental states that are obstacles to concentration without getting tired. He is able to rise only according to the set limit. This one is called 'an attainer without trouble', 'an attainer without hardship'. |
♦ 27. ayaṃ vuccati mahānāma ariyasāvako sekho pāṭipadoti mahānāma ariyasāvako sekho pāṭipado vipassanāgabbhāya vaḍḍhamānakapaṭipadāya samannāgatoti vuccatīti dasseti. |
♦ 27. This, Mahānāma, is called a noble disciple who is a learner on the path: it shows that this, Mahānāma, a noble disciple who is a learner on the path, is said to be endowed with the growing path that is pregnant with insight. |
apuccaṇḍatāyāti apūtiaṇḍatāya. |
because the egg is not rotten: because the egg is not putrid. |
bhabbo abhinibbhidāyāti vipassanādiñāṇappabhedāya bhabbo. |
is capable of breaking through: is capable of the breakthrough of knowledge, starting with insight. |
sambodhāyāti ariyamaggāya. |
for enlightenment: for the noble path. |
anuttarassa yogakkhemassāti arahattaṃ anuttaro yogakkhemo nāma, tadabhigamāya bhabboti dasseti. |
of the supreme security from bondage: arahantship is called the supreme security from bondage; he shows that one is capable of attaining it. |
yā panāyamettha atthadīpanatthaṃ upamā āhaṭā, sā cetokhilasutte vuttanayeneva veditabbā. |
The simile that is brought in here to clarify the meaning should be understood in the way it is stated in the Cetokhila Sutta. |
kevalañhi tattha “tassā kukkuṭiyā aṇḍesu tividhakiriyakaraṇaṃ viya hi imassa bhikkhuno ussoḷhipannarasehi aṅgehi samannāgatabhāvo”ti yaṃ evaṃ opammasaṃsandanaṃ āgataṃ, taṃ idha evaṃ sīlasampanno hotītiādivacanato “tassā kukkuṭiyā aṇḍesu tividhakiriyakaraṇaṃ viya imassa bhikkhuno sīlasampannatādīhi pannarasehi dhammehi samaṅgibhāvo”ti. |
The only difference is that there, "just as the hen's threefold action on the eggs, so is this bhikkhu's possession of the fifteen factors of exertion," this comparison has come. Here, from the words "he is endowed with virtue," and so on, it should be connected as: "just as the hen's threefold action on the eggs, so is this bhikkhu's endowment with the fifteen qualities beginning with being endowed with virtue." |
evaṃ yojetvā veditabbaṃ. |
Thus it should be understood. |
sesaṃ sabbattha vuttasadisameva. |
The rest is just like what has been said everywhere. |
♦ 28. imaṃyeva anuttaraṃ upekkhāsatipārisuddhinti imaṃ paṭhamādijjhānehi asadisaṃ uttamaṃ catutthajjhānikaṃ upekkhāsatipārisuddhiṃ. |
♦ 28. this very supreme purity of mindfulness due to equanimity: this supreme purity of mindfulness of the fourth jhana, which is unlike the first and other jhanas. |
paṭhamābhinibbhidāti paṭhamo ñāṇabhedo. |
the first breaking through: the first breakthrough of knowledge. |
dutiyādīsupi eseva nayo. |
The same method applies to the second and so on. |
kukkuṭacchāpako pana ekavāraṃ mātukucchito ekavāraṃ aṇḍakosatoti dve vāre jāyati. |
A chick, however, is born twice: once from its mother's womb, and once from the eggshell. |
ariyasāvako tīhi vijjāhi tāyo vāre jāyati. |
A noble disciple is born thrice through the three knowledges. |
pubbenivāsacchādakaṃ tamaṃ vinodetvā pubbenivāsañāṇena paṭhamaṃ jāyati, sattānaṃ cutipaṭisandhicchādakaṃ tamaṃ vinodetvā dibbacakkhuñāṇena dutiyaṃ jāyati, catusaccapaṭicchādakaṃ tamaṃ vinodetvā āsavakkhayañāṇena tatiyaṃ jāyati. |
Having dispelled the darkness that conceals past lives, he is born for the first time with the knowledge of past lives. Having dispelled the darkness that conceals the death and rebirth of beings, he is born for the second time with the knowledge of the divine eye. Having dispelled the darkness that conceals the Four Noble Truths, he is born for the third time with the knowledge of the destruction of the cankers. |
♦ 29. idampissa hoti caraṇasminti idampi sīlaṃ assa bhikkhuno caraṇaṃ nāma hotīti attho. |
♦ 29. This is also part of his conduct: this virtue is also called the conduct of this monk, is the meaning. |
caraṇaṃ nāma bahu anekavidhaṃ, sīlādayo pannarasadhammā, tattha idampi ekaṃ caraṇanti attho. |
Conduct is many and of various kinds; the fifteen qualities starting with virtue, there, this is also one conduct, is the meaning. |
padattho pana carati tena agatapubbaṃ disaṃ gacchatīti caraṇaṃ. |
The etymology, however, is: he walks (carati), he goes to a direction not gone to before with it, thus it is conduct (caraṇaṃ). |
esa nayo sabbattha. |
This is the method everywhere. |
♦ idampissa hoti vijjāyāti idaṃ pubbenivāsañāṇaṃ tassa vijjā nāma hotīti attho. |
♦ This is his knowledge: this knowledge of past lives is called his knowledge, is the meaning. |
vijjā nāma bahu anekavidhā, vipassanañāṇādīni aṭṭha ñāṇāni, tattha idampi ñāṇaṃ ekā vijjātipi attho. |
Knowledge is many and of various kinds; the eight knowledges starting with insight-knowledge, there, this knowledge is also one knowledge, is the meaning. |
padattho pana vinivijjhitvā etāya jānātīti vijjā. |
The etymology, however, is: having penetrated with it, he knows, thus it is knowledge (vijjā). |
esa nayo sabbattha. |
This is the method everywhere. |
vijjāsampanno itipīti tīhi vijjāhi vijjāsampanno itipi. |
so endowed with knowledge: so endowed with knowledge by the three knowledges. |
caraṇasampanno itipīti pañcadasahi dhammehi caraṇasampanno itipi. |
so endowed with conduct: so endowed with conduct by the fifteen qualities. |
tadubhayena pana vijjācaraṇasampanno itipīti. |
And by both of these, so endowed with knowledge and conduct. |
♦ 30. sanaṅkumārenāti porāṇakakumārena, cirakālato paṭṭhāya kumāroti paññātena. |
♦ 30. By Sanaṅkumāra: by the ancient youth, known as a youth since long ago. |
so kira manussapathe pañcacūḷakakumārakakāle jhānaṃ nibbattetvā aparihīnajjhāno brahmaloke nibbatti, tassa so attabhāvo piyo ahosi manāpo, tasmā tādiseneva attabhāvena carati, tena naṃ sanaṅkumāroti sañjānanti. |
It is said that in his human existence, in his youth with five topknots, he developed jhānas and, with his jhānas not having declined, was reborn in the Brahma world. That existence was dear and pleasing to him, so he continues in that same kind of existence. Therefore, they recognize him as Sanaṅkumāra (the Ever-Youthful). |
janetasminti janitasmiṃ, pajāyāti attho. |
among this folk: among this generated folk, among the people, is the meaning. |
ye gottapaṭisārinoti ye janetasmiṃ gottaṃ paṭisaranti “ahaṃ gotamo, ahaṃ kassapo”ti, tesu loke gottapaṭisārīsu khattiyo seṭṭho. |
those who have recourse to clan: those who, among this folk, have recourse to their clan, saying "I am a Gotama, I am a Kassapa," among those in the world who have recourse to clan, the Khattiya (warrior-noble) is best. |
anumatā bhagavatāti mama pañhabyākaraṇena saddhiṃ saṃsanditvā desitāti ambaṭṭhasutte buddhena bhagavatā “ahampi, ambaṭṭha, evaṃ vadāmi — |
approved by the Blessed One: taught in conjunction with my answering of the question; as in the Ambaṭṭha Sutta, by the Buddha, the Blessed One, "I too, Ambaṭṭha, say thus: |
♦ ‘khattiyo seṭṭho janetasmiṃ, ye gottapaṭisārino. |
♦ 'The Khattiya is the best among this folk, who have recourse to clan. |
♦ vijjācaraṇasampanno, so seṭṭho devamānuse’ti”. |
♦ Endowed with knowledge and conduct, he is the best among gods and humans.' |
— |
— |
♦ evaṃ bhāsantena anuññātā anumoditā. |
♦ Thus spoken, it was consented to and approved. |
sādhu sādhu ānandāti, bhagavā kira ādito paṭṭhāya niddaṃ anokkamantova imaṃ suttaṃ sutvā ānandena sekhapaṭipadāya kūṭaṃ gahitanti ñatvā uṭṭhāya pallaṅkaṃ ābhujitvā nisinno sādhukāraṃ adāsi. |
Good, good, Ānanda: The Blessed One, it is said, having heard this sutta from the beginning without falling asleep, and knowing that Ānanda had reached the pinnacle of the learner's path, got up, sat cross-legged, and gave his approval. |
ettāvatā ca pana idaṃ suttaṃ jinabhāsitaṃ nāma jātaṃ. |
And with that, this sutta came to be called 'spoken by the Jina (Conqueror)'. |
sesaṃ sabbattha uttānamevāti. |
The rest is clear in all respects. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ From the Papañcasūdanī, the Commentary to the Majjhima Nikāya |
♦ sekhasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Sekha Sutta is finished. |
♦ 4. potaliyasuttavaṇṇanā |
♦ 4. Explanation of the Potaliya Sutta |
♦ [unnamed] |
♦ [unnamed] |
♦ 31. evaṃ me sutanti potaliyasuttaṃ. |
♦ 31. Thus I have heard, is the Potaliya Sutta. |
tattha aṅguttarāpesūti aṅgāyeva so janapado, mahiyā panassa uttarena yā āpo, tāsaṃ avidūrattā uttarāpotipi vuccati. |
There, among the Aṅguttarāpas: that country is indeed Aṅga, but because of its proximity to the waters that are to the north of its land, it is also called Uttarāpa (Northern Waters). |
kataramahiyā uttarena yā āpoti, mahāmahiyā. |
The waters north of which land? Of the great land. |
tatthāyaṃ āvibhāvakathā — ayaṃ kira jambudīpo dasasahassayojanaparimāṇo. |
Here is the story of its manifestation: this Jambudīpa has a perimeter of ten thousand leagues. |
tattha ca catusahassayojanappamāṇo padeso udakena ajjhotthaṭo samuddoti saṅkhaṃ gato . |
There, a region measuring four thousand leagues is covered by water and is known as the ocean. |
tisahassayojanappamāṇe manussā vasanti. |
In a region measuring three thousand leagues, humans dwell. |
tisahassayojanappamāṇe himavā patiṭṭhito ubbedhena pañcayojanasatiko caturāsītikūṭasahassapaṭimaṇḍito samantato sandamānapañcasatanadīvicitto, yattha āyāmavitthārena ceva gambhīratāya ca paṇṇāsapaṇṇāsayojanā diyaḍḍhayojanasataparimaṇḍalā anotattadaho kaṇṇamuṇḍadaho rathakāradaho chaddantadaho kuṇāladaho mandākinīdaho sīhapapātadahoti satta mahāsarā patiṭṭhitā. |
In a region measuring three thousand leagues, the Himālaya is situated, five hundred leagues in height, adorned with eighty-four thousand peaks, beautified by five hundred rivers flowing around it, where the seven great lakes are situated: Anotatta Lake, Kaṇṇamuṇḍa Lake, Rathakāra Lake, Chaddanta Lake, Kuṇāla Lake, Mandākinī Lake, and Sīhapapāta Lake, each fifty leagues in length and breadth, and fifty leagues in depth, with a circumference of one hundred and fifty leagues. |
tesu anotattadaho sudassanakūṭaṃ citrakūṭaṃ kāḷakūṭaṃ gandhamādanakūṭaṃ kelāsakūṭanti imehi pañcahi pabbatehi parikkhitto. |
Among them, the Anotatta Lake is surrounded by these five mountains: Sudassanakūṭa, Citrakūṭa, Kāḷakūṭa, Gandhamādanakūṭa, and Kelāsakūṭa. |
♦ tattha sudassanakūṭaṃ sovaṇṇamayaṃ dviyojanasatubbedhaṃ antovaṅkaṃ kākamukhasaṇṭhānaṃ tameva saraṃ paṭicchādetvā ṭhitaṃ. |
♦ There the Sudassana peak, made of gold, two hundred leagues high, curved inward in the shape of a crow's beak, stands covering that very lake. |
citrakūṭaṃ sabbaratanamayaṃ. |
The Citrakūṭa peak is made of all kinds of gems. |
kāḷakūṭaṃ añjanamayaṃ. |
The Kāḷakūṭa peak is made of black mineral. |
gandhamādanakūṭaṃ sānumayaṃ abbhantare muggavaṇṇaṃ, mūlagandho sāragandho pheggugandho tacagandho papaṭikagandho rasagandho pattagandho pupphagandho phalagandho gandhagandhoti imehi dasahi gandhehi ussannaṃ nānappakāraosadhasañchannaṃ, kāḷapakkhauposathadivase ādittamiva aṅgāraṃ jalantaṃ tiṭṭhati. |
The Gandhamādana peak is made of arsenic, the color of a mung bean on the inside, abounding with these ten kinds of fragrances: root-fragrance, heartwood-fragrance, softwood-fragrance, bark-fragrance, leaf-fragrance, sap-fragrance, petal-fragrance, flower-fragrance, fruit-fragrance, and fragrance-of-fragrance, covered with various kinds of medicinal herbs, it stands burning like glowing embers on the uposatha day of the dark fortnight. |
kelāsakūṭaṃ rajatamayaṃ. |
The Kelāsa peak is made of silver. |
sabbāni sudassanena samānubbedhasaṇṭhānāni, tameva saraṃ paṭicchādetvā ṭhitāni. |
All have the same height and shape as Sudassana, and they stand covering that very lake. |
tāni sabbāni devānubhāvena nāgānubhāvena ca vassanti, nadiyo ca tesu sandanti. |
They all receive rain through the power of devas and nāgas, and rivers flow on them. |
taṃ sabbampi udakaṃ anotattameva pavisati. |
All that water enters Anotatta itself. |
candimasūriyā dakkhiṇena vā uttarena vā gacchantā pabbatantarena tattha obhāsaṃ karonti, ujuṃ gacchantā na karonti, tenevassa anotattanti saṅkhā udapādi. |
The sun and moon, when moving to the south or north, illuminate it through the mountain passes; when moving straight, they do not, and for that reason it acquired the name Anotatta (unheated). |
♦ tattha manoharasilātalāni nimmacchakacchapāni phalikasadisanimmaludakāni nhānatitthāni supaṭiyattāni honti, yesu buddhapaccekabuddhakhīṇāsavā ca iddhimanto ca isayo nhāyanti, devayakkhādayo uyyānakīḷakaṃ kīḷanti. |
♦ There, bathing places with charming stone slabs, without fish or turtles, with water as clear as crystal, are well-prepared, in which Buddhas, Paccekabuddhas, and Arahants, as well as ascetics with psychic powers, bathe, and gods, yakkhas, and others play garden games. |
♦ tassa catūsu passesu sīhamukhaṃ hatthimukhaṃ assamukhaṃ usabhamukhanti cattāri mukhāni honti, yehi catasso nadiyo sandanti. |
♦ On its four sides there are four openings: a lion's mouth, an elephant's mouth, a horse's mouth, and a bull's mouth, from which four rivers flow. |
sīhamukhena nikkhantanadītīre sīhā bahutarā honti. |
On the banks of the river that flows from the lion's mouth, there are more lions. |
hatthimukhādīhi hatthiassausabhā. |
From the elephant's mouth and so on, there are elephants, horses, and bulls. |
puratthimadisato nikkhantanadī anotattaṃ tikkhattuṃ padakkhiṇaṃ katvā itarā tisso nadiyo anupagamma pācīnahimavanteneva amanussapathaṃ gantvā mahāsamuddaṃ pavisati. |
The river flowing from the eastern direction, having circumambulated Anotatta three times, without meeting the other three rivers, goes through the eastern Himalayas along a path not frequented by humans and enters the great ocean. |
pacchimadisato ca uttaradisato ca nikkhantanadiyopi tatheva padakkhiṇaṃ katvā pacchimahimavanteneva uttarahimavanteneva ca amanussapathaṃ gantvā mahāsamuddaṃ pavisanti. |
The rivers flowing from the western and northern directions also, having circumambulated it in the same way, go through the western and northern Himalayas along a path not frequented by humans and enter the great ocean. |
dakkhiṇadisato nikkhantanadī pana taṃ tikkhattuṃ padakkhiṇaṃ katvā dakkhiṇena ujukaṃ pāsāṇapiṭṭheneva saṭṭhiyojanāni gantvā pabbataṃ paharitvā vuṭṭhāya parikkhepena tigāvutappamāṇā udakadhārā ca hutvā ākāsena saṭṭhiyojanāni gantvā tiyaggaḷe nāma pāsāṇe patitā, pāsāṇo udakadhārāvegena bhinno. |
But the river flowing from the southern direction, having circumambulated it three times, goes straight south over a rocky bed for sixty leagues, strikes a mountain, rises up, and becoming a stream of water with a circumference of three gāvutas (about 6 miles), goes through the air for sixty leagues and falls on a rock named Tiyaggaḷa; the rock is shattered by the force of the water stream. |
tattha paññāsayojanappamāṇā tiyaggaḷā nāma pokkharaṇī jātā, pokkharaṇiyā kūlaṃ bhinditvā pāsāṇaṃ pavisitvā saṭṭhiyojanāni gatā. |
There a pond named Tiyaggaḷā, fifty leagues in size, was formed. Breaking the bank of the pond, it entered a rock and went for sixty leagues. |
tato ghanapathaviṃ bhinditvā umaṅgena saṭṭhiyojanāni gantvā viñjhuṃ nāma tiracchānapabbataṃ paharitvā hatthatale pañcaṅgulisadisā pañcadhārā hutvā pavattanti. |
Then, breaking through the solid earth, it went through a tunnel for sixty leagues, struck a transverse mountain named Viñjhu, and becoming five streams like the five fingers on the palm of a hand, it flows on. |
sā tikkhattuṃ anotattaṃ padakkhiṇaṃ katvā gataṭṭhāne āvaṭṭagaṅgāti vuccati. |
Where it went after circumambulating Anotatta three times, it is called the Āvaṭṭagaṅgā (whirlpool Ganges). |
ujukaṃ pāsāṇapiṭṭhena saṭṭhiyojanāni gataṭṭhāne kaṇhagaṅgāti, ākāsena saṭṭhiyojanāni gataṭṭhāne ākāsagaṅgāti, tiyaggaḷapāsāṇe paññāsayojanokāse ṭhitā tiyaggaḷapokkharaṇīti, kūlaṃ bhinditvā pāsāṇaṃ pavisitvā saṭṭhiyojanāni gataṭṭhāne bahalagaṅgāti, umaṅgena saṭṭhiyojanāni gataṭṭhāne umaṅgagaṅgāti vuccati. |
Where it went straight over the rocky bed for sixty leagues, it is called the Kaṇhagaṅgā (black Ganges); where it went through the air for sixty leagues, it is called the Ākāsagaṅgā (sky Ganges); where it stood in a fifty-yojana space on the Tiyaggaḷa rock, it is the Tiyaggaḷā pond; where it went for sixty leagues after breaking the bank and entering the rock, it is called the Bahalagaṅgā (thick Ganges); where it went through the tunnel for sixty leagues, it is called the Umaṅgagaṅgā (tunnel Ganges). |
viñjhuṃ nāma tiracchānapabbataṃ paharitvā pañcadhārā hutvā pavattaṭṭhāne pana gaṅgā yamunā aciravatī sarabhū mahīti pañcadhā saṅkhaṃ gatā. |
But where it flowed on, having struck the transverse mountain named Viñjhu and become five streams, it came to be known as fivefold: Gaṅgā, Yamunā, Aciravatī, Sarabhū, and Mahī. |
evametā pañca mahānadiyo himavantato pabhavanti. |
Thus, these five great rivers originate from the Himalayas. |
tāsu yā ayaṃ pañcamī mahī nāma, sā idha mahāmahīti adhippetā. |
Among them, this fifth one, named Mahī, is intended here as the 'great earth' (mahāmahī). |
tassā uttarena yā āpo, tāsaṃ avidūrattā so janapado aṅguttarāpoti veditabbo. |
Because of its proximity to the waters that are to the north of it, that country should be known as Aṅguttarāpa. |
tasmiṃ aṅguttarāpesu janapade. |
In that country of Aṅguttarāpa. |
♦ āpaṇaṃ nāmāti tasmiṃ kira nigame vīsati āpaṇamukhasahassāni vibhattāni ahesuṃ. |
♦ named Āpaṇa: in that market town, it seems, twenty thousand market-fronts were laid out. |
iti so āpaṇānaṃ ussannattā āpaṇantveva saṅkhaṃ gato. |
Thus, due to the abundance of its markets (āpaṇa), it came to be known as Āpaṇa. |
tassa ca nigamassa avidūre nadītīre ghanacchāyo ramaṇīyo bhūmibhāgo mahāvanasaṇḍo, tasmiṃ bhagavā viharati. |
And not far from that market town, on the bank of a river, was a pleasant tract of land with dense shade, a great stretch of forest. The Blessed One was dwelling there. |
tenevettha vasanaṭṭhānaṃ na niyāmitanti veditabbaṃ. |
Therefore, it should be understood that the dwelling place here was not specified. |
yenaññataro vanasaṇḍo tenupasaṅkamīti bhikkhusaṅghaṃ vasanaṭṭhānaṃ pesetvā ekakova upasaṅkami potaliyaṃ gahapatiṃ sandhāya. |
He approached a certain forest tract: having sent the community of monks to a dwelling place, he approached alone, with the householder Potaliya in mind. |
potaliyopi kho gahapatīti potaliyoti evaṃnāmako gahapati. |
The householder Potaliya: a householder named Potaliya. |
sampannanivāsanapāvuraṇoti paripuṇṇanivāsanapāvuraṇo, ekaṃ dīghadasaṃ sāṭakaṃ nivattho ekaṃ pārutoti attho. |
with his upper and lower garments well-arranged: with his upper and lower garments perfectly arranged; wearing one long-hemmed cloth and draped in another, is the meaning. |
chattupāhanāhīti chattaṃ gahetvā upāhanā āruyhāti attho. |
with umbrella and sandals: holding an umbrella and wearing sandals, is the meaning. |
āsanānīti pallaṅkapīṭhapalālapīṭhakādīni. |
seats: such as couches, straw seats, and so on. |
antamaso sākhābhaṅgampi hi āsananteva vuccati. |
For even a broken branch is called a seat. |
gahapativādenāti gahapatīti iminā vacanena. |
with the address 'householder': with this word 'householder'. |
samudācaratīti voharati. |
he addresses: he speaks. |
♦ bhagavantaṃ etadavocāti tatiyaṃ gahapatīti vacanaṃ adhivāsetuṃ asakkonto bhagavantametaṃ “tayidaṃ, bho, gotamā”tiādivacanaṃ avoca. |
♦ said this to the Blessed One: unable to tolerate the third address of 'householder,' he said this to the Blessed One, the words beginning, "This, good Gotama..." |
tattha nacchannanti na anucchavikaṃ. |
Therein, 'not seemly' means not befitting. |
nappatirūpanti na sāruppaṃ. |
'not proper' means not suitable. |
ākārātiādīni sabbāneva kāraṇavevacanāni. |
'outward marks' and so on are all synonyms for cause. |
dīghadasavatthadhāraṇa-kesamassunakhaṭhapanādīni hi sabbāneva gihibyañjanāni tassa gihibhāvaṃ pākaṭaṃ karontīti ākārā, gihisaṇṭhānena saṇṭhitattā liṅgā, gihibhāvassa sañjānananimittatāya nimittāti vuttā. |
The wearing of long-hemmed clothes, the keeping of hair, beard, and nails, and so on, are all marks of a householder that make his householder status evident, thus they are called 'outward marks' (ākārā); because they have the appearance of a householder's form, they are 'signs' (liṅgā); because they are the basis for recognizing the state of a householder, they are called 'tokens' (nimittā). |
yathā taṃ gahapatissāti yathā gahapatissa ākāraliṅganimittā bhaveyyuṃ, tatheva tuyhaṃ. |
Just as a householder's would be: just as the outward marks, signs, and tokens of a householder would be, so are yours. |
tena tāhaṃ evaṃ samudācarāmīti dasseti. |
He shows that for that reason, he addresses him thus. |
atha so yena kāraṇena gahapativādaṃ nādhivāseti, taṃ pakāsento “tathā hi pana me”tiādimāha. |
Then, explaining the reason why he does not tolerate the address of 'householder,' he said, "But as for me," and so on. |
♦ niyyātanti niyyātitaṃ. |
♦ handed over: given over. |
anovādī anupavādīti “tātā, kasatha, vapatha, vaṇippathaṃ payojethā”tiādinā hi nayena ovadanto ovādī nāma hoti. |
not advising, not admonishing: for one who advises with the method, "Sirs, plow, sow, engage in trade," is called an 'adviser' (ovādī). |
“tumhe na kasatha, na vapatha, na vaṇippathaṃ payojetha, kathaṃ jīvissatha, puttadāraṃ vā bharissathā”tiādinā nayena pana upavadanto upavādī nāma hoti. |
But one who admonishes with the method, "You do not plow, you do not sow, you do not engage in trade, how will you live, or support your wife and children?" is called an 'admonisher' (upavādī). |
ahaṃ pana ubhayampi taṃ na karomi. |
I, however, do neither of these two. |
tenāhaṃ tattha anovādī anupavādīti dasseti. |
He shows that for this reason, he is 'not advising, not admonishing' there. |
ghāsacchādanaparamo viharāmīti ghāsamattañceva acchādanamattañca paramaṃ katvā viharāmi, tato paraṃ natthi, na ca patthemīti dīpeti. |
I live concerned only with grass and covering: I live having made mere grass (food) and mere covering the ultimate; there is nothing beyond that, and I do not desire it, he clarifies. |
♦ 32. giddhilobho pahātabboti gedhabhūto lobho pahātabbo. |
♦ 32. Craving based on greed should be abandoned: gluttonous greed should be abandoned. |
anindārosanti anindābhūtaṃ aghaṭṭanaṃ. |
non-censure-anger: non-censure-clashing. |
nindārosoti nindāghaṭṭanā. |
censure-anger: censure-clashing. |
vohārasamucchedāyāti ettha vohāroti byavahāravohāropi paṇṇattipi vacanampi cetanāpi. |
for the cessation of worldly dealings: here, 'worldly dealing' (vohāra) can mean transaction, designation, speech, or volition. |
tattha — |
Therein— |
♦ “yo hi koci manussesu, vohāraṃ upajīvati. |
♦ 'Whoever among humans lives by worldly dealings, |
♦ evaṃ vāseṭṭha jānāhi, vāṇijo so na brāhmaṇo”ti. |
♦ know him thus, Vāseṭṭha, to be a merchant, not a brahmin.' |
— |
— |
♦ ayaṃ byavahāravohāro nāma. |
♦ This is called the 'worldly dealing of transaction'. |
“saṅkhā samaññā paññatti vohāro”ti ayaṃ paṇṇattivohāro nāma. |
'Conception, convention, designation, worldly dealing' - this is called the 'worldly dealing of designation'. |
“tathā tathā voharati aparāmasan”ti ayaṃ vacanavohāro nāma. |
'He deals thus and thus without misapprehending' - this is called the 'worldly dealing of speech'. |
“aṭṭha ariyavohārā aṭṭha anariyavoharā”ti ayaṃ cetanāvohāro nāma, ayamidhādhippeto. |
'Eight noble worldly dealings, eight ignoble worldly dealings' - this is called the 'worldly dealing of volition', and this is what is intended here. |
yasmā vā pabbajitakālato paṭṭhāya gihīti cetanā natthi, samaṇoti cetanā hoti. |
For from the time of going forth, there is no volition 'I am a layman'; the volition is 'I am an ascetic'. |
gihīti vacanaṃ natthi, samaṇoti vacanaṃ hoti. |
There is no speech 'I am a layman'; the speech is 'I am an ascetic'. |
gihīti paṇṇatti natthi, samaṇoti paṇṇatti hoti. |
There is no designation 'I am a layman'; the designation is 'I am an ascetic'. |
gihīti byavahāro natthi, samaṇoti vā pabbajitoti vā byavahāro hoti. |
There is no transaction 'I am a layman'; the transaction is 'I am an ascetic' or 'one who has gone forth'. |
tasmā sabbepete labbhanti. |
Therefore, all of these are obtainable. |
♦ 33. yesaṃ kho ahaṃ saṃyojanānaṃ hetu pāṇātipātīti ettha pāṇātipātova saṃyojanaṃ. |
♦ 33. For which fetters' sake I am a killer of living beings: here the killing of living beings itself is the fetter. |
pāṇātipātasseva hi hetu pāṇātipātapaccayā pāṇātipātī nāma hoti. |
For it is because of the killing of living beings that one is called a killer of living beings, on account of the killing of living beings. |
pāṇātipātānaṃ pana bahutāya “yesaṃ kho ahan”ti vuttaṃ. |
But because of the multiplicity of acts of killing, it is said "For which fetters' sake I." |
tesāhaṃ saṃyojanānanti tesaṃ ahaṃ pāṇātipātabandhanānaṃ. |
of those fetters: of those bonds of killing living beings. |
pahānāya samucchedāya paṭipannoti iminā apāṇātipātasaṅkhātena kāyikasīlasaṃvarena pahānatthāya samucchedanatthāya paṭipanno. |
I am practicing for the abandoning, for the cutting off: by this bodily restraint, which consists of not killing living beings, I am practicing for the sake of abandoning, for the sake of cutting off. |
attāpi maṃ upavadeyyāti kunthakipillikampi nāma jīvitā avoropanakasāsane pabbajitvā pāṇātipātamattatopi oramituṃ na sakkomi, kiṃ mayhaṃ pabbajjāyāti evaṃ attāpi maṃ upavadeyya. |
Even my self would reproach me: having gone forth in a teaching where one does not deprive even an ant or a small insect of life, I am not able to abstain even from the mere act of killing a living being. What is my going forth for? Thus even my self would reproach me. |
anuviccāpi maṃ viññū garaheyyunti evarūpe nāma sāsane pabbajitvā pāṇātipātamattatopi oramituṃ na sakkoti, kiṃ etassa pabbajjāyāti evaṃ anuvicca tulayitvā pariyogāhetvā aññepi viññū paṇḍitā garaheyyuṃ. |
And the wise, having investigated, would blame me: having gone forth in such a teaching, he is not able to abstain even from the mere act of killing a living being. What is this one's going forth for? Thus, other wise and learned people, having investigated, weighed, and considered, would blame me. |
etadeva kho pana saṃyojanametaṃ nīvaraṇanti dasasu saṃyojanesu pañcasu ca nīvaraṇesu apariyāpannampi “aṭṭha nīvaraṇā”ti desanāvasenetaṃ vuttaṃ. |
This very thing is a fetter, this is a hindrance: although it is not included among the ten fetters and the five hindrances, this is said by way of the teaching "eight hindrances". |
vaṭṭabandhanaṭṭhena hi hitapaṭicchādanaṭṭhena ca saṃyojanantipi nīvaraṇantipi vuttaṃ. |
For by reason of binding to the round of existence and by reason of obscuring what is beneficial, it is called both a fetter and a hindrance. |
āsavāti pāṇātipātakāraṇā eko avijjāsavo uppajjati. |
cankers: because of killing living beings, one canker arises: the canker of ignorance. |
vighātapariḷāhāti vighātā ca pariḷāhā ca. |
distress and vexation: distresses and vexations. |
tattha vighātaggahaṇena kilesadukkhañca vipākadukkhañca gahitaṃ, pariḷāhaggahaṇenapi kilesapariḷāho ca vipākapariḷāho ca gahito. |
Therein, by the term 'distress', both the suffering of defilements and the suffering of results are included. And by the term 'vexation', both the vexation of defilements and the vexation of results are included. |
iminā upāyena sabbattha attho veditabbo. |
The meaning should be understood in this way everywhere. |
♦ 34-40. ayaṃ pana viseso — tesāhaṃ saṃyojanānaṃ pahānāyāti imasmiṃ pade iminā dinnādānasaṅkhātena kāyikasīlasaṃvarena, saccavācāsaṅkhātena vācasikasīlasaṃvarena, apisuṇāvācāsaṅkhātena vācasikasīlasaṃvarena, agiddhilobhasaṅkhātena mānasikasīlasaṃvarena, anindārosasaṅkhātena kāyikavācasikasīlasaṃvarena, akodhupāyāsasaṅkhātena mānasikasīlasaṃvarena, anatimānasaṅkhātena mānasikasīlasaṃvarena pahānatthāya samucchedanatthāya paṭipannoti evaṃ sabbavāresu yojanā kātabbā. |
♦ 34-40. This, however, is the difference—for the abandoning of those fetters: in this phrase, the connection should be made in all cases thus: by this bodily restraint which is taking what is given, by this verbal restraint which is truthful speech, by this verbal restraint which is non-slanderous speech, by this mental restraint which is non-covetousness, by this bodily and verbal restraint which is non-censure and non-anger, by this mental restraint which is non-anger and non-ill-will, by this mental restraint which is non-conceit, I am practicing for the sake of abandoning, for the sake of cutting off. |
♦ attāpi maṃ upavadeyya anuviccāpi maṃ viññū garaheyyunti imesu pana padesu tiṇasalākampi nāma upādāya adinnaṃ aggahaṇasāsane pabbajitvā adinnādānamattatopi viramituṃ na sakkomi, kiṃ mayhaṃ pabbajjāyāti evaṃ attāpi maṃ upavadeyya. |
♦ Even my own self would reproach me, and the wise, having investigated, would blame me: in these phrases, the connection should be made in all cases thus: having gone forth in a teaching where one does not take what is not given, even a blade of grass, and yet I am unable to refrain from the mere act of taking what is not given; what is my going forth for? Thus even my own self would reproach me. |
evarūpe nāma sāsane pabbajitvā adinnādānamattatopi oramituṃ na sakkoti, kiṃ imassa pabbajjāyāti evaṃ anuviccāpi maṃ viññū garaheyyuṃ? |
Having gone forth in such a teaching, he is unable to refrain from the mere act of taking what is not given; what is this one's going forth for? Thus the wise, having investigated, would blame me. |
hasāpekkhatāyapi nāma davakamyatāya vā musāvādaṃ akaraṇasāsane pabbajitvā. |
Having gone forth in a teaching where one does not tell a lie even for the sake of a joke or for fun. |
sabbākārena pisuṇaṃ akaraṇasāsane nāma pabbajitvā. |
Having gone forth in a teaching where one does not engage in slander in any way. |
appamattakampi giddhilobhaṃ akaraṇasāsane nāma pabbajitvāpi. |
Having gone forth in a teaching where one does not engage in even the slightest greed and covetousness. |
kakacena aṅgesu okkantiyamānesupi nāma paresaṃ nindārosaṃ akaraṇasāsane pabbajitvā. |
Having gone forth in a teaching where one does not engage in censuring or becoming angry with others, even while being cut limb from limb with a saw. |
chinnakhāṇukaṇṭakādīsupi nāma kodhupāyāsaṃ akaraṇasāsane pabbajitvā. |
Having gone forth in a teaching where one does not harbor anger or ill-will even towards stumps and thorns. |
adhimānamattampi nāma mānaṃ akaraṇasāsane pabbajitvā atimānamattampi pajahituṃ na sakkomi, kiṃ mayhaṃ pabbajjāyāti evaṃ attāpi maṃ upavadeyya. |
Having gone forth in a teaching where one does not harbor even the slightest conceit, I am unable to abandon even the slightest arrogance; what is my going forth for? Thus even my own self would reproach me. |
evarūpe nāma sāsane pabbajitvā atimānamattampi pajahituṃ na sakkoti, kiṃ imassa pabbajjāyāti evaṃ anuviccāpi maṃ viññū garaheyyunti evaṃ sabbavāresu yojanā kātabbā. |
Having gone forth in such a teaching, he is unable to abandon even the slightest arrogance; what is this one's going forth for? Thus the wise, having investigated, would blame me. |
♦ āsavāti imasmiṃ pana pade adinnādānakāraṇā kāmāsavo diṭṭhāsavo avijjāsavoti tayo āsavā uppajjanti, tathā musāvādakāraṇā pisuṇāvācākāraṇā ca, giddhilobhakāraṇā diṭṭhāsavo avijjāsavo ca, nindārosakāraṇā avijjāsavova, tathā kodhupāyāsakāraṇā, atimānakāraṇā bhavāsavo avijjāsavo cāti dveva āsavā uppajjantīti evaṃ āsavuppatti veditabbā. |
♦ cankers: in this phrase, because of taking what is not given, three cankers arise: the canker of sensuality, the canker of views, and the canker of ignorance. Similarly, because of false speech and slanderous speech. Because of greed, the canker of views and the canker of ignorance. Because of censure and anger, only the canker of ignorance. Similarly, because of anger and ill-will. Because of arrogance, two cankers arise: the canker of becoming and the canker of ignorance. Thus the arising of cankers should be understood. |
♦ imesu pana aṭṭhasupi vāresu asammohatthaṃ puna ayaṃ saṅkhepavinicchayo — purimesu tāva catūsu viramituṃ na sakkomīti vattabbaṃ, pacchimesu pajahituṃ na sakkomīti. |
♦ But in these eight cases, for the sake of clarity, here is a summary decision: in the first four, it should be said "I am unable to refrain from," and in the latter four, "I am unable to abandon." |
pāṇātipātanindārosakodhupāyāsesu ca eko avijjāsavova hoti, adinnādānamusāvādapisuṇāvācāsu kāmāsavo diṭṭhāsavo avijjāsavo, giddhilobhe diṭṭhāsavo avijjāsavo, atimāne bhavāsavo avijjāsavo, apāṇātipātaṃ dinnādānaṃ kāyikaṃ sīlaṃ, amusā apisuṇaṃ vācasikasīlaṃ, ṭhapetvā anindārosaṃ sesāni tīṇi mānasikasīlāni. |
In killing living beings, censure and anger, and anger and ill-will, there is only one canker, the canker of ignorance. In taking what is not given, false speech, and slanderous speech, there are the canker of sensuality, the canker of views, and the canker of ignorance. In greed, there are the canker of views and the canker of ignorance. In arrogance, there are the canker of becoming and the canker of ignorance. Not killing living beings and taking what is given are bodily virtue. Not lying and not slandering are verbal virtue. Apart from non-censure and non-anger, the remaining three are mental virtues. |
yasmā pana kāyenapi ghaṭṭeti roseti vācāyapi, tasmā anindāroso dve ṭhānāni yāti, kāyikasīlampi hoti vācasikasīlampi. |
But since one can strike and be angry with the body as well as with speech, non-censure and non-anger fall into two categories: it is both bodily virtue and verbal virtue. |
ettāvatā kiṃ kathitaṃ? |
By this much, what has been said? |
pātimokkhasaṃvarasīlaṃ. pātimokkhasaṃvarasīle ṭhitassa ca bhikkhuno paṭisaṅkhāpahānavasena gihivohārasamucchedo kathitoti veditabbo. |
The virtue of restraint of the Pātimokkha. And for a monk established in the virtue of restraint of the Pātimokkha, the cessation of worldly dealings by means of reflective abandoning has been described, it should be understood. |
♦ kāmādīnavakathāvaṇṇanā |
♦ Explanation of the Discourse on the Dangers of Sensual Pleasures |
♦ 42. vitthāradesanāyaṃ tamenaṃ dakkhoti padassa upasumbheyyāti iminā saddhiṃ sambandho veditabbo. |
♦ 42. In the detailed teaching, you will see it in this passage: the word 'upasumbheyya' should be connected with this. |
idaṃ vuttaṃ hoti, tamenaṃ kukkuraṃ upasumbheyya, tassa samīpe khipeyyāti attho. |
This is what is said: one should 'upasumbheyya' that dog, meaning one should throw it near it. |
aṭṭhikaṅkalanti uraṭṭhiṃ vā piṭṭhikaṇṭakaṃ vā sīsaṭṭhiṃ vā. |
a skeleton bone: a rib bone, a backbone, or a skull bone. |
tañhi nimmaṃsattā kaṅkalanti vuccati. |
For being fleshless, it is called a skeleton. |
sunikkantaṃ nikkantanti yathā sunikkantaṃ hoti, evaṃ nikkantaṃ nillikhitaṃ, yadettha allīnamaṃsaṃ atthi, taṃ sabbaṃ nillikhitvā aṭṭhimattameva katanti attho. |
well gnawed: gnawed in such a way that it is well gnawed, scraped clean; whatever meat was attached to it has all been scraped off, so it is just a bone, is the meaning. |
tenevāha “nimmaṃsan”ti. |
For that very reason, he says "fleshless". |
lohitaṃ pana makkhitvā tiṭṭhati, tena vuttaṃ “lohitamakkhitan”ti. |
But blood remains smeared on it, therefore it is said "smeared with blood". |
♦ bahudukkhā bahupāyāsāti diṭṭhadhammikasamparāyikehi dukkhehi bahudukkhā, upāyāsasaṃkilesehi bahupāyāsā. |
♦ of much suffering, of much trouble: of much suffering due to sufferings in this life and the next, of much trouble due to the defilements of vexation. |
yāyaṃ upekkhā nānattā nānattasitāti yā ayaṃ pañcakāmaguṇārammaṇavasena nānāsabhāvā, tāneva ca ārammaṇāni nissitattā “nānattasitā”ti vuccati pañcakāmaguṇūpekkhā, taṃ abhinivajjetvā. |
this equanimity which is of diversity, based on diversity: this equanimity which has diverse natures due to its objects being the five strands of sensual pleasure, and which is called "based on diversity" because it relies on those very objects, is the equanimity of the five strands of sensual pleasure; having abandoned that. |
ekattā ekattasitāti catutthajjhānupekkhā, sā hi divasampi ekasmiṃ ārammaṇe uppajjanato ekasabhāvā, tadeva ekaṃ ārammaṇaṃ nissitattā ekattasitā nāma. |
of unity, based on unity: the equanimity of the fourth jhana. For it, arising even for a day in a single object, has a single nature, and because it relies on that single object, it is called 'based on unity'. |
yattha sabbaso lokāmisūpādānā aparisesā nirujjhantīti yattha catutthajjhānupekkhāyaṃ yaṃ upekkhaṃ āgamma yaṃ paṭicca sabbena sabbaṃ aparisesā lokāmisasaṅkhātā pañcakāmaguṇāmisā nirujjhanti. |
where all worldly attachments to the baits of the world cease without remainder: where, in the equanimity of the fourth jhana, based on which equanimity, on account of which, all without remainder, the baits of the world, called the baits of the five strands of sensual pleasure, cease. |
pañcakāmaguṇāmisāti ca kāmaguṇārammaṇachandarāgā, gahaṇaṭṭhena teyeva ca upādānātipi vuttā. |
And the baits of the five strands of sensual pleasure are the desire and passion for the objects of sensual pleasure; and those very things, in the sense of grasping, are also called 'attachments'. |
tamevūpekkhaṃ bhāvetīti taṃ lokāmisūpādānānaṃ paṭipakkhabhūtaṃ catutthajjhānupekkhameva vaḍḍheti. |
he develops that very equanimity: he cultivates that very equanimity of the fourth jhana, which is the opposite of the attachments to the baits of the world. |
♦ 43. uḍḍīyeyyāti uppatitvā gaccheyya. |
♦ 43. would fly up: would fly up and go away. |
anupatitvāti anubandhitvā. |
having followed: having pursued. |
vitaccheyyunti mukhatuṇḍakena ḍaṃsantā taccheyyuṃ. |
would tear at: pecking with their beaks, they would tear at it. |
vissajjeyyunti maṃsapesiṃ nakhehi kaḍḍhitvā pāteyyuṃ. |
would let go: tearing the piece of flesh with their claws, they would drop it. |
♦ 47. yānaṃ vā poriseyyanti purisānucchavikaṃ yānaṃ. |
♦ 47. a vehicle for a man: a vehicle suitable for a man. |
pavaramaṇikuṇḍalanti nānappakāraṃ uttamamaṇiñca kuṇḍalañca. |
excellent gem and earring: various kinds of excellent gems and earrings. |
sāni harantīti attano bhaṇḍakāni gaṇhanti. |
they take his belongings: they take his own things. |
♦ 48. sampannaphalanti madhuraphalaṃ. |
♦ 48. with ripe fruit: with sweet fruit. |
upapannaphalanti phalūpapannaṃ bahuphalaṃ. |
with abundant fruit: abounding in fruit, with much fruit. |
♦ 49. anuttaranti uttamaṃ pabhassaraṃ nirupakkilesaṃ. |
♦ 49. supreme: excellent, brilliant, undefiled. |
♦ 50. ārakā ahaṃ, bhanteti pathavito nabhaṃ viya samuddassa orimatīrato paratīraṃ viya ca suvidūravidūre ahaṃ. |
♦ 50. I am far, venerable sir: like the sky from the earth, like the far shore of the ocean from the near shore, I am at a great, great distance. |
anājānīyeti gihivohārasamucchedanassa kāraṇaṃ ajānanake. |
unknowing: being ignorant of the reason for the cessation of a householder's dealings. |
ājānīyabhojananti kāraṇaṃ jānantehi bhuñjitabbaṃ bhojanaṃ. |
food for the knowing: food to be eaten by those who know the reason. |
anājānīyabhojananti kāraṇaṃ ajānantehi bhuñjitabbaṃ bhojanaṃ. |
food for the unknowing: food to be eaten by those who do not know the reason. |
sesaṃ sabbattha uttānamevāti. |
The rest is clear everywhere. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ From the Papañcasūdanī, the Commentary to the Majjhima Nikāya |
♦ potaliyasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Potaliya Sutta is finished. |
♦ 5. jīvakasuttavaṇṇanā |
♦ 5. The Explanation of the Jīvaka Sutta |
♦ 51. evaṃ me sutanti jīvakasuttaṃ. |
♦ 51. 'Thus have I heard' is the Jīvaka Sutta. |
tattha jīvakassa komārabhaccassa ambavaneti ettha jīvatīti jīvako. |
There, in Jīvaka Komārabhacca's mango grove: 'he lives' (jīvati), thus he is Jīvaka. |
kumārena bhatoti komārabhacco. |
'He was raised by the prince' (kumārena bhato), thus he is Komārabhacca. |
yathāha “kiṃ etaṃ bhaṇe kākehi samparikiṇṇanti? |
As he said, "What is this, sirs, surrounded by crows? A child, your majesty. Does it live, sir? It lives, your majesty. Well then, sirs, take that child to our inner palace and give it to the nurses to raise." |
dārako devāti. |
They gave him the name Jīvaka because 'he lives' (jīvati), and the name Komārabhacca because 'he was raised by the prince' (kumārena posāpito). |
jīvati bhaṇeti? |
This is the summary here. |
jīvati devāti. |
The story of Jīvaka, however, is given in detail in the Khandhaka. |
tena hi bhaṇe taṃ dārakaṃ amhākaṃ antepuraṃ netvā dhātīnaṃ detha posetunti. |
And the detailed analysis is also given in the Samantapāsādikā, the commentary on the Vinaya. |
tassa jīvatīti jīvakoti nāmaṃ akaṃsu, kumārena posāpitoti komārabhaccoti nāmaṃ akaṃsū”ti . |
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ayamettha saṅkhepo. |
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vitthārena pana jīvakavatthu khandhake āgatameva. |
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vinicchayakathāpissab^ samantapāsādikāya vinayaṭṭhakathāya vuttā. |
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♦ ayaṃ pana jīvako ekasmiṃ samaye bhagavato dosābhisannaṃ kāyaṃ virecetvā sīveyyakaṃ dussayugaṃ datvā vatthānumodanapariyosāne sotāpattiphale patiṭṭhāya cintesi — “mayā divasassa dvattikkhattuṃ buddhupaṭṭhānaṃ gantabbaṃ, idañca veḷuvanaṃ atidūre, mayhaṃ uyyānaṃ ambavanaṃ āsannataraṃ, yaṃnūnāhamettha bhagavato vihāraṃ kāreyyan”ti. |
♦ This Jīvaka, on one occasion, having purged the Blessed One's body, which was afflicted by a disorder, and having given a pair of cloths from Sīvi, at the end of the expression of thanks for the cloth, being established in the fruit of stream-entry, thought: "I should go to attend on the Buddha two or three times a day, and this Veḷuvana is too far. My park, the mango grove, is much nearer. What if I were to have a monastery for the Blessed One built here?" |
so tasmiṃ ambavane rattiṭṭhānadivāṭṭhānaleṇakuṭimaṇḍapādīni sampādetvā bhagavato anucchavikaṃ gandhakuṭiṃ kāretvā ambavanaṃ aṭṭhārasahatthubbedhena tambapaṭṭavaṇṇena pākārena parikkhipāpetvā buddhappamukhaṃ bhikkhusaṅghaṃ cīvarabhattena santappetvā dakkhiṇodakaṃ pātetvā vihāraṃ niyyātesi. |
He, in that mango grove, having had residences for the night, residences for the day, cells, huts, pavilions, and so on prepared, had a fragrant hut suitable for the Blessed One built. He had the mango grove surrounded by a wall the color of a copper plate, eighteen cubits high. Having satisfied the community of monks headed by the Buddha with robes and food, he poured the water of dedication and handed over the monastery. |
taṃ sandhāya vuttaṃ — “jīvakassa komārabhaccassa ambavane”ti. |
It is in reference to this that it was said: "in Jīvaka Komārabhacca's mango grove". |
♦ ārabhantīti ghātenti. |
♦ they undertake: they kill. |
uddissakatanti uddisitvā kataṃ. |
specifically intended: made having been intended for. |
paṭiccakammanti attānaṃ paṭicca kataṃ. |
a deliberate act: an act done with oneself in mind. |
atha vā paṭiccakammanti nimittakammassetaṃ adhivacanaṃ, taṃ paṭicca kammamettha atthīti maṃsaṃ “paṭiccakamman”ti vuttaṃ hoti yo evarūpaṃ maṃsaṃ paribhuñjati, sopi tassa kammassa dāyādo hoti, vadhakassa viya tassāpi pāṇaghātakammaṃ hotīti tesaṃ laddhi. |
Or else, 'paṭiccakamma' is a term for a pre-arranged action; the meat has this pre-arranged action in it, so the meat is called 'paṭiccakamman'. Whoever eats such meat also becomes an heir to that kamma; just like the killer, he too incurs the kamma of killing. This is their belief. |
dhammassa cānudhammaṃ byākarontīti bhagavatā vuttakāraṇassa anukāraṇaṃ kathenti. |
and they explain the Dhamma in accordance with the Dhamma: they explain a reason that follows the reason given by the Blessed One. |
ettha ca kāraṇaṃ nāma tikoṭiparisuddhamacchamaṃsaparibhogo, anukāraṇaṃ nāma mahājanassa tathā byākaraṇaṃ. |
And here, the 'reason' is the partaking of fish and meat that is pure in three respects; the 'following reason' is the public's explanation of it as such. |
yasmā pana bhagavā uddissakataṃ na paribhuñjati, tasmā neva taṃ kāraṇaṃ hoti, na titthiyānaṃ tathā byākaraṇaṃ anukāraṇaṃ. |
But since the Blessed One does not partake of what is specifically intended for him, that is neither a 'reason', nor is the heretics' explanation of it as such a 'following reason'. |
sahadhammiko vādānuvādoti parehi vuttakāraṇena sakāraṇo hutvā tumhākaṃ vādo vā anuvādo vā viññūhi garahitabbakāraṇaṃ koci appamattakopi kiṃ na āgacchati . |
is there any rational debate or counter-debate?: is there not even the slightest reason for your statement or counter-statement to be censured by the wise, a reason based on the reasons given by others? |
idaṃ vuttaṃ hoti — “kiṃ sabbākārenapi tumhākaṃ vāde gārayhaṃ kāraṇaṃ natthī”ti. |
This is what is said: "Is there no reason at all in your statement that is worthy of blame?" |
abbhācikkhantīti abhibhavitvā ācikkhanti. |
they slander: they overwhelm and speak against. |
♦ 52. ṭhānehīti kāraṇehi. |
♦ 52. grounds: reasons. |
diṭṭhādīsu diṭṭhaṃ nāma bhikkhūnaṃ atthāya migamacche vadhitvā gayhamānaṃ diṭṭhaṃ. |
Among seen, etc.: 'seen' means seen being killed and taken for the sake of monks. |
sutaṃ nāma bhikkhūnaṃ atthāya migamacche vadhitvā gahitanti sutaṃ. |
'heard' means heard to have been killed and taken for the sake of monks. |
parisaṅkitaṃ nāma diṭṭhaparisaṅkitaṃ sutaparisaṅkitaṃ tadubhayavimuttaparisaṅkitanti tividhaṃ hoti. |
'suspected' is of three kinds: suspected on the basis of seeing, suspected on the basis of hearing, and suspected apart from both of these. |
♦ tatrāyaṃ sabbasaṅgāhakavinicchayo — idha bhikkhū passanti manusse jālavāgurādihatthe gāmato vā nikkhamante araññe vā vicarante. |
♦ Therein, this is the comprehensive judgment: here, monks see people leaving a village with nets, snares, etc., in their hands, or wandering in the forest. |
dutiyadivase ca nesaṃ taṃ gāmaṃ piṇḍāya paviṭṭhānaṃ samacchamaṃsaṃ piṇḍapātaṃ abhiharanti. |
And on the second day, when they enter that village for alms, they bring them an alms-offering of fish and meat. |
te tena diṭṭhena parisaṅkanti “bhikkhūnaṃ nu kho atthāya katan”ti, idaṃ diṭṭhaparisaṅkitaṃ nāma, etaṃ gahetuṃ na vaṭṭati. |
They suspect from what they have seen, "Was it done for the sake of the monks?" This is called 'suspected on the basis of seeing', and it is not proper to accept it. |
yaṃ evaṃ aparisaṅkitaṃ, taṃ vaṭṭati. |
What is not suspected in this way is proper. |
sace pana te manussā “kasmā, bhante, na gaṇhathā”ti pucchitvā tamatthaṃ sutvā “nayidaṃ, bhante, bhikkhūnaṃ atthāya kataṃ, amhehi attano atthāya vā rājayuttādīnaṃ atthāya vā katan”ti vadanti, kappati. |
But if those people, being asked, "Why, venerable sirs, do you not accept it?" and having heard the matter, say, "This was not, venerable sirs, done for the sake of the monks; it was done by us for our own sake or for the sake of royal officials and so on," it is allowable. |
♦ na heva kho bhikkhū passanti, apica suṇanti “manussā kira jālavāgurādihatthā gāmato vā nikkhamanti araññe vā vicarantī”ti. |
♦ The monks do not see it, but they hear: "People, it is said, are leaving the village with nets, snares, and so on, or are wandering in the forest." |
dutiyadivase ca nesaṃ taṃ gāmaṃ piṇḍāya paviṭṭhānaṃ samacchamaṃsaṃ piṇḍapātaṃ abhiharanti. |
And on the second day, when they enter that village for alms, they bring them an alms-offering with fish and meat. |
te tena sutena parisaṅkanti “bhikkhūnaṃ nu kho atthāya katan”ti, idaṃ sutaparisaṅkitaṃ nāma, etaṃ gahetuṃ na vaṭṭati. |
They suspect from what they have heard, "Was it done for the sake of the monks?" This is called 'suspected on the basis of hearing,' and it is not proper to accept this. |
yaṃ evaṃ aparisaṅkitaṃ, taṃ vaṭṭati. |
That which is not suspected in this way is proper. |
sace pana te manussā “kasmā, bhante, na gaṇhathā”ti pucchitvā tamatthaṃ sutvā “nayidaṃ, bhante, bhikkhūnaṃ atthāya kataṃ, amhehi attano atthāya vā rājayuttādīnaṃ atthāya vā katan”ti vadanti, kappati. |
But if those people, being asked, "Why, venerable sirs, do you not accept it?" and having heard the matter, say, "This, venerable sirs, was not done for the sake of the monks; it was done by us for our own sake or for the sake of royal officials and so on," it is allowable. |
♦ na heva kho pana passanti na suṇanti, apica tesaṃ gāmaṃ piṇḍāya paviṭṭhānaṃ pattaṃ gahetvā samacchamaṃsaṃ piṇḍapātaṃ abhisaṅkharitvā abhiharanti. |
♦ But they do not see it and do not hear it, but when they enter the village for alms, people take their bowls, prepare an alms-offering with fish and meat, and bring it. |
te parisaṅkanti “bhikkhūnaṃ nu kho atthāya katan”ti, idaṃ tadubhayavimuttaparisaṅkitaṃ nāma. |
They suspect, "Was it done for the sake of the monks?" This is called 'suspected without reference to either of the two'. |
etampi gahetuṃ na vaṭṭati. |
This too is not proper to accept. |
yaṃ evaṃ aparisaṅkitaṃ, taṃ vaṭṭati . |
What is not suspected in this way is proper. |
sace pana te manussā “kasmā, bhante, na gaṇhathā”ti pucchitvā tamatthaṃ sutvā “nayidaṃ, bhante, bhikkhūnaṃ atthāya kataṃ, amhehi attano atthāya vā rājayuttādīnaṃ atthāya vā kataṃ, pavattamaṃsaṃ vā kataṃ, kappiyameva labhitvā bhikkhūnaṃ atthāya sampāditan”ti vadanti, kappati. |
But if those people, being asked, "Why, venerable sirs, do you not accept it?" and having heard the matter, say, "This, venerable sirs, was not done for the sake of the monks; it was done by us for our own sake or for the sake of royal officials and so on, or it was prepared from meat that was readily available, and only prepared for the sake of the monks after obtaining what was allowable," it is allowable. |
♦ matānaṃ petakiccatthāya maṅgalādīnaṃ vā atthāya katepi eseva nayo. |
♦ The same principle applies to what is done for the funeral rites of the dead or for auspicious ceremonies and so on. |
yaṃ yañhi bhikkhūnaṃyeva atthāya akataṃ, yattha ca nibbematikā honti, taṃ sabbaṃ kappati. |
Whatever is not done for the sake of the monks alone, and about which they are free from doubt, all of that is permissible. |
sace pana ekasmiṃ vihāre bhikkhū uddissa kataṃ hoti, te ca attano atthāya katabhāvaṃ na jānanti, aññe jānanti. |
But if in one monastery something is done specifically for the monks, and they do not know that it was done for their sake, but others know. |
ye jānanti, tesaṃ na vaṭṭati, itaresaṃ vaṭṭati. |
For those who know, it is not permissible; for the others, it is permissible. |
aññe na jānanti, teyeva jānanti, tesaṃyeva na vaṭṭati, aññesaṃ vaṭṭati. |
Others do not know, only they themselves know; for them alone it is not permissible, for others it is permissible. |
tepi “amhākaṃ atthāya kataṃ”ti jānanti aññepi “etesaṃ atthāya katan”ti jānanti, sabbesampi taṃ na vaṭṭati. |
They too know "it was done for our sake" and others too know "it was done for their sake," for all of them it is not permissible. |
sabbe na jānanti, sabbesaṃ vaṭṭati. |
If all do not know, it is permissible for all. |
pañcasu hi sahadhammikesu yassa kassaci vā atthāya uddissa kataṃ sabbesaṃ na kappati. |
For among the five co-religionists, what is done specifically for any one of them is not permissible for all. |
♦ sace pana koci ekaṃ bhikkhuṃ uddissa pāṇaṃ vadhitvā tassa pattaṃ pūretvā deti, so ce attano atthāya katabhāvaṃ jānaṃyeva gahetvā aññassa bhikkhuno deti, so tassa saddhāya paribhuñjati. |
