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pāḷi from DPR |
Eng. Trans. By AI gemini 2.5 pro 2025 june |
DN-a 1 - sīlakkhandhavaggaṭṭhakathā |
DN-a 1 - The Commentary on the Division of Moral Purity |
♦ sīlakkhandhavaggaṭṭhakathā |
♦ The Commentary on the Division of Moral Purity |
♦ ganthārambhakathā |
♦ The Discourse on the Beginning of the Book |
♦ karuṇāsītalahadayaṃ, paññāpajjotavihatamohatamaṃ. |
♦ Whose heart is cooled by compassion, who has dispelled the darkness of delusion with the light of wisdom. |
♦ sanarāmaralokagaruṃ, vande sugataṃ gativimuttaṃ. |
♦ The teacher of the world with its gods and men, I venerate the Well-farer, who is free from all destinies. |
♦ buddhopi buddhabhāvaṃ, bhāvetvā ceva sacchikatvā ca. |
♦ Even the Buddha, having developed and realized the state of Buddhahood. |
♦ yaṃ upagato gatamalaṃ, vande tamanuttaraṃ dhammaṃ. |
♦ That which he attained, free from stain, I venerate that supreme Dhamma. |
♦ sugatassa orasānaṃ, puttānaṃ mārasenamathanānaṃ. |
♦ Of the Well-farer's legitimate sons, the crushers of Māra's army. |
♦ aṭṭhannampi samūhaṃ, sirasā vande ariyasaṅghaṃ. |
♦ The community of the eight noble ones, I venerate with my head the Noble Sangha. |
♦ iti me pasannamatino, ratanattayavandanāmayaṃ puññaṃ. |
♦ Thus for me, with a mind of faith, this merit consisting of veneration of the Triple Gem. |
♦ yaṃ suvihatantarāyo, hutvā tassānubhāvena. |
♦ Through the power of which, having become one whose obstacles are well removed. |
♦ dīghassa dīghasuttaṅkitassa, nipuṇassa āgamavarassa. |
♦ Of the long collection, marked by long suttas, of the profound, excellent scripture. |
♦ buddhānubuddhasaṃvaṇṇitassa, saddhāvahaguṇassa. |
♦ Praised by the Buddhas and their followers, with qualities that inspire faith. |
♦ atthappakāsanatthaṃ, aṭṭhakathā ādito vasisatehi. |
♦ For the purpose of explaining the meaning, the commentary from the beginning by the five hundred masters. |
♦ pañcahi yā saṅgītā, anusaṅgītā ca pacchāpi. |
♦ Which was recited by the five hundred, and recited again afterwards. |
♦ sīhaḷadīpaṃ pana ābhatātha, vasinā mahāmahindena. |
♦ Then brought to the island of Sri Lanka by the great Mahinda, the master. |
♦ ṭhapitā sīhaḷabhāsāya, dīpavāsīnamatthāya. |
♦ Was established in the Sinhala language for the benefit of the island's inhabitants. |
♦ apanetvāna tatohaṃ, sīhaḷabhāsaṃ manoramaṃ bhāsaṃ. |
♦ Having removed from it the Sinhala language, the beautiful language. |
♦ tantinayānucchavikaṃ, āropento vigatadosaṃ. |
♦ I render it into the language of the texts, free from error. |
♦ samayaṃ avilomento, therānaṃ theravaṃsapadīpānaṃ. |
♦ Not contradicting the tradition of the elders, the lamps of the lineage of elders. |
♦ sunipuṇavinicchayānaṃ, mahāvihāre nivāsīnaṃ. |
♦ Of those of profound judgment, residing in the Mahāvihāra. |
♦ hitvā punappunāgatamatthaṃ, atthaṃ pakāsayissāmi. |
♦ Leaving aside the meaning that has been repeated again and again, I will explain the meaning. |
♦ sujanassa ca tuṭṭhatthaṃ, ciraṭṭhitatthañca dhammassa. |
♦ And for the delight of good people, and for the long-lastingness of the Dhamma. |
♦ sīlakathā dhutadhammā, kammaṭṭhānāni ceva sabbāni. |
♦ The talk on morality, the ascetic practices, and all the subjects of meditation. |
♦ cariyāvidhānasahito, jhānasamāpattivitthāro. |
♦ Together with the method of conduct, the detailed explanation of jhāna and attainments. |
♦ sabbā ca abhiññāyo, paññāsaṅkalananicchayo ceva. |
♦ And all the supernormal powers, and the summary and determination of wisdom. |
♦ khandhadhātāyatanindriyāni, ariyāni ceva cattāri. |
♦ The aggregates, elements, sense bases, and faculties, and the four Noble. |
♦ saccāni paccayākāradesanā, suparisuddhanipuṇanayā. |
♦ Truths, the exposition of the dependent origination, with a very pure and subtle method. |
♦ avimuttatantimaggā, vipassanā bhāvanā ceva. |
♦ The path of the texts not abandoned, and the development of insight meditation. |
♦ iti pana sabbaṃ yasmā, visuddhimagge mayā suparisuddhaṃ. |
♦ Because all this has been very purely explained by me in the Visuddhimagga. |
♦ vuttaṃ tasmā bhiyyo, na taṃ idha vicārayissāmi. |
♦ Therefore, I will not discuss it further here. |
♦ “majjhe visuddhimaggo, esa catunnampi āgamānañhi. |
♦ “In the middle is the Visuddhimagga, for all four of these Āgamas. |
♦ ṭhatvā pakāsayissati, tattha yathā bhāsitaṃ atthaṃ”. |
♦ Standing there, it will explain the meaning as spoken therein.” |
♦ icceva kato tasmā, tampi gahetvāna saddhimetāya. |
♦ Thus it was made, therefore, taking that also with this. |
♦ aṭṭhakathāya vijānatha, dīghāgamanissitaṃ atthanti. |
♦ Know the meaning based on the Dīgha Āgama through the commentary. |
♦ nidānakathā n |
♦ The Story of the Origin |
♦ [unnamed] |
♦ [unnamed] |
♦ tattha dīghāgamo nāma sīlakkhandhavaggo, mahāvaggo, pāthikavaggoti vaggato tivaggo hoti; |
♦ Therein, the Dīgha Āgama is threefold by division: the Sīlakkhandhavagga, the Mahāvagga, and the Pāthikavagga; |
suttato catuttiṃsasuttasaṅgaho. |
it is a collection of thirty-four suttas by sutta. |
tassa vaggesu sīlakkhandhavaggo ādi, suttesu brahmajālaṃ. |
Among its divisions, the Sīlakkhandhavagga is the first, and among the suttas, the Brahmajāla. |
brahmajālassāpi “evaṃ me sutan”tiādikaṃ āyasmatā ānandena paṭhamamahāsaṅgītikāle vuttaṃ nidānamādi. |
Of the Brahmajāla, the introduction beginning "Thus have I heard," spoken by the venerable Ānanda at the time of the First Great Council, is the beginning. |
♦ paṭhamamahāsaṅgītikathā |
♦ The Story of the First Great Council |
♦ paṭhamamahāsaṅgīti nāma cesā kiñcāpi vinayapiṭake tantimārūḷhā, nidānakosallatthaṃ pana idhāpi evaṃ veditabbā. |
♦ This First Great Council, although it has been included in the Vinaya Piṭaka, should be known here as well for the sake of skill in the introduction. |
dhammacakkappavattanañhi ādiṃ katvā yāva subhaddaparibbājakavinayanā katabuddhakicce, kusinārāyaṃ upavattane mallānaṃ sālavane yamakasālānamantare visākhapuṇṇamadivase paccūsasamaye anupādisesāya nibbānadhātuyā parinibbute bhagavati lokanāthe, bhagavato dhātubhājanadivase sannipatitānaṃ sattannaṃ bhikkhusatasahassānaṃ saṅghatthero āyasmā mahākassapo sattāhaparinibbute bhagavati subhaddena vuḍḍhapabbajitena — “alaṃ, āvuso, mā socittha, mā paridevittha, sumuttā mayaṃ tena mahāsamaṇena, upaddutā ca homa — ‘idaṃ vo kappati, idaṃ vo na kappatī’ti, idāni pana mayaṃ yaṃ icchissāma, taṃ karissāma, yaṃ na icchissāma na taṃ karissāmā”ti vuttavacanamanussaranto, īdisassa ca saṅghasannipātassa puna dullabhabhāvaṃ maññamāno, “ṭhānaṃ kho panetaṃ vijjati, yaṃ pāpabhikkhū ‘atītasatthukaṃ pāvacanan’ti maññamānā pakkhaṃ labhitvā nacirasseva saddhammaṃ antaradhāpeyyuṃ, yāva ca dhammavinayo tiṭṭhati, tāva anatītasatthukameva pāvacanaṃ hoti. |
When the Blessed One, the Lord of the world, had accomplished the Buddha's work, from the setting in motion of the Wheel of Dhamma to the taming of the wanderer Subhadda, and had passed away into the Nibbāna-element without residue in the early morning of the full-moon day of Visākha, between the twin Sāla trees in the Sāla grove of the Mallas at Upavattana in Kusinārā, on the day of the distribution of the Blessed One's relics, the Elder of the Sangha, the venerable Mahākassapa, remembering the words spoken by the old monk Subhadda seven days after the Blessed One's passing — "Enough, friends, do not grieve, do not lament, we are well-rid of that great ascetic. We were troubled by him saying, 'This is allowable for you, this is not allowable for you.' But now we will do what we wish, and what we do not wish, we will not do" — and considering the rarity of such a gathering of the Sangha, thought, "There is a possibility that evil monks, thinking 'The teaching has a past teacher,' may gain a faction and soon cause the good Dhamma to disappear. As long as the Dhamma and Vinaya stand, the teaching does not have a past teacher. |
vuttañhetaṃ bhagavatā — |
This was said by the Blessed One — |
♦ ‘yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā’ti . |
♦ ‘Ānanda, the Dhamma and Vinaya which I have taught and laid down for you, that will be your teacher after I am gone.’ |
♦ ‘yaṃnūnāhaṃ dhammañca vinayañca saṅgāyeyyaṃ, yathayidaṃ sāsanaṃ addhaniyaṃ assa ciraṭṭhitikaṃ’. |
♦ ‘What if I were to chant the Dhamma and the Vinaya, so that this teaching might be long-lasting and endure for a long time.’ |
♦ yañcāhaṃ bhagavatā — |
♦ And since I was favored by the Blessed One, who said — |
♦ ‘dhāressasi pana me tvaṃ, kassapa, sāṇāni paṃsukūlāni nibbasanānī’ti vatvā cīvare sādhāraṇaparibhogena. |
♦ ‘Kassapa, will you wear these hempen rags from the dust-heap that I have been wearing?’ and by the shared use of the robe. |
♦ ‘ahaṃ, bhikkhave, yāvadeva ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi; |
♦ ‘Monks, whenever I wish, quite secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion; |
kassapopi, bhikkhave, yāvadeva, ākaṅkhati vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharatī’ti . |
Kassapa too, monks, whenever he wishes, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion.’ |
♦ evamādinā nayena navānupubbavihārachaḷabhiññāppabhede uttarimanussadhamme attanā samasamaṭṭhapanena ca anuggahito, tathā ākāse pāṇiṃ cāletvā alaggacittatāya ceva candopamapaṭipadāya ca pasaṃsito, tassa kimaññaṃ āṇaṇyaṃ bhavissati. |
♦ and was praised by him in this way, and in various other ways, such as the nine successive dwellings and the six supernormal knowledges, by placing me on an equal footing with himself in the higher human states, and also by his praise for my detached mind and my moon-like practice, stretching out his hand in the air, what other release from debt could there be for him? |
nanu maṃ bhagavā rājā viya sakakavacaissariyānuppadānena attano kulavaṃsappatiṭṭhāpakaṃ puttaṃ ‘saddhammavaṃsappatiṭṭhāpako me ayaṃ bhavissatī’ti, mantvā iminā asādhāraṇena anuggahena anuggahesi, imāya ca uḷārāya pasaṃsāya pasaṃsīti cintayanto dhammavinayasaṅgāyanatthaṃ bhikkhūnaṃ ussāhaṃ janesi. |
Surely the Blessed One, thinking, 'This one will be the establisher of my lineage of the good Dhamma,' just as a king anoints a son who will establish his own royal lineage by bestowing his own armor and sovereignty, favored me with this uncommon favor and praised me with this lofty praise, so thinking, he aroused enthusiasm in the monks for the recitation of the Dhamma and Vinaya. |
yathāha — |
As he said — |
♦ “atha kho āyasmā mahākassapo bhikkhū āmantesi — ‘ekamidāhaṃ, āvuso, samayaṃ pāvāya kusināraṃ addhānamaggappaṭipanno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehī”ti sabbaṃ subhaddakaṇḍaṃ vitthārato veditabbaṃ. |
♦ "Then the venerable Mahākassapa addressed the monks: 'Once, friends, I was traveling on the high road from Pāvā to Kusinārā with a great company of monks, with five hundred monks.'" The entire section on Subhadda should be known in detail. |
atthaṃ panassa mahāparinibbānāvasāne āgataṭṭhāneyeva kathayissāma. |
We will speak of its meaning at the end of the Mahāparinibbāna. |
♦ tato paraṃ āha — |
♦ After that he said — |
♦ “handa mayaṃ, āvuso, dhammañca vinayañca saṅgāyāma, pure adhammo dippati, dhammo paṭibāhiyyati; |
♦ “Come, friends, let us chant the Dhamma and the Vinaya, before the non-Dhamma shines forth and the Dhamma is opposed; |
pure avinayo dippati, vinayo paṭibāhiyyati; |
before the non-Vinaya shines forth and the Vinaya is opposed; |
pure adhammavādino balavanto honti, dhammavādino dubbalā honti, pure avinayavādino balavanto honti, vinayavādino dubbalā hontī”ti . |
before those who speak the non-Dhamma become strong and those who speak the Dhamma become weak; before those who speak the non-Vinaya become strong and those who speak the Vinaya become weak.” |
♦ bhikkhū āhaṃsu — “tena hi, bhante, thero bhikkhū uccinatū”ti. |
♦ The monks said: "Then, venerable sir, let the elder select the monks." |
thero pana sakalanavaṅgasatthusāsanapariyattidhare puthujjanasotāpannasakadāgāmianāgāmi sukkhavipassaka khīṇāsavabhikkhū anekasate, anekasahasse ca vajjetvā tipiṭakasabbapariyattippabhedadhare paṭisambhidāppatte mahānubhāve yebhuyyena bhagavato etadaggaṃ āropite tevijjādibhede khīṇāsavabhikkhūyeva ekūnapañcasate pariggahesi. |
The elder then, omitting hundreds and thousands of monks who were ordinary people, stream-enterers, once-returners, non-returners, those liberated by dry insight, and arahants, who knew the entire nine-fold teaching of the Master, selected only four hundred and ninety-nine arahant monks who were masters of the entire Tipiṭaka in all its divisions, who had attained the analytical knowledges, who were of great power, and who for the most part had been placed by the Blessed One at the head in the categories of the three knowledges and so on. |
ye sandhāya idaṃ vuttaṃ — “atha kho āyasmā mahākassapo ekenūnāni pañca arahantasatāni uccinī”ti . |
Referring to whom this was said: "Then the venerable Mahākassapa selected five hundred arahants less one." |
♦ kissa pana thero ekenūnamakāsīti? |
♦ But why did the elder make it one less? |
āyasmato ānandattherassa okāsakaraṇatthaṃ. |
To make an opportunity for the venerable elder Ānanda. |
tenahāyasmatā sahāpi, vināpi, na sakkā dhammasaṅgītiṃ kātuṃ. |
For without him, or with him, it was not possible to hold a recitation of the Dhamma. |
so hāyasmā sekkho sakaraṇīyo, tasmā sahāpi na sakkā. |
For that venerable one was a trainee with more to do, therefore it was not possible with him. |
yasmā panassa kiñci dasabaladesitaṃ suttageyyādikaṃ appaccakkhaṃ nāma natthi. |
But since there was nothing of the sutta, geyya, etc., taught by the one with the ten powers that was not directly known to him. |
yathāha — |
As he said — |
♦ “dvāsīti buddhato gaṇhiṃ, dve sahassāni bhikkhuto. |
♦ "Eighty-two thousand I received from the Buddha, and two thousand from the monks. |
♦ caturāsīti sahassāni, ye me dhammā pavattino”ti. |
♦ Eighty-four thousand are the teachings that have come down to me." |
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♦ tasmā vināpi na sakkā. |
♦ Therefore, it was not possible without him either. |
♦ yadi evaṃ sekkhopi samāno dhammasaṅgītiyā bahukārattā therena uccinitabbo assa, atha kasmā na uccinitoti? |
♦ If so, even though he was a trainee, since he was very helpful for the recitation of the Dhamma, he should have been chosen by the elder. Then why was he not chosen? |
parūpavādavivajjanato. thero hi āyasmante ānande ativiya vissattho ahosi, tathā hi naṃ sirasmiṃ palitesu jātesupi ‘na vāyaṃ kumārako mattamaññāsī’ti, kumārakavādena ovadati. |
To avoid the criticism of others. For the elder was very familiar with the venerable Ānanda, so much so that even when grey hairs appeared on his head, he would admonish him with the term 'boy', saying 'This boy does not know his measure'. |
sakyakulappasuto cāyasmā tathāgatassa bhātā cūḷapituputto. |
And the venerable one was born in the Sakyan clan, the brother of the Tathāgata, the son of his paternal uncle. |
tattha keci bhikkhū chandāgamanaṃ viya maññamānā — “bahū asekkhapaṭisambhidāppatte bhikkhū ṭhapetvā ānandaṃ sekkhapaṭisambhidāppattaṃ thero uccinī”ti upavadeyyuṃ. |
There, some monks, thinking it was a matter of favoritism, might have criticized, "The elder, having set aside many monks who had attained the non-trainee's analytical knowledges, chose Ānanda, who had attained the trainee's analytical knowledges." |
taṃ parūpavādaṃ parivajjento, ‘ānandaṃ vinā dhammasaṅgītiṃ na sakkā kātuṃ, bhikkhūnaṃyeva naṃ anumatiyā gahessāmī’ti na uccini. |
Avoiding that criticism from others, thinking, 'It is not possible to hold a recitation of the Dhamma without Ānanda, I will take him with the consent of the monks themselves,' he did not choose him. |
♦ atha sayameva bhikkhū ānandassatthāya theraṃ yāciṃsu. |
♦ Then the monks themselves begged the elder for Ānanda's sake. |
yathāha — |
As it is said — |
♦ “bhikkhū āyasmantaṃ mahākassapaṃ etadavocuṃ — ‘ayaṃ, bhante, āyasmā ānando kiñcāpi sekkho abhabbo chandā dosā mohā bhayā agatiṃ gantuṃ, bahu cānena bhagavato santike dhammo ca vinayo ca pariyatto, tena hi, bhante, thero āyasmantampi ānandaṃ uccinatū’ti. |
♦ "The monks said this to the venerable Mahākassapa: 'Venerable sir, this venerable Ānanda, although he is a trainee, is incapable of going astray through desire, aversion, delusion, or fear, and he has learned much Dhamma and Vinaya in the presence of the Blessed One. Therefore, venerable sir, let the elder choose the venerable Ānanda as well.' |
atha kho āyasmā mahākassapo āyasmantampi ānandaṃ uccinī”ti . |
Then the venerable Mahākassapa chose the venerable Ānanda as well." |
♦ evaṃ bhikkhūnaṃ anumatiyā uccinitena tenāyasmatā saddhiṃ pañcatherasatāni ahesuṃ. |
♦ Thus, with the consent of the monks, he was chosen, and with that venerable one there were five hundred elders. |
♦ atha kho therānaṃ bhikkhūnaṃ etadahosi — “kattha nu kho mayaṃ dhammañca vinayañca saṅgāyeyyāmā”ti? |
♦ Then this occurred to the elder monks: "Where, now, should we chant the Dhamma and the Vinaya?" |
atha kho therānaṃ bhikkhūnaṃ etadahosi — “rājagahaṃ kho mahāgocaraṃ pahūtasenāsanaṃ, yaṃnūna mayaṃ rājagahe vassaṃ vasantā dhammañca vinayañca saṅgāyeyyāma, na aññe bhikkhū rājagahe vassaṃ upagaccheyyun”ti . |
Then this occurred to the elder monks: "Rājagaha is a great resort, with plenty of lodging. What if we were to spend the rains retreat in Rājagaha and chant the Dhamma and the Vinaya, and no other monks were to enter the rains retreat in Rājagaha." |
♦ kasmā pana nesaṃ etadahosi? |
♦ But why did this occur to them? |
“idaṃ pana amhākaṃ thāvarakammaṃ, koci visabhāgapuggalo saṅghamajjhaṃ pavisitvā ukkoṭeyyā”ti. |
"This is a permanent work of ours, some unsuitable person might enter the midst of the Sangha and cause a disturbance." |
athāyasmā mahākassapo ñattidutiyena kammena sāvesi — |
Then the venerable Mahākassapa announced it by a motion followed by a resolution: |
♦ “suṇātu me, āvuso saṅgho, yadi saṅghassa pattakallaṃ saṅgho imāni pañca bhikkhusatāni sammanneyya rājagahe vassaṃ vasantāni dhammañca vinayañca saṅgāyituṃ, na aññehi bhikkhūhi rājagahe vassaṃ vasitabban”ti. |
♦ "Let the Sangha hear me, friends. If it is agreeable to the Sangha, the Sangha should authorize these five hundred monks to spend the rains retreat in Rājagaha to chant the Dhamma and the Vinaya, and that no other monks should spend the rains retreat in Rājagaha." |
esā ñatti. |
This is the motion. |
♦ “suṇātu me, āvuso saṅgho, saṅgho imāni pañcabhikkhusatāni sammanna”ti ‘rājagahe vassaṃ vasantāni dhammañca vinayañca saṅgāyituṃ, na aññehi bhikkhūhi rājagahe vassaṃ vasitabbanti. |
♦ "Let the Sangha hear me, friends. The Sangha authorizes these five hundred monks" to spend the rains retreat in Rājagaha to chant the Dhamma and the Vinaya, and that no other monks should spend the rains retreat in Rājagaha. |
yassāyasmato khamati imesaṃ pañcannaṃ bhikkhusatānaṃ sammuti’ rājagahe vassaṃ vasantānaṃ dhammañca vinayañca saṅgāyituṃ, na aññehi bhikkhūhi rājagahe vassaṃ vasitabbanti, so tuṇhassa; |
Whoever of the venerable ones approves of the authorization of these five hundred monks to spend the rains retreat in Rājagaha to chant the Dhamma and the Vinaya, and that no other monks should spend the rains retreat in Rājagaha, let him be silent; |
yassa nakkhamati, so bhāseyya. |
whoever does not approve, let him speak. |
♦ “sammatāni saṅghena imāni pañcabhikkhusatāni rājagahe vassaṃ vasantāni dhammañca vinayañca saṅgāyituṃ, na aññehi bhikkhūhi rājagahe vassaṃ vasitabbanti, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī”ti . |
♦ "These five hundred monks are authorized by the Sangha to spend the rains retreat in Rājagaha to chant the Dhamma and the Vinaya, and no other monks are to spend the rains retreat in Rājagaha. This is agreeable to the Sangha, therefore it is silent. Thus I understand it." |
♦ ayaṃ pana kammavācā tathāgatassa parinibbānato ekavīsatime divase katā. |
♦ This formal act, however, was done on the twenty-first day after the Parinibbāna of the Tathāgata. |
bhagavā hi visākhapuṇṇamāyaṃ paccūsasamaye parinibbuto, athassa sattāhaṃ suvaṇṇavaṇṇaṃ sarīraṃ gandhamālādīhi pūjayiṃsu. |
For the Blessed One passed away in the early morning on the full moon of Visākha, and then for seven days they honored his golden-colored body with perfumes, garlands, and so on. |
evaṃ sattāhaṃ sādhukīḷanadivasā nāma ahesuṃ. |
Thus there were seven days of veneration. |
tato sattāhaṃ citakāya agginā jhāyi, sattāhaṃ sattipañjaraṃ katvā sandhāgārasālāyaṃ dhātupūjaṃ kariṃsūti, ekavīsati divasā gatā. |
Then for seven days it was burned by fire on a pyre, and for seven days, having made a lattice of spears, they performed the worship of the relics in the council hall. Thus twenty-one days passed. |
jeṭṭhamūlasukkapakkhapañcamiyaṃyeva dhātuyo bhājayiṃsu. |
On the fifth day of the waxing moon of Jeṭṭhamūla, they distributed the relics. |
etasmiṃ dhātubhājanadivase sannipatitassa mahābhikkhusaṅghassa subhaddena vuḍḍhapabbajitena kataṃ anācāraṃ ārocetvā vuttanayeneva ca bhikkhū uccinitvā ayaṃ kammavācā katā. |
On this day of the distribution of the relics, having reported the misconduct committed by the old monk Subhadda to the great assembly of monks that had gathered, and having selected the monks in the manner described, this formal act was performed. |
♦ imañca pana kammavācaṃ katvā thero bhikkhū āmantesi — “āvuso, idāni tumhākaṃ cattālīsa divasā okāso kato, tato paraṃ ‘ayaṃ nāma no palibodho atthī’ti, vattuṃ na labbhā, tasmā etthantare yassa rogapalibodho vā ācariyupajjhāyapalibodho vā mātāpitupalibodho vā atthi, pattaṃ vā pana pacitabbaṃ, cīvaraṃ vā kātabbaṃ, so taṃ palibodhaṃ chinditvā taṃ karaṇīyaṃ karotū”ti. |
♦ And having performed this formal act, the elder addressed the monks: "Friends, now you have been given a period of forty days. After that, it is not permissible to say, 'I have this or that obstacle.' Therefore, during this time, whoever has an obstacle of illness, or an obstacle of a teacher or preceptor, or an obstacle of parents, or has a bowl to be baked, or a robe to be made, let him cut off that obstacle and do what needs to be done." |
♦ evañca pana vatvā thero attano pañcasatāya parisāya parivuto rājagahaṃ gato. |
♦ And having said this, the elder, surrounded by his retinue of five hundred, went to Rājagaha. |
aññepi mahātherā attano attano parivāre gahetvā sokasallasamappitaṃ mahājanaṃ assāsetukāmā taṃ taṃ disaṃ pakkantā. |
Other great elders, taking their own retinues, set out in various directions, desiring to console the great multitude afflicted with the dart of sorrow. |
puṇṇatthero pana sattasatabhikkhuparivāro ‘tathāgatassa parinibbānaṭṭhānaṃ āgatāgataṃ mahājanaṃ assāsessāmī’ti kusinārāyaṃyeva aṭṭhāsi. |
But the elder Puṇṇa, with a retinue of seven hundred monks, remained in Kusinārā, thinking, 'I will console the great multitude that has come and gone to the place of the Tathāgata's Parinibbāna.' |
♦ āyasmā ānando yathā pubbe aparinibbutassa, evaṃ parinibbutassāpi bhagavato sayameva pattacīvaramādāya pañcahi bhikkhusatehi saddhiṃ yena sāvatthi tena cārikaṃ pakkāmi. |
♦ The venerable Ānanda, just as he had served the Blessed One before his passing, so too after his passing, taking his bowl and robes by himself, set out on a journey to Sāvatthi with five hundred monks. |
gacchato gacchato panassa parivārā bhikkhū gaṇanapathaṃ vītivattā. |
As he went, the monks in his retinue exceeded the count. |
tenāyasmatā gatagataṭṭhāne mahāparidevo ahosi . |
For that reason, wherever the venerable one went, there was great lamentation. |
anupubbena pana sāvatthimanuppatte there sāvatthivāsino manussā “thero kira āgato”ti sutvā gandhamālādihatthā paccuggantvā — “bhante, ānanda, pubbe bhagavatā saddhiṃ āgacchatha, ajja kuhiṃ bhagavantaṃ ṭhapetvā āgatatthā”tiādīni vadamānā parodiṃsu. |
Having reached Sāvatthi in due course, the people of Sāvatthi, hearing "The elder has arrived," went to meet him with perfumes, garlands, and so on, and weeping, said such things as, "Venerable Ānanda, previously you came with the Blessed One. Where have you left the Blessed One and come today?" |
buddhassa bhagavato parinibbānadivase viya mahāparidevo ahosi. |
There was a great lamentation, as on the day of the Buddha, the Blessed One's, Parinibbāna. |
♦ tatra sudaṃ āyasmā ānando aniccatādipaṭisaṃyuttāya dhammiyākathāya taṃ mahājanaṃ saññāpetvā jetavanaṃ pavisitvā dasabalena vasitagandhakuṭiṃ vanditvā dvāraṃ vivaritvā mañcapīṭhaṃ nīharitvā papphoṭetvā gandhakuṭiṃ sammajjitvā milātamālākacavaraṃ chaḍḍetvā mañcapīṭhaṃ atiharitvā puna yathāṭhāne ṭhapetvā bhagavato ṭhitakāle karaṇīyaṃ vattaṃ sabbamakāsi. |
♦ Thereupon the venerable Ānanda, having instructed the great multitude with a Dhamma talk connected with impermanence and so on, entered Jetavana, venerated the Perfumed Chamber where the one with the ten powers had dwelt, opened the door, took out the couch and chair, dusted them, swept the Perfumed Chamber, threw out the withered garlands and rubbish, brought back the couch and chair and placed them in their proper places, and did all the duties that were to be done when the Blessed One was present. |
kurumāno ca nhānakoṭṭhakasammajjanaudakupaṭṭhāpanādikālesu gandhakuṭiṃ vanditvā — “nanu bhagavā, ayaṃ tumhākaṃ nhānakālo, ayaṃ dhammadesanākālo, ayaṃ bhikkhūnaṃ ovādadānakālo, ayaṃ sīhaseyyakappanakālo, ayaṃ mukhadhovanakālo”tiādinā nayena paridevamānova akāsi, yathā taṃ bhagavato guṇagaṇāmatarasaññutāya patiṭṭhitapemo ceva akhīṇāsavo ca anekesu ca jātisatasahassesu aññamaññassūpakārasañjanitacittamaddavo. |
And while doing so, at the times of sweeping the bathing hut, providing water, and so on, he would venerate the Perfumed Chamber and lament in this way: "Surely, Blessed One, this is your time for bathing, this is your time for preaching the Dhamma, this is your time for admonishing the monks, this is your time for lying down in the lion's posture, this is your time for washing your face," and so on, just as one whose love is established through the nectar of the taste of the Blessed One's multitude of virtues, and who is not an arahant, and whose mind has been softened by mutual help in many hundreds of thousands of births. |
tamenaṃ aññatarā devatā — “bhante, ānanda, tumhe evaṃ paridevamānā kathaṃ aññe assāsessathā”ti saṃvejesi. |
A certain deity, seeing him, aroused his sense of urgency, saying, "Venerable Ānanda, if you lament so, how will you console others?" |
so tassā vacanena saṃviggahadayo santhambhitvā tathāgatassa parinibbānato pabhuti ṭhānanisajjabahulattā ussannadhātukaṃ kāyaṃ samassāsetuṃ dutiyadivase khīravirecanaṃ pivitvā vihāreyeva nisīdi. |
He, with a heart stirred by her words, composed himself, and on the second day, to soothe his body, whose elements had become agitated due to his frequent standing and sitting since the Tathāgata's Parinibbāna, he drank a milk-purge and sat in the monastery. |
yaṃ sandhāya subhena māṇavena pahitaṃ māṇavakaṃ etadavoca — |
Referring to which, he said this to the young man sent by Subha the young man: |
♦ “akālo, kho māṇavaka, atthi me ajja bhesajjamattā pītā, appeva nāma svepi upasaṅkameyyāmā”ti . |
♦ “It is not the right time, young man. Today I have drunk a dose of medicine. It is possible that we might meet tomorrow.” |
♦ dutiyadivase cetakattherena pacchāsamaṇena gantvā subhena māṇavena puṭṭho imasmiṃ dīghanikāye subhasuttaṃ nāma dasamaṃ suttaṃ abhāsi. |
♦ On the second day, having gone with the elder Cetaka as his attendant, he was questioned by Subha the young man and spoke the tenth sutta in this Dīgha Nikāya, the Subha Sutta. |
♦ atha ānandatthero jetavanamahāvihāre khaṇḍaphullappaṭisaṅkharaṇaṃ kārāpetvā upakaṭṭhāya vassūpanāyikāya bhikkhusaṅghaṃ ohāya rājagahaṃ gato tathā aññepi dhammasaṅgāhakā bhikkhūti. |
♦ Then the elder Ānanda, having had the broken and fallen parts of the Jetavana Mahāvihāra repaired, and having left the Sangha of monks for the approaching rains-residence, went to Rājagaha, as did the other monks who were to recite the Dhamma. |
evañhi gate, te sandhāya ca idaṃ vuttaṃ — “atha kho therā bhikkhū rājagahaṃ agamaṃsu, dhammañca vinayañca saṅgāyitun”ti . |
Thus, when they had gone, this was said referring to them: "Then the elder monks went to Rājagaha to recite the Dhamma and the Vinaya." |
te āsaḷhīpuṇṇamāyaṃ uposathaṃ katvā pāṭipadadivase sannipatitvā vassaṃ upagacchiṃsu. |
They, having performed the Uposatha on the full moon of Āsāḷhī, gathered on the first day of the fortnight and entered the rains-residence. |
♦ tena kho pana samayena rājagahaṃ parivāretvā aṭṭhārasa mahāvihārā honti, te sabbepi chaḍḍitapatitauklāpā ahesuṃ. |
♦ Now at that time, surrounding Rājagaha, there were eighteen great monasteries. All of them were dilapidated and in ruins. |
bhagavato hi parinibbāne sabbepi bhikkhū attano attano pattacīvaramādāya vihāre ca pariveṇe ca chaḍḍetvā agamaṃsu. |
For at the Parinibbāna of the Blessed One, all the monks, taking their own bowls and robes, had left the monasteries and cells and gone away. |
tattha katikavattaṃ kurumānā therā bhagavato vacanapūjanatthaṃ titthiyavādaparimocanatthañca — ‘paṭhamaṃ māsaṃ khaṇḍaphullappaṭisaṅkharaṇaṃ karomā’ti cintesuṃ. |
There, the elders, observing the rules of their agreement, thinking, 'For the first month, we will repair the broken and fallen parts,' in order to honor the word of the Blessed One and to refute the arguments of the heretics. |
titthiyā hi evaṃ vadeyyuṃ — “samaṇassa gotamassa sāvakā satthari ṭhiteyeva vihāre paṭijaggiṃsu, parinibbute chaḍḍesuṃ, kulānaṃ mahādhanapariccāgo vinassatī”ti. |
For the heretics might say: "The disciples of the ascetic Gotama looked after the monasteries only while the teacher was alive; when he passed away, they abandoned them. The great sacrifice of wealth by the clans is being lost." |
tesañca vādaparimocanatthaṃ cintesunti vuttaṃ hoti. |
And it is said that they thought this in order to refute their arguments. |
evaṃ cintayitvā ca pana katikavattaṃ kariṃsu. |
And having thought thus, they made an agreement. |
yaṃ sandhāya vuttaṃ — |
Referring to which it is said: |
♦ “atha kho therānaṃ bhikkhūnaṃ etadahosi — bhagavatā, kho āvuso, khaṇḍaphullappaṭisaṅkharaṇaṃ vaṇṇitaṃ, handa mayaṃ, āvuso, paṭhamaṃ māsaṃ khaṇḍaphullappaṭisaṅkharaṇaṃ karoma, majjhimaṃ māsaṃ sannipatitvā dhammañca vinayañca saṅgāyissāmā”ti . |
♦ "Then this occurred to the elder monks: 'Friends, the Blessed One has praised the repair of broken and fallen things. Come, friends, for the first month we will repair the broken and fallen things. In the middle month we will gather and recite the Dhamma and the Vinaya.'" |
♦ te dutiyadivase gantvā rājadvāre aṭṭhaṃsu. |
♦ On the second day, they went and stood at the king's gate. |
rājā āgantvā vanditvā — “kiṃ bhante, āgatatthā”ti attanā kattabbakiccaṃ pucchi. |
The king came and, having paid homage, asked, "Venerable sirs, why have you come?" asking what he should do. |
therā aṭṭhārasa mahāvihārapaṭisaṅkharaṇatthāya hatthakammaṃ paṭivedesuṃ. |
The elders informed him of the need for labor to repair the eighteen great monasteries. |
rājā hatthakammakārake manusse adāsi. |
The king provided the men for the labor. |
therā paṭhamaṃ māsaṃ sabbavihāre paṭisaṅkharāpetvā rañño ārocesuṃ — “niṭṭhitaṃ, mahārāja, vihārapaṭisaṅkharaṇaṃ, idāni dhammavinayasaṅgahaṃ karomā”ti. |
The elders, having had all the monasteries repaired in the first month, informed the king: "Your Majesty, the repair of the monasteries is finished. Now we will hold the recitation of the Dhamma and Vinaya." |
“sādhu bhante visaṭṭhā karotha, mayhaṃ āṇācakkaṃ, tumhākañca dhammacakkaṃ hotu, āṇāpetha, bhante, kiṃ karomī”ti. |
"Good, venerable sirs, proceed at your ease. My sphere is that of authority, and yours is that of the Dhamma. Command, venerable sirs, what shall I do?" |
“saṅgahaṃ karontānaṃ bhikkhūnaṃ sannisajjaṭṭhānaṃ mahārājā”ti. |
"A place for the monks who are holding the recitation to assemble, Your Majesty." |
“kattha karomi, bhante”ti? |
"Where shall I make it, venerable sirs?" |
“vebhārapabbatapasse sattapaṇṇi guhādvāre kātuṃ yuttaṃ mahārājā”ti. |
"It is fitting to make it at the entrance of the Sattapaṇṇi cave on the side of Mount Vebhāra, Your Majesty." |
“sādhu, bhante”ti kho rājā ajātasattu vissakammunā nimmitasadisaṃ suvibhattabhittithambhasopānaṃ, nānāvidhamālākammalatākammavicittaṃ, abhibhavantamiva rājabhavanavibhūtiṃ, avahasantamiva devavimānasiriṃ, siriyā niketanamiva ekanipātatitthamiva ca devamanussanayanavihaṃgānaṃ, lokarāmaṇeyyakamiva sampiṇḍitaṃ daṭṭhabbasāramaṇḍaṃ maṇḍapaṃ kārāpetvā vividhakusumadāmolambakaviniggalantacāruvitānaṃ nānāratanavicittamaṇikoṭṭimatalamiva ca, naṃ nānāpupphūpahāravicittasupariniṭṭhitabhūmikammaṃ brahmavimānasadisaṃ alaṅkaritvā, tasmiṃ mahāmaṇḍape pañcasatānaṃ bhikkhūnaṃ anagghāni pañca kappiyapaccattharaṇasatāni paññapetvā, dakkhiṇabhāgaṃ nissāya uttarābhimukhaṃ therāsanaṃ, maṇḍapamajjhe puratthābhimukhaṃ buddhassa bhagavato āsanārahaṃ dhammāsanaṃ paññapetvā, dantakhacitaṃ bījaniñcettha ṭhapetvā, bhikkhusaṅghassa ārocāpesi — “niṭṭhitaṃ, bhante, mama kiccan”ti. |
"Good, venerable sirs," said King Ajātasattu, and had a pavilion built, like one created by Vissakamma, with well-divided walls, pillars, and stairs, adorned with various kinds of flower-work and creeper-work, as if surpassing the splendor of the royal palace, as if mocking the glory of the divine mansions, like a dwelling of splendor, like a single gathering place for the birds of the eyes of gods and men, like the essence of beauty to be seen, as if the loveliness of the world were concentrated there. He had it adorned with garlands of various flowers hanging from a beautiful canopy, with a floor like a jeweled pavement adorned with various gems, and with perfectly finished floor-work adorned with offerings of various flowers, making it resemble a Brahma-palace. In that great pavilion, he had five hundred priceless seats with five hundred suitable coverings prepared for the five hundred monks, and on the southern side, facing north, a seat for the elders, and in the middle of the pavilion, facing east, a Dhamma-seat worthy of the Blessed One's seating, and having placed there also a fan with an ivory handle, he had it announced to the Sangha of monks: "Venerable sirs, my task is finished." |
♦ tasmiñca pana divase ekacce bhikkhū āyasmantaṃ ānandaṃ sandhāya evamāhaṃsu — “imasmiṃ bhikkhusaṅghe eko bhikkhu vissagandhaṃ vāyanto vicaratī”ti. |
♦ And on that day, some monks said this concerning the venerable Ānanda: "In this assembly of monks, there is one monk who goes about smelling of the world." |
thero taṃ sutvā imasmiṃ bhikkhusaṅghe añño vissagandhaṃ vāyanto vicaraṇakabhikkhu nāma natthi. |
The elder, hearing that, thought, "In this assembly of monks, there is no other monk who goes about smelling of the world. |
addhā ete maṃ sandhāya vadantīti saṃvegaṃ āpajji. |
Surely they are speaking with reference to me," and he felt a sense of urgency. |
ekacce naṃ āhaṃsuyeva — “sve āvuso, ānanda, sannipāto, tvañca sekkho sakaraṇīyo, tena te na yuttaṃ sannipātaṃ gantuṃ, appamatto hohī”ti. |
Some even said to him: "Tomorrow, friend Ānanda, is the assembly, and you are a trainee with more to do. Therefore, it is not proper for you to go to the assembly. Be heedful." |
♦ atha kho āyasmā ānando — ‘sve sannipāto, na kho metaṃ patirūpaṃ yvāhaṃ sekkho samāno sannipātaṃ gaccheyyan’ti, bahudeva rattiṃ kāyagatāya satiyā vītināmetvā rattiyā paccūsasamaye caṅkamā orohitvā vihāraṃ pavisitvā “nipajjissāmī”ti kāyaṃ āvajjesi, dve pādā bhūmito muttā, apattañca sīsaṃ bimbohanaṃ, etasmiṃ antare anupādāya āsavehi cittaṃ vimucci. |
♦ Then the venerable Ānanda, thinking, 'Tomorrow is the assembly, and it is not fitting for me, being a trainee, to go to the assembly,' spent most of the night in mindfulness directed to the body. In the early morning, descending from his walking meditation, he entered the monastery and inclined his body, thinking, "I will lie down." His two feet were off the ground, and his head had not yet touched the pillow. In that interval, his mind was liberated from the defilements without grasping. |
ayañhi āyasmā caṅkamena bahi vītināmetvā visesaṃ nibbattetuṃ asakkonto cintesi — “nanu maṃ bhagavā etadavoca — ‘katapuññosi tvaṃ, ānanda, padhānamanuyuñja, khippaṃ hohisi anāsavo’ti . |
For this venerable one, having spent the time outside in walking meditation and being unable to produce any special attainment, thought: "Did not the Blessed One say this to me: 'You have made merit, Ānanda. Strive, and you will soon be free from the defilements.' |
buddhānañca kathādoso nāma natthi, mama pana accāraddhaṃ vīriyaṃ, tena me cittaṃ uddhaccāya saṃvattati. |
And there is no fault in the words of the Buddhas. But my energy is too strenuous, and for that reason my mind turns to restlessness. |
handāhaṃ vīriyasamataṃ yojemī”ti, caṅkamā orohitvā pādadhovanaṭṭhāne ṭhatvā pāde dhovitvā vihāraṃ pavisitvā mañcake nisīditvā, “thokaṃ vissamissāmī”ti kāyaṃ mañcake apanāmesi. |
Come, let me balance my energy." Descending from his walking meditation, he stood at the place for washing feet, washed his feet, entered the monastery, and sat on the couch. Thinking, "I will rest a little," he laid his body down on the couch. |
dve pādā bhūmito muttā, sīsaṃ bimbohanamappattaṃ, etasmiṃ antare anupādāya āsavehi cittaṃ vimuttaṃ, catuiriyāpathavirahitaṃ therassa arahattaṃ. |
His two feet were off the ground, his head had not touched the pillow. In that interval, his mind was liberated from the defilements without grasping. The elder's arahantship was apart from the four postures. |
tena “imasmiṃ sāsane anipanno anisinno aṭṭhito acaṅkamanto ko bhikkhu arahattaṃ patto”ti vutte “ānandatthero”ti vattuṃ vaṭṭati. |
Therefore, when it is asked, "In this dispensation, what monk attained arahantship without lying down, without sitting, without standing, and without walking?" it is right to say, "The elder Ānanda." |
♦ atha therā bhikkhū dutiyadivase pañcamiyaṃ kāḷapakkhassa katabhattakiccā pattacīvaraṃ paṭisāmetvā dhammasabhāyaṃ sannipatiṃsu. |
♦ Then the elder monks, on the second day, the fifth of the dark fortnight, having finished their meal, put away their bowls and robes and assembled in the Dhamma hall. |
atha kho āyasmā ānando arahā samāno sannipātaṃ agamāsi. |
Then the venerable Ānanda, being an arahant, went to the assembly. |
kathaṃ agamāsi? |
How did he go? |
“idānimhi sannipātamajjhaṃ pavisanāraho”ti haṭṭhatuṭṭhacitto ekaṃsaṃ cīvaraṃ katvā bandhanā muttatālapakkaṃ viya, paṇḍukambale nikkhittajātimaṇi viya, vigatavalāhake nabhe samuggatapuṇṇacando viya, bālātapasamphassavikasitareṇupiñjaragabbhaṃ padumaṃ viya ca, parisuddhena pariyodātena sappabhena sassirīkena ca mukhavarena attano arahattappattiṃ ārocayamāno viya agamāsi. |
"Now I am worthy to enter the midst of the assembly," with a glad and joyful mind, arranging his robe over one shoulder, he went, like a ripe palm fruit released from its stalk, like a natural gem placed on a yellow woolen cloth, like the full moon risen in a cloudless sky, like a lotus with its pollen-filled heart opened by the touch of the morning sun, announcing, as it were, his attainment of arahantship with his pure, clear, radiant, and glorious face. |
atha naṃ disvā āyasmato mahākassapassa etadahosi — “sobhati vata bho arahattappatto ānando, sace satthā dhareyya, addhā ajjānandassa sādhukāraṃ dadeyya, handa, dānissāhaṃ satthārā dātabbaṃ sādhukāraṃ dadāmī”ti, tikkhattuṃ sādhukāramadāsi. |
Then, seeing him, this occurred to the venerable Mahākassapa: "How beautiful, indeed, is Ānanda who has attained arahantship! If the Teacher were alive, surely he would give a 'sādhu' to Ānanda today. Come, now I will give him the 'sādhu' that the Teacher would have given." And he gave a 'sādhu' three times. |
♦ majjhimabhāṇakā pana vadanti — “ānandatthero attano arahattappattiṃ ñāpetukāmo bhikkhūhi saddhiṃ nāgato, bhikkhū yathāvuḍḍhaṃ attano attano pattāsane nisīdantā ānandattherassa āsanaṃ ṭhapetvā nisinnā. |
♦ The reciters of the Majjhima Nikāya, however, say: "The elder Ānanda, wishing to make known his attainment of arahantship, did not come with the monks. The monks, sitting down in their respective seats according to seniority, left a seat for the elder Ānanda and sat down. |
tattha keci evamāhaṃsu — ‘etaṃ āsanaṃ kassā’ti? |
There some said: 'Whose seat is this?' |
‘ānandassā’ti. ‘ānando pana kuhiṃ gato’ti? |
'It is Ānanda's.' 'But where has Ānanda gone?' |
tasmiṃ samaye thero cintesi — ‘idāni mayhaṃ gamanakālo’ti. |
At that moment, the elder thought: 'Now is the time for me to go.' |
tato attano ānubhāvaṃ dassento pathaviyaṃ nimujjitvā attano āsaneyeva attānaṃ dassesī”ti, ākāsena gantvā nisīdītipi eke. |
Then, displaying his power, he dived into the earth and showed himself in his own seat," while some say he went through the air and sat down. |
yathā vā tathā vā hotu. |
Be that as it may. |
sabbathāpi taṃ disvā āyasmato mahākassapassa sādhukāradānaṃ yuttameva. |
In any case, seeing that, the giving of a 'sādhu' by the venerable Mahākassapa was indeed fitting. |
♦ evaṃ āgate pana tasmiṃ āyasmante mahākassapatthero bhikkhū āmantesi — “āvuso, kiṃ paṭhamaṃ saṅgāyāma, dhammaṃ vā vinayaṃ vā”ti? |
♦ When he had arrived in this way, the venerable elder Mahākassapa addressed the monks: "Friends, what shall we recite first, the Dhamma or the Vinaya?" |
bhikkhū āhaṃsu — “bhante, mahākassapa, vinayo nāma buddhasāsanassa āyu. |
The monks said: "Venerable Mahākassapa, the Vinaya is the life of the Buddha's dispensation. |
vinaye ṭhite sāsanaṃ ṭhitaṃ nāma hoti. |
When the Vinaya stands, the dispensation is said to stand. |
tasmā paṭhamaṃ vinayaṃ saṅgāyāmā”ti. |
Therefore, let us recite the Vinaya first." |
“kaṃ dhuraṃ katvā”ti? |
"With whom as the authority?" |
“āyasmantaṃ upālin”ti. |
"With the venerable Upāli." |
“kiṃ ānando nappahotī”ti? |
"Is Ānanda not capable?" |
“no nappahoti”. |
"It is not that he is not capable." |
api ca kho pana sammāsambuddho dharamānoyeva vinayapariyattiṃ nissāya āyasmantaṃ upāliṃ etadagge ṭhapesi — “etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ vinayadharānaṃ yadidaṃ upālī”ti . |
"But the Sammāsambuddha, while still alive, placed the venerable Upāli at the head with regard to the Vinaya tradition, saying, 'This is the foremost, monks, of my monk disciples who are masters of the Vinaya, that is, Upāli.' |
‘tasmā upālittheraṃ pucchitvā vinayaṃ saṅgāyāmā’ti. |
'Therefore, let us recite the Vinaya, having questioned the elder Upāli.' |
♦ tato thero vinayaṃ pucchanatthāya attanāva attānaṃ sammanni. |
♦ Then the elder, for the purpose of questioning the Vinaya, authorized himself. |
upālittheropi vissajjanatthāya sammanni. |
The elder Upāli also authorized himself for the purpose of answering. |
tatrāyaṃ pāḷi — atha kho āyasmā mahākassapo saṅghaṃ ñāpesi — |
Therein this is the Pāḷi — Then the venerable Mahākassapa informed the Sangha: |
♦ “suṇātu me, āvuso, saṅgho, yadi saṅghassa pattakallaṃ, |
♦ "Let the Sangha hear me, friends. If it is agreeable to the Sangha, |
♦ ahaṃ upāliṃ vinayaṃ puccheyyan”ti. |
♦ I would question Upāli on the Vinaya." |
♦ āyasmāpi upāli saṅghaṃ ñāpesi — |
♦ The venerable Upāli also informed the Sangha: |
♦ “suṇātu me, bhante, saṅgho, yadi saṅghassa pattakallaṃ, |
♦ "Let the Sangha hear me, venerable sirs. If it is agreeable to the Sangha, |
♦ ahaṃ āyasmatā mahākassapena vinayaṃ puṭṭho vissajjeyyan”ti. |
♦ I, being questioned by the venerable Mahākassapa on the Vinaya, would answer." |
. |
. |
♦ evaṃ attānaṃ sammannitvā āyasmā upāli uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā there bhikkhū vanditvā dhammāsane nisīdi dantakhacitaṃ bījaniṃ gahetvā, tato mahākassapatthero therāsane nisīditvā āyasmantaṃ upāliṃ vinayaṃ pucchi. |
♦ Thus having authorized themselves, the venerable Upāli rose from his seat, arranged his robe over one shoulder, paid homage to the elder monks, and sat on the Dhamma seat, taking the fan with the ivory handle. Then the venerable Mahākassapa, sitting on the elder's seat, questioned the venerable Upāli on the Vinaya. |
“paṭhamaṃ āvuso, upāli, pārājikaṃ kattha paññattan”ti? |
"Friend Upāli, where was the first pārājika offense laid down?" |
“vesāliyaṃ, bhante”ti. |
"In Vesālī, venerable sir." |
“kaṃ ārabbhā”ti? |
"Concerning whom?" |
“sudinnaṃ kalandaputtaṃ ārabbhā”ti. |
"Concerning Sudinna, the son of the Kalandas." |
“kismiṃ vatthusmin”ti? |
"In what matter?" |
“methunadhamme”ti. |
"In the matter of sexual intercourse." |
♦ “atha kho āyasmā mahākassapo āyasmantaṃ upāliṃ paṭhamassa pārājikassa vatthumpi pucchi, nidānampi pucchi, puggalampi pucchi, paññattimpi pucchi, anupaññattimpi pucchi, āpattimpi pucchi, anāpattimpi pucchi” . |
♦ "Then the venerable Mahākassapa questioned the venerable Upāli on the matter of the first pārājika offense, its origin, the person involved, the rule itself, the supplementary rule, the offense, and the non-offense." |
puṭṭho puṭṭho āyasmā upāli vissajjesi. |
Being questioned, the venerable Upāli answered each question. |
♦ kiṃ panettha paṭhamapārājike kiñci apanetabbaṃ vā pakkhipitabbaṃ vā atthi natthīti? |
♦ What in this first Pārājika should be removed or added? |
apanetabbaṃ natthi. |
Nothing should be removed. |
buddhassa hi bhagavato bhāsite apanetabbaṃ nāma natthi. |
For in what has been spoken by the Buddha, the Blessed One, there is nothing to be removed. |
na hi tathāgatā ekabyañjanampi niratthakaṃ vadanti. |
For the Tathāgatas do not speak even a single syllable without meaning. |
sāvakānaṃ pana devatānaṃ vā bhāsite apanetabbampi hoti, taṃ dhammasaṅgāhakattherā apanayiṃsu. |
But in what has been spoken by disciples or by gods, there may be something to be removed, and that the elders who recited the Dhamma removed. |
pakkhipitabbaṃ pana sabbatthāpi atthi, tasmā yaṃ yattha pakkhipituṃ yuttaṃ, taṃ pakkhipiṃsuyeva. |
But there is something to be added everywhere, therefore, what was fitting to be added, that they added. |
kiṃ pana tanti? |
But what text? |
‘tena samayenā’ti vā, ‘tena kho pana samayenā’ti vā, ‘atha khoti vā’, ‘evaṃ vutteti’ vā, ‘etadavocā’ti vā, evamādikaṃ sambandhavacanamattaṃ. |
'At that time' or 'now at that time' or 'then' or 'when this was said' or 'he said this', such connecting words. |
evaṃ pakkhipitabbayuttaṃ pakkhipitvā pana — “idaṃ paṭhamapārājikan”ti ṭhapesuṃ. |
Having added what was fitting to be added, they established it, saying, "This is the first Pārājika." |
paṭhamapārājike saṅgahamārūḷhe pañca arahantasatāni saṅgahaṃ āropitanayeneva gaṇasajjhāyamakaṃsu — “tena samayena buddho bhagavā verañjāyaṃ viharatī”ti. |
When the first Pārājika was included in the collection, the five hundred arahants recited it in chorus in the way it had been included in the collection: "At one time the Buddha, the Blessed One, was dwelling in Verañjā." |
tesaṃ sajjhāyāraddhakāleyeva sādhukāraṃ dadamānā viya mahāpathavī udakapariyantaṃ katvā akampittha. |
At the very time they began their recitation, the great earth, as if giving its approval, trembled up to its watery boundaries. |
♦ eteneva nayena sesāni tīṇi pārājikāni saṅgahaṃ āropetvā “idaṃ pārājikakaṇḍan”ti ṭhapesuṃ. |
♦ In this same way, having included the remaining three pārājikas in the collection, they established them, saying, "This is the Pārājika section." |
terasa saṅghādisesāni “terasakan”ti ṭhapesuṃ. |
The thirteen Saṅghādisesas they established as "the thirteen." |
dve sikkhāpadāni “aniyatānī”ti ṭhapesuṃ. |
The two rules they established as "the undetermined." |
tiṃsa sikkhāpadāni “nissaggiyāni pācittiyānī”ti ṭhapesuṃ . |
The thirty rules they established as "the Pācittiyas involving forfeiture." |
dvenavuti sikkhāpadāni “pācittiyānī”ti ṭhapesuṃ. |
The ninety-two rules they established as "the Pācittiyas." |
cattāri sikkhāpadāni “pāṭidesanīyānī”ti ṭhapesuṃ. |
The four rules they established as "the rules to be confessed." |
pañcasattati sikkhāpadāni “sekhiyānī”ti ṭhapesuṃ. |
The seventy-five rules they established as "the rules of training." |
satta dhamme “adhikaraṇasamathā”ti ṭhapesuṃ. |
The seven principles they established as "the settlement of disputes." |
evaṃ sattavīsādhikāni dve sikkhāpadasatāni “mahāvibhaṅgo”ti kittetvā ṭhapesuṃ. |
Thus, having declared the two hundred and twenty-seven rules of training as "the Mahāvibhaṅga," they established them. |
mahāvibhaṅgāvasānepi purimanayeneva mahāpathavī akampittha. |
At the end of the Mahāvibhaṅga, the great earth trembled as before. |
♦ tato bhikkhunīvibhaṅge aṭṭha sikkhāpadāni “pārājikakaṇḍaṃ nāma idan”ti ṭhapesuṃ. |
♦ Then, in the Bhikkhunīvibhaṅga, they established the eight rules of training, saying, "This is called the Pārājikakaṇḍa." |
sattarasa sikkhāpadāni “sattarasakan”ti ṭhapesuṃ. |
The seventeen rules of training they established as "the seventeen." |
tiṃsa sikkhāpadāni “nissaggiyāni pācittiyānī”ti ṭhapesuṃ. |
The thirty rules of training they established as "the Pācittiyas involving forfeiture." |
chasaṭṭhisatasikkhāpadāni “pācittiyānī”ti ṭhapesuṃ. |
The one hundred and sixty-six rules of training they established as "the Pācittiyas." |
aṭṭha sikkhāpadāni “pāṭidesanīyānī”ti ṭhapesuṃ. |
The eight rules of training they established as "the rules to be confessed." |
pañcasattati sikkhāpadāni “sekhiyānī”ti ṭhapesuṃ. |
The seventy-five rules of training they established as "the rules of training." |
satta dhamme “adhikaraṇasamathā”ti ṭhapesuṃ. |
The seven principles they established as "the settlement of disputes." |
evaṃ tīṇi sikkhāpadasatāni cattāri ca sikkhāpadāni “bhikkhunīvibhaṅgo”ti kittetvā — “ayaṃ ubhato vibhaṅgo nāma catusaṭṭhibhāṇavāro”ti ṭhapesuṃ. |
Thus, having declared the three hundred and four rules of training as "the Bhikkhunīvibhaṅga," they established them, saying, "This is the Ubhato Vibhaṅga, of sixty-four recitation sections." |
ubhatovibhaṅgāvasānepi vuttanayeneva mahāpathavikampo ahosi. |
At the end of the Ubhato Vibhaṅga, the great earth trembled in the manner described. |
♦ etenevupāyena asītibhāṇavāraparimāṇaṃ khandhakaṃ, pañcavīsatibhāṇavāraparimāṇaṃ parivārañca saṅgahaṃ āropetvā “idaṃ vinayapiṭakaṃ nāmā”ti ṭhapesuṃ . |
♦ By this same method, having included the Khandhaka, of eighty recitation sections, and the Parivāra, of twenty-five recitation sections, in the collection, they established them, saying, "This is the Vinaya Piṭaka." |
vinayapiṭakāvasānepi vuttanayeneva mahāpathavikampo ahosi. |
At the end of the Vinaya Piṭaka, the great earth trembled in the manner described. |
taṃ āyasmantaṃ upāliṃ paṭicchāpesuṃ — “āvuso, imaṃ tuyhaṃ nissitake vācehī”ti. |
They entrusted it to the venerable Upāli, saying, "Friend, teach this to your disciples." |
vinayapiṭakasaṅgahāvasāne upālitthero dantakhacitaṃ bījaniṃ nikkhipitvā dhammāsanā orohitvā there bhikkhū vanditvā attano pattāsane nisīdi. |
At the end of the collection of the Vinaya Piṭaka, the elder Upāli laid down the fan with the ivory handle, descended from the Dhamma seat, paid homage to the elder monks, and sat down in his own seat. |
♦ vinayaṃ saṅgāyitvā dhammaṃ saṅgāyitukāmo āyasmā mahākassapo bhikkhū pucchi — “dhammaṃ saṅgāyante hi kaṃ puggalaṃ dhuraṃ katvā dhammo saṅgāyitabbo”ti? |
♦ Having recited the Vinaya and wishing to recite the Dhamma, the venerable Mahākassapa asked the monks: "When reciting the Dhamma, with what person as the authority should the Dhamma be recited?" |
bhikkhū — “ānandattheraṃ dhuraṃ katvā”ti āhaṃsu. |
The monks said: "With the elder Ānanda as the authority." |
♦ atha kho āyasmā mahākassapo saṅghaṃ ñāpesi — |
♦ Then the venerable Mahākassapa informed the Sangha: |
♦ “suṇātu me, āvuso, saṅgho, yadi saṅghassa pattakallaṃ, |
♦ "Let the Sangha hear me, friends. If it is agreeable to the Sangha, |
♦ ahaṃ ānandaṃ dhammaṃ puccheyyan”ti. |
♦ I would question Ānanda on the Dhamma." |
♦ atha kho āyasmā ānando saṅghaṃ ñāpesi — |
♦ Then the venerable Ānanda informed the Sangha: |
♦ “suṇātu me, bhante, saṅgho, yadi saṅghassa pattakallaṃ, |
♦ "Let the Sangha hear me, venerable sirs. If it is agreeable to the Sangha, |
♦ ahaṃ āyasmatā mahākassapena dhammaṃ puṭṭho vissajjeyyan”ti. |
♦ I, being questioned by the venerable Mahākassapa on the Dhamma, would answer." |
♦ atha kho āyasmā ānando uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā there bhikkhū vanditvā dhammāsane nisīdi dantakhacitaṃ bījaniṃ gahetvā. |
♦ Then the venerable Ānanda rose from his seat, arranged his robe over one shoulder, paid homage to the elder monks, and sat down on the Dhamma seat, taking the fan with the ivory handle. |
atha kho āyasmā mahākassapo bhikkhū pucchi — “kataraṃ, āvuso, piṭakaṃ paṭhamaṃ saṅgāyāmā”ti? |
Then the venerable Mahākassapa asked the monks: "Friends, which Piṭaka shall we recite first?" |
“suttantapiṭakaṃ, bhante”ti. |
"The Suttanta Piṭaka, venerable sir." |
“suttantapiṭake catasso saṅgītiyo, tāsu paṭhamaṃ kataraṃ saṅgītin”ti? |
"In the Suttanta Piṭaka there are four collections. Of those, which collection should be first?" |
“dīghasaṅgītiṃ, bhante”ti. |
"The Dīgha Nikāya, venerable sir." |
“dīghasaṅgītiyaṃ catutiṃsa suttāni, tayo vaggā, tesu paṭhamaṃ kataraṃ vaggan”ti? |
"In the Dīgha Nikāya there are thirty-four suttas and three divisions. Of those, which division should be first?" |
“sīlakkhandhavaggaṃ, bhante”ti. |
"The Sīlakkhandhavagga, venerable sir." |
“sīlakkhandhavagge terasa suttantā, tesu paṭhamaṃ kataraṃ suttan”ti? |
"In the Sīlakkhandhavagga there are thirteen suttas. Of those, which sutta should be first?" |
“brahmajālasuttaṃ nāma bhante, tividhasīlālaṅkataṃ, nānāvidhamicchājīvakuha lapanādividdhaṃsanaṃ, dvāsaṭṭhidiṭṭhijālaviniveṭhanaṃ, dasasahassilokadhātukampanaṃ, taṃ paṭhamaṃ saṅgāyāmā”ti. |
"The Brahmajāla Sutta, venerable sir, which is adorned with the threefold morality, which dispels the various kinds of wrong livelihood, deceit, and flattery, which unravels the net of the sixty-two wrong views, which shakes the ten-thousand-world system. Let us recite that first." |
♦ atha kho āyasmā mahākassapo āyasmantaṃ ānandaṃ etadavoca, “brahmajālaṃ, āvuso ānanda, kattha bhāsitan”ti? |
♦ Then the venerable Mahākassapa said this to the venerable Ānanda, "Friend Ānanda, where was the Brahmajāla spoken?" |
“antarā ca, bhante, rājagahaṃ antarā ca nāḷandaṃ rājāgārake ambalaṭṭhikāyan”ti. |
"Between Rājagaha and Nāḷandā, venerable sir, at the royal rest house at Ambalaṭṭhikā." |
“kaṃ ārabbhā”ti ? |
"Concerning whom?" |
“suppiyañca paribbājakaṃ, brahmadattañca māṇavan”ti. |
"Concerning Suppiya the wanderer and Brahmadatta the young man." |
“kismiṃ vatthusmin”ti? |
"In what context?" |
“vaṇṇāvaṇṇe”ti. atha kho āyasmā mahākassapo āyasmantaṃ ānandaṃ brahmajālassa nidānampi pucchi, puggalampi pucchi, vatthumpi pucchi . |
"In praise and dispraise." Then the venerable Mahākassapa questioned the venerable Ānanda on the origin of the Brahmajāla, the persons involved, and the subject matter. |
āyasmā ānando vissajjesi. |
The venerable Ānanda answered. |
vissajjanāvasāne pañca arahantasatāni gaṇasajjhāyamakaṃsu. |
At the end of the answer, the five hundred arahants recited it in chorus. |
vuttanayeneva ca pathavikampo ahosi. |
And the earth trembled in the manner described. |
♦ evaṃ brahmajālaṃ saṅgāyitvā tato paraṃ “sāmaññaphalaṃ, panāvuso ānanda, kattha bhāsitan”tiādinā nayena pucchāvissajjanānukkamena saddhiṃ brahmajālena sabbepi terasa suttante saṅgāyitvā — “ayaṃ sīlakkhandhavaggo nāmā”ti kittetvā ṭhapesuṃ. |
♦ Thus having recited the Brahmajāla, and then, "Friend Ānanda, where was the Sāmaññaphala spoken?" in this way, by the sequence of question and answer, together with the Brahmajāla, they recited all thirteen suttas and established them, declaring, "This is the Sīlakkhandhavagga." |
♦ tadanantaraṃ mahāvaggaṃ, tadanantaraṃ pāthikavagganti, evaṃ tivaggasaṅgahaṃ catutiṃsasuttapaṭimaṇḍitaṃ catusaṭṭhibhāṇavāraparimāṇaṃ tantiṃ saṅgāyitvā “ayaṃ dīghanikāyo nāmā”ti vatvā āyasmantaṃ ānandaṃ paṭicchāpesuṃ — “āvuso, imaṃ tuyhaṃ nissitake vācehī”ti. |
♦ After that, the Mahāvagga, and after that, the Pāthikavagga. Thus, having recited the text of sixty-four recitation sections, comprising three divisions and adorned with thirty-four suttas, they said, "This is the Dīgha Nikāya," and entrusted it to the venerable Ānanda, saying, "Friend, teach this to your disciples." |
♦ tato anantaraṃ asītibhāṇavāraparimāṇaṃ majjhimanikāyaṃ saṅgāyitvā dhammasenāpatisāriputtattherassa nissitake paṭicchāpesuṃ — “imaṃ tumhe pariharathā”ti. |
♦ Then, after that, having recited the Majjhimanikāya of eighty recitation sections, they entrusted it to the disciples of the Elder Sāriputta, the general of the Dhamma, saying, "You all should preserve this." |
♦ tato anantaraṃ satabhāṇavāraparimāṇaṃ saṃyuttanikāyaṃ saṅgāyitvā mahākassapattheraṃ paṭicchāpesuṃ — “bhante, imaṃ tumhākaṃ nissitake vācethā”ti. |
♦ Then, after that, having recited the Saṃyuttanikāya of one hundred recitation sections, they entrusted it to the Elder Mahākassapa, saying, "Venerable sir, you should teach this to your disciples." |
♦ tato anantaraṃ vīsatibhāṇavārasataparimāṇaṃ aṅguttaranikāyaṃ saṅgāyitvā anuruddhattheraṃ paṭicchāpesuṃ — “imaṃ tumhākaṃ nissitake vācethā”ti. |
♦ Then, after that, having recited the Aṅguttaranikāya of one hundred and twenty recitation sections, they entrusted it to the Elder Anuruddha, saying, "You should teach this to your disciples." |
♦ tato anantaraṃ dhammasaṅgahavibhaṅgadhātukathāpuggalapaññattikathāvatthuyamakapaṭṭhānaṃ abhidhammoti vuccati. |
♦ Then, after that, the Dhammasaṅgaha, Vibhaṅga, Dhātukathā, Puggalapaññatti, Kathāvatthu, Yamaka, and Paṭṭhāna are called the Abhidhamma. |
evaṃ saṃvaṇṇitaṃ sukhumañāṇagocaraṃ tantiṃ saṅgāyitvā — “idaṃ abhidhammapiṭakaṃ nāmā”ti vatvā pañca arahantasatāni sajjhāyamakaṃsu. |
Thus having recited the described text, which is the domain of subtle knowledge, they said, "This is the Abhidhamma Piṭaka," and the five hundred arahants recited it in chorus. |
vuttanayeneva pathavikampo ahosīti. |
The earth trembled in the manner described. |
♦ tato paraṃ jātakaṃ, niddeso, paṭisambhidāmaggo, apadānaṃ, suttanipāto, khuddakapāṭho, dhammapadaṃ, udānaṃ, itivuttakaṃ, vimānavatthu, petavatthu, theragāthā, therīgāthāti imaṃ tantiṃ saṅgāyitvā “khuddakagantho nāmāyan”ti ca vatvā “abhidhammapiṭakasmiṃyeva saṅgahaṃ āropayiṃsū”ti dīghabhāṇakā vadanti. |
♦ After that, the Jātaka, Niddesa, Paṭisambhidāmagga, Apadāna, Suttanipāta, Khuddakapāṭha, Dhammapada, Udāna, Itivuttaka, Vimānavatthu, Petavatthu, Theragāthā, and Therīgāthā, having recited this text and saying, "This is called the Khuddakagantha," the reciters of the Dīgha Nikāya say that they included it in the Abhidhamma Piṭaka. |
majjhimabhāṇakā pana “cariyāpiṭakabuddhavaṃsehi saddhiṃ sabbampetaṃ khuddakaganthaṃ nāma suttantapiṭake pariyāpannan”ti vadanti. |
The reciters of the Majjhima Nikāya, however, say that all of this, the Khuddakagantha, together with the Cariyāpiṭaka and Buddhavaṃsa, is included in the Suttanta Piṭaka under the name Khuddakagantha. |
♦ evametaṃ sabbampi buddhavacanaṃ rasavasena ekavidhaṃ, dhammavinayavasena duvidhaṃ, paṭhamamajjhimapacchimavasena tividhaṃ. |
♦ Thus this entire word of the Buddha is to be known as onefold by way of taste, twofold by way of Dhamma and Vinaya, threefold by way of first, middle, and last. |
tathā piṭakavasena. |
Also by way of the Piṭakas. |
nikāyavasena pañcavidhaṃ, aṅgavasena navavidhaṃ, dhammakkhandhavasena caturāsītisahassavidhanti veditabbaṃ. |
It is fivefold by way of the Nikāyas, ninefold by way of the Aṅgas, and eighty-four thousandfold by way of the Dhammakkhandhas. |
♦ kathaṃ rasavasena ekavidhaṃ? |
♦ How is it onefold by way of taste? |
yañhi bhagavatā anuttaraṃ sammāsambodhiṃ abhisambujjhitvā yāva anupādisesāya nibbānadhātuyā parinibbāyati, etthantare pañcacattālīsavassāni devamanussanāgayakkhādayo anusāsantena vā paccavekkhantena vā vuttaṃ, sabbaṃ taṃ ekarasaṃ vimuttirasameva hoti. |
For whatever was spoken by the Blessed One from the time of his attaining supreme, perfect enlightenment until his final Nibbāna with the Nibbāna-element without residue, over a period of forty-five years, while instructing gods, humans, nāgas, yakkhas, and others, or while reflecting, all of that has a single taste, the taste of liberation. |
evaṃ rasavasena ekavidhaṃ. |
Thus it is onefold by way of taste. |
♦ kathaṃ dhammavinayavasena duvidhaṃ? |
♦ How is it twofold by way of Dhamma and Vinaya? |
sabbameva cetaṃ dhammo ceva vinayo cāti saṅkhyaṃ gacchati. |
All of this is classified as Dhamma and Vinaya. |
tattha vinayapiṭakaṃ vinayo, avasesaṃ buddhavacanaṃ dhammo. |
Therein, the Vinaya Piṭaka is the Vinaya, and the rest of the Buddha's word is the Dhamma. |
tenevāha “yannūna mayaṃ dhammañca vinayañca saṅgāyeyyāmā”ti . |
Therefore he said, "What if we were to recite the Dhamma and the Vinaya?" |
“ahaṃ upāliṃ vinayaṃ puccheyyaṃ, ānandaṃ dhammaṃ puccheyyan”ti ca. |
"I would question Upāli on the Vinaya, and Ānanda on the Dhamma." |
evaṃ dhammavinayavasena duvidhaṃ. |
Thus it is twofold by way of Dhamma and Vinaya. |
♦ kathaṃ paṭhamamajjhimapacchimavasena tividhaṃ? |
♦ How is it threefold by way of first, middle, and last? |
sabbameva hidaṃ paṭhamabuddhavacanaṃ, majjhimabuddhavacanaṃ, pacchimabuddhavacananti tippabhedaṃ hoti. |
All of this is of three kinds: the first word of the Buddha, the middle word of the Buddha, and the last word of the Buddha. |
tattha — |
Therein — |
♦ “anekajātisaṃsāraṃ, sandhāvissaṃ anibbisaṃ. |
♦ "Through many a birth in saṃsāra, I have wandered without finding. |
♦ gahakāraṃ gavesanto, dukkhā jāti punappunaṃ. |
♦ Seeking the house-builder, repeated birth is painful. |
♦ gahakāraka diṭṭhosi, puna gehaṃ na kāhasi. |
♦ O house-builder, you are seen! You shall not build a house again. |
♦ sabbā te phāsukā bhaggā, gahakūṭaṃ visaṅkhataṃ. |
♦ All your rafters are broken, the ridge-pole is shattered. |
♦ visaṅkhāragataṃ cittaṃ, taṇhānaṃ khayamajjhagā”ti. |
♦ The mind has reached the unconditioned, the end of craving has been attained." |
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♦ idaṃ paṭhamabuddhavacanaṃ. |
♦ This is the first word of the Buddha. |
keci “yadā have pātubhavanti dhammā”ti khandhake udānagāthaṃ vadanti. |
Some say the Udāna verse in the Khandhaka, "When the dhammas become manifest." |
esā pana pāṭipadadivase sabbaññubhāvappattassa somanassamayañāṇena paccayākāraṃ paccavekkhantassa uppannā udānagāthāti veditabbā. |
But this should be known as the Udāna verse that arose on the first day of the fortnight, when, having attained the state of omniscience, he was reflecting on the dependent origination with the knowledge of joy. |
♦ yaṃ pana parinibbānakāle abhāsi — “handa dāni, bhikkhave, āmantayāmi vo, vayadhammā saṅkhārā, appamādena sampādethā”ti idaṃ pacchimabuddhavacanaṃ. |
♦ What he spoke at the time of his final Nibbāna: "Come now, monks, I exhort you: all conditioned things are subject to decay. Strive with heedfulness." This is the last word of the Buddha. |
ubhinnamantare yaṃ vuttaṃ, etaṃ majjhimabuddhavacanaṃ nāma. |
What was spoken between these two is called the middle word of the Buddha. |
evaṃ paṭhamamajjhimapacchimabuddhavacanavasena tividhaṃ. |
Thus it is threefold by way of the first, middle, and last words of the Buddha. |
♦ kathaṃ piṭakavasena tividhaṃ? |
♦ How is it threefold by way of the Piṭakas? |
sabbampi cetaṃ vinayapiṭakaṃ suttantapiṭakaṃ abhidhammapiṭakanti tippabhedameva hoti. |
All of this is of three kinds: the Vinaya Piṭaka, the Suttanta Piṭaka, and the Abhidhamma Piṭaka. |
tattha paṭhamasaṅgītiyaṃ saṅgītañca asaṅgītañca sabbampi samodhānetvā ubhayāni pātimokkhāni, dve vibhaṅgā, dvāvīsati khandhakā, soḷasaparivārāti — idaṃ vinayapiṭakaṃ nāma. |
Therein, having combined all that was recited and not recited in the first recitation, the two Pātimokkhas, the two Vibhaṅgas, the twenty-two Khandhakas, and the sixteen Parivāras — this is called the Vinaya Piṭaka. |
brahmajālādicatuttiṃsasuttasaṅgaho dīghanikāyo, mūlapariyāyasuttādidiyaḍḍhasatadvesuttasaṅgaho majjhimanikāyo, oghataraṇasuttādisattasuttasahassasattasatadvāsaṭṭhisuttasaṅgaho saṃyuttanikāyo, cittapariyādānasuttādinavasuttasahassapañcasatasattapaññāsasuttasaṅgaho aṅguttaranikāyo, khuddakapāṭha-dhammapada-udāna-itivuttaka-suttanipāta-vimānavatthu-petavatthu-theragāthā-therīgāthā-jātaka-niddesa-paṭisambhidāmagga-apadāna-buddhavaṃsa-cariyāpiṭakavasena pannarasappabhedo khuddakanikāyoti idaṃ suttantapiṭakaṃ nāma. |
The Dīghanikāya, a collection of thirty-four suttas beginning with the Brahmajāla; the Majjhimanikāya, a collection of one hundred and fifty-two suttas beginning with the Mūlapariyāyasutta; the Saṃyuttanikāya, a collection of seven thousand seven hundred and sixty-two suttas beginning with the Oghataraṇasutta; the Aṅguttaranikāya, a collection of nine thousand five hundred and fifty-seven suttas beginning with the Cittapariyādānasutta; and the Khuddakanikāya, of fifteen kinds, namely Khuddakapāṭha, Dhammapada, Udāna, Itivuttaka, Suttanipāta, Vimānavatthu, Petavatthu, Theragāthā, Therīgāthā, Jātaka, Niddesa, Paṭisambhidāmagga, Apadāna, Buddhavaṃsa, and Cariyāpiṭaka — this is called the Suttantapiṭaka. |
dhammasaṅgaho, vibhaṅgo, dhātukathā, puggalapaññatti, kathāvatthu, yamakaṃ, paṭṭhānanti — idaṃ abhidhammapiṭakaṃ nāma. |
The Dhammasaṅgaha, Vibhaṅga, Dhātukathā, Puggalapaññatti, Kathāvatthu, Yamaka, and Paṭṭhāna — this is called the Abhidhamma Piṭaka. |
tattha — |
Therein — |
♦ “vividhavisesanayattā, vinayanato ceva kāyavācānaṃ. |
♦ "Because of its various special methods, and because it disciplines the body and speech. |
♦ vinayatthavidūhi ayaṃ, vinayo vinayoti akkhāto”. |
♦ This is called Vinaya by those who know the Vinaya." |
♦ vividhā hi ettha pañcavidhapātimokkhuddesapārājikādi satta āpattikkhandhamātikā vibhaṅgādippabhedā nayā. |
♦ For in it there are various methods, such as the fivefold Pātimokkha recitation, the seven classes of offenses beginning with Pārājika, the summary, the analysis, and so on. |
visesabhūtā ca daḷhīkammasithilakaraṇappayojanā anupaññattinayā. |
And there are special methods, the supplementary rules for the purpose of strengthening and relaxing. |
kāyikavācasikājjhācāranisedhanato cesa kāyaṃ vācañca vineti, tasmā vividhanayattā visesanayattā kāyavācānaṃ vinayanato ceva vinayoti akkhāto. |
And because it prevents misconduct of body and speech, it disciplines the body and speech. Therefore, because of its various methods and special methods, and because it disciplines the body and speech, it is called Vinaya. |
tenetametassa vacanatthakosallatthaṃ vuttaṃ — |
Therefore, for the sake of skill in the meaning of this word, this was said: |
♦ “vividhavisesanayattā, vinayanato ceva kāyavācānaṃ. |
♦ "Because of its various special methods, and because it disciplines the body and speech. |
♦ vinayatthavidūhi ayaṃ, vinayo vinayoti akkhāto”ti. |
♦ This is called Vinaya by those who know the Vinaya." |
♦ itaraṃ pana — |
♦ The other, however, is — |
♦ “atthānaṃ sūcanato suvuttato, savanatotha sūdanato. |
♦ "Because it indicates meanings, is well-spoken, and from hearing and from producing. |
♦ suttāṇā suttasabhāgato ca, suttanti akkhātaṃ. |
♦ From being a thread and from being like a thread, it is called a Sutta. |
♦ tañhi attatthaparatthādibhede atthe sūceti. |
♦ For it indicates meanings, such as one's own welfare, the welfare of others, and so on. |
suvuttā cettha atthā, veneyyajjhāsayānulomena vuttattā. |
And the meanings in it are well-spoken, because they are spoken in accordance with the inclinations of the disciples. |
savati cetaṃ atthe sassamiva phalaṃ, pasavatīti vuttaṃ hoti. |
And it produces meanings, like a crop produces fruit; it is said to give birth. |
sūdati cetaṃ dhenu viya khīraṃ, paggharāpetīti vuttaṃ hoti. |
And it flows with them, like a cow with milk; it is said to pour forth. |
suṭṭhu ca ne tāyati, rakkhatīti vuttaṃ hoti. |
And it protects them well; it is said to guard. |
suttasabhāgañcetaṃ, yathā hi tacchakānaṃ suttaṃ pamāṇaṃ hoti, evametampi viññūnaṃ. |
And it is like a thread. Just as a carpenter's thread is a standard, so this is for the wise. |
yathā ca suttena saṅgahitāni pupphāni na vikirīyanti, na viddhaṃsīyanti, evameva tena saṅgahitā atthā. |
And just as flowers strung on a thread are not scattered or destroyed, so the meanings collected by it are not. |
tenetametassa vacanatthakosallatthaṃ vuttaṃ — |
Therefore, for the sake of skill in the meaning of this word, this was said: |
♦ “atthānaṃ sūcanato, suvuttato savanatotha sūdanato. |
♦ "Because it indicates meanings, is well-spoken, and from hearing and from producing. |
♦ suttāṇā suttasabhāgato ca, suttanti akkhātan”ti. |
♦ From being a thread and from being like a thread, it is called a Sutta." |
♦ itaro pana — |
♦ The other, however, is — |
♦ “yaṃ ettha vuḍḍhimanto, salakkhaṇā pūjitā paricchinnā. |
♦ "Since in it are spoken excellent, characteristic, honored, defined. |
♦ vuttādhikā ca dhammā, abhidhammo tena akkhāto”. |
♦ And superior dhammas, it is therefore called Abhidhamma." |
♦ ayañhi abhisaddo vuḍḍhilakkhaṇapūjitaparicchinnādhikesu dissati. |
♦ For this prefix 'abhi' is seen in the senses of excellent, characteristic, honored, defined, and superior. |
tathā hesa “bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamantī”tiādīsu vuḍḍhiyaṃ āgato. |
Thus, it has come in the sense of excellence in such passages as "My painful feelings are increasing, not decreasing." |
“yā tā rattiyo abhiññātā abhilakkhitā”tiādīsu salakkhaṇe. |
In the sense of characteristic in such passages as "Those nights which are well-known, well-marked." |
“rājābhirājā manujindo”tiādīsu pūjite. |
In the sense of honored in such passages as "The king of kings, the lord of men." |
“paṭibalo vinetuṃ abhidhamme abhivinaye”tiādīsu paricchinne. |
In the sense of defined in such passages as "He is able to train in the Abhidhamma and the Abhivinaya," meaning in the Dhamma and the Vinaya which are free from mutual confusion. |
aññamaññasaṅkaravirahite dhamme ca vinaye cāti vuttaṃ hoti. |
In the sense of superior in such passages as "with surpassing beauty." |
“abhikkantena vaṇṇenā”tiādīsu adhike. |
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♦ ettha ca “rūpūpapattiyā maggaṃ bhāveti” , “mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī”tiādinā nayena vuḍḍhimantopi dhammā vuttā. |
♦ And here, dhammas that are excellent are also spoken, in the manner of "he develops the path to rebirth in the form realm" and "with a mind accompanied by loving-kindness, he dwells pervading one direction." |
“rūpārammaṇaṃ vā saddārammaṇaṃ vā”tiādinā nayena ārammaṇādīhi lakkhaṇīyattā salakkhaṇāpi. |
Also, dhammas with characteristics, being characterizable by objects and so on, in the manner of "form object or sound object." |
“sekkhā dhammā, asekkhā dhammā, lokuttarā dhammā”tiādinā nayena pūjitāpi, pūjārahāti adhippāyo. |
Also, honored dhammas, worthy of honor, is the meaning, in the manner of "trainee's dhammas, non-trainee's dhammas, supramundane dhammas." |
“phasso hoti, vedanā hotī”tiādinā nayena sabhāvaparicchinnattā paricchinnāpi. |
Also, defined dhammas, being defined by their own nature, in the manner of "there is contact, there is feeling." |
“mahaggatā dhammā, appamāṇā dhammā , anuttarā dhammā”tiādinā nayena adhikāpi dhammā vuttā. |
Also, superior dhammas are spoken, in the manner of "exalted dhammas, immeasurable dhammas, supreme dhammas." |
tenetametassa vacanatthakosallatthaṃ vuttaṃ — |
Therefore, for the sake of skill in the meaning of this word, this was said: |
♦ “yaṃ ettha vuḍḍhimanto, salakkhaṇā pūjitā paricchinnā. |
♦ "Since in it are spoken excellent, characteristic, honored, defined. |
♦ vuttādhikā ca dhammā, abhidhammo tena akkhāto”ti. |
♦ And superior dhammas, it is therefore called Abhidhamma." |
♦ yaṃ panettha avisiṭṭhaṃ, taṃ — |
♦ What is common among them is — |
♦ “piṭakaṃ piṭakatthavidū, pariyattibbhājanatthato āhu. |
♦ "The Piṭaka is called so by those who know the Piṭaka, from its meaning of 'text' and 'container'. |
♦ tena samodhānetvā, tayopi vinayādayo ñeyyā”. |
♦ Therefore, by combining, all three, Vinaya and so on, should be known." |
♦ pariyattipi hi “mā piṭakasampadānenā”tiādīsu piṭakanti vuccati. |
♦ For the text is also called 'piṭaka' in such passages as "by means of mastery of the Piṭaka." |
“atha puriso āgaccheyya kudālapiṭakamādāyā”tiādīsu yaṃ kiñci bhājanampi. |
And in such passages as "then a man would come carrying a basket and a spade," any kind of container. |
tasmā ‘piṭakaṃ piṭakatthavidū pariyattibhājanatthato āhu. |
Therefore, 'The Piṭaka is called so by those who know the Piṭaka, from its meaning of 'text' and 'container'. |
♦ idāni ‘tena samodhānetvā tayopi vinayādayo ñeyyā’ ’ti, tena evaṃ duvidhatthena piṭakasaddena saha samāsaṃ katvā vinayo ca so piṭakañca pariyattibhāvato, tassa tassa atthassa bhājanato cāti vinayapiṭakaṃ, yathāvutteneva nayena suttantañca taṃ piṭakañcāti suttantapiṭakaṃ, abhidhammo ca so piṭakañcāti abhidhammapiṭakanti. |
♦ Now, 'by combining, all three, Vinaya and so on, should be known,' means, having made a compound with this word 'piṭaka' of two meanings, it is both the Vinaya and the Piṭaka, because it is the text and the container of its meaning. In the same way as has been said, it is both the Suttanta and the Piṭaka, so it is the Suttantapiṭaka, and it is both the Abhidhamma and the Piṭaka, so it is the Abhidhammapiṭaka. |
evamete tayopi vinayādayo ñeyyā. |
Thus these three, Vinaya and so on, should be known. |
♦ evaṃ ñatvā ca punapi tesuyeva piṭakesu nānappakārakosallatthaṃ — |
♦ And having known this, again, for the sake of various kinds of skill in these same Piṭakas — |
♦ “desanāsāsanakathābhedaṃ tesu yathārahaṃ. |
♦ "The distinction of teaching, instruction, and discourse in them, as appropriate. |
♦ sikkhāppahānagambhīrabhāvañca paridīpaye. |
♦ And the profundity of the trainings, abandonments, should be explained. |
♦ pariyattibhedaṃ sampattiṃ, vipattiñcāpi yaṃ yahiṃ. |
♦ The distinction of the text, its success, and its failure, where and how. |
♦ pāpuṇāti yathā bhikkhu, tampi sabbaṃ vibhāvaye”. |
♦ A monk may attain, all that should also be made clear." |
♦ tatrāyaṃ paridīpanā vibhāvanā ca. |
♦ Therein, this is the explanation and clarification. |
etāni hi tīṇi piṭakāni yathākkamaṃ āṇāvohāraparamatthadesanā, yathāparādhayathānulomayathādhammasāsanāni, saṃvarāsaṃvaradiṭṭhiviniveṭhananāmarūpaparicchedakathāti ca vuccanti. |
These three Piṭakas are respectively called the teaching of command, of convention, and of ultimate reality; the instructions according to the offense, according to the disposition, and according to the Dhamma; and the discourses on restraint and non-restraint, on the unraveling of views, and on the analysis of name and form. |
ettha hi vinayapiṭakaṃ āṇārahena bhagavatā āṇābāhullato desitattā āṇādesanā, suttantapiṭakaṃ vohārakusalena bhagavatā vohārabāhullato desitattā vohāradesanā, abhidhammapiṭakaṃ paramatthakusalena bhagavatā paramatthabāhullato desitattā paramatthadesanāti vuccati. |
For here the Vinaya Piṭaka, being taught by the Blessed One who is worthy of command, with an abundance of commands, is called the teaching of command. The Suttanta Piṭaka, being taught by the Blessed One who is skilled in convention, with an abundance of conventions, is called the teaching of convention. The Abhidhamma Piṭaka, being taught by the Blessed One who is skilled in ultimate reality, with an abundance of ultimate reality, is called the teaching of ultimate reality. |
♦ tathā paṭhamaṃ — ‘ye te pacurāparādhā sattā, te yathāparādhaṃ ettha sāsitā’ti yathāparādhasāsanaṃ, dutiyaṃ — ‘anekajjhāsayānusayacariyādhimuttikā sattā yathānulomaṃ ettha sāsitā’ti yathānulomasāsanaṃ, tatiyaṃ — ‘dhammapuñjamatte “ahaṃ mamā”ti saññino sattā yathādhammaṃ ettha sāsitā’ti yathādhammasāsananti vuccati. |
♦ Similarly, the first is the instruction according to the offense, 'for those beings who have many offenses, they are instructed here according to their offense.' The second is the instruction according to the disposition, 'for beings of various inclinations, dispositions, practices, and resolves are instructed here according to their disposition.' The third is the instruction according to the Dhamma, 'for beings who have the notion of "I" and "mine" in the mere collection of dhammas are instructed here according to the Dhamma.' |
♦ tathā paṭhamaṃ — ajjhācārapaṭipakkhabhūto saṃvarāsaṃvaro ettha kathitoti saṃvarāsaṃvarakathā. |
♦ Similarly, the first is the discourse on restraint and non-restraint, 'for restraint and non-restraint, which are the opposite of misconduct, are taught here.' Restraint and non-restraint means both minor and major restraint, like action and non-action, fruit and non-fruit. The second is the discourse on the unraveling of views, 'for the unraveling of views, which is the opposite of the sixty-two views, is taught here.' The third is the discourse on the analysis of name and form, 'for the analysis of name and form, which is the opposite of lust and so on, is taught here.' |
saṃvarāsaṃvaroti khuddako ceva mahanto ca saṃvaro, kammākammaṃ viya, phalāphalaṃ viya ca, dutiyaṃ — “dvāsaṭṭhidiṭṭhipaṭipakkhabhūtā diṭṭhiviniveṭhanā ettha kathitā”ti diṭṭhiviniveṭhanakathā, tatiyaṃ — “rāgādipaṭipakkhabhūto nāmarūpaparicchedo ettha kathito”ti nāmarūpaparicchedakathāti vuccati. |
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♦ tīsupi cetesu tisso sikkhā, tīṇi pahānāni, catubbidho ca gambhīrabhāvo veditabbo. |
♦ In all three of these, the three trainings, the three abandonments, and the fourfold profundity are to be understood. |
tathā hi vinayapiṭake visesena adhisīlasikkhā vuttā, suttantapiṭake adhicittasikkhā, abhidhammapiṭake adhipaññāsikkhā. |
Thus, in the Vinaya Piṭaka, the training in higher morality is especially taught. In the Suttanta Piṭaka, the training in higher mind. In the Abhidhamma Piṭaka, the training in higher wisdom. |
♦ vinayapiṭake ca vītikkamappahānaṃ, kilesānaṃ vītikkamapaṭipakkhattā sīlassa. |
♦ And in the Vinaya Piṭaka, the abandonment of transgression, since morality is the antidote to the transgression of the defilements. |
suttantapiṭake pariyuṭṭhānappahānaṃ, pariyuṭṭhānapaṭipakkhattā samādhissa. |
In the Suttanta Piṭaka, the abandonment of obsession, since concentration is the antidote to obsession. |
abhidhammapiṭake anusayappahānaṃ, anusayapaṭipakkhattā paññāya. |
In the Abhidhamma Piṭaka, the abandonment of latent tendencies, since wisdom is the antidote to latent tendencies. |
paṭhame ca tadaṅgappahānaṃ, itaresu vikkhambhanasamucchedappahānāni. |
And in the first, the abandonment by substitution of opposites; in the others, the abandonment by suppression and by cutting off. |
paṭhame ca duccaritasaṃkilesappahānaṃ, itaresu taṇhādiṭṭhisaṃkilesappahānaṃ. |
And in the first, the abandonment of the defilement of misconduct; in the others, the abandonment of the defilements of craving and views. |
♦ ekamekasmiñcettha catubbidhopi dhammatthadesanā paṭivedhagambhīrabhāvo veditabbo. |
♦ And in each of these, the fourfold profundity of the Dhamma, its meaning, its exposition, and its penetration is to be understood. |
tattha dhammoti tanti. |
Therein, the Dhamma is the text. |
atthoti tassāyeva attho. |
The meaning is the meaning of that same text. |
desanāti tassā manasā vavatthāpitāya tantiyā desanā. |
The exposition is the exposition of that text which has been determined by the mind. |
paṭivedhoti tantiyā tantiatthassa ca yathābhūtāvabodho. |
The penetration is the correct understanding of the text and the meaning of the text. |
tīsupi cetesu ete dhammatthadesanāpaṭivedhā. |
In all three of these, there are these profundities of Dhamma, meaning, exposition, and penetration. |
yasmā sasādīhi viya mahāsamuddo mandabuddhīhi dukkhogāḷhā alabbhaneyyapatiṭṭhā ca, tasmā gambhīrā. |
Because, like the great ocean by shellfish and the like, they are difficult to fathom by those of little wisdom and a firm footing cannot be found, therefore they are profound. |
evaṃ ekamekasmiṃ ettha catubbidhopi gambhīrabhāvo veditabbo. |
Thus, in each of these, the fourfold profundity is to be understood. |
♦ aparo nayo, dhammoti hetu. |
♦ Another method: Dhamma is cause. |
vuttañhetaṃ — “hetumhi ñāṇaṃ dhammapaṭisambhidā”ti. |
This has been said: "Knowledge of the cause is the analytical knowledge of the Dhamma." |
atthoti hetuphalaṃ, vuttañhetaṃ — “hetuphale ñāṇaṃ atthapaṭisambhidā”ti . |
Meaning is the fruit of the cause. This has been said: "Knowledge of the fruit of the cause is the analytical knowledge of the meaning." |
desanāti paññatti, yathā dhammaṃ dhammābhilāpoti adhippāyo. |
The exposition is the concept, meaning the utterance of the Dhamma according to the Dhamma. |
anulomapaṭilomasaṅkhepavitthārādivasena vā kathanaṃ. |
Or the telling in various ways, such as in order, in reverse, in brief, and in detail. |
paṭivedhoti abhisamayo, so ca lokiyalokuttaro visayato asammohato ca, atthānurūpaṃ dhammesu, dhammānurūpaṃ atthesu, paññattipathānurūpaṃ paññattīsu avabodho. |
The penetration is the realization, and that is mundane and supramundane, by way of subject matter and by way of non-delusion. The understanding in accordance with the meaning in the dhammas, in accordance with the dhammas in the meanings, and in accordance with the path of concepts in the concepts. |
tesaṃ tesaṃ vā tattha tattha vuttadhammānaṃ paṭivijjhitabbo salakkhaṇasaṅkhāto aviparītasabhāvo. |
Or the specific characteristic, the unerring nature, of the various dhammas spoken here and there, which is to be penetrated. |
♦ idāni yasmā etesu piṭakesu yaṃ yaṃ dhammajātaṃ vā atthajātaṃ vā, yā cāyaṃ yathā yathā ñāpetabbo attho sotūnaṃ ñāṇassa abhimukho hoti, tathā tathā tadatthajotikā desanā, yo cettha aviparītāvabodhasaṅkhāto paṭivedho, tesaṃ tesaṃ vā dhammānaṃ paṭivijjhitabbo salakkhaṇasaṅkhāto aviparītasabhāvo. |
♦ Now, because in these Piṭakas, whatever collection of dhammas or collection of meanings there is, and whatever exposition there is that makes that meaning clear to the knowledge of the hearers, and whatever penetration there is, which is correct understanding, or the specific characteristic, the unerring nature, of the various dhammas to be penetrated. |
sabbampetaṃ anupacitakusalasambhārehi duppaññehi sasādīhi viya mahāsamuddo dukkhogāḷhaṃ alabbhaneyyapatiṭṭhañca, tasmā gambhīraṃ. |
All of this, by those of little wisdom who have not accumulated wholesome potential, is difficult to fathom, like the great ocean by shellfish and the like, and a firm footing cannot be found, therefore it is profound. |
evampi ekamekasmiṃ ettha catubbidhopi gambhīrabhāvo veditabbo. |
Thus too, in each of these, the fourfold profundity is to be understood. |
♦ ettāvatā ca — |
♦ Thus far — |
♦ “desanāsāsanakathā, bhedaṃ tesu yathārahaṃ. |
♦ "The distinction of teaching, instruction, and discourse, in them as appropriate. |
♦ sikkhāppahānagambhīra, bhāvañca paridīpaye”ti -- |
♦ And the profundity of the trainings, abandonments, should be explained." -- |
♦ ayaṃ gāthā vuttatthāva hoti. |
♦ This verse has been explained. |
♦ “pariyattibhedaṃ sampattiṃ, vipattiñcāpi yaṃ yahiṃ. |
♦ "The distinction of the text, its success, and its failure, where and how. |
♦ pāpuṇāti yathā bhikkhu, tampi sabbaṃ vibhāvaye”ti -- |
♦ A monk may attain, all that should also be made clear." -- |
♦ ettha pana tīsu piṭakesu tividho pariyattibhedo daṭṭhabbo. |
♦ Here, however, in the three Piṭakas, a threefold distinction of the text should be seen. |
tisso hi pariyattiyo — alagaddūpamā, nissaraṇatthā, bhaṇḍāgārikapariyattīti. |
For there are three kinds of texts: the water-snake simile, for the sake of liberation, and the treasurer's text. |
♦ tattha yā duggahitā, upārambhādihetu pariyāpuṭā, ayaṃ alagaddūpamā. |
♦ Therein, that which is wrongly grasped, studied for the sake of refutation and so on, this is the water-snake simile. |
yaṃ sandhāya vuttaṃ “seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṃ caramāno, so passeyya mahantaṃ alagaddaṃ, tamenaṃ bhoge vā naṅguṭṭhe vā gaṇheyya, tassa so alagaddo paṭiparivattitvā hatthe vā bāhāyaṃ vā aññatarasmiṃ vā aṅgapaccaṅge ḍaṃseyya, so tato nidānaṃ maraṇaṃ vā nigaccheyya, maraṇamattaṃ vā dukkhaṃ. |
Referring to which it is said: "Just as, monks, a man in need of a water-snake, searching for a water-snake, going in search of a water-snake, might see a large water-snake and might grasp it by the body or by the tail. That water-snake, turning back, might bite him on the hand or the arm or some other limb. From that cause he might come to death or to death-like suffering. |
taṃ kissa hetu? |
What is the reason for that? |
duggahitattā, bhikkhave, alagaddassa. |
Because of the wrong grasping, monks, of the water-snake. |
evameva kho, bhikkhave, idhekacce moghapurisā dhammaṃ pariyāpuṇanti, suttaṃ ... pe ... vedallaṃ, te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ na upaparikkhanti, tesaṃ te dhammā paññāya atthaṃ anupaparikkhataṃ na nijjhānaṃ khamanti, te upārambhānisaṃsā ceva dhammaṃ pariyāpuṇanti, itivādappamokkhānisaṃsā ca, yassa catthāya dhammaṃ pariyāpuṇanti, tañcassa atthaṃ nānubhonti, tesaṃ te dhammā duggahitā dīgharattaṃ ahitāya dukkhāya saṃvattanti. |
In the same way, monks, some foolish men here study the Dhamma: the suttas... etc... the vedalla. They, having studied the Dhamma, do not examine the meaning of those dhammas with wisdom. For them, those dhammas, not being examined with wisdom, do not lead to comprehension. They study the Dhamma for the sake of refutation and for the sake of being freed from criticism. And the purpose for which they study the Dhamma, that purpose they do not experience. For them, those dhammas, being wrongly grasped, lead to their harm and suffering for a long time. |
taṃ kissa hetu? |
What is the reason for that? |
duggahitattā, bhikkhave, dhammānan”ti . |
Because of the wrong grasping, monks, of the dhammas." |
♦ yā pana suggahitā sīlakkhandhādipāripūriṃyeva ākaṅkhamānena pariyāpuṭā, na upārambhādihetu, ayaṃ nissaraṇatthā. |
♦ But that which is well-grasped, studied by one who desires only the fulfillment of the sections on morality and so on, not for the sake of refutation and so on, this is for the sake of liberation. |
yaṃ sandhāya vuttaṃ — “tesaṃ te dhammā suggahitā dīgharattaṃ hitāya sukhāya saṃvattanti. |
Referring to which it is said: "For them, those dhammas, being well-grasped, lead to their welfare and happiness for a long time. |
taṃ kissa hetu? |
What is the reason for that? |
suggahitattā, bhikkhave, dhammānan”ti . |
Because of the well-grasping, monks, of the dhammas." |
♦ yaṃ pana pariññātakkhandho pahīnakileso bhāvitamaggo paṭividdhākuppo sacchikatanirodho khīṇāsavo kevalaṃ paveṇīpālanatthāya vaṃsānurakkhaṇatthāya pariyāpuṇāti, ayaṃ bhaṇḍāgārikapariyattīti. |
♦ But that which the arahant, who has fully understood the aggregates, abandoned the defilements, developed the path, penetrated the unshakable, and realized Nibbāna, studies merely for the sake of preserving the tradition and protecting the lineage, this is the treasurer's study. |
♦ vinaye pana suppaṭipanno bhikkhu sīlasampadaṃ nissāya tisso vijjā pāpuṇāti, tāsaṃyeva ca tattha pabhedavacanato. |
♦ In the Vinaya, however, a monk who practices well, relying on the accomplishment of morality, attains the three knowledges, as it is from the explanation of their divisions there. |
sutte suppaṭipanno samādhisampadaṃ nissāya cha abhiññā pāpuṇāti, tāsaṃyeva ca tattha pabhedavacanato. |
In the Sutta, a monk who practices well, relying on the accomplishment of concentration, attains the six supernormal powers, as it is from the explanation of their divisions there. |
abhidhamme suppaṭipanno paññāsampadaṃ nissāya catasso paṭisambhidā pāpuṇāti, tāsañca tattheva pabhedavacanato, evametesu suppaṭipanno yathākkamena imaṃ vijjāttayachaḷabhiññācatuppaṭisambhidābhedaṃ sampattiṃ pāpuṇāti. |
In the Abhidhamma, a monk who practices well, relying on the accomplishment of wisdom, attains the four analytical knowledges, as it is from the explanation of their divisions there. Thus, one who practices well in these respectively attains this accomplishment, which is the distinction of the three knowledges, the six supernormal powers, and the four analytical knowledges. |
♦ vinaye pana duppaṭipanno anuññātasukhasamphassāttharaṇapāvuraṇādiphassasāmaññato paṭikkhittesu upādinnakaphassādīsu anavajjasaññī hoti. |
♦ But in the Vinaya, one who practices badly, because of the general similarity of the touch of permitted pleasant contacts, such as coverings and spreads, becomes of the opinion that there is no fault in the forbidden contacts of things that have been taken up. |
vuttampi hetaṃ — “tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā ye me antarāyikā dhammā antarāyikā vuttā bhagavatā, te paṭisevato nālaṃ antarāyāyā”ti . |
This has also been said: "Thus I understand the Dhamma taught by the Blessed One, that those things which are said by the Blessed One to be obstructive dhammas are not capable of being an obstruction to one who engages in them." |
tato dussīlabhāvaṃ pāpuṇāti. |
Then he attains a state of bad morality. |
sutte duppaṭipanno — “cattāro me, bhikkhave, puggalā santo saṃvijjamānā”tiādīsu adhippāyaṃ ajānanto duggahitaṃ gaṇhāti, yaṃ sandhāya vuttaṃ — “attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṃ pasavatī”ti . |
In the Sutta, one who practices badly, not knowing the intention in such passages as "There are, monks, these four kinds of individuals existing in the world," grasps wrongly. Referring to which it is said: "By his own wrong grasp he both accuses us and digs up himself, and he produces much demerit." |
tato micchādiṭṭhitaṃ pāpuṇāti. |
Then he attains a state of wrong view. |
abhidhamme duppaṭipanno dhammacintaṃ atidhāvanto acinteyyānipi cinteti. |
In the Abhidhamma, one who practices badly, going too far in his thinking about the Dhamma, thinks even about the unthinkable. |
tato cittakkhepaṃ pāpuṇāti, vuttañhetaṃ — “cattārimāni, bhikkhave, acinteyyāni, na cintetabbāni, yāni cintento ummādassa vighātassa bhāgī assā”ti . |
Then he attains a state of mental derangement. This has been said: "There are, monks, these four unthinkables, which should not be thought about, thinking about which one would be a partaker of madness and vexation." |
evametesu duppaṭipanno yathākkamena imaṃ dussīlabhāva micchādiṭṭhitā cittakkhepabhedaṃ vipattiṃ pāpuṇātī”ti. |
Thus, one who practices badly in these respectively attains this failure, which is the distinction of the state of bad morality, the state of wrong view, and the state of mental derangement." |
♦ ettāvatā ca — |
♦ Thus far — |
♦ “pariyattibhedaṃ sampattiṃ, vipattiñcāpi yaṃ yahiṃ. |
♦ "The distinction of the text, its success, and its failure, where and how. |
♦ pāpuṇāti yathā bhikkhu, tampi sabbaṃ vibhāvaye”ti -- |
♦ A monk may attain, all that should also be made clear." -- |
♦ ayampi gāthā vuttatthāva hoti. |
♦ This verse has also been explained. |
evaṃ nānappakārato piṭakāni ñatvā tesaṃ vasenetaṃ buddhavacanaṃ tividhanti ñātabbaṃ. |
Thus having known the Piṭakas in various ways, the word of the Buddha is to be known as threefold according to them. |
♦ kathaṃ nikāyavasena pañcavidhaṃ? |
♦ How is it fivefold by way of the Nikāyas? |
sabbameva cetaṃ dīghanikāyo, majjhimanikāyo, saṃyuttanikāyo, aṅguttaranikāyo, khuddakanikāyoti pañcappabhedaṃ hoti. |
All of it is of five kinds: the Dīgha Nikāya, the Majjhima Nikāya, the Saṃyutta Nikāya, the Aṅguttara Nikāya, and the Khuddaka Nikāya. |
tattha katamo dīghanikāyo? |
Therein, which is the Dīgha Nikāya? |
tivaggasaṅgahāni brahmajālādīni catuttiṃsa suttāni. |
The thirty-four suttas, beginning with the Brahmajāla, which are a collection of three vaggas. |
♦ “catuttiṃseva suttantā, tivaggo yassa saṅgaho. |
♦ "Thirty-four suttas, whose collection is three vaggas. |
♦ esa dīghanikāyoti, paṭhamo anulomiko”ti. |
♦ This is the Dīgha Nikāya, the first, in due order." |
♦ kasmā panesa dīghanikāyoti vuccati? |
♦ But why is this called the Dīgha Nikāya? |
dīghappamāṇānaṃ suttānaṃ samūhato nivāsato ca. |
Because of the collection and residence of suttas of long measure. |
samūhanivāsā hi nikāyoti vuccanti. |
For collections and residences are called nikāyas. |
“nāhaṃ, bhikkhave, aññaṃ ekanikāyampi samanupassāmi evaṃ cittaṃ, yathayidaṃ, bhikkhave, tiracchānagatā pāṇā” . |
"I do not see, monks, any other single collection so variegated as these animals born in the animal womb." |
poṇikanikāyo cikkhallikanikāyoti evamādīni cettha sādhakāni sāsanato lokato ca. |
The Poṇika-nikāya and the Cikkhallika-nikāya and so on are proofs here from the dispensation and from the world. |
evaṃ sesānampi nikāyabhāve vacanattho veditabbo. |
Thus, the meaning of the word in the case of the other nikāyas should also be understood. |
♦ katamo majjhimanikāyo? |
♦ Which is the Majjhima Nikāya? |
majjhimappamāṇāni pañcadasavaggasaṅgahāni mūlapariyāyasuttādīni diyaḍḍhasataṃ dve ca suttāni. |
The one hundred and fifty-two suttas of medium length, beginning with the Mūlapariyāya Sutta, collected in fifteen vaggas. |
♦ “diyaḍḍhasatasuttantā, dve ca suttāni yattha so. |
♦ "One hundred and fifty suttas, and two suttas, where that is. |
♦ nikāyo majjhimo pañca, dasavaggapariggaho”ti. |
♦ The Majjhima Nikāya, a collection of fifteen vaggas." |
♦ katamo saṃyuttanikāyo? |
♦ Which is the Saṃyutta Nikāya? |
devatāsaṃyuttādivasena kathitāni oghataraṇādīni satta suttasahassāni satta ca suttasatāni dvāsaṭṭhi ca suttāni. |
The seven thousand seven hundred and sixty-two suttas, beginning with the Oghataraṇa, spoken by way of the Devatā-saṃyutta and so on. |
♦ “sattasuttasahassāni, sattasuttasatāni ca. |
♦ "Seven thousand suttas, and seven hundred suttas. |
♦ dvāsaṭṭhi ceva suttantā, eso saṃyuttasaṅgaho”ti. |
♦ And sixty-two suttas, this is the Saṃyutta collection." |
♦ katamo aṅguttaranikāyo? |
♦ Which is the Aṅguttara Nikāya? |
ekekāṅgātirekavasena kathitāni cittapariyādānādīni nava suttasahassāni pañca suttasatāni sattapaññāsañca suttāni. |
The nine thousand five hundred and fifty-seven suttas, beginning with the Cittapariyādāna, spoken by way of increasing by one factor at a time. |
♦ “nava suttasahassāni, pañca suttasatāni ca. |
♦ "Nine thousand suttas, and five hundred suttas. |
♦ sattapaññāsa suttāni, saṅkhyā aṅguttare ayan”ti. |
♦ And fifty-seven suttas, this is the number in the Aṅguttara." |
♦ katamo khuddakanikāyo? |
♦ Which is the Khuddaka Nikāya? |
sakalaṃ vinayapiṭakaṃ, abhidhammapiṭakaṃ, khuddakapāṭhādayo ca pubbe dassitā pañcadasappabhedā, ṭhapetvā cattāro nikāye avasesaṃ buddhavacanaṃ. |
The entire Vinaya Piṭaka, the Abhidhamma Piṭaka, and the fifteen kinds previously shown, such as the Khuddakapāṭha, and the rest of the Buddha's word, excluding the four Nikāyas. |
♦ “ṭhapetvā caturopete, nikāye dīghāadike. |
♦ "Excluding these four, Nikāyas, Dīgha and so on. |
♦ tadaññaṃ buddhavacanaṃ, nikāyo khuddako mato”ti. |
♦ The other word of the Buddha is considered the Khuddaka Nikāya." |
♦ evaṃ nikāyavasena pañcavidhaṃ. |
♦ Thus it is fivefold by way of the Nikāyas. |
♦ kathaṃ aṅgavasena navavidhaṃ? |
♦ How is it ninefold by way of the aṅgas? |
sabbameva hidaṃ suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthā, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallanti navappabhedaṃ hoti. |
All of it is of nine kinds: sutta, geyya, veyyākaraṇa, gāthā, udāna, itivuttaka, jātaka, abbhutadhamma, and vedalla. |
tattha ubhatovibhaṅganiddesakhandhakaparivārā, suttanipāte maṅgalasuttaratanasuttanālakasuttatuvaṭṭakasuttāni ca aññampi ca suttanāmakaṃ tathāgatavacanaṃ suttanti veditabbaṃ. |
Therein, the Ubhatovibhaṅga, the Niddesa, the Khandhaka, and the Parivāra, and in the Suttanipāta, the Maṅgala Sutta, the Ratana Sutta, the Nālaka Sutta, and the Tuvaṭṭaka Sutta, and any other word of the Tathāgata named 'sutta' is to be known as 'sutta'. |
sabbampi sagāthakaṃ suttaṃ geyyanti veditabbaṃ. |
All suttas with verses are to be known as 'geyya'. |
visesena saṃyuttake sakalopi sagāthavaggo, sakalampi abhidhammapiṭakaṃ, niggāthakaṃ suttaṃ, yañca aññampi aṭṭhahi aṅgehi asaṅgahitaṃ buddhavacanaṃ, taṃ veyyākaraṇanti veditabbaṃ. |
Especially in the Saṃyutta, the entire Sagāthavagga, the entire Abhidhamma Piṭaka, suttas without verses, and any other word of the Buddha not included in the eight aṅgas, that is to be known as 'veyyākaraṇa'. |
dhammapadaṃ, theragāthā, therīgāthā, suttanipāte nosuttanāmikā suddhikagāthā ca gāthāti veditabbā. |
The Dhammapada, the Theragāthā, the Therīgāthā, and in the Suttanipāta, the pure verses not named 'sutta' are to be known as 'gāthā'. |
somanassaññāṇamayikagāthā paṭisaṃyuttā dveasīti suttantā udānanti veditabbaṃ. |
The eighty-two suttas connected with verses of joy and knowledge are to be known as 'udāna'. |
“vuttañhetaṃ bhagavatā”tiādinayappavattā dasuttarasatasuttantā itivuttakanti veditabbaṃ. |
The one hundred and ten suttas that begin with the formula "This was said by the Blessed One" are to be known as 'itivuttaka'. |
apaṇṇakajātakādīni paññāsādhikāni pañcajātakasatāni ‘jātakan’ ’ti veditabbaṃ. |
The five hundred and fifty-plus jātakas, beginning with the Apaṇṇaka Jātaka, are to be known as 'jātaka'. |
“cattārome, bhikkhave, acchariyā abbhutā dhammā ānande”tiādinayappavattā sabbepi acchariyabbhutadhammapaṭisaṃyuttasuttantā abbhutadhammanti veditabbaṃ. |
All suttas connected with wonderful and marvelous phenomena, such as "There are, monks, these four wonderful and marvelous qualities in Ānanda," are to be known as 'abbhutadhamma'. |
cūḷavedalla-mahāvedalla-sammādiṭṭhi-sakkapañha-saṅkhārabhājaniya-mahāpuṇṇamasuttādayo sabbepi vedañca tuṭṭhiñca laddhā laddhā pucchitasuttantā vedallanti veditabbaṃ. |
The Cūḷavedalla, Mahāvedalla, Sammādiṭṭhi, Sakkapañha, Saṅkhārabhājaniya, Mahāpuṇṇama suttas, and all suttas that were asked after gaining both knowledge and satisfaction, are to be known as 'vedalla'. |
evaṃ aṅgavasena navavidhaṃ. |
Thus it is ninefold by way of the aṅgas. |
♦ kathaṃ dhammakkhandhavasena caturāsītisahassavidhaṃ? |
♦ How is it eighty-four thousandfold by way of the dhammakkhandhas? |
sabbameva cetaṃ buddhavacanaṃ — |
All this word of the Buddha — |
♦ “dvāsīti buddhato gaṇhiṃ, dve sahassāni bhikkhuto. |
♦ "Eighty-two thousand I received from the Buddha, and two thousand from the monks. |
♦ caturāsīti sahassāni, ye me dhammā pavattino”ti. |
♦ Eighty-four thousand are the teachings that have come down to me." |
♦ evaṃ paridīpitadhammakkhandhavasena caturāsītisahassappabhedaṃ hoti. |
♦ Thus, it is eighty-four thousandfold by way of the explained dhammakkhandhas. |
tattha ekānusandhikaṃ suttaṃ eko dhammakkhandho. |
Therein, a sutta with a single theme is one dhammakkhandha. |
yaṃ anekānusandhikaṃ, tattha anusandhivasena dhammakkhandhagaṇanā. |
In one with multiple themes, the counting of dhammakkhandhas is by way of the themes. |
gāthābandhesu pañhāpucchanaṃ eko dhammakkhandho, vissajjanaṃ eko. |
In verse compositions, the asking of a question is one dhammakkhandha, the answer is one. |
abhidhamme ekamekaṃ tikadukabhājanaṃ, ekamekañca cittavārabhājanaṃ, ekameko dhammakkhandho. |
In the Abhidhamma, each analysis of a tika and duka, and each analysis of a cittavāra, is one dhammakkhandha. |
vinaye atthi vatthu, atthi mātikā, atthi padabhājanīyaṃ, atthi antarāpatti, atthi āpatti, atthi anāpatti, atthi tikacchedo. |
In the Vinaya, there is the matter, there is the summary, there is the word-by-word analysis, there is the intermediate offense, there is the offense, there is the non-offense, and there is the threefold division. |
tattha ekameko koṭṭhāso ekameko dhammakkhandhoti veditabbo. |
Therein, each section is to be known as one dhammakkhandha. |
evaṃ dhammakkhandhavasena caturāsītisahassavidhaṃ. |
Thus it is eighty-four thousandfold by way of the dhammakkhandhas. |
♦ evametaṃ abhedato rasavasena ekavidhaṃ, bhedato dhammavinayādivasena duvidhādibhedaṃ buddhavacanaṃ saṅgāyantena mahākassapappamukhena vasīgaṇena “ayaṃ dhammo, ayaṃ vinayo, idaṃ paṭhamabuddhavacanaṃ, idaṃ majjhimabuddhavacanaṃ, idaṃ pacchimabuddhavacanaṃ, idaṃ vinayapiṭakaṃ, idaṃ suttantapiṭakaṃ, idaṃ abhidhammapiṭakaṃ, ayaṃ dīghanikāyo ... pe ... ayaṃ khuddakanikāyo, imāni suttādīni navaṅgāni, imāni caturāsīti dhammakkhandhasahassānī”ti, imaṃ pabhedaṃ vavatthapetvāva saṅgītaṃ. |
♦ Thus this word of the Buddha, which is onefold in taste without distinction, and twofold and so on with distinctions by way of Dhamma, Vinaya, etc., was recited by the host of masters led by Mahākassapa, having established this distinction: "This is the Dhamma, this is the Vinaya; this is the first word of the Buddha, this is the middle word of the Buddha, this is the last word of the Buddha; this is the Vinaya Piṭaka, this is the Suttanta Piṭaka, this is the Abhidhamma Piṭaka; this is the Dīgha Nikāya... etc... this is the Khuddaka Nikāya; these are the nine aṅgas beginning with sutta; these are the eighty-four thousand dhammakkhandhas." |
na kevalañca imameva, aññampi uddānasaṅgaha-vaggasaṅgaha-peyyālasaṅgaha-ekakanipāta-dukanipātādinipātasaṅgaha-saṃyuttasaṅgaha-paṇṇāsasaṅgahādi-anekavidhaṃ tīsu piṭakesu sandissamānaṃ saṅgahappabhedaṃ vavatthapetvā eva sattahi māsehi saṅgītaṃ. |
And not only this, but also the various other kinds of collections found in the three Piṭakas, such as the Uddāna-saṅgaha, Vagga-saṅgaha, Peyyāla-saṅgaha, Ekakanipāta-dukanipātādi-nipātasaṅgaha, Saṃyutta-saṅgaha, Paṇṇāsa-saṅgahādi, were established and recited in seven months. |
♦ saṅgītipariyosāne cassa — “idaṃ mahākassapattherena dasabalassa sāsanaṃ pañcavassasahassaparimāṇakālaṃ pavattanasamatthaṃ katan”ti sañjātappamodā sādhukāraṃ viya dadamānā ayaṃ mahāpathavī udakapariyantaṃ katvā anekappakāraṃ kampi saṅkampi sampakampi sampavedhi, anekāni ca acchariyāni pāturahesunti, ayaṃ paṭhamamahāsaṅgīti nāma. |
♦ And at the end of its recitation, this great earth, as if giving its approval with joy, saying, "This dispensation of the one with the ten powers has been made by the elder Mahākassapa to be able to last for five thousand years," trembled, quaked, shook, and rocked in many ways, and many wonders appeared. This is the First Great Council. |
yā loke — |
Which in the world — |
♦ “satehi pañcahi katā, tena pañcasatāti ca. |
♦ "Was held by five hundred, therefore it is called the Council of Five Hundred. |
♦ thereheva katattā ca, therikāti pavuccatī”ti. |
♦ And because it was held by the elders, it is called the Therika." |
♦ 1. brahmajālasuttavaṇṇanā |
♦ 1. Commentary on the Brahmajāla Sutta |
♦ paribbājakakathāvaṇṇanā |
♦ Commentary on the Story of the Wanderer |
♦ imissā paṭhamamahāsaṅgītiyā vattamānāya vinayasaṅgahāvasāne suttantapiṭake ādinikāyassa ādisuttaṃ brahmajālaṃ pucchantena āyasmatā mahākassapena — “brahmajālaṃ, āvuso ānanda, kattha bhāsitan”ti, evamādivuttavacanapariyosāne yattha ca bhāsitaṃ, yañcārabbha bhāsitaṃ, taṃ sabbaṃ pakāsento āyasmā ānando evaṃ me sutantiādimāha. |
♦ During this First Great Council, at the end of the recitation of the Vinaya, in the Suttanta Piṭaka, when questioning about the Brahmajāla, the first sutta of the first Nikāya, the venerable Mahākassapa said, "Friend Ānanda, where was the Brahmajāla spoken?" At the end of these words, the venerable Ānanda, explaining where it was spoken and in reference to whom it was spoken, said, "Thus have I heard," and so on. |
tena vuttaṃ “brahmajālassāpi evaṃ me sutantiādikaṃ āyasmatā ānandena paṭhamamahāsaṅgītikāle vuttaṃ nidānamādī”ti. |
Therefore it is said, "Of the Brahmajāla, the introduction beginning 'Thus have I heard,' spoken by the venerable Ānanda at the time of the First Great Council, is the beginning." |
♦ 1. tattha evanti nipātapadaṃ. |
♦ 1. Therein, 'evaṃ' is a particle. |
metiādīni nāmapadāni. |
'Me' and so on are nouns. |
paṭipanno hotīti ettha paṭīti upasaggapadaṃ, hotīti ākhyātapadanti. |
In 'paṭipanno hoti', 'paṭi' is a prefix, 'hoti' is a verb. |
iminā tāva nayena padavibhāgo veditabbo. |
By this method, the division of words should be understood. |
♦ atthato pana evaṃ-saddo tāva upamūpadesasampahaṃsanagarahaṇavacanasampaṭiggahākāranidassanāvadhāraṇādianekatthappabhedo. |
♦ In terms of meaning, however, the word 'evaṃ' has various meanings such as simile, instruction, approval, censure, acceptance of a statement, manner, illustration, and determination. |
tathāhesa — “evaṃ jātena maccena, kattabbaṃ kusalaṃ bahun”ti evamādīsu upamāyaṃ āgato. |
Thus, in such passages as "Thus by a mortal being born, much good should be done," it has the meaning of a simile. |
“evaṃ te abhikkamitabbaṃ, evaṃ te paṭikkamitabban”tiādīsu upadese. |
In such passages as "Thus you should advance, thus you should retreat," it has the meaning of instruction. |
“evametaṃ bhagavā, evametaṃ sugatā”tiādīsu sampahaṃsane. |
In such passages as "So it is, Blessed One, so it is, Well-farer," it has the meaning of approval. |
“evamevaṃ panāyaṃ vasalī yasmiṃ vā tasmiṃ vā tassa muṇḍakassa samaṇakassa vaṇṇaṃ bhāsatī”tiādīsu garahaṇe. |
In such passages as "Thus this wretch praises this shaven-headed ascetic in any and every way," it has the meaning of censure. |
“evaṃ, bhanteti kho te bhikkhū bhagavato paccassosun”tiādīsu vacanasampaṭiggahe. |
In such passages as "'Yes, venerable sir,' the monks replied to the Blessed One," it has the meaning of acceptance of a statement. |
“evaṃ byā kho ahaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmī”tiādīsu ākāre. |
In such passages as "Thus, venerable sir, I understand the Dhamma taught by the Blessed One," it has the meaning of manner. |
“ehi tvaṃ, māṇavaka, yena samaṇo ānando tenupasaṅkama, upasaṅkamitvā mama vacanena samaṇaṃ ānandaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha. |
"Come, young man, go to the ascetic Ānanda, and having gone, in my name ask the ascetic Ānanda about his freedom from illness, freedom from affliction, lightness of body, strength, and comfortable living. |
“subho māṇavo todeyyaputto bhavantaṃ ānandaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī”ti. |
'Subha the young man, son of Todeyya, asks the venerable Ānanda about his freedom from illness, freedom from affliction, lightness of body, strength, and comfortable living.' |
“evañca vadehi, sādhu kira bhavaṃ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṃ, tenupasaṅkamatu anukampaṃ upādāyā”tiādīsu nidassane. |
'And say this also: "It would be good if the venerable Ānanda would go to the dwelling of Subha the young man, son of Todeyya, out of compassion,"'" in these and similar passages it has the meaning of illustration. |
“taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vāti? |
"What do you think, Kālāmas, are these things wholesome or unwholesome? |
akusalā, bhante. |
Unwholesome, venerable sir. |
sāvajjā vā anavajjā vāti? |
Are they blameworthy or blameless? |
sāvajjā, bhante. |
Blameworthy, venerable sir. |
viññugarahitā vā viññuppasatthā vāti? |
Are they censured by the wise or praised by the wise? |
viññugarahitā, bhante. |
Censured by the wise, venerable sir. |
samattā samādinnā ahitāya dukkhāya saṃvattanti no vā, kathaṃ vo ettha hotīti? |
Do they, when undertaken and carried out, lead to harm and suffering or not? How does it seem to you here? |
samattā, bhante, samādinnā ahitāya dukkhāya saṃvattanti, evaṃ no ettha hotī”tiādīsu avadhāraṇe. |
They do, venerable sir, when undertaken and carried out, lead to harm and suffering. Thus it seems to us here," in these and similar passages it has the meaning of determination. |
svāyamidha ākāranidassanāvadhāraṇesu daṭṭhabbo. |
Here, it should be seen in the senses of manner, illustration, and determination. |
♦ tattha ākāratthena evaṃ-saddena etamatthaṃ dīpeti, nānānayanipuṇamanekajjhāsayasamuṭṭhānaṃ, 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 meaning of manner, the word 'evaṃ' indicates this meaning: "Who is capable of fully understanding the word of the Blessed One, which is profound in its various methods, arises from many intentions, is complete in meaning and expression, has various wonders, is profound in its teaching of the Dhamma, its meaning, and its penetration, and which comes to the ear of all beings according to their own languages? But having aroused the desire to hear it in every way, he says, 'Thus have I heard,' meaning, 'I too have heard it in one way.'" |
♦ nidassanatthena — “nāhaṃ sayambhū, na mayā idaṃ sacchikatan”ti attānaṃ parimocento — ‘evaṃ me sutaṃ’, ‘mayāpi evaṃ sutan’ti idāni vattabbaṃ sakalaṃ suttaṃ nidasseti. |
♦ By the meaning of illustration, freeing himself by saying, "I am not self-born, this was not realized by me," he illustrates the entire sutta that is now to be spoken, saying, "Thus have I heard," "I too have heard it thus." |
♦ avadhāraṇatthena — “etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ bahussutānaṃ yadidaṃ ānando, gatimantānaṃ, satimantānaṃ, dhitimantānaṃ, upaṭṭhākānaṃ yadidaṃ ānando”ti . |
♦ By the meaning of determination: "This is the foremost, monks, of my monk disciples who are very learned, that is, Ānanda; of those who have a good memory, of those who have a firm memory, of those who are resolute, of attendants, that is, Ānanda." |
evaṃ bhagavatā — “āyasmā ānando atthakusalo, dhammakusalo, byañjanakusalo, niruttikusalo, pubbāparakusalo”ti . |
Thus by the Blessed One: "The venerable Ānanda is skilled in the meaning, skilled in the Dhamma, skilled in the expression, skilled in the etymology, skilled in what comes before and what comes after." |
evaṃ dhammasenāpatinā ca pasatthabhāvānurūpaṃ attano dhāraṇabalaṃ dassento sattānaṃ sotukāmataṃ janeti — ‘evaṃ me sutaṃ’, tañca kho atthato vā byañjanato vā anūnamanadhikaṃ, evameva na aññathā daṭṭhabban”ti. |
Thus, showing his own power of retention in accordance with the praise given by the general of the Dhamma, he arouses the desire to hear in beings, saying, "Thus have I heard," and "It should be seen thus, neither less nor more, either in meaning or in expression, and not otherwise." |
♦ me-saddo tīsu atthesu dissati. |
♦ The word 'me' is seen in three meanings. |
tathā hissa — “gāthābhigītaṃ me abhojaneyyan”tiādīsu mayāti attho. |
Thus, in such passages as "What is sung in verse is not to be eaten by me," it has the meaning of 'by me'. |
“sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetū”tiādīsu mayhanti attho. |
In such passages as "Good, venerable sir, may the Blessed One teach me the Dhamma in brief," it has the meaning of 'for me'. |
“dhammadāyādā me, bhikkhave, bhavathā”tiādīsu mamāti attho. |
In such passages as "Be my heirs in the Dhamma, monks," it has the meaning of 'my'. |
idha pana mayā sutanti ca, mama sutanti ca atthadvaye yujjati. |
Here, however, it is suitable in both meanings: 'heard by me' and 'my hearing'. |
♦ sutanti ayaṃ suta-saddo saupasaggo ca anupasaggo ca — gamanavissutakilinna-upacitānuyoga-sotaviññeyya-sotadvārānusāra-viññātādianekatthappabhedo, tathā hissa “senāya pasuto”tiādīsu gacchantoti attho. |
♦ The word 'suta' with and without a prefix has various meanings such as 'gone,' 'famous,' 'wet,' 'accumulated,' 'devoted to,' 'knowable by the ear,' 'in accordance with the ear-door,' and 'known.' Thus, in such passages as "gone out with the army," it has the meaning of 'going.' |
“sutadhammassa passato”tiādīsu vissutadhammassāti attho. |
In such passages as "of one who has seen the famous Dhamma," it has the meaning of 'of the famous Dhamma.' |
“avassutā avassutassā”tiādīsu kilinnākilinnassāti attho. |
In such passages as "wet to the wet," it has the meaning of 'to the wet and not wet.' |
“tumhehi puññaṃ pasutaṃ anappakan”tiādīsu upacitanti attho. |
In such passages as "much merit has been accumulated by you," it has the meaning of 'accumulated.' |
“ye jhānapasutā dhīrā”tiādīsu jhānānuyuttāti attho. |
In such passages as "the wise who are devoted to jhāna," it has the meaning of 'devoted to jhāna.' |
‘diṭṭhaṃ sutaṃ mutan’tiādīsu sotaviññeyyanti attho. |
In such passages as "seen, heard, sensed," it has the meaning of 'knowable by the ear.' |
“sutadharo sutasannicayo”tiādīsu sotadvārānusāraviññātadharoti attho. |
In such passages as "one who has heard and retains what is heard," it has the meaning of 'one who retains what is known in accordance with the ear-door.' |
idha panassa sotadvārānusārena upadhāritanti vā upadhāraṇanti vāti attho. |
Here, however, its meaning is 'retained in accordance with the ear-door' or 'the retaining.' |
‘me’ saddassa hi ‘mayā’ti atthe sati ‘evaṃ mayā sutaṃ’ sotadvārānusārena upadhāritanti yujjati. |
For when the word 'me' has the meaning of 'by me,' 'thus heard by me' is suitable, meaning 'retained in accordance with the ear-door.' |
‘mamā’ti atthe sati evaṃ mama sutaṃ sotadvārānusārena upadhāraṇanti yujjati. |
When it has the meaning of 'my,' 'thus my hearing' is suitable, meaning 'the retaining in accordance with the ear-door.' |
♦ evametesu tīsu padesu evanti sotaviññāṇādiviññāṇakiccanidassanaṃ. |
♦ Thus in these three words, 'evaṃ' is the indication of the function of the various consciousnesses, such as the ear-consciousness. |
meti vuttaviññāṇasamaṅgipuggalanidassanaṃ. |
'Me' is the indication of the person endowed with the said consciousness. |
sutanti assavanabhāvapaṭikkhepato anūnādhikāviparītaggahaṇanidassanaṃ. |
'Sutaṃ' is the indication of the grasping without deficiency, excess, or error, by way of refuting the state of not hearing. |
tathā evanti tassā sotadvārānusārena pavattāya viññāṇavīthiyā nānappakārena ārammaṇe pavattibhāvappakāsanaṃ. |
Thus, 'evaṃ' is the showing of the various ways of the arising of the consciousness-process that proceeds in accordance with that ear-door, in relation to the object. |
meti attappakāsanaṃ. |
'Me' is the revealing of the self. |
sutanti dhammappakāsanaṃ. |
'Sutaṃ' is the revealing 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 a consciousness-process that has arisen in various ways in relation to the object, nothing else was done, but this was done: this Dhamma was heard." |
♦ tathā evanti niddisitabbadhammappakāsanaṃ. |
♦ Similarly, 'evaṃ' is the declaration of the Dhamma to be pointed out. |
meti puggalappakāsanaṃ. |
'Me' is the declaration of the person. |
sutanti puggalakiccappakāsanaṃ. |
'Sutaṃ' is the declaration of the person's action. |
idaṃ vuttaṃ hoti. |
This is what is said. |
“yaṃ suttaṃ niddisissāmi, taṃ mayā evaṃ sutan”ti. |
"The sutta which I will point out, that was heard thus by me." |
♦ tathā evanti yassa cittasantānassa nānākārappavattiyā nānatthabyañjanaggahaṇaṃ hoti, tassa nānākāraniddeso. |
♦ Similarly, 'evaṃ' is the indication of the various ways of that stream of consciousness by which there is the grasping of various meanings and expressions. |
evanti hi ayamākārapaññatti. |
For 'evaṃ' is this concept of manner. |
meti kattuniddeso. |
'Me' is the indication of the agent. |
sutanti visayaniddeso. |
'Sutaṃ' is the indication of the object. |
ettāvatā nānākārappavattena cittasantānena taṃ samaṅgino kattu visayaggahaṇasanniṭṭhānaṃ kataṃ hoti. |
Thus, the completion of the grasping of the object by the agent endowed with that stream of consciousness that proceeds in various ways is accomplished. |
♦ athavā evanti puggalakiccaniddeso. |
♦ Or, 'evaṃ' is the indication of the person's action. |
sutanti viññāṇakiccaniddeso. |
'Sutaṃ' is the indication of the consciousness's action. |
meti ubhayakiccayuttapuggalaniddeso. |
'Me' is the indication of the person endowed with both actions. |
ayaṃ panettha saṅkhepo, “mayā savanakiccaviññāṇasamaṅginā puggalena viññāṇavasena laddhasavanakiccavohārena sutan”ti. |
This is the summary here: "It was heard by me, a person endowed with the action of hearing-consciousness, who has the designation of the action of hearing by way of consciousness." |
♦ tattha evanti ca meti ca saccikaṭṭhaparamatthavasena avijjamānapaññatti. |
♦ Therein, 'evaṃ' and 'me' are concepts that do not exist in the sense of ultimate reality. |
kiñhettha taṃ paramatthato atthi, yaṃ evanti vā meti vā niddesaṃ labhetha? |
For what is there in ultimate reality that could receive the designation 'evaṃ' or 'me'? |
sutanti vijjamānapaññatti. |
'Sutaṃ' is a concept that does exist. |
yañhi taṃ ettha sotena upaladdhaṃ, taṃ paramatthato vijjamānanti. |
For that which was apprehended here by the ear, that exists in ultimate reality. |
tathā ‘evan’ti ca, meti ca, taṃ taṃ upādāya vattabbato upādāpaññatti. |
Thus, 'evaṃ' and 'me' are concepts based on what is to be spoken of with reference to this or that. |
‘sutan’ti diṭṭhādīni upanidhāya vattabbato upanidhāpaññatti. |
'Sutaṃ' is a concept based on what is to be spoken of with reference to the seen and so on. |
ettha ca evanti vacanena asammohaṃ dīpeti. |
And here, by the word 'evaṃ,' he indicates non-delusion. |
na hi sammūḷho nānappakārapaṭivedhasamattho hoti. |
For one who is deluded is not capable of various kinds of penetration. |
‘sutan’ti vacanena sutassa asammosaṃ dīpeti. |
By the word 'sutaṃ,' he indicates the non-forgetting of what was heard. |
yassa hi sutaṃ sammuṭṭhaṃ hoti, na so kālantarena mayā sutanti paṭijānāti. |
For one whose hearing is forgotten does not acknowledge after a time, "I have heard." |
iccassa asammohena paññāsiddhi, asammosena pana satisiddhi. |
Thus, by his non-delusion, the accomplishment of wisdom is achieved, and by his non-forgetting, the accomplishment of mindfulness. |
tattha paññāpubbaṅgamāya satiyā byañjanāvadhāraṇasamatthatā, satipubbaṅgamāya paññāya atthapaṭivedhasamatthatā. |
Therein, by mindfulness preceded by wisdom, there is the ability to determine the expression; by wisdom preceded by mindfulness, there is the ability to penetrate the meaning. |
tadubhayasamatthatāyogena atthabyañjanasampannassa dhammakosassa anupālanasamatthato dhammabhaṇḍāgārikattasiddhi. |
By the combination of the ability for both, there is the accomplishment of being a treasurer of the Dhamma, from being able to preserve the storehouse of the Dhamma, which is complete in meaning and expression. |
♦ aparo nayo, evanti vacanena yoniso manasikāraṃ dīpeti. |
♦ Another way: by the word 'evaṃ', he indicates wise attention. |
ayoniso manasikaroto hi nānappakārapaṭivedhābhāvato. |
For one who gives unwise attention lacks various kinds of penetration. |
sutanti vacanena avikkhepaṃ dīpeti, vikkhittacittassa savanābhāvato. |
By the word 'sutaṃ', he indicates non-distraction, for one with a distracted mind has no hearing. |
tathā hi vikkhittacitto puggalo sabbasampattiyā vuccamānopi “na mayā sutaṃ, puna bhaṇathā”ti bhaṇati. |
For a distracted person, even when told something with all its accomplishments, says, "I have not heard, please say it again." |
yoniso manasikārena cettha attasammāpaṇidhiṃ pubbe ca katapuññataṃ sādheti, sammā appaṇihitattassa pubbe akatapuññassa vā tadabhāvato. |
By wise attention here, he accomplishes right resolve and previous meritorious deeds, for one with a wrong resolve or without previous meritorious deeds lacks this. |
avikkhepena saddhammassavanaṃ sappurisūpanissayañca sādheti. |
By non-distraction, he accomplishes hearing the good Dhamma and associating with good people. |
na hi vikkhittacitto sotuṃ sakkoti, na ca sappurise anupassayamānassa savanaṃ atthīti. |
For one with 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, so ca evaṃ bhaddako ākāro na sammāappaṇihitattano pubbe akatapuññassa vā hoti, tasmā evanti iminā bhaddakenākārena pacchimacakkadvayasampattimattano dīpeti. |
♦ Another method: since it has been said, "evaṃ" is the indication of the various ways of that stream of consciousness by which there is the grasping of various meanings and expressions, and that good manner is not for one of wrong resolve or without previous meritorious deeds, therefore, by this good manner, "evaṃ", he indicates his own accomplishment of the last two wheels. |
sutanti savanayogena purimacakkadvayasampattiṃ. |
By the action of hearing, 'sutaṃ', he indicates the accomplishment of the first two wheels. |
na hi appatirūpadese vasato sappurisūpanissayavirahitassa vā savanaṃ atthi. |
For there is no hearing for one who lives in an unsuitable place or who is without the support of good people. |
iccassa pacchimacakkadvayasiddhiyā āsayasuddhisiddhā hoti, purimacakkadvayasiddhiyā payogasuddhi, tāya ca āsayasuddhiyā adhigamabyattisiddhi, payogasuddhiyā āgamabyattisiddhi. |
Thus, by his accomplishment of the last two wheels, the purity of his intention is accomplished; by the accomplishment of the first two wheels, the purity of his practice; and by that purity of intention, the accomplishment of the expression of attainment; by the purity of practice, the accomplishment of the expression of the scriptures. |
iti payogāsayasuddhassa āgamādhigamasampannassa vacanaṃ aruṇuggaṃ viya sūriyassa udayato yoniso manasikāro viya ca kusalakammassa arahati bhagavato vacanassa pubbaṅgamaṃ bhavitunti ṭhāne nidānaṃ ṭhapento — “evaṃ me sutan”tiādimāha. |
Thus, the word of one whose practice and intention are pure, who is accomplished in the scriptures and attainment, like the rising of the sun after the dawn, like wise attention for wholesome action, deserves to be the forerunner of the word of the Blessed One. Therefore, establishing the introduction in its place, he said, "Thus have I heard," and so on. |
♦ aparo nayo, ‘evan’ti iminā nānappakārapaṭivedhadīpakena vacanena attano atthapaṭibhānapaṭisambhidāsampattisabbhāvaṃ dīpeti. |
♦ Another way: by this word 'evaṃ', which indicates various kinds of penetration, he indicates the existence of his own accomplishment of the analytical knowledge of the meaning and the analytical knowledge of the topic. |
‘sutan’ti iminā sotabbappabhedapaṭivedhadīpakena dhammaniruttipaṭisambhidāsampattisabbhāvaṃ. |
By this word 'sutaṃ', which indicates the penetration of the various kinds of what is to be heard, he indicates the existence of the accomplishment of the analytical knowledge of the Dhamma and the analytical knowledge of etymology. |
‘evan’ti ca idaṃ yoniso manasikāradīpakaṃ vacanaṃ bhāsamāno — “ete mayā dhammā manasānupekkhitā, diṭṭhiyā suppaṭividdhā”ti dīpeti. |
And speaking this word 'evaṃ', which indicates wise attention, he indicates, "These dhammas have been reflected upon by my mind, well penetrated by my view." |
‘sutan’ti idaṃ savanayogadīpakaṃ vacanaṃ bhāsamāno — “bahū mayā dhammā sutā dhātā vacasā paricitā”ti dīpeti. |
Speaking this word 'sutaṃ', which indicates the practice of hearing, he indicates, "Many dhammas have been heard by me, retained, and practiced in speech." |
tadubhayenāpi atthabyañjanapāripūriṃ dīpento savane ādaraṃ janeti. |
By both of these, indicating the fullness of meaning and expression, he arouses reverence for hearing. |
atthabyañjanaparipuṇṇañhi dhammaṃ ādarena assuṇanto mahatā hitā paribāhiro hotīti, tasmā ādaraṃ janetvā sakkaccaṃ ayaṃ dhammo sotabboti. |
For one who hears with reverence a Dhamma that is complete in meaning and expression is far from great harm. Therefore, having aroused reverence, this Dhamma should be heard attentively. |
♦ “evaṃ me sutan”ti iminā pana sakalena vacanena āyasmā ānando tathāgatappaveditaṃ dhammaṃ attano adahanto asappurisabhūmiṃ atikkamati. |
♦ By this whole phrase "Thus have I heard," the venerable Ānanda, not accepting the Dhamma proclaimed by the Tathāgata as his own, transcends the sphere of the unrighteous. |
sāvakattaṃ paṭijānanto sappurisabhūmiṃ okkamati. |
Acknowledging his discipleship, he enters the sphere of the righteous. |
tathā asaddhammā cittaṃ vuṭṭhāpeti, saddhamme cittaṃ patiṭṭhāpeti. |
Thus he withdraws his mind from the false Dhamma and establishes his mind in the true Dhamma. |
“kevalaṃ sutamevetaṃ mayā, tasseva bhagavato vacanan”ti dīpento attānaṃ parimoceti, satthāraṃ apadisati, jinavacanaṃ appeti, dhammanettiṃ patiṭṭhāpeti. |
Explaining, "This was only heard by me, it is the word of that Blessed One," he absolves himself, points to the Teacher, presents the word of the Jina, and establishes the lineage of the Dhamma. |
♦ apica “evaṃ me sutan”ti attanā uppāditabhāvaṃ appaṭijānanto purimavacanaṃ vivaranto — “sammukhā paṭiggahitamidaṃ mayā tassa bhagavato catuvesārajjavisāradassa dasabaladharassa āsabhaṭṭhānaṭṭhāyino sīhanādanādino sabbasattuttamassa dhammissarassa dhammarājassa dhammādhipatino dhammadīpassa dhammasaraṇassa saddhammavaracakkavattino sammāsambuddhassa vacanaṃ, na ettha atthe vā dhamme vā pade vā byañjane vā kaṅkhā vā vimati vā kātabbā”ti sabbesaṃ devamanussānaṃ imasmiṃ dhamme assaddhiyaṃ vināseti, saddhāsampadaṃ uppādeti. |
♦ Moreover, by saying "Thus have I heard," not claiming to have created it himself, he clarifies the previous statement, saying, "This was received directly by me from that Blessed One, the one proficient in the four kinds of fearlessness, the holder of the ten powers, the one standing in the bull's place, the one roaring the lion's roar, the highest of all beings, the lord of the Dhamma, the king of the Dhamma, the sovereign of the Dhamma, the lamp of the Dhamma, the refuge of the Dhamma, the supreme universal monarch of the good Dhamma, the Perfectly Enlightened One. There should be no doubt or uncertainty here about the meaning, the Dhamma, the word, or the expression." He dispels the lack of faith in this Dhamma for all gods and men and produces the accomplishment of faith. |
tenetaṃ vuccati — |
Therefore it is said: |
♦ “vināsayati assaddhaṃ, saddhaṃ vaḍḍheti sāsane. |
♦ "He destroys unbelief, increases faith in the teaching. |
♦ evaṃ me sutamiccevaṃ, vadaṃ gotamasāvako”ti. |
♦ Thus saying 'Thus have I heard,' the disciple of Gotama speaks." |
♦ ekanti gaṇanaparicchedaniddeso. |
♦ 'Ekaṃ' is an indication of the determination of number. |
samayanti paricchinnaniddeso. |
'Samayaṃ' is an indication of what is determined. |
ekaṃ samayanti aniyamitaparidīpanaṃ. |
'Ekaṃ samayaṃ' is an indefinite indication. |
tattha samayasaddo — |
Therein, the word 'samaya' — |
♦ “samavāye khaṇe kāle, samūhe hetudiṭṭhisu. |
♦ "Is seen in the senses of conjunction, moment, time, assembly, cause, view. |
♦ paṭilābhe pahāne ca, paṭivedhe ca dissati”. |
♦ And in attainment, abandoning, and penetration." |
♦ tathā hissa — “appevanāma svepi upasaṅkameyyāma kālañca samayañca upādāyā”ti evamādīsu samavāyo attho. |
♦ Thus, in such passages as "Perhaps we might meet tomorrow, considering the time and the occasion," its meaning is 'conjunction'. |
“ekova kho bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā”tiādīsu khaṇo. |
In such passages as "There is, monks, but one moment and one occasion for the holy life," it means 'moment'. |
“uṇhasamayo pariḷāhasamayo”tiādīsu kālo. |
In such passages as "the hot season, the season of heat," it means 'time'. |
“mahāsamayo pavanasmin”tiādīsu samūho. |
In such passages as "a great assembly in the forest," it means 'assembly'. |
“samayopi kho te, bhaddāli, appaṭividdho ahosi, bhagavā kho sāvatthiyaṃ viharati, bhagavāpi maṃ jānissati, bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. |
"The reason, Bhaddāli, was also not penetrated by you: 'The Blessed One is dwelling in Sāvatthī, and the Blessed One will know me, the monk named Bhaddāli, who is not a fulfiller of the training in the Teacher's dispensation.' |
ayampi kho, te bhaddāli, samayo appaṭividdho ahosī”tiādīsu hetu. |
This reason too, Bhaddāli, was not penetrated by you," in such passages it means 'cause'. |
“tena kho pana samayena uggahamāno paribbājako samaṇamuṇḍikāputto samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasatī”tiādīsu diṭṭhi. |
In such passages as "Now at that time, Uggahamāna the wanderer, the son of Samaṇamuṇḍikā, was dwelling in Mallikā's park in a single-halled building at the Tinduka grove, the place for debating views," it means 'view'. |
♦ “diṭṭhe dhamme ca yo attho, yo cattho samparāyiko. |
♦ "The meaning in this present life, and the meaning in the life to come. |
♦ atthābhisamayā dhīro, paṇḍitoti pavuccatī”ti. |
♦ The wise, through the attainment of the meaning, is called a 'paṇḍita'." |
— |
— |
♦ ādīsu paṭilābho. |
♦ In these and similar passages, it means 'attainment'. |
“sammā mānābhisamayā antamakāsi dukkhassā”tiādīsu pahānaṃ. |
In such passages as "By the right attainment of the abandoning of pride, he made an end of suffering," it means 'abandoning'. |
“dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho abhisamayaṭṭho”tiādīsu paṭivedho. |
In such passages as "The oppressive nature, the conditioned nature, the tormenting nature, the changing nature, the nature of realization of suffering," it means 'penetration'. |
idha panassa kālo attho. |
Here, however, its meaning is 'time'. |
tena saṃvaccharautumāsaḍḍhamāsarattidivapubbaṇhamajjhanhikasāyanhapaṭhamamajjhi-mapacchimayāmamuhuttādīsu kālappabhedabhūtesu samayesu ekaṃ samayanti dīpeti. |
Therefore, it indicates 'one time' among the various kinds of time, such as year, season, month, half-month, night, day, morning, noon, evening, first, middle, and last watch, and moment. |
♦ tattha kiñcāpi etesu saṃvaccharādīsu samayesu yaṃ yaṃ suttaṃ yasmiṃ yasmiṃ saṃvacchare utumhi māse pakkhe rattibhāge vā divasabhāge vā vuttaṃ, sabbaṃ taṃ therassa suviditaṃ suvavatthāpitaṃ paññāya. |
♦ Therein, although in these times of year and so on, whatever sutta was spoken in whatever year, season, month, fortnight, part of the night, or part of the day, all of that was well known and well determined by the elder with his wisdom. |
yasmā pana — “evaṃ me sutaṃ” asukasaṃvacchare asukautumhi asukamāse asukapakkhe asukarattibhāge asukadivasabhāge vāti evaṃ vutte na sakkā sukhena dhāretuṃ vā uddisituṃ vā uddisāpetuṃ vā, bahu ca vattabbaṃ hoti, tasmā ekeneva padena tamatthaṃ samodhānetvā “ekaṃ samayan”ti āha. |
But because, if he were to say, "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, in such-and-such a part of the day, it could not be easily retained or recited or caused to be recited, and much would have to be said, therefore, having combined that meaning into a single word, he said, "at one time." |
ye vā ime gabbhokkantisamayo, jātisamayo, saṃvegasamayo, abhinikkhamanasamayo, dukkarakārikasamayo, māravijayasamayo, abhisambodhisamayo diṭṭhadhammasukhavihārasamayo, desanāsamayo, parinibbānasamayoti, evamādayo bhagavato devamanussesu ativiya pakāsā anekakālappabhedā eva samayā. |
Or these various times which are very well known among gods and men, such as the time of conception, the time of birth, the time of spiritual urgency, the time of renunciation, the time of austerities, the time of victory over Māra, the time of enlightenment, the time of dwelling in the bliss of the present life, the time of teaching, and the time of final Nibbāna, these are indeed times. |
tesu samayesu desanāsamayasaṅkhātaṃ ekaṃ samayanti dīpeti. |
Among these times, it indicates 'one time' which is designated as the time of teaching. |
yo cāyaṃ ñāṇakaruṇākiccasamayesu karuṇākiccasamayo, attahitaparahitapaṭipattisamayesu parahitapaṭipattisamayo, sannipatitānaṃ karaṇīyadvayasamayesu dhammikathāsamayo desanāpaṭipattisamayesu desanāsamayo, tesupi samayesu aññataraṃ samayaṃ sandhāya “ekaṃ samaya”nti āha. |
And among these times, the time for the work of compassion among the times for the work of knowledge and compassion, the time for the practice for the welfare of others among the times for the practice for one's own welfare and the welfare of others, the time for Dhamma talk among the two duties for those who have assembled, the time for teaching among the times for teaching and practice, referring to one of these times, he said, "at one time." |
♦ kasmā panettha yathā abhidhamme “yasmiṃ samaye kāmāvacaran”ti ca, ito aññesu ca suttapadesu — “yasmiṃ samaye, bhikkhave, bhikkhu vivicceva kāmehī”ti ca bhummavacananiddeso kato, vinaye ca — “tena samayena buddho bhagavā”ti karaṇavacanena, tathā akatvā “ekaṃ samayan”ti upayogavacananiddeso katoti? |
♦ Why here, as in the Abhidhamma, "at what time a kāmāvacara [thought arises]" and in other suttas, "at what time, monks, a monk, quite secluded from sensual pleasures," the locative case is used, and in the Vinaya, "at that time the Buddha, the Blessed One," the instrumental case is used, why was it not done so, but "at one time," the accusative case is used? |
tattha tathā idha ca aññathā atthasambhavato. |
Because the meaning is possible in that way there and in another way here. |
tattha hi abhidhamme ito aññesu suttapadesu ca adhikaraṇattho bhāvena bhāvalakkhaṇattho ca sambhavati. |
For there, in the Abhidhamma and in other suttas, the meaning of 'locus' and the meaning of 'locative absolute' are possible. |
adhikaraṇañhi kālattho, samūhattho ca samayo, tattha tattha vuttānaṃ phassādidhammānaṃ khaṇasamavāyahetusaṅkhātassa ca samayassa bhāvena tesaṃ bhāvo lakkhīyati, tasmā tadatthajotanatthaṃ tattha bhummavacananiddeso kato. |
For the locus is the meaning of 'time', and 'samaya' has the meaning of 'collection'. The state of those dhammas is indicated by the state of the 'samaya' which is designated as the moment, conjunction, and cause of the dhammas of contact, etc., spoken here and there. Therefore, to make that meaning clear, the locative case is used there. |
♦ vinaye ca hetuattho karaṇattho ca sambhavati. |
♦ In the Vinaya, the meaning of 'cause' and the meaning of 'instrument' 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 time of laying down the training rules, which was difficult to understand even by Sāriputta and others, by that time as the cause and instrument, the Blessed One laid down the training rules, and considering the cause for laying down the training rules, he dwelt here and there. Therefore, to make that meaning clear, the instrumental case is used there. |
♦ idha pana aññasmiñca evaṃ jātike accantasaṃyogattho sambhavati. |
♦ Here, however, and in other similar cases, the meaning of 'continuous connection' is possible. |
yañhi samayaṃ bhagavā imaṃ aññaṃ vā suttantaṃ desesi, accantameva taṃ samayaṃ karuṇāvihārena vihāsi, tasmā tadatthajotanatthaṃ idha upayogavacananiddeso katoti. |
For at the time when the Blessed One taught this or another sutta, he dwelt continuously at that time in a state of compassion. Therefore, to make that meaning clear, the accusative case is used here. |
♦ tenetaṃ vuccati — |
♦ Therefore it is said: |
♦ “taṃ taṃ atthamapekkhitvā, bhummena karaṇena ca. |
♦ "Considering that particular meaning, with the locative and the instrumental. |
♦ aññatra samayo vutto, upayogena so idhā”ti. |
♦ Elsewhere 'samayo' is used, here with the accusative." |
♦ porāṇā pana vaṇṇayanti — “tasmiṃ samaye”ti vā, “tena samayenā”ti vā, “ekaṃ samayan”ti vā, abhilāpamattabhedo esa, sabbattha bhummamevatthoti. |
♦ The ancients, however, comment: "Whether 'tasmiṃ samaye' or 'tena samayena' or 'ekaṃ samayan', this is a difference in expression only; everywhere the meaning is the locative." |
tasmā “ekaṃ samayan”ti vuttepi “ekasmiṃ samaye”ti attho veditabbo. |
Therefore, even when "ekaṃ samayan" is said, the meaning should be understood as "ekasmiṃ samaye" (at one time). |
♦ bhagavāti garu. |
♦ 'Bhagavā' means 'honorable'. |
garuñhi loke bhagavāti vadanti. |
For the honorable in the world are called 'bhagavā'. |
ayañca sabbaguṇavisiṭṭhatāya sabbasattānaṃ garu, tasmā bhagavāti veditabbo. |
And this one is the honorable of all beings because he is endowed with all virtues, therefore he should be known as 'bhagavā'. |
porāṇehipi vuttaṃ — |
It has been said by the ancients: |
♦ “bhagavāti vacanaṃ seṭṭhaṃ, bhagavāti vacanamuttamaṃ. |
♦ "The word 'bhagavā' is excellent, the word 'bhagavā' is supreme. |
♦ garu gāravayutto so, bhagavā tena vuccatī”ti. |
♦ He is honorable, endowed with honor, therefore he is called 'bhagavā'." |
♦ api ca — |
♦ And also: |
♦ “bhāgyavā bhaggavā yutto, bhagehi ca vibhattavā. |
♦ "Fortunate, destroyer, endowed with fortunes, and distributor. |
♦ bhattavā vantagamano, bhavesu bhagavā tato”ti. |
♦ Possessor, one whose going is abandoned, in the existences, therefore 'bhagavā'." |
♦ imissā gāthāya vasenassa padassa vitthārāttho veditabbo. |
♦ The detailed meaning of this word should be understood by means of this verse. |
so ca visuddhimagge buddhānussatiniddese vuttoyeva. |
And that has been explained in the Visuddhimagga, in the section on the recollection of the Buddha. |
♦ ettāvatā cettha evaṃ me sutanti vacanena yathāsutaṃ dhammaṃ dassento bhagavato dhammakāyaṃ paccakkhaṃ karoti. |
♦ Thus far, by the phrase "Thus have I heard," showing the Dhamma as he heard it, he makes the Dhamma-body of the Blessed One present. |
tena “nayidaṃ atikkantasatthukaṃ pāvacanaṃ, ayaṃ vo satthā”ti satthu adassanena ukkaṇṭhitaṃ janaṃ samassāseti. |
Thereby he consoles the people who are distressed by the absence of the Teacher, saying, "This teaching is not one whose teacher has passed away; this is your teacher." |
♦ ekaṃ samayaṃ bhagavāti vacanena tasmiṃ samaye bhagavato avijjamānabhāvaṃ dassento rūpakāyaparinibbānaṃ sādheti. |
♦ By the phrase "at one time the Blessed One," showing the non-existence of the Blessed One at that time, he establishes the final passing away of the physical body. |
tena “evaṃvidhassa nāma ariyadhammassa desako dasabaladharo vajirasaṅghāta samānakāyo sopi bhagavā parinibbuto, kena aññena jīvite āsā janetabbā”ti jīvitamadamattaṃ janaṃ saṃvejeti, saddhamme cassa ussāhaṃ janeti. |
Thereby he stirs up a sense of urgency in people who are intoxicated with the pride of life, saying, "The teacher of such a noble Dhamma, the holder of the ten powers, whose body was like a diamond thunderbolt, even that Blessed One has passed away. By whom else should hope be generated in life?" And he generates enthusiasm in them for the good Dhamma. |
♦ evanti ca bhaṇanto desanāsampattiṃ niddisati. |
♦ And saying 'evaṃ', he indicates the accomplishment of the teaching. |
me sutanti sāvakasampattiṃ. |
By 'me sutaṃ', the accomplishment of the disciple. |
ekaṃ samayanti kālasampattiṃ. |
By 'ekaṃ samayaṃ', the accomplishment of the time. |
bhagavāti desakasampattiṃ. |
By 'bhagavā', the accomplishment of the teacher. |
♦ antarā ca rājagahaṃ antarā ca nāḷandanti antarā-saddo kāraṇakhaṇacittavemajjhavivarādīsu dissati. |
♦ 'Antarā ca rājagahaṃ antarā ca nāḷandanti' the word 'antarā' is seen in the senses of cause, interval, mind, middle, and space. |
“tadantaraṃ ko jāneyya aññatra tathāgatā”ti ca, “janā saṅgamma mantenti mañca tañca kimantaran”ti ca ādīsu hi kāraṇe antarā-saddo. |
For in such passages as "Who would know the reason for that, other than the Tathāgata?" and "People gather and discuss, what is the reason between me and him?" the word 'antarā' has the meaning of cause. |
“addasa maṃ, bhante, aññatarā itthī vijjantarikāya bhājanaṃ dhovantī”tiādīsu khaṇe. |
In such passages as "Venerable sir, a certain woman saw me washing a vessel in the interval of a flash of lightning," it means 'interval'. |
“yassantarato na santi kopā”tiādīsu citte. |
In such passages as "He in whom there are no angers within," it means 'mind'. |
“antarā vosānamāpādī”tiādīsu vemajjhe. |
In such passages as "He reached the end in the middle," it means 'middle'. |
“api cāyaṃ, bhikkhave, tapodā dvinnaṃ mahānirayānaṃ antarikāya āgacchatī”tiādīsu vivare. |
In such passages as "And this Tapodā, monks, comes from the space between two great hells," it means 'space'. |
svāyamidha vivare vattati, tasmā rājagahassa ca nāḷandāya ca vivareti evametthattho veditabbo. |
Here it is used in the sense of 'space', therefore the meaning here should be understood as 'in the space between Rājagaha and Nāḷandā'. |
antarā-saddena pana yuttattā upayogavacanaṃ kataṃ. |
The accusative case is used because of the connection with the word 'antarā'. |
īdisesu ca ṭhānesu akkharacintakā “antarā gāmañca nadiñca yātī”ti evaṃ ekameva antarāsaddaṃ payujjanti, so dutiyapadenapi yojetabbo hoti, ayojiyamāne upayogavacanaṃ na pāpuṇāti. |
And in such places, the grammarians use only one 'antarā' word, as in "He goes between the village and the river," and it has to be connected with the second word as well; if it is not connected, the accusative case is not obtained. |
idha pana yojetvāyeva vuttoti. |
Here, however, it is said with the connection. |
♦ addhānamaggappaṭipanno hotīti addhānasaṅkhātaṃ maggaṃ paṭipanno hoti, “dīghamaggan”ti attho. |
♦ 'Addhānamaggappaṭipanno hoti' means he has entered upon the path called 'addhāna', meaning "the long road." |
addhānagamanasamayassa hi vibhaṅge “aḍḍhayojanaṃ gacchissāmīti bhuñjitabban”tiādivacanato aḍḍhayojanampi addhānamaggo hoti. |
For in the analysis of the time for traveling on a journey, from the statement "Having eaten, one should go two and a half leagues," even two and a half leagues is a journey-road. |
rājagahato pana nāḷandā yojanameva. |
But from Rājagaha to Nāḷandā is only one league. |
♦ mahatā bhikkhusaṅghena saddhinti ‘mahatā’ti guṇamahattenapi mahatā, saṅkhyāmahattenapi mahatā. |
♦ 'Mahatā bhikkhusaṅghena saddhinti' 'mahatā' means great in qualities and great in number. |
so hi bhikkhusaṅgho guṇehipi mahā ahosi, appicchatādiguṇasamannāgatattā. |
For that Sangha of monks was great in qualities, being endowed with such qualities as fewness of wishes. |
saṅkhyāyapi mahā, pañcasatasaṅkhyattā. |
And it was great in number, being of the number of five hundred. |
bhikkhūnaṃ saṅgho ‘bhikkhusaṅgho’, tena bhikkhusaṅghena. |
The 'bhikkhusaṅgho' is the Sangha of monks; by that Sangha of monks. |
diṭṭhisīlasāmaññasaṅghātasaṅkhātena samaṇagaṇenāti attho. |
It means with the community of ascetics designated as a Sangha by the commonality of views and morality. |
saddhinti ekato. |
'Saddhinti' means 'together'. |
♦ pañcamattehi bhikkhusatehīti pañcamattā etesanti pañcamattāni. |
♦ 'Pañcamattehi bhikkhusatehīti' 'pañcamattāni' means 'having the measure of five'. |
mattāti pamāṇaṃ vuccati, tasmā yathā “bhojane mattaññū”ti vutte “bhojane mattaṃ jānāti, pamāṇaṃ jānātī”ti attho hoti, evamidhāpi — “tesaṃ bhikkhusatānaṃ pañcamattā pañcapamāṇan”ti evamattho daṭṭhabbo. |
'Mattā' is called 'measure', therefore, just as when 'bhojane mattaññū' is said, the meaning is "he knows the measure in food, he knows the amount," so here too, the meaning should be seen as "the five hundred monks have the measure of five." |
bhikkhūnaṃ satāni bhikkhusatāni, tehi pañcamattehi bhikkhusatehi. |
The hundreds of monks are 'bhikkhusatāni'; by those five hundred monks. |
♦ suppiyopi kho paribbājakoti suppiyoti tassa nāmaṃ. |
♦ 'Suppiyopi kho paribbājakoti' 'Suppiyo' is his name. |
pi-kāro maggappaṭipannasabhāgatāya puggalasampiṇḍanattho. |
The particle 'pi' is for the purpose of including the person, as he was also on the road. |
kho-kāro padasandhikaro, byañjanasiliṭṭhatāvasena vutto. |
The particle 'kho' is a conjunct, used for the sake of euphonic connection of the consonants. |
paribbājakoti sañjayassa antevāsī channaparibbājako. |
'Paribbājako' means the wanderer Channa, a disciple of Sañjaya. |
idaṃ vuttaṃ hoti — “yadā bhagavā taṃ addhānamaggaṃ paṭipanno, tadā suppiyopi paribbājako paṭipanno ahosī”ti. |
This is what is said: "When the Blessed One was traveling on that road, Suppiya the wanderer was also traveling." |
atītakālattho hettha hoti-saddo. |
Here the verb 'hoti' has the meaning of past time. |
♦ saddhiṃ antevāsinā brahmadattena māṇavenāti — ettha ante vasatīti antevāsī. |
♦ 'Saddhiṃ antevāsinā brahmadattena māṇavenāti' — here 'antevāsī' means 'one who dwells near'. |
samīpacāro santikāvacaro sissoti attho. |
It means a close attendant, a disciple who stays nearby. |
brahmadattoti tassa nāmaṃ. |
'Brahmadatto' is his name. |
māṇavoti sattopi coropi taruṇopi vuccati. |
'Māṇavo' can mean a being, a thief, or a young man. |
♦ “coditā devadūtehi, ye pamajjanti māṇavā. |
♦ "Those young men who are heedless when urged by the divine messengers. |
♦ te dīgharattaṃ socanti, hīnakāyūpagā narā”ti. |
♦ They grieve for a long time, men who go to a low state." |
— |
— |
♦ ādīsu hi satto māṇavoti vutto. |
♦ In these and other passages, a being is called 'māṇava'. |
“māṇavehipi samāgacchanti katakammehipi akatakammehipī”tiādīsu coro. |
In passages like "They associate with young men, both those who have committed crimes and those who have not," it means 'thief'. |
“ambaṭṭho māṇavo, aṅgako māṇavo”tiādīsu taruṇo ‘māṇavo’ti vutto. |
In passages like "Ambaṭṭha the young man, Aṅgaka the young man," a youth is called 'māṇava'. |
idhāpi ayamevattho. |
Here too, this is the meaning. |
idañhi vuttaṃ hoti — brahmadattena nāma taruṇantevāsinā saddhinti. |
This is what is said: 'with the young disciple named Brahmadatta'. |
♦ tatrāti tasmiṃ addhānamagge, tesu vā dvīsu janesu. |
♦ 'Tatrāti' means on that road, or between those two people. |
sudanti nipātamattaṃ. |
'Sudaṃ' is just a particle. |
anekapariyāyenāti pariyāya-saddo tāva vāradesanākāraṇesu vattati. |
'Anekapariyāyenāti' the word 'pariyāya' is used in the senses of 'turn', 'discourse', and 'reason'. |
“kassa nu kho, ānanda, ajja pariyāyo bhikkhuniyo ovaditun”tiādīsu hi vāre pariyāyasaddo vattati. |
For in such passages as "Whose turn is it today, Ānanda, to admonish the nuns?" the word 'pariyāya' is used in the sense of 'turn'. |
“madhupiṇḍikapariyāyotveva naṃ dhārehī”tiādīsu desanāyaṃ. |
In such passages as "You should remember it as the discourse of the honey-ball," it is used for 'discourse'. |
“imināpi kho, te rājañña, pariyāyena evaṃ hotū”tiādīsu kāraṇe. |
In such passages as "For this reason also, O king, let it be so for you," it is used for 'reason'. |
svāyamidhāpi kāraṇe vattati, tasmā ayamettha attho — “anekavidhena kāraṇenā”ti, “bahūhi kāraṇehī”ti vuttaṃ hoti. |
Here too, it is used in the sense of 'reason', therefore this is the meaning here: "for various reasons," meaning "for many reasons." |
♦ buddhassa avaṇṇaṃ bhāsatīti avaṇṇavirahitassa aparimāṇavaṇṇasamannāgatassāpi buddhassa bhagavato — “yaṃ loke jātivuḍḍhesu kattabbaṃ abhivādanādisāmīcikammaṃ ‘sāmaggiraso’ti vuccati, taṃ samaṇassa gotamassa natthi tasmā arasarūpo samaṇo gotamo, nibbhogo, akiriyavādo, ucchedavādo, jegucchī, venayiko, tapassī, apagabbho. |
♦ 'Buddhassa avaṇṇaṃ bhāsatīti' means that of the Buddha, the Blessed One, who is without blame and endowed with immeasurable praise, he speaks dispraise, saying, "The social courtesy of paying respect, etc., which should be done to those who are senior in birth in the world, which is called the 'taste of harmony,' the ascetic Gotama does not have. Therefore, the ascetic Gotama is without taste, without possessions, a teacher of inaction, a teacher of annihilation, disgusting, a disciplinarian, an ascetic, without courage. |
natthi samaṇassa gotamassa uttarimanussadhammo alamariyañāṇadassanaviseso. |
The ascetic Gotama has no superhuman state, no special knowledge and vision of the noble ones. |
takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti, vīmaṃsānucaritaṃ, sayaṃpaṭibhānaṃ. |
The ascetic Gotama teaches a doctrine based on his own reasoning, following his own investigation, of his own invention. |
samaṇo gotamo na sabbaññū, na lokavidū, na anuttaro, na aggapuggalo”ti. |
The ascetic Gotama is not all-knowing, not a knower of the world, not the unsurpassed, not the foremost person." |
evaṃ taṃ taṃ akāraṇameva kāraṇanti vatvā tathā tathā avaṇṇaṃ dosaṃ nindaṃ bhāsati. |
Thus, calling this and that which is not a reason a reason, he speaks dispraise in this and that way. |
♦ yathā ca buddhassa, evaṃ dhammassāpi taṃ taṃ akāraṇameva kāraṇato vatvā — “samaṇassa gotamassa dhammo durakkhāto, duppaṭivedito, aniyyāniko, anupasamasaṃvattaniko”ti tathā tathā avaṇṇaṃ bhāsati. |
♦ And just as of the Buddha, so also of the Dhamma, calling this and that which is not a reason a reason, he speaks dispraise, saying, "The Dhamma of the ascetic Gotama is badly proclaimed, difficult to penetrate, not leading out, not leading to peace." |
♦ yathā ca dhammassa, evaṃ saṅghassāpi yaṃ vā taṃ vā akāraṇameva kāraṇato vatvā — “micchāpaṭipanno samaṇassa gotamassa sāvakasaṅgho, kuṭilapaṭipanno, paccanīkapaṭipadaṃ ananulomapaṭipadaṃ adhammānulomapaṭipadaṃ paṭipanno”ti tathā tathā avaṇṇaṃ bhāsati. |
♦ And just as of the Dhamma, so also of the Sangha, calling whatever is not a reason a reason, he speaks dispraise, saying, "The Sangha of the disciples of the ascetic Gotama is of wrong practice, of crooked practice, has entered upon a practice that is hostile, not in accordance with, not in accordance with the Dhamma." |
♦ antevāsī panassa — “amhākaṃ ācariyo aparāmasitabbaṃ parāmasati, anakkamitabbaṃ akkamati, svāyaṃ aggiṃ gilanto viya, hatthena asidhāraṃ parāmasanto viya, muṭṭhinā sineruṃ padāletukāmo viya, kakacadantapantiyaṃ kīḷamāno viya, pabhinnamadaṃ caṇḍahatthiṃ hatthena gaṇhanto viya ca vaṇṇārahasseva ratanattayassa avaṇṇaṃ bhāsamāno anayabyasanaṃ pāpuṇissati. |
♦ His disciple, however, thinking, "My teacher is touching the untouchable, treading on the untreadable. He, like one swallowing fire, like one touching the edge of a sword with his hand, like one wishing to split Mount Sineru with his fist, like one playing with a row of saw-teeth, like one seizing a furious, musth elephant with his hand, will come to ruin and disaster by speaking ill of the Triple Gem, which is worthy of praise. |
ācariye kho pana gūthaṃ vā aggiṃ vā kaṇṭakaṃ vā kaṇhasappaṃ vā akkamante, sūlaṃ vā abhirūhante, halāhalaṃ vā visaṃ khādante, khārodakaṃ vā pakkhalante, narakapapātaṃ vā papatante, na antevāsinā taṃ sabbamanukātabbaṃ hoti. |
But when a teacher steps on excrement, or fire, or thorns, or a black snake, or ascends a stake, or eats a deadly poison, or falls into salt water, or falls into the precipice of hell, a disciple should not imitate all that. |
kammassakā hi sattā attano kammānurūpameva gatiṃ gacchanti. |
For beings are the owners of their kamma and go to a destination according to their own kamma. |
neva pitā puttassa kammena gacchati, na putto pitu kammena, na mātā puttassa, na putto mātuyā, na bhātā bhaginiyā, na bhaginī bhātu, na ācariyo antevāsino, na antevāsī ācariyassa kammena gacchati. |
A father does not go by the kamma of his son, nor a son by the kamma of his father; a mother does not go by the kamma of her son, nor a son by that of his mother; a brother does not go by that of his sister, nor a sister by that of her brother; a teacher does not go by that of his disciple, nor a disciple by that of his teacher. |
mayhañca ācariyo tiṇṇaṃ ratanānaṃ avaṇṇaṃ bhāsati, mahāsāvajjo kho panāriyūpavādoti. |
And my teacher speaks ill of the three jewels, but speaking ill of the noble ones is a great offense." |
evaṃ yoniso ummujjitvā ācariyavādaṃ maddamāno sammākāraṇameva kāraṇato apadisanto anekapariyāyena tiṇṇaṃ ratanānaṃ vaṇṇaṃ bhāsitumāraddho, yathā taṃ paṇḍitajātiko kulaputto”. |
Thus, wisely emerging and refuting the teacher's view, pointing to the right reason as the reason, he began to speak praise of the three jewels in many ways, as a wise man, a son of good family, would do. |
tena vuttaṃ — “suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsatī”ti. |
Therefore it is said: "But Suppiya the wanderer's disciple, Brahmadatta the young man, spoke praise of the Buddha in many ways, spoke praise of the Dhamma, spoke praise of the Sangha." |
♦ tattha vaṇṇanti vaṇṇa-saddo saṇṭhāna-jāti-rūpāyatana-kāraṇa-pamāṇa-guṇa-pasaṃsādīsu dissati . |
♦ Therein, 'vaṇṇaṃ' — the word 'vaṇṇa' is seen in the senses of 'form', 'caste', 'color', 'reason', 'measure', 'quality', and 'praise'. |
tattha “mahantaṃ sapparājavaṇṇaṃ abhinimminitvā”tiādīsu saṇṭhānaṃ vuccati. |
Therein, in such passages as "having created a great form of a serpent king," 'form' is meant. |
“brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo”tiādīsu jāti. |
In such passages as "The brahmin is the best caste, the other castes are inferior," 'caste' is meant. |
“paramāya vaṇṇapokkharatāya samannāgato”tiādīsu rūpāyatanaṃ. |
In such passages as "endowed with the highest excellence of complexion," 'color' is meant. |
♦ “na harāmi na bhañjāmi, ārā siṅghāmi vārijaṃ. |
♦ "I do not carry it, I do not break it, I smell the water-lily from afar. |
♦ atha kena nu vaṇṇena, gandhatthenoti vuccatī”ti. |
♦ Then for what reason am I called a perfume thief?" |
— |
— |
♦ ādīsu kāraṇaṃ. |
♦ In these and similar passages, 'reason'. |
“tayo pattassa vaṇṇā”tiādīsu pamāṇaṃ. |
In such passages as "the three qualities of a bowl," 'measure'. |
“kadā saññūḷhā pana, te gahapati, ime samaṇassa gotamassa vaṇṇā”tiādīsu guṇo. |
In such passages as "When, householder, did you come to know these qualities of the ascetic Gotama?" 'quality'. |
“vaṇṇārahassa vaṇṇaṃ bhāsatī”tiādīsu pasaṃsā. |
In such passages as "He speaks praise of one worthy of praise," 'praise'. |
idha guṇopi pasaṃsāpi. |
Here, both 'quality' and 'praise'. |
ayaṃ kira taṃ taṃ bhūtameva kāraṇaṃ apadisanto anekapariyāyena ratanattayassa guṇūpasañhitaṃ pasaṃsaṃ abhāsi. |
For he, pointing to this and that true reason, spoke praise of the Triple Gem, connected with its qualities, in many ways. |
tattha — “itipi so bhagavā arahaṃ sammāsambuddho”tiādinā nayena, “ye bhikkhave, buddhe pasannā agge te pasannā”tiādinā “ekapuggalo, bhikkhave, loke uppajjamāno uppajjati ... pe ... asamo asamasamo”tiādinā ca nayena buddhassa vaṇṇo veditabbo. |
Therein, the praise of the Buddha should be understood in the manner of "Thus is the Blessed One, an Arahant, a Perfectly Enlightened One," and in the manner of "Those, monks, who have faith in the Buddha, have faith in the highest," and in the manner of "A single person, monks, is born in the world... etc... unequal, of unequal equals." |
“svākkhāto bhagavatā dhammo”ti ca “ālayasamugghāto vaṭṭupacchedo”ti ca, “ye bhikkhave, ariye aṭṭhaṅgike magge pasannā, agge te pasannā”ti ca evamādīhi nayehi dhammassa vaṇṇo veditabbo. |
The praise of the Dhamma should be understood in such ways as "The Dhamma is well-proclaimed by the Blessed One," and "the uprooting of attachment, the cutting off of the round of existence," and "Those, monks, who have faith in the Noble Eightfold Path, have faith in the highest." |
“suppaṭipanno bhagavato sāvakasaṅgho”ti ca, “ye, bhikkhave, saṅghe pasannā, agge te pasannā”ti ca evamādīhi pana nayehi saṅghassa vaṇṇo veditabbo. |
The praise of the Sangha should be understood in such ways as "The Sangha of the Blessed One's disciples is of good practice," and "Those, monks, who have faith in the Sangha, have faith in the highest." |
pahontena pana dhammakathikena pañcanikāye navaṅgaṃ satthusāsanaṃ caturāsītidhammakkhandhasahassāni ogāhitvā buddhādīnaṃ vaṇṇo pakāsetabbo. |
A competent Dhamma-preacher, however, should explain the praise of the Buddha and so on by delving into the five Nikāyas, the nine-fold teaching of the Master, and the eighty-four thousand units of the Dhamma. |
imasmiñhi ṭhāne buddhādīnaṃ guṇe pakāsento atitthena pakkhando dhammakathikoti na sakkā vattuṃ. |
For in this place, a Dhamma-preacher who praises the qualities of the Buddha and so on without being satisfied and with enthusiasm cannot be said. |
īdisesu hi ṭhānesu dhammakathikassa thāmo veditabbo. |
For in such places, the strength of a Dhamma-preacher should be known. |
brahmadatto pana māṇavo anussavādimattasambandhitena attano thāmena ratanattayassa vaṇṇaṃ bhāsati. |
Brahmadatta the young man, however, speaks praise of the Triple Gem with his own strength, which is connected only with what he has heard and so on. |
♦ itiha te ubho ācariyantevāsīti evaṃ te dve ācariyantevāsikā. |
♦ 'itiha te ubho ācariyantevāsīti' thus those two, teacher and disciple. |
aññamaññassāti añño aññassa. |
'aññamaññassāti' one to the other. |
ujuvipaccanīkavādāti īsakampi apariharitvā ujumeva vividhapaccanīkavādā, anekavāraṃ viruddhavādā eva hutvāti attho. |
'ujuvipaccanīkavādāti' having become speakers of directly opposing views, speakers of contradictory views many times, without any compromise, is the meaning. |
ācariyena hi ratanattayassa avaṇṇe bhāsite antevāsī vaṇṇaṃ bhāsati, puna itaro avaṇṇaṃ, itaro vaṇṇanti evaṃ ācariyo sāraphalake visarukkhāaṇiṃ ākoṭayamāno viya punappunaṃ ratanattayassa avaṇṇaṃ bhāsati. |
For when the teacher spoke ill of the Triple Gem, the disciple spoke praise. Then the other spoke ill, and the other praise. Thus the teacher, like one striking a nail of a poison tree on a heartwood plank, repeatedly spoke ill of the Triple Gem. |
antevāsī pana suvaṇṇarajatamaṇimayāya āṇiyā taṃ āṇiṃ paṭibāhayamāno viya punappunaṃ ratanattayassa vaṇṇaṃ bhāsati. |
The disciple, however, like one driving back that nail with a nail of gold, silver, or jewels, repeatedly spoke praise of the Triple Gem. |
tena vuttaṃ — “ujuvipaccanīkavādā”ti. |
Therefore it is said, "speakers of directly opposing views." |
♦ bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcāti bhagavantañca bhikkhusaṅghañca pacchato pacchato dassanaṃ avijahantā iriyāpathānubandhanena anubandhā honti, sīsānulokino hutvā anugatā hontīti attho. |
♦ 'bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcāti' they followed the Blessed One and the Sangha of monks from behind, from behind, not losing sight of them, following their movements, following with their heads bowed, is the meaning. |
♦ kasmā pana bhagavā taṃ addhānaṃ paṭipanno? |
♦ But why did the Blessed One travel that road? |
kasmā ca suppiyo anubandho? |
And why did Suppiya follow? |
kasmā ca so ratanattayassa avaṇṇaṃ bhāsatīti? |
And why did he speak ill of the Triple Gem? |
bhagavā tāva tasmiṃ kāle rājagahaparivattakesu aṭṭhārasasu mahāvihāresu aññatarasmiṃ vasitvā pātova sarīrappaṭijagganaṃ katvā bhikkhācāravelāyaṃ bhikkhusaṅghaparivuto rājagahe piṇḍāya carati. |
The Blessed One, at that time, having stayed in one of the eighteen great monasteries around Rājagaha, in the morning, after taking care of his body, went for alms in Rājagaha, surrounded by the Sangha of monks. |
so taṃ divasaṃ bhikkhusaṅghassa sulabhapiṇḍapātaṃ katvā pacchābhattaṃ piṇḍapātapaṭikkanto bhikkhusaṅghaṃ pattacīvaraṃ gāhāpetvā — “nāḷandaṃ gamissāmī”ti, rājagahato nikkhamitvā taṃ addhānaṃ paṭipanno. |
On that day, having made it easy for the Sangha of monks to obtain alms, after the meal, having returned from his alms-round, he had the Sangha of monks take their bowls and robes, and saying, "I will go to Nāḷandā," he left Rājagaha and set out on that road. |
suppiyopi kho tasmiṃ kāle rājagahaparivattake aññatarasmiṃ paribbājakārāme vasitvā paribbājakaparivuto rājagahe bhikkhāya carati. |
Suppiya too, at that time, having stayed in a certain wanderer's park around Rājagaha, went for alms in Rājagaha, surrounded by the company of wanderers. |
sopi taṃ divasaṃ paribbājakaparisāya sulabhabhikkhaṃ katvā bhuttapātarāso paribbājake paribbājakaparikkhāraṃ gāhāpetvā — nāḷandaṃ gamissāmicceva bhagavato taṃ maggaṃ paṭipannabhāvaṃ ajānantova anubandho. |
He too, on that day, having made it easy for the company of wanderers to obtain alms, after his morning meal, had the wanderers take their wanderer's requisites, and saying, "I too will go to Nāḷandā," he followed, not knowing that the Blessed One had taken that path. |
sace pana jāneyya nānubandheyya. |
But if he had known, he would not have followed. |
so ajānitvāva gacchanto gīvaṃ ukkhipitvā olokayamāno bhagavantaṃ addasa buddhasiriyā sobhamānaṃ rattakambalaparikkhittamiva jaṅgamakanakagirisikharaṃ. |
So, not knowing, as he went, raising his neck and looking, he saw the Blessed One shining with the splendor of a Buddha, like a moving golden mountain peak covered with a red blanket. |
♦ tasmiṃ kira samaye dasabalassa sarīrato nikkhamitvā chabbaṇṇarasmiyo samantā asītihatthappamāṇe padese ādhāvanti vidhāvanti ratanāveḷaratanadāmaratanacuṇṇavippakiṇṇaṃ viya, pasāritaratanacittakañcanapaṭamiva, rattasuvaṇṇarasanisiñcamānamiva, ukkāsatanipātasamākulamiva, nirantaravippakiṇṇakaṇikārapupphamiva vāyuvegakkhittacīnapiṭṭhacuṇṇamiva, indadhanuvijjulatātārāgaṇappabhāvisaravipphuritaviccharitamiva ca taṃ vanantaraṃ hoti. |
♦ At that time, it is said, the six-colored rays, emanating from the body of the Ten-Powered One, spread out in all directions to a distance of eighty cubits, making the forest interior as if scattered with jewels, ruby ornaments, and jewel powder, like a spread-out brocade of jewels and gold, as if sprinkled with molten red gold, as if filled with a shower of torches, as if strewn with a continuous shower of kaṇikāra flowers, like Chinese powder scattered by the force of the wind, like the radiance of rainbows, lightning, and constellations spread and diffused. |
♦ asīti anubyañjanānurañjitañca pana bhagavato sarīraṃ vikasitakamaluppalamiva, saraṃ sabbapāliphullamiva pāricchattakaṃ, tārāmarīcivikasitamiva, gaganatalaṃ siriyā avahasantamiva, byāmappabhāparikkhepavilāsinī cassa dvattiṃsavaralakkhaṇamālā ganthetvā ṭhapitadvattiṃsacandamālāya dvattiṃsasūriyamālāya paṭipāṭiyā ṭhapitadvattiṃsacakkavattidvattiṃsasakkadevarājadvattiṃsamahābrahmānaṃ siriṃ siriyā abhibhavantimiva. |
♦ And the body of the Blessed One, adorned with the eighty minor characteristics, was like a lotus and a water-lily in bloom, like a pāricchattaka tree in full bloom, like the sky adorned with the rays of the stars, as if mocking the splendor of the world. And the garland of the thirty-two major characteristics, adorning his body with a halo of a fathom's breadth, seemed to surpass in splendor the splendor of thirty-two moon-garlands, thirty-two sun-garlands placed in a row, thirty-two universal monarchs, thirty-two Sakka kings of the gods, and thirty-two great Brahmās. |
tañca pana bhagavantaṃ parivāretvā ṭhitā bhikkhū sabbeva appicchā santuṭṭhā pavivittā asaṃsaṭṭhā codakā pāpagarahino vattāro vacanakkhamā sīlasampannā samādhipaññāvimuttivimuttiññāṇadassanasampannā. |
And the monks who stood surrounding the Blessed One were all of few wants, content, secluded, unattached, admonishers, reprovers of evil, speakers, tolerant of speech, accomplished in morality, concentration, wisdom, liberation, and the knowledge and vision of liberation. |
tesaṃ majjhe bhagavā rattakambalapākāraparikkhitto viya kañcanathambho, rattapadumasaṇḍamajjhagatā viya suvaṇṇanāvā, pavāḷavedikāparikkhitto viya aggikkhandho, tārāgaṇaparivārito viya puṇṇacando migapakkhīnampi cakkhūni pīṇayati, pageva devamanussānaṃ. |
In their midst, the Blessed One was like a golden pillar surrounded by a wall of red blankets, like a golden boat in the midst of a thicket of red lotuses, like a mass of fire surrounded by a coral balustrade, like the full moon surrounded by a host of stars, delighting the eyes of even beasts and birds, let alone gods and men. |
tasmiñca pana divase yebhuyyena asītimahātherā meghavaṇṇaṃ paṃsukūlaṃ ekaṃsaṃ karitvā kattaradaṇḍaṃ ādāya suvammavammitā viya gandhahatthino vigatadosā vantadosā bhinnakilesā vijaṭitajaṭā chinnabandhanā bhagavantaṃ parivārayiṃsu. |
And on that day, for the most part, the eighty great elders, wearing their dust-heap robes of the color of clouds over one shoulder, holding their staffs, like war elephants in golden armor, free from faults, having vomited up faults, with their defilements destroyed, their tangles unraveled, their bonds cut, surrounded the Blessed One. |
so sayaṃ vītarāgo vītarāgehi, sayaṃ vītadoso vītadosehi, sayaṃ vītamoho vītamohehi, sayaṃ vītataṇho vītataṇhehi, sayaṃ nikkileso nikkilesehi, sayaṃ buddho anubuddhehi parivārito; |
He, himself free from passion, was surrounded by those free from passion; himself free from aversion, by those free from aversion; himself free from delusion, by those free from delusion; himself free from craving, by those free from craving; himself free from defilements, by those free from defilements; himself a Buddha, surrounded by those who had followed the Buddha. |