♦ But if someone kills a living being specifically for one monk and gives it, filling his bowl, and he, knowing that it was done for his sake, accepts it and gives it to another monk, who partakes of it with faith. |
kassāpattīti? dvinnampi anāpatti. |
Who is at fault? Neither of the two is at fault. |
yañhi uddissa kataṃ, tassa abhuttatāya anāpatti, itarassa ajānanatāya. |
For the one for whom it was intended, there is no fault because he did not eat it; for the other, because he did not know. |
kappiyamaṃsassa hi paṭiggahaṇe āpatti natthi. |
For there is no offense in the receiving of allowable meat. |
uddissakatañca ajānitvā bhuttassa pacchā ñatvā āpattidesanākiccaṃ nāma natthi. |
And for one who has eaten what was specifically intended without knowing, there is no need to confess an offense after finding out later. |
akappiyamaṃsaṃ pana ajānitvā bhuttena pacchā ñatvāpi āpatti desetabbā. |
But one who has eaten unallowable meat without knowing must confess an offense even after finding out later. |
uddissakatañhi ñatvā bhuñjatova āpatti, akappiyamaṃsaṃ ajānitvā bhuttassāpi āpattiyeva. |
For there is an offense only for one who eats what he knows was specifically intended, but for one who eats unallowable meat, there is an offense even if he did not know. |
tasmā āpattibhīrukena rūpaṃ sallakkhentenāpi pucchitvāva maṃsaṃ paṭiggahetabbaṃ, paribhogakāle pucchitvā paribhuñjissāmīti vā gahetvā pucchitvāva paribhuñjitabbaṃ. |
Therefore, one who is fearful of an offense should accept meat only after asking, even while observing its appearance, or accept it thinking, "I will eat it after asking at the time of consumption," and should eat it only after asking. |
kasmā? duviññeyyattā. |
Why? Because it is difficult to distinguish. |
acchamaṃsañhi sūkaramaṃsasadisaṃ hoti, dīpimaṃsādīni ca migamaṃsasadisāni, tasmā pucchitvā gahaṇameva vaṭṭatīti vadanti. |
For bear meat resembles pork, and leopard meat and so on resemble venison. Therefore, they say that it is proper to accept it only after asking. |
♦ adiṭṭhanti bhikkhūnaṃ atthāya vadhitvā gayhamānaṃ adiṭṭhaṃ. |
♦ not seen: not seen being killed and taken for the sake of monks. |
asutanti bhikkhūnaṃ atthāya vadhitvā gahitanti asutaṃ. |
not heard: not heard to have been killed and taken for the sake of monks. |
aparisaṅkitanti diṭṭhaparisaṅkitādivasena aparisaṅkitaṃ. |
not suspected: not suspected on the basis of being seen, etc. |
paribhoganti vadāmīti imehi tīhi kāraṇehi parisuddhaṃ tikoṭiparisuddhaṃ nāma hoti, tassa paribhogo araññe jātasūpeyyasākaparibhogasadiso hoti, tathārūpaṃ paribhuñjantassa mettāvihārissa bhikkhuno doso vā vajjaṃ vā natthi, tasmā taṃ paribhuñjitabbanti vadāmīti attho. |
I say for consumption: pure in these three respects, it is called pure in three ways. The consumption of it is like the consumption of vegetable curry that grew in the forest. For a monk abiding in loving-kindness who consumes such a thing, there is no fault or blame. Therefore, I say that it should be consumed, is the meaning. |
♦ 53. idāni tādisassa paribhoge mettāvihārinopi anavajjataṃ dassetuṃ idha, jīvaka, bhikkhūtiādimāha. |
♦ 53. Now, to show the blamelessness even of one who abides in loving-kindness in consuming such a thing, he said, "Here, Jīvaka, a bhikkhu," and so on. |
tattha kiñcāpi aniyametvā bhikkhūti vuttaṃ, atha kho attānameva sandhāya etaṃ vuttanti veditabbaṃ. |
Therein, although it is said "a bhikkhu" without specifying, it should be understood that this was said with reference to himself. |
bhagavatā hi mahāvacchagottasutte, caṅkīsutte, imasmiṃ sutteti tīsu ṭhānesu attānaṃyeva sandhāya desanā katā. |
For by the Blessed One, in the Mahāvacchagotta Sutta, in the Caṅkī Sutta, and in this sutta, in three places the discourse was given with reference to himself. |
paṇītena piṇḍapātenāti heṭṭhā anaṅgaṇasutte yo koci mahaggho piṇḍapāto paṇītapiṇḍapātoti adhippeto, idha pana maṃsūpasecanova adhippeto. |
with excellent almsfood: below in the Anaṅgaṇa Sutta, any high-value almsfood is intended as 'excellent almsfood'; here, however, only a meat-sauce is intended. |
agathitoti taṇhāya agathito. |
not attached: not attached with craving. |
amucchitoti taṇhāmucchanāya amucchito. |
not infatuated: not infatuated with the infatuation of craving. |
anajjhopannoti na adhiopanno, sabbaṃ ālumpitvā ekappahāreneva gilitukāmo kāko viya na hotīti attho. |
not absorbed: not excessively absorbed, not like a crow wanting to swallow everything in one gulp, is the meaning. |
ādīnavadassāvīti ekarattivāsena udarapaṭalaṃ pavisitvā navahi vaṇamukhehi nikkhamissatītiādinā nayena ādīnavaṃ passanto. |
seeing the danger: seeing the danger in such a way as, "after one night's stay, it will enter the stomach lining and exit through the nine orifices," and so on. |
nissaraṇapañño paribhuñjatīti idamatthamāhāraparibhogoti paññāya paricchinditvā paribhuñjati. |
partakes with discerning wisdom: he partakes having determined with wisdom that "the partaking of this food is for this purpose." |
attabyābādhāya vā cetetīti attadukkhāya vā citeti. |
does he intend for his own affliction: does he intend for his own suffering. |
sutametanti sutaṃ mayā etaṃ pubbe, etaṃ mayhaṃ savanamattamevāti dasseti. |
I have heard this: I have heard this before; he shows that this is merely what I have heard. |
sace kho te, jīvaka, idaṃ sandhāya bhāsitanti, jīvaka, mahābrahmunā vikkhambhanappahānena byāpādādayo pahīnā, tena so mettāvihārī mayhaṃ samucchedappahānena, sace te idaṃ sandhāya bhāsitaṃ, evaṃ sante tava idaṃ vacanaṃ anujānāmīti attho. |
If, Jīvaka, you speak with reference to this: Jīvaka, by the great Brahmā, ill-will and so on have been abandoned by suppression; by me, they have been abandoned by eradication. If you speak with reference to this, in that case, I approve of this statement of yours, is the meaning. |
so sampaṭicchi. |
He accepted. |
♦ 54. athassa bhagavā sesabrahmavihāravasenāpi uttari desanaṃ vaḍḍhento “idha, jīvaka, bhikkhū”tiādimāha. |
♦ 54. Then the Blessed One, extending the discourse further by way of the remaining divine abidings, said, "Here, Jīvaka, a monk," and so on. |
taṃ uttānatthameva. |
That has a clear meaning. |
♦ 55. yo kho jīvakāti ayaṃ pāṭiekko anusandhi. |
♦ 55. Whoever, Jīvaka: this is a separate connection. |
imasmiñhi ṭhāne bhagavā dvāraṃ thaketi, sattānuddayaṃ dasseti. |
At this point, the Blessed One closes a door, showing compassion for beings. |
sace hi kassaci evamassa “ekaṃ rasapiṇḍapātaṃ datvā kappasatasahassaṃ saggasampattiṃ paṭilabhanti, yaṃkiñci katvā paraṃ māretvāpi rasapiṇḍapātova dātabbo”ti, taṃ paṭisedhento “yo kho, jīvaka, tathāgataṃ vā”tiādimāha. |
For if it should occur to anyone, "By giving a single alms meal of choice food, one obtains the bliss of heaven for a hundred thousand kalpas; having done whatever, even killing another, one should just give an alms meal of choice food," refuting that, he said, "Whoever, Jīvaka, for the Tathāgata or," and so on. |
♦ tattha iminā paṭhamena ṭhānenāti iminā āṇattimatteneva tāva paṭhamena kāraṇena. |
♦ Therein, by this first ground: by this very first reason, which is merely the command. |
galappavedhakenāti yottena gale bandhitvā kaḍḍhito galena pavedhentena. |
by one who has a rope tied around his throat: by one who, having a rope tied around his neck, is dragged and is trembling by the throat. |
ārabhiyamānoti māriyamāno. |
being caused to be killed: being killed. |
akappiyena āsādetīti acchamaṃsaṃ sūkaramaṃsanti, dīpimaṃsaṃ vā migamaṃsanti khādāpetvā — “tvaṃ kiṃ samaṇo nāma, akappiyamaṃsaṃ te khāditan”ti ghaṭṭeti. |
he provides him with what is unallowable: having made him eat bear meat, saying it is pork, or leopard meat, saying it is venison, he attacks him, saying, "What kind of monk are you? You have eaten unallowable meat." |
ye pana dubbhikkhādīsu vā byādhiniggahaṇatthaṃ vā “acchamaṃsaṃ nāma sūkaramaṃsasadisaṃ, dīpimaṃsaṃ migamaṃsasadisan”ti jānantā “sūkaramaṃsaṃ idaṃ, migamaṃsaṃ idan”ti vatvā hitajjhāsayena khādāpenti, na te sandhāyetaṃ vuttaṃ. |
But this is not said with reference to those who, during a famine or for the suppression of a disease, knowing that "bear meat is like pork, and leopard meat is like venison," say "this is pork, this is venison" and have them eat it with a wholesome intention. |
tesañhi bahupuññameva hoti. |
For them, there is indeed much merit. |
esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañcāti ayaṃ āgataphalo viññātasāsano diṭṭhasacco ariyasāvako. |
I, venerable sir, go to the Blessed One for refuge, and to the Dhamma, and to the Saṅgha of bhikkhus: this is a noble disciple who has attained the fruit, who has understood the teaching, who has seen the truth. |
imaṃ pana dhammadesanaṃ ogāhanto pasādaṃ uppādetvā dhammakathāya thutiṃ karonto evamāha. |
But entering into this Dhamma discourse, he produced faith and, praising the Dhamma talk, spoke thus. |
sesaṃ sabbattha uttānamevāti. |
The rest is clear everywhere. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ From the Papañcasūdanī, the Commentary to the Majjhima Nikāya |
♦ jīvakasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Jīvaka Sutta is finished. |
♦ 6. upālisuttavaṇṇanā |
♦ 6. Explanation of the Upāli Sutta |
♦ 56. evaṃ me sutanti upālisuttaṃ. |
♦ 56. 'Thus I have heard' is the Upāli Sutta. |
tattha nāḷandāyanti nālandāti evaṃnāmake nagare taṃ nagaraṃ gocaragāmaṃ katvā. |
There, at Nālandā: in the city named Nālandā, having made that city his alms-resort village. |
pāvārikambavaneti dussapāvārikaseṭṭhino ambavane. |
in Pāvārika's Mango Grove: in the mango grove of the textile merchant Pāvārika. |
taṃ kira tassa uyyānaṃ ahosi, so bhagavato dhammadesanaṃ sutvā bhagavati pasanno tasmiṃ uyyāne kuṭileṇamaṇḍapādipaṭimaṇḍitaṃ bhagavato vihāraṃ katvā niyyādesi, so vihāro jīvakambavanaṃ viya pāvārikambavananteva saṅkhaṃ gato. |
That, it seems, was his park. Having heard the Blessed One's Dhamma discourse and being pleased with the Blessed One, he had a monastery for the Blessed One built in that park, adorned with huts, caves, pavilions, and so on. That monastery, like Jīvaka's Mango Grove, came to be known as Pāvārika's Mango Grove. |
tasmiṃ pāvārikambavane viharatīti attho. |
He was dwelling in Pāvārika's Mango Grove, is the meaning. |
dīghatapassīti dīghattā evaṃladdhanāmo. |
Dīghatapassī (the Long-termed Ascetic): so named because of his long penance. |
piṇḍapātapaṭikkantoti piṇḍapātato paṭikkanto. |
having returned from the alms-round: having returned from the alms-round. |
sāsane viya kiṃ pana bāhirāyatane piṇḍapātoti vohāro atthīti, natthi. |
Is there, then, the term 'alms-round' in the sphere of the outsiders as there is in the Teaching? There is not. |
♦ paññapetīti dasseti ṭhapeti. |
♦ declares: shows, establishes. |
daṇḍāni paññapetīti idaṃ nigaṇṭhasamayena pucchanto āha. |
declares punishments: he asks this according to the Nigaṇṭha doctrine. |
kāyadaṇḍaṃ vacīdaṇḍaṃ manodaṇḍanti ettha purimadaṇḍadvayaṃ te acittakaṃ payyapenti. |
bodily punishment, verbal punishment, mental punishment: here, they posit that the first two punishments are without mind. |
yathā kira vāte vāyante sākhā calati, udakaṃ calati, na ca tattha cittaṃ atthi, evaṃ kāyadaṇḍopi acittakova hoti. |
Just as when the wind blows, a branch moves, water moves, but there is no mind there, so too the bodily punishment is without mind. |
yathā ca vāte vāyante tālapaṇṇādīni saddaṃ karonti, udakāni saddaṃ karonti, na ca tattha cittaṃ atthi, evaṃ vacīdaṇḍopi acittakova hotīti imaṃ daṇḍadvayaṃ acittakaṃ paññapenti. |
And just as when the wind blows, palm leaves and so on make a sound, waters make a sound, but there is no mind there, so too the verbal punishment is without mind. Thus they posit these two punishments as being without mind. |
cittaṃ pana manodaṇḍanti paññapenti. |
The mind, however, they posit as mental punishment. |
athassa bhagavā vacanaṃ patiṭṭhapetukāmo “kiṃ pana tapassī”tiādimāha. |
Then the Blessed One, wishing to establish his words, said, "But what, ascetic," and so on. |
♦ tattha kathāvatthusminti ettha kathāyeva kathāvatthu. |
♦ Therein, in the topic of conversation: here, the conversation itself is the topic of conversation. |
kathāyaṃ patiṭṭhapesīti attho. |
He established him in the conversation, is the meaning. |
kasmā pana bhagavā evamakāsi? |
But why did the Blessed One do so? |
passati hi bhagavā “ayaṃ imaṃ kathaṃ ādāya gantvā attano satthu mahānigaṇṭhassa ārocessati, tāsañca parisati, upāli gahapati nisinno, so imaṃ kathaṃ sutvā mama vādaṃ āropetuṃ āgamissati, tassāhaṃ dhammaṃ desessāmi, so tikkhattuṃ saraṇaṃ gamissati, athassa cattāri saccāni pakāsessāmi, so saccapakāsanāvasāne sotāpattiphale patiṭṭhahissati, paresaṃ saṅgahatthameva hi mayā pāramiyo pūritā”ti. |
The Blessed One sees, "This one, having taken this conversation, will go and report it to his teacher, the great Nigaṇṭha, and in his assembly, the householder Upāli is seated. He, having heard this conversation, will come to establish my doctrine. I will teach him the Dhamma. He will go for refuge three times. Then I will proclaim the Four Truths to him. At the end of the proclamation of the truths, he will be established in the fruit of stream-entry. Indeed, it was for the sake of gathering others that I fulfilled the perfections." |
imamatthaṃ passanto evamakāsi. |
Seeing this purpose, he did so. |
♦ 57. kammāni paññapesīti idaṃ nigaṇṭho buddhasamayena pucchanto āha. |
♦ 57. declares actions: the Nigaṇṭha asks this according to the Buddha's system. |
kāyakammaṃ vacīkammaṃ manokammanti ettha kāyadvāre ādānagahaṇamuñcanacopanapattā aṭṭhakāmāvacarakusalacetanā dvādasākusalacetanāti vīsaticetanā kāyakammaṃ nāma. |
bodily action, verbal action, mental action: here, the twenty volitions—the eight wholesome volitions of the sense sphere and the twelve unwholesome volitions—that have reached the stage of taking, holding, releasing, and striking at the body-door are called 'bodily action'. |
kāyadvāre ādānādīni apatvā vacīdvāre vacanabhedaṃ pāpayamānā uppannā tāyeva vīsaticetanā vacīkammaṃ nāma. |
The same twenty volitions that, without reaching the stage of taking and so on at the body-door, but reaching the stage of breaking forth in speech at the speech-door, arise, are called 'verbal action'. |
ubhayadvāre copanaṃ appatvā manodvāre uppannā ekūnatiṃsakusalākusalacetanā manokammaṃ nāma. |
The twenty-nine wholesome and unwholesome volitions that, without reaching the stage of striking at either door, arise at the mind-door, are called 'mental action'. |
apica saṅkhepato tividhaṃ kāyaduccaritaṃ kāyakammaṃ nāma, catubbidhaṃ vacīduccaritaṃ vacīkammaṃ nāma, tividhaṃ manoduccaritaṃ manokammaṃ nāma. |
Moreover, in brief, the threefold bodily misconduct is called 'bodily action', the fourfold verbal misconduct is called 'verbal action', and the threefold mental misconduct is called 'mental action'. |
imasmiñca sutte kammaṃ dhuraṃ, anantarasutte “cattārimāni puṇṇa kammāni mayā sayaṃ abhiññā sacchikatvā paveditānī”ti evamāgatepi cetanā dhuraṃ. |
And in this sutta, action (kamma) is primary. In the following sutta, where it says, "These four actions, Puṇṇa, have been declared by me after having realized them myself through direct knowledge," volition (cetanā) is primary. |
yattha katthaci pavattā cetanā “kaṇhaṃ kaṇhavipākan”tiādibhedaṃ labhati. |
Volition, wherever it occurs, receives the classifications of "dark with dark result," and so on. |
niddesavāre cassa “sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharotī”tiādinā nayena sā vuttāva. |
And in the Niddesa section, it is spoken of with the method, "he fabricates a bodily formation that brings affliction," and so on. |
kāyadvāre pavattā pana idha kāyakammanti adhippetaṃ, vacīdvāre pavattā vacīkammaṃ, manodvāre pavattā manokammaṃ. |
What occurs at the body-door is intended here as bodily action; what occurs at the speech-door is verbal action; what occurs at the mind-door is mental action. |
tena vuttaṃ — “imasmiṃ sutte kammaṃ dhuraṃ, anantarasutte cetanā”ti. |
For that reason it was said: "In this sutta, action is primary; in the following sutta, volition is." |
kammampi hi bhagavā kammanti paññapeti yathā imasmiṃyeva sutte. |
For the Blessed One also designates action as action, as in this very sutta. |
cetanampi, yathāha — “cetanāhaṃ, bhikkhave, kammaṃ vadāmi, cetayitvā kammaṃ karotī”ti . |
And volition, as he said: "Volition, monks, I say is action. Having willed, one performs an action." |
kasmā pana cetanā kammanti vuttā? |
But why is volition said to be action? |
cetanāmūlakattā kammassa. |
Because action has volition as its root. |
♦ ettha ca akusalaṃ patvā kāyakammaṃ vacīkammaṃ mahantanti vadanto na kilamati, kusalaṃ patvā manokammaṃ. |
♦ And here, when it comes to the unwholesome, he does not struggle to say that bodily action and verbal action are greater; when it comes to the wholesome, mental action. |
tathā hi mātughātādīni cattāri kammāni kāyeneva upakkamitvā kāyeneva karoti, niraye kappaṭṭhikasaṅghabhedakammaṃ vacīdvārena karoti. |
For example, the four actions such as matricide, one initiates with the body and performs with the body; the action of causing a schism in the Sangha, which destines one to a kappa in hell, one performs with the verbal door. |
evaṃ akusalaṃ patvā kāyakammaṃ vacīkammaṃ mahantanti vadanto na kilamati nāma. |
Thus, when it comes to the unwholesome, he does not struggle to say that bodily action and verbal action are greater. |
ekā pana jhānacetanā caturāsītikappasahassāni saggasampattiṃ āvahati, ekā maggacetanā sabbākusalaṃ samugghātetvā arahattaṃ gaṇhāpeti. |
But a single jhānic volition brings the bliss of heaven for eighty-four thousand great aeons; a single path-volition eradicates all unwholesome states and allows one to attain arahantship. |
evaṃ kusalaṃ patvā manokammaṃ mahantanti vadanto na kilamati nāma. |
Thus, when it comes to the wholesome, he does not struggle to say that mental action is greater. |
imasmiṃ pana ṭhāne bhagavā akusalaṃ patvā manokammaṃ mahāsāvajjaṃ vadamāno niyatamicchādiṭṭhiṃ sandhāya vadati. |
But at this point, the Blessed One, speaking of mental action as being of great blame in relation to the unwholesome, speaks with reference to fixed wrong view. |
tenevāha — “nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ mahāsāvajjaṃ, yathayidaṃ, bhikkhave, micchādiṭṭhi. |
For that very reason he said: "I do not see, monks, any other single thing that is so greatly blameful as this, monks: wrong view. |
micchādiṭṭhiparamāni, bhikkhave, mahāsāvajjānī”ti . |
Of great blame, monks, wrong view is the foremost." |
♦ idāni nigaṇṭhopi tathāgatena gatamaggaṃ paṭipajjanto kiñci atthanipphattiṃ apassantopi “kiṃ panāvuso, gotamā”tiādimāha. |
♦ Now the Nigaṇṭha, following the path taken by the Tathāgata, even though he saw no attainment of any purpose, said, "But what, friend Gotama," and so on. |
♦ 58. bālakiniyāti upālissa kira bālakaloṇakāragāmo nāma atthi, tato āyaṃ gahetvā manussā āgatā, so “etha bhaṇe, amhākaṃ satthāraṃ mahānigaṇṭhaṃ passissāmā”ti tāya parisāya parivuto tattha agamāsi. |
♦ 58. of Bālaka: It seems that Upāli had a village called Bālakaloṇakāragāma (the salt-makers' village of Bālaka). People came from there after collecting the revenue. He, thinking, "Come, sirs, let us see our teacher, the great Nigaṇṭha," went there surrounded by that assembly. |
taṃ sandhāya vuttaṃ “bālakiniyā parisāyā”ti, bālakagāmavāsiniyāti attho. |
It is in reference to this that it was said "with the assembly of Bālaka," meaning, with the residents of the village of Bālaka. |
upālipamukhāyāti upālijeṭṭhakāya. |
with Upāli at its head: with Upāli as its chief. |
apica bālakiniyāti bālavatiyā bālussannāyātipi attho. |
Furthermore, 'of Bālaka' can also mean 'of fools', 'abounding in fools'. |
upālipamukhāyāti upāligahapatiyeva tattha thokaṃ sappañño, so tassā pamukho jeṭṭhako. |
with Upāli at its head: only the householder Upāli there was somewhat intelligent; he was its leader, its chief. |
tenāpi vuttaṃ “upālipamukhāyā”ti. |
For that reason also it was said "with Upāli at its head". |
handāti vacasāyatthe nipāto. |
'Handa' is a particle in the sense of an invitation. |
chavoti lāmako. |
'chavo': base, contemptible. |
oḷārikassāti mahantassa . |
of the gross: of the great. |
upanidhāyāti upanikkhipitvā. |
in comparison: placing it beside. |
idaṃ vuttaṃ hoti, kāyadaṇḍassa santike nikkhipitvā “ayaṃ nu kho mahanto, ayaṃ mahanto”ti evaṃ olokiyamāno chavo manodaṇḍo kiṃ sobhati, kuto sobhissati, na sobhati, upanikkhepamattampi nappahotīti dīpeti. |
This is what is said: placing it beside the bodily punishment and looking, thinking, "Is this one great, is that one great?" how can the base mental punishment be beautiful? From where would it be beautiful? It is not beautiful; it is not even fit for mere comparison, he clarifies. |
sādhu sādhu, bhante, tapassīti dīghatapassissa sādhukāraṃ dento, bhanteti nāṭaputtamālapati. |
'Good, good, venerable sir, ascetic': giving his approval to Dīghatapassi, he addresses Nātaputta as 'venerable sir'. |
♦ 60. na kho metaṃ, bhante, ruccatīti, bhante, etaṃ mayhaṃ na ruccati. |
♦ 60. 'This does not please me, venerable sir,' means, 'venerable sir, this does not please me'. |
māyāvīti māyākāro. |
a trickster: a maker of illusion. |
āvaṭṭanimāyanti āvaṭṭetvā gahaṇamāyaṃ. |
an entrapping trick: a trick of catching by encircling. |
āvaṭṭetīti āvaṭṭetvā parikkhipitvā gaṇhāti. |
he entraps: having encircled and surrounded, he catches. |
gaccha tvaṃ gahapatīti kasmā mahānigaṇṭho gahapatiṃ yāvatatiyaṃ pahiṇatiyeva? |
Go, you householder: why does the great Nigaṇṭha keep sending the householder for a third time? |
dīghatapassī pana paṭibāhateva? |
But Dīghatapassī keeps holding him back? |
mahānigaṇṭhena hi bhagavatā saddhiṃ ekaṃ nagaraṃ upanissāya viharantenapi na bhagavā diṭṭhapubbo. |
For the great Nigaṇṭha, though dwelling in dependence on the same city as the Blessed One, had never seen the Blessed One before. |
yo hi satthuvādapaṭiñño hoti, so taṃ paṭiññaṃ appahāya buddhadassane abhabbo. |
For one who makes the claim of being a teacher is incapable of seeing a Buddha without abandoning that claim. |
tasmā esa buddhadassanassa aladdhapubbattā dasabalassa dassanasampattiñca niyyānikakathābhāvañca ajānanto yāvatatiyaṃ pahiṇateva. |
Therefore, he, never having had a sight of a Buddha before, not knowing the perfection of the vision of the one with Ten Powers nor the liberating nature of his talk, keeps sending him for a third time. |
dīghatapassī pana kālena kālaṃ bhagavantaṃ upasaṅkamitvā tiṭṭhatipi nisīdatipi pañhampi pucchati, so tathāgatassa dassanasampattimpi niyyānikakathābhāvampi jānāti. |
Dīghatapassī, however, having from time to time approached the Blessed One, both stands and sits and also asks questions; so he knows the perfection of the Tathāgata's vision and the liberating nature of his talk. |
athassa etadahosi — “ayaṃ gahapati paṇḍito, samaṇassa gotamassa santike gantvā dassanepi pasīdeyya, niyyānikakathaṃ sutvāpi pasīdeyya. |
Then it occurred to him: "This householder is wise; having gone to the ascetic Gotama, he might be pleased by the sight of him, and he might be pleased by hearing his liberating talk. |
tato na puna amhākaṃ santikaṃ āgaccheyyā”ti. |
Then he would not come back to us again." |
tasmā yāvatatiyaṃ paṭibāhateva. |
Therefore, he keeps holding him back for a third time. |
♦ abhivādetvāti vanditvā. |
♦ having paid homage: having venerated. |
tathāgatañhi disvā pasannāpi appasannāpi yebhuyyena vandantiyeva, appakā na vandanti. |
For upon seeing the Tathāgata, both the pleased and the unpleased for the most part venerate him; only a few do not venerate him. |
kasmā? atiucce hi kule jāto agāraṃ ajjhāvasantopi vanditabboyevāti. |
Why? Because he was born in a very high family, he is to be venerated even while living the household life. |
ayaṃ pana gahapati pasannattāva vandi, dassaneyeva kira pasanno. |
This householder, however, venerated him precisely because he was pleased; it seems he was pleased at the mere sight of him. |
āgamā nu khvidhāti āgamā nu kho idha. |
Did you come here?: Did you indeed come here? |
♦ 61. sādhu sādhu, bhante, tapassīti dīghatapassissa sādhukāraṃ dento, bhanteti, bhagavantaṃ ālapati. |
♦ 61. Good, good, venerable sir, ascetic: giving his approval to Dīghatapassī, he addresses the Blessed One as 'venerable sir'. |
sacce patiṭṭhāyāti thusarāsimhi ākoṭitakhāṇuko viya acalanto vacīsacce patiṭṭhahitvā. |
established in truth: like a post struck into a heap of chaff, unmoving, having established himself in truth of speech. |
siyā noti bhaveyya amhākaṃ. |
Would there be for us?: Would there be ours? |
♦ 62. idhāti imasmiṃ loke. |
♦ 62. Here: in this world. |
assāti bhaveyya. |
there would be: there should be. |
sītodakapaṭikkhittoti nigaṇṭhā sattasaññāya sītodakaṃ paṭikkhipanti. |
forbidden cold water: the Nigaṇṭhas, with the perception of beings (in it), forbid cold water. |
taṃ sandhāyetaṃ vuttaṃ. |
It is with reference to this that this was said. |
manosattā nāma devāti manamhi sattā laggā lagitā. |
gods named 'mind-beings': beings attached to, stuck to, clinging to the mind. |
manopaṭibaddhoti yasmā manamhi paṭibaddho hutvā kālaṅkaroti, tasmā manosattesu devesu upapajjatīti dasseti. |
bound to the mind: because he dies being bound in mind, he shows that he is reborn among the gods who are mind-beings. |
tassa hi pittajararogo bhavissati. |
For he will have a fever from a bile disorder. |
tenassa uṇhodakaṃ pivituṃ vā hatthapādādidhovanatthāya vā gattaparisiñcanatthāya vā upanetuṃ na vaṭṭati, rogo balavataro hoti. |
For him, it is not proper to bring hot water to drink, or for washing hands and feet, or for sprinkling on the body; the disease becomes more severe. |
sītodakaṃ vaṭṭati, rogaṃ vūpasameti. |
Cold water is proper; it soothes the disease. |
ayaṃ pana uṇhodakameva paṭisevati, taṃ alabhamāno odanakañjikaṃ paṭisevati. |
But this one uses only hot water; not getting it, he uses rice-gruel. |
cittena pana sītodakaṃ pātukāmo ca paribhuñjitukāmo ca hoti. |
But in his mind, he is desirous of drinking and using cold water. |
tenassa manodaṇḍo tattheva bhijjati. |
By that, his mental punishment is broken right there. |
so kāyadaṇḍaṃ vacīdaṇḍaṃ rakkhāmīti sītodakaṃ pātukāmo vā paribhuñjitukāmo vā sītodakameva dethāti vattuṃ na visahati. |
He, thinking, "I will protect the bodily punishment and the verbal punishment," though desiring to drink or use cold water, does not dare to say, "Give me cold water." |
tassa evaṃ rakkhitāpi kāyadaṇḍavacīdaṇḍā cutiṃ vā paṭisandhiṃ vā ākaḍḍhituṃ na sakkonti. |
For him, even though the bodily and verbal punishments are thus protected, they are not able to bring about death or rebirth. |
manodaṇḍo pana bhinnopi cutimpi paṭisandhimpi ākaḍḍhatiyeva. |
The mental punishment, however, even though broken, brings about both death and rebirth. |
iti naṃ bhagavā dubbalakāyadaṇḍavacīdaṇḍā chavā lāmakā, manodaṇḍova balavā mahantoti vadāpesi. |
Thus the Blessed One made him say that the weak bodily and verbal punishments are base and paltry, and that the mental punishment alone is strong and great. |
♦ tassapi upāsakassa etadahosi. |
♦ And it occurred to that lay-follower as well: |
“mucchāvasena asaññibhūtānañhi sattāhampi assāsapassāsā nappavattanti, cittasantatipavattimatteneva pana te matāti na vuccanti. |
"For those who have become unconscious through fainting, their in-breaths and out-breaths do not occur for even seven days, but they are not said to be dead merely because of the continuation of the stream of consciousness. |
yadā nesaṃ cittaṃ nappavattati, tadā ‘matā ete nīharitvā te jhāpethā’ti vattabbataṃ āpajjanti. |
When their consciousness no longer occurs, then they come to be spoken of as, 'They are dead, take them out and cremate them.' |
kāyadaṇḍo nirīho abyāpāro, tathā vacīdaṇḍo. |
The bodily rod is inactive, without function; likewise the verbal rod. |
citteneva pana tesaṃ cutipi paṭisandhipi hoti . |
But it is by the mind alone that their death and rebirth occur. |
itipi manodaṇḍova mahanto. |
Thus, the mental rod is the greatest. |
bhijjitvāpi cutipaṭisandhiākaḍḍhanato eseva mahanto. |
And because, even when broken, it brings about death and rebirth, it is the greatest. |
amhākaṃ pana mahānigaṇṭhassa kathā aniyyānikā”ti sallakkhesi. |
But the teaching of our great Nigaṇṭha is not liberating." So he reflected. |
bhagavato pana vicittāni pañhapaṭibhānāni sotukāmo na tāva anujānāti. |
But, wishing to hear the Blessed One's various brilliant answers to questions, he does not yet assent. |
♦ na kho te sandhiyatīti na kho te ghaṭiyati. |
♦ it does not connect for you: it does not fit for you. |
purimena vā pacchimanti “kāyadaṇḍo mahanto”ti iminā purimena vacanena idāni “manodaṇḍo mahanto”ti idaṃ vacanaṃ. |
the latter with the former: this latter statement, "the mental punishment is the greatest," with that former statement, "the bodily punishment is the greatest." |
pacchimena vā purimanti tena vā pacchimena aduṃ purimavacanaṃ na ghaṭiyati. |
or the former with the latter: or that former statement does not fit with this latter one. |
♦ 63. idānissa bhagavā aññānipi kāraṇāni āharanto “taṃ kiṃ maññasī”tiādimāha. |
♦ 63. Now the Blessed One, bringing forth other reasons, said, "What do you think of this?" and so on. |
tattha cātuyāmasaṃvarasaṃvutoti na pāṇamatipāteti, na pāṇamatipātayati, na pāṇamatipātayato samanuñño hoti. |
Therein, restrained by the fourfold restraint: he does not kill living beings, he does not cause living beings to be killed, he does not approve of one who kills living beings. |
na adinnaṃ ādiyati, na adinnaṃ ādiyāpeti, na adinnaṃ ādiyato samanuñño hoti. |
He does not take what is not given, he does not cause what is not given to be taken, he does not approve of one who takes what is not given. |
na musā bhaṇati, na musā bhaṇāpeti, na musā bhaṇato samanuñño hoti. |
He does not speak falsely, he does not cause false speech to be spoken, he does not approve of one who speaks falsely. |
na bhāvitamāsīsati, na bhāvitamāsīsāpeti, na bhāvitamāsīsato samanuñño hotīti iminā catukoṭṭhāsena saṃvarena saṃvuto. |
He does not wish for what is cultivated, he does not cause what is cultivated to be wished for, he does not approve of one who wishes for what is cultivated; he is restrained by this restraint with four parts. |
ettha ca bhāvitanti pañcakāmaguṇā. |
And here 'what is cultivated' means the five strands of sensual pleasure. |
♦ sabbavārivāritoti vāritasabbaudako, paṭikkhittasabbasītodakoti attho. |
♦ with all water warded off: with all water warded off, having rejected all cold water, is the meaning. |
so hi sītodake sattasaññī hoti, tasmā na taṃ valañjeti. |
For he has the perception of beings in cold water, therefore he does not use it. |
atha vā sabbavārivāritoti sabbena pāpavāraṇena vāritapāpo. |
Or else, 'with all water warded off' means with evil warded off by all warding off of evil. |
sabbavāriyuttoti sabbena pāpavāraṇena yutto. |
'endowed with all water' means endowed with all warding off of evil. |
sabbavāridhutoti sabbena pāpavāraṇena dhutapāpo. |
'with all water shaken off' means with evil shaken off by all warding off of evil. |
sabbavāriphuṭoti sabbena pāpavāraṇena phuṭo. |
'suffused with all water' means suffused with all warding off of evil. |
khuddake pāṇe saṅghātaṃ āpādetīti khuddake pāṇe vadhaṃ āpādeti. |
brings about the destruction of small beings: brings about the killing of small beings. |
so kira ekindriyaṃ pāṇaṃ duvindriyaṃ pāṇanti paññapeti. |
For he posits a being with one sense, a being with two senses. |
sukkhadaṇḍaka-purāṇapaṇṇasakkhara-kathalānipi pāṇoteva paññapeti. |
He also posits that dry sticks, old leaves, gravel, and potsherds are beings. |
tattha khuddakaṃ udakabindu khuddako pāṇo, mahantaṃ mahantoti saññī hoti. |
Therein, he has the perception that a small drop of water is a small being, and a large one is a large being. |
taṃ sandhāyetaṃ vuttaṃ. |
It is with reference to this that this was said. |
kismiṃ paññapetīti kattha katarasmiṃ koṭṭhāse paññapeti. |
In which does he posit it?: In which, in which category does he posit it? |
manodaṇḍasminti manodaṇḍakoṭṭhāse, bhanteti. |
In the mental punishment: in the category of mental punishment, venerable sir. |
ayaṃ pana upāsako bhaṇantova sayampi sallakkhesi — “amhākaṃ mahānigaṇṭho ‘asañcetanikaṃ kammaṃ appasāvajjaṃ, sañcetanikaṃ mahāsāvajjan’ti paññapetvā cetanaṃ manodaṇḍoti paññapeti, aniyyānikā etassa kathā, bhagavatova niyyānikā”ti. |
This lay follower, while speaking, also reflected to himself: "My great Nigaṇṭha, having posited that 'an unintentional action has little blame, an intentional action has great blame,' posits volition as the mental punishment. His teaching is not liberating, only the Blessed One's is liberating." |
♦ 64. iddhāti samiddhā. |
♦ 64. prosperous: flourishing. |
phītāti atisamiddhā sabbapāliphullā viya. |
thriving: exceedingly flourishing, like a plant in full bloom. |
ākiṇṇamanussāti janasamākulā. |
teeming with people: crowded with population. |
pāṇāti hatthiassādayo tiracchānagatā ceva itthipurisadārakādayo manussajātikā ca. |
living beings: animals such as elephants and horses, and human beings such as women, men, and children. |
ekaṃ maṃsakhalanti ekaṃ maṃsarāsiṃ. |
one heap of flesh: one pile of flesh. |
puñjanti tasseva vevacanaṃ. |
a mound: a synonym for the same. |
iddhimāti ānubhāvasampanno. |
possessing psychic power: endowed with spiritual power. |
cetovasippattoti citte vasībhāvappatto. |
having attained mastery of mind: having attained mastery over the mind. |
bhasmaṃ karissāmīti chārikaṃ karissāmi. |
I would reduce it to ashes: I would reduce it to cinders. |
kiñhi sobhati ekā chavā nāḷandāti idampi bhaṇanto so gahapati — “kāyapayogena paññāsampi manussā ekaṃ nāḷandaṃ ekaṃ maṃsakhalaṃ kātuṃ na sakkonti, iddhimā pana eko ekeneva manopadosena bhasmaṃ kātuṃ samattho. |
How can a single, wretched Nālandā be beautiful?: Even while saying this, that householder reflected: "Fifty men with physical effort cannot reduce a single Nālandā to a heap of flesh, but one person with psychic power is capable of reducing it to ashes with a single malevolent thought. |
amhākaṃ mahānigaṇṭhassa kathā aniyyānikā, bhagavatova kathā niyyānikā”ti sallakkhesi. |
The teaching of our great Nigaṇṭha is not liberating; only the teaching of the Blessed One is liberating." |
♦ 65. araññaṃ araññabhūtanti agāmakaṃ araññameva hutvā araññaṃ jātaṃ. |
♦ 65. a forest that has become a forest: a non-village area that, having become a forest, was born as a forest. |
isīnaṃ manopadosenāti isīnaṃ atthāya katena manopadosena taṃ manopadosaṃ asahamānāhi devatāhi tāni raṭṭhāni vināsitāni. |
by the malevolence of the seers' minds: by the malevolence directed for the sake of the seers, those kingdoms were destroyed by deities who could not tolerate that malevolence. |
lokikā pana isayo manaṃ padosetvā vināsayiṃsūti maññanti. |
Worldly people, however, think that the seers destroyed them by making their minds malevolent. |
tasmā imasmiṃ lokavāde ṭhatvāva idaṃ vādāropanaṃ katanti veditabbaṃ. |
Therefore, it should be understood that this statement was made while standing on this worldly convention. |
♦ tattha daṇḍakīraññādīnaṃ evaṃ araññabhūtabhāvo jānitabbo — sarabhaṅgabodhisattassa tāva parisāya ativepullataṃ gatāya kisavaccho nāma tāpaso mahāsattassa antevāsī vivekavāsaṃ patthayamāno gaṇaṃ pahāya godhāvarītīrato kaliṅgaraṭṭhe daṇḍakīrañño kumbhapuraṃ nāma nagaraṃ upanissāya rājuyyāne vivekamanubrūhayamāno viharati. |
♦ Therein, the becoming a forest of Daṇḍakī's kingdom and others should be known thus: when the assembly of the bodhisatta Sarabhaṅga had become exceedingly numerous, a certain ascetic named Kisavaccha, a disciple of the great being, desiring a life of solitude, left the group and, from the bank of the Godhāvarī, went to the city of Kumbhapura in the kingdom of Kaliṅga, ruled by Daṇḍakī, and dwelt in the king's park, cultivating solitude. |
tassa senāpati upaṭṭhāko hoti. |
The king's general was his supporter. |
♦ tadā ca ekā gaṇikā rathaṃ abhiruhitvā pañcamātugāmasataparivārā nagaraṃ upasobhayamānā vicarati. |
♦ At that time, a certain courtesan, mounted on a chariot, surrounded by five hundred women, was wandering about, beautifying the city. |
mahājano tameva olokayamāno parivāretvā vicarati, nagaravīthiyo nappahonti. |
The great crowd, looking only at her, wandered about surrounding her; the city streets could not contain them. |
rājā vātapānaṃ vivaritvā ṭhito taṃ disvā kā esāti pucchi. |
The king, having opened a window and standing there, saw her and asked, "Who is she?" |
tumhākaṃ nagarasobhinī devāti. |
"Your Majesty's city-adornment, sire." |
so ussūyamāno “kiṃ etāya sobhati, nagaraṃ sayaṃ sobhissatī”ti taṃ ṭhānantaraṃ acchindāpesi. |
He, being jealous, said, "What is she adorning? The city will adorn itself," and had her position taken away. |
♦ sā tato paṭṭhāya kenaci saddhiṃ santhavaṃ katvā ṭhānantaraṃ pariyesamānā ekadivasaṃ rājuyyānaṃ pavisitvā caṅkamanakoṭiyaṃ ālambanaphalakaṃ nissāya pāsāṇaphalake nisinnaṃ tāpasaṃ disvā cintesi — “kiliṭṭho vatāyaṃ tāpaso anañjitamaṇḍito, dāṭhikāhi paruḷhāhi mukhaṃ pihitaṃ, massunā uraṃ pihitaṃ, ubho kacchā paruḷhā”ti. |
♦ She, from then on, seeking to regain her position by forming a connection with someone, one day entered the king's park and saw the ascetic sitting on a stone slab, leaning against a support board at the end of a cloister walk. She thought, "This ascetic is indeed filthy, unadorned with cosmetics, his face is covered with a grown beard, his chest is covered with a beard, and both his armpits are overgrown." |
athassā domanassaṃ uppajji — “ahaṃ ekena kiccena vicarāmi, ayañca me kāḷakaṇṇī diṭṭho, udakaṃ āharatha, akkhīni dhovissāmī”ti udakadantakaṭṭhaṃ āharāpetvā dantakaṭṭhaṃ khāditvā tāpasassa sarīre piṇḍaṃ piṇḍaṃ kheḷaṃ pātetvā dantakaṭṭhaṃ jaṭāmatthake khipitvā mukhaṃ vikkhāletvā udakaṃ tāpasassa matthakasmiṃyeva siñcitvā — “yehi me akkhīhi kāḷakaṇṇī diṭṭho, tāni dhotāni kalipavāhito”ti nikkhantā. |
Then displeasure arose in her: "I am going about for a certain purpose, and I have seen this unlucky fellow. Bring water, I will wash my eyes." She had water and a tooth-stick brought, and after chewing the tooth-stick, she spat lumps of phlegm onto the ascetic's body, threw the tooth-stick on the top of his matted hair, rinsed her mouth and sprinkled the water right on the ascetic's head, and left, saying, "The eyes with which I saw the unlucky fellow have been washed, the defilement has been driven away." |
♦ taṃdivasañca rājā satiṃ paṭilabhitvā — “bho kuhiṃ nagarasobhinī”ti pucchi. |
♦ On that very day, the king, coming to his senses, asked, "Sirs, where is the city-adornment?" |
imasmiṃyeva nagare devāti. |
"In this very city, sire." |
pakatiṭṭhānantaraṃ tassā dethāti ṭhānantaraṃ dāpesi. |
"Give her back her regular position," he said, and had the position given to her. |
sā pubbe sukatakammaṃ nissāya laddhaṃ ṭhānantaraṃ tāpasassa sarīre kheḷapātanena laddhanti saññamakāsi. |
She thought that the position she had obtained, which was due to her past good deeds, had been obtained by spitting phlegm on the ascetic's body. |
♦ tato katipāhassaccayena rājā purohitassa ṭhānantaraṃ gaṇhi. |
♦ Then after some days, the king took away the position of the royal chaplain. |
so nagarasobhiniyā santikaṃ gantvā “bhagini kinti katvā ṭhānantaraṃ paṭilabhī”ti pucchi. |
He went to the city-adornment and asked, "Sister, how did you get your position back?" |
“kiṃ brāhmaṇa aññaṃ kātabbaṃ atthi, rājuyyāne anañjitakāḷakaṇṇī kūṭajaṭilo eko atthi, tassa sarīre kheḷaṃ pātehi, evaṃ ṭhānantaraṃ labhissasī”ti āha. |
"Brahmin, what else is there to be done? In the king's park there is an unadorned, unlucky, matted-haired ascetic. Spit phlegm on his body, and thus you will get your position back," she said. |
so “evaṃ karissāmi bhaginī”ti tattha gantvā tāya kathitasadisameva sabbaṃ katvā nikkhami. |
He said, "I will do so, sister," and went there and did everything just as she had said, and left. |
rājāpi taṃdivasameva satiṃ paṭilabhitvā — “kuhiṃ, bho, brāhmaṇo”ti pucchi. |
The king also, on that very day, came to his senses and asked, "Sirs, where is the brahmin?" |
imasmiṃyeva nagare devāti. |
"In this very city, sire." |
“amhehi anupadhāretvā kataṃ, tadevassa ṭhānantaraṃ dethā”ti dāpesi. |
"We acted without due consideration. Give him that very position," he said, and had it given. |
sopi puññabalena labhitvā “tāpasassa sarīre kheḷapātanena laddhaṃ me”ti saññamakāsi. |
He too, having obtained it through the power of his merit, thought, "I have obtained it by spitting phlegm on the ascetic's body." |
♦ tato katipāhassaccayena rañño paccanto kupito. |
♦ Then after some days, the king's frontier province rebelled. |
rājā paccantaṃ vūpasamessāmīti caturaṅginiyā senāya nikkhami. |
The king set out with his fourfold army, thinking, "I will pacify the frontier." |
purohito gantvā rañño purato ṭhatvā “jayatu mahārājā”ti vatvā — “tumhe, mahārāja, jayatthāya gacchathā”ti pucchi. |
The chaplain went and stood before the king and, after saying, "Victory to the great king," asked, "Great king, are you going for victory?" |
āma brāhmaṇāti. |
"Yes, brahmin." |
evaṃ sante rājuyyāne anañjitakāḷakaṇṇī eko kūṭajaṭilo vasati, tassa sarīre kheḷaṃ pātethāti. |
"In that case, in the royal park there lives an unadorned, unlucky, matted-haired ascetic. Spit phlegm on his body." |
rājā tassa vacanaṃ gahetvā yathā gaṇikāya ca tena ca kataṃ, tatheva sabbaṃ katvā orodhepi āṇāpesi — “etassa kūṭajaṭilassa sarīre kheḷaṃ pātethā”ti. |
The king, taking his advice, did everything just as the courtesan and he had done, and also commanded his harem, "Spit phlegm on the body of this matted-haired ascetic." |
tato orodhāpi orodhapālakāpi tatheva akaṃsu. |
Then the harem and the harem-guards also did the same. |
atha rājā uyyānadvāre rakkhaṃ ṭhapāpetvā “raññā saddhiṃ nikkhamantā sabbe tāpasassa sarīre kheḷaṃ apātetvā nikkhamituṃ na labhantī”ti āṇāpesi. |
Then the king, having placed a guard at the park gate, commanded, "All who leave with the king are not allowed to leave without spitting phlegm on the ascetic's body." |
atha sabbo balakāyo ca seniyo ca teneva niyāmena tāpasassa upari kheḷañca dantakaṭṭhāni ca mukhavikkhālita udakañca pāpayiṃsu, kheḷo ca dantakaṭṭhāni ca sakalasarīraṃ avatthariṃsu. |
Then the entire army and the generals, in the same manner, caused phlegm, tooth-sticks, and mouth-rinsing water to fall upon the ascetic; phlegm and tooth-sticks covered his entire body. |
♦ senāpati sabbapacchā suṇitvā “mayhaṃ kira satthāraṃ bhavantaṃ puññakkhettaṃ saggasopānaṃ evaṃ ghaṭṭayiṃsū”ti usumajātahadayo mukhena assasanto vegena rājuyyānaṃ āgantvā tathā byasanapattaṃ isiṃ disvā kacchaṃ bandhitvā dvīhi hatthehi dantakaṭṭhāni apaviyūhitvā ukkhipitvā nisīdāpetvā udakaṃ āharāpetvā nhāpetvā sabbaosadhehi ceva catujjātigandhehi ca sarīraṃ ubbaṭṭetvā sukhumasāṭakena puñchitvā purato añjaliṃ katvā ṭhito evamāha “ayuttaṃ, bhante, manussehi kataṃ, etesaṃ kiṃ bhavissatī”ti. |
♦ The general, hearing of it last of all, with a heart filled with fervor, thinking, "They have thus assailed my teacher, a being who is a field of merit, a stairway to heaven," came to the king's park in haste, breathing heavily through his mouth. Seeing the seer so afflicted, he tied his loincloth, and with both hands, having brushed away the tooth-sticks, lifted him up, had him seated, had water brought, bathed him, and having massaged his body with all kinds of medicinal herbs and perfumes of four kinds, wiped him with a fine cloth, and standing before him with his hands clasped in reverence, said, "An improper thing has been done by these people, venerable sir. What will happen to them?" |
devatā senāpati tidhā bhinnā, ekaccā “rājānameva nāsessāmā”ti vadanti, ekaccā “saddhiṃ parisāya rājānan”ti, ekaccā “rañño vijitaṃ sabbaṃ nāsessāmā”ti. |
The deities, general, are split in three ways: some say, "We will destroy the king alone"; some say, "The king together with his retinue"; and some say, "We will destroy the king's entire realm." |
idaṃ vatvā pana tāpaso appamattakampi kopaṃ akatvā lokassa santiupāyameva ācikkhanto āha “aparādho nāma hoti, accayaṃ pana desetuṃ jānantassa pākatikameva hotī”ti. |
But the ascetic, saying this, without showing the slightest anger, but only pointing out a peaceful way for the world, said, "A transgression does occur, but for one who knows how to confess a fault, it becomes as it was before." |
♦ senāpati nayaṃ labhitvā rañño santikaṃ gantvā rājānaṃ vanditvā āha — “tumhehi, mahārāja, nirāparādhe mahiddhike tāpase aparajjhantehi bhāriyaṃ kammaṃ kataṃ, devatā kira tidhā bhinnā evaṃ vadantī”ti sabbaṃ ārocetvā — “khamāpite kira, mahārāja, pākatikaṃ hoti, raṭṭhaṃ mā nāsetha, tāpasaṃ khamāpethā”ti āha. |
♦ The general, having found a way, went to the king, and having bowed to the king, said, "Great king, you have committed a grave offense by wronging a blameless ascetic of great psychic power. The deities, it is said, are split in three ways and are saying this," and having told him everything, he said, "If you ask for forgiveness, great king, it will be as it was before. Do not destroy the kingdom, ask the ascetic for forgiveness." |
rājā attani dosaṃ kataṃ disvāpi evaṃ vadati “na taṃ khamāpessāmī”ti. |
The king, though seeing the fault he had committed, said, "I will not ask him for forgiveness." |
senāpati yāvatatiyaṃ yācitvā anicchantamāha — “ahaṃ, mahārāja, tāpasassa balaṃ jānāmi, na so abhūtavādī, nāpi kupito, sattānuddayena pana evamāha khamāpetha naṃ mahārājā”ti. |
The general, having pleaded up to the third time, said to the unwilling king, "I, great king, know the power of the ascetic. He is not a speaker of untruths, nor is he angry, but out of compassion for beings he says this. Forgive him, great king." |
na khamāpemīti. |
"I will not ask for forgiveness." |
tena hi senāpatiṭṭhānaṃ aññassa detha, ahaṃ tumhākaṃ āṇāpavattiṭṭhāne na vasissāmīti. |
"In that case, give the position of general to another. I will not live in a place where your orders are carried out." |
tvaṃ yenakāmaṃ gaccha, ahaṃ mayhaṃ senāpatiṃ labhissāmīti. |
"You may go wherever you wish, I will find my own general." |
tato senāpati tāpasassa santikaṃ āgantvā vanditvā “kathaṃ paṭipajjāmi, bhante”ti āha. |
Then the general came to the ascetic, and having bowed, said, "How should I act, venerable sir?" |
senāpati ye te vacanaṃ suṇanti, sabbe saparikkhāre sadhane sadvipadacatuppade gahetvā sattadivasabbhantare bahi rajjasīmaṃ gaccha, devatā ativiya kupitā dhuvaṃ raṭṭhampi araṭṭhaṃ karissantīti. |
"General, take all those who listen to your words, with all their belongings, with their wealth, with their bipeds and quadrupeds, and within seven days go outside the borders of the kingdom. The deities are extremely angry; they will surely turn the kingdom into a non-kingdom." |
senāpati tathā akāsi. |
The general did so. |
♦ rājā gatamattoyeva amittamathanaṃ katvā janapadaṃ vūpasametvā āgamma jayakhandhāvāraṭṭhāne nisīditvā nagaraṃ paṭijaggāpetvā antonagaraṃ pāvisi. |
♦ The king, as soon as he had gone, crushed the enemy, pacified the country, and having returned and set up a victory camp, had the city restored and entered the city proper. |
devatā paṭhamaṃyeva udakavuṭṭhiṃ pātayiṃsu. |
The deities first caused a shower of water to fall. |
mahājano attamano ahosi “kūṭajaṭilaṃ aparaddhakālato paṭṭhāya amhākaṃ rañño vaḍḍhiyeva, amitte nimmathesi, āgatadivaseyeva devo vuṭṭho”ti. |
The populace was delighted, thinking, "Ever since we wronged the matted-haired ascetic, our king has only prospered. He crushed the enemies, and on the very day he returned, the god sent rain." |
devatā puna sumanapupphavuṭṭhiṃ pātayiṃsu, mahājano attamanataro ahosi. |
The deities again caused a shower of sumana flowers to fall; the populace was even more delighted. |
devatā puna māsakavuṭṭhiṃ pātayiṃsu. |
The deities again caused a shower of māsaka coins to fall. |
tato kahāpaṇavuṭṭhiṃ, tato kahāpaṇatthaṃ na nikkhameyyunti maññamānā hatthūpagapādūpagādikatabhaṇḍavuṭṭhiṃ pātesuṃ. |
Then a shower of kahāpaṇa coins. Then, thinking they might not go out for the kahāpaṇas, they caused a shower of ornaments that could be worn on the hands, feet, etc., to fall. |
mahājano sattabhūmikapāsāde ṭhitopi otaritvā ābharaṇāni piḷandhanto attamano ahosi. |
The populace, even those standing on seven-story palaces, came down and was delighted, putting on the ornaments. |
“arahati vata kūṭajaṭilake kheḷapātanaṃ, tassa upari kheḷapātitakālato paṭṭhāya amhākaṃ rañño vaḍḍhi jātā, amittamathanaṃ kataṃ, āgatadivaseyeva devo vassi, tato sumanavuṭṭhi māsakavuṭṭhi kahāpaṇavuṭṭhi katabhaṇḍavuṭṭhīti catasso vuṭṭhiyo jātā”ti attamanavācaṃ nicchāretvā rañño katapāpe samanuñño jāto. |
"It was worth it to spit phlegm on the matted-haired ascetic! From the time phlegm was spat on him, our king's prosperity has grown, the enemy has been crushed, on the very day of his return the god rained, then a shower of sumana flowers, a shower of māsaka coins, a shower of kahāpaṇa coins, and a shower of finished ornaments—four showers have occurred," they uttered words of delight and became complicit in the king's evil deed. |
♦ tasmiṃ samaye devatā ekatodhāraubhatodhārādīni nānappakārāni āvudhāni mahājanassa upari phalake maṃsaṃ koṭṭayamānā viya pātayiṃsu. |
♦ At that moment, the deities caused various kinds of weapons, such as single-edged and double-edged swords, to fall upon the great crowd, as if chopping meat on a board. |
tadanantaraṃ vītaccike vītadhūme kiṃsukapupphavaṇṇe aṅgāre, tadanantaraṃ kūṭāgārappamāṇe pāsāṇe, tadanantaraṃ antomuṭṭhiyaṃ asaṇṭhahanikaṃ sukhumavālikaṃ vassāpayamānā asītihatthubbedhaṃ thalaṃ akaṃsu. |
After that, smokeless, flameless embers the color of kiṃsuka flowers; after that, stones the size of gabled houses; after that, raining fine sand that would not stay in a closed fist, they made the ground eighty cubits high. |
rañño vijitaṭṭhāne kisavacchatāpaso senāpati mātuposakarāmoti tayova manussabhūtā arogā ahesuṃ. |
In the king's realm, only three human beings remained unharmed: the ascetic Kisavaccha, the general, and Rāma who supported his mother. |
sesānaṃ tasmiṃ kamme asamaṅgībhūtānaṃ tiracchānānaṃ pānīyaṭṭhāne pānīyaṃ nāhosi, tiṇaṭṭhāne tiṇaṃ. |
For the remaining animals not involved in that deed, there was no water in the watering places, no grass in the pastures. |
te yena pānīyaṃ yena tiṇanti gacchantā appatteyeva sattame divase bahirajjasīmaṃ pāpuṇiṃsu. |
They, going wherever there was water, wherever there was grass, without reaching it, on the seventh day reached the outer border of the kingdom. |
tenāha sarabhaṅgabodhisatto — |
Therefore said Sarabhaṅga, the bodhisatta: |
♦ “kisañhi vacchaṃ avakiriya daṇḍakī, |
♦ "Having spurned Kisa Vaccha, Daṇḍakī, |
♦ ucchinnamūlo sajano saraṭṭho. |
♦ Was uprooted with his people and his realm. |
♦ kukkuḷanāme nirayamhi paccati, |
♦ In the hell named Kukkuḷa he is baked, |
♦ tassa phuliṅgāni patanti kāye”ti. |
♦ And its sparks fall upon his body." |
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♦ evaṃ tāva daṇḍakīraññassa araññabhūtabhāvo veditabbo. |
♦ Thus should the becoming a forest of Daṇḍakī's kingdom be understood. |
♦ kaliṅgaraṭṭhe pana nāḷikiraraññe rajjaṃ kārayamāne himavati pañcasatatāpasā anitthigandhā ajinajaṭavākacīradharā vanamūlaphalabhakkhā hutvā ciraṃ vītināmetvā loṇambilasevanatthaṃ manussapathaṃ otaritvā anupubbena kaliṅgaraṭṭhe nāḷikirarañño nagaraṃ sampattā. |
♦ But in the Kaliṅga country, while the Nāḷikira king was ruling, five hundred ascetics in the Himalayas, who were averse to the scent of women, wore skins, matted hair, and bark garments, and lived on wild roots and fruits. After spending a long time thus, they came down to the human world to partake of salt and sour food, and in due course reached the city of the Nāḷikira king in the Kaliṅga country. |
te jaṭājinavākacīrāni saṇṭhapetvā pabbajitānurūpaṃ upasamasiriṃ dassayamānā nagaraṃ bhikkhāya pavisiṃsu. |
They, having arranged their matted hair, skins, and bark garments, and displaying the serene grace befitting wanderers, entered the city for alms. |
manussā anuppanne buddhuppāde tāpasapabbajite disvā pasannā nisajjaṭṭhānaṃ saṃvidhāya hatthato bhikkhābhājanaṃ gahetvā nisīdāpetvā bhikkhaṃ sampādetvā adaṃsu. |
The people, seeing ascetics who had gone forth during a time when no Buddha had arisen, were pleased. They prepared a place for them to sit, took their alms bowls from their hands, had them sit down, prepared alms, and gave them. |
tāpasā katabhattakiccā anumodanaṃ akaṃsu. |
The ascetics, having finished their meal, gave their thanks. |
manussā sutvā pasannacittā “kuhiṃ bhadantā gacchantī”ti pucchiṃsu. |
The people, having heard it, with pleased hearts asked, "Where are the venerable ones going?" |
yathāphāsukaṭṭhānaṃ, āvusoti. |
"To a suitable place, friends." |
bhante, alaṃ aññattha gamanena, rājuyyāne vasatha, mayaṃ bhuttapātarāsā āgantvā dhammakathaṃ sossāmāti. |
"Venerable sirs, do not go elsewhere. Dwell in the king's park. We, after our morning meal, will come and listen to a talk on the Dhamma." |
tāpasā adhivāsetvā uyyānaṃ agamaṃsu. |
The ascetics, having consented, went to the park. |
nāgarā bhuttapātarāsā suddhavatthanivatthā “dhammakathaṃ sossāmā”ti saṅghā gaṇā gaṇībhūtā uyyānābhimukhā agamaṃsu. |
The citizens, after their morning meal, dressed in clean clothes, thinking, "We will listen to a talk on the Dhamma," went towards the park in groups and crowds. |
rājā uparipāsāde ṭhito te tathā gacchamāne disvā upaṭṭhākaṃ pucchi “kiṃ ete bhaṇe nāgarā suddhavatthā suddhuttarāsaṅgā hutvā uyyānābhimukhā gacchanti, kimettha samajjaṃ vā nāṭakaṃ vā atthī”ti? |
The king, standing on the upper palace, saw them going thus and asked his attendant, "Friend, why are these citizens, dressed in clean clothes with clean upper garments, going towards the park? Is there some festival or play there?" |
natthi deva, ete tāpasānaṃ santike dhammaṃ sotukāmā gacchantīti. |
"There is not, sire. They are going to listen to the Dhamma from the ascetics." |
tena hi bhaṇe ahampi gacchissāmi, mayā saddhiṃ gacchantūti. |
"Well then, friend, I too will go. Let them go with me." |
so gantvā tesaṃ ārocesi — “rājāpi gantukāmo, rājānaṃ parivāretvāva gacchathā”ti. |
He went and announced to them: "The king also wishes to go; go surrounding the king." |
nāgarā pakatiyāpi attamanā taṃ sutvā — “amhākaṃ rājā assaddho appasanno dussīlo, tāpasā dhammikā, te āgamma rājāpi dhammiko bhavissatī”ti attamanatarā ahesuṃ. |
The citizens, already pleased by nature, having heard that, were even more pleased, thinking, "Our king is without faith, displeased, and of bad conduct. The ascetics are righteous. Through them, the king also will become righteous." |
♦ rājā nikkhamitvā tehi parivārito uyyānaṃ gantvā tāpasehi saddhiṃ paṭisanthāraṃ katvā ekamantaṃ nisīdi. |
♦ The king set out and, surrounded by them, went to the park. After exchanging friendly greetings with the ascetics, he sat down to one side. |
tāpasā rājānaṃ disvā parikathāya kusalassekassa tāpasassa “rañño dhammaṃ kathehī”ti saññamadaṃsu, so tāpaso parisaṃ oloketvā pañcasu veresu ādīnavaṃ pañcasu ca sīlesu ānisaṃsaṃ kathento — |
The ascetics, seeing the king, made a sign to one ascetic skilled in conversation, "Give a talk on the Dhamma to the king." That ascetic, looking at the assembly, while speaking on the danger in the five kinds of wrong conduct and the benefit in the five kinds of virtue, said: |
♦ “pāṇo na hantabbo, adinnaṃ nādātabbaṃ, kāmesumicchācāro na caritabbo, musā na bhāsitabbā, majjaṃ na pātabbaṃ, pāṇātipāto nāma nirayasaṃvattaniko hoti tiracchānayonisaṃvattaniko pettivisayasaṃvattaniko, tathā adinnādānādīni. |
♦ "Life should not be taken, what is not given should not be taken, sexual misconduct should not be practiced, lies should not be spoken, intoxicants should not be drunk. Taking life leads to hell, to the animal realm, to the realm of ghosts; likewise with taking what is not given and so on. |
pāṇātipāto niraye paccitvā manussalokaṃ āgatassa vipākāvasesena appāyukasaṃvattaniko hoti, adinnādānaṃ appabhogasaṃvattanikaṃ, micchācāro bahusapattasaṃvattaniko, musāvādo abhūtabbhakkhānasaṃvattaniko, majjapānaṃ ummattakabhāvasaṃvattanikan”ti -- |
Having been boiled in hell for taking life, upon returning to the human world, the remaining result leads to a short life. Taking what is not given leads to little wealth. Sexual misconduct leads to many enemies. Lying leads to false accusations. Drinking intoxicants leads to madness." -- |
♦ pañcasu veresu imaṃ ādīnavaṃ kathesi. |
♦ He spoke of this danger in the five kinds of wrong conduct. |
♦ rājā pakatiyāpi assaddho appasanno dussīlo, dussīlassa ca sīlakathā nāma dukkathā, kaṇṇe sūlappavesanaṃ viya hoti. |
♦ The king, being naturally without faith, displeased, and of bad conduct, and for one of bad conduct, a talk on virtue is an unpleasant talk, like driving a spike into the ear. |
tasmā so cintesi — “ahaṃ ‘ete paggaṇhissāmī’ti āgato, ime pana mayhaṃ āgatakālato paṭṭhāya maṃyeva ghaṭṭentā vijjhantā parisamajjhe kathenti, karissāmi nesaṃ kāttabban”ti. |
Therefore he thought: "I came thinking, 'I will support them,' but these, from the moment I arrived, attack and pierce me, speaking in the midst of the assembly. I will do to them what ought to be done." |
so dhammakathāpariyosāne “ācariyā sve mayhaṃ gehe bhikkhaṃ gaṇhathā”ti nimantetvā agamāsi. |
He, at the end of the Dhamma talk, invited them, saying, "Masters, tomorrow take your alms at my house," and left. |
so dutiyadivase mahante mahante koḷumbe āharāpetvā gūthassa pūrāpetvā kadalipattehi nesaṃ mukhāni bandhāpetvā tattha tattha ṭhapāpesi, puna bahalamadhukatelanāgabalapicchillādīnaṃ kūṭe pūretvā nisseṇimatthake ṭhapāpesi, tattheva ca mahāmalle baddhakacche hatthehi muggare gāhāpetvā ṭhapetvā āha “kūṭatāpasā ativiya maṃ viheṭhayiṃsu, tesaṃ pāsādato otaraṇakāle kūṭehi picchillaṃ sopānamatthake vissajjetvā sīse muggarehi pothetvā gale gahetvā sopāne khipathā”ti. |
On the second day, he had very large pots brought, had them filled with excrement, had their mouths tied with banana leaves, and had them placed here and there. Again, he had pits filled with thick honey, oil, nāgabala, and slime, and had them placed at the top of a ladder. There he also had great wrestlers, with their loincloths tied, holding clubs in their hands, stationed, and said, "The false ascetics have greatly troubled me. When they are descending from the palace, release the slime from the pits onto the top of the stairs, beat their heads with clubs, seize them by the neck, and throw them on the stairs." |
sopānapādamūle pana caṇḍe kukkure bandhāpesi. |
And at the foot of the stairs, he had fierce dogs tied up. |
♦ tāpasāpi “sve rājagehe bhuñjissāmā”ti aññamaññaṃ ovadiṃsu — “mārisā rājagehaṃ nāma sāsaṅkaṃ sappaṭibhayaṃ, pabbajitehi nāma chadvārārammaṇe saññatehi bhavitabbaṃ, diṭṭhadiṭṭhe ārammaṇe nimittaṃ na gahetabbaṃ, cakkhudvāre saṃvaro paccupaṭṭhapetabbo”ti. |
♦ The ascetics also, thinking, "Tomorrow we will eat at the king's house," admonished one another: "Friends, the king's house is dangerous and perilous. Those who have gone forth must be restrained in the six sense-doors. A sign should not be grasped in any object seen. Restraint at the eye-door must be established." |
♦ punadivase bhikkhācāravelaṃ sallakkhetvā vākacīraṃ nivāsetvā ajinacammaṃ ekaṃsagataṃ katvā jaṭākalāpaṃ saṇṭhapetvā bhikkhābhājanaṃ gahetvā paṭipāṭiyā rājanivesanaṃ abhiruḷhā. |
♦ The next day, having noted the time for the alms-round, they put on their bark garments, placed their antelope skins over one shoulder, arranged their coils of matted hair, took their alms-bowls, and in single file ascended to the royal palace. |
rājā āruḷhabhāvaṃ ñatvā gūthakoḷumbamukhato kadalipattaṃ nīharāpesi. |
The king, knowing they had ascended, had the banana leaf removed from the mouth of the excrement pot. |
duggandho tāpasānaṃ nāsapuṭaṃ paharitvā matthaluṅgapātanākārapatto ahosi. |
The foul smell struck the nostrils of the ascetics and was such as to cause the brain to fall out. |
mahātāpaso rājānaṃ olokesi. |
The great ascetic looked at the king. |
rājā — “ettha bhonto yāvadatthaṃ bhuñjantu ceva harantu ca, tumhākametaṃ anucchavikaṃ, hiyyo ahaṃ tumhe paggaṇhissāmīti āgato, tumhe pana maṃyeva ghaṭṭento vijjhantā parisamajjhe kathayittha, tumhākamidaṃ anucchavikaṃ, bhuñjathā”ti mahātāpasassa uluṅkena gūthaṃ upanāmesi. |
The king said, "Let the venerable ones eat and take as much as they want here. This is fitting for you. Yesterday I came to support you, but you, attacking and piercing me, spoke in the midst of the assembly. This is fitting for you. Eat!" and offered the excrement to the great ascetic with a ladle. |
mahātāpaso dhī dhīti vadanto paṭinivatti. |
The great ascetic, saying "Fie, fie!" turned back. |
“ettakeneva gacchissatha tumhe”ti sopāne kūṭehi picchillaṃ vissajjāpetvā mallānaṃ saññamadāsi. |
"Will you go with just that?" he said, and had the slime released from the pits onto the stairs and gave the signal to the wrestlers. |
mallā muggarehi sīsāni pothetvā gīvāya gahetvā sopāne khipiṃsu, ekopi sopāne patiṭṭhātuṃ nāsakkhi, pavaṭṭamānā sopānapādamūlaṃyeva pāpuṇiṃsu. |
The wrestlers beat their heads with clubs, seized them by the neck, and threw them on the stairs. Not a single one could stand on the stairs; rolling down, they reached the very foot of the stairs. |
sampatte sampatte caṇḍakukkurā paṭapaṭāti luñcamānā khādiṃsu. |
As each one arrived, the fierce dogs, yelping 'pata-pata', tore at them and ate them. |
yopi nesaṃ uṭṭhahitvā palāyati, sopi āvāṭe patati, tatrāpi naṃ kukkurā anubandhitvā khādantiyeva. |
And whoever among them got up and fled, he too fell into a pit, and there too the dogs pursued and ate him. |
iti nesaṃ kukkurā aṭṭhisaṅkhalikameva avasesayiṃsu. |
Thus, the dogs left only their skeletons. |
evaṃ so rājā tapasampanne pañcasate tāpase ekadivaseneva jīvitā voropesi. |
In this way, that king deprived five hundred ascetics, endowed with ascetic virtues, of their lives in a single day. |
♦ athassa raṭṭhe devatā purimanayeneva puna navavuṭṭhiyo pātesuṃ. |
♦ Then in his kingdom, the deities, in the same way as before, again caused nine showers to fall. |
tassa rajjaṃ saṭṭhiyojanubbedhena vālikathalena avacchādiyittha. |
His kingdom was covered by a layer of sand sixty yojanas deep. |
tenāha sarabhaṅgo bodhisatto — |
Therefore said Sarabhaṅga, the Bodhisatta: |
♦ “yo saññate pabbajite avañcayi, |
♦ 'He who deceived the restrained, the renunciants, |
♦ dhammaṃ bhaṇante samaṇe adūsake. |
♦ The blameless monks who were speaking the Dhamma. |
♦ taṃ nāḷikeraṃ sunakhā parattha, |
♦ That Nāḷikera, the dogs in the hereafter, |
♦ saṅgamma khādanti viphandamānan”ti. |
♦ Gather and eat him as he writhes in agony.' |
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♦ evaṃ kāliṅgāraññassa araññabhūtabhāvo veditabbo. |
♦ Thus the becoming a forest of the Kaliṅga kingdom should be understood. |
♦ atīte pana bārāṇasinagare diṭṭhamaṅgalikā nāma cattālīsakoṭivibhavassa seṭṭhino ekā dhītā ahosi dassanīyā pāsādikā. |
♦ In the past, in the city of Bārāṇasī, there was the only daughter of a merchant with a fortune of forty crores, named Diṭṭhamaṅgalikā, who was beautiful and graceful. |
sā rūpabhogakulasampattisampannatāya bahūnaṃ patthanīyā ahosi. |
She, being endowed with beauty, wealth, and family, was desired by many. |
yo panassā vāreyyatthāya pahiṇāti, taṃ taṃ disvānassa jātiyaṃ vā hatthapādādīsu vā yattha katthaci dosaṃ āropetvā “ko esa dujjāto dussaṇṭhito”tiādīni vatvā — “nīharatha nan”ti nīharāpetvā “evarūpampi nāma addasaṃ, udakaṃ āharatha, akkhīni dhovissāmī”ti akkhīni dhovati. |
But whoever sent a proposal for her, upon seeing him, she would find fault with his birth or his hands, feet, or some other part, and saying things like, "Who is this low-born, ill-formed person?" she would have him thrown out, saying, "Take him away!" and then, saying, "To think I saw such a person! Bring water, I will wash my eyes," she would wash her eyes. |
tassā diṭṭhaṃ diṭṭhaṃ vippakāraṃ pāpetvā nīharāpetīti diṭṭhamaṅgalikā tveva saṅkhā udapādi, mūlanāmaṃ antaradhāyi. |
Because she caused misfortune to everyone she saw and had them thrown out, she came to be known as Diṭṭhamaṅgalikā (one whose sight is a bad omen), and her original name disappeared. |
♦ sā ekadivasaṃ gaṅgāya udakakīḷaṃ kīḷissāmīti titthaṃ sajjāpetvā pahūtaṃ khādanīyabhojanīyaṃ sakaṭesu pūrāpetvā bahūni gandhamālādīni ādāya paṭicchannayānaṃ āruyha ñātigaṇaparivutā gehamhā nikkhami. |
♦ She, one day, thinking, "I will play a water-game in the Ganges," had the bathing place prepared, had carts filled with plenty of food and drink, took many scents, garlands, and other things, mounted a covered vehicle, and, surrounded by her relatives, left her house. |
tena ca samayena mahāpuriso caṇḍālayoniyaṃ nibbatto bahinagare cammagehe vasati, mātaṅgotvevassa nāmaṃ ahosi. |
At that time, the Great Being, born in the Caṇḍāla caste, was living in a tanner's house outside the city; his name was Mātaṅga. |
so soḷasavassuddesiko hutvā kenacideva karaṇīyena antonagaraṃ pavisitukāmo ekaṃ nīlapilotikaṃ nivāsetvā ekaṃ hatthe bandhitvā ekena hatthena pacchiṃ, ekena ghaṇḍaṃ gahetvā “ussaratha ayyā, caṇḍālohan”ti jānāpanatthaṃ taṃ vādento nīcacittaṃ paccupaṭṭhapetvā diṭṭhadiṭṭhe manusse namassamāno nagaraṃ pavisitvā mahāpathaṃ paṭipajji. |
He, being about sixteen years old, wanting to enter the city for some business, put on a blue rag, tied another on his hand, and holding a basket in one hand and a bell in the other, and ringing it to announce, "Make way, sirs, I am a Caṇḍāla," he entered the city with a humble mind, bowing to every person he saw, and came upon the main road. |
♦ diṭṭhamaṅgalikā ghaṇḍasaddaṃ sutvā sāṇiantarena olokentī dūratova taṃ āgacchantaṃ disvā “kimetan”ti pucchi. |
♦ Diṭṭhamaṅgalikā, hearing the sound of the bell and looking through the curtain, saw him coming from afar and asked, "What is that?" |
mātaṅgo ayyeti. |
"An ayya named Mātaṅga." |
“kiṃ vata, bho, akusalaṃ akaramha, kassāyaṃ nissando, vināso nu kho me paccupaṭṭhito, maṅgalakiccena nāma gacchamānā caṇḍālaṃ addasan”ti sarīraṃ kampetvā jigucchamānā kheḷaṃ pātetvā dhātiyo āha — “vegena udakaṃ āharatha, caṇḍālo diṭṭho, akkhīni ceva nāma gahitamukhañca dhovissāmī”ti dhovitvā rathaṃ nivattāpetvā sabbapaṭiyādānaṃ gehaṃ pesetvā pāsādaṃ abhiruhi. |
"Oh, what demerit have we done? Whose doing is this? Has my ruin now appeared? To think that while going for an auspicious event, I saw a Caṇḍāla!" Her body trembled, and being disgusted, she spat and said to her nurses, "Quickly bring water, I saw a Caṇḍāla. I will wash my eyes and my face which he has seen." Having washed, she had the chariot turned back, sent all the preparations home, and went up to her palace. |
surāsoṇḍādayo ceva tassā upaṭṭhākamanussā ca “kuhiṃ, bho diṭṭhamaṅgalikā, imāyapi velāya nāgacchatī”ti pucchantā taṃ pavattiṃ sutvā — “mahantaṃ vata, bho, surāmaṃsagandhamālādisakkāraṃ caṇḍālaṃ nissāya anubhavituṃ na labhimha, gaṇhatha caṇḍālan”ti gataṭṭhānaṃ gavesitvā nirāparādhaṃ mātaṅgapaṇḍitaṃ tajjitvā — “are mātaṅga taṃ nissāya idañcidañca sakkāraṃ anubhavituṃ na labhimhā”ti kesesu gahetvā bhūmiyaṃ pātetvā jāṇukapparapāsāṇādīhi koṭṭetvā matoti saññāya pāde gahetvā kaḍḍhantā saṅkārakūṭe chaḍḍesuṃ. |
The drunkards and others, and her attendants, asking, "Sirs, where is Diṭṭhamaṅgalikā? Why hasn't she come at this hour?" and hearing what had happened, said, "Sirs, what a great feast of liquor, meat, scents, garlands, and other honors we have failed to enjoy because of a Caṇḍāla! Seize the Caṇḍāla!" They searched for where he had gone, and having berated the innocent Mātaṅga Paṇḍita, saying, "Hey Mātaṅga, because of you we failed to enjoy this and that honor," they grabbed him by the hair, threw him on the ground, beat him with their knees, elbows, and stones, and thinking he was dead, they grabbed him by the feet, dragged him, and threw him on a rubbish heap. |
♦ mahāpuriso saññaṃ paṭilabhitvā hatthapāde parāmasitvā — “idaṃ dukkhaṃ kaṃ nissāya uppannan”ti cintento — “na aññaṃ kañci, diṭṭhamaṅgalikaṃ nissāya uppannan”ti ñatvā “sacāhaṃ puriso, pādesu naṃ nipātessāmī”ti cintetvā vedhamāno diṭṭhamaṅgalikāya kuladvāraṃ gantvā — “diṭṭhamaṅgalikaṃ labhanto vuṭṭhahissāmi, alabhantassa ettheva maraṇan”ti gehaṅgaṇe nipajji. |
♦ The great being, regaining consciousness and feeling his hands and feet, thought, "On whose account has this suffering arisen?" and knowing, "It has arisen on account of none other than Diṭṭhamaṅgalikā," he thought, "If I am a man, I will make her fall at my feet." Trembling, he went to the door of Diṭṭhamaṅgalikā's family and lay down in the courtyard of the house, thinking, "I will get up only when I get Diṭṭhamaṅgalikā; if I don't get her, this will be my death." |
tena ca samayena jambudīpe ayaṃ dhammatā hoti — yassa caṇḍālo kujjhitvā gabbhadvāre nipanno marati, ye ca tasmiṃ gabbhe vasanti, sabbe caṇḍālā honti. |
At that time in Jambudīpa, this was the custom: if a caṇḍāla, angered, lies down at the door of a house and dies, all who live in that house become caṇḍālas. |
gehamajjhamhi mate sabbe gehavāsino, dvāramhi mate ubhato anantaragehavāsikā, aṅgaṇamhi mate ito satta ito sattāti cuddasagehavāsino sabbe caṇḍālā hontīti. |
If he dies in the middle of the house, all the residents of the house; if at the door, the residents of the two adjacent houses; if in the courtyard, the residents of seven houses on this side and seven on that side, fourteen houses in all, become caṇḍālas. |
bodhisatto pana aṅgaṇe nipajji. |
The Bodhisatta, however, lay down in the courtyard. |
♦ seṭṭhissa ārocesuṃ — “mātaṅgo te sāmi gehaṅgaṇe patito”ti gacchatha bhaṇe, kiṃ kāraṇāti vatvā ekamāsakaṃ datvā uṭṭhāpethāti. |
♦ They informed the merchant, "Master, Mātaṅga has fallen in your courtyard." "Go, friends," he said, "find out the reason, and give him one māsaka and make him get up." |
te gantvā “imaṃ kira māsakaṃ gahetvā uṭṭhahā”ti vadiṃsu. |
They went and said, "Take this māsaka and get up." |
so — “nāhaṃ māsakatthāya nipanno, diṭṭhamaṅgalikāya svāhaṃ nipanno”ti āha. |
He said, "I am not lying down for a māsaka, I am lying down for Diṭṭhamaṅgalikā." |
diṭṭhamaṅgalikāya ko dosoti? |
"What is Diṭṭhamaṅgalikā's fault?" |
kiṃ tassā dosaṃ na passatha, niraparādho ahaṃ tassā manussehi byasanaṃ pāpito, taṃ labhantova vuṭṭhahissāmi, alabhanto na vuṭṭhahissāmīti. |
"Do you not see her fault? I, who am innocent, was brought to disaster by her people. I will get up only if I get her; if I do not get her, I will not get up." |
♦ te gantvā seṭṭhissa ārocesuṃ. |
♦ They went and informed the merchant. |
seṭṭhi dhītu dosaṃ ñatvā “gacchatha, ekaṃ kahāpaṇaṃ dethā”ti peseti. |
The merchant, knowing his daughter's fault, sent them, saying, "Go, give him one kahāpaṇa." |
so “na icchāmi kahāpaṇaṃ, tameva icchāmī”ti āha. |
He said, "I do not want a kahāpaṇa, I want her." |
taṃ sutvā seṭṭhi ca seṭṭhibhariyā ca — “ekāyeva no piyadhītā, paveṇiyā ghaṭako añño dārakopi natthī”ti saṃvegappattā — “gacchatha tātā, koci amhākaṃ asahanako etaṃ jīvitāpi voropeyya, etasmiñhi mate sabbe mayaṃ naṭṭhā homa, ārakkhamassa gaṇhathā”ti parivāretvā ārakkhaṃ saṃvidhāya yāguṃ pesayiṃsu, bhattaṃ dhanaṃ pesayiṃsu, evaṃ so sabbaṃ paṭikkhipi. |
The merchant and the merchant's wife, hearing this, became distressed, thinking, "She is our only dear daughter, we have no other child to continue the family line." They said, "Go, my dears, some intolerant person might even deprive him of his life. If he dies, we are all ruined. Set a guard on him." Having surrounded him and arranged a guard, they sent him gruel, they sent food, they sent money; he refused everything. |
evaṃ eko divaso gato; |
Thus one day passed; |
dve, tayo, cattāro, pañca divasā gatā. |
two, three, four, five days passed. |
♦ tato sattasattagehavāsikā uṭṭhāya — “na sakkoma mayaṃ tumhe nissāya caṇḍālā bhavituṃ, amhe mā nāsetha, tumhākaṃ dārikaṃ datvā etaṃ uṭṭhāpethā”ti āhaṃsu. |
♦ Then the residents of the seven houses on each side got up and said, "We cannot become caṇḍālas because of you. Do not destroy us. Give your daughter and make him get up." |
te satampi sahassampi satasahassampi pahiṇiṃsu, so paṭikkhipateva. |
They sent a hundred, a thousand, a hundred thousand, but he refused it all. |
evaṃ cha divasā gatā. |
Thus six days passed. |
sattame divase ubhato cuddasagehavāsikā sannipatitvā — “na mayaṃ caṇḍālā bhavituṃ sakkoma, tumhākaṃ akāmakānampi mayaṃ etassa dārikaṃ dassāmā”ti āhaṃsu. |
On the seventh day, the residents of the fourteen houses on both sides gathered and said, "We cannot become caṇḍālas. Even against your will, we will give your daughter to him." |
♦ mātāpitaro sokasallasamappitā visaññī hutvā sayane nipatiṃsu. |
♦ The mother and father, struck by the arrow of sorrow, fell unconscious on their beds. |
ubhato cuddasagehavāsino pāsādaṃ āruyha supupphitakiṃsukasākhaṃ ucchindantā viya tassā sabbābharaṇāni omuñcitvā nakhehi sīmantaṃ katvā kese bandhitvā nīlasāṭakaṃ nivāsāpetvā hatthe nīlapilotikakhaṇḍaṃ veṭhetvā kaṇṇesu tipupaṭṭake piḷandhāpetvā tālapaṇṇapacchiṃ datvā pāsādato otārāpetvā dvīsu bāhāsu gahetvā — “tava sāmikaṃ gahetvā yāhī”ti mahāpurisassa adaṃsu. |
The residents of the fourteen houses on both sides went up to the palace, and like breaking off a branch of a fully blossomed kiṃsuka tree, they removed all her ornaments, made a parting in her hair with their nails, tied her hair, made her wear a blue garment, wrapped a piece of blue cloth on her hand, put tin ornaments in her ears, gave her a palm-leaf basket, had her brought down from the palace, took her by both arms, and gave her to the great being, saying, "Take your husband and go." |
♦ nīluppalampi atibhāroti anukkhittapubbā sukhumāladārikā “uṭṭhāhi sāmi, gacchāmā”ti āha. |
♦ The delicate young girl, for whom even a blue lotus was too heavy a burden, who had never been lifted before, said, "Get up, master, let us go." |
bodhisatto nipannakova āha “nāhaṃ uṭṭhahāmī”ti. |
The bodhisatta, still lying down, said, "I will not get up." |
atha kinti vadāmīti. |
"Then what should I say?" |
“uṭṭhehi ayya mātaṅgā”ti evaṃ maṃ vadāhīti. |
"Say to me, 'Get up, noble Mātaṅga'." |
sā tathā avoca. |
She spoke thus. |
na tuyhaṃ manussā uṭṭhānasamatthaṃ maṃ akaṃsu, bāhāya maṃ gahetvā uṭṭhāpehīti. |
"Your people did not make me capable of getting up. Take me by the arm and help me up." |
sā tathā akāsi. |
She did so. |
bodhisatto uṭṭhahanto viya parivaṭṭetvā bhūmiyaṃ patitvā — “nāsitaṃ, bho, diṭṭhamaṅgalikāya paṭhamaṃ manussehi koṭṭāpetvā, idāni sayaṃ koṭṭetī”ti viravittha. |
The bodhisatta, as if getting up, turned over and fell on the ground, and cried out, "I am ruined! First Diṭṭhamaṅgalikā had me beaten by people, now she beats me herself!" |
sā kiṃ karomi ayyāti? |
She said, "What should I do, noble one?" |
dvīhi hatthehi gahetvā uṭṭhāpehīti. |
"Take me with both hands and help me up." |
sā tathā uṭṭhāpetvā nisīdāpetvā gacchāma sāmīti. |
She helped him up thus and had him sit down, and said, "Let us go, master." |
gacchā nāma araññe honti, mayaṃ manussā, atikoṭṭitomhi tuyhaṃ manussehi, na sakkomi padasā gantuṃ, piṭṭhiyā maṃ nehīti. |
"Those who go are in the forest, we are human. I have been beaten too much by your people, I cannot go on foot. Carry me on your back." |
sā onamitvā piṭṭhiṃ adāsi. |
She bent down and offered her back. |
bodhisatto abhiruhi. |
The bodhisatta mounted. |
kuhiṃ nemi sāmīti? |
"Where shall I carry you, master?" |
bahinagaraṃ nehīti. |
"Carry me outside the city." |
sā pācīnadvāraṃ gantvā — “idha te sāmi vasanaṭṭhānan”ti pucchi. |
She went to the eastern gate and asked, "Is this your dwelling place, master?" |
kataraṭṭhānaṃ etanti? |
"Which place is this?" |
pācīnadvāraṃ sāmīti. |
"The eastern gate, master." |
pācīnadvāre caṇḍālaputtā vasituṃ na labhantīti attano vasanaṭṭhānaṃ anācikkhitvāva sabbadvārāni āhiṇḍāpesi. |
"Caṇḍāla sons are not allowed to live at the eastern gate," he said, and without telling her his own dwelling place, he had her wander through all the gates. |
kasmā? bhavaggapattamassā mānaṃ pātessāmīti. |
Why? "I will bring down her pride, which has reached the pinnacle of existence." |
mahājano ukkuṭṭhimakāsi — “ṭhapetvā tumhādisaṃ añño etissā mānaṃ bhedako natthī”ti. |
The populace cheered, saying, "No one but the likes of you could have broken her pride." |
♦ sā pacchimadvāraṃ patvā “idha te sāmi vasanaṭṭhānan”ti pucchi. |
♦ She reached the western gate and asked, "Is this your dwelling place, master?" |
kataraṭṭhānaṃ etanti? |
"Which place is this?" |
pacchimadvāraṃ sāmīti. |
"The western gate, master." |
iminā dvārena nikkhamitvā cammagehaṃ olokentī gacchāti. |
"Leaving by this gate, go looking for the tanner's house." |
sā tattha gantvā āha “idaṃ cammagehaṃ tumhākaṃ vasanaṭṭhānaṃ sāmī”ti? |
She went there and said, "Is this tanner's house your dwelling place, master?" |
āmāti piṭṭhito otaritvā cammagehaṃ pāvisi. |
"Yes," he said, and got off her back and entered the tanner's house. |
♦ tattha sattaṭṭhadivase vasanto sabbaññutagavesanadhīro ettakesu divasesu na ca jātisambhedamakāsi. |
♦ There, living for seven or eight days, the resolute one seeking all-knowledge, did not, in all those days, commit any transgression of caste. |
“mahākulassa dhītā sace maṃ nissāya mahantaṃ yasaṃ na pāpuṇāti, na camhāhaṃ catuvīsatiyā buddhānaṃ antevāsiko. |
He thought, "If the daughter of a great family does not attain great fame because of me, then I am not a disciple of the twenty-four Buddhas. |
etissā pādadhovanaudakena sakalajambudīpe rājūnaṃ abhisekakiccaṃ karissāmī”ti cintetvā puna cintesi — “agāramajjhevasanto na sakkhissāmi, pabbajitvā pana sakkhissāmī”ti. |
With the water from washing her feet, I will perform the consecration ceremony for the kings of all Jambudīpa." Then he thought again, "Living in the midst of a household, I will not be able to do it, but having gone forth, I will be able to." |
cintetvā taṃ āmantesi — “diṭṭhamaṅgalike mayaṃ pubbe ekacarā kammaṃ katvāpi akatvāpi sakkā jīvituṃ, idāni pana dārabharaṇaṃ paṭipannamha, kammaṃ akatvā na sakkā jīvituṃ, tvaṃ yāvāhaṃ āgacchāmi, tāva mā ukkaṇṭhitthā”ti araññaṃ pavisitvā susānādīsu nantakāni saṅkaḍḍhitvā nivāsanapārupanaṃ katvā samaṇapabbajjaṃ pabbajitvā ekacaro laddhakāyaviveko kasiṇaparikammaṃ katvā aṭṭha samāpattiyo pañca abhiññāyo ca nibbattetvā “idāni sakkā diṭṭhamaṅgalikāya avassayena mayā bhavitun”ti bārāṇasiabhimukho gantvā cīvaraṃ pārupitvā bhikkhaṃ caramāno diṭṭhamaṅgalikāya gehābhimukho agamāsi. |
Having thought, he addressed her: "Diṭṭhamaṅgalikā, before we were single; whether we worked or not, it was possible to live. But now we have undertaken the support of a wife; without working, it is not possible to live. Until I return, do not be distressed." He entered the forest, and having collected rags from cremation grounds and so on, made an undergarment and an outer robe, and having gone forth as an ascetic, living alone, he attained solitude of body, and having practiced the kasina meditation, he developed the eight attainments and the five supernormal powers. Then, thinking, "Now it is possible for me to be a refuge for Diṭṭhamaṅgalikā," he went towards Bārāṇasī, and having put on his robe and wandering for alms, he went towards Diṭṭhamaṅgalikā's house. |
♦ sā taṃ dvāre ṭhitaṃ disvā asañjānantī — “aticchatha, bhante, caṇḍālānaṃ vasanaṭṭhānametan”ti āha. |
♦ She, seeing him standing at the door and not recognizing him, said, "Pass by, venerable sir, this is the dwelling place of caṇḍālas." |
bodhisatto tattheva aṭṭhāsi. |
The bodhisatta stood right there. |
sā punappunaṃ olokentī sañjānitvā hatthehi uraṃ paharitvā viravamānā pādamūle patitvā āha — “yadi te sāmi edisaṃ cittaṃ atthi, kasmā maṃ mahatā yasā parihāpetvā anāthaṃ akāsī”ti. |
She, looking again and again, recognized him and, beating her breast with her hands and wailing, fell at his feet and said, "If, master, you had such a mind, why did you make me fall from great fame and make me helpless?" |
nānappakāraṃ paridevaṃ paridevitvā akkhīni puñchamānā uṭṭhāya bhikkhābhājanaṃ gahetvā antogehe nisīdāpetvā bhikkhaṃ adāsi. |
Having lamented in various ways and wiping her eyes, she got up, took his alms-bowl, had him sit inside the house, and gave him alms. |
mahāpuriso bhattakiccaṃ katvā āha — “diṭṭhamaṅgalike mā soci mā paridevi, ahaṃ tuyhaṃ pādadhovanaudakena sakalajambudīpe rājūnaṃ abhisekakiccaṃ kāretuṃ samattho, tvaṃ pana ekaṃ mama vacanaṃ karohi, nagaraṃ pavisitvā ‘na mayhaṃ sāmiko caṇḍālo, mahābrahmā mayhaṃ sāmiko’ti ugghosayamānā sakalanagaraṃ carāhī”ti. |
The great being, having finished his meal, said, "Diṭṭhamaṅgalikā, do not grieve, do not lament. I am able to have the consecration ceremony for the kings of all Jambudīpa performed with the water from washing your feet. But you must do one thing for me. Enter the city and, proclaiming, 'My husband is not a caṇḍāla, the great Brahmā is my husband,' wander through the whole city." |
♦ evaṃ vutte diṭṭhamaṅgalikā — “pakatiyāpi ahaṃ sāmi mukhadoseneva byasanaṃ pattā, na sakkhissāmevaṃ vattun”ti āha. |
♦ When this was said, Diṭṭhamaṅgalikā said, "By nature, master, I fell into misfortune precisely because of the fault of my mouth. I will not be able to speak thus." |
bodhisatto — “kiṃ pana tayā mayhaṃ agāre vasantassa alikavacanaṃ sutapubbaṃ, ahaṃ tadāpi alikaṃ na bhaṇāmi, idāni pabbajito kiṃ vakkhāmi, saccavādī puriso nāmāhan”ti vatvā — “ajja pakkhassa aṭṭhamī, tvaṃ ‘ito sattāhassaccayena uposathadivase mayhaṃ sāmiko mahābrahmā candamaṇḍalaṃ bhinditvā mama santikaṃ āgamissatī’ti sakalanagare ugghosehī”ti vatvā pakkāmi. |
The bodhisatta said, "But have you ever heard a false word from me while living in my house? I did not speak falsely then; now that I have gone forth, what would I say? I am a man who speaks the truth." And he said, "Today is the eighth day of the lunar fortnight. You must proclaim throughout the city, 'After seven days from now, on the uposatha day, my husband, the great Brahmā, will split the moon-disk and come to me'," and he departed. |
♦ sā saddahitvā haṭṭhatuṭṭhā sūrā hutvā sāyaṃpātaṃ nagaraṃ pavisitvā tathā ugghosesi. |
♦ She, having faith and being joyful and glad, and courageous, entered the city in the evening and morning and proclaimed thus. |
manussā pāṇinā pāṇiṃ paharantā — “passatha, amhākaṃ diṭṭhamaṅgalikā caṇḍālaputtaṃ mahābrahmānaṃ karotī”ti hasantā keḷiṃ karonti. |
The people, clapping their hands, laughed and made fun, saying, "Look, our Diṭṭhamaṅgalikā is making a caṇḍāla's son into the great Brahmā." |
sā punadivasepi tatheva sāyaṃpātaṃ pavisitvā — “idāni chāhaccayena, pañcāha-catūha-tīha-dvīha-ekāhaccayena mayhaṃ sāmiko mahābrahmā candamaṇḍalaṃ bhinditvā mama santikaṃ āgamissatī”ti ugghosesi. |
She, on the next day also, entered in the evening and morning in the same way and proclaimed, "Now after six days, after five, four, three, two, one day, my husband, the great Brahmā, will split the moon-disk and come to me." |
♦ brāhmaṇā cintayiṃsu — “ayaṃ diṭṭhamaṅgalikā atisūrā hutvā katheti, kadāci evaṃ siyā, etha mayaṃ diṭṭhamaṅgalikāya vasanaṭṭhānaṃ paṭijaggāmā”ti cammagehassa bāhirabhāgaṃ samantā tacchāpetvā vālikaṃ okiriṃsu. |
♦ The brahmins thought: "This Diṭṭhamaṅgalikā speaks with great courage. It might be so. Come, let us prepare Diṭṭhamaṅgalikā's dwelling place." They had the outer part of the tanner's house cleared all around and sprinkled it with sand. |
sāpi uposathadivase pātova nagaraṃ pavisitvā “ajja mayhaṃ sāmiko āgamissatī”ti ugghosesi. |
She also, on the Uposatha day, entered the city early in the morning and proclaimed, "Today my husband will come." |
brāhmaṇā cintayiṃsu — “ayaṃ bho na dūraṃ apadissati, ajja kira mahābrahmā āgamissati, vasanaṭṭhānaṃ saṃvidahāmā”ti cammagehaṃ samajjāpetvā haritūpalittaṃ ahatavatthehi parikkhipitvā mahārahaṃ pallaṅkaṃ attharitvā upari celavitānaṃ bandhitvā gandhamāladāmāni osārayiṃsu. |
The brahmins thought: "Sirs, this does not seem to be far off. Today, it is said, the great Brahmā will come. Let us prepare his dwelling place." They had the tanner's house swept, plastered with green cow-dung, enclosed with new cloths, a great couch spread, a cloth canopy tied above, and garlands of scent and flowers hung down. |
tesaṃ paṭijaggantānaṃyeva sūriyo atthaṃ gato. |
While they were still preparing it, the sun set. |
♦ mahāpuriso cande uggatamatte abhiññāpādakajjhānaṃ samāpajjitvā vuṭṭhāya kāmāvacaracittena parikammaṃ katvā iddhicittena dvādasayojanikaṃ brahmattabhāvaṃ māpetvā vehāsaṃ abbhuggantvā candavimānassa anto pavisitvā vanantato abbhussakkamānaṃ candaṃ bhinditvā candavimānaṃ ohāya purato hutvā “mahājano maṃ passatū”ti adhiṭṭhāsi. |
♦ The great being, as soon as the moon had risen, having entered the jhana which is the basis for supernormal powers and having emerged, having done the preliminary work with a mind of the sense-sphere, with a mind of psychic power created a Brahma-body twelve yojanas in size, rose up into the air, entered the moon-mansion, and splitting the moon which was rising from the edge of the forest, he left the moon-mansion and, standing in front, resolved, "Let the great crowd see me." |
mahājano disvā — “saccaṃ, bho, diṭṭhamaṅgalikāya vacanaṃ, āgacchantaṃ mahābrahmānaṃ pūjessāmā”ti gandhamālaṃ ādāya diṭṭhamaṅgalikāya gharaṃ parivāretvā aṭṭhāsi. |
The great crowd, seeing him, thought, "Sirs, Diṭṭhamaṅgalikā's word is true! We will worship the great Brahmā as he comes," and taking scents and garlands, they surrounded Diṭṭhamaṅgalikā's house and stood there. |
mahāpuriso matthakamatthakena sattavāre bārāṇasiṃ anuparigantvā mahājanena diṭṭhabhāvaṃ ñatvā dvādasayojanikaṃ attabhāvaṃ vijahitvā manussappamāṇameva māpetvā mahājanassa passantasseva cammagehaṃ pāvisi. |
The great being, having circled Bārāṇasī seven times from top to bottom, and knowing that the great crowd had seen him, abandoned the twelve-yojana body, created one of the size of a human, and, as the great crowd was watching, entered the tanner's house. |
mahājano disvā — “otiṇṇo no mahābrahmā, sāṇiṃ āharathā”ti nivesanaṃ mahāsāṇiyā parikkhipitvā parivāretvā ṭhito. |
The great crowd, seeing this, thought, "Our great Brahmā has descended! Bring a curtain," and surrounded the dwelling with a great curtain and stood there. |
♦ mahāpurisopi sirisayanamajjhe nisīdi. |
♦ The great being also sat in the middle of the splendid couch. |
diṭṭhamaṅgalikā samīpe aṭṭhāsi. |
Diṭṭhamaṅgalikā stood nearby. |
atha naṃ pucchi “utusamayo te diṭṭhamaṅgalike”ti. |
Then he asked her, "Is it your fertile period, Diṭṭhamaṅgalikā?" |
āma ayyāti. |
"Yes, noble one." |
mayā dinnaṃ puttaṃ gaṇhāhīti aṅguṭṭhakena nābhimaṇḍalaṃ phusi. |
"Receive the son given by me," he said, and touched her navel with his thumb. |
tassā parāmasaneneva gabbho patiṭṭhāsi. |
At his very touch, she conceived. |
mahāpuriso — “ettāvatā te diṭṭhamaṅgalike pādadhovanaudakaṃ sakalajambudīpe rājūnaṃ abhisekodakaṃ bhavissati, tvaṃ tiṭṭhā”ti vatvā brahmattabhāvaṃ māpetvā passantasseva mahājanassa nikkhamitvā vehāsaṃ abbhuggantvā caṇḍamaṇḍalameva paviṭṭho. |
The great being said, "With just this, Diṭṭhamaṅgalikā, the water from washing your feet will become the consecration water for the kings of all Jambudīpa. You stay here," and creating a Brahma-body, he left as the great crowd was watching, rose up into the air, and entered the moon-disk itself. |
sā tato paṭṭhāya brahmapajāpatī nāma jātā. |
From then on, she came to be known as Brahmapajāpatī (the spouse of Brahmā). |
pādadhovanaudakaṃ labhanto nāma natthi. |
There was no one who did not get the water from washing her feet. |
♦ brāhmaṇā — “brahmapajāpatiṃ antonagare vasāpessāmā”ti suvaṇṇasivikāya āropetvā yāva sattamakoṭiyā aparisuddhajātikassa sivikaṃ gahetuṃ na adaṃsu. |
♦ The brahmins, thinking, "We will have Brahmapajāpatī live inside the city," placed her in a golden palanquin and did not allow anyone of impure birth up to the seventh generation to carry the palanquin. |
soḷasa jātimantabrāhmaṇā gaṇhiṃsu. |
Sixteen brahmins of pure birth carried it. |
sesā gandhapupphādīhi pūjetvā nagaraṃ pavisitvā — “na sakkā, bho, ucchiṭṭhagehe brahmapajāpatiyā vasituṃ, vatthuṃ gahetvā gehaṃ karissāma, yāva pana taṃ karīyati, tāva maṇḍapeva vasatū”ti maṇḍape vasāpesuṃ. |
The others, honoring her with scents, flowers, and so on, entered the city and thought, "Sirs, it is not possible for Brahmapajāpatī to live in a defiled house. We will get a plot of land and build a house. But until that is done, let her live in a pavilion." They had her live in a pavilion. |
tato paṭṭhāya cakkhupathe ṭhatvā vanditukāmā kahāpaṇaṃ datvā vandituṃ labhanti, savanūpacāre vanditukāmā sataṃ datvā labhanti, āsanne pakatikathaṃ savanaṭṭhāne vanditukāmā pañcasatāni datvā labhanti, pādapiṭṭhiyaṃ sīsaṃ ṭhapetvā vanditukāmā sahassaṃ datvā labhanti, pādadhovanaudakaṃ patthayamānā dasasahassāni datvā labhanti. |
From then on, those wishing to stand in her sight and pay homage could do so by giving a kahāpaṇa; those wishing to pay homage within earshot could do so by giving a hundred; those wishing to pay homage in a place where they could hear her normal conversation could do so by giving five hundred; those wishing to pay homage by placing their heads on her footstool could do so by giving a thousand; those desiring the water from washing her feet could get it by giving ten thousand. |
bahinagarato antonagare yāva maṇḍapā āgacchantiyā laddhadhanaṃyeva koṭisatamattaṃ ahosi. |
The wealth she received just from going from outside the city to the pavilion inside the city amounted to a hundred million. |
♦ sakalajambudīpo saṅkhubhi, tato sabbarājāno “brahmapajāpatiyā pādadhovanena abhisekaṃ karissāmā”ti satasahassaṃ pesetvā labhiṃsu. |
♦ All of Jambudīpa was in an uproar. Then all the kings, thinking, "We will perform our consecration with the water from washing the feet of Brahmapajāpatī," sent a hundred thousand and received it. |
maṇḍape vasantiyā eva gabbhavuṭṭhānaṃ ahosi. |
While she was living in the pavilion, her time of confinement came. |
mahāpurisaṃ paṭicca laddhakumāro pāsādiko ahosi lakkhaṇasampanno. |
The boy conceived through the Great Being was handsome and endowed with auspicious marks. |
mahābrahmuno putto jātoti sakala jambudīpo ekakolāhalo ahosi. |
All of Jambudīpa was in a single uproar, saying, "A son has been born to the great Brahmā." |
kumārassa khīramaṇimūlaṃ hotūti tato tato āgatadhanaṃ koṭisahassaṃ ahosi. |
The wealth that came from here and there to be the capital for the boy's milk and gems amounted to a billion. |
ettāvatā nivesanampi niṭṭhitaṃ. |
By that time, the residence was also finished. |
kumārassa nāmakaraṇaṃ karissāmāti nivesanaṃ sajjetvā kumāraṃ gandhodakena nhāpetvā alaṅkaritvā maṇḍape jātattā maṇḍabyotveva nāmaṃ akaṃsu. |
Thinking, "We will perform the naming ceremony for the boy," they decorated the residence, bathed the boy with scented water, adorned him, and because he was born in a pavilion (maṇḍapa), they gave him the name Maṇḍabya. |
♦ kumāro sukhena saṃvaḍḍhamāno sippuggahaṇavayapattoti sakalajambudīpe sippajānanakā tassa santike āgantvā sippaṃ sikkhāpenti. |
♦ The boy, growing up in comfort, reached the age for learning crafts, so all the craft-knowers in Jambudīpa came to him and taught him their crafts. |
kumāro medhāvī paññavā sutaṃ sutaṃ mutaṃ āvuṇanto viya gaṇhāti, gahitagahitaṃ suvaṇṇaghaṭe pakkhittatelaṃ viya tiṭṭhati. |
The boy, being intelligent and wise, learned whatever he heard and was taught as if winding a thread, and whatever he learned stayed with him like oil poured into a golden pot. |
yāvatā vācuggatā pariyatti atthi, tena anuggahitā nāma nāhosi. |
There was no oral tradition that he had not learned. |
brāhmaṇā taṃ parivāretvā caranti, sopi brāhmaṇabhatto ahosi. |
The brahmins followed him around, and he too was a patron of the brahmins. |
gehe asītibrāhmaṇasahassāni niccabhattaṃ bhuñjanti. |
Eighty thousand brahmins ate a constant meal in his house. |
gehampissa sattadvārakoṭṭhakaṃ mahantaṃ ahosi. |
And his house was large, with seven gateways. |
gehe maṅgaladivase jambudīpavāsīhi pesitadhanaṃ koṭisahassamattaṃ ahosi. |
On an auspicious day, the wealth sent by the inhabitants of Jambudīpa amounted to a billion. |
♦ bodhisatto āvajjesi — “pamatto nu kho kumāro appamatto”ti. |
♦ The Bodhisatta considered, "Is the boy heedful or heedless?" |
athassa taṃ pavattiṃ ñatvā — “brāhmaṇabhatto jāto, yattha dinnaṃ mahapphalaṃ hoti, taṃ na jānāti, gacchāmi naṃ damemī”ti cīvaraṃ pārupitvā bhikkhābhājanaṃ gahetvā — “dvārakoṭṭhakā atisambādhā, na sakkā koṭṭhakena pavisitun”ti ākāsenāgantvā asītibrāhmaṇasahassānaṃ bhuñjanaṭṭhāne ākāsaṅgaṇe otari. |
Then, knowing his situation, he thought, "He has become a patron of the brahmins. He does not know where a gift bears great fruit. I will go and tame him." He put on his robe, took his alms-bowl, and thinking, "The gateways are too crowded, it is not possible to enter by a gateway," he came through the air and descended into the courtyard where the eighty thousand brahmins were eating. |
maṇḍabyakumāropi suvaṇṇakaṭacchuṃ gāhāpetvā — “idha sūpaṃ detha idha odanan”ti parivisāpento bodhisattaṃ disvā daṇḍakena ghaṭṭitāasiviso viya kupitvā imaṃ gāthamāha — |
Prince Maṇḍabya, having a golden ladle held for him and saying, "Give soup here, rice here," was serving them when he saw the Bodhisatta. Angered like a venomous snake struck with a stick, he uttered this verse: |
♦ “kuto nu āgacchasi dummavāsī, |
♦ "From where do you come, you of wretched garb, |
♦ otallako paṃsupisācakova. |
♦ a contemptible dust-demon? |
♦ saṅkāracoḷaṃ paṭimuñca kaṇṭhe, |
♦ With a scavenger's rag slung on your neck, |
♦ ko re tuvaṃ hosi adakkhiṇeyyo”ti. |
♦ who are you, you unworthy of offerings?" |
. |
. |
♦ atha naṃ mahāsatto akujjhitvāva ovadanto āha — |
♦ Then the great being, without getting angry, admonished him, saying: |
♦ “annaṃ tavedaṃ pakataṃ yasassi, |
♦ "This food of yours is prepared, O famous one, |
♦ taṃ khajjare bhuñjare piyyare ca. |
♦ It is being eaten, consumed, and drunk. |
♦ jānāsi maṃ tvaṃ paradattūpajīviṃ, |
♦ You know me, who live on what is given by others, |
♦ uttiṭṭha piṇḍaṃ labhataṃ sapāko”ti. |
♦ Arise, let the outcaste receive his alms." |
. |
. |
♦ so nayidaṃ tumhādisānaṃ paṭiyattanti dassento āha — |
♦ He, showing that "this is not prepared for the likes of you," said: |
♦ “annaṃ mamedaṃ pakataṃ brāhmaṇānaṃ, |
♦ "This food of mine is prepared for brahmins, |
♦ atthatthitaṃ saddahato mamedaṃ. |
♦ For those in need, this is from me who has faith. |
♦ apehi etto kimidhaṭṭhitosi, |
♦ Go away from here, why do you stand here? |
♦ na mādisā tuyhaṃ dadanti jammā”ti. |
♦ The likes of me do not give to base creatures like you." |
. |
. |
♦ atha bodhisatto “dānaṃ nāma saguṇassapi nigguṇassapi yassa kassaci dātabbaṃ, yathā hi ninnepi thalepi patiṭṭhāpitaṃ bījaṃ pathavīrasaṃ āporasañca āgamma sampajjati, evaṃ nipphalaṃ nāma natthi, sukhette vapitabījaṃ viya guṇavante mahapphalaṃ hotī”ti dassetuṃ imaṃ gāthamāha — |
♦ Then the Bodhisatta, to show that "a gift should be given to anyone, whether virtuous or without virtue, just as a seed planted on high ground or low ground, nourished by the sap of the earth and the sap of water, thrives, so nothing is without fruit, but like a seed sown in a good field, it has great fruit when given to the virtuous," uttered this verse: |
♦ “thale ca ninne ca vapanti bījaṃ, |
♦ "On high ground and in low they sow the seed, |
♦ anūpakhette phalamāsamānā. |
♦ expecting a fruit from a fertile field. |
♦ etāya saddhāya dadāhi dānaṃ, |
♦ With this faith, give a gift, |
♦ appeva ārādhaye dakkhiṇeyye”ti. |
♦ one might indeed find one worthy of offerings." |
. |
. |
♦ atha kumāro kodhābhibhūto — “kenimassa muṇḍakassa paveso dinno”ti dvārarakkhādayo tajjetvā — |
♦ Then the prince, overcome with anger, berating the gatekeepers and others, "Who let this shaveling in?" said: |
♦ “khettāni mayhaṃ viditāni loke, |
♦ "My fields are known in the world, |
♦ yesāhaṃ bījāni patiṭṭhapemi. |
♦ where I plant my seeds. |
♦ ye brāhmaṇā jātimantūpapannā, |
♦ Those brahmins of high birth, |
♦ tānīdha khettāni supesalānī”ti. |
♦ those are the fertile fields here." |
— |
— |
♦ gāthaṃ vatvā “imaṃ jammaṃ veṇupadarena pothetvā gīvāyaṃ gahetvā sattapi dvārakoṭṭhake atikkamitvā bahi nīharathā”ti āha. |
♦ Having spoken this verse, he said, "Beat this base creature with a bamboo stick, grab him by the neck, and take him out beyond the seven gateways." |
atha naṃ mahāpuriso āha — |
Then the great being said to him: |
♦ “giriṃ nakhena khaṇasi, ayo dantebhi khādasi. |
♦ "You dig a mountain with your nail, you chew iron with your teeth. |
♦ jātavedaṃ padahasi, yo isiṃ paribhāsasī”ti. |
♦ You step on a fire, you who insult a seer." |
. |
. |
♦ evañca pana vatvā — “sace myāyaṃ hatthe vā pāde vā gaṇhāpetvā dukkhaṃ uppādeyya, bahuṃ apuññaṃ pasaveyyā”ti sattānuddayatāya vehāsaṃ abbhuggantvā antaravīthiyaṃ otari. |
♦ And having said this, and thinking, "If this one has me seized by the hand or foot and causes me pain, he would generate much demerit," out of compassion for beings he rose up into the air and descended in an alley. |
bhagavā sabbaññutaṃ patto tamatthaṃ pakāsento imaṃ gāthamāha — |
The Blessed One, having attained all-knowledge, proclaiming that matter, uttered this verse: |
♦ “idaṃ vatvāna mātaṅgo, isi saccaparakkamo. |
♦ "Having said this, Mātaṅga, the seer of true endeavor, |
♦ antalikkhasmiṃ pakkāmi, brāhmaṇānaṃ udikkhatan”ti. |
♦ Departed into the sky, as the brahmins watched." |
. |
. |
♦ tāvadeva nagararakkhikadevatānaṃ jeṭṭhakadevarājā maṇḍabyassa gīvaṃ parivattesi. |
♦ At that very moment, the chief king of the deities who guarded the city twisted Maṇḍabya's neck. |
tassa mukhaṃ parivattetitvā pacchāmukhaṃ jātaṃ, akkhīni parivattāni, mukhena kheḷaṃ vamati, sarīraṃ thaddhaṃ sūle āropitaṃ viya ahosi. |
His face, having been twisted, became backwards; his eyes were twisted; he vomited phlegm from his mouth; his body became rigid as if impaled on a stake. |
asītisahassā paricārakayakkhā asītibrāhmaṇasahassāni tatheva akaṃsu. |
Eighty thousand attendant yakkhas did the same to the eighty thousand brahmins. |
vegena gantvā brahmapajāpatiyā ārocayiṃsu. |
They quickly went and informed Brahmapajāpatī. |
sā taramānarūpā āgantvā taṃ vippakāraṃ disvā gāthamāha — |
She, coming in a hurry, saw that calamity and uttered this verse: |
♦ “āvedhitaṃ piṭṭhito uttamaṅgaṃ, |
♦ "His head is twisted to his back, |
♦ bāhuṃ pasāreti akammaneyyaṃ. |
♦ He stretches his arms, but they are useless. |
♦ setāni akkhīni yathā matassa, |
♦ His eyes are white like those of a dead man, |
♦ ko me imaṃ puttamakāsi evan”ti. |
♦ Who has done this to my son?" |
. |
. |
♦ athassā ārocesuṃ — |
♦ Then they informed her: |
♦ “idhāgamā samaṇo dummavāsī, |
♦ "Here came a monk of wretched garb, |
♦ otallako paṃsupisācakova, |
♦ A contemptible dust-demon, |
♦ saṅkāracoḷaṃ paṭimuñca kaṇṭhe, |
♦ With a scavenger's rag slung on his neck, |
♦ so te imaṃ puttamakāsi evan”ti. |
♦ He has done this to your son." |
. |
. |
♦ sā sutvāva aññāsi — “mayhaṃ yasadāyako ayyo anukampāya puttassa pamattabhāvaṃ ñatvā āgato bhavissatī”ti. |
♦ She, as soon as she heard it, knew: "My noble fame-giver must have come out of compassion, knowing my son's heedlessness." |
tato upaṭṭhāke pucchi — |
Then she asked the attendants: |
♦ “katamaṃ disaṃ agamā bhūripañño, |
♦ "To which direction did the one of great wisdom go? |
♦ akkhātha me māṇavā etamatthaṃ. |
♦ Tell me, young men, this matter. |
♦ gantvāna taṃ paṭikaremu accayaṃ, |
♦ Having gone, we will atone for the transgression, |
♦ appeva naṃ putta labhemu jīvitan”ti. |
♦ Perhaps we may get our son's life back." |
. |
. |
♦ te āhaṃsu — |
♦ They said: |
♦ “vehāyasaṃ agamā bhūripañño, |
♦ "Into the sky went the one of great wisdom, |
♦ pathaddhuno pannaraseva cando. |
♦ like the moon on the fifteenth day of the bright fortnight. |
♦ apicāpi so purimadisaṃ agacchi, |
♦ And he went towards the eastern direction, |
♦ saccappaṭiñño isi sādhurūpo”ti. |
♦ the seer of true promise, of virtuous form." |
. |
. |
♦ mahāpurisopi antaravīthiyaṃ otiṇṇaṭṭhānato paṭṭhāya — “mayhaṃ padavaḷañjaṃ hatthiassādīnaṃ vasena mā antaradhāyittha, diṭṭhamaṅgalikāyeva naṃ passatu, mā aññe”ti adhiṭṭhahitvā piṇḍāya caritvā yāpanamattaṃ missakodanaṃ gahetvā paṭikkamanasālāyaṃ nisinno bhuñjitvā thokaṃ bhuttāvasesaṃ bhikkhābhājaneyeva ṭhapesi. |
♦ The great being also, from the place where he had descended in the alley, resolved, "Let my footprint not disappear through elephants, horses, and so on; let only Diṭṭhamaṅgalikā see it, not others." He wandered for alms, and having received a sustenance-amount of mixed rice, he sat down in a resting hall and ate, leaving a little of the leftover food in his alms-bowl. |
diṭṭhamaṅgalikāpi pāsādā oruyha antaravīthiṃ paṭipajjamānā padavaḷañjaṃ disvā — “idaṃ mayhaṃ yasadāyakassa ayyassa padan”ti padānusārenāgantvā vanditvā āha — “tumhākaṃ, bhante, dāsena katāparādhaṃ mayhaṃ khamatha, na hi tumhe kodhavasikā nāma, detha me puttassa jīvitan”ti. |
Diṭṭhamaṅgalikā also, having come down from the palace and entered the alley, saw the footprint and, thinking, "This is the footprint of my noble fame-giver," she came following the footprints, paid homage, and said, "Venerable sir, forgive the transgression committed by your servant. For you are not one who is controlled by anger. Give me my son's life." |
♦ evañca pana vatvā — |
♦ And having said this, she said: |
♦ “āvedhitaṃ piṭṭhito uttamaṅgaṃ, |
♦ "His head is twisted to his back, |
♦ bāhuṃ pasāreti akammaneyyaṃ. |
♦ He stretches his arms, but they are useless. |
♦ setāni akkhīni yathā matassa, |
♦ His eyes are white like those of a dead man, |
♦ ko me imaṃ puttamakāsi evan”ti. |
♦ Who has done this to my son?" |
— |
— |
♦ gāthaṃ abhāsi. |
♦ she uttered the verse. |
mahāpuriso āha — “na mayaṃ evarūpaṃ karoma, pabbajitaṃ pana hiṃsante disvā pabbajitesu sagāravāhi bhūtayakkhadevatāhi kataṃ bhavissatī”ti. |
The great being said, "We do not do such things, but it must have been done by gods, yakkhas, and spirits who have reverence for the ordained, upon seeing an ordained person being harmed." |
♦ kevalaṃ, bhante, tumhākaṃ manopadoso mā hotu, devatāhi kataṃ hotu, sukhamāpayā, bhante, devatā, apicāhaṃ, bhante, kathaṃ paṭipajjāmīti. |
♦ "Only, venerable sir, may there be no ill-will in your mind; let it be done by the gods. The gods are easy to please, venerable sir. But, venerable sir, how should I proceed?" |
tena hi osadhaṃ te kathessāmi, mama bhikkhābhājane bhuttāvasesaṃ bhattamatthi, tattha thokaṃ udakaṃ āsiñcitvā thokaṃ gahetvā tava puttassa mukhe pakkhipa, avasesaṃ udakacāṭiyaṃ āloḷetvā asītiyā brāhmaṇasahassānaṃ mukhe pakkhipāti. |
"Then I will tell you a medicine. There is leftover food in my alms-bowl. Pour a little water into it, take a little, and put it in your son's mouth. Mix the rest in a water jar and put it in the mouths of the eighty thousand brahmins." |