pattaparivāritaṃ viya kesaraṃ, kesaraparivāritā viya kaṇṇikā, aṭṭhanāgasahassaparivārito viya chaddanto nāgarājā, navutihaṃsasahassaparivārito viya dhataraṭṭho haṃsarājā, senaṅgaparivārito viya cakkavattirājā, devagaṇaparivārito viya sakko devarājā, brahmagaṇaparivārito viya hārito mahābrahmā, aparimitakālasañcitapuññabalanibbattāya acinteyyāya anopamāya buddhalīlāya cando viya gaganatalaṃ taṃ maggaṃ paṭipanno hoti. |
Like the stamen surrounded by petals, like the pericarp surrounded by stamens, like Chaddanta, the king of elephants, surrounded by eight thousand elephants, like Dhataraṭṭha, the king of geese, surrounded by ninety thousand geese, like a universal monarch surrounded by the fourfold army, like Sakka, the king of the gods, surrounded by a host of gods, like Hārita, the great Brahmā, surrounded by a host of Brahmās, with the inconceivable and incomparable grace of a Buddha, produced by the power of merit accumulated over an immeasurable period of time, like the moon in the sky, he was traveling on that path. |
♦ athevaṃ bhagavantaṃ anopamāya buddhalīlāya gacchantaṃ bhikkhū ca okkhittacakkhū santindriye santamānase uparinabhe ṭhitaṃ puṇṇacandaṃ viya bhagavantaṃyeva namassamāne disvāva paribbājako attano parisaṃ avalokesi. |
♦ Then, seeing the Blessed One going with such incomparable Buddha-grace, and the monks with downcast eyes, calm senses, and calm minds, as if worshipping the Blessed One alone, like the full moon in the sky above, the wanderer looked at his own retinue. |
sā hoti kājadaṇḍake olambetvā gahitoluggaviluggapiṭṭhakatidaṇḍamorapiñchamattikāpattapasibbakakuṇḍikādianekaparikkhārabhārabharitā . |
It was laden with the burden of various requisites, such as crooked staffs, hanging and tattered shoulder bags, staffs with peacock feathers, clay bowls, and water strainers. |
“asukassa hatthā sobhaṇā, asukassa pādā”ti evamādiniratthakavacanā mukharā vikiṇṇavācā adassanīyā apāsādikā. |
They were chattering with useless talk such as "So-and-so's hands are beautiful, so-and-so's feet," with scattered speech, unpleasant to see, and ungraceful. |
tassa taṃ disvā vippaṭisāro udapādi. |
Seeing that, remorse arose in him. |
♦ idāni tena bhagavato vaṇṇo vattabbo bhaveyya. |
♦ Now he should have spoken in praise of the Blessed One. |
yasmā panesa lābhasakkārahāniyā ceva pakkhahāniyā ca niccampi bhagavantaṃ usūyati. |
But because he was always envious of the Blessed One due to the loss of gain and honor and the loss of his following. |
aññatitthiyānañhi yāva buddho loke nuppajjati, tāvadeva lābhasakkārā nibbattanti, buddhuppādato pana paṭṭhāya parihīnalābhasakkārā honti, sūriyuggamane khajjopanakā viya nissirīkataṃ āpajjanti. |
For other sectarians had gains and honor only as long as a Buddha had not arisen in the world. But from the arising of a Buddha, their gains and honor declined, and they fell into a state of disgrace like fireflies at sunrise. |
upatissakolitānañca sañjayassa santike pabbajitakāleyeva paribbājakā mahāparisā ahesuṃ, tesu pana pakkantesu sāpi tesaṃ parisā bhinnā. |
And when Upatissa and Kolita were monks in the presence of Sañjaya, the wanderers had a large following, but when they left, their following was also broken. |
iti imehi dvīhi kāraṇehi ayaṃ paribbājako yasmā niccampi bhagavantaṃ usūyati, tasmā taṃ usūyavisuggāraṃ uggiranto ratanattayassa avaṇṇameva bhāsatīti veditabbo. |
For these two reasons, this wanderer, because he was always envious of the Blessed One, pouring out the poison of that envy, spoke only ill of the Triple Gem, it should be understood. |
♦ 2. atha kho bhagavā ambalaṭṭhikāyaṃ rājāgārake ekarattivāsaṃ upagacchi saddhiṃ bhikkhusaṅghenāti bhagavā tāya buddhalīlāya gacchamāno anupubbena ambalaṭṭhikādvāraṃ pāpuṇitvā sūriyaṃ oloketvā — “akālo dāni gantuṃ, atthasamīpaṃ gato sūriyo”ti ambalaṭṭhikāyaṃ rājāgārake ekarattivāsaṃ upagacchi. |
♦ 2. Then the Blessed One went to the royal rest house at Ambalaṭṭhikā for a one-night stay with the Sangha of monks. The Blessed One, going with that Buddha-grace, in due course reached the gate of Ambalaṭṭhikā, and looking at the sun, thinking, "It is not the right time to go now, the sun has come near to setting," he went to the royal rest house at Ambalaṭṭhikā for a one-night stay. |
♦ tattha ambalaṭṭhikāti rañño uyyānaṃ. |
♦ Therein, 'Ambalaṭṭhikā' is the king's park. |
tassa kira dvārasamīpe taruṇāmbarukkho atthi, taṃ “ambalaṭṭhikā”ti vadanti. |
It is said that near its gate there is a young mango tree, which they call "Ambalaṭṭhikā". |
tassa avidūre bhavattā uyyānampi ambalaṭṭhikā tveva saṅkhyaṃ gataṃ. |
Because of its proximity, the park also came to be known as Ambalaṭṭhikā. |
taṃ chāyūdakasampannaṃ pākāraparikkhittaṃ suyojitadvāraṃ mañjusā viya suguttaṃ. |
It was endowed with shade and water, surrounded by a wall, with well-made gates, and well-guarded like a casket. |
tattha rañño kīḷanatthaṃ paṭibhānacittavicittaṃ agāraṃ akaṃsu. |
There they had made a house for the king's amusement, adorned with brilliant paintings. |
taṃ “rājāgārakan”ti vuccati. |
It is called the "royal house." |
♦ suppiyopi khoti suppiyopi tasmiṃ ṭhāne sūriyaṃ oloketvā — “akālo dāni gantuṃ, bahū khuddakamahallakā paribbājakā, bahuparissayo ca ayaṃ maggo corehipi vāḷayakkhehipi vāḷamigehipi. |
♦ 'Suppiyopi kho'ti Suppiya too, in that place, looking at the sun, thought, "It is not the right time to go now. There are many wanderers, both young and old, and this road is very dangerous with thieves, fierce yakkhas, and fierce wild animals. |
ayaṃ kho pana samaṇo gotamo uyyānaṃ paviṭṭho, samaṇassa ca gotamassa vasanaṭṭhāne devatā ārakkhaṃ gaṇhanti, handāhampi idha ekarattivāsaṃ upagantvā sveva gamissāmī”ti tadevuyyānaṃ pāvisi. |
But this ascetic Gotama has entered the park, and where the ascetic Gotama stays, the deities provide protection. Come, I too will stay here for one night and go tomorrow." And he entered that same park. |
tato bhikkhusaṅgho bhagavato vattaṃ dassetvā attano attano vasanaṭṭhānaṃ sallakkhesi. |
Then the Sangha of monks, having shown their respect to the Blessed One, noted their respective dwelling places. |
paribbājakopi uyyānassa ekapasse paribbājakaparikkhāre otāretvā vāsaṃ upagacchi saddhiṃ attano parisāya. |
The wanderer also, on one side of the park, having unloaded the wanderer's requisites, took up his lodging with his own retinue. |
pāḷiyamārūḷhavaseneva pana — “saddhiṃ attano antevāsinā brahmadattena māṇavenā”ti vuttaṃ. |
But in accordance with what is stated in the Pāḷi, it is said, "with his own disciple, Brahmadatta the young man." |
♦ evaṃ vāsaṃ upagato pana so paribbājako rattibhāge dasabalaṃ olokesi. |
♦ Having taken up his lodging thus, that wanderer, in the night, looked at the Ten-Powered One. |
tasmiñca samaye samantā vippakiṇṇatārakā viya padīpā jalanti, majjhe bhagavā nisinno hoti, bhikkhusaṅgho ca bhagavantaṃ parivāretvā. |
And at that time, lamps were burning like scattered stars all around, and in the middle the Blessed One was seated, and the Sangha of monks surrounded the Blessed One. |
tattha ekabhikkhussapi hatthakukkuccaṃ vā pādakukkuccaṃ vā ukkāsitasaddo vā khipitasaddo vā natthi. |
There was not a single monk who fidgeted with his hands or feet, or made a sound of coughing or sneezing. |
sā hi parisā attano ca sikkhitasikkhatāya satthari ca gāravenāti dvīhi kāraṇehi nivāte padīpasikhā viya niccalā sannisinnāva ahosi. |
For that assembly, due to their own training and their reverence for the Teacher, for two reasons, sat motionless like a lamp flame in a windless place. |
paribbājako taṃ vibhūtiṃ disvā attano parisaṃ olokesi. |
The wanderer, seeing that splendor, looked at his own retinue. |
tattha keci hatthaṃ khipanti, keci pādaṃ, keci vippalapanti, keci nillālitajivhā paggharitakheḷā, dante khādantā kākacchamānā gharugharupassāsino sayanti. |
There some were throwing their hands, some their feet, some were talking nonsense, some with lolling tongues and drooling mouths, grinding their teeth and snoring with loud breaths, were sleeping. |
so ratanattayassa guṇavaṇṇe vattabbepi issāvasena puna avaṇṇameva ārabhi. |
He, even though the qualities and praise of the Triple Gem should have been spoken, out of envy, again began to speak ill of it. |
brahmadatto pana vuttanayeneva vaṇṇaṃ. |
Brahmadatta, however, praised it in the manner described. |
tena vuttaṃ — “tatrāpi sudaṃ suppiyo paribbājako”ti sabbaṃ vattabbaṃ. |
Therefore it is said: "There too, indeed, Suppiya the wanderer," all should be said. |
tattha tatrāpīti tasmimpi, ambalaṭṭhikāyaṃ uyyāneti attho. |
There 'tatrāpi' means 'in that place also', in the park at Ambalaṭṭhikā, is the meaning. |
♦ 3. sambahulānanti bahukānaṃ. |
♦ 3. 'Sambahulā' means 'many'. |
tattha vinayapariyāyena tayo janā “sambahulā”ti vuccanti. |
Therein, according to the Vinaya, three people are called "many." |
tato paraṃ saṅgho. |
Beyond that is a Sangha. |
suttantapariyāyena pana tayo tayova tato paṭṭhāya sambahulā. |
But according to the Suttanta, three by three from that point onwards are many. |
idha suttantapariyāyena “sambahulā”ti veditabbā. |
Here, "many" should be understood according to the Suttanta. |
maṇḍalamāḷeti katthaci dve kaṇṇikā gahetvā haṃsavaṭṭakacchannena katā kūṭāgārasālāpi “maṇḍalamāḷo”ti vuccati, katthaci ekaṃ kaṇṇikaṃ gahetvā thambhapantiṃ parikkhipitvā katā upaṭṭhānasālāpi “maṇḍalamāḷo”ti vuccati. |
A 'maṇḍalamāḷa' is sometimes a gabled hall made with two pinnacles and roofed with swan-patterned tiles; sometimes it is an attendance hall made with one pinnacle and surrounded by a row of pillars. |
idha pana nisīdanasālā “maṇḍalamāḷo”ti veditabbo. |
Here, however, a sitting hall should be understood as a 'maṇḍalamāḷa'. |
sannisinnānanti nisajjanavasena. |
'Sannisinnānaṃ' is by way of sitting down. |
sannipatitānanti samodhānavasena. |
'Sannipatitānaṃ' is by way of assembling. |
ayaṃ saṅkhiyadhammoti saṅkhiyā vuccati kathā, kathādhammoti attho. |
'Ayaṃ saṅkhiyadhammo' means talk is called 'saṅkhiyā', so the meaning is 'talk-dhamma'. |
udapādīti uppanno. |
'Udapādi' means 'arose'. |
katamo pana soti? |
But which one is that? |
acchariyaṃ āvusoti evamādi. |
"Wonderful, friends," and so on. |
tattha andhassa pabbatārohaṇaṃ viya niccaṃ na hotīti acchariyaṃ. |
There, 'acchariyaṃ' means 'it does not always happen, like a blind person's climbing a mountain.' |
ayaṃ tāva saddanayo. |
This, for now, is the grammatical method. |
ayaṃ pana aṭṭhakathānayo — accharāyogganti acchariyaṃ. |
But this is the commentarial method: 'acchariyaṃ' means 'worthy of a snap of the fingers.' |
accharaṃ paharituṃ yuttanti attho. |
The meaning is 'it is fitting to snap one's fingers'. |
abhūtapubbaṃ bhūtanti abbhutaṃ. |
'Abbhutaṃ' means 'what has not happened before has happened'. |
ubhayaṃ petaṃ vimhayassevādhivacanaṃ. |
Both of these are synonyms for wonder. |
yāvañcidanti yāva ca idaṃ tena suppaṭividitatāya appameyyattaṃ dasseti. |
'Yāvañcidaṃ' means 'as much as this,' and it shows immeasurability by its being well-penetrated by him. |
♦ tena bhagavatā jānatā ... pe ... suppaṭividitāti etthāyaṃ saṅkhepattho. |
♦ This is the summary of the meaning in "by that Blessed One who knows... etc... well penetrated." |
yo so bhagavā samatiṃsa pāramiyo pūretvā sabbakilese bhañjitvā anuttaraṃ sammāsambodhiṃ abhisambuddho, tena bhagavatā tesaṃ tesaṃ sattānaṃ āsayānusayaṃ jānatā, hatthatale ṭhapitaṃ āmalakaṃ viya sabbañeyyadhammaṃ passatā. |
By that Blessed One who, having fulfilled the thirty perfections and destroyed all defilements, became a Perfectly Enlightened One, unsurpassed, by that Blessed One who knows the inclinations and dispositions of various beings, who sees all knowable things like a myrobalan fruit placed in the palm of his hand. |
♦ api ca pubbenivāsādīhi jānatā, dibbena cakkhunā passatā. |
♦ And also, knowing by means of previous lives and so on, seeing with the divine eye. |
tīhi vijjāhi chahi vā pana abhiññāhi jānatā, sabbattha appaṭihatena samantacakkhunā passatā. |
Knowing by means of the three knowledges or the six supernormal powers, seeing with the all-around eye that is unobstructed everywhere. |
sabbadhammajānanasamatthāya vā paññāya jānatā, sabbasattānaṃ cakkhuvisayātītāni tirokuṭṭādigatānipi rūpāni ativisuddhena maṃsacakkhunā passatā. |
Or knowing with the wisdom that is capable of knowing all things, seeing with the extremely pure physical eye even forms that are beyond the range of the eyes of all beings, such as those behind walls. |
attahitasādhikāya vā samādhipadaṭṭhānāya paṭivedhapaññāya jānatā, parahitasādhikāya karuṇāpadaṭṭhānāya desanāpaññāya passatā. |
Or knowing with the wisdom of penetration which has concentration as its basis and is conducive to one's own welfare, seeing with the wisdom of teaching which has compassion as its basis and is conducive to the welfare of others. |
♦ arīnaṃ hatattā paccayādīnañca arahattā arahatā. |
♦ An 'arahat' because of the destruction of the enemies and because he is worthy of requisites and so on. |
sammā sāmañca sabbadhammānaṃ buddhattā sammāsambuddhena antarāyikadhamme vā jānatā, niyyānikadhamme passatā, kilesārīnaṃ hatattā arahatā. |
A 'sammāsambuddha' because he has perfectly and by himself understood all things, knowing the obstructive dhammas and seeing the dhammas that lead out, an 'arahat' because of the destruction of the enemies, the defilements. |
sammā sāmañca sabbadhammānaṃ buddhattā sammāsambuddhenāti. |
A 'sammāsambuddha' because he has perfectly and by himself understood all things. |
evaṃ catūvesārajjavasena catūhākārehi thomitena sattānaṃ nānādhimuttikatā nānajjhāsayatā suppaṭividitā yāva ca suṭṭhu paṭividitā. |
Thus, praised in four ways by means of the four kinds of fearlessness, the various dispositions and various inclinations of beings were well penetrated, as much as they were thoroughly penetrated. |
♦ idānissa suppaṭividitabhāvaṃ dassetuṃ ayañhītiādimāha. |
♦ Now, to show the state of its being well-penetrated, he said "for this reason," etc. |
idaṃ vuttaṃ hoti yā ca ayaṃ bhagavatā “dhātuso, bhikkhave, sattā saṃsandanti samenti, hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandanti samenti, kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandanti samenti. |
This is what is said: that which was said by the Blessed One, "By element, monks, beings associate and come together. Those of low disposition associate and come together with those of low disposition. Those of noble disposition associate and come together with those of noble disposition. |
atītampi kho, bhikkhave, addhānaṃ dhātusova sattā saṃsandiṃsu samiṃsu, hīnādhimuttikā hīnādhimuttikehi ... pe ... kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandiṃsu samiṃsu, anāgatampi kho, bhikkhave, addhānaṃ ... pe ... saṃsandissanti samessanti, etarahipi kho, bhikkhave, paccuppannaṃ addhānaṃ dhātusova sattā saṃsandanti samenti, hīnādhimuttikā hīnādhimuttikehi ... pe ... kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandanti samentī”ti evaṃ sattānaṃ nānādhimuttikatā, nānajjhāsayatā, nānādiṭṭhikatā, nānākhantitā, nānārucitā, nāḷiyā minantena viya tulāya tulayantena viya ca nānādhimuttikatāñāṇena sabbaññutaññāṇena viditā, sā yāva suppaṭividitā. |
In the past, too, monks, beings associated and came together by element. Those of low disposition... etc... those of noble disposition associated and came together with those of noble disposition. In the future, too, monks... etc... they will associate and come together. And now, too, monks, in the present time, beings associate and come together by element. Those of low disposition... etc... those of noble disposition associate and come together with those of noble disposition." Thus the various dispositions, various inclinations, various views, various tolerances, various tastes of beings were known by the knowledge of various dispositions and by the knowledge of omniscience, as if measuring with a nāḷi or weighing with a balance. That was as well penetrated as it could be. |
dvepi nāma sattā ekajjhāsayā dullabhā lokasmiṃ. |
Even two beings of the same inclination are rare in the world. |
ekasmiṃ gantukāme eko ṭhātukāmo hoti, ekasmiṃ pivitukāme eko bhuñjitukāmo. |
When one wants to go, one wants to stay. When one wants to drink, one wants to eat. |
imesu cāpi dvīsu ācariyantevāsīsu ayañhi “suppiyo paribbājako ... pe ... bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcā”ti. |
And even between these two, the teacher and the disciple, "for this Suppiya the wanderer... etc... followed the Blessed One and the Sangha of monks from behind." |
tattha itihameti itiha ime, evaṃ imeti attho. |
Therein, 'itihameti' means 'thus these,' 'so these' is the meaning. |
sesaṃ vuttanayameva. |
The rest is as has been said. |
♦ 4. atha kho bhagavā tesaṃ bhikkhūnaṃ imaṃ saṅkhiyadhammaṃ viditvāti ettha viditvāti sabbaññutaññāṇena jānitvā. |
♦ 4. Then the Blessed One, having known this talk-dhamma of those monks — here 'viditvā' means 'having known with the knowledge of omniscience'. |
bhagavā hi katthaci maṃsacakkhunā disvā jānāti — “addasā kho bhagavā mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamānan”tiādīsu viya. |
For the Blessed One sometimes knows by seeing with the physical eye, as in "The Blessed One saw a great log being carried along by the stream of the river Ganges." |
katthaci dibbacakkhunā disvā jānāti — “addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena tā devatāyo sahassasseva pāṭaligāme vatthūni parigaṇhantiyo”tiādīsu viya. |
Sometimes he knows by seeing with the divine eye, as in "The Blessed One saw with the divine eye, purified and surpassing the human, those deities parcelling out plots of land in the village of Pāṭali by the thousand." |
katthaci pakatisotena sutvā jānāti — “assosi kho bhagavā āyasmato ānandassa subhaddena paribbājakena saddhiṃ imaṃ kathāsallāpan”tiādīsu viya. |
Sometimes he knows by hearing with the ordinary ear, as in "The Blessed One heard this conversation of the venerable Ānanda with Subhadda the wanderer." |
katthaci dibbasotena sutvā jānāti — “assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya sandhānassa gahapatissa nigrodhena paribbājakena saddhiṃ imaṃ kathāsallāpan”tiādīsu viya. |
Sometimes he knows by hearing with the divine ear, as in "The Blessed One heard with the divine ear-element, purified and surpassing the human, this conversation of Sandhāna the householder with Nigrodha the wanderer." |
idha pana sabbaññutaññāṇena sutvā aññāsi. |
Here, however, he knew by hearing with the knowledge of omniscience. |
kiṃ karonto aññāsi? |
Doing what did he know? |
pacchimayāmakiccaṃ, kiccañca nāmetaṃ sātthakaṃ, niratthakanti duvidhaṃ hoti. |
The work of the last watch. And that work is of two kinds: meaningful and meaningless. |
tattha niratthakakiccaṃ bhagavatā bodhipallaṅkeyeva arahattamaggena samugghātaṃ kataṃ. |
Therein, the meaningless work was eradicated by the Blessed One at the foot of the Bodhi tree by the path of arahantship. |
sātthakaṃyeva pana bhagavato kiccaṃ hoti. |
The Blessed One's work is only meaningful. |
taṃ pañcavidhaṃ — purebhattakiccaṃ, pacchābhattakiccaṃ, purimayāmakiccaṃ, majjhimayāmakiccaṃ, pacchimayāmakiccanti. |
It is fivefold: the work before the meal, the work after the meal, the work of the first watch, the work of the middle watch, and the work of the last watch. |
♦ tatridaṃ purebhattakiccaṃ -- |
♦ Therein, this is the work before the meal -- |
♦ bhagavā hi pātova uṭṭhāya upaṭṭhākānuggahatthaṃ sarīraphāsukatthañca mukhadhovanādisarīraparikammaṃ katvā yāva bhikkhācāravelā tāva vivittāsane vītināmetvā, bhikkhācāravelāyaṃ nivāsetvā kāyabandhanaṃ bandhitvā cīvaraṃ pārupitvā pattamādāya kadāci ekako, kadāci bhikkhusaṅghaparivuto, gāmaṃ vā nigamaṃ vā piṇḍāya pavisati; |
♦ The Blessed One, rising early in the morning, for the benefit of his attendants and for the well-being of his body, performs the bodily care of washing his face and so on. Until the time for the alms-round, he spends the time on a secluded seat. At the time for the alms-round, he dresses, fastens his belt, puts on his robe, takes his bowl, and sometimes alone, sometimes surrounded by the Sangha of monks, he enters a village or a town for alms; |
kadāci pakatiyā, kadāci anekehi pāṭihāriyehi vattamānehi. |
sometimes in the normal way, sometimes with many miracles occurring. |
seyyathidaṃ, piṇḍāya pavisato lokanāthassa purato purato gantvā mudugatavātā pathaviṃ sodhenti, valāhakā udakaphusitāni muñcantā magge reṇuṃ vūpasametvā upari vitānaṃ hutvā tiṭṭhanti, apare vātā pupphāni upasaṃharitvā magge okiranti, unnatā bhūmippadesā onamanti, onatā unnamanti, pādanikkhepasamaye samāva bhūmi hoti, sukhasamphassāni padumapupphāni vā pāde sampaṭicchanti. |
For instance, when the Lord of the World enters for alms, gentle winds go before him, clearing the earth. Clouds, releasing drops of water, settle the dust on the path and remain above as a canopy. Other winds, gathering flowers, scatter them on the path. High ground becomes low, and low ground becomes high. At the time of placing his foot, the ground becomes level. Lotus flowers with a pleasant touch receive his feet. |
indakhīlassa anto ṭhapitamatte dakkhiṇapāde sarīrato chabbaṇṇarasmiyo nikkhamitvā suvaṇṇarasapiñjarāni viya citrapaṭaparikkhittāni viya ca pāsādakūṭāgārādīni alaṅkarontiyo ito cito ca dhāvanti, hatthiassavihaṅgādayo sakasakaṭṭhānesu ṭhitāyeva madhurenākārena saddaṃ karonti, tathā bherivīṇādīni tūriyāni manussānañca kāyūpagāni ābharaṇāni. |
The moment his right foot is placed inside the city gate, six-colored rays emanate from his body, adorning the palaces, gabled houses, and so on, making them like cages of golden light or as if wrapped in painted cloth, and they dart here and there. Elephants, horses, birds, and so on, standing in their respective places, make a sweet sound. Likewise, drums, lutes, and other musical instruments, and the ornaments worn on the bodies of humans. |
tena saññāṇena manussā jānanti — “ajja bhagavā idha piṇḍāya paviṭṭho”ti. |
By that sign, people know, "Today the Blessed One has entered here for alms." |
te sunivatthā supārutā gandhapupphādīni ādāya gharā nikkhamitvā antaravīthiṃ paṭipajjitvā bhagavantaṃ gandhapupphādīhi sakkaccaṃ pūjetvā vanditvā — “amhākaṃ, bhante, dasa bhikkhū, amhākaṃ vīsati, paññāsaṃ ... pe ... sataṃ dethā”ti yācitvā bhagavatopi pattaṃ gahetvā āsanaṃ paññapetvā sakkaccaṃ piṇḍapātena paṭimānenti. |
They, well-dressed and well-robed, taking perfumes, flowers, and so on, leave their houses, go to the street, and having respectfully honored the Blessed One with perfumes, flowers, and so on, and having paid homage, they request, "Venerable sir, give us ten monks, give us twenty, fifty... etc... a hundred." And taking the Blessed One's bowl, they prepare a seat and respectfully attend to him with alms-food. |
bhagavā katabhattakicco tesaṃ sattānaṃ cittasantānāni oloketvā tathā dhammaṃ deseti, yathā keci saraṇagamanesu patiṭṭhahanti, keci pañcasu sīlesu, keci sotāpattisakadāgāmianāgāmiphalānaṃ aññatarasmiṃ; |
The Blessed One, having finished his meal, looks at the mental states of those beings and teaches the Dhamma in such a way that some are established in the refuges, some in the five precepts, some in one of the fruits of stream-entry, once-return, or non-return; |
keci pabbajitvā aggaphale arahatteti. |
some, having gone forth, attain the highest fruit, arahantship. |
evaṃ mahājanaṃ anuggahetvā uṭṭhāyāsanā vihāraṃ gacchati. |
Thus, having benefited the great multitude, he rises from his seat and goes to the monastery. |
tattha gantvā maṇḍalamāḷe paññattavarabuddhāsane nisīdati, bhikkhūnaṃ bhattakiccapariyosānaṃ āgamayamāno. |
Having gone there, he sits on the excellent Buddha-seat prepared in the circular hall, awaiting the end of the monks' meal. |
tato bhikkhūnaṃ bhattakiccapariyosāne upaṭṭhāko bhagavato nivedeti. |
Then, at the end of the monks' meal, the attendant informs the Blessed One. |
atha bhagavā gandhakuṭiṃ pavisati. |
Then the Blessed One enters the perfumed chamber. |
idaṃ tāva purebhattakiccaṃ. |
This, for now, is the work before the meal. |
♦ atha bhagavā evaṃ katapurebhattakicco gandhakuṭiyā upaṭṭhāne nisīditvā pāde pakkhāletvā pādapīṭhe ṭhatvā bhikkhusaṅghaṃ ovadati — “bhikkhave, appamādena sampādetha, dullabho buddhuppādo lokasmiṃ, dullabho manussattapaṭilābho, dullabhā sampatti, dullabhā pabbajjā, dullabhaṃ saddhammassavanan”ti. |
♦ Then the Blessed One, having thus completed the work before the meal, sits at the entrance of the perfumed chamber, washes his feet, stands on the footstool, and admonishes the Sangha of monks: "Monks, strive with heedfulness. Rare is the arising of a Buddha in the world, rare is the attainment of a human state, rare is good fortune, rare is going forth, rare is the hearing of the good Dhamma." |
tattha keci bhagavantaṃ kammaṭṭhānaṃ pucchanti. |
There some ask the Blessed One for a meditation subject. |
bhagavāpi tesaṃ cariyānurūpaṃ kammaṭṭhānaṃ deti. |
The Blessed One gives them a meditation subject suitable to their character. |
tato sabbepi bhagavantaṃ vanditvā attano attano rattiṭṭhānadivāṭṭhānāni gacchanti. |
Then all of them, having paid homage to the Blessed One, go to their respective places for the night and for the day. |
keci araññaṃ, keci rukkhamūlaṃ, keci pabbatādīnaṃ aññataraṃ, keci cātumahārājikabhavanaṃ ... pe ... keci vasavattibhavananti. |
Some go to the forest, some to the foot of a tree, some to one of the mountains and so on, some to the realm of the Four Great Kings... etc... some to the Vasavatti realm. |
tato bhagavā gandhakuṭiṃ pavisitvā sace ākaṅkhati, dakkhiṇena passena sato sampajāno muhuttaṃ sīhaseyyaṃ kappeti. |
Then the Blessed One enters the perfumed chamber and, if he wishes, lies down on his right side for a moment in the lion's posture, mindful and fully aware. |
atha samassāsitakāyo vuṭṭhahitvā dutiyabhāge lokaṃ voloketi. |
Then, with his body refreshed, he rises and in the second part [of the day] surveys the world. |
tatiyabhāge yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharati tattha mahājano purebhattaṃ dānaṃ datvā pacchābhattaṃ sunivattho supāruto gandhapupphādīni ādāya vihāre sannipatati. |
In the third part, the great multitude of the village or town near which he is dwelling, having given alms in the morning, after the meal, well-dressed and well-robed, taking perfumes, flowers, and so on, assembles at the monastery. |
tato bhagavā sampattaparisāya anurūpena pāṭihāriyena gantvā dhammasabhāyaṃ paññattavarabuddhāsane nisajja dhammaṃ deseti kālayuttaṃ samayayuttaṃ, atha kālaṃ viditvā parisaṃ uyyojeti, manussā bhagavantaṃ vanditvā pakkamanti. |
Then the Blessed One, with a miracle appropriate to the assembled company, goes to the Dhamma hall, sits on the excellent Buddha-seat prepared there, and teaches the Dhamma, suitable to the time and occasion. Then, knowing the time, he dismisses the company. The people, having paid homage to the Blessed One, depart. |
idaṃ pacchābhattakiccaṃ. |
This is the work after the meal. |
♦ so evaṃ niṭṭhitapacchābhattakicco sace gattāni osiñcitukāmo hoti, buddhāsanā vuṭṭhāya nhānakoṭṭhakaṃ pavisitvā upaṭṭhākena paṭiyāditaudakena gattāni utuṃ gaṇhāpeti. |
♦ He, having thus finished the work after the meal, if he wishes to bathe his limbs, rises from the Buddha-seat, enters the bathhouse, and has his limbs warmed by the water prepared by his attendant. |
upaṭṭhākopi buddhāsanaṃ ānetvā gandhakuṭipariveṇe paññapeti. |
The attendant also brings the Buddha-seat and prepares it in the perfumed chamber's enclosure. |
bhagavā surattadupaṭṭaṃ nivāsetvā kāyabandhanaṃ bandhitvā uttarāsaṅgaṃ ekaṃsaṃ karitvā tattha gantvā nisīdati ekakova muhuttaṃ paṭisallīno, atha bhikkhū tato tato āgamma bhagavato upaṭṭhānaṃ āgacchanti. |
The Blessed One, wearing a bright red under-robe, fastening his belt, and arranging his upper robe over one shoulder, goes there and sits for a moment alone in seclusion. Then the monks, coming from various places, come to attend on the Blessed One. |
tattha ekacce pañhaṃ pucchanti, ekacce kammaṭṭhānaṃ, ekacce dhammassavanaṃ yācanti. |
There some ask questions, some ask for a meditation subject, some request to hear the Dhamma. |
bhagavā tesaṃ adhippāyaṃ sampādento purimayāmaṃ vītināmeti. |
The Blessed One, fulfilling their wishes, passes the first watch. |
idaṃ purimayāmakiccaṃ. |
This is the work of the first watch. |
♦ purimayāmakiccapariyosāne pana bhikkhūsu bhagavantaṃ vanditvā pakkantesu sakaladasasahassilokadhātudevatāyo okāsaṃ labhamānā bhagavantaṃ upasaṅkamitvā pañhaṃ pucchanti, yathābhisaṅkhataṃ antamaso caturakkharampi. |
♦ At the end of the work of the first watch, when the monks have paid homage to the Blessed One and departed, the deities of the entire ten-thousand-world-system, getting their opportunity, approach the Blessed One and ask questions, as pre-arranged, even if only of four letters. |
bhagavā tāsaṃ devatānaṃ pañhaṃ vissajjento majjhimayāmaṃ vītināmeti. |
The Blessed One, answering the questions of those deities, passes the middle watch. |
idaṃ majjhimayāmakiccaṃ. |
This is the work of the middle watch. |
♦ pacchimayāmaṃ pana tayo koṭṭhāse katvā purebhattato paṭṭhāya nisajjāya pīḷitassa sarīrassa kilāsubhāvamocanatthaṃ ekaṃ koṭṭhāsaṃ caṅkamena vītināmeti. |
♦ The last watch, however, having divided it into three parts, to relieve the fatigue of his body, which had been oppressed by sitting since before the meal, he passes one part in walking meditation. |
dutiyakoṭṭhāse gandhakuṭiṃ pavisitvā dakkhiṇena passena sato sampajāno sīhaseyyaṃ kappeti. |
In the second part, he enters the perfumed chamber and lies down on his right side in the lion's posture, mindful and fully aware. |
tatiyakoṭṭhāse paccuṭṭhāya nisīditvā purimabuddhānaṃ santike dānasīlādivasena katādhikārapuggaladassanatthaṃ buddhacakkhunā lokaṃ voloketi. |
In the third part, he rises, sits down, and with his Buddha-eye surveys the world to see individuals who have made aspirations in the presence of previous Buddhas by means of giving, morality, and so on. |
idaṃ pacchimayāmakiccaṃ. |
This is the work of the last watch. |
♦ tasmiṃ pana divase bhagavā purebhattakiccaṃ rājagahe pariyosāpetvā pacchābhatte maggaṃ āgato, purimayāme bhikkhūnaṃ kammaṭṭhānaṃ kathetvā, majjhimayāme devatānaṃ pañhaṃ vissajjetvā, pacchimayāme caṅkamaṃ āruyha caṅkamamāno pañcannaṃ bhikkhusatānaṃ imaṃ sabbaññutaññāṇaṃ ārabbha pavattaṃ kathaṃ sabbaññutaññāṇeneva sutvā aññāsīti. |
♦ On that day, however, the Blessed One, having finished his pre-meal duties in Rājagaha, came to the road after the meal, taught the meditation subject to the monks in the first watch, answered the questions of the deities in the middle watch, and in the last watch, having ascended the walking path and while walking, he knew by hearing with his omniscience this talk of the five hundred monks that had arisen concerning the knowledge of omniscience. |
tena vuttaṃ — “pacchimayāmakiccaṃ karonto aññāsī”ti. |
Therefore it is said: "doing the work of the last watch, he knew." |
♦ ñatvā ca panassa etadahosi — “ime bhikkhū mayhaṃ sabbaññutaññāṇaṃ ārabbha guṇaṃ kathenti, etesañca sabbaññutaññāṇakiccaṃ na pākaṭaṃ, mayhameva pākaṭaṃ. |
♦ And having known, this occurred to him: "These monks are speaking praise of my quality concerning the knowledge of omniscience, but the function of the knowledge of omniscience is not clear to them; it is clear only to me. |
mayi pana gate ete attano kathaṃ nirantaraṃ ārocessanti, tato nesaṃ ahaṃ taṃ aṭṭhuppattiṃ katvā tividhaṃ sīlaṃ vibhajanto, dvāsaṭṭhiyā ṭhānesu appaṭivattiyaṃ sīhanādaṃ nadanto, paccayākāraṃ samodhānetvā buddhaguṇe pākaṭe katvā, sineruṃ ukkhipento viya suvaṇṇakūṭena nabhaṃ paharanto viya ca dasasahassilokadhātukampanaṃ brahmajālasuttantaṃ arahattanikūṭena niṭṭhāpento desessāmi, sā me desanā parinibbutassāpi pañcavassasahassāni sattānaṃ amatamahānibbānaṃ sampāpikā bhavissatī”ti. |
But when I go, they will relate their talk without interruption. Then I, having created the occasion for that, will teach, dividing the threefold morality, roaring the lion's roar which is irreversible in the sixty-two cases, combining the dependent origination, making the Buddha's qualities manifest, as if lifting up Sineru, as if striking the sky with a golden peak, the Brahmajāla Sutta, which shakes the ten-thousand-world-system, concluding it with the pinnacle of arahantship. That teaching of mine, even after my final Nibbāna, will for five thousand years be a bringer of the deathless, the great Nibbāna, to beings." |
evaṃ cintetvā yena maṇḍalamāḷo tenupasaṅkamīti . |
Having thought thus, he approached the circular hall. |
yenāti yena disābhāgena, so upasaṅkamitabbo. |
'Yena' means 'by which direction'. He who is to be approached. |
bhummatthe vā etaṃ karaṇavacanaṃ, yasmiṃ padese so maṇḍalamāḷo, tattha gatoti ayamettha attho. |
Or this is an instrumental in the sense of the locative; in which place that circular hall was, there he went, this is the meaning here. |
♦ paññatte āsane nisīdīti buddhakāle kira yattha yattha ekopi bhikkhu viharati sabbattha buddhāsanaṃ paññattameva hoti. |
♦ 'He sat down on the prepared seat.' It is said that in the time of the Buddha, wherever even a single monk dwelt, a Buddha-seat was 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, would reflect on those who, having taken a meditation subject from him, were dwelling in a comfortable place: "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 akusalavitakkaṃ 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 given up his meditation subject, thinking unwholesome thoughts. Then, thinking, "How indeed can unwholesome thoughts, having overcome this son of good family who is dwelling after having taken a meditation subject from a teacher like me, cause him to wander in the beginningless round of suffering?" for his benefit, he shows himself right there, admonishes that son of good family, rises into the air, and returns 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 admonished, thought: "The Teacher, knowing our minds, has come and shown himself standing right beside us." |
tasmiṃ khaṇe — “bhante, idha nisīdatha, idha nisīdathā”ti āsanapariyesanaṃ nāma bhāroti. |
At that moment, the search 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. |
He who has a chair, he prepares it. |
yassa natthi, so mañcaṃ vā phalakaṃ vā kaṭṭhaṃ vā pāsāṇaṃ vā vālukapuñjaṃ vā paññapeti. |
He who does not, prepares a couch or a plank or a piece of wood or a stone or a heap of sand. |
taṃ alabhamānā purāṇapaṇṇānipi saṅkaḍḍhitvā tattha paṃsukūlaṃ pattharitvā ṭhapenti. |
Not getting that, they even gather old leaves and, spreading a dust-heap robe on them, place it. |
idha pana rañño nisīdanāsanameva atthi, taṃ papphoṭetvā paññapetvā parivāretvā te bhikkhū bhagavato adhimuttikañāṇamārabbha guṇaṃ thomayamānā nisīdiṃsu. |
Here, however, there was the king's own sitting seat. Having dusted it and prepared it, those monks, surrounding it, sat down, praising the quality of the Blessed One's knowledge of dispositions. |
taṃ sandhāya vuttaṃ — “paññatte āsane nisīdī”ti. |
Referring to this, it is said: "He sat down on the prepared seat." |
♦ evaṃ nisinno pana jānantoyeva kathāsamuṭṭhāpanatthaṃ bhikkhū pucchi. |
♦ Having sat down thus, although he knew, he asked the monks in order to start the conversation. |
te cassa sabbaṃ kathayiṃsu. |
And they told him everything. |
tena vuttaṃ — “nisajja kho bhagavā”tiādi. |
Therefore it is said: "The Blessed One, having sat down," and so on. |
tattha kāya nutthāti katamāya nu kathāya sannisinnā bhavathāti attho. |
There, 'kāya nutthā'ti' means 'with what talk were you sitting together?' |
kāya netthātipi pāḷi, tassā katamāya nu etthāti attho kāya notthātipi pāḷi. |
'Kāya netthā' is also a reading; its meaning is 'with what talk here?' 'Kāya notthā' is also a reading. |
tassāpi purimoyeva attho. |
Its meaning is the same as the former. |
♦ antarākathāti, kammaṭṭhānamanasikārauddesaparipucchādīnaṃ antarā aññā ekā kathā. |
♦ 'Antarākathā' means 'another talk' in the middle of meditation practice, study, and questioning. |
vippakatāti, mama āgamanapaccayā apariniṭṭhitā sikhaṃ appattā. |
'Vippakatā' means 'unfinished' because of my arrival, not having reached its conclusion. |
tena kiṃ dasseti? |
By this, what does he show? |
“nāhaṃ tumhākaṃ kathābhaṅgatthaṃ āgato, ahaṃ pana sabbaññutāya tumhākaṃ kathaṃ niṭṭhāpetvā matthakappattaṃ katvā dassāmīti āgato”ti nisajjeva sabbaññupavāraṇaṃ pavāreti. |
"I have not come to interrupt your talk, but I have come to finish your talk with omniscience and bring it to a conclusion," thus he offers the invitation of omniscience as soon as he sits down. |
ayaṃ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppattoti etthāpi ayamadhippāyo. |
And here in "This, venerable sir, was our unfinished talk in the middle, and then the Blessed One arrived," this is the intention. |
ayaṃ bhante amhākaṃ bhagavato sabbaññutaññāṇaṃ ārabbha guṇakathā vippakatā, na rājakathādikā tiracchānakathā, atha bhagavā anuppatto; |
"Venerable sir, this talk of ours on the quality of the Blessed One's knowledge of omniscience was unfinished, not a stray talk about kings and so on. Then the Blessed One arrived; |
taṃ no idāni niṭṭhāpetvā desethāti. |
please finish it for us now and teach." |
♦ ettāvatā ca yaṃ āyasmatā ānandena kamalakuvalayujjalavimalasādhurasasalilāya pokkharaṇiyā sukhāvataraṇatthaṃ nimmalasilātalaracanavilāsasobhitaratanasopānaṃ, vippakiṇṇamuttātalasadisavālukākiṇṇapaṇḍarabhūmibhāgaṃ titthaṃ viya suvibhattabhittivicitravedikāparikkhittassa nakkhattapathaṃ phusitukāmatāya viya, vijambhitasamussayassa pāsādavarassa sukhārohaṇatthaṃ dantamayasaṇhamuduphalakakañcanalatāvinaddhamaṇigaṇappabhāsamudayujjalasobhaṃ sopānaṃ viya, suvaṇṇavalayanūpurādisaṅghaṭṭanasaddasammissitakathitahasitamadhurassaragehajanavicaritassa uḷārissarivibhavasobhitassa mahāgharassa sukhappavesanatthaṃ suvaṇṇarajatamaṇimuttapavāḷādijutivissaravijjotitasuppatiṭṭhitavisāladvārabāhaṃ mahādvāraṃ viya ca atthabyañjanasampannassa buddhaguṇānubhāvasaṃsūcakassa imassa suttassa sukhāvagahaṇatthaṃ kāladesadesakavatthuparisāpadesapaṭimaṇḍitaṃ nidānaṃ bhāsitaṃ, tassatthavaṇṇanā samattāti. |
♦ Thus far, the commentary on the meaning of the introduction, which was spoken by the venerable Ānanda, adorned with the mention of the time, place, teacher, subject, and assembly, for the easy comprehension of this sutta, which is endowed with meaning and expression and indicative of the power of the Buddha's qualities, like a jeweled staircase, beautiful with the arrangement of clear stone slabs, for easy descent into a pond with water as pure, clear, and sweet as lotus and water-lily juice; like a path with a white ground strewn with sand like scattered pearls and a bank of well-divided brickwork and adorned with a painted balustrade; like a staircase, beautiful with the radiance of a multitude of jewels set in golden creepers on smooth, soft ivory planks, for the easy ascent of an excellent palace whose height, having expanded, seems to wish to touch the path of the stars; and like a great door, with well-established and wide doorposts, illumined by the radiating splendor of gold, silver, jewels, pearls, coral, and so on, for the easy entry into a great house adorned with the splendor of magnificent wealth, where people move about with the sweet sounds of conversation and laughter mixed with the clatter of golden bracelets, anklets, and so on, is complete. |
♦ 5. idāni — “mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyun”tiādinā nayena bhagavatā nikkhittassa suttassa vaṇṇanāya okāso anuppatto. |
♦ 5. Now, the opportunity has arrived for the commentary on the sutta laid down by the Blessed One in the manner of "Monks, if others were to speak dispraise of me," and so on. |
sā panesā suttavaṇṇanā. |
And this is the commentary on the sutta. |
yasmā suttanikkhepaṃ vicāretvā vuccamānā pākaṭā hoti, tasmā suttanikkhepaṃ tāva vicārayissāma. |
Because, when spoken after examining the laying down of the sutta, it becomes clear, therefore we will first examine the laying down of the sutta. |
cattāro hi suttanikkhepā — attajjhāsayo, parajjhāsayo, pucchāvasiko, aṭṭhuppattikoti. |
For there are four ways of laying down a sutta: on one's own initiative, on another's initiative, in response to a question, and on account of an occasion. |
♦ tattha yāni suttāni bhagavā parehi anajjhiṭṭho kevalaṃ attano ajjhāsayeneva kathesi; |
♦ Therein, those suttas which the Blessed One spoke without being requested by others, purely on his own initiative; |
seyyathidaṃ, ākaṅkheyyasuttaṃ, vatthasuttaṃ, mahāsatipaṭṭhānaṃ, mahāsaḷāyatanavibhaṅgasuttaṃ, ariyavaṃsasuttaṃ, sammappadhānasuttantahārako, iddhipādaindriyabalabojjhaṅgamaggaṅgasuttantahārakoti evamādīni; |
for instance, the Ākaṅkheyya Sutta, the Vattha Sutta, the Mahāsatipaṭṭhāna, the Mahāsaḷāyatanavibhaṅga Sutta, the Ariyavaṃsa Sutta, the collection of suttas on the right efforts, the collection of suttas on the bases of power, the faculties, the powers, the factors of enlightenment, and the path factors, and so on; |
tesaṃ attajjhāsayo nikkhepo. |
of these, the laying down is on one's own initiative. |
♦ yāni pana “paripakkā kho rāhulassa vimuttiparipācaniyā dhammā; |
♦ But those which were spoken on another's initiative, after observing their inclination, tolerance, mind, resolution, and capacity for understanding, as when thinking, "The dhammas that lead to the ripening of Rāhula's liberation are ripe; |
yaṃnūnāhaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vineyyan”ti; |
what if I were to train Rāhula further in the destruction of the taints?"; |
evaṃ paresaṃ ajjhāsayaṃ khantiṃ manaṃ abhinīhāraṃ bujjhanabhāvañca avekkhitvā parajjhāsayavasena kathitāni; |
for instance, the Cūḷarāhulovāda Sutta, the Mahārāhulovāda Sutta, the Dhammacakkappavattana, the Dhātuvibhaṅga Sutta, and so on; |
seyyathidaṃ, cūḷarāhulovādasuttaṃ, mahārāhulovādasuttaṃ, dhammacakkappavattanaṃ, dhātuvibhaṅgasuttanti evamādīni; |
of these, the laying down is on another's initiative. |
tesaṃ parajjhāsayo nikkhepo. |
|
♦ bhagavantaṃ pana upasaṅkamitvā catasso parisā, cattāro vaṇṇā, nāgā, supaṇṇā, gandhabbā, asurā, yakkhā, mahārājāno, tāvatiṃsādayo devā, mahābrahmāti evamādayo — “bojjhaṅgā bojjhaṅgā”ti, bhante, vuccanti. |
♦ But when the four assemblies, the four castes, nāgas, supaṇṇas, gandhabbas, asuras, yakkhas, great kings, the gods of the Tāvatiṃsa and so on, great Brahmās, and others, having approached the Blessed One, ask questions in the manner of "Venerable sir, they are called 'factors of enlightenment, factors of enlightenment'." |
“nīvaraṇā nīvaraṇā”ti, bhante, vuccanti; |
"Venerable sir, they are called 'hindrances, hindrances'." |
“ime nu kho, bhante, pañcupādānakkhandhā”. |
"Are these, venerable sir, the five aggregates of clinging?" |
“kiṃ sūdha vittaṃ purisassa seṭṭhan”tiādinā nayena pañhaṃ pucchanti. |
"What here is the best wealth for a person?" and so on. |
evaṃ puṭṭhena bhagavatā yāni kathitāni bojjhaṅgasaṃyuttādīni, yāni vā panaññānipi devatāsaṃyutta-mārasaṃyutta-brahmasaṃyutta-sakkapañha-cūḷavedalla-mahāvedalla-sāmaññaphala-āḷavaka-sūciloma-kharalomasuttādīni; |
Those which were spoken by the Blessed One when thus asked, such as the Bojjhaṅga Saṃyutta and so on, and any others such as the Devatā Saṃyutta, Māra Saṃyutta, Brahma Saṃyutta, Sakkapañha, Cūḷavedalla, Mahāvedalla, Sāmaññaphala, Āḷavaka, Sūciloma, and Kharaloma suttas; |
tesaṃ pucchāvasiko nikkhepo. |
of these, the laying down is in response to a question. |
♦ yāni pana tāni uppannaṃ kāraṇaṃ paṭicca kathitāni, seyyathidaṃ — dhammadāyādaṃ, cūḷasīhanādaṃ, candūpamaṃ, puttamaṃsūpamaṃ, dārukkhandhūpamaṃ, aggikkhandhūpamaṃ, pheṇapiṇḍūpamaṃ, pāricchattakūpamanti evamādīni; |
♦ But those which were spoken depending on a reason that had arisen, for instance, the Dhammadāyāda, the Cūḷasīhanāda, the Candūpama, the Puttamaṃsūpama, the Dārukkhandhūpama, the Aggikkhandhūpama, the Pheṇapiṇḍūpama, the Pāricchattakūpama, and so on; |
tesaṃ aṭṭhuppattiko nikkhepo. |
of these, the laying down is on account of an occasion. |
♦ evametesu catūsu nikkhepesu imassa suttassa aṭṭhuppattiko nikkhepo. |
♦ Thus, among these four ways of laying down, the laying down of this sutta is on account of an occasion. |
aṭṭhuppattiyā hi idaṃ bhagavatā nikkhittaṃ. |
For this was laid down by the Blessed One on account of an occasion. |
katarāya aṭṭhuppattiyā? |
On account of what occasion? |
vaṇṇāvaṇṇe. ācariyo ratanattayassa avaṇṇaṃ abhāsi, antevāsī vaṇṇaṃ. |
Praise and dispraise. The teacher spoke dispraise of the Triple Gem, the disciple spoke praise. |
iti imaṃ vaṇṇāvaṇṇaṃ aṭṭhuppattiṃ katvā desanākusalo bhagavā — “mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyun”ti desanaṃ ārabhi. |
Thus, making this praise and dispraise the occasion, the Blessed One, skilled in teaching, began the discourse, "Monks, if others were to speak dispraise of me." |
tattha mamanti, sāmivacanaṃ, mamāti attho. |
There, 'mamaṃ' is in the genitive case, meaning 'of me'. |
vāsaddo vikappanattho. |
The word 'vā' is for disjunction. |
pareti, paṭiviruddhā sattā. |
'Pare' means 'opposed beings'. |
tatrāti ye avaṇṇaṃ vadanti tesu. |
'Tatrā' means 'among those who speak dispraise'. |
♦ na āghātotiādīhi kiñcāpi tesaṃ bhikkhūnaṃ āghātoyeva natthi, atha kho āyatiṃ kulaputtānaṃ īdisesupi ṭhānesu akusaluppattiṃ paṭisedhento dhammanettiṃ ṭhapeti. |
♦ Although those monks had no anger at all, by saying 'na āghāto' and so on, he establishes the rule of the Dhamma, prohibiting the arising of unwholesome states even in such situations for sons of good family in the future. |
tattha āhanati cittanti ‘āghāto’; |
Therein, 'āghāto' is 'that which strikes the mind'; |
kopassetaṃ adhivacanaṃ. |
it is a synonym for anger. |
appatītā honti tena atuṭṭhā asomanassikāti appaccayo; |
'Appaccayo' is 'that by which they are displeased, dissatisfied, unhappy'; |
domanassassetaṃ adhivacanaṃ. |
it is a synonym for sorrow. |
neva attano na paresaṃ hitaṃ abhirādhayatīti anabhiraddhi; |
'Anabhiraddhi' is 'that which does not accomplish the welfare of oneself or others'; |
kopassetaṃ adhivacanaṃ. |
it is a synonym for anger. |
evamettha dvīhi padehi saṅkhārakkhandho, ekena vedanākkhandhoti dve khandhā vuttā. |
Thus, here, two aggregates are spoken of: the aggregate of mental formations by two words, and the aggregate of feeling by one word. |
tesaṃ vasena sesānampi sampayuttadhammānaṃ kāraṇaṃ paṭikkhittameva. |
By means of them, the cause of the other associated states is also rejected. |
♦ evaṃ paṭhamena nayena manopadosaṃ nivāretvā, dutiyena nayena tattha ādīnavaṃ dassento āha — “tatra ce tumhe assatha kupitā vā anattamanā vā, tumhaṃ yevassa tena antarāyo”ti. |
♦ Thus, having prevented mental affliction in the first way, in the second way, showing the danger therein, he said: "And if you were to be angry or displeased there, that would be an obstacle for you yourselves." |
tattha ‘tatra ce tumhe assathā’ ’ti tesu avaṇṇabhāsakesu, tasmiṃ vā avaṇṇe tumhe bhaveyyātha ce; |
There, 'if you were to be there' means 'if you were to be among those who speak dispraise, or in that dispraise'; |
yadi bhaveyyāthāti attho. |
'if you should be' is the meaning. |
‘kupitā’ kopena, anattamanā domanassena. |
'Angry' by anger, 'displeased' by sorrow. |
‘tumhaṃ yevassa tena antarāyo’ ’ti tumhākaṃyeva tena kopena, tāya ca anattamanatāya paṭhamajjhānādīnaṃ antarāyo bhaveyya. |
'That would be an obstacle for you yourselves' means 'that would be an obstacle for your first jhāna and so on, by that anger and that displeasure.' |
♦ evaṃ dutiyena nayena ādīnavaṃ dassetvā, tatiyena nayena vacanatthasallakkhaṇamattepi asamatthataṃ dassento — “api nu tumhe paresan”tiādimāha. |
♦ Thus, having shown the danger in the second way, in the third way, showing the inability even to discern the meaning of the words, he said, "And would you... of others," etc. |
tattha paresanti yesaṃ kesaṃ ci. |
There, 'of others' means 'of any whatsoever'. |
kupito hi neva buddhapaccekabuddhāriyasāvakānaṃ, na mātāpitūnaṃ, na paccatthikānaṃ subhāsitadubbhāsitassa atthaṃ ājānāti. |
For an angry person does not know the meaning of the well-spoken and ill-spoken words of Buddhas, Paccekabuddhas, noble disciples, nor of parents, nor of enemies. |
yathāha — |
As it is said: |
♦ “kuddho atthaṃ na jānāti, kuddho dhammaṃ na passati. |
♦ "An angry person does not know the meaning, an angry person does not see the Dhamma. |
♦ andhaṃ tamaṃ tadā hoti, yaṃ kodho sahate naraṃ. |
♦ Then there is blinding darkness, when anger overcomes a man. |
♦ anatthajanano kodho, kodho cittappakopano. |
♦ Anger brings misfortune, anger agitates the mind. |
♦ bhayamantarato jātaṃ, taṃ jano nāvabujjhatī”ti. |
♦ The fear born within, that people do not understand." |
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♦ evaṃ sabbathāpi avaṇṇe manopadosaṃ nisedhetvā idāni paṭipajjitabbākāraṃ dassento — “tatra tumhehi abhūtaṃ abhūtato”tiādimāha. |
♦ Thus, having in every way forbidden mental affliction in the case of dispraise, now, showing the way to practice, he said, "Therein you should... the unreal as unreal," etc. |
♦ tattha tatra tumhehīti, tasmiṃ avaṇṇe tumhehi. |
♦ There, 'tatra tumhehī' means 'in that dispraise, by you'. |
abhūtaṃ abhūtato nibbeṭhetabbanti yaṃ abhūtaṃ, taṃ abhūtabhāveneva apanetabbaṃ. |
'Abhūtaṃ abhūtato nibbeṭhetabban' means 'that which is unreal should be refuted as being unreal'. |
kathaṃ? itipetaṃ abhūtantiādinā nayena. |
How? In the manner of 'Thus this is unreal,' etc. |
tatrāyaṃ yojanā — “tumhākaṃ satthā na sabbaññū, dhammo durakkhāto, saṅgho duppaṭipanno”tiādīni sutvā na tuṇhī bhavitabbaṃ. |
Therein, this is the construction: "Having heard such things as 'Your teacher is not all-knowing, the Dhamma is badly proclaimed, the Sangha is of wrong practice,' one should not be silent. |
evaṃ pana vattabbaṃ — “iti petaṃ abhūtaṃ, yaṃ tumhehi vuttaṃ, taṃ imināpi kāraṇena abhūtaṃ, imināpi kāraṇena atacchaṃ, ‘natthi cetaṃ amhesu’, ‘na ca panetaṃ amhesu saṃvijjati’, sabbaññūyeva amhākaṃ satthā, svākkhāto dhammo, suppaṭipanno saṅgho, tatra idañcidañca kāraṇan”ti. |
But this should be said: 'Thus this is unreal, what you have said, and for this reason it is unreal, and for this reason it is untrue. "This is not in us," and "This is not found in us." Our teacher is indeed all-knowing, the Dhamma is well-proclaimed, the Sangha is of good practice, and for that, this and this is the reason.'" |
ettha ca dutiyaṃ padaṃ paṭhamassa, catutthañca tatiyassa vevacananti veditabbaṃ. |
And here it should be known that the second word is a synonym of the first, and the fourth of the third. |
idañca avaṇṇeyeva nibbeṭhanaṃ kātabbaṃ, na sabbattha. |
And this refutation should be done only in the case of dispraise, not everywhere. |
yadi hi “tvaṃ dussīlo, tavācariyo dussīlo, idañcidañca tayā kataṃ, tavācariyena katan”ti vutte tuṇhībhūto adhivāseti, āsaṅkanīyo hoti. |
For if, when told, "You are of bad morality, your teacher is of bad morality, and this and this has been done by you and by your teacher," one remains silent and endures it, one becomes suspect. |
tasmā manopadosaṃ akatvā avaṇṇo nibbeṭhetabbo. |
Therefore, without creating mental affliction, the dispraise should be refuted. |
“oṭṭhosi, goṇosī”tiādinā pana nayena dasahi akkosavatthūhi akkosantaṃ puggalaṃ ajjhupekkhitvā adhivāsanakhantiyeva tattha kātabbā. |
But a person who insults with the ten grounds of insult, such as "You are a camel, you are an ox," should be disregarded, and forbearance with endurance should be practiced there. |
♦ 6. evaṃ avaṇṇabhūmiyaṃ tādilakkhaṇaṃ dassetvā idāni vaṇṇabhūmiyaṃ dassetuṃ “mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyun”tiādimāha. |
♦ 6. Thus having shown the characteristic of equanimity on the ground of dispraise, now, to show it on the ground of praise, he said, "Monks, if others were to speak praise of me," etc. |
tattha pareti ye keci pasannā devamanussā. |
There 'pare' means 'any faithful gods and men'. |
ānandanti etenāti ānando, pītiyā etaṃ adhivacanaṃ. |
'Ānando' is 'that by which one rejoices'; it is a synonym for joy. |
sumanassa bhāvo somanassaṃ, cetasikasukhassetaṃ adhivacanaṃ. |
'Somanassaṃ' is 'the state of a happy mind'; it is a synonym for mental pleasure. |
uppilāvino bhāvo uppilāvitattaṃ. |
'Uppilāvitattaṃ' is 'the state of being elated'. |
kassa uppilāvitattanti? |
Whose elation? |
cetasoti. uddhaccāvahāya uppilāpanapītiyā etaṃ adhivacanaṃ. |
Of the mind. It is a synonym for the elation-joy that brings restlessness. |
idhāpi dvīhi padehi saṅkhārakkhandho, ekena vedanākkhandho vutto. |
Here too, the aggregate of mental formations is spoken of by two words, and the aggregate of feeling by one. |
♦ evaṃ paṭhamanayena uppilāvitattaṃ nivāretvā, dutiyena tattha ādīnavaṃ dassento — “tatra ce tumhe assathā”tiādimāha. |
♦ Thus having prevented elation in the first way, in the second way, showing the danger therein, he said, "And if you were to be there," etc. |
idhāpi tumhaṃ yevassa tena antarāyoti tena uppilāvitattena tumhākaṃyeva paṭhamajjhānādīnaṃ antarāyo bhaveyyāti attho veditabbo. |
Here too, 'that would be an obstacle for you yourselves' should be understood to mean 'that would be an obstacle for your first jhāna and so on, by that elation.' |
kasmā panetaṃ vuttaṃ? |
But why was this said? |
nanu bhagavatā — |
Did not the Blessed One say: |
♦ “buddhoti kittayantassa, kāye bhavati yā pīti. |
♦ "The joy that arises in the body of one who exclaims 'Buddha!' |
♦ varameva hi sā pīti, kasiṇenāpi jambudīpassa. |
♦ That joy is indeed better than the whole of Jambudīpa. |
♦ dhammoti kittayantassa, kāye bhavati yā pīti. |
♦ The joy that arises in the body of one who exclaims 'Dhamma!' |
♦ varameva hi sā pīti, kasiṇenāpi jambudīpassa. |
♦ That joy is indeed better than the whole of Jambudīpa. |
♦ saṅghoti kittayantassa, kāye bhavati yā pīti. |
♦ The joy that arises in the body of one who exclaims 'Sangha!' |
♦ varameva hi sā pīti, kasiṇenāpi jambudīpassā”ti ca. |
♦ That joy is indeed better than the whole of Jambudīpa." |
♦ “ye, bhikkhave, buddhe pasannā, agge te pasannā”ti ca evamādīhi anekasatehi suttehi ratanattaye pītisomanassameva vaṇṇitanti. |
♦ "Those, monks, who have faith in the Buddha, have faith in the highest," and in this way joy and gladness in the Triple Gem have been praised in many hundreds of suttas. |
saccaṃ vaṇṇitaṃ, taṃ pana nekkhammanissitaṃ. |
It is true that it is praised, but that is based on renunciation. |
idha — “amhākaṃ buddho, amhākaṃ dhammo”tiādinā nayena āyasmato channassa uppannasadisaṃ gehassitaṃ pītisomanassaṃ adhippetaṃ. |
Here, the worldly joy and gladness is intended, which arose in the venerable Channa in the manner of "Our Buddha, our Dhamma." |
idañhi jhānādipaṭilābhāya antarāyakaraṃ hoti. |
For this becomes an obstacle to the attainment of jhāna and so on. |
tenevāyasmā channopi yāva buddho na parinibbāyi, tāva visesaṃ nibbattetuṃ nāsakkhi, parinibbānakāle paññattena pana brahmadaṇḍena tajjito taṃ pītisomanassaṃ pahāya visesaṃ nibbattesi. |
Therefore, the venerable Channa, as long as the Buddha had not passed away, could not produce any special attainment. But at the time of the final passing away, being rebuked by the brahma-punishment that was prescribed, he abandoned that joy and gladness and produced a special attainment. |
tasmā antarāyakaraṃyeva sandhāya idaṃ vuttanti veditabbaṃ. |
Therefore, it should be known that this was said with reference to what is an obstacle. |
ayañhi lobhasahagatā pīti. |
For this is joy accompanied by greed. |
lobho ca kodhasadisova. |
And greed is similar to anger. |
yathāha — |
As it is said: |
♦ “luddho atthaṃ na jānāti, luddho dhammaṃ na passati. |
♦ "A greedy person does not know the meaning, a greedy person does not see the Dhamma. |
♦ andhaṃ tamaṃ tadā hoti, yaṃ lobho sahate naraṃ. |
♦ Then there is blinding darkness, when greed overcomes a man. |
♦ anatthajanano lobho, lobho cittappakopano. |
♦ Greed brings misfortune, greed agitates the mind. |
♦ bhayamantarato jātaṃ, taṃ jano nāvabujjhatī”ti. |
♦ The fear born within, that people do not understand." |
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♦ tatiyavāro pana idha anāgatopi atthato āgato yevāti veditabbo. |
♦ The third part, however, although not mentioned here, should be understood as being present in meaning. |
yatheva hi kuddho, evaṃ luddhopi atthaṃ na jānātīti. |
For just as an angry person, so a greedy person does not know the meaning. |
♦ paṭipajjitabbākāradassanavāre panāyaṃ yojanā — “tumhākaṃ satthā sabbaññū arahaṃ sammāsambuddho, dhammo svākkhāto, saṅgho suppaṭipanno”tiādīni sutvā na tuṇhī bhavitabbaṃ. |
♦ In the section on showing the way to practice, however, this is the construction: "Having heard such things as 'Your teacher is the all-knowing, the arahant, the perfectly enlightened one; the Dhamma is well-proclaimed; the Sangha is of good practice,' one should not be silent. |
evaṃ pana paṭijānitabbaṃ — “itipetaṃ bhūtaṃ, yaṃ tumhehi vuttaṃ, taṃ imināpi kāraṇena bhūtaṃ, imināpi kāraṇena tacchaṃ. |
But this should be acknowledged: 'Thus this is real, what you have said, and for this reason it is real, and for this reason it is true. |
so hi bhagavā itipi arahaṃ, itipi sammāsambuddho; |
For that Blessed One is thus an Arahant, thus a Perfectly Enlightened One; |
dhammo itipi svākkhāto, itipi sandiṭṭhiko; |
the Dhamma is thus well-proclaimed, thus directly visible; |
saṅgho itipi suppaṭipanno, itipi ujuppaṭipanno”ti. |
the Sangha is thus of good practice, thus of upright practice.'" |
“tvaṃ sīlavā”ti pucchitenāpi sace sīlavā, “sīlavāhamasmī”ti paṭijānitabbameva. |
And when asked, "Are you of good morality?", if one is of good morality, it should be acknowledged, "I am of good morality." |
“tvaṃ paṭhamassa jhānassa lābhī ... pe ... arahā”ti puṭṭhenāpi sabhāgānaṃ bhikkhūnaṃyeva paṭijānitabbaṃ. |
And when asked, "Are you an attainer of the first jhāna... etc... an arahant?", it should be acknowledged only to fellow monks. |
evañhi pāpicchatā ceva parivajjitā hoti, sāsanassa ca amoghatā dīpitā hotīti. |
For in this way, false modesty is avoided, and the non-futility of the teaching is demonstrated. |
sesaṃ vuttanayeneva veditabbaṃ. |
The rest should be understood in the way that has been said. |
♦ cūḷasīlavaṇṇanā |
♦ Commentary on the Minor Morality |
♦ 7. appamattakaṃ kho panetaṃ, bhikkhaveti ko anusandhi? |
♦ 7. 'It is but a small matter, monks' — what is the connection? |
idaṃ suttaṃ dvīhi padehi ābaddhaṃ vaṇṇena ca avaṇṇena ca. |
This sutta is bound by two words: praise and dispraise. |
tattha avaṇṇo — “iti petaṃ abhūtaṃ iti petaṃ atacchan”ti, ettheva udakantaṃ patvā aggiviya nivatto. |
Therein, dispraise, "Thus this is unreal, thus this is untrue," has come to an end here like a fire reaching the edge of the water. |
vaṇṇo pana bhūtaṃ bhūtato paṭijānitabbaṃ — “iti petaṃ bhūtan”ti evaṃ anuvattatiyeva. |
But praise, the real should be acknowledged as real, "Thus this is real," continues on. |
so pana duvidho brahmadattena bhāsitavaṇṇo ca bhikkhusaṅghena acchariyaṃ āvusotiādinā nayena āraddhavaṇṇo ca. |
And that is twofold: the praise spoken by Brahmadatta and the praise begun by the Sangha of monks in the manner of "Wonderful, friends," and so on. |
tesu bhikkhusaṅghena vuttavaṇṇassa upari suññatāpakāsane anusandhiṃ dassessati. |
Above the praise spoken by the Sangha of monks, he will show the connection in the explanation of emptiness. |
idha pana brahmadattena vuttavaṇṇassa anusandhiṃ dassetuṃ “appamattakaṃ kho panetaṃ, bhikkhave”ti desanā āraddhā. |
Here, however, to show the connection of the praise spoken by Brahmadatta, the discourse "It is but a small matter, monks," was begun. |
♦ tattha appamattakanti parittassa nāmaṃ. |
♦ There, 'appamattakaṃ' is a name for 'little'. |
oramattakanti tasseva vevacanaṃ. |
'Oramattakaṃ' is a synonym for the same. |
mattāti vuccati pamāṇaṃ. |
'Mattā' is called 'measure'. |
appaṃ mattā etassāti appamattakaṃ. |
'Appamattakaṃ' means 'it has a small measure'. |
oraṃ mattā etassāti oramattakaṃ. |
'Oramattakaṃ' means 'it has an inferior measure'. |
sīlameva sīlamattakaṃ. |
'Sīlamattakaṃ' is 'morality only'. |
idaṃ vuttaṃ hoti — ‘appamattakaṃ kho, panetaṃ bhikkhave, oramattakaṃ sīlamattakaṃ’ nāma yena “tathāgatassa vaṇṇaṃ vadāmī”ti ussāhaṃ katvāpi vaṇṇaṃ vadamāno puthujjano vadeyyāti. |
This is what is said: 'It is but a small matter, monks, an inferior matter, a matter of morality only,' by which an ordinary person, even with the enthusiasm "I will speak the praise of the Tathāgata," would speak praise. |
tattha siyā — nanu idaṃ sīlaṃ nāma yogino aggavibhūsanaṃ? |
There might be a question: is not this morality the highest ornament of a yogi? |
yathāhu porāṇā — |
As the ancients said: |
♦ “sīlaṃ yogissa’laṅkāro, sīlaṃ yogissa maṇḍanaṃ. |
♦ "Morality is the yogi's adornment, morality is the yogi's ornament. |
♦ sīlehi’laṅkato yogī, maṇḍane aggataṃ gato”ti. |
♦ The yogi adorned with morality has reached the highest in adornment." |
♦ bhagavatāpi ca anekesu suttasatesu sīlaṃ mahantameva katvā kathitaṃ. |
♦ And by the Blessed One, in many hundreds of suttas, morality has been spoken of as great. |
yathāha — “ākaṅkheyya ce, bhikkhave, bhikkhu ‘sabrahmacārīnaṃ piyo cassaṃ manāpo ca garu ca bhāvanīyo cā’ti, sīlesvevassa paripūrakārī”ti ca. |
As he said: "If, monks, a monk should wish, 'May I be dear and pleasing to my fellow monks, respected and esteemed,' he should be a fulfiller of the moral precepts." |
♦ “kikīva aṇḍaṃ, camarīva vāladhiṃ. |
♦ "Like a crested bird its egg, like a yak its tail. |
♦ piyaṃva puttaṃ, nayanaṃva ekakaṃ. |
♦ Like a dear son, like one's only eye. |
♦ tatheva sīlaṃ, anurakkhamānā. |
♦ Thus, guarding your morality, |
♦ supesalā hotha, sadā sagāravā”ti ca. |
♦ Be very virtuous, always with respect." |
♦ “na pupphagandho paṭivātameti. |
♦ "The scent of flowers does not go against the wind. |
♦ na candanaṃ taggaramallikā vā. |
♦ Nor sandalwood, tagara, or jasmine. |
♦ satañca gandho paṭivātameti. |
♦ But the scent of the virtuous goes against the wind. |
♦ sabbā disā sappuriso pavāyati. |
♦ A good person pervades all directions. |
♦ candanaṃ tagaraṃ vāpi, uppalaṃ atha vassikī. |
♦ Sandalwood, tagara, or water-lily, or vassikī. |
♦ etesaṃ gandhajātānaṃ, sīlagandho anuttaro. |
♦ Of these kinds of scents, the scent of morality is supreme. |
♦ appamatto ayaṃ gandho, yvāyaṃ tagaracandanaṃ. |
♦ Small is this scent, that of tagara and sandalwood. |
♦ yo ca sīlavataṃ gandho, vāti devesu uttamo. |
♦ But the scent of the virtuous wafts supreme among the gods. |
♦ tesaṃ sampannasīlānaṃ, appamādavihārinaṃ. |
♦ Of those accomplished in morality, dwelling with heedfulness. |
♦ sammadaññā vimuttānaṃ, māro maggaṃ na vindatī”ti ca. |
♦ Liberated by right knowledge, Māra does not find their path." |
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♦ “sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ. |
♦ "A wise man, established in morality, developing mind and wisdom. |
♦ ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭan”ti ca. |
♦ An ardent, skillful monk, he unravels this tangle." |
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♦ “seyyathāpi, bhikkhave, ye keci bījagāmabhūtagāmā vuḍḍhiṃ virūḷhiṃ vepullaṃ āpajjanti, sabbe te pathaviṃ nissāya, pathaviyaṃ patiṭṭhāya; |
♦ "Just as, monks, whatever seeds and plants grow, develop, and flourish, they all do so depending on the earth, established on the earth; |
evamete bījagāmabhūtagāmā vuḍḍhiṃ virūḷhiṃ vepullaṃ āpajjanti. |
thus these seeds and plants grow, develop, and flourish. |
evameva kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya sattabojjhaṅge bhāvento sattabojjhaṅge bahulīkaronto vuḍḍhiṃ virūḷhiṃ vepullaṃ pāpuṇāti dhammesū”ti ca. |
In the same way, monks, a monk, depending on morality, established in morality, developing the seven factors of enlightenment, practicing the seven factors of enlightenment much, attains growth, development, and flourishing in the dhammas." |
evaṃ aññānipi anekāni suttāni daṭṭhabbāni. |
And thus many other suttas should be seen. |
evamanekesu suttasatesu sīlaṃ mahantameva katvā kathitaṃ. |
Thus in many hundreds of suttas, morality has been spoken of as great. |
taṃ “kasmā imasmiṃ ṭhāne appamattakan”ti āhāti? |
Why then in this place did he say "a small matter"? |
upari guṇe upanidhāya. |
With reference to the higher qualities. |
sīlañhi samādhiṃ na pāpuṇāti, samādhi paññaṃ na pāpuṇāti, tasmā uparimaṃ upanidhāya heṭṭhimaṃ oramattakaṃ nāma hoti. |
For morality does not reach concentration, and concentration does not reach wisdom. Therefore, with reference to the higher, the lower is called an inferior matter. |
kathaṃ sīlaṃ samādhiṃ na pāpuṇāti? |
How does morality not reach concentration? |
bhagavā hi abhisambodhito sattame saṃvacchare sāvatthinagara — dvāre kaṇḍambarukkhamūle dvādasayojane ratanamaṇḍape yojanappamāṇe ratanapallaṅke nisīditvā tiyojanike dibbasetacchatte dhāriyamāne dvādasayojanāya parisāya attādānaparidīpanaṃ titthiyamaddanaṃ — “uparimakāyato aggikkhandho pavattati, heṭṭhimakāyato udakadhārā pavattati ... pe ... ekekalomakūpato aggikkhandho pavattati, ekekalomakūpato udakadhārā pavattati, channaṃ vaṇṇānan”tiādinayappavattaṃ yamakapāṭihāriyaṃ dasseti. |
The Blessed One, in the seventh year after his enlightenment, at the gate of the city of Sāvatthi, at the foot of the Kaṇḍamba tree, on a jeweled pavilion twelve leagues wide, sitting on a jeweled throne one league in size, with a divine white parasol three leagues wide being held over him, in the midst of a company of twelve leagues, for the purpose of demonstrating self-mastery and crushing the heretics, displayed the twin miracle, which proceeded in the manner of "a mass of fire proceeds from the upper part of his body, a stream of water proceeds from the lower part of his body... etc... a mass of fire proceeds from each hair-pore, a stream of water proceeds from each hair-pore, of the six colors." |
tassa suvaṇṇavaṇṇasarīrato suvaṇṇavaṇṇā rasmiyo uggantvā yāva bhavaggā gacchanti, sakaladasasahassacakkavāḷassa alaṅkaraṇakālo viya hoti, dutiyā dutiyā rasmiyo purimāya purimāya yamakayamakā viya ekakkhaṇe viya pavattanti. |
From his golden-colored body, golden-colored rays emanated and went as far as the highest existence. It was like a time of adornment for the entire ten-thousand-world-system. The second and subsequent rays proceeded like twin-pairs with the first and preceding ones, as if in a single moment. |
♦ dvinnañca cittānaṃ ekakkhaṇe pavatti nāma natthi. |
♦ And there is no arising of two thoughts at the same moment. |
buddhānaṃ pana bhagavantānaṃ bhavaṅgaparivāsassa lahukatāya pañcahākārehi āciṇṇavasitāya ca, tā ekakkhaṇe viya pavattanti. |
But for the Buddhas, the Blessed Ones, because of the lightness of the bhavaṅga-continuum and because of the mastery practiced in five ways, they proceed as if in a single moment. |
tassā tassā pana rasmiyā āvajjanaparikammādhiṭṭhānāni visuṃ visuṃyeva. |
But for each and every ray, the adverting, preliminary work, and determination are separate. |
♦ nīlarasmiatthāya hi bhagavā nīlakasiṇaṃ samāpajjati, pītarasmiatthāya pītakasiṇaṃ, lohitaodātarasmiatthāya lohitaodātakasiṇaṃ, aggikkhandhatthāya tejokasiṇaṃ, udakadhāratthāya āpokasiṇaṃ samāpajjati. |
♦ For the sake of the blue ray, the Blessed One enters the blue kasiṇa. For the sake of the yellow ray, the yellow kasiṇa. For the sake of the red and white rays, the red and white kasiṇas. For the sake of the mass of fire, he enters the fire kasiṇa. For the sake of the stream of water, he enters the water kasiṇa. |
satthā caṅkamati, nimmito tiṭṭhati vā nisīdati vā seyyaṃ vā kappetīti sabbaṃ vitthāretabbaṃ. |
The Teacher walks, the created form stands or sits or lies down, all should be explained in detail. |
ettha ekampi sīlassa kiccaṃ natthi, sabbaṃ samādhikiccameva. |
Here there is not a single function of morality, all is the function of concentration. |
evaṃ sīlaṃ samādhiṃ na pāpuṇāti. |
Thus morality does not reach concentration. |
♦ yaṃ pana bhagavā kappasatasahassādhikāni cattāri asaṅkhyeyyāni pāramiyo pūretvā, ekūnatiṃsavassakāle cakkavattisirīnivāsabhūtā bhavanā nikkhamma anomānadītīre pabbajitvā, chabbassāni padhānayogaṃ katvā, visākhapuṇṇamāyaṃ uruvelagāme sujātāya dinnaṃ pakkhittadibbojaṃ madhupāyāsaṃ paribhuñjitvā, sāyanhasamaye dakkhiṇuttarena bodhimaṇḍaṃ pavisitvā assatthadumarājānaṃ tikkhattuṃ padakkhiṇaṃ katvā, pubbuttarabhāge ṭhito tiṇasanthāraṃ santharitvā, tisandhipallaṅkaṃ ābhujitvā, caturaṅgasamannāgataṃ mettākammaṭṭhānaṃ pubbaṅgamaṃ katvā, vīriyādhiṭṭhānaṃ adhiṭṭhāya, cuddasahatthapallaṅkavaragato suvaṇṇapīṭhe ṭhapitaṃ rajatakkhandhaṃ viya paññāsahatthaṃ bodhikkhandhaṃ piṭṭhito katvā, upari maṇichattena viya bodhisākhāya dhāriyamāno, suvaṇṇavaṇṇe cīvare pavāḷasadisesu bodhiaṅkuresu patamānesu, sūriye atthaṃ upagacchante mārabalaṃ vidhamitvā, paṭhamayāme pubbenivāsaṃ anussaritvā, majjhimayāme dibbacakkhuṃ visodhetvā, paccūsakāle sabbabuddhānamāciṇṇe paccayākāre ñāṇaṃ otāretvā, ānāpānacatutthajjhānaṃ nibbattetvā, tadeva pādakaṃ katvā vipassanaṃ vaḍḍhetvā, maggapaṭipāṭiyā adhigatena catutthamaggena sabbakilese khepetvā sabbabuddhaguṇe paṭivijjhi, idamassa paññākiccaṃ. |
♦ But that which the Blessed One, having fulfilled the perfections for four incalculable aeons and one hundred thousand kappas, at the age of twenty-nine, having left the palace which was the abode of the glory of a universal monarch, having gone forth on the bank of the river Anomā, having practiced the austerity for six years, on the full moon of Visākha, in the village of Uruvelā, having partaken of the milk-rice with divine essence placed in it, given by Sujātā, in the evening, having entered the Bodhi-maṇḍa from the south-north, having circumambulated the king of trees, the Asvattha, three times, standing in the north-east, having spread the grass-mat, having folded his legs into the three-fold cross-legged posture, having made the meditation on loving-kindness endowed with four aspects his forerunner, having made the resolve of energy, seated on the excellent throne of fourteen cubits, like a silver mass placed on a golden pedestal, with the Bodhi tree of fifty cubits as his backrest, being shaded by the Bodhi branches as if by a jeweled parasol, with the Bodhi sprouts like coral falling on his golden-colored robes, as the sun was setting, having vanquished the army of Māra, in the first watch, having recollected his past lives, in the middle watch, having purified his divine eye, in the early morning, having directed his knowledge to the dependent origination, which is the practice of all Buddhas, having produced the fourth jhāna of mindfulness of breathing, and making that the basis, having developed insight, by the path in succession, with the fourth path that was attained, having destroyed all defilements, he penetrated all the qualities of a Buddha. This is the work of wisdom. |
evaṃ samādhi paññaṃ na pāpuṇāti. |
Thus concentration does not reach wisdom. |
♦ tattha yathā hatthe udakaṃ pātiyaṃ udakaṃ na pāpuṇāti, pātiyaṃ udakaṃ ghaṭe udakaṃ na pāpuṇāti, ghaṭe udakaṃ kolambe udakaṃ na pāpuṇāti, kolambe udakaṃ cāṭiyaṃ udakaṃ na pāpuṇāti, cāṭiyaṃ udakaṃ mahākumbhiyaṃ udakaṃ na pāpuṇāti, mahākumbhiyaṃ udakaṃ kusobbhe udakaṃ na pāpuṇāti, kusobbhe udakaṃ kandare udakaṃ na pāpuṇāti, kandare udakaṃ kunnadiyaṃ udakaṃ na pāpuṇāti, kunnadiyaṃ udakaṃ pañcamahānadiyaṃ udakaṃ na pāpuṇāti, pañcamahānadiyaṃ udakaṃ cakkavāḷamahāsamudde udakaṃ na pāpuṇāti, cakkavāḷamahāsamudde udakaṃ sinerupādake mahāsamudde udakaṃ na pāpuṇāti. |
♦ Therein, just as the water in the hand does not reach the water in the pot, the water in the pot does not reach the water in the jar, the water in the jar does not reach the water in the basin, the water in the basin does not reach the water in the vat, the water in the vat does not reach the water in the great container, the water in the great container does not reach the water in the well, the water in the well does not reach the water in the hollow, the water in the hollow does not reach the water in the small river, the water in the small river does not reach the water in the five great rivers, the water in the five great rivers does not reach the water in the great ocean of the universe, the water in the great ocean of the universe does not reach the water in the great ocean at the foot of Sineru. |
pātiyaṃ udakaṃ upanidhāya hatthe udakaṃ parittaṃ ... pe ... sinerupādakamahāsamudde udakaṃ upanidhāya cakkavāḷamahāsamudde udakaṃ parittaṃ. |
With reference to the water in the pot, the water in the hand is little... etc... with reference to the water in the great ocean at the foot of Sineru, the water in the great ocean of theuniverse is little. |
iti uparūpari udakaṃ bahukaṃ upādāya heṭṭhā heṭṭhā udakaṃ parittaṃ hoti. |
Thus, with reference to the much water above, the water below is little. |
♦ evameva upari upari guṇe upādāya heṭṭhā heṭṭhā sīlaṃ appamattakaṃ oramattakanti veditabbaṃ. |
♦ In the same way, with reference to the qualities above, the morality below should be known as a small matter, an inferior matter. |
tenāha — “appamattakaṃ kho panetaṃ, bhikkhave, oramattakaṃ sīlamattakan”ti. |
Therefore he said: "It is but a small matter, monks, an inferior matter, a matter of morality only." |
♦ yena puthujjanoti, ettha — |
♦ 'By which a common person' — here: |
♦ “duve puthujjanā vuttā, buddhenādiccabandhunā. |
♦ "Two common people have been spoken of by the Buddha, the kinsman of the sun. |
♦ andho puthujjano eko, kalyāṇeko puthujjano”ti. |
♦ One is a blind common person, one is a virtuous common person." |
♦ tattha yassa khandhadhātuāyatanādīsu uggahaparipucchāsavanadhāraṇapaccavekkhaṇāni natthi, ayaṃ andhaputhujjano. |
♦ Therein, he who has no learning, questioning, hearing, retaining, and reflecting on the aggregates, elements, sense-bases, and so on, he is a blind common person. |
yassa tāni atthi, so kalyāṇaputhujjano. |
He who has them is a virtuous common person. |
duvidhopi panesa — |
But both kinds of these — |
♦ “puthūnaṃ jananādīhi, kāraṇehi puthujjano. |
♦ "From the generation of many things and other reasons, a common person. |
♦ puthujjanantogadhattā, puthuvāyaṃ jano iti”. |
♦ Because of being included among the common people, this person is common." |
♦ so hi puthūnaṃ nānappakārānaṃ kilesādīnaṃ jananādīhi kāraṇehi puthujjano. |
♦ For he is a common person because of the generation of many various defilements and other reasons. |
yathāha -- |
As it is said: |
♦ “puthu kilese janentīti puthujjanā, puthu avihatasakkāyadiṭṭhikāti puthujjanā, puthu satthārānaṃ mukhullokikāti puthujjanā, puthu sabbagatīhi avuṭṭhitāti puthujjanā, puthu nānābhisaṅkhāre abhisaṅkharontīti puthujjanā, puthu nānāoghehi vuyhanti, puthu santāpehi santappanti, puthu pariḷāhehi pariḍayhanti, puthu pañcasu kāmaguṇesu rattā giddhā gathitā mucchitā ajjhopannā laggā laggitā palibuddhāti puthujjanā, puthu pañcahi nīvaraṇehi āvutā nivutā ovutā pihitā paṭicchannā paṭikujjitāti puthujjanā”ti. |
♦ "They generate many defilements, so they are common people. They have many un-abandoned personality views, so they are common people. They look to the faces of many teachers, so they are common people. They have not emerged from all destinies, so they are common people. They form many various formations, so they are common people. They are carried away by many floods, they are tormented by many torments, they are burned by many burnings. They are attached, greedy, bound, infatuated, fallen, stuck, clinging, and fettered to the five cords of sensual pleasure, so they are common people. They are covered, veiled, enveloped, hidden, concealed, and overturned by the five hindrances, so they are common people." |
puthūnaṃ gaṇanapathamatītānaṃ ariyadhammaparammukhānaṃ nīcadhammasamācārānaṃ janānaṃ antogadhattāpi puthujjano, puthuvāyaṃ visuṃyeva saṅkhyaṃ gato visaṃsaṭṭho sīlasutādiguṇayuttehi ariyehi janehīti puthujjanoti. |
And because of being included among the many, innumerable people who are averse to the noble Dhamma and practice low conduct, he is a common person. And this person is counted separately, unmixed with the noble people who are endowed with the qualities of morality, learning, and so on, so he is a common person. |
♦ tathāgatassāti aṭṭhahi kāraṇehi bhagavā tathāgato. |
♦ 'Tathāgata' — for eight reasons the Blessed One is a Tathāgata. |
tathā āgatoti tathāgato, tathā gatoti tathāgato, tathalakkhaṇaṃ āgatoti tathāgato, tathadhamme yāthāvato abhisambuddhoti tathāgato, tathadassitāya tathāgato, tathavāditāya tathāgato, tathākāritāya tathāgato, abhibhavanaṭṭhena tathāgatoti. |
'Tathā āgato' (thus come), so he is a Tathāgata. 'Tathā gato' (thus gone), so he is a Tathāgata. 'Tathalakkhaṇaṃ āgato' (come to the true characteristic), so he is a Tathāgata. 'Tathadhamme yāthāvato abhisambuddho' (truly awakened to the true dhammas), so he is a Tathāgata. 'Tathadassitāya' (because of seeing the truth), so he is a Tathāgata. 'Tathavāditāya' (because of speaking the truth), so he is a Tathāgata. 'Tathākāritāya' (because of acting according to the truth), so he is a Tathāgata. 'Abhibhavanaṭṭhena' (by the meaning of surpassing), so he is a Tathāgata. |
♦ kathaṃ bhagavā tathā āgatoti tathāgato? |
♦ How is the Blessed One 'tathā āgato' and thus 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 āgato . |
Just as the former Perfectly Enlightened Ones came, striving for the welfare of the whole world, 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 said? |
yena abhinīhārena ete bhagavanto āgatā, teneva amhākampi bhagavā āgato. |
By the same resolution by which those Blessed Ones came, by that same one our Blessed One also came. |
atha vā yathā vipassī bhagavā ... pe ... yathā kassapo bhagavā dānapāramiṃ pūretvā, sīlanekkhammapaññāvīriyakhantisaccādhiṭṭhānamettāupekkhāpāramiṃ pūretvā, imā dasa pāramiyo, dasa upapāramiyo, dasa paramatthapāramiyoti samatiṃsapāramiyo pūretvā aṅgapariccāgaṃ, nayanadhanarajjaputtadārapariccāganti ime pañca mahāpariccāge pariccajitvā pubbayogapubbacariyadhammakkhānañātatthacariyādayo pūretvā buddhicariyāya koṭiṃ patvā āgato; |
Or, just as the Blessed One Vipassī... etc... just as the Blessed One Kassapa, having fulfilled the perfection of giving, the perfection of morality, renunciation, wisdom, energy, patience, truth, resolution, loving-kindness, and equanimity, having fulfilled these ten perfections, ten sub-perfections, and ten ultimate perfections, thus thirty perfections, having made the five great sacrifices: the sacrifice of limbs, the sacrifice of eyes, wealth, kingdom, son, and wife, having fulfilled the previous practices, the previous conduct, the teaching of the Dhamma, the welfare of relatives, and so on, having reached the peak of the practice of wisdom, came; |
tathā amhākampi bhagavā āgato. |
thus our Blessed One also came. |
atha vā yathā vipassī bhagavā ... pe ... kassapo bhagavā cattāro satipaṭṭhāne, cattāro sammappadhāne, cattāro iddhipāde, pañcindriyāni, pañca balāni, satta bojjhaṅge, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvetvā brūhetvā āgato, tathā amhākampi bhagavā āgato. |
Or, just as the Blessed One Vipassī... etc... the Blessed One Kassapa, having developed and cultivated the four foundations of mindfulness, the four right efforts, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, came, so our Blessed One also came. |
evaṃ tathā āgatoti tathāgato. |
Thus, 'tathā āgato' and thus 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 ayaṃ sakyamunīpi āgato, |
♦ Thus this Sakyan sage also came, |
♦ tathāgato vuccati tena cakkhumā”ti. |
♦ Therefore the one with vision is called Tathāgata." |
♦ evaṃ tathā āgatoti tathāgato. |
♦ Thus 'tathā āgato' and thus a Tathāgata. |
♦ kathaṃ tathā gatoti tathāgato? |
♦ How is he 'tathā gato' and thus a Tathāgata? |
yathā sampatijāto vipassī bhagavā gato ... pe ... kassapo bhagavā gato. |
Just as the Blessed One Vipassī went when he was just born... etc... the Blessed One Kassapa went. |
♦ kathañca so bhagavā gato ? |
♦ And how did that Blessed One go? |
so hi sampati jātova samehi pādehi pathaviyaṃ patiṭṭhāya uttarābhimukho sattapadavītihārena gato. |
For he, just born, standing on the ground with level feet, went seven steps facing north. |
yathāha — “sampatijāto kho, ānanda, bodhisatto samehi pādehi patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati, setamhi chatte anudhāriyamāne sabbā ca disā anuviloketi, āsabhiṃ vācaṃ bhāsati — ‘aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassa, ayamantimā jāti, natthidāni punabbhavo’ti” . |
As it is said: "Just born, Ānanda, the Bodhisatta, having stood with level feet, goes seven steps facing north, and with a white parasol being held over him, he surveys all the directions and utters the bull-like speech: 'I am the foremost in the world, I am the eldest in the world, I am the best in the world. This is my last birth, now there is no more rebirth.'" |
♦ tañcassa gamanaṃ tathaṃ ahosi? |
♦ And was that going of his 'tatha' (true)? |
avitathaṃ anekesaṃ visesādhigamānaṃ pubbanimittabhāvena. |
It was 'avitatha' (not untrue), as it was a premonition of many special attainments. |
yañhi so sampatijātova samehi pādehi patiṭṭhahi. |
For that he, just born, stood with level feet. |
idamassa caturiddhipādapaṭilābhassa pubbanimittaṃ. |
This was a premonition of his attainment of the four bases of power. |
♦ uttarābhimukhabhāvo pana sabbalokuttarabhāvassa pubbanimittaṃ. |
♦ And his facing north was a premonition of his state of being supreme in all the world. |
♦ sattapadavītihāro, sattabojjhaṅgaratanapaṭilābhassa. |
♦ The seven steps were a premonition of his attainment of the seven jewel-like factors of enlightenment. |
♦ “suvaṇṇadaṇḍā vītipatanti cāmarā”ti, ettha vuttacāmarukkhepo pana sabbatitthiyanimmaddanassa. |
♦ "The chowries with golden handles waved," the waving of the chowries mentioned here was a premonition of his crushing of all heretical views. |
♦ setacchattadhāraṇaṃ, arahattavimuttivaravimalasetacchattapaṭilābhassa. |
♦ The holding of the white parasol was a premonition of his attainment of the excellent, pure, white parasol of the liberation of arahantship. |
♦ sattamapadūpari ṭhatvā sabbadisānuvilokanaṃ, sabbaññutānāvaraṇañāṇapaṭilābhassa. |
♦ Standing on the seventh step and surveying all the directions was a premonition of his attainment of the unobstructed knowledge of omniscience. |
♦ āsabhivācābhāsanaṃ appaṭivattiyavaradhammacakkappavattanassa pubbanimittaṃ. |
♦ The utterance of the bull-like speech was a premonition of his setting in motion the excellent, irreversible wheel of the Dhamma. |
♦ tathā ayaṃ bhagavāpi gato, tañcassa gamanaṃ tathaṃ ahosi, avitathaṃ, tesaṃyeva visesādhigamānaṃ pubbanimittabhāvena. |
♦ Thus this Blessed One also went, and that going of his was 'tatha', 'avitatha', as it was a premonition of those same special attainments. |
♦ tenāhu porāṇā — |
♦ Therefore the ancients said: |
♦ “muhuttajātova gavampatī yathā, |
♦ "Just born, like the lord of cattle, |
♦ samehi pādehi phusī vasundharaṃ. |
♦ He touched the earth with level 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. |
♦ aṭṭhaṅgupetaṃ giramabbhudīrayi, |
♦ He uttered a speech of eight parts, |
♦ sīho yathā pabbatamuddhaniṭṭhito”ti. |
♦ Like a lion standing on a mountain peak." |
♦ evaṃ tathā gatoti tathāgato. |
♦ Thus, 'tathā gato' and thus a Tathāgata. |
♦ atha vā yathā vipassī bhagavā ... pe ... yathā kassapo bhagavā, ayampi bhagavā tatheva nekkhammena kāmacchandaṃ pahāya gato, abyāpādena byāpādaṃ, ālokasaññāya thinamiddhaṃ, avikkhepena uddhaccakukkuccaṃ, dhammavavatthānena vicikicchaṃ pahāya ñāṇena avijjaṃ padāletvā, pāmojjena aratiṃ vinodetvā, paṭhamajjhānena nīvaraṇakavāṭaṃ ugghāṭetvā, dutiyajjhānena vitakkavicāraṃ vūpasametvā, tatiyajjhānena pītiṃ virājetvā, catutthajjhānena sukhadukkhaṃ pahāya, ākāsānañcāyatanasamāpattiyā rūpasaññāpaṭighasaññānānattasaññāyo samatikkamitvā, viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññaṃ, ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññaṃ, nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññaṃ samatikkamitvā gato. |
♦ Or, just as the Blessed One Vipassī... etc... just as the Blessed One Kassapa, this Blessed One also went in the same way, by renunciation abandoning sensual desire, by non-ill-will abandoning ill-will, by the perception of light abandoning sloth and torpor, by non-distraction abandoning restlessness and worry, by the determination of the Dhamma abandoning doubt, by knowledge dispelling ignorance, by joy dispelling discontent, by the first jhāna opening the gate of the hindrances, by the second jhāna calming thought and examination, by the third jhāna fading away joy, by the fourth jhāna abandoning pleasure and pain, by the attainment of the sphere of infinite space transcending the perceptions of form, the perceptions of resistance, and the perceptions of diversity, by the attainment of the sphere of infinite consciousness transcending the perception of the sphere of infinite space, by the attainment of the sphere of nothingness transcending the perception of the sphere of infinite consciousness, by the attainment of the sphere of neither-perception-nor-non-perception transcending the perception of the sphere of nothingness, 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 appaṭisaṅkhaṃ, vivaṭṭānupassanāya saṃyogābhinivesaṃ, sotāpattimaggena diṭṭhekaṭṭhe kilese bhañjitvā, sakadāgāmimaggena oḷārike kilese pahāya, anāgāmimaggena aṇusahagate kilese samugghāṭetvā, arahattamaggena sabbakilese samucchinditvā gato. |
♦ By the insight of impermanence abandoning the perception of permanence, by the insight of suffering abandoning the perception of pleasure, by the insight of not-self abandoning the perception of self, by the insight of disenchantment abandoning delight, by the insight of dispassion abandoning passion, by the insight of cessation abandoning arising, by the insight of relinquishment abandoning grasping, by the insight of destruction abandoning the perception of solidity, by the insight of decay abandoning accumulation, by the insight of change abandoning the perception of permanence, by the insight of the signless abandoning the sign, by the insight of the desireless abandoning desire, by the insight of emptiness abandoning attachment, by the insight into the dhammas of higher wisdom abandoning the attachment of grasping at a core, by the knowledge and vision of things as they are abandoning the attachment of delusion, by the insight into danger abandoning the attachment of clinging, by the insight of reflection abandoning non-reflection, by the insight of turning away abandoning the attachment of the fetters, by the path of stream-entry destroying the defilements in the single case of view, by the path of once-return abandoning the gross defilements, by the path of non-return eradicating the defilements accompanied by subtle tendencies, by the path of arahantship uprooting all defilements, he went. |
evampi tathā gatoti tathāgato. |
Thus too, 'tathā gato' and thus a Tathāgata. |
♦ kathaṃ tathalakkhaṇaṃ āgatoti tathāgato? |
♦ How is he 'tathalakkhaṇaṃ āgato' and thus a Tathāgata? |
pathavīdhātuyā kakkhaḷattalakkhaṇaṃ tathaṃ avitathaṃ. |
The hardness characteristic of the earth element is 'tatha', not untrue. |
āpodhātuyā paggharaṇalakkhaṇaṃ. |
The flowing characteristic of the water element. |
tejodhātuyā uṇhattalakkhaṇaṃ. |
The heat characteristic of the fire element. |
vāyodhātuyā vitthambhanalakkhaṇaṃ. |
The supporting characteristic of the air element. |
ākāsadhātuyā asamphuṭṭhalakkhaṇaṃ. |
The untouched characteristic of the space element. |
viññāṇadhātuyā vijānanalakkhaṇaṃ. |
The knowing characteristic of the consciousness element. |
♦ rūpassa ruppanalakkhaṇaṃ. |
♦ The characteristic of being afflicted of form. |
vedanāya vedayitalakkhaṇaṃ. |
The characteristic of being felt of feeling. |
saññāya sañjānanalakkhaṇaṃ. |
The characteristic of perceiving of perception. |
saṅkhārānaṃ abhisaṅkharaṇalakkhaṇaṃ. |
The characteristic of forming of formations. |
viññāṇassa vijānanalakkhaṇaṃ. |
The characteristic of knowing of consciousness. |
♦ vitakkassa abhiniropanalakkhaṇaṃ. |
♦ The characteristic of directing of thought. |
vicārassa anumajjanalakkhaṇaṃ pītiyā pharaṇalakkhaṇaṃ. |
The characteristic of examining of examination. The characteristic of pervading of joy. |
sukhassa sātalakkhaṇaṃ. |
The characteristic of pleasure of pleasure. |
cittekaggatāya avikkhepalakkhaṇaṃ. |
The characteristic of non-distraction of one-pointedness of mind. |
phassassa phusanalakkhaṇaṃ. |
The characteristic of touching of contact. |
♦ saddhindriyassa adhimokkhalakkhaṇaṃ. |
♦ The characteristic of resolve of the faculty of faith. |
vīriyindriyassa paggahalakkhaṇaṃ. |
The characteristic of exertion of the faculty of energy. |
satindriyassa upaṭṭhānalakkhaṇaṃ. |
The characteristic of being present of the faculty of mindfulness. |
samādhindriyassa avikkhepalakkhaṇaṃ. |
The characteristic of non-distraction of the faculty of concentration. |
paññindriyassa pajānanalakkhaṇaṃ. |
The characteristic of knowing of the faculty of wisdom. |
♦ saddhābalassa assaddhiye akampiyalakkhaṇaṃ. |
♦ The characteristic of being unshakable by lack of faith of the power of faith. |
vīriyabalassa kosajje, satibalassa muṭṭhassacce. |
The power of energy by laziness, the power of mindfulness by forgetfulness. |
samādhibalassa uddhacce, paññābalassa avijjāya akampiyalakkhaṇaṃ. |
The power of concentration by restlessness, the power of wisdom by ignorance, the characteristic of being unshakable. |
♦ satisambojjhaṅgassa upaṭṭhānalakkhaṇaṃ. |
♦ The characteristic of being present of the enlightenment factor of mindfulness. |
dhammavicayasambojjhaṅgassa pavicayalakkhaṇaṃ. |
The characteristic of investigating of the enlightenment factor of investigation of dhammas. |
vīriyasambojjhaṅgassa paggahalakkhaṇaṃ. |
The characteristic of exertion of the enlightenment factor of energy. |
pītisambojjhaṅgassa pharaṇalakkhaṇaṃ. |
The characteristic of pervading of the enlightenment factor of joy. |
passaddhisambojjhaṅgassa vūpasamalakkhaṇaṃ. |
The characteristic of calming of the enlightenment factor of tranquility. |
samādhisambojjhaṅgassa avikkhepalakkhaṇaṃ. |
The characteristic of non-distraction of the enlightenment factor of concentration. |
upekkhāsambojjhaṅgassa paṭisaṅkhānalakkhaṇaṃ. |
The characteristic of reflecting of the enlightenment factor of equanimity. |
♦ sammādiṭṭhiyā dassanalakkhaṇaṃ. |
♦ The characteristic of seeing of right view. |
sammāsaṅkappassa abhiniropanalakkhaṇaṃ. |
The characteristic of directing of right thought. |
sammāvācāya pariggahalakkhaṇaṃ. |
The characteristic of encompassing of right speech. |
sammākammantassa samuṭṭhānalakkhaṇaṃ. |
The characteristic of originating of right action. |
sammāājīvassa vodānalakkhaṇaṃ. |
The characteristic of purifying of right livelihood. |
sammāvāyāmassa paggahalakkhaṇaṃ. |
The characteristic of exertion of right effort. |
sammāsatiyā upaṭṭhānalakkhaṇaṃ. |
The characteristic of being present of right mindfulness. |
sammāsamādhissa avikkhepalakkhaṇaṃ. |
The characteristic of non-distraction of right concentration. |
♦ avijjāya aññāṇalakkhaṇaṃ. |
♦ The characteristic of ignorance of ignorance. |
saṅkhārānaṃ cetanālakkhaṇaṃ. |
The characteristic of intending of formations. |
viññāṇassa vijānanalakkhaṇaṃ. |
The characteristic of knowing of consciousness. |
nāmassa namanalakkhaṇaṃ. |
The characteristic of inclining of name. |
rūpassa ruppanalakkhaṇaṃ. |
The characteristic of being afflicted of form. |
saḷāyatanassa āyatanalakkhaṇaṃ. |
The characteristic of being a base of the six sense-bases. |
phassassa phusanalakkhaṇaṃ. |
The characteristic of touching of contact. |
vedanāya vedayitalakkhaṇaṃ. |
The characteristic of being felt of feeling. |
taṇhāya hetulakkhaṇaṃ. |
The characteristic of being a cause of craving. |
upādānassa gahaṇalakkhaṇaṃ. |
The characteristic of grasping of clinging. |
bhavassa āyūhanalakkhaṇaṃ. |
The characteristic of accumulating of becoming. |
jātiyā nibbattilakkhaṇaṃ. |
The characteristic of being born of birth. |
jarāya jīraṇalakkhaṇaṃ. |
The characteristic of aging of old age. |
maraṇassa cutilakkhaṇaṃ. |
The characteristic of passing away of death. |
♦ dhātūnaṃ suññatālakkhaṇaṃ. |
♦ The characteristic of emptiness of the elements. |
āyatanānaṃ āyatanalakkhaṇaṃ. |
The characteristic of being a base of the sense-bases. |
satipaṭṭhānānaṃ upaṭṭhānalakkhaṇaṃ. |
The characteristic of being present of the foundations of mindfulness. |
sammappadhānānaṃ padahanalakkhaṇaṃ. |
The characteristic of striving of the right efforts. |
iddhipādānaṃ ijjhanalakkhaṇaṃ. |
The characteristic of succeeding of the bases of power. |
indriyānaṃ adhipatilakkhaṇaṃ. |
The characteristic of being dominant of the faculties. |
balānaṃ akampiyalakkhaṇaṃ. |
The characteristic of being unshakable of the powers. |
bojjhaṅgānaṃ niyyānalakkhaṇaṃ. |
The characteristic of leading out of the factors of enlightenment. |
maggassa hetulakkhaṇaṃ. |
The characteristic of being a cause of the path. |
♦ saccānaṃ tathalakkhaṇaṃ. |
♦ The characteristic of being true of the truths. |
samathassa avikkhepalakkhaṇaṃ. |
The characteristic of non-distraction of serenity. |
vipassanāya anupassanālakkhaṇaṃ. |
The characteristic of contemplating of insight. |
samathavipassanānaṃ ekarasalakkhaṇaṃ. |
The characteristic of being of one taste of serenity and insight. |
yuganaddhānaṃ anativattanalakkhaṇaṃ. |
The characteristic of not transgressing of the yoked pair. |
♦ sīlavisuddhiyā saṃvaralakkhaṇaṃ. |
♦ The characteristic of restraint of the purity of morality. |
cittavisuddhiyā avikkhepalakkhaṇaṃ. |
The characteristic of non-distraction of the purity of mind. |
diṭṭhivisuddhiyā dassanalakkhaṇaṃ. |
The characteristic of seeing of the purity of view. |
♦ khaye ñāṇassa samucchedanalakkhaṇaṃ. |
♦ The characteristic of uprooting of the knowledge of destruction. |
anuppāde ñāṇassa passaddhilakkhaṇaṃ. |
The characteristic of calming of the knowledge of non-arising. |
♦ chandassa mūlalakkhaṇaṃ. |
♦ The characteristic of being a root of desire. |
manasikārassa samuṭṭhāpanalakkhaṇaṃ. |
The characteristic of originating of attention. |
phassassa samodhānalakkhaṇaṃ. |
The characteristic of combining of contact. |
vedanāya samosaraṇalakkhaṇaṃ. |
The characteristic of converging of feeling. |
samādhissa pamukhalakkhaṇaṃ. |
The characteristic of being foremost of concentration. |
satiyā ādhipateyyalakkhaṇaṃ. |
The characteristic of being sovereign of mindfulness. |
paññāya tatuttariyalakkhaṇaṃ. |
The characteristic of being supreme of wisdom. |
vimuttiyā sāralakkhaṇaṃ... amatogadhassa nibbānassa pariyosānalakkhaṇaṃ tathaṃ avitathaṃ. |
The characteristic of being the essence of liberation... the characteristic of concluding of Nibbāna, which is entered into the deathless, is 'tatha', not untrue. |
evaṃ tathalakkhaṇaṃ ñāṇagatiyā āgato avirajjhitvā patto anuppattoti tathāgato. |
Thus, having come to the true characteristic by the path of knowledge, having reached and attained it without fail, he is a Tathāgata. |
evaṃ tathalakkhaṇaṃ āgatoti tathāgato. |
Thus, 'tathalakkhaṇaṃ āgato' and thus a Tathāgata. |
♦ kathaṃ tathadhamme yāthāvato abhisambuddhoti tathāgato? |
♦ How is he 'tathadhamme yāthāvato abhisambuddho' and thus a Tathāgata? |
tathadhammā nāma cattāri ariyasaccāni. |
The 'tathadhammā' are the four Noble Truths. |
yathāha — “cattārimāni, bhikkhave, tathāni avitathāni anaññathāni. |
As it is said: "There are, monks, these four things that are true, not untrue, not otherwise. |
katamāni cattāri? |
What four? |
‘idaṃ dukkhan’ti bhikkhave, tathametaṃ avitathametaṃ anaññathametan”ti vitthāro. |
'This is suffering,' monks, this is true, this is not untrue, this is not otherwise," the full text. |
tāni ca bhagavā abhisambuddho, tasmā tathānaṃ dhammānaṃ abhisambuddhattā tathāgatoti vuccati. |
And the Blessed One has fully understood them, therefore he is called a Tathāgata because of his full understanding of the true dhammas. |
abhisambuddhattho hettha gatasaddo. |
Here the word 'gata' has the meaning of 'fully understood'. |
♦ api ca jarāmaraṇassa jātipaccayasambhūtasamudāgataṭṭho tatho avitatho anaññatho ... pe ..., saṅkhārānaṃ avijjāpaccayasambhūtasamudāgataṭṭho tatho avitatho anaññatho ... pe ..., tathā avijjāya saṅkhārānaṃ paccayaṭṭho, saṅkhārānaṃ viññāṇassa paccayaṭṭho ... pe ..., jātiyā jarāmaraṇassa paccayaṭṭho tatho avitatho anaññatho. |
♦ And also, the state of old age and death as having arisen and come into being from the condition of birth is 'tatho', not untrue, not otherwise... etc..., the state of formations as having arisen and come into being from the condition of ignorance is 'tatho', not untrue, not otherwise... etc..., thus the state of ignorance as a condition for formations, the state of formations as a condition for consciousness... etc..., the state of birth as a condition for old age and death is 'tatho', not untrue, not otherwise. |
taṃ sabbaṃ bhagavā abhisambuddho, tasmāpi tathānaṃ dhammānaṃ abhisambuddhattā tathāgatoti vuccati. |
The Blessed One has fully understood all that, therefore he is also called a Tathāgata because of his full understanding of the true dhammas. |
evaṃ tathadhamme yāthāvato abhisambuddhoti tathāgato. |
Thus, 'tathadhamme yāthāvato abhisambuddho' and thus a Tathāgata. |
♦ kathaṃ tathadassitāya tathāgato? |
♦ How is he 'tathadassitāya' a Tathāgata? |
bhagavā yaṃ sadevake loke ... pe ..., sadevamanussāya pajāya aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ cakkhudvāre āpāthamāgacchantaṃ rūpārammaṇaṃ nāma atthi, taṃ sabbākārato jānāti passati. |
The Blessed One knows and sees in all its aspects whatever form-object comes into the range of the eye-door of beings in the world with its gods... etc..., in the world of gods and humans, in countless world-systems. |
evaṃ jānatā passatā ca, tena taṃ iṭṭhāniṭṭhādivasena vā diṭṭhasutamutaviññātesu labbhamānakapadavasena vā. |
And by him who knows and sees thus, that, whether by way of desirable and undesirable and so on, or by way of the words that can be obtained in the seen, heard, sensed, and cognized. |
“katamaṃ taṃ rūpaṃ rūpāyatanaṃ? |
"What is that form, the form-base? |
yaṃ rūpaṃ catunnaṃ mahābhūtānaṃ upādāya vaṇṇanibhā sanidassanaṃ sappaṭighaṃ nīlaṃ pītakan”tiādinā nayena anekehi nāmehi terasahi vārehi dvepaññāsāya nayehi vibhajjamānaṃ tathameva hoti, vitathaṃ natthi. |
That form which is derived from the four great elements, which is a manifestation of color, which has a visible appearance, which is resistant, blue, yellow," and so on, being analyzed in many ways by many names, by thirteen sections, by fifty-two methods, is just so, it is not untrue. |
esa nayo sotadvārādīsupi āpāthaṃ āgacchantesu saddādīsu. |
This is the method also for sounds and so on that come into the range of the ear-door and so on. |
vuttañcetaṃ bhagavatā — “yaṃ bhikkhave, sadevakassa lokassa ... pe ... sadevamanussāya pajāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tamahaṃ jānāmi. |
And this was said by the Blessed One: "Monks, whatever is seen, heard, sensed, cognized, attained, sought after, and mentally investigated by the world with its gods... etc..., by the world of gods and humans, I know it. |
tamahaṃ abbhaññāsiṃ, taṃ tathāgatassa viditaṃ, taṃ tathāgato na upaṭṭhāsī”ti . |
I have fully understood it, it is known to the Tathāgata, the Tathāgata has not clung to it." |
evaṃ tathadassitāya tathāgato. |
Thus, by seeing the truth, he is a Tathāgata. |
tattha tathadassī atthe tathāgatoti padasambhavo veditabbo. |
Therein, the formation of the word 'tathāgata' should be understood in the sense of 'one who sees the truth'. |
♦ kathaṃ tathavāditāya tathāgato? |
♦ How is he 'tathavāditāya' a Tathāgata? |
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 ... pe ... vedallaṃ, taṃ sabbaṃ atthato ca byañjanato ca anupavajjaṃ, anūnamanadhikaṃ, sabbākāraparipuṇṇaṃ, rāgamadanimmadanaṃ, dosamohamadanimmadanaṃ. |
The night the Blessed One, sitting on the unconquered throne at the foot of the Bodhi tree, having crushed the heads of the three Māras, became a Perfectly Enlightened One, unsurpassed, and the night he passed away into the Nibbāna-element without residue between the twin Sāla trees, in the interval of forty-five years, whatever was spoken by the Blessed One, at the time of the first, middle, and last enlightenment — sutta, geyya... etc... vedalla, all of that is blameless in meaning and expression, neither deficient nor excessive, complete in all aspects, a crusher of the intoxication of passion, a crusher of the intoxication of aversion and delusion. |
natthi tattha vālaggamattampi avakkhalitaṃ, sabbaṃ taṃ ekamuddikāya lañchitaṃ viya, ekanāḷiyā mitaṃ viya, ekatulāya tulitaṃ viya ca, tathameva hoti avitathaṃ anaññathaṃ. |
There is not even a hair's breadth of error in it. All of it is as if sealed with a single seal, as if measured with a single measure, as if weighed with a single balance, it is just so, not untrue, not otherwise. |
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: "And Cunda, the night the Tathāgata awakens to the unsurpassed, perfect enlightenment, and the night he passes away into the Nibbāna-element without residue, whatever he speaks, utters, and points out in this interval, all of that is just so, not otherwise. |
tasmā ‘tathāgato’ti vuccatī”ti . |
Therefore he is called 'Tathāgata'." |
gadattho hettha gatasaddo. |
Here the word 'gata' has the meaning of 'spoken'. |
evaṃ tathavāditāya tathāgato. |
Thus, by speaking the truth, he is a Tathāgata. |
♦ api ca āgadanaṃ āgado, vacananti attho. |
♦ And also, 'āgadanaṃ' is 'āgado', meaning 'speech'. |
tayo aviparīto āgado assāti, da-kārassa ta-kāraṃ katvā tathāgatoti evametasmiṃ atthe padasiddhi veditabbā. |
He whose speech is not contrary to the three [truths], by changing the 'da' to 'ta', the word 'tathāgato' is formed. Thus the formation of the word in this sense should be understood. |
♦ kathaṃ tathākāritāya tathāgato? |
♦ How is he 'tathākāritāya' a Tathāgata? |
bhagavato hi vācāya kāyo anulometi, kāyassapi vācā, tasmā yathāvādī tathākārī, yathākārī tathāvādī ca hoti. |
For the Blessed One's body conforms to his speech, and his speech to his body. Therefore, as he speaks, so he acts, and as he acts, so he speaks. |
evaṃbhūtassa cassa yathāvācā, kāyopi tathā gato pavattoti attho. |
And of him who is thus, as his speech is, so his body also has gone, has proceeded, is the meaning. |
yathā ca kāyo, vācāpi tathā gatā pavattāti tathāgato. |
And as his body is, so his speech also has gone, has proceeded, so he is a Tathāgata. |
tenevāha — “yathāvādī, bhikkhave, tathāgato tathākārī, yathākārī tathāvādī . |
Therefore he said: "As he speaks, monks, so the Tathāgata acts; as he acts, so he speaks. |
iti yathāvādī tathākārī yathākārī tathāvādī. |
Thus, as he speaks, so he acts; as he acts, so he speaks. |
tasmā ‘tathāgato’ti vuccatī”ti . |
Therefore he is called 'Tathāgata'." |
evaṃ tathākāritāya tathāgato. |
Thus, by acting according to the truth, he is a Tathāgata. |
♦ kathaṃ abhibhavanaṭṭhena tathāgato? |
♦ How is he a Tathāgata by the meaning of surpassing? |
upari bhavaggaṃ heṭṭhā avīciṃ pariyantaṃ katvā tiriyaṃ aparimāṇāsu lokadhātūsu sabbasatte abhibhavati sīlenapi samādhināpi paññāyapi vimuttiyāpi, vimuttiñāṇadassanenapi na tassa tulā vā pamāṇaṃ vā atthi; |
Making the highest existence above and Avīci below the limits, he surpasses all beings in the countless world-systems across, by morality, by concentration, by wisdom, by liberation, and by the knowledge and vision of liberation. There is no equal or measure to him; |
atulo appameyyo anuttaro rājātirājā devadevo sakkānaṃ atisakko brahmānaṃ atibrahmā. |
he is unequalled, immeasurable, the unsurpassed, the king of kings, the god of gods, the supreme Sakka among Sakkas, the supreme Brahmā among Brahmās. |
tenāha — “sadevake, bhikkhave, loke ... pe ... sadevamanussāya pajāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī, tasmā ‘tathāgato’ti vuccatī”ti. |
Therefore he said: "In the world with its gods, monks... etc... in the world of gods and humans, the Tathāgata is the conqueror, the unconquered, the one who sees with his own eyes, the master. Therefore he is called 'Tathāgata'." |
♦ tatrevaṃ padasiddhi veditabbā. |
♦ The formation of the word should be understood thus. |
agado viya agado. |
Like a medicine, 'agado'. |
ko panesa? |
What is this? |
desanāvilāsamayo ceva puññussayo ca. |
It is the splendor of his teaching and the accumulation of his merit. |
tena hesa mahānubhāvo bhisakko dibbāgadena sappe viya sabbaparappavādino sadevakañca lokaṃ abhibhavati. |
For by this, he, the great physician of great power, with the divine medicine, surpasses all the arguments of others and the world with its gods, like a snake-charmer with a snake. |
iti sabbālokābhibhavane tatho aviparīto desanāvilāsamayo ceva puññussayo ca agado assāti. |
Thus, in surpassing all the world, he whose medicine, which is the splendor of his teaching and the accumulation of his merit, is 'tatho', not contrary. |
da-kārassa ta-kāraṃ katvā tathāgatoti veditabbo. |
The 'da' having been changed to 'ta', he should be known as 'tathāgato'. |
evaṃ abhibhavanaṭṭhena tathāgato. |
Thus, by the meaning of surpassing, he is a Tathāgata. |
♦ api ca tathāya gatotipi tathāgato, tathaṃ gatotipi tathāgato. |
♦ And also, 'tathāya gatopi' is 'tathāgato', and 'tathaṃ gatopi' is 'tathāgato'. |
gatoti avagato, atīto patto paṭipannoti attho. |
'Gato' means 'understood', 'gone beyond', 'reached', 'practiced'. |
♦ tattha sakalalokaṃ tīraṇapariññāya tathāya gato avagatoti tathāgato. |
♦ Therein, having understood the entire world by the full understanding of discernment, he has gone 'tathāya', he has understood, so he is a Tathāgata. |
lokasamudayaṃ pahānapariññāya tathāya gato atītoti tathāgato. |
Having gone beyond the origin of the world by the full understanding of abandoning, he has gone 'tathāya', he has gone beyond, so he is a Tathāgata. |
lokanirodhaṃ sacchikiriyāya tathāya gato pattoti tathāgato. |
Having reached the cessation of the world by the full understanding of realization, he has gone 'tathāya', he has reached, so he is a Tathāgata. |
lokanirodhagāminiṃ paṭipadaṃ tathaṃ gato paṭipannoti tathāgato. |
Having practiced the path leading to the cessation of the world, he has gone 'tathaṃ', he has practiced, so he is a Tathāgata. |
tena vuttaṃ bhagavatā — |
Therefore it was said by the Blessed One: |
♦ “loko, bhikkhave, tathāgatena abhisambuddho, lokasmā tathāgato visaṃyutto. |
♦ "The world, monks, has been fully understood by the Tathāgata; from the world the Tathāgata is disengaged. |
lokasamudayo, bhikkhave, tathāgatena abhisambuddho, lokasamudayo tathāgatassa pahīno. |
The origin of the world, monks, has been fully understood by the Tathāgata; the origin of the world has been abandoned by the Tathāgata. |
lokanirodho, bhikkhave, tathāgatena abhisambuddho, lokanirodho tathāgatassa sacchikato. |
The cessation of the world, monks, has been fully understood by the Tathāgata; the cessation of the world has been realized by the Tathāgata. |
lokanirodhagāminī paṭipadā, bhikkhave, tathāgatena abhisambuddhā, lokanirodhagāminī paṭipadā tathāgatassa bhāvitā. |
The path leading to the cessation of the world, monks, has been fully understood by the Tathāgata; the path leading to the cessation of the world has been developed by the Tathāgata. |
yaṃ bhikkhave, sadevakassa lokassa ... pe ... sabbaṃ taṃ tathāgatena abhisambuddhaṃ. |
Monks, whatever in the world with its gods... etc... all that has been fully understood by the Tathāgata. |
tasmā, tathāgatoti vuccatī”ti . |
Therefore, he is called 'Tathāgata'." |
♦ tassapi evaṃ attho veditabbo. |
♦ Its meaning should be understood thus. |
idampi ca tathāgatassa tathāgatabhāvadīpane mukhamattameva. |
And this is but a mere introduction to the explanation of the Tathāgata-nature of the Tathāgata. |
sabbākārena pana tathāgatova tathāgatassa tathāgatabhāvaṃ vaṇṇeyya. |
But in all its aspects, only a Tathāgata could explain the Tathāgata-nature of a Tathāgata. |
♦ katamañca taṃ bhikkhaveti yena appamattakena oramattakena sīlamattakena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya, taṃ katamanti pucchati? |
♦ 'And which is that, monks?' By which small, inferior, moral matter a common person, speaking the praise of the Tathāgata, would speak, which is that? he asks. |
tattha pucchā nāma adiṭṭhajotanā pucchā, diṭṭhasaṃsandanā pucchā, vimaticchedanā pucchā, anumatipucchā, kathetukamyatā pucchāti pañcavidhā hoti. |
There, a question is of five kinds: a question to illuminate the unseen, a question to compare the seen, a question to cut off doubt, a question for approval, and a question out of a desire to speak. |
♦ tattha katamā adiṭṭhajotanā pucchā? |
♦ Therein, what is a question to illuminate the unseen? |
pakatiyā lakkhaṇaṃ aññātaṃ hoti, adiṭṭhaṃ atulitaṃ atīritaṃ avibhūtaṃ avibhāvitaṃ, tassa ñāṇāya dassanāya tulanāya tīraṇāya vibhāvanāya pañhaṃ pucchati, ayaṃ adiṭṭhajotanā pucchā. |
Normally, the characteristic is unknown, unseen, unweighed, unjudged, unmanifest, unclarified. He asks a question for the sake of knowing, seeing, weighing, judging, and clarifying it. This is a question to illuminate the unseen. |
♦ katamā diṭṭhasaṃsandanā pucchā? |
♦ What is a question to compare the seen? |
pakatiyā lakkhaṇaṃ ñātaṃ hoti, diṭṭhaṃ tulitaṃ tīritaṃ vibhūtaṃ vibhāvitaṃ, tassa aññehi paṇḍitehi saddhiṃ saṃsandanatthāya pañhaṃ pucchati, ayaṃ diṭṭhasaṃsandanā pucchā. |
Normally, the characteristic is known, seen, weighed, judged, manifest, and clarified. He asks a question for the sake of comparing it with other wise people. This is a question to compare the seen. |
♦ katamā vimaticchedanā pucchā? |
♦ What is a question to cut off doubt? |
pakatiyā saṃsayapakkhando hoti, vimatipakkhando, dveḷhakajāto, “evaṃ nu kho, na nu kho, kinnu kho, kathaṃ nu kho”ti. |
Normally, one is inclined to doubt, inclined to uncertainty, has become twofold, "Is it so, or is it not so? What is it? How is it?" |
so vimaticchedanatthāya pañhaṃ pucchati. |
He asks a question for the sake of cutting off doubt. |
ayaṃ vimaticchedanā pucchā. |
This is a question to cut off doubt. |
♦ katamā anumatipucchā? |
♦ What is a question for approval? |
bhagavā bhikkhūnaṃ anumatiyā pañhaṃ pucchati — “taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti. |
The Blessed One asks the monks a question for their approval: "What do you think, monks, is form permanent or impermanent?" |
aniccaṃ, bhante. |
Impermanent, venerable sir. |
yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vāti? |
But what is impermanent, is that suffering or happiness? |
dukkhaṃ bhanteti sabbaṃ vattabbaṃ, ayaṃ anumatipucchā. |
Suffering, venerable sir. The whole should be said. This is a question for approval. |
♦ katamā kathetukamyatā pucchā? |
♦ What is a question out of a desire to speak? |
bhagavā bhikkhūnaṃ kathetukamyatāya pañhaṃ pucchati. |
The Blessed One asks the monks a question out of a desire to speak. |
cattārome, bhikkhave, satipaṭṭhānā. |
There are, monks, these four foundations of mindfulness. |
katame cattāro? |
What four? |
... pe ... aṭṭhime bhikkhave maggaṅgā. |
... etc... There are, monks, these eight path-factors. |
katame aṭṭhāti, ayaṃ kathetukamyatā pucchā. |
What eight? This is a question out of a desire to speak. |
♦ iti imāsu pañcasu pucchāsu adiṭṭhassa tāva kassaci dhammassa abhāvato tathāgatassa adiṭṭhajotanā pucchā natthi. |
♦ Thus, among these five questions, since there is no dhamma that is unseen by the Tathāgata, a question to illuminate the unseen does not exist for him. |
“idaṃ nāma aññehi paṇḍitehi samaṇabrāhmaṇehi saddhiṃ saṃsanditvā desessāmī”ti samannāhārasseva anuppajjanato diṭṭhasaṃsandanā pucchāpi natthi. |
And since the thought, "I will teach this after comparing it with other wise ascetics and brahmins," does not arise, a question to compare the seen also does not exist. |
yasmā pana buddhānaṃ ekadhammepi āsappanā parisappanā natthi, bodhimaṇḍeyeva sabbā kaṅkhā chinnā; |
And because for the Buddhas there is no wavering or hesitating even about a single dhamma, all doubts were cut off at the foot of the Bodhi tree; |
tasmā vimaticchedanā pucchāpi natthiyeva. |
therefore, a question to cut off doubt also does not exist. |
avasesā pana dve pucchā buddhānaṃ atthi, tāsu ayaṃ kathetukamyatā pucchā nāma. |
But the remaining two questions exist for the Buddhas, and of them, this is called a question out of a desire to speak. |
♦ 8. idāni taṃ kathetukamyatāya pucchāya pucchitamatthaṃ kathetuṃ “pāṇātipātaṃ pahāyā”tiādimāha. |
♦ 8. Now, to speak of the matter which was asked with a question out of a desire to speak, he said, "Having abandoned the taking of life," and so on. |
♦ tattha pāṇassa atipāto pāṇātipāto, pāṇavadho, pāṇaghātoti vuttaṃ hoti. |
♦ There, 'pāṇātipāto' is the destruction of life, meaning killing, the slaughter of a living being. |
pāṇoti cettha vohārato satto, paramatthato jīvitindriyaṃ, tasmiṃ pana pāṇe pāṇasaññino jīvitindriyupacchedakaupakkamasamuṭṭhāpikā kāyavacīdvārānaṃ aññataradvārappavattā vadhakacetanā pāṇātipāto. |
Here, 'pāṇo' is conventionally a being, in the ultimate sense, the life-faculty. The murderous intention that arises in one who has the perception of a living being in that living being, and which initiates an undertaking to cut off the life-faculty through one of the doors of body or speech, is 'pāṇātipāto'. |
so guṇavirahitesu tiracchānagatādīsu pāṇesu khuddake pāṇe appasāvajjo, mahāsarīre mahāsāvajjo, kasmā? |
That, in the case of beings devoid of qualities, such as animals, is of little blame in the case of small beings, and of great blame in the case of large-bodied beings. Why? |
payogamahantatāya. payogasamattepi vatthumahantatāya. |
Because of the greatness of the effort. Even with equal effort, because of the greatness of the object. |
guṇavantesu manussādīsu appaguṇe pāṇe appasāvajjo, mahāguṇe mahāsāvajjo. |
In the case of beings with qualities, such as humans, it is of little blame in the case of a being with few qualities, and of great blame in the case of one with great qualities. |
sarīraguṇānaṃ pana samabhāve sati kilesānaṃ upakkamānañca mudutāya appasāvajjo, tibbatāya mahāsāvajjoti veditabbo. |
But when the body and qualities are equal, it should be known as of little blame due to the weakness of the defilements and the undertaking, and of great blame due to their intensity. |
♦ tassa pañca sambhārā honti — pāṇo, pāṇasaññitā, vadhakacittaṃ, upakkamo, tena maraṇanti . |
♦ It has five components: a living being, the perception of a living being, a murderous thought, an undertaking, and death thereby. |
cha payogā — sāhatthiko, āṇattiko, nissaggiyo, thāvaro, vijjāmayo, iddhimayoti. |
There are six kinds of undertakings: by one's own hand, by command, by throwing, permanent, by magical power, and by psychic power. |
imasmiṃ panatthe vitthāriyamāne ativiya papañco hoti, tasmā taṃ na vitthārayāma, aññañca evarūpaṃ. |
But if this matter is explained in detail, there will be too much proliferation, therefore we do not explain it in detail, nor anything else of this kind. |
atthikehi pana samantapāsādikaṃ vinayaṭṭhakathaṃ oloketvā gahetabbaṃ. |
But those who are interested should look it up in the Samantapāsādikā, the commentary on the Vinaya, and grasp it. |
♦ pahāyāti imaṃ pāṇātipātacetanāsaṅkhātaṃ dussīlyaṃ pajahitvā. |
♦ 'Pahāya' means 'having abandoned' this immorality which is designated as the intention to take life. |
paṭiviratoti pahīnakālato paṭṭhāya tato dussīlyato orato viratova. |
'Paṭivirato' means 'abstained' from that immorality from the time of its abandonment. |
natthi tassa vītikkamissāmīti cakkhusotaviññeyyā dhammā pageva kāyikāti imināva nayena aññesupi evarūpesu padesu attho veditabbo. |
The meaning of 'there is no transgression for him' in other such passages should be understood in this way: 'I will transgress' — things knowable by the eye and ear, let alone the body. |
♦ samaṇoti bhagavā samitapāpatāya laddhavohāro. |
♦ The 'ascetic' Gotama is a designation acquired because his evils have been calmed. |
gotamoti gottavasena. |
'Gotama' is by clan. |
na kevalañca bhagavāyeva pāṇātipātā paṭivirato, bhikkhusaṅghopi paṭivirato, desanā pana ādito paṭṭhāya evaṃ āgatā, atthaṃ pana dīpentena bhikkhusaṅghavasenāpi dīpetuṃ vaṭṭati. |
And not only is the Blessed One abstained from taking life, the Sangha of monks is also abstained. But the teaching has come thus from the beginning. But one who is explaining the meaning is permitted to explain it by way of the Sangha of monks as well. |
♦ nihitadaṇḍo nihitasatthoti parūpaghātatthāya daṇḍaṃ vā satthaṃ vā ādāya avattanato nikkhittadaṇḍo ceva nikkhittasattho cāti attho. |
♦ 'Laying down the rod, laying down the weapon' means 'having put down the rod and having put down the weapon' because of not using a rod or a weapon for the harm of others. |
ettha ca ṭhapetvā daṇḍaṃ sabbampi avasesaṃ upakaraṇaṃ sattānaṃ viheṭhanabhāvato satthanti veditabbaṃ. |
And here, except for the rod, all other implements should be known as weapons because of their nature of harming beings. |
yaṃ pana bhikkhū kattaradaṇḍaṃ vā dantakaṭṭhaṃ vā vāsiṃ pipphalikaṃ vā gahetvā vicaranti, na taṃ parūpaghātatthāya. |
But that monks go about taking a staff or a tooth-stick or an adze or a knife is not for the harm of others. |
tasmā nihitadaṇḍo nihitasattho tveva saṅkhyaṃ gacchati. |
Therefore, they are counted as having laid down the rod and laid down the weapon. |
♦ lajjīti pāpajigucchanalakkhaṇāya lajjāya samannāgato. |
♦ 'Lajjī' means 'endowed with shame', which has the characteristic of being disgusted by evil. |
dayāpannoti dayaṃ mettacittataṃ āpanno. |
'Dayāpanno' means 'having attained compassion', the state of a friendly mind. |
sabbapāṇabhūtahitānukampīti; |
'Sabbapāṇabhūtahitānukampī' means 'compassionate for the welfare of all living beings'. |
sabbe pāṇabhūte hitena anukampako. |
The meaning is 'having a mind for the welfare of all living beings because of that compassion.' |
tāya dayāpannatāya sabbesaṃ pāṇabhūtānaṃ hitacittakoti attho. |
'Viharati' means 'dwells', 'maintains', 'sustains', 'protects'. |
viharatīti iriyati yapeti yāpeti pāleti . |
'Iti vā hi, bhikkhave' means 'thus, monks'. |
iti vā hi, bhikkhaveti evaṃ vā bhikkhave. |
The word 'vā' is used in the sense of disjunction, looking forward to "having abandoned taking what is not given," and so on. Thus everywhere, the state of disjunction should be understood, looking forward to what precedes or what follows. |
vā saddo upari “adinnādānaṃ pahāyā”tiādīni apekkhitvā vikappattho vutto, evaṃ sabbattha purimaṃ vā pacchimaṃ vā apekkhitvā vikappabhāvo veditabbo. |
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♦ ayaṃ panettha saṅkhepo — bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno evaṃ vadeyya — “samaṇo gotamo pāṇaṃ na hanati, na ghāteti, na tattha samanuñño hoti, virato imasmā dussīlyā; |
♦ This is the summary here: monks, an ordinary person, speaking the praise of the Tathāgata, would speak thus: "The ascetic Gotama does not kill, does not slaughter, does not consent to it, he is abstained from this immorality; |
aho, vata re buddhaguṇā mahantā”ti, iti mahantaṃ ussāhaṃ katvā vaṇṇaṃ vattukāmopi appamattakaṃ oramattakaṃ ācārasīlamattakameva vakkhati. |
oh, how great are the Buddha's qualities!" Thus, even if he wishes to speak praise with great enthusiasm, he will speak only of the small, inferior matter of morality of conduct. |
upari asādhāraṇabhāvaṃ nissāya vaṇṇaṃ vattuṃ na sakkhissati. |
He will not be able to speak praise based on the uncommon state above. |
na kevalañca puthujjanova sotāpannasakadāgāmianāgāmiarahantopi paccekabuddhāpi na sakkontiyeva; |
And not only an ordinary person, but also a stream-enterer, a once-returner, a non-returner, an arahant, and even paccekabuddhas are not able to; |
tathāgatoyeva pana sakkoti, taṃ vo upari vakkhāmīti, ayamettha sādhippāyā atthavaṇṇanā. |
only a Tathāgata is able. I will tell you that later. This is the explanation of the meaning with its intention here. |
ito paraṃ pana apubbapadameva vaṇṇayissāma. |
From here on, we will explain only the new words. |
♦ adinnādānaṃ pahāyāti ettha adinnassa ādānaṃ adinnādānaṃ, parasaṃharaṇaṃ, theyyaṃ, corikāti vuttaṃ hoti. |
♦ 'Having abandoned taking what is not given.' Here, 'adinnādānaṃ' is the taking of what is not given, meaning appropriation from another, theft, robbery. |
tattha adinnanti parapariggahitaṃ, yattha paro yathākāmakāritaṃ āpajjanto adaṇḍāraho anupavajjo ca hoti. |
There, 'adinnaṃ' means 'belonging to another', in which another, acting as he pleases, is not subject to punishment and is blameless. |
tasmiṃ parapariggahite parapariggahitasaññino, tadādāyakaupakkamasamuṭṭhāpikā theyyacetanā adinnādānaṃ. |
The thieving intention that arises from the undertaking to take that which belongs to another, with the perception that it belongs to another, is 'adinnādānaṃ'. |
taṃ hīne parasantake appasāvajjaṃ, paṇīte mahāsāvajjaṃ, kasmā? |
That is of little blame in the case of inferior property of another, and of great blame in the case of superior property. Why? |
vatthupaṇītatāya. vatthusamatte sati guṇādhikānaṃ santake vatthusmiṃ mahāsāvajjaṃ . |
Because of the superiority of the object. Even when the object is the same, it is of great blame in the case of an object belonging to one of superior qualities. |
taṃ taṃ guṇādhikaṃ upādāya tato tato hīnaguṇassa santake vatthusmiṃ appasāvajjaṃ. |
With reference to that one of superior qualities, it is of little blame in the case of an object belonging to one of inferior qualities. |
♦ tassa pañca sambhārā honti — parapariggahitaṃ, parapariggahitasaññitā, theyyacittaṃ, upakkamo, tena haraṇanti. |
♦ It has five components: belonging to another, the perception of it belonging to another, a thieving thought, an undertaking, and the taking thereby. |
cha payogā — sāhatthikādayova. |
There are six kinds of undertakings: by one's own hand, and so on. |
te ca kho yathānurūpaṃ theyyāvahāro, pasayhāvahāro, paṭicchannāvahāro, parikappāvahāro, kusāvahāroti imesaṃ avahārānaṃ vasena pavattā, ayamettha saṅkhepo. |
And these, according to their nature, proceed by way of taking by stealth, taking by force, taking by concealment, taking by fraudulent means, and taking by a trick. This is the summary here. |
vitthāro pana samantapāsādikāyaṃ vutto. |
The detailed explanation is given in the Samantapāsādikā. |
♦ dinnameva ādiyatīti dinnādāyī. |
♦ 'He takes only what is given,' so he is a 'dinnādāyī'. |
cittenapi dinnameva paṭikaṅkhatīti dinnapāṭikaṅkhī. |
'He expects only what is given even in his mind,' so he is a 'dinnapāṭikaṅkhī'. |
thenetīti theno. |
'One who steals' is a 'theno'. |
na thenena athenena. |
'Not by a thief,' so 'athenena'. |
athenattāyeva sucibhūtena. |
'By being not a thief, he is pure'. |
attanāti attabhāvena. |
'Attanā' means 'by himself'. |
athenaṃ sucibhūtaṃ attānaṃ katvā viharatīti vuttaṃ hoti. |
The meaning is 'he dwells having made himself not a thief and pure'. |
sesaṃ paṭhamasikkhāpade vuttanayeneva yojetabbaṃ. |
The rest should be constructed in the way said in the first training rule. |
yathā ca idha, evaṃ sabbattha. |
And as here, so everywhere. |
♦ abrahmacariyanti aseṭṭhacariyaṃ. |
♦ 'Abrahmacariyaṃ' means 'ignoble conduct'. |
brahmaṃ seṭṭhaṃ ācāraṃ caratīti brahmacārī. |
'One who practices the noble, excellent conduct' is a 'brahmacārī'. |
ārācārīti abrahmacariyato dūracārī. |
'Ārācārī' means 'one who practices far from ignoble conduct'. |
methunāti rāgapariyuṭṭhānavasena sadisattā methunakāti laddhavohārehi paṭisevitabbato methunāti saṅkhyaṃ gatā asaddhammā. |
'Methunā' means 'from the defilements which are called 'methunaka' because of their similarity to the obsession of passion, and which are to be engaged in,' so they are called 'methunā', unholy things. |
gāmadhammāti gāmavāsīnaṃ dhammā. |
'Gāmadhammā' means 'the practices of villagers'. |
♦ 9. musāvādaṃ pahāyāti ettha musāti visaṃvādanapurekkhārassa atthabhañjanako vacīpayogo kāyapayogo, vā visaṃvādanādhippāyena panassa paravisaṃvādakakāyavacīpayogasamuṭṭhāpikā cetanā musāvādo. |
♦ 9. 'Having abandoned false speech.' Here 'musā' means a verbal or bodily action that breaks the meaning, for the purpose of deceiving, or the intention that initiates a bodily or verbal action that deceives another, with the intention of deceiving, is false speech. |
♦ aparo nayo, ‘musā’ ’ti abhūtaṃ atacchaṃ vatthu. |
♦ Another method: 'musā' is an unreal, untrue thing. |
‘vādo’ ’ti tassa bhūtato tacchato viññāpanaṃ. |
'Vādo' is the making known of it as real and true. |
lakkhaṇato pana atathaṃ vatthuṃ tathato paraṃ viññāpetukāmassa tathāviññattisamuṭṭhāpikā cetanā musāvādo. |
By characteristic, however, the intention that initiates the making known of an unreal thing to another as real, for one who wishes to make it known as such, is false speech. |
so yamatthaṃ bhañjati, tassa appatāya appasāvajjo, mahantatāya mahāsāvajjo. |
That is of little blame if the matter it breaks is small, and of great blame if it is great. |
♦ api ca gahaṭṭhānaṃ attano santakaṃ adātukāmatāya natthītiādinayappavatto appasāvajjo, sakkhinā hutvā atthabhañjanatthaṃ vutto mahāsāvajjo, pabbajitānaṃ appakampi telaṃ vā sappiṃ vā labhitvā hasādhippāyena — “ajja gāme telaṃ nadī maññe sandatī”ti pūraṇakathānayena pavatto appasāvajjo, adiṭṭhaṃyeva pana diṭṭhantiādinā nayena vadantānaṃ mahāsāvajjo. |
♦ And also, for householders, that which is spoken in the manner of "there is none," with the desire not to give what is their own, is of little blame. That which is spoken for the purpose of breaking a matter, being a witness, is of great blame. For monks, having received a little oil or ghee, that which is spoken with a playful intention, in the manner of a filling story, "Today I think a river of oil is flowing in the village," is of little blame. But that which is spoken by those who say what was not seen as seen, and so on, is of great blame. |
♦ tassa cattāro sambhārā honti — atathaṃ vatthu, visaṃvādanacittaṃ, tajjo vāyāmo, parassa tadatthavijānananti. |
♦ It has four components: an untrue thing, a deceitful thought, the effort for that, and another's knowing that thing. |
eko payogo sāhatthikova. |
There is one kind of undertaking: by one's own hand. |
so kāyena vā kāyapaṭibaddhena vā vācāya vā paravisaṃvādanakiriyākaraṇena daṭṭhabbo. |
That should be seen by the action of deceiving another by body, by what is connected to the body, or by speech. |
tāya ce kiriyāya paro tamatthaṃ jānāti, ayaṃ kiriyasamuṭṭhāpikacetanākkhaṇeyeva musāvādakammunā bajjhati. |
And if by that action another knows that thing, he is bound by the kamma of false speech at the very moment of the intention that initiated the action. |
♦ yasmā pana yathā kāyakāyapaṭibaddhavācāhi paraṃ visaṃvādeti, tathā “idamassa bhaṇāhī”ti āṇāpentopi paṇṇaṃ likhitvā purato nissajjantopi, “ayamattho evaṃ daṭṭhabbo”ti kuḍḍādīsu likhitvā ṭhapentopi. |
♦ But since, just as one deceives another by body, what is connected to the body, and by speech, so also one who commands, "Tell him this," or who writes a letter and places it before him, or who writes on a wall, etc., "This matter should be seen thus." |
tasmā ettha āṇattikanissaggiyathāvarāpi payogā yujjanti, aṭṭhakathāsu pana anāgatattā vīmaṃsitvā gahetabbā. |
Therefore, here undertakings by command, by throwing, and permanent are also suitable. But since they are not mentioned in the commentaries, they should be taken after consideration. |
♦ saccaṃ vadatīti saccavādī. |
♦ 'He speaks the truth,' so he is a 'saccavādī'. |
saccena saccaṃ sandahati ghaṭetīti saccasandho. |
'He joins truth with truth, he connects it,' so he is a 'saccasandho'. |
na antarantarā musā vadatīti attho. |
The meaning is 'he does not speak falsely in between'. |
yo hi puriso kadāci musā vadati, kadāci saccaṃ, tassa musāvādena antaritattā saccaṃ saccena na ghaṭīyati; |
For a person who sometimes speaks falsely and sometimes speaks the truth, his truth is not connected with truth because it is interrupted by false speech; |
tasmā so na saccasandho. |
therefore, he is not a 'saccasandho'. |
ayaṃ pana na tādiso, jīvitahetupi musā avatvā saccena saccaṃ sandahati yevāti saccasandho. |
But this one is not like that. Even for the sake of his life, he does not speak falsely, but joins truth with truth, so he is a 'saccasandho'. |
♦ thetoti thiro thirakathoti attho. |
♦ 'Theto' means 'firm', 'of firm speech'. |
eko hi puggalo haliddirāgo viya, thusarāsimhi nikhātakhāṇu viya, assapiṭṭhe ṭhapitakumbhaṇḍamiva ca na thirakatho hoti, eko pāsāṇalekhā viya, indakhīlo viya ca thirakatho hoti, asinā sīsaṃ chindantepi dve kathā na katheti, ayaṃ vuccati theto. |
For one person is not of firm speech, like a turmeric dye, like a post planted in a heap of chaff, like a gourd placed on a horse's back. One person is of firm speech like a line carved in stone, like a city gate-post. Even if they cut off his head with a sword, he does not speak two words. This one is called 'theto'. |
♦ paccayikoti pattiyāyitabbako, saddhāyitabbakoti attho. |
♦ 'Paccayiko' means 'one who can be trusted', 'one who can be believed'. |
ekacco hi puggalo na paccayiko hoti, “idaṃ kena vuttaṃ, asukenā”ti vutte “mā tassa vacanaṃ saddahathā”ti vattabbataṃ āpajjati. |
For one person is not trustworthy. When it is said, "Who said this? So-and-so," he incurs the statement, "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. |
One is trustworthy. When it is said, "Who said this? So-and-so," he incurs the statement, "If he said it, that is the standard. Now there is nothing to be examined, it is just so." This one is called 'paccayiko'. |
avisaṃvādako lokassāti tāya saccavāditāya lokaṃ na visaṃvādetīti attho. |
'Avisaṃvādako lokassā' means 'he does not deceive the world' by that truthfulness. |
♦ pisuṇaṃ vācaṃ pahāyātiādīsu yāya vācāya yassa taṃ vācaṃ bhāsati, tassa hadaye attano piyabhāvaṃ, parassa ca suññabhāvaṃ karoti, sā pisuṇā vācā. |
♦ 'Having abandoned divisive speech,' and so on. The speech by which one makes oneself dear in the heart of the one to whom one speaks that speech, and makes the other empty, that is divisive speech. |
♦ yāya pana attānampi parampi pharusaṃ karoti, yā vācā sayampi pharusā, neva kaṇṇasukhā na hadayaṅgamā, ayaṃ pharusā vācā. |
♦ But that which makes both oneself and another harsh, and which speech is itself harsh, neither pleasant to the ear nor appealing to the heart, this is harsh speech. |
♦ yena samphaṃ palapati niratthakaṃ, so samphappalāpo. |
♦ That by which one babbles nonsense, that is idle chatter. |
♦ tesaṃ mūlabhūtā cetanāpi pisuṇavācādināmeva labhati, sā eva ca idhādhippetāti. |
♦ The intention which is the root of them also receives the name of divisive speech and so on, and that is what is meant here. |
♦ tattha saṃkiliṭṭhacittassa paresaṃ vā bhedāya attano piyakamyatāya vā kāyavacīpayogasamuṭṭhāpikā cetanā pisuṇavācā. |
♦ Therein, the intention that initiates a bodily or verbal action for the sake of dividing others or for the sake of making oneself dear, with a defiled mind, is divisive speech. |
sā yassa bhedaṃ karoti, tassa appaguṇatāya appasāvajjā, mahāguṇatāya mahāsāvajjā. |
That is of little blame if the one whose division it causes is of few qualities, and of great blame if he is of great qualities. |
♦ tassā cattāro sambhārā — bhinditabbo paro, “iti ime nānā bhavissanti, vinā bhavissantī”ti bhedapurekkhāratā vā, “iti ahaṃ piyo bhavissāmi vissāsiko”ti piyakamyatā vā, tajjo vāyāmo, tassa tadatthavijānananti. |
♦ It has four components: another to be divided, the purpose of dividing, "thus these will be separate, they will be apart," or the desire to be dear, "thus I will be dear, trustworthy," the effort for that, and his knowing that thing. |
imesaṃ bhedāyāti, yesaṃ itoti vuttānaṃ santike sutaṃ tesaṃ bhedāya. |
'Imesaṃ bhedāya' means 'for the division of those' from whom it was heard 'iti'. |
♦ bhinnānaṃ vā sandhātāti dvinnaṃ mittānaṃ vā samānupajjhāyakādīnaṃ vā kenacideva kāraṇena bhinnānaṃ ekamekaṃ upasaṅkamitvā “tumhākaṃ īdise kule jātānaṃ evaṃ bahussutānaṃ idaṃ na yuttan”tiādīni vatvā sandhānaṃ kattā anukattā. |
♦ 'Or a reconciler of those who are divided.' Having approached one by one two friends or those with the same preceptor who have been divided by some reason, and having said, "This is not fitting for you who are born in such a family, who are so learned," and so on, he is a reconciler and an encourager. |
anuppadātāti sandhānānuppadātā. |
'Anuppadātā' means 'an encourager of reconciliation'. |
dve jane samagge disvā — “tumhākaṃ evarūpe kule jātānaṃ evarūpehi guṇehi samannāgatānaṃ anucchavikametan”tiādīni vatvā daḷhīkammaṃ kattāti attho. |
Seeing two people in harmony, and having said, "This is fitting for you who are born in such a family and endowed with such qualities," and so on, he is one who strengthens the bond. |
samaggo ārāmo assāti samaggārāmo. |
'Samaggārāmo' means 'he whose delight is in harmony'. |
yattha samaggā natthi, tattha vasitumpi na icchatīti attho. |
The meaning is 'where there is no harmony, he does not even wish to dwell'. |
samaggarāmotipi pāḷi, ayamevettha attho. |
'Samaggarato' is also a reading, and this is the meaning here. |
samaggaratoti samaggesu rato, te pahāya aññattha gantumpi na icchatīti attho. |
'Samaggarato' means 'delighting in those who are in harmony', he does not even wish to go elsewhere, leaving them. |
samagge disvāpi sutvāpi nandatīti samagganandī, samaggakaraṇiṃ vācaṃ bhāsitāti yā vācā satte samaggeyeva karoti, taṃ sāmaggiguṇaparidīpikameva vācaṃ bhāsati, na itaranti. |
'Samagganandī' means 'rejoicing when seeing or hearing of those in harmony'. 'He speaks words that create harmony' means he speaks only words that make beings harmonious, words that explain the quality of harmony, not others. |
♦ parassa mammacchedakakāyavacīpayogasamuṭṭhāpikā ekantapharusacetanā pharusāvācā. |
♦ The extremely harsh intention that initiates a bodily or verbal action that cuts to the quick of another is harsh speech. |
tassā āvibhāvatthamidaṃ vatthu — eko kira dārako mātuvacanaṃ anādiyitvā araññaṃ gacchati, taṃ mātā nivattetumasakkontī — “caṇḍā taṃ mahiṃsī anubandhatū”ti akkosi. |
To illustrate this, here is a story: A certain boy, not heeding his mother's word, goes to the forest. His mother, unable to stop him, cursed, "May a fierce buffalo follow you." |
athassa tatheva araññe mahiṃsī uṭṭhāsi. |
Then a buffalo rose up against him in the forest just so. |
dārako “yaṃ mama mātā mukhena kathesi, taṃ mā hotu, yaṃ cittena cintesi taṃ hotū”ti, saccakiriyamakāsi. |
The boy made an act of truth, "What my mother said with her mouth, may that not be; what she thought with her mind, may that be." |
mahiṃsī tattheva baddhā viya aṭṭhāsi. |
The buffalo stood as if bound right there. |
evaṃ mammacchedakopi payogo cittasaṇhatāya na pharusā vācā hoti. |
Thus, even an action that cuts to the quick is not harsh speech if the mind is gentle. |
mātāpitaro hi kadāci puttake evaṃ vadanti — “corā vo khaṇḍākhaṇḍaṃ karontū”ti, uppalapattampi ca nesaṃ upari patantaṃ na icchanti. |
For parents sometimes say this to their children, "May thieves cut you to pieces," but they do not wish even a lotus leaf to fall on them. |
ācariyupajjhāyā ca kadāci nissitake evaṃ vadanti — “kiṃ ime ahirīkā anottappino caranti, niddhamatha ne”ti, atha ca nesaṃ āgamādhigamasampattiṃ icchanti. |
And teachers and preceptors sometimes say this to their disciples, "Why do these shameless, reckless ones wander about? Expel them," but they wish for their accomplishment in the scriptures and attainment. |
yathā ca cittasaṇhatāya pharusā vācā na hoti, evaṃ vacanasaṇhatāya apharusā vācā na hoti. |
And just as harsh speech is not so because of the gentleness of mind, so not-harsh speech is not so because of the gentleness of speech. |
na hi mārāpetukāmassa — “imaṃ sukhaṃ sayāpethā”ti vacanaṃ apharusā vācā hoti, cittapharusatāya panesā pharusā vācāva. |
For the words of one who wishes to have someone killed, "Lay him down comfortably," are not not-harsh speech. Because of the harshness of the mind, it is harsh speech. |
sā yaṃ sandhāya pavattitā, tassa appaguṇatāya appasāvajjā, mahāguṇatāya mahāsāvajjā. |
That is of little blame if the one concerning whom it was initiated is of few qualities, and of great blame if he is of great qualities. |
tassā tayo sambhārā — akkositabbo paro, kupitacittaṃ, akkosanāti. |
It has three components: another to be abused, an angry mind, and the abuse. |
♦ nelāti elaṃ vuccati doso, nāssā elanti nelā, niddosāti attho. |
♦ 'Nelā' means 'faultless', 'elam' is called a fault, she has no fault. |
“nelaṅgo setapacchādo”ti, ettha vuttanelaṃ viya. |
Like the 'nela' mentioned in "with a white covering of faultless limbs". |
kaṇṇasukhāti byañjanamadhuratāya kaṇṇānaṃ sukhā, sūcivijjhanaṃ viya kaṇṇasūlaṃ na janeti. |
'Kaṇṇasukhā' means 'pleasant to the ears' because of the sweetness of the expression, it does not cause ear-pain like the piercing of a needle. |
atthamadhuratāya sakalasarīre kopaṃ ajanetvā pemaṃ janetīti pemanīyā. |
'Pemanīyā' means 'it generates affection' by the sweetness of the meaning, not generating anger in the whole body. |
hadayaṃ gacchati, appaṭihaññamānā sukhena cittaṃ pavisatīti hadayaṅgamā. |
'Hadayaṅgamā' means 'it goes to the heart', it enters the mind easily without being obstructed. |
guṇaparipuṇṇatāya pure bhavāti porī pure saṃvaḍḍhanārī viya sukumārātipi porī. |
'Porī' means 'urban', because of the fullness of its qualities, like a woman well-brought-up in the city. 'Porī' also means 'tender'. |
purassa esātipi porī. |
'Porī' also means 'it is of the city'. |
nagaravāsīnaṃ kathāti attho. |
The meaning is 'the speech of city-dwellers'. |
nagaravāsino hi yuttakathā honti. |
For city-dwellers are of appropriate speech. |
pitimattaṃ pitāti vadanti, bhātimattaṃ bhātāti vadanti, mātimattaṃ mātāti vadanti. |
They call one who is like a father 'father', one who is like a brother 'brother', one who is like a mother 'mother'. |
evarūpī kathā bahuno janassa kantā hotīti bahujanakantā. |
Such speech is dear to many people, so it is 'bahujanakantā'. |
kantabhāveneva bahuno janassa manāpā cittavuḍḍhikarāti bahujanamanāpā. |
And because it is dear, it is pleasing to many people and increases their goodwill, so it is 'bahujanamanāpā'. |
♦ anatthaviññāpikā kāyavacīpayogasamuṭṭhāpikā akusalacetanā samphappalāpo. |
♦ The unwholesome intention that initiates a bodily or verbal action that conveys a useless meaning is idle chatter. |
so āsevanamandatāya appasāvajjo, āsevanamahantatāya mahāsāvajjo, tassa dve sambhārā — bhāratayuddhasītāharaṇādiniratthakakathāpurekkhāratā, tathārūpī kathā kathanañca. |
That is of little blame if the practice is slight, and of great blame if the practice is great. It has two components: the purpose of useless talk, such as the battle of the Bhāratas and the abduction of Sītā, and the telling of such a story. |
♦ kālena vadatīti kālavādī vattabbayuttakālaṃ sallakkhetvā vadatīti attho. |
♦ 'He speaks at the right time,' so he is a 'kālavādī'. The meaning is 'he speaks having considered the time when it is right to speak'. |
bhūtaṃ tathaṃ tacchaṃ sabhāvameva vadatīti bhūtavādī. |
'He speaks what is real, true, and factual,' so he is a 'bhūtavādī'. |
diṭṭhadhammikasamparāyikatthasannissitameva katvā vadatīti atthavādī. |
'He speaks having made it connected with the meaning of this present life and the life to come,' so he is an 'atthavādī'. |
navalokuttaradhammasannissitaṃ katvā vadatīti dhammavādī saṃvaravinayapahānavinayasannissitaṃ katvā vadatīti vinayavādī. |
'He speaks having made it connected with the nine supramundane dhammas,' so he is a 'dhammavādī'. 'He speaks having made it connected with the Vinaya of restraint and the Vinaya of abandoning,' so he is a 'vinayavādī'. |
♦ nidhānaṃ vuccati ṭhapanokāso, nidhānamassā atthīti nidhānavatī. |
♦ 'Nidhānaṃ' is called 'a place of deposit'. 'Nidhānavatī' means 'it has a place of deposit'. |
hadaye nidhātabbayuttakaṃ vācaṃ bhāsitāti attho. |
The meaning is 'he speaks words that are fit to be treasured in the heart'. |
kālenāti evarūpiṃ bhāsamānopi ca — “ahaṃ nidhānavatiṃ vācaṃ bhāsissāmī”ti na akālena bhāsati, yuttakālaṃ pana apekkhitvāva bhāsatīti attho. |
'Kālena' means 'and even when speaking such words', he does not speak at the wrong time, thinking, "I will speak words worthy of being treasured," but speaks only after considering the right time. |
sāpadesanti saupamaṃ, sakāraṇanti attho. |
'Sāpadesanti' means 'with a simile', 'with a reason'. |
pariyantavatinti paricchedaṃ dassetvā yathāssā paricchedo paññāyati, evaṃ bhāsatīti attho. |
'Pariyantavatinti' means 'having shown a limit', he speaks in such a way that its limit is known. |
atthasaṃhitanti anekehipi nayehi vibhajantena pariyādātuṃ asakkuṇeyyatāya atthasampannaṃ bhāsati. |
'Atthasaṃhitanti' means 'he speaks something endowed with meaning', which cannot be fully grasped even when analyzed in many ways because of its richness of meaning. |
yaṃ vā so atthavādī atthaṃ vadati, tena atthena sahitattā atthasaṃhitaṃ vācaṃ bhāsati, na aññaṃ nikkhipitvā aññaṃ bhāsatīti vuttaṃ hoti. |
Or, the meaning which that speaker of the meaning speaks, because it is connected with that meaning, he speaks words connected with the meaning, not putting one thing aside and speaking of another, is what is said. |
♦ 10. bījagāmabhūtagāmasamārambhāti mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījanti pañcavidhassa bījagāmassa ceva, yassa kassaci nīlatiṇarukkhādikassa bhūtagāmassa ca samārambhā, chedanabhedanapacanādibhāvena vikopanā paṭiviratoti attho. |
♦ 10. 'From undertaking the destruction of seed-life and plant-life' means 'from abstaining from destroying, by way of cutting, breaking, cooking, and so on, the five kinds of seed-life, namely root-seed, stem-seed, joint-seed, shoot-seed, and seed-seed, and any kind of plant-life, such as green grass and trees'. |
♦ ekabhattikoti pātarāsabhattaṃ sāyamāsabhattanti dve bhattāni, tesu pātarāsabhattaṃ antomajjhanhikena paricchinnaṃ, itaraṃ majjhanhikato uddhaṃ anto aruṇena. |
♦ 'Ekabhattiko' means there are two meals, the morning meal and the evening meal. Of these, the morning meal is limited by noon, the other is from noon until dawn. |
tasmā antomajjhanhike dasakkhattuṃ bhuñjamānopi ekabhattikova hoti. |
Therefore, even one who eats ten times before noon is an 'ekabhattiko'. |
taṃ sandhāya vuttaṃ “ekabhattiko”ti. |
Referring to that, it is said 'ekabhattiko'. |
♦ rattiyā bhojanaṃ ratti, tato uparatoti rattūparato. |
♦ Eating at night is 'ratti'; he who has stopped from that is 'rattūparato'. |
atikkante majjhanhike yāva sūriyatthaṅgamanā bhojanaṃ vikālabhojanaṃ nāma. |
Eating from noon until sunset is called 'vikālabhojanaṃ'. |
tato viratattā virato vikālabhojanā. |
Because of being abstained from that, he is 'virato vikālabhojanā'. |
kadā virato? |
When did he abstain? |
anomānadītīre pabbajitadivasato paṭṭhāya. |
From the day he went forth on the bank of the river Anomā. |
♦ sāsanassa ananulomattā visūkaṃ paṭāṇībhūtaṃ dassananti visūkadassanaṃ. |
♦ 'Visūkadassanaṃ' is a 'conflicting seeing' because it is not in accordance with the dispensation. |
attanā naccananaccāpanādivasena naccā ca gītā ca vāditā ca antamaso mayūranaccādivasenapi pavattānaṃ naccādīnaṃ visūkabhūtā dassanā cāti naccagītavāditavisūkadassanā. |
'Naccagītavāditavisūkadassanā' means 'conflicting seeings' of dancing, singing, and music, and of the dances and so on performed by oneself in the manner of dancing, causing to dance, etc., even down to the peacock dance. |
naccādīni hi attanā payojetuṃ vā parehi payojāpetuṃ vā payuttāni passituṃ vā neva bhikkhūnaṃ na bhikkhunīnañca vaṭṭanti. |
For it is not proper for monks or nuns to perform dances and so on themselves, or to have them performed by others, or to watch them being performed. |
♦ mālādīsu mālāti yaṃ kiñci pupphaṃ. |
♦ In 'mālādīsu', 'mālā' means any kind of flower. |
gandhanti yaṃ kiñci gandhajātaṃ. |
'Gandhan' means any kind of perfume. |
vilepananti chavirāgakaraṇaṃ. |
'Vilepanan' means 'coloring the skin'. |
tattha piḷandhanto dhāreti nāma, ūnaṭṭhānaṃ pūrento maṇḍeti nāma, gandhavasena chavirāgavasena ca sādiyanto vibhūseti nāma. |
There, 'piḷandhanto' means 'he wears'. 'Maṇḍeti' means 'he adorns', filling a deficient place. 'Vibhūseti' means 'he beautifies', using it for the sake of scent and coloring the skin. |
ṭhānaṃ vuccati kāraṇaṃ. |
'Ṭhānaṃ' is called 'a reason'. |
tasmā yāya dussīlyacetanāya tāni mālādhāraṇādīni mahājano karoti, tato paṭiviratoti attho. |
Therefore, the meaning is 'he is abstained from that immoral intention by which the great multitude does these things, such as wearing garlands'. |
♦ uccāsayanaṃ vuccati pamāṇātikkantaṃ. |
♦ 'Uccāsayanaṃ' is called 'that which exceeds the measure'. |
mahāsayananti akappiyapaccattharaṇaṃ. |
'Mahāsayananti' is an 'unallowable covering'. |
tato viratoti attho. |
The meaning is 'he is abstained from that'. |
♦ jātarūpanti suvaṇṇaṃ. |
♦ 'Jātarūpaṃ' is gold. |
rajatanti kahāpaṇo, lohamāsako, jatumāsako, dārumāsakoti ye vohāraṃ gacchanti. |
'Rajatan' is a kahāpaṇa, a copper māsaka, a lac māsaka, a wooden māsaka, those which are used in commerce. |
tassa ubhayassāpi paṭiggahaṇā paṭivirato, neva naṃ uggaṇhāti, na uggaṇhāpeti, na upanikkhittaṃ sādiyatīti attho. |
He is abstained from accepting both of these. The meaning is 'he does not accept it, does not cause it to be accepted, does not consent to what has been deposited'. |
♦ āmakadhaññapaṭiggahaṇāti, sālivīhiyavagodhūmakaṅguvarakakudrūsakasaṅkhātassa sattavidhassāpi āmakadhaññassa paṭiggahaṇā. |
♦ 'From accepting uncooked grain' means 'from accepting the seven kinds of uncooked grain, namely, sāli rice, vīhi rice, barley, wheat, millet, varaka, and kudrūsaka'. |
na kevalañca etesaṃ paṭiggahaṇameva, āmasanampi bhikkhūnaṃ na vaṭṭatiyeva. |
And not only the acceptance of these, but even the touching of them is not proper for monks. |
āmakamaṃsapaṭiggahaṇāti ettha aññatra odissa anuññātā āmakamaṃsamacchānaṃ paṭiggahaṇameva bhikkhūnaṃ na vaṭṭati, no āmasanaṃ. |
'From accepting uncooked meat.' Here, except for what is explicitly permitted, the acceptance of uncooked meat and fish is not proper for monks, but not the touching. |
♦ itthikumārikapaṭiggahaṇāti ettha itthīti purisantaragatā, itarā kumārikā nāma, tāsaṃ paṭiggahaṇampi āmasanampi akappiyameva. |
♦ 'From accepting women and girls.' Here 'itthī' means 'one who has gone to another man'; the other is called a 'kumārikā'. Both the acceptance and the touching of them are unallowable. |
♦ dāsidāsapaṭiggahaṇāti ettha dāsidāsavaseneva tesaṃ paṭiggahaṇaṃ na vaṭṭati. |
♦ 'From accepting female and male slaves.' Here, their acceptance by way of female and male slaves is not proper. |
“kappiyakārakaṃ dammi, ārāmikaṃ dammī”ti evaṃ vutte pana vaṭṭati. |
But if it is said, "I give a suitable worker, I give a park-keeper," then it is proper. |
♦ ajeḷakādīsu khettavatthupariyosānesu kappiyākappiyanayo vinayavasena upaparikkhitabbo. |
♦ In 'goats and sheep,' etc., up to 'fields and lands,' the allowable and unallowable method should be examined according to the Vinaya. |
tattha khettaṃ nāma yasmiṃ pubbaṇṇaṃ ruhati. |
There, a 'khetta' is that in which early grain grows. |
vatthu nāma yasmiṃ aparaṇṇaṃ ruhati. |
A 'vatthu' is that in which late grain grows. |
yattha vā ubhayampi ruhati, taṃ khettaṃ. |
Or that in which both grow is a 'khetta'. |
tadatthāya akatabhūmibhāgo vatthu. |
An uncultivated piece of land for that purpose is a 'vatthu'. |
khettavatthusīsena cettha vāpitaḷākādīnipi saṅgahitāneva. |
And under the heading of 'khettavatthu', irrigated fields, tanks, and so on are also included. |
♦ dūteyyaṃ vuccati dūtakammaṃ, gihīnaṃ pahitaṃ paṇṇaṃ vā sāsanaṃ vā gahetvā tattha tattha gamanaṃ. |
♦ 'Dūteyyaṃ' is called 'the work of a messenger', taking a letter or a message sent by laypeople and going here and there. |
pahiṇagamanaṃ vuccati gharā gharaṃ pesitassa khuddakagamanaṃ. |
'Pahiṇagamanaṃ' is called 'the short journey' of one sent from house to house. |
anuyogo nāma tadubhayakaraṇaṃ. |
'Anuyogo' is the 'doing of both of those'. |
tasmā dūteyyapahiṇagamanānaṃ anuyogāti. |
Therefore, 'of the practice of going on errands and messages'. |
evamettha attho veditabbo. |
Thus the meaning should be understood here. |
♦ kayavikkayāti kayā ca vikkayā ca. |
♦ 'Kayavikkayā' means 'buying and selling'. |
tulākūṭādīsu kūṭanti vañcanaṃ. |
In 'tulākūṭādīsu', 'kūṭan' means 'cheating'. |
tattha tulākūṭaṃ nāma rūpakūṭaṃ aṅgakūṭaṃ, gahaṇakūṭaṃ, paṭicchannakūṭanti catubbidhaṃ hoti. |
There, 'tulākūṭaṃ' is of four kinds: cheating with the appearance, cheating with the parts, cheating with the grasp, and cheating by concealment. |
tattha rūpakūṭaṃ nāma dve tulā samarūpā katvā gaṇhanto mahatiyā gaṇhāti, dadanto khuddikāya deti. |
There, 'rūpakūṭaṃ' is making two scales of the same appearance, and when taking, he takes with the large one, and when giving, he gives with the small one. |
aṅgakūṭaṃ nāma gaṇhanto pacchābhāge hatthena tulaṃ akkamati, dadanto pubbabhāge. |
'Aṅgakūṭaṃ' is when taking, he presses the scale with his hand on the back part, and when giving, on the front part. |
gahaṇakūṭaṃ nāma gaṇhanto mūle rajjuṃ gaṇhāti, dadanto agge. |
'Gahaṇakūṭaṃ' is when taking, he holds the string at the base, and when giving, at the top. |
paṭicchannakūṭaṃ nāma tulaṃ susiraṃ katvā anto ayacuṇṇaṃ pakkhipitvā gaṇhanto taṃ pacchābhāge karoti, dadanto aggabhāge. |
'Paṭicchannakūṭaṃ' is making the scale hollow and putting iron powder inside, and when taking, he makes it on the back part, and when giving, on the front part. |
♦ kaṃso vuccati suvaṇṇapāti, tāya vañcanaṃ kaṃsakūṭaṃ. |
♦ 'Kaṃso' is called a 'golden bowl'. Cheating with it is 'kaṃsakūṭaṃ'. |
kathaṃ? ekaṃ suvaṇṇapātiṃ katvā aññā dve tisso lohapātiyo suvaṇṇavaṇṇe karoti, tato janapadaṃ gantvā kiñcideva aḍḍhaṃ kulaṃ pavisitvā — “suvaṇṇabhājanāni kiṇathā”ti vatvā agghe pucchite samagghataraṃ dātukāmā honti. |
How? Having made one golden bowl, he makes another two or three copper bowls of a golden color. Then, having gone to a district and entered some wealthy family, and having said, "Buy golden vessels," when the price is asked, they are willing to give a very high price. |
tato tehi — “kathaṃ imesaṃ suvaṇṇabhāvo jānitabbo”ti vutte, “vīmaṃsitvā gaṇhathā”ti suvaṇṇapātiṃ pāsāṇe ghaṃsitvā sabbā pātiyo datvā gacchati. |
Then, when they say, "How is the golden nature of these to be known?", he says, "Take them after examining," and having rubbed the golden bowl on a stone, he gives all the bowls and goes. |
♦ mānakūṭaṃ nāma hadayabhedasikhābhedarajjubhedavasena tividhaṃ hoti. |
♦ 'Mānakūṭaṃ' is of three kinds: by breaking the heart, by breaking the peak, and by breaking the string. |
tattha hadayabhedo sappitelādiminanakāle labbhati. |
There, 'hadayabhedo' is obtained when measuring ghee, oil, and so on. |
tāni hi gaṇhanto heṭṭhāchiddena mānena — “saṇikaṃ āsiñcā”ti vatvā antobhājane bahuṃ paggharāpetvā gaṇhāti, dadanto chiddaṃ pidhāya sīghaṃ pūretvā deti. |
For when taking these, with a measure that has a hole at the bottom, he says, "Pour slowly," and having let much flow into the container inside, he takes it. When giving, he covers the hole and fills it quickly and gives. |
♦ sikhābhedo tilataṇḍulādiminanakāle labbhati. |
♦ 'Sikhābhedo' is obtained when measuring sesame, rice, and so on. |
tāni hi gaṇhanto saṇikaṃ sikhaṃ ussāpetvā gaṇhāti, dadanto vegena pūretvā sikhaṃ chindanto deti. |
For when taking these, he slowly raises the peak and takes. When giving, he fills it quickly and cuts off the peak and gives. |
♦ rajjubhedo khettavatthuminanakāle labbhati. |
♦ 'Rajjubhedo' is obtained when measuring fields and lands. |
lañjaṃ alabhantā hi khettaṃ amahantampi mahantaṃ katvā minanti. |
For when they do not get a bribe, they measure a field as large even if it is not large. |
♦ ukkoṭanādīsu ukkoṭananti assāmike sāmike kātuṃ lañjaggahaṇaṃ. |
♦ In 'ukkoṭanādīsu', 'ukkoṭanan' is the taking of a bribe to make non-owners owners. |
vañcananti tehi tehi upāyehi paresaṃ vañcanaṃ. |
'Vañcanan' is the cheating of others by various means. |
tatridamekaṃ vatthu — eko kira luddako migañca migapotakañca gahetvā āgacchati, tameko dhutto — “kiṃ bho, migo agghati, kiṃ migapotako”ti āha. |
Here is one story: A certain hunter comes, having caught a deer and a fawn. A certain rogue says to him, "Hey, what is the deer worth, and what is the fawn?" |
“migo dve kahāpaṇe, migapotako ekan”ti ca vutte ekaṃ kahāpaṇaṃ datvā migapotakaṃ gahetvā thokaṃ gantvā nivatto — “na me bho, migapotakena attho, migaṃ me dehī”ti āha. |
When he said, "The deer is two kahāpaṇas, the fawn is one," he gave one kahāpaṇa and took the fawn. Having gone a little way, he returned and said, "Hey, I have no use for the fawn, give me the deer." |
tena hi — dve kahāpaṇe dehīti. |
"Then give me two kahāpaṇas." |
so āha — “nanu te bho, mayā paṭhamaṃ eko kahāpaṇo dinno”ti? |
He said, "Did I not give you one kahāpaṇa before?" |
“āma, dinno”ti. |
"Yes, you did." |
“idaṃ migapotakaṃ gaṇha, evaṃ so ca kahāpaṇo, ayañca kahāpaṇagghanako migapotakoti dve kahāpaṇā bhavissantī”ti. |
"Take this fawn. Thus that kahāpaṇa and this fawn, which is worth a kahāpaṇa, will be two kahāpaṇas." |
so “kāraṇaṃ vadatī”ti sallakkhetvā migapotakaṃ gahetvā migaṃ adāsīti. |
He, thinking, "He speaks reason," took the fawn and gave the deer. |
nikatīti yogavasena vā māyāvasena vā apāmaṅgaṃ pāmaṅganti, amaṇiṃ maṇinti, asuvaṇṇaṃ suvaṇṇanti katvā patirūpakena vañcanaṃ. |
'Nikati' is cheating with a counterfeit, by means of a trick or by magic, making what is not a limb a limb, what is not a jewel a jewel, what is not gold gold. |
sāciyogoti kuṭilayogo, etesaṃyeva ukkoṭanādīnametaṃ nāmaṃ. |
'Sāciyogo' is a 'crooked practice'; this is the name for these same things, such as taking bribes. |
tasmā — ukkoṭanasāciyogo, vañcanasāciyogo, nikatisāciyogoti, evamettha attho daṭṭhabbo. |
Therefore, the meaning here should be seen thus: 'ukkoṭanasāciyogo', 'vañcanasāciyogo', 'nikatisāciyogo'. |
keci aññaṃ dassetvā aññassa parivattanaṃ sāciyogoti vadanti. |
Some say that showing one thing and substituting another is 'sāciyogo'. |
taṃ pana vañcaneneva saṅgahitaṃ. |
But that is included under 'vañcana'. |
♦ chedanādīsu chedananti hatthacchedanādi. |
♦ In 'chedanādīsu', 'chedanan' means 'cutting off the hand', etc. |
vadhoti māraṇaṃ. |
'Vadho' is 'killing'. |
bandhoti rajjubandhanādīhi bandhanaṃ. |
'Bandho' is 'binding' with ropes, etc. |
viparāmosoti himaviparāmoso, gumbaviparāmosoti duvidho. |
'Viparāmoso' is of two kinds: 'himaviparāmoso' and 'gumbaviparāmoso'. |
yaṃ himapātasamaye himena paṭicchannā hutvā maggappaṭipannaṃ janaṃ musanti, ayaṃ himaviparāmoso. |
That which they steal from a person on the road, being covered by snow at the time of snowfall, this is 'himaviparāmoso'. |
yaṃ gumbādīhi paṭicchannā musanti, ayaṃ gumbaviparāmoso. |
That which they steal, being covered by a bush, etc., this is 'gumbaviparāmoso'. |
ālopo vuccati gāmanigamādīnaṃ vilopakaraṇaṃ. |
'Ālopo' is called 'the act of plundering' villages, towns, etc. |
sahasākāroti sāhasikakiriyā. |
'Sahasākāro' is 'a violent act'. |
gehaṃ pavisitvā manussānaṃ ure satthaṃ ṭhapetvā icchitabhaṇḍānaṃ gahaṇaṃ. |
Entering a house and, having placed a weapon on a person's chest, taking the desired goods. |
evametasmā chedana ... pe ... sahasākārā paṭivirato samaṇo gotamoti. |
Thus, the ascetic Gotama is abstained from this cutting... etc... violent act. |
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyyāti. |
Thus, monks, an ordinary person, speaking the praise of the Tathāgata, would speak. |
♦ ettāvatā cūḷasīlaṃ niṭṭhitaṃ hoti. |
♦ Thus far the minor morality is finished. |
♦ majjhimasīlavaṇṇanā |
♦ Commentary on the Middle Morality |
♦ 11. idāni majjhimasīlaṃ vitthārento “yathā vā paneke bhonto”tiādimāha. |
♦ 11. Now, explaining the middle morality in detail, he said, "Or as some venerable ones," and so on. |
tatrāyaṃ anuttānapadavaṇṇanā. |
Therein, this is the explanation of the difficult words. |
saddhādeyyānīti kammañca phalañca idhalokañca paralokañca saddahitvā dinnāni. |
'Saddhādeyyāni' means 'given after believing' in kamma and its fruit, this world and the next. |
‘ayaṃ me ñātī’ti vā, ‘mitto’ti vā, idaṃ paṭikarissati, idaṃ vā tena katapubbanti vā, evaṃ na dinnānīti attho. |
The meaning is 'not given thus': "This is my relative," or "friend," "he will repay this," or "this was done by him before." |
evaṃ dinnāni hi na saddhādeyyāni nāma honti . |
For things given thus are not called 'saddhādeyyāni'. |
bhojanānīti desanāsīsamattametaṃ, atthato pana saddhādeyyāni bhojanāni bhuñjitvā cīvarāni pārupitvā senāsanāni sevamānā gilānabhesajjaṃ paribhuñjamānāti sabbametaṃ vuttameva hoti. |
'Bhojanāni' is just the heading of the discourse. But in meaning, all of this is said: 'having eaten food given in faith, having worn robes, having used lodgings, having used medicine for the sick'. |
♦ seyyathidanti nipāto. |
♦ 'Seyyathidan' is a particle. |
tassattho katamo so bījagāmabhūtagāmo, yassa samārambhaṃ anuyuttā viharantīti. |
Its meaning is 'what is that seed-life and plant-life, the undertaking of which they live engaged in?' |
tato taṃ dassento mūlabījantiādimāha. |
Then, showing that, he said 'mūlabījan', etc. |
tattha mūlabījaṃ nāma haliddi, siṅgiveraṃ, vacā, vacattaṃ, ativisā, kaṭukarohiṇī, usīraṃ, bhaddamuttakanti evamādi. |
There, 'mūlabījaṃ' is turmeric, ginger, acorus calamus, vacattaṃ, ativisā, kaṭukarohiṇī, usīraṃ, bhaddamuttakaṃ, and so on. |
khandhabījaṃ nāma assattho, nigrodho, pilakkho, udumbaro, kacchako, kapitthanoti evamādi. |
'Khandhabījaṃ' is the banyan tree, the fig tree, the pilakkha tree, the udumbara tree, the kacchaka tree, the kapittha tree, and so on. |
phaḷubījaṃ nāma ucchu, naḷo, veḷūti evamādi. |
'Phaḷubījaṃ' is sugarcane, reed, and bamboo. |
aggabījaṃ nāma ajjakaṃ, phaṇijjakaṃ, hiriveranti evamādi. |
'Aggabījaṃ' is basil, phaṇijjakaṃ, and hiriveraṃ. |
bījabījaṃ nāma pubbaṇṇaṃ aparaṇṇanti evamādi. |
'Bījabījaṃ' is early grain and late grain. |
sabbañhetaṃ rukkhato viyojitaṃ viruhanasamatthameva “bījagāmo”ti vuccati. |
All of this, when separated from the tree and capable of growing, is called 'bījagāmo'. |
rukkhato pana aviyojitaṃ asukkhaṃ “bhūtagāmo”ti vuccati. |
But that which is not separated from the tree and is not dry is called 'bhūtagāmo'. |
tattha bhūtagāmasamārambho pācittiyavatthu, bījagāmasamārambho dukkaṭavatthūti veditabbo. |
Therein, the undertaking of 'bhūtagāma' is the matter for a pācittiya offense, and the undertaking of 'bījagāma' should be known as the matter for a dukkaṭa offense. |
♦ 12. sannidhikāraparibhoganti sannidhikatassa paribhogaṃ. |
♦ 12. 'Sannidhikāraparibhogaṃ' means 'the use of what has been stored up'. |
tattha duvidhā kathā, vinayavasena ca sallekhavasena ca. |
There are two kinds of talk: by way of the Vinaya and by way of asceticism. |
vinayavasena tāva yaṃ kiñci annaṃ ajja paṭiggahitaṃ aparajju sannidhikārakaṃ hoti, tassa paribhoge pācittiyaṃ . |
By way of the Vinaya, any kind of food accepted today becomes stored up on the next day. In its use, there is a pācittiya offense. |
attanā laddhaṃ pana sāmaṇerānaṃ datvā, tehi laddhaṃ ṭhapāpetvā dutiyadivase bhuñjituṃ vaṭṭati, sallekho pana na hoti. |
But what one has received oneself, having given it to novices, and having had what they have received stored, it is permissible to eat it on the second day, but it is not asceticism. |
♦ pānasannidhimhipi eseva nayo. |
♦ In the storing of drinks, this is the same method. |
tattha pānaṃ nāma ambapānādīni aṭṭha pānāni, yāni ca tesaṃ anulomāni. |
There, 'pānaṃ' means the eight kinds of drinks, such as mango juice, and those which are analogous to them. |
tesaṃ vinicchayo samantapāsādikāyaṃ vutto. |
Their determination is given in the Samantapāsādikā. |
♦ vatthasannidhimhi anadhiṭṭhitaṃ avikappitaṃ sannidhi ca hoti, sallekhañca kopeti, ayaṃ pariyāyakathā. |
♦ In the storing of cloth, what is not determined and not assigned is both a stored item and it violates asceticism. This is the general talk. |
nippariyāyato pana ticīvarasantuṭṭhena bhavitabbaṃ, catutthaṃ labhitvā aññassa dātabbaṃ. |
But from the specific point of view, one should be content with the three robes. Having received a fourth, one should give it to another. |
sace yassa kassaci dātuṃ na sakkoti, yassa pana dātukāmo hoti, so uddesatthāya vā paripucchatthāya vā gato, āgatamatte dātabbaṃ, adātuṃ na vaṭṭati. |
If one cannot give it to anyone, but wishes to give it to someone who has gone for study or questioning, it should be given as soon as he returns; it is not proper not to give it. |
cīvare pana appahonte satiyā paccāsāya anuññātakālaṃ ṭhapetuṃ vaṭṭati. |
But if the robes are insufficient, it is permissible to keep it for the permitted time with the hope of a robe. |
sūcisuttacīvarakārakānaṃ alābhena tato parampi vinayakammaṃ katvā ṭhapetuṃ vaṭṭati. |
Due to the lack of a needle, thread, and a robe-maker, it is permissible to keep it even beyond that, after performing a Vinaya act. |
“imasmiṃ jiṇṇe puna īdisaṃ kuto labhissāmī”ti pana ṭhapetuṃ na vaṭṭati, sannidhi ca hoti, sallekhañca kopeti. |
But it is not proper to keep it, thinking, "When this one is worn out, from where will I get another like it?" It is both a stored item and it violates asceticism. |
♦ yānasannidhimhi yānaṃ nāma vayhaṃ, ratho, sakaṭaṃ, sandamānikā, sivikā, pāṭaṅkīti; |
♦ In the storing of vehicles, a 'yāna' is a cart, a chariot, a wagon, a palanquin, a litter, a pāṭaṅkī; |
netaṃ pabbajitassa yānaṃ. |
this is not a vehicle for a monk. |
upāhanā pana pabbajitassa yānaṃyeva. |
But sandals are indeed a vehicle for a monk. |
ekabhikkhussa hi eko araññatthāya, eko dhotapādakatthāyāti, ukkaṃsato dve upāhanasaṅghāṭā vaṭṭanti. |
For one monk, one pair for the forest and one for washed feet are permissible, so at most two pairs of sandals. |
tatiyaṃ labhitvā aññassa dātabbo. |
Having received a third, it should be given to another. |
“imasmiṃ jiṇṇe aññaṃ kuto labhissāmī”ti hi ṭhapetuṃ na vaṭṭati, sannidhi ca hoti, sallekhañca kopeti. |
For it is not proper to keep it, thinking, "When this one is worn out, from where will I get another?" It is both a stored item and it violates asceticism. |
♦ sayanasannidhimhi sayananti mañco. |
♦ In the storing of beds, 'sayanan' is a couch. |
ekassa bhikkhuno eko gabbhe, eko divāṭhāneti ukkaṃsato dve mañcā vaṭṭanti. |
For one monk, one in his cell and one in his day-quarters are permissible, so at most two couches. |
tato uttari labhitvā aññassa bhikkhuno vā gaṇassa vā dātabbo; |
Having received more than that, it should be given to another monk or to the Sangha; |
adātuṃ na vaṭṭati. |
it is not proper not to give it. |
sannidhi ca hoti, sallekhañca kopeti. |
It is both a stored item and it violates asceticism. |
♦ gandhasannidhimhi bhikkhuno kaṇḍukacchuchavidosādiābādhe sati gandhā vaṭṭanti. |
♦ In the storing of perfumes, perfumes are permissible for a monk when he has an illness such as itching or a skin disease. |
te gandhe āharāpetvā tasmiṃ roge vūpasante aññesaṃ vā ābādhikānaṃ dātabbā, dvāre pañcaṅguligharadhūpanādīsu vā upanetabbā. |
Having had those perfumes brought, when that illness has subsided, they should be given to other sick people, or used for fumigating a five-angled house at the door, and so on. |