sā evaṃ karissāmīti bhattaṃ gahetvā mahāpurisaṃ vanditvā gantvā tathā akāsi. |
She said, "I will do so," took the food, paid homage to the great being, went, and did so. |
♦ mukhe pakkhittamatte jeṭṭhakadevarājā — “sāmimhi sayaṃ bhesajjaṃ karonte amhehi na sakkā kiñci kātun”ti kumāraṃ vissajjesi. |
♦ As soon as it was put in his mouth, the chief king of the deities thought, "When the master himself is applying the remedy, we cannot do anything," and released the prince. |
sopi khipitvā kiñci dukkhaṃ appattapubbo viya pakativaṇṇo ahosi. |
He too, having thrown up, became of his natural complexion, as if he had never suffered any pain. |
atha naṃ mātā avoca — “passa tāta tava kulupakānaṃ hirottapparahitānaṃ vippakāraṃ, samaṇā pana na evarūpā honti, samaṇe tāta bhojeyyāsī”ti. |
Then his mother said to him, "See, my son, the outrage of your family's shameless and unscrupulous people. But monks are not like this. My son, you should feed monks." |
tato sesakaṃ udakacāṭiyaṃ āluḷāpetvā brāhmaṇānaṃ mukhe pakkhipāpesi. |
Then she had the rest mixed in the water jar and had it put in the mouths of the brahmins. |
yakkhā tāvadeva vissajjetvā palāyiṃsu. |
The yakkhas immediately released them and fled. |
brāhmaṇā khipitvā khipitvā uṭṭhahitvā kiṃ amhākaṃ mukhe pakkhittanti pucchiṃsu. |
The brahmins, having thrown up again and again, got up and asked, "What was put in our mouths?" |
mātaṅgaisissa ucchiṭṭhabhattanti. |
"The leftover food of the ascetic Mātaṅga." |
te “caṇḍālassa ucchiṭṭhakaṃ khādāpitamhā, abrāhmaṇā dānimhā jātā, idāni no brāhmaṇā ‘asuddhabrāhmaṇā ime’ti sambhogaṃ na dassantī”ti tato palāyitvā majjharaṭṭhaṃ gantvā majjharājassa nagare aggāsanikā brāhmaṇā nāma mayanti rājagehe bhuñjanti. |
They, thinking, "We have been made to eat the leftover of a caṇḍāla, now we have become non-brahmins. Now the brahmins will not have communion with us, saying, 'These are impure brahmins'," fled from there and went to the middle country and, in the city of the middle king, they ate in the king's house, saying, "We are the brahmins who sit in the highest seats." |
♦ tasmiṃ samaye bodhisatto pāpaniggahaṃ karonto mānajātike nimmadayanto vicarati. |
♦ At that time, the bodhisatta was going about, punishing evil and crushing the pride of the proud. |
atheko “jātimantatāpaso nāma mayā sadiso natthī”ti aññesu saññampi na karoti. |
Then a certain one, thinking, "There is no ascetic of high birth like me," did not even acknowledge others. |
bodhisatto taṃ gaṅgātīre vasamānaṃ disvā “mānaniggahamassa karissāmī”ti tattha agamāsi . |
The bodhisatta, seeing him living on the bank of the Ganges, thought, "I will crush his pride," and went there. |
taṃ jātimantatāpaso pucchi — “kiṃ jacco bhavan”ti? |
That high-born ascetic asked, "What is your caste, sir?" |
caṇḍālo ahaṃ ācariyāti. |
"I am a caṇḍāla, master." |
apehi caṇḍāla apehi caṇḍāla, heṭṭhāgaṅgāya vasa, mā uparigaṅgāya udakaṃ ucchiṭṭhamakāsīti. |
"Go away, caṇḍāla, go away, caṇḍāla! Live downstream on the Ganges, do not defile the water upstream!" |
♦ bodhisatto — “sādhu ācariya, tumhehi vuttaṭṭhāne vasissāmī”ti heṭṭhāgaṅgāya vasanto “gaṅgāya udakaṃ paṭisotaṃ sandatū”ti adhiṭṭhāsi. |
♦ The bodhisatta said, "Very well, master, I will live in the place you have told me," and living downstream on the Ganges, he resolved, "Let the water of the Ganges flow upstream." |
jātimantatāpaso pātova gaṅgaṃ oruyha udakaṃ ācamati, jaṭā dhovati. |
The high-born ascetic, early in the morning, went down to the Ganges, rinsed his mouth with water, and washed his matted hair. |
bodhisatto dantakaṭṭhaṃ khādanto piṇḍaṃ piṇḍaṃ kheḷaṃ udake pāteti. |
The bodhisatta, chewing a tooth-stick, spat lumps of phlegm into the water. |
dantakaṭṭhakucchiṭṭhakampi tattheva pavāheti. |
He also let the chewed tooth-stick float there. |
yathā ce taṃ aññattha alaggitvā tāpasasseva jaṭāsu laggati, tathā adhiṭṭhāsi. |
And he resolved that it should not get stuck anywhere else, but should get stuck in the ascetic's matted hair. |
kheḷampi dantakaṭṭhampi tāpasassa jaṭāsuyeva patiṭṭhāti. |
Both the phlegm and the tooth-stick lodged in the ascetic's matted hair. |
♦ tāpaso caṇḍālassidaṃ kammaṃ bhavissatīti vippaṭisārī hutvā gantvā pucchi — “idaṃ, bho caṇḍāla, gaṅgāya udakaṃ tayā paṭisotagāmikatan”ti? |
♦ The ascetic, feeling remorse and thinking, "This must be the work of the caṇḍāla," went and asked, "Friend caṇḍāla, was this water of the Ganges made to flow upstream by you?" |
āma ācariya. |
"Yes, master." |
tena hi tvaṃ heṭṭhāgaṅgāya mā vasa, uparigaṅgāya vasāti. |
"In that case, do not live downstream on the Ganges, live upstream." |
sādhu ācariya, tumhehi vuttaṭṭhāne vasissāmīti tattha vasanto iddhiṃ paṭippassambhesi, udakaṃ yathāgatikameva jātaṃ. |
"Very well, master, I will live in the place you have told me," he said, and living there, he relaxed his psychic power; the water became as it naturally flowed. |
puna tāpaso tadeva byasanaṃ pāpuṇi. |
Again the ascetic met with the same misfortune. |
so puna gantvā bodhisattaṃ pucchi, — “bho caṇḍāla, tvamidaṃ gaṅgāya udakaṃ kālena paṭisotagāmiṃ kālena anusotagāmiṃ karosī”ti? |
He went again and asked the bodhisatta, "Friend caṇḍāla, do you make this water of the Ganges flow sometimes upstream and sometimes downstream?" |
āma ācariya. |
"Yes, master." |
caṇḍāla, “tvaṃ sukhavihārīnaṃ pabbajitānaṃ sukhena vasituṃ na desi, sattame te divase sattadhā muddhā phalatū”ti. |
"Caṇḍāla, you do not let ascetics who live happily live in peace. May your head split into seven pieces on the seventh day." |
sādhu acariya, ahaṃ pana sūriyassa uggantuṃ na dassāmīti. |
"Very well, master, but I will not let the sun rise." |
♦ atha mahāsatto cintesi — “etassa abhisāpo etasseva upari patissati, rakkhāmi nan”ti sattānuddayatāya punadivase iddhiyā sūriyassa uggantuṃ na adāsi. |
♦ Then the great being thought, "This curse will fall upon his own head. I must protect him." Out of compassion for beings, on the next day, by his psychic power, he did not allow the sun to rise. |
iddhimato iddhivisayo nāma acinteyyo, tato paṭṭhāya aruṇuggaṃ na paññāyati, rattindivaparicchedo natthi, kasivaṇijjādīni kammāni payojento nāma natthi. |
The psychic sphere of one with psychic power is inconceivable. From then on, the dawn was not visible, there was no distinction between night and day, and no one was engaged in works such as agriculture and trade. |
♦ manussā — “yakkhāvaṭṭo nu kho ayaṃ bhūtadevaṭṭonāgasupaṇṇāvaṭṭo”ti upaddavappattā “kiṃ nu kho kātabban”ti cintetvā “rājakulaṃ nāma mahāpaññaṃ, lokassa hitaṃ cintetuṃ sakkoti, tattha gacchāmā”ti rājakulaṃ gantvā tamatthaṃ ārocesuṃ. |
♦ The people, thinking, "Is this the work of a yakkha, the work of a ghost-deity, the work of a nāga or supaṇṇa?" and being afflicted by the disaster, thought, "What should be done?" and thinking, "The royal court is of great wisdom, it is able to think of the welfare of the world, let us go there," they went to the royal court and reported the matter. |
rājā sutvā bhītopi abhītākāraṃ katvā — “mā tātā bhāyatha, imaṃ kāraṇaṃ gaṅgātīravāsī jātimantatāpaso jānissati, taṃ pucchitvā nikkaṅkhā bhavissāmā”ti katipayeheva atthacarakehi manussehi saddhiṃ tāpasaṃ upasaṅkamitvā katapaṭisanthāro tamatthaṃ pucchi. |
The king, having heard it, though frightened, made a show of being unafraid and said, "Do not be afraid, my dears. The high-born ascetic who lives on the bank of the Ganges will know this reason. Having asked him, we will be free from doubt." With a few beneficent men, he approached the ascetic and, having made friendly conversation, asked about the matter. |
tāpaso āha — “āma mahārāja, eko caṇḍālo atthi, so imaṃ gaṅgāya udakaṃ kālena anusotagāmiṃ kālena patisotagāmiṃ karoti, mayā tadatthaṃ kiñci kathitaṃ atthi, taṃ pucchatha, so jānissatī”ti. |
The ascetic said, "Yes, great king, there is a caṇḍāla. He makes this water of the Ganges flow sometimes downstream and sometimes upstream. I have said something to him about that. Ask him, he will know." |
♦ rājā mātaṅgaisissa santikaṃ gantvā — “tumhe, bhante, aruṇassa uggantuṃ na dethā”ti pucchi. |
♦ The king went to the ascetic Mātaṅga and asked, "Venerable sir, do you not allow the dawn to rise?" |
āma, mahārājāti. |
"Yes, great king." |
kiṃ kāraṇā bhanteti? |
"For what reason, venerable sir?" |
jātimantatāpasakāraṇā, mahārāja, jātimantatāpasena āgantvā maṃ vanditvā khamāpitakāle dassāmi mahārājāti. |
"Because of the high-born ascetic, great king. When the high-born ascetic has come, paid homage to me, and asked for forgiveness, I will let it rise, great king." |
rājā gantvā “etha ācariya, tāpasaṃ khamāpethā”ti āha. |
The king went and said, "Come, master, ask the ascetic for forgiveness." |
nāhaṃ, mahārāja, caṇḍālaṃ vandāmīti. |
"I, great king, do not pay homage to a caṇḍāla." |
mā ācariya, evaṃ karotha, janapadassa mukhaṃ passathāti. |
"Do not do so, master. Consider the face of the people." |
so puna paṭikkhipiyeva. |
He refused again. |
rājā bodhisattaṃ upasaṅkamitvā “ācariyo khamāpetuṃ na icchitī”ti āha. |
The king approached the bodhisatta and said, "The master does not wish to ask for forgiveness." |
akhamāpite ahaṃ sūriyaṃ na muñcāmīti. |
"If he does not ask for forgiveness, I will not release the sun." |
rājā “ayaṃ khamāpetuṃ na icchati, ayaṃ akhamāpite sūriyaṃ na muñcati, kiṃ amhākaṃ tena tāpasena, lokaṃ olokessāmā”ti “gacchatha, bho, tāpasasantikaṃ, taṃ hatthesu ca pādesu ca gahetvā mātaṅgaisissa pādamūle netvā nipajjāpetvā khamāpetha etassa janapadānuddayataṃ paṭiccā”ti āha. |
The king thought, "This one does not wish to ask for forgiveness, this one will not release the sun if he is not forgiven. What have we to do with that ascetic? We will look to the world." He said, "Go, sirs, to the ascetic. Take him by the hands and feet, bring him to the feet of the ascetic Mātaṅga, make him lie down, and ask for forgiveness on behalf of this one, out of compassion for the country." |
te rājapurisā gantvā taṃ tathā katvā ānetvā mātaṅgaisissa pādamūle nipajjāpetvā khamāpesuṃ. |
Those royal men went and, having done so, brought him, made him lie down at the feet of the ascetic Mātaṅga, and had him ask for forgiveness. |
♦ ahaṃ nāma khamitabbaṃ khamāmi, apica kho pana etassa kathā etasseva upari patissati. |
♦ I forgive what should be forgiven, but his words will fall back upon his own head. |
mayā sūriye vissajjite sūriyarasmi etassa matthake patissati, athassa sattadhā muddhā phalissati. |
When I release the sun, the sun's ray will fall on his head, and then his head will split into seven pieces. |
tañca kho panesa byasanaṃ mā pāpuṇātu, etha tumhe etaṃ galappamāṇe udake otāretvā mahantaṃ mattikāpiṇḍamassa sīse ṭhapetha. |
But let him not meet with that disaster. Come, you immerse him in water up to his neck and place a large lump of clay on his head. |
athāhaṃ sūriyaṃ vissajjissāmi. |
Then I will release the sun. |
sūriyarasmi mattikāpiṇḍe patitvā taṃ sattadhā bhindissati. |
The sun's ray, falling on the lump of clay, will shatter it into seven pieces. |
athesa mattikāpiṇḍaṃ chaḍḍetvā nimujjitvā aññena titthena uttaratu, iti naṃ vadatha, evamassa sotthi bhavissatīti. |
Then let him throw away the lump of clay, dive under, and come up at another bathing place. Tell him this, thus he will be safe. |
te manussā “evaṃ karissāmā”ti tathā kāresuṃ. |
Those men said, "We will do so," and did so. |
tassāpi tatheva sotthi jātā. |
And he too was saved in that way. |
so tato paṭṭhāya — “jāti nāma akāraṇaṃ, pabbajitānaṃ abbhantare guṇova kāraṇan”ti jātigottamānaṃ pahāya nimmado ahosi. |
From then on, thinking, "Birth is no reason, among ascetics virtue alone is the reason," he abandoned his pride of birth and lineage and became without pride. |
♦ iti jātimantatāpase damite mahājano bodhisattassa thāmaṃ aññāsi, mahākolāhalaṃ jātaṃ. |
♦ Thus, when the high-born ascetic was tamed, the populace knew the power of the bodhisatta, and a great uproar occurred. |
rājā attano nagaraṃ gamanatthāya bodhisattaṃ yāci. |
The king begged the bodhisatta to come to his city. |
mahāsatto paṭiññaṃ datvā tāni ca asītibrāhmaṇasahassāni damessāmi, paṭiññañca mocessāmīti majjharājassa nagaraṃ agamāsi. |
The great being, having given his promise, thought, "I will tame those eighty thousand brahmins and also fulfill my promise," and went to the city of the middle king. |
brāhmaṇā bodhisattaṃ disvāva — bho, “ayaṃ so, bho mahācoro, āgato, idāneva sabbe ete mayhaṃ ucchiṭṭhakaṃ khāditvā abrāhmaṇā jātāti amhe pākaṭe karissati, evaṃ no idhāpi āvāso na bhavissati, paṭikacceva māressāmā”ti rājānaṃ puna upasaṅkamitvā āhaṃsu — “tumhe, mahārāja, etaṃ caṇḍālapabbajitaṃ mā sādhurūpoti maññittha, esa garukamantaṃ jānāti, pathaviṃ gahetvā ākāsaṃ karoti, ākāsaṃ pathaviṃ, dūraṃ gahetvā santikaṃ karoti, santikaṃ dūraṃ, gaṅgaṃ nivattetvā uddhagāminiṃ karoti, icchanto pathaviṃ ukkhipitvā pātetuṃ maññe sakkoti. |
The brahmins, as soon as they saw the bodhisatta, thought, "Sirs, this great thief has come. Right now he will make us known, saying, 'All these have eaten my leftovers and have become non-brahmins.' Thus we will have no dwelling here either. We will kill him beforehand." They approached the king again and said, "Great king, do not think that this caṇḍāla ascetic is a good person. He knows powerful spells. He takes earth and makes it sky, sky and makes it earth. He takes what is far and makes it near, what is near and makes it far. He turns the Ganges back and makes it flow upstream. If he wishes, I think he can lift the earth and drop it. |
parassa vā cittaṃ nāma sabbakālaṃ na sakkā gahetuṃ, ayaṃ idha patiṭṭhaṃ labhanto tumhākaṃ rajjampi nāseyya, jīvitantarāyampi vaṃsupacchedampi kareyya, amhākaṃ vacanaṃ karotha, mahārāja, ajjeva imaṃ māretuṃ vaṭṭatī”ti. |
Or, one can never know another's mind at all times. If this one gains a foothold here, he might destroy your kingdom, cause an end to your life, and an end to your lineage. Do as we say, great king. It is right to kill this one today." |
♦ rājāno nāma parapattiyā honti, iti so bahūnaṃ kathāvasena niṭṭhaṃ gato. |
♦ Kings are of a nature to be persuaded by others, so he came to a decision based on the words of many. |
bodhisatto pana nagare piṇḍāya caritvā udakaphāsukaṭṭhāne missakodanaṃ bhuñjitvā rājuyyānaṃ gantvā nirāparādhatāya nirāsaṅko maṅgalasilāpaṭṭe nisīdi. |
The bodhisatta, however, having wandered for alms in the city, ate his mixed rice at a place with water, and then went to the king's park and, being blameless and without fear, sat on the auspicious stone slab. |
atīte cattālīsa, anāgate cattālīsāti asītikappe anussarituṃ samatthañāṇassa anāvajjanatāya muhuttamattake kāle sati nappahoti, rājā aññaṃ ajānāpetvā sayameva gantvā nirāvajjanatāya pamādena nisinnaṃ mahāpurisaṃ asinā paharitvā dve bhāge akāsi. |
For one whose knowledge is capable of recollecting forty aeons in the past and forty in the future, for a period of a moment, if he does not advert to it, mindfulness is not present. The king, without letting anyone else know, went by himself and, with a sword, struck the great being, who was sitting heedlessly due to not adverting his mind, and cut him into two pieces. |
imassa rañño vijite aṭṭhamaṃ lohakūṭavassaṃ, navamaṃ kalalavassaṃ vassi. |
In this king's realm, the eighth rain was a rain of iron spikes, and the ninth was a rain of mud. |
iti imassāpi raṭṭhe nava vuṭṭhiyo patitā. |
Thus, in this one's kingdom too, nine rains fell. |
so ca rājā sapariso mahāniraye nibbatto. |
And that king, with his retinue, was reborn in the great hell. |
tenāha saṃkiccapaṇḍito — |
Therefore said Saṅkicca the wise: |
♦ “upahacca manaṃ majjho, mātaṅgasmiṃ yasassine. |
♦ "Having assailed the mind of Majjha, towards the illustrious Mātaṅga, |
♦ sapārisajjo ucchinno, majjhāraññaṃ tadā ahūti”. |
♦ He was destroyed with his retinue, and Majjhārañña then became a wilderness." |
— |
— |
♦ evaṃ majjhāraññassa araññabhūtabhāvo veditabbo. |
♦ Thus the becoming a forest of Majjhārañña should be understood. |
mātaṅgassa pana isino vasena tadeva mātaṅgāraññanti vuttaṃ. |
But because of the seer Mātaṅga, it was called Mātaṅgārañña (Mātaṅga's Forest). |
♦ 66. pañhapaṭibhānānīti pañhabyākaraṇāni. |
♦ 66. brilliant answers to questions: answers to questions. |
paccanīkaṃ katabbanti paccanīkaṃ kātabbaṃ. |
what should be done in opposition: what is to be done in opposition. |
amaññissanti vilomabhāgaṃ gaṇhanto viya ahosinti attho. |
they will think I was like one taking the contrary position, is the meaning. |
♦ 67. anuviccakāranti anuvicāretvā cintetvā tulayitvā kātabbaṃ karohīti vuttaṃ hoti. |
♦ 67. an act of investigation: it is said, "do what is to be done after investigating, thinking, and weighing." |
sādhu hotīti sundaro hoti. |
it is good: it is excellent. |
tumhādisasmiñhi maṃ disvā maṃ saraṇaṃ gacchante nigaṇṭhaṃ disvā nigaṇṭhaṃ saraṇaṃ gacchante — “kiṃ ayaṃ upāli diṭṭhadiṭṭhameva saraṇaṃ gacchatī”ti? |
For in a person like you, seeing me and going for refuge to me, and seeing a Nigaṇṭha and going for refuge to a Nigaṇṭha, the censure will arise, "Does this Upāli go for refuge to whomever he sees?" |
garahā uppajjissati, tasmā anuviccakāro tumhādisānaṃ sādhūti dasseti. |
Therefore, an act of investigation is good for the likes of you, he shows. |
paṭākaṃ parihareyyunti te kira evarūpaṃ sāvakaṃ labhitvā — “asuko nāma rājā vā rājamahāmatto vā seṭṭhi vā amhākaṃ saraṇaṃ gato sāvako jāto”ti paṭākaṃ ukkhipitvā nagare ghosentā āhiṇḍanti. |
they would carry a banner: it is said that upon gaining such a disciple, they raise a banner and go about the city proclaiming, "Such and such a king, or royal minister, or merchant has gone for refuge to us and become our disciple." |
kasmā? evaṃ no mahantabhāvo āvi bhavissatīti ca, sace tassa “kimahaṃ etesaṃ saraṇaṃ gato”ti vippaṭisāro uppajjeyya, tampi so “etesaṃ me saraṇagatabhāvaṃ bahū jānanti, dukkhaṃ idāni paṭinivattitun”ti vinodetvā na paṭikkamissatīti ca. |
Why? So that "our greatness will become manifest," and, if that person should have the regret, "Why did I go for refuge to them?" he, thinking, "Many know that I have gone for refuge to them, it is now difficult to turn back," will dispel it and not turn back. |
“tenāha paṭākaṃ parihareyyun”ti. |
For that reason he said, "they would carry a banner." |
♦ 68. opānabhūtanti paṭiyattaudapāno viya ṭhitaṃ. |
♦ 68. like a public well: standing like a prepared water-well. |
kulanti tava nivesanaṃ. |
household: your residence. |
dātabbaṃ maññeyyāsīti pubbe dasapi vīsatipi saṭṭhipi jane āgate disvā natthīti avatvā deti. |
you should think it should be given: previously, upon seeing ten, twenty, or sixty people arrive, he would give without saying "there is nothing." |
idāni maṃ saraṇaṃ gatakāraṇamattenava mā imesaṃ deyyadhammaṃ, upacchindittha, sampattānañhi dātabbamevāti ovadati. |
Now, merely for the reason of having gone for refuge to me, do not cut off the things that should be given to them. For to those who have arrived, it should indeed be given, he advises. |
sutametaṃ, bhanteti kuto sutaṃ? |
I have heard this, venerable sir: from where has he heard it? |
nigaṇṭhānaṃ santikā, te kira kulagharesu evaṃ pakāsenti — “mayaṃ ‘yassa kassaci sampattassa dātabban’ti vadāma, samaṇo pana gotamo ‘mayhameva dānaṃ dātabbaṃ ... pe ... na aññesaṃ sāvakānaṃ dinnaṃ mahapphalan’ti vadatī”ti. |
From the Nigaṇṭhas. They, it seems, proclaim thus in the houses of the laity: "We say, 'What should be given should be given to anyone who has arrived,' but the ascetic Gotama says, 'A gift should be given only to me... pe... what is given to the disciples of others does not have great fruit'." |
taṃ sandhāya ayaṃ gahapati “sutametan”ti āha. |
It is with reference to this that this householder said, "I have heard this." |
♦ 69. anupubbiṃ kathanti dānānantaraṃ sīlaṃ, sīlānantaraṃ saggaṃ, saggānantaraṃ magganti evaṃ anupaṭipāṭikathaṃ. |
♦ 69. a progressive talk: a talk in sequence, such as virtue after giving, heaven after virtue, the path after heaven. |
tattha dānakathanti idaṃ dānaṃ nāma sukhānaṃ nidānaṃ, sampattīnaṃ mūlaṃ, bhogānaṃ patiṭṭhā, visamagatassa tāṇaṃ leṇaṃ gatiparāyaṇaṃ, idhalokaparalokesu dānasadiso avassayo patiṭṭhā ārammaṇaṃ tāṇaṃ leṇaṃ gati parāyaṇaṃ natthi. |
Therein, a talk on giving: this giving is the source of happiness, the root of prosperity, the foundation of wealth, a shelter, a refuge, a final destination for one on a difficult path. In this world and the next, there is no refuge, foundation, support, shelter, refuge, destiny, or final destination like giving. |
idañhi avassayaṭṭhena ratanamayasīhāsanasadisaṃ, patiṭṭhānaṭṭhena mahāpathavisadisaṃ, ālambanaṭṭhena ālambanarajjusadisaṃ. |
For it is like a lion-throne of jewels in the sense of a refuge, like the great earth in the sense of a foundation, like a support-rope in the sense of a support. |
idañhi dukkhanittharaṇaṭṭhena nāvā, samassāsanaṭṭhena saṅgāmasūro, bhayaparittāṇaṭṭhena susaṅkhatanagaraṃ, maccheramalādīhi anupalittaṭṭhena padumaṃ, tesaṃ nidahanaṭṭhena aggi, durāsadaṭṭhena āsīviso. |
For it is a boat in the sense of crossing over suffering, a hero in battle in the sense of reassurance, a well-fortified city in the sense of protection from fear, a lotus in the sense of being undefiled by the stain of stinginess and so on, a fire in the sense of burning them up, a venomous snake in the sense of being hard to approach. |
asantāsanaṭṭhena sīho, balavantaṭṭhena hatthī, abhimaṅgalasammataṭṭhena setavasabho, khemantabhūmisampāpanaṭṭhena valāhako assarājā. |
a lion in the sense of not causing fear, an elephant in the sense of being powerful, a white bull in the sense of being considered highly auspicious, a cloud-like king of horses in the sense of bringing one to a land of security. |
dānaṃ nāmebhaṃ mayhaṃ gatamaggo, mayheveso vaṃso, mayā dasa pāramiyo pūrentena velāmamahāyañño, mahāgovindamahāyañño mahāsudassanamahāyañño, vessantaramahāyaññoti anekamahāyaññā pavattitā, sasabhūtena jalite aggikkhandhe attānaṃ niyyādentena sampattayācakānaṃ cittaṃ gahitaṃ. |
Giving is my trodden path, this is my lineage. I, while fulfilling the ten perfections, held great sacrifices like the Velāma sacrifice, the Mahāgovinda sacrifice, the Mahāsudassana sacrifice, and the Vessantara sacrifice. As a hare, by offering myself into a blazing fire, I won the hearts of the beggars who came. |
dānañhi loke sakkasampattiṃ deti, mārasampattiṃ deti, brahmasampattiṃ deti, cakkavattisampattiṃ deti, sāvakapāramīñāṇaṃ, paccekabodhiñāṇaṃ, abhisambodhiñāṇaṃ detīti evamādiṃ dānaguṇapaṭisaṃyuttaṃ kathaṃ. |
For giving bestows the bliss of Sakka in the world, it bestows the bliss of Māra, it bestows the bliss of Brahmā, it bestows the bliss of a universal monarch, it bestows the knowledge of the disciple's perfections, the knowledge of a Paccekabodhi, the knowledge of perfect enlightenment. A talk connected with the qualities of giving, such as this. |
♦ yasmā pana dānaṃ dadanto sīlaṃ samādātuṃ sakkoti, tasmā tadanataraṃ sīlakathaṃ kathesi. |
♦ But since one who gives a gift is able to undertake the precepts, therefore, immediately after that, he gave a talk on virtue. |
sīlakathanti sīlaṃ nāmetaṃ avassayo patiṭṭhā ārammaṇaṃ tāṇaṃ leṇaṃ gati parāyaṇaṃ, sīlaṃ nāmetaṃ mama vaṃso, ahaṃ saṅkhapālanāgarājakāle, bhūridattanāgarājakāle, campeyyanāgarājakāle, sīlavanāgarājakāle, mātuposakahatthirājakāle, chaddantahatthirājakāleti anantesu attabhāvesu sīlaṃ paripūresiṃ. |
A talk on virtue: this virtue is a refuge, a foundation, a support, a shelter, a refuge, a destiny, a final destination. This virtue is my lineage. I, in my existence as the nāga king Saṅkhapāla, as the nāga king Bhūridatta, as the nāga king Campeyya, as the nāga king Sīlava, as the elephant king Mātuposaka, as the elephant king Chaddanta, fulfilled virtue in countless existences. |
idhalokaparalokasampattīnañhi sīlasadiso avassayo, sīlasadisā patiṭṭhā, ārammaṇaṃ tāṇaṃ leṇaṃ gati parāyaṇaṃ natthi, sīlālaṅkārasadiso alaṅkāro natthi, sīlapupphasadisaṃ pupphaṃ natthi, sīlagandhasadiso gandho natthi. |
For the blessings of this world and the next, there is no refuge like virtue, no foundation like virtue, no support, shelter, refuge, destiny, or final destination. There is no ornament like the ornament of virtue, no flower like the flower of virtue, no fragrance like the fragrance of virtue. |
sīlālaṅkārena hi alaṅkataṃ sīlakusumapiḷandhanaṃ sīlagandhānulittaṃ sadevakopi loko olokento tittiṃ na gacchatīti evamādiṃ sīlaguṇapaṭisaṃyuttaṃ kathaṃ. |
For the world with its gods, looking at one adorned with the ornament of virtue, garlanded with the flower of virtue, anointed with the fragrance of virtue, does not get its fill. A talk connected with the qualities of virtue, such as this. |
♦ idaṃ pana sīlaṃ nissāya ayaṃ saggo labbhatīti dassetuṃ sīlānantaraṃ saggakathaṃ kathesi. |
♦ But to show that "this heaven is attained by relying on this virtue," he gave a talk on heaven immediately after the talk on virtue. |
saggakathanti ayaṃ saggo nāma iṭṭho kanto manāpo, niccamettha kīḷā, niccaṃ sampattiyo labbhanti, cātumahārājikā devā navutivassasatasahassāni dibbasukhaṃ dibbasampattiṃ anubhavanti, tāvatiṃsā tisso ca vassakoṭiyo saṭṭhi ca vassasatasahassānīti evamādiṃ saggaguṇapaṭisaṃyuttaṃ kathaṃ. |
A talk on heaven: this heaven is desirable, pleasing, and agreeable. Here there is constant play, constant blessings are obtained. The Cātumahārājika gods experience divine bliss and divine prosperity for ninety hundred thousand years. The Tāvatiṃsa gods for three crores and sixty hundred thousand years. A talk connected with the qualities of heaven, such as this. |
saggasampattiṃ kathayantānañhi buddhānaṃ mukhaṃ nappahoti. |
For the mouths of the Buddhas are not sufficient to describe the blessings of heaven. |
vuttampi cetaṃ “anekapariyāyena kho ahaṃ, bhikkhave, saggakathaṃ katheyyan”tiādi . |
And this has been said: "In many ways, monks, I could give a talk on heaven," and so on. |
♦ evaṃ saggakathāya palobhetvā puna hatthiṃ alaṅkaritvā tassa soṇḍaṃ chindanto viya — “ayampi saggo anicco addhuvo, na ettha chandarāgo kātabbo”ti dassanatthaṃ — “appassādā kāmā vuttā mayā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”tiādinā nayena kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ kathesi. |
♦ Having thus enticed him with a talk on heaven, then, like adorning an elephant and cutting off its trunk, in order to show, "This heaven too is impermanent, not lasting; desire and passion should not be had for it," he spoke of the danger, the baseness, and the defilement of sensual pleasures with the method, "Sensual pleasures have been said by me to have little taste, much suffering, much trouble; the danger here is greater," and so on. |
tattha ādīnavoti doso. |
Therein, 'danger' means fault. |
okāroti avakāro lāmakabhāvo. |
'baseness' means lowliness, meanness. |
saṃkilesoti tehi sattānaṃ saṃsāre saṃkilissanaṃ. |
'defilement' means the defilement of beings in the round of existence through them. |
yathāha “kilissanti vata, bho, sattā”ti . |
As it is said, "Beings, sirs, are indeed defiled." |
♦ evaṃ kāmādīnavena tajjitvā nekkhamme ānisaṃsaṃ pakāsesi. |
♦ Having thus terrified him with the danger of sensual pleasures, he proclaimed the benefit in renunciation. |
kallacittanti arogacittaṃ. |
a wholesome mind: a healthy mind. |
sāmukkaṃsikāti sāmaṃ ukkaṃsikā attanāyeva gahetvā uddharitvā gahitā, sayambhūñāṇena diṭṭhā, asādhāraṇā aññesanti attho. |
specially taught by himself: taken up by himself, lifted up and grasped. Seen with his own spontaneous knowledge, not shared with others, is the meaning. |
kā panesāti, ariyasaccadesanā? |
But what is this? The teaching of the noble truths. |
tenevāha — “dukkhaṃ samudayaṃ nirodhaṃ maggan”ti. |
For that very reason he said, "suffering, its origin, its cessation, the path." |
♦ virajaṃ vītamalanti rāgarajādīnaṃ abhāvā virajaṃ, rāgamalādīnaṃ vigatattā vītamalaṃ. |
♦ dust-free, stainless: 'dust-free' because of the absence of the dust of passion and so on; 'stainless' because of the departure of the stain of passion and so on. |
dhammacakkhunti upari brahmāyusutte tiṇṇaṃ maggānaṃ, cūḷarāhulovāde āsavakkhayassetaṃ nāmaṃ. |
the eye of the Dhamma: in the Brahmāyu Sutta above, this is the name for the three paths; in the Cūḷarāhulovāda, for the destruction of the cankers. |
idha pana sotāpattimaggo adhippeto. |
Here, however, the path of stream-entry is intended. |
tassa uppattiākāradassanatthaṃ “yaṃkiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamman”ti āha. |
To show the manner of its arising, he said, "Whatever is subject to arising is all subject to cessation." |
tañhi nirodhaṃ ārammaṇaṃ katvā kiccavasena evaṃ sabbasaṅkhataṃ paṭivijjhantaṃ uppajjati. |
For it arises by taking that cessation as its object and, by way of its function, thus penetrating all conditioned things. |
♦ diṭṭho ariyasaccadhammo etenāti diṭṭhadhammo. |
♦ one who has seen the Dhamma of the noble truths: one who has seen the Dhamma. |
esa nayo sesapadesupi. |
This is the method in the other phrases as well. |
tiṇṇā vicikicchā anenāti tiṇṇavicikiccho. |
one by whom doubt has been crossed: one who has crossed doubt. |
vigatā kathaṃkathā assāti vigatakathaṃkatho. |
one for whom perplexity has departed: one who is without perplexity. |
vesārajjappattoti vesārajjaṃ patto. |
having attained confidence: having attained confidence. |
kattha? satthu sāsane. |
Where? In the Teacher's dispensation. |
nāssa paro paccayo, na parassa saddhāya ettha vattatīti aparappaccayo. |
He has no other condition, he does not proceed here by faith in another: he is independent of others. |
♦ 70. cittena sampaṭicchamāno abhinanditvā, vācāya pasaṃsamāno anumoditvā. |
♦ 70. accepting it with his mind and rejoicing, praising it with his speech and approving. |
āvarāmīti thakemi pidahāmi. |
I block: I obstruct, I close. |
anāvaṭanti na āvaritaṃ vivaṭaṃ ugghāṭitaṃ. |
unblocked: not blocked, opened, uncovered. |
♦ 71. assosi kho dīghatapassīti so kira tassa gatakālato paṭṭhāya — “paṇḍito gahapati, samaṇo ca gotamo dassanasampanno niyyānikakatho, dassanepi tassa pasīdissati, dhammakathāyapi pasīdissati, pasīditvā saraṇaṃ gamissati, gato nu kho saraṇaṃ gahapati na tāva gato”ti ohitasotova hutvā vicarati. |
♦ 71. Dīghatapassī heard: He, it seems, from the time he had gone, had been wandering with his ears attentive, thinking, "The householder is wise, and the ascetic Gotama is perfect in appearance and gives a liberating talk. He will be pleased by seeing him, and he will be pleased by the Dhamma talk. Having been pleased, he will go for refuge. Has the householder gone for refuge or not yet?" |
tasmā paṭhamaṃyeva assosi. |
Therefore, he heard it first of all. |
♦ 72. tena hi sammāti balavasokena abhibhūto “ettheva tiṭṭhā”ti vacanaṃ sutvāpi atthaṃ asallakkhento dovārikena saddhiṃ sallapatiyeva. |
♦ 72. Well then, friend: overcome by strong sorrow, even though he heard the words, "Stay right here," he did not grasp their meaning and kept on talking with the doorkeeper. |
♦ majjhimāya dvārasālāyānti yassa gharassa satta dvārakoṭṭhakā, tassa sabbābbhantarato vā sabbabāhirato vā paṭṭhāya catutthadvārakoṭṭhako, yassa pañca, tassa tatiyo, yassa tayo, tassa dutiyo dvārakoṭṭhako majjhimadvārasālā nāma. |
♦ in the central gate-hall: for a house that has seven gateways, the fourth gateway, counting from the innermost or the outermost, is the central gate-hall. For one that has five, the third. For one that has three, the second gateway is the central gate-hall. |
ekadvārakoṭṭhakassa pana gharassa majjhaṭṭhāne maṅgalatthambhaṃ nissāya majjhimadvārasālā. |
But for a house with a single gateway, the central gate-hall is at the central auspicious pillar in the middle of the house. |
tassa pana gehassa satta dvārakoṭṭhakā, pañcātipi vuttaṃ. |
His house, however, had seven gateways; it is also said to have had five. |
♦ 73. aggantiādīni sabbāni aññamaññavevacanāni. |
♦ 73. 'foremost' and so on are all synonyms for one another. |
yaṃ sudanti ettha yanti yaṃ nāṭaputtaṃ. |
'whom' here means which Nātaputta. |
sudanti nipātamattaṃ. |
'sudan' is just a particle. |
pariggahetvāti teneva uttarāsaṅgena udare parikkhipanto gahetvā. |
having grasped: having taken him by wrapping his upper robe around his belly. |
nisīdāpetīti saṇikaṃ ācariya, saṇikaṃ ācariyāti mahantaṃ telaghaṭaṃ ṭhapento viya nisīdāpeti. |
he makes him sit: saying, "Gently, master, gently, master," he makes him sit down as if placing down a large oil jar. |
dattosīti kiṃ jaḷosi jātoti attho. |
have you been given?: the meaning is, have you become a fool? |
paṭimukkoti sīse parikkhipitvā gahito. |
put on: wrapped around his head and held. |
aṇḍahārakotiādiṃ duṭṭhullavacanampi samānaṃ upaṭṭhākassa aññathābhāvena uppannabalavasokatāya idaṃ nāma bhaṇāmīti asallakkhetvāva bhaṇati. |
an egg-stealer: even though this is a harsh word, the attendant, due to the strong sorrow that arose from the change in him, says it without reflecting, "I am saying this." |
♦ 74. bhaddikā, bhante, āvaṭṭanīti nigaṇṭho māyameva sandhāya vadati, upāsako attanā paṭividdhaṃ sotāpattimaggaṃ. |
♦ 74. Good, venerable sir, is the enticement: the Nigaṇṭha speaks with reference to the trick, the lay follower to the path of stream-entry that he himself has realized. |
tena hīti nipātamattametaṃ, bhante, upamaṃ te karissāmicceva attho. |
Therefore: this is just a particle; the meaning is simply, "venerable sir, I will give you a simile." |
kāraṇavacanaṃ vā, yena kāraṇena tumhākaṃ sāsanaṃ aniyyānikaṃ, mama satthu niyyānikaṃ, tena kāraṇena upamaṃ te karissāmīti vuttaṃ hoti. |
Or it is a causal expression; for the reason that your teaching is not liberating, and my Teacher's is liberating, for that reason I will give you a simile, is what is said. |
♦ 75. upavijaññāti vijāyanakālaṃ upagatā. |
♦ 75. about to give birth: having approached the time of giving birth. |
makkaṭacchāpakanti makkaṭapotakaṃ. |
a baby monkey: a young monkey. |
kiṇitvā ānehīti mūlaṃ datvāva āhara. |
having bought it, bring it: having given a price, bring it. |
āpaṇesu hi saviññāṇakampi aviññāṇakampi makkaṭādikīḷanabhaṇḍakaṃ vikkiṇanti. |
For in the markets, they sell both animate and inanimate playthings like monkeys. |
taṃ sandhāyetaṃ āha. |
It is with reference to this that he said this. |
rajitanti bahalabahalaṃ pītāvalepanaraṅgajātaṃ gahetvā rajitvā dinnaṃ imaṃ icchāmīti attho. |
dyed: the meaning is, I want this one, which has been given after being dyed with a thick, yellow pigment. |
ākoṭitapaccākoṭitanti ākoṭitañceva parivattetvā punappunaṃ ākoṭitañca. |
beaten and re-beaten: beaten and, having been turned over, beaten again and again. |
ubhatobhāgavimaṭṭhanti maṇipāsāṇena ubhosu passesu suṭṭhu vimaṭṭhaṃ ghaṭṭetvā uppāditacchaviṃ. |
polished on both sides: well polished on both sides with a jewel-stone, with a sheen produced by rubbing. |
♦ raṅgakkhamo hi khoti saviññāṇakampi aviññāṇakampi raṅgaṃ pivati. |
♦ For it can withstand dye: it can absorb dye, whether animate or inanimate. |
tasmā evamāha. |
Therefore, he said this. |
no ākoṭṭanakkhamoti saviññāṇakassa tāva ākoṭṭanaphalake ṭhapetvā kucchiyaṃ ākoṭitassa kucchi bhijjati, karīsaṃ nikkhamati. |
it cannot withstand beating: of an animate one, when it is placed on a beating board and beaten on the belly, the belly bursts, and the feces come out. |
sesī ākoṭitassa sīsaṃ bhijjati, mattaluṅgaṃ nikkhamati. |
Of the rest, when beaten on the head, the head bursts, and the brains come out. |
aviññāṇako khaṇḍakhaṇḍitaṃ gacchati. |
An inanimate one goes to pieces. |
tasmā evamāha. |
Therefore, he said this. |
no vimajjanakkhamoti saviññāṇako maṇipāsāṇena vimaddiyamāno nillomataṃ nicchavitañca āpajjati, aviññāṇakopi vacuṇṇakabhāvaṃ āpajjati. |
it cannot withstand polishing: an animate one, when rubbed with a jewel-stone, becomes hairless and skinless; an inanimate one also turns into powder. |
tasmā evamāha. |
Therefore, he said this. |
raṅgakkhamo hi kho bālānanti bālānaṃ mandabuddhīnaṃ raṅgakkhamo, rāgamattaṃ janeti, piyo hoti. |
it is pleasing for the foolish because it can be dyed: for the foolish, for those of little intelligence, it is pleasing because it can be dyed; it generates only attachment, it is dear. |
paṇḍitānaṃ pana nigaṇṭhavādo vā añño vā bhāratarāmasītāharaṇādi niratthakakathāmaggo appiyova hoti. |
But for the wise, the doctrine of the Nigaṇṭha or any other useless talk, such as the story of Bharata and the abduction of Sītā, is displeasing. |
no anuyogakkhamo, no vimajjanakkhamoti anuyogaṃ vā vīmaṃsaṃ vā na khamati, thuse koṭṭetvā taṇḍulapariyesanaṃ viya kadaliyaṃ sāragavesanaṃ viya ca rittako tucchakova hoti. |
it cannot withstand examination, it cannot withstand investigation: it does not withstand examination or investigation; like searching for rice by pounding chaff, like searching for heartwood in a plantain tree, it is empty and void. |
raṅgakkhamo ceva paṇḍitānanti catusaccakathā hi paṇḍitānaṃ piyā hoti, vassasatampi suṇanto tittiṃ na gacchati. |
and it is pleasing to the wise because it can be dyed: for a talk on the Four Truths is dear to the wise; even if one listens for a hundred years, one does not get one's fill. |
tasmā evamāha. |
Therefore, he said this. |
buddhavacanaṃ pana yathā yathāpi ogāhissati mahāsamuddo viya gambhīrameva hotīti “anuyogakkhamo ca vimajjanakkhamo cā”ti āha. |
But the word of the Buddha, however much one may delve into it, is just as profound as the great ocean; thus he said, "it can withstand examination and it can withstand investigation." |
suṇohi yassāhaṃ sāvakoti tassa guṇe suṇāhīti bhagavato vaṇṇe vattuṃ āraddho. |
Listen to whose disciple I am: listen to his qualities; he began to speak of the praise of the Blessed One. |
♦ 76. dhīrassāti dhīraṃ vuccati paṇḍiccaṃ, yā paññā pajānanā ... pe ... sammādiṭṭhi, tena samannāgatassa dhātuāyatanapaṭiccasamuppādaṭṭhānāṭṭhānakusalassa paṇḍitassāhaṃ sāvako, so mayhaṃ satthāti evaṃ sabbapadesu sambandho veditabbo. |
♦ 76. of the wise: wisdom is called 'dhīraṃ', that which is understanding, comprehension... pe... right view. I am a disciple of him who is endowed with that, who is skilled in the grounds and non-grounds of the elements, the sense-bases, and dependent origination, a wise man. He is my teacher; thus the connection should be understood in all phrases. |
pabhinnakhīlassāti bhinnapañcacetokhilassa. |
of him whose bolts are shattered: of him whose five mental bolts are broken. |
sabbaputhujjane vijiniṃsu vijinanti vijinissanti vāti vijayā. |
They conquered, they conquer, and they will conquer all worldlings, thus they are victories. |
ke te, maccumārakilesamāradevaputtamārāti? |
Who are they? The māras of death, defilement, and a deva's son. |
te vijitā vijayā etenāti vijitavijayo. |
Those victories were conquered by him, thus he is the conqueror of victories. |
bhagavā, tassa vijitavijayassa. |
of the Blessed One, of that conqueror of victories. |
anīghassāti kilesadukkhenapi vipākadukkhenapi niddukkhassa. |
of him who is without anguish: without suffering, both from the suffering of defilements and the suffering of their results. |
susamacittassāti devadattadhanapālakāṅgulimālarāhulatherādīsupi devamanussesu suṭṭhu samacittassa. |
of him whose mind is perfectly even: of him whose mind is perfectly even towards Devadatta, Dhanapāla, Aṅgulimāla, the elder Rāhula, and other gods and humans. |
vuddhasīlassāti vaḍḍhitācārassa. |
of him whose virtue is developed: of him whose conduct is developed. |
sādhupaññassāti sundarapaññassa. |
of him whose wisdom is good: of him whose wisdom is beautiful. |
vesamantarassāti rāgādivisamaṃ taritvā vitaritvā ṭhitassa. |
of him who has crossed the uneven: of him who has crossed and gone beyond the unevenness of passion and so on. |
vimalassāti vigatarāgādimalassa. |
of him who is stainless: of him whose stains of passion and so on are gone. |
♦ tusitassāti tuṭṭhacittassa. |
♦ of him who is contented: of him whose mind is satisfied. |
vantalokāmisassāti vantakāmaguṇassa. |
of him who has vomited up worldly bait: of him who has vomited up the baits of the five senses. |
muditassāti muditāvihāravasena muditassa, punaruttameva vā etaṃ. |
of him who is joyful: of him who is joyful by way of the abiding in sympathetic joy, or this is just a repetition. |
pasādavasena hi ekampi guṇaṃ punappunaṃ vadatiyeva. |
For out of devotion, one repeats even a single quality again and again. |
katasamaṇassāti katasāmaññassa, samaṇadhammassa matthakaṃ pattassāti attho. |
of him who has fulfilled the ascetic's life: of him who has fulfilled the state of an ascetic, meaning, of him who has reached the pinnacle of the ascetic's life. |
manujassāti lokavohāravasena ekassa sattassa. |
of a man: of a single being, in the sense of worldly convention. |
narassāti punaruttaṃ. |
of a person: a repetition. |
aññathā vuccamāne ekekagāthāya dasa guṇā nappahonti. |
Otherwise, if said differently, ten qualities would not fit in each verse. |
♦ venayikassāti sattānaṃ vināyakassa. |
♦ of the trainer: of the tamer of beings. |
ruciradhammassāti sucidhammassa. |
of him whose Dhamma is lovely: of him whose Dhamma is pure. |
pabhāsakassāti obhāsakassa. |
of the illuminator: of the one who sheds light. |
vīrassāti vīriyasampannassa. |
of the hero: of him who is endowed with energy. |
nisabhassāti usabhavasabhanisabhesu sabbattha appaṭisamaṭṭhena nisabhassa. |
of the bull: among bulls, oxen, and leaders, of him who is a leader because of his unmatched strength in all respects. |
gambhīrassāti gambhīraguṇassa, guṇehi vā gambhīrassa. |
of the profound: of him whose qualities are profound, or who is profound in qualities. |
monapattassāti ñāṇapattassa. |
of him who has attained stillness: of him who has attained knowledge. |
vedassāti vedo vuccati ñāṇaṃ, tena samannāgatassa. |
of the knower: 'veda' is said to be knowledge; of him who is endowed with that. |
dhammaṭṭhassāti dhamme ṭhitassa. |
of him who is established in the Dhamma: of him who stands in the Dhamma. |
saṃvutattassāti pihitattassa. |
of him who is self-controlled: of him who is self-restrained. |
♦ nāgassāti catūhi kāraṇehi nāgassa. |
♦ of the nāga: of the nāga for four reasons. |
pantasenassāti pantasenāsanassa. |
of him whose lodgings are remote: of him whose resting places are secluded. |
paṭimantakassāti paṭimantanapaññāya samannāgatassa. |
of the counselor: of him who is endowed with the wisdom of giving counsel. |
monassāti monaṃ vuccati ñāṇaṃ, tena samannāgatassa, dhutakilesassa vā. |
of the silent one: 'mona' is said to be knowledge; of him who is endowed with that, or of him whose defilements are shaken off. |
dantassāti nibbisevanassa. |
of the tamed: of him who is not given to indulgence. |
♦ isisattamassāti vipassiādayo cha isayo upādāya sattamassa. |
♦ of the seventh of the seers: of the seventh, taking into account the six seers starting with Vipassī. |
brahmapattassāti seṭṭhapattassa. |
of him who has attained the supreme: of him who has attained the excellent. |
nhātakassāti nhātakilesassa. |
of the bathed: of him whose defilements are washed away. |
padakassāti akkharādīni samodhānetvā gāthāpadakaraṇakusalassa. |
of the versifier: of him who is skilled in composing verses by combining letters and so on. |
viditavedassāti viditañāṇassa. |
of him whose knowledge is known: of him whose knowledge is known. |
purindadassāti sabbapaṭhamaṃ dhammadānadāyakassa. |
of the first giver: of the first giver of the gift of the Dhamma. |
sakkassāti samatthassa. |
of the able one: of the capable one. |
pattipattassāti ye pattabbā guṇā, te pattassa. |
of him who has attained what is to be attained: of him who has attained the qualities that are to be attained. |
veyyākaraṇassāti vitthāretvā atthadīpakassa. |
of the expounder: of him who explains the meaning in detail. |
bhagavatā hi abyākataṃ nāma tanti padaṃ natthi sabbesaṃyeva attho kathito. |
For by the Blessed One, there is no text or word that is not explained; the meaning of all has been told. |
♦ vipassissāti vipassanakassa. |
♦ of the insightful one: of the one who sees clearly. |
anabhinatassāti anatassa. |
of him who is not bent: of him who is not bowed down. |
no apanatassāti aduṭṭhassa. |
of him who is not turned away: of him who is not hostile. |
♦ ananugatantarassāti kilese ananugatacittassa. |
♦ of him whose mind does not follow after: of him whose mind does not follow after the defilements. |
asitassāti abaddhassa. |
of the unattached: of the unbound. |
♦ bhūripaññassāti bhūri vuccati pathavī, tāya pathavīsamāya paññāya vipulāya mahantāya vitthatāya samannāgatassāti attho. |
♦ of one with vast wisdom: 'bhūri' is said to be the earth; the meaning is, of one endowed with wisdom that is vast, great, and extensive like that earth. |
mahāpaññassāti mahāpaññāya samannāgatassa. |
of one with great wisdom: of one endowed with great wisdom. |
♦ anupalittassāti taṇhādiṭṭhikilesehi alittassa. |
♦ of the unstained: of him who is unstained by the defilements of craving and views. |
āhuneyyassāti āhutiṃ paṭiggahetuṃ yuttassa. |
of the one worthy of offerings: of him who is fit to receive offerings. |
yakkhassāti ānubhāvadassanaṭṭhena ādissamānakaṭṭhena vā bhagavā yakkho nāma. |
of the yakkha: the Blessed One is called a yakkha because of showing his power or because of his visibility. |
tenāha “yakkhassā”ti. |
Therefore he said, "of the yakkha." |
mahatoti mahantassa. |
of the great one: of the great one. |
tassa sāvakohamasmīti tassa evaṃvividhaguṇassa satthussa ahaṃ sāvakoti. |
I am a disciple of him: I am a disciple of that Teacher of such various qualities. |
upāsakassa sobhāpattimaggeneva paṭisambhidā āgatā. |
The lay follower's analytical knowledge came through the path of beauty itself. |
iti paṭisambhidāvisaye ṭhatvā padasatena dasabalassa kilesappahānavaṇṇaṃ kathento “kassa taṃ gahapati sāvakaṃ dhāremā”ti pañhassa atthaṃ vissajjesi. |
Thus, standing in the domain of analytical knowledge, while speaking of the praise of the Ten-Powered One's abandonment of defilements with a hundred verses, he answered the meaning of the question, "Whose disciple, householder, should we consider you to be?" |
♦ 77. kadā saññūḷhāti kadā sampiṇḍitā. |
♦ 77. When were they gathered?: when were they collected? |
evaṃ kirassa ahosi — “ayaṃ idāneva samaṇassa gotamassa santikaṃ gantvā āgato, kadānena ete vaṇṇā sampiṇḍitā”ti. |
Thus it occurred to him: "This one has just now come from the ascetic Gotama. When were these praises collected by him?" |
tasmā evamāha. |
Therefore he said thus. |
vicittaṃ mālaṃ gantheyyāti sayampi dakkhatāya pupphānampi nānāvaṇṇatāya ekatovaṇṭikādibhedaṃ vicitramālaṃ gantheyya. |
would weave a variegated garland: due to his own skill and the various colors of the flowers, he would weave a variegated garland with different kinds of single stalks and so on. |
evameva kho, bhanteti ettha nānāpupphānaṃ mahāpuppharāsi viya nānāvidhānaṃ vaṇṇānaṃ bhagavato sinerumatto vaṇṇarāsi daṭṭhabbo. |
Just so, venerable sir: here, the mass of the Blessed One's praises, as high as Mount Sineru, should be seen as a great heap of various flowers of different kinds. |
chekamālākāro viya upāli gahapati. |
The householder Upāli is like a skilled garland-maker. |
mālākārassa vicitramālāganthanaṃ viya gahapatino tathāgatassa vicitravaṇṇaganthanaṃ. |
The householder's weaving of the Tathāgata's variegated praises is like the garland-maker's weaving of a variegated garland. |
♦ uṇhaṃ lohitaṃ mukhato uggañchīti tassa hi bhagavato sakkāraṃ asahamānassa etadahosi — “anatthiko dāni ayaṃ gahapati amhehi, sve paṭṭhāya paṇṇāsa saṭṭhi jane gahetvā etassa gharaṃ pavisitvā bhuñjituṃ na labhissāmi, bhinnā me bhattakumbhī”ti. |
♦ Hot blood gushed from his mouth: for him, unable to bear the honor paid to the Blessed One, it occurred: "This householder is now of no use to me. From tomorrow onwards, I will not be able to take fifty or sixty people and enter his house to eat. My food-pot is broken." |
athassa upaṭṭhākavipariṇāmena balavasoko uppajji. |
Then, due to the change in his supporter, a strong sorrow arose in him. |
ime hi sattā attano attanova cintayanti. |
For these beings think only of themselves. |
tassa tasmiṃ soke uppanne abbhantaraṃ uṇhaṃ ahosi, lohitaṃ vilīyittha, taṃ mahāvātena samuddharitaṃ kuṭe pakkhittarajanaṃ viya pattamattaṃ mukhato uggañchi. |
When that sorrow arose in him, his insides became hot, the blood melted, and it, lifted up by a strong wind, gushed from his mouth in the amount of a bowl, like dye poured into a pit. |
nidhānagatalohitaṃ vamitvā pana appakā sattā jīvituṃ sakkonti. |
But few beings are able to live after vomiting up the blood stored in their vital organs. |
nigaṇṭho tattheva jāṇunā patito, atha naṃ pāṭaṅkiyā bahinagaraṃ nīharitvā mañcakasivikāya gahetvā pāvaṃ agamaṃsu, so na cirasseva pāvāyaṃ kālamakāsi. |
The Nigaṇṭha fell to his knees right there. Then they carried him out of the city on a stretcher and took him to Pāvā on a cot-palanquin. Not long after, he died in Pāvā. |
imasmiṃ pana sutte ugghāṭitaññūpuggalassa vasena dhammadesanā pariniṭṭhitāti. |
In this sutta, however, the teaching of the Dhamma is concluded by way of a person of quick understanding. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ From the Papañcasūdanī, the Commentary to the Majjhima Nikāya |
♦ upālisuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Upāli Sutta is finished. |
♦ 7. kukkuravatikasuttavaṇṇanā |
♦ 7. The Explanation of the Kukkuravatika Sutta |
♦ 78. evaṃ me sutanti kukkuravatikasuttaṃ. |
♦ 78. 'Thus I have heard' is the Kukkuravatika Sutta. |
tattha koliyesūti evaṃnāmake janapade. |
There, among the Koliyans: in the country of that name. |
so hi ekopi kolanagare patiṭṭhitānaṃ koliyānaṃ rājakumārānaṃ nivāsaṭṭhānattā evaṃ vuccati. |
For it is so called because it is the dwelling place of the Koliyan princes who were established in the single city of Kola. |
tasmiṃ koliyesu janapade. |
In that country of the Koliyans. |
haliddavasananti tassa kira nigamassa māpitakāle pītakavatthanivatthā manussā nakkhattaṃ kīḷiṃsu. |
Haliddavasana: it is said that at the time of the founding of that market-town, people dressed in yellow clothes celebrated a festival. |
te nakkhattakīḷāvasāne nigamassa nāmaṃ āropentā haliddavasananti nāmaṃ akaṃsu. |
At the end of the festival, when they were naming the market-town, they gave it the name Haliddavasana. |
taṃ gocaragāmaṃ katvā viharatīti attho. |
He was dwelling there, having made it his alms-round village, is the meaning. |
vihāro panettha kiñcāpi na niyāmito, tathāpi buddhānaṃ anucchavike senāsaneyeva vihāsīti veditabbo. |
Although the monastery here is not specified, it should be understood that he dwelt in a lodging befitting the Buddhas. |
govatikoti samādinnagovato, sīse siṅgāni ṭhapetvā naṅguṭṭhaṃ bandhitvā gāvīhi saddhiṃ tiṇāni khādanto viya carati. |
one who practices the cow-vow: one who has undertaken the cow-vow; having placed horns on his head and tied a tail, he walks about as if eating grass with the cows. |
aceloti naggo niccelo. |
the naked ascetic: naked, without clothes. |
seniyoti tassa nāmaṃ. |
Seniya: his name. |
♦ kukkuravatikoti samādinnakukkuravato, sabbaṃ sunakhakiriyaṃ karoti. |
♦ one who practices the dog-vow: one who has undertaken the dog-vow; he does everything a dog does. |
ubhopete sahapaṃsukīḷikā sahāyakā. |
Both of these were playmates in the dust together, companions. |
kukkurova palikujjitvāti sunakho nāma sāmikassa santike nisīdanto dvīhi pādehi bhūmiyaṃ vilekhitvā kukkurakūjitaṃ kūjanto nisīdati, ayampi “kukkurakiriyaṃ karissāmī”ti bhagavatā saddhiṃ sammoditvā dvīhi hatthehi bhūmiyaṃ vilekhitvā sīsaṃ vidhunanto ‘bhū bhū’ti katvā hatthapāde samiñjitvā sunakho viya nisīdi. |
crouching down like a dog: a dog, when sitting near its master, scratches the ground with its two paws and sits down, making a dog's whining sound. This one too, thinking, "I will perform the action of a dog," after greeting the Blessed One, scratched the ground with his two hands, shook his head, made the sound 'bhū bhū', bent his hands and feet, and sat down like a dog. |
chamānikkhittanti bhūmiyaṃ ṭhapitaṃ. |
thrown on the ground: placed on the ground. |
samattaṃ samādinnanti paripuṇṇaṃ katvā gahitaṃ. |
fully undertaken: taken up having been made complete. |
kā gatīti kā nipphatti. |
What is the destination?: What is the outcome? |
ko abhisamparāyoti abhisamparāyamhi kattha nibbatti. |
What is the future life?: Where is the rebirth in the future life? |
alanti tassa appiyaṃ bhavissatīti yāvatatiyaṃ paṭibāhati. |
Enough: thinking, "It will be unpleasant for him," he puts him off up to the third time. |
kukkuravatanti kukkuravatasamādānaṃ. |
the dog-vow: the undertaking of the dog-vow. |
♦ 79. bhāvetīti vaḍḍheti. |
♦ 79. develops: cultivates. |
paripuṇṇanti anūnaṃ. |
completely: without deficiency. |
abbokiṇṇanti nirantaraṃ. |
uninterruptedly: continuously. |
kukkurasīlanti kukkurācāraṃ. |
the dog-virtue: the dog-conduct. |
kukkuracittanti “ajja paṭṭhāya kukkurehi kātabbaṃ karissāmī”ti evaṃ uppannacittaṃ. |
the dog-mind: the mind that has arisen thus, "From today onwards, I will do what is to be done by dogs." |
kukkurākappanti kukkurānaṃ gamanākāro atthi, tiṭṭhanākāro atthi, nisīdanākāro atthi, sayanākāro atthi, uccārapassāvakaraṇākāro atthi, aññe kukkure disvā dante vivaritvā gamanākāro atthi, ayaṃ kukkurākappo nāma, taṃ bhāvetīti attho . |
the dog-deportment: there is a way of walking for dogs, a way of standing, a way of sitting, a way of lying down, a way of passing excrement and urine, a way of walking with bared teeth upon seeing other dogs; this is called the dog-deportment. He develops that, is the meaning. |
imināhaṃ sīlenātiādīsu ahaṃ iminā ācārena vā vatasamādānena vā dukkaratapacaraṇena vā methunaviratibrahmacariyena vāti attho. |
by this virtue: here the meaning is, by this conduct, or by this undertaking of the vow, or by this practice of difficult austerities, or by this celibacy of abstaining from sexual intercourse. |
devoti sakkasuyāmādīsu aññataro. |
a god: one of the gods such as Sakka, Suyāma, etc. |
devaññataroti tesaṃ dutiyatatiyaṭṭhānādīsu aññataradevo. |
one of the other gods: one of the other gods in their second, third, and other ranks. |
micchādiṭṭhīti adevalokagāmimaggameva devalokagāmimaggoti gahetvā uppannatāya sā assa micchādiṭṭhi nāma hoti. |
wrong view: because it arises from taking a path that does not lead to the world of the gods as the path that does lead to the world of the gods, it is called his wrong view. |
aññataraṃ gatiṃ vadāmīti tassa hi nirayato vā tiracchānayonito vā aññā gati natthi, tasmā evamāha. |
I declare one of two destinations: for him there is no destination other than hell or the animal realm; therefore he said thus. |
sampajjamānanti diṭṭhiyā asammissaṃ hutvā nipajjamānaṃ. |
if it succeeds: if it comes to be without being mixed with wrong view. |
♦ nāhaṃ, bhante, etaṃ rodāmi, yaṃ maṃ bhagavā evamāhāti yaṃ maṃ, bhante, bhagavā evamāha, ahametaṃ bhagavato byākaraṇaṃ na rodāmi na paridevāmi, na anutthunāmīti attho. |
♦ I am not, venerable sir, weeping for this, that the Blessed One said this to me: that which the Blessed One said to me, venerable sir, I am not weeping for, I am not lamenting, I am not grieving over that utterance of the Blessed One, is the meaning. |
evaṃ sakammakavasenettha attho veditabbo, na assumuñcanamattena. |
The meaning here should be understood by way of the utterance, not merely by the shedding of tears. |
♦ “mataṃ vā amma rodanti, yo vā jīvaṃ na dissati. |
♦ "They weep for the dead, mother, or for one who, though living, is not seen. |
♦ jīvantaṃ amma passantī, kasmā maṃ amma rodasī”ti. |
♦ Seeing me alive, mother, why do you weep for me, mother?" |
— |
— |
♦ ayañcettha payogo. |
♦ And this is the usage here. |
apica me idaṃ, bhanteti apica kho me idaṃ, bhante, kukkuravataṃ dīgharattaṃ samādinnaṃ, tasmiṃ sampajjantepi vuddhi natthi, vipajjantepi. |
Moreover, this is mine, venerable sir: and furthermore, this is mine, venerable sir, this dog-vow that I have undertaken for a long time. In its success there is no growth, nor in its failure. |
iti “ettakaṃ kālaṃ mayā katakammaṃ moghaṃ jātan”ti attano vipattiṃ paccavekkhamāno rodāmi, bhanteti. |
Thus, thinking, "The work I have done for so long has become futile," I am weeping, venerable sir, reflecting on my own misfortune. |
♦ 80. govatantiādīni kukkuravatādīsu vuttanayeneva veditabbāni. |
♦ 80. the cow-vow and so on should be understood in the way that it is said in the dog-vow and so on. |
gavākappanti goākappaṃ. |
the cow-deportment: the deportment of a cow. |
sesaṃ kukkurākappe vuttasadisameva. |
The rest is similar to what was said in the dog-deportment. |
yathā pana tattha aññe kukkure disvā dante vivaritvā gamanākāro, evamidha aññe gāvo disvā kaṇṇe ukkhipitvā gamanākāro veditabbo. |
But just as there, there is a manner of walking with bared teeth upon seeing other dogs, so here, a manner of walking with pricked up ears upon seeing other cows should be understood. |
sesaṃ tādisameva. |
The rest is the same. |
♦ 81. cattārimāni puṇṇa kammānīti kasmā imaṃ desanaṃ ārabhi? |
♦ 81. These four kinds of kamma, Puṇṇa: why did he begin this discourse? |
ayañhi desanā ekaccakammakiriyavasena āgatā, imasmiñca kammacatukke kathite imesaṃ kiriyā pākaṭā bhavissatīti imaṃ desanaṃ ārabhi. |
This discourse came by way of the action of certain kammas, and when this fourfold kamma is explained, their actions will become clear; thus he began this discourse. |
apica imaṃ kammacatukkameva desiyamānaṃ ime sañjānissanti, tato eko saraṇaṃ gamissati, eko pabbajitvā arahattaṃ pāpuṇissatīti ayameva etesaṃ sappāyāti ñatvāpi imaṃ desanaṃ ārabhi. |
Moreover, he began this discourse also knowing that if this fourfold kamma itself is taught, these two will understand it, then one will go for refuge, and one, having gone forth, will attain arahantship, and that this is what is beneficial for them. |
♦ tattha kaṇhanti kāḷakaṃ dasākusalakammapathakammaṃ. |
♦ Therein, dark: black, the kamma of the ten unwholesome paths of action. |
kaṇhavipākanti apāye nibbattanato kāḷakavipākaṃ. |
with dark result: with black result, because of being reborn in a state of deprivation. |
sukkanti paṇḍaraṃ dasakusalakammapathakammaṃ. |
bright: white, the kamma of the ten wholesome paths of action. |
sukkavipākanti sagge nibbattanato paṇḍaravipākaṃ. |
with bright result: with white result, because of being reborn in heaven. |
kaṇhasukkanti vomissakakammaṃ. |
dark and bright: mixed kamma. |
kaṇhasukkavipākanti sukhadukkhavipākaṃ. |
with dark and bright result: 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 through the unwholesome in the animal realm in places like the stable of a state elephant, and through the wholesome, one experiences pleasure in the course of life. |
kusalena rājakulepi nibbatto akusalena pavatte dukkhaṃ vediyati. |
Through the wholesome, one is born even in a royal family, and through the unwholesome, one experiences pain in the course of life. |
akaṇhaṃ asukkanti kammakkhayakaraṃ catumaggacetanākammaṃ adhippetaṃ. |
neither dark nor bright: the kamma of the volition of the four paths that leads to the destruction of kamma is intended. |
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 adānato akaṇhāsukkavipākattā “akaṇhaṃ asukkan”ti vuttaṃ. |
But because it does not give either of the two results, because its result is neither dark nor bright, it is said to be "neither dark nor bright." |
ayaṃ tāva uddese attho. |
This, for now, is the meaning in the summary. |
♦ niddese pana sabyābajjhanti sadukkhaṃ. |
♦ But in the detailed explanation, 'bringing affliction' means bringing suffering. |
kāyasaṅkhārādīsu kāyadvāre gahaṇādivasena copanappattā dvādasa akusalacetanā sabyābajjhakāyasaṅkhāro nāma. |
Among 'bodily formations' and so on, the twelve unwholesome volitions that have reached the stage of striking by way of grasping and so on at the body-door are called 'bodily formation that brings affliction'. |
vacīdvāre hanusañcopanavasena vacībhedapavattikā tāyeva dvādasa vacīsaṅkhāro nāma. |
The same twelve that, having the nature of breaking forth in speech by way of moving the jaw at the speech-door, are called 'verbal formation'. |
ubhayacopanaṃ appattā raho cintayantassa manodvāre pavattā manosaṅkhāro nāma. |
Those that, without reaching the stage of striking at either door, occur at the mind-door of one who is thinking in seclusion, are called 'mental formation'. |
iti tīsupi dvāresu kāyaduccaritādibhedā akusalacetanāva saṅkhārāti veditabbā. |
Thus, in all three doors, the unwholesome volitions, classified as bodily misconduct and so on, should be understood as 'formations'. |
imasmiñhi sutte cetanā dhuraṃ, upālisutte kammaṃ. |
In this sutta, volition is primary; in the Upāli Sutta, action. |
abhisaṅkharitvāti saṅkaḍḍhitvā, piṇḍaṃ katvāti attho. |
having fabricated: having accumulated, having made into a mass, is the meaning. |
sabyābajjhaṃ lokanti sadukkhaṃ lokaṃ upapajjanti. |
they are reborn in a world that brings affliction: they are reborn in a world that brings suffering. |
sabyābajjhā phassā phusantīti sadukkhā vipākaphassā phusanti. |
contacts that bring affliction touch them: resultant contacts that bring suffering touch them. |
ekantadukkhanti nirantaradukkhaṃ. |
exclusively painful: unremittingly painful. |
bhūtāti hetvatthe nissakkavacanaṃ, bhūtakammato bhūtassa sattassa uppatti hoti. |
from what has been: this is a causal ablative in the sense of 'from'; the arising of a being is from the kamma that has been. |
idaṃ vuttaṃ hoti — yathābhūtaṃ kammaṃ sattā karonti, tathābhūtena kammena kammasabhāgavasena tesaṃ upapatti hoti. |
This is what is said: as beings do kamma, so, by that kamma, their rebirth occurs in conformity with the kamma. |
tenevāha “yaṃ karoti tena upapajjatī”ti. |
For that very reason he said, "by what one does, by that one is reborn." |
ettha ca tenāti kammena viya vuttā, upapatti ca nāma vipākena hoti. |
And here, 'by that' is said as if by the kamma, but rebirth occurs by the result. |
yasmā pana vipākassa kammaṃ hetu, tasmā tena mūlahetubhūtena kammena nibbattatīti ayamettha attho. |
But since kamma is the cause of the result, the meaning here is that one is reborn by that kamma which is the root cause. |
phassā phusantīti yena kammavipākena nibbatto, taṃkammavipākaphassā phusanti. |
contacts touch them: the resultant contacts of that kamma by which one is reborn touch them. |
kammadāyādāti kammadāyajjā kammameva nesaṃ dāyajjaṃ santakanti vadāmi. |
heirs of their kamma: I say that kamma is their inheritance, kamma is their own property. |
♦ abyābajjhanti niddukkhaṃ . |
♦ not bringing affliction: not bringing suffering. |
imasmiṃ vāre kāyadvāre pavattā aṭṭha kāmāvacarakusalacetanā kāyasaṅkhāro nāma. |
In this section, the eight wholesome volitions of the sense sphere that occur at the body-door are called 'bodily formation'. |
tāyeva vacīdvāre pavattā vacīsaṅkhāro nāma. |
The same ones that occur at the speech-door are called 'verbal formation'. |
manodvāre pavattā tāyeva aṭṭha, tisso ca heṭṭhimajhānacetanā abyābajjhamanosaṅkhāro nāma. |
Those eight that occur at the mind-door, and the three lower jhānic volitions, are called 'mental formation that does not bring affliction'. |
jhānacetanā tāva hotu, kāmāvacarā kinti abyābajjhamanosaṅkhāro nāma jātāti. |
Let the jhānic volitions be so, but how have the sense-sphere volitions come to be called 'mental formation that does not bring affliction'? |
kasiṇasajjanakāle ca kasiṇāsevanakāle ca labbhanti. |
They are obtained at the time of preparing the kasina and at the time of cultivating the kasina. |
kāmāvacaracetanā paṭhamajjhānacetanāya ghaṭitā, catutthajjhānacetanā tatiyajjhānacetanāya ghaṭitā. |
The sense-sphere volition is connected with the first jhāna volition; the fourth jhāna volition is connected with the third jhāna volition. |
iti tīsupi dvāresu kāyasucaritādibhedā kusalacetanāva saṅkhārāti veditabbo. |
Thus, it should be understood that in all three doors, the wholesome volitions, classified as bodily good conduct and so on, are the formations. |
tatiyavāro ubhayamissakavasena veditabbā. |
The third case should be understood by way of a mixture of both. |
♦ seyyathāpi manussātiādīsu manussānaṃ tāva kālena sukhaṃ kālena dukkhaṃ pākaṭameva, devesu pana bhummadevatānaṃ, vinipātikesu vemānikapetānaṃ kālena sukhaṃ kālena dukkhaṃ hotīti veditabbaṃ. |
♦ As among human beings, and so on: among human beings, it is well-known that there is sometimes pleasure and sometimes pain. Among gods, however, it should be understood that for the earth-deities, and among the fallen, for the ghosts who live in mansions, there is sometimes pleasure and sometimes pain. |
hatthiādīsu tiracchānesupi labbhatiyeva. |
And it is found even among animals such as elephants. |
♦ tatrāti tesu tīsu kammesu. |
♦ Therein: among those three kammas. |
tassa pahānāya yā cetanāti tassa pahānatthāya maggacetanā. |
the volition for its abandoning: the path-volition for the purpose of its abandoning. |
kammaṃ patvāva maggacetanāya añño paṇḍarataro dhammo nāma natthi. |
In terms of kamma, there is no Dhamma more brilliant than the path-volition. |
idaṃ pana kammacatukkaṃ patvā dvādasa akusalacetanā kaṇhā nāma, tebhūmakakusalacetanā sukkā nāma, maggacetanā akaṇhā asukkāti āgatā. |
But in relation to this fourfold kamma, the twelve unwholesome volitions are called dark, the wholesome volitions of the three planes are called bright, and the path-volition is said to be neither dark nor bright. |
♦ 82. “labheyyāhaṃ, bhante”ti idaṃ so “ciraṃ vata me aniyyānikapakkhe yojetvā attā kilamito, ‘sukkhanadītīre nhāyissāmī’ti samparivattentena viya thuse koṭṭentena viya ca na koci attho nipphādito, handāhaṃ attānaṃ yoge yojemī”ti cintetvā āha. |
♦ 82. "May I receive, venerable sir": he, thinking, "For a long time indeed have I afflicted myself, yoking myself to a path that does not lead out. Like one trying to bathe on the bank of a dry river, like one pounding chaff, no purpose has been accomplished. Let me now yoke myself to the practice," said this. |
atha bhagavā yonena khandhake titthiyaparivāso paññatto, yaṃ aññatitthiyapubbo sāmaṇerabhūmiyaṃ ṭhito — “ahaṃ, bhante, itthannāmo aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhāmi upasampadaṃ, svāhaṃ, bhante, saṅghaṃ cattāro māse parivāsaṃ yācāmī”tiādinā nayena samādiyitvā parivasati, taṃ sandhāya “yo kho, seniya, aññatitthiyapubbo”tiādimāha. |
Then the Blessed One, since in the Khandhaka of the Vinaya the probation for heretics is laid down, in which a former follower of another sect, standing on the level of a novice, having undertaken the probation with the formula, "I, venerable sir, named so-and-so, a former follower of another sect, desire ordination in this Dhamma and Vinaya. I, venerable sir, ask the Sangha for a probation of four months," and so on, lives on probation, with that in mind, said, "Whoever, Seniya, a former follower of another sect," and so on. |
♦ tattha pabbajjanti vacanasiliṭṭhatāvaseneva vuttaṃ. |
♦ Therein, 'the going forth' is said merely for the sake of elegance of speech. |
aparivasitvāyeva hi pabbajjaṃ labhati. |
For he receives the going forth without having lived on probation. |
upasampadatthikena pana nātikālena gāmappavesanādīni aṭṭha vattāni pūrentena parivasitabbaṃ . |
But one who desires ordination must live on probation, fulfilling the eight duties such as not entering a village at the wrong time. |
āraddhacittāti aṭṭhavattapūraṇena tuṭṭhacittā. |
with pleased minds: with minds pleased by the fulfillment of the eight duties. |
ayamettha saṅkhepo. |
This is the summary here. |
vitthārato panesa titthiyaparivāso samantapāsādikāya vinayaṭṭhakathāya pabbajjakhandhakavaṇṇanāyaṃ vuttanayeneva veditabbo . |
But in detail, this probation for heretics should be understood in the way stated in the Samantapāsādikā, the commentary on the Vinaya, in the explanation of the Khandhaka on going forth. |
apica metthāti apica me ettha. |
And this is for me: and this is here for me. |
puggalavemattatā viditāti puggalanānattaṃ viditaṃ. |
the difference of individuals is known: the diversity of individuals is known. |
ayaṃ puggalo parivāsāraho, ayaṃ na parivāsārahoti idaṃ mayhaṃ pākaṭanti dasseti. |
He shows that "this individual is worthy of probation, this one is not worthy of probation," this is clear to me. |
♦ tato seniyo cintesi — “aho acchariyaṃ buddhasāsanaṃ, yattha evaṃ ghaṃsitvā koṭṭetvā yuttameva gaṇhanti, ayuttaṃ chaḍḍentī”ti. |
♦ Then Seniya thought: "Oh, wonderful is the Buddha's teaching, where they rub and pound in this way, taking only what is proper and discarding what is improper." |
tato suṭṭhutaraṃ pabbajjāya sañjātussāho sace, bhantetiādimāha. |
Then, with even greater enthusiasm for the going forth, he said, "If, venerable sir," and so on. |
atha bhagavā tassa tibbacchandataṃ viditvā na seniyo parivāsaṃ arahatīti aññataraṃ bhikkhuṃ āmantesi — “gaccha tvaṃ, bhikkhu, seniyaṃ nhāpetvā pabbājetvā ānehī”ti. |
Then the Blessed One, knowing his intense desire and that Seniya was worthy of probation, addressed a certain bhikkhu: "Go, bhikkhu, bathe Seniya, give him the going forth, and bring him here." |
so tathā katvā taṃ pabbājetvā bhagavato santikaṃ ānayi. |
He, having done so, gave him the going forth and brought him to the Blessed One. |
bhagavā gaṇe nisīditvā upasampādesi. |
The Blessed One, sitting in the assembly, ordained him. |
tena vuttaṃ — “alattha kho acelo seniyo bhagavato santike pabbajjaṃ alattha upasampadan”ti. |
For that reason it was said: "The naked ascetic Seniya received the going forth in the presence of the Blessed One, he received the ordination." |
♦ acirūpasampannoti upasampanno hutvā nacirameva. |
♦ not long after being ordained: having been ordained, not long after. |
vūpakaṭṭhoti vatthukāmakilesakāmehi kāyena ca cittena ca vūpakaṭṭho. |
withdrawn: withdrawn from the sensual pleasures of objects and the sensual pleasures of defilements, both in body and mind. |
appamattoti kammaṭṭhāne satiṃ avijahanto. |
diligent: not abandoning mindfulness on the meditation subject. |
ātāpīti kāyikacetasikasaṅkhātena vīriyātāpena ātāpī. |
ardent: ardent with the ardor of energy, which is described as bodily and mental. |
pahitattoti kāye ca jīvite ca anapekkhatāya pesitatto vissaṭṭhāttabhāvo. |
with his self exerted: with his self sent forth, with his existence given up, due to his lack of attachment to body and life. |
yassatthāyāti yassa atthāya. |
for the sake of which: for the purpose of which. |
kulaputtāti ācārakulaputtā. |
sons of good family: sons of good family by conduct. |
sammadevāti hetunāva kāraṇeneva. |
rightly indeed: for a reason, for a cause. |
tadanuttaranti taṃ anuttaraṃ. |
that unsurpassed: that supreme. |
brahmacariyapariyosānanti maggabrahmacariyapariyosānabhūtaṃ arahattaphalaṃ. |
the culmination of the holy life: the fruit of arahantship, which is the culmination of the holy life of the path. |
tassa hi atthāya kulaputtā pabbajanti. |
For it is for the sake of that that sons of good family go forth. |
diṭṭheva dhammeti imasmiṃyeva attabhāve. |
in this very life: in this very existence. |
sayaṃ abhiññā sacchikatvāti attanāyeva paññāya paccakkhaṃ katvā, aparappaccayaṃ ñatvāti attho. |
having realized it for himself through direct knowledge: having made it a direct experience through his own wisdom, meaning, having known it without relying on another. |
upasampajja vihāsīti pāpuṇitvā sampādetvā vihāsi. |
having attained it, he dwelt: having reached it and accomplished it, he dwelt. |
evaṃ viharantova khīṇā jāti ... pe ... abbhaññāsi. |
And dwelling thus, he understood: "Birth is destroyed... pe..." |
♦ evamassa paccavekkhaṇabhūmiṃ dassetvā arahattanikūṭeneva desanaṃ niṭṭhāpetuṃ “aññataro kho panāyasmā seniyo arahataṃ ahosī”ti vuttaṃ. |
♦ Having thus shown his ground of reflection, in order to conclude the discourse with the crest of arahantship, it was said: "And the venerable Seniya became one of the arahants." |
tattha aññataroti eko. |
Therein, 'one of': one. |
arahatanti arahantānaṃ, bhagavato sāvakānaṃ arahantānaṃ abbhantaro ahosīti ayamevattha adhippāyo. |
'of the arahants': among the arahants; the meaning intended here is that he became one of the arahants who were disciples of the Blessed One. |
sesaṃ sabbattha uttānamevāti. |
The rest is clear everywhere. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ From the Papañcasūdanī, the Commentary to the Majjhima Nikāya |
♦ kukkuravatikasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Kukkuravatika Sutta is finished. |
♦ 8. abhayarājakumārasuttavaṇṇanā |
♦ 8. Explanation of the Abhayarājakumāra Sutta |
♦ 83. evaṃ me sutanti abhayasuttaṃ. |
♦ 83. 'Thus have I heard' is the Abhaya Sutta. |
tattha abhayoti tassa nāmaṃ. |
There, Abhaya: his name. |
rājakumāroti bimbisārassa orasaputto. |
the prince: the legitimate son of Bimbisāra. |
vādaṃ āropehīti dosaṃ āropehi. |
bring a charge: bring an accusation. |
nerayikoti niraye nibbattako. |
bound for hell: one to be reborn in hell. |
kappaṭṭhoti kappaṭṭhitiko. |
destined for a kappa: one to stay for an aeon. |
atekicchoti buddhasahassenāpi tikicchituṃ na sakkā. |
incurable: not able to be cured even by a thousand Buddhas. |
uggilitunti dve ante mocetvā kathetuṃ asakkonto uggilituṃ bahi nīharituṃ na sakkhiti. |
to spit out: unable to speak by releasing the two ends, he will not be able to spit it out, to bring it out. |
ogilitunti pucchāya dosaṃ datvā hāretuṃ asakkonto ogilituṃ anto pavesetuṃ na sakkhiti. |
to swallow: unable to refute the accusation in the question, he will not be able to swallow it, to make it go inside. |
♦ evaṃ, bhanteti nigaṇṭho kira cintesi — “samaṇo gotamo mayhaṃ sāvake bhinditvā gaṇhāti, handāhaṃ ekaṃ pañhaṃ abhisaṅkharomi, yaṃ puṭṭho samaṇo gotamo ukkuṭiko hutvā nisinno uṭṭhātuṃ na sakkhissatī”ti. |
♦ "Yes, venerable sir": the Nigaṇṭha, it seems, thought: "The ascetic Gotama breaks up my disciples and takes them. I will now fabricate a question, which, when asked, the ascetic Gotama, sitting on his haunches, will be unable to get up from." |
so abhayassa gehā nīhaṭabhatto siniddhabhojanaṃ bhuñjanto bahū pañhe abhisaṅkharitvā — “ettha samaṇo gotamo imaṃ nāma dosaṃ dassessati, ettha imaṃ nāmā”ti sabbe pahāya cātumāsamatthake imaṃ pañhaṃ addasa. |
He, having eaten a rich meal brought from Abhaya's house, while eating the savory food, fabricated many questions, and thinking, "Here the ascetic Gotama will point out this fault, here that one," he abandoned them all, and after four months, he saw this question. |
athassa etadahosi — “imassa pañhassa pucchāya vā vissajjane vā na sakkā doso dātuṃ, ovaṭṭikasāro ayaṃ, ko nu kho imaṃ gahetvā samaṇassa gotamassa vādaṃ āropessatī”ti. |
Then it occurred to him: "It is not possible to find fault with the question or the answer to this question. This is of the essence of a trapdoor. Who now can take this and bring a charge against the ascetic Gotama?" |
tato “abhayo rājakumāro paṇḍito, so sakkhissatīti taṃ uggaṇhāpemī”ti niṭṭhaṃ gantvā uggaṇhāpesi. |
Then he thought, "Prince Abhaya is wise, he will be able to do it, so I will teach it to him." Having come to this conclusion, he had him learn it. |
so vādajjhāsayatāya tassa vacanaṃ sampaṭicchanto “evaṃ, bhante,”ti āha. |
He, due to his disposition for debate, accepting his words, said, "Yes, venerable sir." |
♦ 84. akālo kho ajjāti ayaṃ pañho catūhi māsehi abhisaṅkhato, tattha idaṃ gahetvā idaṃ vissajjiyamāne divasabhāgo nappahossatīti maññanto evaṃ cintesi. |
♦ 84. It is not the right time today: this question was fabricated over four months; thinking, "If I take this up and answer it, the day will not be long enough," he thought thus. |
so dānīti sve dāni. |
So then: tomorrow then. |
attacatutthoti kasmā bahūhi saddhiṃ na nimantesi? |
with himself as the fourth: why did he not invite him with many others? |
evaṃ kirassa ahosi — “bahūsu nisinnesu thokaṃ datvā vadantassa aññaṃ suttaṃ aññaṃ kāraṇaṃ aññaṃ tathārūpaṃ vatthuṃ āharitvā dassessati, evaṃ sante kalaho vā kolāhalameva vā bhavissati. |
It occurred to him thus: "If many are seated, he, giving a little and speaking, will bring up another sutta, another reason, another such story and present it. In that case, there will be a quarrel or just an uproar. |
athāpi ekakaṃyeva nimantessāmi, evampi me garahā uppajjissati ‘yāvamaccharī vāyaṃ abhayo, bhagavantaṃ divase divase bhikkhūnaṃ satenapi sahassenapi saddhiṃ carantaṃ disvāpi ekakaṃyeva nimantesī’”ti. |
And if I invite him alone, even so, blame will fall on me: 'How stingy this Abhaya is! Even seeing the Blessed One moving about day by day with a hundred or a thousand monks, he invites him alone.'" |
“evaṃ pana doso na bhavissatī”ti aparehi tīhi saddhiṃ attacatutthaṃ nimantesi. |
Thinking, "In this way, there will be no fault," he invited him with himself as the fourth, along with three others. |
♦ 85. na khvettha, rājakumāra, ekaṃsenāti na kho, rājakumāra, ettha pañhe ekaṃsena vissajjanaṃ hoti. |
♦ 85. There is no one-sided answer to this, prince: Prince, there is no one-sided answer to this question. |
evarūpañhi vācaṃ tathāgato bhāseyyāpi na bhāseyyāpi. |
For the Tathāgata might speak such a word, or he might not speak it. |
bhāsitapaccayena atthaṃ passanto bhāseyya, apassanto na bhāseyyāti attho. |
The meaning is that, seeing a benefit from speaking it, he would speak it; not seeing one, he would not speak it. |
iti bhagavā mahānigaṇṭhena catūhi māsehi abhisaṅkhataṃ pañhaṃ asanipātena pabbatakūṭaṃ viya ekavacaneneva saṃcuṇṇesi. |
Thus the Blessed One, with a single word, crushed the question fabricated by the great Nigaṇṭha over four months, like a mountain peak struck by lightning. |
anassuṃ nigaṇṭhāti naṭṭhā nigaṇṭhā. |
The Nigaṇṭhas are undone: the Nigaṇṭhas are ruined. |
♦ 86. aṅke nisinno hotīti ūrūsu nisinno hoti. |
♦ 86. was sitting on his lap: was sitting on his thighs. |
lesavādino hi vādaṃ paṭṭhapentā kiñcideva phalaṃ vā pupphaṃ vā potthakaṃ vā gahetvā nisīdanti. |
For sophists, when establishing a debate, sit holding some fruit or flower or book. |
te attano jaye sati paraṃ ajjhottharanti, parassa jaye sati phalaṃ khādantā viya pupphaṃ ghāyantā viya potthakaṃ vācentā viya vikkhepaṃ dassenti. |
If they are winning, they overwhelm the other. If the other is winning, they show distraction, as if eating a fruit, smelling a flower, or reading a book. |
ayaṃ pana cintesi — “sammāsambuddho esa osaṭasaṅgāmo paravādamaddano. |
But this one thought: "This is a Fully Enlightened One, who has laid down the battle, a crusher of others' doctrines. |
sace me jayo bhavissati, iccetaṃ kusalaṃ. |
If I win, that is good. |
no ce bhavissati, dārakaṃ vijjhitvā rodāpessāmi. |
If not, I will pinch the child and make it cry. |
tato passatha, bho, ayaṃ dārako rodati, uṭṭhahatha tāva, pacchāpi jānissāmā”ti tasmā dārakaṃ gahetvā nisīdi. |
Then, 'See, sirs, this child is crying, please get up for now, we will find out later'." Therefore, he sat holding the child. |
bhagavā pana rājakumārato sahassaguṇenapi satasahassaguṇenapi vādīvarataro, “imamevassa dārakaṃ upamaṃ katvā vādaṃ bhindissāmī”ti cintetvā “taṃ kiṃ maññasi rājakumārā”tiādimāha. |
The Blessed One, however, being a thousand times, a hundred thousand times greater a debater than the prince, thought, "I will use this very child of his as a simile and break his argument," and said, "What do you think, prince?" and so on. |
♦ tattha mukhe āhareyyāti mukhe ṭhapeyya. |
♦ there, would put in his mouth: would place in his mouth. |
āhareyyassāhanti apaneyyaṃ assa ahaṃ. |
I would remove it for him: I would take it away for him. |
ādikenevāti paṭhamapayogeneva. |
at the very first: with the first attempt. |
abhūtanti abhūtatthaṃ. |
untrue: an untrue thing. |
atacchanti na tacchaṃ. |
not factual: not true. |
anatthasaṃhitanti na atthasaṃhitaṃ na vaḍḍhinissitaṃ. |
not connected with the goal: not connected with the goal, not based on what is beneficial. |
appiyā amanāpāti neva piyā na manāpā. |
unpleasing and disagreeable: neither pleasing nor agreeable. |
iminā nayeneva sabbattha attho daṭṭhabbo. |
The meaning should be seen in this way everywhere. |
♦ tattha appiyapakkhe paṭhamavācā acoraṃyeva coroti, adāsaṃyeva dāsoti, aduppayuttaṃyeva duppayuttoti pavattā. |
♦ There, in the unpleasing category, the first kind of speech is that which is uttered, calling a non-thief a thief, a non-slave a slave, a non-miscreant a miscreant. |
na taṃ tathāgato bhāsati. |
The Tathāgata does not speak that. |
dutiyavācā coraṃyeva coro ayantiādivasena pavattā. |
The second kind of speech is that uttered, calling a thief a thief, and so on. |
tampi tathāgato na bhāsati. |
The Tathāgata does not speak that either. |
tatiyavācā “idāni akatapuññatāya duggato dubbaṇṇo appesakkho, idha ṭhatvāpi puna puññaṃ na karosi, dutiyacittavāre kathaṃ catūhi apāyehi na muccissasī”ti evaṃ mahājanassa atthapurekkhārena dhammapurekkhārena anusāsanīpurekkhārena ca vattabbavācā. |
The third kind of speech is that which should be spoken out of concern for the welfare of the great multitude, for the sake of the Dhamma, and for the sake of instruction, such as: "Now, due to your lack of past merit, you are unfortunate, ugly, and of little influence. If, while here, you do not perform further merit, how will you not be freed from the four states of deprivation in the next life?" |
tatra kālaññū tathāgatoti tasmiṃ tatiyabyākaraṇe tassā vācāya byākaraṇatthāya tathāgato kālaññū hoti, mahājanassa ādānakālaṃ gahaṇakālaṃ jānitvāva byākarotīti attho. |
In that, the Tathāgata is a knower of the right time: in that third kind of reply, for the purpose of uttering that speech, the Tathāgata is a knower of the right time. The meaning is that he replies only after knowing the time for the great multitude to accept and grasp it. |
♦ piyapakkhe paṭhamavācā aṭṭhāniyakathā nāma. |
♦ In the pleasing category, the first kind of speech is called groundless talk. |
sā evaṃ veditabbā — evaṃ kira gāmavāsimahallakaṃ nagaraṃ āgantvā pānāgāre pivantaṃ vañcetukāmā sambahulā dhuttā pītaṭṭhāne ṭhatvā tena saddhiṃ suraṃ pivantā “imassa nivāsanapāvuraṇampi hatthe bhaṇḍakampi sabbaṃ gaṇhissāmā”ti cintetvā katikaṃ akaṃsu — “ekekaṃ attapaccakkhakathaṃ kathema, yo ‘abhūtan’ti kathesi, kathitaṃ vā na saddahati, taṃ dāsaṃ katvā gaṇhissāmā”ti. |
It should be understood thus: It seems that a group of rogues, wanting to cheat an old villager who had come to the city and was drinking in a tavern, stood at the drinking place and, while drinking liquor with him, thought, "We will take this man's clothes, the bundle in his hand, everything." They made an agreement: "Let us each tell a story we have personally witnessed. Whoever says, 'That's not true,' or does not believe what is said, we will make him a slave and take him." |
tampi mahallakaṃ pucchiṃsu “tumhākampi tāta ruccatī”ti. |
They also asked the old man, "Does this please you too, sir?" |
evaṃ hotu tātāti. |
"Let it be so, sirs." |
♦ eko dhutto āha — mayhaṃ, bho mātu, mayi kucchigate kapiṭṭhaphaladohalo ahosi. |
♦ One rogue said: "Sirs, when I was in my mother's womb, she had a craving for wood-apple fruit. |
sā aññaṃ kapiṭṭhahārakaṃ alabbhamānā maṃyeva pesesi. |
Unable to find anyone else to fetch wood-apples, she sent me. |
ahaṃ gantvā rukkhaṃ abhiruhituṃ asakkonto attanāva attānaṃ pāde gahetvā muggaraṃ viya rukkhassa upari khipiṃ; |
I, unable to climb the tree, grabbed myself by the feet and threw myself like a club on top of the tree; |
atha sākhato sākhaṃ vicaranto phalāni gahetvā otarituṃ asakkonto gharaṃ gantvā nisseṇiṃ āharitvā oruyha mātu santikaṃ gantvā phalāni mātuyā adāsiṃ; |
then, moving from branch to branch, I gathered the fruits, but unable to get down, I went home, brought a ladder, climbed down, went to my mother, and gave her the fruits; |
tāni pana mahantāni honti cāṭippamāṇāni. |
and they were large, the size of water-pots. |
tato me mātarā ekāsane nisinnāya samasaṭṭhiphalāni khāditāni. |
Then my mother, sitting on one seat, ate sixty fruits. |
mayā ekucchaṅgena ānītaphalesu sesakāni kulasantake gāme khuddakamahallakānaṃ ahesuṃ. |
The remaining fruits that I had brought in one armful were enough for the young and old in our family's village. |
amhākaṃ gharaṃ soḷasahatthaṃ, sesaparikkhārabhaṇḍakaṃ apanetvā kapiṭṭhaphaleheva yāva chadanaṃ pūritaṃ. |
Our house is sixteen cubits; having removed the other household items, it was filled with wood-apple fruits up to the roof. |
tato atirekāni gahetvā gehadvāre rāsiṃ akaṃsu. |
Then they took the excess and made a pile at the door of the house. |
so asītihatthubbedho pabbato viya ahosi. |
It was like a mountain eighty cubits high. |
kiṃ īdisaṃ, bho sakkā, saddahitunti? |
Sirs, is such a thing possible to believe?" |
♦ gāmikamahallako tuṇhī nisīditvā sabbesaṃ kathāpariyosāne pucchito āha — “evaṃ bhavissati tātā, mahantaṃ raṭṭhaṃ, raṭṭhamahantatāya sakkā saddahitun”ti. |
♦ The old villager sat in silence, and when asked at the end of everyone's story, he said: "It could be so, sirs. It's a large country; due to the country's size, it's possible to believe." |
yathā ca tena, evaṃ sesehipi tathārūpāsu nikkāraṇakathāsu kathitāsu āha — mayhampi tātā suṇātha, na tumhākaṃyeva kulāni, amhākampi kulaṃ mahākulaṃ, amhākaṃ pana avasesakhettehi kappāsakhettaṃ mahantataraṃ . |
And just as with him, so with the others, when similar groundless stories were told, he said: "Sirs, listen to me too. Not only your families, my family too is a great family. But among our fields, the cotton field is the largest. |
tassa anekakarīsasatassa kappāsakhettassa majjhe eko kappāsarukkho mahā asītihatthubbedho ahosi. |
In the middle of that cotton field of many hundreds of karīsas, there was one great cotton tree, eighty cubits high. |
tassa pañca sākhā, tāsu avasesasākhā phalaṃ na gaṇhiṃsu, pācīnasākhāya ekameva mahācāṭimattaṃ phalaṃ ahosi. |
It had five branches. On those, the other branches bore no fruit; on the eastern branch, there was only one fruit, the size of a great water-pot. |
tassa cha aṃsiyo, chasu aṃsīsu cha kappāsapiṇḍiyo pupphitā. |
It had six sections. In the six sections, six cotton bolls bloomed. |
ahaṃ massuṃ kāretvā nhātavilitto khettaṃ gantvā tā kappāsapiṇḍiyo pupphitā disvā ṭhitakova hatthaṃ pasāretvā gaṇhiṃ. |
I, having had my beard shaved and having bathed and anointed myself, went to the field, and seeing those cotton bolls bloomed, I reached out my hand while still standing and took them. |
tā kappāsapiṇḍiyo thāmasampannā cha dāsā ahesuṃ. |
Those cotton bolls were six strong slaves. |
te sabbe maṃ ekakaṃ ohāya palātā. |
They all abandoned me, a single person, and ran away. |
ettake addhāne te na passāmi, ajja diṭṭhā, tumhe te cha janā. |
For all this time, I have not seen them. Today I have seen them. You are those six people. |
tvaṃ nando nāma, tvaṃ puṇṇo nāma, tvaṃ vaḍḍhamāno nāma, tvaṃ citto nāma tvaṃ maṅgalo nāma, tvaṃ poṭṭhiyo nāmāti vatvā uṭṭhāya nisinnakeyeva cūḷāsu gahetvā aṭṭhāsi. |
You are named Nanda, you are named Puṇṇa, you are named Vaḍḍhamāna, you are named Citta, you are named Maṅgala, and you are named Poṭṭhiya," he said, and getting up, he grabbed them by their topknots as they were still sitting. |
te “na mayaṃ dāsā”tipi vattuṃ nāsakkhiṃsu. |
They were unable to even say, "We are not slaves." |
atha ne kaḍḍhanto vinicchayaṃ netvā lakkhaṇaṃ āropetvā yāvajīvaṃ dāse katvā paribhuñji. |
Then he dragged them, took them to court, proved the marks, and used them as slaves for life. |
evarūpiṃ kathaṃ tathāgato na bhāsati. |
The Tathāgata does not speak such a story. |
♦ dutiyavācā āmisahetucāṭukamyatādivasena nānappakārā paresaṃ thomanavācā ceva, corakathaṃ rājakathanti ādinayappavattā tiracchānakathā ca. |
♦ The second kind of speech is the various kinds of talk praising others by way of flattery for the sake of material gain, and also animalistic talk that proceeds along the lines of talk about thieves, talk about kings, and so on. |
tampi tathāgato na bhāsati. |
The Tathāgata does not speak that either. |
tatiyavācā ariyasaccasannissitakathā, yaṃ vassasatampi suṇantā paṇḍitā neva tittiṃ gacchanti. |
The third kind of speech is talk connected with the Noble Truths, which the wise do not tire of hearing even for a hundred years. |
iti tathāgato neva sabbampi appiyavācaṃ bhāsati na piyavācaṃ. |
Thus, the Tathāgata does not speak all unpleasing speech, nor all pleasing speech. |
tatiyaṃ tatiyameva pana bhāsitabbakālaṃ anatikkamitvā bhāsati. |
But he speaks the third kind of each, not transgressing the time when it should be spoken. |
tattha tatiyaṃ appiyavācaṃ sandhāya heṭṭhā daharakumāraupamā āgatāti veditabbaṃ. |
It should be understood that the simile of the young boy below was brought in with reference to the third kind of unpleasing speech. |
♦ 87. udāhu ṭhānasovetanti udāhu ṭhānuppattikañāṇena taṅkhaṇaṃyeva taṃ tathāgatassa upaṭṭhātīti pucchati. |
♦ 87. Or does it occur to the Tathāgata on the spot: or does he ask, does it occur to the Tathāgata at that very moment through knowledge that arises on the spot? |
saññātoti ñāto paññāto pākaṭo. |
well-known: known, renowned, famous. |
dhammadhātūti dhammasabhāvo. |
the Dhamma-element: the nature of things. |
sabbaññutaññāṇassetaṃ adhivacanaṃ . |
This is a synonym for the knowledge of omniscience. |
taṃ bhagavatā suppaṭividdhaṃ, hatthagataṃ bhagavato. |
That has been well-penetrated by the Blessed One; it is in the Blessed One's hand. |
tasmā so yaṃ yaṃ icchati, taṃ taṃ sabbaṃ ṭhānasova paṭibhātīti. |
Therefore, whatever he wishes, all that occurs to him on the spot. |
sesaṃ sabbattha uttānameva. |
The rest is clear in all respects. |
ayaṃ pana dhammadesanā neyyapuggalavasena pariniṭṭhitāti. |
This discourse, however, was concluded by way of a person to be guided. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ From the Papañcasūdanī, the Commentary to the Majjhima Nikāya |
♦ abhayarājakumārasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Abhayarājakumāra Sutta is finished. |
♦ 9. bahuvedanīyasuttavaṇṇanā |
♦ 9. The Explanation of the Bahuvedanīya Sutta |
♦ 88. evaṃ me sutanti bahuvedanīyasuttaṃ. |
♦ 88. 'Thus have I heard' is the Bahuvedanīya Sutta. |
tattha pañcakaṅgo thapatīti pañcakaṅgoti tassa nāmaṃ. |
There, Pañcakaṅga the carpenter: Pañcakaṅga was his name. |
vāsipharasunikhādanadaṇḍamuggarakāḷasuttanāḷisaṅkhātehi vā aṅgehi samannāgatattā so pañcaṅgoti paññāto. |
Or, because he was endowed with the five 'limbs' designated as the adze, axe, chisel, mallet, and black-ink string-line, he was known as Pañcaṅga (Five-Limbed). |
thapatīti vaḍḍhakījeṭṭhako. |
a carpenter: the chief of the carpenters. |
udāyīti paṇḍitaudāyitthero. |
Udāyī: the wise elder Udāyī. |
♦ 89. pariyāyanti kāraṇaṃ. |
♦ 89. a method: a reason. |
dvepānandāti dvepi, ānanda. |
both, Ānanda: both, Ānanda. |
pariyāyenāti kāraṇena. |
by a method: for a reason. |
ettha ca kāyikacetasikavasena dve veditabbā. |
And here, two should be understood by way of physical and mental. |
sukhādivasena tisso, indriyavasena sukhindriyādikā pañca, dvāravasena cakkhusamphassajādikā cha, upavicāravasena “cakkhunā rūpaṃ disvā somanassaṭṭhāniyaṃ rūpaṃ upavicaratī”tiādikā aṭṭhārasa, cha gehassitāni somanassāni, cha nekkhammasitāni somanassāni, cha gehassitāni domanassāni, cha nekkhammasitāni domanassāni, cha gehassitā upekkhā, cha nekkhammasitāti evaṃ chattiṃsa, tā atīte chattiṃsa, anāgate chattiṃsa, paccuppanne chattiṃsāti evaṃ aṭṭhavedanāsataṃ veditabbaṃ. |
Three by way of pleasant, etc.; five by way of the faculties, such as the pleasure faculty; six by way of the sense doors, such as that born of eye-contact; eighteen by way of mental review, such as "having seen a form with the eye, he mentally reviews a form that is a basis for gladness"; thirty-six, thus: six kinds of gladness based on the household life, six kinds of gladness based on renunciation, six kinds of grief based on the household life, six kinds of grief based on renunciation, six kinds of equanimity based on the household life, and six based on renunciation. Thus, thirty-six in the past, thirty-six in the future, thirty-six in the present, so one hundred and eight feelings should be understood. |
♦ 90. pañca kho ime, ānanda, kāmaguṇāti ayaṃ pāṭiekko anusandhi. |
♦ 90. These five, Ānanda, are the strands of sensual pleasure: this is a distinct connection. |
na kevalampi dve ādiṃ katvā vedanā bhagavatā paññattā, pariyāyena ekāpi vedanā kathitā. |
Not only have feelings beginning with two been declared by the Blessed One, but by a certain method, even one feeling has been taught. |
taṃ dassento pañcakaṅgassa thapatino vādaṃ upatthambhetuṃ imaṃ desanaṃ ārabhi. |
Showing that, in order to support the view of Pañcakaṅga the carpenter, he began this discourse. |
♦ abhikkantataranti sundarataraṃ. |
♦ more excellent: more beautiful. |
paṇītataranti atappakataraṃ. |
more sublime: more refined. |
ettha ca catutthajjhānato paṭṭhāya adukkhamasukhā vedanā, sāpi santaṭṭhena paṇītaṭṭhena ca sukhanti vuttā. |
And here, from the fourth jhana onwards, the feeling is neither-painful-nor-pleasant, but that too is called 'pleasure' in the sense of being peaceful and sublime. |
cha gehassitāni sukhanti vuttāni. |
The six kinds based on the household life are called 'pleasure'. |
nirodho avedayitasukhavasena sukhaṃ nāma jāto. |
Cessation, by way of unfelt pleasure, has come to be called 'pleasure'. |
pañcakāmaguṇavasena hi aṭṭhasamāpattivasena ca uppannaṃ vedayitasukhaṃ nāma. |
For the felt pleasure that has arisen by way of the five strands of sensual pleasure and by way of the eight attainments is called 'felt pleasure'. |
nirodho avedayitasukhaṃ nāma. |
Cessation is called 'unfelt pleasure'. |
iti vedayitasukhaṃ vā hotu avedayitasukhaṃ vā, taṃ niddukkhabhāvasaṅkhātena sukhaṭṭhena ekantasukhameva jātaṃ. |
Thus, whether it be felt pleasure or unfelt pleasure, that, in the sense of pleasure which is the state of being without pain, has become exclusively pleasure. |
♦ 91. yattha yatthāti yasmiṃ yasmiṃ ṭhāne. |
♦ 91. wherever: in whatever place. |
sukhaṃ upalabbhatīti vedayitasukhaṃ vā avedayitasukhaṃ vā upalabbhati. |
pleasure is found: whether felt pleasure or unfelt pleasure is found. |
taṃ taṃ tathāgato sukhasmiṃ paññapetīti taṃ sabbaṃ tathāgato niddukkhabhāvaṃ sukhasmiṃyeva paññapetīti. |
that the Tathāgata includes in pleasure: the Tathāgata includes all of that state of being without pain in pleasure itself. |
idha bhagavā nirodhasamāpattiṃ sīsaṃ katvā neyyapuggalavasena arahattanikūṭeneva desanaṃ niṭṭhāpesīti. |
Here the Blessed One, having made the attainment of cessation the pinnacle, concluded the discourse by way of a person to be guided, with the crest of arahantship. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ From the Papañcasūdanī, the Commentary to the Majjhima Nikāya |
♦ bahuvedanīyasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Bahuvedanīya Sutta is finished. |
♦ 10. apaṇṇakasuttavaṇṇanā |
♦ 10. The Explanation of the Apaṇṇaka Sutta |
♦ 92. evaṃ me sutanti apaṇṇakasuttaṃ. |
♦ 92. 'Thus I have heard' is the Apaṇṇaka Sutta. |
tattha cārikanti aturitacārikaṃ. |
There, on a tour: on an unhurried tour. |
♦ 93. atthi pana vo gahapatayoti kasmā āha? |
♦ 93. But do you have, householders?: why did he say this? |
so kira gāmo aṭavidvāre niviṭṭho. |
That village, it seems, was situated at the entrance to a great forest. |
nānāvidhā samaṇabrāhmaṇā divasaṃ maggaṃ gantvā sāyaṃ taṃ gāmaṃ vāsatthāya upenti, tesaṃ te manussā mañcapīṭhāni pattharitvā pāde dhovitvā pāde makkhetvā kappiyapānakāni datvā punadivase nimantetvā dānaṃ denti. |
Various ascetics and brahmins, having traveled the road during the day, would approach that village in the evening for lodging. Those people would spread out beds and seats for them, wash their feet, anoint their feet, give them suitable drinks, and on the next day, invite them and give them alms. |
te pasannacittā tehi saddhiṃ sammantayamānā evaṃ vadanti “atthi pana vo gahapatayo kiñci dassanaṃ gahitan”ti? |
They, with pleased minds, conversing with them, would say thus: "But do you householders have any view that you have grasped?" |
natthi, bhanteti. |
"No, venerable sirs." |
“gahapatayo vinā dassanena loko na niyyāti, ekaṃ dassanaṃ ruccitvā khamāpetvā gahetuṃ vaṭṭati, ‘sassato loko’ti dassanaṃ gaṇhathā”ti vatvā pakkantā. |
"Householders, the world does not proceed without a view. It is proper to choose, approve, and grasp one view. Grasp the view that 'the world is eternal'," they would say, and depart. |
aparadivase aññe āgatā. |
On another day, others came. |
tepi tatheva pucchiṃsu. |
They too asked in the same way. |
te tesaṃ “āma, bhante, purimesu divasesu tumhādisā samaṇabrāhmaṇā āgantvā ‘sassato loko’ti amhe idaṃ dassanaṃ gāhāpetvā gatā”ti ārocesuṃ. |
They reported to them, "Yes, venerable sirs. In the previous days, ascetics and brahmins like you came and, having made us grasp this view that 'the world is eternal,' have gone." |
“te bālā kiṃ jānanti? |
"Those fools, what do they know? |
‘ucchijjati ayaṃ loko’ti ucchedadassanaṃ gaṇhathā”ti evaṃ tepi ucchedadassanaṃ gaṇhāpetvā pakkantā. |
Grasp the annihilationist view that 'this world is annihilated'," thus they too, having made them grasp the annihilationist view, departed. |
etenupāyena aññe ekaccasassataṃ, aññe antānantaṃ, aññe amarāvikkhepanti evaṃ dvāsaṭṭhi diṭṭhiyo uggaṇhāpesuṃ. |
In this way, others made them learn the sixty-two views, such as partial-eternalism, finitism-and-infinitism, and eel-wriggling. |
te pana ekadiṭṭhiyampi patiṭṭhātuṃ nāsakkhiṃsu. |
But they were not able to be established in any single view. |
sabbapacchā bhagavā agamāsi. |
Last of all, the Blessed One came. |
so tesaṃ hitatthāya pucchanto “atthi pana vo gahapatayo”tiādimāha. |
He, asking for their welfare, said, "But do you have, householders," and so on. |
tattha ākāravatīti kāraṇavatī sahetukā. |
There, with reason: with cause, with a basis. |
apaṇṇakoti aviraddho advejjhagāmī ekaṃsagāhiko. |
incontrovertible: unrefuted, not leading to doubt, to be grasped one-sidedly. |
♦ 94. natthi dinnantiādi dasavatthukā micchādiṭṭhi heṭṭhā sāleyyakasutte vitthāritā. |
♦ 94. There is no [result of] what is given, and so on: the ten-point wrong view has been explained in detail below in the Sāleyyaka Sutta. |
tathā tabbipaccanīkabhūtā sammādiṭṭhi. |
Likewise, the right view which is its opposite. |
♦ 95. nekkhamme ānisaṃsanti yo nesaṃ akusalato nikkhantabhāve ānisaṃso, yo ca vodānapakkho visuddhipakkho, taṃ na passantīti attho. |
♦ 95. the benefit in renunciation: the meaning is, they do not see the benefit in the state of having renounced the unwholesome, and the side of purity, the side of purification. |
asaddhammasaññattīti abhūtadhammasaññāpanā . |
a false doctrine: a presentation of a non-existent doctrine. |
attānukkaṃsetīti ṭhapetvā maṃ ko añño attano dassanaṃ pare gaṇhāpetuṃ sakkotīti attānaṃ ukkhipati. |
he extols himself: thinking, "Apart from me, who else is able to make others grasp his view?" he elevates himself. |
paraṃ vambhetīti ettakesu janesu ekopi attano dassanaṃ pare gaṇhāpetuṃ na sakkotīti evaṃ paraṃ heṭṭhā khipati. |
he disparages others: thus, "Among so many people, not one is able to make others grasp his view," he puts others down. |
pubbeva kho panāti pubbe micchādassanaṃ gaṇhantasseva susīlyaṃ pahīnaṃ hoti, dussīlabhāvo paccupaṭṭhito. |
and before that: for one who grasps a wrong view, good conduct is already abandoned, the state of bad conduct is present. |
evamassimeti evaṃ assa ime micchādiṭṭhiādayo satta. |
Thus in this one: thus, for him, these are the seven: wrong view, and so on. |
aparāparaṃ uppajjanavasena pana teyeva micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā uppajjanti nāma. |
But by way of arising again and again, many evil, unwholesome states arise on account of that very wrong view. |
♦ tatrāti tāsu tesaṃ samaṇabrāhmaṇānaṃ laddhīsu. |
♦ Therein: in those doctrines of those ascetics and brahmins. |
kaliggahoti parājayaggāho. |
a losing proposition: a grasp of what leads to defeat. |
dussamatto samādinnoti duggahito dupparāmaṭṭho. |
wrongly grasped: badly grasped, badly held. |
ekaṃsaṃ pharitvā tiṭṭhatīti ekantaṃ ekakoṭṭhāsaṃ sakavādameva pharitvā adhimuccitvā tiṭṭhati, “sace kho natthi paro loko”ti evaṃ santeyeva sotthibhāvāvaho hoti. |
he stands committed to one side: he stands committed to and resolved on one side, one part, his own view only, thinking, "If there is no other world," thus he is safe only if that is so. |
riñcatīti vajjeti. |
he forsakes: he abandons. |
♦ 96. saddhammasaññattīti bhūtadhammasaññāpanā. |
♦ 96. a true doctrine: a presentation of a true doctrine. |
♦ kaṭaggahoti jayaggāho. |
♦ a winning proposition: a grasp of what leads to victory. |
susamatto samādinnoti suggahito suparāmaṭṭho. |
well grasped: rightly grasped, well held. |
ubhayaṃsaṃ pharitvā tiṭṭhatīti ubhayantaṃ ubhayakoṭṭhāsaṃ sakavādaṃ paravādañca pharitvā adhimuccitvā tiṭṭhati “sace kho atthi paro loko”ti evaṃ santepi “sace kho natthi paro loko”ti evaṃ santepi sotthibhāvāvaho hoti. |
he stands committed to both sides: he stands committed to and resolved on both ends, both sides, his own view and the other's view, thinking, "If there is another world," even if it is so, and "If there is no other world," even if it is so, he is safe. |
paratopi ekaṃsaubhayaṃsesu imināva nayena attho veditabbo. |
From the other side, the meaning of 'one side' and 'both sides' should be understood in this same way. |
♦ 97. karototi sahatthā karontassa. |
♦ 97. does: of one who does with his own hands. |
kārayatoti āṇattiyā kārentassa. |
has done: of one who has it done by command. |
chindatoti paresaṃ hatthādīni chindantassa. |
cuts: of one who cuts off the hands and so on of others. |
pacatoti daṇḍena pīḷentassa vā tajjentassa vā. |
torments: of one who oppresses or berates with a stick. |
socayatoti parassa bhaṇḍaharaṇādīhi sokaṃ sayaṃ karontassapi parehi kārentassapi. |
causes to grieve: of one who himself causes sorrow by taking another's property, and has it caused by others. |
kilamatoti āhārūpaccheda-bandhanāgārappavesanādīhi sayaṃ kilamantassāpi parehi kilamāpentassāpi. |
afflicts: of one who himself afflicts by cutting off food, by imprisonment, and so on, and has it afflicted by others. |
phandato phandāpayatoti paraṃ phandantaṃ phandanakāle sayampi phandato parampi phandāpayato. |
from trembling makes tremble: of one who, when another is trembling, himself trembles at the time of trembling, and makes another tremble. |
pāṇamatipātayatoti pāṇaṃ hanantassapi hanāpentassapi. |
having killed a living being: of one who kills a living being and has it killed. |
evaṃ sabbattha karaṇakārāpanavaseneva attho veditabbo. |
The meaning should be understood in this way everywhere, by way of doing and causing to be done. |
♦ sandhinti gharasandhiṃ. |
♦ a house-breach: a breaking into a house. |
nillopanti mahāvilopaṃ. |
plunder: great robbery. |
ekāgārikanti ekameva gharaṃ parivāretvā vilumpanaṃ. |