“puna roge sati bhavissantī”ti pana ṭhapetuṃ na vaṭṭati, sannidhi ca hoti, sallekhañca kopeti. |
But it is not proper to keep them, thinking, "They will be useful if the illness returns." It is both a stored item and it violates asceticism. |
♦ āmisanti vuttāvasesaṃ daṭṭhabbaṃ. |
♦ 'Āmisanti' should be seen as the rest of what has been said. |
seyyathidaṃ, idhekacco bhikkhu — “tathārūpe kāle upakārāya bhavissatī”ti tilataṇḍulamuggamāsanāḷikeraloṇamacchamaṃsavallūrasappitelaguḷabhājanādīni āharāpetvā ṭhapeti. |
For instance, a certain monk, thinking, "It will be useful at such and such a time," has sesame, rice, mung beans, māsa beans, coconuts, salt, fish, meat, dried meat, ghee, oil, molasses, and vessels brought and stored. |
so vassakāle kālasseva sāmaṇerehi yāguṃ pacāpetvā paribhuñjitvā “sāmaṇera, udakakaddame dukkhaṃ gāmaṃ pavisituṃ, gaccha asukaṃ kulaṃ gantvā mayhaṃ vihāre nisinnabhāvaṃ ārocehi; |
He, in the rainy season, having had gruel cooked by novices early in the morning, and having partaken of it, says, "Novice, it is difficult to enter the village in the water and mud. Go to such and such a family and inform them that I am sitting in the monastery; |
asukakulato dadhiādīni āharā”ti peseti. |
bring curd and so on from such and such a family." |
bhikkhūhi — “kiṃ, bhante, gāmaṃ pavisissathā”ti vuttepi, “duppaveso, āvuso, idāni gāmo”ti vadati. |
And even when asked by monks, "Venerable sir, will you enter the village?", he says, "The village is difficult to enter now, friends." |
te — “hotu, bhante, acchatha tumhe, mayaṃ bhikkhaṃ pariyesitvā āharissāmā”ti gacchanti. |
They say, "Let it be, venerable sir, you stay, we will search for alms and bring them," and they go. |
atha sāmaṇeropi dadhiādīni āharitvā bhattañca byañjanañca sampādetvā upaneti, taṃ bhuñjantasseva upaṭṭhākā bhattaṃ pahiṇanti, tatopi manāpaṃ manāpaṃ bhuñjati. |
Then the novice also, having brought curd and so on, and having prepared rice and curry, brings it. And as he is eating, his supporters send food. From that too he eats what is pleasing. |
atha bhikkhū piṇḍapātaṃ gahetvā āgacchanti, tatopi manāpaṃ manāpaṃ gīvāyāmakaṃ bhuñjatiyeva. |
Then the monks come with alms-food. From that too he eats what is pleasing, stretching his neck. |
evaṃ catumāsampi vītināmeti. |
Thus he passes the four months. |
ayaṃ vuccati — “bhikkhu muṇḍakuṭumbikajīvikaṃ jīvati, na samaṇajīvikan”ti. |
This one is called, "a monk who lives the life of a shaven-headed householder, not the life of an ascetic." |
evarūpo āmisasannidhi nāma hoti. |
Such storing of provisions is called. |
♦ bhikkhuno pana vasanaṭṭhāne ekā taṇḍulanāḷi, eko guḷapiṇḍo, catubhāgamattaṃ sappīti ettakaṃ nidhetuṃ vaṭṭati, akāle sampattacorānaṃ atthāya. |
♦ But in a monk's dwelling place, it is permissible to store one 'nāḷi' of rice, one lump of molasses, and about a quarter of a measure of ghee, for the sake of thieves who may arrive at an inopportune time. |
te hi ettakampi āmisapaṭisanthāraṃ alabhantā jīvitāpi voropeyyuṃ, tasmā sace ettakaṃ natthi, āharāpetvāpi ṭhapetuṃ vaṭṭati. |
For if they do not get even this much of a friendly offering of food, they might even take his life. Therefore, if there is not this much, it is permissible even to have it brought and stored. |
aphāsukakāle ca yadettha kappiyaṃ, taṃ attanāpi paribhuñjituṃ vaṭṭati. |
And at a time of discomfort, whatever is allowable in it is permissible for him to use himself. |
kappiyakuṭiyaṃ pana bahuṃ ṭhapentassāpi sannidhi nāma natthi. |
But for one who stores much in an allowable hut, there is no storing. |
tathāgatassa pana taṇḍulanāḷiādīsu vā yaṃ kiñci caturatanamattaṃ vā pilotikakhaṇḍaṃ “idaṃ me ajja vā sve vā bhavissatī”ti ṭhapitaṃ nāma natthi. |
But for the Tathāgata, there was no such thing as storing a 'nāḷi' of rice and so on, or any piece of cloth of about four jewels' worth, thinking, "This will be for me today or tomorrow." |
♦ 13. visūkadassanesu naccaṃ nāma yaṃ kiñci naccaṃ, taṃ maggaṃ gacchantenāpi gīvaṃ pasāretvā daṭṭhuṃ na vaṭṭati. |
♦ 13. In 'visūkadassanesu', 'naccaṃ' means any kind of dance. It is not proper to see it even by stretching one's neck while going on the road. |
vitthāravinicchayo panettha samantapāsādikāyaṃ vuttanayeneva veditabbo. |
The detailed determination here should be known in the way said in the Samantapāsādikā. |
yathā cettha, evaṃ sabbesu sikkhāpadapaṭisaṃyuttesu suttapadesu. |
And as here, so in all the sutta passages connected with the training rules. |
ito parañhi ettakampi avatvā tattha tattha payojanamattameva vaṇṇayissāmāti. |
From here on, without saying even this much, we will explain only the purpose here and there. |
♦ pekkhanti naṭasamajjaṃ. |
♦ They watch theatrical performances. |
akkhānanti bhāratayujjhanādikaṃ. |
'Akkhānaṃ' means the battle of the Bhāratas and so on. |
yasmiṃ ṭhāne kathīyati, tattha gantumpi na vaṭṭati. |
It is not even proper to go to a place where it is being recited. |
pāṇissaranti kaṃsatāḷaṃ, pāṇitāḷantipi vadanti. |
'Pāṇissaran' is a bronze cymbal; they also call it 'pāṇitāḷaṃ'. |
vetāḷanti ghanatāḷaṃ, mantena matasarīruṭṭhāpanantipi eke. |
'Vetāḷan' is a solid cymbal; some say it is the raising of a dead body with a mantra. |
kumbhathūṇanti caturassāmbaṇakatāḷaṃ, kumbhasaddantipi eke. |
'Kumbhathūṇan' is a four-cornered 'ambaṇaka' cymbal; some say it is the sound of a pot. |
sobhanakanti naṭānaṃ abbhokkiraṇaṃ, sobhanakaraṃ vā, paṭibhānacittanti vuttaṃ hoti. |
'Sobhanakan' is the showering of praise on actors, or what makes them beautiful; it is said to be a spontaneous painting. |
caṇḍālanti ayoguḷakīḷā, caṇḍālānaṃ sāṇadhovanakīḷātipi vadanti. |
'Caṇḍālan' is the game of iron balls; some say it is the game of washing hemp of the Caṇḍālas. |
vaṃsanti veḷuṃ ussāpetvā kīḷanaṃ. |
'Vaṃsan' is playing by raising a bamboo pole. |
♦ dhovananti aṭṭhidhovanaṃ, ekaccesu kira janapadesu kālaṅkate ñātake na jhāpenti, nikhaṇitvā ṭhapenti. |
♦ 'Dhovananti' is the washing of bones. It is said that in some districts, when a relative dies, they do not cremate them, but bury them. |
atha nesaṃ pūtibhūtaṃ kāyaṃ ñatvā nīharitvā aṭṭhīni dhovitvā gandhehi makkhetvā ṭhapenti. |
Then, knowing that their body has putrefied, they take it out, wash the bones, anoint them with perfumes, and keep them. |
te nakkhattakāle ekasmiṃ ṭhāne aṭṭhīni ṭhapetvā ekasmiṃ ṭhāne surādīni ṭhapetvā rodantā paridevantā suraṃ pivanti. |
At a festival time, they place the bones in one place and liquor and so on in another, and weeping and lamenting, they drink the liquor. |
vuttampi cetaṃ — “atthi, bhikkhave, dakkhiṇesu janapadesu aṭṭhidhovanaṃ nāma, tattha hoti annampi pānampi khajjampi bhojjampi leyyampi peyyampi naccampi gītampi vāditampi. |
And this has been said: "There is, monks, in the southern districts, what is called the washing of bones. There is food and drink, what is to be chewed and eaten, what is to be licked and drunk, dancing, singing, and music. |
atthetaṃ, bhikkhave, dhovanaṃ, netaṃ natthīti vadāmī”ti . |
That washing, monks, exists, I do not say that it does not exist." |
ekacce pana indajālena aṭṭhidhovanaṃ dhovanantipi vadanti. |
Some, however, also say that the washing of bones by means of an illusion is 'dhovanaṃ'. |
♦ hatthiyuddhādīsu bhikkhuno neva hatthiādīhi saddhiṃ yujjhituṃ, na te yujjhāpetuṃ, na yujjhante daṭṭhuṃ vaṭṭati. |
♦ In 'hatthiyuddhādīsu', it is not proper for a monk to fight with elephants and so on, nor to make them fight, nor to watch them fighting. |
nibbuddhanti mallayuddhaṃ. |
'Nibbuddhan' is a wrestling match. |
uyyodhikanti yattha sampahāro dissati. |
'Uyyodhikan' is where a combat is seen. |
balagganti balagaṇanaṭṭhānaṃ. |
'Balaggan' is a place for counting the army. |
senābyūhanti senāniveso, sakaṭabyūhādivasena senāya nivesanaṃ. |
'Senābyūhan' is the disposition of an army, the disposition of an army by way of a wagon-formation and so on. |
anīkadassananti — “tayo hatthī pacchimaṃ hatthānīkan”tiādinā nayena vuttassa anīkassa dassanaṃ. |
'Anīkadassananti' is the seeing of an 'anīka' spoken of in the manner of "the three elephants are the rear elephant-squadron." |
♦ 14. pamādo ettha tiṭṭhatīti pamādaṭṭhānaṃ. |
♦ 14. 'Pamādaṭṭhānaṃ' is 'a place where negligence dwells'. |
jūtañca taṃ pamādaṭṭhānañcāti jūtappamādaṭṭhānaṃ. |
'Jūtappamādaṭṭhānaṃ' is 'gambling and a place of negligence'. |
ekekāya pantiyā aṭṭha aṭṭha padāni assāti aṭṭhapadaṃ dasapadepi eseva nayo. |
'Aṭṭhapadaṃ' is that which has eight squares in each row. The same method applies to 'dasapada'. |
ākāsanti aṭṭhapadadasapadesu viya ākāseyeva kīḷanaṃ. |
'Ākāsan' is playing in the air, as on an eight-squared or ten-squared board. |
parihārapathanti bhūmiyaṃ nānāpathamaṇḍalaṃ katvā tattha tattha pariharitabbaṃ, pathaṃ pariharantānaṃ kīḷanaṃ. |
'Parihāropathan' is having made a circular board with various paths on the ground and moving on it, the game of those who move on the path. |
santikanti santikakīḷanaṃ. |
'Santikan' is the game of 'santikā'. |
ekajjhaṃ ṭhapitā sāriyo vā sakkharāyo vā acālentā nakheneva apanenti ca upanenti ca, sace tattha kāci calati, parājayo hoti, evarūpāya kīḷāyetaṃ adhivacanaṃ. |
They remove and place dice or pebbles placed together, without shaking them, with only a fingernail. If any of them moves, it is a loss. This is the name for such a game. |
khalikanti jūtaphalake pāsakakīḷanaṃ. |
'Khalikan' is the game of dice on a gambling board. |
ghaṭikā vuccati dīghadaṇḍakena rassadaṇḍakaṃ paharaṇakīḷanaṃ. |
'Ghaṭikā' is called the game of striking a short stick with a long stick. |
salākahatthanti lākhāya vā mañjiṭṭhikāya vā piṭṭhodakena vā salākahatthaṃ temetvā — “kiṃ hotū”ti bhūmiyaṃ vā bhittiyaṃ vā taṃ paharitvā hatthiassādirūpadassanakīḷanaṃ. |
'Salākahatthan' is having moistened a painted hand with lac or madder or rice-water, and having said, "What will it be?", striking it on the ground or on a wall and showing the forms of elephants, horses, and so on, the game. |
akkhanti guḷakīḷā. |
'Akkhan' is the game of dice. |
paṅgacīraṃ vuccati paṇṇanāḷikaṃ, taṃ dhamantā kīḷanti. |
'Paṅgacīraṃ' is called a 'paṇṇanāḷikaṃ'. They play by blowing it. |
vaṅkakanti gāmadārakānaṃ kīḷanakaṃ khuddakanaṅgalaṃ. |
'Vaṅkakan' is the small plow, the plaything of village boys. |
mokkhacikā vuccati samparivattanakīḷā, ākāse vā daṇḍakaṃ gahetvā bhūmiyaṃ vā sīsaṃ ṭhapetvā heṭṭhupariyabhāvena parivattanakīḷāti vuttaṃ hoti. |
'Mokkhacikā' is called the game of somersaulting. It is said to be the game of turning over and over, either by holding a stick in the air or by placing one's head on the ground. |
ciṅgulikaṃ vuccati tālapaṇṇādīhi kataṃ vātappahārena paribbhamanacakkaṃ. |
'Ciṅgulikaṃ' is called a wheel made of palm leaves and so on, which revolves by the force of the wind. |
pattāḷhakaṃ vuccati paṇṇanāḷikā. |
'Pattāḷhakaṃ' is called a 'paṇṇanāḷikā'. They play by measuring sand and so on with it. |
tāya vālukādīni minantā kīḷanti. |
|
rathakanti khuddakarathaṃ. |
'Rathakan' is a small chariot. |
dhanukanti khuddakadhanumeva. |
'Dhanukan' is just a small bow. |
akkharikā vuccati ākāse vā piṭṭhiyaṃ vā akkharajānanakīḷā. |
'Akkharikā' is called the game of knowing letters in the air or on the back. |
manesikā nāma manasā cintitajānanakīḷā. |
'Manesikā' is called the game of knowing what is thought in the mind. |
yathāvajjaṃ nāma kāṇakuṇikhujjādīnaṃ yaṃ yaṃ vajjaṃ, taṃ taṃ payojetvā dassanakīḷā. |
'Yathāvajjaṃ' is called the game of demonstrating by performing whatever defect a blind, lame, or hunchbacked person has. |
♦ 15. āsandinti pamāṇātikkantāsanaṃ. |
♦ 15. 'Āsandi' means a seat that exceeds the proper measure. |
anuyuttā viharantīti idaṃ apekkhitvā pana sabbapadesu upayogavacanaṃ kataṃ. |
But considering 'they live engaged in', the accusative case has been used in all these passages. |
pallaṅkoti pādesu vāḷarūpāni ṭhapetvā kato. |
'Pallaṅko' is made by putting figures of animals on the feet. |
gonakoti dīghalomako mahākojavo, caturaṅgulādhikāni kira tassa lomāni. |
'Gonako' is a large coverlet with long fleece; its fleece, it is said, is more than four inches long. |
cittakanti vānavicittaṃ uṇṇāmayattharaṇaṃ. |
'Cittakaṃ' is a woolen coverlet with various patterns. |
paṭikāti uṇṇāmayo setattharaṇo. |
'Paṭikā' is a white woolen coverlet. |
paṭalikāti ghanapupphako uṇṇāmayattharaṇo. |
'Paṭalikā' is a woolen coverlet with thick flowers. |
yo āmalakapattotipi vuccati. |
Which is also called 'āmalakapatto'. |
tūlikāti tiṇṇaṃ tūlānaṃ aññatarapuṇṇā tūlikā. |
'Tūlikā' is a mattress filled with one of the three kinds of cotton. |
vikatikāti sīhabyagghādirūpavicitro uṇṇāmayattharaṇo. |
'Vikatikā' is a woolen coverlet with various figures of lions, tigers, and so on. |
uddalomīti ubhayatodasaṃ uṇṇāmayattharaṇaṃ, keci “ekatouggatapupphan”ti vadanti. |
'Uddalomī' is a woolen coverlet with fringes on both sides; some say "with flowers rising on one side." |
ekantalomīti ekatodasaṃ uṇṇāmayattharaṇaṃ. |
'Ekantalomī' is a woolen coverlet with fringes on one side. |
keci “ubhatouggatapupphan”ti vadanti. |
Some say "with flowers rising on both sides." |
kaṭṭissanti ratanaparisibbitaṃ koseyyakaṭṭissamayapaccattharaṇaṃ. |
'Kaṭṭhissaṃ' is a silken coverlet interwoven with jewels. |
koseyyanti ratanaparisibbitameva kosiyasuttamayapaccattharaṇaṃ. |
'Koseyyaṃ' is a coverlet made of silken thread interwoven with jewels. |
suddhakoseyyaṃ pana vaṭṭatīti vinaye vuttaṃ. |
But pure silk is permissible, it is said in the Vinaya. |
dīghanikāyaṭṭhakathāyaṃ pana “ṭhapetvā tūlikaṃ sabbāneva gonakādīni ratanaparisibbitāni na vaṭṭantī”ti vuttaṃ. |
But in the commentary on the Dīgha Nikāya it is said, "except for the mattress, all the coverlets, such as gonaka, interwoven with jewels are not permissible." |
♦ kuttakanti soḷasannaṃ nāṭakitthīnaṃ ṭhatvā naccanayoggaṃ uṇṇāmayattharaṇaṃ. |
♦ 'Kuttakan' is a woolen coverlet suitable for sixteen dancing girls to stand and dance on. |
hatthattharaṃ assattharanti hatthiassapiṭṭhīsu attharaṇāttharakāyeva. |
'Hatthattharaṃ assattharan' are just coverings for the backs of elephants and horses. |
rathattharepi eseva nayo. |
The same method applies to 'rathatthare'. |
ajinappaveṇīti ajinacammehi mañcappamāṇena sibbitvā katā paveṇī. |
'Ajinappaveṇī' is a spread made by sewing together deer skins to the size of a couch. |
kadalīmigapavarapaccattharaṇanti kadalīmigacammaṃ nāma atthi, tena kataṃ pavarapaccattharaṇaṃ; |
'Kadalīmigapavarapaccattharaṇan' is an excellent coverlet made from the hide of a 'kadalī' deer; |
uttamapaccattharaṇanti attho. |
the meaning is 'a supreme coverlet'. |
taṃ kira setavatthassa upari kadalīmigacammaṃ pattharitvā sibbetvā karonti. |
It is said they make it by spreading the hide of a 'kadalī' deer over a white cloth and sewing it. |
sauttaracchadanti saha uttaracchadena, uparibaddhena rattavitānena saddhinti attho. |
'Sauttaracchadan' means 'with an upper covering', with a red canopy tied above. |
setavitānampi heṭṭhā akappiyapaccattharaṇe sati na vaṭṭati, asati pana vaṭṭati. |
A white canopy is not permissible if there is an unallowable coverlet beneath, but it is permissible if there is not. |
ubhatolohitakūpadhānanti sīsūpadhānañca pādūpadhānañcāti mañcassa ubhatolohitakaṃ upadhānaṃ, etaṃ na kappati. |
'Ubhatolohitakūpadhānan' means a red pillow on both sides of the couch, a pillow for the head and a pillow for the feet; this is not allowed. |
yaṃ pana ekameva upadhānaṃ ubhosu passesu rattaṃ vā hoti padumavaṇṇaṃ vā vicitraṃ vā, sace pamāṇayuttaṃ, vaṭṭati. |
But a single pillow that is red on both sides, or of the color of a lotus, or patterned, is permissible if it is of the proper measure. |
mahāupadhānaṃ pana paṭikkhittaṃ. |
But a large pillow is forbidden. |
alohitakāni dvepi vaṭṭantiyeva. |
Two uncolored ones are permissible. |
tato uttari labhitvā aññesaṃ dātabbāni. |
Having received more than that, they should be given to others. |
dātuṃ asakkonto mañce tiriyaṃ attharitvā upari paccattharaṇaṃ datvā nipajjitumpi labhati. |
If unable to give, it is permissible even to spread them crosswise on the couch, place a coverlet on top, and lie down. |
āsandīādīsu pana vuttanayeneva paṭipajjitabbaṃ. |
But in the case of chairs and so on, one should act in the way that has been said. |
vuttañhetaṃ — “anujānāmi, bhikkhave, āsandiyā pāde chinditvā paribhuñjituṃ, pallaṅkassa vāḷe bhinditvā paribhuñjituṃ, tūlikaṃ vijaṭetvā bimbohanaṃ kātuṃ, avasesaṃ bhummattharaṇaṃ kātun”ti . |
This has been said: "I allow, monks, to use a chair after cutting its legs, to use a couch after breaking its animal figures, to unravel a mattress and make a pillow, and to use the rest as a floor-covering." |
♦ 16. ucchādanādīsu mātukucchito nikkhantadārakānaṃ sarīragandho dvādasavassapattakāle nassati, tesaṃ sarīraduggandhaharaṇatthāya gandhacuṇṇādīhi ucchādenti, evarūpaṃ ucchādanaṃ na vaṭṭati. |
♦ 16. In 'ucchādanādīsu', the body odor of children who have come out of the mother's womb disappears when they reach the age of twelve. To remove their bad body odor, they anoint them with perfumed powders and so on. Such anointing is not proper. |
puññavante pana dārake ūrūsu nipajjāpetvā telena makkhetvā hatthapādaūrunābhiādīnaṃ saṇṭhānasampādanatthaṃ parimaddanti, evarūpaṃ parimaddanaṃ na vaṭṭati. |
But they lay fortunate children on their thighs and, having anointed them with oil, they massage them to improve the shape of their hands, feet, thighs, navel, and so on. Such massaging is not proper. |
♦ nhāpananti tesaṃyeva dārakānaṃ gandhādīhi nhāpanaṃ. |
♦ 'Nhāpanan' is the bathing of those same children with perfumes and so on. |
sambāhananti mahāmallānaṃ viya hatthapāde muggarādīhi paharitvā bāhuvaḍḍhanaṃ. |
'Sambāhanan' is the strengthening of the arms by striking the hands and feet with clubs and so on, as for great wrestlers. |
ādāsanti yaṃ kiñci ādāsaṃ pariharituṃ na vaṭṭati. |
'Ādāsan' — it is not proper to carry any kind of mirror. |
añjananti alaṅkārañjanameva. |
'Añjanan' is only cosmetic ointment. |
mālāti baddhamālā vā abaddhamālā vā. |
'Mālāti' is a bound garland or an unbound garland. |
vilepananti yaṃ kiñci chavirāgakaraṇaṃ. |
'Vilepanan' is any kind of skin coloring. |
mukhacuṇṇaṃ mukhalepananti mukhe kāḷapīḷakādīnaṃ haraṇatthāya mattikakakkaṃ denti, tena lohite calite sāsapakakkaṃ denti, tena dose khādite tilakakkaṃ denti, tena lohite sannisinne haliddikakkaṃ denti, tena chavivaṇṇe ārūḷhe mukhacuṇṇakena mukhaṃ cuṇṇenti, taṃ sabbaṃ na vaṭṭati. |
'Mukhacuṇṇaṃ mukhalepanan' — they apply a paste of clay to the face to remove black pimples and so on. When the blood is stirred by that, they apply a paste of mustard seed. When the blemish is eaten away by that, they apply a paste of sesame. When the blood has settled by that, they apply a paste of turmeric. When the complexion has been restored by that, they powder the face with face-powder. All that is not proper. |
♦ hatthabandhādīsu hatthe vicitrasaṅkhakapālādīni bandhitvā vicaranti, taṃ vā aññaṃ vā sabbampi hatthābharaṇaṃ na vaṭṭati, apare sikhaṃ bandhitvā vicaranti. |
♦ In 'hatthabandhādīsu', they go about having tied various conch-shells and so on on their hands. That or any other hand ornament is not proper. Others go about having tied up their topknots. |
suvaṇṇacīrakamuttalatādīhi ca taṃ parikkhipanti; |
And they surround it with golden threads, pearl strings, and so on; |
taṃ sabbaṃ na vaṭṭati. |
all that is not proper. |
apare catuhatthadaṇḍaṃ vā aññaṃ vā pana alaṅkatadaṇḍakaṃ gahetvā vicaranti, tathā itthipurisarūpādivicittaṃ bhesajjanāḷikaṃ suparikkhittaṃ vāmapasse olaggitaṃ; |
Others go about taking a staff four cubits long or another decorated staff, and likewise a decorated medicine tube with figures of women, men, and so on, hanging on the left side; |
apare kaṇṇikaratanaparikkhittakosaṃ atitikhiṇaṃ asiṃ, pañcavaṇṇasuttasibbitaṃ makaradantakādivicittaṃ chattaṃ, suvaṇṇarajatādivicitrā morapiñchādiparikkhittā upāhanā, keci ratanamattāyāmaṃ caturaṅgulavitthataṃ kesantaparicchedaṃ dassetvā meghamukhe vijjulataṃ viya nalāṭe uṇhīsapaṭṭaṃ bandhanti, cūḷāmaṇiṃ dhārenti, cāmaravālabījaniṃ dhārenti, taṃ sabbaṃ na vaṭṭati. |
others a very sharp sword with a sheath surrounded by jewels from the kaṇṇikā tree, a parasol with various patterns such as a makara's tooth, sewn with five-colored thread, sandals surrounded by peacock feathers and so on, decorated with gold, silver, and so on. Some, showing the division of the hairline a jewel's breadth long and four inches wide, tie a forehead-band on the forehead like a flash of lightning on the edge of a cloud, wear a crest-jewel, and carry a chowry-fan. All that is not proper. |
♦ 17. aniyyānikattā saggamokkhamaggānaṃ tiracchānabhūtā kathāti tiracchānakathā. |
♦ 17. 'Tiracchānakathā' is talk that is animal-like because it does not lead to the paths of heaven and liberation. |
tattha rājānaṃ ārabbha mahāsammato mandhātā dhammāsoko evaṃ mahānubhāvotiādinā nayena pavattā kathā rājakathā. |
There, talk initiated in the manner of "Among kings, Mahāsammata, Mandhātā, and Dhammāsoka were of such great power," is 'rājakathā'. |
esa nayo corakathādīsu. |
This is the method in 'corakathā' and so on. |
tesu asuko rājā abhirūpo dassanīyotiādinā nayena gehassitakathāva tiracchānakathā hoti. |
Among them, worldly talk in the manner of "Such and such a king was handsome and good-looking" becomes animal-like talk. |
sopi nāma evaṃ mahānubhāvo khayaṃ gatoti evaṃ pavattā pana kammaṭṭhānabhāve tiṭṭhati. |
But talk initiated thus, "Even he of such great power came to ruin," stands in the nature of a meditation subject. |
coresu mūladevo evaṃ mahānubhāvo, meghamālo evaṃ mahānubhāvoti tesaṃ kammaṃ paṭicca aho sūrāti gehassitakathāva tiracchānakathā. |
Among thieves, "Mūladeva was of such great power, Meghamāla was of such great power," worldly talk based on their deeds, "Oh, what a hero!" is animal-like talk. |
yuddhepi bhāratayuddhādīsu asukena asuko evaṃ mārito, evaṃ viddhoti kāmassādavaseneva kathā tiracchānakathā. |
In battle too, in the battle of the Bhāratas and so on, "Such and such a person was killed by such and such a person in this way, he was pierced in this way," talk based only on sensual pleasure is animal-like talk. |
tepi nāma khayaṃ gatāti evaṃ pavattā pana sabbattha kammaṭṭhānameva hoti. |
But talk initiated thus, "Even they came to ruin," is everywhere a meditation subject. |
api ca annādīsu evaṃ vaṇṇavantaṃ gandhavantaṃ rasavantaṃ phassasampannaṃ khādimha bhuñjimhāti kāmassādavasena kathetuṃ na vaṭṭati. |
And also, it is not proper to speak of food and so on, based on sensual pleasure, "We have chewed and eaten something of such color, such scent, such taste, and endowed with such a touch." |
sātthakaṃ pana katvā pubbe evaṃ vaṇṇādisampannaṃ annaṃ pānaṃ vatthaṃ sayanaṃ mālaṃ gandhaṃ sīlavantānaṃ adamha, cetiye pūjaṃ karimhāti kathetuṃ vaṭṭati. |
But it is proper to speak, having made it meaningful, "Formerly we gave food, drink, clothes, lodging, garlands, and perfumes of such color and so on to the virtuous, we made offerings at a cetiya." |
ñātikathādīsu pana “amhākaṃ ñātakā sūrā samatthā”ti vā “pubbe mayaṃ evaṃ vicitrehi yānehi vicarimhā”ti vā assādavasena vattuṃ na vaṭṭati. |
But in talk of relatives and so on, it is not proper to speak based on pleasure, "Our relatives are brave and capable," or "Formerly we traveled in such decorated vehicles." |
sātthakaṃ pana katvā “tepi no ñātakā khayaṃ gatā”ti vā “pubbe mayaṃ evarūpā upāhanā saṅghassa adamhā”ti vā kathetuṃ vaṭṭati. |
But it is proper to speak, having made it meaningful, "Even our relatives have come to ruin," or "Formerly we gave such shoes to the Sangha." |
gāmakathāpi suniviṭṭhadunniviṭṭhasubhikkhadubbhikkhādivasena vā “asukagāmavāsino sūrā samatthā”ti vā evaṃ assādavasena na vaṭṭati. |
And talk of villages is not proper, based on pleasure, "Such and such a village is well-situated or badly-situated, has plenty of food or a famine," or "The inhabitants of such and such a village are brave and capable." |
sātthakaṃ pana katvā “saddhā pasannā”ti vā “khayavayaṃ gatā”ti vā vattuṃ vaṭṭati. |
But it is proper to speak, having made it meaningful, "They are faithful and devoted," or "they have come to ruin and decay." |
nigamanagarajanapadakathādīsupi eseva nayo. |
In talk of towns, cities, and countries, this is the same method. |
♦ itthikathāpi vaṇṇasaṇṭhānādīni paṭicca assādavasena na vaṭṭati, saddhā pasannā khayavayaṃ gatāti evameva vaṭṭati. |
♦ Talk of women is not proper, based on pleasure, with reference to their beauty, form, and so on. It is proper only thus, "She is faithful, devoted, has come to ruin and decay." |
sūrakathāpi ‘nandimitto nāma yodho sūro ahosī’ti assādavasena na vaṭṭati. |
Talk of heroes is not proper, based on pleasure, "A warrior named Nandimitta was a hero." |
saddho ahosi khayaṃ gatoti evameva vaṭṭati. |
It is proper only thus, "He was faithful, he has come to ruin." |
visikhākathāpi “asukā visikhā suniviṭṭhā dunniviṭṭhā sūrā samatthā”ti assādavasena na vaṭṭati. |
Talk of streets is not proper, based on pleasure, "Such and such a street is well-situated, badly-situated, its people are brave and capable." |
saddhā pasannā khayavayaṃ gatāti evameva vaṭṭati. |
It is proper only thus, "They are faithful, devoted, have come to ruin and decay." |
♦ kumbhaṭṭhānakathāti udakaṭṭhānakathā, udakatitthakathātipi vuccati, kumbhadāsikathā vā, sāpi “pāsādikā naccituṃ gāyituṃ chekā”ti assādavasena na vaṭṭati; |
♦ 'Kumbhaṭṭhānakathā' is talk of a water-place, it is also called talk of a water-ford, or talk of a water-pot girl. That too is not proper, based on pleasure, "She is graceful, skilled in dancing and singing"; |
saddhā pasannātiādinā nayeneva vaṭṭati. |
it is proper only in the manner of "She is faithful, devoted," and so on. |
pubbapetakathāti atītañātikathā. |
'Pubbapetakathā' is talk of past relatives. |
tattha vattamānañātikathāsadiso vinicchayo. |
There the determination is the same as for talk of present relatives. |
♦ nānattakathāti purimapacchimakathāhi vimuttā avasesā nānāsabhāvā niratthakakathā. |
♦ 'Nānattakathā' is the remaining various kinds of useless talk, apart from the preceding and succeeding kinds of talk. |
lokakkhāyikāti ayaṃ loko kena nimmito, asukena nāma nimmito. |
'Lokakkhāyikā' is speculative talk about the world, such as "By whom was this world created? It was created by so-and-so. |
kāko seto, aṭṭhīnaṃ setattā; |
The crow is white because its bones are white; the egret is red. |
balākā rattā. |
Because its blood is red." |
lohitassa rattattāti evamādikā lokāyatavitaṇḍasallāpakathā. |
|
♦ samuddakkhāyikā nāma kasmā samuddo sāgaro? |
♦ 'Samuddakkhāyikā' is useless talk explaining the ocean, such as "Why is the ocean called 'sāgaro'?" |
sāgaradevena khato, tasmā sāgaro. |
"It was dug by the god Sāgara, therefore it is 'sāgaro'." |
khato meti hatthamuddāya sayaṃ niveditattā “samuddo”ti evamādikā niratthakā samuddakkhāyanakathā. |
"Because he himself indicated by a hand gesture, 'It was dug by me,' it is called 'samuddo'." |
bhavoti vuḍḍhi. |
'Bhavo' is 'growth'. |
abhavoti hāni. |
'Abhavo' is 'decline'. |
iti bhavo, iti abhavoti yaṃ vā taṃ vā niratthakakāraṇaṃ vatvā pavattitakathā itibhavābhavakathā. |
'Itibhavābhavakathā' is talk initiated by saying whatever useless reason, "Thus there is growth, thus there is decline." |
♦ 18. viggāhikakathāti viggahakathā, sārambhakathā. |
♦ 18. 'Viggāhikakathā' is contentious talk, quarrelsome talk. |
tattha sahitaṃ meti mayhaṃ vacanaṃ sahitaṃ siliṭṭhaṃ atthayuttaṃ kāraṇayuttanti attho. |
Therein, 'sahitaṃ me' means 'my speech is coherent, connected, meaningful, and reasonable'. |
asahitaṃ teti tuyhaṃ vacanaṃ asahitaṃ asiliṭṭhaṃ. |
'Asahitaṃ te' means 'your speech is incoherent, unconnected'. |
adhiciṇṇaṃ te viparāvattanti yaṃ tuyhaṃ dīgharattāciṇṇavasena suppaguṇaṃ, taṃ mayhaṃ ekavacaneneva viparāvattaṃ parivattitvā ṭhitaṃ, na kiñci jānāsīti attho. |
'Adhiciṇṇaṃ te viparāvattanti' means 'that which you have well practiced for a long time has been overturned by a single word of mine, it stands reversed. You know nothing'. |
♦ āropito te vādoti mayā tava doso āropito. |
♦ 'Āropito te vādo' means 'a fault has been imputed to you by me'. |
cara vādappamokkhāyāti dosamocanatthaṃ cara, vicara; |
'Cara vādappamokkhāya' means 'go, wander about, for the sake of release from the fault'; |
tattha tattha gantvā sikkhāti attho. |
the meaning is 'go here and there and learn'. |
nibbeṭhehi vā sace pahosīti atha sayaṃ pahosi, idānimeva nibbeṭhehīti. |
'Nibbeṭhehi vā sace pahosī' means 'or if you can, refute it right now'. |
♦ 19. dūteyyakathāyaṃ idha gacchāti ito asukaṃ nāma ṭhānaṃ gaccha. |
♦ 19. In 'dūteyyakathā', 'idha gacchā' means 'go from here to such and such a place'. |
amutrāgacchāti tato asukaṃ nāma ṭhānaṃ āgaccha. |
'Amutrāgacchā' means 'come from there to such and such a place'. |
idaṃ harāti ito idaṃ nāma hara. |
'Idaṃ harā' means 'carry this from here'. |
amutra idaṃ āharāti asukaṭṭhānato idaṃ nāma idha āhara. |
'Amutra idaṃ āharā' means 'bring this from such and such a place here'. |
saṅkhepato pana idaṃ dūteyyaṃ nāma ṭhapetvā pañca sahadhammike ratanattayassa upakārapaṭisaṃyuttañca gihīsāsanaṃ aññesaṃ na vaṭṭati. |
In short, however, this 'dūteyyaṃ', except for the five companions in the Dhamma and messages connected with the benefit of the Triple Gem, is not proper for others. |
♦ 20. kuhakātiādīsu tividhena kuhanavatthunā lokaṃ kuhayanti, vimhāpayantīti kuhakā. |
♦ 20. In 'kuhakātiādīsu', 'kuhakā' means 'they deceive, they astonish the world' by the threefold object of deception. |
lābhasakkāratthikā hutvā lapantīti lapakā. |
'Lapakā' means 'they flatter', being desirous of gain and honor. |
nimittaṃ sīlametesanti nemittikā. |
'Nemittikā' means 'suggestion is their morality'. |
nippeso sīlametesanti nippesikā. |
'Nippesikā' means 'belittling is their morality'. |
lābhena lābhaṃ nijigīsanti magganti pariyesanttīti lābhena lābhaṃ nijigīsitāro. |
'Lābhena lābhaṃ nijigīsitāro' means 'they seek, they search for gain with gain'. |
kuhanā, lapanā, nemittikatā, nippesikatā, lābhena lābhaṃ nijigīsanatāti etāhi samannāgatānaṃ puggalānaṃ etaṃ adhivacanaṃ. |
This is the name for persons endowed with deception, flattery, suggestion, belittling, and seeking gain with gain. |
ayamettha saṅkhepo. |
This is the summary here. |
vitthārena panetā kuhanādikā visuddhimagge sīlaniddeseyeva pāḷiñca aṭṭhakathañca āharitvā pakāsitāti. |
But these, deception and so on, have been explained in detail in the Visuddhimagga, in the section on morality, bringing both the Pāḷi and the commentary. |
♦ ettāvatā majjhimasīlaṃ niṭṭhitaṃ hoti. |
♦ Thus far the middle morality is finished. |
♦ mahāsīlavaṇṇanā |
♦ Commentary on the Great Morality |
♦ 21. ito paraṃ mahāsīlaṃ hoti. |
♦ 21. From here on is the great morality. |
aṅganti hatthapādādīsu yena kenaci evarūpena aṅgena samannāgato dīghāyu yasavā hotītiādinayappavattaṃ aṅgasatthaṃ. |
'Aṅgan' is the science of bodily marks, initiated in the manner of "one endowed with such and such a limb, such as a hand or foot, will be long-lived and famous." |
nimittanti nimittasatthaṃ. |
'Nimittan' is the science of omens. |
paṇḍurājā kira tisso muttāyo muṭṭhiyaṃ katvā nemittikaṃ pucchi — “kiṃ me hatthe”ti? |
King Paṇḍu, it is said, having taken three pearls in his fist, asked a diviner, "What is in my hand?" |
so ito cito ca vilokesi, tasmiñca samaye gharagolikāya makkhikā gayhantī muttā, so “muttā”ti āha. |
He looked here and there, and at that moment a house-lizard was catching flies; they were pearls. So he said, "Pearls." |
puna “katī”ti puṭṭho kukkuṭassa tikkhattuṃ ravantassa saddaṃ sutvā “tisso”ti āha. |
Again, being asked, "How many?", he heard the sound of a rooster crowing three times and said, "Three." |
evaṃ taṃ taṃ ādisitvā nimittamanuyuttā viharanti. |
Thus, predicting this and that, they live engaged in omens. |
♦ uppātanti asanipātādīnaṃ mahantānaṃ uppatitaṃ, tañhi disvā “idaṃ bhavissati, evaṃ bhavissatī”ti ādisanti. |
♦ 'Uppātan' is the great arising of thunderbolts and so on. Seeing that, they predict, "This will be, thus it will be." |
supinanti yo pubbaṇhasamaye supinaṃ passati, evaṃ vipāko hoti; |
'Supinan' is 'he who sees a dream in the morning, the result is thus; |
yo idaṃ nāma passati, tassa idaṃ nāma hotītiādinā nayena supinakaṃ anuyuttā viharanti. |
he who sees this, for him this happens', in this way they live engaged in dreams. |
lakkhaṇanti iminā lakkhaṇena samannāgato rājā hoti, iminā uparājātiādikaṃ. |
'Lakkhaṇan' is 'one endowed with this mark becomes a king, with this one a viceroy', and so on. |
mūsikacchinnanti undūrakhāyitaṃ. |
'Mūsikacchinnan' is 'gnawed by a rat'. |
tenāpi hi ahate vā vatthe anahate vā vatthe ito paṭṭhāya evaṃ chinne idaṃ nāma hotīti ādisanti. |
For by that too, on an unworn or worn cloth, from this point, if it is gnawed thus, this will happen, they predict. |
aggihomanti evarūpena dārunā evaṃ hute idaṃ nāma hotīti aggijuhanaṃ. |
'Aggihoman' is 'fire-sacrifice', 'if offered in this way with such wood, this will happen'. |
dabbihomādīnipi aggihomāneva, evarūpāya dabbiyā īdisehi kaṇādīhi hute idaṃ nāma hotīti evaṃ pavattivasena pana visuṃ vuttāni. |
'Dabbihomādīni' are also fire-sacrifices, but they are mentioned separately because they proceed in this way: 'if offered with such a ladle with such grains, this will happen'. |
♦ tattha kaṇoti kuṇḍako. |
♦ There, 'kaṇo' is bran. |
taṇḍulāti sāliādīnañceva tiṇajātīnañca taṇḍulā. |
'Taṇḍulā' are the grains of rice and so on, and of grasses. |
sappīti gosappiādikaṃ. |
'Sappī' is cow's ghee and so on. |
telanti tilatelādikaṃ. |
'Telan' is sesame oil and so on. |
sāsapādīni pana mukhena gahetvā aggimhi pakkhipanaṃ, vijjaṃ parijappitvā juhanaṃ vā mukhahomaṃ. |
'Mukhahomaṃ' is putting mustard seed and so on in the mouth and throwing it into the fire, or offering it after reciting a spell. |
dakkhiṇakkhakajaṇṇulohitādīhi juhanaṃ lohitahomaṃ. |
'Lohitahomaṃ' is offering with blood from the right shin and knee, and so on. |
aṅgavijjāti pubbe aṅgameva disvā byākaraṇavasena aṅgaṃ vuttaṃ, idha aṅgulaṭṭhiṃ disvā vijjaṃ parijappitvā ayaṃ kulaputto vā no vā, sirīsampanno vā no vātiādibyākaraṇavasena aṅgavijjā vuttā. |
'Aṅgavijjā' — previously 'aṅgaṃ' was said by way of predicting after seeing a limb. Here, 'aṅgavijjā' is said by way of predicting "is this a son of good family or not, is he endowed with fortune or not," after seeing a finger-bone and reciting a spell. |
vatthuvijjāti gharavatthuārāmavatthādīnaṃ guṇadosasallakkhaṇavijjā. |
'Vatthuvijjā' is the science of discerning the good and bad qualities of house-sites, monastery-sites, and so on. |
mattikādivisesaṃ disvāpi hi vijjaṃ parijappitvā heṭṭhā pathaviyaṃ tiṃsaratanamatte, ākāse ca asītiratanamatte padese guṇadosaṃ passanti. |
For even after seeing a special kind of clay and reciting a spell, they see the good and bad qualities in a place thirty jewels deep in the earth below and eighty jewels high in the sky. |
khattavijjāti abbheyyamāsurakkharājasatthādisatthaṃ. |
'Khattavijjā' is the science of what is unblamable, the science of asuras, the science of kings, and so on. |
sivavijjāti susāne pavisitvā santikaraṇavijjā, siṅgālarutavijjātipi vadanti. |
'Sivavijjā' is the science of appeasement, having entered a cemetery. They also say it is the science of the cries of jackals. |
bhūtavijjāti bhūtavejjamanto. |
'Bhūtavijjā' is the mantra for exorcising ghosts. |
bhūrivijjāti bhūrighare vasantena uggahetabbamanto. |
'Bhūrivijjā' is the mantra to be learned while living in a 'bhūri' house. |
ahivijjāti sappadaṭṭhatikicchanavijjā ceva sappāvhāyanavijjā ca. |
'Ahivijjā' is the science of treating snakebites and the science of summoning snakes. |
visavijjāti yāya, purāṇavisaṃ vā rakkhanti, navavisaṃ vā karonti visavantameva vā. |
'Visavijjā' is that by which they either protect from old poison or make new poison, or the poison itself. |
vicchikavijjāti vicchikadaṭṭhatikicchanavijjā. |
'Vicchikavijjā' is the science of treating scorpion stings. |
mūsikavijjāyapi eseva nayo. |
The same method applies to 'mūsikavijjā'. |
sakuṇavijjāti sapakkhakāpakkhakadvipadacatuppadānaṃ rutagatādivasena sakuṇañāṇaṃ. |
'Sakuṇavijjā' is the knowledge of birds, by way of the cries and movements of winged and wingless bipeds and quadrupeds. |
vāyasavijjāti kākarutañāṇaṃ, taṃ visuññeva satthaṃ, tasmā visuṃ vuttaṃ. |
'Vāyasavijjā' is the knowledge of the cries of crows. That is a separate science, therefore it is mentioned separately. |
♦ pakkajjhānanti paripākagatacintā. |
♦ 'Pakkajjhānanti' is 'thought that has reached maturity'. |
idāni “ayaṃ ettakaṃ jīvissati, ayaṃ ettakan”ti evaṃ pavattaṃ ādiṭṭhañāṇanti attho. |
The meaning is 'now "this one will live so long, this one so long,"' thus the knowledge of prediction that proceeds. |
saraparittāṇanti sararakkhaṇaṃ, yathā attano upari na āgacchati, evaṃ karaṇavijjā. |
'Saraparittāṇanti' is 'arrow-protection', the science of acting so that an arrow does not come upon oneself. |
migacakkanti idaṃ sabbasaṅgāhikaṃ sabbasakuṇacatuppadānaṃ rutañāṇavasena vuttaṃ. |
'Migacakkan' — this is said comprehensively, by way of the knowledge of the cries of all birds and quadrupeds. |
♦ 22. maṇilakkhaṇādīsu evarūpo maṇi pasattho, evarūpo apasattho, sāmino ārogyaissariyādīnaṃ hetu hoti, na hotīti, evaṃ vaṇṇasaṇṭhānādivasena maṇiādīnaṃ lakkhaṇaṃ anuyuttā viharantīti attho. |
♦ 22. In 'maṇilakkhaṇādīsu', the meaning is 'they live engaged in discerning the characteristics of jewels and so on by way of color, form, and so on, "such a jewel is praiseworthy, such a one is blameworthy, it is a cause of health, wealth, and so on for the owner, or it is not."' |
tattha āvudhanti ṭhapetvā asiādīni avasesaṃ āvudhaṃ. |
There, 'āvudhan' is the remaining weapons, except for swords and so on. |
itthilakkhaṇādīnipi yamhi kule te itthipurisādayo vasanti, tassa vuḍḍhihānivaseneva veditabbāni. |
'Itthilakkhaṇādīni' should also be known by way of the growth and decline of the family in which those women, men, and so on live. |
ajalakkhaṇādīsu pana evarūpānaṃ ajādīnaṃ maṃsaṃ khāditabbaṃ, evarūpānaṃ na khāditabbanti ayaṃ viseso veditabbo. |
But in 'ajalakkhaṇādīsu', this distinction should be known: 'the meat of such goats and so on should be eaten, of such ones should not be eaten'. |
♦ api cettha godhāya lakkhaṇe cittakammapiḷandhanādīsupi evarūpāya godhāya sati idaṃ nāma hotīti ayaṃ viseso veditabbo. |
♦ And also here, in the characteristic of the iguana, in picture-work, ornaments, and so on, this distinction should be known: "if there is an iguana of such a kind, this will happen." |
idañcettha vatthu — ekasmiṃ kira vihāre cittakamme godhaṃ aggiṃ dhamamānaṃ akaṃsu. |
And here is a story: In a certain monastery, in a picture, they made an iguana blowing a fire. |
tato paṭṭhāya bhikkhūnaṃ mahāvivādo jāto. |
From that time on, a great dispute arose among the monks. |
eko āgantukabhikkhu taṃ disvā makkhesi. |
A certain visiting monk saw it and erased it. |
tato paṭṭhāya vivādo mandībhūto hoti. |
From that time on, the dispute subsided. |
kaṇṇikalakkhaṇaṃ piḷandhanakaṇṇikāyapi gehakaṇṇikāyapi vasena veditabbaṃ. |
The characteristic of a 'kaṇṇikā' should be known by way of an ornamental 'kaṇṇikā' and a 'kaṇṇikā' of a house. |
kacchapalakkhaṇaṃ godhālakkhaṇasadisameva. |
The characteristic of a tortoise is the same as the characteristic of an iguana. |
migalakkhaṇaṃ sabbasaṅgāhikaṃ sabbacatuppadānaṃ lakkhaṇavasena vuttaṃ. |
The characteristic of a deer is said comprehensively, by way of the characteristics of all quadrupeds. |
♦ 23. raññaṃ niyyānaṃ bhavissatīti asukadivase asukanakkhattena asukassa nāma rañño niggamanaṃ bhavissatīti evaṃ rājūnaṃ pavāsagamanaṃ byākaroti. |
♦ 23. 'Raññaṃ niyyānaṃ bhavissatī' means 'on such a day, with such a constellation, the departure of such and such a king will be,' thus he predicts the departure of kings on journeys. |
esa nayo sabbattha. |
This is the method everywhere. |
kevalaṃ panettha aniyyānanti vippavutthānaṃ puna āgamanaṃ. |
Only here, 'aniyyānan' is the return of those who have been away. |
abbhantarānaṃ raññaṃ upayānaṃ bhavissati, bāhirānaṃ raññaṃ apayānanti antonagare amhākaṃ rājā paṭiviruddhaṃ bahirājānaṃ upasaṅkamissati, tato tassa paṭikkamanaṃ bhavissatīti evaṃ raññaṃ upayānāpayānaṃ byākaroti. |
'Abbhantarānaṃ raññaṃ upayānaṃ bhavissati, bāhirānaṃ raññaṃ apayānanti' means 'our king inside the city will approach the hostile king outside, then there will be a retreat for him,' thus he predicts the advance and retreat of kings. |
dutiyapadepi eseva nayo. |
In the second phrase, this is the same method. |
jayaparājayā pākaṭāyeva. |
Victory and defeat are clear. |
♦ 24. candaggāhādayo asukadivase rāhu candaṃ gahessatīti byākaraṇavaseneva veditabbā. |
♦ 24. 'Candaggāhādayo' should be known by way of predicting, "on such a day Rāhu will seize the moon." |
api ca nakkhattassa aṅgārakādigāhasamāyogopi nakkhattagāhoyeva. |
And also, the conjunction of a star with a planet such as Mars is also a 'nakkhattagāho'. |
ukkāpātoti ākāsato ukkānaṃ patanaṃ. |
'Ukkāpāto' is the falling of meteors from the sky. |
disāḍāhoti disākālusiyaṃ aggisikhadhūmasikhādīhi ākulabhāvo viya. |
'Disāḍāho' is the darkening of the directions, as if in a state of confusion with flames of fire, plumes of smoke, and so on. |
devadudrabhīti sukkhavalāhakagajjanaṃ. |
'Devadudrabhī' is the rumbling of dry clouds. |
uggamananti udayanaṃ. |
'Uggamanan' is rising. |
okkamananti atthaṅgamanaṃ. |
'Okkamanan' is setting. |
saṃkilesanti avisuddhatā. |
'Saṃkilesan' is impurity. |
vodānanti visuddhatā. |
'Vodānan' is purity. |
evaṃ vipākoti lokassa evaṃ vividhasukhadukkhāvaho. |
'Evaṃ vipāko' means 'thus bringing various kinds of happiness and suffering to the world'. |
♦ 25. suvuṭṭhikāti devassa sammādhārānuppavecchanaṃ. |
♦ 25. 'Savuṭṭhikā' is the god's sending down of streams of rain correctly. |
dubbuṭṭhikāti avaggāho, vassavibandhoti vuttaṃ hoti. |
'Dubbuṭṭhikā' is a drought, it is said to be a cessation of rain. |
muddāti hatthamuddā. |
'Muddā' is a hand-gesture. |
gaṇanā vuccati acchiddakagaṇanā. |
'Gaṇanā' is called 'unbroken counting'. |
saṅkhānanti saṅkalanasaṭuppādanādivasena piṇḍagaṇanā. |
'Saṅkhānan' is 'counting by sums', by way of addition, subtraction, and so on. |
yassa sā paguṇā hoti, so rukkhampi disvā ettakāni ettha paṇṇānīti jānāti. |
He for whom that is easy, he, even seeing a tree, knows, "there are so many leaves here." |
kāveyyanti “cattārome, bhikkhave, kavī. |
'Kāveyyan' is "There are, monks, these four kinds of poets. |
katame cattāro? |
What four? |
cintākavi, sutakavi, atthakavi, paṭibhānakavī”ti . |
The poet of thought, the poet of what is heard, the poet of meaning, and the poet of inspiration." |
imesaṃ catunnaṃ kavīnaṃ attano cintāvasena vā; |
The making of poetry for a living, by way of one's own thought, of these four kinds of poets; |
“vessantaro nāma rājā ahosī”tiādīni sutvā sutavasena vā; |
or by way of what is heard, "There was a king named Vessantara," and so on; |
imassa ayaṃ attho, evaṃ taṃ yojessāmīti evaṃ atthavasena vā; |
or by way of meaning, "This is the meaning of this, thus I will construct it"; |
kiñcideva disvā tappaṭibhāgaṃ kattabbaṃ karissāmīti evaṃ ṭhānuppattikapaṭibhānavasena vā; |
or by way of inspiration on the spot, "Having seen something, I will make something that corresponds to it"; |
jīvikatthāya kabyakaraṇaṃ. |
'Lokāyataṃ' has already been mentioned. |
lokāyataṃ vuttameva. |
|
♦ 26. āvāhanaṃ nāma imassa dārakassa asukakulato asukanakkhattena dārikaṃ ānethāti āvāhakaraṇaṃ. |
♦ 26. 'Āvāhanaṃ' is the arranging of a marriage, "bring a girl from such and such a family for this boy with such and such a constellation." |
vivāhananti imaṃ dārikaṃ asukassa nāma dārakassa asukanakkhattena detha, evamassā vuḍḍhi bhavissatīti vivāhakaraṇaṃ. |
'Vivāhanan' is the arranging of a marriage, "give this girl to such and such a boy with such and such a constellation, thus she will have prosperity." |
saṃvaraṇanti saṃvaraṇaṃ nāma ‘ajja nakkhattaṃ sundaraṃ, ajjeva samaggā hotha, iti vo viyogo na bhavissatī’ti evaṃ samaggakaraṇaṃ. |
'Saṃvaraṇan' is 'reconciliation', 'today the constellation is beautiful, be reconciled today, thus there will be no separation for you,' thus arranging a reconciliation. |
vivaraṇaṃ nāma ‘sace viyujjitukāmattha, ajjeva viyujjatha, iti vo puna saṃyogo na bhavissatī’ti evaṃ visaṃyogakaraṇaṃ. |
'Vivaraṇaṃ' is 'separation', 'if you wish to separate, separate today, thus there will be no reunion for you,' thus arranging a separation. |
saṅkiraṇanti ‘uṭṭhānaṃ vā iṇaṃ vā dinnaṃ dhanaṃ ajja saṅkaḍḍhatha, ajja saṅkaḍḍhitañhi taṃ thāvaraṃ hotī’ti evaṃ dhanapiṇḍāpanaṃ. |
'Saṅkiraṇan' is 'collecting wealth', 'collect wealth today, whether it be an inheritance or a debt or given wealth, for what is collected today will be permanent,' thus causing wealth to be amassed. |
vikiraṇanti ‘sace payogauddhārādivasena dhanaṃ payojitukāmattha, ajja payojitaṃ diguṇacatugguṇaṃ hotī’ti evaṃ dhanapayojāpanaṃ. |
'Vikiraṇan' is 'spending wealth', 'if you wish to use wealth by way of loans for business and so on, what is used today will become double and quadruple,' thus causing wealth to be used. |
subhagakaraṇanti piyamanāpakaraṇaṃ vā sassirīkakaraṇaṃ vā. |
'Subhagakaraṇan' is 'making one dear and pleasing' or 'making one fortunate'. |
dubbhagakaraṇanti tabbiparītaṃ. |
'Dubbhagakaraṇan' is the opposite of that. |
viruddhagabbhakaraṇanti viruddhassa vilīnassa aṭṭhitassa matassa gabbhassa karaṇaṃ. |
'Viruddhagabbhakaraṇan' is the making of a contrary, dissolved, unstable, or dead fetus. |
puna avināsāya bhesajjadānanti attho. |
The meaning is 'the giving of medicine so that it does not miscarry again'. |
gabbho hi vātena, pāṇakehi, kammunā cāti tīhi kāraṇehi vinassati. |
For a fetus is destroyed by three causes: by wind, by creatures, and by kamma. |
tattha vātena vinassante nibbāpanīyaṃ sītalaṃ bhesajjaṃ deti, pāṇakehi vinassante pāṇakānaṃ paṭikammaṃ karoti, kammunā vinassante pana buddhāpi paṭibāhituṃ na sakkonti. |
There, when it is being destroyed by wind, he gives a cooling, soothing medicine. When it is being destroyed by creatures, he performs a remedy for the creatures. But when it is being destroyed by kamma, even the Buddhas are not able to prevent it. |
♦ jivhānibandhananti mantena jivhāya bandhakaraṇaṃ. |
♦ 'Jivhānibandhanan' is the binding of the tongue with a mantra. |
hanusaṃhanananti mukhabandhamantena yathā hanukaṃ cāletuṃ na sakkonti, evaṃ bandhakaraṇaṃ. |
'Hanusaṃhananan' is binding with a jaw-locking mantra so that they cannot move their jaw. |
hatthābhijappananti hatthānaṃ parivattanatthaṃ mantajappanaṃ. |
'Hatthābhijappanan' is the muttering of a mantra for the turning of the hands. |
tasmiṃ kira mante sattapadantare ṭhatvā jappite itaro hatthe parivattetvā khipati. |
It is said that when that mantra is muttered while standing within seven paces, the other turns his hands and throws. |
kaṇṇajappananti kaṇṇehi saddaṃ assavanatthāya vijjāya jappanaṃ. |
'Kaṇṇajappanan' is the muttering of a spell so that a sound is not heard with the ears. |
taṃ kira jappitvā vinicchayaṭṭhāne yaṃ icchati, taṃ bhaṇati, paccatthiko taṃ na suṇāti, tato paṭivacanaṃ sampādetuṃ na sakkoti. |
It is said that having muttered that, in a place of judgment, he says what he wishes, the opponent does not hear it, and so is not able to produce a reply. |
ādāsapañhanti ādāse devataṃ otāretvā pañhapucchanaṃ. |
'Ādāsapañhan' is asking a question after having a deity descend into a mirror. |
kumārikapañhanti kumārikāya sarīre devataṃ otāretvā pañhapucchanaṃ. |
'Kumārikapañhan' is asking a question after having a deity descend into the body of a young girl. |
devapañhanti dāsiyā sarīre devataṃ otāretvā pañhapucchanaṃ. |
'Devapañhan' is asking a question after having a deity descend into the body of a female slave. |
ādiccupaṭṭhānanti jīvikatthāya ādiccapāricariyā. |
'Ādiccupaṭṭhānan' is the worship of the sun for a living. |
mahatupaṭṭhānanti tatheva mahābrahmapāricariyā. |
'Mahatupaṭṭhānan' is likewise the worship of Mahābrahmā. |
abbhujjalananti mantena mukhato aggijālānīharaṇaṃ. |
'Abbhujjalananti' is the bringing forth of flames of fire from the mouth with a mantra. |
sirivhāyananti “ehi siri, mayhaṃ sire patiṭṭhāhī”ti evaṃ sirena siriyā avhāyanaṃ. |
'Sirivhāyanan' is the summoning of fortune with the head, "Come, Fortune, be established on my head." |
♦ 27. santikammanti devaṭṭhānaṃ gantvā sace me idaṃ nāma samijjhissati, tumhākaṃ iminā ca iminā ca upahāraṃ karissāmīti samiddhikāle kattabbaṃ santipaṭissavakammaṃ. |
♦ 27. 'Santikamman' is going to a deity's shrine and, "if this of mine succeeds, I will make an offering to you with this and this," the act of vowing to appease to be done at the time of success. |
tasmiṃ pana samiddhe tassa karaṇaṃ paṇidhikammaṃ nāma. |
But the doing of it when it has succeeded is called 'paṇidhikammaṃ'. |
bhūrikammanti bhūrighare vasitvā gahitamantassa payogakaraṇaṃ. |
'Bhūrikamman' is the performance of a mantra learned while living in a 'bhūri' house. |
vassakammaṃ vossakammanti ettha vassoti puriso, vossoti paṇḍako . |
In 'vassakammaṃ vossakamman', 'vasso' is a man, 'vosso' is a eunuch. |
iti vossassa vassakaraṇaṃ vassakammaṃ, vassassa vossakaraṇaṃ vossakammaṃ. |
Thus, the making of a eunuch a man is 'vassakammaṃ', the making of a man a eunuch is 'vossakammaṃ'. |
taṃ pana karonto acchandikabhāvamattaṃ pāpeti, na liṅgaṃ antaradhāpetuṃ sakkoti. |
But one who does that brings about only a state of lack of desire, he cannot make the gender disappear. |
vatthukammanti akatavatthusmiṃ gehapatiṭṭhāpanaṃ. |
'Vatthukamman' is the establishing of a house on an unbuilt site. |
vatthuparikammanti “idañcidañcāharathā”ti vatvā vatthubalikammakaraṇaṃ. |
'Vatthuparikamman' is saying, "Bring this and this," and performing the ritual offering for the site. |
ācamananti udakena mukhasuddhikaraṇaṃ. |
'Ācamananti' is the purifying of the mouth with water. |
nhāpananti aññesaṃ nhāpanaṃ. |
'Nhāpanan' is the bathing of others. |
juhananti tesaṃ atthāya aggijuhanaṃ. |
'Juhananti' is fire-sacrifice for their sake. |
vamananti yogaṃ datvā vamanakaraṇaṃ. |
'Vamananti' is giving a potion and causing vomiting. |
virecanepi eseva nayo. |
The same method applies to 'virecane'. |
uddhaṃvirecananti uddhaṃ dosānaṃ nīharaṇaṃ. |
'Uddhaṃvirecanan' is the expelling of impurities upwards. |
adhovirecananti adho dosānaṃ nīharaṇaṃ. |
'Adhovirecanan' is the expelling of impurities downwards. |
sīsavirecananti sirovirecanaṃ. |
'Sīsavirecanan' is a head-purge. |
kaṇṇatelanti kaṇṇānaṃ bandhanatthaṃ vā vaṇaharaṇatthaṃ vā bhesajjatelapacanaṃ. |
'Kaṇṇatelan' is the cooking of medicinal oil for the binding of the ears or for the healing of a wound. |
nettatappananti akkhitappanatelaṃ. |
'Nettatappanan' is eye-soothing oil. |
natthukammanti telena yojetvā natthukaraṇaṃ. |
'Natthukamman' is making a nose-treatment, having mixed it with oil. |
añjananti dve vā tīṇi vā paṭalāni nīharaṇasamatthaṃ khārañjanaṃ. |
'Añjanan' is a caustic ointment capable of removing two or three cataracts. |
paccañjananti nibbāpanīyaṃ sītalabhesajjañjanaṃ. |
'Paccañjanan' is a cooling, soothing medicinal ointment. |
sālākiyanti salākavejjakammaṃ. |
'Sālākiyan' is the work of a needle-doctor. |
sallakattiyanti sallakattavejjakammaṃ. |
'Sallakattiyan' is the work of a surgeon-doctor. |
dārakatikicchā vuccati komārabhaccavejjakammaṃ. |
'Dārakatikicchā' is called the work of a pediatrician-doctor. |
mūlabhesajjānaṃ anuppādananti iminā kāyatikicchanaṃ dasseti. |
'Mūlabhesajjānaṃ anuppādānan' — by this he indicates the treatment of the body. |
osadhīnaṃ paṭimokkhoti khārādīni datvā tadanurūpe vaṇe gate tesaṃ apanayanaṃ. |
'Osadhīnaṃ paṭimokkho' is giving caustics and so on, and when a corresponding wound has formed, the removal of them. |
♦ ettāvatā mahāsīlaṃ niṭṭhitaṃ hoti. |
♦ Thus far the great morality is finished. |
♦ pubbantakappikasassatavādavaṇṇanā |
♦ Commentary on the Eternalist Views Concerning the Past |
♦ 28. evaṃ brahmadattena vuttavaṇṇassa anusandhivasena tividhaṃ sīlaṃ vitthāretvā idāni bhikkhusaṅghena vuttavaṇṇassa anusandhivasena — “atthi, bhikkhave, aññeva dhammā gambhīrā duddasā”tiādinā nayena suññatāpakāsanaṃ ārabhi. |
♦ 28. Thus having explained the threefold morality by way of the connection with the praise spoken by Brahmadatta, now, by way of the connection with the praise spoken by the Sangha of monks, he began the explanation of emptiness in the manner of "There are, monks, other dhammas, profound, hard to see," and so on. |
tattha dhammāti guṇe, desanāyaṃ, pariyattiyaṃ, nissatteti evamādīsu dhammasaddo vattati. |
There, the word 'dhamma' is used in the senses of quality, discourse, text, and non-self. |
♦ “na hi dhammo adhammo ca, ubho samavipākino. |
♦ "For Dhamma and Adhamma do not both have the same result. |
♦ adhammo nirayaṃ neti, dhammo pāpeti suggatin”ti. |
♦ Adhamma leads to hell, Dhamma brings one to a happy destiny." |
. |
. |
♦ ādīsu hi guṇe dhammasaddo. |
♦ In these and other passages, the word 'dhamma' is used for quality. |
“dhammaṃ, vo bhikkhave, desessāmi ādikalyāṇan”tiādīsu desanāyaṃ. |
In such passages as "I will teach you the Dhamma, monks, which is good in the beginning," it is used for discourse. |
“idha bhikkhu dhammaṃ pariyāpuṇāti suttaṃ, geyyan”tiādīsu pariyattiyaṃ. |
In such passages as "Here a monk studies the Dhamma: sutta, geyya," it is used for text. |
“tasmiṃ kho pana samaye dhammā honti, khandhā hontī”tiādīsu nissatte. |
In such passages as "Now at that time, there are dhammas, there are aggregates," it is used for non-self. |
idha pana guṇe vattati. |
Here, however, it is used for quality. |
tasmā atthi, bhikkhave, aññeva tathāgatassa guṇāti evamettha attho daṭṭhabbo. |
Therefore, the meaning here should be seen thus: 'There are, monks, other qualities of the Tathāgata.' |
♦ gambhīrāti mahāsamuddo viya makasatuṇḍasūciyā aññatra tathāgatā aññesaṃ ñāṇena alabbhaneyyapatiṭṭhā, gambhīrattāyeva duddasā. |
♦ 'Gambhīrā' means 'profound', like the great ocean, a firm footing cannot be found by the knowledge of others besides the Tathāgata, with a mosquito's beak or a needle. 'Duddasā' because of their profundity. |
duddasattāyeva duranubodhā. |
'Duranubodhā' because they are hard to see. |
nibbutasabbapariḷāhattā santā, santārammaṇesu pavattanatopi santā. |
'Santā' because all feverishness has been extinguished, and 'santā' because they proceed in calm objects. |
atittikaraṇaṭṭhena paṇītā, sādurasabhojanaṃ viya. |
'Paṇītā' by the meaning of being insatiable, like food of a sweet taste. |
uttamañāṇavisayattā na takkena avacaritabbāti atakkāvacarā. |
'Atakkāvacarā' because they are the domain of supreme knowledge and are not to be arrived at by logic. |
nipuṇāti saṇhasukhumasabhāvattā. |
'Nipuṇā' because of their subtle and fine nature. |
bālānaṃ avisayattā, paṇḍitehiyeva veditabbāti paṇḍitavedanīyā. |
'Paṇḍitavedanīyā' because they are the domain of the wise, not of fools, and are to be known by the wise. |
♦ ye tathāgato sayaṃ abhiññā sacchikatvā pavedetīti ye dhamme tathāgato anaññaneyyo hutvā sayameva abhivisiṭṭhena ñāṇena paccakkhaṃ katvā pavedeti, dīpeti, katheti, pakāsetīti attho. |
♦ 'Which the Tathāgata, having realized them by his own direct knowledge, makes known' means 'which dhammas the Tathāgata, being one who does not need to be taught by others, having made them present by his own supreme knowledge, makes known, reveals, tells, and explains'. |
yehīti yehi guṇadhammehi. |
'Yehi' means 'by which qualities'. |
yathābhuccanti yathābhūtaṃ. |
'Yathābhuccan' means 'as it really is'. |
vaṇṇaṃ sammā vadamānā vadeyyunti tathāgatassa vaṇṇaṃ vattukāmā sammā vadeyyuṃ, ahāpetvā vattuṃ sakkuṇeyyunti attho. |
'Vaṇṇaṃ sammā vadamānā vadeyyun' means 'those who wish to speak the praise of the Tathāgata would speak it correctly, they would be able to speak it without leaving anything out'. |
katame ca pana te dhammā bhagavatā evaṃ thomitāti? |
And what are those dhammas so praised by the Blessed One? |
sabbaññutaññāṇaṃ. yadi evaṃ, kasmā bahuvacananiddeso katoti? |
The knowledge of omniscience. If so, why is the plural used? |
puthucittasamāyogato ceva, puthuārammaṇato ca. |
Because of the conjunction of many thoughts and because of the many objects. |
tañhi catūsu ñāṇasampayuttamahākiriyacittesu labbhati, na cassa koci dhammo ārammaṇaṃ nāma na hoti. |
For it is obtained in the four great functional thoughts associated with knowledge, and there is no dhamma whatsoever that is not its object. |
yathāha — “atītaṃ sabbaṃ jānātīti sabbaññutaññāṇaṃ, tattha āvaraṇaṃ natthīti anāvaraṇañāṇan”tiādi . |
As it is said: "The knowledge of omniscience is 'it knows everything past'; there is no obstruction in it, so it is the unobstructed knowledge," and so on. |
iti puthucittasamāyogato punappunaṃ uppattivasena puthuārammaṇato ca bahuvacananiddeso katoti. |
Thus, because of the conjunction of many thoughts and because of its repeated arising by way of many objects, the plural is used. |
♦ “aññevā”ti idaṃ panettha vavatthāpanavacanaṃ, “aññeva, na pāṇātipātā veramaṇiādayo. |
♦ "Aññevā" — this here is a word of determination. "Other indeed, not the abstinences from taking life and so on. |
gambhīrāva na uttānā”ti evaṃ sabbapadehi yojetabbaṃ. |
Profound indeed, not shallow," thus it should be connected with all the words. |
sāvakapāramīñāṇañhi gambhīraṃ, paccekabodhiñāṇaṃ pana tato gambhīrataranti tattha vavatthānaṃ natthi, sabbaññutaññāṇañca tatopi gambhīrataranti tatthāpi vavatthānaṃ natthi, ito panaññaṃ gambhīrataraṃ natthi; |
The knowledge of the perfection of a disciple is profound, but the knowledge of a Paccekabodhi is more profound than that, so there is no determination there. And the knowledge of omniscience is more profound than that, so there is no determination there either. But there is nothing more profound than this; |
tasmā gambhīrā vāti vavatthānaṃ labbhati. |
therefore, the determination "profound indeed" is obtained. |
tathā duddasāva duranubodhā vāti sabbaṃ veditabbaṃ. |
Thus, "hard to see indeed, hard to understand indeed," all should be known. |
♦ katame ca te bhikkhaveti ayaṃ pana tesaṃ dhammānaṃ kathetukamyatā pucchā. |
♦ 'And which are those, monks?' This is a question out of a desire to speak of those dhammas. |
santi, bhikkhave, eke samaṇabrāhmaṇātiādi pucchāvissajjanaṃ. |
'There are, monks, some ascetics and brahmins,' etc., is the answer to the question. |
kasmā panetaṃ evaṃ āraddhanti ce? |
But why was this begun in this way? |
buddhānañhi cattāri ṭhānāni patvā gajjitaṃ mahantaṃ hoti, ñāṇaṃ anupavisati, buddhañāṇassa mahantabhāvo paññāyati, desanā gambhīrā hoti, tilakkhaṇāhatā, suññatāpaṭisaṃyuttā. |
For the roaring of the Buddhas is great when it reaches four places, knowledge enters, the greatness of the Buddha's knowledge is known, the teaching is profound, struck with the three characteristics, connected with emptiness. |
katamāni cattāri? |
What four? |
vinayapaññattiṃ, bhūmantaraṃ, paccayākāraṃ, samayantaranti. |
The laying down of the Vinaya, the division of the spheres, the dependent origination, and the different views. |
tasmā — “idaṃ lahukaṃ, idaṃ garukaṃ, idaṃ satekicchaṃ, idaṃ atekicchaṃ, ayaṃ āpatti, ayaṃ anāpatti, ayaṃ chejjagāminī, ayaṃ vuṭṭhānagāminī, ayaṃ desanāgāminī, ayaṃ lokavajjā, ayaṃ paṇṇattivajjā, imasmiṃ vatthusmiṃ idaṃ paññapetabban”ti yaṃ evaṃ otiṇṇe vatthusmiṃ sikkhāpadapaññāpanaṃ nāma, tattha aññesaṃ thāmo vā balaṃ vā natthi; |
Therefore, "This is light, this is heavy; this is curable, this is incurable; this is an offense, this is not an offense; this leads to exclusion, this leads to rehabilitation; this leads to confession; this is a worldly fault, this is a rule-fault; in this matter, this should be laid down." The laying down of a training rule in a matter that has thus occurred, in that there is no strength or power of others; |
avisayo esa aññesaṃ, tathāgatasseva visayo. |
it is not the domain of others, it is the domain of the Tathāgata alone. |
iti vinayapaññattiṃ patvā buddhānaṃ gajjitaṃ mahantaṃ hoti, ñāṇaṃ anupavisati ... pe ... suññatāpaṭisaṃyuttāti. |
Thus, having reached the laying down of the Vinaya, the roaring of the Buddhas is great, knowledge enters... etc... connected with emptiness. |
♦ tathā ime cattāro satipaṭṭhānā nāma ... pe ... ariyo aṭṭhaṅgiko maggo nāma, pañca khandhā nāma, dvādasa āyatanāni nāma, aṭṭhārasa dhātuyo nāma, cattāri ariyasaccāni nāma, bāvīsatindriyāni nāma, nava hetū nāma, cattāro āhārā nāma, satta phassā nāma, satta vedanā nāma, satta saññā nāma, satta cetanā nāma, satta cittāni nāma. |
♦ Similarly, these four foundations of mindfulness... etc... the Noble Eightfold Path, the five aggregates, the twelve sense-bases, the eighteen elements, the four Noble Truths, the twenty-two faculties, the nine causes, the four kinds of nutriment, the seven kinds of contact, the seven kinds of feeling, the seven kinds of perception, the seven kinds of intention, the seven kinds of consciousness. |
etesu ettakā kāmāvacarā dhammā nāma, ettakā rūpāvacarārūpāvacarapariyāpannā dhammā nāma, ettakā lokiyā dhammā nāma, ettakā lokuttarā dhammā nāmāti catuvīsatisamantapaṭṭhānaṃ anantanayaṃ abhidhammapiṭakaṃ vibhajitvā kathetuṃ aññesaṃ thāmo vā balaṃ vā natthi, avisayo esa aññesaṃ, tathāgatasseva visayo. |
Of these, so many are dhammas of the sense-sphere, so many are dhammas included in the form-sphere and formless-sphere, so many are worldly dhammas, so many are supramundane dhammas. To analyze and speak of the Abhidhamma Piṭaka, the twenty-fourfold Paṭṭhāna of infinite method, there is no strength or power of others; it is not the domain of others, it is the domain of the Tathāgata alone. |
iti bhūmantaraparicchedaṃ patvā buddhānaṃ gajjitaṃ mahantaṃ hoti, ñāṇaṃ anupavisati ... pe ... suññatāpaṭisaṃyuttāti. |
Thus, having reached the division of the spheres, the roaring of the Buddhas is great, knowledge enters... etc... connected with emptiness. |
♦ tathā ayaṃ avijjā saṅkhārānaṃ navahākārehi paccayo hoti, uppādo hutvā paccayo hoti, pavattaṃ hutvā, nimittaṃ, āyūhanaṃ, saṃyogo, palibodho, samudayo, hetu, paccayo hutvā paccayo hoti, tathā saṅkhārādayo viññāṇādīnaṃ. |
♦ Similarly, this ignorance is a condition for formations in nine ways: it is a condition by being an arising, by being a continuity, a sign, an accumulation, a conjunction, an obstacle, an origin, a cause, and a condition. Similarly, formations and so on for consciousness and so on. |
yathāha — “kathaṃ paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ? |
As it is said: "How is the wisdom in the comprehension of conditions the knowledge of the stability of the Dhamma? |
avijjā saṅkhārānaṃ uppādaṭṭhiti ca pavattaṭṭhiti ca, nimittaṭṭhiti ca, āyūhanaṭṭhiti ca, saṃyogaṭṭhiti ca, palibodhaṭṭhiti ca, samudayaṭṭhiti ca, hetuṭṭhiti ca, paccayaṭṭhiti ca, imehi navahākārehi avijjā paccayo, saṅkhārā paccayasamuppannā, ubhopete dhammā paccayasamuppannāti paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ. |
The stability of the arising and the stability of the continuity of formations from ignorance, the stability of the sign, the stability of the accumulation, the stability of the conjunction, the stability of the obstacle, the stability of the origin, the stability of the cause, and the stability of the condition. By these nine ways, ignorance is a condition, formations are dependently arisen. Both these dhammas are dependently arisen. Thus the wisdom in the comprehension of conditions is the knowledge of the stability of the Dhamma. |
atītampi addhānaṃ, anāgatampi addhānaṃ avijjā saṅkhārānaṃ uppādaṭṭhiti ca ... pe ... jāti jarāmaraṇassa uppādaṭṭhiti ca ... pe ... paccayaṭṭhiti ca, imehi navahākārehi jāti paccayo, jarāmaraṇaṃ paccayasamuppannaṃ, ubhopete dhammā paccayasamuppannāti paccayapariggahe paññā dhammaṭṭhitiñāṇan”ti . |
In the past time too, in the future time too, the stability of the arising of formations from ignorance... etc... the stability of the arising of old age and death from birth... etc... the stability of the condition. By these nine ways, birth is a condition, old age and death are dependently arisen. Both these dhammas are dependently arisen. Thus the wisdom in the comprehension of conditions is the knowledge of the stability of the Dhamma." |
evamimaṃ tassa tassa dhammassa tathā tathā paccayabhāvena pavattaṃ tivaṭṭaṃ tiyaddhaṃ tisandhiṃ catusaṅkhepaṃ vīsatākāraṃ paṭiccasamuppādaṃ vibhajitvā kathetuṃ aññesaṃ thāmo vā balaṃ vā natthi, avisayo esa aññesaṃ, tathāgatasseva visayo, iti paccayākāraṃ patvā buddhānaṃ gajjitaṃ mahantaṃ hoti, ñāṇaṃ anupavisati ... pe ... suññatāpaṭisaṃyuttāti. |
Thus, to analyze and speak of this dependent origination, which proceeds by way of the conditionality of this and that dhamma, which has three rounds, three periods, three connections, four summaries, and twenty aspects, there is no strength or power of others; it is not the domain of others, it is the domain of the Tathāgata alone. Thus, having reached the dependent origination, the roaring of the Buddhas is great, knowledge enters... etc... connected with emptiness. |
♦ tathā cattāro janā sassatavādā nāma, cattāro ekaccasassatavādā, cattāro antānantikā, cattāro amarāvikkhepikā, dve adhiccasamuppannikā, soḷasa saññīvādā, aṭṭha asaññīvādā, aṭṭha nevasaññīnāsaññīvādā, satta ucchedavādā, pañca diṭṭhadhammanibbānavādā nāma. |
♦ Similarly, there are four kinds of eternalists, four kinds of partial eternalists, four kinds of finitists and infinitists, four kinds of eel-wrigglers, two kinds of fortuitous originists, sixteen kinds of perceptionists, eight kinds of non-perceptionists, eight kinds of neither-perceptionists-nor-non-perceptionists, seven kinds of annihilationists, and five kinds of Nibbāna-in-this-life-ists. |
te idaṃ nissāya idaṃ gaṇhantīti dvāsaṭṭhi diṭṭhigatāni bhinditvā nijjaṭaṃ niggumbaṃ katvā kathetuṃ aññesaṃ thāmo vā balaṃ vā natthi, avisayo esa aññesaṃ, tathāgatasseva visayo. |
To break down the sixty-two wrong views, "they hold this depending on this," and speak, making them untangled and un-thicketed, there is no strength or power of others; it is not the domain of others, it is the domain of the Tathāgata alone. |
iti samayantaraṃ patvā buddhānaṃ gajjitaṃ mahantaṃ hoti, ñāṇaṃ anupavisati, buddhañāṇassa mahantatā paññāyati, desanā gambhīrā hoti, tilakkhaṇāhatā, suññatāpaṭisaṃyuttāti. |
Thus, having reached the different views, the roaring of the Buddhas is great, knowledge enters, the greatness of the Buddha's knowledge is known, the teaching is profound, struck with the three characteristics, connected with emptiness. |
♦ imasmiṃ pana ṭhāne samayantaraṃ labbhati, tasmā sabbaññutaññāṇassa mahantabhāvadassanatthaṃ desanāya ca suññatāpakāsanavibhāvanatthaṃ samayantaraṃ anupavisanto dhammarājā — “santi, bhikkhave, eke samaṇabrāhmaṇā”ti evaṃ pucchāvissajjanaṃ ārabhi. |
♦ In this place, however, the different views are obtained. Therefore, for the sake of showing the greatness of the knowledge of omniscience and for the sake of explaining the analysis of the teaching on emptiness, the king of the Dhamma, entering upon the different views, began the question and answer, "There are, monks, some ascetics and brahmins." |
♦ 29. tattha santīti atthi saṃvijjanti upalabbhanti. |
♦ 29. Therein, 'santi' means 'there are, they exist, they are found'. |
bhikkhaveti ālapanavacanaṃ. |
'Bhikkhave' is a term of address. |
eketi ekacce. |
'Eke' means 'some'. |
samaṇabrāhmaṇāti pabbajjūpagatabhāvena samaṇā, jātiyā brāhmaṇā. |
'Samaṇabrāhmaṇā' means 'ascetics by way of having gone forth, brahmins by birth'. |
lokena vā samaṇāti ca brāhmaṇāti ca evaṃ sammatā. |
Or those who are considered by the world as ascetics and brahmins. |
pubbantaṃ kappetvā vikappetvā gaṇhantīti pubbantakappikā. |
'Pubbantakappikā' means 'they hold, they form a concept of, they grasp the past'. |
pubbantakappo vā etesaṃ atthīti pubbantakappikā. |
Or, 'they have a concept of the past'. |
tattha antoti ayaṃ saddo antābbhantaramariyādalāmakaparabhāgakoṭṭhāsesu dissati. |
Therein, this word 'anto' is seen in the senses of end, inside, limit, inferior, other part, and section. |
“antapūro udarapūro”tiādīsu hi ante antasaddo. |
For in such passages as "a full belly, a full stomach," the word 'ante' is used for end. |
“caranti loke parivārachannā anto asuddhā bahi sobhamānā”tiādīsu abbhantare. |
In such passages as "They wander in the world surrounded by a following, impure within, shining without," it is used for inside. |
“kāyabandhanassa anto jīrati . |
"Inside the belt it wears out." |
“sā haritantaṃ vā panthantaṃ vā selantaṃ vā udakantaṃ vā”tiādīsu mariyādāyaṃ. |
In such passages as "That, whether it be the edge of the grass, or the edge of the path, or the edge of a rock, or the edge of the water," it is used for limit. |
“antamidaṃ, bhikkhave, jīvikānaṃ yadidaṃ piṇḍolyan”tiādīsu lāmake. |
In such passages as "This, monks, is the lowest of livelihoods, that is, begging for alms," it is used for inferior. |
“esevanto dukkhassā”tiādīsu parabhāge. |
In such passages as "This is the end of suffering," it is used for other part. |
sabbapaccayasaṅkhayo hi dukkhassa parabhāgo koṭīti vuccati. |
For the exhaustion of all conditions is called the other part, the end of suffering. |
“sakkāyo kho, āvuso, eko anto”tiādīsu koṭṭhāse. |
In such passages as "The personality, friend, is one part," it is used for section. |
svāyaṃ idhāpi koṭṭhāse vattati. |
Here too, it is used for section. |
♦ kappasaddopi — “tiṭṭhatu, bhante bhagavā kappaṃ” , “atthi kappo nipajjituṃ” , “kappakatena akappakataṃ saṃsibbitaṃ hotī”ti, evaṃ āyukappalesakappavinayakappādīsu sambahulesu atthesu vattati. |
♦ The word 'kappa' is used in many meanings, such as "May the Blessed One remain for an aeon," "There is an opportunity to lie down," "What is unallowable made with what is allowable is sewn together," thus in the senses of an aeon of life, a slight opportunity, and a Vinaya rule. |
idha taṇhādiṭṭhīsu vattatīti veditabbo. |
Here it should be known that it is used in the sense of craving and view. |
vuttampi cetaṃ — “kappāti dve kappā, taṇhākappo ca diṭṭhikappo cā”ti . |
And this has been said: "There are two 'kappas', the 'kappa' of craving and the 'kappa' of view." |
tasmā taṇhādiṭṭhivasena atītaṃ khandhakoṭṭhāsaṃ kappetvā pakappetvā ṭhitāti pubbantakappikāti evamettha attho veditabbo. |
Therefore, the meaning here should be known thus: 'pubbantakappikā' means 'they have formed a concept of and stand by the past aggregate-section by way of craving and view'. |
tesaṃ evaṃ pubbantaṃ kappetvā ṭhitānaṃ punappunaṃ uppajjanavasena pubbantameva anugatā diṭṭhīti pubbantānudiṭṭhino. |
And of them who thus stand by forming a concept of the past, the view that follows the past by way of repeated arising is 'pubbantānudiṭṭhino'. |
te evaṃdiṭṭhino taṃ pubbantaṃ ārabbha āgamma paṭicca aññampi janaṃ diṭṭhigatikaṃ karontā anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi. |
They, having such a view, with reference to, based on, and depending on that past, making other people also of wrong view, proclaim various bases of assertion with eighteen grounds. |
♦ tattha anekavihitānīti anekavidhāni. |
♦ Therein, 'anekavihitāni' means 'of many kinds'. |
adhimuttipadānīti adhivacanapadāni. |
'Adhimuttipadāni' means 'bases of assertion'. |
atha vā bhūtaṃ atthaṃ abhibhavitvā yathāsabhāvato aggahetvā pavattanato adhimuttiyoti diṭṭhiyo vuccanti. |
Or, because they proceed by overpowering the real meaning and not grasping it according to its true nature, views are called 'adhimuttiyo'. |
adhimuttīnaṃ padāni adhimuttipadāni, diṭṭhidīpakāni vacanānīti attho. |
'Adhimuttipadāni' are the 'bases of assertions', the meaning is 'statements that make a view clear'. |
aṭṭhārasahi vatthūhīti aṭṭhārasahi kāraṇehi. |
'Aṭṭhārasahi vatthūhī' means 'by eighteen reasons'. |
♦ 30. idāni yehi aṭṭhārasahi vatthūhi abhivadanti, tesaṃ kathetukamyatāya pucchāya “te ca kho bhonto”tiādinā nayena pucchitvā tāni vatthūni vibhajitvā dassetuṃ “santi, bhikkhave”tiādimāha. |
♦ 30. Now, having asked with a question out of a desire to speak about those eighteen grounds by which they assert, in the manner of "And those venerable ones," and so on, to analyze and show those grounds, he said, "There are, monks," and so on. |
tattha vadanti etenāti vādo, diṭṭhigatassetaṃ adhivacanaṃ. |
There, 'vādo' is 'that by which one speaks', it is a name for a wrong view. |
sassato vādo etesanti sassatavādā, sassatadiṭṭhinoti attho. |
'Sassatavādā' means 'they have an eternalist view', the meaning is 'they are of eternalist view'. |
eteneva nayena ito paresampi evarūpānaṃ padānaṃ attho veditabbo. |
In this same way, the meaning of other such words from here on should be known. |
sassataṃ attānañca lokañcāti rūpādīsu aññataraṃ attāti ca lokoti ca gahetvā taṃ sassataṃ amaraṃ niccaṃ dhuvaṃ paññapenti. |
'Sassataṃ attānañca lokañcā' means 'having taken one of the things, such as form, as the self and the world, they declare it to be eternal, immortal, permanent, and constant'. |
yathāha — “rūpaṃ attā ceva loko ca sassato cāti attānañca lokañca paññapenti tathā vedanaṃ, saññaṃ, saṅkhāre, viññāṇaṃ attā ceva loko ca sassato cāti attānañca lokañca paññapentī”ti. |
As it is said: "They declare the self and the world, saying, 'Form is the self and the world and is eternal.' Similarly, they declare the self and the world, saying, 'Feeling, perception, formations, consciousness are the self and the world and are eternal.'" |
♦ 31. ātappamanvāyātiādīsu vīriyaṃ kilesānaṃ ātāpanabhāvena ātappanti vuttaṃ. |
♦ 31. In 'ātappamanvāyā' and so on, 'ātappan' is said of energy because it torments the defilements. |
tadeva padahanavasena padhānaṃ. |
The same is 'padhānaṃ' by way of striving. |
punappunaṃ yuttavasena anuyogoti. |
'Anuyogo' by way of repeated application. |
evaṃ tippabhedaṃ vīriyaṃ anvāya āgamma paṭiccāti attho. |
Thus, the meaning is 'depending on, based on, and on account of this threefold energy'. |
appamādo vuccati satiyā avippavāso. |
'Appamādo' is said of non-absence of mindfulness. |
sammā manasikāroti upāyamanasikāro, pathamanasikāro, atthato ñāṇanti vuttaṃ hoti. |
'Sammā manasikāro' means 'wise attention', 'path-attention'. In meaning, it is said to be 'knowledge'. |
yasmiñhi manasikāre ṭhitassa pubbenivāsānussati ñāṇaṃ ijjhati, ayaṃ imasmiṃ ṭhāne manasikāroti adhippeto. |
For that attention in which, when one is established, the knowledge of the recollection of past lives succeeds, this is intended as 'manasikāro' in this place. |
tasmā vīriyañca satiñca ñāṇañca āgammāti ayamettha saṅkhepattho. |
Therefore, the summary here is 'depending on energy, mindfulness, and knowledge'. |
tathārūpanti tathājātikaṃ. |
'Tathārūpan' means 'of such a kind'. |
cetosamādhinti cittasamādhiṃ. |
'Cetosamādhin' means 'concentration of mind'. |
phusatīti vindati paṭilabhati. |
'Phusatī' means 'he finds, he attains'. |
yathā samāhite citteti yena samādhinā sammā āhite suṭṭhu ṭhapite cittamhi anekavihitaṃ pubbenivāsantiādīnaṃ attho visuddhimagge vutto. |
'Yathā samāhite citte' means 'in a mind well concentrated by that concentration, properly established', the meaning of 'anekavihitaṃ pubbenivāsan', etc., has been given in the Visuddhimagga. |
♦ so evamāhāti so evaṃ jhānānubhāvasampanno hutvā diṭṭhigatiko evaṃ vadati. |
♦ 'So evamāhā' means 'he, having become endowed with the power of that jhāna, and being of wrong view, speaks thus'. |
vañjhoti vañjhapasuvañjhatālādayo viya aphalo kassaci ajanakoti. |
'Vañjho' means 'barren', 'unfruitful', like a barren cow or a barren palm tree, not producing anything. |
etena “attā”ti ca “loko”ti ca gahitānaṃ jhānādīnaṃ rūpādijanakabhāvaṃ paṭikkhipati. |
By this, he rejects the generative nature of form and so on, which are taken as 'self' and 'world', such as jhāna. |
pabbatakūṭaṃ viya ṭhitoti kūṭaṭṭho. |
'Kūṭaṭṭho' means 'standing like a mountain peak'. |
esikaṭṭhāyiṭṭhitoti esikaṭṭhāyī viya hutvā ṭhitoti esikaṭṭhāyiṭṭhito. |
'Esikaṭṭhāyiṭṭhito' means 'standing like a pillar at a city gate'. |
yathā sunikhāto esikatthambho niccalo tiṭṭhati, evaṃ ṭhitoti attho. |
The meaning is 'standing motionless like a well-planted pillar'. |
ubhayenapi lokassa vināsābhāvaṃ dīpeti. |
By both, he shows the non-destruction of the world. |
keci pana īsikaṭṭhāyiṭṭhitoti pāḷiṃ vatvā muñje īsikā viya ṭhitoti vadanti . |
Some, however, saying the reading is 'īsikaṭṭhāyiṭṭhito', say 'standing like a reed in a muñja grass'. |
tatrāyamadhippāyo — yadidaṃ jāyatīti vuccati, taṃ muñjato īsikā viya vijjamānameva nikkhamati. |
Therein, this is the intention: that which is said to be born comes forth from what already exists, like a reed from muñja grass. |
yasmā ca īsikaṭṭhāyiṭṭhito, tasmā teva sattā sandhāvanti, ito aññattha gacchantīti attho. |
And because he stands like a pillar, those same beings wander on, the meaning is 'they go from here to another place'. |
♦ saṃsarantīti aparāparaṃ sañcaranti. |
♦ 'Saṃsarantī' means 'they wander on from one state to another'. |
cavantīti evaṃ saṅkhyaṃ gacchanti. |
'Cavantī' means 'they are counted thus'. |
tathā upapajjantīti. |
'Tathā upapajjantī'. |
aṭṭhakathāyaṃ pana pubbe “sassato attā ca loko cā”ti vatvā idāni te ca sattā sandhāvantītiādinā vacanena ayaṃ diṭṭhigatiko attanāyeva attano vādaṃ bhindati, diṭṭhigatikassa dassanaṃ nāma na nibaddhaṃ, thusarāsimhi nikhātakhāṇu viya cañcalaṃ, ummattakapacchiyaṃ pūvakhaṇḍagūthagomayādīni viya cettha sundarampi asundarampi hoti yevāti vuttaṃ. |
In the commentary, however, it is said that having previously said, "The self and the world are eternal," and now by the statement, "And those beings wander on," this holder of a view contradicts his own view by himself. The view of a holder of a view is not fixed, it is unsteady like a post planted in a heap of chaff, and in it there is both beautiful and ugly, like cakes, fragments, dung, and cow-dung in a madman's basket. |
atthitveva sassatisamanti ettha sassatīti niccaṃ vijjamānatāya mahāpathaviṃva maññati, tathā sinerupabbatacandimasūriye. |
In 'atthitveva sassatisaman', 'sassatī' means 'he considers it to be permanent' because of its constant existence, like the great earth, and likewise Mount Sineru, the moon, and the sun. |
tato tehi samaṃ attānaṃ maññamānā atthi tveva sassatisamanti vadanti. |
Then, considering themselves equal to them, they say, "It exists indeed, for all time." |
♦ idāni sassato attā ca loko cātiādikāya paṭiññāya sādhanatthaṃ hetuṃ dassento “taṃ kissa hetu? |
♦ Now, to show the reason for the purpose of establishing the assertion "the self and the world are eternal," he said, "What is the reason for that? |
ahañhi ātappamanvāyā”tiādimāha. |
For I, depending on exertion," and so on. |
tattha imināmahaṃ etaṃ jānāmīti iminā visesādhigamena ahaṃ etaṃ paccakkhato jānāmi, na kevalaṃ saddhāmattakeneva vadāmīti dasseti, makāro panettha padasandhikaraṇatthaṃ vutto. |
There, by "by this I know that," he shows, "I know this directly by this special attainment, I do not speak merely from faith." The 'ma' here is used for the sake of euphonic conjunction. |
idaṃ, bhikkhave, paṭhamaṃ ṭhānanti catūhi vatthūhīti vatthusaddena vuttesu catūsu ṭhānesu idaṃ paṭhamaṃ ṭhānaṃ, idaṃ jātisatasahassamattānussaraṇaṃ paṭhamaṃ kāraṇanti attho. |
'This, monks, is the first ground' means 'of the four grounds mentioned by the word 'vatthu', this is the first ground, this recollection of only a hundred thousand births is the first reason'. |
♦ 32-33. upari vāradvayepi eseva nayo. |
♦ 32-33. In the two sections above, this is the same method. |
kevalañhi ayaṃ vāro anekajātisatasahassānussaraṇavasena vutto. |
Only, this section is spoken by way of the recollection of many hundreds of thousands of births. |
itare dasacattālīsasaṃvaṭṭavivaṭṭakappānussaraṇavasena. |
The others by way of the recollection of ten and forty aeons of contraction and expansion. |
mandapañño hi titthiyo anekajātisatasahassamattaṃ anussarati, majjhimapañño dasasaṃvaṭṭavivaṭṭakappāni, tikkhapañño cattālīsaṃ, na tato uddhaṃ. |
For a heretic of slow wisdom recollects only many hundreds of thousands of births, one of medium wisdom ten aeons of contraction and expansion, and one of sharp wisdom forty, but not beyond that. |
♦ 34. catutthavāre takkayatīti takkī, takko vā assa atthīti takkī. |
♦ 34. In the fourth section, 'takkayatī' means 'he reasons', 'takkī'. Or 'he has reasoning', so 'takkī'. |
takketvā vitakketvā diṭṭhigāhino etaṃ adhivacanaṃ. |
It is a name for one who holds a view after reasoning and thinking. |
vīmaṃsāya samannāgatoti vīmaṃsī. |
'Vīmaṃsāya samannāgato' means 'endowed with investigation', 'vīmaṃsī'. |
vīmaṃsā nāma tulanā ruccanā khamanā. |
'Vīmaṃsā' is weighing, liking, and tolerating. |
yathā hi puriso yaṭṭhiyā udakaṃ vīmaṃsitvā otarati, evameva yo tulayitvā ruccitvā khamāpetvā diṭṭhiṃ gaṇhāti, so “vīmaṃsī”ti veditabbo. |
For just as a man, having investigated the water with a stick, enters, so he who holds a view after weighing, liking, and making it tolerable, should be known as a 'vīmaṃsī'. |
takkapariyāhatanti takkena pariyāhataṃ, tena tena pariyāyena takketvāti attho. |
'Takkapariyāhatan' means 'arrived at by reasoning', the meaning is 'having reasoned in this and that way'. |
vīmaṃsānucaritanti tāya vuttappakārāya vīmaṃsāya anucaritaṃ. |
'Vīmaṃsānucaritan' means 'followed by that investigation of the kind described'. |
sayaṃpaṭibhānanti attano paṭibhānamattasañjātaṃ. |
'Sayaṃpaṭibhānan' means 'arisen from one's own inspiration alone'. |
evamāhāti sassatadiṭṭhiṃ gahetvā evaṃ vadati. |
'Evamāhā' means 'having taken an eternalist view, he speaks thus'. |
♦ tattha catubbidho takkī — anussutiko, jātissaro, lābhī, suddhatakkikoti. |
♦ There, a reasoner is of four kinds: one who follows what is heard, one who remembers his birth, one who has attainments, and a pure reasoner. |
tattha yo “vessantaro nāma rājā ahosī”tiādīni sutvā “tena hi yadi vessantarova bhagavā, sassato attā”ti takkayanto diṭṭhiṃ gaṇhāti, ayaṃ anussutiko nāma. |
There, he who, having heard such things as "There was a king named Vessantara," and reasoning, "If so, if the Blessed One was Vessantara, the self is eternal," holds a view, this one is called 'anussutiko'. |
dve tisso jātiyo saritvā — “ahameva pubbe asukasmiṃ nāma ahosiṃ, tasmā sassato attā”ti takkayanto jātissaratakkiko nāma. |
Having remembered two or three births, and reasoning, "I myself was in such and such a place before, therefore the self is eternal," he is called a 'jātissaratakkiko'. |
yo pana lābhitāya “yathā me idāni attā sukhī hoti, atītepi evaṃ ahosi, anāgatepi bhavissatī”ti takkayitvā diṭṭhiṃ gaṇhāti, ayaṃ lābhītakkiko nāma. |
But he who, because of his attainments, reasons, "Just as my self is happy now, so it was in the past, and so it will be in the future," and holds a view, this one is called a 'lābhītakkiko'. |
“evaṃ sati idaṃ hotī”ti takkamatteneva gaṇhanto pana suddhatakkiko nāma. |
But he who holds a view merely by reasoning, "If this is so, this is so," is called a 'suddhatakkiko'. |
♦ 35. etesaṃ vā aññatarenāti etesaṃyeva catunnaṃ vatthūnaṃ aññatarena ekena vā dvīhi vā tīhi vā. |
♦ 35. 'By one or other of these' means 'by one, or two, or three of these same four grounds'. |
natthi ito bahiddhāti imehi pana vatthūhi bahi aññaṃ ekaṃ kāraṇampi sassatapaññattiyā natthīti appaṭivattiyaṃ sīhanādaṃ nadati. |
'There is nothing outside of this' means 'but outside of these grounds there is not even one other reason for the assertion of eternalism,' thus he roars the irreversible lion's roar. |
♦ 36. tayidaṃ, bhikkhave, tathāgato pajānātīti bhikkhave, taṃ idaṃ catubbidhampi diṭṭhigataṃ tathāgato nānappakārato jānāti. |
♦ 36. 'The Tathāgata, monks, understands that' means 'monks, the Tathāgata understands in various ways all four of these wrong views'. |
tato taṃ pajānanākāraṃ dassento ime diṭṭhiṭṭhānātiādimāha. |
Then, showing the manner of that understanding, he said 'ime diṭṭhiṭṭhānā', etc. |
tattha diṭṭhiyova diṭṭhiṭṭhānā nāma. |
There, the very views are called 'diṭṭhiṭṭhānā'. |
api ca diṭṭhīnaṃ kāraṇampi diṭṭhiṭṭhānameva. |
And also, the cause of the views is also a 'diṭṭhiṭṭhāna'. |
yathāha “katamāni aṭṭha diṭṭhiṭṭhānāni? |
As it is said, "What are the eight grounds of views? |
khandhāpi diṭṭhiṭṭhānaṃ, avijjāpi, phassopi, saññāpi, vitakkopi, ayonisomanasikāropi, pāpamittopi, paratoghosopi diṭṭhiṭṭhānan”ti. |
The aggregates are a ground of view, and so are ignorance, contact, perception, thought, unwise attention, a bad friend, and a voice from another." |
“khandhā hetu, khandhā paccayo diṭṭhiṭṭhānaṃ upādāya samuṭṭhānaṭṭhena, evaṃ khandhāpi diṭṭhiṭṭhānaṃ. |
"The aggregates are a cause, the aggregates are a condition for the arising of a ground of view by way of arising. Thus the aggregates are also a ground of view. |
avijjā hetu ... pe ... pāpamitto hetu. |
Ignorance is a cause... etc... a bad friend is a cause. |
paratoghoso hetu, paratoghoso paccayo diṭṭhiṭṭhānaṃ upādāya samuṭṭhānaṭṭhena, evaṃ paratoghosopi diṭṭhiṭṭhānan”ti . |
A voice from another is a cause, a voice from another is a condition for the arising of a ground of view by way of arising. Thus a voice from another is also a ground of view." |
evaṃgahitāti diṭṭhisaṅkhātā tāva diṭṭhiṭṭhānā — “sassato attā ca loko cā”ti evaṃgahitā ādinnā, pavattitāti attho. |
'Evaṃgahitā' means the grounds of view which are designated as views are 'thus held, adopted, and initiated', "the self and the world are eternal." |
evaṃparāmaṭṭhāti nirāsaṅkacittatāya punappunaṃ āmaṭṭhā parāmaṭṭhā, ‘idameva saccaṃ, moghamaññan’ti pariniṭṭhāpitā . |
'Evaṃparāmaṭṭhā' means 'repeatedly touched and held' because of a fearless mind, 'this alone is true, the other is foolish', established. |
kāraṇasaṅkhātā pana diṭṭhiṭṭhānā yathā gayhamānā diṭṭhiyo samuṭṭhāpenti, evaṃ ārammaṇavasena ca pavattanavasena ca āsevanavasena ca gahitā. |
But the grounds of view which are designated as causes are held by way of object, by way of proceeding, and by way of practice, as they cause the arising of views when they are held. |
anādīnavadassitāya punappunaṃ gahaṇavasena parāmaṭṭhā. |
'Parāmaṭṭhā' by way of repeated grasping because of not seeing the danger. |
evaṃgatikāti evaṃ nirayatiracchānapettivisayagatikānaṃ aññataragatikā. |
'Evaṃgatikā' means 'of such a destiny', of one of the destinies of hell, the animal womb, or the realm of ghosts. |
evaṃ abhisamparāyāti idaṃ purimapadasseva vevacanaṃ, evaṃvidhaparalokāti vuttaṃ hoti. |
'Evaṃ abhisamparāyo' is a synonym of the preceding word, meaning 'of such a future world'. |
♦ tañca tathāgato pajānātīti na kevalañca tathāgato sakāraṇaṃ sagatikaṃ diṭṭhigatameva pajānāti, atha kho tañca sabbaṃ pajānāti, tato ca uttaritaraṃ sīlañceva samādhiñca sabbaññutaññāṇañca pajānāti. |
♦ 'And the Tathāgata understands that' means 'not only does the Tathāgata understand the wrong view with its cause and destiny, but he also understands all that, and beyond that he understands morality, concentration, and the knowledge of omniscience'. |
tañca pajānanaṃ na parāmasatīti tañca evaṃvidhaṃ anuttaraṃ visesaṃ pajānantopi ahaṃ pajānāmīti taṇhādiṭṭhimānaparāmāsavasena tañca na parāmasati. |
'And he does not cling to that understanding' means 'and even while understanding such an unsurpassed special attainment, he does not cling to it by way of the clinging of craving, view, and conceit, "I understand"'. |
aparāmasato cassa paccattaññeva nibbuti viditāti evaṃ aparāmasato cassa aparāmāsapaccayā sayameva attanāyeva tesaṃ parāmāsakilesānaṃ nibbuti viditā. |
'And for him who does not cling, the quenching is known by himself' means 'and for him who does not cling, because of not clinging, the quenching of those clinging-defilements is known by himself alone, by himself'. |
pākaṭaṃ, bhikkhave, tathāgatassa nibbānanti dasseti. |
It shows, 'The Nibbāna of the Tathāgata, monks, is manifest'. |
♦ idāni yathāpaṭipannena tathāgatena sā nibbuti adhigatā, taṃ paṭipattiṃ dassetuṃ yāsu vedanāsu rattā titthiyā “idha sukhino bhavissāma, ettha sukhino bhavissāmā”ti diṭṭhigahanaṃ pavisanti, tāsaṃyeva vedanānaṃ vasena kammaṭṭhānaṃ ācikkhanto vedanānaṃ samudayañcātiādimāha. |
♦ Now, to show the practice by which that quenching was attained by the Tathāgata who has so practiced, explaining the meditation subject by way of those same feelings in which the heretics, being attached, enter the thicket of views, "Here we will be happy, here we will be happy," he said, "the origin of feelings," and so on. |
tattha yathābhūtaṃ viditvāti “avijjāsamudayā vedanāsamudayoti paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati, taṇhāsamudayā vedanāsamudayoti paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati, kammasamudayā vedanāsamudayoti paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati, phassasamudayā vedanāsamudayoti paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati . |
There, 'yathābhūtaṃ viditvā' means 'having known the origin of feelings in accordance with reality' by these five characteristics: "he sees the arising of the feeling-aggregate by way of the arising of a condition, 'by the arising of ignorance, the arising of feeling'; he sees the arising of the feeling-aggregate by way of the arising of a condition, 'by the arising of craving, the arising of feeling'; he sees the arising of the feeling-aggregate by way of the arising of a condition, 'by the arising of kamma, the arising of feeling'; he sees the arising of the feeling-aggregate by way of the arising of a condition, 'by the arising of contact, the arising of feeling'. |
nibbattilakkhaṇaṃ passantopi vedanākkhandhassa udayaṃ passatī”ti imesaṃ pañcannaṃ lakkhaṇānaṃ vasena vedanānaṃ samudayaṃ yathābhūtaṃ viditvā; |
And seeing the characteristic of being born, he sees the arising of the feeling-aggregate." |
“avijjānirodhā vedanānirodhoti paccayanirodhaṭṭhena vedanākkhandhassa vayaṃ passati, taṇhānirodhā vedanānirodhoti paccayanirodhaṭṭhena vedanākkhandhassa vayaṃ passati, kammanirodhā vedanānirodhoti paccayanirodhaṭṭhena vedanākkhandhassa vayaṃ passati, phassanirodhā vedanānirodhoti paccayanirodhaṭṭhena vedanākkhandhassa vayaṃ passati. |
And having known the passing away of feelings in accordance with reality by these five characteristics: "he sees the passing away of the feeling-aggregate by way of the cessation of a condition, 'by the cessation of ignorance, the cessation of feeling'; he sees the passing away of the feeling-aggregate by way of the cessation of a condition, 'by the cessation of craving, the cessation of feeling'; he sees the passing away of the feeling-aggregate by way of the cessation of a condition, 'by the cessation of kamma, the cessation of feeling'; he sees the passing away of the feeling-aggregate by way of the cessation of a condition, 'by the cessation of contact, the cessation of feeling'. |
vipariṇāmalakkhaṇaṃ passantopi vedanākkhandhassa vayaṃ passatī”ti imesaṃ pañcannaṃ lakkhaṇānaṃ vasena vedanānaṃ atthaṅgamaṃ yathābhūtaṃ viditvā, “yaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ vedanāya assādo”ti evaṃ assādañca yathābhūtaṃ viditvā, “yaṃ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṃ vedanāya ādīnavo”ti evaṃ ādīnavañca yathābhūtaṃ viditvā, “yo vedanāya chandarāgavinayo chandarāgappahānaṃ, idaṃ vedanāya nissaraṇan”ti evaṃ nissaraṇañca yathābhūtaṃ viditvā vigatachandarāgatāya anupādāno anupādāvimutto, bhikkhave, tathāgato; |
And seeing the characteristic of change, he sees the passing away of the feeling-aggregate." |
yasmiṃ upādāne sati kiñci upādiyeyya, upādinnattā ca khandho bhaveyya, tassa abhāvā kiñci dhammaṃ anupādiyitvāva vimutto bhikkhave tathāgatoti. |
And having known the gratification in accordance with reality, "that pleasure and gladness which arise depending on feeling, this is the gratification in feeling." |
| And having known the danger in accordance with reality, "that feeling is impermanent, suffering, and of a nature to change, this is the danger in feeling." | |
| And having known the escape in accordance with reality, "that removal of desire and passion for feeling, the abandoning of desire and passion, this is the escape from feeling," and because his desire and passion have departed, he is without clinging. 'Anupādāvimutto, bhikkhave, tathāgato'; | |
| because that clinging, in the presence of which he might cling to something, and because of which clinging he would become an aggregate, is absent, he is liberated, monks, the Tathāgata, without clinging to any dhamma. | |
♦ 37. ime kho te, bhikkhaveti ye te ahaṃ — “katame, ca te, bhikkhave, dhammā gambhīrā”ti apucchiṃ, “ime kho te, bhikkhave, tañca tathāgato pajānāti tato ca uttaritaraṃ pajānātī”ti evaṃ niddiṭṭhā sabbaññutaññāṇadhammā gambhīrā duddasā ... pe ... paṇḍitavedanīyāti veditabbā. |
♦ 37. 'These, monks, are those' means 'which I asked, "And which, monks, are those dhammas, profound?"', "These, monks, are those," and "The Tathāgata knows that, and he knows what is beyond that," thus the designated dhammas of the knowledge of omniscience should be known as 'profound, hard to see... etc... to be known by the wise'. |
yehi tathāgatassa neva puthujjano, na sotāpannādīsu aññataro vaṇṇaṃ yathābhūtaṃ vattuṃ sakkoti, atha kho tathāgatova yathābhūtaṃ vaṇṇaṃ sammā vadamāno vadeyyāti evaṃ pucchamānenāpi sabbaññutaññāṇameva puṭṭhaṃ, niyyātentenāpi tadeva niyyātitaṃ, antarā pana diṭṭhiyo vibhattāti. |
By which neither an ordinary person nor any of the stream-enterers and so on can speak the praise of the Tathāgata as it really is, but the Tathāgata alone, speaking the praise correctly as it really is, would speak. Thus, even when asking, he asked only about the knowledge of omniscience, and when expounding, he expounded only that. But in between, the views were analyzed. |
♦ paṭhamabhāṇavāravaṇṇanā niṭṭhitā. |
♦ The commentary on the first recitation section is finished. |
♦ ekaccasassatavādavaṇṇanā |
♦ Commentary on the Partial Eternalist Views |
♦ 38. ekaccasassatikāti ekaccasassatavādā. |
♦ 38. 'Ekaccasassatikā' means 'partial eternalists'. |
te duvidhā honti — sattekaccasassatikā, saṅkhārekaccasassatikāti. |
They are of two kinds: partial eternalists with respect to beings, and partial eternalists with respect to formations. |
duvidhāpi idha gahitāyeva. |
Both kinds are taken here. |
♦ 39. yanti nipātamattaṃ. |
♦ 39. 'Yan' is just a particle. |
kadācīti kismiñci kāle. |
'Kadāci' means 'at some time'. |
karahacīti tasseva vevacanaṃ. |
'Karahaci' is a synonym for the same. |
dīghassa addhunoti dīghassa kālassa. |
'Dīghassa addhuno' means 'of a long time'. |
accayenāti atikkamena . |
'Accayenā' means 'by the passing'. |
saṃvaṭṭatīti vinassati. |
'Saṃvaṭṭatī' means 'it is destroyed'. |
yebhuyyenāti ye uparibrahmalokesu vā arūpesu vā nibbattanti, tadavasese sandhāya vuttaṃ. |
'Yebhuyyenā' is said with reference to the remainder, those who are reborn in the higher Brahma-worlds or in the formless realms. |
jhānamanena nibbattattā manomayā. |
'Manomayā' because they are created by his jhāna-mind. |
pīti tesaṃ bhakkho āhāroti pītibhakkhā. |
'Pītibhakkhā' means 'joy is their food, their nutriment'. |
attanova tesaṃ pabhāti sayaṃpabhā. |
'Sayaṃpabhā' means 'their own light shines'. |
antalikkhe carantīti antalikkhacarā. |
'Antalikkhacarā' means 'they travel in the sky'. |
subhesu uyyānavimānakapparukkhādīsu tiṭṭhantīti, subhaṭṭhāyino subhā vā manorammavatthābharaṇā hutvā tiṭṭhantīti subhaṭṭhāyino. |
'Subhaṭṭhāyino' means 'they dwell in beautiful places, such as parks, mansions, and celestial trees', or 'subhaṭṭhāyino' means 'they dwell having beautiful and delightful things and ornaments'. |
ciraṃ dīghamaddhānanti ukkaṃsena aṭṭha kappe. |
'Ciraṃ dīghamaddhānan' means 'for a long, long time', at most eight kappas. |
♦ 40. vivaṭṭatīti saṇṭhāti. |
♦ 40. 'Vivaṭṭatī' means 'it is formed'. |
suññaṃ brahmavimānanti pakatiyā nibbattasattānaṃ natthitāya suññaṃ, brahmakāyikabhūmi nibbattatīti attho. |
'Suññaṃ brahmavimānan' means 'empty' because of the absence of beings who are normally born there; the meaning is 'a Brahma-body-realm is born'. |
tassa kattā vā kāretā vā natthi, visuddhimagge vuttanayena pana kammapaccayautusamuṭṭhānā ratanabhūmi nibbattati. |
There is no maker or causer of it, but a jewel-realm is born from the arising of kamma-condition and season, in the way said in the Visuddhimagga. |
pakatinibbattiṭṭhānesuyeva cettha uyyānakapparukkhādayo nibbattanti. |
And parks, celestial trees, and so on are born here in the places of normal birth. |
atha sattānaṃ pakatiyā vasitaṭṭhāne nikanti uppajjati, te paṭhamajjhānaṃ bhāvetvā tato otaranti, tasmā atha kho aññataro sattotiādimāha. |
Then a desire arises in beings for the place where they normally dwelt. They develop the first jhāna and descend from there. Therefore he said, "Then a certain being," and so on. |
āyukkhayā vā puññakkhayā vāti ye uḷāraṃ puññakammaṃ katvā yattha katthaci appāyuke devaloke nibbattanti, te attano puññabalena ṭhātuṃ na sakkonti, tassa pana devalokassa āyuppamāṇeneva cavantīti āyukkhayā cavantīti vuccanti. |
'Āyukkhayā vā puññakkhayā vā' means 'those who, having done great meritorious deeds, are born in any of the heavens with a short lifespan, they cannot remain by the power of their own merit, but fall when the lifespan of that heaven is exhausted,' so they are said to fall 'by the exhaustion of their lifespan'. |
ye pana parittaṃ puññakammaṃ katvā dīghāyukadevaloke nibbattanti, te yāvatāyukaṃ ṭhātuṃ na sakkonti, antarāva cavantīti puññakkhayā cavantīti vuccanti. |
But those who, having done little meritorious deeds, are born in a heaven with a long lifespan, they cannot remain for the full lifespan, but fall in between, so they are said to fall 'by the exhaustion of their merit'. |
dīghamaddhānaṃ tiṭṭhatīti kappaṃ vā upaḍḍhakappaṃ vā. |
'Dīghamaddhānaṃ tiṭṭhatī' means 'for a kappa or half a kappa'. |
♦ 41. anabhiratīti aparassāpi sattassa āgamanapatthanā. |
♦ 41. 'Anabhiratī' is the longing for the arrival of another being. |
yā pana paṭighasampayuttā ukkaṇṭhitā, sā brahmaloke natthi. |
But the discontent which is associated with aversion does not exist in the Brahma-world. |
paritassanāti ubbijjanā phandanā, sā panesā tāsatassanā, taṇhātassanā, diṭṭhitassanā, ñāṇatassanāti catubbidhā hoti. |
'Paritassanā' is agitation, trembling. And that is of four kinds: trembling from fear, trembling from craving, trembling from view, and trembling from knowledge. |
tattha “jātiṃ paṭicca bhayaṃ bhayānakaṃ chambhitattaṃ lomahaṃso cetaso utrāso. |
There, "Depending on birth, there is fear, dread, terror, bristling of the hairs, and alarm of the mind. |
jaraṃ... byādhiṃ... maraṇaṃ paṭicca ... pe ... utrāso”ti ayaṃ tāsatassanā nāma. |
Depending on old age... disease... death... etc... alarm," this is called 'trembling from fear'. |
“aho vata aññepi sattā itthattaṃ āgaccheyyun”ti ayaṃ taṇhātassanā nāma. |
"Oh, that other beings might come to this state," this is called 'trembling from craving'. |
“paritassitavipphanditamevā”ti ayaṃ diṭṭhitassanā nāma. |
"It is just trembling and agitation," this is called 'trembling from view'. |
“tepi tathāgatassa dhammadesanaṃ sutvā yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjantī”ti ayaṃ ñāṇatassanā nāma. |
"They, having heard the Dhamma-teaching of the Tathāgata, for the most part feel fear, a sense of urgency, and terror," this is called 'trembling from knowledge'. |
idha pana taṇhātassanāpi diṭṭhitassanāpi vaṭṭati. |
Here, however, both trembling from craving and trembling from view are applicable. |
brahmavimānanti idha pana paṭhamābhinibbattassa atthitāya suññanti na vuttaṃ. |
'Brahmavimānan' — here it is not said 'empty' because of the existence of the first-born. |
upapajjantīti upapattivasena upagacchanti. |
'Upapajjantī' means 'they approach by way of rebirth'. |
sahabyatanti sahabhāvaṃ. |
'Sahabyatan' means 'the state of being together'. |
♦ 42. abhibhūti abhibhavitvā ṭhito jeṭṭhakohamasmīti. |
♦ 42. 'Abhibhū' means 'standing as a conqueror, I am the chief'. |
anabhibhūtoti aññehi anabhibhūto. |
'Anabhibhūtoti' means 'unconquered by others'. |
aññadatthūti ekaṃsavacane nipāto. |
'Aññadatthū' is a particle in the sense of 'one-sided speech'. |
dassanavasena daso, sabbaṃ passāmīti attho. |
'Daso' by way of seeing, the meaning is 'I see everything'. |
vasavattīti sabbaṃ janaṃ vase vattemi. |
'Vasavattī' means 'I hold all people in my power'. |
issaro kattā nimmātāti ahaṃ loke issaro, ahaṃ lokassa kattā ca nimmātā ca, pathavī — himavanta-sineru-cakkavāḷa-mahāsamudda-candima-sūriyā mayā nimmitāti. |
'Issaro kattā nimmātā' means 'I am the lord in the world, I am the maker and creator of the world. The earth, the Himalayas, Sineru, the Cakkavāḷa, the great ocean, the moon, and the sun were created by me'. |
seṭṭho sajitāti ahaṃ lokassa uttamo ca sajitā ca, “tvaṃ khattiyo nāma hohi, tvaṃ brāhmaṇo, vesso, suddo, gahaṭṭho, pabbajito nāma. |
'Seṭṭho sajitā' means 'I am the best and the ordainer of the world'. He thinks, "You be a Khattiya, you a Brahmin, a Vessa, a Sudda, a householder, a monk. |
antamaso tvaṃ oṭṭho hohi, goṇo hohī”ti “evaṃ sattānaṃ saṃvisajetā ahan”ti maññati. |
At least, you be a camel, you an ox," "Thus I am the assigner of beings." |
vasī pitā bhūtabhabyānanti ahamasmi ciṇṇavasitāya vasī, ahaṃ pitā bhūtānañca bhabyānañcāti maññati. |
'Vasī pitā bhūtabhabyānanti' he thinks, "I am the master because of my practiced mastery, I am the father of what has been and what is to be." |
tattha aṇḍajajalābujā sattā antoaṇḍakose ceva antovatthimhi ca bhabyā nāma, bahi nikkhantakālato paṭṭhāya bhūtā nāma. |
There, egg-born and womb-born beings are called 'bhabbyā' while in the egg-shell and in the womb; from the time of coming out, they are called 'bhūtā'. |
saṃsedajā paṭhamacittakkhaṇe bhabyā, dutiyato paṭṭhāya bhūtā. |
Moisture-born beings are 'bhabbyā' at the first moment of thought; from the second onwards, 'bhūtā'. |
opapātikā paṭhamairiyāpathe bhabyā, dutiyato paṭṭhāya bhūtāti veditabbā. |
Spontaneously born beings are 'bhabbyā' in the first posture; from the second onwards, they should be known as 'bhūtā'. |
te sabbepi mayhaṃ puttāti saññāya “ahaṃ pitā bhūtabhabyānan”ti maññati. |
Thinking that all these are his sons, he thinks, "I am the father of what has been and what is to be." |
♦ idāni kāraṇato sādhetukāmo — “mayā ime sattā nimmitā”ti paṭiññaṃ katvā “taṃ kissa hetū”tiādimāha. |
♦ Now, wishing to establish it by reason, having made the assertion, "These beings were created by me," he said, "What is the reason for that?" and so on. |
itthattanti itthabhāvaṃ, brahmabhāvanti attho. |
'Itthattan' means 'this state', the state of being a Brahmā. |
iminā mayanti attano kammavasena cutāpi upapannāpi ca kevalaṃ maññanāmatteneva “iminā mayaṃ nimmitā”ti maññamānā vaṅkacchidde vaṅkāaṇī viya onamitvā tasseva pādamūlaṃ gacchantīti. |
By this, even those who have fallen and been reborn by their own kamma, merely by thinking, "We were created by this one," they incline and go to his feet like a crooked nail in a crooked hole. |
♦ 43. vaṇṇavantataro cāti vaṇṇavantataro, abhirūpo pāsādikoti attho. |
♦ 43. 'Vaṇṇavantataro cā' means 'more beautiful', the meaning is 'handsome, graceful'. |
mahesakkhataroti issariyaparivāravasena mahāyasataro. |
'Mahesakkhataro' means 'of greater fame' by way of lordship and retinue. |
♦ 44. ṭhānaṃ kho panetanti kāraṇaṃ kho panetaṃ. |
♦ 44. 'Ṭhānaṃ kho panetan' means 'this is indeed a reason'. |
so tato cavitvā aññatra na gacchati, idheva āgacchati, taṃ sandhāyetaṃ vuttaṃ. |
He, having fallen from there, does not go elsewhere, but comes here. This is said with reference to that. |
agārasmāti gehā. |
'Agārasmā' means 'from a house'. |
anagāriyanti pabbajjaṃ. |
'Anagāriyan' means 'the homeless life'. |
pabbajjā hi yasmā agārassa hi taṃ kasigorakkhādikammaṃ tattha natthi, tasmā anagāriyanti vuccati. |
For because that work of a house, such as farming and cattle-rearing, does not exist in the homeless life, therefore it is called 'anagāriyan'. |
pabbajatīti upagacchati. |
'Pabbajati' means 'he approaches'. |
tato paraṃ nānussaratīti tato pubbenivāsā paraṃ na sarati, sarituṃ asakkonto tattha ṭhatvā diṭṭhiṃ gaṇhāti. |
'Tato paraṃ nānussaratī' means 'he does not remember beyond that past life'. Unable to remember, he stands there and takes up a view. |
♦ niccotiādīsu tassa upapattiṃ apassanto niccoti vadati, maraṇaṃ apassanto dhuvoti, sadābhāvato sassatoti, jarāvasenāpi vipariṇāmassa abhāvato avipariṇāmadhammoti. |
♦ In 'nicco' and so on, not seeing his rebirth, he says 'nicco' (permanent). Not seeing his death, he says 'dhuvo' (constant). Because of his constant existence, he says 'sassato' (eternal). Because of the absence of change even by way of old age, he says 'avipariṇāmadhammo' (of an unchanging nature). |
sesamettha paṭhamavāre uttānamevāti. |
The rest here is the same as what was said in the first section. |
♦ 45-46. dutiyavāre khiḍḍāya padussanti vinassantīti khiḍḍāpadosikā, padūsikātipi pāḷiṃ likhanti, sā aṭṭhakathāyaṃ natthi. |
♦ 45-46. In the second section, 'khiḍḍāpadosikā' means 'they are corrupted and destroyed by play'. They also write the reading 'padūsikā', but that is not in the commentary. |
ativelanti atikālaṃ, aticiranti attho. |
'Ativelan' means 'for too long a time', the meaning is 'for a very long time'. |
hassakhiḍḍāratidhammasamāpannāti hassarati dhammañceva khiḍḍāratidhammañca samāpannā anuyuttā, keḷihassasukhañceva kāyikavācasikakīḷāsukhañca anuyuttā, vuttappakāraratidhammasamaṅgino hutvā viharantīti attho. |
'Hassakhiḍḍāratidhammasamāpannā' means 'engaged in and devoted to the practice of laughter and play and pleasure', the meaning is 'engaged in and devoted to the pleasure of mirth and merriment and the pleasure of bodily and verbal play, they dwell endowed with the practice of pleasure of the kind described'. |
♦ sati sammussatīti khādanīyabhojanīyesu sati sammussati. |
♦ 'Sati sammussatī' means 'memory is lost' in food and drink. |
te kira puññavisesādhigatena mahantena attano sirivibhavena nakkhattaṃ kīḷantā tāya sampattimahantatāya — “āhāraṃ paribhuñjimha, na paribhuñjimhā”tipi na jānanti. |
They, it is said, playing at a festival with their great splendor and wealth acquired by special merit, because of the greatness of that fortune, do not even know, "Did we partake of food, or did we not?" |
atha ekāhārātikkamanato paṭṭhāya nirantaraṃ khādantāpi pivantāpi cavantiyeva, na tiṭṭhanti. |
Then, from the passing of one mealtime, even though they eat and drink continuously, they fall away, they do not remain. |
kasmā? kammajatejassa balavatāya, karajakāyassa mandatāya, manussānañhi kammajatejo mando, karajakāyo balavā. |
Why? Because of the strength of the kamma-born heat and the weakness of the physical body. For humans, the kamma-born heat is weak, and the physical body is strong. |
tesaṃ tejassa mandatāya karajakāyassa balavatāya sattāhampi atikkamitvā uṇhodakācchayāguādīhi sakkā vatthuṃ upatthambhetuṃ. |
Because of the weakness of their heat and the strength of the physical body, it is possible to support the body even after passing seven days, with hot water, gruel, and so on. |
devānaṃ pana tejo balavā hoti, karajaṃ mandaṃ. |
But for the gods, the heat is strong, and the physical body is weak. |
te ekaṃ āhāravelaṃ atikkamitvāva saṇṭhātuṃ na sakkonti. |
They cannot remain even after passing one mealtime. |
yathā nāma gimhānaṃ majjhanhike tattapāsāṇe ṭhapitaṃ padumaṃ vā uppalaṃ vā sāyanhasamaye ghaṭasatenāpi siñciyamānaṃ pākatikaṃ na hoti, vinassatiyeva. |
Just as a lotus or a water-lily placed on a hot stone at noon in summer does not become normal even if sprinkled with a hundred pots of water in the evening, but perishes. |
evameva pacchā nirantaraṃ khādantāpi pivantāpi cavantiyeva, na tiṭṭhanti. |
In the same way, even though they eat and drink continuously afterwards, they fall away, they do not remain. |
tenāha “satiyā sammosā te devā tamhā kāyā cavantī”ti. |
Therefore he said, "By the loss of memory, those gods fall from that body." |
katame pana te devāti? |
And who are those gods? |
ime devāti aṭṭhakathāyaṃ vicāraṇā natthi, “devānaṃ kammajatejo balavā hoti, karajaṃ mandan”ti avisesena vuttattā pana ye keci kabaḷīkārāhārūpajīvino devā evaṃ karonti, teyeva cavantīti veditabbā. |
There is no investigation in the commentary as to 'who these gods are'. But since it is said without distinction, "The kamma-born heat of the gods is strong, the physical body is weak," it should be known that whichever gods who live on solid food do so, they are the ones who fall away. |
keci panāhu — “nimmānaratiparanimmitavasavattino te devā”ti. |
But some have said, "Those gods are the Nimmānaratī and the Paranimmitavasavattī." |
khiḍḍāpadussanamatteneva hete khiḍḍāpadosikāti vuttā. |
For they are called 'khiḍḍāpadosikā' merely because of their corruption by play. |
sesamettha purimanayeneva veditabbaṃ. |
The rest here should be known in the same way as before. |
♦ 47-48. tatiyavāre manena padussanti vinassantīti manopadosikā, ete cātumahārājikā. |
♦ 47-48. In the third section, 'manopadosikā' means 'they are corrupted and destroyed by mind'. These are the Cātumahārājikā. |
tesu kira eko devaputto — nakkhattaṃ kīḷissāmīti saparivāro rathena vīthiṃ paṭipajjati, athañño nikkhamanto taṃ purato gacchantaṃ disvā — ‘bho ayaṃ kapaṇo’, adiṭṭhapubbaṃ viya etaṃ disvā — “pītiyā uddhumāto viya bhijjamāno viya ca gacchatī”ti kujjhati. |
It is said that among them, one devaputta, thinking, "I will play at the festival," sets out on the street in his chariot with his retinue. Then another, coming out and seeing him going in front, thinks, 'Hey, this wretch', having seen this as if never seen before, "he goes as if puffed up with joy, as if bursting," and gets angry. |
purato gacchantopi nivattitvā taṃ kuddhaṃ disvā — kuddhā nāma suviditā hontīti kuddhabhāvamassa ñatvā — “tvaṃ kuddho, mayhaṃ kiṃ karissasi, ayaṃ sampatti mayā dānasīlādīnaṃ vasena laddhā, na tuyhaṃ vasenā”ti paṭikujjhati. |
The one going in front also, turning back and seeing him angry, and knowing his angry state, "the angry are well-known," thinks, "You are angry, what will you do to me? This fortune was obtained by me by means of giving, morality, and so on, not by your means," and gets angry in return. |
ekasmiñhi kuddhe itaro akuddho rakkhati, ubhosu pana kuddhesu ekassa kodho itarassa paccayo hoti. |
For if one is angry and the other is not angry, he is protected. But when both are angry, the anger of one becomes a condition for the other. |
tassapi kodho itarassa paccayo hotīti ubho kandantānaṃyeva orodhānaṃ cavanti. |
And his anger becomes a condition for the other. Thus both, like the weeping retinues, fall away. |
ayamettha dhammatā. |
This is the nature of things here. |
sesaṃ vuttanayeneva veditabbaṃ. |
The rest should be known in the same way as has been said. |
♦ 49-52. takkīvāde ayaṃ cakkhādīnaṃ bhedaṃ passati, cittaṃ pana yasmā purimaṃ purimaṃ pacchimassa pacchimassa paccayaṃ datvāva nirujjhati, tasmā cakkhādīnaṃ bhedato balavatarampi cittassa bhedaṃ na passati. |
♦ 49-52. In the 'takkī' view, he sees the breaking up of the eye and so on. But because the mind, the preceding moment giving a condition to the succeeding moment, ceases, he does not see the breaking up of the mind, which is even more powerful than the breaking up of the eye and so on. |
so taṃ apassanto yathā nāma sakuṇo ekaṃ rukkhaṃ jahitvā aññasmiṃ nilīyati, evameva imasmiṃ attabhāve bhinne cittaṃ aññatra gacchatīti gahetvā evamāha. |
He, not seeing that, just as a bird, having left one tree, alights on another, so too, when this personality is broken, the mind goes elsewhere, he takes it thus and speaks. |
sesamettha vuttanayeneva veditabbaṃ. |
The rest here should be known in the same way as has been said. |
♦ antānantavādavaṇṇanā |
♦ Commentary on the Finitist and Infinitist Views |
♦ 53. antānantikāti antānantavādā, antaṃ vā anantaṃ vā antānantaṃ vā nevantānānantaṃ vā ārabbha pavattavādāti attho. |
♦ 53. 'Antānantikā' means 'finitists and infinitists', the meaning is 'views that proceed with reference to the finite, or the infinite, or the finite and infinite, or neither finite nor infinite'. |
♦ 54-60. antasaññī lokasmiṃ viharatīti paṭibhāganimittaṃ cakkavāḷapariyantaṃ avaḍḍhetvā taṃ — “loko”ti gahetvā antasaññī lokasmiṃ viharati, cakkavāḷapariyantaṃ katvā vaḍḍhitakasiṇo pana anantasaññī hoti, uddhamadho avaḍḍhetvā pana tiriyaṃ vaḍḍhetvā uddhamadho antasaññī, tiriyaṃ anantasaññī. |
♦ 54-60. 'He dwells in the world with a perception of the finite' means 'not having extended the counterpart-sign to the limit of the universe, and having taken that as "the world," he dwells in the world with a perception of the finite'. But one who has extended his kasiṇa, having made the limit of the universe the limit, has a perception of the infinite. But not having extended it upwards and downwards, but having extended it sideways, he has a perception of the finite upwards and downwards, and a perception of the infinite sideways. |
takkīvādo vuttanayeneva veditabbo. |
The 'takkī' view should be known in the way that has been said. |
ime cattāropi attanā diṭṭhapubbānusāreneva diṭṭhiyā gahitattā pubbantakappikesu paviṭṭhā. |
These four, because they have taken up a view in accordance with what they have previously seen, are included among the 'pubbantakappikā'. |
♦ amarāvikkhepavādavaṇṇanā |
♦ Commentary on the Eel-wriggler Views |
♦ 61. na maratīti amarā. |
♦ 61. 'Amarā' means 'it does not die'. |
kā sā? |
What is that? |
evantipi me notiādinā nayena pariyantarahitā diṭṭhigatikassa diṭṭhi ceva vācā ca. |
The view and speech of one who holds a wrong view, which is without a conclusion, in the manner of "It is not so for me," and so on. |
vividho khepoti vikkhepo, amarāya diṭṭhiyā vācāya ca vikkhepoti amarāvikkhepo, so etesaṃ atthīti amarāvikkhepikā, aparo nayo — amarā nāma ekā macchajāti, sā ummujjananimujjanādivasena udake sandhāvamānā gahetuṃ na sakkāti, evameva ayampi vādo itocito ca sandhāvati, gāhaṃ na upagacchatīti amarāvikkhepoti vuccati. |
'Vikkhepo' is 'various throwing'. 'Amarāvikkhepo' is 'the throwing of an immortal view and speech'. They have this, so they are 'amarāvikkhepikā'. Another method: 'amarā' is a species of fish. It, swimming in the water by way of emerging and submerging, cannot be caught. In the same way, this view also swims here and there, it does not come into one's grasp, so it is called 'amarāvikkhepo'. |
so etesaṃ atthīti amarāvikkhepikā. |
They have this, so they are 'amarāvikkhepikā'. |
♦ 62. “idaṃ kusalan”ti yathābhūtaṃ nappajānātīti dasa kusalakammapathe yathābhūtaṃ nappajānātīti attho. |
♦ 62. 'He does not know "this is wholesome" as it really is' means 'he does not know the ten wholesome courses of action as they really are'. |
akusalepi dasa akusalakammapathāva adhippetā. |
In 'unwholesome', the ten unwholesome courses of action are also intended. |
so mamassa vighātoti “musā mayā bhaṇitan”ti vippaṭisāruppattiyā mama vighāto assa, dukkhaṃ bhaveyyāti attho. |
'So mamassa vighāto' means '"I have spoken falsely," by the arising of remorse, there would be vexation for me, there would be suffering'. |
so mamassa antarāyoti so mama saggassa ceva maggassa ca antarāyo assa. |
'So mamassa antarāyo' means 'that would be an obstacle for me to heaven and the path'. |
musāvādabhayā musāvādaparijegucchāti musāvāde ottappena ceva hiriyā ca. |
'Musāvādabhayā musāvādaparijegucchā' means 'by fear of false speech and by disgust for false speech'. |
vācāvikkhepaṃ āpajjatīti vācāya vikkhepaṃ āpajjati. |
'Vācāvikkhepaṃ āpajjati' means 'he falls into a verbal prevarication'. |
kīdisaṃ? amarāvikkhepaṃ, apariyantavikkhepanti attho. |
Of what kind? 'Amarāvikkhepaṃ', the meaning is 'an endless prevarication'. |
♦ evantipi me notiādīsu evantipi me noti aniyamitavikkhepo . |
♦ In 'evantipi me no' and so on, 'evantipi me no' is an indefinite prevarication. |
tathātipi me noti “sassato attā ca loko cā”ti vuttaṃ sassatavādaṃ paṭikkhipati. |
'Tathātipi me no' — he rejects the eternalist view which says, "The self and the world are eternal." |
aññathātipi me noti sassatato aññathā vuttaṃ ekaccasassataṃ paṭikkhipati. |
'Aññathātipi me no' — he rejects the partial eternalist view which is different from the eternalist view. |
notipi me noti — “na hoti tathāgato paraṃ maraṇā”ti vuttaṃ ucchedaṃ paṭikkhipati. |
'Notipi me no' — he rejects the annihilationist view which says, "A Tathāgata does not exist after death." |
no notipi me noti “neva hoti na na hotī”ti vuttaṃ takkīvādaṃ paṭikkhipati. |
'No notipi me no' — he rejects the 'takkī' view which says, "He neither exists nor does not exist." |
sayaṃ pana “idaṃ kusalan”ti vā “akusalan”ti vā puṭṭho na kiñci byākaroti. |
He himself, when asked, "Is this wholesome?" or "unwholesome?", does not declare anything. |
“idaṃ kusalan”ti puṭṭho “evantipi me no”ti vadati. |
When asked, "Is this wholesome?", he says, "It is not so for me." |
tato “kiṃ akusalan”ti vutte “tathātipi me no”ti vadati. |
Then, when asked, "Is it unwholesome?", he says, "It is not so for me either." |
“kiṃ ubhayato aññathā”ti vutte “aññathātipi me no”ti vadati. |
When asked, "Is it otherwise from both?", he says, "It is not otherwise for me either." |
tato “tividhenāpi na hoti, kiṃ te laddhī”ti vutte “notipi me no”ti vadati. |
Then, when asked, "It is not in any of the three ways, what is your doctrine?", he says, "It is not so for me." |
tato “kiṃ no noti te laddhī”ti vutte “no notipi me no”ti evaṃ vikkhepameva āpajjati, ekasmimpi pakkhe na tiṭṭhati. |
Then, when asked, "Is 'no not' your doctrine?", he says, "It is not 'no not' for me either," thus he falls into prevarication, he does not stand on any one side. |
♦ 63. chando vā rāgo vāti ajānantopi sahasā kusalameva “kusalan”ti vatvā akusalameva “akusalan”ti vatvā mayā asukassa nāma evaṃ byākataṃ, kiṃ taṃ subyākatanti aññe paṇḍite pucchitvā tehi — “subyākataṃ, bhadramukha, kusalameva tayā kusalaṃ, akusalameva akusalanti byākatan”ti vutte natthi mayā sadiso paṇḍitoti evaṃ me tattha chando vā rāgo vā assāti attho. |
♦ 63. 'Chando vā rāgo vā' — even without knowing, having hastily said that the wholesome is "wholesome" and the unwholesome is "unwholesome," and having asked other wise people, "Did I declare it well to so-and-so?", and when they say, "You have declared it well, good sir, you have declared the wholesome as wholesome and the unwholesome as unwholesome," thinking, "There is no wise man like me," "there would be for me desire or passion for that," is the meaning. |
ettha ca chando dubbalarāgo, rāgo balavarāgo. |
And here, 'chando' is weak passion, 'rāgo' is strong passion. |
doso vā paṭigho vāti kusalaṃ pana “akusalan”ti, akusalaṃ vā “kusalan”ti vatvā aññe paṇḍite pucchitvā tehi — “dubyākataṃ tayā”ti vutte ettakampi nāma na jānāmīti tattha me assa doso vā paṭigho vāti attho. |
'Doso vā paṭigho vā' — but having said that the wholesome is "unwholesome" or the unwholesome is "wholesome," and having asked other wise people, and when they say, "You have declared it badly," thinking, "I do not know even this much," "there would be for me aversion or resentment for that," is the meaning. |
idhāpi doso dubbalakodho, paṭigho balavakodho. |
Here too, 'doso' is weak anger, 'paṭigho' is strong anger. |
♦ taṃ mamassa upādānaṃ, so mamassa vighātoti taṃ chandarāgadvayaṃ mama upādānaṃ assa, dosapaṭighadvayaṃ vighāto. |
♦ 'That would be clinging for me, that would be vexation for me' means 'that pair of desire and passion would be clinging for me, that pair of aversion and resentment would be vexation'. |
ubhayampi vā daḷhaggahaṇavasena upādānaṃ, vihananavasena vighāto. |
Or both, by way of firm grasping, are clinging, and by way of vexing, are vexation. |
rāgo hi amuñcitukāmatāya ārammaṇaṃ gaṇhāti jalūkā viya. |
For passion grasps an object with the desire not to release it, like a leech. |
doso vināsetukāmatāya āsīviso viya. |
Aversion, with the desire to destroy it, is like a poisonous snake. |
ubhopi cete santāpakaṭṭhena vihananti yevāti “upādānan”ti ca “vighāto”ti ca vuttā. |
And both of them vex by the meaning of tormenting, so they are called 'clinging' and 'vexation'. |
sesaṃ paṭhamavārasadisameva. |
The rest is the same as the first section. |
♦ 64. paṇḍitāti paṇḍiccena samannāgatā. |
♦ 64. 'Paṇḍitā' means 'endowed with wisdom'. |
nipuṇāti saṇhasukhumabuddhino sukhumātthantaraṃ paṭivijjhanasamatthā. |
'Nipuṇā' means 'of subtle and fine intelligence', capable of penetrating a subtle and fine meaning. |
kataparappavādāti viññātaparappavādā ceva parehi saddhiṃ katavādaparicayā ca. |
'Kataparappavādā' means 'those who know the views of others and have experience in debating with others'. |
vālavedhirūpāti vālavedhidhanuggahasadisā. |
'Vālavedhirūpā' means 'like archers who can pierce a hair'. |
te bhindantā maññeti vālavedhi viya vālaṃ sukhumānipi paresaṃ diṭṭhigatāni attano paññāgatena bhindantā viya carantīti attho. |
The meaning is 'they go about as if breaking down the subtle wrong views of others with their own shaft of wisdom, like a hair-piercer piercing a hair'. |
te maṃ tatthāti te samaṇabrāhmaṇā maṃ tesu kusalākusalesu. |
'Te maṃ tatthā' means 'those ascetics and brahmins would question me about those wholesome and unwholesome things'. |
samanuyuñjeyyunti “kiṃ kusalaṃ, kiṃ akusalanti attano laddhiṃ vadā”ti laddhiṃ puccheyyuṃ. |
'Samanuyuñjeyyun' means 'they would ask for my doctrine, "What is wholesome, what is unwholesome? Tell us your doctrine"'. |
samanugāheyyunti “idaṃ nāmā”ti vutte “kena kāraṇena etamatthaṃ gāheyyun”ti kāraṇaṃ puccheyyuṃ. |
'Samanugāheyyun' means 'when I say, "It is this," they would ask for the reason, "For what reason do you hold this view?"'. |
samanubhāseyyunti “iminā nāma kāraṇenā”ti vutte kāraṇe dosaṃ dassetvā “na tvaṃ idaṃ jānāsi, idaṃ pana gaṇha, idaṃ vissajjehī”ti evaṃ samanuyuñjeyyuṃ. |
'Samanubhāseyyun' means 'when I say, "For this reason," they would show the fault in the reason and say, "You do not know this, but take this, and reject this," thus they would admonish me'. |
na sampāyeyyanti na sampādeyyaṃ, sampādetvā kathetuṃ na sakkuṇeyyanti attho. |
'Na sampāyeyyan' means 'I would not be able to provide', 'I would not be able to provide and speak', is the meaning. |
so mamassa vighātoti yaṃ taṃ punappunaṃ vatvāpi asampāyanaṃ nāma, so mama vighāto assa, oṭṭhatālujivhāgalasosanadukkhameva assāti attho. |
'So mamassa vighāto' means 'that repeated inability to provide, that would be a vexation for me, it would be only the suffering of a dry mouth, palate, tongue, and throat', is the meaning. |
sesametthāpi paṭhamavārasadisameva. |
The rest here is also the same as the first section. |
♦ 65-66. mandoti mandapañño apaññassevetaṃ nāmaṃ. |
♦ 65-66. 'Mando' means 'of slow wisdom', it is a name for one without wisdom. |
momūhoti atisammūḷho. |
'Momūho' means 'extremely deluded'. |
hoti tathāgatotiādīsu satto “tathāgato”ti adhippeto. |
In 'hoti tathāgato', etc., 'satto' is intended by 'tathāgato'. |
sesamettha uttānameva. |
The rest here has been explained. |
imepi cattāro pubbe pavattadhammānusāreneva diṭṭhiyā gahitattā pubbantakappikesu paviṭṭhā. |
These four also, because they have taken up a view in accordance with a previously occurring dhamma, are included among the 'pubbantakappikā'. |
♦ adhiccasamuppannavādavaṇṇanā |
♦ Commentary on the Fortuitous Originationist Views |
♦ 67. “adhiccasamuppanno attā ca loko cā”ti dassanaṃ adhiccasamuppannaṃ. |
♦ 67. The view 'the self and the world are fortuitously originated' is 'adhiccasamuppannaṃ'. |
taṃ etesaṃ atthīti adhiccasamuppannikā. |
They have this, so they are 'adhiccasamuppannikā'. |
adhiccasamuppannanti akāraṇasamuppannaṃ. |
'Adhiccasamuppannan' means 'originated without a cause'. |
♦ 68-73. asaññasattāti desanāsīsametaṃ, acittuppādā rūpamattakāttabhāvāti attho. |
♦ 68-73. 'Asaññasattā' — this is the heading of the discourse. The meaning is 'personalities that are only form, without the arising of a mind'. |
tesaṃ evaṃ uppatti veditabbā — ekacco hi titthāyatane pabbajitvā vāyokasiṇe parikammaṃ katvā catutthajjhānaṃ nibbattetvā jhānā vuṭṭhāya — “citte dosaṃ passati, citte sati hatthacchedādidukkhañceva sabbabhayāni ca honti, alaṃ iminā cittena, acittakabhāvova santo”ti, evaṃ citte dosaṃ passitvā aparihīnajjhāno kālaṃ katvā asaññasattesu nibbattati, cittamassa cuticittanirodhena idheva nivattati, rūpakkhandhamattameva tattha pātubhavati. |
Their arising should be known thus: A certain person, having gone forth in a heretical order and having done the preliminary work on the air-kasiṇa, produces the fourth jhāna. Having emerged from the jhāna, he sees the fault in the mind: "When there is a mind, there is suffering such as the cutting off of a hand, and all fears. Enough of this mind, the state without a mind is peace." Thus seeing the fault in the mind, and not having lost his jhāna, he dies and is reborn among the 'asaññasattas'. His mind, with the cessation of the death-consciousness, ceases right here. Only the form-aggregate appears there. |
te tattha yathā nāma jiyāvegakkhitto saro yattako jiyāvego, tattakameva ākāse gacchati. |
They, there, just as an arrow shot by the force of a bowstring goes in the air as far as the force of the bowstring extends. |
evameva jhānavegakkhittā upapajjitvā yattako jhānavego, tattakameva kālaṃ tiṭṭhanti, jhānavege pana parihīne tattha rūpakkhandho antaradhāyati, idha pana paṭisandhisaññā uppajjati. |
In the same way, having been reborn, shot by the force of jhāna, they remain for as long as the force of jhāna lasts. But when the force of jhāna has declined, the form-aggregate disappears there, and the rebirth-perception arises here. |
yasmā pana tāya idha uppannasaññāya tesaṃ tattha cuti paññāyati, tasmā “saññuppādā ca pana te devā tamhā kāyā cavantī”ti vuttaṃ. |
And because their death there is known by that perception that has arisen here, therefore it is said, "And by the arising of perception, those gods fall from that body." |
santatāyāti santabhāvāya. |
'Santatāyā' means 'for the state of peace'. |
sesamettha uttānameva. |
The rest here has been explained. |
takkīvādopi vuttanayeneva veditabboti. |
The 'takkī' view should also be known in the way that has been said. |
♦ aparantakappikavaṇṇanā |
♦ Commentary on the Views Concerning the Future |
♦ 74. evaṃ aṭṭhārasa pubbantakappike dassetvā idāni catucattārīsaṃ aparantakappike dassetuṃ — “santi, bhikkhave”tiādimāha. |
♦ 74. Thus having shown the eighteen views concerning the past, now, to show the forty-four views concerning the future, he said, "There are, monks," and so on. |
tattha anāgatakoṭṭhāsasaṅkhātaṃ aparantaṃ kappetvā gaṇhantīti aparantakappikā, aparantakappo vā etesaṃ atthīti aparantakappikā. |
There, 'aparantakappikā' means 'they form a concept of and hold the future, which is designated as the future part'. Or 'they have a concept of the future'. |
evaṃ sesampi pubbe vuttappakāranayeneva veditabbaṃ. |
Thus, the rest should also be known in the way previously explained. |
♦ saññīvādavaṇṇanā |
♦ Commentary on the Perceptionist Views |
♦ 75. uddhamāghātanikāti āghātanaṃ vuccati maraṇaṃ, uddhamāghātanā attānaṃ vadantīti uddhamāghātanikā. |
♦ 75. 'Uddhamāghātanikā' means 'they speak of the self after the destruction', 'āghātanaṃ' is called 'death'. |
saññīti pavatto vādo, saññīvādo, so etesaṃ atthīti saññīvādā. |
'Saññī' is the view that proceeds, 'saññīvādo'. They have this, so they are 'saññīvādā'. |
♦ 76-77. rūpī attātiādīsu kasiṇarūpaṃ “attā”ti tattha pavattasaññañcassa “saññā”ti gahetvā vā ājīvakādayo viya takkamatteneva vā “rūpī attā hoti, arogo paraṃ maraṇā saññī”ti naṃ paññapenti. |
♦ 76-77. In 'rūpī attā', etc., they declare him, having taken the kasiṇa-form as "the self" and the perception that proceeds in it as his "perception," or like the Ājīvakas, merely by reasoning, "The self is with form, it is healthy, and has perception after death." |
tattha arogoti nicco. |
There, 'arogo' means 'permanent'. |
arūpasamāpattinimittaṃ pana “attā”ti samāpattisaññañcassa “saññā”ti gahetvā vā nigaṇṭhādayo viya takkamatteneva vā “arūpī attā hoti, arogo paraṃ maraṇā saññī”ti naṃ paññapenti. |
But having taken the sign of the formless attainment as "the self" and the attainment-perception as his "perception," or like the Nigaṇṭhas, merely by reasoning, they declare him, "The self is without form, it is healthy, and has perception after death." |
tatiyā pana missakagāhavasena pavattā diṭṭhi. |
The third is a view that proceeds by way of a mixed grasp. |
catutthā takkagāheneva. |
The fourth is only by the grasp of reasoning. |
dutiyacatukkaṃ antānantikavāde vuttanayeneva veditabbaṃ. |
The second tetrad should be known in the way said in the finitist and infinitist views. |
tatiyacatukke samāpannakavasena ekattasaññī, asamāpannakavasena nānattasaññī, parittakasiṇavasena parittasaññī, vipulakasiṇavasena appamāṇasaññīti veditabbā. |
In the third tetrad, they should be known as 'ekattasaññī' by way of having attained, 'nānattasaññī' by way of not having attained, 'parittasaññī' by way of a limited kasiṇa, and 'appamāṇasaññī' by way of a boundless kasiṇa. |
catutthacatukke pana dibbena cakkhunā tikacatukkajjhānabhūmiyaṃ nibbattamānaṃ disvā “ekantasukhī”ti gaṇhāti. |
But in the fourth tetrad, having seen with the divine eye one being reborn in the realm of the three or four jhānas, he holds, "He is exclusively happy." |
niraye nibbattamānaṃ disvā “ekantadukkhī”ti. |
Having seen one being reborn in hell, he holds, "He is exclusively miserable." |
manussesu nibbattamānaṃ disvā “sukhadukkhī”ti. |
Having seen one being reborn among humans, he holds, "He is happy and miserable." |
vehapphaladevesu nibbattamānaṃ disvā “adukkhamasukhī”ti gaṇhāti. |
Having seen one being reborn among the Vehapphala gods, he holds, "He is neither happy nor miserable." |
visesato hi pubbenivāsānussatiñāṇalābhino pubbantakappikā honti, dibbacakkhukā aparantakappikāti. |
For especially, those who have attained the knowledge of the recollection of past lives are 'pubbantakappikā', and those with the divine eye are 'aparantakappikā'. |
♦ asaññīvādavaṇṇanā |
♦ Commentary on the Non-Perceptionist Views |
♦ 78-83. asaññīvādo saññīvāde ādimhi vuttānaṃ dvinnaṃ catukkānaṃ vasena veditabbo. |
♦ 78-83. The non-perceptionist view should be known by way of the two tetrads mentioned at the beginning of the perceptionist view. |
tathā nevasaññīnāsaññīvādo. |
Likewise the neither-perceptionist-nor-non-perceptionist view. |
kevalañhi tattha “saññī attā”ti gaṇhantānaṃ tā diṭṭhiyo, idha “asaññī”ti ca “nevasaññīnāsaññī”ti ca. |
Only, there those views are of those who hold, "The self is with perception," and here, "without perception" and "neither with perception nor without perception." |
tattha na ekantena kāraṇaṃ pariyesitabbaṃ. |
There, a reason should not be sought in every case. |
diṭṭhigatikassa hi gāho ummattakapacchisadisoti vuttametaṃ. |
For the grasp of a holder of a view is like a madman's basket, this has been said. |
♦ ucchedavādavaṇṇanā |
♦ Commentary on the Annihilationist Views |
♦ 84. ucchedavāde satoti vijjamānassa. |
♦ 84. In the annihilationist view, 'sato' means 'of what exists'. |
ucchedanti upacchedaṃ . |
'Ucchedan' means 'cutting off'. |
vināsanti adassanaṃ. |
'Vināsan' means 'disappearance'. |
vibhavanti bhāvavigamaṃ. |
'Vibhavan' means 'cessation of being'. |
sabbānetāni aññamaññavevacanāneva. |
All of these are synonyms of each other. |
tattha dve janā ucchedadiṭṭhiṃ gaṇhanti, lābhī ca alābhī ca. |
There, two people hold the annihilationist view: one with attainments and one without. |
lābhī arahato dibbena cakkhunā cutiṃ disvā upapattiṃ apassanto, yo vā cutimattameva daṭṭhuṃ sakkoti, na upapātaṃ; |
The one with attainments, having seen the death of an arahant with the divine eye and not seeing his rebirth, or he who can see only the death but not the rebirth; |
so ucchedadiṭṭhiṃ gaṇhāti. |
he holds the annihilationist view. |
alābhī ca “ko paralokaṃ na jānātī”ti kāmasukhagiddhatāya vā. |
And the one without attainments, either out of greed for sensual pleasures, "Who knows the next world?", |
“yathā rukkhato paṇṇāni patitāni na puna viruhanti, evameva sattā”tiādinā takkena vā ucchedaṃ gaṇhāti. |
or by reasoning, "Just as the leaves that have fallen from a tree do not grow again, so beings," and so on, holds annihilationism. |
idha pana taṇhādiṭṭhīnaṃ vasena tathā ca aññathā ca vikappetvāva imā satta diṭṭhiyo uppannāti veditabbā. |
Here, however, it should be known that these seven views have arisen by conceiving in one way and another by way of craving and view. |
♦ 85. tattha rūpīti rūpavā. |
♦ 85. There, 'rūpī' means 'with form'. |
cātumahābhūtikoti catumahābhūtamayo. |
'Cātumahābhūtikoti' means 'made of the four great elements'. |
mātāpitūnaṃ etanti mātāpettikaṃ. |
'Mātāpitūnaṃ etan' means 'it is of the mother and father'. |
kiṃ taṃ? |
What is that? |
sukkasoṇitaṃ. mātāpettike sambhūto jātoti mātāpettikasambhavo. |
The semen and blood. 'Mātāpettikasambhavo' means 'born from what is of the mother and father'. |
iti rūpakāyasīsena manussattabhāvaṃ “attā”ti vadati. |
Thus, he speaks of the human personality, with the form-body as its head, as "the self." |
ittheketi itthaṃ eke evameketi attho. |
'Ittheke' means 'some here, some thus'. |
♦ 86. dutiyo taṃ paṭikkhipitvā dibbattabhāvaṃ vadati. |
♦ 86. The second, rejecting that, speaks of the divine personality. |
dibboti devaloke sambhūto. |
'Dibbo' means 'born in the devaloka'. |
kāmāvacaroti cha kāmāvacaradevapariyāpanno. |
'Kāmāvacaro' means 'included among the six kāmāvacara heavens'. |
kabaḷīkāraṃ āhāraṃ bhakkhatīti kabaḷīkārāhārabhakkho. |
'Kabaḷīkāraṃ āhāraṃ bhakkhatī' means 'he eats solid food'. |
♦ 87. manomayoti jhānamanena nibbatto. |
♦ 87. 'Manomayo' means 'created by the jhāna-mind'. |
sabbaṅgapaccaṅgīti sabbaṅgapaccaṅgayutto. |
'Sabbaṅgapaccaṅgī' means 'endowed with all major and minor limbs'. |
ahīnindriyoti paripuṇṇindriyo. |
'Ahīnindriyo' means 'with complete faculties'. |
yāni brahmaloke atthi, tesaṃ vasena itaresañca saṇṭhānavasenetaṃ vuttaṃ. |
This is said by way of those that exist in the Brahma-world and by way of the form of others. |
♦ 88-92. sabbaso rūpasaññānaṃ samatikkamātiādīnaṃ attho visuddhimagge vutto. |
♦ 88-92. The meaning of 'sabbaso rūpasaññānaṃ samatikkamā', etc., has been given in the Visuddhimagga. |
ākāsānañcāyatanūpagotiādīsu pana ākāsānañcāyatanabhavaṃ upagatoti, evamattho veditabbo. |
But in 'ākāsānañcāyatanūpago', etc., the meaning should be known thus: 'having gone up to the realm of the sphere of infinite space'. |
sesamettha uttānamevāti. |
The rest here has been explained. |
♦ diṭṭhadhammanibbānavādavaṇṇanā |
♦ Commentary on the Nibbāna-in-this-life Views |
♦ 93. diṭṭhadhammanibbānavāde diṭṭhadhammoti paccakkhadhammo vuccati, tattha tattha paṭiladdhattabhāvassetaṃ adhivacanaṃ. |
♦ 93. In the Nibbāna-in-this-life view, 'diṭṭhadhammo' is called 'the present dhamma'; it is a name for the personality attained here and there. |
diṭṭhadhamme nibbānaṃ diṭṭhadhammanibbānaṃ, imasmiṃyeva attabhāve dukkhavūpasamananti attho. |
'Diṭṭhadhammanibbānaṃ' is 'Nibbāna in the present dhamma'. The meaning is 'the calming of suffering in this very personality'. |
taṃ vadantīti diṭṭhadhammanibbānavādā. |
They who say that are 'diṭṭhadhammanibbānavādā'. |
paramadiṭṭhadhammanibbānanti paramaṃ diṭṭhadhammanibbānaṃ uttamanti attho. |
'Paramadiṭṭhadhammanibbānan' means 'the supreme Nibbāna in this life', the meaning is 'the highest'. |
♦ 94. pañcahi kāmaguṇehīti manāpiyarūpādīhi pañcahi kāmakoṭṭhāsehi bandhanehi vā. |
♦ 94. 'Pañcahi kāmaguṇehī' means 'by the five sense-objects, such as pleasing forms, or by the five bonds'. |
samappitoti suṭṭhu appito allīno hutvā. |
'Samappito' means 'well-devoted', having become attached. |
samaṅgībhūtoti samannāgato. |
'Samaṅgībhūto' means 'endowed with'. |
paricāretīti tesu kāmaguṇesu yathāsukhaṃ indriyāni cāreti sañcāreti itocito ca upaneti. |
'Paricāretī' means 'he directs his senses as he pleases in those sense-objects, he lets them wander, he brings them here and there'. |
atha vā laḷati ramati kīḷati. |
Or, 'he dallies, he delights, he plays'. |
ettha ca duvidhā kāmaguṇā — mānusakā ceva dibbā ca. |
And here, sense-objects are of two kinds: human and divine. |
mānusakā mandhātukāmaguṇasadisā daṭṭhabbā, dibbā paranimmitavasavattidevarājassa kāmaguṇasadisāti. |
Human sense-objects should be seen as like the sense-objects of Mandhātu. Divine sense-objects are like the sense-objects of the king of the Paranimmitavasavattī gods. |
evarūpe kāme upagatānañhi te diṭṭhadhammanibbānasampattiṃ paññapenti. |
For of those who have attained such pleasures, they declare the accomplishment of Nibbāna in this life. |
♦ 95. dutiyavāre hutvā abhāvaṭṭhena aniccā paṭipīḷanaṭṭhena dukkhā, pakatijahanaṭṭhena vipariṇāmadhammāti veditabbā. |
♦ 95. In the second section, they should be known as 'impermanent' by the meaning of having been and not being, as 'suffering' by the meaning of oppressing, and as 'of a nature to change' by the meaning of abandoning their nature. |
tesaṃ vipariṇāmaññathābhāvāti tesaṃ kāmānaṃ vipariṇāmasaṅkhātā aññathābhāvā, yampi me ahosi, tampi me natthīti vuttanayena uppajjanti sokaparidevadukkhadomanassupāyāsā. |
'Tesaṃ vipariṇāmaññathābhāvā' means 'from the other-ness which is designated as the change of those pleasures', 'sorrow, lamentation, pain, grief, and despair arise' in the manner said, "That which was mine is also not mine." |
tattha antonijjhāyanalakkhaṇo soko, tannissitalālappanalakkhaṇo paridevo, kāyappaṭipīḷanalakkhaṇaṃ dukkhaṃ, manovighātalakkhaṇaṃ domanassaṃ, visādalakkhaṇo upāyāso, vivicceva kāmehītiādīnamattho visuddhimagge vutto. |
There, sorrow has the characteristic of internal burning, lamentation has the characteristic of wailing based on it, pain has the characteristic of bodily oppression, grief has the characteristic of mental affliction, despair has the characteristic of dejection. The meaning of 'vivicceva kāmehī', etc., has been given in the Visuddhimagga. |
♦ 96. vitakkitanti abhiniropanavasena pavatto vitakko. |
♦ 96. 'Vitakkitan' is 'thought' that has proceeded by way of directing. |
vicāritanti anumajjanavasena pavatto vicāro. |
'Vicāritan' is 'examination' that has proceeded by way of examining. |
etenetanti etena vitakkitena ca vicāritena ca etaṃ paṭhamajjhānaṃ oḷārikaṃ sakaṇḍakaṃ viya khāyati. |
'Etenetan' means 'by this thought and by this examination, this first jhāna seems coarse, as if with a thorn'. |
♦ 97-98. pītigatanti pītiyeva. |
♦ 97-98. 'Pītigatan' is 'joy itself'. |
cetaso uppilāvitattanti cittassa uppilabhāvakaraṇaṃ. |
'Cetaso uppilāvitattanti' is 'the making of the mind elated'. |
cetaso ābhogoti jhānā vuṭṭhāya tasmiṃ sukhe punappunaṃ cittassa ābhogo manasikāro samannāhāroti. |
'Cetaso ābhogo' is 'the repeated attention, mental application, and consideration of the mind to that pleasure', having emerged from jhāna. |
sesamettha diṭṭhadhammanibbānavāde uttānameva. |
The rest here has been explained in the Nibbāna-in-this-life view. |
♦ ettāvatā sabbāpi dvāsaṭṭhidiṭṭhiyo kathitā honti. |
♦ Thus far, all sixty-two views have been spoken. |
yāsaṃ satteva ucchedadiṭṭhiyo, sesā sassatadiṭṭhiyo. |
Of which seven are annihilationist views, and the rest are eternalist views. |
♦ 100-104. idāni — “imehi kho te, bhikkhave”ti iminā vārena sabbepi te aparantakappike ekajjhaṃ niyyātetvā sabbaññutaññāṇaṃ vissajjeti. |
♦ 100-104. Now, by this section, "These, monks," having brought all those views concerning the future together, he expounds the knowledge of omniscience. |
puna — “imehi, kho te bhikkhave”tiādinā vārena sabbepi te pubbantāparantakappike ekajjhaṃ niyyātetvā tadeva ñāṇaṃ vissajjeti. |
Again, by the section, "These, monks," and so on, having brought all those views concerning the past and the future together, he expounds that same knowledge. |
iti “katame ca te, bhikkhave, dhammā”tiādimhi pucchamānopi sabbaññutaññāṇameva pucchitvā vissajjamānopi sattānaṃ ajjhāsayaṃ tulāya tulayanto viya sinerupādato vālukaṃ uddharanto viya dvāsaṭṭhi diṭṭhigatāni uddharitvā sabbaññutaññāṇameva vissajjeti. |
Thus, even when asking, "And which, monks, are those dhammas?", he asked only about the knowledge of omniscience, and when expounding, as if weighing the dispositions of beings with a balance, as if lifting sand from the foot of Sineru, he lifted up the sixty-two wrong views and expounded only the knowledge of omniscience. |
evamayaṃ yathānusandhivasena desanā āgatā. |
Thus this discourse has come in accordance with the connection. |
♦ tayo hi suttassa anusandhī — pucchānusandhi, ajjhāsayānusandhi, yathānusandhīti. |
♦ For there are three connections of a sutta: the connection of a question, the connection of an intention, and the connection in accordance with the sequence. |
tattha “evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca — kiṃ nu kho, bhante, orimaṃ tīraṃ, kiṃ pārimaṃ tīraṃ, ko majjhe saṃsīdo, ko thale ussādo, ko manussaggāho, ko amanussaggāho, ko āvaṭṭaggāho, ko antopūtibhāvo”ti evaṃ pucchantānaṃ bhagavatā vissajjitasuttavasena pucchānusandhi veditabbo. |
There, "When this was said, a certain monk said this to the Blessed One: 'What, venerable sir, is the near shore, what is the far shore? Who sinks in the middle, who is stranded on high ground? Who is the human-seizer, who is the non-human-seizer? Who is the whirlpool-seizer, who is the internal-putrefaction?'" By way of a sutta answered by the Blessed One to those who ask thus, the connection of a question should be known. |
♦ atha kho aññatarassa bhikkhuno evaṃ cetaso parivitakko udapādi — “iti kira bho rūpaṃ anattā..., vedanā..., saññā..., saṅkhārā ..., viññāṇaṃ anattā, anattakatāni kira kammāni kamattānaṃ phusissantī”ti. |
♦ Then a certain monk had this thought in his mind: "So, it seems, form is not-self... feeling... perception... formations... consciousness is not-self. Kamma done by a not-self will, it seems, affect a self." |
atha kho bhagavā tassa bhikkhuno cetasā ceto parivitakkamaññāya bhikkhū āmantesi — “ṭhānaṃ kho panetaṃ, bhikkhave, vijjati, yaṃ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthusāsanaṃ atidhāvitabbaṃ maññeyya — “iti kira bho rūpaṃ anattā ... pe ... phusissantī”ti. |
Then the Blessed One, knowing the thought in that monk's mind with his own mind, addressed the monks: "There is, monks, a possibility that some foolish man here, ignorant, overcome by ignorance, with a mind under the sway of craving, might think to overstep the Teacher's dispensation, 'So, it seems, form is not-self... etc... will affect.' |
taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti . |
What do you think, monks, is form permanent or impermanent?" |
evaṃ paresaṃ ajjhāsayaṃ viditvā bhagavatā vuttasuttavasena ajjhāsayānusandhi veditabbo. |
By way of a sutta spoken by the Blessed One after knowing the intention of others, the connection of an intention should be known. |
♦ yena pana dhammena ādimhi desanā uṭṭhitā, tassa dhammassa anurūpadhammavasena vā paṭipakkhavasena vā yesu suttesu upari desanā āgacchati, tesaṃ vasena yathānusandhi veditabbo. |
♦ But in those suttas in which the discourse above comes by way of a dhamma analogous to or contrary to that dhamma by which the discourse at the beginning was raised, by way of them the connection in accordance with the sequence should be known. |
seyyathidaṃ, ākaṅkheyyasutte heṭṭhā sīlena desanā uṭṭhitā, upari cha abhiññā āgatā. |
For instance, in the Ākaṅkheyya Sutta, the discourse at the beginning was raised with morality, and above, the six supernormal powers came. |
vatthasutte heṭṭhā kilesena desanā uṭṭhitā, upari brahmavihārā āgatā. |
In the Vattha Sutta, the discourse at the beginning was raised with defilement, and above, the divine abidings came. |
kosambakasutte heṭṭhā bhaṇḍanena uṭṭhitā, upari sāraṇīyadhammā āgatā. |
In the Kosambaka Sutta, it was raised at the beginning with quarreling, and above, the principles of cordiality came. |
kakacūpame heṭṭhā akkhantiyā uṭṭhitā, upari kakacūpamā āgatā. |
In the Kakacūpama, it was raised at the beginning with intolerance, and above, the simile of the saw came. |
imasmimpi brahmajāle heṭṭhā diṭṭhivasena desanā uṭṭhitā, upari suññatāpakāsanaṃ āgataṃ. |
In this Brahmajāla too, the discourse at the beginning was raised by way of view, and above, the explanation of emptiness came. |
tena vuttaṃ — “evamayaṃ yathānusandhivasena desanā āgatā”ti. |
Therefore it is said: "Thus this discourse has come in accordance with the connection." |
♦ paritassitavipphanditavāravaṇṇanā |
♦ Commentary on the Section on Trembling and Agitation |
♦ 105-117. idāni mariyādavibhāgadassanatthaṃ — “tatra bhikkhave”tiādikā desanā āraddhā. |
♦ 105-117. Now, for the sake of showing the division of the limit, the discourse "There, monks," and so on, was begun. |
tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditamevāti yena diṭṭhiassādena diṭṭhisukhena diṭṭhivedayitena te somanassajātā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi, tadapi tesaṃ bhavantānaṃ samaṇabrāhmaṇānaṃ yathābhūtaṃ dhammānaṃ sabhāvaṃ ajānantānaṃ apassantānaṃ vedayitaṃ taṇhāgatānaṃ kevalaṃ taṇhāgatānaṃyeva taṃ vedayitaṃ, tañca kho panetaṃ paritassitavipphanditameva. |
'That too, of those venerable ascetics and brahmins, is the feeling of those who do not know, do not see, who are given to craving, it is just trembling and agitation.' By which gratification of view, pleasure of view, and feeling of view they, being joyful, declare the self and the world to be eternal on four grounds, that too, of those venerable ascetics and brahmins who do not know, do not see the true nature of dhammas as they are, is the feeling of those who are given to craving, it is only the feeling of those who are given to craving. And that is just trembling and agitation. |
diṭṭhisaṅkhātena ceva taṇhāsaṅkhātena ca paritassitena vipphanditameva calitameva kampitameva thusarāsimhi nikhātakhāṇusadisaṃ, na sotāpannassa dassanamiva niccalanti dasseti. |
It shows that it is just trembling, just moving, just shaking, like a post planted in a heap of chaff, by that which is trembled by what is designated as view and what is designated as craving, it is not motionless like the vision of a stream-enterer. |
esa nayo ekaccasassatavādādīsupi. |
This is the method in the partial eternalist views and so on as well. |
♦ phassapaccayavāravaṇṇanā |
♦ Commentary on the Section on the Condition of Contact |
♦ 118-130. puna — “tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā”tiādi paramparapaccayadassanatthaṃ āraddhaṃ . |
♦ 118-130. Again, "There, monks, those ascetics and brahmins who are eternalists," etc., was begun for the sake of showing the successive conditions. |
tattha tadapi phassapaccayāti yena diṭṭhiassādena diṭṭhisukhena diṭṭhivedayitena te somanassajātā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi, tadapi taṇhādiṭṭhipariphanditaṃ vedayitaṃ phassapaccayāti dasseti. |
There, 'that too is conditioned by contact.' By which gratification of view, pleasure of view, and feeling of view they, being joyful, declare the self and the world to be eternal on four grounds, it shows that that feeling, which is agitated by craving and view, is conditioned by contact. |
esa nayo sabbattha. |
This is the method everywhere. |
♦ 131-143. idāni tassa paccayassa diṭṭhivedayite balavabhāvadassanatthaṃ puna — “tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā”tiādimāha. |
♦ 131-143. Now, for the sake of showing the powerful nature of that condition in the feeling of the view, he again said, "There, monks, those ascetics and brahmins who are eternalists," and so on. |
tattha te vata aññatra phassāti te vata samaṇabrāhmaṇā taṃ vedayitaṃ vinā phassena paṭisaṃvedissantīti kāraṇametaṃ natthīti. |
There, 'is it possible that they, apart from contact,' means 'is it possible that those ascetics and brahmins will feel that feeling without contact?' That is not a reason. |
yathā hi patato gehassa upatthambhanatthāya thūṇā nāma balavapaccayo hoti, na taṃ thūṇāya anupatthambhitaṃ ṭhātuṃ sakkoti, evameva phassopi vedanāya balavapaccayo, taṃ vinā idaṃ diṭṭhivedayitaṃ natthīti dasseti. |
For just as a pillar is a powerful condition for the support of a falling house, and it cannot stand without being supported by that pillar, so too contact is a powerful condition for feeling. It shows that without it, this feeling of the view does not exist. |
esa nayo sabbattha. |
This is the method everywhere. |
♦ diṭṭhigatikādhiṭṭhānavaṭṭakathāvaṇṇanā |
♦ Commentary on the Discourse on the Round of the Establishment of Wrong Views |
♦ 144. idāni tatra bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi, yepi te samaṇabrāhmaṇā ekaccasassatikātiādinā nayena sabbadiṭṭhivedayitāni sampiṇḍeti. |
♦ 144. Now, "There, monks, those ascetics and brahmins who are eternalists and declare the self and the world to be eternal on four grounds, and those ascetics and brahmins who are partial eternalists," and so on, in this way he summarizes all the feelings of the views. |
kasmā? upari phasse pakkhipanatthāya. |
Why? For the sake of including them in contact above. |
kathaṃ? sabbe te chahi phassāyatanehi phussa phussa paṭisaṃvedentīti. |
How? 'All of them feel, having been touched by the six sense-bases of contact.' |
tattha cha phassāyatanāni nāma — cakkhuphassāyatanaṃ, sotaphassāyatanaṃ, ghānaphassāyatanaṃ, jivhāphassāyatanaṃ, kāyaphassāyatanaṃ, manophassāyatananti imāni cha. |
There, the six sense-bases of contact are these six: the sense-base of eye-contact, the sense-base of ear-contact, the sense-base of nose-contact, the sense-base of tongue-contact, the sense-base of body-contact, and the sense-base of mind-contact. |
sañjāti-samosaraṇa-kāraṇa-paṇṇattimattatthesu hi ayaṃ āyatanasaddo pavattati. |
For this word 'āyatana' is used in the meanings of arising, converging, cause, and mere concept. |
tattha — “kambojo assānaṃ āyatanaṃ, gunnaṃ dakkhiṇāpatho”ti sañjātiyaṃ pavattati, sañjātiṭṭhāneti attho. |
There, in "Kamboja is the origin of horses, the southern region of cows," it is used for arising, the meaning is 'a place of arising'. |
“manorame āyatane, sevanti naṃ vihaṅgamā”ti samosaraṇe. |
In "Birds frequent a delightful place," it is used for converging. |
“sati satiāyatane”ti kāraṇe. |
In "When there is a basis for mindfulness," it is used for cause. |
“araññāyatane paṇṇakuṭīsu sammantī”ti paṇṇattimatte. |
In "They agree on leaf-huts in the forest-abode," it is used for mere concept. |
svāyamidha sañjātiādiatthattayepi yujjati. |
Here it is suitable in all three meanings of arising and so on. |
cakkhādīsu hi phassapañcamakā dhammā sañjāyanti samosaranti, tāni ca tesaṃ kāraṇanti āyatanāni. |
For in the eye and so on, the five dhammas beginning with contact arise and converge, and they are their cause, so they are 'āyatanāni'. |
idha pana “cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso”ti iminā nayena phassasīseneva desanaṃ āropetvā phassaṃ ādiṃ katvā paccayaparamparaṃ dassetuṃ phassāyatanādīni vuttāni. |
Here, however, having presented the discourse with contact as its head, in the manner of "Depending on the eye and on forms, eye-consciousness arises; the meeting of the three is contact," the sense-bases of contact and so on are mentioned to show the succession of conditions, making contact the beginning. |
♦ phussa phussa paṭisaṃvedentīti phusitvā phusitvā paṭisaṃvedenti. |
♦ 'Phussa phussa paṭisaṃvedentī' means 'they feel having touched and touched'. |
ettha ca kiñcāpi āyatanānaṃ phusanakiccaṃ viya vuttaṃ, tathāpi na tesaṃ phusanakiccatā veditabbā. |
And here, although it is said as if the sense-bases have the function of touching, yet their function of touching should not be understood. |
na hi āyatanāni phusanti, phassova taṃ taṃ ārammaṇaṃ phusati, āyatanāni pana phasse upanikkhipitvā dassitāni; |
For the sense-bases do not touch; contact alone touches this and that object. But the sense-bases are shown by being included in contact; |
tasmā sabbe te cha phassāyatanasambhavena phassena rūpādīni ārammaṇāni phusitvā taṃ diṭṭhivedanaṃ paṭisaṃvedayantīti evamettha attho veditabbo. |
therefore, the meaning here should be known thus: 'all of them feel that feeling of the view, having touched the objects of form and so on with the contact that arises from the six sense-bases of contact'. |
♦ tesaṃ vedanāpaccayā taṇhātiādīsu vedanāti cha phassāyatanasambhavā vedanā. |
♦ In 'tesaṃ vedanāpaccayā taṇhā', etc., 'vedanā' is the feeling that arises from the six sense-bases of contact. |
sā rūpataṇhādibhedāya taṇhāya upanissayakoṭiyā paccayo hoti. |
That is a condition by way of support for craving, which is of the kinds of craving for forms and so on. |
tena vuttaṃ — “tesaṃ vedanāpaccayā taṇhā”ti. |
Therefore it is said, "for them, conditioned by feeling, there is craving." |
sā pana catubbidhassa upādānassa upanissayakoṭiyā ceva sahajātakoṭiyā ca paccayo hoti. |
And that is a condition for the four kinds of clinging by way of support and by way of co-nascence. |
tathā upādānaṃ bhavassa. |
Likewise, clinging for becoming. |
bhavo jātiyā upanissayakoṭiyā paccayo hoti. |
Becoming is a condition for birth by way of support. |
♦ jātīti panettha savikārā pañcakkhandhā daṭṭhabbā, jāti jarāmaraṇassa ceva sokādīnañca upanissayakoṭiyā paccayo hoti. |
♦ Here, 'jāti' should be seen as the five aggregates with their changes. Birth is a condition for old age and death and for sorrow and so on by way of support. |
ayamettha saṅkhepo, vitthārato pana paṭiccasamuppādakathā visuddhimagge vuttā. |
This is the summary here. But the discourse on dependent origination is given in detail in the Visuddhimagga. |
idha panassa payojanamattameva veditabbaṃ. |
Here, however, only its purpose should be known. |
bhagavā hi vaṭṭakathaṃ kathento — “purimā, bhikkhave, koṭi na paññāyati avijjāya, ‘ito pubbe avijjā nāhosi, atha pacchā samabhavī’ti evañcetaṃ, bhikkhave, vuccati, atha ca pana paññāyati “idappaccayā avijjā”ti evaṃ avijjāsīsena vā, purimā, bhikkhave, koṭi na paññāyati bhavataṇhāya ... pe ... “idappaccayā bhavataṇhā”ti evaṃ taṇhāsīsena vā, purimā, bhikkhave, koṭi na paññāyati bhavadiṭṭhiyā ... pe ... “idappaccayā bhavadiṭṭhī”ti evaṃ diṭṭhisīsena vā kathesi”. |
For the Blessed One, when speaking of the round of existence, spoke with ignorance as its head, "The first point, monks, of ignorance is not known, 'before this there was no ignorance, and then it came to be'. And this, monks, is said, and yet it is known, 'conditioned by this, there is ignorance'," or with craving as its head, "The first point, monks, of craving for existence is not known... etc... 'conditioned by this, there is craving for existence'," or with view as its head, "The first point, monks, of the view of existence is not known... etc... 'conditioned by this, there is the view of existence'." |
idha pana diṭṭhisīsena kathento vedanārāgena uppajjamānā diṭṭhiyo kathetvā vedanāmūlakaṃ paṭiccasamuppādaṃ kathesi. |
Here, however, speaking with view as its head, having spoken of the views that arise with the passion of feeling, he spoke of the dependent origination with feeling as its root. |
tena idaṃ dasseti — “evamete diṭṭhigatikā, idaṃ dassanaṃ gahetvā tīsu bhavesu catūsu yonīsu pañcasu gatīsu sattasu viññāṇaṭṭhitīsu navasu sattāvāsesu ito ettha etto idhāti sandhāvantā saṃsarantā yante yuttagoṇo viya, thambhe upanibaddhakukkuro viya, vātena vippannaṭṭhanāvā viya ca vaṭṭadukkhameva anuparivattanti, vaṭṭadukkhato sīsaṃ ukkhipituṃ na sakkontī”ti. |
By this he shows: "Thus these holders of wrong views, having taken this view, wander and transmigrate in the three existences, the four kinds of birth, the five destinies, the seven stations of consciousness, and the nine abodes of beings, from here to there and from there to here, like an ox yoked to a wheel, like a dog tied to a post, like a ship in distress by the wind, they revolve only in the suffering of the round of existence, they cannot lift their heads from the suffering of the round of existence." |
♦ vivaṭṭakathādivaṇṇanā |
♦ Commentary on the Discourse on the Unraveling, etc. |
♦ 145. evaṃ diṭṭhigatikādhiṭṭhānaṃ vaṭṭaṃ kathetvā idāni yuttayogabhikkhuadhiṭṭhānaṃ katvā vivaṭṭaṃ dassento — “yato kho, bhikkhave, bhikkhū”tiādimāha. |
♦ 145. Thus having spoken of the round which is the establishment of wrong views, now, making the establishment of the monk who is yoked to the practice his subject, to show the unraveling, he said, "When, monks, a monk," and so on. |
tattha yatoti yadā. |
There 'yato' means 'when'. |
channaṃ phassāyatanānanti yehi chahi phassāyatanehi phusitvā paṭisaṃvedayamānānaṃ diṭṭhigatikānaṃ vaṭṭaṃ vattati, tesaṃyeva channaṃ phassāyatanānaṃ. |
'Channaṃ phassāyatanānan' means 'of those same six sense-bases of contact', by which, having touched, the round of existence revolves for the holders of wrong views who feel. |
samudayantiādīsu avijjāsamudayā cakkhusamudayotiādinā vedanākammaṭṭhāne vuttanayena phassāyatanānaṃ samudayādayo veditabbā. |
In 'samudayan', etc., the origin and so on of the sense-bases of contact should be known in the way said in the meditation on feeling, "by the arising of ignorance, the arising of the eye," and so on. |
yathā pana tattha “phassasamudayā phassanirodhā”ti vuttaṃ, evamidha, taṃ cakkhādīsu — “āhārasamudayā āhāranirodhā”ti veditabbaṃ. |
But just as it is said there, "by the arising of contact, by the cessation of contact," so here, in the case of the eye and so on, it should be known, "by the arising of nutriment, by the cessation of nutriment." |
manāyatane “nāmarūpasamudayā nāmarūpanirodhā”ti. |
In the case of the mind-base, "by the arising of name-and-form, by the cessation of name-and-form." |
♦ uttaritaraṃ pajānātīti diṭṭhigatiko diṭṭhimeva jānāti. |
♦ 'He knows what is further beyond' means 'a holder of a wrong view knows only the view'. |
ayaṃ pana diṭṭhiñca diṭṭhito ca uttaritaraṃ sīlasamādhipaññāvimuttinti yāva arahattā jānāti. |
But this one knows the view and what is further beyond the view, morality, concentration, wisdom, and liberation, up to arahantship. |
ko evaṃ jānātīti? |
Who knows thus? |
khīṇāsavo jānāti, anāgāmī, sakadāgāmī, sotāpanno, bahussuto, ganthadharo bhikkhu jānāti, āraddhavipassako jānāti. |
An arahant knows, a non-returner, a once-returner, a stream-enterer, a learned monk who knows the texts knows, one who has begun insight knows. |
desanā pana arahattanikūṭeneva niṭṭhāpitāti. |
But the discourse is concluded with the pinnacle of arahantship. |
♦ 146. evaṃ vivaṭṭaṃ kathetvā idāni “desanājālavimutto diṭṭhigatiko nāma natthī”ti dassanatthaṃ puna — “ye hi keci, bhikkhave”ti ārabhi. |
♦ 146. Thus having spoken of the unraveling, now, for the sake of showing, "There is no holder of a wrong view who is liberated from the net of the discourse," he again began, "Whoever, monks," and so on. |
tattha antojālīkatāti imassa mayhaṃ desanājālassa antoyeva katā. |
There, 'antojālīkatā' means 'they are made to be within this net of my discourse'. |
ettha sitā vāti etasmiṃ mama desanājāle sitā nissitā avasitāva. |
'Ettha sitā vā' means 'they are seated, dependent, and settled in this net of my discourse'. |
ummujjamānā ummujjantīti kiṃ vuttaṃ hoti? |
'Ummujjamānā ummujjantī' — what is said? |
te adho osīdantāpi uddhaṃ uggacchantāpi mama desanājāle sitāva hutvā osīdanti ca uggacchanti ca. |
'They, even when sinking down and rising up, sink and rise while being seated in my net of the discourse'. |
ettha pariyāpannāti ettha mayhaṃ desanājāle pariyāpannā, etena ābaddhā antojālīkatā ca hutvā ummujjamānā ummujjanti, na hettha asaṅgahito diṭṭhigatiko nāma atthīti. |
'Ettha pariyāpannā' means 'included here in my net of the discourse, bound by this and made to be within the net, they rise up, rising. There is no holder of a wrong view who is not included here'. |
♦ sukhumacchikenāti saṇhācchikena sukhumacchiddenāti attho. |
♦ 'Sukhumacchikena' means 'with a fine net', 'with a fine mesh'. |
kevaṭṭo viya hi bhagavā, jālaṃ viya desanā, parittaudakaṃ viya dasasahassilokadhātu, oḷārikā pāṇā viya dvāsaṭṭhidiṭṭhigatikā. |
For the Blessed One is like a fisherman, the discourse is like a net, the ten-thousand-world-system is like a small body of water, and the sixty-two holders of wrong views are like large creatures. |
tassa tīre ṭhatvā olokentassa oḷārikānaṃ pāṇānaṃ antojālīkatabhāvadassanaṃ viya bhagavato sabbadiṭṭhigatānaṃ desanājālassa antokatabhāvadassananti evamettha opammasaṃsandanaṃ veditabbaṃ. |
The seeing of the inclusion of the large creatures within the net for him who stands on the bank and looks is like the seeing of the inclusion of all holders of wrong views within the net of the discourse for the Blessed One. Thus the application of the simile should be known here. |
♦ 147. evaṃ imāhi dvāsaṭṭhiyā diṭṭhīhi sabbadiṭṭhīnaṃ saṅgahitattā sabbesaṃ diṭṭhigatikānaṃ etasmiṃ desanājāle pariyāpannabhāvaṃ dassetvā idāni attano katthaci apariyāpannabhāvaṃ dassento — “ucchinnabhavanettiko, bhikkhave, tathāgatassa kāyo”tiādimāha. |
♦ 147. Thus, because all views are included in these sixty-two views, having shown the inclusion of all holders of wrong views in this net of the discourse, now, to show his own non-inclusion anywhere, he said, "The body of the Tathāgata, monks, has its cord of existence cut," and so on. |
tattha nayanti etāyāti netti. |
There, 'netti' is 'that by which one is led'. |
nayantīti gīvāya bandhitvā ākaḍḍhanti, rajjuyā etaṃ nāmaṃ. |
'Nayantī' means 'they lead, they drag, having tied it around the neck'. It is a name for a rope. |
idha pana nettisadisatāya bhavataṇhā nettīti adhippetā. |
Here, however, craving for existence is intended as 'netti' because of its similarity to a cord. |
sā hi mahājanaṃ gīvāya bandhitvā taṃ taṃ bhavaṃ neti upanetīti bhavanetti. |
For it, having tied the great multitude by the neck, leads and brings them to this and that existence, so it is 'bhavanetti'. |
arahattamaggasatthena ucchinnā bhavanetti assāti ucchinnabhavanettiko. |
'Uchinnabhavanettiko' means 'he whose cord of existence has been cut' by the sword of the path of arahantship. |
♦ kāyassa bhedā uddhanti kāyassa bhedato uddhaṃ. |
♦ 'Uddhaṃ kāyassa bhedā' means 'beyond the breaking up of the body'. |
jīvitapariyādānāti jīvitassa sabbaso pariyādinnattā parikkhīṇattā, puna appaṭisandhikabhāvāti attho. |
'Jīvitapariyādānā' means 'because of the complete exhaustion of life', 'because of the state of no more rebirth'. |
na taṃ dakkhantīti taṃ tathāgataṃ. |
'Na taṃ dakkhantī' means 'they will not see that Tathāgata'. |
devā vā manussā vā na dakkhissanti, apaṇṇattikabhāvaṃ gamissatīti attho. |
The meaning is 'neither gods nor men will see him, he will go to a state of non-designation'. |
♦ seyyathāpi, bhikkhaveti, upamāyaṃ pana idaṃ saṃsandanaṃ. |
♦ 'Seyyathāpi, bhikkhave' — in the simile, however, this is the application. |
ambarukkho viya hi tathāgatassa kāyo, rukkhe jātamahāvaṇṭo viya taṃ nissāya pubbe pavattataṇhā. |
For the body of the Tathāgata is like a mango tree. The craving that formerly proceeded depending on it is like the great stalk that has grown on the tree. |
tasmiṃ vaṇṭe upanibaddhā pañcapakkadvādasapakkāṭṭhārasapakkaparimāṇā ambapiṇḍī viya taṇhāya sati taṇhūpanibandhanā hutvā āyatiṃ nibbattanakā pañcakkhandhā dvādasāyatanāni aṭṭhārasa dhātuyo. |
Like a cluster of mangoes of five, twelve, or eighteen hands' length, bound to that stalk, the five aggregates, twelve sense-bases, and eighteen elements that are to be born in the future are bound by craving when there is craving. |
yathā pana tasmiṃ vaṇṭe chinne sabbāni tāni ambāni tadanvayāni honti, taṃyeva vaṇṭaṃ anugatāni, vaṇṭacchedā chinnāni yevāti attho; |