a single-house robbery: surrounding and plundering a single house. |
paripanthe tiṭṭhatoti āgatāgatānaṃ acchindanatthaṃ magge tiṭṭhato. |
stands on the highway: of one who stands on the road for the purpose of robbing those who come and go. |
karoto na karīyati pāpanti yaṃkiñci pāpaṃ karomīti saññāya karotopi pāpaṃ na karīyati, natthi pāpaṃ. |
one who does, does no evil: even one who does something with the thought, "I am doing an evil deed," does no evil; there is no evil. |
sattā pana karomāti evaṃsaññino hontīti attho. |
The meaning is that beings just have the perception, "we are doing." |
khurapariyantenāti khuraneminā, khuradhārasadisapariyantena vā. |
with a razor-rimmed: with a razor's edge, or with a rim like a razor's edge. |
ekaṃ maṃsakhalanti ekaṃ maṃsarāsiṃ. |
one heap of flesh: one pile of flesh. |
puñjanti tasseva vevacanaṃ. |
a mound: a synonym for the same. |
tatonidānanti ekamaṃsakhalakaraṇanidānaṃ. |
from that as a cause: from the making of one heap of flesh as a cause. |
dakkhiṇatīre manussā kakkhaḷā dāruṇā, te sandhāya hanantotiādi vuttaṃ. |
The people on the south bank are harsh and cruel; with reference to them, "killing," etc., was said. |
uttaratīre saddhā honti pasannā buddhamāmakā dhammamāmakā saṅghamāmakā, te sandhāya dadantotiādi vuttaṃ. |
On the north bank, they are faithful, pleased, followers of the Buddha, followers of the Dhamma, followers of the Sangha; with reference to them, "giving," etc., was said. |
♦ tattha yajantoti mahāyāgaṃ karonto. |
♦ Therein, one who sacrifices: one who performs a great sacrifice. |
damenāti indriyadamena uposathakammena. |
by taming: by taming the senses, by the Uposatha observance. |
saṃyamenāti sīlasaṃyamena. |
by restraint: by restraint of virtue. |
saccavajjenāti saccavacanena. |
by truthful speech: by speaking the truth. |
āgamoti āgamanaṃ, pavattīti attho. |
arrival: coming into being, arising, is the meaning. |
sabbathāpi pāpapuññānaṃ kiriyameva paṭikkhipanti. |
In every way, they reject the very doing of evil and merit. |
sukkapakkhopi vuttanayeneva veditabbo. |
The bright side should also be understood in the way that has been stated. |
sesamettha purimavāre vuttasadisameva. |
The rest here is similar to what was said in the previous section. |
♦ 100. natthi hetu natthi paccayoti ettha paccayo hetuvevacanaṃ. |
♦ 100. there is no cause, there is no condition: here 'condition' is a synonym for 'cause'. |
ubhayenāpi vijjamānakameva kāyaduccaritādisaṃkilesapaccayaṃ kāyasucaritādivisuddhipaccayaṃ paṭikkhipanti. |
By both, they reject the existing cause of defilement, such as bodily misconduct, and the cause of purity, such as bodily good conduct. |
natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamoti sattānaṃ saṃkilesituṃ vā visujjhituṃ vā balaṃ vā vīriyaṃ vā purisena kātabbo nāma purisathāmo vā purisaparakkamo vā natthi. |
there is no strength, there is no energy, there is no manly strength, there is no manly endeavor: for beings to be defiled or to be purified, there is no strength, no energy, no manly strength to be made by a person, no manly endeavor. |
♦ sabbe sattāti oṭṭhagoṇagadrabhādayo anavasese nidassenti. |
♦ all beings: they indicate without remainder, camels, oxen, donkeys, and so on. |
sabbe pāṇāti ekindriyo pāṇo dvindriyo pāṇoti ādivasena vadanti. |
all creatures: they speak in terms of creatures with one sense, creatures with two senses, and so on. |
sabbe bhūtāti aṇḍakosavatthikosesu bhūte sandhāya vadanti. |
all existents: they speak with reference to existents in egg-shells, wombs, and membranes. |
sabbe jīvāti sāliyavagodhumādayo sandhāya vadanti. |
all life-principles: they speak with reference to rice, barley, wheat, and so on. |
tesu hete viruhanabhāvena jīvasaññino. |
For in them, they have the perception of life because of their ability to sprout. |
avasā abalā avīriyāti tesaṃ attano vaso vā balaṃ vā vīriyaṃ vā natthi. |
without will, without strength, without energy: they have no will, strength, or energy of their own. |
niyatisaṅgatibhāvapariṇatāti ettha niyatīti niyatatā. |
matured by destiny, species, and nature: here 'destiny' is fixedness. |
saṅgatīti channaṃ abhijātīnaṃ tattha tattha gamanaṃ. |
'Species' is the going to this or that of the six classes of birth. |
bhāvoti sabhāvoyeva. |
'Nature' is just intrinsic nature. |
evaṃ niyatiyā ca saṅgatiyā ca bhāvena ca pariṇatā nānappakārataṃ pattā. |
Thus, matured by destiny, species, and nature, they attain various states. |
yena hi yathā bhavitabbaṃ, so tatheva bhavati. |
For they show that one becomes just as one is supposed to become. |
yena no bhavitabbaṃ, so na bhavatīti dassenti. |
One who is not supposed to become, does not become. |
chasvevābhijātīsūti chasu eva abhijātīsu ṭhatvā sukhañca dukkhañca paṭisaṃvedenti, aññā sukhadukkhabhūmi natthīti dassenti. |
in just six classes of birth: standing in just six classes of birth, they experience pleasure and pain; they show that there is no other ground for pleasure and pain. |
♦ tattha cha abhijātiyo nāma kaṇhābhijāti nīlābhijāti lohitābhijāti haliddābhijāti sukkābhijāti paramasukkābhijātīti. |
♦ Therein, the six classes of birth are: the black class, the blue class, the red class, the yellow class, the white class, and the supremely white class. |
tattha sākuṇiko sūkariko luddo macchaghātako coro coraghātako, ye vā panaññepi keci kurūrakammantā, ayaṃ kaṇhābhijāti nāma. |
Therein, fowlers, pork-butchers, cruel hunters, fish-killers, thieves, executioners, and whatever other cruel occupations there may be, this is called the black class. |
bhikkhū nīlābhijātīti vadanti. |
They say that monks are the blue class. |
te kira catūsu paccayesu kaṇṭake pakkhipitvā khādanti. |
They, it is said, eat having placed thorns in the four requisites. |
“bhikkhū ca kaṇṭakavuttino”ti ayañhi nesaṃ pāḷiyeva. |
"And monks with a thorny livelihood," this is indeed their scripture. |
atha vā kaṇṭakavuttikā evaṃ nāma eke pabbajitāti vadanti. |
Or else, they say that there are certain ascetics named 'those with a thorny livelihood'. |
“samaṇakaṇṭakavuttikā”tipi hi nesaṃ pāḷi. |
For "ascetics with a thorny livelihood" is also their scripture. |
lohitābhijāti nāma nigaṇṭhā ekasāṭakāti vadanti. |
They say that the red class are the Nigaṇṭhas with a single cloth. |
ime kira purimehi dvīhi paṇḍaratarā. |
These, it is said, are whiter than the previous two. |
gihī acelakasāvakā haliddābhijātīti vadanti. |
They say that lay followers of the naked ascetics are the yellow class. |
iti attano paccayadāyake nigaṇṭhehipi jeṭṭhakatare karonti. |
Thus they make their own supporters superior even to the Nigaṇṭhas. |
nando, vaccho, saṅkicco, ayaṃ sukkābhijātīti vadanti. |
They say that Nanda, Vaccha, and Saṅkicca, this is the white class. |
te kira purimehi catūhi paṇḍaratarā. |
They, it is said, are whiter than the previous four. |
ājīvake pana paramasukkābhijātīti vadanti. |
But they say that the Ājīvakas are the supremely white class. |
te kira sabbehi paṇḍaratarā. |
They, it is said, are whiter than all. |
♦ tattha sabbe sattā paṭhamaṃ sākuṇikādayova honti, tato visujjhamānā sakyasamaṇā honti, tato visujjhamānā nigaṇṭhā, tato ājīvakasāvakā, tato nandādayo, tato ājīvakāti ayametesaṃ laddhi. |
♦ Therein, all beings are first fowlers and so on; then, becoming purified, they become Sakyan ascetics; then, becoming purified, they become Nigaṇṭhas; then, followers of the Ājīvakas; then, Nanda and the others; then, Ājīvakas. This is their doctrine. |
sukkapakkho vuttapaccanīkena veditabbo. |
The bright side should be understood by the opposite of what has been said. |
sesamidhāpi purimavāre vuttasadisameva. |
The rest here is also similar to what was said in the previous section. |
♦ imāsu pana tīsu diṭṭhīsu natthikadiṭṭhi vipākaṃ paṭibāhati, akiriyadiṭṭhi kammaṃ paṭibāhati, ahetukadiṭṭhi ubhayampi paṭibāhati. |
♦ But among these three views, the nihilistic view denies the result, the view of non-action denies the action, and the view of non-causality denies both. |
tattha kammaṃ paṭibāhantenāpi vipāko paṭibāhito hoti, vipākaṃ paṭibāhantenāpi kammaṃ paṭibāhitaṃ. |
Therein, by one who denies action, the result is also denied; by one who denies the result, the action is also denied. |
iti sabbepete atthato ubhayapaṭibāhakā natthikavādā ceva ahetukavādā akiriyavādā ca honti. |
Thus, all of these are, in effect, deniers of both, and are nihilists, ahetukavādins (proponents of non-causality), and akiriyavādins (proponents of non-action). |
ye pana tesaṃ laddhiṃ gahetvā rattiṭṭhāne divāṭṭhāne nisinnā sajjhāyanti vīmaṃsanti, tesaṃ — “natthi dinnaṃ natthi yiṭṭhaṃ, karoto na kariyati pāpaṃ, natthi hetu natthi paccayo”ti tasmiṃ ārammaṇe micchāsati santiṭṭhati, cittaṃ ekaggaṃ hoti, javanāni javanti, paṭhamajavane satekicchā honti, tathā dutiyādīsu. |
But for those who, having grasped their doctrine, sit at night and in the day reciting and investigating, for them, in the object "there is no [result of] what is given, there is nothing sacrificed; for one who does, no evil is done; there is no cause, there is no condition," a wrong mindfulness is established, the mind becomes concentrated, the moments of impulsion impel. In the first moment of impulsion, they are curable; likewise in the second and so on. |
sattame buddhānampi atekicchā anivattino ariṭṭhakaṇṭakasadisā. |
At the seventh, they are incurable even by the Buddhas, irreversible, like the thorn of Ariṭṭha. |
♦ tattha koci ekaṃ dassanaṃ okkamati, koci dve, koci tīṇipi, ekasmiṃ okkantepi dvīsu tīsu okkantesupi niyatamicchādiṭṭhikova hoti, patto saggamaggāvaraṇañceva mokkhamaggāvaraṇañca, abhabbo tassa attabhāvassa anantaraṃ saggampi gantuṃ, pageva mokkhaṃ. |
♦ Therein, one enters into one view, one into two, one into all three. Whether one has entered into one, two, or three, one is of fixed wrong view, having reached the obstruction to the path of heaven and the obstruction to the path of liberation, incapable of going to heaven in the existence immediately following that one, let alone to liberation. |
vaṭṭakhāṇu nāmesa satto pathavīgopako. |
This being is called a post in the round of existence, a pillar of the earth. |
kiṃ panesa ekasmiṃyeva attabhāve niyato hoti, udāhu aññasmimpīti? |
But is one fixed in only one existence, or in another as well? |
ekasmiññeva niyato, āsevanavasena pana bhavantarepi taṃ taṃ diṭṭhiṃ rocetiyeva. |
One is fixed in only one, but through habituation, one inclines to that same view in a future existence as well. |
evarūpassa hi yebhuyyena bhavato vuṭṭhānaṃ nāma natthi. |
For such a one, for the most part, there is no escape from existence. |
♦ tasmā akalyāṇajanaṃ, āsīvisamivoragaṃ. |
♦ Therefore, an unwholesome person, like a venomous snake, |
♦ ārakā parivajjeyya, bhūtikāmo vicakkhaṇoti. |
♦ a wise person seeking his own welfare should avoid from afar. |
♦ 103. natthi sabbaso āruppāti arūpabrahmaloko nāma sabbākārena natthi. |
♦ 103. there is no formless realm at all: the formless brahma-world does not exist in any way. |
manomayāti jhānacittamayā. |
mind-made: made of the jhana-mind. |
saññāmayāti arūpajjhānasaññāya saññāmayā. |
perception-made: made of the perception of the formless jhana. |
rūpānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hotīti ayaṃ lābhī vā hoti takkī vā. |
he is practicing for the sake of disenchantment with, dispassion for, and cessation of forms alone: this one is either an attainer or a speculator. |
lābhī nāma rūpāvacarajjhānalābhī. |
An 'attainer' is one who has attained the form-sphere jhanas. |
tassa rūpāvacare kaṅkhā natthi, arūpāvacaraloke atthi . |
He has no doubt about the form-sphere, but he has doubt about the formless-sphere world. |
so — “ahaṃ āruppā atthīti vadantānampi natthīti vadantānampi suṇāmi, atthi natthīti pana na jānāmi. |
He thinks: "I hear some say that the formless realms exist, and others say they do not exist, but I do not know if they exist or not. |
catutthajjhānaṃ padaṭṭhānaṃ katvā arūpāvacarajjhānaṃ nibbattessāmi. |
Having made the fourth jhana the basis, I will develop the formless-sphere jhana. |
sace āruppā atthi, tattha nibbattissāmi, sace natthi, rūpāvacarabrahmaloke nibbattissāmi. |
If the formless realms exist, I will be reborn there. If they do not exist, I will be reborn in the form-sphere brahma-world. |
evaṃ me apaṇṇako dhammo apaṇṇakova aviraddhova bhavissatī”ti tathā paṭipajjati. |
Thus my incontrovertible doctrine will be truly incontrovertible and unrefuted." Thus he practices. |
takkī pana appaṭiladdhajjhāno, tassāpi rūpajjhāne kaṅkhā natthi, arūpaloke pana atthi. |
A 'speculator', however, has not attained the jhanas. He too has no doubt about the form-jhanas, but he has doubt about the formless world. |
so — “ahaṃ āruppā atthīti vadantānampi natthīti vadantānampi suṇāmi, atthi natthīti pana na jānāmi. |
He thinks: "I hear some say that the formless realms exist, and others say they do not exist, but I do not know if they exist or not. |
kasiṇaparikammaṃ katvā catutthajjhānaṃ nibbattetvā taṃ padaṭṭhānaṃ katvā arūpāvacarajjhānaṃ nibbattessāmi. |
Having practiced the kasina meditation and developed the fourth jhana, and having made that the basis, I will develop the formless-sphere jhana. |
sace āruppā atthi, tattha nibbattissāmi. |
If the formless realms exist, I will be reborn there. |
sace natthi, rūpāvacarabrahmaloke nibbattissāmi. |
If they do not exist, I will be reborn in the form-sphere brahma-world. |
evaṃ me apaṇṇako dhammo apaṇṇakova aviraddhova bhavissatī”ti tathā paṭipajjati. |
Thus my incontrovertible doctrine will be truly incontrovertible and unrefuted." Thus he practices. |
♦ 104. bhavanirodhoti nibbānaṃ. |
♦ 104. cessation of existence: Nibbāna. |
sārāgāya santiketi rāgavasena vaṭṭe rajjanassa santike. |
for the sake of passion: for the sake of clinging to the round of existence through passion. |
saṃyogāyāti taṇhāvasena saṃyojanatthāya. |
for bondage: for the sake of being fettered by craving. |
abhinandanāyāti taṇhādiṭṭhivasena abhinandanāya. |
for delighting in: for delighting in by way of craving and views. |
paṭipanno hotīti ayampi lābhī vā hoti takkī vā. |
he has undertaken the practice: this one too is either an attainer or a speculator. |
lābhī nāma aṭṭhasamāpattilābhī. |
An 'attainer' is one who has attained the eight attainments. |
tassa āruppe kaṅkhā natthi, nibbāne atthi. |
He has no doubt about the formless realms, but he has doubt about Nibbāna. |
so — “ahaṃ nirodho atthītipi natthītipi suṇāmi, sayaṃ na jānāmi. |
He thinks: "I hear both that cessation exists and that it does not exist, but I myself do not know. |
samāpattiṃ pādakaṃ katvā vipassanaṃ vaḍḍhessāmi. |
Having made the attainments the basis, I will develop insight. |
sace nirodho bhavissati, arahattaṃ patvā parinibbāyissāmi. |
If cessation exists, having attained arahantship, I will attain parinibbāna. |
no ce bhavissati, āruppe nibbattissāmī”ti evaṃ paṭipajjati. |
If it does not exist, I will be reborn in the formless realms." Thus he practices. |
takkī pana ekasamāpattiyāpi na lābhī, āruppe panassa kaṅkhā natthi, bhavanirodhe atthi. |
A 'speculator', however, has not attained even one attainment, but he has no doubt about the formless realms; he has doubt about the cessation of existence. |
so — “ahaṃ nirodho atthītipi natthītipi suṇāmi, sayaṃ na jānāmi, kasiṇaparikammaṃ katvā aṭṭhasamāpattiyo nibbattetvā samāpattipadaṭṭhānaṃ vipassanaṃ vaḍḍhessāmi. |
He thinks: "I hear both that cessation exists and that it does not exist, but I myself do not know. Having practiced the kasina meditation and developed the eight attainments, I will make the attainments the basis and develop insight. |
sace nirodho bhavissati, arahattaṃ patvā parinibbāyissāmi. |
If cessation exists, having attained arahantship, I will attain parinibbāna. |
no ce bhavissati, āruppe nibbattissāmī”ti evaṃ paṭipajjati. |
If it does not exist, I will be reborn in the formless realms." Thus he practices. |
etthāha — “atthi dinnantiādīni tāva apaṇṇakāni bhavantu, natthi dinnantiādīni pana kathaṃ apaṇṇakānī”ti. |
Here one might ask: "Let 'there is [result of] what is given,' and so on, be incontrovertible, but how can 'there is no [result of] what is given,' and so on, be incontrovertible?" |
gahaṇavasena. tāni hi apaṇṇakaṃ apaṇṇakanti evaṃ gahitattā apaṇṇakāni nāma jātāni. |
By way of grasping. For they, having been grasped as "the incontrovertible is incontrovertible," have come to be called 'incontrovertible'. |
♦ 105. cattārometi ayaṃ pāṭiekko anusandhi. |
♦ 105. These four: this is a distinct connection. |
natthikavādo, ahetukavādo akiriyavādo, āruppā natthi nirodho natthīti evaṃvādino ca dveti ime pañca puggalā heṭṭhā tayo puggalāva honti. |
The nihilist, the proponent of non-causality, the proponent of non-action, and the two who say there is no formless realm and no cessation—these five persons are the same as the three persons below. |
atthikavādādayo pañca eko catutthapuggalova hoti. |
The five who hold the view that there is [result], and so on, are the same as the one fourth person. |
etamatthaṃ dassetuṃ bhagavā imaṃ desanaṃ ārabhi. |
To show this meaning, the Blessed One began this discourse. |
tattha sabbaṃ atthato uttānamevāti. |
Therein, everything is clear in meaning. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ From the Papañcasūdanī, the Commentary to the Majjhima Nikāya |
♦ apaṇṇakasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Apaṇṇaka Sutta is finished. |
♦ paṭhamavaggavaṇṇanā niṭṭhitā. |
♦ The explanation of the first chapter is finished. |
♦ |
♦ |
♦ 2. bhikkhuvaggo |
♦ 2. The Bhikkhu Chapter |
♦ 1. ambalaṭṭhikarāhulovādasuttavaṇṇanā |
♦ 1. The Explanation of the Ambalaṭṭhika-Rāhulovāda Sutta |
♦ 107. evaṃ me sutanti ambalaṭṭhikarāhulovādasuttaṃ. |
♦ 107. 'Thus have I heard' is the Ambalaṭṭhika-Rāhulovāda Sutta. |
tattha ambalaṭṭhikāyaṃ viharatīti veḷuvanavihārassa paccante padhānagharasaṅkhepe vivekakāmānaṃ vasanatthāya kate ambalaṭṭhikāti evaṃnāmake pāsāde pavivekaṃ brūhayanto viharati. |
There, was dwelling at Ambalaṭṭhika: he was dwelling, cultivating seclusion, in a palace named Ambalaṭṭhika, built as a summary of a meditation hut on the outskirts of the Veḷuvana monastery for the purpose of those who desire seclusion. |
kaṇṭako nāma jātakālato paṭṭhāya tikhiṇova hoti, evamevaṃ ayampi āyasmā sattavassikasāmaṇerakāleyeva pavivekaṃ brūhayamāno tattha vihāsi. |
Just as a thorn is sharp from the time it is born, so this venerable one, even at the time of being a seven-year-old novice, dwelt there cultivating seclusion. |
paṭisallānā vuṭṭhitoti phalasamāpattito vuṭṭhāya. |
having risen from seclusion: having risen from the attainment of the fruit. |
āsananti pakatipaññattamevettha āsanaṃ atthi, taṃ papphoṭetvā ṭhapesi. |
a seat: a seat was already prepared there as usual; he dusted it off and placed it. |
udakādhāneti udakabhājane. |
in the water-container: in the water-pot. |
“udakaṭṭhāne”tipi pāṭho. |
Another reading is "in the water-place". |
♦ āyasmantaṃ rāhulaṃ āmantesīti ovādadānatthaṃ āmantesi. |
♦ he addressed the venerable Rāhula: he addressed him for the purpose of giving an exhortation. |
bhagavatā hi rāhulattherassa sambahulā dhammadesanā katā. |
For the Blessed One gave many Dhamma discourses to the elder Rāhula. |
sāmaṇerapañhaṃ therasseva vuttaṃ. |
The Novice's Questions were spoken to the elder himself. |
tathā rāhulasaṃyuttaṃ mahārāhulovādasuttaṃ cūḷarāhulovādasuttamidaṃ ambalaṭṭhikarāhulovādasuttanti. |
Likewise the Rāhula Saṃyutta, the Mahā-Rāhulovāda Sutta, the Cūḷa-Rāhulovāda Sutta, and this Ambalaṭṭhika-Rāhulovāda Sutta. |
♦ ayañhi āyasmā sattavassikakāle bhagavantaṃ cīvarakaṇṇe gahetvā “dāyajjaṃ me samaṇa dehī”ti dāyajjaṃ yācamāno bhagavatā dhammasenāpatisāriputtattherassa niyyādetvā pabbājito. |
♦ For this venerable one, at the age of seven, holding the corner of the Blessed One's robe and begging for his inheritance, saying, "Give me my inheritance, ascetic," was handed over by the Blessed One to the General of the Dhamma, the elder Sāriputta, and given the going-forth. |
atha bhagavā daharakumārā nāma yuttāyuttaṃ kathaṃ kathenti, ovādamassa demīti rāhulakumāraṃ āmantetvā “sāmaṇerena nāma, rāhula, tiracchānakathaṃ kathetuṃ na vaṭṭati, tvaṃ kathayamāno evarūpaṃ kathaṃ katheyyāsī”ti sabbabuddhehi avijahitaṃ dasapucchaṃ pañcapaṇṇāsavissajjanaṃ — “eko pañho eko uddeso ekaṃ veyyākaraṇaṃ dve pañhā ... pe ... dasa pañhā dasa uddesā dasa veyyākaraṇāti. |
Then the Blessed One thought, "Young boys speak what is proper and improper. I will give him an exhortation." He addressed Prince Rāhula and said, "Rāhula, it is not proper for a novice to speak animalistic talk. You, when speaking, should speak such a talk as this," and he spoke this Novice's Questions, which has not been abandoned by any of the Buddhas, with ten questions and fifty-five answers: "One question, one heading, one explanation... pe... ten questions, ten headings, ten explanations. |
ekaṃ nāma kiṃ? |
What is the one thing? |
sabbe sattā āhāraṭṭhitikā ... pe ... dasa nāma kiṃ? |
All beings are sustained by food... pe... What are the ten things? |
dasahaṅgehi samannāgato arahāti vuccatī”ti imaṃ sāmaṇerapañhaṃ kathesi. |
One endowed with ten factors is called an Arahant." |
puna cintesi “daharakumārā nāma piyamusāvādā honti, adiṭṭhameva diṭṭhaṃ amhehi, diṭṭhameva na diṭṭhaṃ amhehīti vadanti ovādamassa demī”ti akkhīhi oloketvāpi sukhasañjānanatthaṃ paṭhamameva catasso udakādhānūpamāyo, tato dve hatthiupamāyo ekaṃ ādāsūpamañca dassetvā imaṃ suttaṃ kathesi. |
Again he thought, "Young boys are fond of telling pleasing lies. They say, 'We saw what was not seen,' and 'We did not see what was seen.' I will give him an exhortation." And for the sake of easy recognition even by looking with the eyes, he first showed the four similes of the water-container, then the two similes of the elephant, and one simile of the mirror, and spoke this sutta. |
catūsu pana paccayesu taṇhāvivaṭṭanaṃ pañcasu kāmaguṇesu chandarāgappahānaṃ kalyāṇamittupanissayassa mahantabhāvañca dassetvā rāhulasuttaṃ kathesi. |
But to show the turning away from craving for the four requisites, the abandoning of desire and passion for the five strands of sensual pleasure, and the greatness of having good friends as a support, he spoke the Rāhula Sutta. |
āgatāgataṭṭhāne bhavesu chandarāgo na kattabboti dassetuṃ rāhulasaṃyuttaṃ kathesi. |
To show that desire and passion should not be had for existences in whatever place one has come, he spoke the Rāhula Saṃyutta. |
“ahaṃ sobhāmi, mama vaṇṇāyatanaṃ pasannan”ti attabhāvaṃ nissāya gehassitachandarāgo na kattabboti mahārāhulovādasuttaṃ kathesi. |
To show that household-based desire and passion should not be had depending on one's own existence, thinking, "I am beautiful, my complexion is clear," he spoke the Mahā-Rāhulovāda Sutta. |
♦ tattha rāhulasuttaṃ imasmiṃ nāma kāle vuttanti na vattabbaṃ. |
♦ Therein, it should not be said that the Rāhula Sutta was spoken at this particular time. |
tañhi abhiṇhovādavasena vuttaṃ. |
For it was spoken by way of frequent exhortation. |
rāhulasaṃyuttaṃ sattavassikakālato paṭṭhāya yāva avassikabhikkhukālā vuttaṃ. |
The Rāhula Saṃyutta was spoken from the time he was seven years old until the time he was a twenty-year-old bhikkhu. |
mahārāhulovādasuttaṃ aṭṭhārasa vassasāmaṇerakāle vuttaṃ. |
The Mahā-Rāhulovāda Sutta was spoken when he was an eighteen-year-old novice. |
cūḷarāhulovādasuttaṃ avassikabhikkhukāle vuttaṃ. |
The Cūḷa-Rāhulovāda Sutta was spoken when he was a twenty-year-old bhikkhu. |
kumārakapañhañca idañca ambalaṭṭhikarāhulovādasuttaṃ sattavassikasāmaṇerakāle vuttaṃ. |
The Prince's Questions and this Ambalaṭṭhika-Rāhulovāda Sutta were spoken when he was a seven-year-old novice. |
tesu rāhulasuttaṃ abhiṇhovādatthaṃ, rāhulasaṃyuttaṃ, therassa vipassanāgabbhagahaṇatthaṃ, mahārāhulovādaṃ gehassitachandarāgavinodanatthaṃ, cūḷarāhulovādaṃ therassa pañcadasa-vimuttiparipācanīya-dhammaparipākakāle arahattagāhāpanatthaṃ vuttaṃ. |
Among them, the Rāhula Sutta was for the purpose of frequent exhortation; the Rāhula Saṃyutta for the elder's grasping of the embryo of insight; the Mahā-Rāhulovāda for dispelling household-based desire and passion; the Cūḷa-Rāhulovāda was spoken at the time of the ripening of the fifteen Dhamma-factors that ripen for liberation, for the purpose of making him grasp arahantship. |
idañca pana sandhāya rāhulatthero bhikkhusaṅghamajjhe tathāgatassa guṇaṃ kathento idamāha — |
And with reference to this, the elder Rāhula, while speaking of the Tathāgata's qualities in the midst of the Sangha of monks, said this: |
♦ “kikīva bījaṃ rakkheyya, cāmarī vālamuttamaṃ. |
♦ 'As a kiki-bird would guard its seed, or a yak its magnificent tail, |
♦ nipako sīlasampanno, mamaṃ rakkhi tathāgato”ti. |
♦ so the Tathāgata, prudent and virtuous, guarded me.' |
. |
. |
♦ sāmaṇerapañhaṃ ayuttavacanapahānatthaṃ, idaṃ ambalaṭṭhikarāhulovādasuttaṃ sampajānamusāvādassa akaraṇatthaṃ vuttaṃ. |
♦ The Novice's Questions was spoken for the abandoning of improper speech; this Ambalaṭṭhika-Rāhulovāda Sutta was spoken for the non-doing of a deliberate lie. |
♦ tattha passasi noti passasi nu. |
♦ Therein, do you see?: do you see? |
parittanti thokaṃ. |
little: a small amount. |
sāmaññanti samaṇadhammo. |
ascetic life: the practice of a monk. |
nikkujjitvāti adhomukhaṃ katvā. |
having turned it upside down: having made it face down. |
ukkujjitvāti uttānaṃ katvā. |
having turned it right side up: having made it face up. |
♦ 108. seyyathāpi, rāhula, rañño nāgoti ayaṃ upamā sampajānamusāvāde saṃvararahitassa opammadassanatthaṃ vuttā. |
♦ 108. Just as, Rāhula, a king's elephant: this simile was spoken to show a comparison for one who is without restraint in deliberate lying. |
tattha īsādantoti rathīsāsadisadanto . |
Therein, with tusks like chariot-poles: with tusks like the poles of a chariot. |
uruḷhavāti abhivaḍḍhito ārohasampanno. |
full-grown: well-developed, endowed with height. |
abhijātoti sujāto jātisampanno. |
well-bred: of good breed, endowed with good birth. |
saṅgāmāvacaroti saṅgāmaṃ otiṇṇapubbo. |
battle-trained: having previously entered battle. |
kammaṃ karotīti āgatāgate pavaṭṭento ghāteti. |
he does his work: he kills those who come and go, mowing them down. |
puratthimakāyādīsu pana puratthimakāyena tāva paṭisenāya phalakakoṭṭhakamuṇḍapākārādayo pāteti, tathā pacchimakāyena. |
But with his fore-body and so on: with his fore-body, he fells the enemy's shield-walls, pavilions, ramparts, and so on; likewise with his hind-body. |
sīsena kammaṃ nāma niyametvā etaṃ padesaṃ maddissāmīti nivattitvā oloketi, ettakena satampi sahassampi dvedhā bhijjati. |
The work with his head is that, having determined, "I will crush this area," he turns and looks; with that, a hundred or a thousand are split in two. |
kaṇṇehi kammaṃ nāma āgatāgate sare kaṇṇehi paharitvā pātanaṃ. |
The work with his ears is the felling of arrows that come and go by striking them with his ears. |
dantehi kammaṃ nāma paṭihatthiassahatthārohāssārohapadādīnaṃ vijjhanaṃ. |
The work with his tusks is the piercing of enemy elephants, horses, elephant-riders, horse-riders, foot-soldiers, and so on. |
naṅguṭṭhena kammaṃ nāma naṅguṭṭhe bandhāya dīghāsilaṭṭhiyā vā ayamusalena vā chedanabhedanaṃ. |
The work with his tail is the cutting and breaking with a long sword-stick or an iron mace tied to his tail. |
rakkhateva soṇḍanti soṇḍaṃ pana mukhe pakkhipitvā rakkhati. |
he protects his trunk: but he protects his trunk by putting it in his mouth. |
♦ tatthāti tasmiṃ tassa hatthino karaṇe. |
♦ therein: in that action of that elephant. |
apariccattanti anissaṭṭhaṃ, paresaṃ jayaṃ amhākañca parājayaṃ passīti maññati. |
not given up: not released; he thinks, "Let him see the victory of the others and our defeat." |
soṇḍāyapi kammaṃ karotīti ayamuggaraṃ vā khadiramusalaṃ vā gahetvā samantā aṭṭhārasahatthaṭṭhānaṃ maddati. |
he does his work with his trunk also: taking a club or a khadira-wood mace, he crushes a space of eighteen cubits all around. |
pariccattanti vissaṭṭhaṃ, idāni hatthiyodhādīsu na kutoci bhāyati, amhākaṃ jayaṃ paresañca parājayaṃ passīti maññati. |
given up: released; now he is not afraid of any elephant-fighters or others; he thinks, "Let him see our victory and the defeat of the others." |
nāhaṃ tassa kiñci pāpanti tassa dukkaṭādiāpattivītikkame vā mātughātakādikammesu vā kiñci pāpaṃ akattabbaṃ nāma natthi. |
I say there is no evil for him: for him, in the transgression of offenses such as wrong-doing, or in actions such as matricide, there is no evil that should not be done. |
tasmā tiha teti yasmā sampajānamusāvādino akattabbaṃ pāpaṃ nāma natthi, tasmā tayā hasāyapi davakamyatāyapi musā na bhaṇissāmīti sikkhitabbaṃ. |
Therefore, you: since for one who tells a deliberate lie there is no evil that should not be done, therefore you should train, thinking, "I will not tell a lie even for a joke or for fun." |
paccavekkhaṇatthoti olokanattho, yaṃ mukhe vajjaṃ hoti, tassa dassanatthoti vuttaṃ hoti. |
for the purpose of reflection: for the purpose of looking, meaning, for the purpose of seeing what fault is in the face. |
paccavekkhitvā paccavekkhitvāti oloketvā oloketvā. |
having reflected and reflected: having looked and looked. |
♦ 109. sasakkaṃ na karaṇīyanti ekaṃseneva na kātabbaṃ. |
♦ 109. should not be done at all: should not be done one-sidedly. |
paṭisaṃhareyyāsīti nivatteyyāsi mā kareyyāsi. |
you should restrain: you should turn back, you should not do. |
anupadajjeyyāsīti anupadeyyāsi upatthambheyyāsi punappunaṃ kareyyāsi. |
you should not indulge: you should not indulge, you should not support, you should not do again and again. |
ahorattānusikkhīti rattiñca divañca sikkhamāno. |
training day and night: training both night and day. |
♦ 111. aṭṭīyitabbanti aṭṭena pīḷitena bhavitabbaṃ. |
♦ 111. should be troubled: should be pained by the affliction. |
harāyitabbanti lajjitabbaṃ. |
should be ashamed: should be ashamed. |
jigucchitabbanti gūthaṃ disvā viya jigucchā uppādetabbā. |
should be disgusted: disgust should be produced, as upon seeing excrement. |
manokammassa pana adesanāvatthukattā idha desetabbanti na vuttaṃ. |
But since a mental action is not a matter for confession, 'should confess' is not said here. |
kittake pana ṭhāne kāyakammavacīkammāni sodhetabbāni, kittake manokammanti. |
But in what place should bodily and verbal actions be purified, and in what place mental actions? |
kāyakammavacīkammāni tāva ekasmiṃ purebhatteyeva sodhetabbāni. |
Bodily and verbal actions should be purified in a single forenoon. |
bhattakiccaṃ katvā divāṭṭhāne nisinnena hi paccavekkhitabbaṃ “aruṇuggamanato paṭṭhāya yāva imasmiṃ ṭhāne nisajjā atthi nu kho me imasmiṃ antare paresaṃ appiyaṃ kāyakammaṃ vā vacīkammaṃ vā”ti. |
For having done the meal-duty, while sitting in the day-residence, one should reflect: "From the rising of the dawn until sitting in this place, have I had any unpleasing bodily or verbal action towards others?" |
sace atthīti jānāti, desanāyuttaṃ desetabbaṃ, āvikaraṇayuttaṃ āvikātabbaṃ. |
If one knows there has been, what is fit for confession should be confessed, what is fit for disclosure should be disclosed. |
sace natthi, teneva pītipāmojjena vihātabbaṃ. |
If there has not been, one should dwell with that same joy and gladness. |
manokammaṃ pana etasmiṃ piṇḍapātapariyesanaṭṭhāne sodhetabbaṃ. |
But a mental action should be purified in this place of seeking almsfood. |
kathaṃ? “atthi nu kho me ajja piṇḍapātapariyesanaṭṭhāne rūpādīsu chando vā rāgo vā paṭighaṃ vā”ti? |
How? "Have I today, in the place of seeking almsfood, had any desire or passion or aversion towards forms and so on?" |
sace atthi, “puna na evaṃ karissāmī”ti citteneva adhiṭṭhātabbaṃ. |
If there has been, one should resolve with the mind, "I will not do so again." |
sace natthi, teneva pītipāmojjena vihātabbaṃ. |
If there has not been, one should dwell with that same joy and gladness. |
♦ 112. samaṇā vā brāhmaṇā vāti buddhā vā paccekabuddhā vā tathāgatasāvakā vā. |
♦ 112. whatever ascetics or brahmins: whatever Buddhas, Paccekabuddhas, or disciples of the Tathāgata. |
tasmātihāti yasmā atītepi evaṃ parisodhesuṃ, anāgatepi parisodhessanti, etarahipi parisodhenti, tasmā tumhehipi tesaṃ anusikkhantehi evaṃ sikkhitabbanti attho. |
Therefore you: since in the past they purified thus, in the future they will purify thus, and at present they purify thus, therefore you, training in their footsteps, should train thus, is the meaning. |
sesaṃ sabbattha uttānameva. |
The rest is clear everywhere. |
imaṃ pana desanaṃ bhagavā yāva bhavaggā ussitassa ratanarāsino yojaniyamaṇikkhandhena kūṭaṃ gaṇhanto viya neyyapuggalavasena pariniṭṭhāpesīti. |
This discourse, however, the Blessed One concluded by way of a person to be guided, taking the crest of the jewel-heap that was raised up to the highest state of existence. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ From the Papañcasūdanī, the Commentary to the Majjhima Nikāya |
♦ ambalaṭṭhikarāhulovādasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Ambalaṭṭhika-Rāhulovāda Sutta is finished. |
♦ 2. mahārāhulovādasuttavaṇṇanā |
♦ 2. The Explanation of the Mahā-Rāhulovāda Sutta |
♦ 113. evaṃ me sutanti mahārāhulovādasuttaṃ. |
♦ 113. 'Thus have I heard' is the Mahā-Rāhulovāda Sutta. |
tattha piṭṭhito piṭṭhito anubandhīti dassanaṃ avijahitvā gamanaṃ abbocchinnaṃ katvā pacchato pacchato iriyāpathānubandhanena anubandhi. |
There, followed close behind: not letting the sight of him be broken, having made his going uninterrupted, he followed close behind by following his posture. |
tadā hi bhagavā pade padaṃ nikkhipanto vilāsitagamanena purato purato gacchati, rāhulatthero dasabalassa padānupadiko hutvā pacchato pacchato. |
For at that time, the Blessed One, placing foot in foot, goes forth with a graceful gait; the elder Rāhula, being footstep-by-footstep with the one of Ten Powers, follows close behind. |
♦ tattha bhagavā supupphitasālavanamajjhagato subhūmiotaraṇatthāya nikkhantamattavaravāraṇo viya virocittha, rāhulabhaddo ca varavāraṇassa pacchato nikkhantagajapotako viya. |
♦ Therein, the Blessed One, having entered the middle of a fully blossomed sal forest, shone forth like a choice, excellent elephant that has just emerged to descend to a beautiful piece of land, and the worthy Rāhula was like a young elephant that has emerged behind the excellent elephant. |
bhagavā sāyanhasamaye maṇiguhato nikkhamitvā gocaraṃ paṭipanno kesarasīho viya, rāhulabhaddo ca sīhamigarājānaṃ anubandhanto nikkhantasīhapotako viya. |
The Blessed One was like a lion king who, having emerged from a jeweled cave in the evening, has set out for his feeding ground, and the worthy Rāhula was like a lion cub that has emerged following the king of beasts. |
bhagavā maṇipabbatasassirikavanasaṇḍato dāṭhabalo mahābyaggho viya, rāhulabhaddo ca byaggharājānaṃ anubandhabyagghapotako viya. |
The Blessed One was like a great tiger with powerful fangs from a mountain-splendid forest grove, and the worthy Rāhula was like a tiger cub following the king of tigers. |
bhagavā simbalidāyato nikkhantasupaṇṇarājā viya, rāhulabhaddo ca supaṇṇarājassa pacchato nikkhantasupaṇṇapotako viya. |
The Blessed One was like the king of supaṇṇas that has emerged from a silk-cotton forest, and the worthy Rāhula was like a young supaṇṇa that has emerged behind the king of supaṇṇas. |
bhagavā cittakūṭapabbatato gaganatalaṃ pakkhandasuvaṇṇahaṃsarājā viya, rāhulabhaddo ca haṃsādhipatiṃ anupakkhandahaṃsapotako viya. |
The Blessed One was like a golden swan king that has soared from Mount Cittakūṭa into the expanse of the sky, and the worthy Rāhula was like a young swan soaring after the lord of swans. |
bhagavā mahāsaraṃ ajjhogāḷhā suvaṇṇamahānāvā viya, rāhulabhaddo ca suvaṇṇanāvaṃ pacchā anubandhanāvāpotako viya. |
The Blessed One was like a great golden ship that has entered a great lake, and the worthy Rāhula was like a small boat following behind the golden ship. |
bhagavā cakkaratanānubhāvena gaganatale sampayātacakkavattirājā viya, rāhulabhaddo ca rājānaṃ anusampayātapariṇāyakaratanaṃ viya. |
The Blessed One was like a universal monarch traveling in the expanse of the sky by the power of the wheel-treasure, and the worthy Rāhula was like the treasurer-gem following the king. |
bhagavā vigatavalāhakaṃ nabhaṃ paṭipannatārakarājā viya, rāhulabhaddo ca tārakādhipatino anumaggapaṭipannā parisuddhaosadhitārakā viya. |
The Blessed One was like the king of stars that has entered the sky free of clouds, and the worthy Rāhula was like the pure morning star following the path of the lord of stars. |
♦ bhagavāpi mahāsammatapaveṇiyaṃ okkākarājavaṃse jāto, rāhulabhaddopi. |
♦ The Blessed One was also born in the lineage of Mahāsammata, in the royal line of Okkāka; and so was the worthy Rāhula. |
bhagavāpi saṅkhe pakkhittakhīrasadiso suparisuddhajātikhattiyakule jāto, rāhulabhaddopi. |
The Blessed One was also born in a khattiya family of perfectly pure birth, like milk poured into a conch shell; and so was the worthy Rāhula. |
bhagavāpi rajjaṃ pahāya pabbajito, rāhulabhaddopi. |
The Blessed One also went forth, having abandoned a kingdom; and so did the worthy Rāhula. |
bhagavatopi sarīraṃ dvattiṃsamahāpurisalakkhaṇapaṭimaṇḍitaṃ devanagaresu samussitaratanatoraṇaṃ viya sabbapāliphullo pāricchattako viya ca atimanoharaṇaṃ, rāhulabhaddassāpi. |
The Blessed One's body, adorned with the thirty-two marks of a great man, was exceedingly delightful, like a jeweled archway erected in a city of the gods, like a pāricchattaka tree in full bloom with all its flowers; and so was the worthy Rāhula's. |
iti dvepi abhinīhārasampannā, dvepi rājapabbajitā, dvepi khattiyasukhumālā, dvepi suvaṇṇavaṇṇā, dvepi lakkhaṇasampannā ekamaggaṃ paṭipannā paṭipāṭiyā gacchantānaṃ dvinnaṃ candamaṇḍalānaṃ dvinnaṃ sūriyamaṇḍalānaṃ dvinnaṃ sakkasuyāmasantusitasunimmitavasavattimahābrahmādīnaṃ siriyā siriṃ abhibhavamānā viya virociṃsu. |
Thus both were endowed with the fulfillment of their aspiration, both were royal ascetics, both were delicate khattiyas, both were of golden complexion, both were endowed with the marks. The two, having set out on a single path, walking in single file, shone forth as if overpowering the splendor of two moon-disks, two sun-disks, two Sakkas, Suyāmas, Santusitas, Sunimmitas, Vasavattis, and great Brahmās. |
♦ tatrāyasmā rāhulo bhagavato piṭṭhito piṭṭhito gacchantova pādatalato yāva upari kesantā tathāgataṃ ālokesi. |
♦ There the venerable Rāhula, while going close behind the Blessed One, looked at the Tathāgata from the soles of his feet up to the top of his hair. |
so bhagavato buddhavesavilāsaṃ disvā “sobhati bhagavā dvattiṃsamahāpurisalakkhaṇavicittasarīro byāmappabhāparikkhittatāya vippakiṇṇasuvaṇṇacuṇṇamajjhagato viya, vijjulatāparikkhitto kanakapabbato viya, yantasuttasamākaḍḍhitaratanavicittaṃ suvaṇṇāgghikaṃ viya, rattapaṃsukūlacīvarapaṭicchannopi rattakambalaparikkhittakanakapabbato viya, pavāḷalatāpaṭimaṇḍitaṃ suvaṇṇāgghikaṃ viya, cīnapiṭṭhacuṇṇapūjitaṃ suvaṇṇacetiyaṃ viya, lākhārasānulitto kanakayūpo viya, rattavalāhakantarato taṅkhaṇabbhuggatapuṇṇacando viya, aho samatiṃsapāramitānubhāvasajjitassa attabhāvassa sirīsampattī”ti cintesi. |
He, seeing the grace of the Blessed One's Buddha-like appearance, thought: "The Blessed One is beautiful, his body variegated with the thirty-two marks of a great man, and because of being surrounded by the fathom-wide aura, he is like one in the midst of scattered gold dust, like a golden mountain surrounded by lightning flashes, like a golden reliquary variegated with jewels drawn by a machine-thread, and though covered by a red rag-robe, he is like a golden mountain wrapped in a red blanket, like a golden reliquary adorned with a coral creeper, like a golden cetiya honored with Chinese powder, like a golden post anointed with lac-juice, like the full moon just emerged from behind a red cloud. Oh, the glorious fortune of an existence fashioned by the power of the thirty perfections!" |
tato attānampi oloketvā — “ahampi sobhāmi. |
Then, looking at himself too, he thought: "I too am beautiful. |
sace bhagavā catūsu mahādīpesu cakkavattirajjaṃ akarissā, mayhaṃ pariṇāyakaṭṭhānantaraṃ adassā. |
If the Blessed One had become a universal monarch over the four great continents, he would have given me the position of treasurer. |
evaṃ sante ativiya jambudīpatalaṃ asobhissā”ti attabhāvaṃ nissāya gehassitaṃ chandarāgaṃ uppādesi. |
In that case, the land of Jambudīpa would have shone exceedingly." Thus, based on his own existence, he produced a household-based desire and passion. |
♦ bhagavāpi purato gacchantova cintesi — “paripuṇṇacchavimaṃsalohito dāni rāhulassa attabhāvo. |
♦ The Blessed One also, while going in front, thought: "Rāhula's existence is now with skin, flesh, and blood fulfilled. |
rajanīyesu rūpārammaṇādīsu hi cittassa pakkhandanakālo jāto, kiṃ bahulatāya nu kho rāhulo vītināmetī”ti. |
The time has come for his mind to plunge into desirable objects of form and so on. In what does Rāhula for the most part spend his time?" |
atha sahāvajjaneneva pasannaudake macchaṃ viya, parisuddhe ādāsamaṇḍale mukhanimittaṃ viya ca tassa taṃ cittuppādaṃ addasa. |
Then, with a single adverting of his mind, he saw that thought-arising of his, like a fish in clear water, like a facial image in a clear mirror-disk. |
disvāva — “ayaṃ rāhulo mayhaṃ atrajo hutvā mama pacchato āgacchanto ‘ahaṃ sobhāmi, mayhaṃ vaṇṇāyatanaṃ pasannan’ti attabhāvaṃ nissāya gehassitachandarāgaṃ uppādeti, atitthe pakkhando uppathaṃ paṭipanno agocare carati, disāmūḷhāddhiko viya agantabbaṃ disaṃ gacchati. |
And seeing it, he thought: "This Rāhula, being my own son and coming behind me, thinking, 'I am beautiful, my complexion is clear,' produces a household-based desire and passion depending on his own existence. He is plunging into an improper ford, he has entered a wrong path, he is grazing in an improper pasture, like a traveler who has lost his way, he is going in a direction he should not go. |
ayaṃ kho panassa kileso abbhantare vaḍḍhanto attatthampi yathābhūtaṃ passituṃ na dassati, paratthampi, ubhayatthampi. |
And this defilement of his, growing within, will not allow him to see his own welfare as it really is, nor the welfare of others, nor the welfare of both. |
tato nirayepi paṭisandhiṃ gaṇhāpessati, tiracchānayoniyampi, pettivisayepi, asurakāyepi, sambādhepi mātukucchisminti anamatagge saṃsāravaṭṭe paripātessati. |
Then it will cause him to take rebirth in hell, in the animal realm, in the realm of ghosts, in the company of asuras, and in a constricted mother's womb, and will cast him down into the beginningless round of existence. |
ayañhi — |
For this— |
♦ anatthajanano lobho, lobho cittappakopano. |
♦ Greed is a generator of non-benefit, greed is a disturber of the mind. |
♦ bhayamantarato jātaṃ, taṃ jano nāvabujjhati. |
♦ The fear born from within, that the people do not understand. |
♦ luddho atthaṃ na jānāti, luddho dhammaṃ na passati. |
♦ The greedy one does not know the benefit, the greedy one does not see the Dhamma. |
♦ andhatamaṃ tadā hoti, yaṃ lobho sahate naraṃ. |
♦ That becomes a blind darkness, when greed overcomes a man. |
— |
— |
♦ yathā kho pana anekaratanapūrā mahānāvā bhinnaphalakantarena udakaṃ ādiyamānā muhuttampi na ajjhupekkhitabbā hoti, vegenassā vivaraṃ pidahituṃ vaṭṭati, evamevaṃ ayampi na ajjhupekkhitabbo. |
♦ Just as a great ship full of many jewels, when taking in water through a crack in a plank, should not be neglected even for a moment, its opening should be quickly closed, just so this one should not be neglected. |
yāvassa ayaṃ kileso abbhantare sīlaratanādīni na vināseti, tāvadeva naṃ niggaṇhissāmī”ti ajjhāsayamakāsi. |
Before this defilement of his destroys the jewels of virtue and so on within, I will restrain him right now," he resolved. |
evarūpesu pana ṭhānesu buddhānaṃ nāgavilokanaṃ nāma hoti. |
And in such situations, the Buddhas have what is called the 'nāga's glance'. |
tasmā yantena parivattitasuvaṇṇapaṭimā viya sakalakāyeneva parivattetvā ṭhito rāhulabhaddaṃ āmantesi. |
Therefore, like a golden statue turned by a machine, he turned with his whole body and, standing there, addressed the worthy Rāhula. |
taṃ sandhāya “atha kho bhagavā apaloketvā”tiādi vuttaṃ. |
It is in reference to this that "Then the Blessed One, having looked back," and so on, was said. |
♦ tattha yaṃkiñci rūpantiādīni sabbākārena visuddhimagge khandhaniddese vitthāritāni. |
♦ Therein, 'whatever form' and so on have been explained in detail in all their aspects in the section on the aggregates in the Visuddhimagga. |
netaṃ mamātiādīni mahāhatthipadopame vuttāni. |
'This is not mine' and so on have been said in the Mahāhatthipadopama. |
rūpameva nu kho bhagavāti kasmā pucchati? |
But is it only form, Blessed One?: why does he ask? |
tassa kira — “sabbaṃ rūpaṃ netaṃ mama, nesohamasmi na meso attā”ti sutvā — “bhagavā sabbaṃ rūpaṃ vipassanāpaññāya evaṃ daṭṭhabbanti vadati, vedanādīsu nu kho kathaṃ paṭipajjitabban”ti nayo udapādi. |
It occurred to him, it seems: having heard, "All form is not mine, I am not this, this is not my self," he thought, "The Blessed One says that all form should be seen thus with the wisdom of insight, but how should one practice with regard to feeling and so on?" A method arose in him. |
tasmā tasmiṃ naye ṭhito pucchati. |
Therefore, standing on that method, he asks. |
nayakusalo hesa āyasmā rāhulo, idaṃ na kattabbanti vutte idampi na kattabbaṃ idampi na kattabbamevāti nayasatenapi nayasahassenapi paṭivijjhati. |
For this venerable Rāhula is skilled in method. When it is said, "This should not be done," he penetrates by a hundred methods, by a thousand methods, that "this too should not be done, this too should not be done." |
idaṃ kattabbanti vuttepi eseva nayo. |
And when it is said, "This should be done," the same method applies. |
♦ sikkhākāmo hi ayaṃ āyasmā, pātova gandhakuṭipariveṇe patthamattaṃ vālikaṃ okirati — “ajja sammāsambuddhassa santikā mayhaṃ upajjhāyassa santikā ettakaṃ ovādaṃ ettakaṃ paribhāsaṃ labhāmī”ti. |
♦ For this venerable one is eager to train. Early in the morning, he sprinkles a bowlful of sand in the courtyard of the fragrant hut, thinking, "Today may I receive so much exhortation, so much reprimand from the Fully Enlightened One, from my preceptor." |
sammāsambuddhopi naṃ etadagge ṭhapento — “etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ sikkhākāmānaṃ yadidaṃ rāhulo”ti sikkhāyameva aggaṃ katvā ṭhapesi. |
And the Fully Enlightened One, placing him at the head of this, said: "This is the foremost, monks, among my disciples, the monks who are eager to train, that is, Rāhula," and placed him at the head of the training. |
sopi āyasmā bhikkhusaṅghamajjhe tameva sīhanādaṃ nadi — |
And that venerable one, in the midst of the Sangha of monks, uttered that same lion's roar: |
♦ “sabbametaṃ abhiññāya, dhammarājā pitā mama. |
♦ 'Having known all this, the King of Dhamma, my father, |
♦ sammukhā bhikkhusaṅghassa, etadagge ṭhapesi maṃ. |
♦ in the presence of the Sangha of monks, placed me at the head of this. |
♦ sikkhākāmānahaṃ aggo, dhammarājena thomito. |
♦ I am the foremost of those eager to train, praised by the King of Dhamma. |
♦ saddhāpabbajitānañca, sahāyo pavaro mama. |
♦ And of those who have gone forth in faith, he is my excellent companion. |
♦ dhammarājā pitā mayhaṃ, dhammārakkho ca pettiyo. |
♦ The King of Dhamma is my father, and the guardian of the Dhamma is my paternal relation. |
♦ sāriputto upajjhāyo, sabbaṃ me jinasāsanan”ti. |
♦ Sāriputta is my preceptor; all is the Jina's teaching for me.' |
♦ athassa bhagavā yasmā na kevalaṃ rūpameva, vedanādayopi evaṃ daṭṭhabbā, tasmā rūpampi rāhulātiādimāha. |
♦ Then the Blessed One, since not only form, but also feeling and so on should be seen thus, therefore said, "Form too, Rāhula," and so on. |
ko najjāti ko nu ajja. |
Who today?: who indeed today? |
therassa kira etadahosi “sammāsambuddho mayhaṃ attabhāvanissitaṃ chandarāgaṃ ñatvā ‘samaṇena nāma evarūpo vitakko na vitakkitabbo’ti neva pariyāyena kathaṃ kathesi, gaccha bhikkhu rāhulaṃ vadehi ‘mā puna evarūpaṃ vitakkaṃ vitakkesī’ti na dūtaṃ pesesi. |
It occurred to the elder, it seems: "The Fully Enlightened One, knowing the desire and passion in me depending on my existence, did not speak a roundabout talk, saying, 'Such a thought should not be thought by a monk.' He did not send a messenger, saying, 'Go, bhikkhu, tell Rāhula, "Do not think such a thought again".' |
maṃ sammukkhe ṭhatvāyeva pana sabhaṇḍakaṃ coraṃ cūḷāya gaṇhanto viya sammukhā sugatovādaṃ adāsi. |
But he, standing right in front of me, like seizing a thief with the stolen goods by his topknot, gave me the Sugata's exhortation face to face. |
sugatovādo ca nāma asaṅkheyyehipi kappehi dullabho. |
And the Sugata's exhortation is hard to get even in incalculable aeons. |
evarūpassa buddhassa sammukhā ovādaṃ labhitvā ko nu viññū paṇḍitajātiko ajja gāmaṃ piṇḍāya pavisissatī”ti. |
Having received an exhortation in the presence of such a Buddha, what wise person of learned birth would today enter a village for alms?" |
athesa āyasmā āhārakiccaṃ pahāya yasmiṃ nisinnaṭṭhāne ṭhitena ovādo laddho, tatova paṭinivattetvā aññatarasmiṃ rukkhamūle nisīdi. |
Then that venerable one, having abandoned his meal-duty, from the very place where he was sitting when he received the exhortation, turned back and sat down at the foot of a certain tree. |
bhagavāpi taṃ āyasmantaṃ nivattamānaṃ disvā na evamāha — “mā nivatta tāva, rāhula, bhikkhācārakālo te”ti. |
And the Blessed One, seeing that venerable one turning back, did not say, "Do not turn back for now, Rāhula, it is your time for the alms-round." |
kasmā? evaṃ kirassa ahosi — “ajja tāva kāyagatāsatiamatabhojanaṃ bhuñjatū”ti. |
Why? It occurred to him thus: "Today let him eat the ambrosia-food of mindfulness directed to the body." |
♦ addasā kho āyasmā sāriputtoti bhagavati gate pacchā gacchanto addasa. |
♦ The venerable Sāriputta saw: going behind after the Blessed One had gone, he saw. |
etassa kirāyasmato ekakassa viharato aññaṃ vattaṃ, bhagavatā saddhiṃ viharato aññaṃ. |
For this venerable one, it seems, when dwelling alone, has one set of duties; when dwelling with the Blessed One, another. |
yadā hi dve aggasāvakā ekākino vasanti, tadā pātova senāsanaṃ sammajjitvā sarīrapaṭijagganaṃ katvā samāpattiṃ appetvā sannisinnā attano cittaruciyā bhikkhācāraṃ gacchanti. |
For when the two chief disciples dwell alone, then early in the morning, having swept their lodgings and attended to their bodies, having entered into an attainment and sat down, they go for alms according to their own inclination. |
bhagavatā saddhiṃ viharantā pana therā evaṃ na karonti. |
But when dwelling with the Blessed One, the elders do not do so. |
tadā hi bhagavā bhikkhusaṅghaparivāro paṭhamaṃ bhikkhācāraṃ gacchati. |
For then, the Blessed One, surrounded by the Sangha of monks, goes for alms first. |
tasmiṃ gate thero attano senāsanā nikkhamitvā — “bahūnaṃ vasanaṭṭhāne nāma sabbeva pāsādikaṃ kātuṃ sakkonti vā, na vā sakkontī”ti tattha tattha gantvā asammaṭṭhaṃ ṭhānaṃ sammajjati. |
When he has gone, the elder, having emerged from his own lodging, thinking, "In a place where many dwell, can everyone make it pleasant, or not?" goes here and there and sweeps an unswept place. |
sace kacavaro achaḍḍito hoti, taṃ chaḍḍeti. |
If rubbish has not been thrown out, he throws it out. |
pānīyaṭṭhapetabbaṭṭhānamhi pānīyakūṭe asati pānīyaghaṭaṃ ṭhapeti. |
If there is no water-pot in the place where water should be kept, he places a water-pot. |
gilānānaṃ santikaṃ gantvā, “āvuso, tumhākaṃ kiṃ āharāmi, kiṃ vo icchitabban”ti? |
He goes to the sick and asks, "Friends, what shall I bring for you? What do you wish for?" |
pucchati. avassikadaharānaṃ santikaṃ gantvā — “abhiramatha, āvuso, mā ukkaṇṭhittha, paṭipattisārakaṃ buddhasāsanan”ti ovadati. |
He goes to the twenty-year-old and younger monks and advises them, "Rejoice, friends, do not be discontented; the Buddha's teaching is the essence of the practice." |
evaṃ katvā sabbapacchā bhikkhācāraṃ gacchati. |
Having done this, he goes for alms last of all. |
yathā hi cakkavatti kuhiñci gantukāmo senāya parivārito paṭhamaṃ nikkhamati, pariṇāyakaratanaṃ senaṅgāni saṃvidhāya pacchā nikkhamati, evaṃ saddhammacakkavatti bhagavā bhikkhusaṅghaparivāro paṭhamaṃ nikkhamati, tassa bhagavato pariṇāyakaratanabhūto dhammasenāpati imaṃ kiccaṃ katvā sabbapacchā nikkhamati. |
For just as a universal monarch, wishing to go somewhere, sets out first, surrounded by his army, and the treasurer-gem, having arranged the army divisions, sets out last, so the universal monarch of the true Dhamma, the Blessed One, sets out first, surrounded by the Sangha of monks, and the General of the Dhamma, who is the treasurer-gem of that Blessed One, having done this duty, sets out last. |
so evaṃ nikkhanto tasmiṃ divase aññatarasmiṃ rukkhamūle nisinnaṃ rāhulabhaddaṃ addasa. |
He, having set out thus, on that day saw the worthy Rāhula sitting at the foot of a certain tree. |
tena vuttaṃ “pacchā gacchanto addasā”ti. |
For that reason it was said, "going behind, he saw." |
♦ atha kasmā ānāpānassatiyaṃ niyojesi? |
♦ Now why did he instruct him in mindfulness of breathing? |
nisajjānucchavikattā. thero kira “etassa bhagavatā rūpakammaṭṭhānaṃ kathitan”ti anāvajjitvāva yenākārena ayaṃ acalo anobaddho hutvā nisinno, idamassa etissā nisajjāya kammaṭṭhānaṃ anucchavikanti cintetvā evamāha. |
Because it is suitable for sitting. The elder, it seems, without adverting to "the Blessed One has taught him the meditation subject of form," but thinking, "The way this one is sitting, motionless and unattached, this meditation subject is suitable for his sitting," said thus. |
tattha ānāpānassatinti assāsapassāse pariggahetvā tattha catukkapañcakajjhānaṃ nibbattetvā vipassanaṃ vaḍḍhetvā arahattaṃ gaṇhāhīti dasseti. |
Therein, mindfulness of breathing: he shows that, having grasped the in-breaths and out-breaths, and having developed the fourfold and fivefold jhanas therein, and having developed insight, one should grasp arahantship. |
♦ mahapphalā hotīti kīvamahapphalā hoti? |
♦ it is of great fruit: of what great fruit is it? |
idha bhikkhu ānāpānassatiṃ anuyutto ekāsane nisinnova sabbāsave khepetvā arahattaṃ pāpuṇāti, tathā asakkonto maraṇakāle samasīsī hoti, tathā asakkonto devaloke nibbattitvā dhammakathikadevaputtassa dhammaṃ sutvā arahattaṃ pāpuṇāti, tato viraddho anuppanne buddhuppāde paccekabodhiṃ sacchikaroti, taṃ asacchikaronto buddhānaṃ sammukhībhāve bāhiyattherādayo viya khippābhiñño hoti, evaṃ mahapphalā. |
Here a bhikkhu devoted to mindfulness of breathing, sitting on one seat, having destroyed all the cankers, attains arahantship. If unable to do so, he becomes one who dies at the same time as attaining it. If unable to do so, he is reborn in the world of the gods and, having heard the Dhamma from a Dhamma-preaching devaputta, attains arahantship. If he fails in that, he realizes paccekabodhi in a period when no Buddha has arisen. If he does not realize that, he becomes one of swift insight in the presence of the Buddhas, like the elder Bāhiya and others. Thus it is of great fruit. |
mahānisaṃsāti tasseva vevacanaṃ. |
of great benefit: a synonym for the same. |
vuttampi cetaṃ — |
And this has been said: |
♦ “ānāpānassatī yassa, paripuṇṇā subhāvitā. |
♦ 'He whose mindfulness of breathing is complete and well-developed, |
♦ anupubbaṃ paricitā, yathā buddhena desitā. |
♦ practiced in sequence, as taught by the Buddha, |
♦ somaṃ lokaṃ pabhāseti, abbhā muttova candimā”ti. |
♦ he illuminates this world, like the moon freed from a cloud.' |
— |
— |
♦ imaṃ mahapphalataṃ sampassamāno thero saddhivihārikaṃ tattha niyojeti. |
♦ The elder, seeing this great fruitfulness, instructs his co-resident in it. |
♦ iti bhagavā rūpakammaṭṭhānaṃ, thero ānāpānassatinti ubhopi kammaṭṭhānaṃ ācikkhitvā gatā, rāhulabhaddo vihāreyeva ohīno. |
♦ Thus, the Blessed One taught the meditation subject of form, and the elder taught mindfulness of breathing; both having taught the meditation subject, they left. The worthy Rāhula was left behind in the monastery. |
bhagavā tassa ohīnabhāvaṃ jānantopi neva attanā khādanīyaṃ bhojanīyaṃ gahetvā agamāsi, na ānandattherassa hatthe pesesi, na pasenadimahārājānāthapiṇḍikādīnaṃ saññaṃ adāsi. |
The Blessed One, though knowing that he was left behind, neither took food and drink for him himself, nor sent it by the hand of the elder Ānanda, nor gave a sign to King Pasenadi, Anāthapiṇḍika, and others. |
saññāmattakañhi labhitvā te kājabhattaṃ abhihareyyuṃ. |
For if they had received but a sign, they would have brought porridge and rice. |
yathā ca bhagavā, evaṃ sāriputtattheropi na kiñci akāsi. |
And just as the Blessed One, so also the elder Sāriputta did nothing. |
rāhulatthero nirāhāro chinnabhatto ahosi. |
The elder Rāhula was without food, his meal cut off. |
tassa panāyasmato — “bhagavā maṃ vihāre ohīnaṃ jānantopi attanā laddhapiṇḍapātaṃ nāpi sayaṃ gahetvā āgato, na aññassa hatthe pahiṇi, na manussānaṃ saññaṃ adāsi, upajjhāyopi me ohīnabhāvaṃ jānanto tatheva na kiñci akāsī”ti cittampi na uppannaṃ, kuto tappaccayā omānaṃ vā atimānaṃ vā janessati. |
But for that venerable one, the thought did not even arise, "The Blessed One, though knowing I was left behind in the monastery, neither brought the almsfood he himself received, nor sent it by the hand of another, nor gave a sign to the people. My preceptor also, knowing I was left behind, likewise did nothing." From where would he generate condescension or arrogance on account of that? |
bhagavatā pana ācikkhitakammaṭṭhānameva purebhattampi pacchābhattampi — “itipi rūpaṃ aniccaṃ, itipi dukkhaṃ, itipi asubhaṃ, itipi anattā”ti aggiṃ abhimatthento viya nirantaraṃ manasikatvā sāyanhasamaye cintesi — “ahaṃ upajjhāyena ānāpānassatiṃ bhāvehīti vutto, tassa vacanaṃ na karissāmi. |
But he, both before and after the meal, constantly contemplated the meditation subject taught by the Blessed One, thinking, "Thus form is impermanent, thus it is suffering, thus it is non-beautiful, thus it is not-self," like one rubbing a fire-stick. In the evening, he thought, "I was told by my preceptor to develop mindfulness of breathing. I will not do his word. |
ācariyupajjhāyānañhi vacanaṃ akaronto dubbaco nāma hoti. |
For one who does not do the word of his teachers and preceptors is called disobedient. |
‘dubbaco rāhulo, upajjhāyassapi vacanaṃ na karotī’ti ca garahuppattito kakkhaḷatarā pīḷā nāma natthī”ti bhāvanāvidhānaṃ pucchitukāmo bhagavato santikaṃ agamāsi. |
'Rāhula is disobedient, he does not do the word of his preceptor,' and there is no more harsh affliction than the arising of such blame." Wishing to ask about the method of development, he went to the Blessed One. |
taṃ dassetuṃ atha kho āyasmā rāhulotiādi vuttaṃ. |
To show that, "Then the venerable Rāhula," and so on, was said. |
♦ 114. tattha paṭisallānāti ekībhāvato. |
♦ 114. Therein, from seclusion: from being alone. |
yaṃkiñci rāhulāti kasmā? |
Whatever, Rāhula: why? |
bhagavā ānāpānassatiṃ puṭṭho rūpakammaṭṭhānaṃ kathetīti. |
The Blessed One, being asked about mindfulness of breathing, speaks of the meditation subject of form. |
rūpe chandarāgappahānatthaṃ. |
For the abandoning of desire and passion for form. |
evaṃ kirassa ahosi — “rāhulassa attabhāvaṃ nissāya chandarāgo uppanno, heṭṭhā cassa saṅkhepena rūpakammaṭṭhānaṃ kathitaṃ. |
It occurred to him thus: "Rāhula has developed desire and passion depending on his existence. And below, the meditation subject of form has been taught to him in brief. |
idānissāpi dvicattālīsāya ākārehi attabhāvaṃ virājetvā visaṅkharitvā taṃnissitaṃ chandarāgaṃ anuppattidhammataṃ āpādessāmī”ti. |
Now I will make his existence dispassionate by showing it in forty-two aspects, I will deconstruct it, and I will make the desire and passion that depend on it a non-arising state." |
atha ākāsadhātuṃ kasmā vitthāresīti? |
Then why did he explain the space element in detail? |
upādārūpadassanatthaṃ. heṭṭhā hi cattāri mahābhūtāneva kathitāni, na upādārūpaṃ. |
For the purpose of showing derived form. For below, only the four great elements were spoken of, not derived form. |
tasmā iminā mukhena taṃ dassetuṃ ākāsadhātuṃ vitthāresi. |
Therefore, to show that by this opening, he explained the space element in detail. |
apica ajjhattikena ākāsena paricchinnarūpampi pākaṭaṃ hoti. |
Moreover, form defined by internal space also becomes clear. |
♦ ākāsena paricchinnaṃ, rūpaṃ yāti vibhūtataṃ. |
♦ Defined by space, form comes to be revealed. |
♦ tassevaṃ āvibhāvatthaṃ, taṃ pakāsesi nāyako. |
♦ For the purpose of making it thus manifest, the Guide revealed it. |
♦ ettha pana purimāsu tāva catūsu dhātūsu yaṃ vattabbaṃ, taṃ mahāhatthipadopame vuttameva. |
♦ Here, however, whatever is to be said on the first four elements has already been said in the Mahāhatthipadopama. |
♦ 118. ākāsadhātuyaṃ ākāsagatanti ākāsabhāvaṃ gataṃ. |
♦ 118. in the space element, gone to space: gone to the state of space. |
upādinnantiādinnaṃ gahitaṃ parāmaṭṭhaṃ, sarīraṭṭhakanti attho. |
clung to: taken up, grasped, held; the body's eight components, is the meaning. |
kaṇṇacchiddanti maṃsalohitādīhi asamphuṭṭhakaṇṇavivaraṃ. |
the ear-hole: the opening of the ear not touched by flesh, blood, and so on. |
nāsacchiddādīsupi eseva nayo. |
The same method applies to the nostril-hole and so on. |
yena cāti yena chiddena. |
and by which: by which orifice. |
ajjhoharatīti anto paveseti, jivhābandhanato hi yāva udarapaṭalā manussānaṃ vidatthicaturaṅgulaṃ chiddaṭṭhānaṃ hoti. |
one ingests: one puts inside; for from the binding of the tongue down to the stomach lining, there is an orifice-place in humans of a span and four fingers. |
taṃ sandhāyetaṃ vuttaṃ. |
It is with reference to this that this was said. |
yattha cāti yasmiṃ okāse. |
and where: in which place. |
santiṭṭhatīti patiṭṭhāti. |
it is located: it is situated. |
manussānañhi mahantaṃ paṭaparissāvanamattañca udarapaṭalaṃ nāma hoti. |
For humans have what is called a stomach lining the size of a large cloth filter. |
taṃ sandhāyetaṃ vuttaṃ. |
It is with reference to this that this was said. |
adhobhāgaṃ nikkhamatīti yena heṭṭhā nikkhamati. |
it exits from the lower part: by which it exits from below. |
dvattiṃsahatthamattaṃ ekavīsatiyā ṭhānesu vaṅkaṃ antaṃ nāma hoti. |
There is what is called the intestine, thirty-two cubits long and bent in twenty-one places. |
taṃ sandhāyetaṃ vuttaṃ. |
It is with reference to this that this was said. |
yaṃ vā panaññampīti iminā sukhumasukhumaṃ cammamaṃsādiantaragatañceva lomakūpabhāvena ca ṭhitaṃ ākāsaṃ dasseti. |
or whatever else there may be: by this he shows the very fine space that exists within skin, flesh, and so on, and as the hair-follicles. |
sesametthāpi pathavīdhātuādīsu vuttanayeneva veditabbaṃ. |
The rest here should also be understood in the way stated in the earth element and so on. |
♦ 119. idānissa tādibhāvalakkhaṇaṃ ācikkhanto pathavīsamantiādimāha. |
♦ 119. Now, explaining to him the characteristic of being 'such,' he said, "like the earth," and so on. |
iṭṭhāniṭṭhesu hi arajjanto adussanto tādī nāma hoti. |
For one who does not cling to or resent the agreeable and disagreeable is called 'such.' |
manāpāmanāpāti ettha aṭṭha lobhasahagatacittasampayuttā manāpā nāma, dve domanassacittasampayuttā amanāpā nāma. |
agreeable and disagreeable: here, the eight states associated with greed-accompanied consciousness are called 'agreeable'; the two associated with aversion-consciousness are called 'disagreeable'. |
cittaṃ na pariyādāya ṭhassantīti ete phassā uppajjitvā tava cittaṃ antomuṭṭhigataṃ karonto viya pariyādāya gahetvā ṭhātuṃ na sakkhissanti “ahaṃ sobhāmi, mayhaṃ vaṇṇāyatanaṃ pasannan”ti puna attabhāvaṃ nissāya chandarāgo nuppajjissati. |
they will not take possession of your mind: these contacts, arising, will not be able to take possession of your mind as if taking it into a closed fist, thinking, "I am beautiful, my complexion is clear." Desire and passion will not arise again depending on the existence. |
gūthagatantiādīsu gūthameva gūthagataṃ. |
gone to excrement: excrement itself is 'gone to excrement'. |
evaṃ sabbattha. |
Thus everywhere. |
♦ na katthaci patiṭṭhitoti pathavīpabbatarukkhādīsu ekasmimpi na patiṭṭhito, yadi hi pathaviyaṃ patiṭṭhito bhaveyya, pathaviyā bhijjamānāya saheva bhijjeyya, pabbate patamāne saheva pateyya, rukkhe chijjamāne saheva chijjeyya. |
♦ not established anywhere: not established in any one of the earth, mountains, trees, and so on. For if it were established on the earth, when the earth was splitting, it would split along with it. When a mountain was falling, it would fall along with it. When a tree was being cut, it would be cut along with it. |
♦ 120. mettaṃ rāhulāti kasmā ārabhi? |
♦ 120. Loving-kindness, Rāhula: why did he begin this? |
tādibhāvassa kāraṇadassanatthaṃ. |
To show the reason for the state of being 'such'. |
heṭṭhā hi tādibhāvalakkhaṇaṃ dassitaṃ, na ca sakkā ahaṃ tādī homīti akāraṇā bhavituṃ, napi “ahaṃ uccākulappasuto bahussuto lābhī, maṃ rājarājamahāmattādayo bhajanti, ahaṃ tādī homī”ti imehi kāraṇehi koci tādī nāma hoti, mettādibhāvanāya pana hotīti tādibhāvassa kāraṇadassanatthaṃ imaṃ desanaṃ ārabhi. |
Below, the characteristic of the state of being 'such' was shown, but it is not possible to become 'such' without a reason, just by thinking, "I will be such." Nor does anyone become 'such' for these reasons: "I am of high birth, very learned, an attainer, kings and royal ministers attend on me, I will be such." But one becomes so by the development of loving-kindness and so on. To show the reason for the state of being 'such', he began this discourse. |
♦ tattha bhāvayatoti upacāraṃ vā appanaṃ vā pāpentassa. |
♦ therein, of one who is developing: of one who is bringing to the access or absorption level. |
yo byāpādoti yo satte kopo, so pahīyissati. |
whatever ill will: whatever anger towards beings, that will be abandoned. |
vihesāti pāṇiādīhi sattānaṃ vihiṃsanaṃ. |
cruelty: the harming of beings with hands and so on. |
aratīti pantasenāsanesu ceva adhikusaladhammesu ca ukkaṇṭhitatā. |
discontent: discontent with remote lodgings and with higher wholesome states. |
paṭighoti yattha katthaci sattesu saṅkhāresu ca paṭihaññanakileso. |
aversion: the defilement of aversion towards any beings or conditioned things. |
asubhanti uddhumātakādīsu upacārappanaṃ. |
the non-beautiful: access and absorption in the foul, such as a bloated corpse. |
uddhumātakādīsu asubhabhāvanā ca nāmesā vitthārato visuddhimagge kathitāva. |
And this development of the non-beautiful in the bloated corpse and so on has been explained in detail in the Visuddhimagga. |
rāgoti pañcakāmaguṇikarāgo. |
passion: the passion for the five strands of sensual pleasure. |
aniccasaññanti aniccānupassanāya sahajātasaññaṃ. |
the perception of impermanence: the perception co-arisen with the contemplation of impermanence. |
vipassanā eva vā esā asaññāpi saññāsīsena saññāti vuttā. |
Or this insight itself, though not a perception, is called 'perception' with perception as its heading. |
asmimānoti rūpādīsu asmīti māno. |
the conceit 'I am': the conceit 'I am' in form and so on. |
♦ 121. idāni therena pucchitaṃ pañhaṃ vitthārento ānāpānassatintiādimāha. |
♦ 121. Now, explaining in detail the question asked by the elder, he said, "Mindfulness of breathing," and so on. |
tattha idaṃ kammaṭṭhānañca kammaṭṭhānabhāvanā ca pāḷiattho ca saddhiṃ ānisaṃsakathāya sabbo sabbākārena visuddhimagge anussatiniddese vitthāritoyeva. |
Therein, this meditation subject and the development of the meditation subject, and the meaning of the Pāli text, together with a talk on its benefits, have all been explained in every way in the Visuddhimagga, in the section on the recollections. |
imaṃ desanaṃ bhagavā neyyapuggalavaseneva pariniṭṭhāpesīti. |
This discourse the Blessed One concluded by way of a person to be guided, with the crest of arahantship. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ From the Papañcasūdanī, the Commentary to the Majjhima Nikāya |
♦ māhārāhulovādasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Māha-Rāhulovāda Sutta is finished. |
♦ 3. cūḷamālukyasuttavaṇṇanā |
♦ 3. The Explanation of the Cūḷa-Mālukya Sutta |
♦ 122. evaṃ me sutanti mālukyasuttaṃ. |
♦ 122. 'Thus have I heard' is the Mālukya Sutta. |
tattha mālukyaputtassāti evaṃnāmakassa therassa. |
There, of Mālukyaputta: of the elder of that name. |
ṭhapitāni paṭikkhittānīti diṭṭhigatāni nāma na byākātabbānīti evaṃ ṭhapitāni ceva paṭikkhittāni ca. |
set aside and rejected: views are set aside and rejected in this way, that they should not be answered. |
tathāgatoti satto. |
the Tathāgata: a being. |
taṃ me na ruccatīti taṃ abyākaraṇaṃ mayhaṃ na ruccati. |
that does not please me: that non-answering does not please me. |
sikkhaṃ paccakkhāyāti sikkhaṃ paṭikkhipitvā. |
having renounced the training: having rejected the training. |
♦ 125. ko santo kaṃ paccācikkhasīti yācako vā hi yācitakaṃ paccācikkheyya, yācitako vā yācakaṃ. |
♦ 125. Who are you to be renouncing whom?: for either the asker might renounce the one asked, or the one asked might renounce the asker. |
tvaṃ neva yācako na yācitako, so dāni tvaṃ ko santo kaṃ paccācikkhasīti attho. |
You are neither the asker nor the one asked. So now, who are you to be renouncing whom? is the meaning. |
♦ 126. viddho assāti parasenāya ṭhitena viddho bhaveyya. |
♦ 126. would be struck: would be struck by one standing in the enemy's army. |
gāḷhapalepanenāti bahalalepanena. |
with a thick plaster: with a thick plaster. |
bhisakkanti vejjaṃ. |
a surgeon: a doctor. |
sallakattanti sallakantanaṃ sallakantiyasuttavācakaṃ. |
a surgeon's scalpel: the cutting of a dart, the text of the "Dart-Cutting" Sutta. |
akkassāti akkavāke gahetvā jiyaṃ karonti. |
of an akka tree: they take the bark of the akka tree and make a bowstring. |
tena vuttaṃ “akkassā”ti. |
Therefore it was said, "of an akka tree." |
saṇhassāti veṇuvilīvassa. |
of a saṇha tree: of a bamboo reed. |
maruvākhīrapaṇṇīnampi vākehiyeva karonti. |
They also make them from the bark of the maruvā and khīrapaṇṇī trees. |
tena vuttaṃ yadi vā maruvāya yadi vā khīrapaṇṇinoti. |
Therefore it was said, "or of a maruvā or of a khīrapaṇṇī." |
gacchanti pabbatagacchanadīgacchādīsu jātaṃ. |
grown: born in mountain-thickets, river-thickets, and so on. |
ropimanti ropetvā vaḍḍhitaṃ saravanato saraṃ gahetvā kataṃ. |
cultivated: grown by cultivation, made by taking a reed from a reed-thicket. |
sithilahanunoti evaṃnāmakassa pakkhino. |
of a loose-jawed bird: of a bird of that name. |
bheravassāti kāḷasīhassa. |
of a bherava: of a black lion. |
semhārassāti makkaṭassa. |
of a semhāra: of a monkey. |
evaṃ noti etāya diṭṭhiyā sati na hotīti attho. |
is not so: the meaning is, with this view, it is not so. |
♦ 127. attheva jātīti etāya diṭṭhiyā sati brahmacariyavāsova natthi, jāti pana atthiyeva. |
♦ 127. there is birth: with this view, there is no living of the holy life, but birth certainly exists. |
tathā jarāmaraṇādīnīti dasseti. |
Likewise, aging, death, and so on, he shows. |
yesāhanti yesaṃ ahaṃ. |
of which I: of which I. |
nighātanti upaghātaṃ vināsaṃ. |
destruction: harm, destruction. |
mama sāvakā hi etesu nibbinnā idheva nibbānaṃ pāpuṇantīti adhippāyo. |
The intention is that my disciples, being disenchanted with these, attain Nibbāna right here. |
♦ 128. tasmātihāti yasmā abyākatametaṃ, catusaccameva mayā byākataṃ, tasmāti attho. |
♦ 128. Therefore: since this is unanswered, and only the Four Truths have been answered by me, therefore, is the meaning. |
na hetaṃ mālukyaputta atthasaṃhitanti etaṃ diṭṭhigataṃ vā etaṃ byākaraṇaṃ vā kāraṇanissitaṃ na hoti. |
This, Mālukyaputta, is not connected with the goal: this view, or this answer, is not based on reason. |
na ādibrahmacariyakanti brahmacariyassa ādimattampi pubbabhāgasīlamattampi na hoti. |
it is not the beginning of the holy life: it is not even the beginning of the holy life, not even the preliminary virtue. |
na nibbidāyātiādīsu vaṭṭe nibbindanatthāya vā virajjhanatthāya vā vaṭṭanirodhāya vā rāgādivūpasamanatthāya vā abhiññeyye dhamme abhijānanatthāya vā catumaggasaṅkhātasambodhatthāya vā asaṅkhatanibbānasacchikiriyatthāya vā na hoti. |
not for disenchantment: here, it is not for the purpose of becoming disenchanted with the round of existence, or for dispassion, or for the cessation of the round, or for the calming of passion and so on, or for directly knowing the things to be directly known, or for the enlightenment which is the four paths, or for the realization of the unconditioned Nibbāna. |
etaṃ hīti etaṃ catusaccabyākaraṇaṃ. |
This is: this answering of the Four Truths. |
ādibrahmacariyakanti brahmacariyassa ādibhūtaṃ pubbapadaṭṭhānaṃ. |
the beginning of the holy life: the beginning of the holy life, the preliminary basis. |
sesaṃ vuttapaṭivipakkhanayena veditabbaṃ. |
The rest should be understood by the opposite of what has been said. |
imampi desanaṃ bhagavā neyyapuggalavasena niṭṭhāpesīti. |
This discourse too the Blessed One concluded by way of a person to be guided. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ From the Papañcasūdanī, the Commentary to the Majjhima Nikāya |
♦ cūḷamālukyasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Cūḷa-Mālukya Sutta is finished. |
♦ 4. mahāmālukyasuttavaṇṇanā |
♦ 4. The Explanation of the Mahā-Mālukya Sutta |
♦ 129. evaṃ me sutanti mahāmālukyasuttaṃ. |
♦ 129. 'Thus have I heard' is the Mahā-Mālukya Sutta. |
tattha orambhāgiyānīti heṭṭhā koṭṭhāsikāni kāmabhave nibbattisaṃvattanikāni. |
There, the lower-part: belonging to the lower portion, conducive to rebirth in the sense-sphere. |
saṃyojanānīti bandhanāni. |
fetters: bonds. |
kassa kho nāmāti kassa devassa vā manussassa vā desitāni dhāresi, kiṃ tvameveko assosi, na añño kocīti? |
Of whom, indeed?: of which god or man have you heard them taught and remember them? Did you alone hear it, and no one else? |
anusetīti appahīnatāya anuseti. |
underlies: it underlies because it is unabandoned. |
anusayamāno saṃyojanaṃ nāma hoti. |
That which underlies is called a fetter. |
♦ ettha ca bhagavatā saṃyojanaṃ pucchitaṃ, therenapi saṃyojanameva byākataṃ. |
♦ And here, a fetter was asked about by the Blessed One, and a fetter was also answered by the elder. |
evaṃ santepi tassa vāde bhagavatā doso āropito. |
Even so, a fault was imputed by the Blessed One to his statement. |
so kasmāti ce? |
If asked why, it is because of the elder's having such a belief. |
therassa tathāladdhikattā. |
For this is his belief: "One is called 'fettered' by defilements only at the moment of their manifestation; at other moments, one is unfettered." |
ayañhi tassa laddhi “samudācārakkhaṇeyeva kilesehi saṃyutto nāma hoti, itarasmiṃ khaṇe asaṃyutto”ti. |
It was for this that a fault was imputed to him by the Blessed One. |
tenassa bhagavatā doso āropito. |
Then the venerable Ānanda thought: "The Blessed One began this Dhamma discourse according to his own nature, thinking, 'I will teach the Dhamma to the Sangha of monks,' but it has been contradicted by this unwise monk. |
athāyasmā ānando cintesi — “bhagavatā bhikkhusaṅghassa dhammaṃ desessāmīti attano dhammatāyeva ayaṃ dhammadesanā āraddhā, sā iminā apaṇḍitena bhikkhunā visaṃvāditā. |
I will now ask the Blessed One and teach the Dhamma to the monks." |
handāhaṃ bhagavantaṃ yācitvā bhikkhūnaṃ dhammaṃ desessāmī”ti. |
He did so. |
so evamakāsi. |
To show that, "When this was said, the venerable Ānanda," and so on, was said. |
taṃ dassetuṃ “evaṃ vutte āyasmā ānando”tiādi vuttaṃ. |
|
♦ tattha sakkāyadiṭṭhipariyuṭṭhitenāti sakkāyadiṭṭhiyā gahitena abhibhūtena. |
♦ Therein, obsessed by identity-view: seized, overcome by identity-view. |
sakkāyadiṭṭhiparetenāti sakkāyadiṭṭhiyā anugatena. |
possessed by identity-view: followed by identity-view. |
nissaraṇanti diṭṭhinissaraṇaṃ nāma nibbānaṃ, taṃ yathābhūtaṃ nappajānāti. |
the escape: the escape from views is called Nibbāna; he does not know that as it really is. |
appaṭivinītāti avinoditā anīhaṭā. |
not subdued: not dispelled, not removed. |
orambhāgiyaṃ saṃyojananti heṭṭhābhāgiyasaṃyojanaṃ nāma hoti. |
the lower-part fetter: it is called the lower-part fetter. |
sesapadesupi eseva nayo. |
The same method applies to the other phrases. |
sukkapakkho uttānatthoyeva. |
The bright side has a clear meaning. |
“sānusayā pahīyatī”ti vacanato panettha ekacce “aññaṃ saṃyojanaṃ añño anusayo”ti vadanti. |
From the statement, "it is abandoned with its underlying tendency," some here say, "The fetter is one thing, the underlying tendency is another." |
“yathā hi sabyañjanaṃ bhattan”ti vutte bhattato aññaṃ byañjanaṃ hoti, evaṃ “sānusayā”ti vacanato pariyuṭṭhānasakkāyadiṭṭhito aññena anusayena bhavitabbanti tesaṃ laddhi. |
Just as when it is said, "rice with curry," the curry is different from the rice, so from the statement, "with its underlying tendency," their belief is that there must be an underlying tendency different from the manifest identity-view. |
te “sasīsaṃ pārupitvā”tiādīhi paṭikkhipitabbā. |
They should be refuted with "having covered himself including his head," and so on. |
na hi sīsato añño puriso atthi. |
For there is no person different from the head. |
athāpi siyā — “yadi tadeva saṃyojanaṃ so anusayo, evaṃ sante bhagavatā therassa taruṇūpamo upārambho duāropito hotī”ti. |
And if it were so: "If the fetter and the underlying tendency were the same, then the Blessed One's simile of the infant as a rebuke to the elder would be wrongly imputed." |
na duāropito, kasmā? |
It is not wrongly imputed. Why? |
evaṃladdhikattāti vitthāritametaṃ. |
Because he held such a belief; this has been explained in detail. |
tasmā soyeva kileso bandhanaṭṭhena saṃyojanaṃ, appahīnaṭṭhena anusayoti imamatthaṃ sandhāya bhagavatā “sānusayā pahīyatī”ti evaṃ vuttanti veditabbaṃ. |
Therefore, it should be understood that the Blessed One, with reference to the meaning that that very defilement is a 'fetter' in the sense of binding, and an 'underlying tendency' in the sense of being unabandoned, said, "it is abandoned with its underlying tendency." |
♦ 132. tacaṃ chetvātiādīsu idaṃ opammasaṃsandanaṃ — tacacchedo viya hi samāpatti daṭṭhabbā, pheggucchedo viya vipassanā, sāracchedo viya maggo. |
♦ 132. Having cut the skin, and so on: here this is the application of the simile: the attainment should be seen as the cutting of the skin, insight as the cutting of the softwood, and the path as the cutting of the heartwood. |
paṭipadā pana lokiyalokuttaramissakāva vaṭṭati. |
The practice, however, is fittingly a mixture of worldly and supramundane. |
evamete daṭṭhabbāti evarūpā puggalā evaṃ daṭṭhabbā. |
they should be seen thus: such persons should be seen thus. |
♦ 133. upadhivivekāti upadhivivekena. |
♦ 133. seclusion from attachments: by seclusion from attachments. |
iminā pañcakāmaguṇaviveko kathito. |
By this, seclusion from the five strands of sensual pleasure is spoken of. |
akusalānaṃ dhammānaṃ pahānāti iminā nīvaraṇappahānaṃ kathitaṃ. |
the abandoning of unwholesome states: by this, the abandoning of the hindrances is spoken of. |
kāyaduṭṭhullānaṃ paṭippassaddhiyāti iminā kāyālasiyapaṭippassaddhi kathitā. |
by the calming of bodily coarseness: by this, the calming of bodily sloth is spoken of. |
vivicceva kāmehīti upadhivivekena kāmehi vinā hutvā. |
secluded from sensual pleasures: being without sensual pleasures through seclusion from attachments. |
vivicca akusalehīti akusalānaṃ dhammānaṃ pahānena kāyaduṭṭhullānaṃ paṭippassaddhiyā ca akusalehi vinā hutvā. |
secluded from unwholesome states: being without unwholesome states through the abandoning of unwholesome states and the calming of bodily coarseness. |
yadeva tattha hotīti yaṃ tattha antosamāpattikkhaṇeyeva samāpattisamuṭṭhitañca rūpādidhammajātaṃ hoti. |
whatever is there: whatever group of phenomena, such as form, that has arisen from the attainment at the very moment within the attainment. |
te dhammeti te rūpagatantiādinā nayena vutte rūpādayo dhamme. |
those phenomena: those phenomena of form and so on, spoken of with the method "as related to form." |
aniccatoti na niccato. |
as impermanent: not as permanent. |
dukkhatoti na sukhato. |
as suffering: not as pleasure. |
rogatotiādīsu ābādhaṭṭhena rogato, antodosaṭṭhena gaṇḍato, anupaviddhaṭṭhena dukkhajananaṭṭhena ca sallato, dukkhaṭṭhena aghato, rogaṭṭhena ābādhato, asakaṭṭhena parato, palujjanaṭṭhena palokato, nissattaṭṭhena suññato, na attaṭṭhena anattato. |
as a disease, and so on: as a disease in the sense of an illness; as a boil in the sense of an internal defect; as a dart in the sense of not being penetrated and in the sense of generating suffering; as misery in the sense of suffering; as an ailment in the sense of sickness; as other in the sense of not being one's own; as perishable in the sense of breaking up; as empty in the sense of being without a self; as not-self in the sense of not being a self. |
tattha aniccato, palokatoti dvīhi padehi aniccalakkhaṇaṃ kathitaṃ, dukkhatotiādīhi chahi dukkhalakkhaṇaṃ, parato suññato anattatoti tīhi anattalakkhaṇaṃ. |
Therein, 'as impermanent' and 'as perishable'—by these two terms, the characteristic of impermanence is spoken of. By 'as suffering' and the following six, the characteristic of suffering. By 'as other,' 'as empty,' and 'as not-self,' the three characteristics of not-self. |
♦ so tehi dhammehīti so tehi evaṃ tilakkhaṇaṃ āropetvā diṭṭhehi antosamāpattiyaṃ pañcakkhandhadhammehi. |
♦ he, from those phenomena: he, from those five-aggregate phenomena within the attainment, which have been seen thus after applying the three characteristics. |
cittaṃ paṭivāpetīti cittaṃ paṭisaṃharati moceti apaneti. |
turns his mind away: he turns his mind back, releases it, removes it. |
upasaṃharatīti vipassanācittaṃ tāva savanavasena thutivasena pariyattivasena paññattivasena ca etaṃ santaṃ nibbānanti evaṃ asaṅkhatāya amatāya dhātuyā upasaṃharati. |
he directs it towards: the mind of insight, for now, by way of hearing, by way of praise, by way of learning, and by way of designation, he directs it towards the unconditioned, deathless element, thus: "this is peaceful, Nibbāna." |
maggacittaṃ nibbānaṃ ārammaṇakaraṇavaseneva etaṃ santametaṃ paṇītanti na evaṃ vadati, iminā pana ākārena taṃ paṭivijjhanto tattha cittaṃ upasaṃharatīti attho. |
The mind of the path does not speak thus: "this is peaceful, this is sublime," by way of making Nibbāna its object, but the meaning is that, while penetrating it in this way, he directs his mind there. |
so tattha ṭhitoti tāya tilakkhaṇārammaṇāya vipassanāya ṭhito. |
he, standing there: standing in that insight which has the three characteristics as its object. |
āsavānaṃ khayaṃ pāpuṇātīti anukkamena cattāro magge bhāvetvā pāpuṇāti . |
attains the destruction of the cankers: having sequentially developed the four paths, he attains it. |
teneva dhammarāgenāti samathavipassanādhamme chandarāgena. |
by that very desire for the Dhamma: by the desire and passion for the Dhamma of serenity and insight. |
samathavipassanāsu hi sabbaso chandarāgaṃ pariyādātuṃ sakkonto arahattaṃ pāpuṇāti, asakkonto anāgāmī hoti. |
For in serenity and insight, one who is able to completely relinquish all desire and passion attains arahantship; one who is unable becomes a non-returner. |
♦ yadeva tattha hoti vedanāgatanti idha pana rūpaṃ na gahitaṃ. |
♦ whatever is there related to feeling: here, however, form is not taken. |
kasmā? samatikkantattā. |
Why? Because it has been transcended. |
ayañhi heṭṭhā rūpāvacarajjhānaṃ samāpajjitvā rūpaṃ atikkamitvā arūpāvacarasamāpattiṃ samāpannoti samathavasenapinena rūpaṃ atikkantaṃ, heṭṭhā rūpaṃ sammadeva sammasitvā taṃ atikkamma idāni arūpaṃ sammasatīti vipassanāvasenapinena rūpaṃ atikkantaṃ. |
For this one, having previously attained a form-sphere jhana and transcended form, has attained a formless-sphere attainment; thus form has been transcended by him through serenity. And having previously correctly contemplated form and transcended it, he now contemplates the formless; thus form has been transcended by him through insight. |
arūpe pana sabbasopi rūpaṃ natthīti taṃ sandhāyapi idha rūpaṃ na gahitaṃ. |
But in the formless, there is no form at all; with reference to that also, form is not taken here. |
♦ atha kiñcarahīti kiṃ pucchāmīti pucchati? |
♦ Then what should I ask?: What am I asking? he asks. |
samathavasena gacchato cittekaggatā dhuraṃ hoti, so cetovimutto nāma. |
For one who proceeds by way of serenity, concentration of mind is the main practice; he is called 'liberated by mind'. |
vipassanāvasena gacchato paññā dhuraṃ hoti, so paññāvimutto nāmāti ettha therassa kaṅkhā natthi. |
For one who proceeds by way of insight, wisdom is the main practice; he is called 'liberated by wisdom'. Here the elder has no doubt. |
ayaṃ sabhāvadhammoyeva, samathavaseneva pana gacchantesu eko cetovimutto nāma hoti, eko paññāvimutto. |
This is the nature of things. But among those who proceed by way of serenity alone, one is called 'liberated by mind', another 'liberated by wisdom'. |
vipassanāvasena gacchantesupi eko paññāvimutto nāma hoti, eko cetovimuttoti ettha kiṃ kāraṇanti pucchati. |
And among those who proceed by way of insight, one is called 'liberated by wisdom', another 'liberated by mind'. What is the reason for this? he asks. |
♦ indriyavemattataṃ vadāmīti indriyanānattataṃ vadāmi. |
♦ I speak of a difference in faculties: I speak of a diversity of faculties. |
idaṃ vuttaṃ hoti, na tvaṃ, ānanda, dasa pāramiyo pūretvā sabbaññutaṃ paṭivijjhi, tena te etaṃ apākaṭaṃ. |
This is what is said: You, Ānanda, did not penetrate to all-knowledge by fulfilling the ten perfections; therefore this is not clear to you. |
ahaṃ pana paṭivijjhiṃ, tena me etaṃ pākaṭaṃ. |
I, however, did penetrate it; therefore this is clear to me. |
ettha hi indriyanānattatā kāraṇaṃ. |
For here, the diversity of faculties is the reason. |
samathavaseneva hi gacchantesu ekassa bhikkhuno cittekaggatā dhuraṃ hoti, so cetovimutto nāma hoti. |
For among those who proceed by way of serenity alone, for one bhikkhu, concentration of mind is the main practice; he is called 'liberated by mind'. |
ekassa paññā dhuraṃ hoti, so paññāvimutto nāma hoti. |
For another, wisdom is the main practice; he is called 'liberated by wisdom'. |
vipassanāvaseneva ca gacchantesu ekassa paññā dhuraṃ hoti, so paññāvimutto nāma hoti. |
And among those who proceed by way of insight alone, for one, wisdom is the main practice; he is called 'liberated by wisdom'. |
ekassa cittekaggatā dhuraṃ hoti, so cetovimutto nāma hoti. |
For another, concentration of mind is the main practice; he is called 'liberated by mind'. |
dve aggasāvakā samathavipassanādhurena arahattaṃ pattā. |
The two chief disciples attained arahantship through the practice of serenity and insight. |
tesu dhammasenāpati paññāvimutto jāto, mahāmoggallānatthero cetovimutto. |
Among them, the General of the Dhamma became liberated by wisdom; the elder Mahāmoggallāna, liberated by mind. |
iti indriyavemattamettha kāraṇanti veditabbaṃ. |
Thus, the difference in faculties should be understood as the reason here. |
sesaṃ sabbattha uttānamevāti. |
The rest is clear everywhere. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ From the Papañcasūdanī, the Commentary to the Majjhima Nikāya |
♦ mahāmālukyasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Mahā-Mālukya Sutta is finished. |
♦ 5. bhaddālisuttavaṇṇanā |
♦ 5. The Explanation of the Bhaddāli Sutta |
♦ 134. evaṃ me sutanti bhaddālisuttaṃ. |
♦ 134. 'Thus have I heard' is the Bhaddāli Sutta. |
tattha ekāsanabhojananti ekasmiṃ purebhatte asanabhojanaṃ, bhuñjitabbabhattanti attho. |
Therein, eating in one session: eating a meal in a single forenoon session; the meal to be eaten, is the meaning. |
appābādhatantiādīni kakacopame vitthāritāni. |
little illness and so on have been explained in detail in the Kakacūpama Sutta. |
na ussahāmīti na sakkomi. |
I am unable: I cannot. |
siyā kukkuccaṃ siyā vippaṭisāroti evaṃ bhuñjanto yāvajīvaṃ brahmacariyaṃ carituṃ sakkhissāmi nu kho, na nu khoti iti me vippaṭisārakukkuccaṃ bhaveyyāti attho. |
there might be anxiety, there might be remorse: the meaning is, eating thus, will I be able to practice the holy life for my whole life, or not? Thus there would be remorse and anxiety for me. |
ekadesaṃ bhuñjitvāti porāṇakattherā kira patte bhattaṃ pakkhipitvā sappimhi dinne sappinā uṇhameva thokaṃ bhuñjitvā hatthe dhovitvā avasesaṃ bahi nīharitvā chāyūdakaphāsuke ṭhāne nisīditvā bhuñjanti. |
having eaten a part: the ancient elders, it is said, having put the food in their bowls, and when ghee was given, having eaten a little of the hot food with ghee, washed their hands, and having taken the rest out, would sit in a place with shade and water and eat. |
etaṃ sandhāya satthā āha. |
The Teacher said this with reference to that. |
bhaddāli, pana cintesi — “sace sakiṃ pattaṃ pūretvā dinnaṃ bhattaṃ bhuñjitvā puna pattaṃ dhovitvā odanassa pūretvā laddhaṃ bahi nīharitvā chāyūdakaphāsuke ṭhāne bhuñjeyya, iti evaṃ vaṭṭeyya, itarathā ko sakkotī”ti. |
Bhaddāli, however, thought: "If one, having filled the bowl once and eaten the given food, then washes the bowl, fills it with rice, and takes the received food out and eats it in a place with shade and water, thus it would be possible. Otherwise, who is able?" |
tasmā evampi kho ahaṃ, bhante, na ussahāmīti āha. |
Therefore he said, "Even so, venerable sir, I am unable." |
ayaṃ kira atīte anantarāya jātiyā kākayoniyaṃ nibbatti. |
This one, it seems, was born in the crow-caste in his immediately preceding life. |
kākā ca nāma mahāchātakā honti. |
And crows are very greedy. |
tasmā chātakatthero nāma ahosi. |
Therefore, he was an elder known for his greed. |
tassa pana viravantasseva bhagavā taṃ madditvā ajjhottharitvā — “yo pana bhikkhu vikāle khādanīyaṃ vā bhojanīyaṃ vā khādeyya vā bhuñjeyya vā pācittiyan”ti sikkhāpadaṃ paññapesi. |
But the Blessed One, while he was still protesting, crushed and overrode it, and laid down the training rule: "Whatever monk should eat or consume food or edibles at the wrong time, it is an offense of expiation." |
tena vuttaṃ atha kho āyasmā, bhaddāli, ... pe ... anussāhaṃ pavedesīti. |
For that reason it was said: "Then the venerable Bhaddāli... pe... expressed his inability." |
♦ yathā tanti yathā aññopi sikkhāya na paripūrakārī ekavihārepi vasanto satthu sammukhībhāvaṃ na dadeyya, tatheva na adāsīti attho. |
♦ just as a rule: just as another who is not a fulfiller of the training, even while living in the same monastery, would not give the Teacher his presence, just so he did not give it, is the meaning. |
neva bhagavato upaṭṭhānaṃ agamāsi, na dhammadesanaṭṭhānaṃ na vitakkamāḷakaṃ, na ekaṃ bhikkhācāramaggaṃ paṭipajji. |
He neither went to attend on the Blessed One, nor to the place of Dhamma-discourse, nor to the hall of reflection; he did not set out on a single alms-round path. |
yasmiṃ kule bhagavā nisīdati, tassa dvārepi na aṭṭhāsi. |
At the door of the household where the Blessed One was sitting, he did not even stand. |
sacassa vasanaṭṭhānaṃ bhagavā gacchati, so puretarameva ñatvā aññattha gacchati. |
If the Blessed One was going to his dwelling place, he, knowing it beforehand, would go elsewhere. |
saddhāpabbajito kiresa kulaputto parisuddhasīlo. |
This son of good family, it seems, had gone forth in faith and was of pure virtue. |
tenassa na añño vitakko ahosi, — “mayā nāma udarakāraṇā bhagavato sikkhāpadapaññāpanaṃ paṭibāhitaṃ, ananucchavikaṃ me katan”ti ayameva vitakko ahosi. |
He had no other thought than this: "I, for the sake of my stomach, have opposed the Blessed One's laying down of a training rule. An unseemly thing has been done by me." |
tasmā ekavihāre vasantopi lajjāya satthu sammukhībhāvaṃ nādāsi. |
Therefore, even while living in the same monastery, out of shame he did not give the Teacher his presence. |
♦ 135. cīvarakammaṃ karontīti manussā bhagavato cīvarasāṭakaṃ adaṃsu, taṃ gahetvā cīvaraṃ karonti. |
♦ are making a robe: people gave the Blessed One a robe-cloth, and taking that, they are making a robe. |
etaṃ dosakanti etaṃ okāsametaṃ aparādhaṃ, satthu sikkhāpadaṃ paññapentassa paṭibāhitakāraṇaṃ sādhukaṃ manasi karohīti attho. |
this fault: this occasion, this offense; the reason for opposing the Teacher's laying down of a training rule, reflect on it well, is the meaning. |
dukkarataranti vassañhi vasitvā disāpakkante bhikkhū kuhiṃ vasitthāti pucchanti, tehi jetavane vasimhāti vutte, “āvuso, bhagavā imasmiṃ antovasse kataraṃ jātakaṃ kathesi, kataraṃ suttantaṃ, kataraṃ sikkhāpadaṃ paññapesī”ti pucchitāro honti. |
more difficult to set right: for when the monks, having spent the rains, have departed for the districts, they ask, "Where did you spend the rains?" and when they say, "We dwelt in Jetavana," there will be those who ask, "Friends, which Jātaka did the Blessed One tell during this rains-residence? Which Suttanta? Which training rule did he lay down?" |
tato “vikālabhojanasikkhāpadaṃ paññapesi, bhaddāli, nāma naṃ eko thero paṭibāhī”ti vakkhanti. |
Then they will say, "He laid down the training rule on eating at the wrong time, and a certain elder named Bhaddāli opposed it." |
taṃ sutvā bhikkhū — “bhagavatopi nāma sikkhāpadaṃ paññapentassa paṭibāhitaṃ ayuttaṃ akāraṇan”ti vadanti. |
The monks, hearing that, will say, "It is improper and without reason to oppose the Blessed One himself when he is laying down a training rule." |
evaṃ te ayaṃ doso mahājanantare pākaṭo hutvā duppaṭikārataṃ āpajjissatīti maññamānā evamāhaṃsu. |
Thus this fault of yours, becoming known among the great multitude, will become difficult to set right. Thinking thus, they spoke thus. |
apica aññepi bhikkhū pavāretvā satthu santikaṃ āgamissanti. |
Moreover, other monks, having completed the Pavāraṇā, will come to the Teacher. |
atha tvaṃ “ethāvuso, mama satthāraṃ khamāpentassa sahāyā hothā”ti saṅghaṃ sannipātessasi. |
Then you will assemble the Sangha, saying, "Come, friends, be my helpers in asking the Teacher for forgiveness." |
tattha āgantukā pucchissanti, “āvuso, kiṃ imināpi bhikkhunā katan”ti. |
There the visiting monks will ask, "Friends, what has been done by this monk?" |
tato etamatthaṃ sutvā “bhāriyaṃ kataṃ bhikkhunā, dasabalaṃ nāma paṭibāhissatīti ayuttametan”ti vakkhanti. |
Then, having heard that matter, they will say, "A grave thing has been done by the monk. He would oppose the Ten-Powered One? This is improper." |
evampi te ayaṃ aparādho mahājanantare pākaṭo hutvā duppaṭikārataṃ āpajjissatīti maññamānāpi evamāhaṃsu. |
Thus too, this offense of yours, becoming known among the great multitude, will become difficult to set right. Thinking thus, they also spoke thus. |
atha vā bhagavā pavāretvā cārikaṃ pakkamissati, atha tvaṃ gatagataṭṭhāne bhagavato khamāpanatthāya saṅghaṃ sannipātessasi. |
Or else, the Blessed One, having completed the Pavāraṇā, will set out on a tour. Then you, for the purpose of asking the Blessed One for forgiveness in whatever place he has gone, will assemble the Sangha. |
tatra disāvāsino bhikkhū pucchissanti, “āvuso, kiṃ iminā bhikkhunā katan”ti ... pe ... duppaṭikārataṃ āpajjissatīti maññamānāpi evamāhaṃsu. |
There the monks from the districts will ask, "Friends, what has been done by this monk?" ... pe ... it will become difficult to set right. Thinking thus, they also spoke thus. |
♦ etadavocāti appatirūpaṃ mayā kataṃ, bhagavā pana mahantepi aguṇe alaggitvā mayhaṃ accayaṃ paṭiggaṇhissatīti maññamāno etaṃ “accayo maṃ, bhante,”tiādivacanaṃ avoca. |
♦ said this: "An unfitting thing was done by me, but the Blessed One, not clinging to even great faults, will accept my transgression." Thinking thus, he said these words, "A transgression, venerable sir..." and so on. |
tattha accayoti aparādho. |
Therein, transgression: offense. |
maṃ accagamāti maṃ atikkamma abhibhavitvā pavatto. |
overcame me: it overcame and overwhelmed me. |
paṭiggaṇhātūti khamatu. |
may he accept: may he forgive. |
āyatiṃ saṃvarāyāti anāgate saṃvaraṇatthāya, puna evarūpassa aparādhassa dosassa khalitassa akaraṇatthāya. |
for future restraint: for the purpose of restraining in the future, for the purpose of not committing such an offense, fault, or slip again. |
tagghāti ekaṃsena. |
indeed: for certain. |
samayopi kho te, bhaddālīti, bhaddāli, tayā paṭivijjhitabbayuttakaṃ ekaṃ kāraṇaṃ atthi, tampi te na paṭividdhaṃ na sallakkhitanti dasseti. |
there was a time for you, Bhaddāli: Bhaddāli, there was a reason that you should have penetrated, but that too was not penetrated, not recognized by you, he shows. |
♦ 136. ubhatobhāgavimuttotiādīsu dhammānusārī, saddhānusārīti dve ekacittakkhaṇikā maggasamaṅgipuggalā. |
♦ 136. liberated in both ways, and so on: the Dhamma-follower and the faith-follower are two individuals who are members of the path for a single mind-moment. |
ete pana sattapi ariyapuggale bhagavatāpi evaṃ āṇāpetuṃ na yuttaṃ, bhagavatā āṇatte tesampi evaṃ kātuṃ na yuttaṃ. |
But it is not proper for the Blessed One to command even these seven noble individuals thus, nor is it proper for them to act thus when commanded by the Blessed One. |
aṭṭhānaparikappavasena pana ariyapuggalānaṃ suvacabhāvadassanatthaṃ bhaddālittherassa ca dubbacabhāvadassanatthametaṃ vuttaṃ. |
But this was said by way of a hypothetical situation, to show the easy-to-admonish nature of noble individuals and the hard-to-admonish nature of the elder Bhaddāli. |
♦ api nu tvaṃ tasmiṃ samaye ubhatobhāgavimuttoti desanaṃ kasmā ārabhi? |
♦ But were you at that time liberated in both ways?: why did he begin this discourse? |
bhaddālissa niggahaṇatthaṃ. |
For the censure of Bhaddāli. |
ayañhettha adhippāyo — bhaddāli, ime satta ariyapuggalā loke dakkhiṇeyyā mama sāsane sāmino, mayi sikkhāpadaṃ paññapente paṭibāhitabbayutte kāraṇe sati etesaṃ paṭibāhituṃ yuttaṃ. |
This is the meaning here: Bhaddāli, these seven noble individuals are worthy of offerings in the world, they are masters in my teaching. If, when I lay down a training rule, there were a reason why it should be opposed, it would be proper for them to oppose it. |
tvaṃ pana mama sāsanato bāhirako, mayi sikkhāpadaṃ paññapente tuyhaṃ paṭibāhituṃ na yuttanti. |
You, however, are an outsider to my teaching. When I lay down a training rule, it is not proper for you to oppose it. |
♦ ritto tucchoti anto ariyaguṇānaṃ abhāvena rittako tucchako, issaravacane kiñci na hoti. |
♦ empty, void: empty and void due to the absence of noble qualities within; in the word of the master, there is nothing. |
yathādhammaṃ paṭikarosīti yathā dhammo ṭhito, tatheva karosi, khamāpesīti vuttaṃ hoti. |
you make amends according to the Dhamma: you act just as the Dhamma stands; meaning, you have asked for forgiveness. |
taṃ te mayaṃ paṭiggaṇhāmāti taṃ tava aparādhaṃ mayaṃ khamāma. |
We accept that from you: we forgive that offense of yours. |
vuḍḍhi hesā, bhaddāli, ariyassa vinayeti esā, bhaddāli, ariyassa vinaye buddhassa bhagavato sāsane vuḍḍhi nāma. |
This is growth, Bhaddāli, in the discipline of the noble one: this, Bhaddāli, is called growth in the discipline of the noble one, in the teaching of the Buddha, the Blessed One. |
katamā? accayaṃ accayato disvā yathādhammaṃ paṭikaritvā āyatiṃ saṃvarāpajjanā. |
Which one? Seeing a transgression as a transgression, making amends for it according to the Dhamma, and undertaking restraint for the future. |
desanaṃ pana puggalādhiṭṭhānaṃ karonto “yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjatī”ti āha. |
But, making the discourse centered on the person, he said, "Whoever, seeing a transgression as a transgression, makes amends for it according to the Dhamma, and undertakes restraint for the future." |
♦ 137. satthāpi upavadatīti “asukavihāravāsī asukassa therassa saddhivihāriko asukassa antevāsiko itthannāmo nāma bhikkhu lokuttaradhammaṃ nibbattetuṃ araññaṃ paviṭṭho”ti sutvā — “kiṃ tassa araññavāsena, yo mayhaṃ pana sāsane sikkhāya aparipūrakārī”ti evaṃ upavadati, sesapadesupi eseva nayo, apicettha devatā na kevalaṃ upavadanti, bheravārammaṇaṃ dassetvā palāyanākārampi karonti. |
♦ 137. the Teacher also reproaches: having heard, "A certain monk named so-and-so, a co-resident of such-and-such a monastery, a disciple of such-and-such an elder, has entered the forest to realize the supramundane Dhamma," he reproaches thus, "What is the use of his forest-dwelling, who is not a fulfiller of the training in my teaching?" The same principle applies to the other phrases. Moreover, here the deities not only reproach, but also, showing a terrifying object, make him flee. |
attanāpi attānanti sīlaṃ āvajjantassa saṃkiliṭṭhaṭṭhānaṃ pākaṭaṃ hoti, cittaṃ vidhāvati, na kammaṭṭhānaṃ allīyati. |
by himself also himself: when he adverts to his virtue, the defiled part becomes clear, his mind wanders, it does not cling to the meditation subject. |
so “kiṃ mādisassa araññavāsenā”ti vippaṭisārī uṭṭhāya pakkamati. |
He, thinking, "What is the use of forest-dwelling for the likes of me?" being remorseful, gets up and departs. |
attāpi attānaṃ upavaditoti attanāpi attā upavadito, ayameva vā pāṭho. |
himself also reproaches himself: by himself, himself is reproached; or this is the reading. |
sukkapakkho vuttapaccanīkanayena veditabbo. |
The bright side should be understood by way of the opposite of what has been said. |
so vivicceva kāmehītiādi evaṃ sacchikarotīti dassanatthaṃ vuttaṃ. |
He, secluded from sensual pleasures, and so on, was said to show that "he realizes thus." |
♦ 140. pasayha pasayha kāraṇaṃ karontīti appamattakepi dose niggahetvā punappunaṃ kārenti. |
♦ 140. they act with force and coercion: even for a small fault, they censure and act repeatedly. |
no tathāti mahantepi aparādhe yathā itaraṃ, evaṃ pasayha na kārenti. |
not so: even for a great offense, they do not act with force as in the other case. |
so kira, “āvuso, bhaddāli, mā cintayittha, evarūpaṃ nāma hoti, ehi satthāraṃ khamāpehī”ti bhikkhusaṅghatopi, kañci bhikkhuṃ pesetvā attano santikaṃ pakkosāpetvā, “bhaddāli, mā cintayittha, evarūpaṃ nāma hotī”ti evaṃ satthusantikāpi anuggahaṃ paccāsīsati. |
He, it seems, expected support from the Sangha of monks, thinking, "Friends, Bhaddāli, do not worry, such things happen. Come, ask the Teacher for forgiveness," and from the Teacher himself, having some monk sent and being summoned to his presence, "Bhaddāli, do not worry, such things happen." |
tato “bhikkhusaṅghenāpi na samassāsito, satthārāpī”ti cintetvā evamāha. |
Then, thinking, "I was not comforted by the Sangha of monks, nor by the Teacher," he spoke thus. |
♦ atha bhagavā bhikkhusaṅghopi satthāpi ovaditabbayuttameva ovadati, na itaranti dassetuṃ idha, bhaddāli, ekaccotiādimāha. |
♦ Then the Blessed One, to show that both the Sangha of monks and the Teacher admonish only what is fit to be admonished, and not otherwise, said, "Here, Bhaddāli, a certain one," and so on. |