But just as when that stalk is cut, all those mangoes are dependent on it, they follow that same stalk, the meaning is 'they are cut when the stalk is cut'; |
evameva ye bhavanettivaṇṭassa anupacchinnattā āyatiṃ uppajjeyyuṃ pañcakkhandhā dvādasāyatanāni aṭṭhārasadhātuyo, sabbe te dhammā tadanvayā honti bhavanettiṃ anugatā, tāya chinnāya chinnā yevāti attho. |
so too, those five aggregates, twelve sense-bases, and eighteen elements which would arise in the future because the stalk of the cord of existence was not cut, all those dhammas are dependent on it, they follow the cord of existence, the meaning is 'they are cut when it is cut'. |
♦ yathā pana tasmimpi rukkhe maṇḍūkakaṇṭakavisasamphassaṃ āgamma anupubbena sussitvā mate — “imasmiṃ ṭhāne evarūpo nāma rukkho ahosī”ti vohāramattameva hoti, na taṃ rukkhaṃ koci passati, evaṃ ariyamaggasamphassaṃ āgamma taṇhāsinehassa pariyādinnattā anupubbena sussitvā viya bhinne imasmiṃ kāye, kāyassa bhedā uddhaṃ jīvitapariyādānā na taṃ dakkhanti, tathāgatampi devamanussā na dakkhissanti, evarūpassa nāma kira satthuno idaṃ sāsananti vohāramattameva bhavissatīti anupādisesanibbānadhātuṃ pāpetvā desanaṃ niṭṭhapesi. |
♦ But just as in that same tree, having withered and died in due course from the contact of a poisonous toad or thorn, there is only the designation, "In this place there was such and such a tree," no one sees that tree; so too, in this body, which has withered, as it were, in due course because of the exhaustion of the moisture of craving from the contact of the noble path, when it has broken up, beyond the breaking up of the body, because of the complete exhaustion of life, they will not see him. Neither gods nor men will see the Tathāgata. There will be only the designation, "This is the teaching of such a Teacher." He concluded the discourse, having brought it to the Nibbāna-element without residue. |
♦ 148. evaṃ vutte āyasmā ānandoti evaṃ bhagavatā imasmiṃ sutte vutte thero ādito paṭṭhāya sabbaṃ suttaṃ samannāharitvā evaṃ buddhabalaṃ dīpetvā kathitasuttassa na bhagavatā nāmaṃ gahitaṃ, handassa nāmaṃ gaṇhāpessāmīti cintetvā bhagavantaṃ etadavoca. |
♦ 148. 'When this was said, the venerable Ānanda' — when this sutta was spoken by the Blessed One, the elder, having considered the entire sutta from the beginning, and thinking, "The Blessed One has not given a name to the sutta spoken, having thus shown the Buddha's power, come, I will have him give it a name," said this to the Blessed One. |
♦ tasmātiha tvantiādīsu ayamatthayojanā — ānanda, yasmā imasmiṃ dhammapariyāye idhatthopi paratthopi vibhatto, tasmātiha tvaṃ imaṃ dhammapariyāyaṃ “atthajālan”tipi naṃ dhārehi; |
♦ 'Therefore, now you' and so on, this is the construction of the meaning: Ānanda, because in this Dhamma discourse the meaning of this world and the next has been explained, therefore you should remember this Dhamma discourse as "the net of meaning"; |
yasmā panettha bahū tantidhammā kathitā, tasmā “dhammajālan”tipi naṃ dhārehi; |
because many textual dhammas have been spoken here, therefore you should remember it as "the net of the Dhamma"; |
yasmā ca ettha seṭṭhaṭṭhena brahmaṃ sabbaññutaññāṇaṃ vibhattaṃ, tasmā “brahmajālan”tipi naṃ dhārehi; |
and because the supreme knowledge of omniscience, which is 'brahma' by the meaning of 'excellent', has been explained here, therefore you should remember it as "the net of Brahma"; |
yasmā ettha dvāsaṭṭhidiṭṭhiyo vibhattā, tasmā “diṭṭhijālan”tipi naṃ dhārehi; |
because the sixty-two wrong views have been explained here, therefore you should remember it as "the net of views"; |
yasmā pana imaṃ dhammapariyāyaṃ sutvā devaputtamārampi khandhamārampi maccumārampi kilesamārampi sakkā maddituṃ, tasmā “anuttaro saṅgāmavijayotipi naṃ dhārehī”ti. |
and because, having heard this Dhamma discourse, one can crush even Māra the son of a god, Māra the aggregates, Māra death, and Māra the defilements, therefore you should remember it as "the unsurpassed victory in battle." |
♦ idamavoca bhagavāti idaṃ nidānāvasānato pabhuti yāva “anuttaro saṅgāmavijayotipi naṃ dhārehī”ti sakalaṃ suttantaṃ bhagavā paresaṃ paññāya alabbhaneyyapatiṭṭhaṃ paramagambhīraṃ sabbaññutaññāṇaṃ pakāsento sūriyo viya andhakāraṃ diṭṭhigatamahandhakāraṃ vidhamanto avoca. |
♦ 'The Blessed One said this' means 'the Blessed One, explaining the supreme, profound knowledge of omniscience, which has a firm footing that cannot be found by the wisdom of others, from the end of the introduction to "you should remember it as the unsurpassed victory in battle," spoke the entire sutta, dispelling the great darkness of wrong views like the sun dispelling the darkness'. |
♦ 149. attamanā te bhikkhūti te bhikkhū attamanā sakamanā, buddhagatāya pītiyā udaggacittā hutvāti vuttaṃ hoti. |
♦ 149. 'Those monks were delighted' means 'those monks were delighted in their own minds', the meaning is 'they had their minds uplifted by joy related to the Buddha'. |
bhagavato bhāsitanti evaṃ vicitranayadesanāvilāsayuttaṃ idaṃ suttaṃ karavīkarutamañjunā kaṇṇasukhena paṇḍitajanahadayānaṃ amatābhisekasadisena brahmassarena bhāsamānassa bhagavato vacanaṃ. |
'Bhagavato bhāsitan' means 'the word of the Blessed One who spoke this sutta, which is endowed with the splendor of a teaching of various methods, with a Brahma-voice that is pleasant to the ear, with the sweet sound of the karavīka bird, and like a shower of ambrosia for the hearts of the wise'. |
abhinandunti anumodiṃsu ceva sampaṭicchiṃsu ca. |
'Abhinandun' means 'they rejoiced in it and accepted it'. |
ayañhi abhinandasaddo — “abhinandati abhivadatī”tiādīsu taṇhāyampi āgato. |
For this word 'abhinandati' is used for craving in such passages as "he delights in it, he praises it". |
“annamevābhinandanti, ubhaye devamānusā”tiādīsu upagamanepi. |
In such passages as "Both gods and men delight in food," it is used for approaching. |
♦ “cirappavāsiṃ purisaṃ, dūrato sotthimāgataṃ. |
♦ "A man who has been away for a long time, having come safely from afar. |
♦ ñātimittā suhajjā ca, abhinandanti āgatan”ti. |
♦ Kinsmen, friends, and well-wishers welcome him on his return." |
. |
. |
♦ ādīsu sampaṭicchanepi. |
♦ In these and other passages, it is used for accepting. |
“abhinanditvā anumoditvā”tiādīsu anumodanepi. |
In such passages as "having delighted in it and rejoiced in it," it is used for rejoicing. |
svāyamidha anumodanasampaṭicchanesu yujjati. |
Here it is suitable for rejoicing and accepting. |
tena vuttaṃ — “abhinandunti anumodiṃsu ceva sampaṭicchiṃsu cā”ti. |
Therefore it is said: "'abhinandun' means 'they rejoiced in it and accepted it'." |
♦ subhāsitaṃ sulapitaṃ, “sādhu sādhū”ti tādino. |
♦ "The well-spoken, well-uttered, 'good, good,' of the one who is thus. |
♦ anumodamānā sirasā, sampaṭicchiṃsu bhikkhavoti. |
♦ Rejoicing, with their heads bowed, the monks accepted it." |
♦ imasmiñca pana veyyākaraṇasminti imasmiṃ niggāthakasutte. |
♦ 'And in this explanation' means 'in this sutta without verses'. |
niggāthakattā hi idaṃ veyyākaraṇanti vuttaṃ. |
For because it is without verses, this is called 'veyyākaraṇa'. |
♦ dasasahassī lokadhātūti dasasahassacakkavāḷaparimāṇā lokadhātu. |
♦ 'The ten-thousand-world-system' means 'the world-system of the size of ten thousand universes'. |
akampitthāti na suttapariyosāneyeva akampitthāti veditabbā. |
'Akampitthā' should not be understood as 'it trembled only at the end of the sutta'. |
bhaññamāneti hi vuttaṃ. |
For it is said 'bhaññamāne' (while it was being spoken). |
tasmā dvāsaṭṭhiyā diṭṭhigatesu viniveṭhetvā desiyamānesu tassa tassa diṭṭhigatassa pariyosāne pariyosāneti dvāsaṭṭhiyā ṭhānesu akampitthāti veditabbā. |
Therefore, it should be known that it trembled in sixty-two places, at the end of each of the sixty-two wrong views, as they were being explained, having been unraveled. |
♦ tattha aṭṭhahi kāraṇehi pathavīkampo veditabbo — dhātukkhobhena, iddhimato ānubhāvena, bodhisattassa gabbhokkantiyā, mātukucchito nikkhamanena, sambodhippattiyā, dhammacakkappavattanena, āyusaṅkhārossajjanena, parinibbānenāti. |
♦ There, the trembling of the earth should be known by eight causes: by the agitation of the elements, by the power of one with psychic power, by the conception of the Bodhisatta, by his coming out of his mother's womb, by the attainment of enlightenment, by the setting in motion of the wheel of the Dhamma, by the relinquishing of the life-span, and by the final Nibbāna. |
tesaṃ vinicchayaṃ — “aṭṭha kho ime, ānanda, hetū aṭṭha paccayā mahato bhūmicālassa pātubhāvāyā”ti evaṃ mahāparinibbāne āgatāya tantiyā vaṇṇanākāle vakkhāma. |
We will speak of their determination at the time of the commentary on the text that comes in the Mahāparinibbāna, "There are, Ānanda, these eight causes, these eight conditions for the appearance of a great earthquake." |
ayaṃ pana mahāpathavī aparesupi aṭṭhasu ṭhānesu akampittha — mahābhinikkhamane, bodhimaṇḍūpasaṅkamane, paṃsukūlaggahaṇe, paṃsukūladhovane, kāḷakārāmasutte, gotamakasutte, vessantarajātake, imasmiṃ brahmajāleti. |
And this great earth trembled in eight other places as well: at the great renunciation, at the approach to the Bodhi-maṇḍa, at the taking of the dust-heap robe, at the washing of the dust-heap robe, in the Kāḷakārāma Sutta, in the Gotamaka Sutta, in the Vessantara Jātaka, and in this Brahmajāla. |
tattha mahābhinikkhamanabodhimaṇḍūpasaṅkamanesu vīriyabalena akampittha. |
There, at the great renunciation and at the approach to the Bodhi-maṇḍa, it trembled with the power of energy. |
paṃsukūlaggahaṇe dvisahassadīpaparivāre cattāro mahādīpe pahāya pabbajitvā susānaṃ gantvā paṃsukūlaṃ gaṇhantena dukkaraṃ bhagavatā katanti acchariyavegābhihatā akampittha. |
At the taking of the dust-heap robe, it trembled, struck by the force of wonder, "A difficult thing was done by the Blessed One, having renounced the four great continents with their two thousand islands and gone to a cemetery, taking a dust-heap robe." |
paṃsukūladhovanavessantarajātakesu akālakampanena akampittha. |
In the washing of the dust-heap robe and in the Vessantara Jātaka, it trembled with an untimely trembling. |
kāḷakārāmagotamakasuttesu — “ahaṃ sakkhī bhagavā”ti sakkhibhāvena akampittha. |
In the Kāḷakārāma and Gotamaka suttas, it trembled as a witness, "I am a witness, Blessed One." |
imasmiṃ pana brahmajāle dvāsaṭṭhiyā diṭṭhigatesu vijaṭetvā niggumbaṃ katvā desiyamānesu sādhukāradānavasena akampitthāti veditabbā. |
But in this Brahmajāla, it should be known that it trembled by way of giving its approval as the sixty-two wrong views were being explained, having been unraveled and made un-thicketed. |
♦ na kevalañca etesu ṭhānesuyeva pathavī akampittha, atha kho tīsu saṅgahesupi mahāmahindattherassa imaṃ dīpaṃ āgantvā jotivane nisīditvā dhammaṃ desitadivasepi akampittha. |
♦ And not only in these places did the earth tremble, but it also trembled in the three recitations and on the day the great elder Mahinda, having come to this island, sat in Jotivana and taught the Dhamma. |
kalyāṇiyavihāre ca piṇḍapātiyattherassa cetiyaṅgaṇaṃ sammajjitvā tattheva nisīditvā buddhārammaṇaṃ pītiṃ gahetvā imaṃ suttantaṃ āraddhassa suttapariyosāne udakapariyantaṃ katvā akampittha. |
And at the Kalyāṇiya Vihāra, when the elder Piṇḍapātiya had swept the cetiya-courtyard and, sitting right there, had taken up joy with the Buddha as its object and begun this sutta, at the end of the sutta it trembled up to its watery boundaries. |
lohapāsādassa pācīnāmbalaṭṭhikaṭṭhānaṃ nāma ahosi. |
There was a place called the Eastern Ambalaṭṭhika of the Lohapāsāda. |
tattha nisīditvā dīghabhāṇakattherā brahmajālasuttaṃ ārabhiṃsu, tesaṃ sajjhāyapariyosānepi udakapariyantameva katvā pathavī akampitthāti. |
Sitting there, the reciters of the Dīgha Nikāya began the Brahmajāla Sutta. At the end of their recitation also, the earth trembled up to its very watery boundaries. |
♦ evaṃ yassānubhāvena, akampittha anekaso. |
♦ Thus, by the power of which, trembled many times. |
♦ medanī suttaseṭṭhassa, desitassa sayambhunā. |
♦ The earth, of the best of suttas, taught by the Self-Existent One. |
♦ brahmajālassa tassīdha, dhammaṃ atthañca paṇḍitā. |
♦ Of that Brahmajāla, here, the wise, its Dhamma and its meaning. |
♦ sakkaccaṃ uggahetvāna, paṭipajjantu yonisoti. |
♦ Having respectfully learned them, may they practice wisely. |
♦ iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāyaṃ |
♦ Thus in the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya, |
♦ brahmajālasuttavaṇṇanā niṭṭhitā. |
♦ the commentary on the Brahmajāla Sutta is finished. |
♦ 2. sāmaññaphalasuttavaṇṇanā |
♦ 2. Commentary on the Sāmaññaphala Sutta |
♦ rājāmaccakathāvaṇṇanā |
♦ Commentary on the Story of the King and his Ministers |
♦ 150. evaṃ me sutaṃ ... pe ... rājagaheti sāmaññaphalasuttaṃ. |
♦ 150. Thus have I heard... etc... in Rājagaha, the Sāmaññaphala Sutta. |
tatrāyaṃ apubbapadavaṇṇanā — rājagaheti evaṃnāmake nagare. |
Therein, this is the explanation of the new words: 'Rājagahe' means 'in the city of that name'. |
tañhi mandhātumahāgovindādīhi pariggahitattā rājagahanti vuccati. |
It is called 'Rājagaha' because it was possessed by Mandhātu, Mahāgovinda, and others. |
aññepi ettha pakāre vaṇṇayanti, kiṃ tehi? |
Others explain other ways here, but what of them? |
nāmamattametaṃ tassa nagarassa. |
This is just the name of that city. |
taṃ panetaṃ buddhakāle ca cakkavattikāle ca nagaraṃ hoti, sesakāle suññaṃ hoti yakkhapariggahitaṃ, tesaṃ vasanavanaṃ hutvā tiṭṭhati. |
And that is a city in the time of a Buddha and in the time of a universal monarch. At other times it is empty, possessed by yakkhas, it stands as a forest for their dwelling. |
viharatīti avisesena iriyāpathadibbabrahmāriyavihāresu aññataravihārasamaṅgiparidīpanametaṃ. |
'Viharati' — this is an indiscriminate indication of being endowed with one of the dwellings of posture, the divine, the brahma, or the noble. |
idha pana ṭhānagamananisajjasayanappabhedesu iriyāpathesu aññatarairiyāpathasamāyogaparidīpanaṃ. |
Here, however, it is an indication of the combination with one of the postures of standing, walking, sitting, and lying down. |
tena ṭhitopi gacchantopi nisinnopi sayānopi bhagavā viharati ceva veditabbo. |
Therefore, the Blessed One, whether standing, walking, sitting, or lying down, should be known as 'dwelling'. |
so hi ekaṃ iriyāpathabādhanaṃ aññena iriyāpathena vicchinditvā aparipatantaṃ attabhāvaṃ harati pavatteti, tasmā viharatīti vuccati. |
For he, having overcome the oppression of one posture with another, carries on and maintains his personality without falling, therefore he is said to 'dwell'. |
♦ jīvakassa komārabhaccassa ambavaneti idamassa yaṃ gocaragāmaṃ upanissāya viharati, tassa samīpanivāsanaṭṭhānaparidīpanaṃ. |
♦ 'In Jīvaka Komārabhacca's mango grove' — this is an indication of his dwelling place near the village which he frequents for alms. |
tasmā — rājagahe viharati jīvakassa komārabhaccassa ambavaneti rājagahasamīpe jīvakassa komārabhaccassa ambavane viharatīti evamettha attho veditabbo. |
Therefore, 'he dwells in Rājagaha, in Jīvaka Komārabhacca's mango grove' means 'he dwells in Jīvaka Komārabhacca's mango grove near Rājagaha'. Thus the meaning should be known here. |
samīpatthe hetaṃ bhummavacanaṃ. |
For this is a locative in the sense of 'near'. |
tattha jīvatīti jīvako, kumārena bhatoti komārabhacco. |
There, 'jīvati' means 'he lives', so 'Jīvaka'. 'Kumārena bhato' means 'he was brought up by a prince', so 'Komārabhacco'. |
yathāha — “kiṃ bhaṇe, etaṃ kākehi samparikiṇṇanti? |
As it is said: "'What, sir, is this surrounded by crows?' |
dārako devāti. |
'A boy, Your Majesty.' |
jīvati bhaṇeti? |
'Does he live, sir?' |
jīvati, devāti. |
'He lives, Your Majesty.' |
tena hi, bhaṇe taṃ dārakaṃ amhākaṃ antepuraṃ netvā dhātīnaṃ detha posetunti. |
'Then, sir, take that boy to our palace and give him to nurses to be brought up.' |
tassa jīvatīti jīvakoti nāmaṃ akaṃsu. |
They gave him the name 'Jīvaka' because 'he lives'. |
kumārena posāpitoti komārabhaccoti nāmaṃ akaṃsū”ti ayaṃ panettha saṅkhepo. |
They gave him the name 'Komārabhacca' because 'he was brought up by a prince'." This is the summary here. |
vitthārena pana jīvakavatthukhandhake āgatameva. |
The detailed story is given in the Jīvakavatthukhandhaka. |
vinicchayakathāpissa samantapāsādikāya vinayaṭṭhakathāyaṃ vuttā. |
The determination of its story is also given in the Samantapāsādikā, the commentary on the Vinaya. |
♦ ayaṃ pana jīvako ekasmiṃ samaye bhagavato dosābhisannaṃ kāyaṃ virecetvā siveyyakaṃ dussayugaṃ datvā vatthānumodanāpariyosāne sotāpattiphale patiṭṭhāya cintesi — “mayā divasassa dvattikkhattuṃ buddhupaṭṭhānaṃ gantabbaṃ, idañca veḷuvanaṃ atidūre, mayhaṃ pana ambavanaṃ uyyānaṃ āsannataraṃ, yaṃnūnāhaṃ ettha 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 the Sivi country, at the end of the 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, but this Veḷuvana is too far. My mango grove park is nearer. What if I were to have a monastery built for the Blessed One there?" |
so tasmiṃ ambavane rattiṭṭhānadivāṭhānaleṇakuṭimaṇḍapādīni sampādetvā bhagavato anucchavikaṃ gandhakuṭiṃ kārāpetvā ambavanaṃ aṭṭhārasahatthubbedhena tambapaṭṭavaṇṇena pākārena parikkhipāpetvā buddhappamukhaṃ bhikkhusaṅghaṃ sacīvarabhattena santappetvā dakkhiṇodakaṃ pātetvā vihāraṃ niyyātesi. |
He, having had cells, huts, pavilions, and so on for night-quarters and day-quarters prepared in that mango grove, and having had a perfumed chamber suitable for the Blessed One built, and having had the mango grove surrounded by a wall eighteen cubits high, of the color of a copper plate, and having satisfied the Sangha of monks with the Buddha at its head with robes and food, and having poured the water of dedication, he handed over the monastery. |
taṃ sandhāya vuttaṃ — “jīvakassa komārabhaccassa ambavane”ti. |
Referring to that, it is said, "in Jīvaka Komārabhacca's mango grove." |
♦ aḍḍhateḷasehi bhikkhusatehīti aḍḍhasatena ūnehi terasahi bhikkhusatehi. |
♦ 'With twelve hundred and fifty monks' means 'with thirteen hundred monks less half a hundred'. |
rājātiādīsu rājati attano issariyasampattiyā catūhi saṅgahavatthūhi mahājanaṃ rañjeti vaḍḍhetīti rājā. |
In 'rājā', etc., 'rājā' means 'he who delights, he who makes the great multitude prosper' with the four objects of benevolence by means of his own sovereign fortune. |
magadhānaṃ issaroti māgadho. |
'Māgadho' means 'the lord of the Magadhans'. |
ajātoyeva rañño sattu bhavissatīti nemittakehi niddiṭṭhoti ajātasattu. |
'Ajātasattu' means 'he was pointed out by soothsayers as "he will be an enemy to the king even before he is born"'. |
♦ tasmiṃ kira kucchigate deviyā evarūpo dohaḷo uppajji — “aho vatāhaṃ rañño dakkhiṇabāhulohitaṃ piveyyan”ti, sā “bhāriye ṭhāne dohaḷo uppanno, na sakkā kassaci ārocetun”ti taṃ kathetuṃ asakkontī kisā dubbaṇṇā ahosi. |
♦ It is said that when he was in the womb, such a craving arose in the queen: "Oh, that I might drink the blood from the king's right arm!" She, thinking, "A grave craving has arisen, I cannot tell anyone," and being unable to speak of it, became thin and pale. |
taṃ rājā pucchi — “bhadde, tuyhaṃ attabhāvo na pakativaṇṇo, kiṃ kāraṇan”ti? |
The king asked her, "My dear, your body is not of its normal color, what is the reason?" |
“mā puccha, mahārājāti”. |
"Do not ask, Your Majesty." |
“bhadde, tvaṃ attano ajjhāsayaṃ mayhaṃ akathentī kassa kathessasī”ti tathā tathā nibandhitvā kathāpesi. |
"My dear, if you do not tell your own wish to me, to whom will you tell it?" And having pressed her again and again, he made her speak. |
sutvā ca — “bāle, kiṃ ettha tuyhaṃ bhāriyasaññā ahosī”ti vejjaṃ pakkosāpetvā suvaṇṇasatthakena bāhuṃ phālāpetvā suvaṇṇasarakena lohitaṃ gahetvā udakena sambhinditvā pāyesi. |
And having heard, "Foolish one, what grave notion did you have about this?", he had a physician summoned and, having had his arm lanced with a golden lancet, he took the blood in a golden cup, mixed it with water, and made her drink it. |
nemittakā taṃ sutvā — “esa gabbho rañño sattu bhavissati, iminā rājā haññissatī”ti byākariṃsu. |
The soothsayers, hearing that, predicted, "This fetus will be an enemy to the king, the king will be killed by this one." |
devī sutvā — “mayhaṃ kira kucchito nikkhanto rājānaṃ māressatī”ti gabbhaṃ pātetukāmā uyyānaṃ gantvā kucchiṃ maddāpesi, gabbho na patati. |
The queen, hearing, "The one who comes out of my womb will kill the king," wishing to cause an abortion, went to the park and had her womb massaged. The fetus did not fall. |
sā punappunaṃ gantvā tatheva kāresi. |
She went again and again and did the same. |
rājā kimatthaṃ ayaṃ abhiṇhaṃ uyyānaṃ gacchatīti parivīmaṃsanto taṃ kāraṇaṃ sutvā — “bhadde, tava kucchiyaṃ puttoti vā dhītāti vā na paññāyati, attano nibbattadārakaṃ evamakāsīti mahā aguṇarāsipi no jambudīpatale āvibhavissati, mā tvaṃ evaṃ karohī”ti nivāretvā ārakkhaṃ adāsi. |
The king, wondering, "Why does she go to the park so often?", and hearing the reason, "My dear, it is not known whether there is a son or a daughter in your womb. If you were to do thus to your own child when it is born, a great mass of demerit would appear on the face of Jambudīpa. Do not do so," he prevented her and gave her protection. |
sā gabbhavuṭṭhānakāle “māressāmī”ti cintesi. |
She thought, "I will kill it at the time of its birth." |
tadāpi ārakkhamanussā dārakaṃ apanayiṃsu. |
At that time too, the men on guard took the child away. |
athāparena samayena vuḍḍhippattaṃ kumāraṃ deviyā dassesuṃ. |
Then, at a later time, when the prince had grown up, they showed him to the queen. |
sā taṃ disvāva puttasinehaṃ uppādesi, tena naṃ māretuṃ nāsakkhi. |
As soon as she saw him, a mother's love arose, and so she could not kill him. |
rājāpi anukkamena puttassa oparajjamadāsi. |
The king too, in due course, gave the prince the viceroyalty. |
♦ athekasmiṃ samaye devadatto rahogato cintesi — “sāriputtassa parisā mahāmoggallānassa parisā mahākassapassa parisāti, evamime visuṃ visuṃ dhurā, ahampi ekaṃ dhuraṃ nīharāmī”ti. |
♦ Then on one occasion, Devadatta, being in seclusion, thought: "There is the retinue of Sāriputta, the retinue of Mahāmoggallāna, the retinue of Mahākassapa, thus these are separate leaderships. I too will take out a leadership." |
so “na sakkā vinā lābhena parisaṃ uppādetuṃ, handāhaṃ lābhaṃ nibbattemī”ti cintetvā khandhake āgatanayena ajātasattuṃ kumāraṃ iddhipāṭihāriyena pasādetvā sāyaṃ pātaṃ pañcahi rathasatehi upaṭṭhānaṃ āgacchantaṃ ativissatthaṃ ñatvā ekadivasaṃ upasaṅkamitvā etadavoca — “pubbe kho, kumāra, manussā dīghāyukā, etarahi appāyukā, tena hi tvaṃ kumāra, pitaraṃ hantvā rājā hohi, ahaṃ bhagavantaṃ hantvā buddho bhavissāmī”ti kumāraṃ pituvadhe uyyojeti. |
He, thinking, "It is not possible to raise a retinue without gain, come, I will produce gain," and having impressed prince Ajātasattu with a display of psychic power in the way that has come down in the Khandhaka, and knowing that he was very familiar, coming to attend on him in the morning and evening with five hundred chariots, he approached him one day and said this: "Formerly, prince, men were long-lived, now they are short-lived. Therefore, you, prince, kill your father and become king. I will kill the Blessed One and become a Buddha," thus he incited the prince to patricide. |
♦ so — “ayyo devadatto mahānubhāvo, etassa aviditaṃ nāma natthī”ti ūruyā potthaniyaṃ bandhitvā divā divassa bhīto ubbiggo ussaṅkī utrasto antepuraṃ pavisitvā vuttappakāraṃ vippakāraṃ akāsi. |
♦ He, thinking, "The noble Devadatta is of great power, there is nothing unknown to him," tied a dagger to his thigh and, during the day, afraid, agitated, suspicious, and terrified, entered the inner palace and committed the said outrage. |
atha naṃ amaccā gahetvā anuyuñjitvā — “kumāro ca hantabbo, devadatto ca, sabbe ca bhikkhū hantabbā”ti sammantayitvā rañño āṇāvasena karissāmāti rañño ārocesuṃ. |
Then the ministers, having seized and questioned him, and having conferred, "The prince should be killed, and Devadatta, and all the monks," they decided to do so by the king's command and informed the king. |
♦ rājā ye amaccā māretukāmā ahesuṃ, tesaṃ ṭhānantarāni acchinditvā, ye na māretukāmā, te uccesu ṭhānesu ṭhapetvā kumāraṃ pucchi — “kissa pana tvaṃ, kumāra, maṃ māretukāmosī”ti? |
♦ The king, having deprived the ministers who wanted to kill him of their positions, and having placed those who did not want to kill him in high positions, asked the prince, "But why, prince, did you want to kill me?" |
“rajjenamhi, deva, atthiko”ti. |
"I am desirous of the kingdom, Your Majesty." |
rājā tassa rajjaṃ adāsi. |
The king gave him the kingdom. |
♦ so mayhaṃ manoratho nipphannoti devadattassa ārocesi. |
♦ He reported to Devadatta, "My wish has been fulfilled." |
tato naṃ so āha — “tvaṃ siṅgālaṃ antokatvā bheripariyonaddhapuriso viya sukiccakārimhīti maññasi, katipāheneva te pitā tayā kataṃ avamānaṃ cintetvā sayameva rājā bhavissatī”ti. |
Then he said to him, "You think you have done a good deed, like a man who has put a jackal in a drum and beaten it all around. In a few days your father, thinking of the disrespect you have shown him, will become king himself." |
atha, bhante, kiṃ karomīti? |
"Then, venerable sir, what shall I do?" |
mūlaghaccaṃ ghātehīti. |
"Kill him root and branch." |
nanu, bhante, mayhaṃ pitā na satthavajjhoti? |
"But, venerable sir, my father is not vulnerable to a weapon." |
āhārupacchedena naṃ mārehīti. |
"Kill him by cutting off his food." |
so pitaraṃ tāpanagehe pakkhipāpesi, tāpanagehaṃ nāma kammakaraṇatthāya kataṃ dhūmagharaṃ. |
He had his father thrown into a hot-house. A hot-house is a smoke-house made for the purpose of punishment. |
“mama mātaraṃ ṭhapetvā aññassa daṭṭhuṃ mā dethā”ti āha. |
He said, "Let no one see him except my mother." |
devī suvaṇṇasarake bhattaṃ pakkhipitvā ucchaṅgenādāya pavisati. |
The queen, having put food in a golden cup, would enter with it in her lap. |
rājā taṃ bhuñjitvā yāpeti. |
The king, eating that, would survive. |
so — “mayhaṃ pitā kathaṃ yāpetī”ti pucchitvā taṃ pavattiṃ sutvā — “mayhaṃ mātu ucchaṅgaṃ katvā pavisituṃ mā dethā”ti āha. |
He, having asked, "How does my father survive?", and having heard that account, said, "Do not let my mother enter with it in her lap." |
tato paṭṭhāya devī moḷiyaṃ pakkhipitvā pavisati. |
From then on, the queen would put it in her topknot and enter. |
tampi sutvā “moḷiṃ bandhitvā pavisituṃ mā dethā”ti. |
Having heard that too, "Do not let her enter with her topknot tied." |
tato suvaṇṇapādukāsu bhattaṃ ṭhapetvā pidahitvā pādukā āruyha pavisati. |
Then, having placed the food in golden sandals and covered it, she would enter wearing the sandals. |
rājā tena yāpeti. |
The king would survive on that. |
puna “kathaṃ yāpetī”ti pucchitvā tamatthaṃ sutvā “pādukā āruyha pavisitumpi mā dethā”ti āha. |
Again, having asked, "How does he survive?", and having heard that matter, "From now on, prevent my mother from entering." |
tato paṭṭhāya devī gandhodakena nhāyitvā sarīraṃ catumadhurena makkhetvā pārupitvā pavisati. |
The queen, standing at the door, "My lord, Bimbisāra, you did not allow this one to be killed when he was a child, you yourself nourished your own enemy. This is now the last sight of you, I will not be able to see you from now on. If I have any fault, forgive me, Your Majesty," she wept and lamented and returned. |
rājā tassā sarīraṃ lehitvā yāpeti. |
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puna pucchitvā taṃ pavattiṃ sutvā “ito paṭṭhāya mayhaṃ mātu pavesanaṃ nivārethā”ti āha. |
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devī dvāramūle ṭhatvā “sāmi, bimbisāra, etaṃ daharakāle māretuṃ na adāsi, attano sattuṃ attanāva posesi, idaṃ pana dāni te pacchimadassanaṃ, nāhaṃ ito paṭṭhāya tumhe passituṃ labhāmi, sace mayhaṃ doso atthi, khamatha devā”ti roditvā kanditvā nivatti. |
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♦ tato paṭṭhāya rañño āhāro natthi. |
♦ From then on, the king had no food. |
rājā maggaphalasukhena caṅkamena yāpeti. |
The king survived on the pleasure of the path and fruit, by walking meditation. |
ativiya assa attabhāvo virocati. |
His personality shone exceedingly. |
so — “kathaṃ, me bhaṇe, pitā yāpetī”ti pucchitvā “caṅkamena, deva, yāpeti; |
He, having asked, "How, sir, does my father survive?", and having heard, "By walking meditation, Your Majesty; |
ativiya cassa attabhāvo virocatī”ti sutvā ‘caṅkamaṃ dānissa hāressāmī’ti cintetvā — “mayhaṃ pitu pāde khurena phāletvā loṇatelena makkhetvā khadiraṅgārehi vītaccitehi pacathā”ti nhāpite pesesi. |
and his personality shines exceedingly," thought, 'I will take away his walking meditation now,' and sent barbers, "Cut my father's feet with a razor, anoint them with salt and oil, and bake them with burning khadira-coals." |
rājā te disvā — “nūna mayhaṃ putto kenaci saññatto bhavissati, ime mama massukaraṇatthāyāgatā”ti cintesi. |
The king, seeing them, thought, "Surely my son has been advised by someone, these have come to do my shaving." |
te gantvā vanditvā aṭṭhaṃsu. |
They went and, having paid homage, stood. |
‘kasmā āgatatthā’ti ca puṭṭhā taṃ sāsanaṃ ārocesuṃ. |
And when asked, "Why have you come?", they reported that message. |
“tumhākaṃ rañño manaṃ karothā”ti ca vuttā ‘nisīda, devā’ti vatvā ca rājānaṃ vanditvā — “deva, mayaṃ rañño āṇaṃ karoma, mā amhākaṃ kujjhittha, nayidaṃ tumhādisānaṃ dhammarājūnaṃ anucchavikan”ti vatvā vāmahatthena gopphake gahetvā dakkhiṇahatthena khuraṃ gahetvā pādatalāni phāletvā loṇatelena makkhetvā khadiraṅgārehi vītaccitehi paciṃsu. |
And when told, "Do your king's will," they said, 'Sit, Your Majesty,' and having paid homage to the king, they said, "Your Majesty, we do the king's command, do not be angry with us, this is not fitting for kings of the Dhamma like you," and having taken his ankle with the left hand and a razor with the right hand, they cut the soles of his feet, anointed them with salt and oil, and baked them with burning khadira-coals. |
rājā kira pubbe cetiyaṅgaṇe saupāhano agamāsi, nisajjanatthāya paññattakaṭasārakañca adhotehi pādehi akkami, tassāyaṃ nissandoti vadanti. |
It is said that the king had formerly walked in a cetiya-courtyard with his sandals on, and had stepped on a mat spread for sitting with unwashed feet. This was the result of that. |
rañño balavavedanā uppannā. |
A strong feeling arose in the king. |
so — “aho buddho, aho dhammo, aho saṅgho”ti anussarantoyeva cetiyaṅgaṇe khittamālā viya milāyitvā cātumahārājikadevaloke vessavaṇassa paricārako janavasabho nāma yakkho hutvā nibbatti. |
He, just recollecting, "Oh, the Buddha, oh, the Dhamma, oh, the Sangha," withered like a garland thrown in a cetiya-courtyard and was reborn as a yakkha named Janavasabha, an attendant of Vessavaṇa, in the Cātumahārājika heaven. |
♦ taṃ divasameva ajātasattussa putto jāto, puttassa jātabhāvañca pitumatabhāvañca nivedetuṃ dve lekhā ekakkhaṇeyeva āgatā. |
♦ On that very day, a son was born to Ajātasattu. Two letters, one announcing the birth of the son and the other the death of the father, arrived at the same moment. |
amaccā — “paṭhamaṃ puttassa jātabhāvaṃ ārocessāmā”ti taṃ lekhaṃ rañño hatthe ṭhapesuṃ. |
The ministers, thinking, "First we will announce the birth of the son," placed that letter in the king's hand. |
rañño taṅkhaṇeyeva puttasineho uppajjitvā sakalasarīraṃ khobhetvā aṭṭhimiñjaṃ āhacca aṭṭhāsi. |
At that very moment, a father's love arose in the king and, shaking his whole body, it struck the marrow of his bones and remained. |
tasmiṃ khaṇe pituguṇamaññāsi — “mayi jātepi mayhaṃ pitu evameva sineho uppanno”ti. |
At that moment, he knew his father's quality: "When I was born, the same love arose in my father." |
so — “gacchatha, bhaṇe, mayhaṃ pitaraṃ vissajjethā”ti āha. |
He said, "Go, sirs, release my father." |
“kiṃ vissajjāpetha, devā”ti itaraṃ lekhaṃ hatthe ṭhapayiṃsu. |
"What release, Your Majesty?", they placed the other letter in his hand. |
♦ so taṃ pavattiṃ sutvā rodamāno mātusamīpaṃ gantvā — “ahosi nu, kho, amma, mayhaṃ pitu mayi jāte sineho”ti? |
♦ He, having heard that account, weeping, went to his mother and said, "Was there, mother, love for me in my father when I was born?" |
sā āha — “bālaputta, kiṃ vadesi, tava daharakāle aṅguliyā pīḷakā uṭṭhahi. |
She said, "Foolish son, what are you saying? When you were a child, a boil arose on your finger. |
atha taṃ rodamānaṃ saññāpetuṃ asakkontā taṃ gahetvā vinicchayaṭṭhāne nisinnassa tava pitu santikaṃ agamaṃsu. |
Then, being unable to soothe you as you were crying, they took you and went to your father who was sitting in the place of judgment. |
pitā te aṅguliṃ mukhe ṭhapesi. |
Your father put your finger in his mouth. |
pīḷakā mukheyeva bhijji. |
The boil burst in his very mouth. |
atha kho pitā tava sinehena taṃ lohitamissakaṃ pubbaṃ aniṭṭhubhitvāva ajjhohari. |
Then your father, out of love for you, swallowed that pus mixed with blood without spitting it out. |
evarūpo te pitu sineho”ti. |
Such was your father's love." |
so roditvā paridevitvā pitu sarīrakiccaṃ akāsi. |
He wept and lamented and performed his father's obsequies. |
♦ devadattopi ajātasattuṃ upasaṅkamitvā — “purise, mahārāja, āṇāpehi, ye samaṇaṃ gotamaṃ jīvitā voropessantī”ti vatvā tena dinne purise pesetvā sayaṃ gijjhakūṭaṃ āruyha yantena silaṃ pavijjhitvā nāḷāgirihatthiṃ muñcāpetvāpi kenaci upāyena bhagavantaṃ māretuṃ asakkonto parihīnalābhasakkāro pañca vatthūni yācitvā tāni alabhamāno tehi janaṃ saññāpessāmīti saṅghabhedaṃ katvā sāriputtamoggallānesu parisaṃ ādāya pakkantesu uṇhalohitaṃ mukhena chaḍḍetvā navamāse gilānamañce nipajjitvā vippaṭisārajāto — “kuhiṃ etarahi satthā vasatī”ti pucchitvā “jetavane”ti vutte mañcakena maṃ āharitvā satthāraṃ dassethāti vatvā āhariyamāno bhagavato dassanārahassa kammassa akatattā jetavane pokkharaṇīsamīpeyeva dvedhā bhinnaṃ pathaviṃ pavisitvā mahāniraye patiṭṭhitoti. |
♦ Devadatta also, having approached Ajātasattu and said, "Your Majesty, command men to put the ascetic Gotama to death," and having sent the men given by him, and having himself climbed the Vulture's Peak and hurled a rock with a machine, and having had the elephant Nāḷāgiri released, and being unable to kill the Blessed One by any means, and having lost his gain and honor, and having asked for the five articles and not receiving them, and thinking, "I will win over the people with them," he created a schism in the Sangha. When Sāriputta and Moggallāna had departed, taking the retinue, he vomited hot blood from his mouth and, having lain on a sickbed for nine months, and being born with remorse, he asked, "Where is the Teacher dwelling now?", and being told, "In Jetavana," he said, "Bring me on a couch and show me the Teacher." And while being brought, because he had not done the kamma to be worthy of seeing the Blessed One, at the very edge of the pond in Jetavana, the earth, splitting in two, opened up and he was established in the great hell. |
ayamettha saṅkhepo. |
This is the summary here. |
vitthārakathānayo khandhake āgato. |
The detailed story is given in the Khandhaka. |
āgatattā pana sabbaṃ na vuttanti. |
But since it has been given, it is not all told. |
evaṃ ajātoyeva rañño sattu bhavissatīti nemittakehi niddiṭṭhoti ajātasattu. |
Thus, 'he was pointed out by soothsayers as "he will be an enemy to the king even before he is born"', so Ajātasattu. |
♦ vedehiputtoti ayaṃ kosalarañño dhītāya putto, na videharañño. |
♦ 'Vedehiputto' means 'he was the son of the daughter of the king of Kosala, not of the king of Videha'. |
vedehīti pana paṇḍitādhivacanametaṃ. |
But 'Vedehī' is a name for a wise person. |
yathāha — “vedehikā gahapatānī , ayyo ānando vedehamunī”ti . |
As it is said: "Vedehikā the householder's wife, the noble Ānanda the Videha sage." |
tatrāyaṃ vacanattho — vidanti etenāti vedo, ñāṇassetaṃ adhivacanaṃ. |
Therein, this is the meaning of the word: 'veda' is 'that by which one knows'; it is a name for knowledge. |
vedena īhati ghaṭati vāyamatīti vedehī. |
'Vedehī' is 'one who strives, struggles, and endeavors with knowledge'. |
vedehiyā putto vedehiputto. |
'Vedehiputto' is 'the son of Vedehī'. |
♦ tadahūti tasmiṃ ahu, tasmiṃ divaseti attho. |
♦ 'Tadahū' means 'on that day', 'on that day'. |
upavasanti etthāti uposatho, upavasantīti sīlena vā anasanena vā upetā hutvā vasantīti attho. |
'Uposatho' means 'they dwell in it'. 'Upavasantī' means 'they dwell endowed' with morality or with fasting. |
ayaṃ panettha atthuddhāro — “āyāmāvuso, kappina, uposathaṃ gamissāmā”tiādīsu pātimokkhuddeso uposatho. |
This is the derivation of the meaning here: In such passages as "Let us go, friend Kappina, we will go to the Uposatha," 'Uposatha' means the recitation of the Pātimokkha. |
“evaṃ aṭṭhaṅgasamannāgato kho, visākhe, uposatho upavuttho”tiādīsu sīlaṃ. |
In such passages as "Thus, Visākhe, the Uposatha, observed endowed with eight factors," it means 'morality'. |
“suddhassa ve sadā phaggu, suddhassuposatho sadā”tiādīsu upavāso. |
In such passages as "For the pure, every day is Phaggu; for the pure, the Uposatha is always," it means 'fasting'. |
“uposatho nāma nāgarājā”tiādīsu paññatti . |
In such passages as "Uposatha the nāga king," it means 'a designation'. |
“na, bhikkhave, tadahuposathe sabhikkhukā āvāsā”tiādīsu upavasitabbadivaso. |
In such passages as "Monks, on the Uposatha day, from a residence with monks," it means 'the day to be observed'. |
idhāpi soyeva adhippeto. |
Here too, that is intended. |
so panesa aṭṭhamī cātuddasī pannarasībhedena tividho. |
And that is of three kinds: the eighth, the fourteenth, and the fifteenth. |
tasmā sesadvayanivāraṇatthaṃ pannaraseti vuttaṃ. |
Therefore, to prevent the other two, it is said 'pannarase'. |
teneva vuttaṃ — “upavasanti etthāti uposatho”ti. |
Therefore it is said: "'Uposatho' means 'they dwell in it'." |
♦ komudiyāti kumudavatiyā. |
♦ 'Komudiyā' means 'of the water-lily'. |
tadā kira kumudāni supupphitāni honti, tāni ettha santīti komudī. |
At that time, it is said, the water-lilies are in full bloom. They are here, so it is 'komudī'. |
cātumāsiniyāti cātumāsiyā, sā hi catunnaṃ māsānaṃ pariyosānabhūtāti cātumāsī. |
'Cātumāsiniyā' means 'of the four-monthly'. For it is the end of the four months, so it is 'cātumāsī'. |
idha pana cātumāsinīti vuccati. |
Here, however, it is called 'cātumāsinī'. |
māsapuṇṇatāya utupuṇṇatāya saṃvaccharapuṇṇatāya puṇṇā sampuṇṇāti puṇṇā. |
'Puṇṇā' means 'full', 'complete', by the fullness of the month, the fullness of the season, the fullness of the year. |
mā iti cando vuccati, so ettha puṇṇoti puṇṇamā. |
'Mā' is called the 'moon'. It is full here, so it is 'puṇṇamā'. |
evaṃ puṇṇāya puṇṇamāyāti imasmiṃ padadvaye ca attho veditabbo. |
Thus, the meaning should be known in this pair of words, 'puṇṇāya puṇṇamāyā'. |
♦ rājāmaccaparivutoti evarūpāya rajataghaṭaviniggatāhi khīradhārāhi dhoviyamānadisābhāgāya viya, rajatavimānaviccutehi muttāvaḷisumanakusumadāmasetadukūlakumudavisarehi samparikiṇṇāya viya ca, caturupakkilesavimuttapuṇṇacandappabhāsamudayobhāsitāya rattiyā rājāmaccehi parivutoti attho. |
♦ 'Rājāmaccaparivuto' means 'on a night illumined by the mass of rays of the full moon, free from the four defilements, as if the directions were being washed by streams of milk flowing from a silver jar, as if strewn with showers of pearls, sumana flowers, garlands, white cloth, and water-lilies fallen from a silver mansion, he was surrounded by his royal ministers'. |
uparipāsādavaragatoti pāsādavarassa uparigato. |
'Uparipāsādavaragato' means 'gone to the top of the excellent palace'. |
mahārahe samussitasetacchatte kañcanāsane nisinno hoti. |
He was sitting on a golden throne under a great, raised white parasol. |
kasmā nisinno? |
Why was he sitting? |
niddāvinodanatthaṃ. ayañhi rājā pitari upakkantadivasato paṭṭhāya — “niddaṃ okkamissāmī”ti nimīlitamattesuyeva akkhīsu sattisatābbhāhato viya kandamānoyeva pabujjhi. |
To ward off sleep. For this king, from the day he attacked his father, whenever he closed his eyes, thinking, "I will fall asleep," he would wake up crying, as if struck by a hundred spears. |
kimetanti ca vutte, na kiñcīti vadati. |
And when asked, "What is it?", he would say, "Nothing." |
tenassa amanāpā niddā, iti niddāvinodanatthaṃ nisinno. |
For him, sleep was unpleasant. So he was sitting to ward off sleep. |
api ca tasmiṃ divase nakkhattaṃ saṅghuṭṭhaṃ hoti. |
And also, on that day, a festival had been proclaimed. |
sabbaṃ nagaraṃ sittasammaṭṭhaṃ vippakiṇṇavālukaṃ pañcavaṇṇakusumalājapuṇṇaghaṭapaṭimaṇḍitagharadvāraṃ samussitadhajapaṭākavicitrasamujjalitadīpamālālaṅkatasabbadisābhāgaṃ vīthisabhāgena racchāsabhāgena nakkhattakīḷaṃ anubhavamānena mahājanena samākiṇṇaṃ hoti. |
The whole city was sprinkled and swept, with scattered sand, with house-doors adorned with pots full of five-colored flowers and roasted grain, with the whole of the directions adorned with raised banners and flags and lit up with various bright garlands of lamps, and it was crowded with a great multitude enjoying the festival in the streets and alleys. |
iti nakkhattadivasatāyapi nisinnoti vadanti. |
So they say he was sitting also because it was a festival day. |
evaṃ pana vatvāpi — “rājakulassa nāma sadāpi nakkhattameva, niddāvinodanatthaṃyeva panesa nisinno”ti sanniṭṭhānaṃ kataṃ. |
But even having said so, the conclusion is made, "For a royal family, every day is a festival. He was sitting only to ward off sleep." |
♦ udānaṃ udānesīti udāhāraṃ udāhari, yathā hi yaṃ telaṃ mānaṃ gahetuṃ na sakkoti, vissanditvā gacchati, taṃ avasekoti vuccati. |
♦ 'Udānaṃ udānesī' means 'he uttered an utterance'. Just as the oil which a measure cannot hold overflows and goes, that is called 'avaseko'. |
yañca jalaṃ taḷākaṃ gahetuṃ na sakkoti, ajjhottharitvā gacchati, taṃ oghoti vuccati; |
And the water which a lake cannot hold overflows and goes, that is called 'ogho'; |
evameva yaṃ pītivacanaṃ hadayaṃ gahetuṃ na sakkoti, adhikaṃ hutvā anto asaṇṭhahitvā bahinikkhamati, taṃ udānanti vuccati. |
so too, the word of joy which the heart cannot hold, being excessive and not staying inside, comes out, that is called 'udānaṃ'. |
evarūpaṃ pītimayaṃ vacanaṃ nicchāresīti attho. |
The meaning is 'he uttered such a word full of joy'. |
♦ dosināti dosāpagatā, abbhā, mahikā, dhūmo, rajo, rāhūti imehi pañcahi upakkilesehi virahitāti vuttaṃ hoti. |
♦ 'Dosinā' means 'free from night', it is said to be free from these five defilements: clouds, mist, smoke, dust, and Rāhu. |
tasmā ramaṇīyātiādīni pañca thomanavacanāni. |
Therefore, 'ramaṇīyā', etc., are five words of praise. |
sā hi mahājanassa manaṃ ramayatīti ramaṇīyā. |
For it delights the minds of the great multitude, so it is 'ramaṇīyā'. |
vuttadosavimuttāya candappabhāya obhāsitattā ativiya surūpāti abhirūpā. |
Because it is illumined by the light of the moon, which is free from the said faults, it is very beautiful, so it is 'abhirūpā'. |
dassituṃ yuttāti dassanīyā. |
It is fit to be seen, so it is 'dassanīyā'. |
cittaṃ pasādetīti pāsādikā. |
It gladdens the mind, so it is 'pāsādikā'. |
divasamāsādīnaṃ lakkhaṇaṃ bhavituṃ yuttāti lakkhaññā. |
It is fit to be a mark of the days, months, and so on, so it is 'lakkhaññā'. |
♦ kaṃ nu khvajjāti kaṃ nu kho ajja. |
♦ 'Kaṃ nu khvajjā' means 'whom indeed today'. |
samaṇaṃ vā brāhmaṇaṃ vāti samitapāpatāya samaṇaṃ. |
'Samaṇaṃ vā brāhmaṇaṃ vā' means 'an ascetic' because his evils have been calmed. |
bāhitapāpatāya brāhmaṇaṃ. |
'A brahmin' because his evils have been expelled. |
yaṃ no payirupāsatoti vacanabyattayo esa, yaṃ amhākaṃ pañhapucchanavasena payirupāsantānaṃ madhuraṃ dhammaṃ sutvā cittaṃ pasīdeyyāti attho. |
'Yaṃ no payirupāsatoti' — this is an inversion of words. The meaning is 'whom, for us who are attending for the sake of asking a question, having heard the sweet Dhamma, our minds would be gladdened'. |
iti rājā iminā sabbenapi vacanena obhāsanimittakammaṃ akāsi. |
Thus the king, by all this speech, made a gesture of opportunity. |
kassa akāsīti? |
For whom did he make it? |
jīvakassa. kimatthaṃ? |
For Jīvaka. For what purpose? |
bhagavato dassanatthaṃ. |
For the sake of seeing the Blessed One. |
kiṃ bhagavantaṃ sayaṃ dassanāya upagantuṃ na sakkotīti? |
Is it that he could not go to see the Blessed One himself? |
āma, na sakkoti. |
Yes, he could not. |
kasmā? mahāparādhatāya. |
Why? Because of his great offense. |
♦ tena hi bhagavato upaṭṭhāko ariyasāvako attano pitā mārito, devadatto ca tameva nissāya bhagavato bahuṃ anatthamakāsi, iti mahāparādho esa, tāya mahāparādhatāya sayaṃ gantuṃ na sakkoti. |
♦ For he had killed his own father, a noble disciple, an attendant of the Blessed One. And Devadatta, relying on him, had caused much harm to the Blessed One. So this was a great offense. Because of that great offense, he could not go himself. |
jīvako pana bhagavato upaṭṭhāko, tassa piṭṭhichāyāya bhagavantaṃ passissāmīti obhāsanimittakammaṃ akāsi. |
But Jīvaka was an attendant of the Blessed One. Thinking, "I will see the Blessed One in his shadow," he made a gesture of opportunity. |
kiṃ jīvako pana — “mayhaṃ idaṃ obhāsanimittakamman”ti jānātīti? |
But did Jīvaka know, "This gesture of opportunity is for me"? |
āma jānāti. |
Yes, he knew. |
atha kasmā tuṇhī ahosīti? |
Then why was he silent? |
vikkhepapacchedanatthaṃ. |
To cut off interruptions. |
♦ tassañhi parisati channaṃ satthārānaṃ upaṭṭhākā bahū sannipatitā, te asikkhitānaṃ payirupāsanena sayampi asikkhitāva. |
♦ For in that assembly, many attendants of the six teachers were gathered. They, by their attendance on the uninstructed, were themselves uninstructed. |
te mayi bhagavato guṇakathaṃ āraddhe antarantarā uṭṭhāyuṭṭhāya attano satthārānaṃ guṇaṃ kathessanti, evaṃ me satthu guṇakathā pariyosānaṃ na gamissati. |
They, when I have begun to speak of the Blessed One's qualities, will rise up in between and speak of the qualities of their own teachers. Thus my talk on the Teacher's qualities will not reach its conclusion. |
rājā pana imesaṃ kulūpake upasaṅkamitvā gahitāsāratāya tesaṃ guṇakathāya anattamano hutvā maṃ paṭipucchissati, athāhaṃ nibbikkhepaṃ satthu guṇaṃ kathetvā rājānaṃ satthu santikaṃ gahetvā gamissāmīti jānantova vikkhepapacchedanatthaṃ tuṇhī ahosīti. |
The king, however, having gone to these family preceptors and being dissatisfied with their talk because of its lack of substance, will ask me in return. Then I, without interruption, will speak of the Teacher's qualities and, having taken the king, will go to the Teacher's presence. Knowing this, he was silent to cut off interruptions. |
♦ tepi amaccā evaṃ cintesuṃ — “ajja rājā pañcahi padehi rattiṃ thometi, addhā kiñci samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā pañhaṃ pucchitvā dhammaṃ sotukāmo, yassa cesa dhammaṃ sutvā pasīdissati, tassa ca mahantaṃ sakkāraṃ karissati, yassa pana kulūpako samaṇo rājakulūpako hoti, bhaddaṃ tassā”ti. |
♦ Those ministers also thought thus: "Today the king praises the night with five words. Surely he wishes to approach some ascetic or brahmin, ask a question, and hear the Dhamma. And to whom, having heard his Dhamma, he will be pleased, to him he will give great honor. And he whose family preceptor becomes the king's family preceptor, good for him." |
♦ 151-152. te evaṃ cintetvā — “ahaṃ attano kulūpakasamaṇassa vaṇṇaṃ vatvā rājānaṃ gahetvā gamissāmi, ahaṃ gamissāmī”ti attano attano kulūpakānaṃ vaṇṇaṃ kathetuṃ āraddhā. |
♦ 151-152. They, having thought thus — "I will speak the praise of my own family ascetic, take the king, and go; I will go" — began to speak the praise of their respective family preceptors. |
tenāha — “evaṃ vutte aññataro rājāmacco”tiādi. |
Therefore he said: "When this was said, a certain royal minister," and so on. |
tattha pūraṇoti tassa satthupaṭiññassa nāmaṃ. |
There, 'Pūraṇa' is the name of that one who claimed to be a teacher. |
kassapoti gottaṃ. |
'Kassapa' is his clan name. |
so kira aññatarassa kulassa ekūnadāsasataṃ pūrayamāno jāto, tenassa pūraṇoti nāmaṃ akaṃsu. |
It is said he was born completing the ninety-ninth slave of a certain family, so they gave him the name Pūraṇa (the Fulfiller). |
maṅgaladāsattā cassa “dukkaṭan”ti vattā natthi, akataṃ vā na katanti. |
And because he was an auspicious slave, there was no one to say to him, "This is wrong," or "This has not been done." |
so “kimahaṃ ettha vasāmī”ti palāyi. |
He, thinking, "Why should I live here?", fled. |
athassa corā vatthāni acchindiṃsu, so paṇṇena vā tiṇena vā paṭicchādetumpi ajānanto jātarūpeneva ekaṃ gāmaṃ pāvisi. |
Then thieves stole his clothes. He, not knowing how to cover himself even with a leaf or with grass, entered a village completely 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 wants, there is no one like him," and approached him, taking cakes, food, and so on. |
so — “mayhaṃ sāṭakaṃ anivatthabhāvena idaṃ uppannan”ti tato paṭṭhāya sāṭakaṃ labhitvāpi na nivāsesi, tadeva pabbajjaṃ aggahesi, tassa santike aññepi aññepīti pañcasatamanussā pabbajiṃsu. |
He, thinking, "This has arisen for me because I do not wear a loincloth," from that time on, even when he received a loincloth, he did not wear it. He took that very state as his going-forth. In his presence, one after another, five hundred men went forth. |
taṃ sandhāyāha — “pūraṇo kassapo”ti. |
Referring to him, he said, "Pūraṇa Kassapa." |
♦ pabbajitasamūhasaṅkhāto saṅgho assa atthīti saṅghī. |
♦ 'Saṅghī' means 'he has a saṅgha', designated as an assembly of monks. |
sveva gaṇo assa atthīti gaṇī. |
'Gaṇī' means 'he has a following'. |
ācārasikkhāpanavasena tassa gaṇassa ācariyoti gaṇācariyo. |
'Gaṇācariyo' means 'he is the teacher of that following' by way of teaching conduct. |
ñātoti paññāto pākaṭo. |
'Ñāto' means 'known', 'famous'. |
“appiccho santuṭṭho. |
'Yasassī' means 'he has fame' that has arisen thus: "He is of few wants, content. |
appicchatāya vatthampi na nivāsetī”ti evaṃ samuggato yaso assa atthīti yasassī. |
Because of his fewness of wants, he does not even wear a cloth." |
titthakaroti laddhikaro. |
'Titthakaro' means 'a maker of a doctrine'. |
sādhusammatoti ayaṃ sādhu, sundaro, sappurisoti evaṃ sammato. |
'Sādhusammato' means 'he is considered good, excellent, a virtuous man'. |
bahujanassāti assutavato andhabālaputhujjanassa. |
'Bahujanassā' means 'of the great multitude' of the unlearned, blind, common people. |
pabbajitato paṭṭhāya atikkantā bahū rattiyo jānātīti rattaññū. |
'Rattaññū' means 'he knows many nights' that have passed since he went forth. |
ciraṃ pabbajitassa assāti cirapabbajito, acirapabbajitassa hi kathā okappanīyā na hoti, tenāha “cirapabbajito”ti. |
'Cirapabbajito' means 'he has been gone forth for a long time'. For the word of one who has not been gone forth for long is not to be accepted. Therefore he said, "gone forth for a long time." |
addhagatoti addhānaṃ gato, dve tayo rājaparivaṭṭe atītoti adhippāyo. |
'Addhagato' means 'he has gone on a journey', the meaning is 'he has passed two or three reigns of kings'. |
vayoanuppattoti pacchimavayaṃ anuppatto. |
'Vayoanuppatto' means 'he has reached the last stage of life'. |
idaṃ ubhayampi — “daharassa kathā okappanīyā na hotī”ti etaṃ sandhāya vuttaṃ. |
Both of these are said with reference to this: "The word of a young person is not to be accepted." |
♦ tuṇhī ahosīti suvaṇṇavaṇṇaṃ madhurarasaṃ ambapakkaṃ khāditukāmo puriso āharitvā hatthe ṭhapitaṃ kājarapakkaṃ disvā viya jhānābhiññādiguṇayuttaṃ tilakkhaṇabbhāhataṃ madhuraṃ dhammakathaṃ sotukāmo pubbe pūraṇassa dassanenāpi anattamano idāni guṇakathāya suṭṭhutaraṃ anattamano hutvā tuṇhī ahosi. |
♦ 'He was silent.' The king, wishing to eat a golden-colored, sweet-tasting ripe mango, but seeing a ripe kājara fruit placed in his hand after it was brought, so too, wishing to hear a sweet Dhamma-talk endowed with the qualities of jhāna, supernormal powers, and so on, and struck with the three characteristics, being previously displeased even by the sight of Pūraṇa, now became even more displeased by the talk of his qualities and was silent. |
anattamano samānopi pana “sacāhaṃ etaṃ tajjetvā gīvāyaṃ gahetvā nīharāpessāmi, ‘yo yo kathesi, taṃ taṃ rājā evaṃ karotī’ti bhīto aññopi koci kiñci na kathessatī”ti amanāpampi taṃ kathaṃ adhivāsetvā tuṇhī eva ahosi. |
But even though he was displeased, thinking, "If I were to rebuke him and have him taken by the neck and thrown out, then fearing, 'The king does this to whoever speaks,' no one else would say anything," he endured that unpleasant talk and was silent. |
athañño — “ahaṃ attano kulūpakassa vaṇṇaṃ kathessāmī”ti cintetvā vattuṃ ārabhi. |
Then another, thinking, "I will speak of the quality of my own family preceptor," began to speak. |
tena vuttaṃ — aññataropi khotiādi. |
Therefore it is said: "Another also," and so on. |
taṃ sabbaṃ vuttanayeneva veditabbaṃ. |
All that should be known in the way that has been said. |
♦ ettha pana makkhalīti tassa nāmaṃ. |
♦ Here, however, 'Makkhalī' is his name. |
gosālāya jātattā gosāloti dutiyaṃ nāmaṃ. |
'Gosālo' is his second name because he was born in a cowshed. |
taṃ kira sakaddamāya bhūmiyā telaghaṭaṃ gahetvā gacchantaṃ — “tāta, mā khalī”ti sāmiko āha. |
It is said that he, while going on muddy ground carrying a pot of oil, was told by his master, "My dear, do not slip." |
so pamādena khalitvā patitvā sāmikassa bhayena palāyituṃ āraddho. |
He, slipping through carelessness, fell and began to flee for fear of his master. |
sāmiko upadhāvitvā dussakaṇṇe aggahesi. |
The master, running up, grabbed the corner of his cloth. |
so sāṭakaṃ chaḍḍetvā acelako hutvā palāyi. |
He, leaving the cloth, fled naked. |
sesaṃ pūraṇasadisameva. |
The rest is the same as for Pūraṇa. |
♦ 153. ajitoti tassa nāmaṃ. |
♦ 153. 'Ajito' is his name. |
kesakambalaṃ dhāretīti kesakambalo. |
'Kesakambalo' means 'he wears a blanket of hair'. |
iti nāmadvayaṃ saṃsanditvā ajito kesakambaloti vuccati . |
Thus, combining the two names, he is called 'Ajito Kesakambalo'. |
tattha kesakambalo nāma manussakesehi katakambalo. |
Therein, a 'kesakambalo' is a blanket made of human hair. |
tato paṭikiṭṭhataraṃ vatthaṃ nāma natthi. |
There is no garment more despised than that. |
yathāha — “seyyathāpi, bhikkhave, yāni kānici tantāvutānaṃ vatthānaṃ, kesakambalo tesaṃ paṭikiṭṭho akkhāyati. |
As it is said: "Just as, monks, of whatever woven cloths there are, a hair-blanket is declared the most despised of them. |
kesakambalo, bhikkhave, sīte sīto, uṇhe uṇho, dubbaṇṇo duggandho dukkhasamphasso”ti . |
A hair-blanket, monks, is cold in the cold, hot in the heat, of bad color, of bad smell, and of unpleasant touch." |
♦ 154. pakudhoti tassa nāmaṃ. |
♦ 154. 'Pakudho' is his name. |
kaccāyanoti gottaṃ. |
'Kaccāyano' is his clan name. |
iti nāmagottaṃ saṃsanditvā pakudho kaccāyanoti vuccati. |
Thus, combining the name and the clan name, he is called 'Pakudho Kaccāyano'. |
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. |
He was one who rejected cold water. Even after defecating, he would not perform the act with water. He would do it after getting hot water or gruel. Or, having crossed a river or water on the road, thinking, "My morality is broken," he would make a sand-stupa, establish his morality, and go. |
evarūpo nissirīkaladdhiko esa. |
Such was this holder of a wretched doctrine. |
♦ 155. sañcayoti tassa nāmaṃ. |
♦ 155. 'Sañcayo' is his name. |
belaṭṭhassa puttoti belaṭṭhaputto. |
'Belaṭṭhaputto' means 'the son of Belaṭṭha'. |
♦ 156. amhākaṃ gaṇṭhanakileso palibandhanakileso natthi, kilesagaṇṭharahitā mayanti evaṃvāditāya laddhanāmavasena nigaṇṭho. |
♦ 156. 'Nigaṇṭho' is a name acquired by his doctrine, "We have no knot-defilement, no bond-defilement, we are free from the knot of defilements." |
nāṭassa putto nāṭaputto. |
'Nāṭaputto' means 'the son of a dancer'. |
♦ komārabhaccajīvakakathāvaṇṇanā |
♦ Commentary on the Story of Jīvaka Komārabhacca |
♦ 157. atha kho rājāti rājā kira tesaṃ vacanaṃ sutvā cintesi — “ahaṃ yassa yassa vacanaṃ na sotukāmo, so so eva kathesi. |
♦ 157. Then the king. The king, it is said, having heard their words, thought: "Whoever's word I did not wish to hear, he has spoken. |
yassa panamhi vacanaṃ sotukāmo, esa nāgavasaṃ pivitvā ṭhito supaṇṇo viya tuṇhībhūto, anattho vata me”ti. |
But he whose word I wished to hear, he, like a garuḍa that has drunk cobra venom, sits silent. Woe is me." |
athassa etadahosi — “jīvako upasantassa buddhassa bhagavato upaṭṭhāko, sayampi upasanto, tasmā vattasampanno bhikkhu viya tuṇhībhūtova nisinno, na esa mayi akathente kathessati, hatthimhi kho pana maddante hatthisseva pādo gahetabbo”ti tena saddhiṃ sayaṃ mantetumāraddho. |
Then this occurred to him: "Jīvaka is an attendant of the calm Buddha, the Blessed One. He himself is also calm. Therefore, like a monk accomplished in his duties, he sits silent. He will not speak unless I speak. But when an elephant is being tamed, the elephant's own foot must be taken." So he began to confer with him himself. |
tena vuttaṃ — “atha kho rājā”ti. |
Therefore it is said: "Then the king." |
tattha kiṃ tuṇhīti kena kāraṇena tuṇhī. |
There, 'kiṃ tuṇhī' means 'for what reason are you silent?' |
imesaṃ amaccānaṃ attano attano kulūpakasamaṇassa vaṇṇaṃ kathentānaṃ mukhaṃ nappahoti . |
The mouths of these ministers, who are speaking of the quality of their respective family ascetics, are not able to. |
kiṃ yathā etesaṃ, evaṃ tava kulūpakasamaṇo natthi, kiṃ tvaṃ daliddo, na te mama pitarā issariyaṃ dinnaṃ, udāhu assaddhoti pucchati. |
'Is it that, like them, you have no family ascetic? Are you poor? Was sovereignty not given to you by my father? Or are you without faith?' he asks. |
♦ tato jīvakassa etadahosi — “ayaṃ rājā maṃ kulūpakasamaṇassa guṇaṃ kathāpeti, na dāni me tuṇhībhāvassa kālo, yathā kho panime rājānaṃ vanditvā nisinnāva attano kulūpakasamaṇānaṃ guṇaṃ kathayiṃsu, na mayhaṃ evaṃ satthuguṇe kathetuṃ yuttan”ti uṭṭhāyāsanā bhagavato vihārābhimukho pañcapatiṭṭhitena vanditvā dasanakhasamodhānasamujjalaṃ añjaliṃ sirasi paggahetvā — “mahārāja, mā maṃ evaṃ cintayittha, ‘ayaṃ yaṃ vā taṃ vā samaṇaṃ upasaṅkamatī’ti, mama satthuno hi mātukucchiokkamane, mātukucchito nikkhamane, mahābhinikkhamane, sambodhiyaṃ, dhammacakkappavattane ca, dasasahassilokadhātu kampittha, evaṃ yamakapāṭihāriyaṃ akāsi, evaṃ devorohaṇaṃ, ahaṃ satthuno guṇe kathayissāmi, ekaggacitto suṇa, mahārājā”ti vatvā — “ayaṃ deva, bhagavā arahaṃ sammāsambuddho”tiādimāha. |
♦ Then this occurred to Jīvaka: "This king is making me speak of the quality of a family ascetic. Now is not the time for me to be silent. But just as these, having paid homage to the king, sat and spoke of the qualities of their own family ascetics, it is not proper for me to speak of the Teacher's qualities in this way." And rising from his seat, facing the Blessed One's monastery, he paid homage with the five-point prostration and, raising his cupped hands, shining with the meeting of the ten fingernails, to his head, he said, "Your Majesty, do not think of me thus, 'This one approaches any ascetic whatsoever.' For of my Teacher, at his conception in his mother's womb, at his coming out of his mother's womb, at his great renunciation, at his enlightenment, and at the setting in motion of the wheel of the Dhamma, the ten-thousand-world-system trembled. Thus he performed the twin miracle, thus the descent from the gods. I will speak of the Teacher's qualities. Listen with a concentrated mind, Your Majesty," and he said, "This, Your Majesty, is the Blessed One, the Arahant, the Perfectly Enlightened One," and so on. |
tattha taṃ kho pana bhagavantanti itthambhūtākhyānatthe upayogavacanaṃ, tassa kho pana bhagavatoti attho. |
There, 'taṃ kho pana bhagavantan' is an accusative in the sense of describing the nature of something; the meaning is 'of that Blessed One'. |
kalyāṇoti kalyāṇaguṇasamannāgato, seṭṭhoti vuttaṃ hoti. |
'Kalyāṇo' means 'endowed with noble qualities', meaning 'excellent'. |
kittisaddoti kittiyeva. |
'Kittisaddo' means 'fame itself'. |
thutighoso vā. |
Or 'a sound of praise'. |
abbhuggatoti sadevakaṃ lokaṃ ajjhottharitvā uggato. |
'Abbhuggato' means 'risen, having surpassed the world with its gods'. |
kinti? “itipi so bhagavā arahaṃ sammāsambuddho ... pe ... bhagavā”ti. |
'Kin' means 'that he is the Blessed One, the Arahant, the Perfectly Enlightened One... etc... the Blessed One'. |
♦ tatrāyaṃ padasambandho — so bhagavā itipi arahaṃ itipi sammāsambuddho ... pe ... itipi bhagavāti. |
♦ Therein, this is the connection of the words: 'That Blessed One is thus an Arahant, thus a Perfectly Enlightened One... etc... thus the Blessed One'. |
iminā ca iminā ca kāraṇenāti vuttaṃ hoti. |
It means '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 cetāni padāni visuddhimagge buddhānussatiniddese vitthāritānīti tato nesaṃ vitthāro gahetabbo. |
Therein, 'because he is far from, because of the destruction of, the enemies, the defilements, and because he is worthy of requisites and so on, and because of the absence of doing evil in secret, for these reasons that Blessed One should be known as an Arahant,' and so on, having laid down the summary, all these words have been explained in detail in the Visuddhimagga, in the section on the recollection of the Buddha. From there, their detailed explanation should be taken. |
♦ jīvako pana ekamekassa padassa atthaṃ niṭṭhāpetvā — “evaṃ, mahārāja, arahaṃ mayhaṃ satthā, evaṃ sammāsambuddho ... pe ... evaṃ bhagavā”ti vatvā — “taṃ, devo, bhagavantaṃ payirupāsatu, appeva nāma devassa taṃ bhagavantaṃ payirupāsato cittaṃ pasīdeyyā”ti āha. |
♦ Jīvaka, however, having completed the meaning of each and every word, and having said, "Thus, Your Majesty, my Teacher is an Arahant, thus a Perfectly Enlightened One... etc... thus the Blessed One," said, "Let Your Majesty attend on that Blessed One. It is possible that Your Majesty's mind, attending on that Blessed One, may be gladdened." |
ettha ca taṃ devo payirupāsatūti vadanto “mahārāja, tumhādisānañhi satenapi sahassenapi satasahassenapi puṭṭhassa mayhaṃ satthuno sabbesaṃ cittaṃ gahetvā kathetuṃ thāmo ca balañca atthi, vissattho upasaṅkamitvā puccheyyāsi mahārājā”ti āha. |
And here, saying, "Let Your Majesty attend on him," he said, "Your Majesty, my Teacher has the strength and power to speak, taking into account the minds of all, even when questioned by a hundred, a thousand, or a hundred thousand like you. Go with confidence and ask, Your Majesty." |
♦ raññopi bhagavato guṇakathaṃ suṇantassa sakalasarīraṃ pañcavaṇṇāya pītiyā nirantaraṃ phuṭaṃ ahosi. |
♦ And as the king was listening to the talk of the Blessed One's qualities, his whole body was continuously pervaded by the five-colored joy. |
so taṅkhaṇaññeva gantukāmo hutvā — “imāya kho pana velāya mayhaṃ dasabalassa santikaṃ gacchato na añño koci khippaṃ yānāni yojetuṃ sakkhissati aññatra jīvakā”ti cintetvā — “tena hi, samma jīvaka, hatthiyānāni kappāpehī”ti āha. |
He, wishing to go at that very moment, thought, "At this time, for me who am going to the presence of the Ten-Powered One, no one else will be able to get the vehicles ready quickly except Jīvaka," and said, "Then, my dear Jīvaka, have the elephant-vehicles prepared." |
♦ 158. tattha tena hīti uyyojanatthe nipāto. |
♦ 158. There, 'tena hi' is a particle in the sense of urging. |
gaccha, samma jīvakāti vuttaṃ hoti. |
It means 'go, my dear Jīvaka'. |
hatthiyānānīti anekesu assarathādīsu yānesu vijjamānesupi hatthiyānaṃ uttamaṃ; |
'Hatthiyānānī' — although there were many vehicles such as horse-chariots, the elephant-vehicle is the best; |
uttamassa santikaṃ uttamayāneneva gantabbanti ca, assayānarathayānāni sasaddāni, dūratova tesaṃ saddo suyyati, hatthiyānassa padānupadaṃ gacchantāpi saddaṃ na suṇanti. |
and thinking, 'one should go to the presence of the best with the best vehicle,' and 'horse-vehicles and chariots are noisy, their sound is heard from afar; even those who go footstep by footstep on an elephant-vehicle do not hear a sound. |
nibbutassa pana kho bhagavato santike nibbuteheva yānehi gantabbanti ca cintayitvā hatthiyānānīti āha. |
And one should go to the presence of the calm Blessed One with calm vehicles,' he said 'hatthiyānāni'. |
♦ pañcamattāni hatthinikāsatānīti pañca kareṇusatāni. |
♦ 'Five hundred female elephants' means 'five hundred she-elephants'. |
kappāpetvāti ārohaṇasajjāni kāretvā. |
'Kappāpetvā' means 'having had them made ready for mounting'. |
ārohaṇīyanti ārohaṇayoggaṃ, opaguyhanti attho. |
'Ārohaṇīyan' means 'suitable for mounting', meaning 'a riding elephant'. |
kiṃ panesa raññā vuttaṃ akāsi avuttanti? |
But did he do what was said by the king or what was not said? |
avuttaṃ. kasmā? |
What was not said. Why? |
paṇḍitatāya. evaṃ kirassa ahosi — rājā imāya velāya gacchāmīti vadati, rājāno ca nāma bahupaccatthikā. |
Because of his wisdom. For this occurred to him: "The king says, 'Let us go at this time,' and kings have many enemies. |
sace antarāmagge koci antarāyo hoti, mampi garahissanti — “jīvako rājā me kathaṃ gaṇhātīti akālepi rājānaṃ gahetvā nikkhamatī”ti. |
If any danger occurs on the way, they will blame me too, 'Jīvaka, thinking, "The king takes my word," takes the king out even at an inopportune time'. |
bhagavantampi garahissanti “samaṇo gotamo, ‘mayhaṃ kathā vattatī’ti kālaṃ asallakkhetvāva dhammaṃ kathetī”ti. |
They will also blame the Blessed One, 'The ascetic Gotama, thinking, "My word prevails," speaks the Dhamma without considering the time'. |
tasmā yathā neva mayhaṃ, na bhagavato, garahā uppajjati; |
Therefore, I will act in such a way that no blame arises for me or for the Blessed One, and the king's protection is well-arranged." |
rañño ca rakkhā susaṃvihitā hoti, tathā karissāmī”ti. |
|
♦ tato itthiyo nissāya purisānaṃ bhayaṃ nāma natthi, ‘sukhaṃ itthiparivuto gamissāmī’ti pañca hatthinikāsatāni kappāpetvā pañca itthisatāni purisavesaṃ gāhāpetvā — “asitomarahatthā rājānaṃ parivāreyyāthā”ti vatvā puna cintesi — “imassa rañño imasmiṃ attabhāve maggaphalānaṃ upanissayo natthi, buddhā ca nāma upanissayaṃ disvāva dhammaṃ kathenti. |
♦ Then, thinking, "There is no fear for men based on women, 'I will go comfortably surrounded by women'," he had five hundred she-elephants prepared and, having had five hundred women dress in men's clothes, he said, "Surround the king with swords and javelins in hand." And again he thought, "This king has no potential for the path and its fruit in this personality, and the Buddhas teach the Dhamma only after seeing the potential. |
handāhaṃ, mahājanaṃ sannipātāpemi, evañhi sati satthā kassacideva upanissayena dhammaṃ desessati, sā mahājanassa upakārāya bhavissatī”ti. |
Come, I will have a great multitude assembled. For if so, the Teacher will teach the Dhamma with the potential of someone, and that will be for the benefit of the great multitude." |
so tattha tattha sāsanaṃ pesesi, bheriṃ carāpesi — “ajja rājā bhagavato santikaṃ gacchati, sabbe attano vibhavānurūpena rañño ārakkhaṃ gaṇhantū”ti. |
He sent messages here and there and had a drum beaten, "Today the king goes to the presence of the Blessed One. Let everyone provide protection for the king according to their ability." |
♦ tato mahājano cintesi — “rājā kira satthudassanatthaṃ gacchati, kīdisī vata bho dhammadesanā bhavissati, kiṃ no nakkhattakīḷāya, tattheva gamissāmā”ti. |
♦ Then the great multitude thought: "The king, it is said, is going to see the Teacher. What kind of Dhamma-discourse will it be? What is the use of our festival? We will go there." |
sabbe gandhamālādīni gahetvā rañño āgamanaṃ ākaṅkhamānā magge aṭṭhaṃsu. |
All of them, taking perfumes, garlands, and so on, stood on the road, awaiting the king's arrival. |
jīvakopi rañño paṭivedesi — “kappitāni kho te, deva, hatthiyānāni, yassa dāni kālaṃ maññasī”ti. |
Jīvaka also reported to the king: "The elephant-vehicles have been prepared for you, Your Majesty. Now you may know the right time." |
tattha yassa dāni kālaṃ maññasīti upacāravacanametaṃ. |
There, 'now you may know the right time' is a courteous expression. |
idaṃ vuttaṃ hoti — “yaṃ tayā āṇattaṃ, taṃ mayā kataṃ, idāni tvaṃ yassa gamanassa vā agamanassa vā kālaṃ maññasi, tadeva attano ruciyā karohī”ti. |
This is what is said: "What you have commanded, that I have done. Now you may do as you please, whether you know it is the right time to go or not to go." |
♦ 159. paccekā itthiyoti pāṭiyekkā itthiyo, ekekissā hatthiniyā ekekaṃ itthinti vuttaṃ hoti. |
♦ 159. 'Paccekā itthiyo' means 'individual women', meaning 'one woman for each she-elephant'. |
ukkāsu dhāriyamānāsūti daṇḍadīpikāsu dhāriyamānāsu. |
'Ukkāsu dhāriyamānāsū' means 'with torches being held'. |
mahacca rājānubhāvenāti mahatā rājānubhāvena. |
'Mahacca rājānubhāvenā' means 'with great royal power'. |
mahaccātipi pāḷi, mahatiyāti attho, liṅgavipariyāyo esa. |
'Mahaccā' is also a reading, meaning 'with great'; this is an inversion of gender. |
rājānubhāvo vuccati rājiddhi. |
'Rājānubhāvo' is called 'royal might'. |
kā panassa rājiddhi? |
What is his royal might? |
tiyojanasatānaṃ dvinnaṃ mahāraṭṭhānaṃ issariyasirī. |
The sovereign splendor of two great kingdoms of a hundred and three leagues. |
tassa hi asukadivasaṃ rājā tathāgataṃ upasaṅkamissatīti paṭhamataraṃ saṃvidahane asatipi taṅkhaṇaññeva pañca itthisatāni purisavesaṃ gahetvā paṭimukkaveṭhanāni aṃse āsattakhaggāni maṇidaṇḍatomare gahetvā nikkhamiṃsu. |
For him, even without it being previously arranged, "On such and such a day the king will approach the Tathāgata," at that very moment five hundred women, taking men's dress, with their turbans on and swords slung over their shoulders, came out taking jeweled staffs and javelins. |
yaṃ sandhāya vuttaṃ — “paccekā itthiyo āropetvā”ti. |
Referring to which it is said, "having had individual women mounted." |
♦ aparāpi soḷasasahassakhattiyanāṭakitthiyo rājānaṃ parivāresuṃ. |
♦ And another sixteen thousand Khattiya dancing girls surrounded the king. |
tāsaṃ pariyante khujjavāmanakakirātādayo. |
At their edge were dwarfs, midgets, Kirātas, and so on. |
tāsaṃ pariyante antepurapālakā vissāsikapurisā. |
At their edge were the palace-guards, trusted men. |
tesaṃ pariyante vicitravesavilāsino saṭṭhisahassamattā mahāmattā. |
At their edge were sixty thousand great ministers in various splendid costumes. |
tesaṃ pariyante vividhālaṅkārapaṭimaṇḍitā nānappakārāavudhahatthā vijjādharataruṇā viya navutisahassamattā raṭṭhiyaputtā. |
At their edge were ninety thousand youths of the land, like divine beings with various ornaments and various kinds of weapons in hand. |
tesaṃ pariyante satagghanikāni nivāsetvā pañcasatagghanikāni ekaṃsaṃ katvā sunhātā suvilittā kañcanamālādinānābharaṇasobhitā dasasahassamattā brāhmaṇā dakkhiṇahatthaṃ ussāpetvā jayasaddaṃ ghosantā gacchanti. |
At their edge were ten thousand brahmins, wearing cloths worth a hundred and covering themselves over one shoulder with cloths worth five hundred, well-bathed, well-anointed, and adorned with various ornaments such as golden garlands, who went, raising their right hands and shouting cries of victory. |
tesaṃ pariyante pañcaṅgikāni tūriyāni. |
At their edge were the five kinds of musical instruments. |
tesaṃ pariyante dhanupantiparikkhepo. |
At their edge was the enclosure of the line of bows. |
tassa pariyante hatthighaṭā. |
At its edge was the troop of elephants. |
hatthīnaṃ pariyante gīvāya gīvaṃ paharamānā assapanti. |
At the edge of the elephants was the line of horses, striking neck against neck. |
assapariyante aññamaññaṃ saṅghaṭṭanarathā. |
At the edge of the horses were the chariots, clashing against each other. |
rathapariyante bāhāya bāhaṃ paharayamānā yodhā. |
At the edge of the chariots were the warriors, striking arm against arm. |
tesaṃ pariyante attano attano anurūpāya ābharaṇasampattiyā virocamānā aṭṭhārasa seniyo. |
At their edge were the eighteen companies, shining with the splendor of their respective ornaments. |
iti yathā pariyante ṭhatvā khitto saro rājānaṃ na pāpuṇāti, evaṃ jīvako komārabhacco rañño parisaṃ saṃvidahitvā attanā rañño avidūreneva gacchati — “sace koci upaddavo hoti, paṭhamatara rañño jīvitadānaṃ dassāmī”ti. |
Thus, Jīvaka Komārabhacca, having arranged the king's retinue in such a way that an arrow shot from the edge would not reach the king, goes himself not far from the king, thinking, "If any trouble occurs, I will first give the gift of life to the king." |
ukkānaṃ pana ettakāni satāni vā sahassāni vāti paricchedo natthīti evarūpiṃ rājiddhiṃ sandhāya vuttaṃ — “mahaccarājānubhāvena yena jīvakassa komārabhaccassa ambavanaṃ, tena pāyāsī”ti. |
But of the torches, there is no limit, "so many hundreds or thousands." Referring to such royal might, it is said, "with great royal power he proceeded to Jīvaka Komārabhacca's mango grove." |
♦ ahudeva bhayanti ettha cittutrāsabhayaṃ, ñāṇabhayaṃ, ārammaṇabhayaṃ, ottappabhayanti catubbidhaṃ bhayaṃ, tattha “jātiṃ paṭicca bhayaṃ bhayānakan”tiādinā nayena vuttaṃ cittutrāsabhayaṃ nāma. |
♦ In 'ahudeva bhayan', there are four kinds of fear: fear of mental alarm, fear of knowledge, fear of the object, and fear of moral shame. There, the fear of mental alarm spoken of in the manner of "depending on birth, there is fear, dread" is called. |
“tepi tathāgatassa dhammadesanaṃ sutvā yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjantī”ti evamāgataṃ ñāṇabhayaṃ nāma. |
The fear of knowledge that has come in this way, "They, having heard the Dhamma-discourse of the Tathāgata, for the most part feel fear, a sense of urgency, and terror," is called. |
“etaṃ nūna taṃ bhayabheravaṃ āgacchatī”ti ettha vuttaṃ ārammaṇabhayaṃ nāma. |
The fear of the object spoken of here, "Surely that fear and dread is coming," is called. |
♦ “bhīruṃ pasaṃsanti, na hi tattha sūraṃ. |
♦ "They praise the timid, not the brave there. |
♦ bhayā hi santo, na karonti pāpan”ti . |
♦ For the virtuous, out of fear, do not do evil." |
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♦ idaṃ ottappabhayaṃ nāma. |
♦ This is called the fear of moral shame. |
tesu idha cittutrāsabhayaṃ, ahu ahosīti attho. |
Of them, here it is the fear of mental alarm. 'Ahu' means 'it was', 'it occurred'. |
chambhitattanti chambhitassa bhāvo. |
'Chambhitattan' means 'the state of being terrified'. |
sakalasarīracalananti attho. |
The meaning is 'the trembling of the whole body'. |
lomahaṃsoti lomahaṃsanaṃ, uddhaṃ ṭhitalomatāti attho. |
'Lomahaṃso' means 'the bristling of the hairs', the meaning is 'the state of the hairs standing on end'. |
so panāyaṃ lomahaṃso dhammassavanādīsu pītiuppattikāle pītiyāpi hoti . |
And that bristling of the hairs also occurs with joy at the time of the arising of joy in hearing the Dhamma and so on. |
bhīrukajātikānaṃ sampahārapisācādidassanesu bhayenāpi. |
And with fear in the seeing of battles, ghosts, and so on for those of a timid nature. |
idha bhayalomahaṃsoti veditabbo. |
Here it should be known as the bristling of the hairs from fear. |
♦ kasmā panesa bhītoti? |
♦ But why was he afraid? |
andhakārenāti eke vadanti. |
Some say, 'because of the darkness'. |
rājagahe kira dvattiṃsa mahādvārāni, catusaṭṭhi khuddakadvārāni. |
In Rājagaha, it is said, there were thirty-two main gates and sixty-four small gates. |
jīvakassa ambavanaṃ pākārassa ca gijjhakūṭassa ca antarā hoti. |
Jīvaka's mango grove was between the city wall and the Vulture's Peak. |
so pācīnadvārena nikkhamitvā pabbatacchāyāya pāvisi, tattha pabbatakūṭena cando chādito, pabbatacchāyāya ca rukkhacchāyāya ca andhakāraṃ ahosīti, tampi akāraṇaṃ. |
He, having gone out by the eastern gate, entered the shadow of the mountain. There the moon was covered by the mountain peak, and because of the shadow of the mountain and the shadow of the trees, it was dark. But that is not the reason. |
tadā hi ukkānaṃ satasahassānampi paricchedo natthi. |
For at that time, there was no limit even to a hundred thousand torches. |
♦ ayaṃ pana appasaddataṃ nissāya jīvake āsaṅkāya bhīto. |
♦ But this one was afraid because of the lack of sound, being suspicious of Jīvaka. |
jīvako kirassa uparipāsādeyeva ārocesi — “mahārāja appasaddakāmo bhagavā, appasaddeneva upasaṅkamitabbo”ti. |
For Jīvaka had informed him on the top of the palace, "Your Majesty, the Blessed One loves quiet, he should be approached with quiet." |
tasmā rājā tūriyasaddaṃ nivāresi. |
Therefore the king stopped the sound of the musical instruments. |
tūriyāni kevalaṃ gahitamattāneva honti, vācampi uccaṃ anicchārayamānā accharāsaññāya gacchanti. |
The instruments were just being held, and they went with a signal of a snap of the fingers, not uttering a loud word. |
ambavanepi kassaci khipitasaddopi na suyyati. |
In the mango grove, not even the sound of a cough was heard. |
rājāno ca nāma saddābhiratā honti. |
And kings are fond of sound. |
so taṃ appasaddataṃ nissāya ukkaṇṭhito jīvakepi āsaṅkaṃ uppādesi. |
He, because of that lack of sound, being anxious, became suspicious of Jīvaka. |
“ayaṃ jīvako mayhaṃ ambavane aḍḍhateḷasāni bhikkhusatānī”ti āha. |
"This Jīvaka told me, 'In the mango grove there are twelve hundred and fifty monks.' |
ettha ca khipitasaddamattampi na suyyati, abhūtaṃ maññe, esa vañcetvā maṃ nagarato nīharitvā purato balakāyaṃ upaṭṭhapetvā maṃ gaṇhitvā attanā chattaṃ ussāpetukāmo. |
And here not even the sound of a cough is heard. It is untrue, I think. He, having deceived me and taken me out of the city, and having placed an army in front, wishes to capture me and raise the parasol himself. |
ayañhi pañcannaṃ hatthīnaṃ balaṃ dhāreti. |
For this one possesses the strength of five elephants. |
mama ca avidūreneva gacchati, santike ca me āvudhahattho ekapurisopi natthi. |
And he goes not far from me, and near me there is not a single man with a weapon. |
aho vata me anattho”ti. |
Oh, what a disaster for me!" |
evaṃ bhāyitvā ca pana abhīto viya sandhāretumpi nāsakkhi. |
And having feared thus, he could not even compose himself as if he were not afraid. |
attano bhītabhāvaṃ tassa āvi akāsi. |
He revealed his state of fear to him. |
tena vuttaṃ. |
Therefore it is said. |
“atha kho rājā ... pe ... na nigghoso”ti. |
"Then the king... etc... no sound." |
tattha sammāti vayassābhilāpo esa, kacci maṃ vayassāti vuttaṃ hoti. |
There, 'sammā' is a term of address for a friend, meaning 'are you, friend?' |
na palambhesīti yaṃ natthi taṃ atthīti vatvā kacci maṃ na vippalambhayasi. |
'Na palambhesī' means 'do you not deceive me', saying that what is not, is. |
nigghosoti kathāsallāpanigghoso. |
'Nigghoso' is 'the sound of conversation'. |
♦ mā bhāyi, mahārājāti jīvako — “ayaṃ rājā maṃ na jānāti ‘nāyaṃ paraṃ jīvitā voropetī’ti; |
♦ 'Mā bhāyi, mahārājā.' Jīvaka, thinking, "This king does not know me, 'This one does not deprive another of life'; |
sace kho pana naṃ na assāsessāmi, vinasseyyā”ti cintayitvā daḷhaṃ katvā samassāsento “mā bhāyi mahārājā”ti vatvā “na taṃ devā”tiādimāha. |
but if I do not reassure him, he will perish," and reassuring him firmly, he said, "Do not be afraid, Your Majesty," and said, "Not you, Your Majesty," and so on. |
abhikkamāti abhimukho kama gaccha, pavisāti attho. |
'Abhikkamā' means 'go forward', 'enter'. |
sakiṃ vutte pana daḷhaṃ na hotīti taramānova dvikkhattuṃ āha. |
But since it is not firm when said once, he said it twice in a hurry. |
ete maṇḍalamāḷe dīpā jhāyantīti mahārāja, corabalaṃ nāma na dīpe jāletvā tiṭṭhati, ete ca maṇḍalamāḷe dīpā jalanti. |
'Ete maṇḍalamāḷe dīpā jhāyantī' means 'Your Majesty, an army of thieves does not stand with lamps lit. And in this circular hall, lamps are burning. |
etāya dīpasaññāya yāhi mahārājāti vadati. |
Go by that sign of the lamps, Your Majesty,' he says. |
♦ sāmaññaphalapucchāvaṇṇanā |
♦ Commentary on the Question of the Fruit of the Homeless Life |
♦ 160. nāgassa bhūmīti yattha sakkā hatthiṃ abhirūḷhena gantuṃ, ayaṃ nāgassa bhūmi nāma. |
♦ 160. 'Nāgassa bhūmī' is 'where one can go mounted on an elephant'; this is called the 'elephant's ground'. |
nāgā paccorohitvāti vihārassa bahidvārakoṭṭhake hatthito orohitvā. |
'Nāgā paccorohitvā' means 'having dismounted from the elephant at the outer gatehouse of the monastery'. |
bhūmiyaṃ patiṭṭhitasamakālameva pana bhagavato tejo rañño sarīraṃ phari. |
But at the same time as his feet were established on the ground, the radiance of the Blessed One pervaded the king's body. |
athassa tāvadeva sakalasarīrato sedā mucciṃsu, sāṭakā pīḷetvā apanetabbā viya ahesuṃ. |
Then at that very moment, sweat broke out from his whole body. His cloths were as if they had to be wrung out and taken off. |
attano aparādhaṃ saritvā mahābhayaṃ uppajji. |
Remembering his offense, a great fear arose. |
so ujukaṃ bhagavato santikaṃ gantuṃ asakkonto jīvakaṃ hatthe gahetvā ārāmacārikaṃ caramāno viya “idaṃ te samma jīvaka suṭṭhu kāritaṃ idaṃ suṭṭhu kāritan”ti vihārassa vaṇṇaṃ bhaṇamāno anukkamena yena maṇḍalamāḷassa dvāraṃ tenupasaṅkami, sampattoti attho. |
He, being unable to go straight to the presence of the Blessed One, took Jīvaka by the hand and, as if walking around the monastery, said, "This has been well done by you, my dear Jīvaka, this has been well done," praising the monastery, he gradually approached the gate of the circular hall. The meaning is 'he arrived'. |
♦ kahaṃ pana sammāti kasmā pucchīti. |
♦ But why did he ask, 'Where, my dear?' |
eke tāva “ajānanto”ti vadanti. |
Some say, 'not knowing'. |
iminā kira daharakāle pitarā saddhiṃ āgamma bhagavā diṭṭhapubbo, pacchā pana pāpamittasaṃsaggena pitughātaṃ katvā abhimāre pesetvā dhanapālaṃ muñcāpetvā mahāparādho hutvā bhagavato sammukhībhāvaṃ na upagatapubboti asañjānanto pucchatīti. |
It is said that this one had seen the Blessed One before, having come with his father when he was a child. But later, through association with a bad friend, having committed patricide and sent assassins, and having had Nāḷāgiri released, and having become a great offender, he had not come face to face with the Blessed One. So, not recognizing him, he asks. |
taṃ akāraṇaṃ, bhagavā hi ākiṇṇavaralakkhaṇo anubyañjanapaṭimaṇḍito chabbaṇṇāhi rasmīhi sakalaṃ ārāmaṃ obhāsetvā tārāgaṇaparivuto viya puṇṇacando bhikkhugaṇaparivuto maṇḍalamāḷamajjhe nisinno, taṃ ko na jāneyya. |
That is not the reason. For the Blessed One, adorned with the primary and secondary marks, illumined the entire monastery with the six-colored rays and sat in the middle of the circular hall surrounded by the assembly of monks like the full moon surrounded by a host of stars. Who would not know him? |
ayaṃ pana attano issariyalīlāya pucchati. |
But this one asks out of his royal pride. |
pakati hesā rājakulānaṃ, yaṃ jānantāpi ajānantā viya pucchanti. |
For this is the nature of royal families, that even when they know, they ask as if they do not know. |
jīvako pana taṃ sutvā — ‘ayaṃ rājā pathaviyaṃ ṭhatvā kuhiṃ pathavīti, nabhaṃ ulloketvā kuhiṃ candimasūriyāti, sinerumūle ṭhatvā kuhiṃ sinerūti vadamāno viya dasabalassa purato ṭhatvā kuhiṃ bhagavā’ti pucchati. |
But Jīvaka, hearing that, thought, 'This king, standing on the earth, asks, "Where is the earth?", looking up at the sky, asks, "Where are the moon and the sun?", standing at the foot of Sineru, asks, "Where is Sineru?", so too, standing in front of the Ten-Powered One, he asks, "Where is the Blessed One?"' |
“handassa bhagavantaṃ dassessāmī”ti cintetvā yena bhagavā tenañjaliṃ paṇāmetvā “eso mahārājā”tiādimāha. |
Thinking, "Come, I will show him the Blessed One," he raised his cupped hands towards the Blessed One and said, "That is he, Your Majesty," and so on. |
purakkhatoti parivāretvā nisinnassa purato nisinno. |
'Purakkhato' means 'he was sitting in front of the one who was sitting surrounded'. |
♦ 161. yena bhagavā tenupasaṅkamīti yattha bhagavā tattha gato, bhagavato santikaṃ upagatoti attho. |
♦ 161. 'He approached the Blessed One' means 'where the Blessed One was, there he went; he approached the presence of the Blessed One'. |
ekamantaṃ aṭṭhāsīti bhagavantaṃ vā bhikkhusaṃghaṃ vā asaṅghaṭṭayamāno attano ṭhātuṃ anucchavike ekasmiṃ padese bhagavantaṃ abhivādetvā ekova aṭṭhāsi. |
'He stood at one side' means 'not jostling the Blessed One or the Sangha of monks, he stood alone in a place suitable for him to stand, having paid homage to the Blessed One'. |
tuṇhībhūtaṃ tuṇhībhūtanti yato yato anuviloketi, tato tato tuṇhībhūtamevāti attho. |
'Tuṇhībhūtaṃ tuṇhībhūtan' means 'wherever he looked, he saw only silence'. |
tattha hi ekabhikkhussapi hatthakukkuccaṃ vā pādakukkuccaṃ vā khipitasaddo vā natthi, sabbālaṅkārapaṭimaṇḍitaṃ nāṭakaparivāraṃ bhagavato abhimukhe ṭhitaṃ rājānaṃ vā rājaparisaṃ vā ekabhikkhupi na olokesi. |
For there was not even a cough from a single monk. |
sabbe bhagavantaṃyeva olokayamānā nisīdiṃsu. |
Not a single monk looked at the king, who was adorned with all his ornaments and stood before the Blessed One with his retinue of dancers, nor at the king's retinue. |
| All sat looking only at the Blessed One. | |
♦ rājā tesaṃ upasame pasīditvā vigatapaṅkatāya vippasannarahadamiva upasantindriyaṃ bhikkhusaṅghaṃ punappunaṃ anuviloketvā udānaṃ udānesi. |
♦ The king, pleased with their calm, looked again and again at the Sangha of monks, whose senses were calm like a deep lake, clear and free from mud, and uttered a cry of joy. |
tattha imināti yena kāyikena ca vācasikena ca mānasikena ca sīlūpasamena bhikkhusaṅgho upasanto, iminā upasamenāti dīpeti. |
There, by 'iminā', he indicates, 'by this bodily, verbal, and mental calm of morality, by which the Sangha of monks is calm'. |
tattha “aho vata me putto pabbajitvā ime bhikkhū viya upasanto bhaveyyā”ti nayidaṃ sandhāya esa evamāha. |
There, he did not say this with the intention, "Oh, that my son, having gone forth, might be as calm as these monks." |
ayaṃ pana bhikkhusaṅghaṃ disvā pasanno puttaṃ anussari. |
But this one, having seen the Sangha of monks, and being pleased, remembered his son. |
dullabhañhi laddhā acchariyaṃ vā disvā piyānaṃ ñātimittādīnaṃ anussaraṇaṃ nāma lokassa pakatiyeva. |
For it is the nature of the world to remember dear relatives, friends, and so on when one has obtained what is rare or seen something wonderful. |
iti bhikkhusaṅghaṃ disvā puttaṃ anussaramāno esa evamāha. |
Thus, seeing the Sangha of monks and remembering his son, he said this. |
♦ api ca putte āsaṅkāya tassa upasamaṃ icchamāno pesa evamāha. |
♦ And also, being anxious about his son and wishing for his calm, he said this. |
evaṃ kirassa ahosi, putto me pucchissati — “mayhaṃ pitā daharo. |
For this occurred to him: "My son will ask me, 'My father is young. |
ayyako me kuhin”ti. |
Where is my grandfather?'" |
so “pitarā te ghātito”ti sutvā “ahampi pitaraṃ ghātetvā rajjaṃ kāressāmī”ti maññissati. |
He, having heard, "He was killed by your father," will think, "I too will kill my father and rule." |
iti putte āsaṅkāya tassa upasamaṃ icchamāno pesa evamāha. |
Thus, being anxious about his son and wishing for his calm, he said this. |
kiñcāpi hi esa evamāha. |
And although he said this. |
atha kho naṃ putto ghātessatiyeva. |
Yet his son would kill him. |
tasmiñhi vaṃse pituvadho pañcaparivaṭṭe gato. |
For in that lineage, patricide went on for five reigns. |
ajātasattu bimbisāraṃ ghātesi, udayo ajātasattuṃ . |
Ajātasattu killed Bimbisāra, Udaya killed Ajātasattu. |
tassa putto mahāmuṇḍiko nāma udayaṃ. |
His son, named Mahāmuṇḍika, killed Udaya. |
tassa putto anuruddho nāma mahāmuṇḍikaṃ. |
His son, named Anuruddha, killed Mahāmuṇḍika. |
tassa putto nāgadāso nāma anuruddhaṃ. |
His son, named Nāgadāsa, killed Anuruddha. |
nāgadāsaṃ pana — “vaṃsacchedakarājāno ime, kiṃ imehī”ti raṭṭhavāsino kupitā ghātesuṃ. |
But the inhabitants of the country, being angry, killed Nāgadāsa, thinking, "These are kings who destroy their lineage, what is the use of them?" |
♦ agamā kho tvanti kasmā evamāha? |
♦ But why did he say, 'Agamā kho tvan'? |
bhagavā kira rañño vacībhede akateyeva cintesi — “ayaṃ rājā āgantvā tuṇhī niravo ṭhito, kiṃ nu kho cintesī”ti. |
The Blessed One, it is said, even before the king had spoken, thought: "This king has come and stands silent and speechless. What is he thinking?" |
athassa cittaṃ ñatvā — “ayaṃ mayā saddhiṃ sallapituṃ asakkonto bhikkhusaṅghaṃ anuviloketvā puttaṃ anussari, na kho panāyaṃ mayi anālapante kiñci kathetuṃ sakkhissati, karomi tena saddhiṃ kathāsallāpan”ti. |
Then, knowing his thought, "This one, being unable to converse with me, looked at the Sangha of monks and remembered his son. But he will not be able to say anything unless I speak. I will start a conversation with him." |
tasmā rañño vacanānantaraṃ “agamā kho tvaṃ, mahārāja, yathāpema”nti āha. |
Therefore, right after the king's words, he said, "You have come, Your Majesty, according to your love." |
tassattho — mahārāja, yathā nāma unname vuṭṭhaṃ udakaṃ yena ninnaṃ tena gacchati, evameva tvaṃ bhikkhusaṅghaṃ anuviloketvā yena pemaṃ tena gatoti. |
Its meaning is: 'Your Majesty, just as water that has risen on high ground goes to where it is low, so you, having looked at the Sangha of monks, have gone to where your love is'. |
♦ atha rañño etadahosi — “aho acchariyā buddhaguṇā, mayā sadiso bhagavato aparādhakārako nāma natthi, mayā hissa aggupaṭṭhāko ghātito, devadattassa ca kathaṃ gahetvā abhimārā pesitā, nāḷāgiri mutto, maṃ nissāya devadattena silā paviddhā, evaṃ mahāparādhaṃ nāma maṃ ālapato dasabalassa mukhaṃ nappahoti; |
♦ Then this occurred to the king: "Oh, the wonderful qualities of the Buddha! There is no one who has committed such an offense against the Blessed One as I have. For his chief attendant was killed by me, and taking Devadatta's word, assassins were sent, Nāḷāgiri was released, and because of me, a rock was hurled by Devadatta. The mouth of the Ten-Powered One is not able to speak to me, who has committed such a great offense; |
aho bhagavā pañcahākārehi tādilakkhaṇe suppatiṭṭhito. |
Oh, the Blessed One is well-established in the five kinds of equanimity. |
evarūpaṃ nāma satthāraṃ pahāya bahiddhā na pariyesissāmā”ti so somanassajāto bhagavantaṃ ālapanto “piyo me, bhante”tiādimāha. |
I will not seek outside, having left such a Teacher." He, being joyful, speaking to the Blessed One, said, "Dear to me, venerable sir," and so on. |
♦ 162. bhikkhusaṅghassa añjaliṃ paṇāmetvāti evaṃ kirassa ahosi bhagavantaṃ vanditvā itocito ca gantvā bhikkhusaṅghaṃ vandantena ca bhagavā piṭṭhito kātabbo hoti, garukāropi cesa na hoti. |
♦ 162. 'Having raised his cupped hands to the Sangha of monks.' For this occurred to him: 'Having paid homage to the Blessed One, and going here and there and paying homage to the Sangha of monks, the Blessed One would have to be put at my back, and this would not be a respectful act. |
rājānaṃ vanditvā uparājānaṃ vandantenapi hi rañño agāravo kato hoti. |
For even by paying homage to a viceroy after paying homage to a king, disrespect is shown to the king.' |
tasmā bhagavantaṃ vanditvā ṭhitaṭṭhāneyeva bhikkhusaṅghassa añjaliṃ paṇāmetvā ekamantaṃ nisīdi. |
Therefore, having paid homage to the Blessed One, he raised his cupped hands to the Sangha of monks from where he stood and sat down at one side. |
kañcideva desanti kañci okāsaṃ. |
'Kañcideva desan' means 'some place'. |
♦ athassa bhagavā pañhapucchane ussāhaṃ janento āha — “puccha, mahārāja, yadākaṅkhasī”ti. |
♦ Then the Blessed One, arousing his enthusiasm for asking a question, said, "Ask, Your Majesty, what you wish." |
tassattho — “puccha yadi ākaṅkhasi, na me pañhavissajjane bhāro atthi”. |
Its meaning is: "Ask if you wish, there is no burden for me in answering a question." |
atha vā “puccha, yaṃ ākaṅkhasi, sabbaṃ te vissajjessāmī”ti sabbaññupavāraṇaṃ pavāresi, asādhāraṇaṃ paccekabuddhāggasāvakamahāsāvakehi. |
Or, "Ask what you wish, I will answer it all for you," thus he made the invitation of omniscience, which is not shared by Paccekabuddhas, chief disciples, and great disciples. |
te hi yadākaṅkhasīti na vadanti, sutvā vedissāmāti vadanti. |
For they do not say, "Ask what you wish," but say, "We will know after hearing." |
buddhā pana — “puccha, āvuso, yadākaṅkhasī”ti , vā “puccha, mahārāja, yadākaṅkhasī”ti vā, |
But the Buddhas say, "Ask, friend, what you wish," or "Ask, Your Majesty, what you wish," or, |
♦ “puccha, vāsava, maṃ pañhaṃ, yaṃ kiñci manasicchasi. |
♦ "Ask me, Vāsava, the question, whatever you wish in your mind. |
♦ tassa tasseva pañhassa, ahaṃ antaṃ karomi te”ti. |
♦ Of that very question, I will make an end for you." |
vā. |
or. |
♦ tena hi tvaṃ, bhikkhu, sake āsane nisīditvā puccha, yadākaṅkhasīti vā, |
♦ "Then you, monk, sitting in your own seat, ask what you wish," or, |
♦ “bāvarissa ca tuyhaṃ vā, sabbesaṃ sabbasaṃsayaṃ. |
♦ "For Bāvari and for you, for all, all your doubts. |
♦ katāvakāsā pucchavho, yaṃ kiñci manasicchathā”ti. |
♦ Having been given the opportunity, ask whatever you wish in your mind." |
vā. |
or. |
♦ “puccha maṃ, sabhiya, pañhaṃ, yaṃ kiñci manasicchasi. |
♦ "Ask me, Sabhiya, the question, whatever you wish in your mind. |
♦ tassa tasseva pañhassa, ahaṃ antaṃ karomi te”ti. |
♦ Of that very question, I will make an end for you." |
vā. |
or. |
♦ tesaṃ tesaṃ yakkhanarindadevasamaṇabrāhmaṇaparibbājakānaṃ sabbaññupavāraṇaṃ pavārenti. |
♦ They make the invitation of omniscience to those yakkhas, human kings, gods, ascetics, brahmins, and wanderers. |
anacchariyañcetaṃ, yaṃ bhagavā buddhabhūmiṃ patvā etaṃ pavāraṇaṃ pavāreyya. |
And it is not wonderful that the Blessed One, having reached the state of a Buddha, should make this invitation. |
yo bodhisattabhūmiyaṃ padesañāṇe ṭhito — |
He who, in the state of a Bodhisatta, standing in partial knowledge, |
♦ “koṇḍañña, pañhāni viyākarohi. |
♦ "Koṇḍañña, answer the questions. |
♦ yācanti taṃ isayo sādhurūpā. |
♦ The sages of good form ask you. |
♦ koṇḍañña, eso manujesu dhammo. |
♦ Koṇḍañña, this is the way among men. |
♦ yaṃ vuddhamāgacchati esa bhāro”ti. |
♦ The burden comes to him who is old." |
. |
. |
♦ evaṃ sakkādīnaṃ atthāya isīhi yācito — |
♦ Thus being asked by the sages for the sake of Sakka and others, |
♦ “katāvakāsā pucchantu bhonto, |
♦ "Let the venerable ones, having been given the opportunity, ask, |
♦ yaṃ kiñci pañhaṃ manasābhipatthitaṃ. |
♦ whatever question is desired in their minds. |
♦ ahañhi taṃ taṃ vo viyākarissaṃ, |
♦ I will indeed answer that for you, |
♦ ñatvā sayaṃ lokamimaṃ parañcā”ti. |
♦ having myself known this world and the next." |
. |
. |
♦ evaṃ sarabhaṅgakāle. |
♦ Thus in the time of Sarabhaṅga. |
sambhavajātake ca sakalajambudīpaṃ tikkhattuṃ vicaritvā pañhānaṃ antakaraṃ adisvā suciratena brāhmaṇena, pañhaṃ puṭṭhuṃ okāse kārite jātiyā sattavassiko rathikāya paṃsuṃ kīḷanto pallaṅkamābhujitvā antaravīthiyaṃ nisinnova — |
And in the Sambhava Jātaka, when a brahmin of long standing, having wandered through the whole of Jambudīpa three times and not seeing an end to questions, and having been given the opportunity to ask a question, he, being seven years old from birth and playing with dust in the street, having folded his legs crosswise and sitting right in the middle of the street, |
♦ “taggha te ahamakkhissaṃ, yathāpi kusalo tathā. |
♦ "I will indeed tell you, as a skilled one would. |
♦ rājā ca kho taṃ jānāti, yadi kāhati vā na vā”ti. |
♦ And the king also knows that, whether he will do it or not." |
. |
. |
♦ sabbaññupavāraṇaṃ pavāresi. |
♦ made the invitation of omniscience. |
♦ 163. evaṃ bhagavatā sabbaññupavāraṇāya pavāritāya attamano rājā pañhaṃ pucchanto — “yathā nu kho imāni, bhante”tiādimāha. |
♦ 163. Thus, being delighted because he had been invited by the Blessed One with the invitation of omniscience, the king, asking a question, said, "Just as these, venerable sir," and so on. |
tattha sippameva sippāyatanaṃ. |
There, 'sippāyatanaṃ' is 'the craft itself'. |
puthusippāyatanānīti bahūni sippāni. |
'Puthusippāyatanāni' means 'many crafts'. |
seyyathidanti katame pana te. |
'Seyyathidan' means 'which are they?' |
hatthārohātiādīhi ye taṃ taṃ sippaṃ nissāya jīvanti, te dasseti. |
By 'hatthārohā', etc., he shows those who live by that and that craft. |
ayañhi assādhippāyo — “yathā imesaṃ sippūpajīvīnaṃ taṃ taṃ sippaṃ nissāya sandiṭṭhikaṃ sippaphalaṃ paññāyati. |
This is his intention: "Just as for these who live by crafts, the visible fruit of their craft is known, depending on that and that craft. |
sakkā nu kho evaṃ sandiṭṭhikaṃ sāmaññaphalaṃ paññāpetun”ti. |
Is it possible to point out a visible fruit of the homeless life in the same way?" |
tasmā sippāyatanāni āharitvā sippūpajīvino dasseti. |
Therefore, having brought up the crafts, he shows those who live by crafts. |
♦ tattha hatthārohāti sabbepi hatthācariyahatthivejjahatthimeṇḍādayo dasseti. |
♦ There, 'hatthārohā' shows all elephant-trainers, elephant-doctors, and elephant-grooms. |
assārohāti sabbepi assācariyāssavejjāssameṇḍādayo. |
'Assārohā' shows all horse-trainers, horse-doctors, and horse-grooms. |
rathikāti sabbepi rathācariyarathayodharatharakkhādayo. |
'Rathikā' shows all chariot-makers, chariot-warriors, and chariot-guards. |
dhanuggahāti dhanuācariyā issāsā. |
'Dhanuggahā' shows bow-makers and archers. |
celakāti ye yuddhe jayadhajaṃ gahetvā purato gacchanti. |
'Celakā' are those who, taking the flag of victory in battle, go in front. |
calakāti idha rañño ṭhānaṃ hotu, idha asukamahāmattassāti evaṃ senābyūhakārakā. |
'Calakā' are those who arrange the army in formation, "Let the king's position be here, here that of such and such a great minister." |
piṇḍadāyakāti sāhasikamahāyodhā. |
'Piṇḍadāyakā' are daring great warriors. |
te kira parasenaṃ pavisitvā parasīsaṃ piṇḍamiva chetvā chetvā dayanti, uppatitvā uppatitvā niggacchantīti attho. |
The meaning is, it is said, they, having entered the enemy's army, cut off the enemy's head like a lump and give it, and jump up and leave. |
ye vā saṅgāmamajjhe yodhānaṃ bhattapātiṃ gahetvā parivisanti, tesampetaṃ nāmaṃ. |
Or it is the name for those who, taking a food-bowl in the midst of battle, serve the warriors. |
uggā rājaputtāti uggatuggatā saṅgāmāvacarā rājaputtā. |
'Uggā rājaputtā' are very eminent royal princes who are skilled in battle. |
pakkhandinoti ye “kassa sīsaṃ vā āvudhaṃ vā āharāmā”ti “vatvā asukassā”ti vuttā saṅgāmaṃ pakkhanditvā tadeva āharanti, ime pakkhandantīti pakkhandino. |
'Pakkhandino' are those who, when it is said, "Whose head or weapon shall we bring?", and it is said, "So-and-so's," having rushed into battle, bring that very thing. These who rush in are 'pakkhandino'. |
mahānāgāti mahānāgā viya mahānāgā, hatthiādīsupi abhimukhaṃ āgacchantesu anivattitayodhānametaṃ adhivacanaṃ. |
'Mahānāgā' means 'like great nāgas, great nāgas'. This is a name for warriors who do not retreat even when elephants and so on come towards them. |
sūrāti ekantasūrā, ye sajālikāpi sacammikāpi samuddaṃ tarituṃ sakkonti. |
'Sūrā' are 'exclusively brave', those who can cross the ocean even with nets and skins. |
cammayodhinoti ye cammakañcukaṃ vā pavisitvā saraparittāṇacammaṃ vā gahetvā yujjhanti. |
'Cammayodhino' are those who, having entered a leather cuirass or taking a shield of leather for arrow-protection, fight. |
dāsikaputtāti balavasinehā gharadāsayodhā. |
'Dāsikaputtā' are household slave-warriors of great loyalty. |
āḷārikāti pūvikā. |
'Āḷārikā' are cake-makers. |
kappakāti nhāpikā. |
'Kappakā' are barbers. |
nhāpakāti ye nhāpenti. |
'Nhāpakā' are those who give baths. |
sūdāti bhattakārakā. |
'Sūdā' are cooks. |
mālākārādayo pākaṭāyeva. |
'Mālākārādayo' are clear. |
gaṇakāti acchiddakapāṭhakā. |
'Gaṇakā' are those who recite without a break. |
muddikāti hatthamuddāya gaṇanaṃ nissāya jīvino. |
'Muddikā' are those who live by counting with hand-gestures. |
yāni vā panaññānipīti ayakāradantakāracittakārādīni. |
'Yāni vā panaññānipī' means 'blacksmiths, ivory-workers, painters, and so on'. |
evaṃgatānīti evaṃ pavattāni. |
'Evaṃgatānī' means 'that proceed in this way'. |
te diṭṭheva dhammeti te hatthārohādayo tāni puthusippāyatanāni dassetvā rājakulato mahāsampattiṃ labhamānā sandiṭṭhikameva sippaphalaṃ upajīvanti. |
'Te diṭṭheva dhammetī' means 'those elephant-trainers and so on, having shown those many crafts and receiving great wealth from the royal family, live on the visible fruit of their craft'. |
sukhentīti sukhitaṃ karonti. |
'Sukhentī' means 'they make happy'. |
pīṇentīti pīṇitaṃ thāmabalūpetaṃ karonti. |
'Pīṇentī' means 'they make satisfied, endowed with strength and power'. |
uddhaggikādīsu upari phalanibbattanato uddhaṃ aggamassā atthīti uddhaggikā. |
In 'uddhaggikādīsu', 'uddhaggikā' means 'it has a high tip' because it produces a fruit above. |
saggaṃ arahatīti sovaggikā. |
'Sovaggikā' means 'it deserves heaven'. |
sukho vipāko assāti sukhavipākā. |
'Sukhavipākā' means 'it has a happy result'. |
suṭṭhu agge rūpasaddagandharasaphoṭṭhabbāayuvaṇṇasukhayasāadhipateyyasaṅkhāte dasa dhamme saṃvatteti nibbattetīti saggasaṃvattanikā. |
'Saggasaṃvattanikā' means 'it leads to heaven', 'it produces the ten things, namely, form, sound, smell, taste, touch, long life, beauty, happiness, fame, and sovereignty, which are excellent'. |
taṃ evarūpaṃ dakkhiṇaṃ dānaṃ patiṭṭhapentīti attho. |
The meaning is 'they establish such a meritorious gift'. |
sāmaññaphalanti ettha paramatthato maggo sāmaññaṃ. |
In 'sāmaññaphalan', in the ultimate sense, the path is 'sāmaññaṃ'. |
ariyaphalaṃ sāmaññaphalaṃ. |
The noble fruit is 'sāmaññaphalaṃ'. |
yathāha — “katamañca, bhikkhave, sāmaññaṃ? |
As it is said: "And what, monks, is the state of an ascetic? |
ayameva ariyo aṭṭhaṅgiko maggo. |
This very Noble Eightfold Path. |
seyyathidaṃ, sammādiṭṭhi ... pe ... sammāsamādhi. |
That is, right view... etc... right concentration. |
idaṃ vuccati, bhikkhave, sāmaññaṃ. |
This, monks, is called the state of an ascetic. |
katamāni ca, bhikkhave, sāmaññaphalāni? |
And what, monks, are the fruits of the state of an ascetic? |
sotāpattiphalaṃ ... pe ... arahattaphalan”ti . taṃ esa rājā na jānāti. |
The fruit of stream-entry... etc... the fruit of arahantship." He, the king, does not know that. |
upari āgataṃ pana dāsakassakopamaṃ sandhāya pucchati. |
He asks with reference to the simile of the slave and the farmer which comes later. |
♦ atha bhagavā pañhaṃ avissajjetvāva cintesi — “ime bahū aññatitthiyasāvakā rājāmaccā idhāgatā, te kaṇhapakkhañca sukkapakkhañca dīpetvā kathīyamāne amhākaṃ rājā mahantena ussāhena idhāgato, tassāgatakālato paṭṭhāya samaṇo gotamo samaṇakolāhalaṃ samaṇabhaṇḍanameva kathetīti ujjhāyissanti, na sakkaccaṃ dhammaṃ sossanti, raññā pana kathīyamāne ujjhāyituṃ na sakkhissanti, rājānameva anuvattissanti. |
♦ Then the Blessed One, without answering the question, thought: "Many of these disciples of other heretics, the king's ministers, have come here. They, when the dark side and the bright side are being explained, will be annoyed, 'Our king has come here with great effort, and from the time of his arrival, the ascetic Gotama is speaking only of ascetic-clamor and ascetic-quarreling,' they will not listen to the Dhamma attentively. But when it is spoken by the king, they will not be able to be annoyed, they will follow the king. |
issarānuvattako hi loko. |
For the world follows the powerful. |
‘handāhaṃ raññova bhāraṃ karomī’ti rañño bhāraṃ karonto “abhijānāsi no tva”ntiādimāha. |
'Come, I will make it the king's burden'." Making it the king's burden, he said, "Do you recognize," and so on. |
♦ 164. tattha abhijānāsi no tvanti abhijānāsi nu tvaṃ. |
♦ 164. There, 'abhijānāsi no tvan' means 'do you recognize'. |
ayañca no-saddo parato pucchitāti padena yojetabbo. |
And this 'no' should be connected with the word 'pucchitā' which follows. |
idañhi vuttaṃ hoti — “mahārāja, tvaṃ imaṃ pañhaṃ aññe samaṇabrāhmaṇe pucchitā nu, abhijānāsi ca naṃ puṭṭhabhāvaṃ, na te sammuṭṭhan”ti. |
For this is what is said: "Your Majesty, have you asked this question of other ascetics and brahmins, and do you recognize the state of having asked, it is not forgotten by you?" |
sace te agarūti sace tuyhaṃ yathā te byākariṃsu, tathā idha bhāsituṃ bhāriyaṃ na hoti, yadi na koci aphāsukabhāvo atthi, bhāsassūti attho. |
'Sace te agarū' means 'if it is not burdensome for you to speak here as they explained, if there is no discomfort, then speak'. |
na kho me bhanteti kiṃ sandhāyāha? |
'Na kho me bhante' — with reference to what does he say this? |
paṇḍitapatirūpakānañhi santike kathetuṃ dukkhaṃ hoti, te pade pade akkhare akkhare dosameva vadanti. |
It is difficult to speak in the presence of those who are like the wise, for they find fault with every word and every letter. |
ekantapaṇḍitā pana kathaṃ sutvā sukathitaṃ pasaṃsanti, dukkathitesu pāḷipadātthabyañjanesu yaṃ yaṃ virujjhati, taṃ taṃ ujukaṃ katvā denti. |
But the truly wise, having heard the talk, praise what is well-spoken, and in what is ill-spoken, in the Pāḷi words and meaning and expression, whatever is contradictory, they correct it. |
bhagavatā ca sadiso ekantapaṇḍito nāma natthi. |
And there is no one who is as truly wise as the Blessed One. |
tenāha — “na kho me, bhante, garu; |
Therefore he said, "It is not burdensome for me, venerable sir, |
yatthassa bhagavā nisinno bhagavantarūpo vā”ti. |
where the Blessed One is sitting, or one like the Blessed One." |
♦ pūraṇakassapavādavaṇṇanā |
♦ Commentary on the View of Pūraṇa Kassapa |
♦ 165. ekamidāhanti ekaṃ idha ahaṃ. |
♦ 165. 'Ekamidāhan' means 'one time I'. |
sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvāti sammodajanakaṃ saritabbayuttakaṃ kathaṃ pariyosāpetvā. |
'Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā' means 'having concluded the talk that brings harmony and is worthy of being remembered'. |
♦ 166. “karoto kho, mahārāja, kārayato”tiādīsu karototi sahatthā karontassa. |
♦ 166. In "for one who acts, Your Majesty, for one who causes to act," and so on, 'karoto' means 'for one who acts with his own hand'. |
kārayatoti āṇattiyā kārentassa. |
'Kārayato' means 'for one who causes to act by command'. |
chindatoti paresaṃ hatthādīni chindantassa. |
'Chindato' means 'for one who cuts off the hands and so on of others'. |
pacatoti pare daṇḍena pīḷentassa. |
'Pacato' means 'for one who oppresses others with a stick'. |
socayatoti parassa bhaṇḍaharaṇādīhi socayato. |
'Socayato' means 'for one who causes sorrow' by taking another's goods and so on. |
socāpayatoti sokaṃ sayaṃ karontassapi parehi kārāpentassapi . |
'Socāpayato' means 'for one who causes sorrow himself' and 'for one who has it caused by others'. |
kilamatoti āhārupacchedabandhanāgārappavesanādīhi sayaṃ kilamantassapi parehi kilamāpentassapi. |
'Kilamato' means 'for one who torments himself' and 'for one who has it caused by others', by cutting off food, entering a prison, and so on. |
phandato phandāpayatoti paraṃ phandantaṃ phandanakāle sayampi phandato parampi phandāpayato. |
'Phandato phandāpayato' means 'for one who trembles himself at the time when another trembles' and 'for one who causes another to tremble'. |
pāṇamatipātāpayatoti pāṇaṃ hanantassapi hanāpentassapi. |
'Pāṇamatipātāpayato' means 'for one who kills a living being' and 'for one who has it killed'. |
evaṃ sabbattha karaṇakāraṇavaseneva attho veditabbo. |
Thus everywhere the meaning should be known by way of acting and causing to act. |
♦ sandhinti gharasandhiṃ. |
♦ 'Sandhin' means 'the joint of a house'. |
nillopanti mahāvilopaṃ. |
'Nillopan' means 'a great robbery'. |
ekāgārikanti ekameva gharaṃ parivāretvā viluppanaṃ. |
'Ekāgārikan' means 'surrounding a single house and plundering it'. |
paripantheti āgatāgatānaṃ acchindanatthaṃ magge tiṭṭhato. |
'Paripanthe' means 'for one who stands on the road to rob those who come and go'. |
karoto na karīyati pāpanti yaṃ kiñci pāpaṃ karomīti saññāya karotopi pāpaṃ na karīyati, natthi pāpaṃ. |
'Karoto na karīyati pāpan' means 'even for one who acts with the perception, "I am doing an evil deed," no evil is done, there is no evil'. |
sattā pana pāpaṃ karomāti evaṃsaññino hontīti dīpeti. |
It shows that 'beings just have the perception, "We are doing evil".' |
khurapariyantenāti khuraneminā, khuradhārasadisapariyantena vā. |
'Khurapariyantenā' means 'with a razor-rimmed wheel', or 'with a rim like the edge of a razor'. |
ekaṃ maṃsakhalanti ekaṃ maṃsarāsiṃ. |
'Ekaṃ maṃsakhalan' means 'one heap of flesh'. |
puñjanti tasseva vevacanaṃ. |
'Puñjan' is a synonym for the same. |
tatonidānanti ekamaṃsakhalakaraṇanidānaṃ. |
'Tatonidānan' means 'from that cause', 'from the cause of making one heap of flesh'. |
♦ dakkhiṇanti dakkhiṇatīre manussā kakkhaḷā dāruṇā, te sandhāya “hananto”tiādimāha. |
♦ 'Dakkhiṇan' — on the south bank the people are harsh and cruel. With reference to them, he said, "killing," and so on. |
uttaratīre sattā saddhā honti pasannā buddhamāmakā dhammamāmakā saṅghamāmakā, te sandhāya dadantotiādimāha. |
On the north bank the beings are faithful, devoted, followers of the Buddha, followers of the Dhamma, followers of the Sangha. With reference to them, he said, "giving," and so on. |
tattha yajantoti mahāyāgaṃ karonto. |
There, 'yajanto' means 'performing a great sacrifice'. |
damenāti indriyadamena uposathakammena vā. |
'Damena' means 'by self-control' or 'by the Uposatha observance'. |
saṃyamenāti sīlasaṃyamena. |
'Saṃyamenā' means 'by moral restraint'. |
saccavajjenāti saccavacanena. |
'Saccavajjenā' means 'by truthful speech'. |
āgamoti āgamanaṃ, pavattīti attho. |
'Āgamo' means 'coming', 'arising'. |
sabbathāpi pāpapuññānaṃ kiriyameva paṭikkhipati. |
In every way, he rejects the very doing of evil and merit. |
♦ ambaṃ puṭṭho labujaṃ byākaroti nāma, yo kīdiso ambo kīdisāni vā ambassa khandhapaṇṇapupphaphalānīti vutte ediso labujo edisāni vā labujassa khandhapaṇṇapupphaphalānīti byākaroti. |
♦ 'Being asked about a mango, he answers about a breadfruit' means 'he who, being asked, "What kind of mango is it, or what kind are the trunk, leaves, flowers, and fruit of a mango?", answers, "Such is a breadfruit, or such are the trunk, leaves, flowers, and fruit of a breadfruit".' |
vijiteti āṇāpavattidese. |
'Vijite' means 'in the domain of his authority'. |
apasādetabbanti viheṭhetabbaṃ. |
'Apasādetabban' means 'to be rejected'. |
anabhinanditvāti “sādhu sādhū”ti evaṃ pasaṃsaṃ akatvā. |
'Anabhinanditvā' means 'not having praised', 'not having said, "Good, good".' |
appaṭikkositvāti bāladubbhāsitaṃ tayā bhāsitanti evaṃ appaṭibāhitvā. |
'Appaṭikkositvā' means 'not having refuted', 'not having said, "You have spoken the words of a foolish child".' |
anuggaṇhantoti sārato aggaṇhanto. |
'Anuggaṇhanto' means 'not grasping the essence'. |
anikkujjantoti sāravaseneva idaṃ nissaraṇaṃ, ayaṃ paramatthoti hadaye aṭṭhapento. |
'Anikkujjanto' means 'not placing it in his heart' by way of essence, 'this is the escape, this is the ultimate reality'. |
byañjanaṃ pana tena uggahitañceva nikkujjitañca. |
But the expression was both grasped and overturned by him. |
♦ makkhaligosālavādavaṇṇanā |
♦ Commentary on the View of Makkhali Gosāla |
♦ 167-169. makkhalivāde paccayoti hetuvevacanameva, ubhayenāpi vijjamānameva kāyaduccaritādīnaṃ saṃkilesapaccayaṃ, kāyasucaritādīnañca visuddhipaccayaṃ paṭikkhipati. |
♦ 167-169. In the view of Makkhali, 'paccayo' is a synonym for 'hetu'. By both, he rejects the existing cause of defilement for bad bodily conduct and so on, and the cause of purity for good bodily conduct and so on. |
attakāreti attakāro. |
'Attakāre' means 'one's own action'. |
yena attanā katakammena ime sattā devattampi mārattampi brahmattampi sāvakabodhimpi paccekabodhimpi sabbaññutampi pāpuṇanti, tampi paṭikkhipati. |
That action done by oneself by which these beings attain the state of a deva, a māra, a brahmā, the enlightenment of a disciple, the enlightenment of a paccekabuddha, and omniscience, that too he rejects. |
dutiyapadena yaṃ parakāraṃ parassa ovādānusāsaniṃ nissāya ṭhapetvā mahāsattaṃ avaseso jano manussasobhagyataṃ ādiṃ katvā yāva arahattaṃ pāpuṇāti, taṃ parakāraṃ paṭikkhipati. |
By the second word, he rejects the action of another, that action of another by which, depending on the instruction and admonition of another, and setting aside the great being, the rest of the people attain human good fortune and so on, up to arahantship. |
evamayaṃ bālo jinacakke pahāraṃ deti nāma. |
Thus this fool strikes a blow at the wheel of the Jina. |
natthi purisakāreti yena purisakārena sattā vuttappakārā sampattiyo pāpuṇanti, tampi paṭikkhipati. |
'Natthi purisakāre' means 'that human action' by which beings attain the said fortunes, that too he rejects. |
natthi balanti yamhi attano bale patiṭṭhitā sattā vīriyaṃ katvā tā sampattiyo pāpuṇanti, taṃ balaṃ paṭikkhipati. |
'Natthi balan' means 'that strength of one's own' in which beings, having established themselves and made an effort, attain those fortunes, that strength he rejects. |
natthi vīriyantiādīni sabbāni purisakāravevacanāneva. |
'Natthi vīriyan', etc., are all synonyms for 'human action'. |
“idaṃ no vīriyena idaṃ purisathāmena, idaṃ purisaparakkamena pavattan”ti evaṃ pavattavacanapaṭikkhepakaraṇavasena panetāni visuṃ ādiyanti. |
But they are taken separately because they are used to reject statements that proceed thus: "This is by our effort, this by human strength, this by human endeavor." |
♦ sabbe sattāti oṭṭhagoṇagadrabhādayo anavasese pariggaṇhāti. |
♦ 'Sabbe sattā' — he includes all, such as camels, oxen, and donkeys, without exception. |
sabbe pāṇāti ekindriyo pāṇo, dvindriyo pāṇotiādivasena vadati. |
'Sabbe pāṇā' — he speaks by way of 'a living being with one faculty, a living being with two faculties', and so on. |
sabbe bhūtāti aṇḍakosavatthikosesu bhūte sandhāya vadati. |
'Sabbe bhūtā' — he speaks with reference to beings in egg-shells and wombs. |
sabbe jīvāti sāliyavagodhumādayo sandhāya vadati. |
'Sabbe jīvā' — he speaks with reference to sāli rice, barley, wheat, and so on. |
tesu hi so virūhanabhāvena jīvasaññī. |
For in them he has the perception of life because of their ability to grow. |
avasā abalā avīriyāti tesaṃ attano vaso vā balaṃ vā vīriyaṃ vā natthi. |
'Avasā abalā avīriyā' means 'they have no control, no strength, no effort of their own'. |
niyatisaṅgatibhāvapariṇatāti ettha niyatīti niyatā. |
'Niyatisaṅgatibhāvapariṇatā' — here 'niyati' means 'fixed destiny'. |
saṅgatīti channaṃ abhijātīnaṃ tattha tattha gamanaṃ. |
'Saṅgati' is the going of the six classes of birth here and there. |
bhāvoti sabhāvoyeva. |
'Bhāvo' is just 'nature'. |
evaṃ niyatiyā ca saṅgatiyā ca bhāvena ca pariṇatā nānappakārataṃ pattā. |
Thus, they have reached various states, having been transformed by fixed destiny, by class of birth, and by nature. |
yena hi yathā bhavitabbaṃ, so tatheva bhavati. |
He shows that 'he by whom it is to be thus, he becomes thus. |
yena na bhavitabbaṃ, so na bhavatīti dasseti. |
He by whom it is not to be, he does not become'. |
chasvevābhijātīsūti chasu eva abhijātīsu ṭhatvā sukhañca dukkhañca paṭisaṃvedenti. |
'Chasvevābhijātīsū' means 'they experience pleasure and pain while being in six classes of birth only'. |
aññā sukhadukkhabhūmi natthīti dasseti. |
It shows that 'there is no other ground for pleasure and pain'. |
♦ yonipamukhasatasahassānīti pamukhayonīnaṃ uttamayonīnaṃ cuddasasatasahassāni aññāni ca saṭṭhisatāni aññāni ca chasatāni. |
♦ 'Fourteen hundred thousand principal wombs' means 'fourteen hundred thousand principal wombs and another sixty-six hundred'. |
pañca ca kammuno satānīti pañcakammasatāni ca. |
'And five hundred kammas' means 'and five hundred kammas'. |
kevalaṃ takkamattakena niratthakaṃ diṭṭhiṃ dīpeti. |
Merely by reasoning, he shows a useless view. |
pañca ca kammāni tīṇi ca kammānītiādīsupi eseva nayo. |
The same method applies to 'and five kammas and three kammas', and so on. |
keci panāhu — “pañca ca kammānīti pañcindriyavasena bhaṇati. |
But some have said, "And five kammas' he says by way of the five faculties. |
tīṇīti kāyakammādivasenā”ti. |
'Three' by way of bodily kamma and so on." |
kamme ca upaḍḍhakamme cāti ettha panassa kāyakammañca vacīkammañca kammanti laddhi, manokammaṃ upaḍḍhakammanti. |
In 'and in kamma and in half-kamma', for him, bodily kamma and verbal kamma are 'kamma', and mental kamma is 'half-kamma'. |
dvaṭṭhipaṭipadāti dvāsaṭṭhi paṭipadāti vadati. |
'Sixty-two paths' means 'he says there are sixty-two paths'. |
dvaṭṭhantarakappāti ekasmiṃ kappe catusaṭṭhi antarakappā nāma honti. |
'Sixty-two intermediate kappas' — in one kappa there are said to be sixty-four intermediate kappas. |
ayaṃ pana aññe dve ajānanto evamāha. |
But this one, not knowing the other two, speaks thus. |
♦ chaḷābhijātiyoti kaṇhābhijāti, nīlābhijāti, lohitābhijāti, haliddābhijāti, sukkābhijāti, paramasukkābhijātīti imā cha abhijātiyo vadati. |
♦ 'Six classes of birth' — he speaks of these six classes of birth: the black class, the blue class, the red class, the yellow class, the white class, and the supreme white class. |
tattha orabbhikā, sākuṇikā, māgavikā, sūkarikā, luddā, macchaghātakā corā, coraghātakā, bandhanāgārikā, ye vā panaññepi keci kurūrakammantā, ayaṃ kaṇhābhijātīti vadati. |
There, he says 'the black class' are butchers of sheep, birds, deer, pigs, and wild animals, fishermen, thieves, executioners, jailers, and whatever other cruel workers there are. |
bhikkhū nīlābhijātīti vadati, te kira catūsu paccayesu kaṇṭake pakkhipitvā khādanti. |
He says 'the blue class' are monks. It is said they eat, having put thorns in the four requisites. |
“bhikkhū kaṇṭakavuttikā”ti ayañhissa pāḷiyeva. |
For his Pāḷi is "Monks are of the thorn-like practice." |
atha vā kaṇṭakavuttikā eva nāma eke pabbajitāti vadati. |
Or he says there are certain monks called 'those of the thorn-like practice'. |
lohitābhijāti nāma nigaṇṭhā ekasāṭakāti vadati. |
He says 'the red class' are Nigaṇṭhas with a single cloth. |
ime kira purimehi dvīhi paṇḍaratarā. |
These, it is said, are whiter than the former two. |
gihī odātavasanā acelakasāvakā haliddābhijātīti vadati. |
He says 'the yellow class' are lay followers of the Ācelakas, who wear white clothes. |
evaṃ attano paccayadāyake nigaṇṭhehipi jeṭṭhakatare karoti. |
Thus he makes his own supporters superior even to the Nigaṇṭhas. |
ājīvakā ājīvakiniyo sukkābhijātīti vadati. |
He says 'the white class' are male and female Ājīvakas. |
te kira purimehi catūhi paṇḍaratarā. |
These, it is said, are whiter than the former four. |
nando, vaccho, kiso, saṅkiccho, makkhaligosālo, paramasukkābhijātīti vadati. |
He says, "Nanda, Vaccha, Kisa, Saṅkicca, and Makkhali Gosāla are the supreme white class." |
te kira sabbehi paṇḍaratarā. |
These, it is said, are whiter than all. |
♦ aṭṭha purisabhūmiyoti mandabhūmi, khiḍḍābhūmi, padavīmaṃsabhūmi, ujugatabhūmi, sekkhabhūmi, samaṇabhūmi, jinabhūmi, pannabhūmīti imā aṭṭha purisabhūmiyoti vadati. |
♦ 'Eight stages of a person' — he speaks of these eight stages of a person: the infant stage, the playing stage, the stage of trying to walk, the stage of walking upright, the trainee stage, the ascetic stage, the Jina stage, and the prostrate stage. |
tattha jātadivasato paṭṭhāya sattadivase sambādhaṭṭhānato nikkhantattā sattā mandā honti momūhā, ayaṃ mandabhūmīti vadati. |
There, from the day of birth for seven days, because they have come out of a confined place, beings are weak and bewildered; this he calls 'the infant stage'. |
ye pana duggatito āgatā honti, te abhiṇhaṃ rodanti ceva viravanti ca, sugatito āgatā taṃ anussaritvā hasanti, ayaṃ khiḍḍābhūmi nāma. |
But those who have come from an unfortunate destiny constantly cry and wail; those who have come from a fortunate destiny, remembering that, laugh. This is called 'the playing stage'. |
mātāpitūnaṃ hatthaṃ vā pādaṃ vā mañcaṃ vā pīṭhaṃ vā gahetvā bhūmiyaṃ padanikkhipanaṃ padavīmaṃsabhūmi nāma. |
Taking hold of the hand or foot of their mother or father, or of a couch or a chair, and placing their foot on the ground is called 'the stage of trying to walk'. |
padasā gantuṃ samatthakāle ujugatabhūmi nāma. |
The time when one is able to walk on one's feet is called 'the stage of walking upright'. |
sippāni sikkhitakāle sekkhabhūmi nāma. |
The time of learning crafts is called 'the trainee stage'. |
gharā nikkhamma pabbajitakāle samaṇabhūmi nāma. |
The time of going forth from the house is called 'the ascetic stage'. |
ācariyaṃ sevitvā jānanakāle jinabhūmi nāma. |
The time of knowing, having served a teacher, is called 'the Jina stage'. |
bhikkhu ca pannako jino na kiñci āhāti evaṃ alābhiṃ samaṇaṃ pannabhūmīti vadati. |
And a monk, "the prostrate Jina says nothing," thus he calls an ascetic without attainments 'the prostrate stage'. |
♦ ekūnapaññāsa ājīvakasateti ekūnapaññāsāajīvakavuttisatāni. |
♦ 'Forty-nine hundred Ājīvaka livelihoods' means 'forty-nine hundred Ājīvaka practices'. |
paribbājakasateti paribbājakapabbajjāsatāni. |
'A hundred wanderer-livelihoods' means 'a hundred wanderer-going-forths'. |
nāgāvāsasateti nāgamaṇḍalasatāni. |
'A hundred nāga-abodes' means 'a hundred nāga-realms'. |
vīse indriyasateti vīsatindriyasatāni. |
'Twenty hundred faculties' means 'twenty hundred faculties'. |
tiṃse nirayasateti tiṃsa nirayasatāni. |
'Thirty hundred hells' means 'thirty hundred hells'. |
rajodhātuyoti rajaokiraṇaṭṭhānāni, hatthapiṭṭhipādapiṭṭhādīni sandhāya vadati. |
'Dust-elements' — he speaks with reference to places where dust is scattered, the backs of the hands, the backs of the feet, and so on. |
satta saññīgabbhāti oṭṭhagoṇagadrabhājapasumigamahiṃse sandhāya vadati. |
'Seven conscious wombs' — he speaks with reference to camels, oxen, donkeys, goats, sheep, deer, and buffaloes. |
satta asaññīgabbhāti sālivīhiyavagodhūmakaṅguvarakakudrūsake sandhāya vadati. |
'Seven unconscious wombs' — he speaks with reference to sāli rice, vīhi rice, barley, wheat, millet, varaka, and kudrūsaka. |
nigaṇṭhigabbhāti gaṇṭhimhi jātagabbhā, ucchuveḷunaḷādayo sandhāya vadati. |
'Knot-wombs' — wombs born in a knot; he speaks with reference to sugarcane, bamboo, reeds, and so on. |
satta devāti bahū devā. |
'Seven gods' — there are many gods. |
so pana sattāti vadati. |
But he says 'seven'. |
manussāpi anantā, so sattāti vadati. |
Humans are also infinite; he says 'seven'. |
satta pisācāti pisācā mahantamahantā sattāti vadati. |
'Seven pisācas' — he says there are seven great pisācas. |
sarāti mahāsarā, kaṇṇamuṇḍarathakārānotattasīhappapātachaddantamandākinīkuṇāladahe gahetvā vadati. |
'Lakes' — great lakes; he speaks, having taken the Kaṇṇamuṇḍa, Rathakāra, Anotatta, Sīhappapāta, Chaddanta, Mandākinī, and Kuṇāla lakes. |
♦ pavuṭāti gaṇṭhikā. |
♦ 'Pavuṭā' are knots. |
papātāti mahāpapātā. |
'Papātā' are great precipices. |
papātasatānīti khuddakapapātasatāni. |
'A hundred precipices' are a hundred small precipices. |
supināti mahāsupinā. |
'Supinā' are great dreams. |
supinasatānīti khuddakasupinasatāni. |
'A hundred dreams' are a hundred small dreams. |
mahākappinoti mahākappānaṃ. |
'Of the great kappas'. |
tattha ekamhā mahāsarā vassasate vassasate kusaggena ekaṃ udakabinduṃ nīharitvā sattakkhattuṃ tamhi sare nirudake kate eko mahākappoti vadati. |
There, he says, 'one great kappa' is when, from one great lake, having taken out one drop of water with the tip of a kusa grass once every hundred years, and when that lake has become waterless seven times. |
evarūpānaṃ mahākappānaṃ caturāsītisatasahassāni khepetvā bāle ca paṇḍite ca dukkhassantaṃ karontīti ayamassa laddhi. |
He says that having passed through eighty-four hundred thousand of such great kappas, both the foolish and the wise make an end of suffering. This is his doctrine. |
paṇḍitopi kira antarā visujjhituṃ na sakkoti. |
It is said that even a wise person cannot be purified in between. |
bālopi tato uddhaṃ na gacchati. |
And a foolish person does not go beyond that. |
♦ sīlenāti acelakasīlena vā aññena vā yena kenaci. |
♦ 'By morality' means 'by the morality of the naked ascetics' or by any other whatsoever. |
vatenāti tādiseneva vatena. |
'By vows' means 'by such vows'. |
tapenāti tapokammena. |
'By austerity' means 'by the practice of austerity'. |
aparipakkaṃ paripāceti nāma, yo “ahaṃ paṇḍito”ti antarā visujjhati. |
'He ripens the unripe' is said of him who, thinking, "I am wise," is purified in between. |
paripakkaṃ phussa phussa byantiṃ karoti nāma yo “ahaṃ bālo”ti vuttaparimāṇaṃ kālaṃ atikkamitvā yāti. |
'Having touched the ripe, he goes beyond' is said of him who, thinking, "I am a fool," goes beyond the said period of time. |
hevaṃ natthīti evaṃ natthi. |
'Hevan natthi' means 'it is not so'. |
tañhi ubhayampi na sakkā kātunti dīpeti. |
He shows that 'both of these cannot be done'. |
doṇamiteti doṇena mitaṃ viya. |
'Doṇamite' means 'as if measured with a doṇa'. |
sukhadukkheti sukhadukkhaṃ. |
'Sukhadukkhe' means 'pleasure and pain'. |
pariyantakateti vuttaparimāṇena kālena katapariyante. |
'Pariyantakate' means 'with an end made' by the said period of time. |
natthi hāyanavaḍḍhaneti natthi hāyanavaḍḍhanāni. |
'Natthi hāyanavaḍḍhane' means 'there is no decrease or increase'. |
na saṃsāro paṇḍitassa hāyati, na bālassa vaḍḍhatīti attho. |
The meaning is 'the round of existence does not decrease for the wise, nor does it increase for the foolish'. |
ukkaṃsāvakaṃseti ukkaṃsāvakaṃsā. |
'Ukkaṃsāvakaṃse' means 'highs and lows'. |
hāyanavaḍḍhanānametaṃ adhivacanaṃ. |
This is a name for decrease and increase. |
♦ idāni tamatthaṃ upamāya sādhento “seyyathāpi nāmā”tiādimāha. |
♦ Now, establishing that meaning with a simile, he said, "Just as," and so on. |
tattha suttaguḷeti veṭhetvā katasuttaguḷe. |
There, 'suttaguḷe' means 'in a ball of thread made by winding'. |
nibbeṭhiyamānameva paletīti pabbate vā rukkhagge vā ṭhatvā khittaṃ suttappamāṇena nibbeṭhiyamānameva gacchati, sutte khīṇe tattheva tiṭṭhati, na gacchati. |
'Nibbeṭhiyamānameva paletī' means 'when thrown, having stood on a mountain or on top of a tree, it goes only as far as it is unwound by the measure of the thread. When the thread is finished, it stops right there, it does not go'. |
evameva vuttakālato uddhaṃ na gacchatīti dasseti. |
Thus he shows that 'it does not go beyond the said time'. |
♦ ajitakesakambalavādavaṇṇanā |
♦ Commentary on the View of Ajita Kesakambala |
♦ 170-172. ajitavāde natthi dinnanti dinnaphalābhāvaṃ sandhāya vadati. |
♦ 170-172. In the view of Ajita, 'natthi dinnan' means 'he speaks with reference to the absence of a result of what is given'. |
yiṭṭhaṃ vuccati mahāyāgo. |
'Yiṭṭhaṃ' is called 'a great sacrifice'. |
hutanti paheṇakasakkāro adhippeto. |
'Hutan' is intended as 'an offering sent as a gift'. |
tampi ubhayaṃ phalābhāvameva sandhāya paṭikkhipati. |
He rejects both of them with reference to the absence of a result. |
sukatadukkaṭānanti sukatadukkaṭānaṃ, kusalākusalānanti attho. |
'Sukatadukkaṭānan' means 'of good and bad deeds', the meaning is 'of wholesome and unwholesome'. |
phalaṃ vipākoti yaṃ phalanti vā vipākoti vā vuccati, taṃ natthīti vadati. |
'Phalaṃ vipāko' means 'that which is called a fruit or a result, that does not exist', he says. |
natthi ayaṃ lokoti paraloke ṭhitassa ayaṃ loko natthi, natthi paro lokoti idha loke ṭhitassāpi paro loko natthi, sabbe tattha tattheva ucchijjantīti dasseti. |
'Natthi ayaṃ loko' means 'for one who stands in the next world, this world does not exist'. 'Natthi paro loko' means 'for one who stands in this world, the next world does not exist'. He shows that 'all are cut off right where they are'. |
natthi mātā natthi pitāti tesu sammāpaṭipattimicchāpaṭipattīnaṃ phalābhāvavasena vadati. |
'Natthi mātā natthi pitā' — he speaks by way of the absence of a result for right and wrong conduct towards them. |
natthi sattā opapātikāti cavitvā upapajjanakā sattā nāma natthīti vadati. |
'Natthi sattā opapātikā' means 'beings who, having passed away, are reborn, do not exist', he says. |
♦ cātumahābhūtikoti catumahābhūtamayo. |
♦ 'Cātumahābhūtikoti' means 'made of the four great elements'. |
pathavī pathavikāyanti ajjhattikapathavīdhātu bāhirapathavīdhātuṃ. |
'Pathavī pathavikāyan' means 'the internal earth-element to the external earth-element'. |
anupetīti anuyāyati. |
'Anupetī' means 'it follows'. |
anupagacchatīti tasseva vevacanaṃ. |
'Anupagacchatī' is a synonym for the same. |
anugacchatītipi attho. |
The meaning is also 'it follows after'. |
ubhayenāpi upeti, upagacchatīti dasseti. |
By both, he shows that 'it approaches, it goes up to'. |
āpādīsupi eseva nayo. |
The same method applies to 'āpādīsu'. |
indriyānīti manacchaṭṭhāni indriyāni ākāsaṃ pakkhandanti. |
'Indriyānī' means 'the six faculties, with the mind as the sixth, pass into space'. |
āsandipañcamāti nipannamañcena pañcamā, mañco ceva cattāro mañcapāde gahetvā ṭhitā cattāro purisā cāti attho. |
'Āsandipañcamā' means 'with the bier as the fifth', meaning 'the bier and the four men who stand holding the four legs of the bier'. |
yāvāḷāhanāti yāva susānā. |
'Yāvāḷāhanā' means 'as far as the cemetery'. |
padānīti ‘ayaṃ evaṃ sīlavā ahosi, evaṃ dussīlo’tiādinā nayena pavattāni guṇāguṇapadāni, sarīrameva vā ettha padānīti adhippetaṃ. |
'Padānī' means 'the words of praise and blame' that proceed in the manner of "this one was of such morality, this one of such bad morality," or the body itself is intended here by 'padāni'. |
kāpotakānīti kapotavaṇṇāni, pārāvatapakkhavaṇṇānīti attho. |
'Kāpotakānī' means 'of the color of a pigeon', the meaning is 'of the color of a dove's wing'. |
bhassantāti bhasmantā, ayameva vā pāḷi. |
'Bhassantā' means 'ending in ashes', or this is the Pāḷi itself. |
āhutiyoti yaṃ paheṇakasakkārādibhedaṃ dinnadānaṃ, sabbaṃ taṃ chārikāvasānameva hoti, na tato paraṃ phaladāyakaṃ hutvā gacchatīti attho. |
'Āhutiyo' means 'whatever gift is given, such as an offering sent as a gift, all that ends in ashes, it does not go on to be productive of a result'. |
dattupaññattanti dattūhi bālamanussehi paññattaṃ. |
'Dattupaññattan' means 'prescribed by fools'. |
idaṃ vuttaṃ hoti — ‘bālehi abuddhīhi paññattamidaṃ dānaṃ, na paṇḍitehi. |
This is what is said: 'This giving is prescribed by foolish, unintelligent people, not by the wise. |
bālā denti, paṇḍitā gaṇhantī’ti dasseti. |
The foolish give, the wise receive', he shows. |
♦ tattha pūraṇo “karoto na karīyati pāpan”ti vadanto kammaṃ paṭibāhati. |
♦ There, Pūraṇa, saying, "No evil is done by one who acts," denies kamma. |
ajito “kāyassa bhedā ucchijjatī”ti vadanto vipākaṃ paṭibāhati. |
Ajita, saying, "He is cut off at the breaking up of the body," denies the result. |
makkhali “natthi hetū”ti vadanto ubhayaṃ paṭibāhati. |
Makkhali, saying, "There is no cause," denies both. |
tattha kammaṃ paṭibāhantenāpi vipāko paṭibāhito hoti, vipākaṃ paṭibāhantenāpi kammaṃ paṭibāhitaṃ hoti. |
There, by denying kamma, the result is also denied. By denying the result, kamma is also denied. |
iti sabbepete atthato ubhayappaṭibāhakā ahetukavādā ceva akiriyavādā ca natthikavādā ca honti. |
Thus all of them, in meaning, are deniers of both, holders of the view of no cause, of no action, and of nihilism. |
♦ ye vā pana tesaṃ laddhiṃ gahetvā rattiṭṭhāne divāṭhāne nisinnā sajjhāyanti vīmaṃsanti, tesaṃ “karoto na karīyati pāpaṃ, natthi hetu, natthi paccayo, mato ucchijjatī”ti tasmiṃ ārammaṇe micchāsati santiṭṭhati, cittaṃ ekaggaṃ hoti, javanāni javanti, paṭhamajavane satekicchā honti, tathā dutiyādīsu, sattame buddhānampi atekicchā anivattino ariṭṭhakaṇṭakasadisā. |
♦ Or those who, having taken their doctrine, sit in their night-quarters and day-quarters, recite and investigate, for them, "no evil is done by one who acts, there is no cause, there is no condition, one is cut off at death," in that object, wrong mindfulness is established, the mind becomes one-pointed, the impulses impel. At the first impulse, they are curable, likewise at the second and so on. 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; |
There, someone enters one view, someone two, someone all three. Even when one has entered, or two, or three, he is of a fixed wrong view; |
patto saggamaggāvaraṇañceva mokkhamaggāvaraṇañca, abhabbo tassattabhāvassa anantaraṃ saggampi gantuṃ, pageva mokkhaṃ. |
he has reached the obstruction to the path of heaven and the obstruction to the path of liberation, he is incapable of going to heaven immediately after that personality, let alone to liberation. |
vaṭṭakhāṇu nāmesa satto pathavigopako, yebhuyyena evarūpassa bhavato vuṭṭhānaṃ natthi. |
This being is called a post in the round of existence, a polluter of the earth. For the most part, there is no emergence from existence for one of such a kind. |
♦ “tasmā akalyāṇajanaṃ, āsīvisamivoragaṃ. |
♦ "Therefore, one who is wise and desires his own welfare. |
♦ ārakā parivajjeyya, bhūtikāmo vicakkhaṇo”ti. |
♦ should avoid an ignoble person from afar, like a venomous snake." |
♦ pakudhakaccāyanavādavaṇṇanā |
♦ Commentary on the View of Pakudha Kaccāyana |
♦ 173-175. pakudhavāde akaṭāti akatā. |
♦ 173-175. In the view of Pakudha, 'akaṭā' means 'unmade'. |
akaṭavidhāti akatavidhānā. |
'Akaṭavidhā' means 'of unmade arrangement'. |
evaṃ karohīti kenaci kārāpitāpi na hontīti attho. |
The meaning is 'they are not caused by anyone, "do thus"'. |
animmitāti iddhiyāpi na nimmitā. |
'Animmitā' means 'not created even by psychic power'. |
animmātāti animmāpitā, keci animmāpetabbāti padaṃ vadanti, taṃ neva pāḷiyaṃ, na aṭṭhakathāyaṃ dissati. |
'Animmātā' means 'not caused to be created'. Some say the word is 'animmāpetabbā', but that is not seen in the Pāḷi or the commentary. |
vañjhādipadattayaṃ vuttatthameva. |
The three words 'vañjhā', etc., have the meaning that has been said. |
na iñjantīti esikatthambho viya ṭhitattā na calanti. |
'Na iñjantī' means 'they do not move' because they stand like a city gate-post. |
na vipariṇamantīti pakatiṃ na jahanti. |
'Na vipariṇamantī' means 'they do not abandon their nature'. |
na aññamaññaṃ byābādhentīti na aññamaññaṃ upahananti. |
'Na aññamaññaṃ byābādhentī' means 'they do not harm each other'. |
nālanti na samatthā. |
'Nālan' means 'not able'. |
pathavikāyotiādīsu pathavīyeva pathavikāyo, pathavisamūho vā. |
In 'pathavikāyo', etc., 'pathavikāyo' is 'the earth-body itself', or 'a collection of earth'. |
tatthāti tesu jīvasattamesu kāyesu. |
'Tatthā' means 'among those seven bodies of living beings'. |
sattannaṃ tveva kāyānanti yathā muggarāsiādīsu pahataṃ satthaṃ muggādīnaṃ antarena pavisati, evaṃ sattannaṃ kāyānaṃ antarena chiddena vivarena satthaṃ pavisati. |
'Sattannaṃ tveva kāyānan' means 'just as a weapon, when struck on a heap of mung beans, enters between the mung beans, so a weapon enters through the gap, the opening, between the seven bodies'. |
tattha ahaṃ imaṃ jīvitā voropemīti kevalaṃ saññāmattameva hotīti dasseti. |
It shows that 'there is only the perception, "I deprive this one of life"'. |
♦ nigaṇṭhanāṭaputtavādavaṇṇanā |
♦ Commentary on the View of Nigaṇṭha Nāṭaputta |
♦ 176-178. nāṭaputtavāde cātuyāmasaṃvarasaṃvutoti catukoṭṭhāsena saṃvarena saṃvuto. |
♦ 176-178. In the view of Nāṭaputta, 'cātuyāmasaṃvarasaṃvuto' means 'restrained by the fourfold restraint'. |
sabbavārivārito cāti vāritasabbaudako paṭikkhittasabbasītodakoti attho. |
'Sabbavārivārito cā' means 'he has restrained all water, he has rejected all cold water'. |
so kira sītodake sattasaññī hoti, tasmā na taṃ vaḷañjeti. |
For he, it is said, has the perception of a living being in cold water, therefore he does not use it. |
sabbavāriyuttoti sabbena pāpavāraṇena yutto. |
'Sabbavāriyutto' means 'endowed with the restraint of all evil'. |
sabbavāridhutoti sabbena pāpavāraṇena dhutapāpo. |
'Sabbavāridhuto' means 'he has shaken off evil by the restraint of all evil'. |
sabbavāriphuṭoti sabbena pāpavāraṇena phuṭṭho. |
'Sabbavāriphuṭo' means 'he has been touched by the restraint of all evil'. |
gatattoti koṭippattacitto. |
'Gatatto' means 'he whose mind has reached the peak'. |
yatattoti saṃyatacitto. |
'Yatatto' means 'he whose mind is restrained'. |
ṭhitattoti suppatiṭṭhitacitto. |
'Ṭhitatto' means 'he whose mind is well-established'. |
etassa vāde kiñci sāsanānulomampi atthi, asuddhaladdhitāya pana sabbā diṭṭhiyeva jātā. |
In his view, there is something that is in accordance with the dispensation, but because of his impure doctrine, all have become just views. |
♦ sañcayabelaṭṭhaputtavādavaṇṇanā |
♦ Commentary on the View of Sañcaya Belaṭṭhaputta |
♦ 179-181. sañcayavādo amarāvikkhepe vuttanayo eva. |
♦ 179-181. The view of Sañcaya is the same as that mentioned in the section on the eel-wrigglers. |
♦ paṭhamasandiṭṭhikasāmaññaphalavaṇṇanā |
♦ Commentary on the First Visible Fruit of the Homeless Life |
♦ 182. sohaṃ, bhanteti so ahaṃ bhante, vālukaṃ pīḷetvā telaṃ alabhamāno viya titthiyavādesu sāraṃ alabhanto bhagavantaṃ pucchāmīti attho. |
♦ 182. 'So'haṃ, bhante' means 'so I, venerable sir, just as one who does not get oil by squeezing sand, so, not finding any essence in the views of the heretics, I ask the Blessed One'. |
♦ 183. yathā te khameyyāti yathā te rucceyya. |
♦ 183. 'Yathā te khameyyā' means 'as it may please you'. |
dāsoti antojātadhanakkītakaramarānītasāmaṃdāsabyopagatānaṃ aññataro. |
'Dāso' is 'one of those born in the house, bought with money, brought by force, or who has become a slave of his own accord'. |
kammakāroti analaso kammakaraṇasīloyeva. |
'Kammakāro' is 'one who is not lazy, who has the habit of working'. |
dūrato disvā paṭhamameva uṭṭhahatīti pubbuṭṭhāyī. |
'Pubbuṭṭhāyī' means 'he rises first', seeing him from afar. |
evaṃ uṭṭhito sāmino āsanaṃ paññapetvā pādadhovanādikattabbakiccaṃ katvā pacchā nipatati nisīdatīti pacchānipātī. |
Thus having risen, and having prepared a seat for his master and done what needs to be done, such as washing his feet, he lies down or sits down afterwards, so he is 'pacchānipātī'. |
sāmikamhi vā sayanato avuṭṭhite pubbeyeva vuṭṭhātīti pubbuṭṭhāyī. |
Or, he rises before his master has risen from bed, so he is 'pubbuṭṭhāyī'. |
paccūsakālato paṭṭhāya yāva sāmino rattiṃ niddokkamanaṃ, tāva sabbakiccāni katvā pacchā nipatati, seyyaṃ kappetīti pacchānipātī. |
From the early morning until his master falls asleep at night, having done all his duties, he lies down afterwards, he makes his bed, so he is 'pacchānipātī'. |
kiṃ karomi, kiṃ karomīti evaṃ kiṃkārameva paṭisuṇanto vicaratīti kiṃ kārapaṭissāvī. |
He goes about responding only to "What shall I do? What shall I do?", so he is 'kiṃ kārapaṭissāvī'. |
manāpameva kiriyaṃ karotīti manāpacārī. |
He does only what is pleasing, so he is 'manāpacārī'. |
piyameva vadatīti piyavādī. |
He speaks only what is dear, so he is 'piyavādī'. |
sāmino tuṭṭhapahaṭṭhaṃ mukhaṃ ullokayamāno vicaratīti mukhullokako. |
He goes about looking at the pleased and delighted face of his master, so he is 'mukhullokako'. |
♦ devo maññeti devo viya. |
♦ 'Devo maññe' means 'like a god'. |
so vatassāhaṃ puññāni kareyyanti so vata ahaṃ evarūpo assaṃ, yadi puññāni kareyyanti attho. |
'So vatassāhaṃ puññāni kareyyan' means 'oh, that I might be such a one, if I were to do meritorious deeds'. |
“so vatassa’ssan”tipi pāṭho, ayamevattho. |
There is also the reading 'so vatassa'ssaṃ', and the meaning is the same. |
yaṃnūnāhanti sace dānaṃ dassāmi, yaṃ rājā ekadivasaṃ deti, tato satabhāgampi yāvajīvaṃ na sakkhissāmi dātunti pabbajjāyaṃ ussāhaṃ katvā evaṃ cintanabhāvaṃ dasseti. |
'Yaṃnūnāhan' — he shows the state of thinking thus, having made an effort in the going-forth, "If I were to give a gift, even a hundredth part of what the king gives in one day I would not be able to give in my whole life." |
♦ kāyena saṃvutoti kāyena pihito hutvā akusalassa pavesanadvāraṃ thaketvāti attho. |
♦ 'Kāyena saṃvuto' means 'having been covered by the body', having blocked the door for the entry of the unwholesome. |
eseva nayo sesapadadvayepi. |
This is the same method in the other two phrases as well. |
ghāsacchādanaparamatāyāti ghāsacchādanena paramatāya uttamatāya, etadatthampi anesanaṃ pahāya aggasallekhena santuṭṭhoti attho. |
'Ghāsacchādanaparamatāyā' means 'by the excellence of food and clothing', the meaning is 'he is content with the highest asceticism, having abandoned even the seeking for these things'. |
abhirato paviveketi “kāyaviveko ca vivekaṭṭhakāyānaṃ, cittaviveko ca nekkhammābhiratānaṃ, paramavodānappattānaṃ upadhiviveko ca nirupadhīnaṃ puggalānaṃ visaṅkhāragatānan”ti evaṃ vutte tividhepi viveke rato; |
'Abhirato paviveke' means 'delighting in seclusion', 'he is delighted in the threefold seclusion spoken of thus: "bodily seclusion for those whose bodies are suited for seclusion, mental seclusion for those who delight in renunciation, and the seclusion of the substrata of existence for those who are without substrata, for persons who have reached the unconditioned."' |
gaṇasaṅgaṇikaṃ pahāya kāyena eko viharati, cittakilesasaṅgaṇikaṃ pahāya aṭṭhasamāpattivasena eko viharati, phalasamāpattiṃ vā nirodhasamāpattiṃ vā pavisitvā nibbānaṃ patvā viharatīti attho. |
The meaning is 'having abandoned association with a group, he dwells alone in body; having abandoned the association of mental defilements, he dwells alone by way of the eight attainments; or having entered the attainment of fruition or the attainment of cessation, he dwells having reached Nibbāna'. |
yaggheti codanatthe nipāto. |
'Yagghe' is a particle in the sense of urging. |
♦ 184. āsanenapi nimanteyyāmāti nisinnāsanaṃ papphoṭetvā idha nisīdathāti vadeyyāma. |
♦ 184. 'Āsanenāpi nimanteyyāmā' means 'having dusted the seat he is sitting on, we would say, "Sit here".' |
abhinimanteyyāmapi nanti abhiharitvāpi naṃ nimanteyyāma. |
'Abhinimanteyyāmapi nan' means 'we would invite him even by bringing things'. |
tattha duvidho abhihāro — vācāya ceva kāyena ca. |
There, an offering is of two kinds: by speech and by body. |
tumhākaṃ icchiticchitakkhaṇe amhākaṃ cīvarādīhi vadeyyātha yenatthoti vadanto hi vācāya abhiharitvā nimanteti nāma. |
For one who says, "At the moment you wish, you may speak for our robes and so on, with which you have need," invites by bringing things with speech. |
cīvarādivekallaṃ sallakkhetvā idaṃ gaṇhāthāti tāni dento pana kāyena abhiharitvā nimanteti nāma. |
But one who, having noticed a lack of robes and so on, says, "Take this," and gives them, invites by bringing things with his body. |
tadubhayampi sandhāya abhinimanteyyāmapi nanti āha. |
Referring to both, he said, "We would invite him even by bringing things." |
ettha ca gilānapaccayabhesajjaparikkhāroti yaṃ kiñci gilānassa sappāyaṃ osadhaṃ. |
And here, 'gilānapaccayabhesajjaparikkhāro' is any medicine that is suitable for a sick person. |
vacanattho pana visuddhimagge vutto. |
The meaning of the word has been given in the Visuddhimagga. |
rakkhāvaraṇaguttinti rakkhāsaṅkhātañceva āvaraṇasaṅkhātañca guttiṃ. |
'Rakkhāvaraṇaguttin' means 'the protection designated as a guard and the guard designated as a covering'. |
sā panesā na āvudhahatthe purise ṭhapentena dhammikā nāma saṃvidahitā hoti. |
And that is not called a 'righteous' arrangement by one who places men with weapons in hand. |
yathā pana avelāya kaṭṭhahārikapaṇṇahārikādayo vihāraṃ na pavisanti, migaluddakādayo vihārasīmāya mige vā macche vā na gaṇhanti, evaṃ saṃvidahantena dhammikā nāma rakkhā saṃvihitā hoti, taṃ sandhāyāha — “dhammikan”ti. |
But one who arranges it in such a way that wood-gatherers, leaf-gatherers, and so on do not enter the monastery at an inopportune time, and hunters of deer and so on do not catch deer or fish within the monastery's boundary, by him a 'righteous' protection is arranged. Referring to that, he said, "righteous." |
♦ 185. yadi evaṃ santeti yadi tava dāso tuyhaṃ santikā abhivādanādīni labheyya. |
♦ 185. 'Yadi evaṃ sante' means 'if your slave were to receive homage and so on from you'. |
evaṃ sante. |
'Evaṃ sante'. |
addhāti ekaṃsavacanametaṃ. |
'Addhā' is a word of certainty. |
paṭhamanti bhaṇanto aññassāpi atthitaṃ dīpeti. |
'Paṭhaman' — by saying this, he indicates the existence of another as well. |
teneva ca rājā sakkā pana, bhante, aññampītiādimāha. |
And for that very reason, the king said, "Is it possible, venerable sir, another," and so on. |
♦ dutiyasandiṭṭhikasāmaññaphalavaṇṇanā |
♦ Commentary on the Second Visible Fruit of the Homeless Life |
♦ 186-188. kasatīti kassako. |
♦ 186-188. 'Kasatī' means 'he ploughs', so 'kassako'. |
gehassa pati, ekagehamatte jeṭṭhakoti gahapatiko. |
'Gehassa pati', 'the head in a single house', so 'gahapatiko'. |
balisaṅkhātaṃ karaṃ karotīti karakārako. |
'Karakārako' means 'he who makes the tax designated as 'bali''. |
dhaññarāsiṃ dhanarāsiñca vaḍḍhetīti rāsivaḍḍhako. |
'Rāsivaḍḍhako' means 'he who increases the heap of grain and the heap of wealth'. |
♦ appaṃ vāti parittakaṃ vā antamaso taṇḍulanāḷimattakampi. |
♦ 'Appaṃ vā' means 'a small' heap of wealth is less than a thousand. From a thousand onwards it is great. |
bhogakkhandhanti bhogarāsiṃ. |
'Ñātiparivaṭṭo' is 'a circle of relatives' because it is a bond. |
mahantaṃ vāti vipulaṃ vā. |
And that is called 'small' if it is less than twenty. From twenty onwards it is great. |
yathā hi mahantaṃ pahāya pabbajituṃ dukkaraṃ, evaṃ appampīti dassanatthaṃ ubhayamāha. |
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dāsavāre pana yasmā dāso attanopi anissaro, pageva bhogānaṃ. |
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yañhi tassa dhanaṃ, taṃ sāmikānaññeva hoti, tasmā bhogaggahaṇaṃ na kataṃ. |
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ñātiyeva ñātiparivaṭṭo. |
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♦ paṇītatarasāmaññaphalavaṇṇanā |
♦ Commentary on the More Exquisite Fruit of the Homeless Life |
♦ 189. sakkā pana, bhante, aññampi diṭṭheva dhammeti idha evamevāti na vuttaṃ. |
♦ 189. 'Sakkā pana, bhante, aññampi diṭṭheva dhammeti' — here 'evamevā' is not said. |
taṃ kasmāti ce, evamevāti hi vuccamāne pahoti bhagavā sakalampi rattindivaṃ tato vā bhiyyopi evarūpāhi upamāhi sāmaññaphalaṃ dīpetuṃ. |
And why is that? For if 'evamevā' were said, the Blessed One would be able to explain the fruit of the homeless life with such similes for a whole day and night, or even longer. |
tattha kiñcāpi etassa bhagavato vacanasavane pariyantaṃ nāma natthi, tathāpi attho tādisoyeva bhavissatīti cintetvā upari visesaṃ pucchanto evamevāti avatvā — “abhikkantatarañca paṇītatarañcā”ti āha. |
There, although there is no end to his hearing the word of the Blessed One, yet thinking, "The meaning will be just so," and asking for a special point above, without saying 'evamevā', he said, "more excellent and more exquisite." |
tattha abhikkantataranti abhimanāpataraṃ atiseṭṭhataranti attho. |
There, 'abhikkantataran' means 'more pleasing', the meaning is 'more excellent'. |
paṇītataranti uttamataraṃ. |
'Paṇītataran' means 'more sublime'. |
tena hīti uyyojanatthe nipāto. |
'Tena hī' is a particle in the sense of urging. |
savane uyyojento hi naṃ evamāha. |
For he said this, urging him to listen. |
suṇohīti abhikkantatarañca paṇītatarañca sāmaññaphalaṃ suṇāti. |
'Suṇohī' means 'listen' to the more excellent and more exquisite fruit of the homeless life. |
♦ sādhukaṃ manasikarohīti ettha pana sādhukaṃ sādhūti ekatthametaṃ. |
♦ In 'sādhukaṃ manasikarohi', 'sādhukaṃ' and 'sādhū' have the same meaning. |
ayañhi sādhu-saddo āyācanasampaṭicchanasampahaṃsanasundara daḷhīkammādīsu dissati. |
For this word 'sādhu' is seen in the senses of request, acceptance, approval, beautiful, and strengthening. |
“sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetū”tiādīsu hi āyācane dissati. |
For in such passages as "Good, venerable sir, may the Blessed One teach me the Dhamma in brief," it is seen in the sense of request. |
“sādhu, bhanteti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā”tiādīsu sampaṭicchane. |
In such passages as "'Good, venerable sir,' that monk, having delighted in and rejoiced in the Blessed One's word," it is seen in the sense of acceptance. |
“sādhu sādhu, sāriputtā”tiādīsu sampahaṃsane. |
In such passages as "Good, good, Sāriputta," it is seen in the sense of approval. |
♦ “sādhu dhammaruci rājā, sādhu paññāṇavā naro. |
♦ "Good is a king who loves the Dhamma, good is a wise man. |
♦ sādhu mittānamaddubbho, pāpassākaraṇaṃ sukhan”ti. |
♦ Good is not betraying friends, the non-doing of evil is happiness." |
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♦ ādīsu sundare. |
♦ In these and other passages, it is used for 'beautiful'. |
“tena hi, brāhmaṇa, suṇohi sādhukaṃ manasi karohī”tiādīsu sādhukasaddoyeva daḷhīkamme, āṇattiyantipi vuccati . |
In such passages as "Then, brahmin, listen and pay close attention," the very word 'sādhukaṃ' is used for strengthening; it is also called 'a command'. |
idhāpi assa ettheva daḷhīkamme ca āṇattiyañca veditabbo. |
Here too, it should be known in the senses of strengthening and command. |
sundarepi vaṭṭati. |
It is also suitable for 'beautiful'. |
daḷhīkammatthena hi daḷhamimaṃ dhammaṃ suṇāhi, suggahitaṃ gaṇhanto. |
For by the meaning of strengthening, it is shown, "Listen to this Dhamma firmly, grasping it well." |
āṇattiatthena mama āṇattiyā suṇāhi, sundaratthena sundaramimaṃ bhaddakaṃ dhammaṃ suṇāhīti evaṃ dīpitaṃ hoti. |
By the meaning of command, "Listen by my command." By the meaning of beautiful, "Listen to this beautiful, good Dhamma." |
♦ manasi karohīti āvajja, samannāharāti attho, avikkhittacitto hutvā nisāmehi, citte karohīti adhippāyo. |
♦ 'Manasi karohī' means 'advert, apply your mind', 'listen with an undistracted mind, place it in your mind'. |
api cettha suṇohīti sotindriyavikkhepanivāraṇametaṃ. |
And here, 'suṇohī' is the prevention of distraction of the ear-faculty. |
sādhukaṃ manasi karohīti manasikāre daḷhīkammaniyojanena manindriyavikkhepanivāraṇaṃ. |
'Sādhukaṃ manasi karohī' is the prevention of distraction of the mind-faculty by the injunction to strengthen the attention. |
purimañcettha byañjanavipallāsaggāhavāraṇaṃ, pacchimaṃ atthavipallāsaggāhavāraṇaṃ. |
And the former is the prevention of grasping the expression wrongly, the latter is the prevention of grasping the meaning wrongly. |
purimena ca dhammassavane niyojeti, pacchimena sutānaṃ dhammānaṃ dhāraṇūpaparikkhādīsu. |
And by the former, he enjoins the hearing of the Dhamma; by the latter, the retaining, examining, and so on of the dhammas that have been heard. |
purimena ca sabyañjano ayaṃ dhammo, tasmā savanīyoti dīpeti . |
And by the former, he shows, "This Dhamma is with its expression, therefore it should be heard." |
pacchimena sattho, tasmā sādhukaṃ manasi kātabboti. |
By the latter, "It is with its meaning, therefore it should be paid close attention to." |
sādhukapadaṃ vā ubhayapadehi yojetvā yasmā ayaṃ dhammo dhammagambhīro ceva desanāgambhīro ca, tasmā suṇāhi sādhukaṃ, yasmā atthagambhīro ca paṭivedhagambhīro ca, tasmā sādhukaṃ manasi karohīti evaṃ yojanā veditabbā. |
Or, the word 'sādhukaṃ' should be connected with both words, "Because this Dhamma is profound in its Dhamma and profound in its teaching, therefore listen carefully. Because it is profound in its meaning and profound in its penetration, therefore pay close attention." Thus the construction should be known. |
bhāsissāmīti sakkā mahārājāti evaṃ paṭiññātaṃ sāmaññaphaladesanaṃ vitthārato bhāsissāmi. |
'Bhāsissāmī' means 'I will explain in detail' the discourse on the fruit of the homeless life which was promised, "It is possible, Your Majesty." |
“desessāmī”ti hi saṅkhittadīpanaṃ hoti. |
For 'desessāmī' is a brief explanation. |
bhāsissāmīti vitthāradīpanaṃ. |
'Bhāsissāmī' is a detailed explanation. |
tenāha vaṅgīsatthero — |
Therefore the elder Vaṅgīsa said: |
♦ “saṅkhittenapi deseti, vitthārenapi bhāsati. |
♦ "He teaches in brief, and he explains in detail. |
♦ sāḷikāyiva nigghoso, paṭibhānaṃ udīrayī”ti. |
♦ Like the sound of the sāḷikā bird, he uttered his inspiration." |
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♦ evaṃ vutte ussāhajāto hutvā — “evaṃ, bhante”ti kho rājā māgadho ajātasattu vedehiputto bhagavato paccassosi bhagavato vacanaṃ sampaṭicchi, paṭiggahesīti vuttaṃ hoti. |
♦ When this was said, having become enthusiastic, "Yes, venerable sir," the king of Magadha, Ajātasattu, son of Vedehī, replied to the Blessed One, he accepted the Blessed One's word, he received it, is what is said. |
♦ 190. athassa bhagavā etadavoca, etaṃ avoca, idāni vattabbaṃ “idha mahārājā”tiādiṃ sakalaṃ suttaṃ avocāti attho. |
♦ 190. Then the Blessed One said this to him, he said this, the meaning is 'he spoke the entire sutta that is now to be spoken, "Here, Your Majesty," and so on'. |
tattha idhāti desāpadese nipāto, svāyaṃ katthaci lokaṃ upādāya vuccati. |
There, 'idha' is a particle of place. And that is sometimes said with reference to the world. |
yathāha — “idha tathāgato loke uppajjatī”ti. |
As he said: "Here a Tathāgata arises in the world." |
katthaci sāsanaṃ yathāha — “idheva, bhikkhave, paṭhamo samaṇo, idha dutiyo samaṇo”ti . |
Sometimes with reference to the dispensation, as he said: "Here, monks, is the first ascetic, here the second." |
katthaci okāsaṃ. |
Sometimes with reference to an opportunity. |
yathāha — |
As he said: |
♦ “idheva tiṭṭhamānassa, devabhūtassa me sato. |
♦ "While I was standing right here, having become a god. |
♦ punarāyu ca me laddho, evaṃ jānāhi mārisā”ti. |
♦ Life was again obtained by me, know this, my friend." |
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♦ katthaci padapūraṇamattameva. |
♦ Sometimes it is just a particle to fill a line. |
yathāha “idhāhaṃ, bhikkhave, bhuttāvī assaṃ pavārito”ti . |
As he said: "Here, monks, I would be one who has eaten and is satisfied." |
idha pana lokaṃ upādāya vuttoti veditabbo. |
Here, however, it should be known that it is said with reference to the world. |
mahārājāti yathā paṭiññātaṃ desanaṃ desetuṃ puna mahārājāti ālapati. |
'Mahārājā' — to teach the discourse as promised, he again addresses him as 'Mahārājā'. |
idaṃ vuttaṃ hoti — “mahārāja imasmiṃ loke tathāgato uppajjati arahaṃ ... pe ... buddho bhagavā”ti. |
This is what is said: "Your Majesty, in this world a Tathāgata arises, an Arahant... etc... a Buddha, a Blessed One." |
tattha tathāgatasaddo brahmajāle vutto. |
There, the word 'tathāgato' has been explained in the Brahmajāla. |
arahantiādayo visuddhimagge vitthāritā. |
'Arahant', etc., have been explained in detail in the Visuddhimagga. |
loke uppajjatīti ettha pana lokoti — okāsaloko sattaloko saṅkhāralokoti tividho. |
In 'loke uppajjati', however, 'loko' is of three kinds: the world of space, the world of beings, and the world of formations. |
idha pana sattaloko adhippeto. |
Here, however, the world of beings is intended. |
sattaloke uppajjamānopi ca tathāgato na devaloke, na brahmaloke, manussalokeva uppajjati. |
And a Tathāgata, when arising in the world of beings, does not arise in the world of gods or in the world of brahmās, but arises only in the world of humans. |
manussalokepi na aññasmiṃ cakkavāḷe, imasmiṃyeva cakkavāḷe. |
And in the world of humans, not in another universe, but only in this universe. |
tatrāpi na sabbaṭṭhānesu, “puratthimāya disāya gajaṅgalaṃ nāma nigamo tassāparena mahāsālo, tato parā paccantimā janapadā orato majjhe, puratthimadakkhiṇāya disāya salaḷavatī nāma nadī. |
And there too, not in all places, but "in the eastern direction there is a town named Gajaṅgala, and beyond that Mahāsālo, and beyond that the border districts; on this side is the middle country. In the south-eastern direction there is a river named Salaḷavatī. |
tato parā paccantimā janapadā, orato majjhe, dakkhiṇāya disāya setakaṇṇikaṃ nāma nigamo, tato parā paccantimā janapadā, orato majjhe, pacchimāya disāya thūṇaṃ nāma brāhmaṇagāmo, tato parā paccantimā janapadā, orato majjhe, uttarāya disāya usiraddhajo nāma pabbato, tato parā paccantimā janapadā orato majjhe”ti evaṃ paricchinne āyāmato tiyojanasate, vitthārato aḍḍhateyyayojanasate, parikkhepato navayojanasate majjhimapadese uppajjati. |
Beyond that are the border districts, on this side is the middle country. In the southern direction there is a town named Setakaṇṇikaṃ, beyond that are the border districts, on this side is the middle country. In the western direction there is a brahmin village named Thūṇaṃ, beyond that are the border districts, on this side is the middle country. In the northern direction there is a mountain named Usiraddhajo, beyond that are the border districts, on this side is the middle country." He arises in the middle country, thus defined, which is three hundred leagues in length, two hundred and fifty in breadth, and nine hundred in circumference. |
na kevalañca tathāgato, paccekabuddhā, aggasāvakā, asītimahātherā, buddhamātā, buddhapitā, cakkavattī rājā aññe ca sārappattā brāhmaṇagahapatikā etthevuppajjanti. |
And not only a Tathāgata, but also Paccekabuddhas, chief disciples, the eighty great elders, the Buddha's mother, the Buddha's father, a universal monarch, and other eminent brahmins and householders are born there. |
♦ tattha tathāgato sujātāya dinnamadhupāyāsabhojanato yāva arahattamaggo, tāva uppajjati nāma, arahattaphale uppanno nāma. |
♦ There, a Tathāgata is said to 'arise' from the time of the meal of milk-rice given by Sujātā until the path of arahantship. He is said to have 'arisen' at the fruit of arahantship. |
mahābhinikkhamanato vā yāva arahattamaggo. |
Or from the great renunciation until the path of arahantship. |
tusitabhavanato vā yāva arahattamaggo. |
Or from the Tusita heaven until the path of arahantship. |
dīpaṅkarapādamūlato vā yāva arahattamaggo, tāva uppajjati nāma, arahattaphale uppanno nāma. |
Or from the foot of Dīpaṅkara until the path of arahantship, he is said to 'arise'. He is said to have 'arisen' at the fruit of arahantship. |
idha sabbapaṭhamaṃ uppannabhāvaṃ sandhāya uppajjatīti vuttaṃ. |
Here it is said 'uppajjati' with reference to the very first state of having arisen. |
tathāgato loke uppanno hotīti ayañhettha attho. |
The meaning here is 'a Tathāgata has arisen in the world'. |
♦ so imaṃ lokanti so bhagavā imaṃ lokaṃ. |
♦ 'He this world' means 'he, the Blessed One, this world'. |
idāni vattabbaṃ nidasseti. |
He indicates what is now to be said. |
sadevakanti saha devehi sadevakaṃ. |
'Sadevakan' means 'with its gods'. |
evaṃ saha mārena samārakaṃ, saha brahmunā sabrahmakaṃ, saha samaṇabrāhmaṇehi sassamaṇabrāhmaṇiṃ. |
Likewise, 'samārakaṃ' means 'with its māras', 'sabrahmakaṃ' means 'with its brahmās', 'sassamaṇabrāhmaṇiṃ' means 'with its ascetics and brahmins'. |
pajātattā pajā, taṃ pajaṃ. |
'Pajā' because it is born, 'pajaṃ'. |
saha devamanussehi sadevamanussaṃ. |
'Sadevamanussan' means 'with its gods and humans'. |
tattha sadevakavacanena pañca kāmāvacaradevaggahaṇaṃ veditabbaṃ. |
There, by the word 'sadevaka', the taking of the five kāmāvacara heavens should be known. |
samāraka — vacanena chaṭṭhakāmāvacaradevaggahaṇaṃ. |
By the word 'samāraka', the taking of the sixth kāmāvacara heaven. |
sabrahmakavacanena brahmakāyikādibrahmaggahaṇaṃ. |
By the word 'sabrahmaka', the taking of the brahmakāyika and other brahmā-worlds. |
sassamaṇabrāhmaṇīvacanena sāsanassa paccatthikapaccāmittasamaṇabrāhmaṇaggahaṇaṃ, samitapāpabāhitapāpasamaṇabrāhmaṇaggahaṇañca. |
By the word 'sassamaṇabrāhmaṇī', the taking of the ascetics and brahmins who are opponents and enemies of the dispensation, and the taking of the ascetics and brahmins whose evils have been calmed and expelled. |
pajāvacanena sattalokaggahaṇaṃ. |
By the word 'pajā', the taking of the world of beings. |
sadevamanussavacanena sammutidevāvasesamanussaggahaṇaṃ. |
By the word 'sadevamanussa', the taking of the conventional gods and the remaining humans. |
evamettha tīhi padehi okāsalokena saddhiṃ sattaloko. |
Thus, here, by three words, the world of beings is taken with the world of space. |
dvīhi pajāvasena sattalokova gahitoti veditabbo. |
By two, the world of beings is taken by way of 'pajā'. |
♦ aparo nayo, sadevakaggahaṇena arūpāvacaradevaloko gahito. |
♦ Another method: by the word 'sadevaka', the arūpāvacara devaloka is taken. |
samārakaggahaṇena cha kāmāvacaradevaloko. |
By the word 'samāraka', the six kāmāvacara devalokas. |
sabrahmakaggahaṇena rūpī brahmaloko. |
By the word 'sabrahmaka', the rūpī brahmaloka. |
sassamaṇabrāhmaṇādiggahaṇena catuparisavasena sammutidevehi vā saha manussaloko, avasesasabbasattaloko vā. |
By the word 'sassamaṇabrāhmaṇādi', the human world with the conventional gods by way of the four assemblies, or the rest of the world of beings. |
♦ api cettha sadevakavacanena ukkaṭṭhaparicchedato sabbassa lokassa sacchikatabhāvamāha. |
♦ And here, by the word 'sadevaka', he says the state of having realized the whole world by way of the supreme division. |
tato yesaṃ ahosi — “māro mahānubhāvo cha kāmāvacarissaro vasavattī, kiṃ sopi etena sacchikato”ti, tesaṃ vimatiṃ vidhamanto “samāraka”nti āha. |
Then, for those who thought, "Māra is of great power, the lord of the six kāmāvacara heavens, the master. Was he too realized by this one?", dispelling their doubt, he said, "with its māras". |
yesaṃ pana ahosi — “brahmā mahānubhāvo ekaṅguliyā ekasmiṃ cakkavāḷasahasse ālokaṃ pharati, dvīhi ... pe ... dasahi aṅgulīhi dasasu cakkavāḷasahassesu ālokaṃ pharati. |
And for those who thought, "Brahmā is of great power, with one finger he pervades one thousand universes with light, with two... etc... with ten fingers he pervades ten thousand universes with light. |
anuttarañca jhānasamāpattisukhaṃ paṭisaṃvedeti, kiṃ sopi sacchikato”ti, tesaṃ vimatiṃ vidhamanto sabrahmakanti āha. |
And he experiences the unsurpassed pleasure of the attainment of jhāna. Was he too realized?", dispelling their doubt, he said, "with its brahmās". |
tato ye cintesuṃ — “puthū samaṇabrāhmaṇā sāsanassa paccatthikā, kiṃ tepi sacchikatā”ti, tesaṃ vimatiṃ vidhamanto sassamaṇabrāhmaṇiṃ pajanti āha. |
Then for those who thought, "There are many ascetics and brahmins who are opponents of the dispensation. Were they too realized?", dispelling their doubt, he said, "the world with its ascetics and brahmins". |
evaṃ ukkaṭṭhukkaṭṭhānaṃ sacchikatabhāvaṃ pakāsetvā atha sammutideve avasesamanusse ca upādāya ukkaṭṭhaparicchedavasena sesasattalokassa sacchikatabhāvaṃ pakāsento sadevamanussanti āha. |
Thus, having explained the state of having realized the highest of the high, then, with reference to the conventional gods and the remaining humans, he explained the state of having realized the rest of the world of beings by way of the supreme division, saying, "with its gods and humans". |
ayamettha bhāvānukkamo. |
This is the sequence of meaning here. |
♦ porāṇā panāhu sadevakanti devehi saddhiṃ avasesalokaṃ. |
♦ But the ancients have said, 'sadevakan' means 'the rest of the world with the gods'. |
samārakanti mārena saddhiṃ avasesalokaṃ. |
'Samārakan' means 'the rest of the world with Māra'. |
sabrahmakanti brahmehi saddhiṃ avasesalokaṃ. |
'Sabrahmakan' means 'the rest of the world with the brahmās'. |
evaṃ sabbepi tibhavūpage satte tīhākārehi tīsu padesu pakkhipitvā puna dvīhi padehi pariyādiyanto sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussanti āha. |
Thus, having included all the beings included in the three realms in three ways in three phrases, and again having comprehended them with two phrases, he said, 'the world with its ascetics and brahmins, the world with its gods and humans'. |
evaṃ pañcahipi padehi tena tenākārena tedhātukameva pariyādinnanti. |
Thus, by five phrases, the three realms are comprehended in this and that way. |
♦ sayaṃ abhiññā sacchikatvā pavedetīti ettha pana sayanti sāmaṃ aparaneyyo hutvā. |
♦ In 'having realized it himself by direct knowledge, he makes it known', 'sayan' means 'by himself', being one who does not need to be taught by another. |
abhiññāti abhiññāya, adhikena ñāṇena ñatvāti attho. |
'Abhiññā' means 'by direct knowledge', the meaning is 'having known with superior knowledge'. |
sacchikatvāti paccakkhaṃ katvā, etena anumānādipaṭikkhepo kato hoti. |
'Sacchikatvā' means 'having made it present', by this, inference and so on are rejected. |
pavedetīti bodheti viññāpeti pakāseti. |
'Pavedetī' means 'he makes known, he makes understand, he explains'. |
♦ so dhammaṃ deseti ādikalyāṇaṃ ... pe ... pariyosānakalyāṇanti so bhagavā sattesu kāruññataṃ paṭicca hitvāpi anuttaraṃ vivekasukhaṃ dhammaṃ deseti. |
♦ 'He teaches the Dhamma which is good in the beginning... etc... good in the end.' He, the Blessed One, out of compassion for beings, having given up even the unsurpassed pleasure of seclusion, teaches the Dhamma. |
tañca kho appaṃ vā bahuṃ vā desento ādikalyāṇādippakārameva deseti. |
And he, whether teaching a little or much, teaches only in the manner of 'good in the beginning', and so on. |
ādimhipi, kalyāṇaṃ bhaddakaṃ anavajjameva katvā deseti, majjhepi, pariyosānepi, kalyāṇaṃ bhaddakaṃ anavajjameva katvā desetīti vuttaṃ hoti. |
It means 'he teaches, having made it good, excellent, and blameless in the beginning, in the middle, and in the end'. |
tattha atthi desanāya ādimajjhapariyosānaṃ, atthi sāsanassa. |
Therein, there is a beginning, middle, and end of a discourse, and there is of the dispensation. |
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 the beginning, the two after that are the middle, and the one at the end is the end. |
ekānusandhikassa suttassa nidānaṃ ādi, idamavocāti pariyosānaṃ, ubhinnamantarā majjhaṃ. |
Of a sutta with a single theme, the introduction is the beginning, 'this he said' is the end, and what is between the two is the middle. |
anekānusandhikassa suttassa paṭhamānusandhi ādi, ante anusandhi pariyosānaṃ, majjhe eko vā dve vā bahū vā majjhameva. |
Of a sutta with many themes, the first theme is the beginning, the theme at the end is the end, and the one, two, or many in the middle are the middle. |
♦ sāsanassa pana sīlasamādhivipassanā ādi nāma. |
♦ Of the dispensation, however, morality, concentration, and insight are the beginning. |
vuttampi cetaṃ — “ko cādi kusalānaṃ dhammānaṃ? |
This has also been said: "And what is the beginning of wholesome states? |
sīlañca suvisuddhaṃ diṭṭhi ca ujukā”ti . |
Both pure morality and upright view." |
“atthi, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā”ti evaṃ vutto pana ariyamaggo majjhaṃ nāma. |
But the noble path, spoken of thus, "There is, monks, a middle way realized by the Tathāgata," is the middle. |
phalañceva nibbānañca pariyosānaṃ nāma. |
The fruit and Nibbāna are the end. |
“etadatthamidaṃ, brāhmaṇa, brahmacariyaṃ, etaṃ sāraṃ, etaṃ pariyosānan”ti hi ettha phalaṃ pariyosānanti vuttaṃ. |
For here it is said that the fruit is the end: "For this purpose, brahmin, is the holy life, this is the essence, this is the end." |
“nibbānogadhaṃ hi, āvuso visākha, brahmacariyaṃ vussati, nibbānaparāyanaṃ nibbānapariyosānan”ti ettha nibbānaṃ pariyosānanti vuttaṃ. |
Here it is said that Nibbāna is the end: "For the holy life, friend Visākha, is lived for the sake of plunging into Nibbāna, with Nibbāna as its goal, with Nibbāna as its end." |
idha desanāya ādimajjhapariyosānaṃ adhippetaṃ. |
Here, the beginning, middle, and end of a discourse are intended. |
bhagavā hi dhammaṃ desento ādimhi sīlaṃ dassetvā majjhe maggaṃ pariyosāne nibbānaṃ dasseti. |
For the Blessed One, when teaching the Dhamma, shows morality at the beginning, the path in the middle, and Nibbāna at the end. |
tena vuttaṃ — “so dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇan”ti. |
Therefore it is said: "He teaches the Dhamma which is good in the beginning, good in the middle, and good in the end." |
tasmā aññopi dhammakathiko dhammaṃ kathento — |
Therefore, another Dhamma-preacher, when speaking the Dhamma, |
♦ “ādimhi sīlaṃ dasseyya, majjhe maggaṃ vibhāvaye. |
♦ "Should show morality at the beginning, explain the path in the middle. |
♦ pariyosānamhi nibbānaṃ, esā kathikasaṇṭhitī”ti. |
♦ And at the end, Nibbāna; this is the method of a preacher." |
♦ sātthaṃ sabyañjananti yassa hi yāgubhattaitthipurisādivaṇṇanānissitā desanā hoti, na so sātthaṃ deseti. |
♦ 'With its meaning, with its expression.' For he whose discourse is based on the description of gruel, rice, women, men, and so on, does not teach with its meaning. |
bhagavā pana tathārūpaṃ desanaṃ pahāya catusatipaṭṭhānādinissitaṃ desanaṃ deseti. |
The Blessed One, however, having abandoned such a discourse, teaches a discourse based on the four foundations of mindfulness and so on. |
tasmā sātthaṃ desetīti vuccati. |
Therefore, he is said to teach 'with its meaning'. |
yassa pana desanā ekabyañjanādiyuttā vā sabbaniroṭṭhabyañjanā vā sabbavissaṭṭhasabbaniggahītabyañjanā vā, tassa damiḷakirātasavarādimilakkhūnaṃ bhāsā viya byañjanapāripūriyā abhāvato abyañjanā nāma desanā hoti. |
But he whose discourse has a deficiency of even a single consonant, or has all consonants without the upper lip, or all consonants released and all consonants held back, his discourse is called 'without expression' because of the lack of fullness of expression, like the language of the Damiḷas, Kirātas, Savaras, and other barbarians. |
bhagavā pana — |
But the Blessed One, |
♦ “sithilaṃ dhanitañca dīgharassaṃ, garukaṃ lahukañca niggahītaṃ. |
♦ "The soft and the hard, the long and the short, the heavy and the light, and the nasal. |
♦ sambandhavavatthitaṃ vimuttaṃ, dasadhā byañjanabuddhiyā pabhedo”ti. |
♦ The connected, the divided, and the released; this is the tenfold division by the knowledge of expression." |
♦ evaṃ vuttaṃ dasavidhaṃ byañjanaṃ amakkhetvā paripuṇṇabyañjanameva katvā dhammaṃ deseti, tasmā sabyañjanaṃ dhammaṃ desetīti vuccati. |
♦ He teaches the Dhamma, having made the expression full, without corrupting the tenfold expression thus spoken. Therefore, he is said to teach the Dhamma 'with its expression'. |
kevalaparipuṇṇanti ettha kevalanti sakalādhivacanaṃ. |
In 'kevalaparipuṇṇan', 'kevalan' is a name for 'the whole'. |
paripuṇṇanti anūnādhikavacanaṃ. |
'Paripuṇṇan' is a word for 'not deficient, not excessive'. |
idaṃ vuttaṃ hoti sakalaparipuṇṇameva deseti, ekadesanāpi aparipuṇṇā natthīti. |
This is what is said: 'he teaches it as wholly complete, not even a single discourse is incomplete'. |
upanetabbāpanetabbassa abhāvato kevalaparipuṇṇanti veditabbaṃ. |
It should be known that it is 'wholly complete' because of the absence of anything to be added or removed. |
parisuddhanti nirupakkilesaṃ. |
'Parisuddhan' means 'unblemished'. |
yo hi imaṃ dhammadesanaṃ nissāya lābhaṃ vā sakkāraṃ vā labhissāmīti deseti, tassa aparisuddhā desanā hoti. |
For he who teaches, thinking, "By means of this Dhamma-discourse I will get gain or honor," his discourse is impure. |
bhagavā pana lokāmisanirapekkho hitapharaṇena mettābhāvanāya muduhadayo ullumpanasabhāvasaṇṭhitena cittena deseti. |
But the Blessed One, being indifferent to worldly gain, teaches with a mind softened by the development of loving-kindness with the pervasion of welfare, and with a mind established in the nature of uplifting. |
tasmā parisuddhaṃ dhammaṃ desetīti vuccati. |
Therefore, he is said to teach a 'pure' Dhamma. |
♦ brahmacariyaṃ pakāsetīti ettha panāyaṃ brahmacariya-saddo dāne veyyāvacce pañcasikkhāpadasīle appamaññāsu methunaviratiyaṃ sadārasantose vīriye uposathaṅgesu ariyamagge sāsaneti imesvatthesu dissati. |
♦ In 'he makes known the holy life', this word 'brahmacariya' is seen in these meanings: giving, service, the morality of the five training rules, the immeasurables, celibacy, contentment with one's own wife, energy, the Uposatha-factors, the noble path, and the dispensation. |
♦ “kiṃ te vataṃ kiṃ pana brahmacariyaṃ, |
♦ "What is your vow, what is your holy life? |
♦ kissa suciṇṇassa ayaṃ vipāko. |
♦ Of what well-practiced thing is this the result? |
♦ iddhī jutī balavīriyūpapatti, |
♦ This power, radiance, and strength of energy, |
♦ idañca te nāga, mahāvimānaṃ. |
♦ And this great mansion of yours, O nāga. |
♦ ahañca bhariyā ca manussaloke, |
♦ My wife and I, in the human world, |
♦ saddhā ubho dānapatī ahumhā. |
♦ Were both faithful, masters of giving. |
♦ opānabhūtaṃ me gharaṃ tadāsi, |
♦ My house then was a public well, |
♦ santappitā samaṇabrāhmaṇā ca. |
♦ And ascetics and brahmins were satisfied. |
♦ taṃ me vataṃ taṃ pana brahmacariyaṃ, |
♦ That was my vow, that was my holy life, |
♦ tassa suciṇṇassa ayaṃ vipāko. |
♦ Of that well-practiced thing this is the result. |
♦ iddhī jutī balavīriyūpapatti, |
♦ This power, radiance, and strength of energy, |
♦ idañca me dhīra mahāvimānan”ti. |
♦ And this great mansion of mine, O wise one." |
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. |
♦ imasmiñhi puṇṇakajātake dānaṃ brahmacariyanti vuttaṃ. |
♦ In this Puṇṇaka Jātaka, giving is called 'brahmacariya'. |
♦ “kena pāṇi kāmadado, kena pāṇi madhussavo. |
♦ "By what is your hand a giver of desires, by what is your hand a stream of honey? |
♦ kena te brahmacariyena, puññaṃ pāṇimhi ijjhati. |
♦ By what holy life of yours does merit succeed in your hand? |
♦ tena pāṇi kāmadado, tena pāṇi madhussavo. |
♦ By that my hand is a giver of desires, by that my hand is a stream of honey. |
♦ tena me brahmacariyena, puññaṃ pāṇimhi ijjhatī”ti. |
♦ By that holy life of mine does merit succeed in my hand." |
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. |
♦ imasmiṃ aṅkurapetavatthumhi veyyāvaccaṃ brahmacariyanti vuttaṃ. |
♦ In this Aṅkurapetavatthu, service is called 'brahmacariya'. |
“evaṃ, kho taṃ bhikkhave, tittiriyaṃ nāma brahmacariyaṃ ahosī”ti imasmiṃ tittirajātake pañcasikkhāpadasīlaṃ brahmacariyanti vuttaṃ. |
"Thus, monks, was the holy life of the partridge." In this Tittira Jātaka, the morality of the five training rules is called 'brahmacariya'. |
“taṃ kho pana me, pañcasikha, brahmacariyaṃ neva nibbidāya na virāgāya na nirodhāya ... pe ... yāvadeva brahmalokūpapattiyā”ti imasmiṃ mahāgovindasutte catasso appamaññāyo brahmacariyanti vuttā. |
"That holy life of mine, Pañcasikha, was not for disenchantment, not for dispassion, not for cessation... etc... but only for rebirth in the Brahma-world." In this Mahāgovinda Sutta, the four immeasurables are called 'brahmacariya'. |
“pare abrahmacārī bhavissanti, mayamettha brahmacārī bhavissāmā”ti imasmiṃ sallekhasutte methunavirati brahmacariyanti vuttā. |
"Others will not be celibate, we here will be celibate." In this Sallekha Sutta, celibacy is called 'brahmacariya'. |
♦ “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 practice the holy life, |
♦ tasmā hi amhaṃ daharā na mīyare”ti. |
♦ Therefore our young do not die." |
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♦ mahādhammapālajātake sadārasantoso brahmacariyanti vutto. |
♦ In the Mahādhammapāla Jātaka, contentment with one's own wife is called 'brahmacariya'. |
“abhijānāmi kho panāhaṃ, sāriputta, caturaṅgasamannāgataṃ brahmacariyaṃ caritā, tapassī sudaṃ homī”ti lomahaṃsanasutte vīriyaṃ brahmacariyanti vuttaṃ. |
"I recall, Sāriputta, having practiced the holy life endowed with four factors, I was an ascetic." In the Lomahaṃsana Sutta, energy is called 'brahmacariya'. |
♦ “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 the highest, one is purified." |
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♦ evaṃ nimijātake attadamanavasena kato aṭṭhaṅgiko uposatho brahmacariyanti vutto. |
♦ Thus in the Nimi Jātaka, the eight-factored Uposatha, practiced by way of self-control, is called 'brahmacariya'. |
“idaṃ kho pana me, pañcasikha, brahmacariyaṃ ekantanibbidāya virāgāya nirodhāya ... pe ... ayameva ariyo aṭṭhaṅgiko maggo”ti mahāgovindasuttasmiṃyeva ariyamaggo brahmacariyanti vutto. |
"This holy life of mine, Pañcasikha, is for utter disenchantment, for dispassion, for cessation... etc... this very Noble Eightfold Path." In the Mahāgovinda Sutta itself, the noble path is called 'brahmacariya'. |
“tayidaṃ brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitan”ti pāsādikasutte sikkhattayasaṅgahitaṃ sakalasāsanaṃ brahmacariyanti vuttaṃ. |
"This holy life is prosperous, flourishing, extensive, widely known, and has become great, as far as it is well-proclaimed by gods and men." In the Pāsādika Sutta, the entire dispensation, included in the three trainings, is called 'brahmacariya'. |
imasmimpi ṭhāne idameva brahmacariyanti adhippetaṃ. |
In this place too, this is intended as 'brahmacariya'. |
tasmā brahmacariyaṃ pakāsetīti so dhammaṃ deseti ādikalyāṇaṃ ... pe ... parisuddhaṃ. |
Therefore, 'he makes known the holy life' means 'he teaches the Dhamma which is good in the beginning... etc... pure'. |
evaṃ desento ca sikkhattayasaṅgahitaṃ sakalasāsanaṃ brahmacariyaṃ pakāsetīti evamettha attho daṭṭhabbo. |
And teaching thus, he makes known the holy life, the entire dispensation included in the three trainings. Thus the meaning should be known here. |
brahmacariyanti seṭṭhaṭṭhena brahmabhūtaṃ cariyaṃ. |
'Brahmacariyaṃ' means 'the excellent conduct', 'brahma' by the meaning of 'excellent'. |
brahmabhūtānaṃ vā buddhādīnaṃ cariyanti vuttaṃ hoti. |
Or it means 'the conduct of the brahma-like ones, the Buddhas and so on'. |
♦ 191. taṃ dhammanti taṃ vuttappakārasampadaṃ dhammaṃ. |
♦ 191. 'Taṃ dhammaṃ' means 'that Dhamma of the said kind of accomplishment'. |
suṇāti gahapati vāti kasmā paṭhamaṃ gahapatiṃ niddisati? |
'Suṇāti gahapati vā' — why does he mention the householder first? |
nihatamānattā, ussannattā ca. |
Because he has humbled his pride, and because they are numerous. |
yebhuyyena hi khattiyakulato pabbajitā jātiṃ nissāya mānaṃ karonti. |
For the most part, those who have gone forth from the Khattiya clan are proud because of their birth. |
brāhmaṇakulā pabbajitā mante nissāya mānaṃ karonti. |
Those who have gone forth from the Brahmin clan are proud because of their mantras. |
hīnajaccakulā pabbajitā attano attano vijātitāya patiṭṭhātuṃ na sakkonti. |
Those who have gone forth from low-caste families cannot establish themselves because of their own low birth. |
gahapatidārakā pana kacchehi sedaṃ muñcantehi piṭṭhiyā loṇaṃ pupphamānāya bhūmiṃ kasitvā tādisassa mānassa abhāvato nihatamānadappā honti. |
But the sons of householders, because they have humbled their pride and conceit, having no such pride after ploughing the land with sweat pouring from their armpits and salt blooming on their backs. |
te pabbajitvā mānaṃ vā dappaṃ vā akatvā yathābalaṃ sakalabuddhavacanaṃ uggahetvā vipassanāya kammaṃ karontā sakkonti arahatte patiṭṭhātuṃ. |
They, having gone forth, and not being proud or conceited, having learned the entire word of the Buddha as much as they are able, and working on insight, are able to be established in arahantship. |
itarehi ca kulehi nikkhamitvā pabbajitā nāma na bahukā, gahapatikāva bahukā. |
And those who have gone forth from other clans are not many; the householders are many. |
iti nihatamānattā ussannattā ca paṭhamaṃ gahapatiṃ niddisatīti. |
Thus, because they have humbled their pride and because they are numerous, he mentions the householder first. |
♦ aññatarasmiṃ vāti itaresaṃ vā kulānaṃ aññatarasmiṃ. |
♦ 'In one or other' means 'in one or other of the remaining clans'. |
paccājātoti patijāto. |
'Paccājāto' means 'born after'. |
tathāgate saddhaṃ paṭilabhatīti parisuddhaṃ dhammaṃ sutvā dhammassāmimhi tathāgate — “sammāsambuddho vata so bhagavā”ti saddhaṃ paṭilabhati. |
'Tathāgate saddhaṃ paṭilabhatī' means 'having heard the pure Dhamma, he obtains faith' in the Tathāgata, the lord of the Dhamma, "The Blessed One is indeed a Perfectly Enlightened One." |
iti paṭisañcikkhatīti evaṃ paccavekkhati. |
'Iti paṭisañcikkhatī' means 'thus he reflects'. |
sambādho gharāvāsoti sacepi saṭṭhihatthe ghare yojanasatantarepi vā dve jāyampatikā vasanti, tathāpi nesaṃ sakiñcanasapalibodhaṭṭhena gharāvāso sambādhoyeva. |
'Sambādho gharāvāso' means 'even if a couple live in a house of sixty cubits or even of a hundred leagues, yet their household life is confined' because of its being encumbered and obstructed. |
rajopathoti rāgarajādīnaṃ uṭṭhānaṭṭhānanti mahāaṭṭhakathāyaṃ vuttaṃ. |
'Rajopatho' — in the great commentary it is said, 'it is a place for the arising' of the dust of passion and so on. |
āgamanapathotipi vadanti. |
They also say 'āgamanapatho' (a path of coming). |
alagganaṭṭhena abbhokāso viyāti abbhokāso. |
'Abbhokāso' means 'like open space' because of its non-clinging nature. |
pabbajito hi kūṭāgāraratanapāsādadevavimānādīsu pihitadvāravātapānesu paṭicchannesu vasantopi neva laggati, na sajjati, na bajjhati. |
For a monk, even while dwelling in a gabled house, a jeweled palace, a divine mansion, and so on, with closed doors and windows, and in seclusion, does not cling, does not get attached, is not bound. |
tena vuttaṃ — “abbhokāso pabbajjā”ti. |
Therefore it is said, "The homeless life is open space." |
api ca sambādho gharāvāso kusalakiriyāya okāsābhāvato. |
And also, the household life is confined because of the lack of opportunity for wholesome action. |
rajopatho asaṃvutasaṅkāraṭṭhānaṃ viya rajānaṃ kilesarajānaṃ sannipātaṭṭhānato. |
'Rajopatho' because it is a place for the accumulation of the dust, the dust of the defilements, like an unswept rubbish heap. |
abbhokāso pabbajjā kusalakiriyāya yathāsukhaṃ okāsasabbhāvato. |
The homeless life is open space because of the existence of opportunity for wholesome action as one pleases. |
♦ nayidaṃ sukaraṃ ... pe ... pabbajeyyanti etthāyaṃ saṅkhepakathā, yadetaṃ sikkhattayabrahmacariyaṃ ekampi divasaṃ akhaṇḍaṃ katvā carimakacittaṃ pāpetabbatāya ekantaparipuṇṇaṃ, caritabbaṃ ekadivasampi ca kilesamalena amalīnaṃ katvā carimakacittaṃ pāpetabbatāya ekantaparisuddhaṃ . |
♦ 'Nayidaṃ sukaraṃ... etc... pabbajeyyan' — here is the summary: 'that this holy life of the three trainings, which is to be practiced as wholly complete by having to bring it to the final thought without breaking it for even a single day, and to be practiced as wholly pure by having to bring it to the final thought without being sullied by the stain of defilements for even a single day. |
saṅkhalikhitanti likhitasaṅkhasadisaṃ dhotasaṅkhasappaṭibhāgaṃ caritabbaṃ. |
'Saṅkhalikhitan' means 'to be practiced like a polished conch-shell, like a washed conch-shell'. |
idaṃ na sukaraṃ agāraṃ ajjhāvasatā agāramajjhe vasantena ekantaparipuṇṇaṃ ... pe ... carituṃ, yaṃnūnāhaṃ kese ca massuñca ohāretvā kasāyarasapītatāya kāsāyāni brahmacariyaṃ carantānaṃ anucchavikāni vatthāni acchādetvā paridahitvā agārasmā nikkhamitvā anagāriyaṃ pabbajeyyanti. |
'This is not easy for one living in a house', for one living in the midst of a house, 'to practice as wholly complete... etc.... I will, having had my hair and beard shaved off, and having put on the saffron robes, which are saffron-colored because they are dyed with astringent juice and are suitable for those who practice the holy life, go forth from the house into the homeless life.' |
ettha ca yasmā agārassa hitaṃ kasivāṇijjādikammaṃ agāriyanti vuccati, tañca pabbajjāya natthi, tasmā pabbajjā anagāriyanti ñātabbā, taṃ anagāriyaṃ. |
And here, because the work beneficial to a house, such as farming and trade, is called 'agāriya', and that does not exist in the homeless life, therefore the homeless life should be known as 'anagāriya', 'that homeless life'. |
pabbajeyyanti paṭipajjeyyaṃ. |
'Pabbajeyyan' means 'I would practice'. |
♦ 192-193. appaṃ vāti sahassato heṭṭhā bhogakkhandho appo nāma hoti, sahassato paṭṭhāya mahā. |
♦ 192-193. 'Appaṃ vā' means 'a heap of wealth' less than a thousand is called 'small'. From a thousand onwards it is great. |
ābandhanaṭṭhena ñātiyeva ñātiparivaṭṭo. |
'Ñātiparivaṭṭo' is 'a circle of relatives' because it is a bond. |
sopi vīsatiyā heṭṭhā appo nāma hoti, vīsatiyā paṭṭhāya mahā. |
And that is called 'small' if it is less than twenty. From twenty onwards it is great. |
pātimokkhasaṃvarasaṃvutoti pātimokkhasaṃvarena samannāgato. |
'Pātimokkhasaṃvarasaṃvuto' means 'endowed with the Pātimokkha-restraint'. |
ācāragocarasampannoti ācārena ceva gocarena ca sampanno. |
'Ācāragocarasampanno' means 'accomplished in conduct and resort'. |
aṇumattesūti appamattakesu. |
'Aṇumattesū' means 'in small matters'. |
vajjesūti akusaladhammesu. |
'Vajjesū' means 'in unwholesome states'. |
bhayadassāvīti bhayadassī. |
'Bhayadassāvī' means 'seeing danger'. |
samādāyāti sammā ādiyitvā. |
'Samādāyā' means 'having rightly undertaken'. |
sikkhati sikkhāpadesūti sikkhāpadesu taṃ taṃ sikkhāpadaṃ samādiyitvā sikkhati. |
'Sikkhati sikkhāpadesū' means 'in the training rules, having undertaken that and that training rule, he trains'. |
ayamettha saṅkhepo, vitthāro pana visuddhimagge vutto. |
This is the summary here. But the detailed explanation is given in the Visuddhimagga. |
♦ kāyakammavacīkammena samannāgato kusalena parisuddhājīvoti ettha ācāragocaraggahaṇeneva ca kusale kāyakammavacīkamme gahitepi yasmā idaṃ ājīvapārisuddhisīlaṃ nāma na ākāse vā rukkhaggādīsu vā uppajjati, kāyavacīdvāresuyeva pana uppajjati; |
♦ 'Endowed with wholesome bodily and verbal action, of pure livelihood.' Here, although wholesome bodily and verbal action are included in the taking of conduct and resort, yet because this morality of purity of livelihood does not arise in the sky or on the tops of trees and so on, but arises only in the doors of body and speech; |
tasmā tassa uppattidvāradassanatthaṃ kāyakammavacīkammena samannāgato kusalenāti vuttaṃ. |
therefore, to show the door of its arising, it is said, 'endowed with wholesome bodily and verbal action'. |
yasmā pana tena samannāgato, tasmā parisuddhājīvo. |
And because he is endowed with that, therefore he is of pure livelihood. |
samaṇamuṇḍikaputtasuttantavasena vā evaṃ vuttaṃ. |
Or it is said thus by way of the Samaṇamuṇḍikaputta Sutta. |
tattha hi “katame ca, thapati, kusalā sīlā? |
For there it is said: "And what, householder, are wholesome moralities? |
kusalaṃ kāyakammaṃ, kusalaṃ vacīkammaṃ, parisuddhaṃ ājīvampi kho ahaṃ thapati sīlasmiṃ vadāmī”ti vuttaṃ. |
Wholesome bodily action, wholesome verbal action. And pure livelihood, householder, I say is in morality." |
yasmā pana tena samannāgato, tasmā parisuddhājīvoti veditabbo. |
And because he is endowed with that, therefore he should be known as of pure livelihood. |
♦ sīlasampannoti brahmajāle vuttena tividhena sīlena samannāgato hoti. |
♦ 'Sīlasampanno' means 'he is endowed with the threefold morality' spoken of in the Brahmajāla. |
indriyesu guttadvāroti manacchaṭṭhesu indriyesu pihitadvāro hoti. |
'Indriyesu guttadvāro' means 'he has his doors guarded' in the six faculties, with the mind as the sixth. |
satisampajaññena samannāgatoti abhikkante paṭikkantetiādīsu sattasu ṭhānesu satiyā ceva sampajaññena ca samannāgato hoti. |
'Satisampajaññena samannāgato' means 'he is endowed with mindfulness and clear comprehension' in the seven situations of going forward, returning, and so on. |
santuṭṭhoti catūsu paccayesu tividhena santosena santuṭṭho hoti. |
'Santuṭṭho' means 'he is content' with the four requisites with the threefold contentment. |
♦ cūḷasīlavaṇṇanā |
♦ Description of the Minor Morality |
♦ 194-211. evaṃ mātikaṃ nikkhipitvā anupubbena bhājento “kathañca, mahārāja, bhikkhu sīlasampanno hotī”tiādimāha. |
♦ 194-211. Having thus laid down the summary, dividing it in sequence, he said, “And how, great king, is a bhikkhu accomplished in morality?” and so on. |
tattha idampissa hoti sīlasminti idampi assa bhikkhuno pāṇātipātā veramaṇi sīlasmiṃ ekaṃ sīlaṃ hotīti attho. |
Therein, “This too is a morality of his” means this abstinence from taking life is one morality within the morality of that bhikkhu. |
paccattavacanatthe vā etaṃ bhummaṃ. |
Or this is the locative case in the sense of an individual statement. |
mahāaṭṭhakathāyañhi idampi tassa samaṇassa sīlanti ayameva attho vutto. |
For in the Great Commentary, “This too is the ascetic’s morality” is said to have this very meaning. |
sesaṃ brahmajāle vuttanayeneva veditabbaṃ. |
The rest should be understood in the way stated in the Brahmajāla Sutta. |
idamassa hoti sīlasminti idaṃ assa sīlaṃ hotīti attho. |
“This is his morality” means this is his morality. |
♦ 212. na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvaratoti yāni asaṃvaramūlakāni bhayāni uppajjanti, tesu yaṃ idaṃ bhayaṃ sīlasaṃvarato bhaveyya, taṃ kutoci ekasaṃvaratopi na samanupassati. |
♦ 212. “He sees no danger from any quarter, that is, from moral restraint” means that of the fears that arise rooted in non-restraint, he does not see that fear which might come from moral restraint, not even from any single restraint. |
kasmā? saṃvarato asaṃvaramūlakassa bhayassa abhāvā. |
Why? Because from restraint, there is no fear rooted in non-restraint. |
muddhābhisittoti yathāvidhānavihitena khattiyābhisekena muddhani avasitto. |
“Anointed on the head” means anointed on the head by the warrior-consecration performed according to the prescribed method. |
yadidaṃ paccatthikatoti yaṃ kutoci ekapaccatthikatopi bhayaṃ bhaveyya, taṃ na samanupassati. |
“That is, from enemies” means that whatever fear might arise from even a single enemy, he does not see it. |
kasmā? yasmā nihatapaccāmitto. |
Why? Because his foes have been defeated. |
ajjhattanti niyakajjhattaṃ, attano santāneti attho. |
“Internally” means within himself, in his own mental continuum. |
anavajjasukhanti anavajjaṃ aninditaṃ kusalaṃ sīlapadaṭṭhānehi avippaṭisārapāmojjapītipassaddhidhammehi pariggahitaṃ kāyikacetasikasukhaṃ paṭisaṃvedeti. |
“Blameless happiness” means he experiences a blameless, unblameworthy, wholesome physical and mental happiness, based on the foundation of morality, encompassed by the states of non-remorse, gladness, rapture, and tranquility. |
evaṃ kho, mahārāja, bhikkhu sīlasampanno hotīti evaṃ nirantaraṃ vitthāretvā dassitena tividhena sīlena samannāgato bhikkhu sīlasampanno nāma hotīti sīlakathaṃ niṭṭhāpesi. |
“Thus, great king, a bhikkhu is accomplished in morality” means a bhikkhu endowed with the threefold morality, shown continuously and in detail in this way, is called accomplished in morality, thus concluding the talk on morality. |
♦ indriyasaṃvarakathā |
♦ The Talk on Restraint of the Senses |
♦ 213. indriyesu guttadvārabhājanīye cakkhunā rūpanti ayaṃ cakkhusaddo katthaci buddhacakkhumhi vattati, yathāha — “buddhacakkhunā lokaṃ volokesī”ti . |
♦ 213. In the section on guarding the doors of the senses, “a form with the eye” — this word “eye” (cakkhu) sometimes refers to the Buddha-eye, as he said: “He surveyed the world with the Buddha-eye.” |
katthaci sabbaññutaññāṇasaṅkhāte samantacakkhumhi, yathāha — “tathūpamaṃ dhammamayaṃ, sumedha, pāsādamāruyha samantacakkhū”ti . |
Sometimes to the all-seeing eye, which is a term for the knowledge of omniscience, as he said: “O Sumedha, having ascended the palace made of Dhamma, which is like that, O all-seeing one.” |
katthaci dhammacakkhumhi “virajaṃ vītamalaṃ dhammacakkhuṃ udapādī”ti hi ettha ariyamaggattayapaññā. |
Sometimes to the Dhamma-eye. “The stainless, dustless Dhamma-eye arose” — here it means the wisdom of the three noble paths. |
“cakkhuṃ udapādi ñāṇaṃ udapādī”ti ettha pubbenivāsādiñāṇaṃ paññācakkhūti vuccati. |
“The eye arose, knowledge arose” — here the knowledge of previous lives, etc., is called the eye of wisdom. |
“dibbena cakkhunā”ti āgataṭṭhānesu dibbacakkhumhi vattati. |
In the places where “with the divine eye” comes, it refers to the divine eye. |
“cakkhuñca paṭicca rūpe cā”ti ettha pasādacakkhumhi vattati. |
Here “depending on the eye and forms” refers to the sensitive eye. |
idha panāyaṃ pasādacakkhuvohārena cakkhuviññāṇe vattati, tasmā cakkhuviññāṇena rūpaṃ disvāti ayametthattho. |
Here, however, by the convention of the sensitive eye, it refers to eye-consciousness, therefore “having seen a form with eye-consciousness” is the meaning here. |
sesapadesu yaṃ vattabbaṃ siyā, taṃ sabbaṃ visuddhimagge vuttaṃ. |
Whatever should be said on the remaining points, all that has been said in the Visuddhimagga. |
abyāsekasukhanti kilesabyāsekavirahitattā abyāsekaṃ asammissaṃ parisuddhaṃ adhicittasukhaṃ paṭisaṃvedetīti. |
“Unhindered happiness” means that because it is free from the hindrance of defilements, he experiences unmixed, pure happiness of the higher mind. |
♦ satisampajaññakathā |
♦ The Talk on Mindfulness and Clear Comprehension |
♦ 214. satisampajaññabhājanīyamhi abhikkante paṭikkanteti ettha tāva abhikkantaṃ vuccati gamanaṃ, paṭikkantaṃ nivattanaṃ, tadubhayampi catūsu iriyāpathesu labbhati. |
♦ 214. In the section on mindfulness and clear comprehension, in “in going forward and returning,” going forward is called ‘gamanam’ and returning is ‘nivattanam’; both are found in the four postures. |
gamane tāva purato kāyaṃ abhiharanto abhikkamati nāma . |
In walking, for instance, when he carries his body forward, it is called “going forward.” |
paṭinivattanto paṭikkamati nāma. |
When he turns back, it is called “returning.” |
ṭhānepi ṭhitakova kāyaṃ purato onāmento abhikkamati nāma, pacchato apanāmento paṭikkamati nāma. |
In standing, too, when he, while standing, bends his body forward, it is called “going forward,” and when he draws it back, it is called “returning.” |
nisajjāya nisinnakova āsanassa purimāṅgābhimukho saṃsaranto abhikkamati nāma, pacchimāṅgapadesaṃ paccāsaṃsaranto paṭikkamati nāma. |
In sitting, when he, while sitting, moves towards the front of the seat, it is called “going forward,” and when he moves back towards the back of the seat, it is called “returning.” |
nipajjanepi eseva nayo. |
In lying down, the same principle applies. |
♦ sampajānakārī hotīti sampajaññena sabbakiccakārī. |
♦ “He acts with clear comprehension” means he does everything with clear comprehension. |
sampajaññameva vā kārī. |
Or, he makes clear comprehension the agent. |
so hi abhikkantādīsu sampajaññaṃ karoteva. |
For he indeed brings about clear comprehension in going forward and so on. |
na katthaci sampajaññavirahito hoti. |
He is never without clear comprehension anywhere. |
tattha sātthakasampajaññaṃ, sappāyasampajaññaṃ, gocarasampajaññaṃ asammohasampajaññanti catubbidhaṃ sampajaññaṃ. |
Therein, clear comprehension is of four kinds: clear comprehension of purpose, clear comprehension of suitability, clear comprehension of the resort, and clear comprehension of non-delusion. |
tattha abhikkamanacitte uppanne cittavaseneva agantvā — “kinnu me ettha gatena attho atthi natthī”ti atthānatthaṃ pariggahetvā atthapariggaṇhanaṃ sātthakasampajaññaṃ. |
Therein, when the thought of going forward arises, not going just by the impulse of the thought, but having considered the benefit and lack of benefit, “Is there any benefit for me in going there, or not?” — the grasping of the benefit is clear comprehension of purpose. |
tattha ca atthoti cetiyadassanabodhisaṅghatherāsubhadassanādivasena dhammato vuḍḍhi. |
And therein, “benefit” is growth in the Dhamma by way of seeing a stupa, a Bodhi tree, the Sangha, an elder, or a meditation object of foulness. |
cetiyaṃ vā bodhiṃ vā disvāpi hi buddhārammaṇaṃ, saṅghadassanena saṅghārammaṇaṃ, pītiṃ uppādetvā tadeva khayavayato sammasanto arahattaṃ pāpuṇāti. |
For even having seen a stupa or a Bodhi tree, developing rapture with the Buddha as object, and contemplating that very thing in terms of decay and passing away, one can attain arahantship. |
there disvā tesaṃ ovāde patiṭṭhāya, asubhaṃ disvā tattha paṭhamajjhānaṃ uppādetvā tadeva khayavayato sammasanto arahattaṃ pāpuṇāti. |
Having seen elders and establishing oneself in their advice, having seen a meditation object of foulness and developing the first jhana based on it, and contemplating that very thing in terms of decay and passing away, one can attain arahantship. |
tasmā etesaṃ dassanaṃ sātthakanti vuttaṃ. |
Therefore, the seeing of these is said to be purposeful. |
keci pana āmisatopi vuḍḍhi atthoyeva, taṃ nissāya brahmacariyānuggahāya paṭipannattāti vadanti. |
Some, however, say that growth even from material things is a benefit, because one is practicing for the support of the holy life, relying on it. |
♦ tasmiṃ pana gamane sappāyāsappāyaṃ pariggahetvā sappāyapariggaṇhanaṃ sappāyasampajaññaṃ. |
♦ But in that going, having considered the suitability and unsuitability, the grasping of suitability is clear comprehension of suitability. |
seyyathidaṃ — cetiyadassanaṃ tāva sātthakaṃ, sace pana cetiyassa mahāpūjāya dasadvādasayojanantare parisā sannipatanti, attano vibhavānurūpā itthiyopi purisāpi alaṅkatapaṭiyattā cittakammarūpakāni viya sañcaranti. |
For instance, seeing a stupa is indeed purposeful, but if a crowd gathers for a great festival of the stupa within a distance of ten or twelve yojanas, and women and men, adorned according to their means, move about like painted figures. |
tatra cassa iṭṭhe ārammaṇe lobho hoti, aniṭṭhe paṭigho, asamapekkhane moho uppajjati, kāyasaṃsaggāpattiṃ vā āpajjati. |
And there, greed arises for a desirable object, aversion for an undesirable one, and delusion arises in indifference, or one might fall into physical contact. |
jīvitabrahmacariyānaṃ vā antarāyo hoti, evaṃ taṃ ṭhānaṃ asappāyaṃ hoti. |
Or there might be a danger to one’s life or holy life; thus that place is unsuitable. |
vuttappakārāntarāyābhāve sappāyaṃ. |
In the absence of the said kinds of danger, it is suitable. |
bodhidassanepi eseva nayo. |
The same principle applies to seeing a Bodhi tree. |
saṅghadassanampi sātthaṃ. |
Seeing the Sangha is also purposeful. |
sace pana antogāme mahāmaṇḍapaṃ kāretvā sabbarattiṃ dhammassavanaṃ karontesu manussesu vuttappakāreneva janasannipāto ceva antarāyo ca hoti, evaṃ taṃ ṭhānaṃ asappāyaṃ hoti. |
But if, in a village, a large pavilion is built and people listen to the Dhamma all night, and there is a gathering of people and danger in the way described, then that place is unsuitable. |
antarāyābhāve sappāyaṃ. |
In the absence of danger, it is suitable. |
mahāparisaparivārānaṃ therānaṃ dassanepi eseva nayo. |
The same principle applies to seeing elders surrounded by a large following. |
♦ asubhadassanampi sātthaṃ, tadatthadīpanatthañca idaṃ vatthu — eko kira daharabhikkhu sāmaṇeraṃ gahetvā dantakaṭṭhatthāya gato. |
♦ Seeing a foul object is also purposeful, and this story is to illustrate its meaning: A certain young bhikkhu, 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, stepping off the path and going ahead, saw a foul object, developed the first jhana, and making that the basis, contemplating formations, he realized the three fruits, and grasping the meditation subject for the higher path, he stood still. |
daharo taṃ apassanto sāmaṇerāti pakkosi. |
The young bhikkhu, not seeing him, called out, "Novice!" |
so ‘mayā pabbajitadivasato paṭṭhāya bhikkhunā saddhiṃ dve kathā nāma na kathitapubbā. |
He thought, 'From the day I went forth, I have never had two conversations with a bhikkhu. |
aññasmimpi divase upari visesaṃ nibbattessāmī’ti cintetvā kiṃ, bhanteti paṭivacanamadāsi. |
On another day I will produce a higher attainment,' and he replied, "What is it, venerable sir?" |
‘ehī’ti ca vutte ekavacaneneva āgantvā, ‘bhante, iminā tāva maggeneva gantvā mayā ṭhitokāse muhuttaṃ puratthābhimukho ṭhatvā olokethā’ti āha. |
And when told, "Come," he came with just one word, and said, "Venerable sir, having gone by this very path for a while, stand in the place where I stood, facing east, and look." |
so tathā katvā tena pattavisesameva pāpuṇi. |
He did so and attained the same distinction that he had attained. |
evaṃ ekaṃ asubhaṃ dvinnaṃ janānaṃ atthāya jātaṃ. |
Thus one foul object was for the benefit of two people. |
evaṃ sātthampi panetaṃ purisassa mātugāmāsubhaṃ asappāyaṃ, mātugāmassa ca purisāsubhaṃ asappāyaṃ, sabhāgameva sappāyanti evaṃ sappāyapariggaṇhanaṃ sappāyasampajaññaṃ nāma. |
Thus, although it is purposeful, for a man, a woman's foulness is unsuitable, and for a woman, a man's foulness is unsuitable; only what is in accordance with one's nature is suitable. Thus, the grasping of suitability is called clear comprehension of suitability. |
♦ evaṃ pariggahitasātthakasappāyassa pana aṭṭhatiṃsāya kammaṭṭhānesu attano cittaruciyaṃ kammaṭṭhānasaṅkhātaṃ gocaraṃ uggahetvā bhikkhācāragocare taṃ gahetvāva gamanaṃ gocarasampajaññaṃ nāma. |
♦ Now, for one who has thus grasped the purposeful and suitable, having taken up a meditation subject, called the resort, from among the thirty-eight meditation subjects according to his own inclination, and having taken it with him to the alms-round resort, his going is called clear comprehension of the resort. |
tassāvibhāvanatthaṃ idaṃ catukkaṃ veditabbaṃ -- |
To illustrate its division, this foursome should be understood: |
♦ idhekacco bhikkhu harati, na paccāharati; |
♦ Here, one bhikkhu carries away, but does not bring back; |
ekacco paccāharati, na harati; |
one brings back, but does not carry away; |
ekacco pana neva harati, na paccāharati; |
one, however, neither carries away nor brings back; |
ekacco harati ca, paccāharati cāti. |
one both carries away and brings back. |
tattha yo bhikkhu divasaṃ caṅkamena nisajjāya ca āvaraṇīyehi dhammehi cittaṃ parisodhetvā tathā rattiyā paṭhamayāme, majjhimayāme seyyaṃ kappetvā pacchimayāmepi nisajjacaṅkamehi vītināmetvā pageva cetiyaṅgaṇabodhiyaṅgaṇavattaṃ katvā bodhirukkhe udakaṃ āsiñcitvā, pānīyaṃ paribhojanīyaṃ paccupaṭṭhapetvā ācariyupajjhāyavattādīni sabbāni khandhakavattāni samādāya vattati. |
Therein, a bhikkhu who, during the day, cleanses his mind of the hindrances by walking and sitting, and likewise in the first watch of the night, taking his rest in the middle watch, and passing the last watch also with sitting and walking, having done his duties at the stupa-ground and the Bodhi-tree-ground early in the morning, having poured water on the Bodhi tree, having set up drinking and washing water, and undertaking all the duties of the Khandhakas, such as the duties towards his teacher and preceptor, he abides. |
so sarīraparikammaṃ katvā senāsanaṃ pavisitvā dve tayo pallaṅke usumaṃ gāhāpento kammaṭṭhānaṃ anuyuñjitvā bhikkhācāravelāyaṃ uṭṭhahitvā kammaṭṭhānasīseneva pattacīvaramādāya senāsanato nikkhamitvā kammaṭṭhānaṃ manasikarontova cetiyaṅgaṇaṃ gantvā, sace buddhānussatikammaṭṭhānaṃ hoti, taṃ avissajjetvāva cetiyaṅgaṇaṃ pavisati. |
He, having attended to his body, enters his dwelling, and while warming up his seat for two or three sittings, he applies himself to his meditation subject, and at the time for the alms-round, he gets up, and with his meditation subject as the main thing, he takes his bowl and robe, leaves his dwelling, and reflecting on his meditation subject, he goes to the stupa-ground, and if his meditation subject is the recollection of the Buddha, he enters the stupa-ground without abandoning it. |
aññaṃ ce kammaṭṭhānaṃ hoti, sopānamūle ṭhatvā hatthena gahitabhaṇḍaṃ viya taṃ ṭhapetvā buddhārammaṇaṃ pītiṃ gahetvā cetiyaṅgaṇaṃ āruyha, mahantaṃ cetiyaṃ ce, tikkhattuṃ padakkhiṇaṃ katvā catūsu ṭhānesu vanditabbaṃ. |
If his meditation subject is another, he stands at the foot of the stairs, and like placing a thing held in the hand, he sets it aside, and taking up the joy with the Buddha as object, he ascends the stupa-ground. If it is a large stupa, he should circumambulate it three times and pay homage at four places. |
khuddakaṃ cetiyaṃ ce, tatheva padakkhiṇaṃ katvā aṭṭhasu ṭhānesu vanditabbaṃ. |
If it is a small stupa, he should likewise circumambulate it and pay homage at eight places. |
cetiyaṃ vanditvā bodhiyaṅgaṇaṃ pattenāpi buddhassa bhagavato sammukhā viya nipaccākāraṃ dassetvā bodhi vanditabbā. |
Having paid homage to the stupa and reached the Bodhi-tree-ground, he should pay homage to the Bodhi tree, showing a posture of prostration as if in the presence of the Blessed One, the Buddha. |
so evaṃ cetiyañca bodhiñca vanditvā paṭisāmitaṭṭhānaṃ gantvā paṭisāmitabhaṇḍakaṃ hatthena gaṇhanto viya nikkhittakammaṭṭhānaṃ gahetvā gāmasamīpe kammaṭṭhānasīseneva cīvaraṃ pārupitvā gāmaṃ piṇḍāya pavisati. |
He, having thus paid homage to the stupa and the Bodhi tree, goes to the place where he had put it aside, and like taking a thing he had put aside with his hand, he takes up the meditation subject he had laid down, and near the village, with his meditation subject as the main thing, he puts on his robe and enters the village for alms. |
atha naṃ manussā disvā ayyo no āgatoti paccuggantvā pattaṃ gahetvā āsanasālāya vā gehe vā nisīdāpetvā yāguṃ datvā yāva bhattaṃ na niṭṭhāti, tāva pāde dhovitvā telena makkhetvā purato te nisīditvā pañhaṃ vā pucchanti, dhammaṃ vā sotukāmā honti. |
Then people, seeing him, say, "Our noble one has come," and going to meet him, they take his bowl, and in a sitting hall or in a house, they make him sit down, give him gruel, and until the meal is finished, they wash his feet, anoint them with oil, and sitting before him, they ask a question or are desirous of hearing the Dhamma. |
sacepi na kathāpenti, janasaṅgahatthaṃ dhammakathā nāma kātabbā yevāti aṭṭhakathācariyā vadanti. |
Even if they do not speak, the commentary teachers say that a Dhamma talk should be given for the sake of gathering the people. |
dhammakathā hi kammaṭṭhānavinimuttā nāma natthi, tasmā kammaṭṭhānasīseneva dhammakathaṃ kathetvā kammaṭṭhānasīseneva āhāraṃ paribhuñjitvā anumodanaṃ katvā nivattiyamānehipi manussehi anugatova gāmato nikkhamitvā tattha te nivattetvā maggaṃ paṭipajjati. |
A Dhamma talk is not separate from the meditation subject, therefore, having given a Dhamma talk with the meditation subject as the main thing, and having partaken of the food with the meditation subject as the main thing, and having given the blessing, when being sent off by the people, followed by them, he leaves the village, and having sent them back there, he proceeds on his way. |
♦ atha naṃ puretaraṃ nikkhamitvā bahigāme katabhattakiccā sāmaṇeradaharabhikkhū disvā paccuggantvā pattacīvaramassa gaṇhanti. |
♦ Then novices and young bhikkhus who have left earlier and had their meal outside the village see him and go to meet him and take his bowl and robe. |
porāṇakabhikkhū kira amhākaṃ upajjhāyo ācariyoti na mukhaṃ oloketvā vattaṃ karonti, sampattaparicchedeneva karonti. |
It is said that the ancient bhikkhus did not do their duty by looking at the face of their preceptor or teacher, but did it according to the circumstances. |
te taṃ pucchanti — “bhante, ete manussā tumhākaṃ kiṃ honti, mātipakkhato sambandhā pitipakkhato”ti? |
They ask him, "Venerable sir, what are these people to you, are they related on your mother's side or on your father's side?" |
kiṃ disvā pucchathāti? |
Seeing what do you ask? |
tumhesu etesaṃ pemaṃ bahumānanti. |
Their love and respect for you. |
āvuso, yaṃ mātāpitūhipi dukkaraṃ, taṃ ete amhākaṃ karonti, pattacīvarampi no etesaṃ santakameva, etesaṃ ānubhāvena neva bhaye bhayaṃ, na chātake chātakaṃ jānāma. |
"Friends, what is difficult even for a mother and father, that they do for us. Even our bowl and robe belong to them. By their power, we know no fear in danger, no hunger when hungry. |
īdisā nāma amhākaṃ upakārino natthīti tesaṃ guṇe kathento gacchati. |
There are no such benefactors for us," he goes on speaking of their virtues. |
ayaṃ vuccati harati na paccāharatīti. |
This is called "he carries away but does not bring back." |
♦ yassa pana pageva vuttappakāraṃ vattapaṭipattiṃ karontassa kammajatejodhātu pajjalati, anupādinnakaṃ muñcitvā upādinnakaṃ gaṇhāti, sarīrato sedā muñcanti, kammaṭṭhānaṃ vīthiṃ nārohati, so pageva pattacīvaramādāya vegasā cetiyaṃ vanditvā gorūpānaṃ nikkhamanavelāyameva gāmaṃ yāgubhikkhāya pavisitvā yāguṃ labhitvā āsanasālaṃ gantvā pivati, athassa dvattikkhattuṃ ajjhoharaṇamatteneva kammajatejodhātu upādinnakaṃ muñcitvā anupādinnakaṃ gaṇhāti, ghaṭasatena nhāto viya tejodhātu pariḷāhanibbānaṃ patvā kammaṭṭhānasīsena yāguṃ paribhuñjitvā pattañca mukhañca dhovitvā antarābhatte kammaṭṭhānaṃ manasikatvā avasesaṭṭhāne piṇḍāya caritvā kammaṭṭhānasīsena āhārañca paribhuñjitvā tato paṭṭhāya poṅkhānupoṅkhaṃ upaṭṭhahamānaṃ kammaṭṭhānaṃ gahetvā āgacchati, ayaṃ vuccati paccāharati na haratīti. |
♦ But for whom, while doing his duties and practice in the manner described early in the morning, the element of bodily heat due to kamma flares up, leaving the un-grasped and grasping the grasped, sweat is released from his body, and the meditation subject does not enter the path, he, early in the morning, takes his bowl and robe, quickly pays homage to the stupa, and at the very time when the cattle are going out, he enters the village for gruel, and having obtained gruel, he goes to a sitting hall and drinks it. Then, after just two or three mouthfuls, the element of bodily heat due to kamma, leaving the grasped, grasps the un-grasped. Like one bathed with a hundred pots, the element of heat, having reached the cessation of its burning, partakes of the gruel with the meditation subject as the main thing, and having washed his bowl and mouth, he reflects on the meditation subject in the interval before the meal, and having gone for alms in the remaining places, and having partaken of the food with the meditation subject as the main thing, from then on, taking up the meditation subject that presents itself in succession, he comes. This is called "he brings back but does not carry away." |
edisā ca bhikkhū yāguṃ pivitvā vipassanaṃ ārabhitvā buddhasāsane arahattappattā nāma gaṇanapathaṃ vītivattā. |
And such bhikkhus who, after drinking gruel, begin insight meditation and attain Arahantship in the Buddha's dispensation are beyond counting. |
sīhaḷadīpeyeva tesu tesu gāmesu āsanasālāyaṃ vā na taṃ āsanamatthi, yattha yāguṃ pivitvā arahattappattā bhikkhū natthīti. |
On the island of Sri Lanka alone, in various villages, in a sitting hall, there is no such seat where bhikkhus who have attained Arahantship after drinking gruel are not found. |
♦ yo pana pamādavihārī hoti, nikkhittadhuro sabbavattāni bhinditvā pañcavidhacetokhīlavinibandhacitto viharanto — “kammaṭṭhānaṃ nāma atthī”ti saññampi akatvā gāmaṃ piṇḍāya pavisitvā ananulomikena gihisaṃsaggena saṃsaṭṭho caritvā ca bhuñjitvā ca tuccho nikkhamati, ayaṃ vuccati neva harati na paccāharatīti. |
♦ But one who lives neglectfully, having given up his responsibilities and broken all duties, lives with his mind bound by the five kinds of mental barrenness. Without even the perception, "There is such a thing as a meditation subject," he enters the village for alms, and associating with laypeople in an unbefitting manner, he goes about and eats, and comes out empty. This one is called "he neither carries away nor brings back." |
♦ yo panāyaṃ — “harati ca paccāharati cā”ti vutto, so gatapaccāgatavattavaseneva veditabbo. |
♦ Now, this one who is said to "both carry away and bring back," he should be understood in terms of the practice of going and returning. |
attakāmā hi kulaputtā sāsane pabbajitvā dasapi vīsampi tiṃsampi cattālīsampi paññāsampi satampi ekato vasantā katikavattaṃ katvā viharanti, “āvuso, tumhe na iṇaṭṭā, na bhayaṭṭā, na jīvikāpakatā pabbajitā, dukkhā muccitukāmā panettha pabbajitā, tasmā gamane uppannakilesaṃ gamaneyeva niggaṇhatha, tathā ṭhāne, nisajjāya, sayane uppannakilesaṃ sayaneva niggaṇhathā”ti. |
For noble sons who have gone forth in the dispensation for their own sake, living together for ten, twenty, thirty, forty, fifty, or a hundred years, make a pact and live by it, saying, "Friends, you have not gone forth because of debt, nor because of fear, nor for a livelihood. You have gone forth here to be freed from suffering. Therefore, subdue the defilement that arises in walking, while walking; likewise, the defilement that arises in standing, in sitting, in lying down, subdue it right there." |
♦ te evaṃ katikavattaṃ katvā bhikkhācāraṃ gacchantā aḍḍhausabhausabhāḍḍhagāvutagāvutantaresu pāsāṇā honti, tāya saññāya kammaṭṭhānaṃ manasikarontāva gacchanti. |
♦ They, having made such a pact, while going on alms round, become like stones at intervals of half an usabha, an usabha, half a gāvuta, and a gāvuta. With that perception, they go on, reflecting on their meditation subject. |
sace kassaci gamane kileso uppajjati, tattheva naṃ niggaṇhāti. |
If a defilement arises in anyone while walking, he subdues it right there. |
tathā asakkonto tiṭṭhati, athassa pacchato āgacchantopi tiṭṭhati. |
If he is unable to do so, he stands still. Then those coming behind him also stand still. |
so “ayaṃ bhikkhu tuyhaṃ uppannavitakkaṃ jānāti, ananucchavikaṃ te etan”ti attānaṃ paṭicodetvā vipassanaṃ vaḍḍhetvā tattheva ariyabhūmiṃ okkamati; |
He, thinking, "This bhikkhu knows the thought that has arisen in you; this is unbecoming of you," reproaches himself, develops his insight, and right there he enters the noble stage. |
tathā asakkonto nisīdati. |
If he is unable to do so, he sits down. |
athassa pacchato āgacchantopi nisīdatīti soyeva nayo. |
Then those coming behind him also sit down, and the same principle applies. |
ariyabhūmiṃ okkamituṃ asakkontopi taṃ kilesaṃ vikkhambhetvā kammaṭṭhānaṃ manasikarontova gacchati, na kammaṭṭhānavippayuttena cittena pādaṃ uddharati, uddharati ce, paṭinivattitvā purimapadesaṃyeva eti. |
Even if he is unable to enter the noble stage, he suppresses that defilement and goes on, reflecting on his meditation subject. He does not lift his foot with a mind disconnected from the meditation subject. If he does lift it, he returns and comes to the previous place. |
ālindakavāsī mahāphussadevatthero viya. |
Like the great elder Phussadeva, a resident of Ālinda. |
♦ so kira ekūnavīsativassāni gatapaccāgatavattaṃ pūrento eva vihāsi, manussāpi addasaṃsu antarāmagge kasantā ca vapantā ca maddantā ca kammāni ca karontā theraṃ tathāgacchantaṃ disvā — “ayaṃ thero punappunaṃ nivattitvā gacchati, kinnu kho maggamūḷho, udāhu kiñci pamuṭṭho”ti samullapanti. |
♦ It is said that for nineteen years he lived fulfilling the practice of going and returning. Even the people saw him. While ploughing, sowing, threshing, and doing their work on the way, they saw the elder going like that and said among themselves, “This elder goes, turning back again and again. Is he lost, or has he forgotten something?” |
so taṃ anādiyitvā kammaṭṭhānayuttacitteneva samaṇadhammaṃ karonto vīsativassabbhantare arahattaṃ pāpuṇi, arahattappattadivase cassa caṅkamanakoṭiyaṃ adhivatthā devatā aṅgulīhi dīpaṃ ujjāletvā aṭṭhāsi. |
He, paying no attention to that, practicing the ascetic’s life with a mind yoked to the meditation subject, attained Arahantship within twenty years. On the day he attained Arahantship, the deity residing at the end of his walking path stood holding up a lamp with her fingers. |
cattāropi mahārājāno sakko ca devānamindo brahmā ca sahampati upaṭṭhānaṃ agamaṃsu. |
The four great kings, Sakka, king of the gods, and Brahmā Sahampati came to attend on him. |
tañca obhāsaṃ disvā vanavāsī mahātissatthero taṃ dutiyadivase pucchi — “rattibhāge āyasmato santike obhāso ahosi, kiṃ so obhāso”ti? |
Seeing that light, the forest-dwelling great elder Tissa asked him on the second day, “There was a light near you during the night. What was that light?” |
thero vikkhepaṃ karonto obhāso nāma dīpobhāsopi hoti, maṇiobhāsopīti evamādimāha. |
The elder, making a diversion, said things like, “A light can be the light of a lamp, or the light of a jewel.” |
tato ‘paṭicchādetha tumhe’ti nibaddho ‘āmā’ti paṭijānitvā ārocesi. |
Then, when pressed with, “You are concealing it,” he admitted, “Yes,” and told him. |
kāḷavallimaṇḍapavāsī mahānāgatthero viya ca. |
And like the great elder Nāga, a resident of Kāḷavallimaṇḍapa. |
♦ sopi kira gatapaccāgatavattaṃ pūrento — paṭhamaṃ tāva bhagavato mahāpadhānaṃ pūjessāmīti sattavassāni ṭhānacaṅkamameva adhiṭṭhāsi. |
♦ It is said that he, too, fulfilling the duty of going and returning, first resolved to pay homage to the great striving of the Blessed One, and for seven years he practiced only standing and walking. |
puna soḷasavassāni gatapaccāgatavattaṃ pūretvā arahattaṃ pāpuṇi. |
Again, for sixteen years, fulfilling the duty of going and returning, he attained arahantship. |
so kammaṭṭhānayutteneva cittena pādaṃ uddharanto, viyuttena uddhaṭe paṭinivattento gāmasamīpaṃ gantvā “gāvī nu pabbajito nū”ti āsaṅkanīyapadese ṭhatvā cīvaraṃ pārupitvā kacchakantarato udakena pattaṃ dhovitvā udakagaṇḍūsaṃ karoti. |
He, lifting his foot only with a mind yoked to the meditation subject, and when lifted with a disconnected mind, returning, went near the village, and at a place where one might doubt, "Is it a cow or a monk who has gone forth?", he stood, put on his robe, washed his bowl with water from the waist-pouch, and performs a mouthful of water. |
kiṃ kāraṇā? |
For what reason? |
mā me bhikkhaṃ dātuṃ vā vandituṃ vā āgate manusse ‘dīghāyukā hothā’ti vacanamattenāpi kammaṭṭhānavikkhepo ahosīti. |
Lest the meditation practice be disturbed even by the mere utterance of "May you live long" to the people who come to give alms or to pay homage. |
“ajja, bhante, katimī”ti divasaṃ vā bhikkhugaṇanaṃ vā pañhaṃ vā pucchito pana udakaṃ gilitvā āroceti. |
When asked a question about the day or the number of bhikkhus, such as "Venerable sir, what is today?", he swallows the water and answers. |
sace divasādīni pucchakā na honti, nikkhamanavelāya gāmadvāre niṭṭhubhitvāva yāti. |
If there are no questioners about the day and so on, he spits at the village gate when leaving. |
♦ kalambatitthavihāre vassūpagatā paññāsabhikkhū viya ca. |
♦ And like the fifty bhikkhus who had entered the rains retreat at the Kalambatittha monastery. |
te kira āsaḷhipuṇṇamāyaṃ katikavattaṃ akaṃsu — “arahattaṃ appatvā aññamaññaṃ nālapissāmā”ti, gāmañca piṇḍāya pavisantā udakagaṇḍūsaṃ katvā pavisiṃsu. |
It is said that on the full moon day of Āsāḷhī, they made a pact: "We will not speak to each other until we have attained arahantship." And when they entered the village for alms, they entered after taking a mouthful of water. |
divasādīsu pucchitesu vuttanayeneva paṭipajjiṃsu. |
When asked about the day and so on, they acted in the way described. |
tattha manussā niṭṭhubhanaṃ disvā jāniṃsu — “ajjeko āgato, ajja dve”ti. |
There the people, seeing the spitting, knew: "Today one has come, today two." |
evañca cintesuṃ — “kinnu kho ete amhehiyeva saddhiṃ na sallapanti, udāhu aññamaññampi. |
And they thought thus: "Why do they not converse with us? Or even with each other? |
sace aññamaññampi na sallapanti, addhā vivādajātā bhavissanti. |
If they do not converse even with each other, they must have had a quarrel. |
etha ne aññamaññaṃ khamāpessāmā”ti, sabbe vihāraṃ gantvā paññāsāya bhikkhūsu dvepi bhikkhū ekokāse nāddasaṃsu. |
Come, let us reconcile them with each other." They all went to the monastery and did not see even two bhikkhus in one place among the fifty bhikkhus. |
tato yo tesu cakkhumā puriso, so āha — “na bho kalahakārakānaṃ vasanokāso īdiso hoti, susammaṭṭhaṃ cetiyaṅgaṇabodhiyaṅgaṇaṃ, sunikkhittā sammajjaniyo, sūpaṭṭhapitaṃ pānīyaṃ paribhojanīyan”ti, te tatova nivattā. |
Then the one among them who had eyes, said: "Sirs, the dwelling place of quarrelsome people is not like this. The stupa-ground and the Bodhi-tree-ground are well-swept, the brooms are well-placed, drinking and washing water are well-arranged." They returned from there. |
tepi bhikkhū anto temāseyeva arahattaṃ patvā mahāpavāraṇāya visuddhipavāraṇaṃ pavāresuṃ. |
Those bhikkhus also, within the three months of the rainy season, attained arahantship and at the great Pavāraṇā, they performed the Pavāraṇā of purity. |
♦ evaṃ kāḷavallimaṇḍapavāsī mahānāgatthero viya, kalambatitthavihāre vassūpagatabhikkhū viya ca kammaṭṭhānayutteneva cittena pādaṃ uddharanto gāmasamīpaṃ gantvā udakagaṇḍūsaṃ katvā vīthiyo sallakkhetvā, yattha surāsoṇḍadhuttādayo kalahakārakā caṇḍahatthiassādayo vā natthi, taṃ vīthiṃ paṭipajjati. |
♦ Thus, like the great elder Nāga, a resident of Kāḷavallimaṇḍapa, and like the bhikkhus who had taken up residence for the rainy season at the Kalambatittha monastery, lifting his foot with a mind yoked to the meditation subject, he goes near the village, takes a mouthful of water, observes the streets, and where there are no drunkards, rogues, quarrelsome people, or fierce elephants, horses, and the like, he takes that street. |
tattha ca piṇḍāya caramāno na turitaturito viya javena gacchati. |
And there, while going for alms, he does not go hastily as if in a hurry. |
na hi javena piṇḍapātiyadhutaṅgaṃ nāma kiñci atthi. |
For there is no such austerity as the alms-food-only practice that is done in a hurry. |
visamabhūmibhāgappattaṃ pana udakasakaṭaṃ viya niccalo hutvā gacchati. |
But like a water-cart that has reached a rough part of the ground, he goes being steady. |
anugharaṃ paviṭṭho ca dātukāmaṃ vā adātukāmaṃ vā sallakkhetvā tadanurūpaṃ kālaṃ āgamento bhikkhaṃ paṭilabhitvā ādāya antogāme vā bahigāme vā vihārameva vā āgantvā yathā phāsuke patirūpe okāse nisīditvā kammaṭṭhānaṃ manasikaronto āhāre paṭikūlasaññaṃ upaṭṭhapetvā akkhabbhañjana — vaṇalepanaputtamaṃsūpamavasena paccavekkhanto aṭṭhaṅgasamannāgataṃ āhāraṃ āhāreti, neva davāya na madāya na maṇḍanāya na vibhūsanāya ... pe ... bhuttāvī ca udakakiccaṃ katvā muhuttaṃ bhattakilamathaṃ paṭippassambhetvā yathā purebhattaṃ, evaṃ pacchābhattaṃ purimayāmaṃ pacchimayāmañca kammaṭṭhānameva manasi karoti, ayaṃ vuccati harati ca paccāharati cāti. |
And having entered a house, observing whether they are willing to give or unwilling to give, waiting for a suitable time, having received alms, he takes it and goes to the monastery, either within the village or outside the village, and sitting in a suitable and comfortable place, reflecting on his meditation subject, he establishes the perception of loathsomeness in food, and reflecting on it with the similes of anointing an axle, anointing a wound, and the flesh of one's own son, he partakes of the food endowed with eight factors, not for amusement, not for intoxication, not for adornment, not for embellishment... and so on... having eaten, and having done what is to be done with water, having for a moment allayed the fatigue of the meal, just as before the meal, so after the meal, in the first and last watches, he reflects on the meditation subject alone. This is called "he both carries away and brings back." |
♦ idaṃ pana haraṇapaccāharaṇasaṅkhātaṃ gatapaccāgatavattaṃ pūrento yadi upanissayasampanno hoti, paṭhamavaye eva arahattaṃ pāpuṇāti. |
♦ Now, while fulfilling this practice of going and returning, which is called carrying away and bringing back, if he is endowed with supporting conditions, he attains arahantship in the first stage of life. |
no ce paṭhamavaye pāpuṇāti, atha majjhimavaye; |
If he does not attain it in the first stage of life, then in the middle stage; |
no ce majjhimavaye pāpuṇāti, atha maraṇasamaye; |
if he does not attain it in the middle stage, 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-son; |
no ce devaputto hutvā pāpuṇāti, anuppanne buddhe nibbatto paccekabodhiṃ sacchikaroti. |
if he does not attain it having become a deva-son, then having been born when a Buddha has not arisen, he realizes Paccekabodhi. |
no ce paccekabodhiṃ sacchikaroti, atha buddhānaṃ sammukhībhāve khippābhiñño hoti; |
If he does not realize Paccekabodhi, then in the presence of Buddhas he becomes one of quick insight; |
seyyathāpi thero bāhiyo dārucīriyo mahāpañño vā, seyyathāpi thero sāriputto mahiddhiko vā, seyyathāpi thero mahāmoggallāno dhutavādo 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 bhikkhākāmo vā, seyyathāpi thero rāhulo buddhaputtoti. |
just like the elder Bāhiya Dārucīriya of great wisdom, or just like the elder Sāriputta of great psychic power, or just like the elder Mahāmoggallāna, the ascetic, or just like the elder Mahākassapa, the divine-eyed, or just like the elder Anuruddha, the Vinaya-holder, or just like the elder Upāli, the Dhamma-preacher, or just like the elder Puṇṇa Mantāṇiputta, the forest-dweller, or just like the elder Revata, the learned, or just like the elder Ānanda, who is fond of bhikkhus, or just 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 him who both carries away and brings back, the clear comprehension of the resort reaches its peak. |
♦ abhikkamādīsu pana asammuyhanaṃ asammohasampajaññaṃ, taṃ evaṃ veditabbaṃ — idha bhikkhu abhikkamanto vā paṭikkamanto vā yathā andhabālaputhujjanā abhikkamādīsu — “attā abhikkamati, attanā abhikkamo nibbattito”ti vā, “ahaṃ abhikkamāmi, mayā abhikkamo nibbattito”ti vā sammuyhanti, tathā asammuyhanto “abhikkamāmī”ti citte uppajjamāne teneva cittena saddhiṃ cittasamuṭṭhānā vāyodhātu viññattiṃ janayamānā uppajjati. |
♦ But in going forward and so on, non-delusion is the clear comprehension of non-delusion. It should be understood thus: Here a bhikkhu, when going forward or returning, just as blind, foolish worldlings, in going forward and so on, are deluded, thinking, "The self goes forward, the going forward is produced by the self," or, "I go forward, the going forward is produced by me," so, without being deluded, when the thought "I am going forward" arises, with that very thought, the air element, arising from the mind, arises, producing a communication. |
iti cittakiriyavāyodhātuvipphāravasena ayaṃ kāyasammato aṭṭhisaṅghāto abhikkamati. |
Thus, through the vibration of the mind-action-air-element, this heap of bones, called the body, goes forward. |
tassevaṃ abhikkamato ekekapāduddharaṇe pathavīdhātu āpodhātūti dve dhātuyo omattā honti mandā, itarā dve adhimattā honti balavatiyo; |
As it thus goes forward, with each lifting of the foot, the earth element and the water element are two elements that are subordinate and weak, the other two are predominant and strong; |
tathā atiharaṇavītiharaṇesu. |
likewise in carrying forward and carrying past. |
vossajjane tejodhātu vāyodhātūti dve dhātuyo omattā honti mandā, itarā dve adhimattā balavatiyo, tathā sannikkhepanasannirujjhanesu. |
In releasing, the fire element and the air element are two elements that are subordinate and weak, the other two are predominant and strong; likewise in setting down and stopping. |
tattha uddharaṇe pavattā rūpārūpadhammā atiharaṇaṃ na pāpuṇanti, tathā atiharaṇe pavattā vītiharaṇaṃ, vītiharaṇe pavattā vossajjanaṃ, vossajjane pavattā sannikkhepanaṃ, sannikkhepane pavattā sannirujjhanaṃ na pāpuṇanti. |
There, the material and immaterial phenomena that arose in lifting do not reach the carrying forward, likewise those that arose in carrying forward do not reach the carrying past, those that arose in carrying past do not reach the releasing, those that arose in releasing do not reach the setting down, those that arose in setting down do not reach the stopping. |
tattha tattheva pabbaṃ pabbaṃ sandhi sandhi odhi odhi hutvā tattakapāle pakkhittatilāni viya paṭapaṭāyantā bhijjanti. |
There, in that very place, 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, kassa vā ekassa abhikkamanaṃ? |
There, who is the one that goes forward, or whose is the going forward of one? |
paramatthato hi dhātūnaṃyeva gamanaṃ, dhātūnaṃ ṭhānaṃ, dhātūnaṃ nisajjanaṃ, dhātūnaṃ sayanaṃ. |
In the ultimate sense, it is only the going of the elements, the standing of the aniccaelements, the sitting of the elements, the lying down of the elements. |
tasmiṃ tasmiṃ koṭṭhāse saddhiṃ rūpena. |
In that particular portion, along with form. |
♦ aññaṃ uppajjate cittaṃ, aññaṃ cittaṃ nirujjhati. |
♦ Another mind arises, another mind ceases. |
♦ avīcimanusambandho, nadīsotova vattatīti. |
♦ The uninterrupted connection flows on like a river's stream. |
♦ evaṃ abhikkamādīsu asammuyhanaṃ asammohasampajaññaṃ nāmāti. |
♦ Thus, non-delusion in going forward and so on is called clear comprehension of non-delusion. |
♦ niṭṭhito abhikkante paṭikkante sampajānakārī hotīti padassa attho. |
♦ The meaning of the phrase "he acts with clear comprehension in going forward and returning" is finished. |
♦ ālokite vilokiteti ettha pana ālokitaṃ nāma purato pekkhaṇaṃ. |
♦ In "in looking at and looking away," looking at is called looking forward. |
vilokitaṃ nāma anudisāpekkhaṇaṃ. |
Looking away is called looking in an oblique direction. |
aññānipi heṭṭhā upari pacchato pekkhaṇavasena olokitaullokitāpalokitāni nāma honti, tāni idha na gahitāni. |
Other forms of looking, such as looking down, up, and behind, are called 'olokitullokitāpalokitāni', but they are not taken here. |
sāruppavasena pana imāneva dve gahitāni, iminā vā mukhena sabbānipi tāni gahitānevāti. |
However, in terms of suitability, these two are taken, or by this method all of them are taken. |
♦ tattha “ālokessāmī”ti citte uppanne cittavaseneva anoloketvā atthapariggaṇhanaṃ sātthakasampajaññaṃ, taṃ āyasmantaṃ nandaṃ kāyasakkhiṃ katvā veditabbaṃ. |
♦ Therein, when the thought "I will look" arises, not looking by the mere impulse of the thought, but grasping the benefit, is clear comprehension of purpose. This should be understood by taking the venerable Nanda as a living 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 anvāssavissantī’ti. |
For this was said by the Blessed One: "If, monks, Nanda has to look at the eastern direction, Nanda, having encompassed it all with his mind, looks at the eastern direction, thinking, 'Thus, as I look at the eastern direction, evil, unwholesome states of covetousness and displeasure will not flow in.' |
itiha tattha sampajāno hoti . |
Thus he is clearly comprehending there. |
sace, bhikkhave, nandassa pacchimā disā ... pe ... uttarā disā ... pe ... dakkhiṇā disā ... pe ... uddhaṃ ... pe ... adho ... pe ... anudisā anuviloketabbā hoti, sabbaṃ cetasā samannāharitvā nando anudisaṃ anuviloketi — ‘evaṃ me anudisaṃ anuvilokayato na abhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. |
If, monks, Nanda's western direction... and so on... northern direction... and so on... southern direction... and so on... upward... and so on... downward... and so on... if he has to look in an oblique direction, Nanda, having encompassed it all with his mind, looks in an oblique direction, thinking, 'Thus, as I look in an oblique direction, evil, unwholesome states of covetousness and displeasure will not flow in.' |
itiha tattha sampajāno hotī”ti. |
Thus he is clearly comprehending there.” |
♦ api ca idhāpi pubbe vuttacetiyadassanādivaseneva sātthakatā ca sappāyatā ca veditabbā, kammaṭṭhānassa pana avijahanameva gocarasampajaññaṃ. |
♦ Moreover, here too, purposefulness and suitability should be understood in the same way as the previously mentioned seeing of a stupa and so on. But not abandoning the meditation subject is clear comprehension of the resort. |
tasmā ettha khandhadhātuāyatanakammaṭṭhānikehi attano kammaṭṭhānavaseneva, kasiṇādikammaṭṭhānikehi vā pana kammaṭṭhānasīseneva ālokanaṃ vilokanaṃ kātabbaṃ. |
Therefore, here, by those whose meditation subject is the aggregates, elements, and bases, by their own meditation subject, or by those whose meditation subject is a kasiṇa, etc., looking and looking away should be done with the meditation subject as the main thing. |
abbhantare attā nāma āloketā vā viloketā vā natthi, ‘ālokessāmī’ti pana citte uppajjamāne teneva cittena saddhiṃ cittasamuṭṭhānā vāyodhātu viññattiṃ janayamānā uppajjati. |
Inside, there is no self called a looker or a looker-away, but when the thought 'I will look' arises, with that very thought, the air element arising from the mind arises, producing a communication. |
iti cittakiriyavāyodhātuvipphāravasena heṭṭhimaṃ akkhidalaṃ adho sīdati, uparimaṃ uddhaṃ laṅgheti. |
Thus, by the vibration of the mind-action-air-element, the lower eyelid sinks down, and the upper one lifts up. |
koci yantakena vivaranto nāma natthi. |
No one opens it with a machine. |
tato cakkhuviññāṇaṃ dassanakiccaṃ sādhentaṃ uppajjatīti evaṃ pajānanaṃ panettha asammohasampajaññaṃ nāma. |
Then eye-consciousness arises, performing the function of seeing. Thus knowing is called clear comprehension of non-delusion here. |
api ca mūlapariññā āgantukatāva kālikabhāvavasena pettha asammohasampajaññaṃ veditabbaṃ. |
Moreover, by way of the comprehension of the root, the state of being a visitor, and the state of being momentary, clear comprehension of non-delusion should be understood here. |
mūlapariññāvasena tāva — |
First, by way of the comprehension of the root: |
♦ bhavaṅgāvajjanañceva, dassanaṃ sampaṭicchanaṃ. |
♦ And the bhavanga-consciousness and adverting, seeing, receiving, |
♦ santīraṇaṃ voṭṭhabbanaṃ, javanaṃ bhavati sattamaṃ. |
♦ Investigating, determining, and the seventh is impulsion. |
♦ tattha bhavaṅgaṃ upapattibhavassa aṅgakiccaṃ sādhayamānaṃ pavattati, taṃ āvaṭṭetvā kiriyamanodhātu āvajjanakiccaṃ sādhayamānā, taṃnirodhā cakkhuviññāṇaṃ dassanakiccaṃ sādhayamānaṃ, taṃnirodhā vipākamanodhātu sampaṭicchanakiccaṃ sādhayamānā, taṃnirodhā vipākamanoviññāṇadhātu santīraṇakiccaṃ sādhayamānā, taṃnirodhā kiriyamanoviññāṇadhātu voṭṭhabbanakiccaṃ sādhayamānā, taṃnirodhā sattakkhattuṃ javanaṃ javati. |
♦ There, the bhavanga continues, performing the function of the factor of the rebirth-existence. Adverting to that, the functional mind-element, performing the function of adverting, and upon its cessation, the eye-consciousness, performing the function of seeing, and upon its cessation, the resultant mind-element, performing the function of receiving, and upon its cessation, the resultant mind-consciousness-element, performing the function of investigating, and upon its cessation, the functional mind-consciousness-element, performing the function of determining, and upon its cessation, the impulsion impels seven times. |
tattha paṭhamajavanepi — “ayaṃ itthī, ayaṃ puriso”ti rajjanadussanamuyhanavasena ālokitavilokitaṃ nāma na hoti. |
Therein, even at the first impulsion, there is no looking or looking away in the sense of passion, aversion, or delusion, thinking, "This is a woman, this is a man." |
dutiyajavanepi ... pe ... sattamajavanepi. etesu pana yuddhamaṇḍale yodhesu viya heṭṭhupariyavasena bhijjitvā patitesu — “ayaṃ itthī, ayaṃ puriso”ti rajjanādivasena ālokitavilokitaṃ hoti. |
Even at the second impulsion... and so on... even at the seventh impulsion. But when these have fallen, broken down from top to bottom like soldiers on a battlefield, there is looking and looking away in the sense of passion, etc., thinking, "This is a woman, this is a man." |
evaṃ tāvettha mūlapariññāvasena asammohasampajaññaṃ veditabbaṃ. |
Thus, in this way, clear comprehension of non-delusion should be understood by way of comprehension of the root. |
♦ cakkhudvāre pana rūpe āpāthamāgate bhavaṅgacalanato uddhaṃ sakakiccanipphādanavasena āvajjanādīsu uppajjitvā niruddhesu avasāne javanaṃ uppajjati, taṃ pubbe uppannānaṃ āvajjanādīnaṃ gehabhūte cakkhudvāre āgantukapuriso viya hoti. |
♦ But in the eye-door, when a form comes into range, above the vibration of the bhavanga, when adverting and so on have arisen and ceased by way of accomplishing their respective functions, at the end, impulsion arises. It is like a visiting person in the house of the previously arisen adverting and so on, which is the eye-door. |
tassa yathā paragehe kiñci yācituṃ paviṭṭhassa āgantukapurisassa gehassāmikesu tuṇhīmāsinesu āṇākaraṇaṃ na yuttaṃ, evaṃ āvajjanādīnaṃ gehabhūte cakkhudvāre āvajjanādīsupi arajjantesu adussantesu amuyhantesu ca rajjanadussanamuyhanaṃ ayuttanti evaṃ āgantukabhāvavasena asammohasampajaññaṃ veditabbaṃ. |
Just as it is not proper for a visiting person who has entered another's house to ask for something to give orders when the owners of the house are sitting silently, so in the eye-door, which is the house of adverting and so on, it is not proper to have passion, aversion, and delusion when adverting and so on are not passionate, not averse, and not deluded. Thus, clear comprehension of non-delusion should be understood by way of the state of being a visitor. |
♦ yāni panetāni cakkhudvāre voṭṭhabbanapariyosānāni cittāni uppajjanti, tāni saddhiṃ sampayuttadhammehi tattha tattheva bhijjanti, aññamaññaṃ na passantīti, ittarāni tāvakālikāni honti. |
♦ Now these mental states that arise at the eye-door, ending with determining, they break up right there and then, along with their associated states, and do not see each other; the others are temporary. |
tattha yathā ekasmiṃ ghare sabbesu mānusakesu matesu avasesassa ekassa taṅkhaṇaññeva maraṇadhammassa na yuttā naccagītādīsu abhirati nāma. |
There, just as in a house where all the people have died, it is not fitting for the one remaining who is subject to death in that very moment to delight in dancing, singing, and so on. |
evameva ekadvāre sasampayuttesu āvajjanādīsu tattha tattheva matesu avasesassa taṅkhaṇeyeva maraṇadhammassa javanassāpi rajjanadussanamuyhanavasena abhirati nāma na yuttāti. |
Similarly, in one door, when adverting and so on, along with their associated states, have died right there and then, it is not fitting for the remaining impulsion, which is subject to death in that very moment, to delight in passion, aversion, and delusion. |
evaṃ tāvakālikabhāvavasena asammohasampajaññaṃ veditabbaṃ. |
Thus, clear comprehension of non-delusion should be understood by way of the state of being temporary. |
♦ api ca khandhāyatanadhātupaccayapaccavekkhaṇavasena petaṃ veditabbaṃ. |
♦ Moreover, it should be understood by way of contemplating the aggregates, bases, elements, and conditions. |
ettha hi cakkhu ceva rūpā ca rūpakkhandho, dassanaṃ viññāṇakkhandho, taṃsampayuttā vedanā vedanākkhandho, saññā saññākkhandho, phassādikā saṅkhārakkhandho. |
Herein, the eye and form are the form aggregate; seeing is the consciousness aggregate; the feeling associated with it is the feeling aggregate; perception is the perception aggregate; contact and so on are the formations aggregate. |
evametesaṃ pañcannaṃ khandhānaṃ samavāye ālokanavilokanaṃ paññāyati. |
Thus, in the conjunction of these five aggregates, looking and looking away are discerned. |
tattha ko eko āloketi, ko viloketi? |
There, who is the one who looks, who looks away? |
♦ tathā cakkhu cakkhāyatanaṃ, rūpaṃ rūpāyatanaṃ, dassanaṃ manāyatanaṃ, vedanādayo sampayuttadhammā dhammāyatanaṃ. |
♦ Likewise, the eye is the eye-base, form is the form-base, seeing is the mind-base, feeling and other associated states are the dhamma-base. |
evametesaṃ catunnaṃ āyatanānaṃ samavāye ālokanavilokanaṃ paññāyati. |
Thus, in the conjunction of these four bases, looking and looking away are discerned. |
tattha ko eko āloketi, ko viloketi? |
There, who is the one who looks, who looks away? |
♦ tathā cakkhu cakkhudhātu, rūpaṃ rūpadhātu, dassanaṃ cakkhuviññāṇadhātu, taṃsampayuttā vedanādayo dhammā dhammadhātu. |
♦ Likewise, the eye is the eye-element, form is the form-element, seeing is the eye-consciousness-element, feeling and other associated states are the dhamma-element. |
evametāsaṃ catunnaṃ dhātūnaṃ samavāye ālokanavilokanaṃ paññāyati. |
Thus, in the conjunction of these four elements, looking and looking away are discerned. |
tattha ko eko āloketi, ko viloketi? |
There, who is the one who looks, who looks away? |
♦ tathā cakkhu nissayapaccayo, rūpā ārammaṇapaccayo, āvajjanaṃ anantarasamanantarūpanissayanatthivigatapaccayo, āloko upanissayapaccayo, vedanādayo sahajātapaccayo. |
♦ Likewise, the eye is a support condition, form is an object condition, adverting is an immediately preceding, contiguous, decisive support, non-existent, and disappeared condition, light is a decisive support condition, feeling and so on are conascent conditions. |
evametesaṃ paccayānaṃ samavāye ālokanavilokanaṃ paññāyati. |
Thus, in the conjunction of these conditions, looking and looking away are discerned. |
tattha ko eko āloketi, ko viloketīti? |
There, who is the one who looks, who looks away? |
evamettha khandhāyatanadhātupaccayapaccavekkhaṇavasenapi asammohasampajaññaṃ veditabbaṃ. |
Thus, here too, clear comprehension of non-delusion should be understood by way of contemplating the aggregates, bases, elements, and conditions. |
♦ samiñjite pasāriteti pabbānaṃ samiñjanapasāraṇe. |
♦ In "in bending and stretching," it refers to the bending and stretching of the joints. |
tattha cittavaseneva samiñjanapasāraṇaṃ akatvā hatthapādānaṃ samiñjanapasāraṇapaccayā atthānatthaṃ pariggaṇhitvā atthapariggaṇhanaṃ sātthakasampajaññaṃ. |
There, not bending and stretching by mere impulse of thought, but having considered the benefit and lack of benefit of the bending and stretching of the hands and feet, the grasping of the benefit is clear comprehension of purpose. |
tattha hatthapāde aticiraṃ samiñjetvā vā pasāretvā vā ṭhitassa khaṇe khaṇe vedanā uppajjati, cittaṃ ekaggataṃ na labhati, kammaṭṭhānaṃ paripatati, visesaṃ nādhigacchati. |
There, for one who stands for a very long time with his hands and feet bent or stretched, feelings arise moment by moment, the mind does not attain one-pointedness, the meditation subject deteriorates, and he does not attain a special state. |
kāle samiñjentassa kāle pasārentassa pana tā vedanā nuppajjanti, cittaṃ ekaggaṃ hoti, kammaṭṭhānaṃ phātiṃ gacchati, visesamadhigacchatīti, evaṃ atthānatthapariggaṇhanaṃ veditabbaṃ. |
But for one who bends and stretches at the right time, those feelings do not arise, the mind becomes one-pointed, the meditation subject flourishes, and he attains a special state. Thus, the consideration of benefit and lack of benefit should be understood. |
♦ atthe pana satipi sappāyāsappāyaṃ pariggaṇhitvā sappāyapariggaṇhanaṃ sappāyasampajaññaṃ. |
♦ But even when there is a purpose, having considered suitability and unsuitability, the grasping of suitability is clear comprehension of suitability. |
tatrāyaṃ nayo -- |
Herein, this is the method: |
♦ mahācetiyaṅgaṇe kira daharabhikkhū sajjhāyaṃ gaṇhanti, tesaṃ piṭṭhipassesu daharabhikkhuniyo dhammaṃ suṇanti. |
♦ At the great stupa-ground, it is said, young bhikkhus are reciting their texts, and behind them, young bhikkhunīs are listening to the Dhamma. |
tatreko daharo hatthaṃ pasārento kāyasaṃsaggaṃ patvā teneva kāraṇena gihī jāto. |
There, one young man, stretching out his hand, came into physical contact, and for that very reason, became a layman. |
aparo bhikkhu pādaṃ pasārento aggimhi pasāresi, aṭṭhimāhacca pādo jhāyi. |
Another bhikkhu, stretching out his foot, stretched it into a fire; the foot, striking a bone, was burned. |
aparo vammike pasāresi, so āsīvisena ḍaṭṭho. |
Another stretched it into an anthill; he was bitten by a poisonous snake. |
aparo cīvarakuṭidaṇḍake pasāresi, taṃ maṇisappo ḍaṃsi. |
Another stretched it into a robe-bundle on a stick; a jewel-snake bit him. |
tasmā evarūpe asappāye apasāretvā sappāye pasāretabbaṃ. |
Therefore, one should not stretch in such an unsuitable place, but should stretch in a suitable one. |
idamettha sappāyasampajaññaṃ. |
This here is clear comprehension of suitability. |
♦ gocarasampajaññaṃ pana mahātheravatthunā dīpetabbaṃ — mahāthero kira divāṭhāne nisinno antevāsikehi saddhiṃ kathayamāno sahasā hatthaṃ samiñjetvā puna yathāṭhāne ṭhapetvā saṇikaṃ samiñjesi. |
♦ The clear comprehension of the resort, however, should be illustrated by the story of the great elder. It is said that the great elder, sitting in his day-time dwelling, while conversing with his disciples, suddenly bent his hand and then, placing it back in its original position, bent it slowly. |
taṃ antevāsikā pucchiṃsu — “kasmā, bhante, sahasā hatthaṃ samiñjitvā puna yathāṭhāne ṭhapetvā saṇikaṃ samiñjiyitthā”ti? |
His disciples asked him, "Why, venerable sir, did you suddenly bend your hand and 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 me tumhehi saddhiṃ kathayamānena kammaṭṭhānaṃ muñcitvā samiñjito. |
"From the time, friends, that I began to reflect on my meditation subject, my hand has never been bent without abandoning the meditation subject. But now, while conversing with you, I bent it, abandoning the meditation subject. |
tasmā puna yathāṭhāne ṭhapetvā samiñjesinti. |
Therefore, I placed it back in its original position and bent it." |
sādhu, bhante, bhikkhunā nāma evarūpena bhavitabbanti. |
Good, venerable sir, a bhikkhu should be like this. |
evametthāpi kammaṭṭhānāvijahanameva gocarasampajaññanti veditabbaṃ. |
Thus, here too, not abandoning the meditation subject should be understood as clear comprehension of the resort. |
♦ abbhantare attā nāma koci samiñjento vā pasārento vā natthi, vuttappakāracittakiriyavāyodhātuvipphārena pana suttākaḍḍhanavasena dāruyantassa hatthapādalacalanaṃ viya samiñjanapasāraṇaṃ hotīti evaṃ parijānanaṃ panettha asammohasampajaññanti veditabbaṃ. |
♦ Inside, there is no self who is bending or stretching, but by the vibration of the mind-action-air-element in the manner described, the bending and stretching happens, like the movement of the hands and feet of a wooden puppet by the pulling of strings. Thus, knowing this is clear comprehension of non-delusion here. |
♦ saṅghāṭipattacīvaradhāraṇeti ettha saṅghāṭicīvarānaṃ nivāsanapārupanavasena pattassa bhikkhāpaṭiggahaṇādivasena paribhogo dhāraṇaṃ nāma. |
♦ In “the wearing of the outer robe, bowl, and robes,” here the use of the outer robe and robes by way of wearing and putting on, and of the bowl by way of receiving alms, etc., is called “dhāraṇaṃ” (wearing/carrying). |
tattha saṅghāṭicīvaradhāraṇe tāva nivāsetvā vā pārupitvā vā piṇḍāya carato āmisalābho sītassa paṭighātāyātiādinā nayena bhagavatā vuttappakāroyeva ca attho attho nāma. |
There, in the wearing of the outer robe and robes, the purpose is precisely the kind stated by the Blessed One, namely, that by wearing or putting them on and going for alms, the gain of material things is for warding off cold, and so on. |
tassa vasena sātthakasampajaññaṃ veditabbaṃ. |
By means of this, clear comprehension of purpose should be understood. |
♦ uṇhapakatikassa pana dubbalassa ca cīvaraṃ sukhumaṃ sappāyaṃ, sītālukassa ghanaṃ dupaṭṭaṃ. |
♦ But for one of a hot constitution and for a weak person, a fine robe is suitable; for one who is sensitive to cold, a thick, double-layered one. |
viparītaṃ asappāyaṃ. |
The opposite is unsuitable. |
yassa kassaci jiṇṇaṃ asappāyameva, aggaḷādidānena hissa taṃ palibodhakaraṃ hoti. |
For anyone, a worn-out one is unsuitable, for it becomes a hindrance to him by requiring mending and so on. |
tathā paṭṭuṇṇadukūlādibhedaṃ lobhanīyacīvaraṃ. |
Likewise, a robe that is covetable, such as one made of silk, wool, or fine linen. |
tādisañhi araññe ekakassa nivāsantarāyakaraṃ jīvitantarāyakarañcāpi hoti. |
For such a one living alone in the forest, it can be a danger to his wearing and even a danger to his life. |
nippariyāyena pana yaṃ nimittakammādimicchājīvavasena uppannaṃ, yañcassa sevamānassa akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, taṃ asappāyaṃ. |
But unequivocally, that which is produced by way of wrong livelihood such as hinting, and that which, when used by him, unwholesome states increase and wholesome states decrease, that is unsuitable. |
viparītaṃ sappāyaṃ. |
The opposite is suitable. |
tassa vasenettha sappāyasampajaññaṃ. |
By means of this, clear comprehension of suitability is here. |
kammaṭṭhānāvijahanavaseneva gocarasampajaññaṃ veditabbaṃ. |
The clear comprehension of the resort should be understood by way of not abandoning the meditation subject. |
♦ abbhantare attā nāma koci cīvaraṃ pārupento natthi, vuttappakārena cittakiriyavāyodhātuvipphāreneva pana cīvarapārupanaṃ hoti. |
♦ Inside there is no self who puts on the robe, but by the vibration of the mind-action-air-element in the manner described, the putting on of the robe happens. |
tattha cīvarampi acetanaṃ, kāyopi acetano. |
Therein, the robe is also unconscious, and the body is also unconscious. |
cīvaraṃ na jānāti — “mayā kāyo pārupito”ti. |
The robe does not know, "The body is covered by me." |
kāyopi na jānāti — “ahaṃ cīvarena pārupito”ti. |
The body also does not know, "I am covered by the robe." |
dhātuyova dhātusamūhaṃ paṭicchādenti paṭapilotikāyapotthakarūpapaṭicchādane viya. |
Only elements cover a group of elements, like the covering of a statue of cloth, rags, or a book with a cloth. |
tasmā neva sundaraṃ cīvaraṃ labhitvā somanassaṃ kātabbaṃ, na asundaraṃ labhitvā domanassaṃ. |
Therefore, one should not be elated on receiving a beautiful robe, nor dejected on receiving an ugly one. |
♦ nāgavammikacetiyarukkhādīsu hi keci mālāgandhadhūmavatthādīhi sakkāraṃ karonti, keci gūthamuttakaddamadaṇḍasatthappahārādīhi asakkāraṃ. |
♦ At serpent mounds, stupas, trees, and so on, some make offerings with garlands, incense, perfumes, cloth, and so on, while some show disrespect with excrement, urine, mud, sticks, and weapons. |
na tehi nāgavammikarukkhādayo somanassaṃ vā domanassaṃ vā karonti. |
By these, the serpent mounds, trees, and so on are not elated or dejected. |
evameva neva sundaraṃ cīvaraṃ labhitvā somanassaṃ kātabbaṃ, na asundaraṃ labhitvā domanassanti, evaṃ pavattapaṭisaṅkhānavasenettha asammohasampajaññaṃ veditabbaṃ. |
Similarly, one should not be elated on receiving a beautiful robe, nor dejected on receiving an ugly one. Thus, clear comprehension of non-delusion should be understood here by way of this kind of reflection. |
♦ pattadhāraṇepi pattaṃ sahasāva aggahetvā imaṃ gahetvā piṇḍāya caramāno bhikkhaṃ labhissāmīti, evaṃ pattaggahaṇapaccayā paṭilabhitabbaṃ atthavasena sātthakasampajaññaṃ veditabbaṃ. |
♦ In the carrying of the bowl, too, not taking the bowl hastily, but thinking, “Having taken this and gone for alms, I will receive alms,” thus clear comprehension of purpose should be understood by way of the benefit to be obtained because of the taking of the bowl. |
♦ kisadubbalasarīrassa pana garupatto asappāyo, yassa kassaci catupañcagaṇṭhikāhato dubbisodhanīyo asappāyova. |
♦ But for one with a weak and frail body, a heavy bowl is unsuitable. For anyone, one that has been repaired with four or five patches and is difficult to clean is unsuitable. |
duddhotapattopi na vaṭṭati, taṃ dhovantasseva cassa palibodho hoti. |
An unwashed bowl is also not permissible, for it becomes a hindrance to him just in washing it. |
maṇivaṇṇapatto pana lobhanīyo, cīvare vuttanayeneva asappāyo, nimittakammādivasena laddho pana yañcassa sevamānassa akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, ayaṃ ekantāsappāyova. |
A jewel-colored bowl, however, is covetable, and is unsuitable in the same way as described for the robe. And that which is obtained by way of hinting, etc., and which, when used by him, unwholesome states increase and wholesome states decrease, this is entirely unsuitable. |
viparīto sappāyo. |
The opposite is suitable. |
tassa vasenettha sappāyasampajaññaṃ. |
By means of this, clear comprehension of suitability is here. |
kammaṭṭhānāvijahanavaseneva ca gocarasampajaññaṃ veditabbaṃ. |
And the clear comprehension of the resort should be understood by way of not abandoning the meditation subject. |
♦ abbhantare attā nāma koci pattaṃ gaṇhanto natthi, vuttappakārena cittakiriyavāyodhātuvipphāravaseneva pattaggahaṇaṃ nāma hoti. |
♦ Inside, there is no self who takes the bowl, but by the vibration of the mind-action-air-element in the manner described, the taking of the bowl occurs. |
tattha pattopi acetano, hatthāpi acetanā. |
There, the bowl is also unconscious, and the hands are also unconscious. |
patto na jānāti — “ahaṃ hatthehi gahito”ti. |
The bowl does not know, "I am held by the hands." |
hatthāpi na jānanti — “amhehi patto gahito”ti. |
The hands also do not know, "The bowl is held by us." |
dhātuyova dhātusamūhaṃ gaṇhanti, saṇḍāsena aggivaṇṇapattaggahaṇe viyāti. |
Only elements grasp a group of elements, like the grasping of a fire-colored bowl with tongs. |
evaṃ pavattapaṭisaṅkhānavasenettha asammohasampajaññaṃ veditabbaṃ. |
Thus, clear comprehension of non-delusion should be understood here by way of this kind of reflection. |
♦ api ca yathā chinnahatthapāde vaṇamukhehi paggharitapubbalohitakimikule nīlamakkhikasamparikiṇṇe anāthasālāyaṃ nipanne anāthamanusse disvā, ye dayālukā purisā, te tesaṃ vaṇamattacoḷakāni ceva kapālādīhi ca bhesajjāni upanāmenti. |
♦ Moreover, just as when compassionate men see unfortunate people lying in a hospital for the destitute, with pus and blood flowing from the openings of their wounds on their amputated hands and feet, swarming with blue flies and maggots, they bring them bandages for their wounds and medicines in potsherds and the like. |
tattha coḷakānipi kesañci saṇhāni, kesañci thūlāni pāpuṇanti. |
Therein, the bandages of some reach them fine, of some coarse. |
bhesajjakapālakānipi kesañci susaṇṭhānāni, kesañci dussaṇṭhānāni pāpuṇanti, na te tattha sumanā vā dummanā vā honti . |
The medicine-potsherds of some reach them well-formed, of some ill-formed, but they are not pleased or displeased thereat. |
vaṇapaṭicchādanamatteneva hi coḷakena, bhesajjapaṭiggahaṇamatteneva ca kapālakena tesaṃ attho. |
For their purpose is only with the bandage for covering the wound, and with the potsherd for receiving the medicine. |
evameva yo bhikkhu vaṇacoḷakaṃ viya cīvaraṃ, bhesajjakapālakaṃ viya ca pattaṃ, kapāle bhesajjamiva ca patte laddhaṃ bhikkhaṃ sallakkheti, ayaṃ saṅghāṭipattacīvaradhāraṇe asammohasampajaññena uttamasampajānakārīti veditabbo. |
Similarly, the bhikkhu who reflects on the robe as a wound-bandage, the bowl as a medicine-potsherd, and the alms received in the bowl as medicine in the potsherd, he is to be understood as the supreme practitioner of clear comprehension with non-delusion in the wearing of the outer robe, bowl, and robes. |
♦ asitādīsu asiteti piṇḍapātabhojane. |
♦ In "in eating, etc.," "in eating" refers to the eating of alms-food. |
pīteti yāguādipāne. |
"In drinking" refers to the drinking of gruel and so on. |
khāyiteti piṭṭhakhajjādikhādane. |
"In chewing" refers to the chewing of cakes, etc. |
sāyiteti madhuphāṇitādisāyane. |
"In tasting" refers to the tasting of honey, molasses, etc. |
tattha neva davāyātiādinā nayena vutto aṭṭhavidhopi attho attho nāma. |
There, the eightfold purpose spoken of in the manner of "not for amusement," etc., is indeed the purpose. |
tasseva vasena sātthakasampajaññaṃ veditabbaṃ. |
By means of that, clear comprehension of purpose should be understood. |
♦ lūkhapaṇītatittamadhurarasādīsu pana yena bhojanena yassa phāsu na hoti, taṃ tassa asappāyaṃ. |
♦ But among coarse or fine, bitter or sweet flavors, etc., whatever food is not agreeable to someone, that is unsuitable for him. |
yaṃ pana nimittakammādivasena paṭiladdhaṃ, yañcassa bhuñjato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, taṃ ekantāsappāyameva, viparītaṃ sappāyaṃ. |
And what is obtained by way of hinting, etc., and what, when eaten by him, unwholesome states increase and wholesome states decrease, that is entirely unsuitable; the opposite is suitable. |
tassa vasenettha sappāyasampajaññaṃ. |
By means of this, clear comprehension of suitability is here. |
kammaṭṭhānāvijahanavaseneva ca gocarasampajaññaṃ veditabbaṃ. |
And the clear comprehension of the resort should be understood by way of not abandoning the meditation subject. |
♦ abbhantare attā nāma koci bhuñjako natthi, vuttappakāracittakiriyavāyodhātuvipphāreneva pattappaṭiggahaṇaṃ nāma hoti. |
♦ Inside there is no self who eats; by the vibration of the mind-action-air-element in the manner described, the receiving of the bowl happens. |
cittakiriyavāyodhātuvipphāreneva hatthassa patte otāraṇaṃ nāma hoti. |
By the vibration of the mind-action-air-element, the lowering of the hand into the bowl happens. |
cittakiriyavāyodhātuvipphāreneva ālopakaraṇaṃ ālopauddhāraṇaṃ mukhavivaraṇañca hoti, na koci kuñcikāya yantakena vā hanukaṭṭhīni vivarati. |
By the vibration of the mind-action-air-element, the making of the morsel, the lifting of the morsel, and the opening of the mouth happen; no one opens the jawbones with a key or a machine. |
cittakiriyavāyodhātuvipphāreneva ālopassa mukhe ṭhapanaṃ, uparidantānaṃ musalakiccasādhanaṃ, heṭṭhimadantānaṃ udukkhalakiccasādhanaṃ, jivhāya hatthakiccasādhanañca hoti. |
By the vibration of the mind-action-air-element, the placing of the morsel in the mouth, the performing of the pestle's function by the upper teeth, the performing of the mortar's function by the lower teeth, and the performing of the hand's function by the tongue happen. |
iti tattha aggajivhāya tanukakheḷo mūlajivhāya bahalakheḷo makkheti. |
Thus there, the thin saliva at the tip of the tongue and the thick saliva at the root of the tongue moisten it. |
taṃ heṭṭhādantaudukkhale jivhāhatthaparivattakaṃ kheḷodakena temitaṃ uparidantamusalasañcuṇṇitaṃ koci kaṭacchunā vā dabbiyā vā antopavesento nāma natthi, vāyodhātuyāva pavisati. |
That which is turned by the tongue-hand in the lower-tooth-mortar, moistened by the saliva-water, and ground by the upper-tooth-pestle, no one puts it inside with a ladle or a spoon; it enters only by the air element. |
paviṭṭhaṃ paviṭṭhaṃ koci palālasanthāraṃ katvā dhārento nāma natthi, vāyodhātuvaseneva tiṭṭhati. |
What has entered, no one holds it by making a straw-bedding; it stays by the power of the air element. |
ṭhitaṃ ṭhitaṃ koci uddhanaṃ katvā aggiṃ jāletvā pacanto nāma natthi, tejodhātuyāva paccati. |
What has stayed, no one cooks it by making a stove and lighting a fire; it is cooked only by the fire element. |
pakkaṃ pakkaṃ koci daṇḍakena vā yaṭṭhiyā vā bahi nīhārako nāma natthi, vāyodhātuyeva nīharati. |
What has been cooked, no one takes it out with a stick or a rod; the air element itself takes it out. |
iti vāyodhātu paṭiharati ca, vītiharati ca, dhāreti ca, parivatteti ca, sañcuṇṇeti ca, visoseti ca, nīharati ca. |
Thus, the air element carries away and carries past, holds, turns, grinds, dries, and takes out. |
pathavīdhātu dhāreti ca, parivatteti ca, sañcuṇṇeti ca, visoseti ca. |
The earth element holds, turns, grinds, and dries. |
āpodhātu sineheti ca, allattañca anupāleti. |
The water element moistens and maintains the wetness. |
tejodhātu antopaviṭṭhaṃ paripāceti. |
The fire element cooks what has entered inside. |
ākāsadhātu añjaso hoti. |
The space element is a straight path. |
viññāṇadhātu tattha tattha sammāpayogamanvāya ābhujatīti. |
The consciousness element, relying on the right application here and there, bends towards it. |
evaṃ pavattapaṭisaṅkhānavasenettha asammohasampajaññaṃ veditabbaṃ. |
Thus, clear comprehension of non-delusion should be understood here by way of this kind of reflection. |
♦ api ca gamanato pariyesanato paribhogato āsayato nidhānato aparipakkato paripakkato phalato nissandato sammakkhanatoti, evaṃ dasavidhapaṭikūlabhāvapaccavekkhaṇato pettha asammohasampajaññaṃ veditabbaṃ. |
♦ Also, from going, from seeking, from consuming, from the receptacle, from storing, from being uncooked, from being cooked, from the fruit, from the result, and from being smeared; thus, from contemplating the ten kinds of loathsomeness, clear comprehension of non-delusion should be understood here. |
vitthārakathā panettha visuddhimagge āhārapaṭikūlasaññāniddesato gahetabbā. |
The detailed discussion here should be taken from the Visuddhimagga, from the section on the perception of loathsomeness in food. |
♦ uccārapassāvakammeti uccārassa ca passāvassa ca karaṇe. |
♦ In "the act of defecating and urinating," in the act of defecating and urinating. |
tattha pattakāle uccārapassāvaṃ akarontassa sakalasarīrato sedā muccanti, akkhīni bhamanti, cittaṃ na ekaggaṃ hoti, aññe ca rogā uppajjanti. |
Therein, for one who does not defecate and urinate at the proper time, sweat is released from the entire body, the eyes swim, 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 understood. |
♦ aṭṭhāne uccārapassāvaṃ karontassa pana āpatti hoti, ayaso vaḍḍhati, jīvitantarāyo hoti, patirūpe ṭhāne karontassa sabbaṃ taṃ na hotīti idamettha sappāyaṃ tassa vasena sappāyasampajaññaṃ. |
♦ But for one who defecates and urinates in an improper place, an offense is incurred, his bad reputation increases, and there is danger to his life. For one who does it in a proper place, all that does not happen. This is suitability here. By means of that, clear comprehension of suitability. |
kammaṭṭhānāvijahanavaseneva ca gocarasampajaññaṃ veditabbaṃ. |
And the clear comprehension of the resort should be understood by way of not abandoning the meditation subject. |
♦ abbhantare attā nāma uccārapassāvakammaṃ karonto natthi, cittakiriyavāyodhātuvipphāreneva pana uccārapassāvakammaṃ hoti . |
♦ Inside, there is no self who performs the act of defecation and urination, but by the vibration of the mind-action-air-element, the act of defecation and urination happens. |
yathā vā pana pakke gaṇḍe gaṇḍabhedena pubbalohitaṃ akāmatāya nikkhamati. |
Or, just as from a ripe boil, pus and blood come out from the breaking of the boil without one's will. |
yathā ca atibharitā udakabhājanā udakaṃ akāmatāya nikkhamati. |
And just as from an overfilled water vessel, water comes out without one's will. |
evaṃ pakkāsayamuttavatthīsu sannicitā uccārapassāvā vāyuvegasamuppīḷitā akāmatāyapi nikkhamanti. |
Thus, from the receptacles of the stomach and bladder, feces and urine, accumulated and compressed by the force of the wind, also come out without one's will. |
so panāyaṃ evaṃ nikkhamanto uccārapassāvo neva tassa bhikkhuno attano hoti, na parassa, kevalaṃ sarīranissandova hoti. |
But this feces and urine, thus coming out, is neither the bhikkhu's own nor another's; it is merely a discharge from the body. |
yathā kiṃ? |
Like what? |
yathā udakatumbato purāṇudakaṃ chaḍḍentassa neva taṃ attano hoti, na paresaṃ; |
Just as for one who empties old water from a water gourd, it is neither his own nor another's; |
kevalaṃ paṭijagganamattameva hoti; |
it is merely a matter of maintenance. |
evaṃ pavattapaṭisaṅkhānavasenettha asammohasampajaññaṃ veditabbaṃ. |
Thus, clear comprehension of non-delusion should be understood here by way of this kind of reflection. |
♦ gatādīsu gateti gamane. |
♦ In “in going, etc.,” “in going” means in walking. |
ṭhiteti ṭhāne. |
“In standing” means in the posture of standing. |
nisinneti nisajjāya. |
“In sitting” means in the posture of sitting. |
sutteti sayane. |
“In sleeping” means in the posture of lying down. |
jāgariteti jāgaraṇe. |
“In being awake” means in wakefulness. |
bhāsiteti kathane. |
“In speaking” means in conversation. |
tuṇhībhāveti akathane. |
“In being silent” means in not speaking. |
“gacchanto vā gacchāmīti pajānāti, ṭhito vā ṭhitomhīti pajānāti, nisinno vā nisinnomhīti pajānāti, sayāno vā sayānomhīti pajānātī”ti imasmiñhi sutte addhānairiyāpathā kathitā. |
For in the sutta, "When walking, he knows, 'I am walking,' or when standing, he knows, 'I am standing,' or when sitting, he knows, 'I am sitting,' or when lying down, he knows, 'I am lying down,'" the long-term postures are spoken of. |
“abhikkante paṭikkante ālokite vilokite samiñjite pasārite”ti imasmiṃ majjhimā. |
In "in going forward and returning, in looking at and looking away, in bending and stretching," the intermediate ones. |
“gate ṭhite nisinne sutte jāgarite”ti idha pana khuddakacuṇṇiyairiyāpathā kathitā. |
In "in going, standing, sitting, sleeping, being awake," here the minor, detailed postures are spoken of. |
tasmā tesupi vuttanayeneva sampajānakāritā veditabbā. |
Therefore, in them too, the acting with clear comprehension should be understood in the way described. |
♦ tipiṭakamahāsivatthero panāha — yo ciraṃ gantvā vā caṅkamitvā vā aparabhāge ṭhito iti paṭisañcikkhati — “caṅkamanakāle pavattā rūpārūpadhammā ettheva niruddhā”ti . |
♦ The great elder Tipiṭaka Mahāsiva, however, says: He who, after walking or pacing for a long time, later stands and reflects thus: "The material and immaterial phenomena that occurred during the walking have ceased right here." |
ayaṃ gate sampajānakārī nāma. |
This one is called "one who acts with clear comprehension in going." |
♦ yo sajjhāyaṃ vā karonto, pañhaṃ vā vissajjento, kammaṭṭhānaṃ vā manasikaronto ciraṃ ṭhatvā aparabhāge nisinno iti paṭisañcikkhati — “ṭhitakāle pavattā rūpārūpadhammā ettheva niruddhā”ti. |
♦ He who, while reciting, or answering a question, or reflecting on his meditation subject, stands for a long time and later sits down and reflects thus: "The material and immaterial phenomena that occurred while standing have ceased right here." |
ayaṃ ṭhite sampajānakārī nāma. |
This one is called "one who acts with clear comprehension in standing." |
♦ yo sajjhāyādikaraṇavaseneva ciraṃ nisīditvā aparabhāge uṭṭhāya iti paṭisañcikkhati — “nisinnakāle pavattā rūpārūpadhammā ettheva niruddhā”ti. |
♦ He who, for the sake of reciting and so on, sits for a long time and later gets up and reflects thus: "The material and immaterial phenomena that occurred while sitting have ceased right here." |
ayaṃ nisinne sampajānakārī nāma. |
This one is called "one who acts with clear comprehension in sitting." |
♦ yo pana nipannako sajjhāyaṃ vā karonto kammaṭṭhānaṃ vā manasikaronto niddaṃ okkamitvā aparabhāge uṭṭhāya iti paṭisañcikkhati — “sayanakāle pavattā rūpārūpadhammā ettheva niruddhā”ti. |
♦ But he who, while lying down, reciting or reflecting on his meditation subject, falls asleep and later gets up and reflects thus: "The material and immaterial phenomena that occurred while sleeping have ceased right here." |
ayaṃ sutte jāgarite ca sampajānakārī nāma. |
This one is called "one who acts with clear comprehension in sleeping and being awake." |
kiriyamayacittānañhi appavattanaṃ soppaṃ nāma, pavattanaṃ jāgaritaṃ nāma. |
For the non-occurrence of functional thoughts is called sleep, and their occurrence is called being awake. |
♦ yo pana bhāsamāno — “ayaṃ saddo nāma oṭṭhe ca paṭicca, dante ca jivhañca tāluñca paṭicca, cittassa ca tadanurūpaṃ payogaṃ paṭicca jāyatī”ti sato sampajānova bhāsati. |
♦ But he who, while speaking, mindfully and clearly comprehending, speaks thus: "This sound arises depending on the lips, and on the teeth, and on the tongue, and on the palate, and on the corresponding effort of the mind." |
ciraṃ vā pana kālaṃ sajjhāyaṃ vā katvā, dhammaṃ vā kathetvā, kammaṭṭhānaṃ vā pavattetvā, pañhaṃ vā vissajjetvā, aparabhāge tuṇhībhūto iti paṭisañcikkhati — “bhāsitakāle uppannā rūpārūpadhammā ettheva niruddhā”ti. |
Or, after reciting for a long time, or preaching the Dhamma, or practicing the meditation subject, or answering a question, he later becomes silent and reflects thus: "The material and immaterial phenomena that arose while speaking have ceased right here." |
ayaṃ bhāsite sampajānakārī nāma. |
This one is called "one who acts with clear comprehension in speaking." |
♦ yo tuṇhībhūto ciraṃ dhammaṃ vā kammaṭṭhānaṃ vā manasikatvā aparabhāge iti paṭisañcikkhati — “tuṇhībhūtakāle pavattā rūpārūpadhammā ettheva niruddhā”ti. |
♦ He who, being silent, reflects on the Dhamma or the meditation subject for a long time, and later reflects thus: "The material and immaterial phenomena that occurred while being silent have ceased right here." |
upādārūpappavattiyañhi sati bhāsati nāma, asati tuṇhī bhavati nāmāti. |
For when there is the occurrence of derivative matter, one is said to be speaking; when there is not, one is said to be silent. |
ayaṃ tuṇhībhāve sampajānakārī nāmāti. |
This one is called "one who acts with clear comprehension in being silent." |
♦ tayidaṃ mahāsivattherena vuttaṃ asammohadhuraṃ mahāsatipaṭṭhānasutte adhippetaṃ. |
♦ This which was said by the great elder Mahāsiva is intended in the Great Discourse on the Foundations of Mindfulness, with non-delusion as the main point. |
imasmiṃ pana sāmaññaphale sabbampi catubbidhaṃ sampajaññaṃ labbhati. |
In this Discourse on the Fruits of the Ascetic Life, however, all four kinds of clear comprehension are obtained. |
tasmā vuttanayeneva cettha catunnaṃ sampajaññānaṃ vasena sampajānakāritā veditabbā. |
Therefore, here the acting with clear comprehension should be understood in terms of the four kinds of clear comprehension in the way described. |
sampajānakārīti ca sabbapadesu satisampayuttasseva sampajaññassa vasena attho veditabbo. |
And in all passages, the meaning of "acting with clear comprehension" should be understood in terms of clear comprehension associated with mindfulness. |
satisampajaññena samannāgatoti etassa hi padassa ayaṃ vitthāro. |
For this is the detailed explanation of the phrase "endowed with mindfulness and clear comprehension." |
vibhaṅgappakaraṇe pana — “sato sampajāno abhikkamati, sato sampajāno paṭikkamatī”ti evaṃ etāni padāni vibhattāneva. |
In the book of Vibhaṅga, however, these phrases are analyzed thus: "Mindfully and with clear comprehension he goes forward, mindfully and with clear comprehension he returns." |
evaṃ, kho mahārājāti evaṃ satisampayuttassa sampajaññassa vasena abhikkamādīni pavattento satisampajaññena samannāgato nāma hotīti attho. |
Thus, O great king, the meaning is that one who practices going forward and so on in terms of clear comprehension associated with mindfulness is called one endowed with mindfulness and clear comprehension. |
♦ santosakathā |
♦ The Talk on Contentment |
♦ 215. idha, mahārāja, bhikkhu santuṭṭho hotīti ettha santuṭṭhoti itarītarapaccayasantosena samannāgato. |
♦ 215. Herein, O great king, a bhikkhu is content. Herein, "content" means endowed with contentment with whatever requisites. |
so panesa santoso dvādasavidho hoti, seyyathidaṃ — cīvare yathālābhasantoso, yathābalasantoso, yathāsāruppasantosoti tividho. |
And this contentment is of twelve kinds, namely: contentment with whatever robe one gets, contentment according to one's strength, and contentment according to what is suitable, thus threefold. |
evaṃ piṇḍapātādīsu. |
Likewise with alms-food and so on. |
tassāyaṃ pabhedavaṇṇanā -- |
This is the detailed explanation of its division: |
♦ idha bhikkhu cīvaraṃ labhati, sundaraṃ vā asundaraṃ vā. |
♦ Here a bhikkhu receives a robe, whether beautiful or ugly. |
so teneva yāpeti, aññaṃ na pattheti, labhantopi na gaṇhati. |
He makes do with that, does not wish for another, and does not accept one even if he gets it. |
ayamassa cīvare yathālābhasantoso. |
This is his contentment with whatever robe he gets. |
atha pana pakatidubbalo vā hoti, ābādhajarābhibhūto vā, garucīvaraṃ pārupanto kilamati. |
But if he is naturally weak, or overcome by illness or old age, and is tired by wearing a heavy robe. |
so sabhāgena bhikkhunā saddhiṃ taṃ parivattetvā lahukena yāpentopi santuṭṭhova hoti. |
He, having exchanged it with a bhikkhu of similar nature, and making do with a light one, is still content. |
ayamassa cīvare yathābalasantoso. |
This is his contentment with the robe according to his strength. |
aparo paṇītapaccayalābhī hoti. |
Another is a recipient of fine requisites. |
so pattacīvarādīnaṃ aññataraṃ mahagghapattacīvaraṃ bahūni vā pana pattacīvarāni labhitvā idaṃ therānaṃ cirapabbajitānaṃ, idaṃ bahussutānaṃ anurūpaṃ, idaṃ gilānānaṃ, idaṃ appalābhīnaṃ hotūti datvā tesaṃ purāṇacīvaraṃ vā gahetvā saṅkārakūṭādito vā nantakāni uccinitvā tehi saṅghāṭiṃ katvā dhārentopi santuṭṭhova hoti. |
He, having received a valuable bowl and robe, or many bowls and robes, among his bowl and robes, etc., thinking, "This is suitable for the elders, for those long gone forth, for the learned; this is for the sick, this is for those with few gains," gives them away, and taking their old robes or collecting rags from a dust heap and so on, and making an outer robe with them, and wearing it, is still content. |
ayamassa cīvare yathāsāruppasantoso. |
This is his contentment with the robe according to what is suitable. |
♦ idha pana bhikkhu piṇḍapātaṃ labhati lūkhaṃ vā paṇītaṃ vā, so teneva yāpeti, aññaṃ na pattheti, labhantopi na gaṇhati. |
♦ Here, a bhikkhu receives alms-food, whether coarse or fine. He makes do with that, does not wish for another, and does not accept it even if he gets it. |
ayamassa piṇḍapāte yathālābhasantoso. |
This is his contentment with whatever alms-food he gets. |
yo pana attano pakativiruddhaṃ vā byādhiviruddhaṃ vā piṇḍapātaṃ labhati, yenassa paribhuttena aphāsu hoti. |
But one who receives alms-food that is contrary to his nature or to his illness, by eating which he becomes unwell. |
so sabhāgassa bhikkhuno taṃ datvā tassa hatthato sappāyabhojanaṃ bhuñjitvā samaṇadhammaṃ karontopi santuṭṭhova hoti. |
He, giving that to a bhikkhu of like mind and eating suitable food from his hand, and practicing the ascetic's life, is still content. |
ayamassa piṇḍapāte yathābalasantoso. |
This is his contentment with alms-food according to his strength. |
aparo bahuṃ paṇītaṃ piṇḍapātaṃ labhati. |
Another receives much fine alms-food. |
so taṃ cīvaraṃ viya theracirapabbajitabahussutāppalābhīgilānānaṃ datvā tesaṃ vā sesakaṃ piṇḍāya vā caritvā missakāhāraṃ bhuñjantopi santuṭṭhova hoti. |
He, like the robe, gives it to the elders, the long-ordained, the learned, the sick with few gains, or eats the leftovers from them or goes on alms-round, and eating mixed food, is still content. |
ayamassa piṇḍapāte yathāsāruppasantoso. |
This is his contentment with alms-food according to what is suitable. |
♦ idha pana bhikkhu senāsanaṃ labhati, manāpaṃ vā amanāpaṃ vā, so tena neva somanassaṃ, na domanassaṃ uppādeti; |
♦ Here, a bhikkhu gets a dwelling, whether pleasant or unpleasant. He does not feel elation or dejection because of it; |
antamaso tiṇasanthārakenapi yathāladdheneva tussati. |
he is satisfied with whatever he gets, even a grass mat. |
ayamassa senāsane yathālābhasantoso. |
This is his contentment with whatever dwelling he gets. |
yo pana attano pakativiruddhaṃ vā byādhiviruddhaṃ vā senāsanaṃ labhati, yatthassa vasato aphāsu hoti, so taṃ sabhāgassa bhikkhuno datvā tassa santake sappāyasenāsane vasantopi santuṭṭhova hoti. |
But one who gets a dwelling that is contrary to his nature or to his illness, in which he lives uncomfortably. |
ayamassa senāsane yathābalasantoso. |
He, giving that to a bhikkhu of like mind and living in a suitable dwelling belonging to him, is still content. |
| This is his contentment with the dwelling according to his strength. | |
♦ aparo mahāpuñño leṇamaṇḍapakūṭāgārādīni bahūni paṇītasenāsanāni labhati. |
♦ Another of great merit obtains many fine dwellings, such as caves, pavilions, and gabled houses. |
so tāni cīvaraṃ viya theracirapabbajitabahussutāppalābhīgilānānaṃ datvā yattha katthaci vasantopi santuṭṭhova hoti. |
He, like the robes, gives them to the elders, the long-ordained, the learned, the sick, and those with few gains, and living wherever, he is still content. |
ayamassa senāsane yathāsāruppasantoso. |
This is his contentment with the dwelling according to what is suitable. |
yopi — “uttamasenāsanaṃ nāma pamādaṭṭhānaṃ, tattha nisinnassa thinamiddhaṃ okkamati, niddābhibhūtassa puna paṭibujjhato kāmavitakkā pātubhavantī”ti paṭisañcikkhitvā tādisaṃ senāsanaṃ pattampi na sampaṭicchati. |
And he who, reflecting, "A superior dwelling is a place for negligence; sloth and torpor overcome one sitting there; for one overcome by sleep, sensual thoughts arise again on waking," does not accept such a dwelling even when it is offered. |
so taṃ paṭikkhipitvā abbhokāsarukkhamūlādīsu vasantopi santuṭṭhova hoti. |
He, rejecting it and living in the open, at the foot of a tree, and so on, is still content. |
ayampissa senāsane yathāsāruppasantoso. |
This too is his contentment with the dwelling according to what is suitable. |
♦ idha pana bhikkhu bhesajjaṃ labhati, lūkhaṃ vā paṇītaṃ vā, so yaṃ labhati, teneva tussati, aññaṃ na pattheti, labhantopi na gaṇhati. |
♦ Here a bhikkhu receives medicine, whether coarse or fine. He is satisfied with what he receives, does not wish for another, and does not accept it even when he gets it. |
ayamassa gilānapaccaye yathālābhasantoso. |
This is his contentment with whatever requisite for the sick he gets. |
yo pana telena atthiko phāṇitaṃ labhati. |
But one who is in need of oil receives molasses. |
so taṃ sabhāgassa bhikkhuno datvā tassa hatthato telaṃ gahetvā aññadeva vā pariyesitvā bhesajjaṃ karontopi santuṭṭhova hoti. |
He, giving that to a bhikkhu of like mind and taking oil from his hand, or seeking another, and making medicine, is still content. |
ayamassa gilānapaccaye yathābalasantoso. |
This is his contentment with the requisite for the sick according to his strength. |
♦ aparo mahāpuñño bahuṃ telamadhuphāṇitādipaṇītabhesajjaṃ labhati. |
♦ Another of great merit receives much fine medicine such as oil, honey, and molasses. |
so taṃ cīvaraṃ viya theracirapabbajitabahussutāppalābhīgilānānaṃ datvā tesaṃ ābhatena yena kenaci yāpentopi santuṭṭhova hoti. |
He, like the robes, gives it to the elders, the long-ordained, the learned, the sick, and those with few gains, and making do with whatever is brought by them, is still content. |
yo pana ekasmiṃ bhājane muttaharīṭakaṃ ṭhapetvā ekasmiṃ catumadhuraṃ — “gaṇhāhi, bhante, yadicchasī”ti vuccamāno sacassa tesu aññatarenapi rogo vūpasammati, atha muttaharīṭakaṃ nāma buddhādīhi vaṇṇitanti catumadhuraṃ paṭikkhipitvā muttaharīṭakeneva bhesajjaṃ karonto paramasantuṭṭhova hoti. |
One who, having placed myrobalan-in-urine in one vessel and the four sweets in another, is told, "Take, venerable sir, whichever you wish," if his disease is cured by either of them, then thinking, "Myrobalan-in-urine is praised by the Buddhas and others," rejecting the four sweets and making his medicine with myrobalan-in-urine, is supremely content. |
ayamassa gilānapaccaye yathāsāruppasantoso. |
This is his contentment with the requisite for the sick according to what is suitable. |
♦ iminā pana dvādasavidhena itarītarapaccayasantosena samannāgatassa bhikkhuno aṭṭha parikkhārā vaṭṭanti. |
♦ For a bhikkhu endowed with this twelvefold contentment with whatever requisites, the eight requisites are permissible. |
tīṇi cīvarāni, patto, dantakaṭṭhacchedanavāsi, ekā sūci, kāyabandhanaṃ parissāvananti. |
Three robes, a bowl, an adze for cutting tooth-sticks, a single needle, a girdle, 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 girdle. |
♦ parissāvanena aṭṭhete, yuttayogassa bhikkhuno”ti. |
♦ With the water-strainer, these are the eight for the yogi-bhikkhu.” |
♦ te sabbe kāyaparihārikāpi honti kucchiparihārikāpi. |
♦ They are all for the maintenance of the body and for the maintenance of the belly. |
kathaṃ? ticīvaraṃ tāva nivāsetvā ca pārupitvā ca vicaraṇakāle kāyaṃ pariharati, posetīti kāyaparihārikaṃ hoti. |
How? The three robes, for instance, when worn and put on for wandering about, maintain the body, they sustain it, so they are for the maintenance of the body. |
cīvarakaṇṇena udakaṃ parissāvetvā pivanakāle khāditabbaphalāphalagahaṇakāle ca kucchiṃ pariharati; |
When one strains water with a corner of the robe and drinks it, and when one takes edible fruits, it maintains the belly; |
posetīti kucchiparihārikaṃ hoti. |
it sustains it, so it is for the maintenance of the belly. |
♦ pattopi tena udakaṃ uddharitvā nhānakāle kuṭiparibhaṇḍakaraṇakāle ca kāyaparihāriko hoti. |
♦ The bowl, too, when one draws water with it for bathing, and when one makes utensils for the cell, is for the maintenance of the body. |
āhāraṃ gahetvā bhuñjanakāle kucchiparihāriko. |
When one takes food and eats it, it is for the maintenance of the belly. |
♦ vāsipi tāya dantakaṭṭhacchedanakāle mañcapīṭhānaṃ aṅgapādacīvarakuṭidaṇḍakasajjanakāle ca kāyaparihārikā hoti. |
♦ The adze, too, when cutting tooth-sticks with it, and when fashioning the legs and posts of beds and chairs and the handles of robes, is for the maintenance of the body. |
ucchuchedananāḷikerāditacchanakāle kucchiparihārikā. |
When cutting sugar-cane, coconuts, and so on, it is for the maintenance of the belly. |
♦ sūcipi cīvarasibbanakāle kāyaparihārikā hoti. |
♦ The needle, too, when sewing robes, is for the maintenance of the body. |
pūvaṃ vā phalaṃ vā vijjhitvā khādanakāle kucchiparihārikā. |
When piercing a cake or a fruit and eating it, it is for the maintenance of the belly. |
♦ kāyabandhanaṃ bandhitvā vicaraṇakāle kāyaparihārikaṃ. |
♦ The girdle, when tied and wandering about, is for the maintenance of the body. |
ucchuādīni bandhitvā gahaṇakāle kucchiparihārikaṃ. |
When tying up sugar-cane and so on and taking it, it is for the maintenance of the belly. |
♦ parissāvanaṃ tena udakaṃ parissāvetvā nhānakāle, senāsanaparibhaṇḍakaraṇakāle ca kāyaparihārikaṃ. |
♦ The water-strainer, when straining water with it for bathing, and when making utensils for the dwelling, is for the maintenance of the body. |
pānīyaṃ parissāvanakāle, teneva tilataṇḍulaputhukādīni gahetvā khādanakāle ca kucchiparihāriyaṃ. |
When straining drinking water, and when taking and eating sesame seeds, rice, and parched grain with it, it is for the maintenance of the belly. |
ayaṃ tāva aṭṭhaparikkhārikassa parikkhāramattā. |
This, for now, is just the extent of the eight requisites. |
navaparikkhārikassa pana seyyaṃ pavisantassa tatraṭṭhakaṃ paccattharaṇaṃ vā kuñcikā vā vaṭṭati. |
For one with nine requisites, however, a mattress or a key is permissible for him who enters his bed. |
dasaparikkhārikassa nisīdanaṃ vā cammakhaṇḍaṃ vā vaṭṭati. |
For one with ten requisites, a sitting mat or a piece of leather is permissible. |
ekādasaparikkhārikassa pana kattarayaṭṭhi vā telanāḷikā vā vaṭṭati. |
For one with eleven requisites, however, a walking stick or an oil-flask is permissible. |
dvādasaparikkhārikassa chattaṃ vā upāhanaṃ vā vaṭṭati. |
For one with twelve requisites, an umbrella or sandals are permissible. |
etesu ca aṭṭhaparikkhārikova santuṭṭho, itare asantuṭṭhā mahicchā mahābhārāti na vattabbā. |
And among these, only the one with eight requisites is content; the others, being discontented, of great desires, and of great burden, are not to be spoken of. |
etepi hi appicchāva santuṭṭhāva subharāva sallahukavuttinova. |
For these too are of few desires, content, easy to support, and of light living. |
bhagavā pana na yimaṃ suttaṃ tesaṃ vasena kathesi, aṭṭhaparikkhārikassa vasena kathesi. |
The Blessed One, however, did not deliver this sutta with them in mind, but with the one with eight requisites in mind. |
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 in the water-strainer, and having placed it inside the bowl, and having attached the bowl to the shoulder-strap, and having made the three robes attached to his body, goes wherever he wishes with ease. |
paṭinivattetvā gahetabbaṃ nāmassa na hoti. |
He has nothing to take when he returns. |
iti imassa bhikkhuno sallahukavuttitaṃ dassento bhagavā — “santuṭṭho hoti kāyaparihārikena cīvarenā”tiādimāha. |
Thus, showing the light living of this bhikkhu, the Blessed One said, "He is content with a robe sufficient for his body's protection," and so on. |
tattha kāyaparihārikenāti kāyapariharaṇamattakena. |
Therein, "with what is sufficient for the body" means with just enough to protect the body. |
kucchiparihārikenāti kucchipariharaṇamattakena. |
"With what is sufficient for the belly" means with just enough to maintain the belly. |
samādāyeva pakkamatīti aṭṭhaparikkhāramattakaṃ sabbaṃ gahetvāva kāyapaṭibaddhaṃ katvāva gacchati. |
"He departs, taking them with him" means he takes only the eight requisites, all of them, and goes, having them attached to his body. |
“mama vihāro pariveṇaṃ upaṭṭhāko”ti āsaṅgo vā bandho vā na hoti. |
He has no attachment or bond, thinking, "My monastery, my cell, my attendant." |
so jiyā mutto saro viya, yūthā apakkanto madahatthī viya ca icchiticchitaṃ senāsanaṃ vanasaṇḍaṃ rukkhamūlaṃ vanapabbhāraṃ paribhuñjanto ekova tiṭṭhati, ekova nisīdati. |
He, like an arrow released from the string, like a wild elephant that has left the herd, enjoys whatever dwelling, forest grove, foot of a tree, or mountain cave he desires, and stays alone, sits alone. |
sabbiriyāpathesu ekova adutiyo. |
In all postures, he is alone, without a companion. |
♦ “cātuddiso appaṭigho ca hoti, |
♦ “He is open to the four quarters and has no aversion, |
♦ santussamāno itarītarena. |
♦ Content with whatever comes his way. |
♦ parissayānaṃ sahitā achambhī, |
♦ Enduring hardships, unafraid, |
♦ eko care khaggavisāṇakappo”ti. |
♦ One should wander alone like a rhinoceros.” |
. |
. |
♦ evaṃ vaṇṇitaṃ khaggavisāṇakappataṃ āpajjati. |
♦ Thus described, he attains the state of being like a rhinoceros. |
♦ idāni tamatthaṃ upamāya sādhento — “seyyathāpī”tiādimāha. |
♦ Now, illustrating that meaning with a simile, he said, “Just as,” and so on. |
tattha pakkhī sakuṇoti pakkhayutto sakuṇo. |
Therein, "a winged bird" means a bird with wings. |
ḍetīti uppatati. |
"Flies" means it takes off. |
ayaṃ panettha saṅkhepattho — sakuṇā nāma “asukasmiṃ padese rukkho paripakkaphalo”ti ñatvā nānādisāhi āgantvā nakhapattatuṇḍādīhi tassa phalāni vijjhantā vidhunantā khādanti. |
This is the summary meaning here: Birds, having known "in such and such a place the tree has ripe fruit," come from various directions, and with their claws, beaks, and so on, they pierce, shake, and eat its fruits. |
‘idaṃ ajjatanāya, idaṃ svātanāya bhavissatī’ti tesaṃ 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. |
But when the fruit is exhausted, they do not stand guard over the tree, nor do they leave a feather, a claw, or a beak there. |
atha kho tasmiṃ rukkhe anapekkho hutvā, yo yaṃ disābhāgaṃ icchati, so tena sapattabhārova uppatitvā gacchati. |
But being indifferent to that tree, whichever direction one wishes to go, he flies off with only his wings as his burden. |
evameva ayaṃ bhikkhu nissaṅgo nirapekkho yena kāmaṃ pakkamati. |
Similarly, this bhikkhu, unattached and without longing, departs wherever he pleases. |
tena vuttaṃ “samādāyeva pakkamatī”ti. |
Therefore it is said, "He departs taking them with him." |
♦ nīvaraṇappahānakathā |
♦ The Talk on the Abandonment of the Hindrances |
♦ 216. so iminā cātiādinā kiṃ dasseti? |
♦ 216. With this, what does he show? |
araññavāsassa paccayasampattiṃ dasseti. |
He shows the necessary conditions for living in the forest. |
yassa hi ime cattāro paccayā natthi, tassa araññavāso na ijjhati. |
For one who does not have these four requisites, his forest life does not succeed. |
tiracchānagatehi vā vanacarakehi vā saddhiṃ vattabbataṃ āpajjati. |
He gets into a state of being reproached by animals or by forest-dwellers. |
araññe adhivatthā devatā — “kiṃ evarūpassa pāpabhikkhuno araññavāsenā”ti bheravasaddaṃ sāventi, hatthehi sīsaṃ paharitvā palāyanākāraṃ karonti. |
The deity residing in the forest, thinking, "What is the use of forest life for such a sinful bhikkhu?" makes terrifying sounds, and makes gestures of fleeing, striking her head with her hands. |
“asuko bhikkhu araññaṃ pavisitvā idañcidañca pāpakammaṃ akāsī”ti ayaso pattharati. |
A bad reputation spreads, "Such and such a bhikkhu, having entered the forest, has done this and that evil deed." |
yassa panete cattāro paccayā atthi, tassa araññavāso ijjhati. |
But for one who has these four requisites, his forest life succeeds. |
so hi attano sīlaṃ paccavekkhanto kiñci kāḷakaṃ vā tilakaṃ vā apassanto pītiṃ uppādetvā taṃ khayavayato sammasanto ariyabhūmiṃ okkamati. |
He, reflecting on his own morality and not seeing any black mark or speck, develops rapture, and contemplating that in terms of its decay and passing away, he enters the noble stage. |
araññe adhivatthā devatā attamanā vaṇṇaṃ bhaṇanti. |
The deity residing in the forest, being pleased, speaks his praise. |
itissa udake pakkhittatelabindu viya yaso vitthāriko hoti. |
Thus his fame spreads like a drop of oil dropped on water. |
♦ tattha vivittanti suññaṃ, appasaddaṃ, appanigghosanti attho. |
♦ Therein, "secluded" means empty, with little sound, with little noise. |
etadeva hi sandhāya vibhaṅge — “vivittanti santike cepi senāsanaṃ hoti, tañca anākiṇṇaṃ gahaṭṭhehi pabbajitehi. |
With this in mind, it is said in the Vibhaṅga: "Secluded means that even if a dwelling is nearby, it is not crowded with householders and monks. |
tena taṃ vivittan”ti vuttaṃ. |
Therefore, it is called secluded." |
seti ceva āsati ca etthāti senāsanaṃ mañcapīṭhādīnametaṃ adhivacanaṃ. |
One lies and sits in it, hence "senāsana" (dwelling); this is a term for a bed, chair, and so on. |
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 says: "A dwelling means a bed is also a dwelling, a chair too, a mattress too, a cushion too, a monastery too, a half-gabled house too, a palace too, a mansion too, a cave too, a watchtower too, a loft too, a cavern too, a bamboo grove too, the foot of a tree too, a pavilion too, a dwelling; or wherever bhikkhus resort, all this is a dwelling." |
♦ api ca — “vihāro aḍḍhayogo pāsādo hammiyaṃ guhā”ti idaṃ vihārasenāsanaṃ nāma. |
♦ Moreover, “a monastery, a half-gabled house, a palace, a mansion, a cave” – this is called a monastery-dwelling. |
“mañco pīṭhaṃ bhisi bimbohanan”ti idaṃ mañcapīṭhasenāsanaṃ nāma. |
“A bed, a chair, a mattress, a cushion” – this is called a bed-and-chair-dwelling. |
“cimilikā cammakhaṇḍo tiṇasanthāro paṇṇasanthāro”ti idaṃ santhatasenāsanaṃ nāma. |
“A mat, a piece of leather, a grass mat, a leaf mat” – this is called a mat-dwelling. |
“yattha vā pana bhikkhū paṭikkamantī”ti idaṃ okāsasenāsanaṃ nāmāti. |
“Or wherever bhikkhus resort” – this is called a space-dwelling. |
evaṃ catubbidhaṃ senāsanaṃ hoti, taṃ sabbaṃ senāsanaggahaṇena saṅgahitameva. |
Thus, there are four kinds of dwellings, and all of them are included in the term “dwelling.” |
♦ idha panassa sakuṇasadisassa cātuddisassa bhikkhuno anucchavikasenāsanaṃ dassento araññaṃ rukkhamūlantiādimāha. |
♦ But here, showing the suitable dwelling for this bird-like bhikkhu of the four quarters, he said, “a forest, the root of a tree,” and so on. |
tattha araññanti nikkhamitvā bahi indakhīlā sabbametaṃ araññanti. |
Therein, “forest” means everything outside, beyond the city gate, is a forest. |
idaṃ bhikkhunīnaṃ vasena āgataṃ. |
This has come in relation to the bhikkhunīs. |
“āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchiman”ti idaṃ pana imassa bhikkhuno anurūpaṃ. |
“A forest dwelling is at least five hundred bow-lengths away” — this is suitable for this bhikkhu. |
tassa lakkhaṇaṃ visuddhimagge dhutaṅganiddese vuttaṃ. |
Its characteristics are described in the Visuddhimagga, in the section on the ascetic practices. |
rukkhamūlanti yaṃ kiñci sandacchāyaṃ vivittarukkhamūlaṃ. |
“The root of a tree” means any secluded root of a tree with good shade. |
pabbatanti selaṃ. |
“Mountain” means a rock. |
tattha hi udakasoṇḍīsu udakakiccaṃ katvā sītāya rukkhacchāyāya nisinnassa nānādisāsu khāyamānāsu sītena vātena bījiyamānassa cittaṃ ekaggaṃ hoti. |
For there, having done what needs to be done with water in the water-pools, and sitting in the cool shade of a tree, with the various directions being visible, and being fanned by the cool wind, his mind becomes one-pointed. |
kandaranti kaṃ vuccati udakaṃ, tena dāritaṃ, udakena bhinnaṃ pabbatapadesaṃ. |
“A mountain cleft” means what is torn by water, a mountain region broken by water. |
yaṃ nadītumbantipi, nadīkuñjantipi vadanti. |
Which is also called a river-gorge or a river-thicket. |
tattha hi rajatapaṭṭasadisā vālikā hoti, matthake maṇivitānaṃ viya vanagahaṇaṃ, maṇikhandhasadisaṃ udakaṃ sandati. |
For there, there is sand like a silver plate, a forest canopy like a jewel-canopy above, and water flows like a stream of jewels. |
evarūpaṃ kandaraṃ oruyha pānīyaṃ pivitvā gattāni sītāni katvā vālikaṃ ussāpetvā paṃsukūlacīvaraṃ paññapetvā nisinnassa samaṇadhammaṃ karoto cittaṃ ekaggaṃ hoti. |
Having descended into such a mountain cleft, having drunk water, having cooled his limbs, having spread out a dust-heap robe on the sand, and sitting down to practice the ascetic's life, his mind becomes one-pointed. |
giriguhanti dvinnaṃ pabbatānaṃ antare, ekasmiṃyeva vā umaggasadisaṃ mahāvivaraṃ susānalakkhaṇaṃ visuddhimagge vuttaṃ. |
“A mountain cave” means a large opening between two mountains, or in a single one, like a tunnel. The characteristics of a charnel ground are described in the Visuddhimagga. |
vanapatthanti gāmantaṃ atikkamitvā manussānaṃ anupacāraṭṭhānaṃ, yattha na kasanti na vapanti, tenevāha — “vanapatthanti dūrānametaṃ senāsanānaṃ adhivacanan”tiādi. |
“A forest thicket” means a place beyond the village, not frequented by humans, where they do not plough or sow. Therefore, he said, “A forest thicket is a term for a remote dwelling,” and so on. |
abbhokāsanti acchannaṃ. |
“In the open air” means unroofed. |
ākaṅkhamāno panettha cīvarakuṭiṃ katvā vasati. |
If he wishes, he can live here, having made a hut of robes. |
palālapuñjanti palālarāsi. |
“A heap of straw” means a pile of straw. |
mahāpalālapuñjato hi palālaṃ nikkaḍḍhitvā pabbhāraleṇasadise ālaye karonti, gacchagumbhādīnampi upari palālaṃ pakkhipitvā heṭṭhā nisinnā samaṇadhammaṃ karonti. |
For from a large heap of straw, they pull out straw and make shelters like caves in a cliff, or they throw straw on top of bushes and thickets and sit underneath to practice the ascetic's life. |
taṃ sandhāyetaṃ vuttaṃ. |
This is said with reference to that. |
♦ pacchābhattanti bhattassa pacchato. |
♦ "After the meal" means after the meal. |
piṇḍapātapaṭikkantoti piṇḍapātapariyesanato paṭikkanto. |
"Having returned from the alms-round" means having returned from the search for alms. |
pallaṅkanti samantato ūrubaddhāsanaṃ. |
"Cross-legged" means the posture with the thighs bound all around. |
ābhujitvāti bandhitvā. |
"Having folded" means having bound. |
ujuṃ kāyaṃ paṇidhāyāti uparimaṃ sarīraṃ ujuṃ ṭhapetvā aṭṭhārasa piṭṭhikaṇṭakaṭṭhike koṭiyā koṭiṃ paṭipādetvā. |
"Having set his body erect" means having kept the upper body straight and having aligned the eighteen vertebrae of the spine, tip to tip. |
evañhi nisinnassa cammamaṃsanhārūni na paṇamanti. |
For when one sits thus, the skin, flesh, and sinews do not bend. |
athassa yā tesaṃ paṇamanapaccayā khaṇe khaṇe vedanā uppajjeyyuṃ, tā nuppajjanti. |
Then the feelings that would arise moment by moment due to their bending do not arise. |
tāsu anuppajjamānāsu cittaṃ ekaggaṃ hoti, kammaṭṭhānaṃ na paripatati, vuḍḍhiṃ phātiṃ vepullaṃ upagacchati. |
When they do not arise, the mind becomes one-pointed, the meditation subject does not deteriorate, but grows, flourishes, and expands. |
parimukhaṃ satiṃ upaṭṭhapetvāti kammaṭṭhānābhimukhaṃ satiṃ ṭhapayitvā. |
"Having established mindfulness in front of him" means having established mindfulness directed towards the meditation subject. |
mukhasamīpe vā katvāti attho. |
Or "having made it near the mouth" is the meaning. |
teneva vibhaṅge vuttaṃ — “ayaṃ sati upaṭṭhitā hoti sūpaṭṭhitā nāsikagge vā mukhanimitte vā, tena vuccati parimukhaṃ satiṃ upaṭṭhapetvā”ti . |
Therefore, it is said in the Vibhaṅga: "This mindfulness is established, well-established at the tip of the nose or at the mouth-sign. Therefore, it is said, 'having established mindfulness in front of him.'" |
athavā parīti pariggahaṭṭho. |
Or, 'pari' is in the sense of grasping. |
mukhanti niyyānaṭṭho. |
'Mukha' is in the sense of outlet. |
satīti upaṭṭhānaṭṭho. |
'Sati' is in the sense of establishment. |
tena vuccati — “parimukhaṃ satin”ti. |
Therefore, it is said, "parimukhaṃ satiṃ." |
evaṃ paṭisambhidāyaṃ vuttanayenapettha attho daṭṭhabbo. |
Thus, the meaning here should be understood in the way stated in the Paṭisambhidāmagga. |
tatrāyaṃ saṅkhepo — “pariggahitaniyyānasatiṃ katvā”ti. |
This is the summary: "Having made mindfulness the grasped outlet." |
♦ 217. abhijjhaṃ loketi ettha lujjanapalujjanaṭṭhena pañcupādānakkhandhā loko, tasmā pañcasu upādānakkhandhesu rāgaṃ pahāya kāmacchandaṃ vikkhambhetvāti ayametthattho. |
♦ 217. In “covetousness in the world,” the five aggregates of clinging are the world, due to their nature of being attached and clinging. Therefore, “having abandoned craving for the five aggregates of clinging, he suppresses sensual desire” is the meaning here. |
vigatābhijjhenāti vikkhambhanavasena pahīnattā vigatābhijjhena, na cakkhuviññāṇasadisenāti attho. |
“With a mind free from covetousness” means free from covetousness because of its abandonment through suppression, not like eye-consciousness, is the meaning. |
abhijjhāya cittaṃ parisodhetīti abhijjhāto cittaṃ parimoceti. |
“He purifies his mind of covetousness” means he liberates his mind from covetousness. |
yathā taṃ sā muñcati ceva, muñcitvā ca na puna gaṇhati, evaṃ karotīti attho. |
Just as it is released, and having been released, it does not grasp again; he does it thus, is the meaning. |
byāpādapadosaṃ pahāyātiādīsupi eseva nayo. |
The same method applies to “having abandoned ill-will and aversion,” and so on. |
byāpajjati iminā cittaṃ pūtikummāsādayo viya purimapakatiṃ vijahatīti byāpādo. |
“Byāpāda” (ill-will) is that by which the mind perishes, abandoning its former nature like spoiled gruel and so on. |
vikārāpattiyā padussati, paraṃ vā padūseti vināsetīti padoso. |
“Padosa” (aversion) is being corrupted by a change of state, or it corrupts or destroys another. |
ubhayametaṃ kodhassevādhivacanaṃ . |
Both of these are synonyms for anger. |
thinaṃ cittagelaññaṃ. |
“Thina” is mental sluggishness. |
middhaṃ cetasikagelaññaṃ, thinañca middhañca thinamiddhaṃ. |
“Middha” is mental torpor. “Thinañca middhañca thinamiddhaṃ.” |
ālokasaññīti rattimpi divādiṭṭhālokasañjānanasamatthāya vigatanīvaraṇāya parisuddhāya saññāya samannāgato. |
“With the perception of light” means endowed with a pure perception free from the hindrances, capable of perceiving light seen during the day even at night. |
sato sampajānoti satiyā ca ñāṇena ca samannāgato. |
“Mindful and clearly comprehending” means endowed with mindfulness and knowledge. |
idaṃ ubhayaṃ ālokasaññāya upakārattā vuttaṃ. |
This pair is mentioned because it is helpful to the perception of light. |
uddhaccañca kukkuccañca uddhaccakukkuccaṃ. |
“Uddhaccañca kukkuccañca uddhaccakukkuccaṃ.” Restlessness and worry. |
tiṇṇavicikicchoti vicikicchaṃ taritvā atikkamitvā ṭhito. |
“Having crossed over doubt” means he stands having crossed over, having gone beyond doubt. |
“kathamidaṃ kathamidan”ti evaṃ nappavattatīti akathaṃkathī. |
“How is this, how is that?” — thus he does not proceed, so he is “akathaṃkathī” (one without ‘how-and-what-ing’). |
kusalesu dhammesūti anavajjesu dhammesu. |
“In wholesome states” means in blameless states. |
“ime nu kho kusalā kathamime kusalā”ti evaṃ na vicikicchati. |
“Are these wholesome, how are these wholesome?”—thus he does not doubt. |
na kaṅkhatīti attho. |
He does not waver, is the meaning. |
ayamettha saṅkhepo. |
This is the summary here. |
imesu pana nīvaraṇesu vacanatthalakkhaṇādibhedato yaṃ vattabbaṃ siyā, taṃ sabbaṃ visuddhimagge vuttaṃ. |
But whatever should be said about these hindrances, from the meaning of the words, characteristics, and other distinctions, all that has been said in the Visuddhimagga. |
♦ 218. yā panāyaṃ seyyathāpi mahārājāti upamā vuttā. |
♦ 218. Now, the simile that is spoken, "Just as, great king," is here. |
tattha iṇaṃ ādāyāti vaḍḍhiyā dhanaṃ gahetvā. |
Therein, "having taken a loan" means having taken money with interest. |
byantiṃ kareyyāti vigatantaṃ kareyya, yathā tesaṃ kākaṇikamattopi pariyanto nāma nāvasissati, evaṃ kareyya; |
"He would settle it" means he would make it end, so that not even a penny's worth of it remains, he would do so; |
sabbaso paṭiniyyāteyyāti attho. |
he would repay it all, is the meaning. |
tato nidānanti āṇaṇyanidānaṃ. |
"Because of that" means because of being free from debt. |
so hi “aṇaṇomhī”ti āvajjanto balavapāmojjaṃ labhati, somanassaṃ adhigacchati, tena vuttaṃ — “labhetha pāmojjaṃ, adhigaccheyya somanassa”nti. |
For he, reflecting, "I am free from debt," obtains strong gladness, attains joy. Therefore it is said, "He would obtain gladness, he would attain joy." |
♦ 219. visabhāgavedanuppattiyā kakaceneva catuiriyāpathaṃ chindanto ābādhatīti ābādho, svāssa atthīti ābādhiko. |
♦ 219. One who is afflicted by the arising of a discordant feeling, who is afflicted by an illness that, like a saw, cuts through the four postures, is called "ābādha" (illness), and he who has it is "ābādhiko" (ill). |
taṃ samuṭṭhānena dukkhena dukkhito. |
Pained by the suffering arising from it. |
adhimattagilānoti bāḷhagilāno. |
"Gravely ill" means very ill. |
nacchādeyyāti adhimattabyādhiparetatāya na rucceyya. |
"Would not be pleasing" means it would not be agreeable due to being overcome by severe illness. |
balamattāti balameva, balañcassa kāye na bhaveyyāti attho. |
“The measure of strength” means just strength, and he would have no strength in his body, is the meaning. |
tatonidānanti ārogyanidānaṃ. |
“Because of that” means because of health. |
tassa hi — “arogomhī”ti āvajjayato tadubhayaṃ hoti. |
For him, reflecting, "I am healthy," both of these arise. |
tena vuttaṃ — “labhetha pāmojjaṃ, adhigaccheyya somanassa”nti. |
Therefore it is said, “he would obtain gladness, he would attain joy.” |
♦ 220. na cassa kiñci bhogānaṃ vayoti kākaṇikamattampi bhogānaṃ vayo na bhaveyya. |
♦ 220. And there would be no loss of any of his possessions, not even a penny's worth. |
tatonidānanti bandhanāmokkhanidānaṃ. |
“Because of that” means because of release from bondage. |
sesaṃ vuttanayeneva sabbapadesu yojetabbaṃ. |
The rest should be applied in all passages in the way described. |
♦ 221-222. anattādhīnoti na attani adhīno, attano ruciyā kiñci kātuṃ na labhati. |
♦ 221-222. "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 vattati. |
"Dependent on others" means he is dependent on others, he acts according to the wish of another. |
na yena kāmaṃ gamoti yena disābhāgenassa gantukāmatā hoti, icchā uppajjati gamanāya, tena gantuṃ na labhati. |
"He cannot go where he pleases" means to whichever direction he has the desire to go, the wish arises for going, 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 he is his own property. |
tatonidānanti bhujissanidānaṃ. |
“Because of that” means because of being one’s own master. |
kantāraddhānamagganti kantāraṃ addhānamaggaṃ, nirudakaṃ dīghamagganti attho. |
“A wilderness road” means a wilderness, a long road, a waterless long road, is the meaning. |
tatonidānanti khemantabhūminidānaṃ. |
“Because of that” means because of a safe place. |
♦ 223. ime pañca nīvaraṇe appahīneti ettha bhagavā appahīnakāmacchandanīvaraṇaṃ iṇasadisaṃ, sesāni rogādisadisāni katvā dasseti. |
♦ 223. “These five hindrances unabandoned” – here the Blessed One shows the unabandoned hindrance of sensual desire as being like a debt, and the others as being like disease and so on. |
tatrāyaṃ sadisatā. |
This is the similarity. |
yo hi paresaṃ iṇaṃ gahetvā vināseti, so tehi iṇaṃ dehīti vuccamānopi pharusaṃ vuccamānopi bajjhamānopi vadhīyamānopi kiñci paṭibāhituṃ na sakkoti, sabbaṃ titikkhati. |
He who, having taken a loan from others, wastes it, when told by them, "Give the loan," even when spoken to harshly, even when being bound, even when being killed, is not able to resist anything, he endures everything. |
titikkhākāraṇaṃ hissa taṃ iṇaṃ hoti. |
That loan is the reason for his endurance. |
evameva yo yamhi kāmacchandena rajjati, taṇhāsahagatena taṃ vatthuṃ gaṇhati, so tena pharusaṃ vuccamānopi bajjhamānopi vadhīyamānopi sabbaṃ titikkhati, titikkhākāraṇaṃ hissa so kāmacchando hoti, gharasāmikehi vadhīyamānānaṃ itthīnaṃ viyāti, evaṃ iṇaṃ viya kāmacchando daṭṭhabbo. |
Similarly, he who is infatuated with someone through sensual desire, and with a mind accompanied by craving, takes that object, he, even when spoken to harshly by that person, even when being bound, even when being killed, endures everything. That sensual desire is the reason for his endurance, like women being killed by their husbands. Thus, sensual desire should be seen as like a debt. |
♦ yathā pana pittarogāturo madhusakkarādīsupi dinnesu pittarogāturatāya tesaṃ rasaṃ na vindati, “tittakaṃ tittakan”ti uggiratiyeva. |
♦ Just as one suffering from a bile disease, even when given honey, sugar, and so on, does not taste their flavor due to the bile disease, but spits it out, saying, "It's bitter, it's bitter." |
evameva byāpannacitto hitakāmehi ācariyupajjhāyehi appamattakampi ovadiyamāno ovādaṃ na gaṇhati. |
Similarly, one with a malevolent mind, even when given a little advice by his well-wishing teachers and preceptors, does not accept the advice. |
“ati viya me tumhe upaddavethā”tiādīni vatvā vibbhamati. |
Saying things like, "You are troubling me too much," he becomes bewildered. |
pittarogāturatāya so puriso madhusakkarādīnaṃ viya kodhāturatāya jhānasukhādibhedaṃ sāsanarasaṃ na vindatīti. |
Due to his bile disease, that man does not taste the flavor of the dispensation, which is divided into the happiness of jhana and so on, just as he does not taste the flavor of honey, sugar, and so on. |
evaṃ rogo viya byāpādo daṭṭhabbo. |
Thus, ill-will 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 gītantiādīni sutvāpi paṭivacanaṃ na deti. |
He, being released on the second day, even though he hears things like, “Oh, yesterday’s festival was delightful, oh the dancing, oh the singing,” gives no reply. |
kiṃ kāraṇā? |
For what reason? |
nakkhattassa ananubhūtattā. |
Because he did not experience the festival. |
evameva thinamiddhābhibhūto bhikkhu vicittanayepi dhammassavane pavattamāne neva tassa ādiṃ na majjhaṃ na pariyosānaṃ jānāti. |
Similarly, a bhikkhu overcome by sloth and torpor, even when a Dhamma discourse with various methods is being given, does not know its beginning, its middle, or its end. |
sopi uṭṭhite dhammassavane aho dhammassavanaṃ, aho kāraṇaṃ, aho upamāti dhammassavanassa vaṇṇaṃ bhaṇamānānaṃ sutvāpi paṭivacanaṃ na deti. |
He too, when the Dhamma discourse is over, even though he hears those who praise the Dhamma discourse saying, “Oh, the Dhamma discourse, oh the reason, oh the simile,” gives no reply. |
kiṃ kāraṇā? |
For what reason? |
thinamiddhavasena dhammakathāya ananubhūtattā. |
Because of 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 gacchāhi. |
♦ Just as a slave, even while playing at a festival, when told, "There is this urgent task to be done, go there quickly. |
no ce gacchasi, hatthapādaṃ vā te chindāmi kaṇṇanāsaṃ vā”ti vutto sīghaṃ gacchatiyeva . |
If you do not go, I will cut off your hand and foot, or your ear and nose," goes quickly. |
nakkhattassa ādimajjhapariyosānaṃ anubhavituṃ na labhati, kasmā? |
He does not get to experience the beginning, middle, and end of the festival. Why? |
parādhīnatāya, evameva vinaye apakataññunā vivekatthāya araññaṃ paviṭṭhenāpi kismiñcideva antamaso kappiyamaṃsepi akappiyamaṃsasaññāya uppannāya vivekaṃ pahāya sīlavisodhanatthaṃ vinayadharassa santikaṃ gantabbaṃ hoti, vivekasukhaṃ anubhavituṃ na labhati, kasmā? |
Because he is not his own master. Similarly, one who is ignorant of the Vinaya, even though he has gone to the forest for the sake of seclusion, if the perception of what is not permissible arises in something, even in permissible meat, he has to leave his seclusion and go to a Vinaya expert for the purification of his virtue. He does not get to experience the happiness of seclusion. Why? |
uddhaccakukkuccābhibhūtatāyāti. evaṃ dāsabyaṃ viya uddhaccakukkuccaṃ daṭṭhabbaṃ. |
Because of being overcome by restlessness and worry. Thus, restlessness and worry should be seen as like slavery. |
♦ yathā pana kantāraddhānamaggappaṭipanno puriso corehi manussānaṃ viluttokāsaṃ pahatokāsañca disvā daṇḍakasaddenapi sakuṇasaddenapi “corā āgatā”ti ussaṅkitaparisaṅkitova hoti, gacchatipi tiṭṭhatipi nivattatipi, gataṭṭhānato agataṭṭhānameva bahutaraṃ hoti. |
♦ Just as a man who has set out on a wilderness road, seeing a place where people have been robbed by thieves and a place where they have been killed, becomes suspicious and alarmed even at the sound of a stick or a bird, thinking, "Thieves have come." He goes, stands, and turns back, and the place he has not gone to is more than the place he has gone to. |
so kicchena kasirena khemantabhūmiṃ pāpuṇāti vā na vā pāpuṇāti. |
He reaches a safe place with difficulty and hardship, or he may not reach it. |
evameva yassa aṭṭhasu ṭhānesu vicikicchā uppannā hoti, so — “buddho nu kho, no nu kho buddho”tiādinā nayena vicikicchanto adhimuccitvā saddhāya gaṇhituṃ na sakkoti. |
Similarly, he in whom doubt has arisen in the eight places, he, doubting in the manner of "Is there a Buddha, or is there no Buddha?" and so on, is not able to grasp it with conviction and faith. |
asakkonto maggaṃ vā phalaṃ vā na pāpuṇātīti. |
Being unable to do so, he does not attain the path or the fruit. |
yathā kantāraddhānamagge — “corā atthi natthī”ti punappunaṃ āsappanaparisappanaṃ apariyogāhanaṃ chambhitattaṃ 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 vicikicchā daṭṭhabbā. |
Just as on a wilderness road, repeatedly suspecting and being alarmed, "Are there thieves, or are there no thieves?", not investigating, being terrified, and creating a state of mind that is an obstacle to reaching safety, so too, doubt, in the manner of "Is there a Buddha, or is there no Buddha?" and so on, repeatedly suspecting and being alarmed, not investigating, being terrified, and creating a state of mind, becomes an obstacle to attaining the noble stage. Thus, doubt should be seen as like a wilderness road. |
♦ 224. idāni — “seyyathāpi, mahārāja, āṇaṇya”nti ettha bhagavā pahīnakāmacchandanīvaraṇaṃ āṇaṇyasadisaṃ, sesāni ārogyādisadisāni katvā dasseti. |
♦ 224. Now, in “just as, great king, freedom from debt,” the Blessed One shows the abandoned hindrance of sensual desire as being like freedom from debt, and the others as being like health and so on. |
tatrāyaṃ sadisatā, yathā hi puriso iṇaṃ ādāya kammante payojetvā samiddhataṃ patto — “idaṃ iṇaṃ nāma palibodhamūlan”ti cintetvā savaḍḍhikaṃ iṇaṃ niyyātetvā paṇṇaṃ phālāpeyya. |
This is the similarity. Just as a man, having taken a loan and invested it in his business, has become prosperous, thinking, "This loan is the root of bondage," he repays the loan with interest and has the promissory note torn up. |
athassa tato paṭṭhāya neva koci dūtaṃ peseti, na paṇṇaṃ. |
Thenceforth, no one sends him a messenger, nor a note. |
so iṇasāmike disvāpi sace icchati, āsanā uṭṭhahati, no ce na uṭṭhahati, kasmā? |
He, even seeing his creditor, if he wishes, he rises from his seat; if not, he does not rise. Why? |
tehi saddhiṃ nillepatāya alaggatāya. |
Because of his non-involvement, his non-attachment to them. |
evameva bhikkhu — “ayaṃ kāmacchando nāma palibodhamūlan”ti cintetvā cha dhamme bhāvetvā kāmacchandanīvaraṇaṃ pajahati. |
Similarly, a bhikkhu, thinking, "This sensual desire is the root of bondage," develops the six states and abandons the hindrance of sensual desire. |
te pana cha dhamme mahāsatipaṭṭhāne vaṇṇayissāma. |
We will describe those six states in the Great Discourse on the Foundations of Mindfulness. |
tassevaṃ pahīnakāmacchandassa yathā iṇamuttassa purisassa iṇassāmike disvā neva bhayaṃ na chambhitattaṃ hoti. |
For him whose sensual desire has been thus abandoned, just as for the man freed from debt, there is no fear or trepidation on seeing his creditor. |
evameva paravatthumhi neva saṅgo na baddho hoti. |
Similarly, in another's property, there is neither attachment nor bondage. |
dibbānipi rūpāni passato kileso na samudācarati. |
Even seeing divine forms, defilement does not arise. |
tasmā bhagavā āṇaṇyamiva kāmacchandappahānaṃ āha. |
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 that man suffering from a bile disease, having cured that disease by the action of medicine, from then on tastes the flavor of honey, sugar, and so on. |
evameva bhikkhu “ayaṃ byāpādo nāma mahā anatthakaro”ti cha dhamme bhāvetvā byāpādanīvaraṇaṃ pajahati. |
Similarly, a bhikkhu, thinking, "This ill-will is a great destroyer," develops six states and abandons the hindrance of ill-will. |
sabbanīvaraṇesu cha dhamme mahāsatipaṭṭhāneyeva vaṇṇayissāma. |
We will describe the six states for all the hindrances in the Great Discourse on the Foundations of Mindfulness. |
na kevalañca teyeva, yepi thinamiddhādīnaṃ pahānāya bhāvetabbā, tepi sabbe tattheva vaṇṇayissāma. |
And not only those, but also those that are to be developed for the abandonment of sloth and torpor, etc., all of them we will describe there. |
so evaṃ pahīnabyāpādo yathā pittarogavimutto puriso madhusakkarādīnaṃ rasaṃ sampiyāyamāno paṭisevati, evameva ācārapaṇṇattiādīni sikkhāpadāni sirasā sampaṭicchitvā sampiyāyamāno sikkhati. |
He, having thus abandoned ill-will, just as the man freed from the bile disease enjoys the flavor of honey, sugar, and so on, with delight, so he, having accepted the precepts of conduct and so on with reverence, learns them with delight. |
tasmā bhagavā ārogyamiva byāpādappahānaṃ āha. |
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, tena nakkhattaṃ nānubhaviṃ. |
♦ Just as the man who was put in prison on a festival day, on the next festival day, thinking, "Previously I was bound because of my negligence, and so I did not enjoy the festival. |
idāni appamatto bhavissāmī”ti yathāssa paccatthikā okāsaṃ na labhanti, evaṃ appamatto hutvā nakkhattaṃ anubhavitvā — ‘aho nakkhattaṃ, aho nakkhattan’ti udānaṃ udānesi, evameva bhikkhu — “idaṃ thinamiddhaṃ nāma mahāanatthakaran”ti cha dhamme bhāvetvā thinamiddhanīvaraṇaṃ pajahati, so evaṃ pahīnathinamiddho yathā bandhanā mutto puriso sattāhampi nakkhattassa ādimajjhapariyosānaṃ anubhavati, evameva dhammanakkhattassa ādimajjhapariyosānaṃ anubhavanto saha paṭisambhidāhi arahattaṃ pāpuṇāti. |
Now I will be diligent," being diligent so that his enemies do not find an opportunity, enjoyed the festival and exclaimed with joy, 'Oh, the festival, oh, the festival!' Similarly, a bhikkhu, thinking, "This sloth and torpor is a great destroyer," develops six states and abandons the hindrance of sloth and torpor. He, having thus abandoned sloth and torpor, just as the man freed from bondage enjoys the beginning, middle, and end of the festival for seven days, so he, enjoying the beginning, middle, and end of the Dhamma festival, attains arahantship with the analytical knowledges. |
tasmā bhagavā bandhanā mokkhamiva thinamiddhappahānaṃ āha. |
Therefore, the Blessed One said that the abandonment of sloth and torpor is like release from bondage. |
♦ yathā pana dāso kiñcideva mittaṃ upanissāya sāmikānaṃ dhanaṃ datvā attānaṃ bhujissaṃ katvā tato paṭṭhāya yaṃ icchati, taṃ karoti. |
♦ Just as a slave, relying on some friend, gives money to his masters and makes himself a free man, and from then on does what he wishes. |
evameva bhikkhu — “idaṃ uddhaccakukkuccaṃ nāma mahā anatthakaran”ti cha dhamme bhāvetvā uddhaccakukkuccaṃ pajahati. |
Similarly, a bhikkhu, thinking, "This restlessness and worry is a great destroyer," develops six states and abandons restlessness and worry. |
so evaṃ pahīnauddhaccakukkucco yathā bhujisso puriso yaṃ icchati, taṃ karoti, na taṃ koci balakkārena tato nivatteti, evameva yathā sukhaṃ nekkhammapaṭipadaṃ paṭipajjati, na taṃ uddhaccakukkuccaṃ balakkārena tato nivatteti. |
He, having thus abandoned restlessness and worry, just as a free man does what he wishes, and no one forcibly restrains him from it, so he follows the path of renunciation as he pleases, and restlessness and worry do not forcibly restrain him from it. |
tasmā bhagavā bhujissaṃ viya uddhaccakukkuccappahānaṃ āha. |
Therefore, the Blessed One said that the abandonment of restlessness and worry is like becoming a free man. |
♦ yathā balavā puriso hatthasāraṃ gahetvā sajjāvudho saparivāro kantāraṃ paṭipajjeyya, taṃ corā dūratova disvā palāyeyyuṃ. |
♦ Just as a strong man, taking a handful of weapons, well-armed and with a retinue, would set out into the wilderness, and the thieves, seeing him from afar, would flee. |
so sotthinā taṃ kantāraṃ nittharitvā khemantaṃ patto haṭṭhatuṭṭho assa. |
He, having safely crossed that wilderness, would reach a safe place, happy and delighted. |
evameva bhikkhu “ayaṃ vicikicchā nāma mahā anatthakārikā”ti cha dhamme bhāvetvā vicikicchaṃ pajahati . |
Similarly, a bhikkhu, thinking, "This doubt is a great destroyer," develops six states and abandons doubt. |
so evaṃ pahīnavicikiccho yathā balavā puriso sajjāvudho saparivāro nibbhayo core tiṇaṃ viya agaṇetvā sotthinā nikkhamitvā khemantabhūmiṃ pāpuṇāti, evameva bhikkhu duccaritakantāraṃ nittharitvā paramaṃ khemantabhūmiṃ amataṃ mahānibbānaṃ pāpuṇāti. |
He, having thus abandoned doubt, just as a strong man, well-armed and with a retinue, fearless, disregarding thieves like grass, safely leaves and reaches a safe place, so the bhikkhu, having crossed the wilderness of misconduct, reaches the supreme safe place, the deathless, great Nibbāna. |
tasmā bhagavā khemantabhūmiṃ viya vicikicchāpahānaṃ āha. |
Therefore, the Blessed One said that the abandonment of doubt is like a safe place. |
♦ 225. pāmojjaṃ jāyatīti tuṭṭhākāro jāyati. |
♦ 225. "Gladness is born" means a state of delight is born. |
pamuditassa pīti jāyatīti tuṭṭhassa sakalasarīraṃ khobhayamānā pīti jāyati. |
"For one who is gladdened, rapture is born" means for one who is delighted, rapture is born, thrilling the whole body. |
pītimanassa kāyo passambhatīti pītisampayuttacittassa puggalassa nāmakāyo passambhati, vigatadaratho hoti. |
"For one with a rapturous mind, the body becomes tranquil" means for the person with a mind associated with rapture, the mental body becomes tranquil, he is free from distress. |
sukhaṃ vedetīti kāyikampi cetasikampi sukhaṃ vedayati. |
"He feels happiness" means he feels both physical and mental happiness. |
cittaṃ samādhiyatīti iminā nekkhammasukhena sukhitassa upacāravasenapi appanāvasenapi cittaṃ samādhiyati. |
"The mind becomes concentrated" means for one who is happy with this happiness of renunciation, the mind becomes concentrated by way of access concentration and by way of absorption concentration. |
♦ paṭhamajjhānakathā |
♦ The Talk on the First Jhāna |
♦ 226. so vivicceva kāmehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharatītiādi pana upacārasamādhinā samāhite citte uparivisesadassanatthaṃ appanāsamādhinā samāhite citte tassa samādhino pabhedadassanatthaṃ vuttanti veditabbaṃ. |
♦ 226. “He, quite secluded from sensual pleasures… and so on… entering and abiding in the first jhāna,” and so on, it should be understood, is said for the purpose of seeing a higher distinction in a mind concentrated by access concentration, and for the purpose of seeing the division of that concentration in a mind concentrated by absorption concentration. |
imameva kāyanti imaṃ karajakāyaṃ. |
“This very body” means this perishable body. |
abhisandetīti temeti sneheti, sabbattha pavattapītisukhaṃ karoti. |
"He drenches" means he moistens, he saturates, he makes the joy and bliss pervade everywhere. |
parisandetīti samantato sandeti. |
"He permeates" means he permeates all around. |
paripūretīti vāyunā bhastaṃ viya pūreti. |
"He fills" means he fills it like a bellows with wind. |
parippharatīti samantato phusati. |
"He pervades" means he touches all around. |
sabbāvato kāyassāti assa bhikkhuno sabbakoṭṭhāsavato kāyassa kiñci upādinnakasantatipavattiṭṭhāne chavimaṃsalohitānugataṃ aṇumattampi ṭhānaṃ paṭhamajjhānasukhena aphuṭaṃ nāma na hoti. |
“Of the whole body” means of this bhikkhu’s body with all its parts, there is not even a tiny spot, in the place where the continuity of what is clung to exists, pervaded by skin, flesh, and blood, that is not pervaded by the bliss of the first jhāna. |
♦ 227. dakkhoti cheko paṭibalo nhānīyacuṇṇāni kātuñceva payojetuñca sannetuñca. |
♦ 227. "Skilful" means clever, capable of making, applying, and mixing bath-powder. |
kaṃsathāleti yena kenaci lohena katabhājane. |
"In a bronze vessel" means in a vessel made of any kind of metal. |
mattikabhājanaṃ pana thiraṃ na hoti. |
A clay vessel, however, is not firm. |
sannentassa bhijjati. |
It breaks while being mixed. |
tasmā taṃ na dasseti. |
Therefore, he does not show that. |
paripphosakaṃ paripphosakanti siñcitvā siñcitvā. |
"Sprinkling again and again" means having sprinkled and sprinkled. |
sanneyyāti vāmahatthena kaṃsathālaṃ gahetvā dakkhiṇahatthena pamāṇayuttaṃ udakaṃ siñcitvā siñcitvā parimaddanto piṇḍaṃ kareyya. |
"He would knead" means he would take the bronze vessel with his left hand and, sprinkling a suitable amount of water with his right hand again and again, and rubbing it, he would make a ball. |
snehānugatāti udakasinehena anugatā. |
"Permeated by moisture" means permeated by the moisture of water. |
snehaparetāti udakasinehena pariggahitā. |
"Suffused with moisture" means pervaded by the moisture of water. |
santarabāhirāti saddhiṃ antopadesena ceva bahipadesena ca sabbatthakameva udakasinehena phuṭāti attho. |
"Inside and out" means, along with the inner part and the outer part, it is pervaded everywhere by the moisture of water. |
na ca paggharaṇīti na ca bindu bindu udakaṃ paggharati, sakkā hoti hatthenapi dvīhipi tīhipi aṅgulīhi gahetuṃ ovaṭṭikāyapi kātunti attho. |
"And it does not drip" means and not a single drop of water drips; it can be held with one hand or with two or three fingers, or it can be made into a ball. |
♦ dutiyajjhānakathā |
♦ The Talk on the Second Jhāna |
♦ 228-229. dutiyajjhānasukhūpamāyaṃ ubbhidodakoti ubbhinnaudako, na heṭṭhā ubbhijjitvā uggacchanakaudako. |
♦ 228-229. In the simile of the happiness of the second jhana, "ubbidodako" means having sprung-up water, not water that springs up from below and rises. |
antoyeva pana ubbhijjanakaudakoti attho. |
But it means water that springs up from within. |
āyamukhanti āgamanamaggo. |
"Inlet" means the path of coming. |
devoti megho. |
"A cloud" means a rain cloud. |
kālena kālanti kāle kāle, anvaddhamāsaṃ vā anudasāhaṃ vāti attho. |
"From time to time" means at various times, every half-month or every ten days, is the meaning. |
dhāranti vuṭṭhiṃ. |
"A shower" means rain. |
na anuppaveccheyyāti na ca paveseyya, na vasseyyāti attho. |
"Would not enter" means and it would not enter, it would not rain, is the meaning. |
sītā vāridhārā ubbhijjitvāti sītaṃ dhāraṃ uggantvā rahadaṃ pūrayamānaṃ ubbhijjitvā. |
“A cool stream of water having sprung up” means a cool stream having sprung up and filling the lake. |
heṭṭhā uggacchanaudakañhi uggantvā uggantvā bhijjantaṃ udakaṃ khobheti, catūhi disāhi pavisanaudakaṃ purāṇapaṇṇatiṇakaṭṭhadaṇḍakādīhi udakaṃ khobheti, vuṭṭhiudakaṃ dhārānipātapubbuḷakehi udakaṃ khobheti. |
For water that rises from below, rising and rising and breaking, agitates the water. Water entering from the four directions agitates the water with old leaves, grass, sticks, and clubs. Rainwater agitates the water with the fall of drops and bubbles. |
sannisinnameva pana hutvā iddhinimmitamiva uppajjamānaṃ udakaṃ imaṃ padesaṃ pharati, imaṃ padesaṃ na pharatīti natthi, tena aphuṭokāso nāma na hotīti. |
But water that arises as if by psychic power, as if it were settled, does not pervade this area and not that area. Therefore, there is no unpervaded space. |
tattha rahado viya karajakāyo. |
Therein, the perishable body is like the lake. |
udakaṃ viya dutiyajjhānasukhaṃ. |
The bliss of the second jhana is like the water. |
sesaṃ purimanayeneva veditabbaṃ. |
The rest should be understood in the previous manner. |
♦ tatiyajjhānakathā |
♦ The Talk on the Third Jhāna |
♦ 230-231. tatiyajjhānasukhūpamāyaṃ uppalāni ettha santīti uppalinī. |
♦ 230-231. In the simile of the bliss of the third jhana, "uppalinī" means "there are lotuses in it." |
sesapadadvayepi eseva nayo. |
The same method applies to the other two terms. |
ettha ca setarattanīlesu yaṃ kiñci uppalaṃ uppalameva. |
And here, among white, red, and blue, any lotus is just a lotus. |
ūnakasatapattaṃ puṇḍarīkaṃ, satapattaṃ padumaṃ. |
The "puṇḍarīka" has less than a hundred petals, the "paduma" has a hundred petals. |
pattaniyamaṃ vā vināpi setaṃ padumaṃ, rattaṃ puṇḍarīkanti ayamettha vinicchayo. |
Or, without a rule of petals, the white is the "paduma," the red is the "puṇḍarīka" — this is the decision here. |
udakānuggatānīti udakato na uggatāni. |
“Not risen from the water” means not having risen from the water. |
anto nimuggaposīnīti udakatalassa anto nimuggāniyeva hutvā posīni, vaḍḍhīnīti attho. |
“Thriving submerged within” means thriving while submerged within the water-level, they are growing, is the meaning. |
sesaṃ purimanayeneva veditabbaṃ. |
The rest should be understood in the same way as before. |
♦ catutthajjhānakathā |
♦ The Talk on the Fourth Jhāna |
♦ 232-233. catutthajjhānasukhūpamāyaṃ parisuddhena cetasā pariyodātenāti ettha nirupakkilesaṭṭhena parisuddhaṃ, pabhassaraṭṭhena pariyodātanti veditabbaṃ. |
♦ 232-233. In the simile of the happiness of the fourth jhana, “with a purified and cleansed mind,” it should be understood that “purified” means free from defilements, and “cleansed” means radiant. |
odātena vatthenāti idaṃ utupharaṇatthaṃ vuttaṃ. |
“With a white cloth” – this is said to illustrate the pervasion of warmth. |
kiliṭṭhavatthena hi utupharaṇaṃ na hoti, taṅkhaṇadhotaparisuddhena utupharaṇaṃ balavaṃ hoti. |
For with a dirty cloth, the pervasion of warmth does not happen; with a freshly washed, clean one, the pervasion of warmth is strong. |
imissāya hi upamāya vatthaṃ viya karajakāyo, utupharaṇaṃ viya catutthajjhānasukhaṃ. |
For in this simile, the perishable body is like the cloth, the bliss of the fourth jhana is like the pervasion of warmth. |
tasmā yathā sunhātassa purisassa parisuddhaṃ vatthaṃ sasīsaṃ pārupitvā nisinnassa sarīrato utu sabbameva vatthaṃ pharati. |
Therefore, just as for a well-bathed man, having covered himself from head to foot with a clean cloth and sitting down, the warmth from his body pervades the entire cloth. |
na koci vatthassa aphuṭokāso hoti. |
There is no part of the cloth that is not pervaded. |
evaṃ catutthajjhānasukhena bhikkhuno karajakāyassa na koci okāso aphuṭo hotīti. |
Thus, by the bliss of the fourth jhana, there is no part of the bhikkhu's perishable body that is not pervaded. |
evamettha attho daṭṭhabbo. |
Thus the meaning should be understood here. |
imesaṃ pana catunnaṃ jhānānaṃ anupadavaṇṇanā ca bhāvanānayo ca visuddhimagge vuttoti idha na vitthārito. |
But the detailed description of these four jhanas and the method of their development are given in the Visuddhimagga, so they are not detailed here. |
♦ ettāvatā cesa rūpajjhānalābhīyeva, na arūpajjhānalābhīti na veditabbo. |
♦ Up to this point, he is only a attainer of the form-jhanas, not an attainer of the formless-jhanas, it should not be thought. |
na hi aṭṭhasu samāpattīsu cuddasahākārehi ciṇṇavasībhāvaṃ vinā upari abhiññādhigamo hoti. |
For without having practiced mastery in the eight attainments in the fourteen ways, there is no attainment of the higher knowledges above. |
pāḷiyaṃ pana rūpajjhānāniyeva āgatāni. |
In the Pāli canon, however, only the form-jhanas are mentioned. |
arūpajjhānāni āharitvā kathetabbāni. |
The formless-jhanas are to be brought in and discussed. |
♦ vipassanāñāṇakathā |
♦ The Talk on the Knowledge of Insight |
♦ 234. so evaṃ samāhite citte ... pe ... āneñjappatteti so cuddasahākārehi aṭṭhasu samāpattīsu ciṇṇavasībhāvo bhikkhūti dasseti . |
♦ 234. He, with a mind thus concentrated… and so on… having attained the imperturbable, he shows that the bhikkhu has mastered the eight attainments in fourteen ways. |
sesamettha visuddhimagge vuttanayena veditabbaṃ. |
The rest here should be understood in the way stated in the Visuddhimagga. |
ñāṇadassanāya cittaṃ abhinīharatīti ettha ñāṇadassananti maggañāṇampi, vuccati phalañāṇampi, sabbaññutaññāṇampi, paccavekkhaṇañāṇampi, vipassanāñāṇampi. |