tattha aññenāññantiādīni anumānasutte vitthāritāni. |
Therein, with one thing and another and so on, have been explained in detail in the Anumāna Sutta. |
na sammā vattatīti sammā vattampi na vattati. |
he does not conduct himself rightly: he does not conduct himself even in the right conduct. |
na lomaṃ pātetīti anulomavatte na vattati, vilomameva gaṇhāti. |
he does not let his hair down: he does not conduct himself in conforming conduct; he takes only what is contrary. |
na nitthāraṃ vattatīti nitthāraṇakavattamhi na vattati, āpattivuṭṭhānatthaṃ turitaturito chandajāto na hoti. |
he does not practice for getting out: he does not practice in the conduct for getting out; he does not become eager and hasty for the purpose of rising from an offense. |
tatrāti tasmiṃ tassa dubbacakaraṇe. |
therein: in his being hard to admonish. |
abhiṇhāpattikoti nirantarāpattiko. |
a frequent offender: a constant offender. |
āpattibahuloti sāpattikakālovassa bahu, suddho nirāpattikakālo appoti attho. |
full of offenses: the meaning is, the time he is with an offense is long; the time he is pure and without offense is short. |
na khippameva vūpasammatīti khippaṃ na vūpasammati, dīghasuttaṃ hoti. |
it is not quickly settled: it is not quickly settled; it becomes a long-drawn-out affair. |
vinayadharā pādadhovanakāle āgataṃ “gacchāvuso, vattavelā”ti vadanti. |
The experts in the Vinaya, when he comes at the time of foot-washing, say, "Go, friend, it is time for your duties." |
puna kālaṃ maññitvā āgataṃ “gacchāvuso, tuyhaṃ vihāravelā, gacchāvuso, sāmaṇerādīnaṃ uddesadānavelā, amhākaṃ nhānavelā, therūpaṭṭhānavelā, mukhadhovanavelā”tiādīni vatvā divasabhāgepi rattibhāgepi āgataṃ uyyojentiyeva. |
When he comes again, thinking the time is right, they say, "Go, friend, it is time for your dwelling; go, friend, it is time for giving the recitation to the novices and so on; it is our time for bathing; it is time for attending on the elders; it is time for washing the mouth," and so on, and when he comes during the day and during the night, they just send him away. |
“kāya velāya, bhante, okāso bhavissatī”ti vuttepi “gacchāvuso, tvaṃ imameva ṭhānaṃ jānāsi, asuko nāma vinayadharatthero sinehapānaṃ pivati, asuko virecanaṃ kāreti, kasmā turitosī”tiādīni vatvā dīghasuttameva karonti. |
Even when he says, "At what time, venerable sirs, will there be an opportunity?" they say, "Go, friend, you only know this one place. Such-and-such an elder, an expert in the Vinaya, is drinking a fatty drink; such-and-such a one is taking a purgative. Why are you in a hurry?" and so on, and they make it a long-drawn-out affair. |
♦ 141. khippameva vūpasammatīti lahuṃ vūpasammati, na dīghasuttaṃ hoti. |
♦ 141. it is quickly settled: it is easily settled; it does not become a long-drawn-out affair. |
ussukkāpannā bhikkhū — “āvuso, ayaṃ subbaco bhikkhu, janapadavāsino nāma gāmantasenāsane vasanaṭṭhānanisajjanādīni na phāsukāni honti, bhikkhācāropi dukkho hoti, sīghamassa adhikaraṇaṃ vūpasamemā”ti sannipatitvā āpattito vuṭṭhāpetvā suddhante patiṭṭhāpenti. |
The diligent monks, thinking, "Friend, this is an easy-to-admonish monk. For those living in the countryside, the dwelling places, sitting places, and so on in the village-bordering monasteries are not comfortable, and the alms-round is also difficult. Let us quickly settle his case," gather together, raise him from the offense, and establish him in purity. |
♦ 142. adhiccāpattikoti kadāci kadāci āpattiṃ āpajjati. |
♦ 142. an occasional offender: he commits an offense from time to time. |
so kiñcāpi lajjī hoti pakatatto, dubbacattā panassa bhikkhū tatheva paṭipajjanti. |
Although he is modest and of normal character, because of his being hard to admonish, the monks treat him in the same way. |
♦ 144. saddhāmattakena vahati pemamattakenāti ācariyupajjhāyesu appamattikāya gehassitasaddhāya appamattakena gehassitapemena yāpeti. |
♦ 144. he carries on with mere faith, with mere affection: he manages with a little household-based faith, a little household-based affection for his teachers and preceptors. |
paṭisandhiggahaṇasadisā hi ayaṃ pabbajjā nāma, navapabbajito pabbajjāya guṇaṃ ajānanto ācariyupajjhāyesu pemamattena yāpeti, tasmā evarūpā saṅgaṇhitabbā. |
For this going-forth is like taking a new birth. A newly gone-forth person, not knowing the quality of the going-forth, manages with mere affection for his teachers and preceptors. Therefore, such ones should be taken care of. |
appamattakampi hi saṅgahaṃ labhitvā pabbajjāya ṭhitā abhiññāpattā mahāsamaṇā bhavissanti. |
For, having received even a little care, and having stood firm in the going-forth, they will become great ascetics who have attained supernormal powers. |
ettakena kathāmaggena “ovaditabbayuttakaṃ ovadanti, na itaran”ti imameva bhagavatā dassitaṃ. |
By this line of talk, the Blessed One has shown this: "They admonish what is fit to be admonished, not otherwise." |
♦ 145. aññāya saṇṭhahiṃsūti arahatte patiṭṭhahiṃsu. |
♦ 145. they stood firm in knowledge: they were established in arahantship. |
sattesu hāyamānesūti paṭipattiyā hāyamānāya sattā hāyanti nāma. |
when beings were declining: when beings are declining, it is by the decline of the practice. |
saddhamme antaradhāyamāneti paṭipattisaddhamme antaradhāyamāne. |
when the good Dhamma was disappearing: when the good Dhamma of the practice was disappearing. |
paṭipattisaddhammopi hi paṭipattipūrakesu sattesu asati antaradhāyati nāma . |
For the good Dhamma of the practice disappears when there are no beings to fulfill the practice. |
āsavaṭṭhānīyāti āsavā tiṭṭhanti etesūti āsavaṭṭhānīyā. |
grounds for the cankers: the cankers stand in them, thus they are 'grounds for the cankers'. |
yesu diṭṭhadhammikasamparāyikā parūpavādavippaṭisāravadhabandhanādayo ceva apāyadukkhavisesabhūtā ca āsavā tiṭṭhantiyeva. |
In which, both the cankers of this life and the next, such as being reproached by others, remorse, and being subject to execution and bondage, and the special sufferings of the states of deprivation, indeed stand. |
yasmā nesaṃ te kāraṇaṃ hontīti attho. |
The meaning is that they are their cause. |
te āsavaṭṭhānīyā vītikkamadhammā yāva na saṅghe pātubhavanti, na tāva satthā sāvakānaṃ sikkhāpadaṃ paññapetīti ayamettha yojanā. |
The connection here is this: as long as those transgressive dhammas, which are grounds for the cankers, do not appear in the Sangha, the Teacher does not lay down a training rule for the disciples. |
♦ evaṃ akālaṃ dassetvā puna kālaṃ dassetuṃ yato ca kho, bhaddālītiādimāha. |
♦ Having thus shown the wrong time, to then show the right time, he said, "And when, Bhaddāli," and so on. |
tattha yatoti yadā, yasmiṃ kāleti vuttaṃ hoti. |
Therein, 'when' means 'at what time'. |
sesaṃ vuttānusāreneva veditabbaṃ. |
The rest should be understood according to what has been said. |
ayaṃ vā ettha saṅkhepattho — yasmiṃ kāle āsavaṭṭhānīyā dhammāti saṅkhaṃ gatā vītikkamadosā saṅghe pātubhavanti, tadā satthā sāvakānaṃ sikkhāpadaṃ paññapeti. |
Or this is the summary meaning here: at what time the transgressive faults, which are known as grounds for the cankers, appear in the Sangha, then the Teacher lays down a training rule for the disciples. |
kasmā? tesaṃyeva āsavaṭṭhānīyadhammasaṅkhātānaṃ vītikkamadosānaṃ paṭighātāya. |
Why? For the very counteraction of those transgressive faults, which are known as grounds for the cankers. |
♦ evaṃ āsavaṭṭhānīyānaṃ dhammānaṃ anuppattiṃ sikkhāpadapaññattiyā akālaṃ, uppattiñca kālanti vatvā idāni tesaṃ dhammānaṃ anuppattikālañca uppattikālañca dassetuṃ “na tāva, bhaddāli, idhekacce”tiādimāha. |
♦ Having thus said that the non-arising of the grounds for the cankers is the wrong time for laying down a training rule, and their arising is the right time, he now, to show the time of their non-arising and the time of their arising, said, "Not as long, Bhaddāli, as some here," and so on. |
tattha mahattanti mahantabhāvaṃ. |
Therein, greatness: the state of being great. |
saṅgho hi yāva na theranavamajjhimānaṃ vasena mahattaṃ patto hoti, tāva senāsanāni pahonti, sāsane ekacce āsavaṭṭhānīyā dhammā na uppajjanti. |
For as long as the Sangha has not reached greatness by way of elders, new monks, and middle-aged monks, the lodgings are sufficient, and certain grounds for the cankers do not arise in the teaching. |
mahattaṃ patte pana te uppajjanti, atha satthā sikkhāpadaṃ paññapeti. |
But when it has reached greatness, they arise, and then the Teacher lays down a training rule. |
tattha mahattaṃ patte saṅghe paññattasikkhāpadāni -- |
Therein, the training rules laid down when the Sangha has reached greatness are: |
♦ “yo pana bhikkhu anupasampannena uttaridvirattatirattaṃ sahaseyyaṃ kappeyya pācittiyaṃ . |
♦ "Whatever monk should arrange to lie down together with an unordained person for more than two or three nights, it is an offense of expiation. |
yā pana bhikkhunī anuvassaṃ vuṭṭhāpeyya pācittiyaṃ . |
Whatever nun should give ordination every year, it is an offense of expiation. |
yā pana bhikkhunī ekavassaṃ dve vuṭṭhāpeyya pācittiyan”ti . |
Whatever nun should give ordination to two in one year, it is an offense of expiation." |
♦ iminā nayena veditabbāni. |
♦ should be understood in this way. |
♦ lābhagganti lābhassa aggaṃ. |
♦ the height of gain: the pinnacle of gain. |
saṅgho hi yāva na lābhaggapatto hoti, na tāva lābhaṃ paṭicca āsavaṭṭhānīyā dhammā uppajjanti. |
For as long as the Sangha has not reached the height of gain, the grounds for the cankers do not arise on account of gain. |
patte pana uppajjanti, atha satthā sikkhāpadaṃ paññapeti -- |
But when it has been reached, they arise, and then the Teacher lays down a training rule: |
♦ “yo pana bhikkhu acelakassa vā paribbājakassa vā paribbājikāya vā sahatthā khādanīyaṃ vā bhojanīyaṃ vā dadeyya pācittiyan”ti . |
♦ "Whatever monk should with his own hand give food or edibles to a naked ascetic, a male wanderer, or a female wanderer, it is an offense of expiation." |
♦ idañhi lābhaggapatte saṅghe sikkhāpadaṃ paññattaṃ. |
♦ For this training rule was laid down when the Sangha had reached the height of gain. |
♦ yasagganti yasassa aggaṃ. |
♦ the height of fame: the pinnacle of fame. |
saṅgho hi yāva na yasaggapatto hoti, na tāva yasaṃ paṭicca āsavaṭṭhānīyā dhammā uppajjanti. |
For as long as the Sangha has not reached the height of fame, the grounds for the cankers do not arise on account of fame. |
patte pana uppajjanti, atha satthā sikkhāpadaṃ paññapeti “surāmerayapāne pācittiyan”ti . |
But when it has been reached, they arise, and then the Teacher lays down a training rule: "In the drinking of liquor and spirits, it is an offense of expiation." |
idañhi yasaggapatte saṅghe sikkhāpadaṃ paññattaṃ. |
For this training rule was laid down when the Sangha had reached the height of fame. |
♦ bāhusaccanti bahussutabhāvaṃ. |
♦ great learning: the state of being very learned. |
saṅgho hi yāva na bāhusaccapatto hoti, na tāva āsavaṭṭhānīyā dhammā uppajjanti. |
For as long as the Sangha has not reached the state of great learning, the grounds for the cankers do not arise. |
bāhusaccapatte pana yasmā ekaṃ nikāyaṃ dve nikāye pañcapi nikāye uggahetvā ayoniso ummujjamānā puggalā rasena rasaṃ saṃsandetvā uddhammaṃ ubbinayaṃ satthu sāsanaṃ dīpenti, atha satthā — “yo pana bhikkhu evaṃ vadeyya tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi ... pe ... samaṇuddesopi ce evaṃ vadeyyā”tiādinā nayena sikkhāpadaṃ paññapeti. |
But when the state of great learning has been reached, since persons, having learned one Nikāya, two Nikāyas, or all five Nikāyas, and emerging without proper reflection, comparing one flavor with another, expound a false Dhamma, a false Vinaya as the Teacher's teaching, then the Teacher lays down a training rule with the method: "Whatever monk should speak thus: 'Thus I understand the Dhamma taught by the Blessed One... pe... even if a novice should speak thus'," and so on. |
♦ rattaññutaṃ pattoti ettha rattiyo jānantīti rattaññū. |
♦ has reached seniority: herein, they who know the nights are 'rattaññū'. |
attano pabbajitadivasato paṭṭhāya bahū rattiyo jānanti, cirapabbajitāti vuttaṃ hoti. |
They know many nights from the day of their own going-forth; meaning, they have been gone forth for a long time. |
rattaññūnaṃ bhāvaṃ rattaññutaṃ. |
The state of being a rattaññū is 'rattaññutaṃ'. |
tatra rattaññutaṃ patte saṅghe upasenaṃ vaṅgantaputtaṃ ārabbha sikkhāpadaṃ paññattanti veditabbaṃ. |
Therein, it should be understood that the training rule concerning Upasena, the son of the Vaṅgantas, was laid down when the Sangha had reached seniority. |
so hāyasmā ūnadasavasse bhikkhū upasampādente disvā ekavasso saddhivihārikaṃ upasampādesi. |
For that venerable one, seeing monks of less than ten years ordaining, himself, being of one year's standing, ordained a co-resident. |
atha bhagavā sikkhāpadaṃ paññapesi — “na, bhikkhave, ūnadasavassena upasampādetabbo, yo upasampādeyya āpatti dukkaṭassā”ti . |
Then the Blessed One laid down the training rule: "Monks, one of less than ten years' standing should not ordain. Whoever should ordain, it is an offense of wrong-doing." |
evaṃ paññatte sikkhāpade puna bhikkhū “dasavassamhā dasavassamhā”ti bālā abyattā upasampādenti. |
When this training rule was laid down, again the monks, being foolish and inexperienced, ordained, saying, "We are of ten years' standing, we are of ten years' standing." |
atha bhagavā aparampi sikkhāpadaṃ paññapesi — “na, bhikkhave, bālena abyattena upasampādetabbo, yo upasampādeyya, āpatti dukkaṭassa. |
Then the Blessed One laid down another training rule: "Monks, one who is foolish and inexperienced should not ordain. Whoever should ordain, it is an offense of wrong-doing. |
anujānāmi, bhikkhave, byattena bhikkhunā paṭibalena dasavassena vā atirekadasavassena vā upasampādetun”ti. |
I allow, monks, ordination to be given by a monk who is experienced, competent, and of ten years' standing or more than ten years' standing." |
iti rattaññutaṃ pattakāle dve sikkhāpadāni paññattāni. |
Thus, at the time of reaching seniority, two training rules were laid down. |
♦ 146. ājānīyasusūpamaṃ dhammapariyāyaṃ desesinti taruṇājānīyaupamaṃ katvā dhammaṃ desayiṃ. |
♦ 146. I will teach a Dhamma-discourse with the simile of a fine thoroughbred colt: I taught the Dhamma, making a simile of a young thoroughbred colt. |
tatrāti tasmiṃ asaraṇe. |
therein: in that without refuge. |
na kho, bhaddāli, eseva hetūti na esa sikkhāya aparipūrakārībhāvoyeva eko hetu. |
It is not this reason alone, Bhaddāli: it is not this one reason alone of being a non-fulfiller of the training. |
♦ 147. mukhādhāne kāraṇaṃ kāretīti khalīnabandhādīhi mukhaṭṭhapane sādhukaṃ gīvaṃ paggaṇhāpetuṃ kāraṇaṃ kāreti. |
♦ 147. he has him trained in wearing the bit: with the tying of the bridle and so on, he has him trained to hold his neck up well when the bit is in his mouth. |
visūkāyitānītiādīhi visevanācāraṃ kathesi. |
in prancing and so on: he taught the conduct of showing off. |
sabbāneva hetāni aññamaññavevacanāni. |
All of these are synonyms for one another. |
tasmiṃ ṭhāneti tasmiṃ visevanācāre. |
in that stance: in that conduct of showing off. |
parinibbāyatīti nibbisevano hoti, taṃ visevanaṃ jahatīti attho. |
he is fully trained: he is without showing off; he abandons that showing off, is the meaning. |
yugādhāneti yugaṭṭhapane yugassa sādhukaṃ gahaṇatthaṃ. |
in wearing the yoke: in the placing of the yoke, for the purpose of taking the yoke well. |
♦ anukkameti cattāropi pāde ekappahāreneva ukkhipane ca nikkhipane ca. |
♦ in cantering: in lifting and placing all four feet in a single stroke. |
parasenāya hi āvāṭe ṭhatvā asiṃ gahetvā āgacchantassa assassa pāde chindanti. |
For of an enemy army, those who stand in a trench and come with swords cut the horse's legs. |
tasmiṃ samaye esa ekappahāreneva cattāropi pāde ukkhipissatīti rajjubandhanavidhānena etaṃ kāraṇaṃ karonti. |
At that time, so that he will lift all four feet in a single stroke, they do this training with a method of tying ropes. |
maṇḍaleti yathā asse nisinnoyeva bhūmiyaṃ patitaṃ āvudhaṃ gahetuṃ sakkoti, evaṃ karaṇatthaṃ maṇḍale kāraṇaṃ kāreti. |
in circling: so that one sitting on the horse can pick up a weapon that has fallen on the ground, for this purpose he has him trained in circling. |
khurakāseti aggaggakhurehi pathavīkamane. |
in trotting on the hoof-tips: in treading the ground with the very tips of the hooves. |
rattiṃ okkantakaraṇasmiñhi yathā padasaddo na suyyati, tadatthaṃ ekasmiṃ ṭhāne saññaṃ datvā aggaggakhurehiyeva gamanaṃ sikkhāpenti. |
For in a night-attack, so that the sound of the hooves is not heard, having given a signal at one place, they teach him to go with the very tips of his hooves. |
taṃ sandhāyetaṃ vuttaṃ. |
It is with reference to this that this was said. |
javeti sīghavāhane. |
in galloping: in swift riding. |
“dhāve”tipi pāṭho. |
Another reading is "in running". |
attano parājaye sati palāyanatthaṃ, paraṃ palāyantaṃ anubandhitvā gahaṇatthañca etaṃ kāraṇaṃ kāreti. |
For the purpose of fleeing if he is defeated, and for pursuing and capturing a fleeing enemy, he has him do this training. |
davatteti davattāya, yuddhakālasmiñhi hatthīsu vā koñcanādaṃ karontesu assesu vā hasantesu rathesu vā nighosantesu yodhesu vā ukkuṭṭhiṃ karontesu tassa ravassa abhāyitvā parasenapavesanatthaṃ ayaṃ kāraṇā karīyati. |
in neighing: in neighing; at the time of battle, when elephants are trumpeting, or horses are neighing, or chariots are clattering, or warriors are shouting, so that he is not frightened by the noise and enters the enemy army, this training is done. |
♦ rājaguṇeti raññā jānitabbaguṇe. |
♦ in the royal qualities: in the qualities to be known by a king. |
kūṭakaṇṇarañño kira guḷavaṇṇo nāma asso ahosi. |
It is said that King Kūṭakaṇṇa had a horse the color of molasses. |
rājā pācīnadvārena nikkhamitvā cetiyapabbataṃ gamissāmīti kalambanadītīraṃ sampatto. |
The king, having left by the eastern gate, thinking, "I will go to the Cetiyapabbata," reached the bank of the Kalamba river. |
asso tīre ṭhatvā udakaṃ otarituṃ na icchati, rājā assācariyaṃ āmantetvā — “aho tayā asso sikkhāpito udakaṃ otarituṃ na icchatī”ti āha. |
The horse, standing on the bank, did not want to enter the water. The king, having summoned the horse-trainer, said, "Oh, the horse you have trained does not want to enter the water." |
ācariyo — “susikkhāpito deva asso, evamassa hi cittaṃ ‘sacāhaṃ udakaṃ otarissāmi, vālaṃ temissati, vāle tinte rañño aṅge udakaṃ pāteyyā’ti evaṃ tumhākaṃ sarīre udakapātanabhayena na otarati, vālaṃ gaṇhāpethā”ti āha. |
The trainer said, "The horse is well-trained, sire. For its thought is thus: 'If I enter the water, my tail will get wet. If my tail gets wet, I might splash water on the king's limbs.' Thus, for fear of splashing water on your body, it does not enter. Have its tail held up." |
rājā tathā kāresi. |
The king had it done so. |
asso vegena otaritvā pāraṃ gato. |
The horse quickly entered and went to the other side. |
etadatthaṃ ayaṃ kāraṇā karīyati. |
For this purpose, this training is done. |
rājavaṃseti assarājavaṃse. |
in the royal lineage: in the lineage of horse-kings. |
vaṃso ceso assarājānaṃ, tathārūpena pahārena chinnabhinnasarīrāpi assārohaṃ parasenāya apātetvā bahi nīharantiyeva. |
And this is the lineage of horse-kings: even with their bodies cut and pierced by such blows, they take the horse-rider out of the enemy army without letting him fall. |
etadatthaṃ kāraṇaṃ kāretīti attho. |
For this purpose he has him trained, is the meaning. |
♦ uttame javeti javasampattiyaṃ, yathā uttamajavo hoti, evaṃ kāraṇaṃ kāretīti attho. |
♦ in supreme speed: in the perfection of speed; so that he becomes of supreme speed, he has him trained, is the meaning. |
uttame hayeti uttamahayabhāve, yathā uttamahayo hoti, evaṃ kāraṇaṃ kāretīti attho. |
in being a supreme horse: in the state of being a supreme horse; so that he becomes a supreme horse, he has him trained, is the meaning. |
tattha pakatiyā uttamahayova uttamahayakāraṇaṃ arahati, na añño. |
Therein, only a naturally supreme horse is worthy of supreme-horse-training, not another. |
uttamahayakāraṇāya eva ca hayo uttamajavaṃ paṭipajjati, na aññoti. |
And only by supreme-horse-training does a horse attain supreme speed, not otherwise. |
♦ tatridaṃ vatthu — eko kira rājā ekaṃ sindhavapotakaṃ labhitvā sindhavabhāvaṃ ajānitvāva imaṃ sikkhāpehīti ācariyassa adāsi. |
♦ Here is a story: a certain king, having obtained a Sindhava colt, and not knowing its Sindhava nature, gave it to a trainer, saying, "Train this one." |
ācariyopi tassa sindhavabhāvaṃ ajānanto taṃ māsakhādakaghoṭakānaṃ kāraṇāsu upaneti. |
The trainer also, not knowing its Sindhava nature, puts it to the trainings of the grass-eating packhorses. |
so attano ananucchavikattā kāraṇaṃ na paṭipajjati. |
It, being unsuitable for him, does not take to the training. |
so taṃ dametuṃ asakkonto “kūṭasso ayaṃ mahārājā”ti vissajjāpesi. |
He, unable to tame it, had it released, saying, "This is a rogue horse, great king." |
♦ athekadivasaṃ eko assācariyapubbako daharo upajjhāyassa bhaṇḍakaṃ gahetvā gacchanto taṃ parikhāpiṭṭhe carantaṃ disvā — “anaggho, bhante, sindhavapotako”ti upajjhāyassa kathesi. |
♦ Then one day, a young man, formerly a horse-trainer, while going carrying his preceptor's belongings, saw it grazing on the edge of a moat and said to his preceptor, "A priceless Sindhava colt, venerable sir." |
sace rājā jāneyya, maṅgalassaṃ naṃ kareyyāti. |
"If the king knew, he would make it his state horse." |
thero āha — “micchādiṭṭhiko, tāta, rājā appeva nāma buddhasāsane pasīdeyya rañño kathehī”ti. |
The elder said, "The king, my son, is of wrong view. Perhaps he might be pleased with the Buddha's teaching. Tell the king." |
so gantvā, — “mahārāja, anaggho sindhavapotako atthī”ti kathesi. |
He went and said, "Great king, there is a priceless Sindhava colt." |
tayā diṭṭho, tātāti? |
"Have you seen it, my son?" |
āma, mahārājāti. |
"Yes, great king." |
kiṃ laddhuṃ vaṭṭatīti? |
"What is needed to get it?" |
tumhākaṃ bhuñjanakasuvaṇṇathāle tumhākaṃ bhuñjanakabhattaṃ tumhākaṃ pivanakaraso tumhākaṃ gandhā tumhākaṃ mālāti. |
"The golden plate from which you eat, the food you eat, the sauces you drink, your scents, your garlands." |
rājā sabbaṃ dāpesi. |
The king had everything given. |
daharo gāhāpetvā agamāsi. |
The young man had it taken and went. |
♦ asso gandhaṃ ghāyitvāva “mayhaṃ guṇajānanakāacariyo atthi maññe”ti sīsaṃ ukkhipitvā olokento aṭṭhāsi. |
♦ The horse, as soon as it smelled the scent, thinking, "There must be a master who knows my qualities," lifted its head and stood looking. |
daharo gantvā “bhattaṃ bhuñjā”ti accharaṃ pahari. |
The young man went and snapped his fingers, saying, "Eat the food." |
asso āgantvā suvaṇṇathāle bhattaṃ bhuñji, rasaṃ pivi. |
The horse came and ate the food from the golden plate and drank the sauce. |
atha naṃ gandhehi vilimpitvā rājapiḷandhanaṃ piḷandhitvā “purato purato gacchā”ti accharaṃ pahari. |
Then he anointed it with scents, put on the royal ornaments, and snapped his fingers, saying, "Go ahead." |
so daharassa purato purato gantvā maṅgalassaṭṭhāne aṭṭhāsi. |
It went ahead of the young man and stood at the place of the state horse. |
daharo — “ayaṃ te, mahārāja, anaggho sindhavapotako, imināva naṃ niyāmena katipāhaṃ paṭijaggāpehī”ti vatvā nikkhami. |
The young man said, "This is your priceless Sindhava colt, great king. Have it looked after in this same way for a few days," and left. |
♦ atha katipāhassa accayena āgantvā assassa ānubhāvaṃ passissasi, mahārājāti. |
♦ Then after a few days, he came and said, "You will see the power of the horse, great king." |
sādhu ācariya kuhiṃ ṭhatvā passāmāti? |
"Good, master, where shall I stand and see?" |
uyyānaṃ gaccha, mahārājāti. |
"Go to the park, great king." |
rājā assaṃ gāhāpetvā agamāsi. |
The king had the horse taken and went. |
daharo accharaṃ paharitvā “etaṃ rukkhaṃ anupariyāhī”ti assassa saññaṃ adāsi. |
The young man snapped his fingers and gave the horse the signal, "Go around this tree." |
asso pakkhanditvā rukkhaṃ anuparigantvā āgato. |
The horse leaped forward, went around the tree, and came back. |
rājā neva gacchantaṃ na āgacchantaṃ addasa. |
The king saw it neither going nor coming. |
diṭṭho te, mahārājāti? |
"Did you see it, great king?" |
na diṭṭho, tātāti. |
"I did not see it, my son." |
valañjakadaṇḍaṃ etaṃ rukkhaṃ nissāya ṭhapethāti vatvā accharaṃ pahari “valañjakadaṇḍaṃ gahetvā ehī”ti. |
"Place a staff against this tree," he said, and snapped his fingers, saying, "Take the staff and come." |
asso pakkhanditvā mukhena gahetvā āgato. |
The horse leaped forward, took it in its mouth, and came back. |
diṭṭhaṃ, mahārājāti. |
"Seen, great king?" |
diṭṭhaṃ, tātāti. |
"Seen, my son." |
♦ puna accharaṃ pahari “uyyānassa pākāramatthakena caritvā ehī”ti. |
♦ Again he snapped his fingers, saying, "Go along the top of the park wall and come." |
asso tathā akāsi. |
The horse did so. |
diṭṭho, mahārājāti. |
"Did you see it, great king?" |
na diṭṭho, tātāti. |
"I did not see it, my son." |
rattakambalaṃ āharāpetvā assassa pāde bandhāpetvā tatheva saññaṃ adāsi. |
He had a red blanket brought, had it tied to the horse's feet, and gave the same signal. |
asso ullaṅghitvā pākāramatthakena anupariyāyi. |
The horse leaped up and went around on top of the park wall. |
balavatā purisena āviñchanālātaggisikhā viya uyyānapākāramatthake paññāyittha. |
It was visible on top of the park wall like the flame of a firebrand whirled by a strong man. |
asso gantvā samīpe ṭhito. |
The horse went and stood nearby. |
diṭṭhaṃ, mahārājāti. |
"Seen, great king?" |
diṭṭhaṃ, tātāti. |
"Seen, my son." |
maṅgalapokkharaṇipākāramatthake anupariyāhīti saññaṃ adāsi. |
"Go around on top of the wall of the state pond," he gave the signal. |
♦ puna “pokkharaṇiṃ otaritvā padumapattesu cārikaṃ carāhī”ti saññaṃ adāsi. |
♦ Again he gave the signal, "Walk on the lotus leaves in the pond." |
pokkharaṇiṃ otaritvā sabbapadumapatte caritvā agamāsi, ekaṃ pattampi anakkantaṃ vā phālitaṃ vā chinditaṃ vā khaṇḍitaṃ vā nāhosi. |
Having entered the pond, he walked on all the lotus leaves and came; not a single leaf was untrodden, or split, or cut, or broken. |
diṭṭhaṃ, mahārājāti. |
"Seen, great king?" |
diṭṭhaṃ, tātāti. |
"Seen, my son." |
accharaṃ paharitvā taṃ hatthatalaṃ upanāmesi. |
He snapped his fingers and held out the palm of his hand. |
dhātūpatthaddho laṅghitvā hatthatale aṭṭhāsi. |
It leaped over the supporting element and stood on the palm of his hand. |
diṭṭhaṃ, mahārājāti? |
"Seen, great king?" |
diṭṭhaṃ, tātāti. |
"Seen, my son." |
evaṃ uttamahayo eva uttamakāraṇāya uttamajavaṃ paṭipajjati. |
Thus, only a supreme horse attains supreme speed through supreme training. |
♦ uttame sākhalyeti muduvācāya. |
♦ in supreme gentleness: with a gentle voice. |
muduvācāya hi, “tāta, tvaṃ mā cintayi, rañño maṅgalasso bhavissasi, rājabhojanādīni labhissasī”ti uttamahayakāraṇaṃ kāretabbo. |
For with a gentle voice, saying, "My son, do not worry, you will be the king's state horse, you will receive royal food and so on," he should be trained with the supreme horse training. |
tena vuttaṃ “uttame sākhalye”ti. |
For that reason it was said, "in supreme gentleness." |
rājabhoggoti rañño upabhogo. |
a king's possession: a king's chattel. |
rañño aṅganteva saṅkhaṃ gacchatīti yattha katthaci gacchantena hatthaṃ viya pādaṃ viya anohāyeva gantabbaṃ hoti. |
it is counted as a limb of the king: wherever it goes, it must go without leaving him, like a hand or a foot. |
tasmā aṅganti saṅkhaṃ gacchati, catūsu vā senaṅgesu ekaṃ aṅgaṃ hoti. |
Therefore it is counted as a limb; or it is one limb among the four divisions of the army. |
♦ asekhāya sammādiṭṭhiyāti arahattaphalasammādiṭṭhiyā. |
♦ in the right view of the adept: in the right view of the fruit of arahantship. |
sammāsaṅkappādayopi taṃsampayuttāva. |
Right intention and so on are also associated with it. |
sammāñāṇaṃ pubbe vuttasammādiṭṭhiyeva. |
Right knowledge is the same as the previously mentioned right view. |
ṭhapetvā pana aṭṭha phalaṅgāni sesā dhammā vimuttīti veditabbā. |
But apart from the eight limbs of the fruit, the remaining dhammas should be understood as liberation. |
sesaṃ sabbattha uttānameva. |
The rest is clear everywhere. |
ayaṃ pana desanā ugghaṭitaññūpuggalassa vasena arahattanikūṭaṃ gahetvā niṭṭhāpitāti. |
This discourse, however, was concluded by way of a person of quick understanding, taking the crest of arahantship. |
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya |
♦ From the Papañcasūdanī, the Commentary to the Majjhima Nikāya |
♦ bhaddālisuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Bhaddāli Sutta is finished. |
♦ 6. laṭukikopamasuttavaṇṇanā |
♦ 6. The Explanation of the Laṭukikopama Sutta |
♦ 148. evaṃ me sutanti laṭukikopamasuttaṃ. |
♦ 148. 'Thus have I heard' is the Laṭukikopama Sutta. |
tattha yena so vanasaṇḍoti ayampi mahāudāyitthero bhagavatā saddhiṃyeva piṇḍāya pavisitvā saddhiṃ paṭikkami. |
There, to that forest tract: this great elder Udāyī also entered the village for alms with the Blessed One and returned with him. |
tasmā yena so bhagavatā upasaṅkamanto vanasaṇḍo tenupasaṅkamīti veditabbo. |
Therefore, it should be understood as "he approached that forest tract to which the Blessed One was approaching." |
apahattāti apahārako. |
a despoiler: a taker away. |
upahattāti upahārako. |
a provider: a giver. |
paṭisallānā vuṭṭhitoti phalasamāpattito vuṭṭhito. |
having risen from seclusion: having risen from the attainment of the fruit. |
♦ 149. yaṃ bhagavāti yasmiṃ samaye bhagavā. |
♦ 149. when the Blessed One: at which time the Blessed One. |
iṅghāti āṇattiyaṃ nipāto. |
pray: a particle of command. |
aññathattanti cittassa aññathattaṃ. |
a change: a change of mind. |
tañca kho na bhagavantaṃ paṭicca, evarūpaṃ pana paṇītabhojanaṃ alabhantā kathaṃ yāpessāmāti evaṃ paṇītabhojanaṃ paṭicca ahosīti veditabbaṃ. |
And that was not on account of the Blessed One, but it should be understood that it was on account of the fine food, thinking, "How will we manage, not getting such fine food?" |
bhūtapubbanti iminā rattibhojanassa paṇītabhāvaṃ dasseti. |
formerly: by this he shows the fine quality of the evening meal. |
sūpeyyanti sūpena upanetabbaṃ macchamaṃsakaḷīrādi. |
curry: what is to be brought with curry, such as fish, meat, and bamboo shoots. |
samaggā bhuñjissāmāti ekato bhuñjissāma. |
we will eat together: we will eat as one. |
saṅkhatiyoti abhisaṅkhārikakhādanīyāni. |
delicacies: fabricated edibles. |
sabbā tā rattinti sabbā tā saṅkhatiyo rattiṃyeva honti, divā pana appā parittā thokikā hontīti. |
all that night: all those delicacies are only at night; during the day, they are few, little, and small. |
manussā hi divā yāgukañjiyādīhi yāpetvāpi rattiṃ yathāsatti yathāpaṇītameva bhuñjanti. |
For people, even if they manage with gruel and congee during the day, at night they eat according to their ability and as finely as possible. |
♦ puna bhūtapubbanti iminā ratti vikālabhojane ādīnavaṃ dasseti. |
♦ again, formerly: by this he speaks of the danger in eating at the wrong time at night. |
tattha andhakāratimisāyanti bahalandhakāre. |
Therein, in the pitch darkness: in the thick darkness. |
māṇavehīti corehi. |
by young men: by thieves. |
katakammehīti katacorakammehi. |
by those who have done the deed: by those who have committed a theft. |
corā kira katakammā yaṃ nesaṃ devataṃ āyācitvā kammaṃ nipphannaṃ, tassa upahāratthāya manusse māretvā galalohitādīni gaṇhanti. |
It is said that thieves who have done the deed, in order to make an offering to the deity to whom they prayed for the success of their deed, kill people and take the throat-blood and so on. |
te aññesu manussesu māriyamānesu kolāhalā uppajjissanti, pabbajitaṃ pariyesanto nāma natthīti maññamānā bhikkhū gahetvā mārenti. |
Thinking that if they kill other people, an uproar will arise, but no one will look for a monk, they seize and kill monks. |
taṃ sandhāyetaṃ vuttaṃ. |
It is with reference to this that this was said. |
akatakammehīti aṭavito gāmaṃ āgamanakāle kammanipphannatthaṃ puretaraṃ balikammaṃ kātukāmehi. |
by those who have not done the deed: by those who, when coming from the forest to the village, wish to make a preliminary offering for the success of their deed. |
asaddhammena nimantetīti “ehi bhikkhu ajjekarattiṃ idheva bhuñjitvā idha vasitvā sampattiṃ anubhavitvā sve gamissasī”ti methunadhammena nimanteti. |
he invites him with what is not the Dhamma: he invites him with what is not the Dhamma, saying, "Come, bhikkhu, eat here for one night, dwell here and enjoy the good fortune, and go tomorrow," inviting him to sexual intercourse. |
♦ puna bhūtapubbanti iminā attanā diṭṭhakāraṇaṃ katheti. |
♦ again, formerly: by this he tells a reason he himself has seen. |
vijjantarikāyāti vijjuvijjotanakkhaṇe . |
in a flash of lightning: at the moment of a lightning flash. |
vissaramakāsīti mahāsaddamakāsi. |
he made a scream: he made a loud sound. |
abhummeti bhū’ti vaḍḍhi, abhū’ti avaḍḍhi, vināso mayhanti attho. |
I am undone: 'bhū' is growth, 'abhū' is non-growth; my destruction, is the meaning. |
pisāco vata manti pisāco maṃ khādituṃ āgato vata. |
A goblin is upon me: a goblin has come to eat me. |
ātumārī mātumārīti ettha ātūti pitā, mātūti mātā. |
father-killer, mother-killer: here, 'ātu' is father, 'mātu' is mother. |
idaṃ vuttaṃ hoti — yassa pitā vā mātā vā atthi, taṃ mātāpitaro amhākaṃ puttakoti yathā tathā vā uppādetvā yaṃkiñci khādanīyabhojanīyaṃ datvā ekasmiṃ ṭhāne sayāpenti. |
This is what is said: for one who has a father or a mother, the mother and father, saying, "Our son," produce in some way or another some food or edibles, give it to him, and have him sleep in one place. |
so evaṃ rattiṃ piṇḍāya na carati. |
He does not wander about for alms at night like this. |
tuyhaṃ pana mātāpitaro matā maññe, tena evaṃ carasīti. |
Your mother and father must be dead, I think; that is why you wander about like this. |
♦ 150. evamevāti evameva kiñci ānisaṃsaṃ apassantā nikkāraṇeneva. |
♦ 150. just so: just so, without seeing any benefit, without any reason. |
evamāhaṃsūti garahanto āha. |
they said thus: he spoke, censuring. |
tattha āhaṃsūti vadanti. |
Therein, 'they said' means they say. |
kiṃ panimassāti imassa appamattakassa hetu kiṃ vattabbaṃ nāma, nanu apassantena viya asuṇantena viya bhavitabbanti. |
But what of this?: what is to be said about this small matter? Should one not be as if not seeing, as if not hearing? |
oramattakassāti parittamattakassa. |
of a trivial matter: of a little matter. |
adhisallikhatevāyanti ayaṃ samaṇo navanītaṃ pisanto viya padumanāḷasuttaṃ kakacena okkantanto viya atisallekhati, ativāyāmaṃ karoti. |
he is over-scrupulous: this ascetic, as if churning butter, as if sawing a lotus-stalk with a saw, is over-scrupulous, he makes an excessive effort. |
sikkhākāmāti sāriputtamoggallānādayo viya sikkhākāmā, tesu ca appaccayaṃ upaṭṭhapenti. |
eager to train: eager to train like Sāriputta, Moggallāna, and others; and they find fault with them. |
tesañhi evaṃ hoti “sace ete ‘appamattakametaṃ, haratha bhagavā’ti vadeyyuṃ, kiṃ satthā na hareyya. |
For it occurs to them thus: "If they were to say, 'This is a small matter, let the Blessed One have it,' would the Teacher not have it? |
evaṃ pana avatvā bhagavantaṃ parivāretvā nisinnā ‘evaṃ bhagavā, sādhu bhagavā, paññapetha bhagavā’ti atirekataraṃ ussāhaṃ paṭilabhantī”ti. |
But without saying so, sitting surrounding the Blessed One, they gain even greater enthusiasm, saying, 'So it is, Blessed One; it is good, Blessed One; lay it down, Blessed One'." |
tasmā tesu appaccayaṃ upaṭṭhapenti. |
Therefore, they find fault with them. |
♦ tesanti tesaṃ ekaccānaṃ moghapurisānaṃ. |
♦ of them: of those certain foolish men. |
tanti taṃ appamattakaṃ pahātabbaṃ. |
that: that which is to be abandoned as a trivial matter. |
thūlo kaliṅgaroti gale baddhaṃ mahākaṭṭhaṃ viya hoti. |
is a thick collar-log: is like a great log tied around the neck. |
laṭukikā sakuṇikāti cātakasakuṇikā. |
a laṭukikā bird: a quail. |
sā kira ravasataṃ ravitvā naccasataṃ naccitvā sakiṃ gocaraṃ gaṇhāti. |
It is said that it sings a hundred songs and dances a hundred dances, and then takes its food once. |
ākāsato bhūmiyaṃ patiṭṭhitaṃ pana naṃ disvā vacchapālakādayo kīḷanatthaṃ pūtilatāya bandhanti. |
But when it has settled on the ground from the sky, cowherds and others, seeing it, tie it with a pūti-creeper for sport. |
taṃ sandhāyetaṃ vuttaṃ. |
It is with reference to this that this was said. |
āgametīti upeti. |
it approaches: it comes up to. |
tañhi tassāti taṃ pūtilatābandhanaṃ tassā appasarīratāya ceva appathāmatāya ca balavabandhanaṃ nāma, mahantaṃ nāḷikerarajju viya ducchijjaṃ hoti. |
that for it: that pūti-creeper-bond, because of its small body and little strength, is a strong bond, like a great coconut-fiber rope, it is hard to break. |
tesanti tesaṃ moghapurisānaṃ saddhāmandatāya ca paññāmandatāya ca balavaṃ bandhanaṃ nāma, dukkaṭavatthumattakampi mahantaṃ pārājikavatthu viya duppajahaṃ hoti. |
of them: for those foolish men, because of their weakness of faith and weakness of wisdom, it is a strong bond; even a matter of wrong-doing is hard to abandon, like a great pārājika matter. |
♦ 151. sukkapakkhe pahātabbassāti kiṃ imassa appamattakassa pahātabbassa hetu bhagavatā vattabbaṃ atthi, yassa no bhagavā pahānamāha. |
♦ 151. on the bright side, what is to be abandoned: what is there to be said by the Blessed One about this small matter to be abandoned, the abandoning of which the Blessed One has not told us? |
nanu evaṃ bhagavato adhippāyaṃ ñatvāpi pahātabbamevāti attho. |
Should it not be abandoned even after knowing the Blessed One's intention thus? is the meaning. |
appossukkāti anussukkā. |
without longing: without desire. |
pannalomāti patitalomā, na tassa pahātabbabhayena uddhaggalomā. |
with hair lying flat: with their hair lying down, not with their hair standing on end from fear of what is to be abandoned. |
paradattavuttāti parehi dinnavuttino, parato laddhena yāpentāti attho. |
living on what is given by others: living on what is given by others; managing with what is received from others, is the meaning. |
migabhūtena cetasā viharantīti apaccāsīsanapakkhe ṭhitā hutvā viharanti. |
they dwell with a mind like a wild animal's: they dwell having stood on the side of non-expectation. |
migo hi pahāraṃ labhitvā manussāvāsaṃ gantvā bhesajjaṃ vā vaṇatelaṃ vā labhissāmīti ajjhāsayaṃ akatvā pahāraṃ labhitvāva agāmakaṃ araññaṃ pavisitvā pahaṭaṭṭhānaṃ heṭṭhā katvā nipatitvā phāsubhūtakāle uṭṭhāya gacchati. |
For a wild animal, having received a blow, does not go to a human settlement thinking, "I will get medicine or wound-oil," but having received a blow, it enters a non-village forest, and having placed the wounded part downwards, it lies down, and when it is comfortable, it gets up and goes. |
evaṃ migā apaccāsīsanapakkhe ṭhitā. |
Thus wild animals stand on the side of non-expectation. |
idaṃ sandhāya vuttaṃ “migabhūtena cetasā viharantī”ti. |
It is with reference to this that it was said, "they dwell with a mind like a wild animal's." |
tañhi tassāti taṃ varattabandhanaṃ tassa hatthināgassa mahāsarīratāya ceva mahāthāmatāya ca dubbalabandhanaṃ nāma. |
that for it: that leather-strap-bond, for that tusker elephant, because of its great body and great strength, is a weak bond. |
pūtilatā viya suchijjaṃ hoti. |
It is easy to break, like a pūti-creeper. |
tesaṃ tanti tesaṃ taṃ kulaputtānaṃ saddhāmahantatāya ca paññāmahantatāya ca mahantaṃ pārājikavatthupi dukkaṭavatthumattakaṃ viya suppajahaṃ hoti. |
of them, that: for those sons of good family, because of their greatness of faith and greatness of wisdom, even a great pārājika matter is as easy to abandon as a matter of wrong-doing. |
♦ 152. daliddoti dāliddiyena samannāgato. |
♦ 152. a poor man: one endowed with poverty. |
assakoti nissako. |
without property: without possessions. |
anāḷhiyoti anaḍḍho. |
not wealthy: not rich. |
agārakanti khuddakagehaṃ. |
a hut: a small house. |
oluggavilugganti yassa gehayaṭṭhiyo piṭṭhivaṃsato muccitvā maṇḍale laggā, maṇḍalato muccitvā bhūmiyaṃ laggā. |
dilapidated and ramshackle: whose house-poles, having come loose from the ridge-pole, are resting on the circular beam, and having come loose from the circular beam, are resting on the ground. |
kākātidāyinti yattha kiñcideva bhuñjissāmāti anto nisinnakāle visuṃ dvārakiccaṃ nāma natthi, tato tato kākā pavisitvā parivārenti. |
where crows come for their share: where, when one is sitting inside to eat something, there is no need for a separate door; crows enter from here and there and surround one. |
sūrakākā hi palāyanakāle ca yathāsammukhaṭṭhāneneva nikkhamitvā palāyanti. |
For bold crows, at the time of fleeing, also exit and flee by whatever opening is in front of them. |
naparamarūpanti na puññavantānaṃ gehaṃ viya uttamarūpaṃ. |
not of the best kind: not of a superior kind like the house of a meritorious person. |
khaṭopikāti vilīvamañcako. |
a string-bed: a bed made of reeds. |
oluggaviluggāti oṇatuṇṇatā. |
dilapidated and ramshackle: low and high. |
dhaññasamavāpakanti dhaññañca samavāpakañca. |
a grain-bin: grain and a bin. |
tattha dhaññaṃ nāma kudrūsako. |
Therein, the grain is a kind of millet. |
samavāpakanti lābubījakumbhaṇḍabījakādi bījajātaṃ. |
the bin: a seed-container for gourd-seeds, pumpkin-seeds, and so on. |
naparamarūpanti yathā puññavantānaṃ gandhasālibījādi parisuddhaṃ bījaṃ, na evarūpaṃ. |
not of the best kind: not of a superior kind like the pure seed of gandhasāli rice of a meritorious person. |
jāyikāti kapaṇajāyā. |
a wife: a poor man's wife. |
naparamarūpāti pacchisīsā lambatthanī mahodarā pisācā viya bībhacchā. |
not of the best kind: with a pot-belly, with pendulous breasts and a pig's head, hideous like a pisācī. |
sāmaññanti samaṇabhāvo. |
asceticism: the state of being a monk. |
so vatassaṃ, yohanti so vatāhaṃ puriso nāma assaṃ, yo kesamassuṃ ohāretvā pabbajeyyanti. |
would that I were: would that I, a man, were one who would go forth, having had my hair and beard shaved. |
♦ so na sakkuṇeyyāti so evaṃ cintetvāpi gehaṃ gantvā — “pabbajjā nāma lābhagarukā dukkarā durāsadā, sattapi aṭṭhapi gāme piṇḍāya caritvā yathādhoteneva pattena āgantabbampi hoti, evaṃ yāpetuṃ asakkontassa me puna āgatassa vasanaṭṭhānaṃ icchitabbaṃ, tiṇavallidabbasambhārā nāma dussamodhāniyā, kinti karomī”ti vīmaṃsati. |
♦ he would not be able: he, having thought thus, but having gone home, reflects: "The life of a recluse is demanding of gains, difficult, and hard to approach. One may have to wander for alms in seven or eight villages and return with the bowl just as it was washed. Being unable to sustain myself thus, I would have to look for a place to live upon my return. Thatch, vines, and building materials are hard to find. What shall I do?" |
athassa taṃ agārakaṃ vejayantapāsādo viya upaṭṭhāti. |
Then that hut appears to him like the Vejayanta palace. |
athassa khaṭopikaṃ oloketvā — “mayi gate imaṃ visaṅkharitvā uddhanālātaṃ karissanti, puna aṭṭanipādavilīvādīni laddhabbāni honti, kinti karissāmī”ti cinteti. |
Then, looking at his string-bed, he thinks: "When I am gone, they will dismantle this and make it firewood for the hearth. New reeds and so on will have to be found. What shall I do?" |
athassa sā sirisayanaṃ viya upaṭṭhāti. |
Then it appears to him like a splendid couch. |
tato dhaññakumbhiṃ oloketvā — “mayi gate ayaṃ gharaṇī imaṃ dhaññaṃ tena tena saddhiṃ bhuñjissati. |
Then, looking at the grain-pot, he thinks: "When I am gone, this wife of mine will eat this grain with this one and that one. |
puna āgatena jīvitavutti nāma laddhabbā hoti, kinti karissāmī”ti cinteti. |
When I return, I will have to find a means of livelihood. What shall I do?" |
athassa sā aḍḍhateḷasāni koṭṭhāgārasatāni viya upaṭṭhāti. |
Then it appears to him like one hundred and twelve and a half granaries. |
tato mātugāmaṃ oloketvā — “mayi gate imaṃ hatthigopako vā assagopako vā yo koci palobhessati, puna āgatena bhattapācikā nāma laddhabbā hoti, kinti karissāmī”ti cinteti. |
Then, looking at the woman, he thinks: "When I am gone, an elephant-keeper or a horse-keeper or someone will entice her. When I return, I will have to find a cook. What shall I do?" |
athassa sā rūpinī devī viya upaṭṭhāti. |
Then she appears to him like a beautiful goddess. |
idaṃ sandhāya “so na sakkuṇeyyā”tiādi vuttaṃ. |
It is with reference to this that "he would not be able," and so on, was said. |
♦ 153. nikkhagaṇānanti suvaṇṇanikkhasatānaṃ. |
♦ 153. of heaps of gold coins: of hundreds of gold nikkhā coins. |
cayoti santānato katasannicayo. |
a pile: a store accumulated from a continuous stream. |
dhaññagaṇānanti dhaññasakaṭasatānaṃ. |
of heaps of grain: of hundreds of cartloads of grain. |
♦ 154. cattārome, udāyi, puggalāti idha kiṃ dasseti? |
♦ 154. These four, Udāyī, are the individuals: what does he show here? |
heṭṭhā “te tañceva pajahanti, te tañceva nappajahantī”ti pajahanakā ca appajahanakā ca rāsivasena dassitā, na pāṭiyekkaṃ vibhattā. |
Below, those who abandon and those who do not abandon were shown by way of a group, thinking, "They abandon that very thing, they do not abandon that very thing," not divided individually. |
idāni yathā nāma dabbasambhāratthaṃ gato puriso paṭipāṭiyā rukkhe chinditvā puna nivattitvā vaṅkañca pahāya kamme upanetabbayuttakameva gaṇhāti, evameva appajahanake chaḍḍetvā abbohārike katvā pajahanakapuggalā cattāro hontīti dassetuṃ imaṃ desanaṃ ārabhi. |
Now, just as a man who has gone for building materials, having cut down trees in order, then turns back and, leaving the crooked ones, takes only what is suitable to be brought for the work, just so, having discarded those who do not abandon and made them non-participants, there are four persons who abandon. To show this, he began this discourse. |
♦ upadhipahānāyāti khandhupadhikilesupadhiabhisaṅkhārupadhikāmaguṇūpadhīti imesaṃ upadhīnaṃ pahānāya. |
♦ for the abandoning of attachments: for the abandoning of these attachments: the attachment to the aggregates, the attachment to defilements, the attachment to fabrications, and the attachment to sensual pleasures. |
upadhipaṭisaṃyuttāti upadhianudhāvanakā. |
connected with attachments: those who run after attachments. |
sarasaṅkappāti ettha saranti dhāvantīti sarā. |
with discursive thoughts: here 'sarā' means those that run, 'saṅkappā' means those that think. |
saṅkappentīti saṅkappā. |
By both terms, only thoughts are meant. |
padadvayenapi vitakkāyeva vuttā. |
they occur to him: they overwhelm him, they overcome him and occur. |
samudācarantīti abhibhavanti ajjhottharitvā vattanti. |
fettered: fettered by defilements. |
saṃyuttoti kilesehi saṃyutto. |
a difference in faculties: a diversity of faculties. |
indriyavemattatāti indriyanānattatā . |
sometimes: having passed a long time. |
kadāci karahacīti bahukālaṃ vītivattetvā. |
a lapse of mindfulness: by a lapse of mindfulness. |
satisammosāti satisammosena. |
a fall: a fall into an iron pot. |
nipātoti ayokaṭāhamhi patanaṃ. |
By this much, the three groups have been shown: "he does not abandon, he abandons, he abandons quickly." |
ettāvatā “nappajahati, pajahati, khippaṃ pajahatī”ti tayo rāsayo dassitā. |
Among them, four persons are called 'those who do not abandon'; four are called 'those who abandon'; four are called 'those who abandon quickly'. |
tesu cattāro janā nappajahanti nāma, cattāro pajahanti nāma, cattāro khippaṃ pajahanti nāma. |
|
♦ tattha puthujjano sotāpanno sakadāgāmī anāgāmīti ime cattāro janā nappajahanti nāma. |
♦ Therein, the worldling, the stream-enterer, the once-returner, and the non-returner—these four persons are called 'those who do not abandon'. |
puthujjanādayo tāva mā pajahantu, anāgāmī kathaṃ na pajahatīti? |
Let the worldling and others not abandon, but how does the non-returner not abandon? |
sopi hi yāvadevassa bhavalobho atthi, tāva ahosukhaṃ ahosukhanti abhinandati. |
For he too, as long as he has craving for existence, delights, thinking, "Oh, what bliss! Oh, what bliss!" |
tasmā nappajahati nāma. |
Therefore, he is called one who does not abandon. |
eteyeva pana cattāro janā pajahanti nāma. |
But these same four persons are called 'those who abandon'. |
sotāpannādayo tāva pajahantu, puthujjano kathaṃ pajahatīti? |
Let the stream-enterer and others abandon, but how does the worldling abandon? |
āraddhavipassako hi satisammosena sahasā kilese uppanne “mādisassa nāma bhikkhuno kileso uppanno”ti saṃvegaṃ katvā vīriyaṃ paggayha vipassanaṃ vaḍḍhetvā maggena kilese samugghāteti. |
For one who has begun insight, when defilements suddenly arise due to a lapse of mindfulness, having become agitated, thinking, "A defilement has arisen in a monk like me," he stirs up his energy, develops insight, and eradicates the defilements with the path. |
iti so pajahati nāma. |
Thus, he is called one who abandons. |
teyeva cattāro khippaṃ pajahanti nāma. |
Those same four are called 'those who abandon quickly'. |
tattha imasmiṃ sutte, mahāhatthipadopame , indriyabhāvaneti imesu suttesu kiñcāpi tatiyavāro gahito, pañho pana dutiyavāreneva kathitoti veditabbo. |
Therein, in this sutta, in the Mahāhatthipadopama, and in the Indriyabhāvanā, although the third case is taken, the question should be understood as being answered with the second case. |
♦ upadhi dukkhassa mūlanti ettha pañca khandhā upadhi nāma. |
♦ attachment is the root of suffering: here the five aggregates are called 'attachment'. |
taṃ dukkhassa mūlanti iti viditvā kilesupadhinā nirupadhi hoti, niggahaṇo nitaṇhoti attho. |
Knowing that that is the root of suffering, he becomes without attachment through the defilement-attachment; the meaning is, he is without grasping, without craving. |
upadhisaṅkhaye vimuttoti taṇhakkhaye nibbāne ārammaṇato vimutto. |
liberated in the destruction of attachment: liberated from the object in Nibbāna, which is the destruction of craving. |
♦ 155. evaṃ cattāro puggale vitthāretvā idāni ye pajahanti, te “ime nāma ettake kilese pajahanti”. |
♦ 155. Having thus explained the four individuals in detail, now, to show that those who abandon "abandon these many defilements," |
ye nappajahanti, tepi “ime nāma ettake kilese nappajahantī”ti dassetuṃ pañca kho ime udāyi kāmaguṇātiādimāha. |
and those who do not abandon, also "do not abandon these many defilements," he said, "These five, Udāyī, are the strands of sensual pleasure," and so on. |
tattha miḷhasukhanti asucisukhaṃ. |
Therein, filth-pleasure: impure pleasure. |
anariyasukhanti anariyehi sevitasukhaṃ. |
ignoble pleasure: pleasure enjoyed by the ignoble. |
bhāyitabbanti etassa sukhassa paṭilābhatopi vipākatopi bhāyitabbaṃ. |
to be feared: of this pleasure, one should be afraid, both of its attainment and of its result. |
nekkhammasukhanti kāmato nikkhantasukhaṃ. |
pleasure of renunciation: pleasure that has renounced sensual pleasures. |
pavivekasukhanti gaṇatopi kilesatopi pavivittasukhaṃ. |
pleasure of seclusion: pleasure secluded from company and from defilements. |
upasamasukhanti rāgādivūpasamatthāya sukhaṃ. |
pleasure of peace: pleasure for the sake of the calming of passion and so on. |
sambodhasukhanti maggasaṅkhātassa sambodhassa nibbattanatthāya sukhaṃ. |
pleasure of enlightenment: pleasure for the purpose of bringing about the enlightenment which is the path. |