“He directs his mind to the knowledge and vision” – here “knowledge and vision” is said to be the knowledge of the path, the knowledge of the fruit, the knowledge of omniscience, the knowledge of reviewing, and the knowledge of insight. |
“kiṃ nu kho, āvuso, ñāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī”ti ettha hi maggañāṇaṃ ñāṇadassananti vuttaṃ. |
“For what purpose, friend, is the holy life lived under the Blessed One, for the purification of knowledge and vision?” – here the knowledge of the path is called knowledge and vision. |
“ayamañño uttarimanussadhammo alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti ettha phalañāṇaṃ. |
“This other higher human state, a special state of noble knowledge and vision, a pleasant abiding has been attained” – here the knowledge of the fruit. |
“bhagavatopi kho ñāṇadassanaṃ udapādi sattāhakālaṅkato āḷāro kālāmo”ti ettha sabbaññutaññāṇaṃ. |
“Knowledge and vision also arose in the Blessed One, ‘Āḷāra Kālāma died seven days ago’” – here the knowledge of omniscience. |
“ñāṇañca pana me dassanaṃ udapādi akuppā me vimutti, ayamantimā jātī”ti ettha paccavekkhaṇañāṇaṃ idha pana ñāṇadassanāya cittanti idaṃ vipassanāñāṇaṃ ñāṇadassananti vuttanti. |
“And knowledge and vision arose in me, ‘My liberation is unshakable, this is my last birth’” – here the knowledge of reviewing. But here, “for knowledge and vision of the mind” – this knowledge of insight is called knowledge and vision. |
♦ abhinīharatīti vipassanāñāṇassa nibbattanatthāya tanninnaṃ tappoṇaṃ tappabbhāraṃ karoti. |
♦ "He directs" means for the production of the knowledge of insight, he makes it inclined, prone, and leaning towards that. |
rūpīti ādīnamattho vuttoyeva. |
The meaning of “rūpī” (having form) and so on has already been stated. |
odanakummāsūpacayoti odanena ceva kummāsena ca upacito vaḍḍhito. |
“Nourished by boiled rice and gruel” means nourished and grown by boiled rice and gruel. |
aniccucchādanaparimaddanabhedanaviddhaṃsanadhammoti hutvā abhāvaṭṭhena aniccadhammo. |
“Subject to impermanence, rubbing, massaging, breaking up, and dispersal” means it is impermanent because it exists and then ceases to exist. |
duggandhavighātatthāya tanuvilepanena ucchādanadhammo. |
It is subject to being rubbed with unguents to remove bad odors. |
aṅgapaccaṅgābādhavinodanatthāya khuddakasambāhanena parimaddanadhammo. |
It is subject to being massaged with light strokes to relieve ailments of the limbs and joints. |
daharakāle vā ūrūsu sayāpetvā gabbhāvāsena dussaṇṭhitānaṃ tesaṃ tesaṃ aṅgānaṃ saṇṭhānasampādanatthaṃ añchanapīḷanādivasena parimaddanadhammo. |
Or in childhood, when being made to lie on the thighs, it is subject to being massaged by straightening, pressing, and so on, to give proper shape to those limbs that are ill-formed due to being in the womb. |
evaṃ pariharitopi bhedanaviddhaṃsanadhammo bhijjati ceva vikirati ca, evaṃ sabhāvoti attho. |
Even though thus cared for, it is subject to breaking up and dispersal; it breaks up and scatters, such is its nature, is the meaning. |
tattha rūpī cātumahābhūtikotiādīsu chahi padehi samudayo kathito. |
Therein, in “having form, made of the four great elements,” and so on, the origination is described in six phrases. |
aniccapadena saddhiṃ pacchimehi dvīhi atthaṅgamo. |
With the phrase “impermanent,” along with the last two, the passing away. |
ettha sitaṃ ettha paṭibaddhanti ettha cātumahābhūtike kāye nissitañca paṭibaddhañca. |
“Dependent here, bound here” means dependent on and bound to this body made of the four great elements. |
♦ 235. subhoti sundaro. |
♦ 235. "Subho" means beautiful. |
jātimāti parisuddhākarasamuṭṭhito. |
"Jātima" means sprung from a pure source. |
suparikammakatoti suṭṭhu kataparikammo apanītapāsāṇasakkharo. |
"Suparikammakato" means well-worked, with stones and gravel removed. |
acchoti tanucchavi. |
"Accho" means of fine complexion. |
vippasannoti suṭṭhu pasanno. |
"Vippasanno" means very clear. |
sabbākārasampannoti dhovanavedhanādīhi sabbehi ākārehi sampanno. |
"Sabbākārasampanno" means endowed with all qualities, such as washing, cutting, and so on. |
nīlantiādīhi vaṇṇasampattiṃ dasseti. |
With "nīlaṃ" (blue) and so on, he shows the excellence of its color. |
tādisañhi āvutaṃ pākaṭaṃ hoti. |
For such a thing, when threaded, is manifest. |
evameva khoti ettha evaṃ upamāsaṃsandanaṃ veditabbaṃ. |
"Evameva kho" (similarly) — here the application of the simile should be understood thus. |
maṇi viya hi karajakāyo. |
The perishable body is indeed like the jewel. |
āvutasuttaṃ viya vipassanāñāṇaṃ. |
The insight knowledge is like the threaded string. |
cakkhumā puriso viya vipassanālābhī bhikkhu, hatthe karitvā paccavekkhato ayaṃ kho maṇīti maṇino āvibhūtakālo viya vipassanāñāṇaṃ, abhinīharitvā nisinnassa bhikkhuno cātumahābhūtikakāyassa āvibhūtakālo, tatridaṃ suttaṃ āvutanti suttassāvibhūtakālo viya vipassanāñāṇaṃ, abhinīharitvā nisinnassa bhikkhuno tadārammaṇānaṃ phassapañcamakānaṃ vā sabbacittacetasikānaṃ vā vipassanāñāṇasseva vā āvibhūtakāloti. |
The bhikkhu who has attained insight is like the man with good eyesight. The time when the perishable body made of the four great elements becomes manifest to the bhikkhu sitting and directing his mind to insight knowledge, just as the time when the jewel becomes manifest to one who takes it in his hand and examines it, thinking, "This is a jewel." And the time when the insight knowledge becomes manifest to the bhikkhu sitting and directing his mind to it, just as the time when the threaded string becomes manifest in it. Or the time when the five aggregates beginning with contact, or all mental and mental states, which have that as their object, or the insight knowledge itself, becomes manifest. |
♦ idañca vipassanāñāṇaṃ maggañāṇānantaraṃ. |
♦ And this knowledge of insight is subsequent to the knowledge of the path. |
evaṃ santepi yasmā abhiññāvāre āraddhe etassa antarāvāro natthi tasmā idheva dassitaṃ. |
Even so, because when the chapter on the higher knowledges is begun, there is no intermediate chapter for this, therefore it is shown here. |
yasmā ca aniccādivasena akatasammasanassa dibbāya sotadhātuyā bheravaṃ saddaṃ suṇato, pubbenivāsānussatiyā bherave khandhe anussarato, dibbena cakkhunā bheravampi rūpaṃ passato bhayasantāso uppajjati, na aniccādivasena katasammasanassa tasmā abhiññaṃ pattassa bhayavinodanahetusampādanatthampi idaṃ idheva dassitaṃ. |
And because for one who has not made the contemplation in terms of impermanence and so on, fear and terror arise when he hears a terrifying sound with the divine ear-element, or when he recollects terrifying aggregates in the recollection of past lives, or when he sees a terrifying form with the divine eye, but not for one who has made the contemplation in terms of impermanence and so on, therefore, for the purpose of providing the cause for dispelling fear for one who has attained the higher knowledges, this is also shown here. |
api ca yasmā vipassanāsukhaṃ nāmetaṃ maggaphalasukhasampādakaṃ pāṭiyekkaṃ sandiṭṭhikaṃ sāmaññaphalaṃ tasmāpi āditova idaṃ idha dassitanti veditabbaṃ. |
Moreover, because this happiness of insight is a specific, directly visible fruit of the ascetic life that produces the happiness of the path and fruit, therefore this is also shown here from the beginning. |
♦ manomayiddhiñāṇakathā |
♦ The Talk on the Knowledge of the Mind-Made Body |
♦ 236-237. manomayanti manena nibbattitaṃ. |
♦ 236-237. "Manomayaṃ" means created by the mind. |
sabbaṅgapaccaṅginti sabbehi aṅgehi ca paccaṅgehi ca samannāgataṃ. |
"Sabbaṅgapaccaṅgiṃ" means endowed with all major and minor limbs. |
ahīnindriyanti saṇṭhānavasena avikalindriyaṃ. |
“Ahīnindriyaṃ” means with unimpaired sense faculties in terms of form. |
iddhimatā nimmitarūpañhi sace iddhimā odāto tampi odātaṃ. |
For a form created by one with psychic power, if the one with psychic power is fair, it too is fair. |
sace aviddhakaṇṇo tampi aviddhakaṇṇanti evaṃ sabbākārehi tena sadisameva hoti. |
If he has un-pierced ears, it too has un-pierced ears, and so on, it is similar to him in every way. |
muñjamhā īsikantiādi upamāttayampi hi sadisabhāvadassanatthameva vuttaṃ. |
“A reed from a muñja grass” and the other two similes are also said to show the similarity. |
muñjasadisā eva hi tassa anto īsikā hoti. |
For the reed inside it is just like the muñja grass. |
kosisadisoyeva asi, vaṭṭāya kosiyā vaṭṭaṃ asimeva pakkhipanti, patthaṭāya patthaṭaṃ . |
The sword is just like the scabbard; into a round scabbard they put a round sword, into a flat one a flat one. |
karaṇḍāti idampi ahikañcukassa nāmaṃ, na vilīvakaraṇḍakassa. |
"Karaṇḍā" — this is also a name for a snake's slough, not for a wicker basket. |
ahikañcuko hi ahinā sadisova hoti. |
For a snake's slough is just like the snake. |
tattha kiñcāpi “puriso ahiṃ karaṇḍā uddhareyyā”ti hatthena uddharamāno viya dassito, atha kho cittenevassa uddharaṇaṃ veditabbaṃ. |
There, although it is shown as if a man were pulling a snake from a basket with his hand, saying, "A man would pull a snake from a basket," its pulling out should be understood as being done with the mind. |
ayañhi ahi nāma sajātiyaṃ ṭhito, kaṭṭhantaraṃ vā rukkhantaraṃ vā nissāya, tacato sarīraṃ nikkaḍḍhanappayogasaṅkhātena thāmena, sarīraṃ khādayamānaṃ viya purāṇatacaṃ jigucchantoti imehi catūhi kāraṇehi sayameva kañcukaṃ pajahati, na sakkā tato aññena uddharituṃ, tasmā cittena uddharaṇaṃ sandhāya idaṃ vuttanti veditabbaṃ. |
For this snake, standing in its own species, or relying on another piece of wood or another tree, by the effort of pulling its body from its skin, as if eating its own body, and despising its old skin, for these four reasons, it sheds its slough by itself. It cannot be pulled out by another. Therefore, this is said with reference to pulling it out with the mind. |
iti muñjādisadisaṃ imassa bhikkhuno sarīraṃ, īsikādisadisaṃ nimmitarūpanti. |
Thus, the body of this bhikkhu is like the muñja grass and so on, and the created form is like the reed and so on. |
idamettha opammasaṃsandanaṃ. |
This is the application of the simile here. |
nimmānavidhānaṃ panettha parato ca iddhividhādipañcābhiññākathā sabbākārena visuddhimagge vitthāritāti tattha vuttanayeneva veditabbā. |
The method of creation here and beyond, and the talk on the five supernormal knowledges, such as the power of psychic transformation, are explained in all their aspects in the Visuddhimagga, so they should be understood in the way stated there. |
upamāmattameva hi idha adhikaṃ. |
Only the simile is additional here. |
♦ iddhividhañāṇādikathā |
♦ Talk on the Knowledge of Psychic Powers, etc. |
♦ 238-239. tattha chekakumbhakārādayo viya iddhividhañāṇalābhī bhikkhu daṭṭhabbo. |
♦ 238-239. Therein, a bhikkhu who has attained the knowledge of psychic powers should be seen as like a skilled potter and so on. |
suparikammakatamattikādayo viya iddhividhañāṇaṃ daṭṭhabbaṃ. |
The knowledge of psychic powers should be seen as like well-prepared clay and so on. |
icchiticchitabhājanavikatiādikaraṇaṃ viya tassa bhikkhuno vikubbanaṃ daṭṭhabbaṃ. |
The creation of the various desired vessels and so on should be seen as the transformation of that bhikkhu. |
♦ 240-241. dibbasotadhātūpamāyaṃ yasmā kantāraddhānamaggo sāsaṅko hoti sappaṭibhayo. |
♦ 240-241. In the simile of the divine ear-element, because a wilderness road is dangerous and fearful. |
tattha ussaṅkitaparisaṅkitena ‘ayaṃ bherisaddo’, ‘ayaṃ mudiṅgasaddo’ti na sakkā vavatthapetuṃ, tasmā kantāraggahaṇaṃ akatvā khemamaggaṃ dassento addhānamaggappaṭipannoti āha. |
There, for one who is suspicious and alarmed, it is not possible to distinguish, 'This is the sound of a drum,' 'This is the sound of a tabor.' Therefore, not taking the wilderness, but showing a safe road, he said, "one who has set out on a long road." |
appaṭibhayañhi khemamaggaṃ sīse sāṭakaṃ katvā saṇikaṃ paṭipanno vuttappakāre sadde sukhaṃ vavatthapeti. |
For one who has set out on a safe road without fear, with a cloth on his head, slowly, easily distinguishes the sounds of the kind described. |
tassa savanena tesaṃ tesaṃ saddānaṃ āvibhūtakālo viya yogino dūrasantikabhedānaṃ dibbānañceva mānussakānañca saddānaṃ āvibhūtakālo veditabbo. |
The time when those various sounds become manifest to his hearing should be understood as like the time when the divine and human sounds, both distant and near, become manifest to the yogi. |
♦ 242-243. cetopariyañāṇūpamāyaṃ daharoti taruṇo. |
♦ 242-243. In the simile of the knowledge of others’ minds, “young” means a youth. |
yuvāti yobbannena samannāgato. |
"Yuvā" means endowed with youthfulness. |
maṇḍanakajātikoti yuvāpi samāno na ālasiyo na kiliṭṭhavatthasarīro, atha kho maṇḍanapakatiko, divasassa dve tayo vāre nhāyitvā suddhavatthaparidahanālaṅkārakaraṇasīloti attho. |
“Fond of adornment” means although he is young, he is not lazy, nor has a body with dirty clothes, but rather has a nature of adornment, bathing two or three times a day and having the habit of wearing clean clothes and ornaments, is the meaning. |
sakaṇikanti kāḷatilakavaṅgamukhadūsipīḷakādīnaṃ aññatarena sadosaṃ. |
"Sakaṇikaṃ" means with a blemish, with one of the black moles, freckles, pustules, or pimples. |
tattha yathā tassa mukhanimittaṃ paccavekkhato mukhe doso pākaṭo hoti, evaṃ cetopariyañāṇāya cittaṃ abhinīharitvā nisinnassa bhikkhuno paresaṃ soḷasavidhaṃ cittaṃ pākaṭaṃ hotīti veditabbaṃ. |
There, just as the blemish on his face becomes manifest to him as he examines his facial reflection, so to the bhikkhu sitting and directing his mind to the knowledge of others' minds, the sixteen kinds of minds of others become manifest. |
♦ 244-245. pubbenivāsañāṇūpamāyaṃ taṃ divasaṃ katakiriyā pākaṭā hotīti taṃ divasaṃ gatagāmattayameva gahitaṃ. |
♦ 244-245. In the simile of the knowledge of past lives, "the actions done on that day become clear" means only the three villages gone to on that day are taken. |
tattha gāmattayagatapuriso viya pubbenivāsañāṇalābhī daṭṭhabbo, tayo gāmā viya tayo bhavā daṭṭhabbā, tassa purisassa tīsu gāmesu taṃ divasaṃ katakiriyāya āvibhāvo viya pubbenivāsāya cittaṃ abhinīharitvā nisinnassa bhikkhuno tīsu bhavesu katakiriyāya pākaṭabhāvo daṭṭhabbo. |
There, the man who went to the three villages should be seen as like one who has attained the knowledge of past lives. The three villages should be seen as like the three existences. The manifestation of the actions done on that day in the three villages by that man should be seen as the manifestation of the actions done in the three existences by the bhikkhu sitting and directing his mind to past lives. |
♦ 246-247. dibbacakkhūpamāyaṃ vīthiṃ sañcaranteti aparāparaṃ sañcarante. |
♦ 246-247. In the simile of the divine eye, “wandering along the street” means wandering back and forth. |
vīthiṃ carantetipi pāṭho. |
The reading is also “carante vīthiṃ” (wandering the street). |
ayamevattho. tattha nagaramajjhe siṅghāṭakamhi pāsādo viya imassa bhikkhuno karajakāyo daṭṭhabbo, pāsāde ṭhito cakkhumā puriso viya ayameva dibbacakkhuṃ patvā ṭhito bhikkhu, gehaṃ pavisantā viya paṭisandhivasena mātukucchiyaṃ pavisantā, gehā nikkhamantā viya mātukucchito nikkhamantā, rathikāya vīthiṃ sañcarantā viya aparāparaṃ sañcaraṇakasattā, purato abbhokāsaṭṭhāne majjhe siṅghāṭake nisinnā viya tīsu bhavesu tattha tattha nibbattasattā, pāsādatale ṭhitapurisassa tesaṃ manussānaṃ āvibhūtakālo viya dibbacakkhuñāṇāya cittaṃ abhinīharitvā nisinnassa bhikkhuno tīsu bhavesu nibbattasattānaṃ āvibhūtakālo daṭṭhabbo. |
This is the same meaning. There, the perishable body of this bhikkhu should be seen as like a palace in the middle of a crossroads in the city. The bhikkhu standing in the palace with good eyesight is like this very one who has attained the divine eye and is standing. Those entering a house are like those entering a mother’s womb through rebirth. Those leaving a house are like those coming out of a mother’s womb. Those wandering along the street in a lane are like beings wandering back and forth. Those sitting in the middle of a crossroads in an open space in front are like beings born here and there in the three existences. The time when those people become manifest to the man standing on the palace floor is like the time when the beings born in the three existences become manifest to the bhikkhu sitting and directing his mind to the knowledge of the divine eye. |
idañca desanāsukhatthameva vuttaṃ. |
And this is said only for the ease of teaching. |
āruppe pana dibbacakkhussa gocaro natthīti. |
In the formless realm, however, there is no object for the divine eye. |
♦ āsavakkhayañāṇakathā |
♦ The Talk on the Knowledge of the Destruction of the Cankers |
♦ 248. so evaṃ samāhite citteti idha vipassanāpādakaṃ catutthajjhānacittaṃ veditabbaṃ. |
♦ 248. He with a mind thus concentrated—here the mind of the fourth jhana, which is the basis for insight, should be understood. |
āsavānaṃ khayañāṇāyāti āsavānaṃ khayañāṇanibbattanatthāya. |
“For the knowledge of the destruction of the cankers” means for the production of the knowledge of the destruction of the cankers. |
ettha ca āsavānaṃ khayo nāma maggopi phalampi nibbānampi bhaṅgopi vuccati. |
And here, the destruction of the cankers is said to be the path, the fruit, Nibbāna, and cessation. |
“khaye ñāṇaṃ, anuppāde ñāṇan”ti ettha hi maggo āsavānaṃ khayoti vutto. |
For in “knowledge in destruction, knowledge in non-arising,” the path is said to be the destruction of the cankers. |
“āsavānaṃ khayā samaṇo hotī”ti ettha phalaṃ. |
“Through the destruction of the cankers, one becomes an ascetic” – here, the fruit. |
♦ “paravajjānupassissa, niccaṃ ujjhānasaññino. |
♦ "For one who looks for others' faults, who is always prone to finding fault, |
♦ āsavā tassa vaḍḍhanti, ārā so āsavakkhayā”ti. |
♦ His cankers increase; he is far from the destruction of the cankers." |
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♦ ettha nibbānaṃ. |
♦ Here, Nibbāna. |
“āsavānaṃ khayo vayo bhedo aniccatā antaradhānan”ti ettha bhaṅgo. |
"The destruction of the cankers is decay, dissolution, impermanence, disappearance" — here, cessation. |
idha pana nibbānaṃ adhippetaṃ. |
Here, however, Nibbāna is intended. |
arahattamaggopi vaṭṭatiyeva. |
The path of arahantship is also acceptable. |
♦ cittaṃ abhinīharatīti vipassanā cittaṃ tanninnaṃ tappoṇaṃ tappabbhāraṃ karoti. |
♦ "He directs his mind" means he makes the insight-mind inclined, prone, and leaning towards that. |
so idaṃ dukkhantiādīsu “ettakaṃ dukkhaṃ, na ito bhiyyo”ti sabbampi dukkhasaccaṃ sarasalakkhaṇapaṭivedhena yathābhūtaṃ pajānātīti attho. |
In “This is suffering,” and so on, the meaning is that he knows as it really is, through penetration of the individual and general characteristics, all the truth of suffering, thinking, “This much is suffering, no more than this.” |
tassa ca dukkhassa nibbattikaṃ taṇhaṃ “ayaṃ dukkhasamudayo”ti. |
And the craving that produces that suffering, he knows as "This is the origin of suffering." |
tadubhayampi yaṃ ṭhānaṃ patvā nirujjhati, taṃ tesaṃ appavattiṃ nibbānaṃ “ayaṃ dukkhanirodho”ti; |
The place where both of these cease, that non-occurrence of them, Nibbāna, he knows as "This is the cessation of suffering"; and the noble path that leads to it, he knows as "This is the path leading to the cessation of suffering," through penetration of the individual and general characteristics, as it really is. |
tassa ca sampāpakaṃ ariyamaggaṃ “ayaṃ dukkhanirodhagāminī paṭipadā”ti sarasalakkhaṇapaṭivedhena yathābhūtaṃ pajānātīti attho. |
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♦ evaṃ sarūpato saccāni dassetvā puna kilesavasena pariyāyato dassento “ime āsavā”tiādimāha. |
♦ Having thus shown the truths in their own nature, he again shows them figuratively in terms of defilements, saying, "These are the cankers," and so on. |
tassa evaṃ jānato evaṃ passatoti tassa bhikkhuno evaṃ jānantassa evaṃ passantassa, saha vipassanāya koṭippattaṃ maggaṃ kathesi. |
"For him who knows thus, who sees thus" — for that bhikkhu who knows thus, who sees thus, he spoke of the path that has reached its culmination, along with insight. |
kāmāsavāti kāmāsavato. |
"From the canker of sensual pleasure" means from the canker of sensual pleasure. |
vimuccatīti iminā maggakkhaṇaṃ dasseti. |
"He is liberated" — with this, he shows the moment of the path. |
vimuttasminti iminā phalakkhaṇaṃ. |
"In the liberated" — with this, the moment of the fruit. |
vimuttamiti ñāṇaṃ hotīti iminā paccavekkhaṇañāṇaṃ. |
"There is the knowledge that 'it is liberated'" — with this, the knowledge of reviewing. |
khīṇā jātītiādīhi tassa bhūmiṃ. |
With "birth is destroyed," and so on, his stage. |
tena hi ñāṇena khīṇāsavo paccavekkhanto khīṇā jātītiādīni pajānāti. |
For with that knowledge, the one whose cankers are destroyed, reviewing, knows, "birth is destroyed," and so on. |
♦ katamā panassa jāti khīṇā? |
♦ But what birth of his is destroyed? |
kathañca naṃ pajānātīti? |
And how does he know it? |
na tāvassa atītā jāti khīṇā, pubbeva khīṇattā. |
Not that his past birth is destroyed, for it was already destroyed before. |
na anāgatā, anāgate vāyāmābhāvato. |
Not the future one, because there is no effort in the future. |
na paccuppannā, vijjamānattā. |
Not the present one, because it exists. |
yā pana maggassa abhāvitattā uppajjeyya ekacatupañcavokārabhavesu ekacatupañcakkhandhappabhedā jāti, sā maggassa bhāvitattā āyatiṃ anuppādadhammataṃ āpajjanena khīṇā. |
But the birth, of the nature of one, four, or five aggregates in the one, four, or five-constituent existences, which would arise because the path has not been developed, that birth, because the path has been developed, has become of a nature not to arise again in the future, and so is destroyed. |
taṃ so maggabhāvanāya pahīnakilese paccavekkhitvā “kilesābhāve vijjamānampi kammaṃ āyatiṃ appaṭisandhikaṃva hotī”ti jānanto pajānāti. |
He, having reviewed the defilements abandoned by the development of the path, knows, knowing that "in the absence of defilements, even existing kamma becomes non-rebirth-linking in the future." |
♦ vusitanti vutthaṃ parivutthaṃ. |
♦ "Lived" means lived, lived completely. |
brahmacariyanti maggabrahmacariyaṃ. |
"The holy life" means the holy life of the path. |
puthujjanakalyāṇakena hi saddhiṃ satta sekkhā brahmacariyavāsaṃ vasanti nāma, khīṇāsavo vutthavāso, tasmā so attano brahmacariyavāsaṃ paccavekkhanto vusitaṃ brahmacariyanti pajānāti. |
For the seven trainees, together with the virtuous worldling, are said to live the holy life. The one whose cankers are destroyed has lived the life. Therefore, he, reviewing his own living of the holy life, knows, "The holy life has been lived." |
kataṃ karaṇīyanti catūsu saccesu catūhi maggehi pariññāpahānasacchikiriyābhāvanāvasena soḷasavidhaṃ kiccaṃ niṭṭhāpitaṃ. |
"What was to be done has been done" means the sixteenfold task in the four truths, by way of full understanding, abandonment, realization, and development with the four paths, has been completed. |
tena tena maggena pahātabbakilesā pahīnā, dukkhamūlaṃ samucchinnanti attho. |
The defilements to be abandoned by each path have been abandoned; the root of suffering has been cut off, is the meaning. |
puthujjanakalyāṇakādayo hi taṃ kiccaṃ karonti, khīṇāsavo katakaraṇīyo. |
For the virtuous worldlings and others do that task; the one whose cankers are destroyed has done what was to be done. |
tasmā so attano karaṇīyaṃ paccavekkhanto kataṃ karaṇīyanti pajānāti. |
Therefore, he, reviewing his own task, knows, "What was to be done has been done." |
nāparaṃ itthattāyāti idāni puna itthabhāvāya evaṃ soḷasakiccabhāvāya kilesakkhayabhāvāya vā kattabbaṃ maggabhāvanākiccaṃ me natthīti pajānāti. |
"There is nothing further for this state" means now, for this state of being, for this state of the sixteen tasks, for the state of the destruction of defilelesions, there is no further task of developing the path for me to do, he knows. |
atha vā itthattāyāti itthabhāvato imasmā evaṃ pakārā. |
Or, "for this state" means from this state of being, from this kind of state. |
idāni vattamānakhandhasantānā aparaṃ khandhasantānaṃ mayhaṃ natthi. |
Now, apart from the present continuity of the aggregates, there is no other continuity of the aggregates for me. |
ime pana pañcakkhandhā pariññātā tiṭṭhanti chinnamūlakā rukkhā viya, te carimakacittanirodhena anupādāno viya jātavedo nibbāyissanti apaṇṇattikabhāvañca gamissantīti pajānāti. |
But these five aggregates, being fully understood, stand like trees with their roots cut. With the cessation of the final thought, like a fire without fuel, they will be extinguished and will go to a state of non-proclamation, he knows. |
♦ 249. pabbatasaṅkhepeti pabbatamatthake. |
♦ 249. "On a mountain top" means on the summit of a mountain. |
anāviloti nikkaddamo. |
"Clear" means without mud. |
sippiyo ca sambukā ca sippisambukaṃ. |
"Oysters and shells" is 'sippisambukaṃ'. |
sakkharā ca kathalāni ca sakkharakathalaṃ. |
"Gravel and pebbles" is 'sakkharakathalaṃ'. |
macchānaṃ gumbā ghaṭāti macchagumbaṃ. |
"Shoals of fish" is 'macchagumbaṃ'. |
tiṭṭhantampi carantampīti ettha sakkharakathalaṃ tiṭṭhatiyeva, itarāni carantipi tiṭṭhantipi. |
"Standing still or moving" — here the gravel and pebbles only stand still; the others both move and stand still. |
yathā pana antarantarā ṭhitāsupi nisinnāsupi vijjamānāsupi “etā gāvo carantī”ti carantiyo upādāya itarāpi carantīti vuccanti. |
Just as, although some are standing and some are sitting, when present, they are said to be "these cows are grazing," and by taking those that are grazing, the others are also said to be grazing. |
evaṃ tiṭṭhantameva sakkharakathalaṃ upādāya itarampi dvayaṃ tiṭṭhantanti vuttaṃ. |
Thus, by taking the gravel and pebbles that are only standing still, the other two are also said to be standing still. |
itarañca dvayaṃ carantaṃ upādāya sakkharakathalampi carantanti vuttaṃ. |
And by taking the other two that are moving, the gravel and pebbles are also said to be moving. |
tattha cakkhumato purisassa tīre ṭhatvā passato sippikasambukādīnaṃ vibhūtakālo viya āsavānaṃ khayāya cittaṃ abhinīharitvā nisinnassa bhikkhuno catunnaṃ saccānaṃ vibhūtakālo daṭṭhabboti. |
Therein, the time when the oysters, shells, and so on become manifest to the man with good eyesight standing on the bank and looking, should be seen as like the time when the four truths become manifest to the bhikkhu sitting and directing his mind to the destruction of the cankers. |
♦ ettāvatā vipassanāñāṇaṃ, manomayañāṇaṃ, iddhividhañāṇaṃ, dibbasotañāṇaṃ, cetopariyañāṇaṃ, pubbenivāsañāṇaṃ, dibbacakkhuvasena nipphannaṃ anāgataṃsañāṇayathākammūpagañāṇadvayaṃ, dibbacakkhuñāṇaṃ, āsavakkhayañāṇanti dasa ñāṇāni niddiṭṭhāni honti. |
♦ By this much, the knowledge of insight, the knowledge of the mind-made body, the knowledge of psychic powers, the knowledge of the divine ear, the knowledge of others' minds, the knowledge of past lives, the two knowledges produced by the divine eye, namely the knowledge of the future and the knowledge of the passing away and rebirth of beings according to their kamma, the knowledge of the divine eye, and the knowledge of the destruction of the cankers—ten knowledges—have been pointed out. |
tesaṃ ārammaṇavibhāgo jānitabbo — tattha vipassanāñāṇaṃ parittamahaggatātītānāgatapaccuppannājjhattabahiddhāvasena sattavidhārammaṇaṃ. |
Their division of objects should be known. Therein, the knowledge of insight has seven kinds of objects: limited, exalted, past, future, present, internal, and external. |
manomayañāṇaṃ nimmitabbarūpāyatanamattameva ārammaṇaṃ karotīti parittapaccuppannabahiddhārammaṇaṃ. |
The knowledge of the mind-made body has only the form-base to be created as its object, so it has a limited, present, and external object. |
āsavakkhayañāṇaṃ appamāṇabahiddhānavattabbārammaṇaṃ. |
The knowledge of the destruction of the cankers has an immeasurable, external, and inexpressible object. |
avasesānaṃ ārammaṇabhedo visuddhimagge vutto. |
The division of the objects of the rest is stated in the Visuddhimagga. |
uttaritaraṃ vā paṇītataraṃ vāti yena kenaci pariyāyena ito seṭṭhataraṃ sāmaññaphalaṃ nāma natthīti bhagavā arahattanikūṭena desanaṃ niṭṭhāpesi. |
“Higher or more sublime” – by any a posteriori reasoning, there is no fruit of recluseship superior to this, thus the Blessed One concluded the discourse with the peak of Arahantship. |
♦ ajātasattūpāsakattapaṭivedanākathā |
♦ The Talk on Ajātasattu's Declaration of Being a Lay Follower |
♦ 250. rājā tattha tattha sādhukāraṃ pavattento ādimajjhapariyosānaṃ sakkaccaṃ sutvā “ciraṃ vatamhi ime pañhe puthū samaṇabrāhmaṇe pucchanto, thuse koṭṭento viya kiñci sāraṃ nālatthaṃ, aho vata bhagavato guṇasampadā, yo me dīpasahassaṃ jālento viya mahantaṃ ālokaṃ katvā ime pañhe vissajjesi. |
♦ 250. The king, uttering his approval here and there, having listened attentively to the beginning, middle, and end, thought, “For a long time I have been asking these questions of many ascetics and brahmins, and like one threshing chaff, I have found no substance. Oh, the perfection of the qualities of the Blessed One, who, like one lighting a thousand lamps, has made a great light and answered these questions for me. |
suciraṃ vatamhi dasabalassa guṇānubhāvaṃ ajānanto vañcito”ti cintetvā buddhaguṇānussaraṇasambhūtāya pañcavidhāya pītiyā phuṭasarīro attano pasādaṃ āvikaronto upāsakattaṃ paṭivedesi. |
For a very long time, I have been deceived, not knowing the power of the qualities of the one with the ten powers.” And with his body pervaded by the five kinds of rapture that arose from the recollection of the Buddha's qualities, making his faith manifest, he declared himself a lay follower. |
taṃ dassetuṃ “evaṃ vutte rājā”tiādi āraddhaṃ. |
To show that, “When this was said, the king,” and so on, was begun. |
♦ tattha abhikkantaṃ, bhanteti ayaṃ abhikkantasaddo khayasundarābhirūpābbhanumodanesu dissati. |
♦ Therein, "Excellent, venerable sir," this word "excellent" (abhikkantaṃ) is seen in the senses of cessation, beauty, handsomeness, and approval. |
“abhikkantā bhante, ratti, nikkhanto paṭhamo yāmo, ciranisinno bhikkhusaṅgho”tiādīsu hi khaye dissati. |
For in “The night has passed, venerable sir, the first watch has gone by, the community of bhikkhus has been sitting for a long time,” and so on, it is seen in the sense of cessation. |
“ayaṃ me puggalo khamati, imesaṃ catunnaṃ puggalānaṃ abhikkantataro ca paṇītataro cā”tiādīsu sundare. |
“This person pleases me; of these four persons, he is the most excellent and the most sublime,” and so on, in the sense of beauty. |
♦ “ko me vandati pādāni, iddhiyā yasasā jalaṃ. |
♦ "Who is it that worships my feet, blazing with psychic power and fame? |
♦ abhikkantena vaṇṇena, sabbā obhāsayaṃ disā”ti. |
♦ With excellent beauty, illuminating all directions?" |
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♦ ādīsu abhirūpe. |
♦ In these and other instances, it is used in the sense of 'beautiful'. |
“abhikkantaṃ bho, gotamā”tiādīsu abbhanumodane. |
In "Excellent, Master Gotama," and so on, it is used in the sense of approval. |
idhāpi abbhanumodaneyeva. |
Here too, it is in the sense of approval. |
yasmā ca abbhanumodane, tasmā ‘sādhu sādhu bhante’ti vuttaṃ hotīti veditabbo. |
And because it is in approval, it should be understood as meaning ‘Good, good, venerable sir’. |
♦ bhaye kodhe pasaṃsāyaṃ, turite kotūhalacchare. |
♦ In fear, anger, praise, in haste, wonder, and astonishment, |
♦ hāse soke pasāde ca, kare āmeḍitaṃ budhoti. |
♦ In joy, sorrow, and faith, the wise repeat their words. |
♦ iminā ca lakkhaṇena idha pasādavasena, pasaṃsāvasena cāyaṃ dvikkhattuṃ vuttoti veditabbo. |
♦ And by this rule, it should be understood that here it is said twice, out of faith and out of praise. |
athavā abhikkantanti abhikantaṃ atīṭṭhaṃ atimanāpaṃ atisundaranti vuttaṃ hoti. |
Or else, “excellent” means “abhikantaṃ” (desired), “atīṭṭhaṃ” (most wished for), “atimanāpaṃ” (most pleasing), “atisundaraṃ” (most beautiful). |
♦ ettha ekena abhikkantasaddena desanaṃ thometi, ekena attano pasādaṃ. |
♦ Here, with one word "excellent," he praises the teaching; with one, his own faith. |
ayañhettha adhippāyo, abhikkantaṃ bhante, yadidaṃ bhagavato dhammadesanā, ‘abhikkantaṃ’ yadidaṃ bhagavato dhammadesanaṃ āgamma mama pasādoti. |
This is the intention here: excellent, venerable sir, is this Dhamma teaching of the Blessed One; 'excellent' is the faith that has arisen in me on account of the Blessed One's Dhamma teaching. |
bhagavatoyeva vā vacanaṃ dve dve atthe sandhāya thometi. |
Or he praises the Blessed One's speech itself, intending two meanings for each. |
bhagavato vacanaṃ abhikkantaṃ dosanāsanato, abhikkantaṃ guṇādhigamanato. |
The Blessed One's speech is excellent because it destroys faults, excellent because it leads to the attainment of virtues. |
tathā saddhājananato, paññājananato, sātthato, sabyañjanato, uttānapadato, gambhīratthato, kaṇṇasukhato, hadayaṅgamato, anattukkaṃsanato, aparavambhanato, karuṇāsītalato, paññāvadātato, āpātharamaṇīyato, vimaddakkhamato, suyyamānasukhato, vīmaṃsiyamānahitatoti evamādīhi yojetabbaṃ. |
Likewise, because it generates faith, because it generates wisdom, because it is meaningful, because it is well-phrased, because of its clear words, because of its profound meaning, because it is pleasant to the ear, because it is endearing to the heart, because it does not praise oneself, because it does not disparage others, because it is cool with compassion, because it is bright with wisdom, because it is delightful on first hearing, because it can withstand examination, because it is pleasant to hear, because it is beneficial to investigate. Thus it should be connected. |
♦ tato parampi catūhi upamāhi desanaṃyeva thometi. |
♦ Then he praises the teaching with four more similes. |
tattha nikkujjitanti adhomukhaṭhapitaṃ heṭṭhāmukhajātaṃ vā. |
Therein, "nikkujjitaṃ" means what is placed face down, or what has become face down. |
ukkujjeyyāti upari mukhaṃ kareyya. |
"Ukkujjeyya" means he would turn it face up. |
paṭicchannanti tiṇapaṇṇādichāditaṃ. |
"Paṭicchannaṃ" means what is covered with grass, leaves, and so on. |
vivareyyāti ugghāṭeyya. |
"Vivareyya" means he would uncover it. |
mūḷhassa vāti disāmūḷhassa. |
"Or for one who is lost," means for one who has lost his way. |
maggaṃ ācikkheyyāti hatthe gahetvā “esa maggo”ti vadeyya, andhakāreti kāḷapakkhacātuddasī aḍḍharattaghanavanasaṇḍameghapaṭalehi caturaṅge tame. |
"He would point out the way" means taking him by the hand, he would say, "This is the way." "In the darkness" means in the darkness of the four elements: the fourteenth day of the dark fortnight, the dead of night, a dense forest grove, and a mass of clouds. |
ayaṃ tāva anuttānapadattho. |
This, for now, is the meaning of the unclear words. |
ayaṃ pana sādhippāyayojanā. |
This, however, is the application with its intended meaning. |
yathā koci nikkujjitaṃ ukkujjeyya, evaṃ saddhammavimukhaṃ asaddhamme patitaṃ maṃ asaddhammā vuṭṭhāpentana. |
Just as one might turn upright what was overturned, so he has lifted me up from unrighteousness, who was averse to the true Dhamma and had fallen into unrighteousness. |
yathā paṭicchannaṃ vivareyya, evaṃ kassapassa bhagavato sāsanantaradhānā pabhuti micchādiṭṭhigahanapaṭicchannaṃ sāsanaṃ vivarantena, yathā mūḷhassa maggaṃ ācikkheyya, evaṃ kummaggamicchāmaggappaṭipannassa me saggamokkhamaggaṃ āvikarontena, yathā andhakāre telapajjotaṃ dhāreyya, evaṃ mohandhakāranimuggassa me buddhādiratanarūpāni apassato tappaṭicchādakamohandhakāraviddhaṃsakadesanāpajjotadhārakena mayhaṃ bhagavatā etehi pariyāyehi pakāsitattā anekapariyāyena dhammo pakāsitoti. |
Just as one might uncover what was covered, so by him, who has uncovered the teaching that was covered by the thicket of wrong views since the disappearance of the teaching of the Blessed One Kassapa; just as one would point out the way to one who is lost, so by him, who has made manifest to me, who had taken the wrong path, the wrong way, the path to heaven and liberation; just as one would hold an oil lamp in the darkness, so by the Blessed One for me, who was submerged in the darkness of delusion and did not see the jewels of the Buddha and so on, by the holding of the lamp of the teaching that dispels the darkness of delusion that covers them, the Dhamma has been made clear to me in these ways, in many ways. |
♦ evaṃ desanaṃ thometvā imāya desanāya ratanattaye pasannacitto pasannākāraṃ karonto esāhantiādimāha. |
♦ Having thus praised the teaching, with a mind confident in the Triple Gem through this teaching, making his confidence manifest, he said, “I go for refuge,” and so on. |
tattha esāhanti eso ahaṃ . |
Therein, "esāhaṃ" means "I". |
bhagavantaṃ saraṇaṃ gacchāmīti bhagavā me saraṇaṃ, parāyanaṃ, aghassa tātā, hitassa ca vidhātāti. |
"I go for refuge to the Blessed One" means the Blessed One is my refuge, my resort, the protector from harm, and the provider of benefit. |
iminā adhippāyena bhagavantaṃ gacchāmi bhajāmi sevāmi payirupāsāmi, evaṃ vā jānāmi bujjhāmīti. |
With this intention, I go to the Blessed One, I attend, I serve, I wait upon, or I know thus, I understand thus. |
yesañhi dhātūnaṃ gatiattho, buddhipi tesaṃ attho. |
For of those roots that have the meaning of 'going', 'understanding' is also their meaning. |
tasmā gacchāmīti imassa jānāmi bujjhāmīti ayampi attho vutto. |
Therefore, it is also said that the meaning of "gacchāmi" (I go) is "jānāmi bujjhāmi" (I know, I understand). |
dhammañca bhikkhusaṅghañcāti ettha pana adhigatamagge sacchikatanirodhe yathānusiṭṭhaṃ paṭipajjamāne catūsu apāyesu apatamāne dhāretīti dhammo, so atthato ariyamaggo ceva nibbānañca. |
"And to the Dhamma and the Sangha of bhikkhus" — here, the Dhamma that, for those who practice according to what has been taught in the realized path and the realized cessation, protects them from falling into the four states of woe, that is the Dhamma. In terms of substance, it is the noble path and Nibbāna. |
vuttañcetaṃ — “yāvatā, bhikkhave, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṃ aggamakkhāyatī”ti vitthāro. |
And it has been said: "As far, bhikkhus, as there are conditioned things, the noble eightfold path is declared the chief among them," and so on in detail. |
na kevalañca ariyamaggo ceva nibbānañca. |
And not only the noble path and Nibbāna. |
api ca kho ariyaphalehi saddhiṃ pariyattidhammopi . |
But also the Dhamma of the scriptures, along with the noble fruits. |
vuttañhetaṃ chattamāṇavakavimāne — |
For this was said in the Chattamāṇavaka-vimāna: |
♦ “rāgavirāgamanejamasokaṃ, dhammamasaṅkhatamappaṭikūlaṃ. |
♦ “To the Dhamma that is dispassionate, free from passion, sorrowless, unconditioned, and without blemish. |
♦ madhuramimaṃ paguṇaṃ suvibhattaṃ, dhammamimaṃ saraṇatthamupehī”ti. |
♦ To this sweet, excellent, and well-divided Dhamma, go for refuge.” |
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♦ ettha hi rāgavirāgoti maggo kathito. |
♦ Here, "dispassionate" refers to the path. |
anejamasokanti phalaṃ. |
"Sorrowless" refers to the fruit. |
dhammamasaṅkhatanti nibbānaṃ. |
"Unconditioned Dhamma" refers to Nibbāna. |
appaṭikūlaṃ madhuramimaṃ paguṇaṃ suvibhattanti piṭakattayena vibhattā dhammakkhandhāti. |
"Unblemished, sweet, excellent, well-divided" refers to the collections of Dhamma divided into the three Piṭakas. |
diṭṭhisīlasaṃghātena saṃhatoti saṅgho, so atthato aṭṭha ariyapuggalasamūho. |
"Saṅgho" is so called because it is united by the combination of right view and right morality. In terms of substance, it is the community of the eight noble individuals. |
vuttañhetaṃ tasmiññeva vimāne — |
And this was said in that same Vimāna: |
♦ “yattha ca dinnamahapphalamāhu, catūsu sucīsu purīsayugesu. |
♦ “Where it is said that what is given has great fruit, in the four pure pairs of men. |
♦ aṭṭha ca puggaladhammadasā te, saṅghamimaṃ saraṇatthamupehī”ti. |
♦ Those eight individuals, the ten qualities of the Dhamma, to this Sangha go for refuge.” |
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♦ bhikkhūnaṃ saṅgho bhikkhusaṅgho. |
♦ The Sangha of bhikkhus is the Bhikkhusaṅgha. |
ettāvatā rājā tīṇi saraṇagamanāni paṭivedesi. |
By this much, the king declared his going for the three refuges. |
♦ saraṇagamanakathā |
♦ The Talk on Going for Refuge |
♦ idāni tesu saraṇagamanesu kosallatthaṃ saraṇaṃ, saraṇagamanaṃ, yo ca saraṇaṃ gacchati, saraṇagamanappabhedo, saraṇagamanaphalaṃ, saṅkileso, bhedoti, ayaṃ vidhi veditabbo. |
♦ Now, for proficiency in this going for refuge, this method should be known: refuge, going for refuge, he who goes for refuge, the division of going for refuge, the fruit of going for refuge, its defilement, and its breaking. |
seyyathidaṃ — saraṇatthato tāva hiṃsatīti saraṇaṃ. |
Namely, "saraṇaṃ" means it harms, from the meaning of "sara." |
saraṇagatānaṃ teneva saraṇagamanena bhayaṃ santāsaṃ dukkhaṃ duggatiparikilesaṃ hanati vināsetīti attho, ratanattayassevetaṃ adhivacanaṃ. |
For those who have gone for refuge, by that very going for refuge, it destroys, it eradicates fear, terror, suffering, and the defilement of a bad destination. This is a term for the Triple Gem itself. |
♦ atha vā hite pavattanena ahitā ca nivattanena sattānaṃ bhayaṃ hiṃsati buddho. |
♦ Or, by causing beings to engage in what is beneficial and to refrain from what is not, the Buddha destroys their fear. |
bhavakantārā uttāraṇena assāsadānena ca dhammo; |
By bringing them across the wilderness of existence and by giving them solace, the Dhamma does so; by causing even small acts of merit to yield great fruit, the Sangha does so. |
appakānampi kārānaṃ vipulaphalapaṭilābhakaraṇena saṅgho . |
Therefore, in this way too, the Triple Gem is a refuge. |
tasmā imināpi pariyāyena ratanattayaṃ saraṇaṃ. |
The mental state that has arisen, characterized by devotion to it and reverence for it, with defilements overcome, and directed towards it as the supreme goal, is the going for refuge. |
tappasādataggarutāhi vihatakileso tapparāyaṇatākārappavatto cittuppādo saraṇagamanaṃ. |
The being endowed with it goes for refuge. |
taṃ samaṅgīsatto saraṇaṃ gacchati. |
By the mental state of the kind described, he approaches, thinking, "These three gems are my refuge, these are my supreme goal." |
vuttappakārena cittuppādena etāni me tīṇi ratanāni saraṇaṃ, etāni parāyaṇanti evaṃ upetīti attho. |
Thus, for now, refuge, going for refuge, and he who goes for refuge, these three should be understood. |
evaṃ tāva saraṇaṃ, saraṇagamanaṃ, yo ca saraṇaṃ gacchati, idaṃ tayaṃ veditabbaṃ. |
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♦ saraṇagamanappabhede pana duvidhaṃ saraṇagamanaṃ — lokuttaraṃ lokiyañca. |
♦ In the division 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, by eradicating the defilements of going for refuge, having Nibbāna as its object, is accomplished in the entire Triple Gem in terms of its function. |
lokiyaṃ puthujjanānaṃ saraṇagamanupakkilesavikkhambhanena ārammaṇato buddhādiguṇārammaṇaṃ hutvā ijjhati. |
The mundane, for worldlings, by suppressing the defilements of going for refuge, having the qualities of the Buddha and so on as its object, is accomplished. |
taṃ atthato buddhādīsu vatthūsu saddhāpaṭilābho saddhāmūlikā ca sammādiṭṭhi dasasu puññakiriyavatthūsu diṭṭhijukammanti vuccati. |
In terms of substance, it is the attainment of faith in the objects of the Buddha and so on, and the right view based on faith, which is called right action in the ten meritorious deeds. |
tayidaṃ catudhā vattati — attasanniyyātanena, tapparāyaṇatāya, sissabhāvūpagamanena, paṇipātenāti. |
This operates in four ways: by self-surrender, by making it the supreme goal, by approaching as a disciple, and by prostration. |
♦ tattha attasanniyyātanaṃ nāma — “ajjādiṃ katvā ahaṃ attānaṃ buddhassa niyyātemi, dhammassa, saṅghassā”ti evaṃ buddhādīnaṃ attapariccajanaṃ. |
♦ Therein, "attasanniyyātanaṃ" (self-surrender) is the giving up of oneself to the Buddha and so on, thinking, "From today onwards, I surrender myself to the Buddha, to the Dhamma, to the Sangha." |
tapparāyaṇatā nāma “ajjādiṃ katvā ‘ahaṃ buddhaparāyaṇo, dhammaparāyaṇo, saṅghaparāyaṇo’ti. |
Tapparāyaṇatā" (making it the supreme goal) is the state of having that as the supreme goal, thinking, "From today onwards, may you hold me as one who has the Buddha as his supreme goal, the Dhamma as his supreme goal, the Sangha as his supreme goal. |
maṃ dhārethā”ti evaṃ tapparāyaṇabhāvo. |
Sissabhāvūpagamanaṃ" (approaching as a disciple) is the approaching as a disciple, thinking, "From today onwards, may you hold me as a disciple of the Buddha, a disciple of the Dhamma, a disciple of the Sangha. |
sissabhāvūpagamanaṃ nāma — “ajjādiṃ katvā — ‘ahaṃ buddhassa antevāsiko, dhammassa, saṅghassa antevāsiko’ti maṃ dhārethā”ti evaṃ sissabhāvūpagamo. |
Paṇipāto" (prostration) is the utmost reverence towards the Buddha and so on, thinking, "From today onwards, I will perform the acts of homage, rising, joining the hands in reverence, and respectful conduct only for these three objects, the Buddha and so on. May you hold me as such. |
paṇipāto nāma — “ajjādiṃ katvā ahaṃ abhivādanapaccuṭṭhānāñjalikammasāmīcikammaṃ buddhādīnaṃyeva tiṇṇaṃ vatthūnaṃ karomī’ti maṃ dhārethā”ti evaṃ buddhādīsu paramanipaccākāro. |
For by doing any one of these four actions, the refuge is indeed taken. |
imesañhi catunnaṃ ākārānaṃ aññatarampi karontena gahitaṃyeva hoti saraṇaṃ. |
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♦ api ca bhagavato attānaṃ pariccajāmi, dhammassa, saṅghassa, attānaṃ pariccajāmi, jīvitaṃ pariccajāmi, pariccattoyeva me attā, pariccattaṃyeva jīvitaṃ, jīvitapariyantikaṃ buddhaṃ saraṇaṃ gacchāmi, buddho me saraṇaṃ leṇaṃ tāṇanti; |
♦ Moreover, I give myself up to the Blessed One, to the Dhamma, to the Sangha. I give myself up, I give up my life. My self is given up, my life is given up. For the duration of my life, I go for refuge to the Buddha. The Buddha is my refuge, my shelter, my protection. |
evampi attasanniyyātanaṃ veditabbaṃ. |
Thus too, self-surrender should be understood. |
“satthārañca vatāhaṃ passeyyaṃ, bhagavantameva passeyyaṃ, sugatañca vatāhaṃ passeyyaṃ, bhagavantameva passeyyaṃ, sammāsambuddhañca vatāhaṃ passeyyaṃ, bhagavantameva passeyyan”ti . |
Oh, that I might see the Teacher, that I might see the Blessed One himself, that I might see the Sugata, that I might see the Blessed One himself, that I might see the Perfectly Enlightened One, that I might see the Blessed One himself. |
evampi mahākassapassa saraṇagamanaṃ viya sissabhāvūpagamanaṃ veditabbaṃ. |
Thus too, approaching as a disciple should be understood, like the going for refuge of Mahākassapa. |
♦ “so ahaṃ vicarissāmi, gāmā gāmaṃ purā puraṃ. |
♦ "So I will wander, from village to village, from city to city, |
♦ namassamāno sambuddhaṃ, dhammassa ca sudhammatan”ti. |
♦ Paying homage to the Enlightened One, and to the excellence of the Dhamma." |
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♦ evampi āḷavakādīnaṃ saraṇagamanaṃ viya tapparāyaṇatā veditabbā. |
♦ Thus, like the going for refuge of Āḷavaka and others, making it the supreme goal 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 evampi paṇipāto daṭṭhabbo. |
Then the brahmin Brahmāyu, rising from his seat, arranging his upper robe over one shoulder, fell with his head at the Blessed One's feet, and both kissed the Blessed One's feet with his mouth and massaged them with his hands, and announced his name: "I am Brahmāyu, Master Gotama, the brahmin; I am Brahmāyu, Master Gotama, the brahmin." Thus too, prostration should be understood. |
♦ so panesa ñātibhayācariyadakkhiṇeyyavasena catubbidho hoti. |
♦ And this is fourfold, by way of kinship, fear, teacher, and worthiness of offerings. |
tattha dakkhiṇeyyapaṇipātena saraṇagamanaṃ hoti, na itarehi. |
Therein, going for refuge happens by prostration to the worthy of offerings, not by the others. |
seṭṭhavaseneva hi saraṇaṃ gaṇhāti, seṭṭhavasena ca bhijjati. |
For one takes refuge only in what is supreme, and it is broken by what is supreme. |
tasmā yo sākiyo vā koliyo vā — “buddho amhākaṃ ñātako”ti vandati, aggahitameva hoti saraṇaṃ. |
Therefore, if a Sakyan or a Koliyan, thinking, “The Buddha is our kinsman,” pays homage, the refuge is not taken. |
yo vā — “samaṇo gotamo rājapūjito mahānubhāvo avandīyamāno anatthampi kareyyā”ti bhayena vandati, aggahitameva hoti saraṇaṃ. |
Or if one, out of fear, thinking, "The ascetic Gotama is honored by the king and has great power; if not honored, he might do harm," pays homage, the refuge is not taken. |
yo vā bodhisattakāle bhagavato santike kiñci uggahitaṃ saramāno buddhakāle vā — |
Or if one, remembering something he had learned in the presence of the Blessed One during his bodhisattva period, or in the time of the Buddha, |
♦ “catudhā vibhaje bhoge, paṇḍito gharamāvasaṃ. |
♦ “A wise man, living at home, should divide his wealth into four parts. |
♦ ekena bhogaṃ bhuñjeyya, dvīhi kammaṃ payojaye. |
♦ With one part he should enjoy his wealth, with two he should conduct his business. |
♦ catutthañca nidhāpeyya, āpadāsu bhavissatī”ti. |
♦ And the fourth he should set aside, for it will be for times of misfortune.” |
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♦ evarūpaṃ anusāsaniṃ uggahetvā — “ācariyo me”ti vandati, aggahitameva hoti saraṇaṃ. |
♦ Having learned such an instruction, if he pays homage, thinking, "He is my teacher," the refuge is not taken. |
yo pana — “ayaṃ loke aggadakkhiṇeyyo”ti vandati, teneva gahitaṃ hoti saraṇaṃ. |
But if one pays homage, thinking, "This is the foremost worthy of offerings in the world," by that very act, the refuge is taken. |
♦ evaṃ gahitasaraṇassa ca upāsakassa vā upāsikāya vā aññatitthiyesu pabbajitampi ñātiṃ — “ñātako me ayan”ti vandato saraṇagamanaṃ na bhijjati, pageva apabbajitaṃ. |
♦ For a lay follower, male or female, who has thus taken refuge, the going for refuge is not broken by paying homage to a kinsman who has gone forth among other sectarians, thinking, "This is my kinsman," let alone to one who has not gone forth. |
tathā rājānaṃ bhayavasena vandato. |
Likewise, for one who pays homage to a king out of fear. |
so hi raṭṭhapūjitattā avandīyamāno anatthampi kareyyāti. |
For he, being honored by the state, if not honored, might do harm. |
tathā yaṃ kiñci sippaṃ sikkhāpakaṃ titthiyampi — “ācariyo me ayan”ti vandatopi na bhijjati, evaṃ saraṇagamanappabhedo veditabbo. |
Likewise, for one who pays homage even to a sectarian who teaches some craft, thinking, "This is my teacher," it is not broken. Thus, the division of going for refuge should be understood. |
♦ ettha ca lokuttarassa saraṇagamanassa cattāri sāmaññaphalāni vipākaphalaṃ, sabbadukkhakkhayo ānisaṃsaphalaṃ. |
♦ Here, of the supramundane going for refuge, the four fruits of the ascetic life are the resultant fruit, and the cessation of all suffering is the beneficial fruit. |
vuttañhetaṃ — |
For this has been said: |
♦ “yo ca buddhañca dhammañca, saṅghañca saraṇaṃ gato. |
♦ “He who has gone for refuge to the Buddha, the Dhamma, and the Sangha, |
♦ cattāri ariyasaccāni, sammappaññāya passati. |
♦ Sees the four noble truths with right wisdom. |
♦ dukkhaṃ dukkhasamuppādaṃ, dukkhassa ca atikkamaṃ. |
♦ Suffering, the origin of suffering, and the overcoming of suffering, |
♦ ariyaṃ aṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ. |
♦ The noble eightfold path, leading to the calming 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.” |
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♦ api ca niccādito anupagamanādivasena petassa ānisaṃsaphalaṃ veditabbaṃ. |
♦ Moreover, its beneficial fruit should be understood by way of not approaching from the perspective of permanence, and so on. |
vuttañhetaṃ — “aṭṭhānametaṃ anavakāso, yaṃ diṭṭhisampanno puggalo kañci saṅkhāraṃ niccato upagaccheyya ... pe ... kañci saṅkhāraṃ sukhato ... pe ... kañci dhammaṃ attato upagaccheyya ... pe ... mātaraṃ jīvitā voropeyya ... pe ... pitaraṃ ... pe ... arahantaṃ ... pe ... paduṭṭhacitto tathāgatassa lohitaṃ uppādeyya ... pe .... saṅghaṃ bhindeyya ... pe ... aññaṃ satthāraṃ uddiseyya, netaṃ ṭhānaṃ vijjatī”ti . |
For this has been said: "It is impossible, it is not possible, that a person endowed with right view should approach any conditioned thing as permanent... and so on... should approach any conditioned thing as happy... and so on... should approach any phenomenon as self... and so on... should deprive his mother of life... and so on... his father... and so on... an arahant... and so on... with a malevolent mind should cause the Tathāgata's blood to flow... and so on... should cause a schism in the Sangha... and so on... should point to another teacher. This is not possible." |
lokiyassa pana saraṇagamanassa bhavasampadāpi bhogasampadāpi phalameva. |
For the mundane going for refuge, however, both prosperity in existence and prosperity in wealth are the fruit. |
vuttañhetaṃ — |
For this has been said: |
♦ “ye keci buddhaṃ saraṇaṃ gatāse, na te gamissanti apāyabhūmiṃ. |
♦ "Whoever has gone for refuge to the Buddha, they will not go to a state of woe. |
♦ pahāya mānusaṃ dehaṃ, devakāyaṃ paripūressantī”ti. |
♦ Having abandoned the human body, they will fill the host of devas." |
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♦ 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. |
♦ Another has also been said: “Then Sakka, king of the gods, with eighty thousand devas, approached the venerable Mahāmoggallāna… and so on… Sakka, king of the gods, standing at one side, the venerable Mahāmoggallāna said this to him: ‘It is good, king of the gods, to go for refuge to the Buddha. |
buddhaṃ saraṇagamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti ... pe ... te aññe deve dasahi ṭhānehi adhigaṇhanti — dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi saddehi gandhehi rasehi phoṭṭhabbehī”ti . |
Because of going for refuge to the Buddha, O king of the gods, some beings here, at the breaking up of the body, after death, are reborn in a happy destination, in the heavenly world... and so on... they surpass the other gods in ten respects: in divine lifespan, in divine beauty, in divine happiness, in divine fame, in divine sovereignty, in divine forms, sounds, smells, tastes, and touches.’” |
esa nayo dhamme ca saṅghe ca. |
The same applies to the Dhamma and the Sangha. |
api ca velāmasuttādīnaṃ vasenāpi saraṇagamanassa phalaviseso veditabbo. |
Moreover, the special fruit of going for refuge should also be understood by way of the Velāma Sutta and others. |
evaṃ saraṇagamanassa phalaṃ veditabbaṃ. |
Thus, the fruit of going for refuge should be understood. |
♦ tattha ca lokiyasaraṇagamanaṃ tīsu vatthūsu aññāṇasaṃsayamicchāñāṇādīhi saṃkilissati, na mahājutikaṃ hoti, na mahāvipphāraṃ. |
♦ Therein, the mundane going for refuge is defiled by ignorance, doubt, wrong knowledge, and so on concerning the three objects; it is not of great brilliance, not of great pervasion. |
lokuttarassa natthi saṃkileso. |
The supramundane has no defilement. |
lokiyassa ca saraṇagamanassa duvidho bhedo — sāvajjo ca anavajjo ca. |
And of the mundane going for refuge, there are two kinds of breaking: with fault and without fault. |
tattha sāvajjo aññasatthārādīsu attasanniyyātanādīhi hoti, so ca aniṭṭhaphalo hoti. |
Therein, the one with fault happens through self-surrender and so on to another teacher and so on, and it has an undesirable result. |
anavajjo kālakiriyāya hoti, so avipākattā aphalo. |
The one without fault happens through death, and since it has no result, it is fruitless. |
lokuttarassa pana nevatthi bhedo. |
For the supramundane, however, there is no breaking. |
bhavantarepi hi ariyasāvako aññaṃ satthāraṃ na uddisatīti. |
For even in another existence, a noble disciple does not point to another teacher. |
evaṃ saraṇagamanassa saṃkileso ca bhedo ca veditabboti. |
Thus, the defilement and breaking of going for refuge should be understood. |
♦ upāsakaṃ maṃ bhante bhagavā dhāretūti maṃ bhagavā “upāsako ayan”ti evaṃ dhāretu, jānātūti attho. |
♦ “May the Blessed One remember me as a lay follower” means may the Blessed One remember me thus, “This is a lay follower,” may he know, is the meaning. |
upāsakavidhikosallatthaṃ panettha — ko upāsako? |
For proficiency in the ways of a lay follower, here: Who is a lay follower? |
kasmā upāsakoti vuccati ? |
Why is he called a lay follower? |
kimassa sīlaṃ? |
What is his morality? |
ko ājīvo? |
What is his livelihood? |
kā vipatti? |
What is his failure? |
kā sampattīti? |
What is his success? |
idaṃ pakiṇṇakaṃ veditabbaṃ. |
This miscellaneous information should be known. |
♦ tattha ko upāsakoti yo koci saraṇagato gahaṭṭho. |
♦ Therein, who is a lay follower? Any householder who has gone for refuge. |
vuttañhetaṃ — “yato kho, mahānāma, buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti. |
For this has been said: “When, Mahānāma, he has gone for refuge to the Buddha, gone for refuge to the Dhamma, gone for refuge to the Sangha. |
ettāvatā kho, mahānāma, upāsako hotī”ti . |
To that extent, Mahānāma, one is a lay follower.” |
♦ kasmā upāsakoti ratanattayaṃ upāsanato. |
♦ Why is he called a lay follower (upāsaka)? Because he attends on (upāsati) the Triple Gem. |
so hi buddhaṃ upāsatīti upāsako, tathā dhammaṃ saṃghaṃ. |
For he attends on the Buddha, so he is a lay follower; likewise the Dhamma and the Sangha. |
♦ kimassa sīlanti pañca veramaṇiyo. |
♦ What is his morality? The five abstinences. |
yathāha — “yato kho, mahānāma, upāsako pāṇātipātā paṭivirato hoti, adinnādānā... kāmesumicchācārā... musāvādā... surāmerayamajjapamādaṭṭhānā paṭivirato hoti, ettāvatā kho, mahānāma, upāsako sīlavā hotī”ti . |
As he said: "When, Mahānāma, a lay follower has abstained from taking life, from taking what is not given... from sexual misconduct... from false speech... from intoxicants, liquor, and drugs which are the basis for heedlessness, to that extent, Mahānāma, a lay follower is virtuous." |
♦ ko ājīvoti pañca micchāvaṇijjā pahāya dhammena samena jīvitakappanaṃ. |
♦ What is his livelihood? Having abandoned the five wrong trades, the maintaining of life righteously and equitably. |
vuttañhetaṃ — “pañcimā, bhikkhave, vaṇijjā upāsakena akaraṇīyā. |
For this has been said: “These five trades, O monks, are not to be practiced by a lay follower. |
katamā pañca? |
What five? |
satthavaṇijjā, sattavaṇijjā, maṃsavaṇijjā, majjavaṇijjā, visavaṇijjā. |
Trade in weapons, trade in living beings, trade in meat, trade in intoxicants, trade in poison. |
imā kho, bhikkhave, pañca vaṇijjā upāsakena akaraṇīyā”ti . |
These five trades, O monks, are not to be practiced by a lay follower.” |
♦ kā vipattīti yā tasseva sīlassa ca ājīvassa ca vipatti, ayamassa vipatti. |
♦ What is his failure? The failure of that very morality and livelihood, this is his failure. |
api ca yāya esa caṇḍālo ceva hoti, malañca patikuṭṭho ca, sāpissa vipattīti veditabbā. |
Moreover, that by which he becomes an outcaste, a stain, and a despised one, that too should be known as his failure. |
te ca atthato assaddhiyādayo pañca dhammā honti. |
And those are, in substance, the five things beginning with faithlessness. |
yathāha — “pañcahi, bhikkhave, dhammehi samannāgato upāsako upāsakacaṇḍālo ca hoti, upāsakamalañca, upāsakapatikuṭṭho ca. |
As he said: "Endowed with five things, O monks, a lay follower is an outcaste lay follower, a stain on lay followers, and a despised lay follower. |
katamehi pañcahi? |
What five? |
assaddho hoti, dussīlo hoti, kotūhalamaṅgaliko hoti, maṅgalaṃ pacceti, no kammaṃ, ito ca bahiddhā dakkhiṇeyyaṃ pariyesati, tattha ca pubbakāraṃ karotī”ti . |
He is faithless, immoral, superstitious and believes in omens, believes in omens and not in kamma, and seeks a recipient of offerings outside of here, and performs his first offerings there." |
♦ kā sampattīti yā cassa sīlasampadā ceva ājīvasampadā ca, sā sampatti; |
♦ What is his success? The perfection of his virtue and the perfection of his livelihood, that is his success; |
ye cassa ratanabhāvādikarā saddhādayo pañca dhammā. |
and the five things, beginning with faith, that make him a jewel and so on. |
yathāha — “pañcahi, bhikkhave, dhammehi samannāgato upāsako upāsakaratanañca hoti, upāsakapadumañca, upāsakapuṇḍarīkañca. |
As he said: "Endowed with five things, O monks, a lay follower is a jewel among lay followers, a lotus among lay followers, a white lotus among lay followers. |
katamehi pañcahi? |
What five? |
saddho hoti, sīlavā hoti, na kotūhalamaṅgaliko hoti, kammaṃ pacceti, no maṅgalaṃ, na ito bahiddhā dakkhiṇeyyaṃ gavesati, idha ca pubbakāraṃ karotī”ti . |
He is faithful, virtuous, not superstitious and does not believe in omens, believes in kamma and not in omens, does not seek a recipient of offerings outside of here, and performs his first offerings here." |
♦ ajjataggeti etthāyaṃ aggasaddo ādikoṭikoṭṭhāsaseṭṭhesu dissati. |
♦ In "ajjatagge," this word "agga" is seen in the senses of beginning, tip, portion, and chief. |
“ajjatagge, samma dovārika, āvarāmi dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnan”tiādīsu hi ādimhi dissati. |
For in “From today onwards, good doorkeeper, I close the door to the Nigaṇṭhas and Nigaṇṭhīs,” and so on, it is seen in the sense of beginning. |
“teneva aṅgulaggena taṃ aṅgulaggaṃ parāmaseyya . |
“With that very fingertip, he would touch that fingertip. |
ucchaggaṃ veḷaggan”tiādīsu koṭiyaṃ. |
The tip of the sugarcane, the tip of the bamboo,” and so on, in the sense of tip. |
“ambilaggaṃ vā madhuraggaṃ vā tittakaggaṃ vā vihāraggena vā pariveṇaggena vā bhājetun”tiādīsu koṭṭhāse. |
“The best of the sour, or the best of the sweet, or the best of the bitter, or the best of the monastery, or the best of the cell, he should divide,” and so on, in the sense of portion. |
“yāvatā, bhikkhave, sattā apadā vā ... pe ... tathāgato tesaṃ aggamakkhāyatī”tiādīsu seṭṭhe. |
“As far as there are beings, whether footless or… and so on… the Tathāgata is declared the chief among them,” and so on, in the sense of chief. |
idha panāyaṃ ādimhi daṭṭhabbo. |
Here, however, it should be understood in the sense of beginning. |
tasmā ajjataggeti ajjataṃ ādiṃ katvāti evametthattho veditabbo. |
Therefore, "ajjatagge" means "making today the beginning," thus the meaning should be understood here. |
ajjatanti ajjabhāvaṃ. |
"Ajjataṃ" means the state of being today. |
ajjadaggeti vā pāṭho, dakāro padasandhikaro. |
Or the reading is "ajjadagge," the "da" being a euphonic consonant. |
ajja agganti attho. |
The meaning is "ajja aggaṃ" (today is the beginning). |
♦ pāṇupetanti pāṇehi upetaṃ. |
♦ “Pāṇupetanti” means endowed with life. |
yāva me jīvitaṃ pavattati, tāva upetaṃ anaññasatthukaṃ tīhi saraṇagamanehi saraṇaṃ gataṃ upāsakaṃ kappiyakārakaṃ maṃ bhagavā dhāretu jānātu. |
As long as my life lasts, may the Blessed One know me, may he recognize me as a lay follower who has gone for refuge to the three refuges, with no other teacher, a devoted servant. |
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 my head were to be cut off with a sharp sword, I would never say that the Buddha is "not the Buddha," or the Dhamma is "not the Dhamma," or the Sangha is "not the Sangha." |
♦ evaṃ attasanniyyātanena saraṇaṃ gantvā attanā kataṃ aparādhaṃ pakāsento accayo maṃ, bhantetiādimāha. |
♦ Having thus gone for refuge by self-surrender, and declaring the offense he had committed, he said, “A transgression, venerable sir, has overcome me,” and so on. |
tattha accayoti aparādho. |
Therein, “accayo” means offense. |
maṃ accagamāti maṃ atikkamma abhibhavitvā pavatto. |
“Maṃ accagamā” means it went beyond me, it overcame me and occurred. |
dhammikaṃ dhammarājānanti ettha dhammaṃ caratīti dhammiko. |
“The righteous Dharma-king” – here, “dhammika” means one who acts righteously. |
dhammeneva rājā jāto, na pitughātanādinā adhammenāti dhammarājā. |
He became king by righteousness, not by unrighteousness such as patricide, hence “dhammarājā.” |
jīvitā voropesinti jīvitā viyojesiṃ. |
“I deprived of life” means I separated from life. |
paṭiggaṇhātūti khamatu. |
“May you accept” means may you forgive. |
āyatiṃ saṃvarāyāti anāgate saṃvaratthāya. |
“For future restraint” means for the sake of restraint in the future. |
puna evarūpassa aparādhassa dosassa khalitassa akaraṇatthāya. |
For the sake of not committing such an offense, fault, or transgression again. |
♦ 251. tagghāti ekaṃse nipāto. |
♦ 251. “Tagghā” is a particle of assent. |
yathā dhammaṃ paṭikarosīti yathā dhammo ṭhito tatheva karosi, khamāpesīti vuttaṃ hoti. |
“You act according to the Dhamma” means you act just as the Dhamma stands, you have asked for forgiveness, is what is said. |
taṃ te mayaṃ paṭiggaṇhāmāti taṃ tava aparādhaṃ mayaṃ khamāma. |
“That we accept of you” means we forgive that offense of yours. |
vuḍḍhihesā, mahārāja ariyassa vinayeti esā, mahārāja, ariyassa vinaye buddhassa bhagavato sāsane vuḍḍhi nāma. |
“This is growth, great king, in the discipline of the noble one” means this, great king, is called growth in the discipline of the noble one, in the teaching of the Blessed One, the Buddha. |
katamā? yāyaṃ accayaṃ accayato disvā yathādhammaṃ paṭikaritvā āyatiṃ saṃvarāpajjanā, desanaṃ pana puggalādhiṭṭhānaṃ karonto — “yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjatī”ti āha. |
What is it? That which consists of seeing a transgression as a transgression, making amends according to the Dhamma, and undertaking restraint in the future. But making the teaching personal, he said, “He who sees a transgression as a transgression, makes amends according to the Dhamma, and undertakes restraint in the future.” |
♦ 252. evaṃ vutteti evaṃ bhagavatā vutte. |
♦ 252. "When this was said" means when this was said by the Blessed One. |
handa ca dāni mayaṃ bhanteti ettha handāti vacasāyatthe nipāto. |
"Well now, venerable sir, we are going" — here "handa" is a particle in the sense of expressing a wish. |
so hi gamanavacasāyaṃ katvā evamāha. |
For he said this, having made a decision to go. |
bahukiccāti balavakiccā. |
"We have much to do" means we have important duties. |
bahukaraṇīyāti tasseva vevacanaṃ. |
"We have many duties" is a synonym for the same. |
yassadāni tvanti yassa idāni tvaṃ mahārāja gamanassa kālaṃ maññasi jānāsi, tassa kālaṃ tvameva jānāsīti vuttaṃ hoti. |
"For which you now, great king, know the time" means you yourself know the time for which departure, great king, you now know the time, is what is said. |
padakkhiṇaṃ katvā pakkāmīti tikkhattuṃ padakkhiṇaṃ katvā dasanakhasamodhānasamujjalaṃ añjaliṃ sirasi patiṭṭhapetvā yāva dassanavisayaṃ bhagavato abhimukhova paṭikkamitvā dassanavijahanaṭṭhānabhūmiyaṃ pañcapatiṭṭhitena vanditvā pakkāmi. |
“Having circumambulated him, he departed” means having circumambulated him three times, and having placed his hands, with their ten nails joined and radiant, on his head in reverence, he went back facing the Blessed One as far as he could see, and at the place where he lost sight of him, he bowed down with the five points of contact and departed. |
♦ 253. khatāyaṃ, bhikkhave, rājāti khato ayaṃ, bhikkhave, rājā. |
♦ 253. “This king is ruined, O monks” means this king is ruined, O monks. |
upahatāyanti upahato ayaṃ. |
“He is undone” means he is undone. |
idaṃ vuttaṃ hoti — ayaṃ, bhikkhave, rājā khato upahato bhinnapatiṭṭho jāto, tathānena attanāva attā khato, yathā attano patiṭṭhā na jātāti. |
This is what was said: This king, O monks, is ruined, undone, his foundation is broken. Thus, he himself has ruined himself, so that his own foundation is not established. |
virajanti rāgarajādivirahitaṃ. |
“Stainless” means free from the stain of passion and so on. |
rāgamalādīnaṃyeva vigatattā vītamalaṃ. |
“Spotless” because the defilements of passion and so on are gone. |
dhammacakkhunti dhammesu vā cakkhuṃ, dhammamayaṃ vā cakkhuṃ, aññesu ṭhānesu tiṇṇaṃ maggānametaṃ adhivacanaṃ. |
“The eye of the Dhamma” means the eye in the dhammas, or the eye made of Dhamma. In other places, this is a term for the three paths. |
idha pana sotāpattimaggasseva. |
Here, however, it is only for the path of stream-entry. |
idaṃ vuttaṃ hoti — sace iminā pitā ghātito nābhavissa, idāni idhevāsane nisinno sotāpattimaggaṃ patto abhavissa, pāpamittasaṃsaggena panassa antarāyo jāto. |
This is what was said: If he had not killed his father, he would now, sitting on this very seat, have attained the path of stream-entry. But because of his association with an evil friend, an obstacle arose for him. |
evaṃ santepi yasmā ayaṃ tathāgataṃ upasaṅkamitvā ratanattayaṃ saraṇaṃ gato, tasmā mama sāsanamahantatāya yathā nāma koci purisassa vadhaṃ katvā pupphamuṭṭhimattena daṇḍena mucceyya, evameva lohakumbhiyaṃ nibbattitvā tiṃsavassasahassāni adho patanto heṭṭhimatalaṃ patvā tiṃsavassasahassāni uddhaṃ gacchanto punapi uparimatalaṃ pāpuṇitvā muccissatīti idampi kira bhagavatā vuttameva, pāḷiyaṃ pana na ārūḷhaṃ. |
Even so, because he approached the Tathāgata and went for refuge to the Triple Gem, therefore, by the greatness of my teaching, just as a man who has committed a murder might be released with a punishment of a handful of flowers, so he, having been reborn in the iron cauldron and falling downwards for thirty thousand years and reaching the bottom, and rising upwards for thirty thousand years and reaching the top again, will be released. This, it is said, was also spoken by the Blessed One, but it was not included in the Pāli canon. |
♦ idaṃ pana suttaṃ sutvā raññā koci ānisaṃso laddhoti? |
♦ Did the king gain any benefit from hearing this sutta? |
mahāānisaṃso laddho. |
A great benefit was gained. |
ayañhi pitu māritakālato paṭṭhāya neva rattiṃ na divā niddaṃ labhati, satthāraṃ pana upasaṅkamitvā imāya madhurāya ojavantiyā dhammadesanāya sutakālato paṭṭhāya niddaṃ labhi. |
For from the time he killed his father, he could not sleep either at night or during the day. But after approaching the Teacher and hearing this sweet and nourishing Dhamma discourse, he was able to sleep. |
tiṇṇaṃ ratanānaṃ mahāsakkāraṃ akāsi. |
He made a great offering to the three jewels. |
pothujjanikāya saddhāya samannāgato nāma iminā raññā sadiso nāhosi. |
There was no one like this king in being endowed with worldly faith. |
anāgate pana vijitāvī nāma paccekabuddho hutvā parinibbāyissatīti . |
And in the future, having become a Paccekabuddha named Vijitāvī, he will attain parinibbāna. |
idamavoca bhagavā. |
Thus spoke the Blessed One. |
attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. |
Those bhikkhus, delighted, rejoiced in the Blessed One’s words. |
♦ iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāyaṃ |
♦ Thus in the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya, |
♦ sāmaññaphalasuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Sāmaññaphala Sutta is concluded. |
♦ 3. ambaṭṭhasuttavaṇṇanā |
♦ 3. Commentary on the Ambaṭṭha Sutta |
♦ addhānagamanavaṇṇanā |
♦ Commentary on the Wandering |
♦ 254. evaṃ me sutaṃ ... pe ... kosalesūti ambaṭṭhasuttaṃ. |
♦ 254. Thus have I heard... and so on... in the Kosala country, is the Ambaṭṭha Sutta. |
tatrāyaṃ apubbapadavaṇṇanā. |
Therein, this is the commentary on the unprecedented words. |
kosalesūti kosalā nāma jānapadino rājakumārā. |
“In the Kosala country” – the Kosalas were the princes of the land. |
tesaṃ nivāso ekopi janapado rūḷhīsaddena kosalāti vuccati, tasmiṃ kosalesu janapade. |
Their dwelling, even a single country, is called Kosala by convention. In that Kosala country. |
porāṇā panāhu — yasmā pubbe mahāpanādaṃ rājakumāraṃ nānānāṭakādīni disvā sitamattampi akarontaṃ sutvā rājā āha — “yo mama puttaṃ hasāpeti, sabbālaṅkārena naṃ alaṅkaromī”ti. |
The ancients, however, say that because in the past, when the king heard that his son, the prince Mahāpanāda, did not even smile after seeing various plays and so on, he said, “Whoever makes my son laugh, I will adorn him with all ornaments.” |
tato naṅgalānipi chaḍḍetvā mahājanakāye sannipatite manussā sātirekāni sattavassāni nānākīḷāyo dassetvāpi taṃ hasāpetuṃ nāsakkhiṃsu, tato sakko devarājā nāṭakaṃ pesesi, so dibbanāṭakaṃ dassetvā hasāpesi. |
Then, when a great crowd had gathered, even leaving their ploughs, the people, for more than seven years, showing various kinds of entertainment, were not able to make him laugh. Then Sakka, king of the gods, sent a play, and he, showing a divine play, made him laugh. |
atha te manussā attano attano vasanokāsābhimukhā pakkamiṃsu. |
Then those people departed towards their respective dwelling places. |
te paṭipathe mittasuhajjādayo disvā paṭisanthāraṃ karontā — “kacci bho kusalaṃ, kacci bho kusalan”ti āhaṃsu. |
On the way, seeing their friends and companions, they exchanged greetings, saying, “Kacci bho kusalaṃ, kacci bho kusalaṃ” (Is it well with you, sir? Is it well with you, sir?). |
tasmā taṃ “kusalan”ti vacanaṃ upādāya so padeso kosalāti vuccatīti. |
Therefore, from that saying “kusalaṃ,” that region is called Kosala. |
♦ cārikaṃ caramānoti addhānagamanaṃ gacchanto. |
♦ "Wandering on tour" means going on a long 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 slow wandering. |
tattha dūrepi bodhaneyyapuggalaṃ disvā tassa bodhanatthāya sahasā gamanaṃ turitacārikā nāma, sā mahākassapassa paccuggamanādīsu daṭṭhabbā. |
Therein, when he sees a person to be taught even at a distance, his going quickly for the purpose of teaching him is called swift wandering. This should be seen in the cases of going to meet Mahākassapa and others. |
bhagavā hi mahākassapattheraṃ paccuggacchanto muhuttena tigāvutaṃ maggaṃ agamāsi. |
For the Blessed One, going to meet the great elder Mahākassapa, went a distance of three gāvutas in a moment. |
āḷavakassatthāya tiṃsayojanaṃ, tathā aṅgulimālassa. |
For the sake of Āḷavaka, thirty yojanas; likewise for Aṅgulimāla. |
pakkusātissa pana pañcacattālīsayojanaṃ. |
For Pakkusāti, however, forty-five yojanas. |
mahākappinassa vīsayojanasataṃ. |
For Mahākappina, a hundred and twenty yojanas. |
dhaniyassatthāya sattayojanasatāni agamāsi. |
For the sake of Dhaniya, he went seven hundred yojanas. |
dhammasenāpatino saddhivihārikassa vanavāsītissasāmaṇerassa tigāvutādhikaṃ vīsayojanasataṃ. |
For the sake of the novice Tissa of Vanavāsa, the co-resident of the general of the Dhamma, a hundred and twenty yojanas plus three gāvutas. |
♦ ekadivasaṃ kira thero — “tissasāmaṇerassa santikaṃ, bhante, gacchāmī”ti āha. |
♦ One day, it is said, the elder said, “Venerable sir, I am going to the novice Tissa.” |
bhagavā — “ahampi gamissāmī”ti vatvā āyasmantaṃ ānandaṃ āmantesi — “ānanda, vīsatisahassānaṃ chaḷabhiññānaṃ ārocehi, bhagavā kira vanavāsissa tissasāmaṇerassa santikaṃ gamissatī”ti. |
The Blessed One said, "I too will go," and he addressed the venerable Ānanda: "Ānanda, announce to the twenty thousand who have the six supernormal knowledges, 'The Blessed One is going to the novice Tissa of Vanavāsa.'" |
tato dutiyadivase vīsatisahassakhīṇāsavaparivāro ākāse uppatitvā vīsatiyojanasatamatthake tassa gocaragāmadvāre otaritvā cīvaraṃ pārupi. |
Then, on the second day, surrounded by twenty thousand Arahants, he rose into the air and, at a height of one hundred and twenty yojanas, he descended at the gate of his alms-resort village and put on his robe. |
taṃ kammantaṃ gacchamānā manussā disvā — “satthā no āgato, mā kammantaṃ agamitthā”ti vatvā āsanāni paññapetvā yāguṃ datvā pātarāsabhattaṃ karontā — “kuhiṃ, bhante, bhagavā gacchatī”ti daharabhikkhū pucchiṃsu. |
The people going to their work saw him and said, "Our Teacher has come, let's not go to work," and having prepared seats, they gave him gruel and, while preparing the morning meal, they asked the young bhikkhus, "Where, venerable sir, is the Blessed One going?" |
upāsakā na bhagavā aññattha gacchati, idheva tissasāmaṇerassa dassanatthāyāgatoti. |
Lay devotees, the Blessed One is not going anywhere else, he has come here to see the novice Tissa. |
te — “amhākaṃ kulūpakassa kira therassa dassanatthāya satthā āgato, no vata no thero oramattako”ti somanassajātā ahesuṃ. |
They, thinking, "The Teacher has come to see the elder who is our family's patron, our elder is no ordinary person," were filled with joy. |
♦ atha kho bhagavato bhattakiccapariyosāne sāmaṇero gāme piṇḍāya caritvā — “upāsakā, mahābhikkhusaṅgho”ti pucchi. |
♦ Then, at the end of the Blessed One's meal, the novice, having gone for alms in the village, asked, "Lay followers, is there a large community of bhikkhus?" |
athassa te “satthā, bhante, āgato”ti ārocesuṃ. |
Then they informed him, "The Teacher, venerable sir, has come." |
so bhagavantaṃ upasaṅkamitvā piṇḍapātena āpucchi. |
He, having approached the Blessed One, asked leave with his alms-bowl. |
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 down on his own seat and had his meal. |
athassa bhattakiccapariyosāne satthā maṅgalaṃ vatvā nikkhamitvā gāmadvāre ṭhatvā — “kataro te, tissa, vasanaṭṭhānaṃ gatamaggo”ti āha. |
Then, at the end of his meal, the Teacher, having given the blessing, left and, standing at the village gate, said, “Which way, Tissa, is the path to your dwelling place?” |
ayaṃ bhagavāti. |
This way, Blessed One. |
maggaṃ desayamāno purato yāhi tissāti. |
Show me the way, go in front, Tissa. |
bhagavā kira sadevakassa lokassa maggadesakopi samāno sakale tigāvute magge ‘sāmaṇeraṃ daṭṭhuṃ lacchāmī’ti taṃ maggadesakaṃ akāsi. |
It is said that the Blessed One, although he was the guide of the world with its gods, on the entire three-gāvuta path, thinking, "I will get to see the novice," made him the guide. |
♦ so attano vasanaṭṭhānaṃ gantvā bhagavato vattamakāsi. |
♦ He went to his own dwelling place and performed his duties for the Blessed One. |
atha naṃ bhagavā — “kataro te, tissa, caṅkamo”ti pucchitvā tattha gantvā sāmaṇerassa nisīdanapāsāṇe nisīditvā — “tissa, imasmiṃ ṭhāne sukhaṃ vasī”ti pucchi. |
Then the Blessed One asked him, “Which, Tissa, is your walking path?” and having gone there and sat down on the novice’s sitting-stone, he asked, “Tissa, do you live happily in this place?” |
so āha — “āma, bhante, imasmiṃ ṭhāne vasantassa sīhabyagghahatthimigamorādīnaṃ saddaṃ suṇato araññasaññā uppajjati, tāya sukhaṃ vasāmī”ti. |
He said, "Yes, venerable sir, while living in this place, the perception of the forest arises when I hear the sounds of lions, tigers, elephants, deer, peacocks, and so on. With that, I live happily." |
atha naṃ bhagavā — “tissa, bhikkhusaṅghaṃ sannipātehi, buddhadāyajjaṃ te dassāmī”ti vatvā sannipatite bhikkhusaṅghe upasampādetvā attano vasanaṭṭhānameva agamāsīti. |
Then the Blessed One said to him, “Tissa, gather the community of bhikkhus, I will give you the inheritance of the Buddha.” And when the community of bhikkhus had gathered, he gave him the higher ordination and went to his own dwelling place. |
ayaṃ turitacārikā nāma. |
This is called swift wandering. |
yaṃ pana gāmanigamapaṭipāṭiyā devasikaṃ yojanadviyojanavasena piṇḍapātacariyādīhi lokaṃ anuggaṇhantassa gamanaṃ, ayaṃ aturitacārikā nāma. |
But the going while benefiting the world with alms-round and so on, by a yojana or two yojanas daily, in a succession of villages and towns, this is called slow wandering. |
♦ imaṃ pana cārikaṃ caranto bhagavā mahāmaṇḍalaṃ, majjhimamaṇḍalaṃ, antomaṇḍalanti imesaṃ tiṇṇaṃ maṇḍalānaṃ aññatarasmiṃ carati. |
♦ And while wandering this tour, the Blessed One wanders in one of these three circuits: the great circuit, the middle circuit, and the inner circuit. |
tattha mahāmaṇḍalaṃ navayojanasatikaṃ, majjhimamaṇḍalaṃ chayojanasatikaṃ, antomaṇḍalaṃ tiyojanasatikaṃ. |
Therein, the great circuit is nine hundred yojanas, the middle circuit is six hundred yojanas, and the inner circuit is three hundred yojanas. |
yadā mahāmaṇḍale cārikaṃ caritukāmo hoti, mahāpavāraṇāya pavāretvā pāṭipadadivase mahābhikkhusaṅghaparivāro nikkhamati. |
When he wishes to wander the great circuit, having performed the great Pavāraṇā, on the first day of the month of Pāṭipada, surrounded by a great community of bhikkhus, he sets out. |
samantā yojanasataṃ ekakolāhalaṃ hoti. |
For a hundred yojanas around, there is a single great clamor. |
purimaṃ purimaṃ āgatā nimantetuṃ labhanti. |
Those who come first get to invite him. |
itaresu dvīsu maṇḍalesu sakkāro mahāmaṇḍale osarati. |
In the other two circuits, the offerings decline into the great circuit. |
tattha bhagavā tesu tesu gāmanigamesu ekāhaṃ dvīhaṃ vasanto mahājanaṃ āmisappaṭiggahena anuggaṇhanto dhammadānena cassa vivaṭṭasannissitaṃ kusalaṃ vaḍḍhento navahi māsehi cārikaṃ pariyosāpeti. |
There, the Blessed One, staying for one or two days in those various villages and towns, while benefiting the great multitude by accepting material offerings, and increasing their wholesome karma connected with liberation through the gift of the Dhamma, concludes his tour in nine months. |
sace pana antovasse bhikkhūnaṃ samathavipassanā taruṇā honti, mahāpavāraṇāya apavāretvā pavāraṇāsaṅgahaṃ datvā kattikapuṇṇamāyaṃ pavāretvā migasirassa paṭhamapāṭipadadivase mahābhikkhusaṅghaparivāro nikkhamitvā majjhimamaṇḍale osarati. |
But if, within the rains retreat, the samatha and vipassanā of the bhikkhus are still young, having not performed the great Pavāraṇā, but having given the Pavāraṇā-sangaha, and having performed the Pavāraṇā on the full moon of Kattika, on the first day of the month of Migasira, surrounded by a great community of bhikkhus, he sets out and descends into the middle circuit. |
aññenapi kāraṇena majjhimamaṇḍale cārikaṃ caritukāmo catumāsaṃ vasitvāva nikkhamati. |
For another reason, too, wishing to wander the middle circuit, he sets out after staying for four months. |
vuttanayeneva itaresu dvīsu maṇḍalesu sakkāro majjhimamaṇḍale osarati. |
In the manner described, the offerings in the other two circuits decline into the middle circuit. |
bhagavā purimanayeneva lokaṃ anuggaṇhanto aṭṭhahi māsehi cārikaṃ pariyosāpeti. |
The Blessed One, benefiting the world in the previous manner, concludes his tour in eight months. |
sace pana catumāsaṃ vutthavassassāpi bhagavato veneyyasattā aparipakkindriyā honti, tesaṃ indriyaparipākaṃ āgamayamāno aparampi ekamāsaṃ vā dviticatumāsaṃ vā tattheva vasitvā mahābhikkhusaṅghaparivāro nikkhamati. |
But if, even after the Blessed One has spent the four months of the rains retreat, the faculties of the beings to be tamed are not yet mature, he, waiting for the maturing of their faculties, stays there for another month, or for two, three, or four months, and then, surrounded by a great community of bhikkhus, he sets out. |
vuttanayeneva itaresu dvīsu maṇḍalesu sakkāro antomaṇḍale osarati. |
In the manner described, the offerings in the other two circuits decline into the inner circuit. |
bhagavā purimanayeneva lokaṃ anuggaṇhanto sattahi vā chahi vā pañcahi vā catūhi vā māsehi cārikaṃ pariyosāpeti. |
The Blessed One, benefiting the world in the previous manner, concludes his tour in seven, six, five, or four months. |
iti imesu tīsu maṇḍalesu yattha katthaci cārikaṃ caranto na cīvarādihetu carati. |
Thus, while wandering in these three circuits, he does not wander for the sake of robes and so on. |
atha kho ye duggatabālajiṇṇabyādhitā, te kadā tathāgataṃ āgantvā passissanti. |
But rather, "When will the unfortunate, the foolish, the old, and the sick come and see the Tathāgata? |
mayi pana cārikaṃ carante mahājano tathāgatassa dassanaṃ labhissati. |
But when I am on tour, the great multitude will get to see the Tathāgata. |
tattha keci cittāni pasādessanti, keci mālādīhi pūjessanti, keci kaṭacchubhikkhaṃ dassanti, keci micchādassanaṃ pahāya sammādiṭṭhikā bhavissanti. |
There, some will gladden their minds, some will worship with garlands and so on, some will give a ladleful of alms, some will abandon wrong views and become of right view. |
taṃ nesaṃ bhavissati dīgharattaṃ hitāya sukhāyāti. |
That will be for their long-term welfare and happiness." |
evaṃ lokānukampakāya cārikaṃ carati. |
Thus, he wanders on tour out of compassion for the world. |
♦ api ca catūhi kāraṇehi buddhā bhagavanto cārikaṃ caranti, jaṅghavihāravasena sarīraphāsukatthāya, atthuppattikālābhikaṅkhanatthāya, bhikkhūnaṃ sikkhāpadapaññāpanatthāya, tattha tattha paripākagatindriye bodhaneyyasatte bodhanatthāyāti. |
♦ Moreover, the Buddhas, the Blessed Ones, wander on tour for four reasons: for the comfort of the body by way of walking, for the sake of awaiting the time when a matter arises, for the sake of laying down the training rules for the bhikkhus, and for the sake of teaching the beings here and there whose faculties have matured. |
aparehipi catūhi kāraṇehi buddhā bhagavanto cārikaṃ caranti buddhaṃ saraṇaṃ gacchissantīti vā, dhammaṃ, saṅghaṃ saraṇaṃ gacchissantīti vā, mahatā dhammavassena catasso parisā santappessāmīti vā. |
For four other reasons, the Buddhas, the Blessed Ones, wander on tour: thinking, "They will go for refuge to the Buddha," or "to the Dhamma," or "to the Sangha," or "I will satisfy the four assemblies with a great rain of the Dhamma." |
aparehipi pañcahi kāraṇehi buddhā bhagavanto cārikaṃ caranti pāṇātipātā viramissantīti vā, adinnādānā, kāmesumicchācārā, musāvādā, surāmerayamajjapamādaṭṭhānā viramissantīti vā. |
For five other reasons, the Buddhas, the Blessed Ones, wander on tour: thinking, "They will refrain from taking life," or "from taking what is not given," or "from sexual misconduct," or "from false speech," or "from intoxicants, liquor, and drugs which are the basis for heedlessness." |
aparehipi aṭṭhahi kāraṇehi buddhā bhagavanto cārikaṃ caranti — paṭhamaṃ jhānaṃ paṭilabhissantīti vā, dutiyaṃ jhānaṃ ... pe ... nevasaññānāsaññāyatanasamāpattiṃ paṭilabhissantīti vā. |
For eight other reasons, the Buddhas, the Blessed Ones, wander on tour: thinking, "They will attain the first jhana," or "the second jhana... and so on... the attainment of the base of neither perception nor non-perception." |
aparehipi 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 attain the path of stream-entry," or "the fruit of stream-entry... and so on... they will realize the fruit of arahantship." |
ayaṃ aturitacārikā, idha cārikāti adhippetā. |
This is the slow wandering, which is intended here by "cārikā" (wandering). |
sā panesā duvidhā hoti — anibaddhacārikā ca nibaddhacārikā ca. |
And this is of two kinds: un-fixed wandering and fixed wandering. |
tattha yaṃ gāmanigamanagarapaṭipāṭivasena carati, ayaṃ anibaddhacārikā nāma. |
Therein, that which he wanders in a succession of villages, towns, and cities, this is called un-fixed wandering. |
yaṃ panekasseva bodhaneyyasattassatthāya gacchati, ayaṃ nibaddhacārikā nāma. |
But that which he goes for the sake of a single being to be taught, this is called fixed wandering. |
esā idha adhippetā. |
This is what is intended here. |
♦ tadā kira bhagavato pacchimayāmakiccapariyosāne dasasahassilokadhātuyā ñāṇajālaṃ pattharitvā bodhaneyyabandhave olokentassa pokkharasātibrāhmaṇo sabbaññutaññāṇajālassa anto paviṭṭho. |
♦ At that time, it is said, at the end of the Blessed One's duties in the last watch of the night, as he spread the net of his knowledge over the ten-thousand-world-system and looked for his kinsmen to be taught, the brahmin Pokkharasāti entered into the net of the knowledge of omniscience. |
atha bhagavā ayaṃ brāhmaṇo mayhaṃ ñāṇajāle paññāyati, “atthi nu khvassa upanissayo”ti vīmaṃsanto sotāpattimaggassa upanissayaṃ disvā — “eso mayi etaṃ janapadaṃ gate lakkhaṇapariyesanatthaṃ ambaṭṭhaṃ antevāsiṃ pahiṇissati, so mayā saddhiṃ vādapaṭivādaṃ katvā nānappakāraṃ asabbhivākyaṃ vakkhati, tamahaṃ dametvā nibbisevanaṃ karissāmi. |
Then the Blessed One, thinking, "This brahmin appears in my net of knowledge. Does he have the supporting condition?", and seeing the supporting condition for the path of stream-entry, thought, "When I go to that country, he will send his disciple Ambaṭṭha to investigate my characteristics. He will have a debate with me and will speak various kinds of uncivil words. I will tame him and make him speechless. |
so ācariyassa kathessati, athassācariyo taṃ kathaṃ sutvā āgamma mama lakkhaṇāni pariyesissati, tassāhaṃ dhammaṃ desessāmi. |
He will tell his teacher, and then his teacher, having heard that story, will come and investigate my characteristics. I will preach the Dhamma to him. |
so desanāpariyosāne sotāpattiphale patiṭṭhahissati. |
At the end of the discourse, he will be established in the fruit of stream-entry. |
desanā mahājanassa saphalā bhavissatī”ti pañcabhikkhusataparivāro taṃ janapadaṃ paṭipanno. |
The discourse will be fruitful for the great multitude." And surrounded by five hundred bhikkhus, he set out for that country. |
tena vuttaṃ — “kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehī”ti. |
Therefore it is said, "wandering on tour in the Kosala country with a large company of bhikkhus, with about five hundred bhikkhus." |
♦ yena icchānaṅgalanti yena disābhāgena icchānaṅgalaṃ avasaritabbaṃ. |
♦ "To where Icchānaṅgala was" means to the direction where Icchānaṅgala was to be approached. |
yasmiṃ vā padese icchānaṅgalaṃ. |
Or in which place Icchānaṅgala was. |
ijjhānaṅgalantipi pāṭho. |
The reading is also "Ijjhānaṅgalaṃ". |
tadavasarīti tena avasari, taṃ vā avasari. |
"He went there" means he went there, or he went there. |
tena disābhāgena gato, taṃ vā padesaṃ gatoti attho. |
He went by that direction, or he went to that place, is the meaning. |
icchānaṅgale viharati icchānaṅgalavanasaṇḍeti icchānaṅgalaṃ upanissāya icchānaṅgalavanasaṇḍe sīlakhandhāvāraṃ bandhitvā samādhikontaṃ ussāpetvā sabbaññutaññāṇasaraṃ parivattayamāno dhammarājā yathābhirucitena vihārena viharati. |
"He dwells in Icchānaṅgala, in the Icchānaṅgala forest grove" means, relying on Icchānaṅgala, in the Icchānaṅgala forest grove, having established a camp of morality, having raised the standard of concentration, and turning the wheel of the knowledge of omniscience, the King of Dhamma dwells in whatever way he pleases. |
♦ pokkharasātivatthuvaṇṇanā |
♦ The Description of Pokkharasāti's Situation |
♦ 255. tena kho pana samayenāti yena samayena bhagavā tattha viharati, tena samayena, tasmiṃ samayeti ayamattho. |
♦ 255. “Tena kho pana samayena” means at the time when the Blessed One was dwelling there, at that time, is the meaning. |
brahmaṃ aṇatīti brāhmaṇo, mante sajjhāyatīti attho. |
“Brahmaṃ aṇatīti brāhmaṇo” means a brahmin, he recites the sacred texts, is the meaning. |
idameva hi jātibrāhmaṇānaṃ niruttivacanaṃ. |
For this is indeed the etymological meaning for brahmins by birth. |
ariyā pana bāhitapāpattā brāhmaṇāti vuccanti. |
The noble ones, however, are called brahmins because they have banished evil. |
pokkharasātīti idaṃ tassa nāmaṃ. |
“Pokkharasāti” – this was his name. |
kasmā pokkharasātīti vuccati. |
Why is he called Pokkharasāti? |
tassa kira kāyo setapokkharasadiso, devanagare ussāpitarajatatoraṇaṃ viya sobhati. |
It is said that his body was like a white lotus, and it shone like a silver arch erected in the city of the gods. |
sīsaṃ panassa kāḷavaṇṇaṃ indanīlamaṇimayaṃ viya. |
His head, however, was of a black color, like it was made of sapphire. |
massupi candamaṇḍale kāḷamegharāji viya khāyati. |
His beard appeared like a line of black clouds on the moon's disk. |
akkhīni nīluppalasadisāni. |
His eyes were like blue lotuses. |
nāsā rajatapanāḷikā viya suvaṭṭitā suparisuddhā. |
His nose was well-rounded and very pure, like a silver tube. |
hatthapādatalāni ceva mukhadvārañca katalākhārasaparikammaṃ viya sobhati, ativiya sobhaggappatto brāhmaṇassa attabhāvo. |
His palms and soles, as well as the opening of his mouth, shone as if they had been treated with red lac. The brahmin's body was extremely beautiful. |
arājake ṭhāne rājānaṃ kātuṃ yuttamimaṃ brāhmaṇaṃ. |
This brahmin was fit to be made a king in a place without a king. |
evamesa sassiriko. |
Thus he was endowed with splendor. |
iti naṃ pokkharasadisattā pokkharasātīti sañjānanti. |
Thus, because he was like a lotus (pokkhara), they knew him as Pokkharasāti. |
♦ ayaṃ pana kassapasammāsambuddhakāle tiṇṇaṃ vedānaṃ pāragū dasabalassa dānaṃ datvā dhammadesanaṃ sutvā devaloke nibbatti. |
♦ This one, in the time of the Perfectly Enlightened Kassapa, having become a master of the three Vedas and having given a gift to the one with the ten powers, and having heard a Dhamma discourse, was reborn in the world of the gods. |
so tato manussalokamāgacchanto mātukucchivāsaṃ jigucchitvā himavantapadese mahāsare padumagabbhe nibbatti. |
He, coming from there to the human world, and despising a stay in a mother's womb, was reborn in the womb of a lotus in a great lake in the Himalayan region. |
tassa ca sarassa avidūre tāpaso paṇṇasālāya vasati. |
And not far from that lake, a hermit lived in a leaf-hut. |
so tīre ṭhito taṃ padumaṃ disvā — “idaṃ padumaṃ avasesapadumehi mahantataraṃ. |
He, standing on the bank, saw that lotus and thought, "This lotus is larger than the other lotuses. |
pupphitakāle naṃ gahessāmī”ti cintesi. |
I will take it when it blooms." |
taṃ sattāhenāpi na pupphati. |
It did not bloom even in seven days. |
tāpaso kasmā nu kho idaṃ sattāhenāpi na pupphati. |
The hermit thought, "Why has this not bloomed even in seven days? |
handa naṃ gahessāmīti otaritvā gaṇhi. |
Come, I will take it." And he went down and took it. |
taṃ tena nāḷato chinnamattaṃyeva pupphitaṃ. |
As soon as it was cut from the stalk by him, it bloomed. |
athassabbhantare suvaṇṇacuṇṇapiñjaraṃ viya rajatabimbakaṃ padumareṇupiñjaraṃ setavaṇṇaṃ dārakaṃ addasa. |
Then inside it, he saw a boy of a white color, like a golden dust-pile, like a silver image, with lotus-pollen-like dust. |
so mahāpuñño esa bhavissati. |
He thought, "This one will be of great merit. |
handa naṃ paṭijaggāmīti paṇṇasālaṃ netvā paṭijaggitvā sattavassakālato paṭṭhāya tayo vede uggaṇhāpesi. |
Come, I will look after him." And he took him to his leaf-hut and looked after him, and from the time he was seven years old, he had him learn the three Vedas. |
dārako tiṇṇaṃ vedānaṃ pāraṃ gantvā paṇḍito byatto jambudīpe aggabrāhmaṇo ahosi. |
The boy, having gone to the end of the three Vedas, became a learned, eloquent, and foremost brahmin in Jambudīpa. |
so aparena samayena rañño kosalassa sippaṃ dassesi. |
He, at a later time, showed his skill to the king of Kosala. |
athassa sippe pasanno rājā ukkaṭṭhaṃ nāma mahānagaraṃ brahmadeyyaṃ adāsi. |
Then the king, pleased with his skill, gave him the great city named Ukkaṭṭha as a royal grant. |
iti naṃ pokkhare sayitattā pokkharasātīti sañjānanti. |
Thus, because he had lain in a lotus (pokkhare sayita), they knew him as Pokkharasāti. |
♦ ukkaṭṭhaṃ ajjhāvasatīti ukkaṭṭhanāmake nagare vasati. |
♦ "He dwells in Ukkaṭṭha" means he lives in the city named Ukkaṭṭha. |
abhibhavitvā vā āvasati. |
Or he lives there, having mastery over it. |
tassa nagarassa sāmiko hutvā yāya mariyādāya tattha vasitabbaṃ, tāya mariyādāya vasi. |
Being the lord of that city, he lived in the manner in which one should live there. |
tassa kira nagarassa vatthuṃ ukkā ṭhapetvā ukkāsu jalamānāsu aggahesuṃ, tasmā taṃ ukkaṭṭhanti vuccati. |
It is said that the foundation of that city was laid with torches, and they took it while the torches were burning, therefore it is called Ukkaṭṭha. |
okkaṭṭhantipi pāṭho, soyevattho. |
The reading is also Okkaṭṭha, which has the same meaning. |
upasaggavasena panettha bhummatthe upayogavacanaṃ veditabbaṃ. |
Here, the use of the locative case should be understood in the sense of location by way of a prefix. |
tassa anupayogattā ca sesapadesu. |
And because it is not used in the other passages. |
tattha lakkhaṇaṃ saddasatthato pariyesitabbaṃ. |
Therein, the characteristics should be sought from the science of grammar. |
♦ sattussadanti sattehi ussadaṃ, ussannaṃ bahujanaṃ ākiṇṇamanussaṃ. |
♦ "Sattussadaṃ" means abounding in beings, populous, crowded with people. |
posāvaniyahatthiassamoramigādianekasattasamākiṇṇañcāti attho. |
And it means teeming with many kinds of beings such as well-fed elephants, horses, peacocks, and deer. |
yasmā panetaṃ nagaraṃ bahi āvijjhitvā jātena hatthiassādīnaṃ ghāsatiṇena ceva gehacchādanatiṇena ca sampannaṃ. |
Because this city, being surrounded by a wall, was endowed with grass and fodder for elephants, horses, and so on, which grew outside, and also with grass for thatching houses. |
tathā dārukaṭṭhehi ceva gehasambhārakaṭṭhehi ca. |
Likewise with wood and timber for building houses. |
yasmā cassabbhantare vaṭṭacaturassādisaṇṭhānā bahū pokkharaṇiyo jalajakusumavicittāni ca bahūni anekāni taḷākāni udakassa niccabharitāneva honti, tasmā satiṇakaṭṭhodakanti vuttaṃ. |
Because inside it there were many ponds of round, square, and other shapes, and many lakes adorned with aquatic flowers, which were always full of water, therefore it is said to have "grass, wood, and water." |
saha dhaññenāti sadhaññaṃ pubbaṇṇāparaṇṇādibhedaṃ bahudhaññasannicayanti attho . |
"With grain" means having grain, with many kinds of grain such as the early and late crops accumulated, is the meaning. |
ettāvatā yasmiṃ nagare brāhmaṇo setacchattaṃ ussāpetvā rājalīlāya vasati, tassa samiddhisampatti dīpitā hoti. |
By this much, the prosperity of the city where the brahmin lives in royal style, with a white umbrella raised, is described. |
♦ rājato laddhaṃ bhoggaṃ rājabhoggaṃ. |
♦ A royal grant is a gift received from the king. |
kena dinnanti ce? |
If asked, “By whom was it given?” |
raññā pasenadinā kosalena dinnaṃ. |
It was given by King Pasenadi of Kosala. |
rājadāyanti rañño dāyabhūtaṃ, dāyajjanti attho. |
“A royal gift” means it is a gift of the king, an inheritance, is the meaning. |
brahmadeyyanti seṭṭhadeyyaṃ, chattaṃ ussāpetvā rājasaṅkhepena bhuñjitabbanti attho. |
“A brahmin-grant” means the best of gifts, meaning it is to be enjoyed with the status of a king, with an umbrella raised. |
atha vā rājabhogganti sabbaṃ chejjabhejjaṃ anusāsantena nadītitthapabbatādīsu suṅkaṃ gaṇhantena setacchattaṃ ussāpetvā raññā hutvā bhuñjitabbaṃ. |
Or, "rājabhoggaṃ" means, while administering all justice, and taking tolls at rivers, ferries, mountains, and so on, it is to be enjoyed by becoming a king with a white umbrella raised. |
raññā pasenadinā kosalena dinnaṃ rājadāyanti ettha taṃ nagaraṃ raññā dinnattā rājadāyaṃ dāyakarājadīpanatthaṃ panassa “raññā pasenadinā kosalena dinna”nti idaṃ vuttaṃ. |
Given by King Pasenadi of Kosala, a royal gift" — here, because that city was given by the king, it is a royal gift. To show the giving king, this is said: "given by King Pasenadi of Kosala. |
brahmadeyyanti seṭṭhadeyyaṃ. |
"Brahmadeyyaṃ" means the best of gifts. |
yathā dinnaṃ na puna gahetabbaṃ hoti, nissaṭṭhaṃ pariccattaṃ. |
Given in such a way that it cannot be taken back, it has been relinquished, surrendered. |
evaṃ dinnanti attho. |
Thus given, is the meaning. |
♦ assosīti suṇi upalabhi, sotadvārasampattavacananigghosānusārena aññāsi. |
♦ "He heard" means he heard, he came to know, he knew by following the resounding sound of the words that had reached his ear-door. |
khoti avadhāraṇatthe padapūraṇamatte vā nipāto. |
"Kho" is a particle in the sense of emphasis or just for filling out the line. |
tattha avadhāraṇatthena assosi eva, nāssa koci savanantarāyo ahosīti ayamattho veditabbo. |
Therein, with the sense of emphasis, it should be understood that "he did hear," there was no obstacle to his hearing. |
padapūraṇena pana padabyañjanasiliṭṭhatāmattameva. |
With the sense of filling out the line, however, it is just for the smoothness of the words and syllables. |
♦ idāni yamatthaṃ brāhmaṇo pokkharasāti assosi, taṃ pakāsento — “samaṇo khalu bho gotamo”tiādimāha. |
♦ Now, revealing what the brahmin Pokkharasāti heard, he said, “The ascetic Gotama, sir,” and so on. |
tattha samitapāpattā samaṇoti veditabbo. |
Therein, he should be known as an ascetic (samaṇa) because his evil has been calmed (samita). |
vuttañhetaṃ — “samitāssa honti pāpakā akusalā dhammā”tiādi . |
For this has been said: “His evil, unwholesome states are calmed,” and so on. |
bhagavā ca anuttarena ariyamaggena samitapāpo. |
And the Blessed One has his evil calmed by the supreme noble path. |
tenassa yathābhūtaguṇādhigatametaṃ nāmaṃ, yadidaṃ samaṇoti. |
Therefore, this name, “ascetic,” which he has acquired through the attainment of his true qualities, is this one. |
khalūti anussavanatthe nipāto. |
“Khalu” is a particle in the sense of hearsay. |
bhoti brāhmaṇajātisamudāgataṃ ālapanamattaṃ. |
“Bho” is just a form of address that has come down from the brahmin caste. |
vuttampi cetaṃ — “bhovādī nāma so hoti, sace hoti sakiñcano”ti . |
And this is also said: “He who is called ‘bho,’ if he has anything, he is so.” |
gotamoti bhagavantaṃ gottavasena parikitteti. |
"Gotama" - he extols the Blessed One by his clan name. |
tasmā samaṇo khalu bho gotamoti ettha samaṇo kira bho gotamagottoti evamattho daṭṭhabbo. |
Therefore, in "the ascetic Gotama, sir," the meaning should be understood as "the ascetic of the Gotama clan, sir." |
♦ sakyaputtoti idaṃ pana bhagavato uccākulaparidīpanaṃ . |
♦ "Sakyaputta" - this, however, is a revelation of the Blessed One's high birth. |
sakyakulā pabbajitoti saddhāpabbajitabhāvaparidīpanaṃ. |
"Having gone forth from the Sakya clan" is a revelation of his having gone forth in faith. |
kenaci pārijuññena anabhibhūto aparikkhīṇaṃyeva taṃ kulaṃ pahāya saddhāya pabbajitoti vuttaṃ hoti. |
It is said that, not being overcome by any misfortune, he left that clan while it was still flourishing and went forth in faith. |
tato paraṃ vuttatthameva. |
The rest has the same meaning as stated. |
taṃ kho panātiādi sāmaññaphale vuttameva. |
"Taṃ kho panātiādi sāmaññaphale vuttameva." As said in the Samaññaphala Sutta. |
sādhu kho panāti sundaraṃ kho pana. |
"It is good, indeed," means it is beautiful, indeed. |
atthāvahaṃ sukhāvahanti vuttaṃ hoti. |
It is beneficial, it brings happiness, is what is said. |
tathārūpānaṃ arahatanti yathārūpo so bhavaṃ gotamo, evarūpānaṃ yathābhūtaguṇādhigamena loke arahantoti laddhasaddhānaṃ arahataṃ. |
"Of such Arahants" means of Arahants like that Master Gotama, of such Arahants who have gained faith in the world through the attainment of their true qualities. |
dassanaṃ hotīti pasādasommāni akkhīni ummīletvā dassanamattampi sādhu hotīti, evaṃ ajjhāsayaṃ katvā. |
"The seeing of them is good" means even the mere seeing of them, opening one's eyes with faith and joy, is good. Thus having made the resolve. |
♦ ambaṭṭhamāṇavakathā |
♦ The Story of the Student Ambaṭṭha |
♦ 256. ajjhāyakoti idaṃ — “na dānime jhāyanti, na dānime jhāyantīti kho, vāseṭṭha, ajjhāyakā ajjhāyakā tveva tatiyaṃ akkharaṃ upanibbattan”ti, evaṃ paṭhamakappikakāle jhānavirahitānaṃ brāhmaṇānaṃ garahavacanaṃ. |
♦ 256. “Ajjhāyako” – this is a term of reproach for the brahmins of the first cosmic age who were without jhāna, as in “Now they do not meditate, now they do not meditate, thus, Vāseṭṭha, the third letter was added, making it ‘ajjhāyakā’ (reciters).” |
idāni pana taṃ ajjhāyatīti ajjhāyako. |
Now, however, they use it as a term of praise with the meaning, “he who recites, he who repeats the mantras.” |
mante parivattetīti iminā atthena pasaṃsāvacanaṃ katvā voharanti. |
"Mantadharo" means he who holds the mantras. |
mante dhāretīti mantadharo. |
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♦ tiṇṇaṃ vedānanti iruvedayajuvedasāmavedānaṃ. |
♦ "Of the three Vedas" means of the Irg Veda, the Yajur Veda, and the Sāma Veda. |
oṭṭhapahatakaraṇavasena pāraṃ gatoti pāragū. |
"Pāragū" means one who has gone to the end, by way of making the lips strike. |
saha nighaṇḍunā ca keṭubhena ca sanighaṇḍukeṭubhānaṃ. |
"With the Nighaṇḍu and the Keṭubha" means with the Nighaṇḍu and Keṭubha. |
nighaṇḍūti nighaṇḍurukkhādīnaṃ vevacanapakāsakaṃ satthaṃ. |
"Nighaṇḍu" is the science that explains the synonyms of trees and so on in the Nighaṇḍu. |
keṭubhanti kiriyākappavikappo kavīnaṃ upakārāvahaṃ satthaṃ. |
"Keṭubha" is the science of the application and analysis of verbs, which is useful for poets. |
saha akkharappabhedena sākkharappabhedānaṃ. |
"With the analysis of letters" means with the analysis of letters. |
akkharappabhedoti sikkhā ca nirutti ca. |
"Akkharappabheda" is grammar and etymology. |
itihāsapañcamānanti āthabbaṇavedaṃ catutthaṃ katvā itiha āsa, itiha āsāti īdisavacanapaṭisaṃyutto purāṇakathāsaṅkhāto itihāso pañcamo etesanti itihāsapañcamā, tesaṃ itihāsapañcamānaṃ vedānaṃ. |
"With history as the fifth" means, having made the Atharva Veda the fourth, history, which is connected with such sayings as "Thus it was, thus it was," and is a collection of ancient stories, is the fifth for them; of those Vedas with history as the fifth. |
♦ padaṃ tadavasesañca byākaraṇaṃ adhīyati vedeti cāti padako veyyākaraṇo. |
♦ "Padako" is one who studies and knows the 'pada' and the remaining 'byākaraṇa' (grammar). |
lokāyataṃ vuccati vitaṇḍavādasatthaṃ. |
"Lokāyata" is said to be the science of sophistry. |
mahāpurisalakkhaṇanti mahāpurisānaṃ buddhādīnaṃ lakkhaṇadīpakaṃ dvādasasahassaganthapamāṇaṃ satthaṃ. |
"The marks of a great man" is the science, of the size of twelve thousand books, which describes the marks of great men such as the Buddhas. |
yattha soḷasasahassagāthāparimāṇā buddhamantā nāma ahesuṃ, yesaṃ vasena iminā lakkhaṇena samannāgatā buddhā nāma honti, iminā paccekabuddhā, iminā dve aggasāvakā, asīti mahāsāvakā, buddhamātā, buddhapitā, aggupaṭṭhāko, aggupaṭṭhāyikā, rājā cakkavattīti ayaṃ viseso paññāyati. |
Wherein there were the Buddha-mantras, amounting to sixteen thousand verses, by means of which this distinction is known: those endowed with these marks are Buddhas, with these Paccekabuddhas, with these the two chief disciples, the eighty great disciples, the Buddha's mother, the Buddha's father, the chief attendant, the chief female attendant, and the universal monarch. |
♦ anavayoti imesu lokāyatamahāpurisalakkhaṇesu anūno paripūrakārī, avayo na hotīti vuttaṃ hoti. |
♦ "Anavayo" means he is not deficient in these sciences of materialism and the marks of a great man, he is a perfect master, he is not deficient, is what is said. |
avayo nāma yo tāni atthato ca ganthato ca sandhāretuṃ na sakkoti. |
"Avayo" is one who is not able to retain them in meaning and in text. |
anuññātapaṭiññātoti anuññāto ceva paṭiññāto ca. |
“Anuññātapaṭiññāto” means both permitted and acknowledged. |
ācariyenassa “yaṃ ahaṃ jānāmi, taṃ tvaṃ jānāsī”tiādinā anuññāto. |
Permitted by his teacher, who said, “What I know, you know,” and so on. |
“āma ācariyā”ti attanā tassa paṭivacanadānapaṭiññāya paṭiññātoti attho. |
Acknowledged by his own reply to him, “Yes, teacher,” is the meaning. |
katarasmiṃ adhikāre? |
In what subject? |
sake ācariyake tevijjake pāvacane. |
In his own teacher's threefold Vedic lore. |
esa kira brāhmaṇo cintesi “imasmiṃ loke ‘ahaṃ buddho, ahaṃ buddho’ti uggatassa nāmaṃ gahetvā bahū janā vicaranti. |
This brahmin, it seems, thought, "In this world, many people wander about, taking the name of 'I am a Buddha, I am a Buddha.' |
tasmā na me anussavamatteneva upasaṅkamituṃ yuttaṃ. |
Therefore, it is not right for me to approach just by hearsay. |
ekaccañhi upasaṅkamantassa apakkamanampi garu hoti, anatthopi uppajjati. |
For one who approaches, even to retreat is a serious matter, and harm may arise. |
yaṃnūnāhaṃ mama antevāsikaṃ pesetvā — ‘buddho vā, no vā’ti jānitvāva upasaṅkameyyan”ti, tasmā māṇavaṃ āmantetvā ayaṃ tātātiādimāha. |
What if I were to send my disciple and, having found out whether he is a Buddha or not, then approach?" Therefore, having summoned the student, he said, "This, my dear," and so on. |
♦ 257. taṃ bhavantanti tassa bhoto gotamassa. |
♦ 257. "Of that Master" means of that Master Gotama. |
tathā santaṃ yevāti tathā satoyeva. |
“Tathā santaṃ yevāti” means just as it is. |
idhāpi hi itthambhūtākhyānatthavaseneva upayogavacanaṃ. |
Here too, the instrumental case is used in the sense of describing a state. |
♦ 258. yathā kathaṃ panāhaṃ, bho, tanti ettha kathaṃ panāhaṃ bho taṃ bhavantaṃ gotamaṃ jānissāmi, yathā sakkā so ñātuṃ, tathā me ācikkhāhīti attho. |
♦ 258. "How then, sir, shall I know that Master Gotama?" - here the meaning is, "How shall I know that Master Gotama, in what way can he be known? Tell me that." |
yathāti vā nipātamattamevetaṃ. |
Or "yathā" is just a particle. |
kathanti ayaṃ ākārapucchā. |
"Kathaṃ" is a question about the manner. |
kenākārenāhaṃ taṃ bhavantaṃ gotamaṃ jānissāmīti attho. |
"In what manner shall I know that Master Gotama?" is the meaning. |
evaṃ vutte kira naṃ upajjhāyo “kiṃ tvaṃ, tāta, pathaviyaṃ ṭhito, pathaviṃ na passāmīti viya; |
When this was said, it is said that his preceptor, having said things like, "What are you saying, my dear, like one standing on the earth and saying, 'I do not see the earth'; or like one standing in the light of the sun and moon and saying, 'I do not see the sun and moon'?" and so on, and showing the way of knowing, said, "They have come, my dear," and so on. |
candimasūriyānaṃ obhāse ṭhito, candimasūriye na passāmīti viya vadasī”tiādīni vatvā jānanākāraṃ dassento āgatāni kho, tātātiādimāha. |
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♦ tattha mantesūti vedesu. |
♦ Therein, “in the mantras” means in the Vedas. |
tathāgato kira uppajjissatīti paṭikacceva suddhāvāsā devā vedesu lakkhaṇāni pakkhipitvā buddhamantā nāmeteti brāhmaṇaveseneva vede vācenti. |
It is said that the gods of the Pure Abodes, knowing in advance that a Tathāgata would arise, inserted the marks into the Vedas and, in the guise of brahmins, recited the Vedas, saying, “These are the Buddha-mantras.” |
tadanusārena mahesakkhā sattā tathāgataṃ jānissantīti. |
By following that, beings of great power will know the Tathāgata. |
tena pubbe vedesu mahāpurisalakkhaṇāni āgacchanti. |
Therefore, in the past, the marks of a great man came in the Vedas. |
parinibbute pana tathāgate anukkamena antaradhāyanti. |
But after the Tathāgata's parinibbāna, they gradually disappear. |
tenetarahi natthīti. |
Therefore, they do not exist now. |
mahāpurisassāti paṇidhisamādānañāṇakaruṇādiguṇamahato purisassa. |
“Of a great man” means of a man great in qualities such as the resolution of aspiration, concentration, knowledge, and compassion. |
dveyeva gatiyoti dveyeva niṭṭhā. |
“Only two destinies” means only two final states. |
kāmañcāyaṃ gatisaddo “pañca kho imā, sāriputta, gatiyo”tiādīsu bhavabhede vattati. |
And although this word “gati” (destiny) is used in the sense of a mode of existence in “There are these five destinies, Sāriputta,” and so on. |
“gati migānaṃ pavanan”tiādīsu nivāsaṭṭhāne. |
In “The destiny of deer is the forest,” and so on, in the sense of a dwelling place. |
“evaṃ adhimattagatimanto”tiādīsu paññāyaṃ. |
In “Thus endowed with a high destiny,” and so on, in the sense of wisdom. |
“gatigatan”tiādīsu visaṭabhāve. |
In “gatigataṃ” (gone beyond), and so on, in the sense of being shattered. |
idha pana niṭṭhāyaṃ vattatīti veditabbo. |
Here, however, it should be understood as being used in the sense of a final state. |
♦ tattha kiñcāpi yehi lakkhaṇehi samannāgato rājā cakkavattī hoti, na teheva buddho hoti; |
♦ Therein, although the marks with which a wheel-turning monarch is endowed are not the same as those with which a Buddha is endowed, |
jātisāmaññato pana tāniyeva tānīti vuccanti. |
but because of the commonality of birth, they are said to be the same. |
tena vuttaṃ — “yehi samannāgatassā”ti. |
Therefore it is said, "with which he is endowed." |
sace agāraṃ ajjhāvasatīti yadi agāre vasati. |
"If he dwells in a house" means if he lives in a house. |
rājā hoti cakkavattīti catūhi acchariyadhammehi, saṅgahavatthūhi ca lokaṃ rañjanato rājā, cakkaratanaṃ vatteti, catūhi sampatticakkehi vattati, tehi ca paraṃ vatteti, parahitāya ca iriyāpathacakkānaṃ vatto etasmiṃ atthīti cakkavattī. |
"He becomes a king, a wheel-turner" - a king because he delights the world with the four wonderful things and the objects of solicitation; he turns the wheel of treasure, he moves with the four wheels of prosperity, and with them he makes others move, and the turning of the wheels of the postures for the welfare of others is in him, so he is a wheel-turner. |
ettha ca rājāti sāmaññaṃ. |
Here, "king" is the general term. |
cakkavattīti visesaṃ. |
"Cakkavattī" (wheel-turner) is the specific term. |
dhammena caratīti dhammiko. |
"He acts righteously" means he is righteous. |
ñāyena samena vattatīti attho. |
He acts with justice and equity, is the meaning. |
dhammena rajjaṃ labhitvā rājā jātoti dhammarājā. |
"He becomes a king by obtaining the kingdom righteously" means he is a righteous king. |
parahitadhammakaraṇena vā dhammiko. |
Or he is righteous because he performs righteous actions for the welfare of others. |
attahitadhammakaraṇena dhammarājā. |
He is a righteous king because he performs righteous actions for his own welfare. |
caturantāya issaroti cāturanto, catusamuddāntāya, catubbidhadīpavibhūsitāya pathaviyā issaroti attho. |
“Sovereign of the four quarters” means master of the four quarters, master of the earth adorned with the four continents and ending at the four oceans, is the meaning. |
ajjhattaṃ kopādipaccatthike bahiddhā ca sabbarājāno vijetīti vijitāvī. |
"Vijitāvī" means he conquers the enemies within, such as anger, and all the kings outside. |
janapadatthāvariyappattoti janapade dhuvabhāvaṃ thāvarabhāvaṃ patto, na sakkā kenaci cāletuṃ. |
"Having attained stability in the country" means he has attained a firm state, a stable state in the country; he cannot be shaken by anyone. |
janapado vā tamhi thāvariyappatto anuyutto sakammanirato acalo asampavedhīti janapadatthāvariyappatto. |
Or the country has attained stability in him, is devoted to him, engaged in its own work, unshaken, and untroubled, so he has "attained stability in the country." |
♦ seyyathidanti nipāto, tassa cetāni katamānīti attho. |
♦ "Seyyathidaṃ" is a particle, meaning "what are these?" |
cakkaratanantiādīsu cakkañca, taṃ ratijananaṭṭhena ratanañcāti cakkaratanaṃ. |
In "cakkaratanaṃ" and so on, it is both a wheel and a jewel because it generates delight, hence "cakkaratanaṃ" (wheel-jewel). |
esa nayo sabbattha. |
The same method applies everywhere. |
imesu pana ratanesu ayaṃ cakkavattirājā cakkaratanena ajitaṃ jināti, hatthiassaratanehi vijite yathāsukhaṃ anucarati, pariṇāyakaratanena vijitamanurakkhati, avasesehi upabhogasukhamanubhavati. |
Among these jewels, this wheel-turning king conquers the unconquered with the wheel-jewel, wanders at will in the conquered territory with the elephant- and horse-jewels, protects the conquered territory with the general-jewel, and enjoys the pleasure of consumption with the rest. |
paṭhamena cassa ussāhasattiyogo, pacchimena mantasattiyogo, hatthiassagahapatiratanehi pabhusattiyogo suparipuṇṇo hoti, itthimaṇiratanehi tividhasattiyogaphalaṃ. |
With the first, his power of enthusiasm is connected; with the last, his power of counsel; with the elephant-, horse-, and householder-jewels, his power of authority is fully perfected; with the woman- and jewel-jewels, the fruit of the threefold power. |
so itthimaṇiratanehi bhogasukhamanubhavati, sesehi issariyasukhaṃ. |
He enjoys the pleasure of wealth with the woman- and jewel-jewels, and the pleasure of sovereignty with the rest. |
visesato cassa purimāni tīṇi adosakusalamūlajanitakammānubhāvena sampajjanti, majjhimāni alobhakusalamūlajanitakammānubhāvena, pacchimamekaṃ amohakusalamūlajanitakammānubhāvenāti veditabbaṃ. |
Specifically, his first three are produced by the power of kamma generated from the wholesome root of non-aversion; the middle ones by the power of kamma generated from the wholesome root of non-greed; and the last one by the power of kamma generated from the wholesome root of non-delusion. |
ayamettha saṅkhepo. |
This is the summary here. |
vitthāro pana bojjhaṅgasaṃyutte ratanasuttassa upadesato gahetabbo. |
The detailed explanation, however, is to be found in the Bojjhaṅga Saṃyutta, from the instruction on the Ratana Sutta. |
♦ parosahassanti atirekasahassaṃ. |
♦ "Over a thousand" means more than a thousand. |
sūrāti abhīrukajātikā. |
"Sūrā" means of a fearless nature. |
vīraṅgarūpāti devaputtasadisakāyā. |
"Vīraṅgarūpā" means with bodies like those of devaputtas. |
evaṃ tāva eke vaṇṇayanti. |
Thus, some explain it. |
ayaṃ panettha sabbhāvo. |
This is the true meaning here. |
vīrāti uttamasūrā vuccanti, vīrānaṃ aṅgaṃ vīraṅgaṃ, vīrakāraṇaṃ vīriyanti vuttaṃ hoti. |
"Vīrā" are said to be the supreme heroes. The "aṅga" (limb) of heroes is "vīraṅga," meaning the cause of heroism, which is energy. |
vīraṅgarūpaṃ etesanti vīraṅgarūpā, vīriyamayasarīrā viyāti vuttaṃ hoti. |
"Vīraṅgarūpaṃ etesanti vīraṅgarūpā," means they have bodies made of energy, so to speak. |
parasenappamaddanāti sace paṭimukhaṃ tiṭṭheyya parasenā taṃ parimaddituṃ samatthāti adhippāyo. |
“Crushing the armies of others” means that if an enemy army were to stand against him, he is capable of crushing it, is the intention. |
dhammenāti “pāṇo na hantabbo”tiādinā pañcasīladhammena . |
“Righteously” means by the five precepts of morality, such as “Life is not to be taken.” |
arahaṃ hoti sammāsambuddho loke vivaṭṭacchadoti ettha rāgadosamohamānadiṭṭhiavijjāduccaritachadanehi sattahi paṭicchanne kilesandhakāre loke taṃ chadanaṃ vivaṭṭetvā samantato sañjātāloko hutvā ṭhitoti vivaṭṭacchado. |
“He becomes a worthy one, a perfectly enlightened one, with the veil lifted in the world” – here, in the world covered by the seven veils of passion, hatred, delusion, conceit, wrong view, ignorance, and misconduct, in the darkness of defilements, having lifted that veil and stood with light arisen all around, he is “vivaṭṭacchado” (with the veil lifted). |
tattha paṭhamena padena pūjārahatā. |
Therein, with the first phrase, worthiness of offerings. |
dutiyena tassā hetu, yasmā sammāsambuddhoti, tatiyena buddhattahetubhūtā vivaṭṭacchadatā vuttāti veditabbā. |
With the second, its cause, because he is a perfectly enlightened one. With the third, the state of having the veil lifted, which is the cause of Buddhahood, is stated. |
atha vā vivaṭṭo ca vicchado cāti vivaṭṭacchado, vaṭṭarahito chadanarahito cāti vuttaṃ hoti. |
Or, "vivaṭṭo ca vicchado cāti vivaṭṭacchado," means free from the round of rebirth and free from the covering, is what is said. |
tena arahaṃ vaṭṭābhāvena, sammāsambuddho chadanābhāvenāti evaṃ purimapadadvayasseva hetudvayaṃ vuttaṃ hoti, dutiyena vesārajjena cettha purimasiddhi, paṭhamena dutiyasiddhi, tatiyacatutthehi tatiyasiddhi hoti. |
By that, he is an Arahant because of the absence of the round, and a Sammāsambuddha because of the absence of the covering. Thus, the two causes of the first two phrases themselves are stated. And with the second, the first is accomplished by fearlessness; with the first, the second is accomplished; with the third and fourth, the third is accomplished. |
purimañca dhammacakkhuṃ, dutiyaṃ buddhacakkhuṃ, tatiyaṃ samantacakkhuṃ sādhetīti veditabbaṃ. |
The first is the eye of Dhamma, the second the eye of the Buddha, and the third accomplishes the all-seeing eye. |
tvaṃ mantānaṃ paṭiggahetāti iminā’ssa mantesu sūrabhāvaṃ janeti. |
“You are the receiver of the mantras” – with this, he generates in him a heroic spirit regarding the mantras. |
♦ 259. sopi tāya ācariyakathāya lakkhaṇesu vigatasammoho ekobhāsajāte viya buddhamante sampassamāno evaṃ bhoti āha. |
♦ 259. He, too, being without confusion about the characteristics because of the teacher's words, and seeing the Buddha-mantras as if in a single flash of light, said, "So be it, sir." |
tassattho — ‘yathā, bho, tvaṃ vadasi, evaṃ karissāmī’ti. |
Its meaning is, 'As you say, sir, so I will do.' |
vaḷavārathamāruyhāti vaḷavāyuttaṃ rathaṃ abhirūhitvā. |
“Having mounted a chariot drawn by mares” means having ascended a chariot yoked with mares. |
brāhmaṇo kira yena rathena sayaṃ vicarati, tameva rathaṃ datvā māṇavaṃ pesesi. |
It is said that the brahmin sent the student in the very chariot in which he himself used to travel. |
māṇavāpi pokkharasātisseva antevāsikā. |
The students were also disciples of Pokkharasāti. |
so kira tesaṃ — “ambaṭṭhena saddhiṃ gacchathā”ti saññaṃ adāsi. |
It is said that he gave them a sign, saying, “Go with Ambaṭṭha.” |
♦ yāvatikā yānassa bhūmīti yattakaṃ sakkā hoti yānena gantuṃ, ayaṃ yānassa bhūmi nāma. |
♦ “As far as the ground was suitable for a chariot” means as far as it is possible to go by chariot, this is called the ground suitable for a chariot. |
yānā paccorohitvāti ayānabhūmiṃ, dvārakoṭṭhakasamīpaṃ gantvā yānato paṭiorohitvā. |
“Having alighted from the chariot” means having gone to the ground unsuitable for a chariot, near the gatehouse, and having alighted from the chariot. |
♦ tena kho pana samayenāti yasmiṃ samaye ambaṭṭho ārāmaṃ pāvisi. |
♦ “Tena kho pana samayena” means at the time when Ambaṭṭha entered the park. |
tasmiṃ pana samaye, ṭhitamajjhanhikasamaye. |
At that time, at midday. |
kasmā pana tasmiṃ samaye caṅkamantīti? |
But why were they walking at that time? |
paṇītabhojanapaccayassa thinamiddhassa vinodanatthaṃ, divāpadhānikā vā te. |
To dispel the sloth and torpor that is a condition of fine food, or they were practicing during the day. |
tādisānañhi pacchābhattaṃ caṅkamitvā nhāyitvā sarīraṃ utuṃ gāhāpetvā nisajja samaṇadhammaṃ karontānaṃ cittaṃ ekaggaṃ hoti. |
For such ones, after walking after the meal, and having bathed and let their bodies get accustomed to the climate, when they sit down to practice the ascetic's life, their minds become one-pointed. |
yena te bhikkhūti so kira — “kuhiṃ samaṇo gotamo”ti pariveṇato pariveṇaṃ anāgantvā “pucchitvāva pavisissāmī”ti vilokento araññahatthī viya mahācaṅkame caṅkamamāne paṃsukūlike bhikkhū disvā tesaṃ santikaṃ agamāsi. |
"Where those bhikkhus were" - he, it is said, not having gone from cell to cell asking, "Where is the ascetic Gotama?", but thinking, "I will enter after asking," saw the bhikkhus in rag-robes, walking on the great walking path like forest elephants, and went to them. |
taṃ sandhāya yena te bhikkhūtiādi vuttaṃ. |
With reference to that, "where those bhikkhus were" and so on is said. |
dassanāyāti daṭṭhuṃ, passitukāmā hutvāti attho. |
"To see" means to see, being desirous of seeing, is the meaning. |
♦ 260. abhiññātakolaññoti pākaṭakulajo. |
♦ 260. “Of a well-known family” means born of a famous family. |
tadā kira jambudīpe ambaṭṭhakulaṃ nāma pākaṭakulamahosi . |
At that time, it is said, the Ambaṭṭha family was a famous and great family in Jambudīpa. |
abhiññātassāti rūpajātimantakulāpadesehi pākaṭassa. |
“Of one who is well-known” means famous for his form, birth, mantras, and family. |
agarūti abhāriko. |
“Not difficult” means not burdensome. |
yo hi ambaṭṭhaṃ ñāpetuṃ na sakkuṇeyya, tassa tena saddhiṃ kathāsallāpo garu bhaveyya. |
For whomsoever would not be able to inform Ambaṭṭha, for him a conversation with him would be difficult. |
bhagavato pana tādisānaṃ māṇavānaṃ satenāpi sahassenāpi pañhaṃ puṭṭhassa vissajjane dandhāyitattaṃ natthīti maññamānā — “agaru kho panā”ti cintayiṃsu. |
But for the Blessed One, there is no slowness in answering questions put by a hundred or a thousand such students. Thinking thus, they thought, “It is not difficult.” |
vihāroti gandhakuṭiṃ sandhāya āhaṃsu. |
"The dwelling" - they said this with reference to the Perfumed Chamber. |
♦ ataramānoti aturito, saṇikaṃ padappamāṇaṭṭhāne padaṃ nikkhipanto vattaṃ katvā susammaṭṭhaṃ muttādalasinduvārasantharasadisaṃ vālikaṃ avināsentoti attho. |
♦ “Not hurrying” means not being hasty, placing his foot in the place where a footstep is measured, he did his duty and did not destroy the sand, which was like a covering of scattered pearls and sinduvāra flowers, well-swept. |
āḷindanti pamukhaṃ. |
“The porch” means the front part. |
ukkāsitvāti ukkāsitasaddaṃ katvā. |
“Having cleared his throat” means having made the sound of clearing his throat. |
aggaḷanti dvārakavāṭaṃ. |
“The bolt” means the door-leaf. |
ākoṭehīti agganakhehi saṇikaṃ kuñcikacchiddasamīpe ākoṭehīti vuttaṃ hoti. |
“Knock” means knock lightly with the tips of your nails near the keyhole, is what is said. |
dvāraṃ kira atiupari amanussā, atiheṭṭhā dīghajātikā koṭenti. |
It is said that spirits knock on the door very high up, and long-bodied beings very low down. |
tathā anākoṭetvā majjhe chiddasamīpe koṭetabbanti idaṃ dvārākoṭanavattanti dīpentā vadanti. |
Thus, not knocking in that way, but knocking in the middle near the hole, this is the etiquette of knocking on a door, say those who explain it. |
♦ 261. vivari bhagavā dvāranti na bhagavā uṭṭhāya dvāraṃ vivari. |
♦ 261. The Blessed One opened the door. It was not that the Blessed One got up and opened the door. |
vivariyatūti pana hatthaṃ pasāresi. |
But he stretched out his hand, thinking, “Let it be opened.” |
tato “bhagavā tumhehi anekāsu kappakoṭīsu dānaṃ dadamānehi na sahatthā dvāravivaraṇakammaṃ katan”ti sayameva dvāraṃ vivaṭaṃ. |
Then the door opened by itself, as if thinking, “The Blessed One, by giving gifts for countless eons, has not done the work of opening a door with his own hands.” |
taṃ pana yasmā bhagavato manena vivaṭaṃ, tasmā vivari bhagavā dvāranti vattuṃ vaṭṭati. |
But since it opened by the Blessed One's mind, it is permissible to say, "The Blessed One opened the door." |
♦ bhagavatā saddhiṃ sammodiṃsūti yathā khamanīyādīni pucchanto bhagavā tehi, evaṃ tepi bhagavatā saddhiṃ samappavattamodā ahesuṃ. |
♦ "They exchanged greetings with the Blessed One" means just as the Blessed One asked them about their well-being and so on, so they too were of a similar disposition of joy with the Blessed One. |
sītodakaṃ viya uṇhodakena sammoditaṃ ekībhāvaṃ agamaṃsu. |
They became one, like cool water mixed with hot water. |
yāya ca “kacci, bho gotama, khamanīyaṃ; |
And the conversation with which they exchanged greetings, such as "Is it well with you, Master Gotama? |
kacci yāpanīyaṃ, kacci bhoto ca gotamassa sāvakānañca appābādhaṃ, appātaṅkaṃ, lahuṭṭhānaṃ, balaṃ, phāsuvihāro”tiādikāya kathāya sammodiṃsu, taṃ pītipāmojjasaṅkhātasammodajananato sammodituṃ yuttabhāvato ca sammodanīyaṃ, atthabyañjanamadhuratāya sucirampi kālaṃ sāretuṃ nirantaraṃ pavattetuṃ arahabhāvato saritabbabhāvato ca sāraṇīyaṃ. |
Is your life comfortable? Are you and the disciples of Master Gotama in good health, free from affliction, light in body, strong, and living in comfort?", because it generates joy and gladness, and because it is worthy of being exchanged, it is called "sammodanīyaṃ" (exchangeable); and because of the sweetness of its meaning and phrasing, and because it is worthy of being remembered for a long time and of being continued without interruption, it is called "sāraṇīyaṃ" (memorable). |
suyyamānasukhato sammodanīyaṃ, anussariyamānasukhato ca sāraṇīyaṃ. |
It is exchangeable because of the pleasure of hearing it, and memorable because of the pleasure of remembering it. |
tathā byañjanaparisuddhatāya sammodanīyaṃ, atthaparisuddhatāya sāraṇīyaṃ. |
Likewise, it is exchangeable because of the purity of its phrasing, and memorable because of the purity of its meaning. |
evaṃ anekehi pariyāyehi sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā pariyosāpetvā niṭṭhapetvā ekamantaṃ nisīdiṃsu. |
Having thus exchanged, finished, and concluded a memorable and exchangeable conversation in many ways, they sat down at one side. |
♦ ambaṭṭho pana māṇavoti so kira bhagavato rūpasampattiyaṃ cittappasādamattampi akatvā “dasabalaṃ apasādessāmī”ti udare baddhasāṭakaṃ muñcitvā kaṇṭhe olambetvā ekena hatthena dussakaṇṇaṃ gahetvā caṅkamaṃ abhirūhitvā kālena bāhuṃ, kālena udaraṃ, kālena piṭṭhiṃ dassento, kālena hatthavikāraṃ, kālena bhamukavikāraṃ karonto, “kacci te bho, gotama, dhātusamatā, kacci bhikkhāhārena na kilamatha, akilamathākāroyeva pana te paññāyati; |
♦ But the student Ambaṭṭha, it is said, without showing even a trace of mental pleasure at the Blessed One’s physical beauty, and thinking, “I will put the one with the ten powers to shame,” untied the cloth tied around his waist and let it hang from his neck, and holding a corner of the cloth with one hand, he ascended the walking path and at times showed his arm, at times his belly, at times his back, at times making gestures with his hands, at times making gestures with his eyebrows, and said things like, “Is your constitution in balance, Master Gotama? Are you not tired by your alms-food? It appears you are not tired; |
thūlāni hi te aṅgapaccaṅgāni, pāsādikattha gatagataṭṭhāne. |
for your limbs and joints are stout, and you are graceful in whatever place you have gone to. |
‘te bahujanā rājapabbajitoti ca buddho’ti ca uppannabahumānā paṇītaṃ ojavantamāhāraṃ denti. |
Many people, with great respect, thinking ‘he is a king who has gone forth’ and ‘he is a Buddha,’ give fine, nourishing food. |
passatha, bho, gehaṃ, cittasālā viya, dibbapāsādo viya. |
Look, sirs, at this house, like a painted hall, like a divine palace. |
imaṃ mañcaṃ passatha, bimbohanaṃ passatha, kiṃ evarūpe ṭhāne vasantassa samaṇadhammaṃ kātuṃ dukkaran”ti evarūpaṃ uppaṇḍanakathaṃ anācārabhāvasāraṇīyaṃ katheti, tena vuttaṃ — “ambaṭṭho pana māṇavo caṅkamantopi nisinnena bhagavatā kiñci kiñci kathaṃ sāraṇīyaṃ vītisāreti, ṭhitopi nisinnena bhagavatā kiñci kiñci kathaṃ sāraṇīyaṃ vītisāretī”ti. |
Look at this couch, look at the cushion. What is so difficult about practicing the ascetic’s life when living in such a place?” Thus he spoke insulting words, which were memorable for their lack of decorum. Therefore it is said, “But the student Ambaṭṭha, while walking, exchanged some memorable conversation with the seated Blessed One; and while standing, he exchanged some memorable conversation with the seated Blessed One.” |
♦ 262. atha kho bhagavāti atha bhagavā — “ayaṃ māṇavo hatthaṃ pasāretvā bhavaggaṃ gahetukāmo viya, pādaṃ pasāretvā avīciṃ vicaritukāmo viya, mahāsamuddaṃ taritukāmo viya, sineruṃ ārohitukāmo viya ca aṭṭhāne vāyamati, handa, tena saddhiṃ mantemī”ti ambaṭṭhaṃ māṇavaṃ etadavoca. |
♦ 262. Then the Blessed One, thinking, "This student, stretching out his hand as if wanting to grasp the highest existence, stretching out his foot as if wanting to wander in Avīci, as if wanting to cross the great ocean, as if wanting to climb Mount Sineru, is striving in the wrong place. Come, I will talk with him," said this to the student Ambaṭṭha. |
ācariyapācariyehīti ācariyehi ca tesaṃ ācariyehi ca. |
“With teachers and their teachers” means with teachers and with their teachers. |
♦ paṭhamaibbhavādavaṇṇanā |
♦ The Description of the First Disrespectful Speech |
♦ 263. gacchanto vāti ettha kāmaṃ tīsu iriyāpathesu brāhmaṇo ācariyabrāhmaṇena saddhiṃ sallapitumarahati. |
♦ 263. "While walking," and so on. Although a brahmin may be permitted to converse with his teacher, a brahmin, in three postures. |
ayaṃ pana māṇavo mānathaddhatāya kathāsallāpaṃ karonto cattāropi iriyāpathe yojessāmīti “sayāno vā hi, bho gotama, sayānenā”ti āha. |
This student, however, because of his pride and stiffness, in making his conversation, thought, "I will apply all four postures," and said, "While lying down, Master Gotama, with one who is lying down." |
♦ tato kira taṃ bhagavā — “ambaṭṭha, gacchantassa vā gacchantena, ṭhitassa vā ṭhitena, nisinnassa vā nisinnenācariyena saddhiṃ kathā nāma sabbācariyesu labbhati. |
♦ Then it is said that the Blessed One said to him, “Ambaṭṭha, for one who is walking, with one who is walking, for one who is standing, with one who is standing, for one who is sitting, with a seated teacher, conversation is indeed permitted among all teachers. |
tvaṃ pana sayāno sayānenācariyena saddhiṃ kathesi, kiṃ te ācariyo gorūpaṃ, udāhu tvan”ti āha. |
But you, lying down, speak with a lying teacher. Is your teacher a cow, or are you?” |
so kujjhitvā — “ye ca kho te, bho gotama, muṇḍakā”tiādimāha. |
He, becoming angry, said, “Those shavelings, Master Gotama,” and so on. |
tattha muṇḍe muṇḍāti samaṇe ca samaṇāti vattuṃ vaṭṭeyya. |
Therein, “muṇḍe muṇḍāti” (shavelings, shavelings), it would have been permissible to say “samaṇe ca samaṇāti” (ascetics and ascetics). |
ayaṃ pana hīḷento muṇḍakā samaṇakāti āha. |
But this one, being contemptuous, said “muṇḍakā samaṇakāti” (shaveling ascetics). |
ibbhāti gahapatikā. |
“Ibbhā” means householders. |
kaṇhāti kaṇhā, kāḷakāti attho. |
“Kaṇhā” means black, dark, is the meaning. |
bandhupādāpaccāti ettha bandhūti brahmā adhippeto. |
“Bandhupādāpaccā” – here, “bandhu” is intended to be Brahmā. |
tañhi brāhmaṇā pitāmahoti voharanti. |
For the brahmins call him their grandfather. |
pādānaṃ apaccā pādāpaccā, brahmuno piṭṭhipādato jātāti adhippāyo. |
“Pādānaṃ apaccā pādāpaccā” means born from the back of Brahmā’s foot, is the intention. |
tassa kira ayaṃ laddhi — brāhmaṇā brahmuno mukhato nikkhantā, khattiyā urato, vessā nābhito, suddā jāṇuto, samaṇā piṭṭhipādatoti. |
For this is his doctrine: brahmins came forth from Brahmā’s mouth, khattiyas from his chest, vessas from his navel, suddas from his knees, and ascetics from the back of his foot. |
evaṃ kathento ca panesa kiñcāpi aniyametvā katheti. |
And while saying this, although he speaks without specifying, |
atha kho bhagavantameva vadāmīti katheti. |
but he speaks thinking, “I am speaking of the Blessed One himself.” |
♦ atha kho bhagavā — “ayaṃ ambaṭṭho āgatakālato paṭṭhāya mayā saddhiṃ kathayamāno mānameva nissāya kathesi, āsīvisaṃ gīvāyaṃ gaṇhanto viya, aggikkhandhaṃ āliṅganto viya, mattavāraṇaṃ soṇḍāya parāmasanto viya, attano pamāṇaṃ na jānāti. |
♦ Then the Blessed One, thinking, “This Ambaṭṭha, from the time he came, while speaking with me, spoke only out of pride. Like one taking a poisonous snake by the neck, like one embracing a mass of fire, like one stroking a maddened elephant on the trunk, he does not know his own measure. |
handa naṃ jānāpessāmī”ti cintetvā “atthikavato kho pana te, ambaṭṭhā”tiādimāha. |
Come, I will make him know it,” said, “But it was with a purpose, Ambaṭṭha, that you came,” and so on. |
tattha āgantvā kattabbakiccasaṅkhāto attho, etassa atthīti atthikaṃ, tassa māṇavassa cittaṃ. |
Therein, “atthikaṃ” means the mind of that student, which has a purpose, a task to be done upon arrival. |
atthikamassa atthīti atthikavā, tassa atthikavato tava idhāgamanaṃ ahosīti attho. |
“Atthikavā” means he has a purpose, and “atthikavato tava” means your coming here was with a purpose, is the meaning. |
♦ kho panāti nipātamattaṃ. |
♦ "Kho pana" is just a particle. |
yāyeva kho panatthāyāti yeneva kho panatthena. |
"For whatever purpose" means for whatever purpose indeed. |
āgaccheyyāthāti mama vā aññesaṃ vā santikaṃ yadā kadāci āgaccheyyātha. |
"You would come" means whenever you would come to me or to others. |
tameva atthanti idaṃ purisaliṅgavaseneva vuttaṃ. |
"That very purpose" - this is said in the masculine gender. |
manasi kareyyāthāti citte kareyyātha. |
"You should bear in mind" means you should keep in mind. |
idaṃ vuttaṃ hoti — tvaṃ ācariyena attano karaṇīyena pesito, na amhākaṃ paribhavanatthāya, tasmā tameva kiccaṃ manasi karohīti. |
This is what was said: You were sent by your teacher for your own task, not to insult us. Therefore, keep that task in mind. |
evamassa aññesaṃ santikaṃ āgatānaṃ vattaṃ dassetvā mānaniggaṇhanatthaṃ “avusitavāyeva kho panā”tiādimāha. |
Having thus shown him the conduct of those who have come to others, and in order to crush his pride, he said, "But you are indeed un-instructed," and so on. |
tassattho passatha bho ayaṃ ambaṭṭho māṇavo ācariyakule avusitavā asikkhito appassutova samāno. |
Its meaning is: Look, sirs, this student Ambaṭṭha, being un-instructed, un-taught, and with little learning in his teacher's family. |
vusitamānīti “ahaṃ vusitavā sikkhito bahussuto”ti attānaṃ maññati. |
Vusitamānī" means he thinks of himself, "I am instructed, taught, and have much learning. |
etassa hi evaṃ pharusavacanasamudācāre kāraṇaṃ kimaññatra avusitattāti ācariyakule asaṃvuddhā asikkhitā appassutāyeva hi evaṃ vadantīti. |
For what other reason for his harsh speech and conduct is there than his lack of training? For it is those who are undeveloped, untrained, and unlearned in a teacher's family who speak in this way. |
♦ 264. kupitoti kuddho. |
♦ 264. 'Enraged' means he became angry. |
anattamanoti asakamano, kiṃ pana bhagavā tassa kujjhanabhāvaṃ ñatvā evamāha udāhu añatvāti? |
‘Displeased’ means unable to endure it. But did the Blessed One say this knowing his tendency to get angry, or not knowing it? |
ñatvā āhāti. |
He said it knowing. |
kasmā ñatvā āhāti? |
Why did he say it knowing? |
tassa mānanimmadanatthaṃ. |
For the purpose of crushing his pride. |
bhagavā hi aññāsi — “ayaṃ mayā evaṃ vutte kujjhitvā mama ñātake akkosissati. |
For the Blessed One knew: 'When I say this, he will get angry and insult my relatives.' |
athassāhaṃ yathā nāma kusalo bhisakko dosaṃ uggiletvā nīharati, evameva gottena gottaṃ, kulāpadesena kulāpadesaṃ, uṭṭhāpetvā bhavaggappamāṇena viya uṭṭhitaṃ mānaddhajaṃ mūle chetvā nipātessāmī”ti. |
Then I, just as a skilled physician makes one vomit up a disorder and removes it, in the same way, raising clan against clan, family against family, will cut down at the root the banner of his pride, which has risen as high as the peak of existence, and make it fall.' |
khuṃsentoti ghaṭṭento. |
‘Taunting’ means provoking. |
vambhentoti hīḷento. |
‘Scorning’ means despising. |
pāpito bhavissatīti caṇḍabhāvādidosaṃ pāpito bhavissati. |
‘Will have been brought to’ means will have been brought to a fault such as a fierce nature. |
♦ caṇḍāti mānanissitakodhayuttā. |
♦ ‘Fierce’ means possessed of anger based on pride. |
pharusāti kharā. |
‘Harsh’ means rough. |
lahusāti lahukā. |
‘Light’ means of little weight. |
appakeneva tussanti vā dussanti vā udakapiṭṭhe alābukaṭāhaṃ viya appakeneva uplavanti. |
They are pleased or displeased by a small thing; like a gourd-ladle on the surface of water, they float up with just a little. |
bhassāti bahubhāṇino. |
‘Talkative’ means speaking much. |
sakyānaṃ mukhe vivaṭe aññassa vacanokāso natthīti adhippāyeneva vadati. |
He speaks with the intention that when the mouths of the Sakyans are open, there is no opportunity for another to speak. |
samānāti idaṃ santāti purimapadassa vevacanaṃ. |
‘Equal’ is a synonym for the previous word ‘this being’. |
na sakkarontīti na brāhmaṇānaṃ sundarenākārena karonti. |
‘They do not honor’ means they do not treat the brahmins in a good way. |
na garuṃ karontīti brāhmaṇesu gāravaṃ na karonti. |
‘They do not respect’ means they do not show reverence to brahmins. |
na mānentīti na manena piyāyanti. |
‘They do not esteem’ means they do not hold them dear in their minds. |
na pūjentīti mālādīhi nesaṃ pūjaṃ na karonti. |
‘They do not venerate’ means they do not make offerings to them with garlands and so on. |
na apacāyantīti abhivādanādīhi nesaṃ apacitikammaṃ nīcavuttiṃ na dassenti tayidanti taṃ idaṃ. |
‘They do not pay homage’ means they do not show them the act of homage, a humble demeanor, through salutation and so on. ‘That this’ means this is that. |
yadime sakyāti yaṃ ime sakyā na brāhmaṇe sakkaronti ... pe ... na apacāyanti, taṃ tesaṃ asakkārakaraṇādi sabbaṃ na yuttaṃ, nānulomanti attho. |
‘That these Sakyans’ means that these Sakyans do not honor brahmins... etc... do not pay homage, all this lack of honoring, etc., on their part is not proper, it is not suitable, is the meaning. |
♦ dutiyaibbhavādavaṇṇanā |
♦ Commentary on the Second Account of Disrespect |
♦ 265. aparaddhunti aparajjhiṃsu. |
♦ 265. ‘They have offended’ means they did wrong. |
ekamidāhanti ettha idanti nipātamattaṃ. |
Here, in 'this one time,' 'this' is just a particle. |
ekaṃ ahanti attho. |
The meaning is 'one time, I'. |
sandhāgāranti rajjānusāsanasālā. |
‘Assembly hall’ means the hall for the administration of the kingdom. |
sakyāti abhisittarājāno . |
‘Sakyans’ means anointed kings. |
sakyakumārāti anabhisittā. |
‘Sakyan princes’ means unanointed ones. |
uccesūti yathānurūpesu pallaṅkapīṭhakavettāsanaphalakacittattharaṇādibhedesu. |
‘On high seats’ means on various high seats such as couches, chairs, cane-bottomed seats, planks, and colored rugs, according to their status. |
sañjagghantāti uppaṇḍanavasena mahāhasitaṃ hasantā. |
‘Laughing loudly’ means laughing great laughs by way of jesting. |
saṃkīḷantāti hasitamatta karaṇāṅgulisaṅghaṭṭanapāṇippahāradānādīni karontā. |
‘Playing together’ means doing things like just laughing, snapping fingers, and striking with the hands. |
mamaññeva maññeti evamahaṃ maññāmi, mamaññeva anuhasanti, na aññanti. |
‘Thinking it is only me’ means ‘thus I think, they are laughing only at me, and no other.’ |
♦ kasmā pana te evamakaṃsūti? |
♦ But why did they do so? |
te kira ambaṭṭhassa kulavaṃsaṃ jānanti. |
It seems they knew Ambaṭṭha’s family lineage. |
ayañca tasmiṃ samaye yāva pādantā olambetvā nivatthasāṭakassa ekena hatthena dussakaṇṇaṃ gahetvā khandhaṭṭhikaṃ nāmetvā mānamadena matto viya āgacchati. |
And at that time, he came, with his lower garment draped down to his feet, holding the corner of his cloak with one hand, his shoulder bones bent, as if intoxicated with the pride of his status. |
tato — “passatha bho amhākaṃ dāsassa kaṇhāyanagottassa ambaṭṭhassa āgamanakāraṇan”ti vadantā evamakaṃsu. |
Then, saying, “Look, sirs, at the manner of arrival of our slave Ambaṭṭha of the Kaṇhāyana clan,” they did so. |
sopi attano kulavaṃsaṃ jānāti. |
He too knows his own family lineage. |
tasmā “mamaññeva maññe”ti takkayittha. |
Therefore, he conjectured, “I think it is only me.” |
♦ āsanenāti “idamāsanaṃ, ettha nisīdāhī”ti evaṃ āsanena nimantanaṃ nāma hoti, tathā na koci akāsi. |
♦ ‘By a seat’ means no one did so, that is, inviting with a seat, saying, “This is a seat, sit here.” |
♦ tatiyaibbhavādavaṇṇanā |
♦ Commentary on the Third Account of Disrespect |
♦ 266. laṭukikāti khettaleḍḍūnaṃ antarenivāsinī khuddakasakuṇikā. |
♦ 266. ‘A quail’ means a small bird that lives among the clods of a field. |
kulāvaketi nivāsanaṭṭhāne. |
‘In its nest’ means in its dwelling place. |
kāmalāpinīti yadicchakabhāṇinī, yaṃ yaṃ icchati taṃ taṃ lapati, na taṃ koci haṃso vā koñco vā moro vā āgantvā “kiṃ tvaṃ lapasī’ti nisedheti. |
‘Speaking as she pleases’ means she speaks as she wishes, she utters whatever she desires, and no swan or crane or peacock comes and forbids her, saying, ‘What are you saying?’ |
abhisajjitunti kodhavasena laggituṃ. |
‘To attack’ means to cling to with anger. |
♦ evaṃ vutte māṇavo — “ayaṃ samaṇo gotamo attano ñātake laṭukikasadise katvā amhe haṃsakoñcamorasadise karoti, nimmāno dāni jāto”ti maññamāno uttari cattāro vaṇṇe dasseti. |
♦ When this was said, the young man, thinking, “This ascetic Gotama makes his own relatives like quails and us like swans, cranes, and peacocks; now he has become without pride,” showed the four classes in addition. |
♦ dāsiputtavādavaṇṇanā |
♦ Commentary on the Account of the Son of a Slave-Woman |
♦ 267. nimmādetīti nimmadeti nimmāne karoti. |
♦ 267. ‘He humbles’ means he makes him without pride, he brings him to a state of no pride. |
yaṃnūnāhanti yadi panāhaṃ. |
‘What if I’ means if I were to. |
“kaṇhāyanohamasmi, bho gotamā”ti idaṃ kira vacanaṃ ambaṭṭho tikkhattuṃ mahāsaddena avoca. |
It is said that Ambaṭṭha uttered this statement, “I am of the Kaṇhāyana clan, Master Gotama,” three times with a loud voice. |
kasmā avoca? |
Why did he say it? |
kiṃ asuddhabhāvaṃ na jānātīti? |
Did he not know his impure status? |
āma jānāti. |
Yes, he knew. |
jānantopi bhavapaṭicchannametaṃ kāraṇaṃ, taṃ anena na diṭṭhaṃ. |
Although he knew, this matter was hidden by his birth, and it was not seen by him. |
apassanto mahāsamaṇo kiṃ vakkhatīti maññamāno mānathaddhatāya avoca. |
Not seeing, thinking, ‘What will the great ascetic say?’, he spoke out of stubborn pride. |
mātāpettikanti mātāpitūnaṃ santakaṃ. |
‘Maternal and paternal’ means belonging to his mother and father. |
nāmagottanti paṇṇattivasena nāmaṃ, paveṇīvasena gottaṃ. |
‘Name and clan’ means the name by convention, the clan by lineage. |
anussaratoti anussarantassa kulakoṭiṃ sodhentassa. |
‘Recollecting’ means for him who was recollecting, for him who was purifying the line of his family. |
ayyaputtāti sāmino puttā. |
‘Sons of the master’ means sons of the lord. |
dāsiputtoti gharadāsiyāva putto. |
‘Son of a slave-woman’ means the son of a household slave-woman. |
tasmā yathā dāsena sāmino upasaṅkamitabbā, evaṃ anupasaṅkamantaṃ taṃ disvā sakyā anujagghiṃsūti dasseti. |
Therefore, he shows that the Sakyans laughed at him, seeing him not approaching as a slave should approach a master. |
♦ ito paraṃ tassa dāsabhāvaṃ sakyānañca sāmibhāvaṃ pakāsetvā attano ca ambaṭṭhassa ca kulavaṃsaṃ āharanto sakyā kho panātiādimāha. |
♦ After this, having explained his state of slavery and the Sakyans’ state of lordship, and bringing up his own and Ambaṭṭha’s family lineage, he said, “But the Sakyans,” and so on. |
tattha dahantīti ṭhapenti, okkāko no pubbapurisoti, evaṃ karontīti attho. |
There, ‘they hold’ means they establish, ‘Okkāka is our ancestor,’ thus they do, is the meaning. |
tassa kira rañño kathanakāle ukkā viya mukhato pabhā niccharati, tasmā taṃ “okkāko”ti sañjāniṃsūti. |
It is said that when that king spoke, light issued from his mouth like a torch, therefore they knew him as “Okkāka.” |
pabbājesīti nīhari. |
‘He banished’ means he sent away. |
♦ idāni te nāmavasena dassento — “okkāmukhan”tiādimāha. |
♦ Now, pointing them out by name, he said, “Okkāmukha,” and so on. |
tatrāyaṃ anupubbī kathā — paṭhamakappikānaṃ kira rañño mahāsammatassa rojo nāma putto ahosi. |
Herein is the sequential story: It is said that King Mahāsammata of the first cosmic age had a son named Roja. |
rojassa vararojo, vararojassa kalyāṇo, kalyāṇassa varakalyāṇo, varakalyāṇassa mandhātā, mandhātussa varamandhātā, varamandhātussa uposatho, uposathassa varo, varassa upavaro, upavarassa maghadevo, maghadevassa paramparāya caturāsītikhattiyasahassāni ahesuṃ. |
Roja’s son was Vararoja, Vararoja’s was Kalyāṇa, Kalyāṇa’s was Varakalyāṇa, Varakalyāṇa’s was Mandhātā, Mandhātā’s was Varamandhātā, Varamandhātā’s was Uposatha, Uposatha’s was Vara, Vara’s was Upavara, Upavara’s was Maghadeva, and after Maghadeva in succession there were eighty-four thousand Khattiya kings. |
tesaṃ pacchato tayo okkākavaṃsā ahesuṃ. |
After them, there were three Okkāka dynasties. |
tesu tatiyaokkākassa pañca mahesiyo ahesuṃ — hatthā, cittā, jantu, jālinī, visākhāti. |
Among them, the third Okkāka had five chief queens: Hatthā, Cittā, Jantu, Jālinī, and Visākhā. |
ekekissā pañcapañcaitthisataparivārā. |
Each had a retinue of five hundred women each. |
sabbajeṭṭhāya cattāro puttā — okkāmukho, karakaṇḍu, hatthiniko, sinisūroti. |
The eldest had four sons: Okkāmukha, Karakaṇḍu, Hatthinika, and Sinisūra. |
pañca dhītaro — piyā, suppiyā, ānandā, vijitā, vijitasenāti. |
And five daughters: Piyā, Suppiyā, Ānandā, Vijitā, and Vijitasenā. |
iti sā nava putte vijāyitvā kālamakāsi. |
Thus, having given birth to nine children, she passed away. |
♦ atha rājā aññaṃ dahariṃ abhirūpaṃ rājadhītaraṃ ānetvā aggamahesiṭṭhāne ṭhapesi. |
♦ Then the king brought another young and beautiful royal daughter and established her in the position of chief queen. |
sā jantuṃ nāma puttaṃ vijāyi. |
She gave birth to a son named Jantu. |
atha naṃ pañcamadivase alaṅkaritvā rañño dassesi. |
Then on the fifth day, she adorned him and showed him to the king. |
rājā tuṭṭho tassā varaṃ adāsi. |
The king, pleased, gave her a boon. |
sā ñātakehi saddhiṃ mantetvā puttassa rajjaṃ yāci. |
She, having consulted with her relatives, asked for the kingdom for her son. |
rājā — “nassa, vasali, mama puttānaṃ antarāyaṃ icchasī”ti tajjesi. |
The king rebuked her, saying, “Be gone, you wretch, you wish for the harm of my sons.” |
sā punappunaṃ raho rājānaṃ paritosetvā — “mahārāja, musāvādo nāma na vaṭṭatī”tiādīni vatvā yācatiyeva. |
She repeatedly, in private, pleased the king and, saying things like, “Great king, falsehood is not proper,” she kept asking. |
atha rājā putte āmantesi — “ahaṃ tātā, tumhākaṃ kaniṭṭhaṃ jantukumāraṃ disvā tassa mātuyā sahasā varaṃ adāsiṃ, sā puttassa rajjaṃ pariṇāmetuṃ icchati. |
Then the king summoned his sons and said, “My dears, when I saw your youngest brother, Prince Jantu, I hastily gave a boon to his mother. She wishes to transfer the kingdom to her son. |
tumhe ṭhapetvā maṅgalahatthiṃ maṅgalāssaṃ maṅgalarathañca yattake icchatha, tattake hatthiassarathe gahetvā gacchatha. |
Apart from you, take the state elephant, the state horse, and the state chariot, and as many elephants, horses, and chariots as you desire, and go. |
mamaccayena āgantvā rajjaṃ kareyyāthā”ti, aṭṭhahi amaccehi saddhiṃ uyyojesi. |
After my death, you may come and rule the kingdom.” He sent them away with eight ministers. |
♦ te nānappakāraṃ roditvā kanditvā — “tāta, amhākaṃ dosaṃ khamathā”ti rājānañceva rājorodhe ca khamāpetvā, “mayampi bhātūhi saddhiṃ gacchāmā”ti rājānaṃ āpucchitvā nagarā nikkhantā bhaginiyo ādāya caturaṅginiyā senāya parivutā nagarā nikkhamiṃsu. |
♦ They, weeping and lamenting in various ways, saying, “Father, forgive our fault,” made the king and the royal ladies forgive them, and asking the king, “We too will go with our brothers,” they left the city, taking their sisters with them, surrounded by a four-fold army, they departed from the city. |
“kumārā pituaccayena āgantvā rajjaṃ kāressanti, gacchāma ne upaṭṭhahāmā”ti cintetvā bahū manussā anubandhiṃsu. |
Thinking, “The princes will come and rule the kingdom after their father’s death, let us go and attend on them,” many people followed them. |
paṭhamadivase yojanamattā senā ahosi, dutiye dviyojanamattā, tatiye tiyojanamattā. |
On the first day, the army was about a yojana long; on the second, about two yojanas; on the third, about three yojanas. |
kumārā mantayiṃsu — “mahā balakāyo, sace mayaṃ kañci sāmantarājānaṃ madditvā janapadaṃ gaṇheyyāma, sopi no nappasaheyya. |
The princes conferred: “The army is vast. If we were to crush some neighboring king and take his country, even he could not withstand us. |
kiṃ paresaṃ pīḷāya katāya, mahā ayaṃ jambudīpo, araññe nagaraṃ māpessāmā”ti himavantābhimukhā gantvā nagaravatthuṃ pariyesiṃsu. |
What is the use of causing suffering to others? This Jambudīpa is large; let us build a city in the forest.” And they went towards the Himalayas and searched for a site for a city. |
♦ tasmiñca samaye amhākaṃ bodhisatto brāhmaṇamahāsālakule nibbattitvā kapilabrāhmaṇo nāma hutvā nikkhamma isipabbajjaṃ pabbajitvā himavantapasse pokkharaṇiyā tīre sākavanasaṇḍe paṇṇasālaṃ māpetvā vasati. |
♦ At that time, our Bodhisatta, having been born into a great brahmin family and named Kapila the brahmin, had gone forth as a hermit and lived in a hermitage he had built in a grove of sāk trees on the bank of a lotus pond in the Himalayan region. |
so kira bhummajālaṃ nāma vijjaṃ jānāti, yāya uddhaṃ asītihatthe ākāse, heṭṭhā ca bhūmiyampi guṇadosaṃ passati. |
He, it is said, knew a science called bhummajāla, by which he could see the qualities and defects in the sky eighty cubits above and also on the ground below. |
etasmiṃ padese tiṇagumbalatā dakkhiṇāvaṭṭā pācīnābhimukhā jāyanti. |
In that region, grasses, bushes, and creepers grew with a rightward spiral, facing east. |
sīhabyagghādayo migasūkare sappabiḷārā ca maṇḍūkamūsike anubandhamānā taṃ padesaṃ patvā na sakkonti te anubandhituṃ. |
Lions, tigers, and other beasts of prey, as well as pigs, snakes, and cats, pursuing mongooses and mice, upon reaching that place, were unable to pursue them. |
tehi te aññadatthu santajjitā nivattantiyeva. |
Terrified by them, they simply turned back. |
so — “ayaṃ pathaviyā aggapadeso”ti ñatvā tattha attano paṇṇasālaṃ māpesi. |
He, knowing, “This is the foremost place on earth,” had his hermitage built there. |
♦ atha te kumāre nagaravatthuṃ pariyesamāne attano vasanokāsaṃ āgate disvā pucchitvā taṃ pavattiṃ ñatvā tesu anukampaṃ janetvā avoca — “imasmiṃ paṇṇasālaṭṭhāne māpitaṃ nagaraṃ jambudīpe agganagaraṃ bhavissati. |
♦ Then, seeing the princes who were searching for a city site come to his dwelling place, he questioned them, and learning of their situation, he felt compassion for them and said, “A city built on the site of this hermitage will become the foremost city in Jambudīpa. |
ettha jātapurisesu ekeko purisasatampi purisasahassampi abhibhavituṃ sakkhissati. |
Among the men born here, each one will be able to overcome a hundred or even a thousand men. |
ettha nagaraṃ māpetha, paṇṇasālaṭṭhāne rañño gharaṃ karotha. |
Build a city here, and make the king’s palace on the site of the hermitage. |
imasmiñhi okāse ṭhatvā caṇḍālaputtopi cakkavattibalena atiseyyo”ti. |
For standing in this place, even the son of an outcaste would be superior with the power of a universal monarch.” |
nanu, bhante, ayyassa vasanokāsoti? |
“But, venerable sir, is it not your dwelling place?” |
“mama vasanokāso”ti mā cintayittha. |
“Do not think, ‘It is my dwelling place.’ |
mayhaṃ ekapasse paṇṇasālaṃ katvā nagaraṃ māpetvā kapilavatthunti nāmaṃ karothā”ti. |
Having built a hermitage for me on one side, build a city and name it Kapilavatthu.” |
te tathā katvā tattha nivāsaṃ kappesuṃ. |
They did so and established their residence there. |
♦ athāmaccā — “ime dārakā vayappattā, sace nesaṃ pitā santike bhaveyya, so āvāhavivāhaṃ kareyya. |
♦ Then the ministers, thinking, “These children have come of age. If their father were near, he would arrange their marriages. |
idāni pana amhākaṃ bhāro”ti cintetvā kumārehi saddhiṃ mantayiṃsu. |
Now, however, it is our responsibility.” They consulted with the princes. |
kumārā amhākaṃ sadisā khattiyadhītaro nāma na passāma, nāpi bhaginīnaṃ sadise khattiyakumārake, asadisasaṃyoge ca no uppannā puttā mātito vā pitito vā aparisuddhā jātisambhedaṃ pāpuṇissanti. |
The princes said, “We do not see any Khattiya daughters equal to us, nor any Khattiya princes equal to our sisters. If there were an unequal union, the children born to us would be impure from either the mother’s or the father’s side and would bring about a confusion of caste. |
tasmā mayaṃ bhaginīhiyeva saddhiṃ saṃvāsaṃ rocemāti. |
Therefore, we prefer to live with our own sisters.” |
te jātisambhedabhayena jeṭṭhakabhaginiṃ mātuṭṭhāne ṭhapetvā avasesāhi saṃvāsaṃ kappesuṃ. |
They, fearing the confusion of castes, placed the eldest sister in the position of a mother and cohabited with the rest. |
♦ tesaṃ puttehi ca dhītāhi ca vaḍḍhamānānaṃ aparena samayena jeṭṭhakabhaginiyā kuṭṭharogo udapādi, koviḷārapupphasadisāni gattāni ahesuṃ. |
♦ Some time later, as their sons and daughters were growing up, the eldest sister developed leprosy, and her limbs became like the flowers of the koviḷāra tree. |
rājakumārā imāya saddhiṃ ekato nisajjaṭṭhānabhojanādīni karontānampi upari ayaṃ rogo saṅkamatīti cintetvā ekadivasaṃ uyyānakīḷaṃ gacchantā viya taṃ yāne āropetvā araññaṃ pavisitvā bhūmiyaṃ pokkharaṇiṃ khaṇāpetvā tattha khādanīyabhojanīyena saddhiṃ taṃ pakkhipitvā gharasaṅkhepena upari padaraṃ paṭicchādetvā paṃsuṃ datvā pakkamiṃsu. |
The royal princes, thinking that this disease might spread to those who sat, stood, and ate with her, one day, as if going to play in the park, placed her in a vehicle, entered the forest, had a pond dug in the ground, and having placed her in it with food and drink, covered it with planks like a house and, having put earth on top, they departed. |
♦ tena ca samayena rāmo nāma bārāṇasirājā kuṭṭharogo nāṭakitthīhi ca orodhehi ca jigucchiyamāno tena saṃvegena jeṭṭhaputtassa rajjaṃ datvā araññaṃ pavisitvā tattha paṇṇasālaṃ māpetvā mūlaphalāni paribhuñjanto nacirasseva arogo suvaṇṇavaṇṇo hutvā ito cito ca vicaranto mahantaṃ susirarukkhaṃ disvā tassabbhantare soḷasahatthappamāṇaṃ okāsaṃ sodhetvā dvārañca vātapānañca yojetvā nisseṇiṃ bandhitvā tattha vāsaṃ kappesi. |
♦ At that time, Rāma, the king of Bārāṇasī, suffering from leprosy and being scorned by his female dancers and concubines, out of that emotional shock, gave the kingdom to his eldest son and entered the forest. There, he had a hermitage built and, subsisting on roots and fruits, in no long time he became healthy and of a golden complexion. Wandering here and there, he saw a large hollow tree and, having cleared a space of sixteen cubits inside it, he fitted a door and a window, built a ladder, and established his residence there. |
so aṅgārakaṭāhe aggiṃ katvā rattiṃ migasūkarādīnaṃ sadde suṇanto sayati. |
He would sleep at night, having made a fire in a charcoal pan, listening to the sounds of beasts of prey, pigs, and so on. |
so — “asukasmiṃ padese sīho saddamakāsi, asukasmiṃ byaggho”ti sallakkhetvā pabhāte tattha gantvā vighāsamaṃsaṃ ādāya pacitvā khādati. |
He would mark, “A lion made a sound in such-and-such a place, a tiger in such-and-such a place,” and in the morning, going there, he would take the leftover meat, cook it, and eat it. |
♦ athekadivasaṃ tasmiṃ paccūsasamaye aggiṃ jāletvā nisinne rājadhītāya sarīragandhena āgantvā byaggho tasmiṃ padese paṃsuṃ viyūhanto padare vivaramakāsi, tena ca vivarena sā byagghaṃ disvā bhītā vissaramakāsi. |
♦ Then one day, as he sat at dawn having lit a fire, a tiger, drawn by the scent of the royal daughter’s body, came and, while clearing away the earth in that place, made a hole in the planks. And through that hole, she saw the tiger and, frightened, cried out loudly. |
so taṃ saddaṃ sutvā — “itthisaddo eso”ti ca sallakkhetvā pātova tattha gantvā — “ko etthā”ti āha. |
He, hearing that sound and recognizing it, “This is the sound of a woman,” went there early in the morning and said, “Who is here?” |
mātugāmo sāmīti. |
“A woman, my lord.” |
kiṃ jātikāsīti? |
“Of what caste are you?” |
okkākamahārājassa dhītā sāmīti. |
“The daughter of the great king Okkāka, my lord.” |
nikkhamāti? na sakkā sāmīti. |
“Come out.” “I cannot, my lord.” |
kiṃ kāraṇāti? |
“For what reason?” |
chavirogo me atthīti. |
“I have a skin disease.” |
so sabbaṃ pavattiṃ pucchitvā khattiyamānena anikkhamantiṃ — “ahampi khattiyo”ti attano khattiyabhāvaṃ jānāpetvā nisseṇiṃ datvā uddharitvā attano vasanokāsaṃ netvā sayaṃ paribhuttabhesajjāniyeva datvā nacirasseva arogaṃ suvaṇṇavaṇṇaṃ katvā tāya saddhiṃ saṃvāsaṃ kappesi. |
He, having inquired about the whole matter, and she not coming out due to her Khattiya pride, made known his own Khattiya status, saying, “I too am a Khattiya,” and giving her a ladder, he lifted her out, took her to his dwelling place, and giving her the very same medicines he himself had used, in no long time he made her healthy and of a golden complexion, and cohabited with her. |
sā paṭhamasaṃvāseneva gabbhaṃ gaṇhitvā dve putte vijāyi, punapi dveti, evaṃ soḷasakkhattumpi vijāyi. |
She, from the very first cohabitation, conceived and gave birth to two sons, and again two, and thus she gave birth sixteen times. |
evaṃ dvattiṃsa bhātaro ahesuṃ. |
Thus there were thirty-two brothers. |
te anupubbena vuḍḍhippatte pitā sabbasippāni sikkhāpesi. |
Their father, as they grew up in succession, taught them all the arts. |
♦ athekadivasaṃ eko rāmarañño nagaravāsī vanacarako pabbate ratanāni gavesanto rājānaṃ disvā sañjānitvā āha — “jānāmahaṃ, deva, tumhe”ti. |
♦ Then one day, a forest-dweller from King Rāma’s city, searching for jewels in the mountains, saw the king, recognized him, and said, “I know you, sire.” |
tato naṃ rājā sabbaṃ pavattiṃ pucchi. |
Then the king asked him about everything. |
tasmiṃyeva ca khaṇe te dārakā āgamiṃsu. |
At that very moment, those boys arrived. |
so te disvā — “ke ime”ti āha. |
Seeing them, he asked, “Who are these?” |
“puttā me”ti ca vutte tesaṃ mātikavaṃsaṃ pucchitvā — “laddhaṃ dāni me pābhatan”ti nagaraṃ gantvā rañño ārocesi. |
And when it was said, “They are my sons,” he inquired about their maternal lineage and, thinking, “Now I have got a present,” he went to the city and informed the king. |
so ‘pitaraṃ ānayissāmī’ti caturaṅginiyā senāya tattha gantvā pitaraṃ vanditvā — “rajjaṃ, deva, sampaṭicchā”ti yāci. |
He, thinking, ‘I will bring my father back,’ went there with a fourfold army, paid homage to his father, and pleaded, “Sire, please accept the kingdom.” |
so — “alaṃ, tāta, na tattha gacchāmi, idheva me imaṃ rukkhaṃ apanetvā nagaraṃ māpehī”ti āha. |
He said, “Enough, my dear, I will not go there. Just remove this tree for me here and build a city.” |
so tathā katvā tassa nagarassa kolarukkhaṃ apanetvā katattā kolanagaranti ca byagghapathe katattā byagghapathanti cāti dve nāmāni āropetvā pitaraṃ vanditvā attano nagaraṃ agamāsi. |
He did so, and since that city was built by removing a kohl tree, it was named Kolanagara, and since it was built on a tiger’s path, it was also named Byagghapatha. Thus, having given it two names, he paid homage to his father and returned to his own city. |
♦ tato vayappatte kumāre mātā āha — “tātā, tumhākaṃ kapilavatthuvāsino sakyā mātulā santi. |
♦ Then, when the princes came of age, their mother said, “My dears, the Sakyans who live in Kapilavatthu are your maternal uncles. |
mātuladhītānaṃ pana vo evarūpaṃ nāma kesaggahaṇaṃ hoti, evarūpaṃ dussagahaṇaṃ. |
Moreover, your maternal cousins have such-and-such a way of doing their hair, and such-and-such a way of wearing their clothes. |
yadā tā nhānatitthaṃ āgacchanti, tadā gantvā yassa yā ruccati, so taṃ gaṇhatū”ti. |
When they come to the bathing place, then go, and let each one take the one he likes.” |
te tatheva gantvā tāsu nhatvā sīsaṃ sukkhāpayamānāsu yaṃ yaṃ icchiṃsu, taṃ taṃ gahetvā nāmaṃ sāvetvā agamiṃsu. |
They went just so, and as they were bathing and drying their hair, they took whichever one they desired, announced their names, and departed. |
sakyarājāno sutvā “hotu, bhaṇe, amhākaṃ ñātakā eva te”ti tuṇhī ahesuṃ. |
The Sakyan kings, having heard, thought, “Let it be, sirs, they are our relatives,” and remained silent. |
ayaṃ sakyakoliyānaṃ uppatti. |
This is the origin of the Sakyans and Koliyans. |
evaṃ tesaṃ sakyakoliyānaṃ aññamaññaṃ āvāhavivāhaṃ karontānaṃ yāva buddhakālā anupacchinnova vaṃso āgato. |
Thus, with the Sakyans and Koliyans intermarrying, their lineage has continued unbroken down to the time of the Buddha. |
tattha bhagavā sakyavaṃsaṃ dassetuṃ — “te raṭṭhasmā pabbājitā himavantapasse pokkharaṇiyā tīre”tiādimāha. |
There, the Blessed One, to show the Sakyan lineage, said, “They, banished from the country, at the foot of the Himalayas, on the bank of a lotus pond,” and so on. |
tattha sammantīti vasanti. |
There, ‘they dwell’ means they live. |
sakyā vata bhoti raṭṭhasmā pabbājitā araññe vasantāpi jātisambhedamakatvā kulavaṃsaṃ anurakkhituṃ sakyā, samatthā, paṭibalāti attho. |
The meaning is: ‘The Sakyans, sirs, though banished from their country and living in the forest, were able to protect their family lineage without mixing of castes; they were capable, competent, and able.’ |
tadaggeti taṃ aggaṃ katvā, tato paṭṭhāyāti attho. |
‘From that beginning’ means making that the beginning, from that time onwards, is the meaning. |
so ca nesaṃ pubbapurisoti so okkāko rājā etesaṃ pubbapuriso. |
‘And he is their ancestor’ means that King Okkāka is their ancestor. |
natthi etesaṃ gahapativaṃsena sambhedamattampīti. |
‘There is not even a mixture with a householder’s lineage among them.’ |
♦ evaṃ sakyavaṃsaṃ pakāsetvā idāni ambaṭṭhavaṃsaṃ pakāsento — “rañño kho panā”tiādimāha. |
♦ Thus, having explained the Sakyan lineage, now, explaining the Ambaṭṭha lineage, he said, “But of the king,” and so on. |
kaṇhaṃ nāma janesīti kāḷavaṇṇaṃ antokucchiyaṃyeva sañjātadantaṃ parūḷhamassudāṭhikaṃ puttaṃ vijāyi. |
‘She gave birth to one named Kaṇha’ means she gave birth to a son of dark color, with teeth that had grown in the womb, and with a grown beard and fangs. |
pabyāhāsīti yakkho jātoti bhayena palāyitvā dvāraṃ pidhāya ṭhitesu gharamānusakesu ito cito ca vicaranto dhovatha mantiādīni vadanto uccāsaddamakāsi. |
‘He exclaimed’ means that when the people of the house fled in fear, thinking a demon had been born, and shut the door, he, wandering here and there, made a loud noise, saying things like, “Wash me!” |
♦ 268. te māṇavakā bhagavantaṃ etadavocunti attano upārambhamocanatthāya — “etaṃ mā bhavan”tiādivacanaṃ avocuṃ. |
♦ 268. The young men said this to the Blessed One to get out of their own predicament, saying, “Let this not be,” and so on. |
tesaṃ kira etadahosi — “ambaṭṭho amhākaṃ ācariyassa jeṭṭhantevāsī, sace mayaṃ evarūpe ṭhāne ekadvevacanamattampi na vakkhāma, ayaṃ no ācariyassa santike amhe paribhindissatī”ti upārambhamocanatthaṃ evaṃ avocuṃ. |
It occurred to them: “Ambaṭṭha is the eldest disciple of our teacher. If we do not say even a word or two in such a situation, he will disparage us in the presence of our teacher.” So, to get out of the predicament, they said this. |
cittena panassa nimmadabhāvaṃ ākaṅkhanti. |
But in their hearts, they wished for his humiliation. |
ayaṃ kira mānanissitattā tesampi appiyova. |
For, due to his pride, he was disliked by them too. |
kalyāṇavākkaraṇoti madhuravacano. |
‘With beautiful speech’ means with sweet speech. |
asmiṃ vacaneti attanā uggahite vedattayavacane. |
‘In this speech’ means in the speech of the three Vedas which he had learned. |
paṭimantetunti pucchitaṃ pañhaṃ paṭikathetuṃ, vissajjetunti attho. |
‘To counter-question’ means to answer the question asked, to resolve it, is the meaning. |
etasmiṃ vā dāsiputtavacane. |
Or in this speech about the son of a slave-woman. |
paṭimantetunti uttaraṃ kathetuṃ. |
‘To counter-question’ means to give an answer. |
♦ 269. atha kho bhagavāti atha kho bhagavā — “sace ime māṇavakā ettha nisinnā evaṃ uccāsaddaṃ karissanti, ayaṃ kathā pariyosānaṃ na gamissati. |
♦ 269. Then the Blessed One, thinking, “If these young men, sitting here, make such a loud noise, this discussion will not come to an end. |
handa, ne nissadde katvā ambaṭṭheneva saddhiṃ kathemī”ti te māṇavake etadavoca. |
Come now, I will silence them and speak with Ambaṭṭha alone,” said this to the young men. |
tattha mantavhoti mantayatha. |
There, ‘you should discuss’ means you should confer. |
mayā saddhiṃ paṭimantetūti mayā saha kathetu. |
‘Let him counter-question with me’ means let him speak with me. |
evaṃ vutte māṇavakā cintayiṃsu — “ambaṭṭho tāva dāsiputtosīti vutte puna sīsaṃ ukkhipituṃ nāsakkhi. |
When this was said, the young men thought, “Ambaṭṭha, having been told he is the son of a slave-woman, was unable to lift his head again. |
ayaṃ kho jāti nāma dujjānā, sace aññampi kiñci samaṇo gotamo ‘tvaṃ dāso’ti vakkhati, ko tena saddhiṃ aḍḍaṃ karissati. |
This matter of birth is hard to know. If the ascetic Gotama says something else, like ‘You are a slave,’ who will argue with him? |
ambaṭṭho attanā baddhaṃ puṭakaṃ attanāva mocetū”ti attānaṃ parimocetvā tasseva upari khipantā — “sujāto ca bho gotamā”tiādimāhaṃsu. |
Let Ambaṭṭha untie the bundle he himself has tied.” Thus, getting themselves out of it and putting the blame on him, they said, “He is well-born, Master Gotama,” and so on. |
♦ 270. sahadhammikoti sahetuko sakāraṇo. |
♦ 270. ‘With reason’ means with cause, with grounds. |
akāmā byākātabboti attanā anicchantenapi byākaritabbo, avassaṃ vissajjetabboti attho. |
‘Must be answered even if unwilling’ means it must be answered even if he does not wish to, it must be resolved without fail, is the meaning. |
aññena vā aññaṃ paṭicarissasīti aññena vacanena aññaṃ vacanaṃ paṭicarissasi ajjhottharissasi, paṭicchādessasīti attho. |
‘Or you will evade one thing with another’ means you will evade one statement with another statement, you will cover it up, is the meaning. |
yo hi “kiṃ gotto tvan”ti evaṃ puṭṭho — “ahaṃ tayo vede jānāmī”tiādīni vadati, ayaṃ aññena aññaṃ paṭicarati nāma. |
For he who, when asked, “What is your clan?” says things like, “I know the three Vedas,” is said to evade one thing with another. |
pakkamissasi vāti pucchitaṃ pañhaṃ jānantova akathetukāmatāya uṭṭhāyāsanā pakkamissasi vā. |
‘Or will you depart?’ means, knowing the question asked but being unwilling to answer, will you get up from your seat and depart? |
♦ tuṇhī ahosīti samaṇo gotamo maṃ sāmaṃyeva dāsiputtabhāvaṃ kathāpetukāmo, sāmaṃ kathite ca dāso nāma jātoyeva hoti. |
♦ ‘He remained silent’ means the ascetic Gotama wants to make me myself speak of my being the son of a slave-woman, and when I myself have spoken, I will indeed become a slave. |
ayaṃ pana dvatikkhattuṃ codetvā tuṇhī bhavissati, tato ahaṃ parivattitvā pakkamissāmīti cintetvā tuṇhī ahosi. |
But he, after challenging me two or three times, will become silent. Then I will turn around and depart,’ so thinking, he remained silent. |
♦ 271. vajiraṃ pāṇimhi assāti vajirapāṇi. |
♦ 271. ‘Whose thunderbolt is in his hand’ is Vajirapāṇi (the thunderbolt-handed one). |
yakkhoti na yo vā so vā yakkho, sakko devarājāti veditabbo. |
‘The yakkha’ is not just any yakkha; he should be understood to be Sakka, the king of the gods. |
ādittanti aggivaṇṇaṃ. |
‘Blazing’ means of the color of fire. |
sampajjalitanti suṭṭhu pajjalitaṃ. |
‘Flaming brightly’ means well-kindled. |
sajotibhūtanti samantato jotibhūtaṃ, ekaggijālabhūtanti attho. |
‘Become a mass of light’ means become a mass of light all around, become a single mass of flame, is the meaning. |
ṭhito hotīti mahantaṃ sīsaṃ, kandalamakuḷasadisā dāṭhā bhayānakāni akkhināsādīni evaṃ virūparūpaṃ māpetvā ṭhito. |
‘He stood’ means having a huge head, fangs like kandala buds, and fearsome eyes, nose, and so on; thus, having created a terrifying form, he stood. |
♦ kasmā panesa āgatoti? |
♦ But why did he come? |
diṭṭhivissajjāpanatthaṃ. api ca — “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 paṭiññaṃ akāsi. |
To make him answer about his view. Moreover, when the Blessed One was disinclined to teach the Dhamma, thinking, “If I were to teach the Dhamma, and others were not to understand it,” Sakka, along with Mahābrahmā, came and made a promise, saying, “Let the Blessed One teach the Dhamma. We will make those who do not act according to your command act. Let yours be the wheel of Dhamma, ours the wheel of command.” |
tasmā — “ajja ambaṭṭhaṃ tāsetvā pañhaṃ vissajjāpessāmī”ti āgato. |
Therefore, thinking, “Today I will frighten Ambaṭṭha and make him answer the question,” he came. |
♦ bhagavā ceva passati ambaṭṭho cāti yadi hi taṃ aññepi passeyyuṃ, taṃ kāraṇaṃ agaru assa, “ayaṃ samaṇo gotamo ambaṭṭhaṃ attano vāde anotarantaṃ ñatvā yakkhaṃ āvāhetvā dassesi, tato ambaṭṭho bhayena kathesī”ti vadeyyuṃ. |
♦ ‘Only the Blessed One sees, and Ambaṭṭha’ means if others also were to see him, that matter would be of little weight. They would say, “This ascetic Gotama, knowing that Ambaṭṭha would not enter into his own doctrine, summoned a yakkha and showed him, and then Ambaṭṭha spoke out of fear.” |
tasmā bhagavā ceva passati ambaṭṭho ca. |
Therefore, only the Blessed One sees, and Ambaṭṭha. |
tassa taṃ disvāva sakalasarīrato sedā mucciṃsu. |
Upon seeing him, sweat poured from his entire body. |
antokucchi viparivattamānā mahāravaṃ viravi . |
His insides, turning over, roared with a great sound. |
so “aññepi nu kho passantī”ti olokento kassaci lomahaṃsamattampi nāddasa. |
He, looking to see if others also saw, did not see even a single hair standing on end on anyone. |
tato — “idaṃ bhayaṃ mameva uppannaṃ, sacāhaṃ yakkhoti vakkhāmi, ‘kiṃ tavameva akkhīni atthi, tvameva yakkhaṃ passasi, paṭhamaṃ yakkhaṃ adisvā samaṇena gotamena vādasaṅghaṭṭe pakkhittova yakkhaṃ passasī’ti vadeyyun”ti cintetvā “na dāni me idha aññaṃ paṭisaraṇaṃ atthi, aññatra samaṇā gotamā”ti maññamāno atha kho ambaṭṭho māṇavo ... pe ... bhagavantaṃ etadavoca. |
Then, thinking, “This fear has arisen only for me. If I say, ‘It is a yakkha,’ they would say, ‘Do only you have eyes? Do you alone see a yakkha? Having not seen a yakkha before, only when you were put into a debate with the ascetic Gotama do you see a yakkha?’” and so thinking, “Now there is no other refuge for me here except the ascetic Gotama,” the young man Ambaṭṭha... etc... said this to the Blessed One. |
♦ 272. tāṇaṃ gavesīti tāṇaṃ gavesamāno. |
♦ 272. ‘Seeking protection’ means seeking a protector. |
leṇaṃ gavesīti leṇaṃ gavesamāno. |
‘Seeking a shelter’ means seeking a hiding place. |
saraṇaṃ gavesīti saraṇaṃ gavesamāno. |
‘Seeking a refuge’ means seeking a recourse. |
ettha ca tāyati rakkhatīti tāṇaṃ. |
And here, ‘tāṇaṃ’ means that which protects. |
nilīyanti etthāti leṇaṃ. |
‘Leṇaṃ’ means that wherein one hides. |
saratīti saraṇaṃ, bhayaṃ hiṃsati, viddhaṃsetīti attho. |
‘Saraṇaṃ’ means refuge; it destroys fear, it shatters it, is the meaning. |
upanisīditvāti upagamma heṭṭhāsane nisīditvā. |
‘Having sat down near’ means having approached and sat down on a lower seat. |
bravitūti vadatu. |
‘Let him speak’ means let him say. |
♦ ambaṭṭhavaṃsakathā |
♦ The Story of Ambaṭṭha's Lineage |
♦ 273-274. dakkhiṇajanapadanti dakkhiṇāpathoti pākaṭaṃ. |
♦ 273-274. ‘The southern region’ is well-known as the Deccan. |
gaṅgāya dakkhiṇato pākaṭajanapadaṃ. |
The well-known region south of the Ganges. |
tadā kira dakkhiṇāpathe bahū brāhmaṇatāpasā honti, so tattha gantvā ekaṃ tāpasaṃ vattapaṭipattiyā ārādhesi. |
At that time, it is said, there were many brahmin ascetics in the Deccan. So he went there and pleased one ascetic with his conduct and practice. |
so tassa upakāraṃ disvā āha — “ambho, purisa, mantaṃ te demi, yaṃ icchasi, taṃ mantaṃ gaṇhāhī”ti. |
He, seeing his service, said, “O man, I will give you a charm. Take whichever charm you desire.” |
so āha — “na me ācariya, aññena mantena, kiccaṃ atthi, yassānubhāvena āvudhaṃ na parivattati, taṃ me mantaṃ dehī”ti. |
He said, “I have no need, teacher, for any other charm. Give me the charm by the power of which a weapon does not turn back.” |
so — “bhadraṃ, bho”ti tassa dhanuagamanīyaṃ ambaṭṭhaṃ nāma vijjaṃ adāsi, so taṃ vijjaṃ gahetvā tattheva vīmaṃsitvā — “idāni me manorathaṃ pūressāmī”ti isivesaṃ gahetvā okkākassa santikaṃ gato. |
He, saying, “Good, sir,” gave him the science called Ambaṭṭha, which relates to the bow. He, having received that science and tested it right there, thinking, “Now I will fulfill my heart’s desire,” took the guise of a sage and went to the presence of Okkāka. |
tena vuttaṃ — “dakkhiṇajanapadaṃ gantvā brahmamante adhīyitvā rājānaṃ okkākaṃ upasaṅkamitvā”ti. |
Thus it is said: “Having gone to the southern region and studied the sacred texts, he approached King Okkāka.” |
♦ ettha brahmamanteti ānubhāvasampannatāya seṭṭhamante. |
♦ Here, 'sacred texts' means the excellent charms due to their power. |
ko nevaṃ’re ayaṃ mayhaṃ dāsiputtoti ko nu evaṃ are ayaṃ mama dāsiputto. |
‘Who is this wretch, this son of my slave-woman?’ means who indeed is this, this son of my slave-woman. |
so taṃ khurappanti so rājā taṃ māretukāmatāya sannahitaṃ saraṃ tassa mantānubhāvena neva khipituṃ na apanetuṃ sakkhi, tāvadeva sakalasarīre sañjātasedo bhayena vedhamāno aṭṭhāsi. |
‘He, that arrow,’ means that the king, desiring to kill him, was unable either to shoot or to retract the readied arrow, due to the power of that charm. Just then, with sweat breaking out over his whole body, he stood trembling with fear. |
♦ amaccāti mahāmaccā. |
♦ ‘Ministers’ means the chief ministers. |
pārisajjāti itare parisāvacarā. |
‘Courtiers’ means the other members of the assembly. |
etadavocunti — “daṇḍakīrañño kisavacchatāpase aparaddhassa āvudhavuṭṭhiyā sakalaraṭṭhaṃ vinaṭṭhaṃ . |
They said this, thinking, “When King Daṇḍakī offended the sage Kisavaccha, the entire country was destroyed by a rain of weapons. |
nāḷikero pañcasu tāpasasatesu ajjuno ca aṅgīrase aparaddho pathaviṃ bhinditvā nirayaṃ paviṭṭho”ti cintayantā bhayena etaṃ sotthi, bhaddantetiādivacanaṃ avocuṃ. |
Nāḷikera, among five hundred sages, and Ajjuna, who offended Aṅgīrasa, broke open the earth and entered hell,” and out of fear, they said this word, “May it be well, may it be good,” and so on. |
♦ sotthi bhavissati raññoti idaṃ vacanaṃ kaṇho ciraṃ tuṇhī hutvā tato anekappakāraṃ yācīyamāno — “tumhākaṃ raññā mādisassa isino khurappaṃ sannayhantena bhāriyaṃ kammaṃ katan”tiādīni ca vatvā pacchā abhāsi. |
♦ ‘It will be well for the king,’ this word Kaṇha spoke after a long silence, and then, being implored in many ways, he spoke afterwards, saying things like, “A grave deed has been done by your king in readying an arrow against a sage like me.” |
undriyissatīti bhijjissati, thusamuṭṭhi viya vippakiriyissatīti. |
‘It will be shattered’ means it will be broken, it will be scattered like a handful of chaff. |
idaṃ so “janaṃ tāsessāmī”ti musā bhaṇati. |
This he says falsely, thinking, “I will frighten the people.” |
sarasanthambhanamatteyeva hissa vijjāya ānubhāvo, na aññatra. |
For the power of his science is only in stopping an arrow, not elsewhere. |
ito paresupi vacanesu eseva nayo. |
In the following statements too, this is the way. |
♦ pallomoti pannalomo. |
♦ ‘His hair will not stand on end.’ |
lomahaṃsanamattampissa na bhavissati. |
Not even the slightest raising of his hair will happen. |
idaṃ kira so “sace me rājā taṃ dārikaṃ dassatī”ti paṭiññaṃ kāretvā avaca. |
This, it is said, he spoke after making the king promise, “If the king will give me that girl.” |
kumāre khurappaṃ patiṭṭhapesīti tena “saro otaratū”ti mante parivatti, te kumārassa nābhiyaṃ patiṭṭhapesi. |
‘He made the arrow rest on the prince’ means he, having recited the incantation, “Let the arrow come down,” made it rest on the prince’s navel. |
dhītaraṃ adāsīti sīsaṃ dhovitvā adāsaṃ bhujissaṃ katvā dhītaraṃ adāsi, uḷāre ca taṃ ṭhāne ṭhapesi. |
‘He gave his daughter’ means having washed her head and made her a non-slave, a free woman, he gave his daughter, and he placed her in a high position. |
mā kho tumhe māṇavakāti idaṃ pana bhagavā — “ekena pakkhena ambaṭṭho sakyānaṃ ñāti hotī”ti pakāsento tassa samassāsanatthaṃ āha. |
‘Do not you, young man,’ this, however, the Blessed One said to console him, showing that “Ambaṭṭha is a relative of the Sakyans in one way.” |
tato ambaṭṭho ghaṭasatena abhisitto viya passaddhadaratho hutvā samassāsetvā samaṇo gotamo maṃ “tosessāmī”ti ekena pakkhena ñātiṃ karoti, khattiyo kirāhamasmī”ti cintesi. |
Then Ambaṭṭha, as if sprinkled by a hundred pots, his anxiety allayed, was consoled and thought, “The ascetic Gotama, thinking ‘I will please him,’ makes me a relative in one way. It seems I am a khattiya.” |
♦ khattiyaseṭṭhabhāvavaṇṇanā |
♦ The Description of the Superiority of the Khattiya |
♦ 275. atha kho bhagavā — “ayaṃ ambaṭṭho khattiyosmī”ti saññaṃ karoti, attano akhattiyabhāvaṃ na jānāti, handa naṃ jānāpessāmīti khattiyavaṃsaṃ dassetuṃ uttaridesanaṃ vaḍḍhento — “taṃ kiṃ maññasi ambaṭṭhā”tiādimāha. |
♦ 275. Then the Blessed One, thinking, “This Ambaṭṭha has the notion, ‘I am a Khattiya,’ he does not know his non-Khattiya status, come now, I will make him know it,” and to show the Khattiya lineage, he elaborated the teaching further, saying, “What do you think, Ambaṭṭha,” and so on. |
tattha idhāti imasmiṃ loke. |
There, ‘here’ means in this world. |
brāhmaṇesūti brāhmaṇānaṃ antare. |
‘Among brahmins’ means in the midst of brahmins. |
āsanaṃ vā udakaṃ vāti aggāsanaṃ vā aggodakaṃ vā. |
‘A seat or water’ means the chief seat or the first water. |
saddheti matake uddissa katabhatte. |
‘At funeral rites’ means at the feasts given for the dead. |
thālipāketi maṅgalādibhatte. |
‘At pot-boilings’ means at feasts for auspicious occasions and so on. |
yaññeti yaññabhatte. |
‘At a sacrifice’ means at the feast of a sacrifice. |
pāhuneti pāhunakānaṃ katabhatte paṇṇākārabhatte vā. |
‘For guests’ means at a feast prepared for guests or at a feast with presents. |
api nussāti api nu assa khattiyaputtassa. |
‘Would there be for him?’ means would there be for that Khattiya’s son. |
āvaṭaṃ vā assa anāvaṭaṃ vāti, brāhmaṇakaññāsu nivāraṇaṃ bhaveyya vā no vā, brāhmaṇadārikaṃ labheyya vā na vā labheyyāti attho. |
‘Would it be accessible or not accessible?’ means, would there be a restriction or not for him among brahmin girls? Would he get a brahmin girl or not, is the meaning. |
anupapannoti khattiyabhāvaṃ apatto, aparisuddhoti attho. |
‘Not qualified’ means not having attained the status of a Khattiya, impure, is the meaning. |
♦ 276. itthiyā vā itthiṃ karitvāti itthiyā vā itthiṃ pariyesitvā. |
♦ 276. ‘By making a woman into a woman’ means by seeking a woman for a woman. |
kismiñcideva pakaraṇeti kismiñcideva dose brāhmaṇānaṃ ayutte akattabbakaraṇe. |
‘In any matter whatsoever’ means in any fault whatsoever, in an improper action for brahmins, in something that should not be done. |
bhassapuṭenāti bhasmapuṭena, sīse chārikaṃ okiritvāti attho. |
‘With a bag of ashes’ means with a bag of ash, having sprinkled ashes on his head, is the meaning. |
♦ 277. janetasminti janitasmiṃ, pajāyāti attho. |
♦ 277. ‘When he is born’ means when he is produced, among beings, is the meaning. |
ye gottapaṭisārinoti ye janetasmiṃ gottaṃ paṭisaranti — “ahaṃ gotamo, ahaṃ kassapo”ti, tesu loke gottapaṭisārīsu khattiyo seṭṭho. |
‘Those who trace their lineage’ means those who, when someone is born, trace their lineage, saying, “I am a Gotama, I am a Kassapa.” Among those in the world who trace their lineage, the Khattiya is the best. |
anumatā mayāti mama sabbaññutaññāṇena saddhiṃ saṃsanditvā desitā mayā anuññātā. |
‘Approved by me’ means taught by me in conformity with my knowledge of omniscience, authorized by me. |
♦ paṭhamabhāṇavāravaṇṇanā niṭṭhitā. |
♦ End of the commentary on the first recitation section. |
♦ vijjācaraṇakathāvaṇṇanā |
♦ Commentary on the Discourse on Knowledge and Conduct |
♦ 278. imāya pana gāthāya vijjācaraṇasampannoti idaṃ padaṃ sutvā ambaṭṭho cintesi — “vijjā nāma tayo vedā, caraṇaṃ pañca sīlāni, tayidaṃ amhākaṃyeva atthi, vijjācaraṇasampanno ce seṭṭho, mayameva seṭṭhā”ti niṭṭhaṃ gantvā vijjācaraṇaṃ pucchanto — “katamaṃ pana taṃ, bho gotama, caraṇaṃ, katamā ca pana sā vijjā”ti āha. |
♦ 278. Having heard this phrase ‘endowed with knowledge and conduct’ in this verse, Ambaṭṭha thought: “Knowledge means the three Vedas, conduct means the five precepts. This we possess. If one endowed with knowledge and conduct is the best, then we are the best.” Having come to this conclusion, and asking about knowledge and conduct, he said, “What, Master Gotama, is that conduct, and what is that knowledge?” |
athassa bhagavā taṃ brāhmaṇasamaye siddhaṃ jātivādādipaṭisaṃyuttaṃ vijjācaraṇaṃ paṭikkhipitvā anuttaraṃ vijjācaraṇaṃ dassetukāmo — “na kho ambaṭṭhā”tiādimāha. |
Then the Blessed One, rejecting that knowledge and conduct connected with talk of birth and so on, which is established in the brahminical system, and wishing to show the supreme knowledge and conduct, said, “Not so, Ambaṭṭha,” and so on. |
tattha jātivādoti jātiṃ ārabbha vādo, brāhmaṇassevidaṃ vaṭṭati, na suddassātiādi vacananti attho. |
There, ‘talk of birth’ means a discussion based on birth, a statement such as, ‘This is proper for a brahmin, not for a Sudra,’ and so on, is the meaning. |
esa nayo sabbattha. |
This is the way in all cases. |
jātivādavinibaddhāti jātivāde vinibaddhā. |
‘Bound up with talk of birth’ means bound up in the talk of birth. |
esa nayo sabbattha. |
This is the way in all cases. |
♦ tato ambaṭṭho — “yattha dāni mayaṃ laggissāmāti cintayimha, tato no samaṇo gotamo mahāvāte thusaṃ dhunanto viya dūrameva avakkhipi. |
♦ Then Ambaṭṭha thought, “The point where we thought we would get a foothold, from there the ascetic Gotama has thrown us far away, like chaff in a strong wind. |
yattha pana mayaṃ na laggāma, tattha no niyojesi. |
But the point where we did not get a foothold, there he has engaged us. |
ayaṃ no vijjācaraṇasampadā ñātuṃ vaṭṭatī”ti cintetvā puna vijjācaraṇasampadaṃ pucchi. |
It is proper to know this perfection of knowledge and conduct of his.” Thinking thus, he again asked about the perfection of knowledge and conduct. |
athassa bhagavā samudāgamato pabhuti vijjācaraṇaṃ dassetuṃ — “idha ambaṭṭha tathāgato”tiādimāha. |
Then the Blessed One, to show him knowledge and conduct from the very beginning, said, “Here, Ambaṭṭha, a Tathāgata,” and so on. |
♦ 279. ettha ca bhagavā caraṇapariyāpannampi tividhaṃ sīlaṃ vibhajanto “idamassa hoti caraṇasmin”ti aniyyātetvā “idampissa hoti sīlasmin”ti sīlavaseneva niyyātesi. |
♦ 279. And here the Blessed One, while analyzing the threefold virtue which is also included in conduct, did not assign it, saying, “This is part of his conduct,” but assigned it only by way of virtue, saying, “This too is part of his virtue.” |
kasmā? tassapi hi kiñci kiñci sīlaṃ atthi, tasmā caraṇavasena niyyātiyamāne “mayampi caraṇasampannā”ti tattha tattheva laggeyya. |
Why? Because he too has some virtue. Therefore, if it were assigned by way of conduct, he would get a foothold at every point, thinking, “We too are endowed with conduct.” |
yaṃ pana tena supinepi na diṭṭhapubbaṃ, tasseva vasena niyyātento paṭhamaṃ jhānaṃ upasampajja viharati. |
But what he had never seen even in a dream, assigning it by way of that very thing, he said, “He attains and abides in the first jhana. |
idampissa hoti caraṇasmiṃ ... pe ... catutthaṃ jhānaṃ upasampajja viharati, idampissa hoti caraṇasmintiādimāha. |
This too is part of his conduct... etc... he attains and abides in the fourth jhana, this too is part of his conduct,” and so on. |
ettāvatā aṭṭhapi samāpattiyo caraṇanti niyyātitā honti, vipassanā ñāṇato pana paṭṭhāya aṭṭhavidhāpi paññā vijjāti niyyātitā. |
By this much, the eight attainments are assigned as conduct, but from the knowledge of insight onwards, the eightfold wisdom is assigned as knowledge. |
♦ catuapāyamukhakathāvaṇṇanā |
♦ Commentary on the Discourse on the Four Openings to Ruin |
♦ 280. apāyamukhānīti vināsamukhāni. |
♦ 280. ‘Openings to ruin’ means openings to destruction. |
anabhisambhuṇamānoti asampāpuṇanto, avisahamāno vā. |
‘Not being able to accomplish’ means not attaining, or not being able to endure. |
khārividhamādāyāti ettha khārīti araṇī kamaṇḍalu sujādayo tāpasaparikkhārā. |
‘Taking a carrying-pole and a water-pot’—here, ‘khārī’ means the requisites of an ascetic, such as a fire-stick, a water-pot, and a strainer. |
vidhoti kājo. |
‘Vidha’ means a carrying-pole. |
tasmā khāribharitaṃ kājamādāyāti attho. |
Therefore, the meaning is ‘taking a carrying-pole laden with requisites.’ |
ye pana khārivividhanti paṭhanti, te “khārīti kājassa nāmaṃ, vividhanti bahukamaṇḍaluādiparikkhāran”ti vaṇṇayanti. |
But those who read ‘khārivividhaṃ,’ they explain it as “‘khārī’ is the name of the carrying-pole, and ‘vividhaṃ’ means the many requisites such as water-pots.” |
pavattaphalabhojanoti patitaphalabhojano. |
‘Eating fallen fruits’ means he eats fruits that have fallen. |
paricārakoti kappiyakaraṇapattapaṭiggahaṇapādadhovanādivattakaraṇavasena paricārako. |
‘A servant’ means a servant by way of doing what is agreeable, receiving the bowl, washing the feet, and so on. |
kāmañca guṇādhikopi khīṇāsavasāmaṇero puthujjanabhikkhuno vuttanayena paricārako hoti, ayaṃ pana na tādiso guṇavasenapi veyyāvaccakaraṇavasenapi lāmakoyeva. |
And although a novice who is an arahant, even if he is superior in virtue, is a servant to an ordinary bhikkhu in the way described, this one is not like that; he is of low status both in terms of virtue and in terms of doing service. |
♦ kasmā pana tāpasapabbajjā sāsanassa vināsamukhanti vuttāti? |
♦ But why is the ascetic life said to be an opening to the ruin of the teaching? |
yasmā gacchantaṃ gacchantaṃ sāsanaṃ tāpasapabbajjāvasena osakkissati. |
Because as the teaching declines, it will recede by way of the ascetic life. |
imasmiñhi sāsane pabbajitvā tisso sikkhā pūretuṃ asakkontaṃ lajjino sikkhākāmā — “natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṅghakammaṃ vā”ti jigucchitvā parivajjenti. |
For in this teaching, one who is unable to fulfill the three trainings, if he is conscientious and desirous of the training, is scorned and avoided by others, who say, “There is no Uposatha or Pavāranā or any community act with you.” |
so “dukkaraṃ khuradhārūpamaṃ sāsane paṭipattipūraṇaṃ dukkhaṃ, tāpasapabbajjā pana sukarā ceva bahujanasammatā cā”ti vibbhamitvā tāpaso hoti. |
He, thinking, “The fulfillment of the practice in the teaching, which is like a razor’s edge, is difficult; but the ascetic life is both easy and approved by many people,” becomes deluded and becomes an ascetic. |
aññe taṃ disvā — “kiṃ tayā katan”ti pucchanti. |
Others, seeing him, ask, “What have you done?” |
so — “bhāriyaṃ tumhākaṃ sāsane kammaṃ, idha pana sachandacārino mayan”ti vadati. |
He says, “The work in your teaching is hard, but here we are free to act as we please.” |
sopi, yadi evaṃ ahampi ettheva pabbajāmīti tassa anusikkhanto tāpaso hoti. |
He too, thinking, ‘If so, I too will go forth here,’ following his example, becomes an ascetic. |
evamaññepi aññepīti kamena tāpasāva bahukā honti. |
Thus, others and still others, in succession, become numerous ascetics. |
tesaṃ uppannakāle sāsanaṃ osakkitaṃ nāma bhavissati. |
When they arise, the teaching is said to have receded. |
loke evarūpo buddho nāma uppajji, tassa īdisaṃ nāma sāsanaṃ ahosīti sutamattameva bhavissati. |
It will only be a matter of hearsay that such and such a Buddha arose in the world, and that his teaching was of such and such a nature. |
idaṃ sandhāya bhagavā tāpasapabbajjaṃ sāsanassa vināsamukhanti āha. |
With this in mind, the Blessed One said that the ascetic life is an opening to the ruin of the teaching. |
♦ kudālapiṭakanti kandamūlaphalaggahaṇatthaṃ kudālañceva piṭakañca. |
♦ ‘A spade and a basket’ means a spade and a basket for gathering roots, tubers, and fruits. |
gāmasāmantaṃ vāti vijjācaraṇasampadādīni anabhisambhuṇanto, kasikammādīhi ca jīvitaṃ nipphādetuṃ dukkhanti maññamāno bahujanakuhāpanatthaṃ gāmasāmante vā nigamasāmante vā aggisālaṃ katvā sappiteladadhimadhuphāṇitatilataṇḍulādīhi ceva nānādārūhi ca homakaraṇavasena aggiṃ paricaranto acchati. |
‘Or on the outskirts of a village,’ not being able to accomplish the perfection of knowledge and conduct, and thinking that it is difficult to make a living by farming and so on, for the purpose of deceiving many people, he builds a fire-hall on the outskirts of a village or a town and tends the fire by way of making offerings with ghee, oil, curds, honey, molasses, sesame, rice, and so on, as well as various kinds of wood, and stays there. |
♦ catudvāraṃ agāraṃ karitvāti catumukhaṃ pānāgāraṃ katvā tassa dvāre maṇḍapaṃ katvā tattha pānīyaṃ upaṭṭhapetvā āgatāgate pānīyena āpucchati. |
♦ ‘Having made a house with four doors’ means having made a four-faced drinking-hall and having made a pavilion at its door, he keeps water there and asks those who come and go with a drink of water. |
yampissa addhikā kilantā pānīyaṃ pivitvā parituṭṭhā bhattapuṭaṃ vā taṇḍulādīni vā denti, taṃ sabbaṃ gahetvā ambilayāguādīni katvā bahutaraṃ āmisagahaṇatthaṃ kesañci annaṃ deti, kesañci bhattapacanabhājanādīni. |
And whatever travelers, tired, having drunk the water, pleased, give him a bundle of food or rice and so on, taking all that, and making sour gruel and so on, to get more alms, he gives food to some, and cooking pots and so on to others. |
tehipi dinnaṃ āmisaṃ vā pubbaṇṇādīni vā gaṇhati, tāni vaḍḍhiyā payojeti. |
And he accepts the alms or the grain and so on given by them, and he uses them for interest. |
evaṃ vaḍḍhamānavibhavo gomahiṃsadāsīdāsapariggahaṃ karoti, mahantaṃ kuṭumbaṃ saṇṭhapeti. |
Thus, with increasing wealth, he acquires cattle, buffaloes, male and female slaves. He establishes a large household. |
imaṃ sandhāyetaṃ vuttaṃ — “catudvāraṃ agāraṃ karitvā acchatī”ti. |
With reference to this, it is said, “having made a house with four doors, he stays there.” |
“tamahaṃ yathāsatti yathābalaṃ paṭipūjessāmī”ti idaṃ panassa paṭipattimukhaṃ. |
“I will honor him according to my ability and according to my power,” this, however, is the opening of his practice. |
iminā hi mukhena so evaṃ paṭipajjatīti. |
For by this opening, he practices thus. |
ettāvatā ca bhagavatā sabbāpi tāpasapabbajjā niddiṭṭhā honti. |
And by this much, the Blessed One has indicated all the ascetic practices. |
♦ kathaṃ? |
♦ How? |
aṭṭhavidhā hi tāpasā — saputtabhariyā, uñchācariyā, anaggipakkikā, asāmapākā, asmamuṭṭhikā, dantavakkalikā, pavattaphalabhojanā, paṇḍupalāsikāti. |
For there are eight kinds of ascetics: those with wives and children, those who glean, those who do not cook with fire, those who do not cook for themselves, those who use stones as pestles, those who use their teeth as bark-peelers, those who eat fallen fruits, and those who eat faded leaves. |
tattha ye keṇiyajaṭilo viya kuṭumbaṃ saṇṭhapetvā vasanti, te saputtabhariyā nāma. |
Therein, those who, like the matted-hair ascetic Keṇiya, establish a household and live there, are called those with wives and children. |
♦ ye pana “saputtadārabhāvo nāma pabbajitassa ayutto”ti lāyanamaddanaṭṭhānesu vīhimuggamāsatilādīni saṅkaḍḍhitvā pacitvā paribhuñjanti, te uñchācariyā nāma. |
♦ But those who, thinking, “The state of having a wife and children is not proper for one who has gone forth,” gather rice, mung beans, sesame, etc., from threshing and winnowing floors, cook them, and eat them, are called gleaners. |
♦ ye “khalena khalaṃ vicaritvā vīhiṃ āharitvā koṭṭetvā paribhuñjanaṃ nāma ayuttan”ti gāmanigamesu taṇḍulabhikkhaṃ gahetvā pacitvā paribhuñjanti, te anaggipakkikā nāma. |
♦ Those who, thinking, “Wandering from threshing-floor to threshing-floor, bringing rice, pounding it, and eating it is not proper,” go into villages and towns, get alms of husked rice, cook it, and eat it, are called those who do not cook with fire. |
♦ ye pana “kiṃ pabbajitassa sāmapākenā”ti gāmaṃ pavisitvā pakkabhikkhameva gaṇhanti, te asāmapākā nāma. |
♦ But those who, thinking, “What is the use of cooking for oneself for one who has gone forth?” enter a village and accept only cooked alms, are called those who do not cook for themselves. |
♦ ye “divase divase bhikkhāpariyeṭṭhi nāma dukkhā pabbajitassā”ti muṭṭhipāsāṇena ambāṭakādīnaṃ rukkhānaṃ tacaṃ koṭṭetvā khādanti, te asmamuṭṭhikā nāma. |
♦ Those who, thinking, “The daily search for alms is a hardship for one who has gone forth,” pound the bark of trees like the ambaṭaka with a stone pestle and eat it, are called those who use stones as pestles. |
♦ ye pana “pāsāṇena tacaṃ koṭṭetvā vicaraṇaṃ nāma dukkhan”ti danteheva ubbāṭetvā khādanti, te dantavakkalikā nāma. |
♦ But those who, thinking, “Wandering about, pounding bark with a stone, is a hardship,” peel it off with their own teeth and eat it, are called those who use their teeth as bark-peelers. |
♦ ye “dantehi ubbāṭetvā khādanaṃ nāma dukkhaṃ pabbajitassā”ti leḍḍudaṇḍādīhi paharitvā patitāni phalāni paribhuñjanti, te pavattaphalabhojanā nāma. |
♦ Those who, thinking, “Eating by peeling it off with the teeth is a hardship for one who has gone forth,” strike with clods, sticks, and the like, and eat the fallen fruits, are called those who eat fallen fruits. |
♦ ye pana “leḍḍudaṇḍādīhi pātetvā paribhogo nāma asāruppo pabbajitassā”ti sayaṃ patitāneva pupphaphalapaṇḍupalāsādīni khādantā yāpenti, te paṇḍupalāsikā nāma. |
♦ But those who, thinking, “Eating by knocking them down with clods, sticks, and the like is improper for one who has gone forth,” subsist by eating flowers, fruits, and faded leaves that have fallen by themselves, are called those who eat faded leaves. |
♦ te tividhā — ukkaṭṭhamajjhimamudukavasena. |
♦ They are of three kinds: by way of the highest, the middle, and the lowest. |
tattha ye nisinnaṭṭhānato anuṭṭhāya hatthena pāpuṇanaṭṭhāneva patitaṃ gahetvā khādanti, te ukkaṭṭhā. |
Therein, those who, without getting up from their sitting place, take and eat what has fallen within reach of their hand, are the highest. |
ye ekarukkhato aññaṃ rukkhaṃ na gacchanti, te majjhimā. |
Those who do not go from one tree to another are the middle. |
ye taṃ taṃ rukkhamūlaṃ gantvā pariyesitvā khādanti, te mudukā. |
Those who go to the foot of this and that tree, search, and eat, are the lowest. |
♦ imā pana aṭṭhapi tāpasapabbajjā imāhi catūhiyeva saṅgahaṃ gacchanti. |
♦ But these eight ascetic practices are included in these four. |
kathaṃ? etāsu hi saputtabhariyā ca uñchācariyā ca agāraṃ bhajanti. |
How? Among them, those with wives and children and the gleaners resort to a dwelling. |
anaggipakkikā ca asāmapākā ca agyāgāraṃ bhajanti. |
Those who do not cook with fire and those who do not cook for themselves resort to a fire-hut. |
asmamuṭṭhikā ca dantavakkalikā ca kandamūlaphalabhojanaṃ bhajanti. |
Those who use stones as pestles and those who use their teeth as bark-peelers resort to eating roots, tubers, and fruits. |
pavattaphalabhojanā ca paṇḍupalāsikā ca pavattaphalabhojanaṃ bhajanti. |
Those who eat fallen fruits and those who eat faded leaves resort to eating fallen fruits. |
tena vuttaṃ — “ettāvatā ca bhagavatā sabbāpi tāpasapabbajjā niddiṭṭhā hontī”ti. |
Therefore it is said, “And by this much, the Blessed One has indicated all the ascetic practices.” |
♦ 281-282. idāni bhagavā sācariyakassa ambaṭṭhassa vijjācaraṇasampadāya apāyamukhampi appattabhāvaṃ dassetuṃ taṃ kiṃ maññasi ambaṭṭhātiādimāha. |
♦ 281-282. Now the Blessed One, to show that Ambaṭṭha and his teacher had not even reached the opening of ruin of the perfection of knowledge and conduct, said, “What do you think, Ambaṭṭha,” and so on. |
taṃ uttānatthameva. |
That has a clear meaning. |
attanā āpāyikopi aparipūramānoti attanā vijjācaraṇasampadāya āpāyikenāpi aparipūramānena. |
‘He himself not being fulfilled even by what leads to ruin’ means he himself not being fulfilled by the perfection of knowledge and conduct, which is a path to ruin. |
♦ pubbakaisibhāvānuyogavaṇṇanā |
♦ Commentary on the Inquiry into the State of the Ancient Sages |
♦ 283. dattikanti dinnakaṃ. |
♦ 283. ‘A gift’ means what is given. |
sammukhībhāvampi na dadātīti kasmā na dadāti? |
‘He does not even grant him a face-to-face meeting’—why does he not grant it? |
so kira sammukhā āvaṭṭaniṃ nāma vijjaṃ jānāti. |
It is said that he knows a science called ‘face-to-face turning.’ |
yadā rājā mahārahena alaṅkārena alaṅkato hoti, tadā rañño samīpe ṭhatvā tassa alaṅkārassa nāmaṃ gaṇhati. |
When the king is adorned with very valuable ornaments, he stands near the king and mentions the name of that ornament. |
tassa rājā nāme gahite na demīti vattuṃ na sakkoti. |
The king, when its name is mentioned, is unable to say, “I will not give it.” |
datvā puna chaṇadivase alaṅkāraṃ āharathāti vatvā, natthi, deva, tumhehi brāhmaṇassa dinnoti vutto, “kasmā me dinno”ti pucchi. |
Having given it, when he says on a festival day, “Bring the ornament,” and is told, “It is not here, sire, it was given by you to the brahmin,” he asks, “Why was it given by me?” |
te amaccā ‘so brāhmaṇo sammukhā āvaṭṭanimāyaṃ jānāti. |
The ministers said, ‘That brahmin knows the art of turning people face-to-face. |
tāya tumhe āvaṭṭetvā gahetvā gacchatī’ti āhaṃsu. |
By that, he turns you around and goes away with it,’ they said. |
apare raññā saha tassa atisahāyabhāvaṃ asahantā āhaṃsu — “deva, etassa brāhmaṇassa sarīre saṅkhaphalitakuṭṭhaṃ nāma atthi. |
Others, unable to bear his excessive familiarity with the king, said, “Sire, this brahmin has a disease called white leprosy on his body. |
tumhe etaṃ disvāva āliṅgatha parāmasatha, idañca kuṭṭhaṃ nāma kāyasaṃsaggavasena anugacchati, mā evaṃ karothā”ti. |
You, upon seeing him, embrace and touch him, and this leprosy is contagious through bodily contact, do not do so.” |
tato paṭṭhāya tassa rājā sammukhībhāvaṃ na deti. |
From then on, the king does not grant him a face-to-face meeting. |
♦ yasmā pana so brāhmaṇo paṇḍito khattavijjāya kusalo, tena saha mantetvā katakammaṃ nāma na virujjhati, tasmā sāṇipākārassa anto ṭhatvā bahi ṭhitena tena saddhiṃ manteti. |
♦ But because that brahmin is wise and skilled in the kshatriya science, a deed done after consulting with him does not fail. Therefore, standing inside a curtain-wall, he consults with him who is standing outside. |
taṃ sandhāya vuttaṃ “tiro dussantena mantetī”ti. |
With reference to that, it is said, “he consults through a curtain.” |
tattha tirodussantenāti tirodussena. |
There, ‘through a curtain’ means through a curtain. |
ayameva vā pāṭho. |
Or this is the reading. |
dhammikanti anavajjaṃ. |
‘Righteous’ means blameless. |
payātanti abhiharitvā dinnaṃ. |
‘Offered’ means brought and given. |
kathaṃ tassa rājāti yassa rañño brāhmaṇo īdisaṃ bhikkhaṃ paṭiggaṇheyya, kathaṃ tassa brāhmaṇassa so rājā sammukhībhāvampi na dadeyya. |
‘How could that king’—for which king a brahmin would accept such alms, how could that king not even grant that brahmin a face-to-face meeting? |
ayaṃ pana adinnakaṃ māyāya gaṇhati, tenassa sammukhībhāvaṃ rājā na detīti niṭṭhamettha gantabbanti ayamettha adhippāyo. |
But this one takes by trickery what is not given, therefore the king does not grant him a face-to-face meeting. This is the conclusion to be drawn here, this is the intention here. |
“idaṃ pana kāraṇaṃ ṭhapetvā rājānañceva brāhmaṇañca na añño koci jānāti. |
“But this matter, apart from the king and the brahmin, no one else knows. |
tadetaṃ evaṃ rahassampi paṭicchannampi addhā sabbaññū samaṇo gotamoti niṭṭhaṃ gamissatī”ti bhagavā pakāsesi. |
So this, so secret and hidden, surely the omniscient ascetic Gotama knows it,” thus the Blessed One revealed it, so that he would come to that conclusion. |
♦ 284. idāni ayañca ambaṭṭho, ācariyo cassa mante nissāya atimānino. |
♦ 284. Now, both this Ambaṭṭha and his teacher are exceedingly proud, relying on their incantations. |
tena tesaṃ mantanissitamānanimmadanatthaṃ uttari desanaṃ vaḍḍhento taṃ kiṃ maññasi, ambaṭṭha, idha rājātiādimāha. |
Therefore, for the purpose of crushing their pride which relied on their incantations, he elaborated the teaching further, saying, “What do you think, Ambaṭṭha, here a king,” and so on. |
tattha rathūpatthareti rathamhi rañño ṭhānatthaṃ attharitvā sajjitapadese. |
There, ‘on the chariot-stand’ means in the place prepared and spread out for the king to stand on the chariot. |
uggehi vāti uggatuggatehi vā amaccehi. |
‘Or with the prominent’ means or with the very prominent ministers. |
rājaññehīti anabhisittakumārehi. |
‘With the princes’ means with the unanointed princes. |
kiñcideva mantananti asukasmiṃ dese taḷākaṃ vā mātikaṃ vā kātuṃ vaṭṭati, asukasmiṃ gāmaṃ vā nigamaṃ vā nagaraṃ vā nivesetunti evarūpaṃ pākaṭamantanaṃ. |
‘Some consultation or other’ means some common consultation like, ‘It is proper to make a tank or a canal in such-and-such a country, to found a village or a town or a city in such-and-such a place.’ |
tadeva mantananti yaṃ raññā mantitaṃ tadeva. |
‘That very consultation’ means that which was consulted by the king. |
tādisehiyeva sīsukkhepabhamukkhepādīhi ākārehi manteyya. |
He would consult with the very same gestures, such as raising the head and eyebrows. |
rājabhaṇitanti yathā raññā bhaṇitaṃ, tassatthassa sādhanasamatthaṃ. |
‘The king’s speech’ means what was spoken by the king, capable of achieving its purpose. |
sopi tassatthassa sādhanasamatthameva bhaṇitaṃ bhaṇatīti attho. |
He too speaks what is capable of achieving its purpose, is the meaning. |
♦ 285. pavattāroti pavattayitāro. |
♦ 285. ‘Originators’ means creators. |
yesanti yesaṃ santakaṃ. |
‘Of whom’ means belonging to whom. |
mantapadanti vedasaṅkhātaṃ mantameva . |
‘The text of the mantras’ means the mantra which is called the Veda. |
gītanti aṭṭhakādīhi dasahi porāṇakabrāhmaṇehi sarasampattivasena sajjhāyitaṃ. |
‘Chanted’ means recited with correct intonation by the ten ancient brahmins, such as Aṭṭhaka. |
pavuttanti aññesaṃ vuttaṃ, vācitanti attho. |
‘Pronounced’ means spoken by others, recited, is the meaning. |
samihitanti samupabyūḷhaṃ rāsikataṃ, piṇḍaṃ katvā ṭhapitanti attho. |
‘Compiled’ means collected together, made into a mass, made into a lump and kept, is the meaning. |
tadanugāyantīti etarahi brāhmaṇā taṃ tehi pubbe gītaṃ anugāyanti anusajjhāyanti. |
‘They sing in accordance with it’ means the brahmins of today sing in accordance with what was previously chanted by them, they recite in accordance. |
tadanubhāsantīti taṃ anubhāsanti, idaṃ purimasseva vevacanaṃ. |
‘They speak in accordance with it’ means they speak in accordance with it, this is a synonym for the previous. |
bhāsitamanubhāsantīti tehi bhāsitaṃ sajjhāyitaṃ anusajjhāyanti. |
‘They speak in accordance with what was spoken’ means they recite in accordance with what was spoken and recited by them. |
vācitamanuvācentīti tehi aññesaṃ vācitaṃ anuvācenti. |
‘They recite in accordance with what was recited’ means they recite in accordance with what was recited by them to others. |
♦ seyyathidanti te katamehi attho. |
♦ ‘For instance’ means, who are they? |
aṭṭhakotiādīni tesaṃ nāmāni. |
‘Aṭṭhaka’ and so on are their names. |
te kira dibbena cakkhunā oloketvā parūpaghātaṃ akatvā kassapasammāsambuddhassa bhagavato pāvacanena saha saṃsanditvā mante ganthiṃsu. |
It is said that they, having looked with the divine eye and not having caused harm to others, composed the mantras in conformity with the teaching of the Blessed One, the Fully Enlightened Kassapa. |
aparāpare pana brāhmaṇā pāṇātipātādīni pakkhipitvā tayo vede bhinditvā buddhavacanena saddhiṃ viruddhe akaṃsu. |
But later brahmins, having inserted the killing of living beings and so on, broke the three Vedas and made them contradictory to the word of the Buddha. |
netaṃ ṭhānaṃ vijjatīti yena tvaṃ isi bhaveyyāsi, etaṃ kāraṇaṃ na vijjati. |
‘This state of things does not exist’ means the reason by which you would be a sage does not exist. |
idha bhagavā yasmā — “esa pucchiyamānopi, attano avattharaṇabhāvaṃ ñatvā paṭivacanaṃ na dassatī”ti jānāti, tasmā paṭiññaṃ agahetvāva taṃ isibhāvaṃ paṭikkhipi. |
Here the Blessed One, because he knows, “This one, even when questioned, will not give an answer, knowing his own downfall,” therefore, without taking a promise, he rejected his state of sagehood. |
♦ 286. idāni yasmā te porāṇā dasa brāhmaṇā nirāmagandhā anitthigandhā rajojalladharā brahmacārino araññāyatane pabbatapādesu vanamūlaphalāhārā vasiṃsu. |
♦ 286. Now, because those ten ancient brahmins were free from the stench of craving, free from the stench of women, covered in dust and dirt, celibate, and lived in the wilderness, at the foot of mountains, subsisting on the fruits and roots of the forest. |
yadā katthaci gantukāmā honti, iddhiyā ākāseneva gacchanti, natthi tesaṃ yānena kiccaṃ. |
When they wanted to go somewhere, they went through the sky by psychic power; they had no need of a vehicle. |
sabbadisāsu ca nesaṃ mettādibrahmavihārabhāvanāva ārakkhā hoti, natthi tesaṃ pākārapurisaguttīhi attho. |
And in all directions, the cultivation of the divine abodes, such as loving-kindness, was their protection; they had no need of protection by walls and men. |
iminā ca ambaṭṭhena sutapubbā tesaṃ paṭipatti; |
And this practice of theirs had been heard of by this Ambaṭṭha. |
tasmā imassa sācariyakassa tesaṃ paṭipattito ārakabhāvaṃ dassetuṃ — “taṃ kiṃ maññasi, ambaṭṭhā”tiādimāha. |
Therefore, to show the distance of this one and his teacher from their practice, he said, “What do you think, Ambaṭṭha,” and so on. |
♦ tattha vicitakāḷakanti vicinitvā apanītakāḷakaṃ. |
♦ There, ‘with speckled black horses’ means with the black horses removed after being selected. |
veṭhakanatapassāhīti dussapaṭṭadussaveṇi ādīhi veṭhakehi namitaphāsukāhi. |
‘With ribs bent by the head-dresses’ means with the ribs bent by head-dresses made of strips of cloth, bands of cloth, and so on. |
kuttavālehīti sobhākaraṇatthaṃ kappetuṃ, yuttaṭṭhānesu kappitavālehi. |
‘With trimmed manes’ means with the manes trimmed in suitable places to create beauty. |
ettha ca vaḷavānaṃyeva vālā kappitā, na rathānaṃ, vaḷavapayuttattā pana rathāpi “kuttavālā”ti vuttā. |
And here, the manes of mares alone were trimmed, not of the chariots, but because the chariots were yoked with mares, the chariots too are called ‘with trimmed manes.’ |
ukkiṇṇaparikhāsūti khataparikhāsu. |
‘In cities with dug-out moats’ means in cities with dug moats. |
okkhittapalighāsūti ṭhapitapalighāsu. |
‘With lowered drawbridges’ means with the drawbridges placed. |
nagarūpakārikāsūti ettha upakārikāti paresaṃ ārohanivāraṇatthaṃ samantā nagaraṃ pākārassa adhobhāge katasudhākammaṃ vuccati. |
‘In fortified cities’—here, ‘upakārikā’ refers to the plasterwork done on the lower part of the wall all around the city to prevent others from climbing it. |
idha pana tāhi upakārikāhi yuttāni nagarāneva “nagarūpakārikāyo”ti adhippetāni. |
Here, however, the cities themselves, which are equipped with those fortifications, are meant by ‘nagarūpakārikāyo’. |
rakkhāpentīti tādisesu nagaresu vasantāpi attānaṃ rakkhāpenti. |
‘They have themselves protected’ means that even while living in such cities, they have themselves protected. |
kaṅkhāti “sabbaññū, na sabbaññū”ti evaṃ saṃsayo. |
‘Doubt’ means a doubt such as, “Is he omniscient or not omniscient?” |
vimatīti tasseva vevacanaṃ, virūpā mati, vinicchinituṃ asamatthāti attho. |
‘Perplexity’ is a synonym for that, a distorted state of mind, unable to decide, is the meaning. |
idaṃ bhagavā “ambaṭṭhassa iminā attabhāvena maggapātubhāvo natthi, kevalaṃ divaso vītivattati, ayaṃ kho pana lakkhaṇapariyesanatthaṃ āgato, tampi kiccaṃ nassarati. |
The Blessed One said this, thinking, “For Ambaṭṭha, in this existence, there is no appearance of the path, only the day is passing. And he has come for the purpose of investigating the marks, and that task too is perishing. |
handassa satijananatthaṃ nayaṃ demī”ti āha. |
Come, I will give him a method for arousing his mindfulness.” |
♦ dvelakkhaṇadassanavaṇṇanā |
♦ Commentary on the Seeing of the Two Marks |
♦ 287. evaṃ vatvā pana yasmā buddhānaṃ nisinnānaṃ vā nipannānaṃ vā koci lakkhaṇaṃ pariyesituṃ na sakkoti, ṭhitānaṃ pana caṅkamantānaṃ vā sakkoti. |
♦ 287. But having said this, because no one can investigate the marks of Buddhas when they are sitting or lying down, but can when they are standing or walking, |
āciṇṇañcetaṃ buddhānaṃ lakkhaṇapariyesanatthaṃ āgatabhāvaṃ ñatvā uṭṭhāyāsanā caṅkamādhiṭṭhānaṃ nāma, tena bhagavā uṭṭhāyāsanā bahi nikkhanto. |
and it is the custom of Buddhas, knowing that someone has come for the purpose of investigating the marks, to get up from their seat and resolve on walking up and down, therefore the Blessed One got up from his seat and went outside. |
tasmā atha kho bhagavātiādi vuttaṃ. |
Therefore it is said, “Then the Blessed One,” and so on. |
♦ samannesīti gavesi, ekaṃ dveti vā gaṇayanto samānayi. |
♦ ‘He looked for’ means he searched, counting ‘one, two’ and so on. |
yebhuyyenāti pāyena, bahukāni addasa, appāni na addasāti attho. |
‘For the most part’ means mostly, he saw many, he did not see a few, is the meaning. |
tato yāni na addasa tesaṃ dīpanatthaṃ vuttaṃ — “ṭhapetvā dve”ti. |
Then, to show what he did not see, it is said, “except for two.” |
kaṅkhatīti “aho vata passeyyan”ti patthanaṃ uppādeti. |
‘He is in doubt’ means he conceives the wish, “Oh, that I might see.” |
vicikicchatīti tato tato tāni vicinanto kicchati na sakkoti daṭṭhuṃ. |
‘He is perplexed’ means he is troubled, searching for them here and there, and is unable to see them. |
nādhimuccatīti tāya vicikicchāya sanniṭṭhānaṃ na gacchati. |
‘He is not convinced’ means he does not come to a firm conclusion because of that perplexity. |
na sampasīdatīti tato — “paripuṇṇalakkhaṇo ayan”ti bhagavati pasādaṃ nāpajjati. |
‘He does not find full confidence’ means he does not attain confidence in the Blessed One, thinking, “This one has the full marks.” |
kaṅkhāya vā dubbalā vimati vuttā, vicikicchāya majjhimā, anadhimuccanatāya balavatī, asampasādena tehi tīhi dhammehi cittassa kālusiyabhāvo. |
Or, ‘doubt’ is said to be a weak perplexity, ‘perplexity’ a moderate one, ‘not being convinced’ a strong one, and ‘not finding full confidence’ is the state of mental impurity caused by those three things. |
kosohiteti vatthikosena paṭicchanne. |
‘Ensheathed in a sheath’ means covered by a cloth sheath. |
vatthaguyheti aṅgajāte bhagavato hi varavāraṇasseva kosohitaṃ vatthaguyhaṃ suvaṇṇavaṇṇaṃ padumagabbhasamānaṃ. |
‘The male organ concealed in a sheath’—for the Blessed One, like a noble elephant, has the male organ concealed in a sheath, of golden color, like the pericarp of a lotus. |
taṃ so vatthapaṭicchannattā apassanto, antomukhagatāya ca jivhāya pahūtabhāvaṃ asallakkhento tesu dvīsu lakkhaṇesu kaṅkhī ahosi vicikicchī. |
He, not seeing it because it was covered by a cloth, and not noticing the extensiveness of the tongue which had gone into his mouth, was in doubt and perplexed about those two marks. |
♦ 288. tathārūpanti taṃ rūpaṃ. |
♦ 288. ‘Such a form’ means that form. |
kimettha aññena vattabbaṃ? |
What more needs to be said here? |
vuttametaṃ nāgasenatthereneva milindaraññā puṭṭhena — “dukkaraṃ, bhante, nāgasena, bhagavatā katanti. |
This was said by the venerable Nāgasena himself when questioned by King Milinda: “It was a difficult thing, venerable Nāgasena, that was done by the Blessed One. |
kiṃ mahārājāti? |
What, great king? |
mahājanena hirikaraṇokāsaṃ brahmāyu brāhmaṇassa ca antevāsi uttarassa ca, bāvarissa antevāsīnaṃ soḷasabrāhmaṇānañca, selassa brāhmaṇassa ca antevāsīnaṃ tisatamāṇavānañca dassesi, bhanteti. |
He showed to a great crowd, at a time when it would cause embarrassment, to the brahmin Brahmāyu and his disciple Uttara, and to the sixteen brahmins who were disciples of Bāvari, and to the three hundred young men who were disciples of the brahmin Sela, that which is a cause for modesty. |
na, mahārāja, bhagavā guyhaṃ dassesi. |
No, great king, the Blessed One did not show what is private. |
chāyaṃ bhagavā dassesi. |
The Blessed One showed a shadow-form. |
iddhiyā abhisaṅkharitvā nivāsananivatthaṃ kāyabandhanabaddhaṃ cīvarapārutaṃ chāyārūpakamattaṃ dassesi mahārājāti. |
Having created by psychic power a form clad in an undergarment, tied with a waistband, and draped in a robe, he showed only a shadow-likeness, great king. |
chāyaṃ diṭṭhe sati diṭṭhaṃyeva nanu, bhanteti? |
If a shadow is seen, is it not seen for what it is, venerable one? |
tiṭṭhatetaṃ, mahārāja, hadayarūpaṃ disvā bujjhanakasatto bhaveyya, hadayamaṃsaṃ nīharitvā dasseyya sammāsambuddhoti. |
Let that be, great king. If there were a being who could be enlightened by seeing the form of the heart, the Fully Enlightened One would take out his heart-flesh and show it. |
kallosi, bhante, nāgasenā”ti. |
You are eloquent, venerable Nāgasena.” |
♦ ninnāmetvāti nīharitvā. |
♦ ‘Having extended’ means having brought out. |
anumasīti kathinasūciṃ viya katvā anumajji, tathākaraṇena cettha mudubhāvo, kaṇṇasotānumasanena dīghabhāvo, nāsikasotānumasanena tanubhāvo, nalāṭacchādanena puthulabhāvo pakāsitoti veditabbo. |
‘He stroked’ means having made it like a hard needle, he stroked; and by doing so, its softness, and by stroking the ear-holes, its length, and by stroking the nostril-holes, its thinness, and by covering the forehead, its breadth, is to be understood as being demonstrated. |
♦ 289. paṭimānentoti āgamento, āgamanamassa patthento udikkhantoti attho. |
♦ 289. ‘Expecting’ means waiting for, expecting his arrival, looking for him, is the meaning. |
♦ 290. kathāsallāpoti kathā ca sallāpo ca, kathanaṃ paṭikathananti attho. |
♦ 290. ‘Conversation’ means talk and discussion, speaking and responding, is the meaning. |
♦ 291. aho vatāti garahavacanametaṃ. |
♦ 291. ‘Alas!’ is a word of reproach. |
reti idaṃ hīḷanavasena āmantanaṃ. |
‘You there’ is a form of address used with contempt. |
paṇḍitakāti tameva jigucchanto āha. |
‘Little scholar’ he said, despising him. |
sesapadadvayepi eseva nayo. |
In the other two phrases as well, this is the way. |
evarūpena kira bho puriso atthacarakenāti idaṃ yādiso tvaṃ, edise atthacarake hitakārake sati puriso nirayaṃyeva gaccheyya, na aññatrāti imamatthaṃ sandhāya vadati. |
‘With such a benefactor as this, sir, a man...’ means with a benefactor like you, with such a well-wisher, a man would go only to hell, not elsewhere. He says this with this meaning in mind. |
āsajja āsajjāti ghaṭṭetvā ghaṭṭetvā. |
‘Having attacked and attacked’ means having provoked and provoked. |
amhepi evaṃ upaneyya upaneyyāti brāhmaṇo kho pana ambaṭṭha pokkharasātītiādīni vatvā evaṃ upanetvā upanetvā paṭicchannaṃ kāraṇaṃ āvikaritvā suṭṭhu dāsādibhāvaṃ āropetvā avaca, tayā amhe akkosāpitāti adhippāyo. |
‘He would bring us also to this state, he would bring us’—the brahmin Pokkharasāti, having said things like “But, Ambaṭṭha,” and so on, thus bringing it up and bringing it up, revealed the hidden matter and thoroughly established his state as a slave and so on, and said, ‘You made us be insulted,’ is the intention. |
padasāyeva pavattesīti pādena paharitvā bhūmiyaṃ pātesi. |
‘He made him go on foot’ means he struck him with his foot and made him fall to the ground. |
yañca so pubbe ācariyena saddhiṃ rathaṃ āruhitvā sārathi hutvā agamāsi, tampissa ṭhānaṃ acchinditvā rathassa purato padasā yevassa gamanaṃ akāsi. |
And the position he had previously, riding in the chariot with his teacher as charioteer, he took away that position from him and made him go on foot in front of the chariot. |
♦ pokkharasātibuddhūpasaṅkamanavaṇṇanā |
♦ Commentary on Pokkharasāti's Visit to the Buddha |
♦ 292-296. ativikāloti suṭṭhu vikālo, sammodanīyakathāyapi kālo natthi. |
♦ 292-296. ‘It is too late’ means it is very late, there is no time even for a pleasant conversation. |
āgamā nu khvidha bhoti āgamā nu kho idha bho. |
‘Has the venerable sir come here?’ means ‘Has the venerable sir indeed come here?’ |
adhivāsetūti sampaṭicchatu. |
‘May he consent’ means may he accept. |
ajjatanāyāti yaṃ me tumhesu kāraṃ karoto ajja bhavissati puññañca pītipāmojjañca tadatthāya. |
‘For today’ means for the sake of the merit and joy and delight that will be mine today from doing this service to you. |
adhivāsesi bhagavā tuṇhībhāvenāti bhagavā kāyaṅgaṃ vā vācaṅgaṃ vā acopetvā abbhantareyeva khantiṃ dhārento tuṇhībhāvena adhivāsesi. |
‘The Blessed One consented by his silence’ means the Blessed One, without moving his body or his voice, holding his acceptance within, consented by his silence. |
brāhmaṇassa anuggahaṇatthaṃ manasāva sampaṭicchīti vuttaṃ hoti. |
It means that he accepted with his mind for the sake of benefiting the brahmin. |
♦ 297. paṇītenāti uttamena. |
♦ 297. ‘With excellent food’ means with the best. |
sahatthāti sahatthena. |
‘With his own hand’ means with his own hand. |
santappesīti suṭṭhu tappesi paripuṇṇaṃ suhitaṃ yāvadatthaṃ akāsi. |
‘He satisfied’ means he satisfied him well, he made him fully contented, as much as he wanted. |
sampavāresīti suṭṭhu pavāresi, alaṃ alanti hatthasaññāya paṭikkhipāpesi. |
‘He made him indicate he had had enough’ means he made him refuse with a gesture of his hand, saying, “Enough, enough.” |
bhuttāvinti bhuttavantaṃ. |
‘Having eaten’ means having eaten. |
onītapattapāṇinti pattato onītapāṇiṃ, apanītahatthanti vuttaṃ hoti. |
‘With his hand washed from the bowl’ means with his hand removed from the bowl, with his hand taken away, is the meaning. |
onittapattapāṇintipi pāṭho. |
The reading is also ‘onittapattapāṇinti.’ |
tassattho — onittaṃ nānābhūtaṃ vinābhūtaṃ pattaṃ pāṇito assāti onittapattapāṇi, taṃ onittapattapāṇiṃ. |
Its meaning is: he whose bowl is cleansed, separated, removed from his hand, is ‘onittapattapāṇi’; him, the ‘onittapattapāṇiṃ.’ |
hatthe ca pattañca dhovitvā ekamante pattaṃ nikkhipitvā nisinnanti attho. |
Having washed his hands and the bowl, and having placed the bowl aside, he sat down, is the meaning. |
ekamantaṃ nisīdīti bhagavantaṃ evaṃ bhūtaṃ 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. |
♦ 298. anupubbiṃ kathanti anupaṭipāṭikathaṃ. |
♦ 298. ‘A progressive talk’ means a talk in sequential order. |
ānupubbikathā nāma dānānantaraṃ sīlaṃ, sīlānantaraṃ saggo, saggānantaraṃ maggoti etesaṃ atthānaṃ dīpanakathā. |
The progressive talk is the talk that explains the meanings of these: after giving, virtue; after virtue, heaven; after heaven, the path. |
teneva — “seyyathidaṃ dānakathan”tiādimāha. |
Therefore he said, “That is to say, a talk on giving,” and so on. |
okāranti avakāraṃ lāmakabhāvaṃ. |
‘The baseness’ means the worthlessness, the lowliness. |
sāmukkaṃsikāti sāmaṃ ukkaṃsikā, attanāyeva uddharitvā gahitā, sayambhūñāṇena diṭṭhā, asādhāraṇā aññesanti attho. |
‘Specially exalted by himself’ means exalted by himself, taken up by himself, seen with the knowledge of self-existence, not common to others, is the meaning. |
kā pana sāti? |
But what is it? |
ariyasaccadesanā. tenevāha — “dukkhaṃ, samudayaṃ, nirodhaṃ, maggan”ti. |
The teaching of the Four Noble Truths. Therefore he said, “suffering, its origin, its cessation, and the path.” |
dhammacakkhunti ettha sotāpattimaggo adhippeto. |
‘The eye of the Dhamma’—here the path of stream-entry is intended. |
tassa uppattiākāradassanatthaṃ — “yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamman”ti āha. |
To show the manner of its arising, he said, “Whatever is subject to origination is all subject to cessation.” |
tañhi nirodhaṃ ārammaṇaṃ katvā kiccavasena evaṃ sabbasaṅkhataṃ paṭivijjhantaṃ uppajjati. |
For it, taking cessation as its object, arises by way of its function, thus penetrating all conditioned things. |
♦ pokkharasātiupāsakattapaṭivedanāvaṇṇanā |
♦ Commentary on Pokkharasāti's Declaration of Being a Lay Follower |
♦ 299. diṭṭho ariyasaccadhammo etenāti diṭṭhadhammo. |
♦ 299. ‘He by whom the noble truth-dhamma has been seen’ is ‘diṭṭhadhammo.’ |
esa nayo sesapadesupi. |
This is the way in the other phrases as well. |
tiṇṇā vicikicchā anenāti tiṇṇavicikiccho. |
‘He by whom perplexity has been crossed’ is ‘tiṇṇavicikiccho.’ |
vigatā kathaṃkathā assāti vigatakathaṃkatho. |
‘He whose questioning has disappeared’ is ‘vigatakathaṃkatho.’ |
vesārajjappattoti visāradabhāvaṃ patto. |
‘He who has attained confidence’ means he who has attained the state of being confident. |
kattha? satthusāsane. |
Where? In the Teacher’s Dispensation. |
nāssa paro paccayo, na parassa saddhāya ettha vattatīti aparappaccayo. |
‘He has no other condition, he does not proceed herein by faith in another’ means he has no other condition. |
sesaṃ sabbattha vuttanayattā uttānatthattā ca pākaṭamevāti. |
The rest, being in the manner already explained everywhere and being of clear meaning, is manifest. |
♦ iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāyaṃ |
♦ Thus in the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya. |
♦ ambaṭṭhasuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Ambaṭṭha Sutta is finished. |
♦ 4. soṇadaṇḍasuttavaṇṇanā |
♦ 4. Commentary on the Soṇadaṇḍa Sutta |
♦ [unnamed] |
♦ [unnamed] |
♦ 300. evaṃ me sutaṃ ... pe ... aṅgesūti soṇadaṇḍasuttaṃ. |
♦ 300. Thus have I heard... etc... in Aṅga, is the Soṇadaṇḍa Sutta. |
tatrāyaṃ apubbapadavaṇṇanā. |
Therein, this is the commentary on the new words. |
aṅgesūti aṅgā nāma aṅgapāsādikatāya evaṃ laddhavohārā jānapadino rājakumārā, tesaṃ nivāso ekopi janapado rūḷhisaddena aṅgāti vuccati, tasmiṃ aṅgesu janapade. |
‘In Aṅga’ means the Angas are the inhabitants of the country, the royal princes, who got that name from the beauty of their limbs (aṅgapāsādikatāya). Even a single country inhabited by them is called Aṅga by common usage. In that country of the Angas. |
cārikanti idhāpi aturitacārikā ceva nibaddhacārikā ca adhippetā. |
‘Wandering’—here too, both unhurried wandering and continuous wandering are intended. |
tadā kira bhagavato dasasahassilokadhātuṃ olokentassa soṇadaṇḍo brāhmaṇo ñāṇajālassa anto paññāyittha. |
At that time, it is said, as the Blessed One was surveying the ten-thousand-world-system, the brahmin Soṇadaṇḍa appeared within the net of his knowledge. |
atha bhagavā ayaṃ brāhmaṇo mayhaṃ ñāṇajāle paññāyati. |
Then the Blessed One, thinking, ‘This brahmin appears in the net of my knowledge. |
‘atthi nu khvassupanissayo’ti vīmaṃsanto addasa. |
‘Is there any potential in him?’ he investigated and saw. |
‘mayi tattha gate etassa antevāsino dvādasahākārehi brāhmaṇassa vaṇṇaṃ bhāsitvā mama santike āgantuṃ na dassanti. |
‘When I go there, his disciples, having praised the brahmin’s qualities in twelve ways, will not let him come to me. |
so pana tesaṃ vādaṃ bhinditvā ekūnatiṃsa ākārehi mama vaṇṇaṃ bhāsitvā maṃ upasaṅkamitvā pañhaṃ pucchissati. |
But he, having refuted their argument, having praised my qualities in twenty-nine ways, will approach me and ask a question. |
so pañhavissajjanapariyosāne saraṇaṃ gamissatī’ti, disvā pañcasatabhikkhuparivāro taṃ janapadaṃ paṭipanno. |
At the end of the answer to the question, he will take refuge.’ Having seen this, surrounded by five hundred monks, he set out for that country. |
tena vuttaṃ — aṅgesu cārikaṃ caramāno ... pe ... yena campā tadavasarīti. |
Therefore it is said: ‘Wandering in Aṅga... etc... he arrived where Campā was.’ |
♦ gaggarāya pokkharaṇiyā tīreti tassa campānagarassa avidūre gaggarāya nāma rājaggamahesiyā khaṇitattā gaggarāti laddhavohārā pokkharaṇī atthi. |
♦ ‘On the bank of the Gaggarā lotus pond’ means that not far from the city of Campā, there is a lotus pond which got its name Gaggarā because it was dug by a chief queen of the king named Gaggarā. |
tassā tīre samantato nīlādipañcavaṇṇakusumapaṭimaṇḍitaṃ mahantaṃ campakavanaṃ. |
On its bank is a large campaka forest, adorned all around with flowers of the five colors, blue and so on. |
tasmiṃ bhagavā kusumagandhasugandhe campakavane viharati. |
The Blessed One stayed in that campaka forest, fragrant with the scent of flowers. |
taṃ sandhāya gaggarāya pokkharaṇiyā tīreti vuttaṃ. |
With reference to that, it is said, ‘on the bank of the Gaggarā lotus pond.’ |
māgadhena seniyena bimbisārenāti ettha so rājā magadhānaṃ issarattā māgadho. |
‘By Bimbisāra, the Magadhan, the general’—here, that king is called Magadhan because he was the lord of the Magadhans. |
mahatiyā senāya samannāgatattā seniyo. |
He is called Seniya because he was endowed with a great army. |
bimbīti suvaṇṇaṃ. |
‘Bimbi’ means gold. |
tasmā sārasuvaṇṇasadisavaṇṇatāya bimbisāroti vuccati. |
Therefore, he is called Bimbisāra because his complexion was like the color of pure gold. |
♦ 301-302. bahū bahū hutvā saṃhatāti saṅghā. |
♦ 301-302. ‘Many becoming many, united’ are groups. |
ekekissāya disāya saṅgho etesaṃ atthīti saṅghī. |
‘They who have a group’ means a group from each direction. |
pubbe nagarassa anto agaṇā bahi nikkhamitvā gaṇataṃ pattāti gaṇībhūtā. |
‘Previously not in groups within the city, having gone outside they attained the state of being a group’ means having become groups. |
khattaṃ āmantesīti. |
‘He addressed the chamberlain.’ |
khattā vuccati pucchitapañhe byākaraṇasamattho mahāmatto, taṃ āmantesi āgamentūti muhuttaṃ paṭimānentu, mā gacchantūti vuttaṃ hoti. |
A chamberlain is a chief minister capable of answering questions asked. He addressed him, saying, ‘Let them wait a moment, let them not go,’ is the meaning. |
♦ soṇadaṇḍaguṇakathā |
♦ The Story of Soṇadaṇḍa's Virtues |
♦ 303. nānāverajjakānanti nānāvidhesu rajjesu, aññesu aññesu kāsikosalādīsu rajjesu jātā, tāni vā tesaṃ nivāsā, tato vā āgatāti nānāverajjakā, tesaṃ nānāverajjakānaṃ. |
♦ 303. ‘From various foreign lands’ means in various kingdoms, born in other kingdoms such as Kāsī and Kosala, or those were their residences, or they came from there, so they are from various foreign lands; of those from various foreign lands. |
kenacideva karaṇīyenāti tasmiṃ kira nagare dvīhi karaṇīyehi brāhmaṇā sannipatanti — yaññānubhavanatthaṃ vā mantasajjhāyanatthaṃ vā. |
‘For some business or other’—it is said that in that city, brahmins assemble for two purposes: either to experience a sacrifice or to recite the mantras. |
tadā ca tasmiṃ nagare yamaññā natthi. |
And at that time, there was no other sacrifice in that city. |
soṇadaṇḍassa pana santike mantasajjhāyanatthaṃ ete sannipatitā. |
But these had assembled in the presence of Soṇadaṇḍa for the purpose of reciting the mantras. |
taṃ sandhāya vuttaṃ — “kenacideva karaṇīyenā”ti. |
With reference to this, it is said, “for some business or other.” |
te tassa gamanaṃ sutvā cintesuṃ — “ayaṃ soṇadaṇḍo uggatabrāhmaṇo yebhuyyena ca aññe brāhmaṇā samaṇaṃ gotamaṃ saraṇaṃ gatā, ayameva na gato. |
They, having heard of his departure, thought: “This Soṇadaṇḍa is a prominent brahmin, and for the most part other brahmins have gone for refuge to the ascetic Gotama; only he has not gone. |
svāyaṃ sace tattha gamissati, addhā samaṇassa gotamassa āvaṭṭaniyā māyāya āvaṭṭito, taṃ saraṇaṃ gamissati. |
If he goes there, he will surely be captivated by the captivating magic of the ascetic Gotama and will go for refuge to him. |
tato etassāpi gehadvāre brāhmaṇānaṃ sannipāto na bhavissatī”ti. |
Then there will be no gathering of brahmins at his house-door either.” |
“handassa gamanantarāyaṃ karomā”ti sammantayitvā tattha agamaṃsu. |
“Come, let us create an obstacle to his going,” they conferred and went there. |
taṃ sandhāya — atha kho te brāhmaṇātiādi vuttaṃ. |
With reference to that, it is said, “Then those brahmins,” and so on. |
♦ tattha imināpaṅgenāti imināpi kāraṇena. |
♦ There, ‘for this reason’ means also for this reason. |
evaṃ etaṃ kāraṇaṃ vatvā puna — “attano vaṇṇe bhaññamāne atussanakasatto nāma natthi. |
Having stated this reason, they thought again, “There is no being who is not pleased when his own praises are spoken. |
handassa vaṇṇaṃ bhaṇanena gamanaṃ nivāressāmā”ti cintetvā bhavañhi soṇadaṇḍo ubhato sujātotiādīni kāraṇāni āhaṃsu. |
Come, let us prevent his going by speaking his praises,” and they stated reasons such as, “The venerable Soṇadaṇḍa is well-born on both sides.” |
♦ ubhatoti dvīhi pakkhehi. |
♦ ‘On both sides’ means from two sides. |
mātito ca pitito cāti bhoto mātā brāhmaṇī, mātumātā brāhmaṇī, tassāpi mātā brāhmaṇī; |
‘From the mother’s side and the father’s side’ means that your mother is a brahmin woman, your mother’s mother was a brahmin woman, and her mother was also a brahmin woman; |
pitā brāhmaṇo, pitupitā brāhmaṇo, tassāpi pitā brāhmaṇoti, evaṃ bhavaṃ ubhato sujāto mātito ca pitito ca. |
your father is a brahmin, your father’s father was a brahmin, and his father was also a brahmin; thus you are well-born on both sides, from the mother’s side and the father’s side. |
saṃsuddhagahaṇikoti saṃsuddhā te mātugahaṇī kucchīti attho. |
‘Of pure conception’ means your mother’s womb was pure, is the meaning. |
samavepākiniyā gahaṇiyāti ettha pana kammajatejodhātu “gahaṇī”ti vuccati. |
‘By a womb of even gestation’—here, however, the kamma-born fire element is called ‘gahaṇī’ (womb). |
♦ yāva sattamā pitāmahayugāti ettha pitupitā pitāmaho, pitāmahassa yugaṃ pitāmahayugaṃ. |
♦ ‘Up to the seventh generation of paternal grandfathers’—here, the father’s father is the paternal grandfather (pitāmaha), and the generation of the paternal grandfather is the pitāmahayuga. |
yuganti āyuppamāṇaṃ vuccati. |
‘Yuga’ is said to be the measure of a lifespan. |
abhilāpamattameva cetaṃ. |
And this is merely a figure of speech. |
atthato pana pitāmahoyeva pitāmahayugaṃ. |
In reality, however, the paternal grandfather himself is the ‘pitāmahayuga.’ |
tato uddhaṃ sabbepi pubbapurisā pitāmahaggahaṇeneva gahitā. |
Beyond that, all ancestors are included in the term ‘paternal grandfather.’ |
evaṃ yāva sattamo puriso, tāva saṃsuddhagahaṇiko. |
Thus, up to the seventh man, he is of pure conception. |
atha vā akkhitto anupakuṭṭho jātivādenāti dassenti. |
Or, they show that he is not reproached or slighted in the matter of birth-lineage. |
akkhittoti — “apanetha etaṃ, kiṃ iminā”ti evaṃ akkhitto anavakkhitto. |
‘Not reproached’ means not reproached or censured, saying, “Away with this one, what is the use of him?” |
anupakuṭṭhoti na upakuṭṭho, na akkosaṃ vā nindaṃ vā laddhapubbo. |
‘Not slighted’ means not slighted, never having received abuse or blame. |
kena kāraṇenāti? |
For what reason? |
jātivādena. itipi — “hīnajātiko eso”ti evarūpena vacanenāti attho. |
By reason of birth-lineage. That is to say, with such a statement as, “This one is of low birth.” |
♦ aḍḍhoti issaro. |
♦ ‘Wealthy’ means powerful. |
mahaddhanoti mahatā dhanena samannāgato. |
‘Very rich’ means endowed with great wealth. |
bhavato hi gehe pathaviyaṃ paṃsuvālikā viya bahudhanaṃ, samaṇo pana gotamo adhano bhikkhāya udaraṃ pūretvā yāpetīti dassenti. |
They show that in your house there is much wealth, like the dust and sand on the earth, but the ascetic Gotama is poor and sustains himself by filling his belly with alms. |
mahābhogoti pañcakāmaguṇavasena mahāupabhogo. |
‘Of great possessions’ means of great enjoyment in terms of the five objects of sensual pleasure. |
evaṃ yaṃ yaṃ guṇaṃ vadanti, tassa tassa paṭipakkhavasena bhagavato aguṇaṃyeva dassemāti maññamānā vadanti. |
Thus, whatever quality they mention, they think they are showing the opposite, a lack of quality in the Blessed One, and they speak. |
♦ abhirūpoti aññehi manussehi abhirūpo adhikarūpo. |
♦ ‘Handsome’ means more handsome than other humans, of superior form. |
dassanīyoti divasampi passantānaṃ atittikaraṇato dassanayoggo. |
‘Pleasing to see’ means worthy of being seen, as one does not tire of seeing him even for a whole day. |
dassaneneva cittapasādajananato pāsādiko. |
‘Inspiring confidence’ because he generates confidence of mind by his very sight. |
pokkharatā vuccati sundarabhāvo, vaṇṇassa pokkharatā vaṇṇapokkharatā, tāya vaṇṇasampattiyā yuttoti attho. |
‘Pokkharatā’ is said to be beauty; the beauty of complexion is ‘vaṇṇapokkharatā’; he is endowed with that perfection of complexion, is the meaning. |
porāṇā panāhu — “pokkharanti sarīraṃ vadanti, vaṇṇaṃ vaṇṇamevā”ti. |
But the ancients say, “They call the body ‘pokkhara,’ and the complexion ‘vaṇṇa’ itself.” |
tesaṃ matena vaṇṇañca pokkharañca vaṇṇapokkharāni. |
According to their opinion, ‘vaṇṇa’ and ‘pokkhara’ are ‘vaṇṇapokkharāni.’ |
tesaṃ bhāvo vaṇṇapokkharatā. |
Their state is ‘vaṇṇapokkharatā.’ |
iti paramāya vaṇṇapokkharatāyāti uttamena parisuddhena vaṇṇena ceva sarīrasaṇṭhānasampattiyā cāti attho. |
Thus, ‘by the highest perfection of complexion and form’ means by the supreme, pure complexion and also by the perfection of the body’s form, is the meaning. |
brahmavaṇṇīti seṭṭhavaṇṇī. |
‘Of brahmin complexion’ means of excellent complexion. |
parisuddhavaṇṇesupi seṭṭhena suvaṇṇavaṇṇena samannāgatoti attho. |
It means he is endowed with the best of pure complexions, a golden complexion. |
brahmavacchasīti mahābrahmuno sarīrasadiseneva sarīrena samannāgato. |
‘Of brahmin-like body’ means endowed with a body like the body of Mahābrahmā. |
akhuddāvakāso dassanāyāti “bhoto sarīre dassanassa okāso na khuddako mahā, sabbāneva te aṅgapaccaṅgāni dassanīyāneva, tāni cāpi mahantānevā”ti dīpenti. |
‘Not small is the opportunity for seeing him’ means ‘the opportunity for seeing your body is not small, but great; all your limbs and minor limbs are pleasing to see, and they are also large,’ they point out. |
♦ sīlamassa atthīti sīlavā. |
♦ ‘He has virtue’ is ‘sīlavā.’ |
vuddhaṃ vaddhitaṃ sīlamassāti vuddhasīlī. |
‘He whose virtue is developed and increased’ is ‘vuddhasīlī.’ |
vuddhasīlenāti vuddhena vaddhitena sīlena. |
‘By developed virtue’ means by virtue that is developed and increased. |
samannāgatoti yutto. |
‘Endowed with’ means possessed of. |
idaṃ vuddhasīlīpadasseva vevacanaṃ. |
This is a synonym for the word ‘vuddhasīlī.’ |
sabbametaṃ pañcasīlamattameva sandhāya vadanti. |
All this they say with reference to the five precepts only. |
♦ kalyāṇavācotiādīsu kalyāṇā sundarā parimaṇḍalapadabyañjanā vācā assāti kalyāṇavāco. |
♦ ‘Of beautiful speech’ and so on—he whose speech has beautiful, well-rounded words and phrases is ‘kalyāṇavāco.’ |
kalyāṇaṃ madhuraṃ vākkaraṇaṃ assāti kalyāṇavākkaraṇo . |
He whose vocalization is beautiful and sweet is ‘kalyāṇavākkaraṇo.’ |
vākkaraṇanti udāharaṇaghoso. |
‘Vākkaraṇa’ means the sound of utterance. |
guṇaparipuṇṇabhāvena pure bhavāti porī. |
‘Porī’ means being in front due to the fullness of qualities. |
pure vā bhavattā porī. |
Or ‘porī’ because of being in front. |
poriyā nāgarikitthiyā sukhumālattanena sadisāti porī, tāya poriyā. |
‘Porī’ because it is like the tenderness of a city woman; with that ‘poriyā.’ |
vissaṭṭhāyāti apalibuddhāya sandiṭṭhavilambitādidosarahitāya. |
‘Clear’ means unhindered, free from the faults of being too fast or too slow. |
anelagalāyāti elagaḷenavirahitāya. |
‘Unslurred’ means free from slurring. |
yassa kassaci hi kathentassa elā gaḷanti, lālā vā paggharanti, kheḷaphusitāni vā nikkhamanti, tassa vācā elagaḷaṃ nāma hoti, tabbiparitāyāti attho. |
For whoever, while speaking, has mucus dripping or saliva flowing, or phlegm coming out, his speech is called slurred; the opposite of that, is the meaning. |
atthassa viññāpaniyāti ādimajjhapariyosānaṃ pākaṭaṃ katvā bhāsitatthassa viññāpanasamatthāya. |
‘Making the meaning clear’ means capable of making clear the meaning of what is said by making the beginning, middle, and end clear. |
♦ jiṇṇoti jarājiṇṇatāya jiṇṇo. |
♦ ‘Aged’ means aged due to the decay of old age. |
vuddhoti aṅgapaccaṅgānaṃ vuddhibhāvamariyādappatto. |
‘Mature’ means having reached the limit of the growth of limbs and minor limbs. |
mahallakoti jātimahallakatāya samannāgato. |
‘An elder’ means endowed with the seniority of age. |
cirakālappasutoti vuttaṃ hoti. |
‘Born long ago’ is the meaning. |
addhagatoti addhānaṃ gato, dve tayo rājaparivaṭṭe atītoti adhippāyo. |
‘Having gone the way’ means having gone the distance, having passed through two or three reigns of kings, is the intention. |
vayoanuppattoti pacchimavayaṃ sampatto, pacchimavayo nāma vassasatassa pacchimo tatiyabhāgo. |
‘Having reached the age’ means having reached the last stage of life; the last stage of life is the last third of a hundred years. |
♦ api ca jiṇṇoti porāṇo, cirakālappavattakulanvayoti vuttaṃ hoti. |
♦ And also, ‘aged’ means ancient, of a family line that has continued for a long time, is the meaning. |
vuddhoti sīlācārādiguṇavuddhiyā yutto. |
‘Mature’ means endowed with the maturity of virtues such as morality and conduct. |
mahallakoti vibhavamahantāya samannāgato. |
‘An elder’ means endowed with the greatness of wealth. |
addhagatoti maggappaṭipanno brāhmaṇānaṃ vatacariyādimariyādaṃ avītikkamma caraṇasīlo. |
‘Having gone the way’ means having entered the path, being of moral conduct, not transgressing the limits of the duties and practices of brahmins. |
vayoanuppattoti jātivuddhabhāvampi antimavayaṃ anuppatto. |
‘Having reached the age’ means having reached even the maturity of age, the final stage of life. |
♦ buddhaguṇakathā |
♦ The Story of the Buddha's Virtues |
♦ 304. evaṃ vutteti evaṃ tehi brāhmaṇehi vutte. |
♦ 304. ‘When this was said’ means when this was said by those brahmins. |
soṇadaṇḍo — “ime brāhmaṇā jātiādīhi mama vaṇṇaṃ vadanti, na kho pana metaṃ yuttaṃ attano vaṇṇe rajjituṃ. |
Soṇadaṇḍa thought, “These brahmins praise me with birth and so on, but it is not right for me to be attached to my own praise. |
handāhaṃ etesaṃ vādaṃ bhinditvā samaṇassa gotamassa mahantabhāvaṃ ñāpetvā etesaṃ tattha gamanaṃ karomī”ti cintetvā tena hi — bho mamapi suṇāthātiādimāha. |
Come, I will refute their argument, make known the greatness of the ascetic Gotama, and make them go there.” Thinking thus, he said, “Then, sirs, listen to me also,” and so on. |
tattha yepi ubhato sujātoti ādayo attano guṇehi sadisā guṇā tepi; |
There, even the virtues similar to his own virtues, such as ‘well-born on both sides,’ he thinks are far superior to his own virtues, saying, |
“ko cāhaṃ ke ca samaṇassa gotamassa jātisampattiādayo guṇā”ti attano guṇehi uttaritareyeva maññamāno, itare pana ekanteneva bhagavato mahantabhāvadīpanatthaṃ pakāseti. |
“Who am I, and what are the virtues of the ascetic Gotama, such as the perfection of birth?” but the others he proclaims solely for the purpose of showing the greatness of the Blessed One. |
♦ mayameva arahāmāti evaṃ niyāmentovettha idaṃ dīpeti — “yadi guṇamahantatāya upasaṅkamitabbo nāma hoti. |
♦ ‘We alone are fit’—thus determining, he reveals this here: “If one is to be approached because of the greatness of his virtues, it is he. |
yathā hi sineruṃ upanidhāya sāsapo, mahāsamuddaṃ upanidhāya gopadakaṃ, sattasu mahāsaresu udakaṃ upanidhāya ussāvabindu paritto lāmako. |
For just as a mustard seed is small compared to Mount Sineru, a cow’s footprint is small compared to the great ocean, a dewdrop is insignificant and paltry compared to the water in the seven great lakes. |
evameva samaṇassa gotamassa jātisampattiādayopi guṇe upanidhāya amhākaṃ guṇā parittā lāmakā; |
Even so, our virtues, such as the perfection of birth, are insignificant and paltry compared to the virtues of the ascetic Gotama; |
tasmā mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamitun”ti. |
therefore, we alone are fit to go to see that venerable Gotama.” |
♦ mahantaṃ ñātisaṃghaṃ ohāyāti mātipakkhe asītikulasahassāni, pitipakkhe asītikulasahassānīti evaṃ saṭṭhikulasatasahassaṃ ohāya pabbajito. |
♦ ‘Having left behind a great host of relatives’ means having left behind eighty thousand families on his mother’s side and eighty thousand families on his father’s side, thus sixty hundred thousand families, he went forth. |
♦ bhūmigatañca vehāsaṭṭhañcāti ettha rājaṅgaṇe ceva uyyāne ca sudhāmaṭṭhapokkharaṇiyo sattaratanānaṃ pūretvā bhūmiyaṃ ṭhapitaṃ dhanaṃ bhūmigataṃ nāma. |
♦ ‘Both what is on the ground and what is in the air’—here, the wealth placed on the ground, filling the seven-jeweled, well-plastered ponds in the royal courtyard and in the park, is called ‘what is on the ground.’ |
pāsādaniyūhādayo paripūretvā ṭhapitaṃ vehāsaṭṭhaṃ nāma. |
The wealth placed so as to fill the palace niches and so on is called ‘what is in the air.’ |
etaṃ tāva kulapariyāyena āgataṃ. |
This much came by family inheritance. |
tathāgatassa pana jātadivaseyeva saṅkho, elo, uppalo, puṇḍarīkoti cattāro nidhayo uggatā. |
But on the very day the Tathāgata was born, four treasures arose: Saṅkha, Ela, Uppala, and Puṇḍarīka. |
tesu saṅkho gāvutiko, elo aḍḍhayojaniko, uppalo tigāvutiko, puṇḍarīko yojaniko. |
Of these, Saṅkha was a gāvuta in size, Ela was two and a half yojanas, Uppala was three gāvutas, and Puṇḍarīka was a yojana. |
tesupi gahitaṃ gahitaṃ pūratiyeva, iti bhagavā pahūtaṃ hiraññasuvaṇṇaṃ ohāya pabbajitoti veditabbo. |
And in them, whatever was taken was replenished. Thus, the Blessed One went forth, leaving behind abundant gold and silver, it should be understood. |
♦ daharova samānoti taruṇova samāno. |
♦ ‘Being young’ means being a youth. |
susukāḷakesoti suṭṭhu kāḷakeso, añjanavaṇṇasadisakeso hutvā vāti attho. |
‘With very black hair’ means with hair like the color of kohl, is the meaning. |
bhadrenāti bhaddakena. |
‘With lovely youth’ means with the first of the three stages of life. |
paṭhamena vayasāti tiṇṇaṃ vayānaṃ paṭhamavayena. |
‘Of the unwilling’ means of those who did not wish it. |
akāmakānanti anicchamānānaṃ. |
The genitive case is used in the sense of disregard. |
anādaratthe sāmivacanaṃ. |
‘They whose faces were wet with tears’ are ‘assumukhā’; of them, the ‘assumukhānaṃ,’ whose faces were wet with tears, is the meaning. |
assūni mukhe etesanti assumukhā, tesaṃ assumukhānaṃ, assūhi kilinnamukhānanti attho. |
‘Of the weeping’ means of those who were wailing and weeping. |
rudantānanti kanditvā rodamānānaṃ. |
‘The opportunity is not small’—here it should be understood that the opportunity for seeing the Blessed One is limitless. |
akhuddāvakāsoti ettha bhagavato aparimāṇoyeva dassanāya okāsoti veditabbo. |
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♦ tatridaṃ vatthu — rājagahe kira aññataro brāhmaṇo samaṇassa gotamassa pamāṇaṃ gahetuṃ na sakkotīti sutvā bhagavato piṇḍāya pavisanakāle saṭṭhihatthaṃ veḷuṃ gahetvā nagaradvārassa bahi ṭhatvā sampatte bhagavati veḷuṃ gahetvā samīpe aṭṭhāsi. |
♦ Here is the story: In Rājagaha, a certain brahmin, having heard that it was not possible to take the measure of the ascetic Gotama, when the Blessed One was entering for alms, took a bamboo pole sixty cubits long and stood outside the city gate. When the Blessed One arrived, he took the bamboo and stood near. |
veḷu bhagavato jāṇukamattaṃ pāpuṇi. |
The bamboo reached only up to the Blessed One’s knee. |
puna divase dve veḷū ghaṭetvā samīpe aṭṭhāsi. |
The next day, he joined two bamboos and stood near. |
bhagavāpi dvinnaṃ veḷūnaṃ upari kaṭimattameva paññāyamāno — “brāhmaṇa, kiṃ karosī”ti āha. |
The Blessed One, appearing only up to his waist above the two bamboos, said, “Brahmin, what are you doing?” |
tumhākaṃ pamāṇaṃ gaṇhāmīti. |
“I am taking your measure.” |
“brāhmaṇa, sacepi tvaṃ sakalacakkavāḷagabbhaṃ pūretvā ṭhite veḷū ghaṭetvā āgamissasi, neva me pamāṇaṃ gahetuṃ sakkhissasi. |
“Brahmin, even if you were to come having joined bamboos that fill the entire sphere of the universe, you would not be able to take my measure. |
na hi mayā cattāri asaṅkhyeyāni kappasatasahassañca tathā pāramiyo pūritā, yathā me paro pamāṇaṃ gaṇheyya, atulo, brāhmaṇa, tathāgato appameyyo”ti vatvā dhammapade gāthamāha — |
For I have not fulfilled the perfections for four incalculable aeons and a hundred thousand aeons in such a way that another could take my measure. The Tathāgata is immeasurable, Brahmin, beyond measure.” And having said this, he spoke a verse in the Dhammapada: |
♦ “te tādise pūjayato, nibbute akutobhaye. |
♦ “Of those who worship such a one, the liberated, free from all fear, |
♦ na sakkā puññaṃ saṅkhātuṃ, imettamapi kenacī”ti. |
♦ it is not possible to count the merit, not even this much by anyone.” |
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♦ gāthāpariyosāne caturāsītipāṇasahassāni amataṃ piviṃsu. |
♦ At the end of the verse, eighty-four thousand beings drank the deathless. |
♦ aparampi vatthu — rāhu kira asurindo cattāri yojanasahassāni aṭṭha ca yojanasatāni ucco. |
♦ Another story: Rāhu the asura king is four thousand yojanas and eight hundred yojanas tall. |
bāhantaramassa dvādasayojanasatāni. |
The space between his arms is twelve hundred yojanas. |
bahalantarena cha yojanasatāni. |
The thickness of his chest is six hundred yojanas. |
hatthatalapādatalānaṃ puthulato tīṇi yojanasatāni. |
The breadth of the palms of his hands and the soles of his feet is three hundred yojanas. |
aṅgulipabbāni paṇṇāsayojanāni. |
His finger joints are fifty yojanas. |
bhamukantaraṃ paṇṇāsayojanaṃ. |
The space between his eyebrows is fifty yojanas. |
mukhaṃ dviyojanasataṃ tiyojanasatagambhīraṃ tiyojanasataparimaṇḍalaṃ. |
His mouth is two hundred yojanas, three hundred yojanas deep, and three hundred yojanas in circumference. |
gīvā tiyojanasataṃ. |
His neck is three hundred yojanas. |
nalāṭaṃ tiyojanasataṃ. |
His forehead is three hundred yojanas. |
sīsaṃ navayojanasataṃ. |
His head is nine hundred yojanas. |
“so ahaṃ uccosmi, satthāraṃ onamitvā oloketuṃ na sakkhissāmī”ti cintetvā nāgacchi. |
He thought, “I am tall, I will not be able to look down and see the Teacher,” and did not come. |
so ekadivasaṃ bhagavato vaṇṇaṃ sutvā — “yathākathañca olokessāmī”ti āgato. |
One day, having heard the praise of the Blessed One, he came, thinking, “Somehow or other I will see him.” |
♦ atha bhagavā tassajjhāsayaṃ viditvā — “catūsu iriyāpathesu katarena dassessāmī”ti cintetvā “ṭhitako nāma nīcopi ucco viya paññāyati. |
♦ Then the Blessed One, knowing his intention, thought, “In which of the four postures shall I show myself to him?” and thinking, “A standing person, even if short, appears tall. |
nipannovassa attānaṃ dassessāmī”ti “ānanda, gandhakuṭipariveṇe mañcakaṃ paññāpehī”ti vatvā tattha sīhaseyyaṃ kappesi. |
I will show myself to him lying down,” he said, “Ānanda, prepare a couch in the perfume chamber,” and there he adopted the lion’s posture. |
rāhu āgantvā nipannaṃ bhagavantaṃ gīvaṃ unnāmetvā nabhamajjhe puṇṇacandaṃ viya ullokesi. |
Rāhu came and, raising his neck, looked up at the recumbent Blessed One like the full moon in the middle of the sky. |
kimidaṃ asurindāti ca vutte — “bhagavā onamitvā oloketuṃ na sakkhissāmī”ti nāgacchinti. |
And when asked, “What is this, king of the asuras?” he replied, “I did not come, thinking I would not be able to look down and see the Blessed One.” |
na mayā, asurinda, adhomukhena pāramiyo pūritā. |
“It was not with a downward-looking mind, O king of the asuras, that I fulfilled the perfections. |
uddhaggameva katvā dānaṃ dinnanti. |
I gave gifts with an upward-looking mind.” |
taṃ divasaṃ rāhu saraṇaṃ agamāsi. |
On that day, Rāhu went for refuge. |
evaṃ bhagavā akhuddāvakāso dassanāya. |
Thus the Blessed One has no small opportunity for being seen. |
♦ catupārisuddhisīlena sīlavā, taṃ pana sīlaṃ ariyaṃ uttamaṃ parisuddhaṃ. |
♦ He is virtuous with the fourfold purity of virtue, and that virtue is noble, supreme, and pure. |
tenāha — “ariyasīlī”ti. |
Therefore he says, “of noble virtue.” |
tadetaṃ anavajjaṭṭhena kusalaṃ. |
That is wholesome in the sense of being blameless. |
tenāha — “kusalasīlī”ti. |
Therefore he says, “of wholesome virtue.” |
kusalasīlenāti idamassa vevacanaṃ. |
‘With wholesome virtue’ is a synonym for this. |
♦ bahūnaṃ ācariyapācariyoti bhagavato ekekāya dhammadesanāya caturāsītipāṇasahassāni aparimāṇāpi devamanussā maggaphalāmataṃ pivanti, tasmā bahūnaṃ ācariyo. |
♦ ‘The teacher and teacher’s teacher of many’ means that at each of the Blessed One’s discourses on the Dhamma, eighty-four thousand beings, and an immeasurable number of devas and humans, drink the nectar of the path and its fruit. Therefore, he is the teacher of many. |
sāvakaveneyyānaṃ pana pācariyoti. |
And he is the teacher’s teacher of the disciples who are to be trained. |
♦ khīṇakāmarāgoti ettha kāmaṃ bhagavato sabbepi kilesā khīṇā. |
♦ ‘Whose sensual passion is extinct’—here, for the Blessed One, all defilements are indeed extinct. |
brāhmaṇo pana te na jānāti. |
But the brahmin does not know them. |
attano jānanaṭṭhāneyeva guṇaṃ katheti. |
He speaks of a virtue only in the area of his own knowledge. |
vigatacāpalloti — “pattamaṇḍanā cīvaramaṇḍanā senāsanamaṇḍanā imassa vā pūtikāyassa ... pe ... kelanā paṭikelanā”ti evaṃ vuttacāpallā virahito. |
‘Whose frivolity has departed’ means he is free from the frivolity spoken of as “adornment of the bowl, adornment of the robe, adornment of the dwelling, of this putrid body... etc... playing, toying.” |
♦ apāpapurekkhāroti apāpe nava lokuttaradhamme purato katvā vicarati. |
♦ ‘He who has what is not evil as his forerunner’ means he wanders having the nine supramundane states, which are not evil, as his forerunners. |
brahmaññāya pajāyāti sāriputtamoggallānamahākassapādibhedāya brāhmaṇapajāya, etissāya ca pajāya purekkhāro. |
‘For the brahmin people’ means for the brahmin people divided into Sāriputta, Moggallāna, Mahākassapa, and so on; and he is the forerunner of this people. |
ayañhi pajā samaṇaṃ gotamaṃ purakkhatvā caratīti attho. |
The meaning is that this people wanders with the ascetic Gotama as their forerunner. |
api ca apāpapurekkhāroti na pāpaṃ purekkhāro na pāpaṃ purato katvā carati, na pāpaṃ icchatīti attho. |
And also, ‘he who has what is not evil as his forerunner’ means not having evil as his forerunner, not wandering with evil in front, not desiring evil, is the meaning. |
kassa? brahmaññāya pajāya. |
Of whom? Of the brahmin people. |
attanā saddhiṃ paṭiviruddhāyapi brāhmaṇapajāya aviruddho hitasukhatthiko yevāti vuttaṃ hoti. |
It means that even towards the brahmin people who are opposed to him, he is not hostile, but wishes for their welfare and happiness. |
♦ tiroraṭṭhāti pararaṭṭhato. |
♦ ‘From across the country’ means from another country. |
tirojanapadāti parajanapadato. |
‘From across the region’ means from another region. |
pañhaṃ pucchituṃ āgacchantīti khattiyapaṇḍitādayo ceva devabrahmanāgagandhabbādayo ca — “pañhe abhisaṅkharitvā pucchissāmā”ti āgacchanti. |
‘They come to ask a question’ means learned kshatriyas and so on, as well as devas, brahmās, nāgas, gandhabbas, and so on, come thinking, “We will formulate questions and ask.” |
tattha keci pucchāya vā dosaṃ vissajjanasampaṭicchane vā asamatthataṃ sallakkhetvā apucchitvāva tuṇhī nisīdanti. |
There, some, realizing their inability to ask a question or to accept the answer, sit silently without asking. |
keci pucchanti. |
Some ask. |
kesañci bhagavā pucchāya ussāhaṃ janetvā vissajjeti. |
The Blessed One, having aroused the enthusiasm of some for a question, answers it. |
evaṃ sabbesampi tesaṃ vimatiyo tīraṃ patvā mahāsamuddassa ūmiyo viya bhagavantaṃ patvā bhijjanti. |
Thus, the perplexities of all of them, reaching a shore, break upon reaching the Blessed One, like the waves of the great ocean. |
♦ ehi svāgatavādīti devamanussapabbajitagahaṭṭhesu taṃ taṃ attano santikaṃ āgataṃ — “ehi svāgatan”ti evaṃ vadatīti attho. |
♦ ‘He who says, “Come, welcome”’ means that to those among devas, humans, monastics, and householders who come to him, he says, “Come, welcome,” is the meaning. |
sakhiloti tattha katamaṃ sākhalyaṃ? |
‘Affable’—there, what is affability? |
“yā sā vācā nelā kaṇṇasukhā”tiādinā nayena vuttasākhalyena samannāgato, muduvacanoti attho. |
He is endowed with the affability spoken of in the way, “that speech which is smooth, pleasant to the ear,” and so on; he is of gentle speech, is the meaning. |
sammodakoti paṭisanthārakusalo, āgatāgatānaṃ catunnaṃ parisānaṃ — “kacci, bhikkhave, khamanīyaṃ, kacci yāpanīyan”tiādinā nayena sabbaṃ addhānadarathaṃ vūpasamento viya paṭhamataraṃ sammodanīyaṃ kathaṃ kattāti attho. |
‘Friendly’ means skilled in courteous welcome. To the four assemblies that come and go, he, as if allaying all the weariness of their journey, first of all speaks a pleasant conversation, in the way of, “Is it tolerable, monks, is it supportable?” and so on, is the meaning. |
abbhākuṭikoti yathā ekacce parisaṃ patvā thaddhamukhā saṅkuṭitamukhā honti, na ediso, parisadassanena panassa bālātapasamphassena viya padumaṃ mukhapadumaṃ vikasati puṇṇacandasassirikaṃ hoti. |
‘Not frowning’ means that he is not like some who, upon reaching an assembly, have a stern face and a contracted face. But when he sees an assembly, his lotus-face blossoms like a lotus touched by the morning sun, and it becomes as glorious as the full moon. |
uttānamukhoti yathā ekacce nikujjitamukhā viya sampattāya parisāya na kiñci kathenti, atidullabhakathā honti, na evarūpo. |
‘Of open countenance’ means that he is not like some who, like one with a downturned face, say nothing to the assembly that has arrived, and whose words are very difficult to obtain. |
samaṇo pana gotamo sulabhakatho. |
But the ascetic Gotama is of easy speech. |
na tassa santikaṃ āgatāgatānaṃ — “kasmā mayaṃ idhāgatā”ti vippaṭisāro uppajjati dhammaṃ pana sutvā attamanāva hontīti dasseti. |
For those who come to him, the regret, “Why have we come here?” does not arise, but having heard the Dhamma, they become pleased, he shows. |
pubbabhāsīti bhāsanto ca paṭhamataraṃ bhāsati, tañca kho kālayuttaṃ pamāṇayuttaṃ atthanissitameva bhāsati, na niratthakakathaṃ. |
‘The first to speak’ means that when speaking, he speaks first, and that too, he speaks what is timely, of proper measure, and connected with the goal, not useless talk. |
♦ na tasmiṃ gāme vāti yattha kira bhagavā paṭivasati, tattha mahesakkhā devatā ārakkhaṃ gaṇhanti, taṃ nissāya manussānaṃ upaddavo na hoti, paṃsupisācakādayoyeva hi manusse viheṭhenti, te tāsaṃ ānubhāvena dūraṃ apakkamanti. |
♦ ‘Not in that village or’—wherever the Blessed One resides, there the high-ranking deities provide protection. Because of them, there is no trouble for humans. For it is the pamsu-pisācakas and others who harass humans, and they, by the power of those deities, depart far away. |
api ca bhagavato mettābalenapi na amanussā manusse viheṭhenti. |
And also, by the power of the Blessed One’s loving-kindness, non-humans do not harass humans. |
♦ saṅghītiādīsu anusāsitabbo sayaṃ vā uppādito saṅgho assa atthīti saṅghī. |
♦ ‘Having a community’ and so on—he has a community that is to be instructed or one that he himself has established, so he is ‘having a community.’ |
tādiso cassa gaṇo atthīti gaṇī. |
And he has such a group, so he is ‘having a group.’ |
purimapadasseva vā vevacanametaṃ. |
Or this is a synonym for the previous word. |
ācārasikkhāpanavasena gaṇassa ācariyoti gaṇācariyo . |
‘The teacher of a group’ by way of teaching conduct. |
puthutitthakarānanti bahūnaṃ titthakarānaṃ. |
‘Of many sect-founders’ means of many founders of sects. |
yathā vā tathā vāti yena vā tena vā acelakādimattakenāpi kāraṇena. |
‘In whatever way’ means for whatever reason, even for the mere reason of being a naked ascetic and so on. |
samudāgacchatīti samantato upagacchati abhivaḍḍhati. |
‘Comes together’ means approaches from all sides, increases. |
♦ atithi no te hontīti te amhākaṃ āgantukā, navakā pāhunakā hontīti attho. |
♦ ‘They are our guests’ means they are our visitors, our new arrivals, our guests, is the meaning. |
pariyāpuṇāmīti jānāmi. |
‘I understand’ means I know. |
aparimāṇavaṇṇoti tathārūpeneva sabbaññunāpi appameyyavaṇṇo — “pageva mādisenā”ti dasseti. |
‘Of immeasurable praise’—he shows that his praise is immeasurable even by one who is likewise omniscient, let alone by one like me. |
vuttampi cettaṃ — |
And this is said: |
♦ “buddhopi buddhassa bhaṇeyya vaṇṇaṃ, |
♦ “Even a Buddha, speaking of a Buddha’s praise, |
♦ kappampi ce aññamabhāsamāno. |
♦ though he speak for an aeon without speaking of anything else, |
♦ khīyetha kappo ciradīghamantare, |
♦ the aeon would be exhausted in the long interval, |
♦ vaṇṇo na khīyetha tathāgatassā”ti. |
♦ the praise of the Tathāgata would not be exhausted.” |
♦ 305. imaṃ pana satthu guṇakathaṃ sutvā te brāhmaṇā cintayiṃsu — yathā soṇadaṇḍo brāhmaṇo samaṇassa gotamassa vaṇṇe bhaṇati, anomaguṇo so bhavaṃ gotamo; |
♦ 305. Having heard this praise of the Teacher’s virtues, those brahmins thought: “As the brahmin Soṇadaṇḍa speaks of the virtues of the ascetic Gotama, that venerable Gotama is of no mean virtue; |
evaṃ tassa guṇe jānamānena kho pana ācariyena aticiraṃ adhivāsitaṃ, handa naṃ anuvattāmāti anuvattiṃsu. |
the teacher, knowing his virtues, has waited too long; come, let us follow him.” And they followed him. |
tasmā evaṃ vutte “te brāhmaṇā”tiādi vuttaṃ. |
Therefore, when it was said thus, it is said, “those brahmins,” and so on. |
tattha alamevāti yuttameva. |
There, ‘it is indeed proper’ means it is right. |
api puṭosenāti puṭosaṃ vuccati pātheyyaṃ, taṃ gahetvāpi upasaṅkamituṃ yuttamevāti attho. |
‘Even with a bundle’ means it is proper to go even taking provisions. |
puṭaṃsenātipi pāṭho, tassattho, puṭo aṃse assāti puṭaṃso, tena puṭaṃsena. |
The reading is also ‘puṭaṃsenāpi,’ its meaning is, he who has a bundle on his shoulder is ‘puṭaṃso,’ by that ‘puṭaṃsena.’ |
aṃsena hi pātheyyapuṭaṃ vahantenāpīti vuttaṃ hoti. |
It means even by one carrying a bundle of provisions on his shoulder. |
♦ soṇadaṇḍaparivitakkavaṇṇanā |
♦ Commentary on the Reflections of Soṇadaṇḍa |
♦ 306-308. tirovanasaṇḍagatassāti antovanasaṇḍe gatassa, vihārabbhantaraṃ paviṭṭhassāti attho. |
♦ 306-308. ‘Of him who has gone into the thicket of the forest’ means of him who has gone inside the forest grove, who has entered the monastery, is the meaning. |
añjaliṃ paṇāmetvāti ete ubhatopakkhikā, te evaṃ cintayiṃsu — “sace no micchādiṭṭhikā codessanti — ‘kasmā tumhe samaṇaṃ gotamaṃ vanditthā’ti? |
‘Having raised his hands in salutation’—these are from both sides. They thought thus: “If the followers of wrong views challenge us, saying, ‘Why did you pay homage to the ascetic Gotama?’ |
tesaṃ — ‘kiṃ añjalimattakaraṇenāpi vandanaṃ nāma hotī’ti vakkhāma. |
we will say to them, ‘Does paying homage consist merely in the act of joining the hands?’ |
sace no sammādiṭṭhikā codessanti — ‘kasmā tumhe bhagavantaṃ na vanditthā’ti. |
If the followers of right view challenge us, saying, ‘Why did you not pay homage to the Blessed One?’ |
‘kiṃ sīsena bhūmiyaṃ paharanteneva vandanaṃ nāma hoti, nanu añjalikammampi vandanaṃ evā’ti vakkhāmā”ti. |
we will say, ‘Does paying homage consist in striking the ground with one’s head? Is not the act of joining the hands also paying homage?’” |
nāmagottanti “bho, gotama, ahaṃ asukassa putto datto nāma, mitto nāma, idhāgato”ti vadantā nāmaṃ sāventi nāma. |
‘Name and clan’ means those who say, “Venerable Gotama, I am the son of so-and-so, named Datta, named Mitta, I have come here,” are said to announce their name. |
“bho, gotama, ahaṃ vāseṭṭho nāma, kaccāno nāma, idhāgato”ti vadantā gottaṃ sāventi nāma. |
Those who say, “Venerable Gotama, I am named Vāseṭṭha, named Kaccāno, I have come here,” are said to announce their clan. |
ete kira daliddā jiṇṇā kulaputtā “parisamajjhe nāmagottavasena pākaṭā bhavissāmā”ti evamakaṃsu. |
It is said that these poor and old men of good family did this, thinking, “We will become known by name and clan in the midst of the assembly.” |
ye pana tuṇhībhūtā nisīdiṃsu, te kerāṭikā ceva andhabālā ca. |
But those who sat silently were the crafty and the blind fools. |
tattha kerāṭikā — “ekaṃ dve kathāsallāpepi karonto vissāsiko hoti, atha vissāse sati ekaṃ dve bhikkhā adātuṃ na yuttan”ti tato attānaṃ mocetvā tuṇhī nisīdanti. |
There, the crafty, thinking, “One who engages in even one or two conversations becomes familiar, and when there is familiarity, it is not right not to give one or two alms,” thus freeing themselves, they sit silently. |
andhabālā aññāṇatāyeva avakkhittamattikāpiṇḍo viya yattha katthaci tuṇhībhūtā nisīdanti. |
The blind fools, out of sheer ignorance, sit silently wherever they may be, like a lump of clay that has been thrown down. |
♦ brāhmaṇapaññattivaṇṇanā |
♦ Commentary on the Declaration of a Brahmin |
♦ 309-310. cetasā cetoparivitakkanti bhagavā — “ayaṃ brāhmaṇo āgatakālato paṭṭhāya adhomukho thaddhagatto kiṃ cintayamāno nisinno, kiṃ nu kho cintetī”ti āvajjanto attano cetasā tassa cittaṃ aññāsi. |
♦ 309-310. ‘The thought in his mind with his own mind’—the Blessed One, thinking, “This brahmin, from the time he arrived, has been sitting with his head bowed and his body stiff, what is he thinking about, what indeed is he thinking?” and investigating with his own mind, he knew his thought. |
tena vuttaṃ — “cetasā cetoparivitakkamaññāyā”ti. |
Therefore it is said, “knowing the thought in his mind with his own mind.” |
vihaññatīti vighātaṃ āpajjati. |
‘Is distressed’ means he becomes subject to distress. |
anuviloketvā parisanti bhagavato sakasamaye pañhapucchanena udake miyamāno ukkhipitvā thale ṭhapito viya samapassaddhakāyacitto hutvā parisaṃ saṅgaṇhanatthaṃ diṭṭhisañjāneneva “upadhārentu me bhonto vacanan”ti vadanto viya anuviloketvā parisaṃ bhagavantaṃ etadavoca. |
‘Having looked around the assembly’—he, whose mind and body were calmed as if he had been lifted from drowning in water and placed on dry land by the Blessed One’s questioning in his own time, and who, in order to win over the assembly, as if saying with a look of recognition, “May the venerable sirs pay attention to my words,” having looked around the assembly, said this to the Blessed One. |
♦ 311-313. sujaṃ paggaṇhantānanti yaññayajanatthāya sujaṃ gaṇhantesu brāhmaṇesu paṭhamo vā dutiyo vāti attho. |
♦ 311-313. ‘Among those raising the sacrificial ladle’ means among the brahmins who take up the ladle for the purpose of performing a sacrifice, he is the first or the second, is the meaning. |
sujāya diyyamānaṃ mahāyāgaṃ paṭiggaṇhantānanti porāṇā. |
The ancients say, ‘among those who receive the great sacrifice being offered with the ladle.’ |
iti brāhmaṇo sakasamayavasena sammadeva pañhaṃ vissajjesi. |
Thus the brahmin answered the question quite correctly according to his own tradition. |
bhagavā pana visesato uttamabrāhmaṇassa dassanatthaṃ — “imesaṃ panā”tiādimāha. |
But the Blessed One, in order to show the supreme brahmin in particular, said, “But of these,” and so on. |
etadavocunti sace jātivaṇṇamantasampanno brāhmaṇo na hoti, atha ko carahi loke brāhmaṇo bhavissati? |
They said this, thinking, ‘If a brahmin endowed with birth, appearance, and sacred knowledge is not a brahmin, then who in the world will be a brahmin? |
nāseti no ayaṃ soṇadaṇḍo, handassa vādaṃ paṭikkhipissāmāti cintetvā etadavocuṃ. |
This Soṇadaṇḍa is destroying us. Come, let us refute his argument.’ |
apavadatīti paṭikkhipati. |
‘He refutes’ means he rejects. |
anupakkhandatīti anupavisati. |
‘He enters into’ means he penetrates. |
idaṃ — “sace tvaṃ pasādavasena samaṇaṃ gotamaṃ saraṇaṃ gantukāmo, gaccha; |
This they said with the intention, “If you, out of devotion, wish to go for refuge to the ascetic Gotama, go; |
mā brāhmaṇassa samayaṃ bhindī”ti adhippāyena āhaṃsu. |
but do not break the tradition of the brahmins.” |
♦ 314. etadavocāti imesu brāhmaṇesu evaṃ ekappahāreneva viravantesu “ayaṃ kathā pariyosānaṃ na gamissati, handa ne nissadde katvā soṇadaṇḍeneva saddhiṃ kathemī”ti cintetvā — “etaṃ sace kho tumhākan”tiādikaṃ vacanaṃ avoca. |
♦ 314. He said this: among these brahmins who were thus clamoring with a single outburst, thinking, “This discussion will not come to an end. Come, I will silence them and speak with Soṇadaṇḍa alone,” he spoke the words beginning, “If this of yours.” |
♦ 315-316. sahadhammenāti sakāraṇena. |
♦ 315-316. ‘With reason’ means with cause. |
samasamoti ṭhapetvā ekadesasamattaṃ samabhāvena samo, sabbākārena samoti attho. |
‘Equal’ means equal in being, setting aside partial equality, equal in every way, is the meaning. |
ahamassa mātāpitaro jānāmīti bhaginiyā puttassa mātāpitaro kiṃ na jānissati, kulakoṭiparidīpanaṃ sandhāyeva vadati. |
‘I know his mother and father’ means why would he not know the mother and father of his sister’s son? He says this with the intention of clarifying the top of the family line. |
musāvādampi bhaṇeyyāti atthabhañjanakaṃ musāvādaṃ katheyya. |
‘He might speak a falsehood’ means he might speak a falsehood that breaks the meaning. |
kiṃ vaṇṇo karissatīti abbhantare guṇe asati kiṃ karissati? |
‘What will his appearance do?’ means if there is no inner quality, what will it do? |
kimassa brāhmaṇabhāvaṃ rakkhituṃ sakkhissatīti attho. |
Will it be able to protect his brahminhood? is the meaning. |
athāpi siyā puna — “pakatisīle ṭhitassa brāhmaṇabhāvaṃ sādhentī”ti evampi sīlameva sādhessati, tasmiṃ hissa asati brāhmaṇabhāvo nāhosīti sammohamattaṃ vaṇṇādayo. |
And if it were so, again, “for one who abides in natural virtue, they establish brahminhood,” even so, it is virtue alone that will establish it. For if he does not have it, he would not be a brahmin; birth and so on are just delusion. |
idaṃ pana sutvā te brāhmaṇā — “sabhāvaṃ ācariyo āha, akāraṇāva mayaṃ ujjhāyimhā”ti tuṇhī ahesuṃ. |
Having heard this, those brahmins, thinking, “The teacher has spoken the truth, we complained without reason,” became silent. |
♦ sīlapaññākathāvaṇṇanā |
♦ Commentary on the Discourse on Virtue and Wisdom |
♦ 317. tato bhagavā ‘kathito brāhmaṇena pañho, kiṃ panettha patiṭṭhātuṃ sakkhissati, na sakkhissatī’ti? |
♦ 317. Then the Blessed One, thinking, ‘The question has been stated by the brahmin, what can be established in it, what cannot?’ |
tassa vīmaṃsanatthaṃ — “imesaṃ pana brāhmaṇā”tiādimāha. |
for the purpose of investigating that, said, “But of these, O brahmin,” and so on. |
sīlaparidhotāti sīlaparisuddhā. |
‘Purified by virtue’ means pure in virtue. |
yattha sīlaṃ tattha paññāti yasmiṃ puggale sīlaṃ, tattheva paññā, kuto dussīle paññā? |
‘Where there is virtue, there is wisdom’ means in whatever person there is virtue, in him alone is wisdom. From where would there be wisdom in one who is immoral? |
paññārahite vā jaḷe eḷamūge kuto sīlanti? |
Or in a fool, a dullard, a mute, from where would there be virtue? |
sīlapaññāṇanti sīlañca paññāṇañca sīlapaññāṇaṃ. |
‘Virtue and wisdom’ means virtue and wisdom are sīlapaññāṇaṃ. |
paññāṇanti paññāyeva. |
‘Paññāṇa’ is wisdom itself. |
evametaṃ brāhmaṇāti bhagavā brāhmaṇassa vacanaṃ anujānanto āha. |
‘So it is, brahmin’—the Blessed One, agreeing with the brahmin’s statement, said. |
tattha sīlaparidhotā paññāti catupārisuddhisīlena dhotā. |
There, ‘wisdom purified by virtue’ means purified by the fourfold purity of virtue. |
kathaṃ pana sīlena paññaṃ dhovatīti? |
But how does one purify wisdom with virtue? |
yassa puthujjanassa sīlaṃ saṭṭhiasītivassāni akhaṇḍaṃ hoti, so maraṇakālepi sabbakilese ghātetvā sīlena paññaṃ dhovitvā arahattaṃ gaṇhāti. |
The virtue of a worldling, which has been unbroken for sixty or eighty years, he, at the time of death, having destroyed all defilements, purifies his wisdom with virtue and attains arahantship. |
kandarasālapariveṇe mahāsaṭṭhivassatthero viya. |
Like the great elder of sixty years in the Kandarasāla hermitage. |
there kira maraṇamañce nipajjitvā balavavedanāya nitthunante, tissamahārājā “theraṃ passissāmī”ti gantvā pariveṇadvāre ṭhito taṃ saddaṃ sutvā pucchi — “kassa saddo ayan”ti? |
It is said that the elder, lying on his deathbed and groaning with severe pain, when King Tissa Mahārāja went to see the elder and stood at the door of the hermitage, heard that sound and asked, “Whose sound is this?” |
therassa nitthunanasaddoti. |
“It is the sound of the elder groaning.” |
“pabbajjāya saṭṭhivassena vedanāpariggahamattampi na kataṃ, na dāni naṃ vandissāmī”ti nivattitvā mahābodhiṃ vandituṃ gato. |
“In sixty years of monastic life, he has not even controlled his pain. Now I will not pay homage to him,” and turning back, he went to pay homage to the great Bodhi tree. |
tato upaṭṭhākadaharo theraṃ āha — “kiṃ no, bhante, lajjāpetha, saddhopi rājā vippaṭisārī hutvā na vandissāmī”ti gatoti. |
Then the young attendant said to the elder, “Why do you shame us, venerable sir? Even the faithful king, becoming regretful, has gone, saying, ‘I will not pay homage.’” |
kasmā āvusoti? |
“Why, friend?” |
tumhākaṃ nitthunanasaddaṃ sutvāti. |
“Because he heard your sound of groaning.” |
“tena hi me okāsaṃ karothā”ti vatvā vedanaṃ vikkhambhitvā arahattaṃ patvā daharassa saññaṃ adāsi — “gacchāvuso, idāni rājānaṃ amhe vandāpehī”ti. |
“Then make an opportunity for me,” he said, and having suppressed the pain and attained arahantship, he gave a sign to the young man, “Go, friend, now make the king pay homage to us.” |
daharo gantvā — “idāni kira theraṃ, vandathā”ti āha. |
The young man went and said, “Now, it seems, pay homage to the elder.” |
rājā saṃsumārapatitena theraṃ vandanto — “nāhaṃ ayyassa arahattaṃ vandāmi, puthujjanabhūmiyaṃ pana ṭhatvā rakkhitasīlameva vandāmī”ti āha, evaṃ sīlena paññaṃ dhovati nāma. |
The king, paying homage to the elder who had fallen like a saṃsumāra tree, said, “I do not pay homage to the venerable one’s arahantship, but standing on the level of a worldling, I pay homage only to the virtue he has protected.” Thus it is said that one purifies wisdom with virtue. |
yassa pana abbhantare sīlasaṃvaro natthi, ugghāṭitaññutāya pana catuppadikagāthāpariyosāne paññāya sīlaṃ dhovitvā saha paṭisambhidāhi arahattaṃ pāpuṇāti. |
But for whom there is no inner restraint of virtue, but by the knowledge of what is to be disclosed, at the end of a four-lined verse, having purified his virtue with wisdom, he attains arahantship together with the analytical knowledges. |
ayaṃ paññāya sīlaṃ dhovati nāma. |
This one is said to purify virtue with wisdom. |
seyyathāpi santatimahāmatto. |
Like the great minister Santati. |
♦ 318. katamaṃ pana taṃ brāhmaṇāti kasmā āha? |
♦ 318. ‘But which, O brahmin?’—why did he say this? |
bhagavā kira cintesi — “brāhmaṇā brāhmaṇasamaye pañcasīlāni ‘sīlan’ti paññāpenti, vedattayauggahaṇapaññā paññāti. |
The Blessed One, it is said, thought: “The brahmins in their brahminical system declare the five precepts as ‘virtue,’ and the wisdom of learning the three Vedas as wisdom. |
uparivisesaṃ na jānanti. |
They do not know anything higher. |
yaṃnūnāhaṃ brāhmaṇassa uttarivisesabhūtaṃ maggasīlaṃ, phalasīlaṃ, maggapaññaṃ, phalapaññañca dassetvā arahattanikūṭena desanaṃ niṭṭhapeyyan”ti. |
What if I were to show the brahmin the path-virtue, the fruit-virtue, the path-wisdom, and the fruit-wisdom, which are a higher distinction, and conclude the discourse with the pinnacle of arahantship?” |
atha naṃ kathetukamyatāya pucchanto — “katamaṃ pana taṃ, brāhmaṇa, sīlaṃ katamā sā paññā”ti āha. |
Then, desiring to make him speak, he asked, “But what, O brahmin, is that virtue, what is that wisdom?” |
atha brāhmaṇo — “mayā sakasamayavasena pañho vissajjito. |
Then the brahmin thought, “I have answered the question according to my own system. |
samaṇo pana maṃ gotamo puna nivattitvā pucchati, idānissāhaṃ cittaṃ paritosetvā vissajjituṃ sakkuṇeyyaṃ vā na vā? |
But the ascetic Gotama asks me again, turning back. Now, will I be able to satisfy his mind and answer, or not? |
sace na sakkhissaṃ paṭhamaṃ uppannāpi me lajjā bhijjissati. |
If I am not able, the shame that first arose in me will be broken. |
asakkontassa pana na sakkomīti vacane doso natthī”ti puna nivattitvā bhagavatoyeva bhāraṃ karonto “ettakaparamāva mayan”tiādimāha. |
But for one who is unable, there is no fault in saying, ‘I am not able.’” Then, turning back and placing the burden on the Blessed One himself, he said, “We are only this much,” and so on. |
tattha ettakaparamāti ettakaṃ sīlapaññāṇanti vacanameva paramaṃ amhākaṃ, te mayaṃ ettakaparamā, ito paraṃ etassa bhāsitassa atthaṃ na jānāmāti attho. |
There, ‘only this much’ means this statement, ‘virtue and wisdom,’ is our limit; we are of this limit, beyond this we do not know the meaning of this statement, is the meaning. |
♦ athassa bhagavā sīlapaññāya mūlabhūtassa tathāgatassa uppādato pabhuti sīlapaññāṇaṃ dassetuṃ — “idha brāhmaṇa, tathāgato”tiādimāha. |
♦ Then the Blessed One, to show him the virtue and wisdom from the arising of the Tathāgata, which is the root of virtue and wisdom, said, “Here, O brahmin, a Tathāgata,” and so on. |
tassattho sāmaññaphale vuttanayeneva veditabbo, ayaṃ pana viseso, idha tividhampi sīlaṃ — “idampissa hoti sīlasmin”ti evaṃ sīlamicceva niyyātitaṃ paṭhamajjhānādīni cattāri jhānāni atthato paññāsampadā. |
Its meaning is to be understood in the way stated in the Sāmaññaphala Sutta. This, however, is the difference: here, the threefold virtue is assigned only as virtue, thus, “this too is part of his virtue.” The first jhana and so on, the four jhanas, are in essence the perfection of wisdom. |
evaṃ paññāvasena pana aniyyātetvā vipassanāpaññāya padaṭṭhānabhāvamattena dassetvā vipassanāpaññāto paṭṭhāya paññā niyyātitāti. |
But without assigning them by way of wisdom, and showing them merely as a basis for the wisdom of insight, from the wisdom of insight onwards, wisdom is assigned. |
♦ soṇadaṇḍaupāsakattapaṭivedanākathā |
♦ Commentary on the Declaration of Soṇadaṇḍa's Lay Followership |
♦ 319-322. svātanāyāti padassa attho ajjatanāyāti ettha vuttanayeneva veditabbo. |
♦ 319-322. The meaning of the word ‘svātanāya’ is to be understood in the way stated in the context of ‘ajjatanāya.’ |
tena maṃ sā parisā paribhaveyyāti tena tumhe dūratova disvā āsanā vuṭṭhitakāraṇena maṃ sā parisā — “ayaṃ soṇadaṇḍo pacchimavaye ṭhito mahallako, gotamo pana daharo yuvā nattāpissa nappahoti, so nāma attano nattumattabhāvampi appattassa āsanā vuṭṭhātī”ti paribhaveyya. |
‘The assembly would scorn me for that’ means the assembly would scorn me for the reason that you rose from your seat upon seeing me from a distance, saying, “This Soṇadaṇḍa is an old man, standing in his last years, but Gotama is young, a youth, not even fit to be his grandson, and yet he rises from his seat for one who has not even attained the status of his own grandson.” |
āsanā me taṃ bhavaṃ gotamo paccuṭṭhānanti mama agāravena avuṭṭhānaṃ nāma natthi, bhoganāsanabhayena pana na vuṭṭhahissāmi, taṃ tumhe hi ceva mayā ca ñātuṃ vaṭṭati. |
‘My rising from my seat for the venerable Gotama’ means my not rising out of disrespect does not exist, but I will not rise for fear of loss of property. That you and I should know. |
tasmā āsanā me etaṃ bhavaṃ gotamo paccuṭṭhānaṃ dhāretūti, iminā kira sadiso kuhako dullabho, bhagavati panassa agāravaṃ nāma natthi, tasmā bhoganāsanabhayā kuhanavasena evaṃ vadati. |
Therefore, let the venerable Gotama consider my rising from my seat as such. This one, it is said, is a rare hypocrite. But there is no disrespect in him towards the Blessed One. Therefore, out of fear of loss of property, he speaks thus with hypocrisy. |
parapadesupi eseva nayo. |
In other phrases as well, this is the way. |
dhammiyā kathāyātiādīsu taṅkhaṇānurūpāya dhammiyā kathāya diṭṭhadhammikasamparāyikaṃ atthaṃ sandassetvā kusale dhamme samādapetvā gaṇhāpetvā. |
‘With a talk on the Dhamma’ and so on—with a talk on the Dhamma suitable for the occasion, having shown the meaning of the present life and the future life, and having made him accept and take up the wholesome states. |
tattha naṃ samuttejetvā saussāhaṃ katvā tāya ca saussāhatāya aññehi ca vijjamānaguṇehi sampahaṃsetvā dhammaratanavassaṃ vassitvā uṭṭhāyāsanā pakkāmi. |
There, having roused him and made him enthusiastic, and having praised him for that enthusiasm and for his other existing virtues, and having rained down the rain of the jewel of the Dhamma, he got up from his seat and departed. |
brāhmaṇo pana attano kuhakatāya evampi bhagavati dhammavassaṃ vassite visesaṃ nibbattetuṃ nāsakkhi. |
But the brahmin, due to his hypocrisy, was unable to produce any special attainment even when the Blessed One rained down the rain of the Dhamma. |
kevalamassa āyatiṃ nibbānatthāya vāsanābhāgiyāya ca sabbā purimapacchimakathā ahosīti. |
Only for his future attainment of nirvana, and for its being a basis for his destiny, did the entire earlier and later talk take place. |
♦ iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāyaṃ |
♦ Thus in the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya. |
♦ soṇadaṇḍasuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Soṇadaṇḍa Sutta is finished. |
♦ 5. kūṭadantasuttavaṇṇanā |
♦ 5. Commentary on the Kūṭadanta Sutta |
♦ [unnamed] |
♦ [unnamed] |
♦ 323. evaṃ me sutaṃ ... pe ... magadhesūti kūṭadantasuttaṃ. |
♦ 323. Thus have I heard... etc... in Magadha is the Kūṭadanta Sutta. |
tatrāyaṃ apubbapadavaṇṇanā. |
Therein, this is the commentary on the new words. |
magadhesūti magadhā nāma jānapadino rājakumārā, tesaṃ nivāso ekopi janapado rūḷhīsaddena magadhāti vuccati, tasmiṃ magadhesu janapade. |
‘In Magadha’ means the Magadhans are the inhabitants of the country, the royal princes. Even a single country inhabited by them is called Magadha by common usage. In that country of Magadha. |
ito paraṃ purimasuttadvaye vuttanayameva. |
From here on, it is the same as in the previous two suttas. |
ambalaṭṭhikā brahmajāle vuttasadisāva. |
Ambalaṭṭhikā is the same as described in the Brahmajāla. |
kūṭadantoti tassa brāhmaṇassa nāmaṃ. |
Kūṭadanta is the name of that brahmin. |
upakkhaṭoti sajjito. |
‘Prepared’ means made ready. |
vacchatarasatānīti vacchasatāni. |
‘Hundreds of bull-calves’ means hundreds of calves. |
urabbhāti taruṇameṇḍakā vuccanti. |
‘Lambs’ means young sheep. |
ete tāva pāḷiyaṃ āgatāyeva. |
These, at least, are mentioned in the Pāli text. |
pāḷiyaṃ pana anāgatānampi anekesaṃ migapakkhīnaṃ sattasattasatāni sampiṇḍitānevāti veditabbāni. |
But it should be known that of the many beasts and birds not mentioned in the Pāli text, seven hundred of each were collected together. |
sabbasattasatikayāgaṃ kiresa yajitukāmo hoti. |
It is said he was desirous of performing a sacrifice of seven hundred of every kind. |
thūṇūpanītānīti bandhitvā ṭhapanatthāya yūpasaṅkhātaṃ thūṇaṃ upanītāni. |
‘Brought to the sacrificial post’ means brought to the post called a yūpa for the purpose of being tied and established. |
♦ 328. tividhanti ettha vidhā vuccati ṭhapanā, tiṭṭhapananti attho. |
♦ 328. ‘Threefold’—here, ‘vidhā’ means establishment; three establishments, is the meaning. |
soḷasaparikkhāranti soḷasaparivāraṃ. |
‘With sixteen requisites’ means with sixteen accessories. |
♦ 330-336. paṭivasantīti yaññānubhavanatthāya paṭivasanti. |
♦ 330-336. ‘They dwell’ means they dwell for the purpose of experiencing the sacrifice. |
bhūtapubbanti idaṃ bhagavā pathavīgataṃ nidhiṃ uddharitvā purato rāsiṃ karonto viya bhavapaṭicchannaṃ pubbacaritaṃ dassento āha. |
‘Once upon a time’—this the Blessed One said, as if unearthing a treasure hidden in the earth and making a heap of it in front, showing a past deed hidden by existence. |
mahāvijitoti so kira sāgarapariyantaṃ mahantaṃ pathavīmaṇḍalaṃ vijini, iti mahantaṃ vijitamassāti mahāvijito tveva saṅkhyaṃ agamāsi. |
‘Mahāvijita’—it is said that he conquered the great circle of the earth bounded by the ocean, thus, ‘his victory was great,’ and so he came to be known as Mahāvijita. |
aḍḍhotiādīsu yo koci attano santakena vibhavena aḍḍho hoti, ayaṃ pana na kevalaṃ aḍḍhoyeva, mahaddhano mahatā aparimāṇasaṅkhyena dhanena samannāgato. |
‘Wealthy’ and so on—anyone is wealthy with the wealth he possesses. But this one was not only wealthy, but very rich, endowed with great, immeasurable wealth. |
pañcakāmaguṇavasena mahantā uḷārā bhogā assāti mahābhogo. |
‘Of great possessions’ means he had great, splendid possessions in terms of the five objects of sensual pleasure. |
piṇḍapiṇḍavasena ceva suvaṇṇamāsakarajatamāsakādivasena ca jātarūparajatassa pahūtatāya pahūtajātarūparajato, anekakoṭisaṅkhyena jātarūparajatena samannāgatoti attho. |
‘Abundant in gold and silver’ because of the abundance of gold and silver, both in lumps and in coins of gold, silver, etc.; endowed with gold and silver counted in many crores, is the meaning. |
vittīti tuṭṭhi, vittiyā upakaraṇaṃ vittūpakaraṇaṃ tuṭṭhikāraṇanti attho. |
‘Vitti’ means satisfaction; the instrument of satisfaction is ‘vittūpakaraṇa,’ the cause of satisfaction, is the meaning. |
pahūtaṃ nānāvidhālaṅkārasuvaṇṇarajatabhājanādibhedaṃ vittūpakaraṇamassāti pahūtavittūpakaraṇo. |
‘Abundant in the instruments of satisfaction’ means he has abundant instruments of satisfaction, of various kinds of ornaments, gold and silver vessels, and so on. |
sattaratanasaṅkhātassa nidahitvā ṭhapitadhanassa sabbapubbaṇṇāparaṇṇasaṅgahitassa dhaññassa ca pahūtatāya pahūtadhanadhañño . |
‘Abundant in wealth and grain’ because of the abundance of the seven-jeweled stored treasure and of all the early and late grains collected together. |
athavā idamassa devasikaṃ paribbayadānaggahaṇādivasena parivattanadhanadhaññavasena vuttaṃ. |
Or, this is said with reference to his daily revolving wealth and grain, by way of expenditure, giving, receiving, and so on. |
♦ paripuṇṇakosakoṭṭhāgāroti koso vuccati bhaṇḍāgāraṃ, nidahitvā ṭhapitena dhanena paripuṇṇakoso, dhaññena paripuṇṇakoṭṭhāgāro cāti attho. |
♦ ‘With full treasury and granary’ means the treasury is the storehouse; with a treasury full of stored wealth, and with a granary full of grain, is the meaning. |
athavā catubbidho koso — hatthī, assā, rathā, pattīti. |
Or, the treasury is fourfold: elephants, horses, chariots, and infantry. |
koṭṭhāgāraṃ tividhaṃ — dhanakoṭṭhāgāraṃ, vatthakoṭṭhāgāraṃ, dhaññakoṭṭhāgāranti, taṃ sabbampi paripuṇṇamassāti paripuṇṇakosakoṭṭhāgāro. |
The granary is threefold: the treasury of wealth, the treasury of cloth, and the treasury of grain. All that was full for him, so he was ‘with full treasury and granary.’ |
udapādīti uppajji. |
‘Arose’ means occurred. |
ayaṃ kira rājā ekadivasaṃ ratanāvalokanacārikaṃ nāma nikkhanto. |
It is said that this king one day went out on an inspection of his jewels. |
so bhaṇḍāgārikaṃ pucchi — “tāta, idaṃ evaṃ bahudhanaṃ kena saṅgharitan”ti? |
He asked the treasurer, “My dear, by whom was all this great wealth collected?” |
tumhākaṃ pitupitāmahādīhi yāva sattamā kulaparivaṭṭāti. |
“By your forefathers up to the seventh generation.” |
idaṃ pana dhanaṃ saṅgharitvā te kuhiṃ gatāti? |
“But where did they go after collecting this wealth?” |
sabbeva te, deva, maraṇavasaṃ pattāti. |
“All of them, sire, have fallen into the power of death.” |
attano dhanaṃ agahetvāva gatā, tātāti? |
“Did they go without taking their own wealth, my dear?” |
deva, kiṃ vadetha, dhanaṃ nāmetaṃ pahāya gamanīyameva, no ādāya gamanīyanti. |
“Sire, what are you saying? Wealth is something to be left behind, not to be taken along.” |
atha rājā nivattitvā sirīgabbhe nisinno — ‘adhigatā kho me’tiādīni cintesi. |
Then the king, having returned and sat in the royal chamber, thought, ‘I have acquired,’ and so on. |
tena vuttaṃ — “evaṃ cetaso parivitakko udapādī”ti. |
Therefore it is said, “thus the thought arose in his mind.” |
♦ 337. brāhmaṇaṃ āmantetvāti kasmā āmantesi? |
♦ 337. ‘Having summoned the brahmin’—why did he summon him? |
ayaṃ kirevaṃ cintesi — “dānaṃ dentena nāma ekena paṇḍitena saddhiṃ mantetvā dātuṃ vaṭṭati, anāmantetvā katakammañhi pacchānutāpaṃ karotī”ti. |
It is said he thought thus: “One who gives a gift should give after consulting with a wise person. A deed done without consultation causes regret later.” |
tasmā āmantesi. |
Therefore he summoned him. |
atha brāhmaṇo cintesi — “ayaṃ rājā mahādānaṃ dātukāmo, janapade cassa bahū corā, te avūpasametvā dānaṃ dentassa khīradadhitaṇḍulādike dānasambhāre āharantānaṃ nippurisāni gehāni corā vilumpissanti janapado corabhayeneva kolāhalo bhavissati, tato rañño dānaṃ na ciraṃ pavattissati, cittampissa ekaggaṃ na bhavissati, handa, naṃ etamatthaṃ saññāpemī”ti tato tamatthaṃ saññāpento “bhoto, kho rañño”tiādimāha. |
Then the brahmin thought: “This king is desirous of giving a great gift, and there are many thieves in his country. If he gives a gift without having pacified them, the houses of those who bring the materials for the gift, such as milk, curds, and rice, will be empty and the thieves will plunder them. The country will be in an uproar with the fear of thieves. Then the king’s gift will not last long, and his mind will not be concentrated. Come, I will make him understand this matter.” Then, making him understand that matter, he said, “Your Majesty’s country,” and so on. |
♦ 338. tattha sakaṇṭakoti corakaṇṭakehi sakaṇṭako. |
♦ 338. There, ‘infested with thorns’ means infested with the thorns of thieves. |
panthaduhanāti panthaduhā, panthaghātakāti attho. |
‘Waylaying’ means robbing on the highway, highway robbers, is the meaning. |
akiccakārī assāti akattabbakārī adhammakārī bhaveyya. |
‘He would be a wrongdoer’ means he would be a doer of what should not be done, an unrighteous doer. |
dassukhīlanti corakhīlaṃ. |
‘The spike of thieves’ means the stake for thieves. |
vadhena vāti māraṇena vā koṭṭanena vā. |
‘By execution’ means by killing or by beating. |
bandhanenāti addubandhanādinā. |
‘By imprisonment’ means by binding with fetters and so on. |
jāniyāti hāniyā; |
‘By a fine’ means by a loss; with a penalty imposed, such as, “Take a hundred, take a thousand,” is the meaning. |
“sataṃ gaṇhatha, sahassaṃ gaṇhathā”ti evaṃ pavattitadaṇḍenāti attho. |
‘By reproof’ means by causing reproof by doing things like shaving the head into five tufts, sprinkling with cow-dung, and tying a pot-sherd around the neck. |
garahāyāti pañcasikhamuṇḍakaraṇaṃ, gomayasiñcanaṃ, gīvāya kudaṇḍakabandhananti evamādīni katvā garahapāpanena. |
‘By banishment’ means by sending out of the country. |
pabbājanāyāti raṭṭhato nīharaṇena. |
‘I will root out’ means I will root out properly, with reason, with method, with cause. |
samūhanissāmīti sammā hetunā nayena kāraṇena ūhanissāmi. |
‘The survivors’ means those who survived death. |
hatāvasesakāti matāvasesakā. |
‘They exert themselves’ means they make an effort. |
ussahantīti ussāhaṃ karonti. |
‘Let him provide’ means, when what is given is not enough, let him give again more seed and food and the implements of farming, all of it, is the meaning. |
anuppadetūti dinne appahonte puna aññampi bījañca bhattañca kasiupakaraṇabhaṇḍañca sabbaṃ detūti attho. |
‘Let him provide a gift’ means let him give the capital for trade without making a witness and without recording it on a leaf, as a complete severance, is the meaning. |
pābhataṃ anuppadetūti sakkhiṃ akatvā paṇṇe anāropetvā mūlacchejjavasena bhaṇḍamūlaṃ detūti attho. |
For ‘pābhata’ is a name for the capital of trade. |
bhaṇḍamūlassa hi pābhatanti nāmaṃ. |
As it is said: |
yathāha — |
|
♦ “appakenapi medhāvī, pābhatena vicakkhaṇo. |
♦ “With a small capital, a wise and discerning man, |
♦ samuṭṭhāpeti attānaṃ, aṇuṃ aggiṃva sandhaman”ti. |
♦ raises himself up, like one fanning a small fire.” |
. |
. |
♦ bhattavetananti devasikaṃ bhattañceva māsikādiparibbayañca tassa tassa kusalakammasūrabhāvānurūpena ṭhānantaragāmanigamādidānena saddhiṃ detūti attho. |
♦ ‘Food and wages’ means daily food and monthly and other expenses, let him give it together with the gift of a high position, a village, a town, and so on, in accordance with the skill and bravery of each in his good deeds, is the meaning. |
sakammapasutāti kasivāṇijjādīsu sakesu kammesu uyyuttā byāvaṭā. |
‘Devoted to their own work’ means engaged in and occupied with their own work, such as farming and trade. |
rāsikoti dhanadhaññānaṃ rāsiko. |
‘A heap’ means a heap of wealth and grain. |
khemaṭṭhitāti khemena ṭhitā abhayā. |
‘Established in safety’ means established in safety, without fear. |
akaṇṭakāti corakaṇṭakarahitā. |
‘Without thorns’ means free from the thorns of thieves. |
mudā modamānāti modā modamānā. |
‘Joyful and rejoicing’ means joyful and rejoicing. |
ayameva vā pāṭho, aññamaññaṃ pamuditacittāti adhippāyo. |
Or this is the reading, with minds pleased with one another, is the intention. |
apārutagharāti corānaṃ abhāvena dvārāni asaṃvaritvā vivaṭadvārāti attho. |
‘With open houses’ means with their doors unlocked, with open doors, due to the absence of thieves, is the meaning. |
etadavocāti janapadassa sabbākārena iddhaphītabhāvaṃ ñatvā etaṃ avoca. |
He said this, having known the country to be prosperous and flourishing in every way, he said this. |
♦ catuparikkhāravaṇṇanā |
♦ Commentary on the Four Requisites |
♦ 339. tena hi bhavaṃ rājāti brāhmaṇo kira cintesi — “ayaṃ rājā mahādānaṃ dātuṃ ativiya ussāhajāto. |
♦ 339. ‘Then your majesty’—the brahmin, it is said, thought: “This king is extremely eager to give a great gift. |
sace pana attano anuyantā khattiyādayo anāmantetvā dassati. |
But if he gives without summoning the kshatriyas and others who follow him, |
nāssa te attamanā bhavissanti; |
they will not be pleased with him. I will act in such a way that they will be pleased with the gift.” |
yathā dānaṃ te attamanā honti, tathā karissāmī”ti. |
Therefore he said, “Then your majesty,” and so on. |
tasmā “tena hi bhavan”tiādimāha. |
There, ‘townsmen’ means inhabitants of towns. |
tattha negamāti nigamavāsino. |
‘Countrymen’ means inhabitants of the country. |
jānapadāti janapadavāsino . |
‘May he summon’ means let him summon, let him inform. |
āmantayatanti āmantetu jānāpetu. |
‘Whatever would be for me’ means whatever approval of yours would be for me. |
yaṃ mama assāti yaṃ tumhākaṃ anujānanaṃ mama bhaveyya. |
‘Ministers’ means dear companions. |
amaccāti piyasahāyakā. |
‘Courtiers’ means the remaining order-takers. |
pārisajjāti sesā āṇattikārakā. |
‘Let his majesty the king sacrifice,’ let his majesty sacrifice. It is said they, thinking, ‘This king, without giving a gift by force, saying, “I am the master,” has summoned us. Oh, he has done well,’ said this with pleased minds. |
yajataṃ bhavaṃ rājāti yajatu bhavaṃ, te kira — ayaṃ rājā “ahaṃ issaro”ti pasayha dānaṃ adatvā amhe āmantesi, ahonena suṭṭhu katan”ti attamanā evamāhaṃsu. |
But if he had not summoned them, they would not have gone even to see the place of the sacrifice. |
anāmantite panassa yaññaṭṭhānaṃ dassanāyapi na gaccheyyuṃ. |
‘It is the time for the sacrifice, great king’—for when there is no object to be given and in old age, it is not possible to give such a gift. But you are both very wealthy and young. By this they show that it is your time for a sacrifice, and they speak. |
yaññakālo mahārājāti deyyadhammasmiñhi asati mahallakakāle ca evarūpaṃ dānaṃ dātuṃ na sakkā, tvaṃ pana mahādhano ceva taruṇo ca, etena te yaññakāloti dassentā vadanti. |
‘The party of approval’ means the side of approval, the givers of approval, is the meaning. |
anumatipakkhāti anumatiyā pakkhā, anumatidāyakāti attho. |
‘They become requisites’ means they become attendants. |
parikkhārā bhavantīti parivārā bhavanti. |
But in the passage, “The chariot is the requisite of virtue, the axle of jhana, the wheel of energy,” |
“ratho sīlaparikkhāro, jhānakkho cakkavīriyo”ti ettha pana alaṅkāro parikkhāroti vutto. |
here, ‘requisite’ is said to be an ornament. |
♦ aṭṭhaparikkhāravaṇṇanā |
♦ Commentary on the Eight Requisites |
♦ 340. aṭṭhahaṅgehīti ubhato sujātādīhi aṭṭhahi aṅgehi. |
♦ 340. ‘With eight factors’ means with the eight factors beginning with being well-born on both sides. |
yasasāti āṇāṭhapanasamatthatāya. |
‘By fame’ means by the ability to establish his authority. |
saddhoti dānassa phalaṃ atthīti saddahati. |
‘Faithful’ means he has faith that there is a fruit of giving. |
dāyakoti dānasūro. |
‘A giver’ means he is a hero in giving. |
na saddhāmattakeneva tiṭṭhati, pariccajitumpi sakkotīti attho. |
He does not stand merely with faith, he is also able to renounce, is the meaning. |
dānapatīti yaṃ dānaṃ deti, tassa pati hutvā deti, na dāso, na sahāyo. |
‘A master of the gift’ means he gives the gift he gives as a master, not as a slave, not as a friend. |
yo hi attanā madhuraṃ bhuñjati, paresaṃ amadhuraṃ deti, so dānasaṅkhātassa deyyadhammassa dāso hutvā deti. |
For he who eats sweet things himself and gives unsweet things to others, gives as a slave to the thing to be given, which is called a gift. |
yo yaṃ attanā bhuñjati, tadeva deti, so sahāyo hutvā deti. |
He who gives the same as he himself eats, gives as a friend. |
yo pana attanā yena kenaci yāpeti, paresaṃ madhuraṃ deti, so pati jeṭṭhako sāmī hutvā deti, ayaṃ tādisoti attho. |
But he who subsists on whatever he can and gives sweet things to others, gives as a master, a chief, a lord; this one is like that, is the meaning. |
samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānanti ettha samitapāpā samaṇā, bāhitapāpā brāhmaṇā. |
‘Ascetics, brahmins, the poor, travelers, merchants, and beggars’—here, those whose evils are calmed are ascetics; those whose evils are washed away are brahmins. |
kapaṇāti duggatā daliddamanussā. |
‘The poor’ means the unfortunate, the destitute. |
addhikāti pathāvino. |
‘Travelers’ means those on a journey. |
vaṇibbakāti ye — “iṭṭhaṃ dinnaṃ, kantaṃ, manāpaṃ, kālena anavajjaṃ dinnaṃ, dadaṃ cittaṃ pasādeyya, gacchatu bhavaṃ brahmalokan”tiādinā nayena dānassa vaṇṇaṃ thomayamānā vicaranti. |
‘Merchants’ are those who wander about extolling the virtues of a gift with such phrases as, “A welcome gift has been given, a pleasing one, a delightful one, a blameless gift given at the right time. May the giver’s heart be gladdened. May your reverence go to the world of Brahma.” |
yācakāti ye — “pasatamattaṃ detha, sarāvamattaṃ dethā”tiādīni vatvā yācamānā vicaranti. |
‘Beggars’ are those who wander about begging, saying such things as, “Give a handful, give a bowlful.” |
opānabhūtoti udapānabhūto. |
‘Being a well’ means being a water-well. |
sabbesaṃ sādhāraṇaparibhogo, catumahāpathe khatapokkharaṇī viya hutvāti attho. |
He is for the common use of all, like a pond dug at a crossroads of four great highways, is the meaning. |
sutajātassāti ettha sutameva sutajātaṃ. |
‘Of what is learned’—here, what is learned itself is sutajātaṃ. |
atītānāgatapaccuppanne atthe cintetunti ettha — “atīte puññassa katattāyeva me ayaṃ sampattī”ti, evaṃ cintento atītamatthaṃ cintetuṃ paṭibalo nāma hoti. |
‘They think about things past, future, and present’—here, “It is because of the merit done in the past that this prosperity is mine,” thus thinking, he is said to be able to think about the past. |
“idāni puññaṃ katvāva anāgate sakkā sampattiṃ pāpuṇitun”ti cintento anāgatamatthaṃ cintetuṃ paṭibalo nāma hoti. |
“By doing merit now, one can attain prosperity in the future,” thinking thus, he is said to be able to think about the future. |
“idaṃ puññakammaṃ nāma sappurisānaṃ āciṇṇaṃ, mayhañca bhogāpi saṃvijjanti, dāyakacittampi atthi; |
“This meritorious deed is practiced by good men, and I have wealth, and I have the mind of a giver; |
handāhaṃ puññāni karomī”ti cintento paccuppannamatthaṃ cintetuṃ paṭibalo nāma hotīti veditabbo. |
come, I will do meritorious deeds,” thinking thus, he is said to be able to think about the present. |
iti imānīti evaṃ yathā vuttāni etāni. |
‘Thus these’ means thus as stated, these. |
etehi kira aṭṭhahaṅgehi samannāgatassa dānaṃ sabbadisāhi mahājano upasaṅkamati. |
It is said that when one is endowed with these eight factors, a great multitude from all directions approaches for the gift. |
“ayaṃ dujjāto kittakaṃ kālaṃ dassati, idāni vippaṭisārī hutvā upacchindissatī”ti evamādīni cintetvā na koci upasaṅkamitabbaṃ maññati. |
Thinking such things as, “How long will this ill-born person give? Now, becoming regretful, he will cut it off,” no one thinks he should be approached. |
tasmā etāni aṭṭhaṅgāni parikkhārā bhavantīti vuttāni. |
Therefore, these eight factors are said to be requisites. |
♦ catuparikkhārādivaṇṇanā |
♦ Commentary on the Four Requisites and so on |
♦ 341. sujaṃ paggaṇhantānanti mahāyāgapaṭiggaṇhanaṭṭhāne dānakaṭacchuṃ paggaṇhantānaṃ. |
♦ 341. ‘Among those raising the sacrificial ladle’ means among those who raise the gift-ladle at the place of receiving the great sacrifice. |
imehi catūhīti etehi sujātādīhi. |
‘By these four’ means by these, beginning with being well-born. |
etesu hi asati — “evaṃ dujjātassa saṃvidhānena pavattadānaṃ kittakaṃ kālaṃ pavattissatī”tiādīni vatvā upasaṅkamitāro na honti. |
For if these are absent, those who would approach do not, saying things like, “How long will a gift given by the arrangement of such an ill-born person last?” |
garahitabbābhāvato pana upasaṅkamantiyeva. |
But because there is no reason for censure, they do approach. |
tasmā imānipi parikkhārā bhavantīti vuttāni. |
Therefore, these also are said to be requisites. |
♦ 342. tisso vidhā desesīti tīṇi ṭhapanāni desesi. |
♦ 342. ‘He taught three kinds’ means he taught three establishments. |
so kira cintesi — “dānaṃ dadamānā nāma tiṇṇaṃ ṭhānānaṃ aññatarasmiṃ calanti handāhaṃ imaṃ rājānaṃ tesu ṭhānesu paṭhamataraññeva niccalaṃ karomī”ti. |
It is said he thought, “Those who give a gift waver in one of three situations. Come, I will make this king unwavering in those situations from the very beginning.” |
tenassa tisso vidhā desesīti. |
Therefore, he taught him three kinds. |
so bhoto raññoti idaṃ karaṇatthe sāmivacanaṃ. |
‘Of your majesty the king’—this is the genitive case in the sense of the agent. |
bhotā raññāti vā pāṭho. |
Or the reading is ‘bhotā raññāti.’ |
vippaṭisāro na karaṇīyoti “bhogānaṃ vigamahetuko pacchānutāpo na kattabbo, pubbacetanā pana acalā patiṭṭhapetabbā, evañhi dānaṃ mahapphalaṃ hotī”ti dasseti. |
‘No regret should be felt’ means “no subsequent remorse should be felt on account of the loss of possessions, but the initial intention should be established and unshakable, for thus the gift becomes of great fruit,” he shows. |
itaresupi dvīsu ṭhānesu eseva nayo. |
In the other two situations as well, this is the way. |
muñcacetanāpi hi pacchāsamanussaraṇacetanā ca niccalāva kātabbā. |
For the intention at the time of giving and the intention at the time of later recollection should also be made unshakable. |
tathā akarontassa dānaṃ na mahapphalaṃ hoti, nāpi uḷāresu bhogesu cittaṃ namati, mahāroruvaṃ upapannassa seṭṭhigahapatino viya. |
For one who does not do so, the gift is not of great fruit, nor does his mind incline towards splendid possessions, like the merchant-householder who was born in the great Roruva hell. |
♦ 343. dasahākārehīti dasahi kāraṇehi. |
♦ 343. ‘With ten reasons’ means with ten causes. |
tassa kira evaṃ ahosi — sacāyaṃ rājā dussīle disvā — “nassati vata me dānaṃ, yassa me evarūpā dussīlā bhuñjantī”ti sīlavantesupi vippaṭisāraṃ uppādessati, dānaṃ na mahapphalaṃ bhavissati. |
It is said that it occurred to him thus: if this king, seeing immoral persons, thinks, “Alas, my gift is wasted, for such immoral persons are partaking of it,” he will feel remorse even towards the virtuous, and the gift will not be of great fruit. |
vippaṭisāro ca nāma dāyakānaṃ paṭiggāhakatova uppajjati, handassa paṭhamameva taṃ vippaṭisāraṃ vinodemīti. |
And remorse arises in givers precisely because of the recipients. Come, I will remove that remorse from him at the very beginning. |
tasmā dasahākārehi upacchijjituṃ yuttaṃ paṭiggāhakesupi vippaṭisāraṃ vinodesīti. |
Therefore, he removed the remorse even towards the recipients, which ought to be cut off with ten reasons. |
tesaññeva tenāti tesaññeva tena pāpena aniṭṭho vipāko bhavissati, na aññesanti dasseti. |
‘For them alone with that’ means for them alone, with that evil, will there be an unwelcome result, not for others, he shows. |
yajataṃ bhavanti detu bhavaṃ. |
‘Let your majesty sacrifice,’ let your majesty give. |
sajjatanti vissajjatu. |
‘Let him offer’ means let him give up. |
antaranti abbhantaraṃ. |
‘Within’ means inside. |
♦ 344. soḷasahi ākārehi cittaṃ sandassesīti idha brāhmaṇo rañño mahādānānumodanaṃ nāma āraddho. |
♦ 344. ‘He instructed the mind with sixteen aspects’—here, the brahmin began the praise of the king’s great gift. |
tattha sandassesīti — ‘idaṃ dānaṃ dātā evarūpaṃ sampattiṃ labhatī’ti dassetvā dassetvā kathesi. |
There, ‘he instructed’ means he spoke, showing and showing, ‘The giver of this gift obtains such and such prosperity.’ |
samādapesīti tadatthaṃ samādapetvā kathesi. |
‘He made him accept’ means he spoke, making him accept that goal. |
samuttejesīti vippaṭisāravinodanenassa cittaṃ vodāpesi. |
‘He encouraged him’ means he purified his mind by removing remorse. |
sampahaṃsesīti ‘sundaraṃ te kataṃ, mahārāja, dānaṃ dadamānenā’ti thutiṃ katvā kathesi. |
‘He praised him’ means he spoke praise, saying, ‘You have done well, great king, in giving the gift.’ |
vattā dhammato natthīti dhammena samena kāraṇena vattā natthi. |
‘There is no one to say from the Dhamma’ means there is no one to say with reason, with fairness, with cause. |
♦ 345. na rukkhā chijjiṃsu yūpatthāya na dabbhā lūyiṃsu barihisatthāyāti ye yūpanāmake mahāthambhe ussāpetvā — “asukarājā asukāmacco asukabrāhmaṇo evarūpaṃ nāma mahāyāgaṃ yajatī”ti nāmaṃ likhitvā ṭhapenti. |
♦ 345. ‘No trees were cut down for the sacrificial posts, no darbha grass was mown for the sacred grass’ means they erect large posts called yūpas and, having written the name, “King so-and-so, minister so-and-so, brahmin so-and-so is performing such-and-such a great sacrifice,” they set them up. |
yāni ca dabbhatiṇāni lāyitvā vanamālāsaṅkhepena yaññasālaṃ parikkhipanti, bhūmiyaṃ vā pattharanti, tepi na rukkhā chijjiṃsu, na dabbhā lūyiṃsu. |
And the darbha grass that they mow and surround the sacrificial hall with, in the form of a forest garland, or spread on the ground, those trees were not cut down, nor was the darbha grass mown. |
kiṃ pana gāvo vā ajādayo vā haññissantīti dasseti. |
He shows that what to speak of cows or goats and so on being killed. |
dāsāti antogehadāsādayo. |
‘Slaves’ means household slaves and so on. |
pessāti ye pubbameva dhanaṃ gahetvā kammaṃ karonti. |
‘Servants’ are those who do work having previously received money. |
kammakarāti ye bhattavetanaṃ gahetvā karonti. |
‘Workers’ are those who work having received food and wages. |
daṇḍatajjitā nāma daṇḍayaṭṭhimuggarādīni gahetvā — “kammaṃ karotha karothā”ti evaṃ tajjitā. |
‘Threatened with a stick’ means threatened with sticks, rods, clubs, and so on, saying, “Work, work!” |
bhayatajjitā nāma — sace kammaṃ karosi, kusalaṃ. |
‘Threatened with fear’ means threatened with fear, saying, “If you do the work, it is good. |
no ce karosi, chindissāma vā bandhissāma vā māressāma vāti evaṃ bhayena tajjitā. |
If you do not do it, we will cut you or bind you or kill you.” |
ete pana na daṇḍatajjitā, na bhayatajjitā, na assumukhā rodamānā parikammāni akaṃsu. |
But these were not threatened with a stick, not threatened with fear, not with tearful faces did they do the work while weeping. |
atha kho piyasamudācāreneva samudācariyamānā akaṃsu. |
But they did it, being treated with affectionate address. |
na hi tattha dāsaṃ vā dāsāti, pessaṃ vā pessāti, kammakaraṃ vā kammakarāti ālapanti. |
For there they do not address a male slave as ‘slave,’ a female servant as ‘servant,’ or a worker as ‘worker.’ |
yathānāmavaseneva pana piyasamudācārena ālapitvā itthipurisabalavantadubbalānaṃ anurūpameva kammaṃ dassetvā — “idañcidañca karothā”ti vadanti. |
But addressing them with affectionate address by their proper names, and giving work suitable for men and women, strong and weak, they say, “Do this and this.” |
tepi attano rucivaseneva karonti. |
They too do it according to their own liking. |
tena vuttaṃ — “ye icchiṃsu, te akaṃsu; |
Therefore it is said, “Those who wished, they did; |
ye na icchiṃsu, na te akaṃsu. |
those who did not wish, they did not do. |
yaṃ icchiṃsu, taṃ akaṃsu; |
What they wished, that they did; |
yaṃ na icchiṃsu, na taṃ akaṃsū”ti. |
what they did not wish, that they did not do.” |
sappitelanavanītadadhimadhuphāṇitena ceva so yañño niṭṭhānamagamāsīti rājā kira bahinagarassa catūsu dvāresu antonagarassa ca majjheti pañcasu ṭhānesu mahādānasālāyo kārāpetvā ekekissāya sālāya satasahassaṃ satasahassaṃ katvā divase divase pañcasatasahassāni vissajjetvā sūriyuggamanato paṭṭhāya tassa tassa kālassa anurūpehi sahatthena suvaṇṇakaṭacchuṃ gahetvā paṇītehi sappitelādisammisseheva yāgukhajjakabhattabyañjanapānakādīhi mahājanaṃ santappesi. |
‘And that sacrifice was accomplished with ghee, oil, fresh butter, curds, honey, and molasses’—it is said the king, having had great alms-halls built at the four gates outside the city and in the middle of the city, in five places, and having spent a hundred thousand for each hall, thus spending five hundred thousand daily, from sunrise onwards, with foods suitable for each time, taking a golden ladle with his own hand, he satisfied the great multitude with excellent gruel, solid food, curries, drinks, and so on, mixed with ghee, oil, and so on. |
bhājanāni pūretvā gaṇhitukāmānaṃ tatheva dāpesi. |
He had them give to those who wanted to take, filling their vessels. |
sāyaṇhasamaye pana vatthagandhamālādīhi sampūjesi. |
In the evening, however, he honored them with cloth, perfumes, garlands, and so on. |
sappiādīnaṃ pana mahācāṭiyo pūrāpetvā — “yo yaṃ paribhuñjitukāmo, so taṃ paribhuñjatū”ti anekasatesu ṭhānesu ṭhapāpesi. |
And having had large jars filled with ghee and so on, he had them placed in hundreds of places, saying, “Whoever wishes to partake of whatever, let him partake of that.” |
taṃ sandhāya vuttaṃ — “sappitelanavanītadadhimadhuphāṇitena ceva so yañño niṭṭhānamagamāsī”ti. |
With reference to that, it is said, “And that sacrifice was accomplished with ghee, oil,fresh butter, curds, honey, and molasses.” |
♦ 346. pahūtaṃ sāpateyyaṃ ādāyāti bahuṃ dhanaṃ gahetvā. |
♦ 346. ‘Taking much property’ means taking much wealth. |
te kira cintesuṃ — “ayaṃ rājā sappitelādīni janapadato anāharāpetvā attano santakameva nīharitvā mahādānaṃ deti. |
It is said they thought, “This king, without having ghee and so on brought from the country, taking out his own property, is giving a great gift. |
amhehi pana ‘rājā na kiñci āharāpetī’ti na yuttaṃ tuṇhī bhavituṃ. |
But it is not right for us to remain silent, saying, ‘The king is not having anything brought.’ |
na hi rañño ghare dhanaṃ akkhayadhammameva, amhesu ca adentesu ko añño rañño dassati, handassa dhanaṃ upasaṃharāmā”ti te gāmabhāgena ca nigamabhāgena ca nagarabhāgena ca sāpateyyaṃ saṃharitvā sakaṭāni pūretvā rañño upahariṃsu. |
For the wealth in the king’s house is not indestructible. And if we do not give, who else will give to the king? Come, let us bring him wealth.” And they, having collected property by village, by town, and by city, filled their carts and brought it to the king. |
taṃ sandhāya — “pahūtaṃ sāpateyyan”tiādimāha. |
With reference to that, it is said, “taking much property,” and so on. |
♦ 347. puratthimena yaññavāṭassāti puratthimato nagaradvāre dānasālāya puratthimabhāge. |
♦ 347. ‘To the east of the sacrificial enclosure’ means in the eastern part of the alms-hall at the eastern city gate. |
yathā puratthimadisato āgacchantā khattiyānaṃ dānasālāya yāguṃ pivitvā rañño dānasālāya bhuñjitvā nagaraṃ pavisanti. |
So that those coming from the eastern direction, having drunk gruel at the alms-hall of the kshatriyas and having eaten at the king’s alms-hall, may enter the city. |
evarūpe ṭhāne paṭṭhapesuṃ. |
They established them in such a place. |
dakkhiṇena yaññavāṭassāti dakkhiṇato nagaradvāre dānasālāya vuttanayeneva dakkhiṇabhāge paṭṭhapesuṃ. |
‘To the south of the sacrificial enclosure’ means in the southern part of the alms-hall at the southern city gate, in the way described. |
pacchimuttaresupi eseva nayo. |
In the west and north as well, this is the way. |
♦ 348. aho yañño, aho yaññasampadāti brāhmaṇā sappiādīhi niṭṭhānagamanaṃ sutvā — “yaṃ loke madhuraṃ, tadeva samaṇo gotamo katheti, handassa yaññaṃ pasaṃsāmā”ti tuṭṭhacittā pasaṃsamānā evamāhaṃsu. |
♦ 348. ‘Oh, what a sacrifice! Oh, what a successful sacrifice!’—the brahmins, having heard of its accomplishment with ghee and so on, thought, “Whatever is sweet in the world, that the ascetic Gotama speaks of. Come, let us praise his sacrifice,” and with pleased minds, they praised it, saying this. |
tuṇhībhūtova nisinno hotīti upari vattabbamatthaṃ cintayamāno nissaddova nisinno hoti. |
‘He sat silently’ means he sat silently, thinking about what was to be said next. |
abhijānāti pana bhavaṃ gotamoti idaṃ brāhmaṇo parihārena pucchanto āha. |
‘But does the venerable Gotama remember?’—this the brahmin asked indirectly. |
itarathā hi — “kiṃ pana tvaṃ, bho gotama, tadā rājā ahosi, udāhu purohito brāhmaṇo”ti evaṃ ujukameva pucchayamāno agāravo viya hoti. |
For otherwise, if he were to ask directly, “But were you, venerable Gotama, the king at that time, or the brahmin priest?” he would be disrespectful. |
♦ niccadānānukulayaññavaṇṇanā |
♦ Commentary on the Sacrifice in Accordance with the Perpetual Alms |
♦ 349. atthi pana, bho gotamāti — idaṃ brāhmaṇo “sakalajambudīpavāsīnaṃ uṭṭhāya samuṭṭhāya dānaṃ nāma dātuṃ garukaṃ sakalajanapado ca attano kammāni akaronto nassissati, atthi nu kho amhākampi imamhā yaññā añño yañño appasamārambhataro ceva mahapphalataro cā”ti etamatthaṃ pucchanto āha. |
♦ 349. ‘But is there, venerable Gotama’—this the brahmin asked, thinking, “To give a gift by the rising and endeavor of all the inhabitants of Jambudīpa is a difficult thing, and the whole country, not doing its own work, will perish. Is there for us another sacrifice than this sacrifice, one that is less troublesome and of greater fruit?” He asked about this matter. |
niccadānānīti dhuvadānāni niccabhattāni. |
‘Perpetual alms’ means constant alms, perpetual meals. |
anukulayaññānīti — “amhākaṃ pitupitāmahādīhi pavattitānī”ti katvā pacchā duggatapurisehipi vaṃsaparamparāya pavattetabbāni yāgāni, evarūpāni kira sīlavante uddissa nibaddhadānāni tasmiṃ kule daliddāpi na upacchindanti. |
‘Sacrifices in accordance with the family’ means sacrifices that are to be maintained by family tradition, thinking, “These were established by our ancestors,” and then to be continued by the poor men in succession. It is said that such perpetual alms given to the virtuous are not cut off even by the poor in that family. |
♦ tatridaṃ vatthu -- anāthapiṇḍikassa kira ghare pañca niccabhattasatāni dīyiṃsu. |
♦ Here is the story: In the house of Anāthapiṇḍika, it is said, five hundred perpetual meals were given. |
dantamayasalākāni pañcasatāni ahesuṃ. |
There were five hundred ivory tickets. |
atha taṃ kulaṃ anukkamena dāliddiyena abhibhūtaṃ, ekā tasmiṃ kule dārikā ekasalākato uddhaṃ dātuṃ nāsakkhi. |
Then that family was gradually overcome by poverty. A girl in that family was not able to give more than from one ticket. |
sāpi pacchā setavāhanarajjaṃ gantvā khalaṃ sodhetvā laddhadhaññena taṃ salākaṃ adāsi. |
She too, later, going to the kingdom of Setavāhana and clearing a threshing-floor, gave that ticket with the grain she had obtained. |
eko thero rañño ārocesi. |
An elder informed the king. |
rājā taṃ ānetvā aggamahesiṭṭhāne ṭhapesi. |
The king brought her and established her in the position of chief queen. |
sā tato paṭṭhāya puna pañcapi salākabhattasatāni pavattesi. |
She, from then on, again established the five hundred ticket-meals. |
♦ daṇḍappahārāti — “paṭipāṭiyā tiṭṭhatha tiṭṭhathā”ti ujuṃ gantvā gaṇhatha gaṇhathāti ca ādīni vatvā dīyamānā daṇḍappahārāpi galaggāhāpi dissanti. |
♦ ‘Blows with a stick’—saying such things as, “Stand in line, stand in line,” and “Go straight and take, take,” and being given, blows with a stick and seizures by the throat are also seen. |
ayaṃ kho, brāhmaṇa, hetu ... pe ... mahānisaṃsatarañcāti. |
‘This, O brahmin, is the cause... etc... and of greater reward.’ |
ettha yasmā mahāyaññe viya imasmiṃ salākabhatte na bahūhi veyyāvaccakarehi vā upakaraṇehi vā attho atthi, tasmā etaṃ appaṭṭhataraṃ. |
Here, because, as in the great sacrifice, in this ticket-meal there is no need for many servants or for many requisites, therefore this is less troublesome. |
yasmā cettha na bahūnaṃ kammacchedavasena pīḷāsaṅkhāto samārambho atthi, tasmā appasamārambhataraṃ. |
Because here there is no affliction called exertion by way of interruption of the work of many, therefore it is less troublesome. |
yasmā cetaṃ saṅghassa yiṭṭhaṃ pariccattaṃ, tasmā yaññanti vuttaṃ, yasmā pana chaḷaṅgasamannāgatāya dakkhiṇāya mahāsamudde udakasseva na sukaraṃ puññābhisandassa pamāṇaṃ kātuṃ, idañca tathāvidhaṃ. |
Because this is offered and given up to the Saṅgha, therefore it is called a sacrifice. But because it is not easy to measure the flood of merit of a gift endowed with the six factors, like the water in the great ocean, and this is of such a kind. |
tasmā taṃ mahapphalatarañca mahānisaṃsatarañcāti veditabbaṃ. |
Therefore it should be understood as being of greater fruit and of greater reward. |
idaṃ sutvā brāhmaṇo cintesi — idampi niccabhattaṃ uṭṭhāya samuṭṭhāya dadato divase divase ekassa kammaṃ nassati. |
Having heard this, the brahmin thought: “This perpetual meal too, for one who gives it with rising and endeavor, one’s work perishes day by day. |
navanavo ussāho ca janetabbo hoti, atthi nu kho itopi añño yañño appaṭṭhataro ca appasamārambhataro cāti. |
And new effort must be generated. Is there another sacrifice than this, less troublesome and less laborious?” |
tasmā “atthi pana, bho gotamā”tiādimāha. |
Therefore he said, “But is there, venerable Gotama,” and so on. |
tattha yasmā salākabhatte kiccapariyosānaṃ natthi, ekena uṭṭhāya samuṭṭhāya aññaṃ kammaṃ akatvā saṃvidhātabbameva. |
There, because in the ticket-meal there is no end to the work; one has to arrange it with rising and endeavor, without doing other work. |
vihāradāne pana kiccapariyosānaṃ atthi. |
But in the gift of a monastery, there is an end to the work. |
paṇṇasālaṃ vā hi kāretuṃ koṭidhanaṃ vissajjetvā mahāvihāraṃ vā, ekavāraṃ dhanapariccāgaṃ katvā kāritaṃ sattaṭṭhavassānipi vassasatampi vassasahassampi gacchatiyeva. |
For whether one has a leaf-hut built or spends a crore of wealth and has a great monastery built, once the donation of wealth is made and it is built, it lasts for seven or eight years, a hundred years, or even a thousand years. |
kevalaṃ jiṇṇapatitaṭṭhāne paṭisaṅkharaṇamattameva kātabbaṃ hoti. |
Only the repair of worn-out and fallen parts has to be done. |
tasmā idaṃ vihāradānaṃ salākabhattato appaṭṭhataraṃ appasamārambhatarañca hoti. |
Therefore this gift of a monastery is less troublesome and less laborious than the ticket-meal. |
yasmā panettha suttantapariyāyena yāvadeva sītassa paṭighātāyāti ādayo navānisaṃsā vuttā, khandhakapariyāyena. |
Because here, according to the Suttanta method, the nine benefits beginning with ‘for the warding off of cold’ are mentioned, and according to the Khandhaka method, |
♦ “sītaṃ uṇhaṃ paṭihanti, tato vāḷamigāni ca. |
♦ “It wards off cold and heat, and then beasts of prey, |
♦ siriṃsape ca makase ca, sisire cāpi vuṭṭhiyo. |
♦ and creeping things and gadflies, and in winter, the rains. |
♦ tato vātātapo ghoro, sañjāto paṭihaññati. |
♦ Then the fierce wind and sun that arise are warded off. |
♦ leṇatthañca sukhatthañca, jhāyituñca vipassituṃ. |
♦ For shelter and for comfort, and to meditate and to gain insight, |
♦ vihāradānaṃ saṅghassa, aggaṃ buddhena vaṇṇitaṃ. |
♦ the gift of a monastery to the Sangha is praised by the Buddha as the best. |
♦ tasmā hi paṇḍito poso, sampassaṃ atthamattano. |
♦ Therefore, a wise man, seeing his own welfare, |
♦ vihāre kāraye ramme, vāsayettha bahussute. |
♦ should have lovely monasteries built, and in them house the learned. |
♦ tasmā annañca pānañca, vatthasenāsanāni ca. |
♦ Therefore, food and drink, and clothing and lodging, |
♦ dadeya ujubhūtesu, vippasannena cetasā. |
♦ he should give to the upright, with a clear and joyful mind. |
♦ te tassa dhammaṃ desenti, sabbadukkhāpanūdanaṃ. |
♦ They teach him the Dhamma that dispels all suffering, |
♦ yaṃ so dhammaṃ idhaññāya, parinibbāti anāsavo”ti. |
♦ which Dhamma having understood here, he attains Nibbāna without cankers.” |
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♦ sattarasānisaṃsā vuttā. |
♦ seventeen benefits are mentioned. |
tasmā etaṃ salākabhattato mahapphalatarañca mahānisaṃsatarañcāti veditabbaṃ. |
Therefore, it should be known that this is of greater fruit and greater reward than the ticket-meal. |
saṅghassa pana pariccattattāva yaññoti vuccati. |
But it is called a sacrifice because it is given up to the Saṅgha. |
idampi sutvā brāhmaṇo cintesi — “dhanapariccāgaṃ katvā vihāradānaṃ nāma dukkaraṃ, attano santakā hi kākaṇikāpi parassa duppariccajā, handāhaṃ itopi appaṭṭhatarañca appasamārambhatarañca yaññaṃ pucchāmī”ti. |
Having heard this too, the brahmin thought, “The gift of a monastery, made by renouncing wealth, is difficult to do. Even a single copper coin of one’s own is hard for another to give up. Come, I will ask about a sacrifice that is even less troublesome and less laborious than this.” |
tato taṃ pucchanto — “atthi pana bho”tiādimāha. |
Then, asking about that, he said, “But is there, venerable sir,” and so on. |
♦ 350-351. tattha yasmā sakiṃ pariccattepi vihāre punappunaṃ chādanakhaṇḍaphullappaṭisaṅkharaṇādivasena kiccaṃ atthiyeva, saraṇaṃ pana ekabhikkhussa vā santike saṅghassa vā gaṇassa vā sakiṃ gahitaṃ gahitameva hoti, natthi tassa punappunaṃ kattabbatā, tasmā taṃ vihāradānato appaṭṭhatarañca appasamārambhatarañca hoti. |
♦ 350-351. There, because even in a monastery that has been given up once, there is still work to be done by way of re-thatching and repairing what is broken and decayed, but taking refuge, whether in a single monk or in the Sangha or a group, once taken is taken for good, there is no need to do it again and again. Therefore, it is less troublesome and less laborious than the gift of a monastery. |
yasmā ca saraṇagamanaṃ nāma tiṇṇaṃ ratanānaṃ jīvitapariccāgamayaṃ puññakammaṃ saggasampattiṃ deti, tasmā mahapphalatarañca mahānisaṃsatarañcāti veditabbaṃ. |
And because taking refuge is a meritorious act of giving up one’s life for the three jewels, and it gives the bliss of heaven, therefore it should be known as being of greater fruit and of greater reward. |
tiṇṇaṃ pana ratanānaṃ jīvitapariccāgavasena yaññoti vuccati. |
And it is called a sacrifice by way of giving up one’s life for the three jewels. |
♦ 352. idaṃ sutvā brāhmaṇo cintesi — “attano jīvitaṃ nāma parassa pariccajituṃ dukkaraṃ, atthi nu kho itopi appaṭṭhataro yañño”ti tato taṃ pucchanto puna “atthi pana, bho gotamā”tiādimāha. |
♦ 352. Having heard this, the brahmin thought, “It is difficult for one to give up one’s own life for another. Is there any other sacrifice less troublesome than this?” Then, asking about that, he again said, “But is there, venerable Gotama?” and so on. |
tattha pāṇātipātā veramaṇītiādīsu veramaṇī nāma virati. |
There, in ‘abstinence from taking life,’ and so on, ‘abstinence’ means restraint. |
sā tividhā hoti — sampattavirati, samādānavirati setughātaviratīti. |
It is of three kinds: restraint on occasion, restraint by undertaking, and restraint that breaks the bridge. |
tattha yo sikkhāpadāni agahetvāpi kevalaṃ attano jātigottakulāpadesādīni anussaritvā — “na me idaṃ patirūpan”ti pāṇātipātādīni na karoti, sampattavatthuṃ pariharati. |
There, whoever, even without having taken the precepts, merely by recollecting his own birth, clan, family, and so on, thinking, “This is not befitting for me,” does not commit acts like taking life, he avoids the object that has come to hand. |
tato ārakā viramati. |
He abstains from it from afar. |
tassa sā virati sampattaviratīti veditabbā. |
His restraint should be known as restraint on occasion. |
♦ “ajjatagge jīvitahetupi pāṇaṃ na hanāmī”ti vā “pāṇātipātā viramāmī”ti vā “veramaṇiṃ samādiyāmī”ti vā evaṃ sikkhāpadāni gaṇhantassa pana virati samādānaviratīti veditabbā. |
♦ But for one who takes the precepts, saying, “From today onwards, even for the sake of my life, I will not kill a living being,” or “I abstain from taking life,” or “I undertake the rule of abstinence,” his restraint should be known as restraint by undertaking. |
♦ ariyasāvakānaṃ pana maggasampayuttā virati setughātavirati nāma. |
♦ But for the noble disciples, the restraint associated with the path is called the restraint that breaks the bridge. |
tattha purimā dve viratiyo yaṃ voropanādivasena vītikkamitabbaṃ jīvitindriyādivatthu, taṃ ārammaṇaṃ katvā pavattanti. |
There, of the first two kinds of restraint, they arise having as their object the thing to be transgressed by way of destruction, such as the life-faculty. |
pacchimā nibbānārammaṇāva. |
The last has Nibbāna as its object. |
ettha ca yo pañca sikkhāpadāni ekato gaṇhati, tassa ekasmiṃ bhinne sabbāni bhinnāni honti. |
And here, for one who takes the five precepts together, when one is broken, all are broken. |
yo ekekaṃ gaṇhati, so yaṃ vītikkamati, tadeva bhijjati. |
He who takes them one by one, only that which he transgresses is broken. |
setughātaviratiyā pana bhedo nāma natthi, bhavantarepi hi ariyasāvako jīvitahetupi neva pāṇaṃ hanati na suraṃ pivati. |
But of the restraint that breaks the bridge, there is no breaking. For even in another existence, a noble disciple does not kill a living being even for the sake of his life, nor does he drink intoxicating liquor. |
sacepissa surañca khīrañca missetvā mukhe pakkhipanti, khīrameva pavisati, na surā. |
And if liquor and milk are mixed and put into his mouth, only the milk enters, not the liquor. |
yathā kiṃ? |
Like what? |
koñcasakuṇānaṃ khīramissake udake khīrameva pavisati? |
For the koñca birds, in water mixed with milk, only the milk enters, not the water. |
na udakaṃ. |
If it is said that this is established by nature, it should be known that this is established by the nature of things. |
idaṃ yonisiddhanti ce, idaṃ dhammatāsiddhanti ca veditabbaṃ. |
But because in taking refuge, the straightening of views is a weighty matter, |
yasmā pana saraṇagamane diṭṭhiujukakaraṇaṃ nāma bhāriyaṃ. |
but in undertaking the precepts, it is only a matter of restraint, |
sikkhāpadasamādāne pana viratimattakameva. |
therefore, for one who takes it in any way, and for one who takes it well, it is less troublesome and less laborious. |
tasmā etaṃ yathā vā tathā vā gaṇhantassāpi sādhukaṃ gaṇhantassāpi appaṭṭhatarañca appasamārambhatarañca. |
But since there is no gift equal to the five precepts, the great fruitfulness and great reward here should be understood. |
pañcasīlasadisassa pana dānassa abhāvato ettha mahapphalatā mahānisaṃsatā ca veditabbā. |
And this has been said: |
vuttañhetaṃ — |
|
♦ “pañcimāni, bhikkhave, dānāni mahādānāni aggaññāni rattaññāni vaṃsaññāni porāṇāni asaṃkiṇṇāni asaṃkiṇṇapubbāni na saṅkiyanti na saṅkiyissanti appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi. |
♦ “These five, O monks, are gifts, great gifts, foremost, of long standing, traditional, ancient, unadulterated, unadulterated in the past, they are not being adulterated, they will not be adulterated, not censured by wise ascetics and brahmins. |
katamāni pañca? |
Which five? |
idha, bhikkhave, ariyasāvako pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti. |
Here, O monks, a noble disciple, having abandoned the taking of life, abstains from taking life. |
pāṇātipātā paṭivirato, bhikkhave, ariyasāvako aparimāṇānaṃ sattānaṃ abhayaṃ deti, averaṃ deti abyāpajjhaṃ deti. |
Abstaining from taking life, O monks, a noble disciple gives fearlessness to immeasurable beings, gives freedom from enmity, gives freedom from ill-will. |
aparimāṇānaṃ sattānaṃ abhayaṃ datvā averaṃ datvā abyāpajjhaṃ datvā aparimāṇassa abhayassa averassa abyāpajjhassa bhāgī hoti. |
Having given fearlessness to immeasurable beings, having given freedom from enmity, having given freedom from ill-will, he becomes a partaker of immeasurable fearlessness, freedom from enmity, and freedom from ill-will. |
idaṃ, bhikkhave, paṭhamaṃ dānaṃ mahādānaṃ ... pe ... viññūhīti. |
This, O monks, is the first gift, a great gift... etc... by the wise. |
♦ puna caparaṃ, bhikkhave, ariyasāvako adinnādānaṃ pahāya ... pe ... kāmesumicchācāraṃ pahāya ... pe ... musāvādaṃ pahāya ... pe ... surāmerayamajjapamādaṭṭhānaṃ pahāya ... pe ... imāni kho, bhikkhave, pañca dānāni mahādānāni aggaññāni ... pe ... viññūhī”ti . |
♦ Furthermore, O monks, a noble disciple, having abandoned taking what is not given... etc... having abandoned misconduct in sensual pleasures... etc... having abandoned false speech... etc... having abandoned the state of heedlessness due to fermented and distilled intoxicants... etc... These, O monks, are the five gifts, great gifts, foremost... etc... by the wise.” |
♦ idañca pana sīlapañcakaṃ — “attasinehañca jīvitasinehañca pariccajitvā rakkhissāmī”ti samādinnatāya yaññoti vuccati. |
♦ And this pentad of virtues is called a sacrifice because it is undertaken with the resolution, “I will protect it, giving up my attachment to myself and my attachment to life.” |
tattha kiñcāpi pañcasīlato saraṇagamanameva jeṭṭhakaṃ, idaṃ pana saraṇagamaneyeva patiṭṭhāya rakkhitasīlavasena mahapphalanti vuttaṃ. |
There, although taking refuge is the foremost of the five precepts, this is said to be of great fruit by way of virtue protected while established in that very refuge. |
♦ 353. idampi sutvā brāhmaṇo cintesi — “pañcasīlaṃ nāma rakkhituṃ garukaṃ, atthi nu kho aññaṃ kiñci īdisameva hutvā ito appaṭṭhatarañca mahapphalatarañcā”ti. |
♦ 353. Having heard this too, the brahmin thought, “It is difficult to protect the five precepts. Is there anything else of this kind that is less troublesome and of greater fruit?” |
tato taṃ pucchanto punapi — “atthi pana, bho gotamā”tiādimāha. |
Then, asking about that, he again said, “But is there, venerable Gotama?” and so on. |
athassa bhagavā tividhasīlapāripūriyaṃ ṭhitassa paṭhamajjhānādīnaṃ yaññānaṃ appaṭṭhatarañca mahapphalatarañca dassetukāmo buddhuppādato paṭṭhāya desanaṃ ārabhanto “idha brāhmaṇā”tiādimāha. |
Then the Blessed One, wishing to show that the sacrifices of the first jhana and so on are less troublesome and of greater fruit for one who is established in the fulfillment of the threefold virtue, began the discourse from the arising of the Buddha, saying, “Here, O brahmins,” and so on. |
tattha yasmā heṭṭhā vuttehi guṇehi samannāgato paṭhamaṃ jhānaṃ, paṭhamajjhānādīsu ṭhito dutiyajjhānādīni nibbattento na kilamati, tasmā tāni appaṭṭhāni appasamārambhāni. |
There, because one who is endowed with the qualities mentioned below does not become weary when developing the first jhana, and when established in the first jhana and so on, he develops the second jhana and so on, therefore they are less troublesome and less laborious. |
yasmā panettha paṭhamajjhānaṃ ekaṃ kappaṃ brahmaloke āyuṃ deti. |
Because here the first jhana gives a life-span of one kalpa in the Brahma world. |
dutiyaṃ aṭṭhakappe. |
The second, eight kalpas. |
tatiyaṃ catusaṭṭhikappe. |
The third, sixty-four kalpas. |
catutthaṃ pañcakappasatāni. |
The fourth, five hundred kalpas. |
tadeva ākāsānañcāyatanādisamāpattivasena bhāvitaṃ vīsati, cattālīsaṃ, saṭṭhi, caturāsīti ca kappasahassāni āyuṃ deti; |
That very same, when cultivated by way of the attainments of the sphere of infinite space and so on, gives a life-span of twenty, forty, sixty, and eighty-four thousand kalpas; |
tasmā mahapphalatarañca mahānisaṃsatarañca. |
therefore, it is of greater fruit and of greater reward. |
nīvaraṇādīnaṃ pana paccanīkānaṃ dhammānaṃ pariccattattā taṃ yaññanti veditabbaṃ. |
And it should be known as a sacrifice because of the renunciation of the opposing hindrances and so on. |
♦ vipassanāñāṇampi yasmā catutthajjhānapariyosānesu guṇesu patiṭṭhāya nibbattento na kilamati, tasmā appaṭṭhaṃ appasamārambhaṃ; |
♦ The knowledge of insight, too, because one does not become weary when developing it while established in the qualities at the end of the fourth jhana, is therefore less troublesome and less laborious; |
vipassanāsukhasadisassa pana sukhassa abhāvā mahapphalaṃ. |
and because there is no happiness equal to the happiness of insight, it is of great fruit. |
paccanīkakilesapariccāgato yaññoti. |
It is a sacrifice because of the renunciation of the opposing defilements. |
manomayiddhipi yasmā vipassanāñāṇe patiṭṭhāya nibbattento na kilamati, tasmā appaṭṭhā appasamārambhā; |
The psychic power of the mind-made body, too, because one does not become weary when developing it while established in the knowledge of insight, is therefore less troublesome and less laborious; |
attano sadisarūpanimmānasamatthatāya mahapphalā. |
and it is of great fruit because of its ability to create a form similar to one’s own. |
attano paccanīkakilesapariccāgato yañño. |
It is a sacrifice because of the renunciation of the defilements opposing oneself. |
iddhividhañāṇādīnipi yasmā manomayañāṇādīsu patiṭṭhāya nibbattento na kilamati, tasmā appaṭṭhāni appasamārambhāni, attano attano paccanīkakilesappahānato yañño. |
The knowledges of the various psychic powers and so on, too, because one does not become weary when developing them while established in the knowledge of the mind-made body and so on, are therefore less troublesome and less laborious. It is a sacrifice because of the abandoning of the defilements opposing each one. |
iddhividhaṃ panettha nānāvidhavikubbanadassanasamatthatāya. |
Here, the psychic power of various transformations is of great fruit because of its ability to show various wonders. |
dibbasotaṃ devamanussānaṃ saddasavanasamatthatāya; |
The divine ear, because of its ability to hear the sounds of devas and humans; |
cetopariyañāṇaṃ paresaṃ soḷasavidhacittajānanasamatthatāya; |
the knowledge of others’ minds, because of its ability to know the sixteen kinds of minds of others; |
pubbenivāsānussatiñāṇaṃ icchiticchitaṭṭhānasamanussaraṇasamatthatāya; |
the knowledge of the recollection of past lives, because of its ability to recollect whatever place one wishes; |
dibbacakkhu icchiticchitarūpadassanasamatthatāya; |
the divine eye, because of its ability to see whatever form one wishes; |
āsavakkhayañāṇaṃ atipaṇītalokuttaramaggasukhanipphādanasamatthatāya mahapphalanti veditabbaṃ. |
the knowledge of the destruction of the cankers, because of its ability to produce the very sublime happiness of the supramundane path, should be known as of great fruit. |
yasmā pana arahattato visiṭṭhataro añño yañño nāma natthi, tasmā arahattanikūṭeneva desanaṃ samāpento — “ayampi kho, brāhmaṇā”tiādimāha. |
But because there is no other sacrifice more excellent than arahantship, therefore, concluding the discourse with the pinnacle of arahantship, he said, “This too, O brahmins,” and so on. |
♦ kūṭadantaupāsakattapaṭivedanāvaṇṇanā |
♦ Commentary on Kūṭadanta's Declaration of Lay Followership |
♦ 354-358. evaṃ vutteti evaṃ bhagavatā vutte desanāya pasīditvā saraṇaṃ gantukāmo kūṭadanto brāhmaṇo — ‘etaṃ abhikkantaṃ bho, gotamā’tiādikaṃ vacanaṃ avoca. |
♦ 354-358. ‘When this was said’ means when this was said by the Blessed One, the brahmin Kūṭadanta, pleased with the discourse and wishing to go for refuge, spoke the words beginning, ‘Excellent, Master Gotama!’ |
upavāyatūti upagantvā sarīradarathaṃ nibbāpento tanusītalo vāto vāyatūti. |
‘May it blow’ means may a gentle, cool wind blow, coming and extinguishing the weariness of the body. |
idañca pana vatvā brāhmaṇo purisaṃ pesesi — “gaccha, tāta, yaññavāṭaṃ pavisitvā sabbe te pāṇayo bandhanā mocehī”ti. |
And having said this, the brahmin sent a man, saying, “Go, my dear, enter the sacrificial enclosure and release all those animals from their bonds.” |
so “sādhū”ti paṭissuṇitvā tathā katvā āgantvā “muttā bho, te pāṇayo”ti ārocesi. |
He, having replied, “Very well,” and having done so, came and announced, “They are released, sir, those animals.” |
yāva brāhmaṇo taṃ pavattiṃ na suṇi, na tāva bhagavā dhammaṃ desesi. |
As long as the brahmin did not hear that news, the Blessed One did not teach the Dhamma. |
kasmā? “brāhmaṇassa citte ākulabhāvo atthī”ti. |
Why? “Because the brahmin’s mind is in a state of agitation.” |
sutvā panassa “bahū vata me pāṇā mocitā”ti cittacāro vippasīdati. |
But upon hearing it, his mental disposition becomes clear, thinking, “Many beings have been released by me.” |
bhagavā tassa vippasannamanataṃ ñatvā dhammadesanaṃ ārabhi. |
The Blessed One, knowing his clear state of mind, began the discourse on the Dhamma. |
taṃ sandhāya — “atha kho bhagavā”tiādi vuttaṃ. |
With reference to that, it is said, “Then the Blessed One,” and so on. |
puna ‘kallacittan’tiādi ānupubbikathānubhāvena vikkhambhitanīvaraṇataṃ sandhāya vuttaṃ. |
Again, ‘with a receptive mind,’ and so on, is said with reference to the suppression of the hindrances by the power of the progressive talk. |
sesaṃ uttānatthamevāti. |
The rest has a clear meaning. |
♦ iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāyaṃ |
♦ Thus in the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya. |
♦ kūṭadantasuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Kūṭadanta Sutta is finished. |
♦ 6. mahālisuttavaṇṇanā |
♦ 6. Commentary on the Mahāli Sutta |
♦ brāhmaṇadūtavatthuvaṇṇanā |
♦ Commentary on the Story of the Brahmin Messengers |
♦ 359. evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā vesāliyanti mahālisuttaṃ. |
♦ 359. Thus have I heard—At one time the Blessed One was in Vesāli, is the Mahāli Sutta. |
tatrāyaṃ apubbapadavaṇṇanā. |
Therein, this is the commentary on the new words. |
vesāliyanti punappunaṃ visālabhāvūpagamanato vesālīti laddhanāmake nagare. |
‘In Vesāli’ means in the city which got the name Vesālī from its repeatedly becoming extensive. |
mahāvaneti bahinagare himavantena saddhiṃ ekābaddhaṃ hutvā ṭhitaṃ sayaṃ jātavanaṃ atthi, yaṃ mahantabhāveneva mahāvananti vuccati, tasmiṃ mahāvane. |
‘In the Great Forest’ means outside the city there is a naturally grown forest which is connected with the Himalayas and which is called the Great Forest because of its great size; in that Great Forest. |
kūṭāgārasālāyanti tasmiṃ vanasaṇḍe saṅghārāmaṃ patiṭṭhapesuṃ. |
‘In the hall with the peaked roof’—in that forest grove they established a monastery. |
tattha kaṇṇikaṃ yojetvā thambhānaṃ upari kūṭāgārasālāsaṅkhepena devavimānasadisaṃ pāsādaṃ akaṃsu, taṃ upādāya sakalopi saṅghārāmo “kūṭāgārasālā”ti paññāyittha. |
There they fitted a pinnacle and, on top of pillars, they made a palace like a divine mansion in the form of a hall with a peaked roof. On account of that, the entire monastery came to be known as the ‘hall with the peaked roof.’ |
bhagavā taṃ vesāliṃ upanissāya tasmiṃ saṅghārāme viharati. |
The Blessed One, dwelling near that Vesālī, stayed in that monastery. |
tena vuttaṃ — “vesāliyaṃ viharati mahāvane kūṭāgārasālāyan”ti. |
Therefore it is said, “He dwells in Vesālī, in the Great Forest, in the hall with the peaked roof.” |
kosalakāti kosalaraṭṭhavāsino. |
‘Kosalans’ means inhabitants of the Kosala country. |
māgadhakāti magadharaṭṭhavāsino. |
‘Magadhans’ means inhabitants of the Magadha country. |
karaṇīyenāti avassaṃ kattabbakammena. |
‘On business’ means on some necessary work. |
yañhi akātumpi vaṭṭati, taṃ kiccanti vuccati, yaṃ avassaṃ kātabbameva, taṃ karaṇīyaṃ nāma. |
For what can also be left undone is called an affair (kicca), but what must be done is called business (karaṇīya). |
♦ 360. paṭisallīno bhagavāti nānārammaṇacārato paṭikkamma sallīno nilīno, ekībhāvaṃ upagamma ekattārammaṇe jhānaratiṃ anubhavatīti attho. |
♦ 360. ‘The Blessed One was in seclusion’ means having withdrawn from wandering among various objects, he was secluded, withdrawn, having entered into a state of unity, he was experiencing the delight of jhana in a single object, is the meaning. |
tatthevāti tasmiññeva vihāre. |
‘There itself’ means in that very monastery. |
ekamantanti tasmā ṭhānā apakkamma tāsu tāsu rukkhacchāyāsu nisīdiṃsu. |
‘To one side’ means having moved away from that place, they sat down in the shade of various trees. |
♦ oṭṭhaddhalicchavīvatthuvaṇṇanā |
♦ Commentary on the Story of Oṭṭhaddha the Licchavi |
♦ 361. oṭṭhaddhoti addhoṭṭhatāya evaṃladdhanāmo. |
♦ 361. ‘Oṭṭhaddha’ means he got this name because of his harelip. |
mahatiyā licchavīparisāyāti purebhattaṃ buddhappamukhassa bhikkhusaṅghassa dānaṃ datvā bhagavato santike uposathaṅgāni adhiṭṭhahitvā gandhamālādīni gāhāpetvā ugghosanāya mahatiṃ licchavirājaparisaṃ sannipātāpetvā tāya nīlapītādivaṇṇavatthābharaṇavilepanapaṭimaṇḍitāya tāvatiṃsaparisasappaṭibhāgāya mahatiyā licchaviparisāya saddhiṃ upasaṅkami. |
‘With a great assembly of Licchavis’ means that in the morning, having given a gift to the community of monks with the Buddha at its head, and having undertaken the Uposatha precepts in the presence of the Blessed One, and having had perfumes, garlands, and so on brought, he gathered a great assembly of Licchavi princes by proclamation, and with that great assembly of Licchavis, adorned with clothes, ornaments, and unguents of various colors like blue and yellow, which was a counterpart to the assembly of the Thirty-three gods, he approached. |
akālo kho mahālīti tassa oṭṭhaddhassa mahālīti mūlanāmaṃ, tena mūlanāmamattena naṃ thero mahālīti ālapati. |
‘It is not the right time, Mahāli’—that Oṭṭhaddha’s original name was Mahāli. By that original name, the elder addresses him as Mahāli. |
ekamantaṃ nisīdīti patirūpāsu rukkhacchāyāsu tāya licchaviparisāya saddhiṃ ratanattayassa vaṇṇaṃ kathayanto nisīdi. |
‘He sat down to one side’ means he sat down in the suitable shade of trees with that assembly of Licchavis, speaking of the virtues of the Triple Gem. |
♦ 362. sīho samaṇuddesoti āyasmato nāgitassa bhāgineyyo sattavassakāle pabbajitvā sāsane yuttapayutto “sīho”ti evaṃnāmako sāmaṇero, so kira taṃ mahāparisaṃ disvā — “ayaṃ parisā mahatī, sakalaṃ vihāraṃ pūretvā nisinnā, addhā bhagavā ajja imissā parisāya mahantena ussāhena dhammaṃ desessati, yaṃnūnāhaṃ upajjhāyassācikkhitvā bhagavato mahāparisāya sannipatitabhāvaṃ ārocāpeyyan”ti cintetvā yenāyasmā nāgito tenupasaṅkami. |
♦ 362. ‘Sīha the novice’—the nephew of the venerable Nāgita, a novice named “Sīha” who had gone forth at the age of seven and was devoted to the training in the Dispensation. It is said that he, seeing that great assembly, thought, “This assembly is great, it has sat down filling the entire monastery. Surely the Blessed One will teach the Dhamma today to this assembly with great enthusiasm. What if I were to inform my preceptor and have him announce to the Blessed One that a great assembly has gathered?” And thinking thus, he went to the venerable Nāgita. |
bhante kassapāti theraṃ gottena ālapati. |
‘Venerable Kassapa’—he addresses the elder by his clan name. |
esā janatāti eso janasamūho. |
‘This crowd of people’ means this multitude of people. |
♦ tvaññeva bhagavato ārocehīti sīho kira bhagavato vissāsiko, ayañhi thero thūlasarīro, tenassa sarīragarutāya uṭṭhānanisajjādīsu ālasiyabhāvo īsakaṃ appahīno viya hoti. |
♦ ‘You yourself inform the Blessed One’—it is said that Sīha was familiar with the Blessed One. This elder was of a large build, and because of the heaviness of his body, he was somewhat lazy in getting up, sitting down, and so on, as if it had not been completely abandoned. |
athāyaṃ sāmaṇero bhagavato kālena kālaṃ vattaṃ karoti. |
But this novice performs his duties for the Blessed One at the proper times. |
tena naṃ thero “tvampi dasabalassa vissāsiko”ti vatvā gaccha tvaññevārocehīti āha. |
Therefore, the elder, saying, “You too are familiar with the one of Ten Powers,” said, “Go, you yourself inform him.” |
vihārapacchāyāyanti vihārachāyāyaṃ, kūṭāgāramahāgehacchāyāya pharitokāseti attho. |
‘In the shade behind the monastery’ means in the shade of the monastery, in the space covered by the shade of the great house with the peaked roof, is the meaning. |
sā kira kūṭāgārasālā dakkhiṇuttarato dīghā pācīnamukhā, tenassā purato mahatī chāyā patthaṭā hoti, sīho tattha bhagavato āsanaṃ paññapesi. |
It is said that that hall with the peaked roof was long from south to north and faced east. Therefore, in front of it, a large shadow was spread out. Sīha prepared a seat for the Blessed One there. |
♦ 363. atha kho bhagavā dvārantarehi ceva vātapānantarehi ca nikkhamitvā vidhāvantāhi vippharantīhi chabbaṇṇāhi buddharasmīhi saṃsūcitanikkhamano valāhakantarato puṇṇacando viya kūṭāgārasālato nikkhamitvā paññattavarabuddhāsane nisīdi. |
♦ 363. Then the Blessed One, coming out through the doorways and windows, with his departure indicated by the six-colored Buddha-rays that were spreading and radiating, like the full moon from behind a cloud, came out of the hall with the peaked roof and sat down on the excellent Buddha-seat that had been prepared. |
tena vuttaṃ — “atha kho bhagavā vihārā nikkhamma vihārapacchāyāya paññatte āsane nisīdī”ti. |
Therefore it is said, “Then the Blessed One, having come out of the monastery, sat down on the seat prepared in the shade behind the monastery.” |
♦ 364-365. purimāni, bhante, divasāni purimatarānīti ettha hiyyo divasaṃ purimaṃ nāma, tato paraṃ purimataraṃ. |
♦ 364-365. ‘The days before, venerable sir, the days further before’—here, yesterday is called the day before, and the day before that is the day further before. |
tato paṭṭhāya pana sabbāni purimāni ceva purimatarāni ca honti. |
But from then on, all are both days before and days further before. |
yadaggeti mūladivasato paṭṭhāya yaṃ divasaṃ aggaṃ parakoṭiṃ katvā viharāmīti attho, yāva vihāsinti vuttaṃ hoti. |
‘Since the day’ means from the root day, the day which I make the culmination, the final limit, while I live, is the meaning; as long as I lived, is the meaning. |
idāni tassa parimāṇaṃ dassento “naciraṃ tīṇi vassānī”ti āha. |
Now, showing its duration, he said, “not long, three years.” |
atha vā yadaggeti yaṃ divasaṃ aggaṃ katvā naciraṃ tīṇi vassāni viharāmītipi attho . |
Or, ‘since the day’ means the day which I make the culmination, and I lived not long, three years; that is also the meaning. |
yaṃ divasaṃ ādiṃ katvā naciraṃ vihāsiṃ tīṇiyeva vassānīti vuttaṃ hoti. |
It means the day which I made the beginning, and I lived not long, only three years. |
ayaṃ kira bhagavato pattacīvaraṃ gaṇhanto tīṇi saṃvaccharāni bhagavantaṃ upaṭṭhāsi, taṃ sandhāya evaṃ vadati. |
It is said that this one, taking the Blessed One’s bowl and robe, attended on the Blessed One for three years. With reference to that, he speaks thus. |
piyarūpānīti piyajātikāni sātajātikāni. |
‘Pleasant forms’ means forms of a pleasant kind, of a delightful kind. |
kāmūpasaṃhitānīti kāmassādayuttāni. |
‘Connected with sensual pleasures’ means connected with the enjoyment of sensual pleasures. |
rajanīyānīti rāgajanakāni. |
‘Alluring’ means productive of passion. |
no ca kho dibbāni saddānīti kasmā sunakkhatto tāni na suṇāti? |
‘But not divine sounds’—why does Sunakkhatta not hear them? |
so kira bhagavantaṃ upasaṅkamitvā dibbacakkhuparikammaṃ yāci, tassa bhagavā ācikkhi, so yathānusiṭṭhaṃ paṭipanno dibbacakkhuṃ uppādetvā devatānaṃ rūpāni disvā cintesi “imasmiṃ sarīrasaṇṭhāne saddena madhurena bhavitabbaṃ, kathaṃ nu kho naṃ suṇeyyan”ti bhagavantaṃ upasaṅkamitvā dibbasotaparikammaṃ pucchi. |
It is said that he, having approached the Blessed One, asked for the preliminary practice for the divine eye. The Blessed One told it to him. He, having practiced as instructed, developed the divine eye and, having seen the forms of the deities, thought, “In this bodily form, there must be a sweet sound. How can I hear it?” And having approached the Blessed One, he asked about the preliminary practice for the divine ear. |
ayañca atīte ekaṃ sīlavantaṃ bhikkhuṃ kaṇṇasakkhaliyaṃ paharitvā badhiramakāsi. |
And this one, in a past life, had struck a virtuous monk on the earlobe and made him deaf. |
tasmā parikammaṃ karontopi abhabbo dibbasotādhigamāya. |
Therefore, even though he performed the preliminary practice, he was incapable of attaining the divine ear. |
tenassa na bhagavā parikammaṃ kathesi. |
Therefore, the Blessed One did not tell him the preliminary practice. |
so ettāvatā bhagavati āghātaṃ bandhitvā cintesi — “addhā samaṇassa gotamassa evaṃ hoti — ‘ahampi khattiyo ayampi khattiyo, sacassa ñāṇaṃ vaḍḍhissati, ayampi sabbaññū bhavissatī’ti usūyāya mayhaṃ na kathesī”ti. |
He, because of that, harbored resentment towards the Blessed One and thought, “Surely the ascetic Gotama thinks thus: ‘I am a kshatriya and he too is a kshatriya. If his knowledge develops, he too will become omniscient.’ Out of envy, he did not tell me.” |
so anukkamena gihibhāvaṃ patvā tamatthaṃ mahālilicchavino kathento evamāha. |
He gradually returned to the lay state and, while telling this matter to Mahāli the Licchavi, he spoke thus. |
♦ 366-371. ekaṃsabhāvitoti ekaṃsāya ekakoṭṭhāsāya bhāvito, dibbānaṃ vā rūpānaṃ dassanatthāya dibbānaṃ vā saddānaṃ savanatthāya bhāvitoti attho. |
♦ 366-371. ‘Cultivated for one part’ means cultivated for one aspect, one portion; cultivated for the sight of divine forms or for the hearing of divine sounds, is the meaning. |
tiriyanti anudisāya. |
‘Across’ means in an oblique direction. |
ubhayaṃsabhāvitoti ubhayaṃsāya ubhayakoṭṭhāsāya bhāvitoti attho. |
‘Cultivated for both parts’ means cultivated for both aspects, for both portions, is the meaning. |
ayaṃ kho mahāli hetūti ayaṃ dibbānaṃyeva rūpānaṃ dassanāya ekaṃsabhāvito samādhi hetu. |
‘This, Mahāli, is the cause’ means this concentration, cultivated for one part, for the seeing of divine forms only, is the cause. |
imamatthaṃ sutvā so licchavī cintesi — “idaṃ dibbasotena saddasuṇanaṃ imasmiṃ sāsane uttamatthabhūtaṃ maññe imassa nūna atthāya ete bhikkhū paññāsampi saṭṭhipi vassāni apaṇṇakaṃ brahmacariyaṃ caranti, yaṃnūnāhaṃ dasabalaṃ etamatthaṃ puccheyyan”ti. |
Having heard this matter, that Licchavi thought, “This hearing of sounds with the divine ear, in this teaching, I think is the supreme goal. It is surely for this purpose that these monks practice the flawless holy life for fifty or sixty years. What if I were to ask the one of Ten Powers about this matter?” |
♦ 372. tato tamatthaṃ pucchanto “etāsaṃ nūna, bhante”tiādimāha. |
♦ 372. Then, asking about that matter, he said, “For the sake of these, surely, venerable sir,” and so on. |
samādhibhāvanānanti ettha samādhiyeva samādhibhāvanā, ubhayaṃsabhāvitānaṃ samādhīnanti attho. |
‘The cultivation of concentration’—here, concentration itself is the cultivation of concentration; of concentrations cultivated for both parts, is the meaning. |
atha yasmā sāsanato bāhirā etā samādhibhāvanā, na ajjhattikā. |
Then, because these cultivations of concentration are external to the Dispensation, not internal, |
tasmā tā paṭikkhipitvā yadatthaṃ bhikkhū brahmacariyaṃ caranti, taṃ dassento bhagavā “na kho mahālī”tiādimāha. |
therefore, having rejected them, and showing the purpose for which the monks practice the holy life, the Blessed One said, “Not so, Mahāli,” and so on. |
♦ catuariyaphalavaṇṇanā |
♦ Commentary on the Four Noble Fruits |
♦ 373. tiṇṇaṃ saṃyojanānanti sakkāyadiṭṭhiādīnaṃ tiṇṇaṃ bandhanānaṃ. |
♦ 373. ‘Of the three fetters’ means of the three bonds, namely, personality-view and so on. |
tāni hi vaṭṭadukkhamaye rathe satte saṃyojenti, tasmā saṃyojanānīti vuccanti. |
For they bind beings to the wheel of the suffering of samsara, therefore they are called fetters. |
sotāpanno hotīti maggasotaṃ āpanno hoti. |
‘He becomes a stream-enterer’ means he has entered the stream of the path. |
avinipātadhammoti catūsu apāyesu apatanadhammo. |
‘Of a nature not to fall’ means of a nature not to fall into the four states of woe. |
niyatoti dhammaniyāmena niyato. |
‘Certain’ means certain by the certainty of the Dhamma. |
sambodhiparāyaṇoti uparimaggattayasaṅkhātā sambodhi paraṃ ayanaṃ assa, anena vā pattabbāti sambodhiparāyaṇo. |
‘Bound for full enlightenment’ means the full enlightenment which consists of the three higher paths is his future destination, or it is to be attained by him, so he is bound for full enlightenment. |
♦ tanuttāti pariyuṭṭhānamandatāya ca kadāci karahaci uppattiyā ca tanubhāvā. |
♦ ‘Thinness’ means because of the weakness of the obsessions and because of their arising only occasionally, their state of being thin. |
orambhāgiyānanti heṭṭhābhāgiyānaṃ, ye hi baddho upari suddhāvāsabhūmiyaṃ nibbattituṃ na sakkoti. |
‘Pertaining to the lower shore’ means pertaining to the lower part; for he who is bound cannot be reborn in the upper pure abodes. |
opapātikoti sesayonipaṭikkhepavacanametaṃ. |
‘Spontaneously born’—this is a statement rejecting the other wombs. |
tattha parinibbāyīti tasmiṃ uparibhaveyeva parinibbānadhammo. |
‘There attaining full Nibbāna’ means having the nature of attaining full Nibbāna in that very upper existence. |
anāvattidhammoti tato brahmalokā puna paṭisandhivasena anāvattanadhammo. |
‘Of a nature not to return’ means of a nature not to return from that Brahma world by way of rebirth. |
cetovimuttinti cittavisuddhiṃ, sabbakilesabandhanavimuttassa arahattaphalacittassetaṃ adhivacanaṃ. |
‘Liberation of mind’ means purity of mind; this is a designation for the arahatta-phala-citta, which is liberated from all the bonds of the defilements. |
paññāvimuttinti etthāpi sabbakilesabandhanavimuttā arahattaphalapaññāva paññāvimuttīti veditabbā. |
‘Liberation by wisdom’—here too, the arahatta-phala-paññā, which is liberated from all the bonds of the defilements, should be understood as liberation by wisdom. |
diṭṭheva dhammeti imasmiṃyeva attabhāve. |
‘In this very life’ means in this very existence. |
sayanti sāmaṃ. |
‘By himself’ means by oneself. |
abhiññāti abhijānitvā. |
‘Having realized through direct knowledge’ means having known through direct knowledge. |
sacchikatvāti paccakkhaṃ katvā. |
‘Having realized’ means having made it a direct experience. |
atha vā abhiññā sacchikatvāti abhiññāya abhivisiṭṭhena ñāṇena sacchikaritvātipi attho. |
Or, ‘having realized through direct knowledge’ can also mean having realized by the super-eminent knowledge of direct knowledge. |
upasampajjāti patvā paṭilabhitvā. |
‘Having attained’ means having reached, having obtained. |
idaṃ sutvā licchavirājā cintesi — “ayaṃ pana dhammo na sakuṇena viya uppatitvā, nāpi godhāya viya urena gantvā sakkā paṭivijjhituṃ, addhā pana imaṃ paṭivijjhantassa pubbabhāgappaṭipadāya bhavitabbaṃ, pucchāmi tāva nan”ti. |
Having heard this, the Licchavi king thought, “But this Dhamma cannot be penetrated by flying up like a bird, nor by going on one’s chest like a lizard. Surely there must be a preparatory practice for one who is to penetrate it. Let me ask him about it.” |
♦ ariyāṭṭhaṅgikamaggavaṇṇanā |
♦ Commentary on the Noble Eightfold Path |
♦ 374-375. tato bhagavantaṃ pucchanto “atthi pana bhante”tiādimāha. |
♦ 374-375. Then, asking the Blessed One, he said, “But is there, venerable sir,” and so on. |
aṭṭhaṅgikoti pañcaṅgikaṃ turiyaṃ viya aṭṭhaṅgiko gāmo viya ca aṭṭhaṅgamattoyeva hutvā aṭṭhaṅgiko, na aṅgato añño maggo nāma atthi. |
‘Eightfold’ means like a five-limbed musical instrument, and like an eight-limbed village, being just eight-limbed, it is eightfold; there is no path other than the limbs. |
tenevāha — “seyyathidaṃ, sammādiṭṭhi ... pe ... sammāsamādhī”ti. |
Therefore he said, “That is to say, right view... etc... right concentration.” |
tattha sammādassanalakkhaṇā sammādiṭṭhi. |
There, right view has the characteristic of right seeing. |
sammā abhiniropanalakkhaṇo sammāsaṅkappo. |
Right intention has the characteristic of right application. |
sammā pariggahaṇalakkhaṇā sammāvācā. |
Right speech has the characteristic of right grasping. |
sammā samuṭṭhāpanalakkhaṇo sammākammanto. |
Right action has the characteristic of right undertaking. |
sammā vodāpanalakkhaṇo sammāājīvo. |
Right livelihood has the characteristic of right purification. |
sammā paggahalakkhaṇo sammāvāyāmo. |
Right effort has the characteristic of right exertion. |
sammā upaṭṭhānalakkhaṇā sammāsati. |
Right mindfulness has the characteristic of right establishment. |
sammā samādhānalakkhaṇo sammāsamādhi. |
Right concentration has the characteristic of right unification. |
etesu ekekassa tīṇi tīṇi kiccāni honti. |
For each of these, there are three functions each. |
seyyathidaṃ, sammādiṭṭhi tāva aññehipi attano paccanīkakilesehi saddhiṃ micchādiṭṭhiṃ pajahati, nirodhaṃ ārammaṇaṃ karoti, sampayuttadhamme ca passati tappaṭicchādakamohavidhamanavasena asammohato. |
For instance, right view, on the one hand, abandons wrong view along with its other opposing defilements, takes cessation as its object, and sees the associated states by way of dispelling the delusion that conceals them, without delusion. |
sammāsaṅkappādayopi tatheva micchāsaṅkappādīni pajahanti, nirodhañca ārammaṇaṃ karonti, visesato panettha sammāsaṅkappo sahajātadhamme abhiniropeti. |
Right intention and the others, too, in the same way, abandon wrong intention and so on, and take cessation as their object. Especially here, right intention applies the co-arisen states. |
sammāvācā sammā pariggaṇhati. |
Right speech rightly grasps. |
sammākammanto sammā samuṭṭhāpeti. |
Right action rightly undertakes. |
sammāājīvo sammā vodāpeti. |
Right livelihood rightly purifies. |
sammāvāyāmo sammā paggaṇhati. |
Right effort rightly exerts. |
sammāsati sammā upaṭṭhāpeti. |
Right mindfulness rightly establishes. |
sammāsamādhi sammā padahati. |
Right concentration rightly sets in place. |
♦ api cesā sammādiṭṭhi nāma pubbabhāge nānākkhaṇā nānārammaṇā hoti, maggakkhaṇe ekakkhaṇā ekārammaṇā. |
♦ And this right view is of various moments and various objects in the preliminary stage, but at the moment of the path, it is of a single moment and a single object. |
kiccato pana “dukkhe ñāṇan”tiādīni cattāri nāmāni labhati. |
In terms of function, however, it obtains the four names, “knowledge of suffering,” and so on. |
sammāsaṅkappādayopi pubbabhāge nānākkhaṇā nānārammaṇā honti. |
Right intention and the others, too, are of various moments and various objects in the preliminary stage. |
maggakkhaṇe ekakkhaṇā ekārammaṇā. |
At the moment of the path, they are of a single moment and a single object. |
tesu sammāsaṅkappo kiccato “nekkhammasaṅkappo”tiādīni tīṇi nāmāni labhati. |
Among them, right intention, in terms of function, obtains the three names, “intention of renunciation,” and so on. |
sammā vācādayo tisso viratiyopi honti, cetanādayopi honti, maggakkhaṇe pana viratiyeva. |
Right speech and the others, the three restraints, are also sometimes volitions and so on, but at the moment of the path, they are only restraints. |
sammāvāyāmo sammāsatīti idampi dvayaṃ kiccato sammappadhānasatipaṭṭhānavasena cattāri nāmāni labhati. |
Right effort and right mindfulness, this pair also, in terms of function, obtains the four names by way of the right exertions and the foundations of mindfulness. |
sammāsamādhi pana pubbabhāgepi maggakkhaṇepi sammāsamādhiyeva. |
But right concentration, both in the preliminary stage and at the moment of the path, is only right concentration. |
♦ iti imesu aṭṭhasu dhammesu bhagavatā nibbānādhigamāya paṭipannassa yogino bahukārattā paṭhamaṃ sammādiṭṭhi desitā. |
♦ Thus, among these eight states, right view was taught first by the Blessed One because it is of great help to a yogin who has entered upon the practice for the attainment of Nibbāna. |
ayañhi “paññāpajjoto paññāsatthan”ti ca vuttā. |
For it is said to be “the light of wisdom, the weapon of wisdom.” |
tasmā etāya pubbabhāge vipassanāñāṇasaṅkhātāya sammādiṭṭhiyā avijjandhakāraṃ vidhamitvā kilesacore ghātento khemena yogāvacaro nibbānaṃ pāpuṇāti. |
Therefore, with this right view, which is called the knowledge of insight in the preliminary stage, by dispelling the darkness of ignorance and slaying the thieves of the defilements, the yogin safely reaches Nibbāna. |
tena vuttaṃ — “nibbānādhigamāya paṭipannassa yogino bahukārattā paṭhamaṃ sammādiṭṭhi desitā”ti. |
Therefore it is said, “right view was taught first because it is of great help to a yogin who has entered upon the practice for the attainment of Nibbāna.” |
♦ sammāsaṅkappo pana tassā bahukāro, tasmā tadanantaraṃ vutto. |
♦ But right intention is of great help to it, therefore it is spoken of after it. |
yathā hi heraññiko hatthena parivaṭṭetvā parivaṭṭetvā cakkhunā kahāpaṇaṃ olokento — “ayaṃ cheko, ayaṃ kūṭo”ti jānāti. |
For just as a goldsmith, turning a coin over and over with his hand and looking at it with his eye, knows, “This is genuine, this is counterfeit.” |
evaṃ yogāvacaropi pubbabhāge vitakkena vitakketvā vipassanāpaññāya olokayamāno — “ime dhammā kāmāvacarā, ime dhammā rūpāvacarādayo”ti pajānāti. |
So too a yogin in the preliminary stage, having thought with his thought-conception and looking with the wisdom of insight, knows, “These states are of the sensual sphere, these states are of the fine-material sphere, and so on.” |
yathā vā pana purisena koṭiyaṃ gahetvā parivaṭṭetvā parivaṭṭetvā dinnaṃ mahārukkhaṃ tacchako vāsiyā tacchetvā kamme upaneti, evaṃ vitakkena vitakketvā vitakketvā dinne dhamme yogāvacaro paññāya — “ime kāmāvacarā, ime rūpāvacarā”tiādinā nayena paricchinditvā kamme upaneti . |
Or just as a carpenter takes a great tree that has been turned over and over by a man holding it at the end and, having hewn it with an adze, prepares it for work, so too a yogin takes the states that have been thought over and over by thought-conception and, with wisdom, having distinguished them by the method of “these are of the sensual sphere, these are of the fine-material sphere,” and so on, prepares them for work. |
tena vuttaṃ — “sammāsaṅkappo pana tassā bahukāro, tasmā tadanantaraṃ vutto”ti. |
Therefore it is said, “But right intention is of great help to it, therefore it is spoken of after it.” |
svāyaṃ yathā sammādiṭṭhiyā evaṃ sammāvācāyapi upakārako. |
And this is helpful not only to right view but also to right speech. |
yathāha — “pubbe kho, visākha, vitakketvā vicāretvā pacchā vācaṃ bhindatī”ti, tasmā tadanantaraṃ sammāvācā vuttā. |
As it is said, “First, O Visākha, having thought and considered, one then utters speech.” Therefore, right speech is mentioned after it. |
♦ yasmā pana — “idañcidañca karissāmā”ti paṭhamaṃ vācāya saṃvidahitvā loke kammante payojenti; |
♦ But because people in the world, having first arranged with speech, saying, “We will do this and this,” then apply themselves to their actions; |
tasmā vācā kāyakammassa upakārikāti sammāvācāya anantaraṃ sammākammanto vutto. |
therefore, speech is helpful to bodily action, so right action is mentioned after right speech. |
catubbidhaṃ pana vacīduccaritaṃ, tividhañca kāyaduccaritaṃ pahāya ubhayaṃ sucaritaṃ pūrentasseva yasmā ājīvaṭṭhamakaṃ sīlaṃ pūreti, na itarassa, tasmā tadubhayānantaraṃ sammāājīvo vutto. |
But because it is only for one who, having abandoned the fourfold wrong conduct of speech and the threefold wrong conduct of body, fulfills both right conducts, that the eighth factor of livelihood, which is virtue, is fulfilled, not for another, therefore, right livelihood is mentioned after both of them. |
evaṃ visuddhājīvena pana “parisuddho me ājīvo”ti ettāvatā ca paritosaṃ katvā suttapamattena viharituṃ na yuttaṃ, atha kho “sabbiriyāpathesu idaṃ vīriyaṃ samārabhitabban”ti dassetuṃ tadanantaraṃ sammāvāyāmo vutto. |
But it is not right for one with purified livelihood to be content with just that, thinking, “My livelihood is pure,” and to live negligently and heedlessly. But to show that “this effort should be undertaken in all postures,” right effort is mentioned after it. |
tato “āraddhavīriyenapi kāyādīsu catūsu vatthūsu sati sūpaṭṭhitā kātabbā”ti dassanatthaṃ tadanantaraṃ sammāsati desitā. |
Then, to show that “even for one who has roused his energy, mindfulness should be well established in the four objects, namely, the body and so on,” right mindfulness is taught after it. |
yasmā panevaṃ sūpaṭṭhitā sati samādhissupakārānupakārānaṃ dhammānaṃ gatiyo samannesitvā pahoti ekattārammaṇe cittaṃ samādhātuṃ, tasmā sammāsatiyā anantaraṃ sammāsamādhi desitoti veditabbo. |
But because mindfulness, thus well established, after investigating the ways of things that are helpful and unhelpful to concentration, is able to concentrate the mind on a single object, therefore, right concentration is taught after right mindfulness, it should be understood. |
etesaṃ dhammānaṃ sacchikiriyāyāti etesaṃ sotāpattiphalādīnaṃ paccakkhakiriyatthāya. |
‘For the realization of these states’ means for the purpose of the direct experience of these states, such as the fruit of stream-entry. |
♦ dve pabbajitavatthuvaṇṇanā |
♦ Commentary on the Story of the Two Ascetics |
♦ 376-377. ekamidāhanti idaṃ kasmā āraddhaṃ? |
♦ 376-377. ‘This one time’—why was this begun? |
ayaṃ kira rājā — “rūpaṃ attā”ti evaṃladdhiko, tenassa desanāya cittaṃ nādhimuccati. |
It is said that this king held the view, “The body is the self.” Therefore, his mind was not convinced by the teaching. |
atha bhagavatā tassa laddhiyā āvikaraṇatthaṃ ekaṃ kāraṇaṃ āharituṃ idamāraddhaṃ. |
Then, to bring his view to light, the Blessed One introduced a certain matter, and this was begun. |
tatrāyaṃ saṅkhepattho — “ahaṃ ekaṃ samayaṃ ghositārāme viharāmi, tatra vasantaṃ maṃ te dve pabbajitā evaṃ pucchiṃsu. |
Therein, this is the summary: “At one time I was dwelling in the Ghositārāma. While I was dwelling there, those two ascetics asked me thus. |
athāhaṃ tesaṃ buddhuppādaṃ dassetvā tantidhammaṃ nāma kathento idamavocaṃ — “āvuso, saddhāsampanno nāma kulaputto evarūpassa satthu sāsane pabbajito, evaṃ tividhaṃ sīlaṃ pūretvā paṭhamajjhānādīni patvā ṭhito ‘taṃ jīvan’tiādīni vadeyya, yuttaṃ nu kho etamassā”ti? |
Then I, having shown them the arising of a Buddha and speaking of the traditional doctrine, said this: ‘Friends, a man of good family, who has gone forth in faith in the dispensation of such a Teacher, having fulfilled the threefold virtue and having attained the first jhana and so on, if he were to say, “That is the soul,” and so on, would that be right for him?’ |
tato tehi “yuttan”ti vutte “ahaṃ kho panetaṃ, āvuso, evaṃ jānāmi, evaṃ passāmi, atha ca panāhaṃ na vadāmī”ti taṃ vādaṃ paṭikkhipitvā uttari khīṇāsavaṃ dassetvā “imassa evaṃ vattuṃ na yuttan”ti avocaṃ. |
Then, when they had said, “It would be right,” I, having rejected that doctrine, saying, “But I, friends, know it thus, I see it thus, and yet I do not say so,” and having shown the arahant further on, said, “It is not right for this one to say so.” |
te mama vacanaṃ sutvā attamanā ahesunti. |
They, having heard my words, were pleased. |
evaṃ vutte sopi attamano ahosi . |
When this was said, he too was pleased. |
tenāha — “idamavoca bhagavā. |
Therefore it is said, “The Blessed One said this. |
attamano oṭṭhaddho licchavī bhagavato bhāsitaṃ abhinandī”ti. |
Pleased, Oṭṭhaddha the Licchavi rejoiced in the Blessed One’s words.” |
♦ iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāyaṃ |
♦ Thus in the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya. |
♦ mahālisuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Mahāli Sutta is finished. |
♦ 7. jāliyasuttavaṇṇanā |
♦ 7. Commentary on the Jāliya Sutta |
♦ dve pabbajitavatthuvaṇṇanā |
♦ Commentary on the Story of the Two Ascetics |
♦ 378. evaṃ me sutaṃ ... pe ... kosambiyanti jāliyasuttaṃ. |
♦ 378. Thus have I heard... etc... in Kosambī is the Jāliya Sutta. |
tatrāyaṃ apubbapadavaṇṇanā. |
Therein, this is the commentary on the new words. |
ghositārāmeti ghositena seṭṭhinā kate ārāme. |
‘In the Ghositārāma’ means in the park made by the merchant Ghosita. |
pubbe kira allakapparaṭṭhaṃ nāma ahosi. |
Formerly, it is said, there was a country called Allakappa. |
tato kotūhaliko nāma daliddo chātakabhayena saputtadāro avantiraṭṭhaṃ gacchanto puttaṃ vahituṃ asakkonto chaḍḍetvā agamāsi, mātā nivattitvā taṃ gahetvā gatā, te ekaṃ gopālakagāmaṃ pavisiṃsu. |
From there, a poor man named Kotūhalika, out of fear of starvation, while going to the Avanti country with his wife and child, being unable to carry his son, abandoned him and went on. The mother, turning back, took him and went. They entered a cowherd’s village. |
gopālakena ca tadā bahupāyāso paṭiyatto hoti, te tato pāyāsaṃ labhitvā bhuñjiṃsu. |
And at that time, much rice-gruel had been prepared by the cowherd. They got rice-gruel from there and ate. |
atha so puriso balavapāyāsaṃ bhutto jīrāpetuṃ asakkonto rattibhāge kālaṃ katvā tattheva sunakhiyā kucchismiṃ paṭisandhiṃ gahetvā kukkuro jāto, so gopālakassa piyo ahosi. |
Then that man, having eaten a lot of rice-gruel and being unable to digest it, died in the night and took rebirth in the womb of a bitch right there and was born as a dog. He became dear to the cowherd. |
gopālako ca paccekabuddhaṃ upaṭṭhahati. |
And the cowherd attends on a Paccekabuddha. |
paccekabuddhopi bhattakiccapariyosāne kukkurassa ekekaṃ piṇḍaṃ deti, so paccekabuddhe sinehaṃ uppādetvā gopālakena saddhiṃ paṇṇasālampi gacchati. |
The Paccekabuddha also, at the end of his meal, gives a lump of food to the dog. He, having developed affection for the Paccekabuddha, goes with the cowherd to the leaf-hut as well. |
gopālake asannihite bhattavelāyaṃ sayameva gantvā kālārocanatthaṃ paṇṇasāladvāre bhussati, antarāmaggepi caṇḍamige disvā bhussitvā palāpeti. |
When the cowherd is not present, at mealtime he goes by himself and barks at the door of the leaf-hut to announce the time. And on the way, seeing fierce beasts, he barks and makes them flee. |
so paccekabuddhe mudukena cittena kālaṃkatvā devaloke nibbatti . |
He, with a gentle mind towards the Paccekabuddha, died and was reborn in the world of the gods. |
tatrassa ghosakadevaputto tveva nāmaṃ ahosi. |
There his name was Ghosaka, the son of a deva. |
so devalokato cavitvā kosambiyaṃ ekassa kulassa ghare nibbatti. |
He, having passed away from the world of the gods, was reborn in the house of a certain family in Kosambī. |
taṃ aputtako seṭṭhi tassa mātāpitūnaṃ dhanaṃ datvā puttaṃ katvā aggahesi. |
A childless merchant gave money to his parents and adopted him as his son. |
atha attano putte jāte sattakkhattuṃ ghātāpetuṃ upakkami. |
Then, when his own son was born, he tried to have him killed seven times. |
so puññavantatāya sattasupi ṭhānesu maraṇaṃ appatvā avasāne ekāya seṭṭhidhītāya veyyattiyena laddhajīvito aparabhāge pituaccayena seṭṭhiṭṭhānaṃ patvā ghosakaseṭṭhi nāma jāto. |
He, because of his merit, not having met death in any of the seven situations, in the end, having his life saved by the ingenuity of a merchant’s daughter, in a later part of his life, upon the death of his father, attained the position of a merchant and became known as Ghosaka the merchant. |
aññepi kosambiyaṃ kukkuṭaseṭṭhi, pāvāriyaseṭṭhīti dve seṭṭhino atthi, iminā saddhiṃ tayo ahesuṃ. |
There were also two other merchants in Kosambī, Kukkuṭa the merchant and Pāvāriya the merchant. With this one, there were three. |
♦ tena ca samayena himavantato pañcasatatāpasā sarīrasantappanatthaṃ antarantarākosambiṃ āgacchanti, tesaṃ ete tayo seṭṭhī attano attano uyyānesu paṇṇakuṭiyo katvā upaṭṭhānaṃ karonti. |
♦ And at that time, five hundred ascetics from the Himalayas came to Kosambi from time to time to refresh their bodies. For them, these three merchants, having made leaf-huts in their own parks, provided support. |
athekadivasaṃ te tāpasā himavantato āgacchantā mahākantāre tasitā kilantā ekaṃ mahantaṃ vaṭarukkhaṃ patvā tattha adhivatthāya devatāya santikā saṅgahaṃ paccāsisantā nisīdiṃsu. |
Then one day, those ascetics, coming from the Himalayas, thirsty and tired in a great wilderness, came to a large banyan tree and sat down, hoping for help from the deity residing there. |
devatā sabbālaṅkāravibhūsitaṃ hatthaṃ pasāretvā tesaṃ pānīyapānakādīni datvā kilamathaṃ paṭivinodesi, ete devatāyānubhāvena vimhitā pucchiṃsu — “kiṃ nu kho, devate, kammaṃ katvā tayā ayaṃ sampatti laddhā”ti? |
The deity, extending a hand adorned with all kinds of ornaments, gave them drinks and beverages and relieved their fatigue. They, astonished by the power of the deity, asked, “By doing what deed, O deity, have you obtained this prosperity?” |
devatā āha — “loke buddho nāma bhagavā uppanno, so etarahi sāvatthiyaṃ viharati, anāthapiṇḍiko gahapati taṃ upaṭṭhahati. |
The deity said, “A Blessed One named Buddha has arisen in the world. He is now staying in Sāvatthī. The householder Anāthapiṇḍika attends on him. |
so uposathadivasesu attano bhatakānaṃ pakatibhattavetanameva datvā uposathaṃ kārāpesi. |
He, on Uposatha days, having given his hired servants their usual food and wages, had them observe the Uposatha. |
athāhaṃ ekadivasaṃ majjhanhike pātarāsatthāya āgato kañci bhatakakammaṃ akarontaṃ disvā — ‘ajja manussā kasmā kammaṃ na karontī’ti pucchiṃ. |
Then I, one day at noon, having come for my morning meal, saw a certain hired servant not doing any work and asked, ‘Why are the people not working today?’ |
tassa me tamatthaṃ ārocesuṃ. |
They told me the reason. |
athāhaṃ etadavocaṃ — ‘idāni upaḍḍhadivaso gato, sakkā nu kho upaḍḍhuposathaṃ kātun’ti. |
Then I said this, ‘Now half the day is gone, is it possible to observe a half-Uposatha?’ |
tato seṭṭhissa paṭivedetvā “sakkā kātun”ti āha. |
Then, having informed the merchant, he said, ‘It is possible to do so.’ |
svāhaṃ upaḍḍhadivasaṃ upaḍḍhuposathaṃ samādiyitvā tadaheva kālaṃ katvā imaṃ sampattiṃ paṭilabhin”ti. |
So I, having undertaken a half-Uposatha for half a day, died on that very day and obtained this prosperity.” |
♦ atha te tāpasā “buddho kira uppanno”ti sañjātapītipāmojjā tatova sāvatthiṃ gantukāmā hutvāpi — “bahukārā no upaṭṭhākaseṭṭhino tesampi imamatthamārocessāmā”ti kosambiṃ gantvā seṭṭhīhi katasakkārabahumānā “tadaheva mayaṃ gacchāmā”ti āhaṃsu. |
♦ Then those ascetics, with joy and delight arising from the thought, “A Buddha has arisen, it is said,” and wishing to go to Sāvatthī from there, yet thinking, “Our benefactor merchants have been of great help to us, we will tell them this matter too,” went to Kosambī. Having received honor and respect from the merchants, they said, “We are going today.” |
“kiṃ, bhante, turitāttha, nanu tumhe pubbe cattāro pañca māse vasitvā gacchathā”ti ca vutte taṃ pavattiṃ ārocesuṃ. |
When they were asked, “Why, venerable sirs, are you in a hurry? Did you not previously stay for four or five months and then go?” they told them the story. |
“tena hi, bhante, saheva gacchāmā”ti ca vutte “gacchāma mayaṃ, tumhe saṇikaṃ āgacchathā”ti sāvatthiṃ gantvā bhagavato santike pabbajitvā arahattaṃ pāpuṇiṃsu. |
When it was said, “Then, venerable sirs, let us go together,” they replied, “We are going; you come slowly.” And going to Sāvatthī, they went forth in the presence of the Blessed One and attained arahantship. |
tepi seṭṭhino pañcasatapañcasatasakaṭaparivārā sāvatthiṃ gantvā dānādīni datvā kosambiṃ āgamanatthāya bhagavantaṃ yācitvā paccāgamma tayo vihāre kāresuṃ. |
Those merchants too, with retinues of five hundred carts each, went to Sāvatthī, gave gifts, and so on, and having requested the Blessed One for their return to Kosambī, they came back and had three monasteries built. |
tesu kukkuṭaseṭṭhinā kato kukkuṭārāmo nāma, pāvāriyaseṭṭhinā kato pāvārikambavanaṃ nāma, ghositaseṭṭhinā kato ghositārāmo nāma ahosi. |
Of these, the one made by Kukkuṭa the merchant was named Kukkuṭārāma, the one made by Pāvāriya the merchant was named Pāvārikambavana, and the one made by Ghosita the merchant was named Ghositārāma. |
taṃ sandhāya vuttaṃ — “kosambiyaṃ viharati ghositārāme”ti. |
With reference to that it is said, “he dwells in Kosambī, in the Ghositārāma.” |
♦ muṇḍiyoti idaṃ tassa nāmaṃ. |
♦ ‘Muṇḍiya’ is his name. |
jāliyoti idampi itarassa nāmameva. |
‘Jāliya’ is also the name of the other one. |
yasmā panassa upajjhāyo dārumayena pattena piṇḍāya carati, tasmā dārupattikantevāsīti vuccati. |
But because his preceptor goes for alms with a wooden bowl, he is called ‘the disciple of the one with the wooden bowl.’ |
etadavocunti upārambhādhippāyena vādaṃ āropetukāmā hutvā etadavocuṃ. |
They said this, wishing to start an argument with the intention of reproach. |
iti kira nesaṃ ahosi, sace samaṇo gotamo “taṃ jīvaṃ taṃ sarīran”ti vakkhati, athassa mayaṃ etaṃ vādaṃ āropessāma — “bho gotama, tumhākaṃ laddhiyā idheva satto bhijjati, tena vo vādo ucchedavādo hotī”ti. |
It is said that it occurred to them thus: if the ascetic Gotama says, “The soul is the same as the body,” then we will bring this argument against him: “Master Gotama, according to your view, the being is destroyed right here. Therefore your doctrine is a doctrine of annihilation.” |
sace pana “aññaṃ jīvaṃ aññaṃ sarīran”ti vakkhati, athassetaṃ vādaṃ āropessāma “tumhākaṃ vāde rūpaṃ bhijjati, na satto bhijjati. |
But if he says, “The soul is different from the body,” then we will bring this argument against him: “According to your doctrine, the form is destroyed, not the being. |
tena vo vāde satto sassato āpajjatī”ti. |
Therefore, in your doctrine, the being becomes eternal.” |
atha bhagavā “ime vādāropanatthāya pañhaṃ pucchanti, mama sāsane ime dve ante anupagamma majjhimā paṭipadā atthīti na jānanti, handa nesaṃ pañhaṃ avissajjetvā tassāyeva paṭipadāya āvibhāvatthaṃ dhammaṃ desemī”ti cintetvā “tena hāvuso”tiādimāha. |
Then the Blessed One, thinking, “These ask a question for the purpose of starting an argument. They do not know that in my teaching there is a middle path that does not approach these two extremes. Come, without answering their question, I will teach the Dhamma for the purpose of revealing that very path,” and so thinking, he said, “Then, friends,” and so on. |
♦ 379-380. tattha kallaṃ nu kho tassetaṃ vacanāyāti tassetaṃ saddhāpabbajitassa tividhaṃ sīlaṃ paripūretvā paṭhamajjhānaṃ pattassa yuttaṃ nu kho etaṃ vattunti attho. |
♦ 379-380. There, ‘would it be right for him to say that?’ means for that person who has gone forth in faith, having fulfilled the threefold virtue and attained the first jhana, would it be right to say that? is the meaning. |
taṃ sutvā paribbājakā puthujjano nāma yasmā nibbicikiccho na hoti, tasmā kadāci evaṃ vadeyyāti maññamānā — “kallaṃ tassetaṃ vacanāyā”ti āhaṃsu. |
Having heard that, the wanderers, thinking that a worldling is not without doubt, and therefore might sometimes say so, said, “It would be right for him to say that.” |
atha ca panāhaṃ na vadāmīti ahaṃ etamevaṃ jānāmi, no ca evaṃ vadāmi, atha kho kasiṇaparikammaṃ katvā bhāventassa paññābalena uppannaṃ mahaggatacittametanti saññaṃ ṭhapesiṃ. |
‘And yet I do not say so’ means I know it thus, but I do not say so thus. But I established the notion that it is a sublime state of mind that has arisen through the power of wisdom in one who cultivates it after doing the preliminary kasina practice. |
na kallaṃ tassetanti idaṃ te paribbājakā — “yasmā khīṇāsavo vigatasammoho tiṇṇavicikiccho, tasmā na yuttaṃ tassetaṃ vattun”ti maññamānā vadanti. |
‘It is not right for him’—this the wanderers say, thinking, “Because an arahant is free from delusion and has crossed over doubt, therefore it is not right for him to say that.” |
sesamettha uttānatthamevāti. |
The rest here has a clear meaning. |
♦ iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāyaṃ |
♦ Thus in the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya. |
♦ jāliyasuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Jāliya Sutta is finished. |
♦ 8. mahāsīhanādasuttavaṇṇanā |
♦ 8. Commentary on the Mahāsīhanāda Sutta |
♦ acelakassapavatthuvaṇṇanā |
♦ Commentary on the Story of Kassapa the Naked Ascetic |
♦ 381. evaṃ me sutaṃ ... pe ... uruññāyaṃ viharatīti mahāsīhanādasuttaṃ. |
♦ 381. Thus have I heard... etc... he dwells in Uruññā, is the Mahāsīhanāda Sutta. |
tatrāyaṃ apubbapadavaṇṇanā. |
Therein, this is the commentary on the new words. |
uruññāyanti uruññāti tassa raṭṭhassapi nagarassapi etadeva nāmaṃ, bhagavā uruññānagaraṃ upanissāya viharati. |
‘In Uruññā’—Uruññā is the name of both that country and its city. The Blessed One dwells near the city of Uruññā. |
kaṇṇakatthale migadāyeti tassa nagarassa avidūre kaṇṇakatthalaṃ nāma eko ramaṇīyo bhūmibhāgo atthi. |
‘In the Kaṇṇakatthala deer park’—not far from that city there is a delightful piece of ground called Kaṇṇakatthala. |
so migānaṃ abhayatthāya dinnattā “migadāyo”ti vuccati, tasmiṃ kaṇṇakatthale migadāye. |
It is called a ‘deer park’ because it was given for the safety of deer. In that Kaṇṇakatthala deer park. |
aceloti naggaparibbājako. |
‘A naked ascetic’ means a naked wanderer. |
kassapoti tassa nāmaṃ. |
‘Kassapa’ is his name. |
tapassinti tapanissitakaṃ. |
‘An ascetic’ means one devoted to austerity. |
lūkhājīvinti acelakamuttācārādivasena lūkho ājīvo assāti lūkhājīvī, taṃ lūkhājīviṃ. |
‘Of austere livelihood’ means he whose livelihood is austere by way of the practice of a naked ascetic, free from conventions, and so on; him, the ‘lūkhājīviṃ.’ |
upakkosatīti upaṇḍeti. |
‘He reproaches’ means he derides. |
upavadatīti hīḷeti vambheti. |
‘He reviles’ means he despises, he scorns. |
dhammassa ca anudhammaṃ byākarontīti bhotā gotamena vuttakāraṇassa anukāraṇaṃ kathenti. |
‘They explain the Dhamma in accordance with the Dhamma’ means they explain the reason in accordance with the reason stated by the venerable Gotama. |
sahadhammiko vādānuvādoti parehi vuttakāraṇena sakāraṇo hutvā tumhākaṃ vādo vā anuvādo vā viññūhi garahitabbaṃ, kāraṇaṃ koci appamattakopi kiṃ na āgacchati. |
‘A reasonable argument and counter-argument’ means does any reason, however small, not come up for censure by the wise in your argument or counter-argument, which is reasonable because of the reason stated by others? |
idaṃ vuttaṃ hoti, “kiṃ sabbākārenapi tava vāde gārayhaṃ kāraṇaṃ natthī”ti. |
This is what is said: “Is there no reason for censure in your doctrine in any way at all?” |
anabbhakkhātukāmāti na abhūtena vattukāmā. |
‘Not wishing to slander’ means not wishing to speak what is not true. |
♦ 382. ekaccaṃ tapassiṃ lūkhājīvintiādīsu idhekacco acelakapabbajjāditapanissitattā tapassī “lūkhena jīvitaṃ kappessāmī”ti tiṇagomayādibhakkhanādīhi nānappakārehi attānaṃ kilameti, appapuññatāya ca sukhena jīvitavuttimeva na labhati, so tīṇi duccaritāni pūretvā niraye nibbattati. |
♦ 382. ‘Some ascetic of austere livelihood’ and so on—here, a certain person is an ascetic because he is devoted to the austerity of the naked ascetic’s going-forth, and thinking, “I will lead an austere life,” he torments himself in various ways, such as eating grass, cow-dung, and so on, and because of his lack of merit, he does not obtain even a comfortable livelihood. He, having fulfilled the three wrong conducts, is reborn in hell. |
♦ aparo tādisaṃ tapanissitopi puññavā hoti, labhati lābhasakkāraṃ. |
♦ Another, though devoted to such austerity, is meritorious and obtains gain and honor. |
so “na dāni mayā sadiso atthī”ti attānaṃ ucce ṭhāne sambhāvetvā “bhiyyosomattāya lābhaṃ uppādessāmī”ti anesanavasena tīṇi duccaritāni pūretvā niraye nibbattati. |
He, thinking, “Now there is no one like me,” and esteeming himself in a high position, thinks, “I will produce gain for the sake of greater abundance,” and by way of wrong livelihood, he fulfills the three wrong conducts and is reborn in hell. |
ime dve sandhāya paṭhamanayo vutto. |
The first way is spoken of with reference to these two. |
♦ aparo tapanissitako lūkhājīvī appapuñño hoti, na labhati sukhena jīvitavuttiṃ. |
♦ Another ascetic, an austere liver, is of little merit and does not obtain a comfortable livelihood. |
so “mayhaṃ pubbepi akatapuññatāya sukhajīvikā nuppajjati, handadāni puññāni karomī”ti tīṇi sucaritāni pūretvā sagge nibbattati. |
He, thinking, “Because of my past lack of merit, a comfortable livelihood does not arise for me; come now, I will do meritorious deeds,” fulfills the three right conducts and is reborn in heaven. |
♦ aparo lūkhājīvī puññavā hoti, labhati sukhena jīvitavuttiṃ. |
♦ Another austere liver is meritorious and obtains a comfortable livelihood. |
so — “mayhaṃ pubbepi katapuññatāya sukhajīvikā uppajjatī”ti cintetvā anesanaṃ pahāya tīṇi sucaritāni pūretvā sagge nibbattati. |
He, thinking, “Because of my past merit, a comfortable livelihood arises for me,” and abandoning wrong livelihood, fulfills the three right conducts and is reborn in heaven. |
ime dve sandhāya dutiyanayo vutto. |
The second way is spoken of with reference to these two. |
♦ eko pana tapassī appadukkhavihārī hoti bāhirakācārayutto tāpaso vā channaparibbājako vā, appapuññatāya ca manāpe paccaye na labhati. |
♦ One ascetic, however, lives with little pain, a wanderer endowed with external observances, either an ascetic or a veiled wanderer, and due to his lack of merit, he does not obtain pleasant requisites. |
so anesanavasena tīṇi duccaritāni pūretvā attānaṃ sukhe ṭhapetvā niraye nibbattati. |
He, by way of wrong livelihood, fulfilling the three wrong conducts, establishes himself in comfort and is reborn in hell. |
♦ aparo puññavā hoti, so — “na dāni mayā sadiso atthī”ti mānaṃ uppādetvā anesanavasena lābhasakkāraṃ vā uppādento micchādiṭṭhivasena — “sukho imissā paribbājikāya daharāya mudukāya lomasāya samphasso”tiādīni cintetvā kāmesu pātabyataṃ vā āpajjanto tīṇi duccaritāni pūretvā niraye nibbattati. |
♦ Another is meritorious. He, thinking, “Now there is no one like me,” and generating pride, and producing gain and honor by way of wrong livelihood, or by way of wrong view, thinking such things as, “Pleasant is the touch of this young, soft, hairy wanderer woman,” and falling into a state of being overcome by sensual pleasures, he fulfills the three wrong conducts and is reborn in hell. |
ime dve sandhāya tatiyanayo vutto. |
The third way is spoken of with reference to these two. |
♦ aparo pana appadukkhavihārī appapuñño hoti, so — “ahaṃ pubbepi akatapuññatāya sukhena jīvikaṃ na labhāmī”ti tīṇi sucaritāni pūretvā sagge nibbattati. |
♦ Another, however, who lives with little pain, is of little merit. He, thinking, “I, due to my past lack of merit, do not obtain a comfortable livelihood,” fulfills the three right conducts and is reborn in heaven. |
♦ aparo puññavā hoti, so — “pubbepāhaṃ katapuññatāya sukhaṃ labhāmi, idāni puññāni karissāmī”ti tīṇi sucaritāni pūretvā sagge nibbattati. |
♦ Another is meritorious. He, thinking, “I, due to my past merit, am now happy; now I will do meritorious deeds,” and abandoning wrong livelihood, fulfills the three right conducts and, being unable to attain arahantship, is reborn in heaven. |
ime dve sandhāya catutthanayo vutto. |
The fourth way is spoken of with reference to these two. |
idaṃ titthiyavasena āgataṃ, sāsanepi pana labbhati. |
This has come by way of the sectarians, but it is also found in the Dispensation. |
♦ ekacco hi dhutaṅgasamādānavasena lūkhājīvī hoti, appapuññatāya vā sakalampi gāmaṃ vicaritvā udarapūraṃ na labhati. |
♦ One, for instance, is of austere livelihood by way of undertaking the ascetic practices, and due to his lack of merit, even after wandering through a whole village, he does not get his bellyful. |
so — “paccaye uppādessāmī”ti vejjakammādivasena vā anesanaṃ katvā, arahattaṃ vā paṭijānitvā, tīṇi vā kuhanavatthūni paṭisevitvā niraye nibbattati. |
He, thinking, “I will produce requisites,” either by way of the practice of medicine and so on, or by claiming arahantship, or by practicing the three grounds of hypocrisy, is reborn in hell. |
♦ aparo ca tādisova puññavā hoti. |
♦ And another like him is meritorious. |
so tāya puññasampattiyā mānaṃ janayitvā uppannaṃ lābhaṃ thāvaraṃ kattukāmo anesanavasena tīṇi duccaritāni pūretvā niraye uppajjati. |
He, generating pride because of that wealth of merit and wanting to make the gain he has acquired permanent, fulfills the three wrong conducts by way of wrong livelihood and is born in hell. |
♦ aparo samādinnadhutaṅgo appapuññova hoti, na labhati sukhena jīvitavuttiṃ. |
♦ Another, who has undertaken the ascetic practices, is of little merit and does not obtain a comfortable livelihood. |
so — “pubbepāhaṃ akatapuññatāya kiñci na labhāmi, sace idāni anesanaṃ karissaṃ, āyatimpi dullabhasukho bhavissāmī”ti tīṇi sucaritāni pūretvā arahattaṃ pattuṃ asakkonto sagge nibbattati. |
He, thinking, “I, due to my past lack of merit, do not obtain anything. If I now practice wrong livelihood, in the future too I will be one for whom happiness is difficult to obtain,” and fulfilling the three right conducts, and being unable to attain arahantship, is reborn in heaven. |
♦ aparo puññavā hoti, so — “pubbepāhaṃ katapuññatāya etarahi sukhito, idānipi puññaṃ karissāmī”ti anesanaṃ pahāya tīṇi sucaritāni pūretvā arahattaṃ pattuṃ asakkonto sagge nibbattati. |
♦ Another is meritorious. He, thinking, “I, due to my past merit, am now happy; now I will do meritorious deeds,” and abandoning wrong livelihood, and fulfilling the three right conducts, and being unable to attain arahantship, is reborn in heaven. |
♦ 383. āgatiñcāti — “asukaṭṭhānato nāma ime āgatā”ti evaṃ āgatiñca. |
♦ 383. ‘And the arrival’ means “from such-and-such a place, these have come,” thus the arrival. |
gatiñcāti idāni gantabbaṭṭhānañca. |
‘And the destination’ means the place to be gone to now. |
cutiñcāti tato cavanañca. |
‘And the passing away’ means the passing away from there. |
upapattiñcāti tato cutānaṃ puna upapattiñca. |
‘And the rebirth’ means the rebirth of those who have passed away from there. |
kiṃ sabbaṃ tapaṃ garahissāmīti — “kena kāraṇena garahissāmi, garahitabbameva hi mayaṃ garahāma, pasaṃsitabbaṃ pasaṃsāma, na bhaṇḍikaṃ karonto mahārajako viya dhotañca adhotañca ekato karomā”ti dasseti. |
‘Shall I censure all asceticism?’ means “For what reason shall I censure? We censure only what is to be censured, we praise what is to be praised. We do not act like a dyer who, making a bundle, puts together the washed and the unwashed,” he shows. |
idāni tamatthaṃ pakāsento — “santi kassapa eke samaṇabrāhmaṇā”tiādimāha. |
Now, explaining that matter, he said, “There are, Kassapa, some ascetics and brahmins,” and so on. |
♦ 384. yaṃ te ekaccanti pañcavidhaṃ sīlaṃ, tañhi loke na koci “na sādhū”ti vadati. |
♦ 384. ‘That which of them is a certain’ is the fivefold virtue, for in the world no one says of it, “It is not good.” |
puna yaṃ te ekaccanti pañcavidhaṃ veraṃ, taṃ na koci “sādhū”ti vadati. |
Again, ‘that which of them is a certain’ is the fivefold enmity, of which no one says, “It is good.” |
puna yaṃ te ekaccanti pañcadvāre asaṃvaraṃ, te kira — “cakkhu nāma na nirundhitabbaṃ, cakkhunā manāpaṃ rūpaṃ daṭṭhabban”ti vadanti, esa nayo sotādīsu. |
Again, ‘that which of them is a certain’ is the lack of restraint at the five doors. They, it is said, say, “The eye should not be restrained, a pleasant form should be seen with the eye.” This is the way with the ear and so on. |
puna yaṃ te ekaccanti pañcadvāre saṃvaraṃ. |
Again, ‘that which of them is a certain’ is restraint at the five doors. |
♦ evaṃ paresaṃ vādena saha attano vādassa samānāsamānataṃ dassetvā idāni attano vādena saha paresaṃ vādassa samānāsamānataṃ dassento “yaṃ mayan”tiādimāha. |
♦ Thus, having shown the similarity and dissimilarity of his own doctrine with the doctrine of others, now, showing the similarity and dissimilarity of the doctrine of others with his own doctrine, he said, “That which we,” and so on. |
tatrāpi pañcasīlādivaseneva attho veditabbo. |
There too, the meaning should be understood by way of the five precepts and so on. |
♦ samanuyuñjāpanakathāvaṇṇanā |
♦ The Story of the Cross-Examination |
♦ 385. samanuyuñjantanti samanuyuñjantu, ettha ca laddhiṃ pucchanto samanuyuñjati nāma, kāraṇaṃ pucchanto samanugāhati nāma, ubhayaṃ pucchanto samanubhāsati nāma. |
♦ 385. ‘Let them cross-examine’ means let them cross-examine. And here, one who asks about a doctrine is said to cross-examine; one who asks for a reason is said to investigate; one who asks about both is said to discuss. |
satthārā vā satthāranti satthārā vā saddhiṃ satthāraṃ upasaṃharitvā — “kiṃ te satthā te dhamme sabbaso pahāya vattati, udāhu samaṇo gotamo”ti. |
‘Teacher with teacher’ means having brought a teacher together with a teacher, “Does your teacher live having completely abandoned those things, or does the ascetic Gotama?” |
dutiyapadepi eseva nayo. |
In the second phrase as well, this is the way. |
♦ idāni tamatthaṃ yojetvā dassento — “ye imesaṃ bhavatan”tiādimāha. |
♦ Now, applying that meaning, he said, “Those which of these venerable ones,” and so on. |
tattha akusalā akusalasaṅkhātāti akusalā ceva “akusalā”ti ca saṅkhātā ñātā koṭṭhāsaṃ vā katvā ṭhapitāti attho. |
There, ‘unwholesome and accounted as unwholesome’ means they are unwholesome and are accounted, known, or set apart as “unwholesome,” is the meaning. |
esa nayo sabbapadesu. |
This is the way in all phrases. |
api cettha sāvajjāti sadosā. |
And also here, ‘blameworthy’ means with fault. |
na alamariyāti niddosaṭṭhena ariyā bhavituṃ nālaṃ asamatthā. |
‘Not noble’ means they are not able to be noble in the sense of being faultless, they are incapable. |
♦ 386-392. yaṃ viññū samanuyuñjantāti yena viññū amhe ca aññe ca pucchantā evaṃ vadeyyuṃ, taṃ ṭhānaṃ vijjati, atthi taṃ kāraṇanti attho. |
♦ 386-392. ‘That which the wise, cross-examining’ means that for which the wise, questioning us and others, would say thus, that situation exists, that reason exists, is the meaning. |
yaṃ vā pana bhonto pare gaṇācariyāti pare pana bhonto gaṇācariyā yaṃ vā taṃ vā appamattakaṃ pahāya vattantīti attho. |
‘But whatever other venerable teachers of schools’ means but whatever little the other venerable teachers of schools live having abandoned, is the meaning. |
amheva tattha yebhuyyena pasaṃseyyunti idaṃ bhagavā satthārā satthāraṃ samanuyuñjanepi āha — saṅghena saṃghaṃ samanuyuñjanepi. |
‘We would be praised there for the most part’—this the Blessed One said both when cross-examining teacher with teacher and when cross-examining Saṅgha with Saṅgha. |
kasmā? saṅghapasaṃsāyapi satthuyeva pasaṃsāsiddhito. |
Why? Because praise of the Saṅgha also results in praise of the Teacher. |
pasīdamānāpi hi buddhasampattiyā saṅghe, saṅghasampattiyā ca buddhe pasīdanti, tathā hi bhagavato sarīrasampattiṃ disvā, dhammadesanaṃ vā sutvā bhavanti vattāro — “lābhā vata bho sāvakānaṃ ye evarūpassa satthu santikāvacarā”ti, evaṃ buddhasampattiyā saṅghe pasīdanti. |
For even when they are pleased with the perfection of the Buddha, they are pleased with the Saṅgha, and with the perfection of the Saṅgha, they are pleased with the Buddha. Thus, having seen the perfection of the Blessed One’s body, or having heard his discourse on the Dhamma, there are speakers who say, “A gain, indeed, sirs, for the disciples who are followers of such a Teacher.” Thus, they are pleased with the Saṅgha because of the perfection of the Buddha. |
bhikkhūnaṃ panācāragocaraṃ abhikkamapaṭikkamādīni ca disvā bhavanti vattāro — “santikāvacarānaṃ vata bho sāvakānaṃ ayañca upasamaguṇo satthu kīva rūpo bhavissatī”ti, evaṃ saṅghasampattiyā buddhe pasīdanti. |
But having seen the conduct and deportment of the monks, their going forward and returning, and so on, there are speakers who say, “If this is the quality of calm of the followers, sirs, what must be the quality of the Teacher?” Thus, they are pleased with the Buddha because of the perfection of the Saṅgha. |
iti yā satthupasaṃsā, sā saṅghassa. |
Thus, what is praise of the Teacher is of the Saṅgha, and what is praise of the Saṅgha is of the Teacher. Because praise of the Saṅgha also results in praise of the Teacher, the Blessed One, in both ways, said, “We would be praised there for the most part.” |
yā saṅghassa pasaṃsā, sā satthūti saṅghapasaṃsāyapi satthuyeva pasaṃsāsiddhito bhagavā dvīsupi nayesu — “amheva tattha yebhuyyena pasaṃseyyu”nti āha. |
‘The ascetic Gotama lives having completely abandoned these things, but whatever other venerable teachers of schools,’ and so on—here too, this is the intention: there are three restraints by way of occasion, undertaking, and breaking the bridge. |
samaṇo gotamo ime dhamme anavasesaṃ pahāya vattati, yaṃ vā pana bhonto pare gaṇācariyātiādīsupi panettha ayamadhippāyo — sampattasamādānasetughātavasena hi tisso viratiyo. |
Of these, only the restraint of occasion and undertaking exists for others, but the restraint of breaking the bridge is completely absent. |
tāsu sampattasamādāna viratimattameva aññesaṃ hoti, setughātavirati pana sabbena sabbaṃ natthi. |
And among the five abandonments—abandonment by substitution of opposites, by suppression, by cutting off, by tranquilization, and by escape—only abandonment by substitution of opposites and by suppression, by way of the eight attainments and by way of mere insight, exists for others. |
pañcasu pana tadaṅgavikkhambhanasamucchedapaṭipassaddhinissaraṇappahānesu aṭṭhasamāpattivasena ceva vipassanāmattavasena ca tadaṅgavikkhambhanappahānamattameva aññesaṃ hoti. |
The other three abandonments are completely absent. |
itarāni tīṇi pahānāni sabbena sabbaṃ natthi. |
Likewise, the five restraints: restraint of virtue, restraint of patience, restraint of knowledge, restraint of mindfulness, and restraint of energy. Of these, only the five precepts and mere patient endurance exist for others; the rest is completely absent. |
tathā sīlasaṃvaro, khantisaṃvaro, ñāṇasaṃvaro, satisaṃvaro, vīriyasaṃvaroti pañca saṃvarā, tesu pañcasīlamattameva adhivāsanakhantimattameva ca aññesaṃ hoti, sesaṃ sabbena sabbaṃ natthi. |
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♦ pañca kho panime uposathuddesā, tesu pañcasīlamattameva aññesaṃ hoti. |
♦ And these are the five Uposatha recitations. Of these, only the five precepts exist for others. |
pātimokkhasaṃvarasīlaṃ sabbena sabbaṃ natthi. |
The virtue of the Pātimokkha restraint is completely absent. |
iti akusalappahāne ca kusalasamādāne ca, tīsu viratīsu, pañcasu pahānesu, pañcasu saṃvaresu, pañcasu uddesesu, — “ahameva ca mayhañca sāvakasaṅgho loke paññāyati, mayā hi sadiso satthā nāma, mayhaṃ sāvakasaṅghena sadiso saṅgho nāma natthī”ti bhagavā sīhanādaṃ nadati. |
Thus, in the abandoning of the unwholesome and the undertaking of the wholesome, in the three restraints, in the five abandonments, in the five restraints, and in the five recitations, the Blessed One roars the lion’s roar, saying, “It is I and my community of disciples that are known in the world. For there is no teacher like me, and no community like my community of disciples.” |
♦ ariyāṭṭhaṅgikamaggavaṇṇanā |
♦ Commentary on the Noble Eightfold Path |
♦ 393. evaṃ sīhanādaṃ naditvā tassa sīhanādassa aviparītabhāvāvabodhanatthaṃ — “atthi, kassapa, maggo”tiādimāha. |
♦ 393. Having thus roared the lion’s roar, and to make clear the unerring nature of that lion’s roar, he said, “There is, Kassapa, a path,” and so on. |
tattha maggoti lokuttaramaggo. |
There, ‘path’ means the supramundane path. |
paṭipadāti pubbabhāgapaṭipadā. |
‘Practice’ means the preliminary practice. |
kālavādītiādīni brahmajāle vaṇṇitāni. |
‘Speaking at the right time’ and so on were explained in the Brahmajāla. |
idāni taṃ duvidhaṃ maggañca paṭipadañca ekato katvā dassento — “ayameva ariyo”tiādimāha. |
Now, putting together that twofold path and practice, and showing them, he said, “This very noble,” and so on. |
idaṃ pana sutvā acelo cintesi — “samaṇo gotamo mayhaṃyeva maggo ca paṭipadā ca atthi, aññesaṃ natthīti maññati, handassāhaṃ amhākampi maggaṃ kathemī”ti. |
Having heard this, the naked ascetic thought, “The ascetic Gotama thinks, ‘Only I have a path and a practice, others do not.’ Come, I will tell him our path too.” |
tato acelakapaṭipadaṃ kathesi. |
Then he told of the naked ascetic’s practice. |
tenāha — “evaṃ vutte acelo kassapo bhagavantaṃ etadavoca ... pe ... udakorohanānuyogamanuyutto viharatī”ti. |
Therefore it is said, “When this was said, Kassapa the naked ascetic said this to the Blessed One... etc... he lives devoted to the practice of going down into the water.” |
♦ tapopakkamakathāvaṇṇanā |
♦ The Story of the Austere Practices |
♦ 394. tattha tapopakkamāti tapārambhā, tapakammānīti attho. |
♦ 394. There, ‘austere practices’ means the undertakings of austerity, the acts of austerity, is the meaning. |
sāmaññasaṅkhātāti samaṇakammasaṅkhātā. |
‘Accounted as asceticism’ means accounted as the work of an ascetic. |
brahmaññasaṅkhātāti brāhmaṇakammasaṅkhātā. |
‘Accounted as brahminhood’ means accounted as the work of a brahmin. |
acelakoti niccolo, naggoti attho. |
‘A naked ascetic’ means without clothes, naked, is the meaning. |
muttācāroti visaṭṭhācāro, uccārakammādīsu lokiyakulaputtācārena virahito ṭhitakova uccāraṃ karoti, passāvaṃ karoti, khādati, bhuñjati ca. |
‘Of unrestrained conduct’ means of loose conduct, devoid of the conduct of worldly men of good family in matters such as defecation; he defecates standing, urinates standing, and eats and partakes of food standing. |
hatthāpalekhanoti hatthe piṇḍamhi ṭhite jivhāya hatthaṃ apalikhati, uccāraṃ vā katvā hatthasmiññeva daṇḍakasaññī hutvā hatthena apalikhati. |
‘Licking his hands’ means when there is a lump of food in his hand, he licks his hand with his tongue, or having defecated, feeling a stick in his hand, he licks his hand. |
“bhikkhāgahaṇatthaṃ ehi, bhante”ti vutto na etīti na ehibhaddantiko. |
‘Not one to whom it is said, “Come, venerable sir”’ means when told, “Come, venerable sir, for the sake of alms,” he does not come. |
“tena hi tiṭṭha, bhante”ti vuttopi na tiṭṭhatīti natiṭṭhabhaddantiko. |
‘Not one to whom it is said, “Then stay, venerable sir”’ means even when told, “Then stay, venerable sir,” he does not stay. |
tadubhayampi kira so — “etassa vacanaṃ kataṃ bhavissatī”ti na karoti. |
He does not do either of these, it is said, thinking, “His word will have been done.” |
abhihaṭanti puretaraṃ gahetvā āhaṭaṃ bhikkhaṃ, uddissakatanti “imaṃ tumhe uddissa katan”ti evaṃ ārocitaṃ bhikkhaṃ. |
‘Brought forward’ means alms brought and offered from beforehand. ‘Specifically prepared’ means alms announced thus: “This has been prepared for you.” |
na nimantananti “asukaṃ nāma kulaṃ vā vīthiṃ vā gāmaṃ vā paviseyyāthā”ti evaṃ nimantitabhikkhampi na sādiyati, na gaṇhati. |
‘Not an invitation’ means he does not accept, does not take, even alms invited thus: “May you enter such-and-such a family or street or village.” |
na kumbhimukhāti kumbhito uddharitvā diyyamānaṃ bhikkhaṃ na gaṇhati. |
‘Not from the mouth of a pot’ means he does not take alms being given, having been taken out of a pot. |
na kaḷopimukhāti kaḷopīti ukkhali vā pacchi vā, tatopi na gaṇhati. |
‘Not from the mouth of a basket’—‘kaḷopī’ is a cooking pot or a basket; he does not take from that either. |
kasmā? kumbhikaḷopiyo maṃ nissāya kaṭacchunā pahāraṃ labhantīti. |
Why? Because the pot and basket get struck by a ladle on my account. |
na eḷakamantaranti ummāraṃ antaraṃ katvā diyyamānaṃ na gaṇhati. |
‘Not across a threshold’ means he does not take what is given across a threshold. |
kasmā? “ayaṃ maṃ nissāya antarakaraṇaṃ labhatī”ti. |
Why? “This one gets the trouble of crossing over on my account.” |
daṇḍamusalesupi eseva nayo. |
In the case of a stick and a pestle, this is the way. |
♦ dvinnanti dvīsu bhuñjamānesu ekasmiṃ uṭṭhāya dente na gaṇhati. |
♦ ‘Of two’ means when two are eating, if one gets up and gives, he does not take it. |
kasmā? “ekassa kabaḷantarāyo hotī”ti. |
Why? “It is an interruption of a mouthful for one.” |
na gabbhiniyātiādīsu pana “gabbhiniyā kucchiyaṃ dārako kilamati. |
But in the cases of ‘not from a pregnant woman,’ and so on, he does not take it, thinking, “The child in the pregnant woman’s womb is troubled. |
pāyantiyā dārakassa khīrantarāyo hoti, purisantaragatāya ratiantarāyo hotī”ti na gaṇhati. |
For a nursing mother, there is an interruption of milk for the child. For one who has gone to a man, there is an interruption of pleasure.” |
saṃkittīsūti saṃkittetvā katabhattesu, dubbhikkhasamaye kira acelakasāvakā acelakānaṃ atthāya tato tato taṇḍulādīni samādapetvā bhattaṃ pacanti. |
‘At gatherings’ means at feasts prepared by collection. It is said that in times of famine, the disciples of naked ascetics, for the sake of the naked ascetics, having collected rice and so on from here and there, cook a meal. |
ukkaṭṭho acelako tatopi na paṭiggaṇhati. |
A superior naked ascetic does not accept even from that. |
na yattha sāti yattha sunakho — “piṇḍaṃ labhissāmī”ti upaṭṭhito hoti, tattha tassa adatvā āhaṭaṃ na gaṇhati. |
‘Not where a dog is’—where a dog is standing, thinking, “I will get a morsel,” he does not take what is brought without being given to it. |
kasmā? etassa piṇḍantarāyo hotīti. |
Why? Because there is an interruption of a morsel for it. |
saṇḍasaṇḍacārinīti samūhasamūhacārinī, sace hi acelakaṃ disvā — “imassa bhikkhaṃ dassāmā”ti manussā bhattagehaṃ pavisanti, tesu ca pavisantesu kaḷopimukhādīsu nilīnā makkhikā uppatitvā saṇḍasaṇḍā caranti, tato āhaṭaṃ bhikkhaṃ na gaṇhati. |
‘Wandering in swarms’ means wandering in groups. For if people, seeing a naked ascetic, enter the dining hall, saying, “We will give alms to this one,” and as they are entering, the flies that were settled on the mouths of the pots and so on fly up and wander in swarms, he does not take the alms brought from there. |
kasmā? maṃ nissāya makkhikānaṃ gocarantarāyo jātoti. |
Why? Because on my account, there was an interruption of the feeding-ground for the flies. |
♦ thusodakanti sabbasassasambhārehi kataṃ sovīrakaṃ. |
♦ ‘Rice-water’ means sour gruel made from the components of all grains. |
ettha ca surāpānameva sāvajjaṃ, ayaṃ pana sabbesupi sāvajjasaññī. |
And here, only the drinking of intoxicating liquor is blameworthy, but this one has the perception of blameworthiness in all of them. |
ekāgārikoti yo ekasmiṃyeva gehe bhikkhaṃ labhitvā nivattati . |
‘A one-houser’ is one who, having received alms in only one house, returns. |
ekālopikoti yo ekeneva ālopena yāpeti. |
‘A one-morseler’ is one who subsists on a single morsel. |
dvāgārikādīsupi eseva nayo. |
In the cases of a two-houser and so on, this is the way. |
ekissāpi dattiyāti ekāya dattiyā. |
‘From a single offering’ means from one offering. |
datti nāma ekā khuddakapāti hoti, yattha aggabhikkhaṃ pakkhipitvā ṭhapenti. |
An offering is a small bowl where they put the first portion of the alms and keep it. |
ekāhikanti ekadivasantarikaṃ. |
‘Every other day’ means every other day. |
addhamāsikanti addhamāsantarikaṃ. |
‘Every half-month’ means every half-month. |
pariyāyabhattabhojananti vārabhattabhojanaṃ, ekāhavārena dvīhavārena sattāhavārena aḍḍhamāsavārenāti evaṃ divasavārena āgatabhattabhojanaṃ. |
‘Eating at intervals’ means eating on appointed days, eating a meal that comes by turn of a day, by turn of two days, by turn of seven days, by turn of a half-month, thus by turn of days. |
♦ 395. sākabhakkhoti allasākabhakkho. |
♦ 395. ‘Eating herbs’ means eating fresh herbs. |
sāmākabhakkhoti sāmākataṇḍulabhakkho. |
‘Eating sāmāka’ means eating sāmāka rice. |
nīvārādīsu nīvāro nāma araññe sayaṃjātā vīhijāti. |
Among nīvāra and so on, nīvāra is a kind of rice that grows wild in the forest. |
daddulanti cammakārehi cammaṃ likhitvā chaḍḍitakasaṭaṃ. |
‘Daddula’ is the refuse discarded by leather-workers after scraping a hide. |
haṭaṃ vuccati silesopi sevālopi. |
‘Haṭa’ is said to be both moss and algae. |
kaṇanti kuṇḍakaṃ. |
‘Kaṇa’ is rice-bran. |
ācāmoti bhattaukkhalikāya laggo jhāmakaodano, taṃ chaḍḍitaṭṭhānatova gahetvā khādati, “odanakañjiyan”tipi vadanti. |
‘Ācāma’ is the burnt rice stuck to the cooking pot. He takes it from the place where it was discarded and eats it. They also call it ‘rice-gruel.’ |
piññākādayo pākaṭā eva. |
Piññāka and so on are well-known. |
pavattaphalabhojīti patitaphalabhojī. |
‘Eating fallen fruit’ means eating fruit that has fallen. |
♦ 396. sāṇānīti sāṇavākacoḷāni. |
♦ 396. ‘Hemp garments’ means garments of hemp bark. |
masāṇānīti missakacoḷāni. |
‘Mixed garments’ means garments of mixed materials. |
chavadussānīti matasarīrato chaḍḍitavatthāni, erakatiṇādīni vā ganthetvā katanivāsanāni. |
‘Shroud-cloths’ means cloths discarded from a dead body, or loincloths made by weaving eraka grass and so on. |
paṃsukūlānīti pathaviyaṃ chaḍḍitanantakāni. |
‘Rags from a dust-heap’ means scraps of cloth discarded on the ground. |
tirīṭānīti rukkhatacavatthāni. |
‘Bark garments’ means garments of tree bark. |
ajinanti ajinamigacammaṃ. |
‘Antelope hide’ means the skin of an antelope. |
ajinakkhipanti tadeva majjhe phālitakaṃ. |
‘A strip of antelope hide’ means the same, split in the middle. |
kusacīranti kusatiṇāni ganthetvā katacīraṃ. |
‘A garment of kusa grass’ means a garment made by weaving kusa grass. |
vākacīraphalakacīresupi eseva nayo. |
In the case of bark-fiber garments and bark-strip garments, this is the way. |
kesakambalanti manussakesehi katakambalaṃ. |
‘A blanket of human hair’ means a blanket made from human hair. |
yaṃ sandhāya vuttaṃ — |
With reference to which it is said: |
♦ “seyyathāpi bhikkhave, yāni kānici tantāvutāni vatthāni, kesakambalo tesaṃ paṭikiṭṭho akkhāyati. |
♦ “Just as, O monks, of all woven cloths, a blanket of human hair is declared the most worthless. |
kesakambalo, bhikkhave, sīte sīto, uṇhe uṇho appaggho ca dubbaṇṇo ca duggandho dukkhasamphasso”ti. |
A blanket of human hair, O monks, is cold in the cold, hot in the heat, of little value, of ugly color, of bad smell, and of unpleasant touch.” |
♦ vāḷakambalanti assavālehi katakambalaṃ. |
♦ ‘A blanket of horse-hair’ means a blanket made from horse-hair. |
ulūkapakkhikanti ulūkapakkhāni ganthetvā katanivāsanaṃ. |
‘An owl’s-wing garment’ means a loincloth made by weaving owl feathers. |
ukkuṭikappadhānamanuyuttoti ukkuṭikavīriyaṃ anuyutto, gacchantopi ukkuṭikova hutvā uppatitvā uppatitvā gacchati. |
‘He is devoted to the practice of squatting’ means he is devoted to the exertion of squatting; even when walking, he goes by jumping and jumping in a squatting position. |
kaṇṭakāpassayikoti ayakaṇṭake vā pakatikaṇṭake vā bhūmiyaṃ koṭṭetvā tattha cammaṃ attharitvā ṭhānacaṅkamādīni karoti. |
‘Lying on a bed of thorns’ means he drives iron thorns or natural thorns into the ground and, having spread a skin on it, he stands, walks, and so on. |
seyyanti sayantopi tattheva seyyaṃ kappeti. |
‘A bed’ means even when sleeping, he makes his bed there. |
phalakaseyyanti rukkhaphalake seyyaṃ. |
‘A bed on a plank’ means a bed on a wooden plank. |
thaṇḍilaseyyanti thaṇḍile ucce bhūmiṭhāne seyyaṃ. |
‘A bed on the bare ground’ means a bed on a high place on the bare ground. |
ekapassayikoti ekapasseneva sayati. |
‘Lying on one side’ means he sleeps only on one side. |
rajojalladharoti sarīraṃ telena makkhitvā rajuṭṭhānaṭṭhāne tiṭṭhati, athassa sarīre rajojallaṃ laggati, taṃ dhāreti. |
‘Covered in dust and dirt’ means he smears his body with oil and stands in a dusty place, then dust and dirt stick to his body, and he wears it. |
yathāsanthatikoti laddhaṃ āsanaṃ akopetvā yadeva labhati, tattheva nisīdanasīlo. |
‘As he finds it’ means not changing the seat he has received, having the habit of sitting wherever he gets a seat. |
vekaṭikoti vikaṭakhādanasīlo. |
‘Eating what is repulsive’ means having the habit of eating what is disgusting. |
vikaṭanti gūthaṃ vuccati. |
‘Repulsive’ is said to be excrement. |
apānakoti paṭikkhittasītudakapāno. |
‘Not drinking’ means he has rejected the drinking of cold water. |
sāyaṃ tatiyamassāti sāyatatiyakaṃ. |
‘The third time in the evening’ is ‘sāyatatiyakaṃ.’ |
pāto, majjhanhike, sāyanti divasassa tikkhattuṃ pāpaṃ pavāhessāmīti udakorohanānuyogaṃ anuyutto viharatīti. |
In the morning, at noon, and in the evening, thinking, “I will wash away my evil three times a day,” he lives devoted to the practice of going down into the water. |
♦ tapopakkamaniratthakatāvaṇṇanā |
♦ The Futility of Austere Practices |
♦ 397. atha bhagavā sīlasampadādīhi vinā tesaṃ tapopakkamānaṃ niratthakataṃ dassento — “acelako cepi kassapa hotī”tiādimāha. |
♦ 397. Then the Blessed One, showing the futility of their austere practices without the perfection of virtue and so on, said, “Even if a naked ascetic, Kassapa,” and so on. |
tattha ārakā vāti dūreyeva. |
There, ‘far away’ means far indeed. |
averanti dosaveravirahitaṃ. |
‘Without enmity’ means free from the enmity of hatred. |
abyāpajjanti domanassabyāpajjarahitaṃ. |
‘Without ill-will’ means free from the ill-will of displeasure. |
♦ 398. dukkaraṃ, bho gotamāti idaṃ kassapo “mayaṃ pubbe ettakamattaṃ sāmaññañca brahmaññañcāti vicarāma, tumhe pana aññaṃyeva sāmaññañca brahmaññañca vadathā”ti dīpento āha. |
♦ 398. ‘It is difficult, Master Gotama’—this Kassapa said, showing, “We formerly wandered, thinking that so much was asceticism and brahminhood, but you speak of a completely different asceticism and brahminhood.” |
pakati kho esāti pakatikathā esā. |
‘This is the usual thing’ means this is the usual talk. |
imāya ca, kassapa, mattāyāti “kassapa yadi iminā pamāṇena evaṃ parittakena paṭipattikkamena sāmaññaṃ vā brahmaññaṃ vā dukkaraṃ sudukkaraṃ nāma abhavissa, tato netaṃ abhavissa kallaṃ vacanāya dukkaraṃ sāmaññan”ti ayamettha padasambandhena saddhiṃ attho. |
‘And by this measure, Kassapa’ means “Kassapa, if by this measure, by such a small course of practice, asceticism or brahminhood would have been difficult, very difficult, then it would not have been right to say that asceticism is difficult.” This is the meaning here, together with the connection of the words. |
etena nayena sabbattha padasambandho veditabbo. |
The connection of the words should be understood in this way everywhere. |
♦ 399. dujjānoti idampi so “mayaṃ pubbe ettakena samaṇo vā brāhmaṇo vā hotīti vicarāma, tumhe pana aññathā vadathā”ti idaṃ sandhāyāha. |
♦ 399. ‘Hard to know’—this too he said, implying, “We formerly wandered, thinking that one becomes an ascetic or a brahmin by so much, but you say otherwise.” |
athassa bhagavā taṃ pakativādaṃ paṭikkhipitvā sabhāvatova dujjānabhāvaṃ āvikaronto punapi — “pakati kho”tiādimāha. |
Then the Blessed One, having rejected that conventional view and revealing the nature of being hard to know from its own essence, again said, “It is the usual thing,” and so on. |
tatrāpi vuttanayeneva padasambandhaṃ katvā attho veditabbo. |
There too, the meaning should be understood after making the connection of the words in the way described. |
♦ sīlasamādhipaññāsampadāvaṇṇanā |
♦ Commentary on the Perfection of Virtue, Concentration, and Wisdom |
♦ 400-401. katamā pana sā, bho gotamāti kasmā pucchati. |
♦ 400-401. ‘But what is that, Master Gotama?’—why does he ask? |
ayaṃ kira paṇḍito bhagavato kathentasseva kathaṃ uggahesi, atha attano paṭipattiyā niratthakataṃ viditvā samaṇo gotamo — “tassa ‘cāyaṃ sīlasampadā, cittasampadā, paññāsampadā abhāvitā hoti asacchikatā, atha kho so ārakāva sāmaññā’tiādimāha. |
It is said that this wise man grasped the teaching even as the Blessed One was speaking it. Then, having understood the futility of his own practice, he thought, “The ascetic Gotama said, |
handa dāni naṃ tā sampattiyo pucchāmī”ti sīlasampadādivijānanatthaṃ pucchati. |
‘For him, this perfection of virtue, perfection of mind, and perfection of wisdom are undeveloped and unrealized, and so he is far from asceticism,’ and so on. |
athassa bhagavā buddhuppādaṃ dassetvā tantidhammaṃ kathento tā sampattiyo dassetuṃ — “idha kassapā”tiādimāha. |
Come now, I will ask him about those perfections.” He asks for the purpose of knowing the perfection of virtue and so on. |
imāya ca kassapa sīlasampadāyāti idaṃ arahattaphalameva sandhāya vuttaṃ. |
Then the Blessed One, having shown the arising of a Buddha and speaking the traditional doctrine, in order to show those perfections, said, “Here, Kassapa,” and so on. |
arahattaphalapariyosānañhi bhagavato sāsanaṃ. |
‘And by this perfection of virtue, Kassapa’—this is said with reference to the fruit of arahantship alone. |
tasmā arahattaphalasampayuttāhi sīlacittapaññāsampadāhi aññā uttaritarā vā paṇītatarā vā sīlādisampadā natthīti āha. |
For the Dispensation of the Blessed One culminates in the fruit of arahantship. |
| Therefore he said that there is no other perfection of virtue, etc., higher or more excellent than the perfections of virtue, mind, and wisdom associated with the fruit of arahantship. | |
♦ sīhanādakathāvaṇṇanā |
♦ Commentary on the Lion's Roar Discourse |
♦ 402. evañca pana vatvā idāni anuttaraṃ mahāsīhanādaṃ nadanto — “santi kassapa eke samaṇabrāhmaṇā”tiādimāha. |
♦ 402. And having said this, now, sounding the supreme great lion's roar, he said, "There are, Kassapa, some ascetics and brahmins..." and so on. |
tattha ariyanti nirupakkilesaṃ paramavisuddhaṃ. |
Therein, "noble" means undefiled, utterly pure. |
paramanti uttamaṃ, pañcasīlāni hiādiṃ katvā yāva pātimokkhasaṃvarasīlā sīlameva, lokuttaramaggaphalasampayuttaṃ pana paramasīlaṃ nāma. |
"Supreme" means the best; for from the five precepts etc., up to the virtue of the restraint of the Pātimokkha is just virtue, but that which is associated with the supramundane path and fruit is called supreme virtue. |
nāhaṃ tatthāti tattha sīlepi paramasīlepi ahaṃ attano samasamaṃ mama sīlasamena sīlena mayā samaṃ puggalaṃ na passāmīti attho. |
"I do not there" means: in that virtue and in the supreme virtue, I do not see a person equal to myself, with virtue equal to my virtue. |
ahameva tattha bhiyyoti ahameva tasmiṃ sīle uttamo. |
"I myself am greater there" means I am the highest in that virtue. |
katamasmiṃ? yadidaṃ adhisīlanti yaṃ etaṃ uttamaṃ sīlanti attho. |
In what? "This which is higher virtue" means this which is the supreme virtue. |
iti imaṃ paṭhamaṃ sīhanādaṃ nadati. |
Thus he sounds this first lion's roar. |
♦ tapojigucchavādāti ye tapojigucchaṃ vadanti. |
♦ "Those who advocate austerity and disgust" means those who speak of austerity and disgust. |
tattha tapatīti tapo, kilesasantāpakavīriyassetaṃ nāmaṃ, tadeva te kilese jigucchatīti jigucchā. |
Therein, "it torments" is austerity (tapo), this is the name for the energy that torments defilements; that itself is disgusted by those defilements, so it is disgust (jigucchā). |
ariyā paramāti ettha niddosattā ariyā, aṭṭhāarambhavatthuvasenapi uppannā vipassanāvīriyasaṅkhātā tapojigucchā tapojigucchāva, maggaphalasampayuttā paramā nāma. |
Herein, in "noble, supreme," it is noble because it is blameless; disgust with austerity which has arisen on account of the eight grounds of initiative is just disgust with austerity; associated with the path and fruit, it is called supreme. |
adhijegucchanti idha jigucchabhāvo jegucchaṃ, uttamaṃ jegucchaṃ adhijegucchaṃ, tasmā yadidaṃ adhijegucchaṃ, tattha ahameva bhiyyoti evamettha attho daṭṭhabbo. |
"Higher disgust": here, the state of disgust is disgust (jegucchaṃ); the highest disgust is higher disgust (adhijegucchaṃ). Therefore, "this which is higher disgust, I myself am greater there" - thus the meaning should be seen here. |
paññādhikārepi kammassakatāpaññā ca vipassanāpaññā ca paññā nāma, maggaphalasampayuttā paramā paññā nāma. |
In the section on wisdom, the wisdom of kamma-ownership and insight-wisdom are called wisdom; that which is associated with the path and fruit is called supreme wisdom. |
adhipaññanti ettha liṅgavipallāso veditabbo, ayaṃ panetthattho — yāyaṃ adhipaññā nāma ahameva tattha bhiyyoti vimuttādhikāre tadaṅgavikkhambhanavimuttiyo vimutti nāma, samucchedapaṭipassaddhinissaraṇavimuttiyo pana paramā vimuttīti veditabbā. |
"Higher wisdom": here a change of gender should be understood. But this is the meaning here: "this which is called higher wisdom, I myself am greater there." In the section on liberation, the liberations by substitution and suppression are called liberation; but the liberations by eradication, tranquillization, and escape should be known as the supreme liberations. |
idhāpi ca yadidaṃ adhivimuttīti yā ayaṃ adhivimutti, ahameva tattha bhiyyoti attho. |
And here too, "this which is higher liberation" means this which is higher liberation, I myself am greater there. |
♦ 403. suññāgāreti suññe ghare, ekakova nisīditvāti adhippāyo. |
♦ 403. "in an empty dwelling" means in an empty house, the intention is "sitting all alone". |
parisāsu cāti aṭṭhasu parisāsu. |
"And in assemblies" means in the eight assemblies. |
vuttampi cetaṃ — |
And this has been said: |
♦ “cattārimāni, sāriputta, tathāgatassa vesārajjāni. |
♦ "There are these four confidences of the Tathāgata, Sāriputta. |
yehi vesārajjehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadatī”ti suttaṃ vitthāretabbaṃ. |
Possessed of which confidences, the Tathāgata claims the bull's place, sounds the lion's roar in the assemblies," the sutta should be elaborated. |
♦ pañhañca naṃ pucchantīti paṇḍitā devamanussā naṃ pañhaṃ abhisaṅkharitvā pucchanti. |
♦ "And they ask him a question" means wise gods and humans formulate a question and ask him. |
byākarotīti taṅkhaṇaññeva vissajjesi. |
"He explains" means he answered it at that very moment. |
cittaṃ ārādhetīti pañhāvissajjanena mahājanassa cittaṃ paritosetiyeva. |
"He satisfies the mind" means by answering the question, he satisfies the mind of the great populace. |
no ca kho sotabbaṃ maññantīti cittaṃ ārādhetvā kathentassapissa vacanaṃ pare sotabbaṃ na maññantīti, evañca vadeyyunti attho. |
"But they do not think it worth listening to" means even when he speaks, having satisfied their minds, others do not think his speech is worth listening to; this is the meaning if one were to speak thus. |
sotabbañcassa maññantīti devāpi manussāpi mahanteneva ussāhena sotabbaṃ maññanti. |
"And they think it worth listening to" means both gods and humans think it worth listening to with great eagerness. |
pasīdantīti supasannā kallacittā muducittā honti. |
"They become confident" means they become very confident, with beautiful minds, with tender minds. |
pasannākāraṃ karontīti na muddhappasannāva honti, paṇītāni cīvarādīni veḷuvanavihārādayo ca mahāvihāre pariccajantā pasannākāraṃ karonti. |
"They show signs of confidence" means they are not just superficially confident, but they show signs of confidence by giving up fine robes and so on, and great monasteries like the Veḷuvana monastery. |
tathattāyāti yaṃ so dhammaṃ deseti tathā bhāvāya, dhammānudhammapaṭipattipūraṇatthāya paṭipajjantīti attho. |
"For the state of thusness" means for the state of being thus, as he teaches the Dhamma; the meaning is they practice to fulfill the practice of the Dhamma in accordance with the Dhamma. |
tathattāya ca paṭipajjantīti tathabhāvāya paṭipajjanti, tassa hi bhagavato dhammaṃ sutvā keci saraṇesu keci pañcasu sīlesu patiṭṭhahanti, apare nikkhamitvā pabbajanti. |
"And they practice for the state of thusness" means they practice for the state of being thus. For having heard the Blessed One's Dhamma, some are established in the refuges, some in the five precepts; others go forth from home life into homelessness. |
paṭipannā ca ārādhentīti tañca pana paṭipadaṃ paṭipannā pūretuṃ sakkonti, sabbākārena pana pūrenti, paṭipattipūraṇena tassa bhoto gotamassa cittaṃ ārādhentīti vattabbā. |
"And having practiced, they satisfy" means they are able to fulfill that practice they have undertaken; they fulfill it in every way. By fulfilling the practice, they are said to satisfy the mind of that venerable Gotama. |
♦ imasmiṃ panokāse ṭhatvā sīhanādā samodhānetabbā. |
♦ Now, standing in this opportunity, the lion's roars should be connected. |
ekaccaṃ tapassiṃ niraye nibbattaṃ passāmīti hi bhagavato eko sīhanādo. |
"I see a certain ascetic reborn in hell" is one lion's roar of the Blessed One. |
aparaṃ sagge nibbattaṃ passāmīti eko. |
"I see another reborn in heaven" is one. |
akusaladhammappahāne ahameva seṭṭhoti eko. |
"In the abandoning of unwholesome states, I am the best" is one. |
kusaladhammasamādānepi ahameva seṭṭhoti eko. |
"In the undertaking of wholesome states, I am the best" is one. |
akusaladhammappahāne mayhameva sāvakasaṅgho seṭṭhoti eko. |
"In the abandoning of unwholesome states, my community of disciples is the best" is one. |
kusaladhammasamādānepi mayhaṃyeva sāvakasaṅgho seṭṭhoti eko. |
"In the undertaking of wholesome states, my community of disciples is the best" is one. |
sīlena mayhaṃ sadiso natthīti eko. |
"There is no one equal to me in virtue" is one. |
vīriyena mayhaṃ sadiso natthīti eko. |
"There is no one equal to me in energy" is one. |
paññāya ... pe ... vimuttiyā ... pe ... sīhanādaṃ nadanto parisamajjhe nisīditvā nadāmīti eko. |
"In wisdom... etc... in liberation... etc... Sounding the lion's roar, I sit in the midst of the assembly and roar" is one. |
visārado hutvā nadāmīti eko. |
"Being confident, I roar" is one. |
pañhaṃ maṃ pucchantīti eko. |
"They ask me a question" is one. |
pañhaṃ puṭṭho vissajjemīti eko. |
"Being asked a question, I answer" is one. |
vissajjanena parassa cittaṃ ārādhemīti eko. |
"By answering, I satisfy the other's mind" is one. |
sutvā sotabbaṃ maññantīti eko. |
"Having heard, they consider it worth listening to" is one. |
sutvā me pasīdantīti eko. |
"Having heard, they have confidence in me" is one. |
pasannākāraṃ karontīti eko. |
"They show signs of confidence" is one. |
yaṃ paṭipattiṃ desemi, tathattāya paṭipajjantīti eko. |
"Whatever practice I teach, they practice for that state of thusness" is one. |
paṭipannā ca maṃ ārādhentīti eko. |
"And having practiced, they satisfy me" is one. |
iti purimānaṃ dasannaṃ ekekassa — “parisāsu ca nadatī”ti ādayo dasa dasa parivārā. |
Thus for each of the previous ten, "and he roars in the assemblies" and so on are the ten entourages. |
evaṃ te dasa purimānaṃ dasannaṃ parivāravasena sataṃ purimā ca dasāti dasādhikaṃ sīhanādasataṃ hoti. |
Thus, those ten, by way of being the entourage for the previous ten, become a hundred, and with the previous ten, it becomes one hundred and ten lion's roars. |
ito aññasmiṃ pana sutte ettakā sīhanādā dullabhā, tenidaṃ suttaṃ mahāsīhanādanti vuccati. |
In another sutta, however, so many lion's roars are hard to find, therefore this sutta is called the Mahāsīhanāda (Great Lion's Roar) Sutta. |
iti bhagavā “sīhanādaṃ kho samaṇo gotamo nadati, tañca kho suññāgāre nadatī”ti evaṃ vādānu vādaṃ paṭisedhetvā idāni parisati naditapubbaṃ sīhanādaṃ dassento “ekamidāhan”tiādimāha. |
Thus the Blessed One, having refuted the assertion "The ascetic Gotama roars the lion's roar, but he roars it in an empty dwelling," now, showing the lion's roar previously roared in the assembly, said, "On one occasion I..." and so on. |
♦ titthiyaparivāsakathāvaṇṇanā |
♦ Commentary on the Story of the Probation for Wanderers of Other Sects |
♦ 404. tattha tatra maṃ aññataro tapabrahmacārīti tatra rājagahe gijjhakūṭe pabbate viharantaṃ maṃ aññataro tapabrahmacārī nigrodho nāma paribbājako . |
♦ 404. Therein, "a certain ascetic and celibate there addressed me" means a certain wanderer named Nigrodha, an ascetic and celibate, addressed me while I was dwelling on the Gijjhakūṭa mountain in Rājagaha. |
adhijeguccheti vīriyena pāpajigucchanādhikāre pañhaṃ pucchi. |
"About higher disgust," he asked a question concerning the control over the disgust for evil through energy. |
idaṃ yaṃ taṃ bhagavā gijjhakūṭe mahāvihāre nisinno udumbarikāya deviyā uyyāne nisinnassa nigrodhassa ca paribbājakassa sandhānassa ca upāsakassa dibbāya sotadhātuyā kathāsallāpaṃ sutvā ākāsenāgantvā tesaṃ santike paññatte āsane nisīditvā nigrodhena adhijegucche puṭṭhapañhaṃ vissajjesi, taṃ sandhāya vuttaṃ. |
This refers to when the Blessed One, seated in the great monastery on Gijjhakūṭa, having heard with the divine ear element the conversation of the wanderer Nigrodha seated in the park of Queen Udumbarikā and the lay follower Sandhāna, came through the air and, sitting on the prepared seat in their presence, answered the question asked by Nigrodha about higher disgust. |
paraṃ viya mattāyāti paramāya mattāya, atimahanteneva pamāṇenāti attho. |
"As if to the highest degree" means to the highest degree, with a very great measure. |
ko hi, bhanteti ṭhapetvā andhabālaṃ diṭṭhigatikaṃ añño paṇḍitajātiko “ko nāma bhagavato dhammaṃ sutvā na attamano assā”ti vadati. |
Who, venerable sir," means setting aside the blind fool attached to views, any other wise person says, "Who indeed, having heard the Blessed One's Dhamma, would not be delighted? |
labheyyāhanti idaṃ so — “ciraṃ vata me aniyyānikapakkhe yojetvā attā kilamito, ‘sukkhanadītīre nhāyissāmī’ti samparivattentena viya thuse koṭṭentena viya na koci attho nipphādito. |
"May I receive" - he thought, "For a long time indeed have I afflicted myself by applying myself to the non-exporting side, like one trying to bathe on the bank of a dry river, or like one pounding chaff, no purpose has been accomplished. |
handāhaṃ attānaṃ yoge yojessāmī”ti cintetvā āha. |
Come now, I will apply myself to the practice," and so he said this. |
atha bhagavā yo anena khandhake titthiyaparivāso paññatto, yo aññatitthiyapubbo sāmaṇerabhūmiyaṃ ṭhito — “ahaṃ bhante, itthannāmo aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhāmi upasampadaṃ, svāhaṃ, bhante, saṃghaṃ cattāro māse parivāsaṃ yācāmī”tiādinā nayena samādiyitvā parivasati, taṃ sandhāya — “yo kho, kassapa, aññatitthiyapubbo”tiādimāha. |
Then the Blessed One, concerning the probation for heretics which was laid down by him in the Khandhaka, which one who was formerly of another sect, standing on the level of a novice, undertakes saying, "Venerable sir, I, so-and-so by name, formerly of another sect, desire ordination in this Dhamma-Vinaya; I, venerable sir, ask the Sangha for a probationary period of four months," and so on, and lives on probation, said, "Whoever, Kassapa, was formerly of another sect..." and so on. |
♦ 405. tattha pabbajjanti vacanasiliṭṭhatāvaseneva vuttaṃ, aparivasitvāyeva hi pabbajjaṃ labhati. |
♦ 405. Therein, "going forth" is said merely for the sake of verbal elegance, for one receives the going forth without having lived on probation. |
upasampadatthikena pana nātikālena gāmappavesanādīni aṭṭha vattāni pūrentena parivasitabbaṃ. |
But one who desires the higher ordination must live on probation, fulfilling the eight duties such as entering a village at an inappropriate time. |
āraddhacittāti aṭṭhavattapūraṇena tuṭṭhacittā, ayamettha saṅkhepattho. |
"With a pleased mind" means with a mind gladdened by the fulfillment of the eight duties; this is the summary meaning here. |
vitthārato panesa titthiyaparivāso samantapāsādikāya vinayaṭṭhakathāyaṃ pabbajjakhandhakavaṇṇanāya vuttanayena veditabbo. |
But in detail, this probation for heretics should be understood in the way stated in the commentary on the Pabbajjākkhandhaka in the Vinaya commentary, the Samantapāsādikā. |
api ca metthāti api ca me ettha. |
"And for me here" means and for me in this matter. |
puggalavemattatā viditāti puggalanānattaṃ viditaṃ. |
"The diversity of individuals is known" means the variety of individuals is known. |
“ayaṃ puggalo parivāsāraho, ayaṃ na parivāsāraho”ti idaṃ mayhaṃ pākaṭanti dasseti. |
He shows, "This individual is worthy of probation, this one is not worthy of probation' - this is clear to me." |
tato kassapo cintesi — “aho acchariyaṃ buddhasāsanaṃ, yattha evaṃ ghaṃsitvā koṭṭetvā yuttameva gaṇhanti, ayuttaṃ chaḍḍentī”ti, tato suṭṭhutaraṃ pabbajjāya sañjātussāho — “sace bhante”tiādimāha. |
Then Kassapa thought: "Oh, wonderful is the Buddha's dispensation, where they test and strike, accepting what is right and rejecting what is wrong," then with even greater zeal for going forth, he said, "If, venerable sir..." and so on. |
♦ atha kho bhagavā tassa tibbacchandataṃ viditvā — “na kassapo parivāsaṃ arahatī”ti aññataraṃ bhikkhuṃ āmantesi — “gaccha bhikkhu kassapaṃ nhāpetvā pabbājetvā ānehī”ti. |
♦ Then the Blessed One, knowing his intense desire, thinking, "Kassapa does not deserve probation," addressed a certain bhikkhu: "Go, bhikkhu, bathe Kassapa, give him the going forth, and bring him here." |
so tathā katvā taṃ pabbājetvā bhagavato santikaṃ āgamāsi. |
He did so, gave him the going forth, and came to the Blessed One. |
bhagavā taṃ gaṇamajjhe nisīdāpetvā upasampādesi. |
The Blessed One had him sit in the midst of the order and gave him the higher ordination. |
tena vuttaṃ — “alattha kho acelo kassapo bhagavato santike pabbajjaṃ, alattha upasampadan”ti. |
Therefore it is said: "The naked ascetic Kassapa received the going forth in the presence of the Blessed One, he received the higher ordination." |
acirūpasampannoti upasampanno hutvā nacirameva. |
"Not long after being ordained" means not long after having been ordained. |
vūpakaṭṭhoti vatthukāmakilesakāmehi kāyena ceva cittena ca vūpakaṭṭho. |
"Secluded" means secluded from sensual pleasures of things and defilements, both in body and mind. |
appamattoti kammaṭṭhāne satiṃ avijahanto. |
"Diligent" means not abandoning mindfulness on the meditation subject. |
ātāpīti kāyikacetasikasaṅkhātena vīriyātāpena ātāpī. |
"Ardent" means ardent with the ardor of energy, described as both physical and mental. |
pahitattoti kāye ca jīvite ca anapekkhatāya pesitacitto vissaṭṭhāttabhāvo. |
"With a resolute self" means with a mind sent forth, with a self given up, due to lack of attachment to body and life. |
yassatthāyāti yassa atthāya. |
"For the sake of which" means for whose sake. |
kulaputtāti ācārakulaputtā. |
"Sons of good family" means sons of good family by conduct. |
sammadevāti hetunāva kāraṇeneva. |
"Rightly" means for a cause, for a reason. |
tadanuttaranti taṃ anuttaraṃ. |
"That supreme" means that unsurpassed. |
brahmacariyapariyosānanti maggabrahmacariyassa pariyosānabhūtaṃ arahattaphalaṃ. |
"The culmination of the holy life" means the fruit of arahantship, which is the culmination of the holy life of the path. |
tassa hi atthāya kulaputtā pabbajanti. |
For it is for its sake that sons of good family go forth. |
diṭṭheva dhammeti imasmiṃyeva attabhāve. |
"In this very life" means in this very existence. |
sayaṃ abhiññā sacchikatvāti attanāyeva paññāya paccakkhaṃ katvā, aparappaccayaṃ katvāti attho. |
"Having realized it for himself through direct knowledge" means having made it directly present with his own wisdom, meaning without relying on another. |
upasampajja vihāsīti pāpuṇitvā sampādetvā vihāsi, evaṃ viharanto ca khīṇā jāti ... pe ... abbhaññāsīti. |
He dwelt having attained" means he dwelt having reached and accomplished it, and dwelling thus, "birth is destroyed... etc... he fully understood. |
♦ evamassa paccavekkhaṇabhūmiṃ dassetvā arahattanikūṭena desanaṃ niṭṭhāpetuṃ “aññataro kho panāyasmā kassapo arahataṃ ahosī”ti vuttaṃ. |
♦ Thus, having shown him the plane of reflection, to conclude the teaching with the peak of Arahantship, it was said, "And the venerable Kassapa became one of the Arahants." |
tattha aññataroti eko. |
Therein, "one of" means one. |
arahatanti arahantānaṃ, bhagavato sāvakānaṃ arahantānaṃ abbhantaro ahosīti ayamettha adhippāyo. |
"Of the Arahants" means of the Arahants; the intention here is that he became one among the Arahant disciples of the Blessed One. |
yaṃ yaṃ pana antarantarā na vuttaṃ, taṃ taṃ tattha tattha vuttattā pākaṭamevāti. |
Whatever has not been said in between, that is clear because it has been said in its respective place. |
♦ iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāyaṃ |
♦ Thus in the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya, |
♦ mahāsīhanādasuttavaṇṇanā niṭṭhitā. |
♦ the commentary on the Mahāsīhanāda Sutta is concluded. |
♦ 9. poṭṭhapādasuttavaṇṇanā |
♦ 9. Commentary on the Poṭṭhapāda Sutta |
♦ poṭṭhapādaparibbājakavatthuvaṇṇanā |
♦ Commentary on the Story of the Wanderer Poṭṭhapāda |
♦ 406. evaṃ me suttaṃ ... pe ... sāvatthiyanti poṭṭhapādasuttaṃ. |
♦ 406. Thus have I heard... etc... in Sāvatthī is the Poṭṭhapāda Sutta. |
tatrāyaṃ apubbapadavaṇṇanā. |
Therein, this is the commentary on the words not previously explained. |
sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāmeti sāvatthiṃ upanissāya yo jetassa kumārassa vane anāthapiṇḍikena gahapatinā ārāmo kārito, tattha viharati. |
"He dwells in Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park" means he dwells in the park made by the householder Anāthapiṇḍika in the grove of Prince Jeta, near Sāvatthī. |
poṭṭhapādo paribbājakoti nāmena poṭṭhapādo nāma channaparibbājako. |
"The wanderer Poṭṭhapāda" means a wanderer named Poṭṭhapāda by name, a hidden wanderer. |
so kira gihikāle brāhmaṇamahāsālo kāmesuādīnavaṃ disvā cattālīsakoṭiparimāṇaṃ bhogakkhandhaṃ pahāya pabbajitvā titthiyānaṃ gaṇācariyo jāto. |
It is said that in his lay life, he was a great Brahmin sage who, seeing the danger in sensual pleasures, gave up a heap of wealth amounting to forty crores and went forth, becoming a leader of a group of heretics. |
samayaṃ pavadanti etthāti samayappavādako, tasmiṃ kira ṭhāne caṅkītārukkhapokkharasātippabhutayo brāhmaṇā nigaṇṭhācelakaparibbājakādayo ca pabbajitā sannipatitvā attano attano samayaṃ vadanti kathenti dīpenti, tasmā so ārāmo samayappavādakoti vuccati. |
"Where they proclaim their doctrines" is the Samayappavādaka; in that place, it is said, Brahmins such as Caṅkī, Tārukkha, and Pokkharasāti, and ascetics such as naked ascetics and wanderers, gather and proclaim, discuss, and expound their respective doctrines. Therefore, that park is called Samayappavādaka (the Proclamation of Doctrines). |
sveva ca tindukācīrasaṅkhātāya timbarūrukkhapantiyā parikkhittattā tindukācīro. |
And it is the Tindukācīra because it is surrounded by a row of Tinduka trees, which is also known as Timbarurukkha. |
yasmā panettha paṭhamaṃ ekāva sālā ahosi, pacchā mahāpuññaṃ paribbājakaṃ nissāya bahū sālā katā. |
Because at first there was only one hall there, later many halls were built on account of a wanderer of great merit. |
tasmā tameva ekaṃ sālaṃ upādāya laddhanāmavasena ekasālakoti vuccati. |
Therefore, it is called Ekasālaka (One-Hall) based on the name it received from that one hall. |
mallikāya pana pasenadirañño deviyā uyyānabhūto so pupphaphalasampanno ārāmoti katvā mallikāya ārāmoti saṅkhyaṃ gato. |
And since it was a park belonging to Queen Mallikā, the wife of King Pasenadi, a park full of flowers and fruits, it came to be known as Mallikā's Park. |
tasmiṃ samayappavādake tindukācīre ekasālake mallikāya ārāme. |
In that Samayappavādaka, the Tindukācīra, the Ekasālaka, Mallikā's Park. |
♦ paṭivasatīti nivāsaphāsutāya vasati. |
♦ "Resides" means he lives there because it is a comfortable dwelling. |
athekadivasaṃ bhagavā paccūsasamaye sabbaññutaññāṇaṃ pattharitvā lokaṃ pariggaṇhanto ñāṇajālassa antogataṃ paribbājakaṃ disvā — “ayaṃ poṭṭhapādo mayhaṃ ñāṇajāle paññāyati, kinnu kho bhavissatī”ti upaparikkhanto addasa — “ahaṃ ajja tattha gamissāmi, atha maṃ poṭṭhapādo nirodhañca nirodhavuṭṭhānañca pucchissati, tassāhaṃ sabbabuddhānaṃ ñāṇena saṃsanditvā tadubhayaṃ kathessāmi, atha so katipāhaccayena cittaṃ hatthisāriputtaṃ gahetvā mama santikaṃ āgamissati, tesamahaṃ dhammaṃ desessāmi, desanāvasāne poṭṭhapādo maṃ saraṇaṃ gamissati, citto hatthisāriputto mama santike pabbajitvā arahattaṃ pāpuṇissatī”ti. |
Then one day, the Blessed One, at dawn, spreading his net of omniscience and surveying the world, saw the wanderer caught in the net of his knowledge. Thinking, "This Poṭṭhapāda appears in my net of knowledge, what will happen?" he saw: "Today I will go there. Then Poṭṭhapāda will ask me about cessation and the emergence from cessation. I will explain both, comparing it with the knowledge of all Buddhas. Then, after a few days, he will come to me with Citta Hatthisāriputta. I will teach them the Dhamma. At the end of the teaching, Poṭṭhapāda will take refuge in me, and Citta Hatthisāriputta will go forth in my presence and attain arahantship." |
tato pātova sarīrapaṭijagganaṃ katvā surattadupaṭṭaṃ nivāsetvā vijjulatāsadisaṃ kāyabandhanaṃ bandhitvā yugandharapabbataṃ parikkhipitvā ṭhitamahāmeghaṃ viya meghavaṇṇaṃ paṃsukūlaṃ ekaṃsavaragataṃ katvā paccagghaṃ selamayapattaṃ vāmāṃsakūṭe laggetvā sāvatthiṃ piṇḍāya pavisissāmīti sīho viya himavantapādā vihārā nikkhami. |
Then, in the early morning, having attended to his bodily needs, he put on his beautiful double robe, tied his waistband like a flash of lightning, put on his patch-work robe the color of a cloud, like a great cloud settled over Mount Yugandhara, covering one shoulder, and placing his priceless stone bowl on his left shoulder, he thought, "I will enter Sāvatthī for alms," and like a lion from the foot of the Himalayas, he left the monastery. |
imamatthaṃ sandhāya — “atha kho bhagavā”tiādi vuttaṃ. |
In reference to this matter, it was said, "Then the Blessed One..." and so on. |
♦ 407. etadahosīti nagaradvārasamīpaṃ gantvā attano rucivasena sūriyaṃ oloketvā atippagabhāvameva disvā etaṃ ahosi. |
♦ 407. "This occurred to him": having gone near the city gate, he looked at the sun at his own pleasure and seeing it was still very early, this occurred to him. |
yaṃnūnāhanti saṃsayaparidīpano viya nipāto, buddhānañca saṃsayo nāma natthi — “idaṃ karissāma, idaṃ na karissāma, imassa dhammaṃ desessāma, imassa na desessāmā”ti evaṃ parivitakkapubbabhāgo panesa sabbabuddhānaṃ labbhati. |
"What if I" is a particle as if expressing doubt and reflection, but for Buddhas there is no such thing as doubt. "We will do this, we will not do this, we will teach the Dhamma to this one, we will not teach it to this one" - such a preliminary stage of deliberation is found in all Buddhas. |
tenāha — “yaṃnūnāhan”ti, yadi panāhanti attho. |
Therefore he said, "What if I," which means, "if then I." |
♦ 408. unnādiniyāti uccaṃ nadamānāya, evaṃ nadamānāya cassā uddhaṃ gamanavasena ucco, disāsu patthaṭavasena mahā saddoti uccāsaddamahāsaddāya, tesañhi paribbājakānaṃ pātova vuṭṭhāya kattabbaṃ nāma cetiyavattaṃ vā bodhivattaṃ vā ācariyupajjhāyavattaṃ vā yoniso manasikāro vā natthi. |
♦ 408. "boisterous" means making a loud noise. Since they were making such a noise, their sound was high as it went upwards, and great as it spread in all directions, thus "with a high and great sound." For those wanderers, there is no duty to be performed upon rising in the morning, such as attending to a shrine, a Bodhi tree, a teacher, a preceptor, or wise attention. |
tena te pātova vuṭṭhāya bālātape nisinnā — “imassa hattho sobhano, imassa pādo”ti evaṃ aññamaññassa hatthapādādīni vā ārabbha, itthipurisadārakadārikādīnaṃ vaṇṇe vā, aññaṃ vā kāmassādabhavassādādivatthuṃ ārabbha kathaṃ samuṭṭhāpetvā anupubbena rājakathādianekavidhaṃ tiracchānakathaṃ kathenti. |
Therefore, upon rising in the morning, sitting in the early morning sun, they would start a conversation about each other's hands and feet, saying "this one's hand is beautiful, this one's foot," or about the beauty of women, men, boys, and girls, or about other things such as the pleasure of sensuality and the pleasure of existence, and gradually they would engage in various kinds of worldly talk, such as talk about kings. |
tena vuttaṃ — “unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā”ti. |
Therefore it was said: "engaged in various kinds of worldly talk with a boisterous, high and great sound." |
♦ tato poṭṭhapādo paribbājako te paribbājake oloketvā — “ime paribbājakā ativiya aññamaññaṃ agāravā, mayañca samaṇassa gotamassa pātubhāvato paṭṭhāya sūriyuggamane khajjopanakūpamā jātā, lābhasakkāropi no parihīno. |
♦ Then the wanderer Poṭṭhapāda looked at those wanderers and thought, "These wanderers have very little respect for each other. Since the appearance of the ascetic Gotama, we have become like fireflies at sunrise, our gain and honor have also declined. |
sace panimaṃ ṭhānaṃ samaṇo gotamo vā gotamassa sāvako vā gihī upaṭṭhāko vā tassa āgaccheyya, ativiya lajjanīyaṃ bhavissati, parisadoso kho pana parisajeṭṭhakasseva upari ārohatī”ti itocito ca vilokento bhagavantaṃ addasa. |
If the ascetic Gotama or a disciple of Gotama or a lay supporter of his were to come to this place, it would be very shameful. The fault of the assembly, however, falls upon the head of the assembly." Looking here and there, he saw the Blessed One. |
tena vuttaṃ — “addasā kho poṭṭhapādo paribbājako ... pe ... tuṇhī ahesun”ti. |
Therefore it was said: "The wanderer Poṭṭhapāda saw... etc... they became silent." |
♦ 409. tattha saṇṭhapesīti sikkhāpesi, vajjamassā paṭicchādesi. |
♦ 409. Therein, "he quieted them" means he instructed them, he concealed their fault. |
yathā susaṇṭhitā hoti, tathā naṃ ṭhapesi. |
He placed them so that they were well-composed. |
yathā nāma parisamajjhaṃ pavisanto puriso vajjapaṭicchādanatthaṃ nivāsanaṃ saṇṭhapeti, pārupanaṃ saṇṭhapeti, rajokiṇṇaṭṭhānaṃ puñchati; |
Just as a man entering an assembly, in order to conceal a fault, arranges his lower garment, arranges his upper garment, and wipes a dusty spot; |
evamassā vajjapaṭicchādanatthaṃ — “appasaddā bhonto”ti sikkhāpento yathā susaṇṭhitā hoti, tathā naṃ ṭhapesīti attho. |
so, in order to conceal their fault, instructing them "be quiet, sirs," he placed them so that they were well-composed. |
appasaddakāmoti appasaddaṃ icchati, eko nisīdati, eko tiṭṭhati, na gaṇasaṅgaṇikāya yāpeti. |
"Lover of quiet" means he desires quiet, he sits alone, he stands alone, he does not pass the time in company. |
upasaṅkamitabbaṃ maññeyyāti idhāgantabbaṃ maññeyya. |
"Might think it fit to approach" means he might think it fit to come here. |
kasmā panesa bhagavato upasaṅkamanaṃ paccāsīsatīti? |
But why does he look forward to the Blessed One's approach? |
attano vuddhiṃ patthayamāno. |
Desiring his own growth. |
paribbājakā kira buddhesu vā buddhasāvakesu vā attano santikaṃ āgatesu — “ajja amhākaṃ santikaṃ samaṇo gotamo āgato, sāriputto āgato, na kho pana te yassa vā tassa vā santikaṃ gacchanti, passatha amhākaṃ uttamabhāvan”ti attano upaṭṭhākānaṃ santike attānaṃ ukkhipanti, ucce ṭhāne ṭhapenti, bhagavatopi upaṭṭhāke gaṇhituṃ vāyamanti. |
Wanderers, when Buddhas or disciples of Buddhas come to them, say to their own supporters, "Today the ascetic Gotama came to us, Sāriputta came. But they do not go to just anyone. See our excellence," and thus they exalt themselves in the presence of their supporters, they place themselves in a high position, and they try to win over the supporters of the Blessed One. |
te kira bhagavato upaṭṭhāke disvā evaṃ vadanti — “tumhākaṃ satthā bhavaṃ gotamopi gotamasāvakāpi amhākaṃ santikaṃ āgacchanti, mayaṃ aññamaññaṃ samaggā. |
It is said that when they see the Blessed One's supporters, they speak thus: "Your teacher, the venerable Gotama, and the disciples of Gotama also come to us; we are in harmony with each other. |
tumhe pana amhe akkhīhipi passituṃ na icchatha, sāmīcikammaṃ na karotha, kiṃ vo amhehi aparaddhan”ti. |
But you do not wish to even look at us with your eyes, you do not pay respect. What wrong have we done you?" |
athekacce manussā — “buddhāpi etesaṃ santikaṃ gacchanti kiṃ amhākan”ti tato paṭṭhāya te disvā nappamajjanti. |
Then some people think, "Even the Buddhas go to them, what about us?" and from then on, seeing them, they are not negligent. |
tuṇhī ahesunti poṭṭhapādaṃ parivāretvā nissaddā nisīdiṃsu. |
"They became silent" means they surrounded Poṭṭhapāda and sat down without a sound. |
♦ 410. svāgataṃ, bhanteti suṭṭhu āgamanaṃ, bhante, bhagavato; |
♦ 410. "Welcome, venerable sir" means a good coming, venerable sir, of the Blessed One; |
bhagavati hi no āgate ānando hoti, gate sokoti dīpeti. |
for when the Blessed One comes to us, there is joy; when he goes, there is sorrow, he points out. |
cirassaṃ kho, bhanteti kasmā āha? |
"It has been a long time, venerable sir," why did he say this? |
kiṃ bhagavā pubbepi tattha gatapubboti, na gatapubbo. |
Had the Blessed One gone there before? He had not gone before. |
manussānaṃ pana — “kuhiṃ gacchantā, kuto āgatattha, kiṃ maggamūḷhattha, cirassaṃ āgatatthā”ti evamādayo piyasamudācārā honti, tasmā evamāha. |
But for humans, pleasantries such as "Where are you going? Where have you come from? Are you lost? You have come after a long time" are common. Therefore he said this. |
evañca pana vatvā na mānathaddho hutvā nisīdi, uṭṭhāyāsanā bhagavato paccuggamanamakāsi. |
And having said this, he did not sit there stiff with pride, but rising from his seat, he went to meet the Blessed One. |
bhagavantañhi upagataṃ disvā āsanena animantento vā apacitiṃ akaronto vā dullabho. |
It is rare for one, seeing the Blessed One approaching, not to invite him with a seat or not to show respect. |
kasmā? uccākulīnatāya. |
Why? Because of his high birth. |
ayampi paribbājako attano nisinnāsanaṃ papphoṭetvā bhagavantaṃ āsanena nimantento — “nisīdatu, bhante, bhagavā idamāsanaṃ paññattan”ti āha. |
This wanderer too, shaking out the seat he was sitting on, inviting the Blessed One with a seat, said, "Let the Blessed One sit, venerable sir, this seat is prepared." |
antarākathā vippakatāti nisinnānaṃ vo ādito paṭṭhāya yāva mamāgamanaṃ, etasmiṃ antare kā nāma kathā vippakatā, mamāgamanapaccayā katamā kathā pariyantaṃ na gatā, vadatha, yāva naṃ pariyantaṃ netvā demīti sabbaññupavāraṇaṃ pavāresi. |
"What conversation was left unfinished" means what conversation was left unfinished between the time you sat down and my arrival? Because of my arrival, what conversation did not reach its conclusion? Tell me, so that I may bring it to its conclusion, he offered the all-knowing one's invitation. |
atha paribbājako — “niratthakakathā esā nissārā vaṭṭasannissitā, na tumhākaṃ purato vattabbataṃ arahatī”ti dīpento “tiṭṭhatesā, bhante”tiādimāha. |
Then the wanderer, pointing out "This is a useless, insipid conversation, connected with the round of existence, it is not fit to be spoken in front of you," said, "Let it be, venerable sir," and so on. |
♦ abhisaññānirodhakathāvaṇṇanā |
♦ Commentary on the Talk about the Cessation of Higher Perception |
♦ 411. tiṭṭhatesā, bhanteti sace bhagavā sotukāmo bhavissati, pacchāpesā kathā na dullabhā bhavissati, amhākaṃ panimāya kathāya attho natthi. |
♦ 411. "Let that be, venerable sir" means if the Blessed One is desirous of hearing, that talk will not be hard to get later, but we have no use for this talk. |
bhagavato panāgamanaṃ labhitvā mayaṃ aññadeva sukāraṇaṃ pucchāmāti dīpeti. |
Having gotten the arrival of the Blessed One, we will ask about another good reason, he shows. |
tato taṃ pucchanto — “purimāni, bhante”tiādimāha. |
Then, asking that, he said, "Formerly, venerable sir..." and so on. |
tattha kotūhalasālāyanti kotūhalasālā nāma paccekasālā natthi. |
Therein, "in the debating hall" means there is no separate hall named the debating hall. |
yattha pana nānātitthiyā samaṇabrāhmaṇā nānāvidhaṃ kathaṃ pavattenti, sā bahūnaṃ — “ayaṃ kiṃ vadati, ayaṃ kiṃ vadatī”ti kotūhaluppattiṭṭhānato kotūhalasālāti vuccati. |
But where various heretical ascetics and brahmins engage in various kinds of talk, that, being a place for the arising of curiosity for many— "What is this one saying? What is this one saying?"—is called the debating hall. |
abhisaññānirodheti ettha abhīti upasaggamattaṃ. |
"about the cessation of higher perception": here "abhi-" is just a prefix. |
saññānirodheti cittanirodhe, khaṇikanirodhe kathā uppannāti attho. |
"cessation of perception" means in the cessation of mind, in the momentary cessation, a conversation arose. |
idaṃ pana tassā uppattikāraṇaṃ. |
This is the reason for its arising. |
yadā kira bhagavā jātakaṃ vā katheti, sikkhāpadaṃ vā paññapeti tadā sakalajambudīpe bhagavato kittighoso pattharati, titthiyā taṃ sutvā — “bhavaṃ kira gotamo pubbacariyaṃ kathesi, mayaṃ kiṃ na sakkoma tādisaṃ kiñci kathetun”ti bhagavato paṭibhāgakiriyaṃ karontā ekaṃ bhavantarasamayaṃ kathenti — “bhavaṃ gotamo sikkhāpadaṃ paññapesi, mayaṃ kiṃ na sakkoma paññapetun”ti attano sāvakānaṃ kiñcideva sikkhāpadaṃ paññapenti. |
It is said that when the Blessed One tells a Jātaka story or lays down a training rule, his fame spreads throughout Jambudīpa. The heretics, hearing that, think, "The venerable Gotama, it seems, has told a story of a former teacher. Why can't we tell something similar?" and in order to perform an action comparable to the Blessed One's, they tell a story of another existence. "The venerable Gotama has laid down a training rule. Why can't we lay one down?" they lay down some training rule for their own disciples. |
tadā pana bhagavā aṭṭhavidhaparisamajjhe nisīditvā nirodhakathaṃ kathesi. |
At that time, the Blessed One, sitting in the midst of the eightfold assembly, gave a talk on cessation. |
titthiyā taṃ sutvā — “bhavaṃ kira gotamo nirodhaṃ nāma kathesi, mayampi taṃ kathessāmā”ti sannipatitvā kathayiṃsu. |
The heretics, hearing that, thought, "The venerable Gotama, it seems, has given a talk on something called cessation. We too will give a talk on it," and they gathered and talked. |
tena vuttaṃ — “abhisaññānirodhe kathā udapādī”ti. |
Therefore it was said: "a conversation arose about the cessation of higher perception." |
♦ tatrekacceti tesu ekacce. |
♦ "Therein one" means one of them. |
purimo cettha yvāyaṃ bāhire titthāyatane pabbajito cittappavattiyaṃ dosaṃ disvā acittakabhāvo santoti samāpattiṃ bhāvetvā ito cuto pañca kappasatāni asaññībhave ṭhatvā puna idha uppajjati. |
The first of these is one who, having gone forth in an external heretical order, seeing a fault in the process of the mind, thinking "the state without a mind is peace," develops a meditative attainment, and falling from here, after spending five hundred eons in the state of non-perception, is reborn here again. |
tassa saññuppāde ca nirodhe ca hetuṃ apassanto — ahetū appaccayāti āha. |
He, not seeing a cause for the arising and cessation of perception, said, "without cause, without condition." |
♦ dutiyo naṃ nisedhetvā migasiṅgatāpasassa asaññakabhāvaṃ gahetvā — “upetipi apetipī”ti āha. |
♦ The second, refuting him, taking the non-percipient state of the ascetic Migasiṅga, said, "It comes and it goes." |
migasiṅgatāpaso kira attantapo ghoratapo paramadhitindriyo ahosi. |
The ascetic Migasiṅga, it is said, was a self-tormentor, a practitioner of fierce austerities, with supremely restrained faculties. |
tassa sīlatejena sakkavimānaṃ uṇhaṃ ahosi. |
Through the power of his virtue, Sakka's celestial palace became hot. |
sakko devarājā “sakkaṭṭhānaṃ nu kho tāpaso patthetī”ti alambusaṃ nāma devakaññaṃ — ‘tāpasassa tapaṃ bhinditvā ehī’ti pesesi. |
Sakka, the king of the gods, thinking, "Is the ascetic aspiring to Sakka's position?" sent a celestial nymph named Alambusā, saying, 'Go and break the ascetic's austerity.' |
sā tattha gatā. |
She went there. |
tāpaso paṭhamadivase taṃ disvāva palāyitvā paṇṇasālaṃ pāvisi. |
The ascetic, on the first day, upon seeing her, fled and entered his leaf-hut. |
dutiyadivase kāmacchandanīvaraṇena bhaggo taṃ hatthe aggahesi, so tena dibbaphassena phuṭṭho visaññī hutvā tiṇṇaṃ saṃvaccharānaṃ accayena saññaṃ paṭilabhi. |
On the second day, overcome by the hindrance of sensual desire, he took her by the hand. He, being touched by that divine touch, became unconscious and regained consciousness after three years. |
taṃ so diṭṭhigatiko — “tiṇṇaṃ saṃvaccharānaṃ accayena nirodhā vuṭṭhito”ti maññamāno evamāha. |
That one, attached to his view, thinking, "He has emerged from cessation after three years," said thus. |
♦ tatiyo naṃ nisedhetvā āthabbaṇapayogaṃ sandhāya “upakaḍḍhantipi apakaḍḍhantipī”ti āha. |
♦ The third, refuting him, referring to the use of Āthabbaṇa magic, said, "They draw it up and they draw it away." |
āthabbaṇikā kira āthabbaṇaṃ payojetvā sattaṃ sīsacchinnaṃ viya hatthacchinnaṃ viya mataṃ viya ca katvā dassenti. |
Āthabbaṇa magicians, it is said, using Āthabbaṇa magic, show a being as if beheaded, as if with hands cut off, and as if dead. |
tassa puna pākatikabhāvaṃ disvā so diṭṭhigatiko — “nirodhā vuṭṭhito ayan”ti maññamāno evamāha. |
Seeing his return to a normal state, that one, attached to his view, thinking, "This one has emerged from cessation," said thus. |
♦ catuttho naṃ nisedhetvā yakkhadāsīnaṃ madaniddaṃ sandhāya “santi hi bho devatā”tiādimāha. |
♦ The fourth, refuting him, referring to the drunken sleep of the yakkhinī priestesses, said, "There are, sirs, deities..." and so on. |
yakkhadāsiyo kira sabbarattiṃ devatūpahāraṃ kurumānā naccitvā gāyitvā aruṇodaye ekaṃ surāpātiṃ pivitvā parivattitvā supitvā divā vuṭṭhahanti. |
The yakkhinī priestesses, it is said, performing offerings to the deities all night, dancing and singing, at dawn drink a pot of liquor, turn over and sleep, and wake up during the day. |
taṃ disvā so diṭṭhigatiko — “suttakāle nirodhaṃ samāpannā, pabuddhakāle nirodhā vuṭṭhitā”ti maññamāno evamāha. |
Seeing that, the one attached to that view, thinking, "During the time they were asleep, they attained cessation; when they awoke, they emerged from cessation," said thus. |
♦ ayaṃ pana poṭṭhapādo paribbājako paṇḍitajātiko. |
♦ This wanderer Poṭṭhapāda, however, was of a wise nature. |
tenassa taṃ kathaṃ sutvā vippaṭisāro uppajji. |
Therefore, upon hearing that talk, remorse arose in him. |
“imesaṃ kathā eḷamūgakathā viya cattāro hi nirodhe ete paññapenti, iminā ca nirodhena nāma ekena bhavitabbaṃ, na bahunā. |
"The talk of these is like the talk of the deaf and dumb, for they lay down four cessations, but this cessation must be one, not many. |
tenāpi ekena aññeneva bhavitabbaṃ, so pana aññena ñātuṃ na sakkā aññatra sabbaññunā. |
And that one must be different, but that other cannot be known by another except by an omniscient one. |
sace bhagavā idha abhavissa ‘ayaṃ nirodho ayaṃ na nirodho’ti dīpasahassaṃ viya ujjāletvā ajjameva pākaṭaṃ akarissā”ti dasabalaññeva anussari. |
If the Blessed One were here, he would make it clear today, like lighting a thousand lamps, saying 'this is cessation, this is not cessation'," and he recollected only the one with the ten powers. |
tasmā “tassa mayhaṃ bhante”tiādimāha. |
Therefore he said, "For me, venerable sir..." and so on. |
tattha aho nūnāti anussaraṇatthe nipātadvayaṃ, tena tassa bhagavantaṃ anussarantassa etadahosi “aho nūna bhagavā aho nūna sugato”ti. |
Therein, "aho nūna" is a pair of particles in the sense of recollection. Thus, as he was recollecting the Blessed One, this occurred to him: "Oh, if only the Blessed One, oh, if only the Well-farer!" |
yo imesanti yo etesaṃ nirodhadhammānaṃ sukusalo nipuṇo cheko, so bhagavā aho nūna katheyya, sugato aho nūna katheyyāti ayamettha adhippāyo. |
"Who among these" means who among these is well-skilled, expert, and clever in the doctrines of cessation; that Blessed One, oh if only he would speak, the Well-farer, oh if only he would speak, this is the intention here. |
pakataññūti ciṇṇavasitāya pakatiṃ sabhāvaṃ jānātīti pakataññū. |
"One who knows the nature" means one who knows the nature, the intrinsic state, through long practice is a knower of the nature. |
kathaṃ nu khoti idaṃ paribbājako “mayaṃ bhagavā na jānāma, tumhe jānātha, kathetha no”ti āyācanto vadati. |
How indeed" - this the wanderer says, imploring, "We, Blessed One, do not know; you know, tell us. |
atha bhagavā kathento “tatra poṭṭhapādā”tiādimāha. |
Then the Blessed One, speaking, said, "There, Poṭṭhapāda..." and so on. |
♦ ahetukasaññuppādanirodhakathāvaṇṇanā |
♦ Commentary on the Talk of Uncaused Arising and Cessation of Perception |
♦ 412. tattha tatrāti tesu samaṇabrāhmaṇesu. |
♦ 412. Therein, "there" means among those ascetics and brahmins. |
āditova tesaṃ aparaddhanti tesaṃ ādimhiyeva viraddhaṃ, gharamajjheyeva pakkhalitāti dīpeti. |
"Wrong from the very beginning" means their beginning itself was wrong, they stumbled in the middle of the house, he shows. |
sahetū sappaccayāti ettha hetupi paccayopi kāraṇasseva nāmaṃ, sakāraṇāti attho. |
"With cause, with condition" - here both cause and condition are names for reason; the meaning is "with reason". |
taṃ pana kāraṇaṃ dassento “sikkhā ekā”ti āha. |
Showing that reason, he said, "Through training, one..." |
tattha sikkhā ekā saññā uppajjantīti sikkhāya ekaccā saññā jāyantīti attho. |
Therein, "through training one perception arises" means by training certain perceptions arise. |
♦ 413. kā ca sikkhāti bhagavā avocāti katamā ca sā sikkhāti bhagavā vitthāretukamyatāpucchāvasena avoca. |
♦ 413. "And what is the training?" the Blessed One said, means "what is that training?" the Blessed One spoke by way of a question with the desire to explain in detail. |
atha yasmā adhisīlasikkhā adhicittasikkhā adhipaññāsikkhāti tisso sikkhā honti. |
Then, since there are three trainings: the training in higher virtue, the training in higher mind, and the training in higher wisdom. |
tasmā tā dassento bhagavā saññāya sahetukaṃ uppādanirodhaṃ dīpetuṃ buddhuppādato pabhuti tantidhammaṃ ṭhapento “idha poṭṭhapāda, tathāgato loke”tiādimāha. |
Therefore, showing them, the Blessed One, in order to show the arising and cessation of perception with its cause, establishing the traditional Dhamma from the arising of the Buddha, said, "Here, Poṭṭhapāda, a Tathāgata in the world..." and so on. |
tattha adhisīlasikkhā adhicittasikkhāti dve eva sikkhā sarūpena āgatā, tatiyā pana “ayaṃ dukkhanirodhagāminī paṭipadāti kho poṭṭhapāda mayā ekaṃsiko dhammo desito”ti ettha sammādiṭṭhisammāsaṅkappavasena pariyāpannattā āgatāti veditabbā. |
Therein, the training in higher virtue and the training in higher mind, these two trainings have come in their own form. The third, however, "this is the path leading to the cessation of suffering, Poṭṭhapāda, is a one-pointed Dhamma taught by me," here, being included by way of right view and right thought, it should be known to have come. |
kāmasaññāti pañcakāmaguṇikarāgopi asamuppannakāmacāropi . |
"Perception of sensuality" means both the passion for the five strands of sensual pleasure and the unarisen sensual conduct. |
tattha pañcakāmaguṇikarāgo anāgāmimaggena samugghātaṃ gacchati, asamuppannakāmacāro pana imasmiṃ ṭhāne vaṭṭati. |
Therein, the passion for the five strands of sensual pleasure is eradicated by the path of the non-returner, but the unarisen sensual conduct is relevant in this place. |
tasmā tassa yā purimā kāmasaññāti tassa paṭhamajjhānasamaṅgino yā pubbe uppannapubbāya kāmasaññāya sadisattā purimā kāmasaññāti vucceyya, sā nirujjhati, anuppannāva nuppajjatīti attho. |
Therefore, "his former perception of sensuality" means for him who is endowed with the first jhāna, what might be called the former perception of sensuality because it is similar to the perception of sensuality that arose previously, that ceases; the meaning is that what has not arisen does not arise. |
♦ vivekajapītisukhasukhumasaccasaññīyeva tasmiṃ samaye hotīti tasmiṃ paṭhamajjhānasamaye vivekajapītisukhasaṅkhātā sukhumasaññā saccā hoti, bhūtā hotīti attho. |
♦ "At that time, he is one with a subtle and true perception of the joy and happiness born of seclusion" means at the time of the first jhāna, the subtle perception consisting of the joy and happiness born of seclusion becomes true, it becomes real. |
atha vā kāmacchandādioḷārikaṅgappahānavasena sukhumā ca sā bhūtatāya saccā ca saññāti sukhumasaccasaññā, vivekajehi pītisukhehi sampayuttā sukhumasaccasaññāti vivekajapītisukhasukhumasaccasaññā sā assa atthīti vivekajapītisukhasukhumasaccasaññīti evamettha attho daṭṭhabbo. |
Or, it is subtle because of the abandoning of the coarse factors like sensual desire, and it is a true perception because of its reality, thus subtle-true perception. "The subtle-true perception associated with the joy and happiness born of seclusion" is vivekajapītisukhasukhumasaccasaññā; he has it, thus vivekajapītisukhasukhumasaccasaññī; thus the meaning should be seen here. |
esa nayo sabbattha. |
This is the method in all cases. |
evampi sikkhāti ettha yasmā paṭhamajjhānaṃ samāpajjanto adhiṭṭhahanto, vuṭṭhahanto ca sikkhati, tasmā taṃ evaṃ sikkhitabbato sikkhāti vuccati. |
"Thus also through training": here, since one who is entering, sustaining, and emerging from the first jhāna trains, therefore it is called training because it is to be trained in thus. |
tenapi sikkhāsaṅkhātena paṭhamajjhānena evaṃ ekā vivekajapītisukhasukhumasaccasaññā uppajjati. |
By that training, which is the first jhāna, thus one subtle and true perception of the joy and happiness born of seclusion arises. |
evaṃ ekā kāmasaññā nirujjhatīti attho. |
Thus one perception of sensuality ceases; this is the meaning. |
ayaṃ sikkhāti bhagavā avocāti ayaṃ paṭhamajjhānasaṅkhātā ekā sikkhāti, bhagavā āha. |
"This is the training," the Blessed One said, means this one training, which is the first jhāna, the Blessed One said. |
etenupāyena sabbattha attho daṭṭhabbo. |
By this method, the meaning should be seen in all cases. |
♦ yasmā pana aṭṭhamasamāpattiyā aṅgato sammasanaṃ buddhānaṃyeva hoti, sāvakesu sāriputtasadisānampi natthi, kalāpato sammasanaṃyeva pana sāvakānaṃ hoti, idañca “saññā saññā”ti, evaṃ aṅgato sammasanaṃ uddhaṭaṃ. |
♦ Since, however, the examination of the eighth attainment by its factors is only for Buddhas, among disciples not even for those like Sāriputta, but only the examination by groups is for disciples, and this, "perception, perception," is an examination extracted by its factors. |
tasmā ākiñcaññāyatanaparamaṃyeva saññaṃ dassetvā puna tadeva saññagganti dassetuṃ “yato kho poṭṭhapāda ... pe ... saññaggaṃ phusatī”ti āha. |
Therefore, having shown the perception which is the summit of the base of nothingness, and again to show that very summit of perception, he said, "From where, Poṭṭhapāda... etc... he touches the summit of perception." |
♦ 414. tattha yato kho poṭṭhapāda bhikkhūti yo nāma poṭṭhapāda bhikkhu. |
♦ 414. Therein, "From where, Poṭṭhapāda, a bhikkhu" means whatever bhikkhu, Poṭṭhapāda. |
idha sakasaññī hotīti idha sāsane sakasaññī hoti, ayameva vā pāṭho, attano paṭhamajjhānasaññāya saññavā hotīti attho. |
"Here he is percipient of himself" means here in this dispensation he is percipient of himself; or this is the reading, the meaning is he is percipient with his own first jhāna perception. |
so tato amutra tato amutrāti so bhikkhu tato paṭhamajjhānato amutra dutiyajjhāne, tatopi amutra tatiyajjhāneti evaṃ tāya tāya jhānasaññāya sakasaññī sakasaññī hutvā anupubbena saññaggaṃ phusati. |
"He, from there to here, from there to here" means that bhikkhu, from that first jhāna to the second jhāna here, and from there to the third jhāna here, thus being percipient with this and that jhāna perception, he gradually touches the summit of perception. |
saññagganti ākiñcaññāyatanaṃ vuccati. |
"The summit of perception" is said of the base of nothingness. |
kasmā? lokiyānaṃ kiccakārakasamāpattīnaṃ aggattā. |
Why? Because it is the summit of the mundane meditative attainments that produce results. |
ākiñcaññāyatanasamāpattiyañhi ṭhatvā nevasaññānāsaññāyatanampi nirodhampi samāpajjanti. |
For, standing in the attainment of the base of nothingness, they attain both the base of neither-perception-nor-non-perception and cessation. |
iti sā lokiyānaṃ kiccakārakasamāpattīnaṃ aggattā saññagganti vuccati, taṃ phusati pāpuṇātīti attho. |
Thus, being the summit of the mundane meditative attainments that produce results, it is called the summit of perception; "he touches it, he reaches it," is the meaning. |
♦ idāni abhisaññānirodhaṃ dassetuṃ “tassa saññagge ṭhitassā”tiādimāha. |
♦ Now, to show the cessation of higher perception, he said, "For him who is established in the summit of perception..." and so on. |
tattha ceteyyaṃ, abhisaṅkhareyyanti padadvaye ca jhānaṃ samāpajjanto ceteti nāma, punappunaṃ kappetīti attho. |
Therein, in the two words "he would will, he would formulate," one who is entering a jhāna is said to will; the meaning is he repeatedly constructs it. |
uparisamāpattiatthāya nikantiṃ kurumāno abhisaṅkharoti nāma. |
One who makes a desire for a higher attainment is said to formulate. |
imā ca me saññā nirujjheyyunti imā ākiñcaññāyatanasaññā nirujjheyyuṃ. |
"And may these perceptions of mine cease" means may these perceptions of the base of nothingness cease. |
aññā ca oḷārikāti aññā ca oḷārikā bhavaṅgasaññā uppajjeyyuṃ. |
"And may other coarse" perceptions arise, means may other coarse perceptions of the life-continuum arise. |
so na ceva ceteti na abhisaṅkharotīti ettha kāmaṃ cesa cetentova na ceteti, abhisaṅkharontova nābhisaṅkharoti. |
"He neither wills nor formulates": here, although he is willing, he does not will; although he is formulating, he does not formulate. |
imassa bhikkhuno ākiñcaññāyatanato vuṭṭhāya nevasaññānāsaññāyatanaṃ samāpajjitvā “ekaṃ dve cittavāre ṭhassāmī”ti ābhogasamannāhāro natthi. |
For this bhikkhu, having emerged from the base of nothingness and entered the base of neither-perception-nor-non-perception, there is no application and attention of "I will stay for one or two mind-moments." |
uparinirodhasamāpattatthāya eva pana ābhogasamannāhāro atthi, svāyamattho puttagharācikkhaṇena dīpetabbo. |
But there is application and attention only for the sake of the higher attainment of cessation. This matter should be illustrated by the example of pointing out the son's house. |
♦ pitugharamajjhena kira gantvā pacchābhāge puttassa gharaṃ hoti, tato paṇītaṃ bhojanaṃ ādāya āsanasālaṃ āgataṃ daharaṃ thero — “manāpo piṇḍapāto kuto ābhato”ti pucchi. |
♦ It is said that having gone through the middle of the father's house, in the back part is the son's house. From there, having taken delicious food and come to the assembly hall, a young man was asked by an elder, "The alms-food is pleasing, from where was it brought?" |
so “asukassa gharato”ti laddhagharameva ācikkhi. |
He pointed out the house he had obtained, saying, "From the house of so-and-so." |
yena panassa pitugharamajjhena gatopi āgatopi tattha ābhogopi natthi. |
But though he had gone and come through the middle of his father's house, he had no attention to it. |
tattha āsanasālā viya ākiñcaññāyatanasamāpatti daṭṭhabbā, pitugehaṃ viya nevasaññānāsaññāyatanasamāpatti, puttagehaṃ viya nirodhasamāpatti, āsanasālāya ṭhatvā pitugharaṃ amanasikaritvā puttagharācikkhaṇaṃ viya ākiñcaññāyatanato vuṭṭhāya nevasaññānāsaññāyatanaṃ samāpajjitvā “ekaṃ dve cittavāre ṭhassāmī”ti pitugharaṃ amanasikaritvāva uparinirodhasamāpattatthāya manasikāro, evamesa cetentova na ceteti, abhisaṅkharontova nābhisaṅkharoti. |
There, the assembly hall should be seen as the attainment of the base of nothingness; the father's house as the attainment of the base of neither-perception-nor-non-perception; the son's house as the attainment of cessation. Just as standing in the assembly hall, without attending to the father's house, one points out the son's house; so, having emerged from the base of nothingness and entered the base of neither-perception-nor-non-perception, without attending to the father's house saying, "I will stay for one or two mind-moments," there is attention for the sake of the higher attainment of cessation. Thus he wills yet does not will, he formulates yet does not formulate. |
tā ceva saññāti tā jhānasaññā nirujjhanti. |
"And those perceptions" means those jhāna perceptions cease. |
aññā cāti aññā ca oḷārikā bhavaṅgasaññā nuppajjanti. |
"And other" means and other coarse perceptions of the life-continuum do not arise. |
so nirodhaṃ phusatīti so evaṃ paṭipanno bhikkhu saññāvedayitanirodhaṃ phusati vindati paṭilabhati. |
"He touches cessation" means a bhikkhu who has practiced thus touches, finds, and obtains the cessation of perception and feeling. |
♦ anupubbābhisaññānirodhasampajānasamāpattinti ettha abhīti upasaggamattaṃ, sampajānapadaṃ nirodhapadena antarikaṃ katvā vuttaṃ. |
♦ "The attainment with full awareness of the gradual cessation of higher perception": here "abhi-" is just a prefix; the word "sampajāna" (with full awareness) is placed between the words "nirodha" (cessation) and "samāpatti" (attainment). |
anupaṭipāṭiyā sampajānasaññānirodhasamāpattīti ayaṃ panetthattho. |
"The attainment of the cessation of perception with full awareness in due order" is the meaning here. |
tatrāpi sampajānasaññānirodhasamāpattīti sampajānantassa ante saññā nirodhasamāpatti sampajānantassa vā paṇḍitassa bhikkhuno saññānirodhasamāpattīti ayaṃ visesattho. |
There too, "the attainment of the cessation of perception with full awareness" means the attainment of cessation of perception at the end for one who is fully aware, or the attainment of cessation of perception of a wise bhikkhu who is fully aware, this is the special meaning. |
♦ idāni idha ṭhatvā nirodhasamāpattikathā kathetabbā. |
♦ Now, standing here, the talk on the attainment of cessation should be given. |
sā panesā sabbākārena visuddhimagge paññābhāvanānisaṃsādhikāre kathitā, tasmā tattha kathitatova gahetabbā. |
But that has been spoken of in all its aspects in the Visuddhimagga, in the section on the benefits of developing wisdom. Therefore, it should be taken from what has been said there. |
♦ evaṃ bhagavā poṭṭhapādassa paribbājakassa nirodhakathaṃ kathetvā — atha naṃ tādisāya kathāya aññattha abhāvaṃ paṭijānāpetuṃ “taṃ kiṃ maññasī”tiādimāha. |
♦ Thus the Blessed One, having given the wanderer Poṭṭhapāda the talk on cessation, then, in order to make him acknowledge the absence of such a talk elsewhere, said, "What do you think of this?" and so on. |
paribbājakopi “bhagavā ajja tumhākaṃ kathaṃ ṭhapetvā na mayā evarūpā kathā sutapubbā”ti paṭijānanto, “no hetaṃ bhante”ti vatvā puna sakkaccaṃ bhagavato kathāya uggahitabhāvaṃ dassento “evaṃ kho ahaṃ bhante”tiādimāha. |
The wanderer, too, acknowledging, "Blessed One, leaving aside your talk today, I have never before heard such a talk," said, "No, venerable sir," and again, to show that he had grasped the Blessed One's talk with care, said, "Thus indeed I, venerable sir..." and so on. |
athassa bhagavā “sūggahitaṃ tayā”ti anujānanto “evaṃ poṭṭhapādā”ti āha. |
The Blessed One, approving, "You have grasped it well," said, "Thus, Poṭṭhapāda." |
♦ 415. atha paribbājako “bhagavatā ‘ākiñcaññāyatanaṃ saññaggan’ti vuttaṃ. |
♦ 415. Then the wanderer, thinking, "The Blessed One has said, 'the base of nothingness is the summit of perception.' Is this alone the summit of perception, or is there a summit of perception in the remaining attainments as well?" and asking about that matter, said, "Is there only one...?" and so on. |
etadeva nu kho saññaggaṃ, udāhu avasesasamāpattīsupi saññaggaṃ atthī”ti cintetvā tamatthaṃ pucchanto “ekaññeva nu kho”tiādimāha. |
The Blessed One also answered him. |
bhagavāpissa vissajjesi. |
Therein, "many also" means many also. |
tattha puthūpīti bahūnipi. |
"In whatever way, Poṭṭhapāda, he touches cessation" means in whichever kasiṇa among the earth-kasiṇa, etc., or in whichever jhāna among the first jhāna, etc. |
yathā yathā kho, poṭṭhapāda, nirodhaṃ phusatīti pathavīkasiṇādīsu yena yena kasiṇena, paṭhamajjhānādīnaṃ vā yena yena jhānena. |
This is what is said: if, with the earth-kasiṇa as the instrument, by attaining the earth-kasiṇa attainment once, he touches the cessation of the previous perception, that is one summit of perception. Then, if he attains it twice, thrice, a hundred times, a thousand times, a hundred thousand times, and touches the cessation of the previous perception, that is a hundred thousand summits of perception. |
idaṃ vuttaṃ hoti — sace hi pathavīkasiṇena karaṇabhūtena pathavīkasiṇasamāpattiṃ ekavāraṃ samāpajjanto purimasaññānirodhaṃ phusati ekaṃ saññaggaṃ, atha dve vāre, tayo vāre, vārasataṃ, vārasahassaṃ, vārasatasahassaṃ vā samāpajjanto purimasaññānirodhaṃ phusati, satasahassaṃ, saññaggāni. |
This is the method for the remaining kasiṇas. |
esa nayo sesakasiṇesu. |
In the jhānas too, if, with the first jhāna as the instrument, he touches the cessation of the previous perception once, that is one summit of perception. |
jhānesupi sace paṭhamajjhānena karaṇabhūtena ekavāraṃ purimasaññānirodhaṃ phusati ekaṃ saññaggaṃ. |
Then if he touches the cessation of the previous perception twice, thrice, a hundred times, a thousand times, a hundred thousand times, that is a hundred thousand summits of perception. |
atha dve vāre, tayo vāre, vārasataṃ, vārasahassaṃ, vārasatasahassaṃ vā purimasaññānirodhaṃ phusati, satasahassaṃ saññaggāni. |
This is the method for the remaining jhāna attainments as well. |
esa nayo sesajjhānasamāpattīsupi. |
Thus, by way of attaining once, or by comprehending everything with the characteristic of perceiving, there is one summit of perception; by way of attaining again and again, there are many. |
iti ekavāraṃ samāpajjanavasena vā sabbampi sañjānanalakkhaṇena saṅgahetvā vā ekaṃ saññaggaṃ hoti, aparāparaṃ samāpajjanavasena bahūni. |
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♦ 416. saññā nu kho, bhanteti bhante nirodhasamāpajjanakassa bhikkhuno “saññā nu kho paṭhamaṃ uppajjatī”ti pucchati. |
♦ 416. "Does perception, venerable sir," means, venerable sir, for a bhikkhu who has attained cessation, he asks, "does perception arise first?" |
tassa bhagavā “saññā kho, poṭṭhapādā”ti byākāsi. |
The Blessed One answered him, "Perception, Poṭṭhapāda." |
tattha saññāti jhānasaññā. |
Therein, "perception" is the jhāna-perception. |
ñāṇanti vipassanāñāṇaṃ. |
"Knowledge" is the insight-knowledge. |
aparo nayo, saññāti vipassanā saññā. |
Another method: "perception" is the insight-perception. |
ñāṇanti maggañāṇaṃ. |
"Knowledge" is the path-knowledge. |
aparo nayo, saññāti maggasaññā. |
Another method: "perception" is the path-perception. |
ñāṇanti phalañāṇaṃ. |
"Knowledge" is the fruit-knowledge. |
tipiṭakamahāsivatthero panāha -- |
But the Elder Mahāsiva, the Tipiṭaka master, said: |
♦ kiṃ ime bhikkhū bhaṇanti, poṭṭhapādo heṭṭhā bhagavantaṃ nirodhaṃ pucchi. |
♦ What are these bhikkhus saying? Poṭṭhapāda previously asked the Blessed One about cessation. |
idāni nirodhā vuṭṭhānaṃ pucchanto “bhagavā nirodhā vuṭṭhahantassa kiṃ paṭhamaṃ arahattaphalasaññā uppajjati, udāhu paccavekkhaṇañāṇan”ti vadati. |
Now, asking about the emergence from cessation, he says, "Blessed One, for one emerging from cessation, does the perception of the fruit of Arahantship arise first, or does the knowledge of reflection arise?" |
athassa bhagavā yasmā phalasaññā paṭhamaṃ uppajjati, pacchā paccavekkhaṇañāṇaṃ . |
Then the Blessed One, since the perception of the fruit arises first, and afterwards the knowledge of reflection, |
tasmā “saññā kho poṭṭhapādā”ti āha. |
Therefore he said, "Perception, Poṭṭhapāda." |
tattha saññuppādāti arahattaphalasaññāya uppādā, pacchā “idaṃ arahattaphalan”ti evaṃ paccavekkhaṇañāṇuppādo hoti. |
Therein, "from the arising of perception" means from the arising of the perception of the fruit of Arahantship; afterwards, the arising of the knowledge of reflection as "this is the fruit of Arahantship" occurs. |
idappaccayā kira meti phalasamādhisaññāpaccayā kira mayhaṃ paccavekkhaṇañāṇaṃ uppannanti. |
"Indeed, for me, due to this condition" means, indeed, my knowledge of reflection has arisen due to the condition of the perception of the fruit-attainment. |
♦ saññāattakathāvaṇṇanā |
♦ Commentary on the Talk of Perception as the Self |
♦ 417. idāni paribbājako yathā nāma gāmasūkaro gandhodakena nhāpetvā gandhehi anulimpitvā mālādāmaṃ piḷandhitvā sirisayane āropitopi sukhaṃ na vindati, vegena gūthaṭṭhānameva gantvā sukhaṃ vindati. |
♦ 417. Now the wanderer, just as a village pig, even when bathed with fragrant water, anointed with perfumes, adorned with garlands, and placed on a magnificent bed, does not find comfort, but quickly going to a place of filth finds comfort; |
evameva bhagavatā saṇhasukhumatilakkhaṇabbhāhatāya desanāya nhāpitavilittamaṇḍitopi nirodhakathāsirisayanaṃ āropitopi tattha sukhaṃ na vindanto gūthaṭṭhānasadisaṃ attano laddhiṃ gahetvā tameva pucchanto “saññā nu kho, bhante, purisassa attā”tiādimāha. |
so too, though bathed, anointed, and adorned by the Blessed One's teaching, which is subtle, refined, and marked by the three characteristics, and placed on the magnificent bed of the talk on cessation, not finding comfort there, taking up his own doctrine, which is like a place of filth, and asking about that very thing, said, "Is perception, venerable sir, a person's self?" and so on. |
athassānumatiṃ gahetvā byākātukāmo bhagavā — “kaṃ pana tvan”tiādimāha. |
Then the Blessed One, wishing to explain after getting his assent, said, "Which one do you...?" and so on. |
tato so “arūpī attā”ti evaṃ laddhiko samānopi “bhagavā desanāya sukusalo, so me āditova laddhiṃ mā viddhaṃsetū”ti cintetvā attano laddhiṃ pariharanto “oḷārikaṃ kho”tiādimāha. |
Then he, although holding the doctrine "the self is formless," thinking, "The Blessed One is skilled in teaching; may he not demolish my doctrine from the very beginning," concealing his own doctrine, said, "The gross one, indeed..." and so on. |
athassa bhagavā tattha dosaṃ dassento “oḷāriko ca hi te”tiādimāha . |
Then the Blessed One, showing the fault in that, said, "And for you, the gross one..." and so on. |
tattha evaṃ santanti evaṃ sante. |
Therein, "this being so" means this being so. |
bhummatthe hi etaṃ upayogavacanaṃ. |
For this is a locative case in the instrumental sense. |
evaṃ santaṃ attānaṃ paccāgacchato tavāti ayaṃ vā ettha attho. |
Or the meaning here is, "for you, who returns to a self that is thus." |
catunnaṃ khandhānaṃ ekuppādekanirodhattā kiñcāpi yā saññā uppajjati, sāva nirujjhati. |
Because the four aggregates have a single arising and a single cessation, although whatever perception arises, that very perception ceases, |
aparāparaṃ upādāya pana “aññā ca saññā uppajjanti, aññā ca saññā nirujjhantī”ti vuttaṃ. |
by way of taking up one after another, it is said, "other perceptions arise, and other perceptions cease." |
♦ 418-420. idāni aññaṃ laddhiṃ dassento — “manomayaṃ kho ahaṃ, bhante”tiādiṃ vatvā tatrāpi dose dinne yathā nāma ummattako yāvassa saññā nappatiṭṭhāti, tāva aññaṃ gahetvā aññaṃ vissajjeti, saññāpatiṭṭhānakāle pana vattabbameva vadati, evameva aññaṃ gahetvā aññaṃ vissajjetvā idāni attano laddhiṃyeva vadanto “arūpī kho”tiādimāha. |
♦ 418-420. Now, showing another doctrine, having said, "The mind-made one, I, venerable sir..." and so on, and when the faults were pointed out there too, just as an insane person, as long as his perception is not established, takes up one thing and lets go of another, but when his perception is established, says what should be said; in the same way, having taken up one thing and let go of another, now speaking his own doctrine, he said, "The formless one, indeed..." and so on. |
tatrāpi yasmā so saññāya uppādanirodhaṃ icchati, attānaṃ pana sassataṃ maññati. |
There too, since he desires the arising and cessation of perception, but considers the self to be eternal, |
tasmā tathevassa dosaṃ dassento bhagavā “evaṃ santampī”tiādimāha. |
therefore, showing him the same fault, the Blessed One said, "Even this being so..." and so on. |
tato paribbājako micchādassanena abhibhūtattā bhagavatā vuccamānampi taṃ nānattaṃ ajānanto “sakkā panetaṃ, bhante, mayā”tiādimāha. |
Then the wanderer, being overcome by wrong view, not knowing that difference even when told by the Blessed One, said, "Is it possible, venerable sir, for me...?" and so on. |
athassa bhagavā yasmā so saññāya uppādanirodhaṃ passantopi saññāmayaṃ attānaṃ niccameva maññati. |
Then the Blessed One, since he, while seeing the arising and cessation of perception, still considers the self made of perception to be permanent, |
tasmā “dujjānaṃ kho”tiādimāha. |
therefore said, "It is difficult to know..." and so on. |
♦ tatthāyaṃ saṅkhepattho — tava aññā diṭṭhi, aññā khanti, aññā ruci, aññathāyeva te dassanaṃ pavattaṃ, aññadeva ca te khamati ceva ruccati ca, aññatra ca te āyogo, aññissāyeva paṭipattiyā yuttapayuttatā, aññattha ca te ācariyakaṃ, aññasmiṃ titthāyatane ācariyabhāvo. |
♦ Therein, this is the summary meaning: Your view is different, your preference is different, your inclination is different, your vision has arisen in a different way, and what you prefer and are inclined to is different, your application is elsewhere, your adherence to the practice is of a different kind, and your teachership is elsewhere, your position as a teacher is in a different heretical system. |
tena tayā evaṃ aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena dujjānaṃ etanti. |
Therefore, for you, with such a different view, different preference, different inclination, different application, and different teachership, this is difficult to know. |
atha paribbājako — “saññā vā purisassa attā hotu, aññā vā saññā, taṃ sassatādi bhāvamassa pucchissan”ti puna “kiṃ pana bhante”tiādimāha. |
Then the wanderer, thinking, "Let perception be the person's self, or let perception be different, I will ask him about its state of being eternal and so on," again said, "But what, venerable sir...?" and so on. |
♦ tattha lokoti attānaṃ sandhāya vadati. |
♦ Therein, "the world" he speaks with reference to the self. |
na hetaṃ poṭṭhapāda atthasañhitanti poṭṭhapāda etaṃ diṭṭhigataṃ na idhalokaparalokātthanissitaṃ, na attatthaparatthanissitaṃ. |
"This is not, Poṭṭhapāda, connected with the goal" means Poṭṭhapāda, this view is not based on the goal of this world and the next, it is not based on one's own goal or the goal of others. |
na dhammasaṃhitanti na navalokuttaradhammanissitaṃ. |
"Not connected with the Dhamma" means not based on the ninefold supramundane Dhamma. |
nādibrahmacariyakanti sikkhattayasaṅkhātassa sāsanabrahmacariyakassa na ādimattaṃ, adhisīlasikkhāmattampi na hoti. |
"Not the beginning of the holy life" means it is not even the beginning of the holy life of the dispensation, which is described as the threefold training; it is not even the training in higher virtue. |
na nibbidāyāti saṃsāravaṭṭe nibbindanatthāya na saṃvattati. |
"Not for disenchantment" means it does not lead to disenchantment with the round of samsara. |
na virāgāyāti vaṭṭavirāgatthāya na saṃvattati. |
"Not for dispassion" means it does not lead to dispassion for the round. |
na nirodhāyāti vaṭṭassa nirodhakaraṇatthāya na saṃvattati. |
"Not for cessation" means it does not lead to the cessation of the round. |
na upasamāyāti vaṭṭassa vūpasamanatthāya na saṃvattati. |
"Not for calming" means it does not lead to the calming of the round. |
na abhiññāyāti vaṭṭābhijānanāya paccakkhakiriyāya na saṃvattati. |
"Not for direct knowledge" means it does not lead to the direct knowledge and direct experience of the round. |
na sambodhāyāti vaṭṭasambujjhanatthāya na saṃvattati. |
"Not for enlightenment" means it does not lead to the full understanding of the round. |
na nibbānāyāti amatamahānibbānassa paccakkhakiriyāya na saṃvattati. |
"Not for Nibbāna" means it does not lead to the direct experience of the deathless, great Nibbāna. |
♦ idaṃ dukkhantiādīsu taṇhaṃ ṭhapetvā tebhūmakā pañcakkhandhā dukkhanti, tasseva dukkhassa pabhāvanato sappaccayā taṇhā dukkhasamudayoti. |
♦ In "'This is suffering,' etc.," leaving aside craving, the five aggregates in the three realms are suffering; because it is the cause of that very suffering, craving, which has a condition, is the origin of suffering. |
ubhinnaṃ appavatti dukkhanirodhoti, ariyo aṭṭhaṅgiko maggo dukkhanirodhagāminī paṭipadāti mayā byākatanti attho. |
The non-occurrence of both is the cessation of suffering; the noble eightfold path is the path leading to the cessation of suffering, has been declared by me, is the meaning. |
evañca pana vatvā bhagavā “imassa paribbājakassa maggapātubhāvo vā phalasacchikiriyā vā natthi, mayhañca bhikkhācāravelā”ti cintetvā tuṇhī ahosi. |
And having said this, the Blessed One, thinking, "For this wanderer there is no manifestation of the path or realization of the fruit, and it is time for my alms-round," became silent. |
paribbājakopi taṃ ākāraṃ ñatvā bhagavato gamanakālaṃ ārocento viya “evametan”tiādimāha. |
The wanderer too, knowing that gesture, as if announcing the Blessed One's time of departure, said, "So it is..." and so on. |
♦ 421. vācāsannitodakenāti vacanapatodena. |
♦ 421. "with the water of the goad of his words" means with the goad of his words. |
sañjhabbharimakaṃsūti sañjhabbharitaṃ nirantaraṃ phuṭṭhaṃ akaṃsu, upari vijjhiṃsūti vuttaṃ hoti. |
"They filled the vessel of evening" means they filled it continuously, they pierced it from above, it is said. |
bhūtanti sabhāvato vijjamānaṃ. |
"True" means existing by its own nature. |
tacchaṃ, tathanti tasseva vevacanaṃ. |
"Real, thus" are synonyms for the same. |
dhammaṭṭhitatanti navalokuttaradhammesu ṭhitasabhāvaṃ. |
"The stability of the Dhamma" means the stable nature in the nine supramundane Dhammas. |
dhammaniyāmatanti lokuttaradhammaniyāmataṃ. |
"The lawfulness of the Dhamma" means the lawfulness of the supramundane Dhamma. |
buddhānañhi catusaccavinimuttā kathā nāma natthi. |
For the Buddhas, there is no talk apart from the four truths. |
tasmā sā edisā hoti. |
Therefore, it is of such a kind. |
♦ cittahatthisāriputtapoṭṭhapādavatthuvaṇṇanā |
♦ Commentary on the Story of Citta Hatthisāriputta and Poṭṭhapāda |
♦ 422. citto ca hatthisāriputtoti so kira sāvatthiyaṃ hatthiācariyassa putto bhagavato santike pabbajitvā tīṇi piṭakāni uggahetvā sukhumesu atthantaresu kusalo ahosi, pubbe katapāpakammavasena pana sattavāre vibbhamitvā gihi jāto. |
♦ 422. "And Citta Hatthisāriputta" - it is said he was the son of an elephant trainer in Sāvatthī. Having gone forth in the presence of the Blessed One, he learned the three Piṭakas and became skilled in subtle points of meaning. But due to evil kamma done in the past, he disrobed seven times and became a layman. |
kassapasammāsambuddhassa kira sāsane dve sahāyakā ahesuṃ, aññamaññaṃ samaggā ekatova sajjhāyanti. |
In the dispensation of the Sammāsambuddha Kassapa, it is said, there were two companions, harmonious with each other, they recited together. |
tesu eko anabhirato gihibhāve cittaṃ uppādetvā itarassa ārocesi. |
One of them, not taking delight, developed a mind for the lay life and told the other. |
so gihibhāve ādīnavaṃ pabbajjāya ānisaṃsaṃ dassetvā taṃ ovadi. |
He, showing the danger in the lay life and the benefit in the homeless life, advised him. |
so taṃ sutvā abhiramitvā punekadivasaṃ tādise citte uppanne taṃ etadavoca “mayhaṃ āvuso evarūpaṃ cittaṃ uppajjati — ‘imāhaṃ pattacīvaraṃ tuyhaṃ dassāmī’ti”. |
He, having heard that, took delight. But one day, when a similar thought arose, he said to that one, "Friend, such a thought arises in me - 'I will give this bowl and robe to you'." |
so pattacīvaralobhena tassa gihibhāve ānisaṃsaṃ dassetvā pabbajjāya ādīnavaṃ kathesi. |
He, out of greed for the bowl and robe, showed the benefit in the lay life and spoke of the danger in the homeless life. |
athassa taṃ sutvāva gihibhāvato cittaṃ virajjitvā pabbajjāyameva abhirami. |
Then, upon hearing that, his mind turned away from the lay life and he took delight only in the homeless life. |
evamesa tadā sīlavantassa bhikkhuno gihibhāve ānisaṃsakathāya kathitattā idāni cha vāre vibbhamitvā sattame vāre pabbajito. |
Thus, because he had spoken of the benefits of the lay life to a virtuous bhikkhu at that time, he now disrobed six times and went forth for the seventh time. |
mahāmoggallānassa, mahākoṭṭhikattherassa ca abhidhammakathaṃ kathentānaṃ antarantarā kathaṃ opāteti. |
He would interrupt the conversation between Mahāmoggallāna and Mahākoṭṭhita Thera while they were discussing the Abhidhamma. |
atha naṃ mahākoṭṭhikatthero apasādeti. |
Then Mahākoṭṭhita Thera would dismiss him. |
so mahāsāvakassa kathite patiṭṭhātuṃ asakkonto vibbhamitvā gihi jāto. |
He, unable to stand by what the great disciple had said, disrobed and became a layman. |
poṭṭhapādassa panāyaṃ gihisahāyako hoti. |
Now, this one was a lay companion of Poṭṭhapāda. |
tasmā vibbhamitvā dvīhatīhaccayena poṭṭhapādassa santikaṃ gato. |
Therefore, having disrobed, after two or three days he went to Poṭṭhapāda. |
atha naṃ so disvā “samma kiṃ tayā kataṃ, evarūpassa nāma satthu sāsanā apasakkantosi, ehi pabbajituṃ idāni te vaṭṭatī”ti taṃ gahetvā bhagavato santikaṃ agamāsi. |
Then he, seeing him, said, "Friend, what have you done? You have withdrawn from the dispensation of such a teacher. Come, it is time for you to go forth now." And taking him, he went to the Blessed One. |
tena vuttaṃ “citto ca hatthisāriputto poṭṭhapādo ca paribbājako”ti. |
Therefore it is said, "Citta Hatthisāriputta and the wanderer Poṭṭhapāda." |
♦ 423. andhāti paññācakkhuno natthitāya andhā, tasseva abhāvena acakkhukā. |
♦ 423. "Blind" means blind due to the absence of the eye of wisdom; due to its absence, they are without eyes. |
tvaṃyeva nesaṃ eko cakkhumāti subhāsitadubbhāsitajānanabhāvamattena paññācakkhunā cakkhumā. |
"You alone are their one eye" means you are endowed with the eye of wisdom by the mere fact of knowing what is well-spoken and what is ill-spoken. |
ekaṃsikāti ekakoṭṭhāsā. |
"One-sided" means of one part. |
paññattāti ṭhapitā. |
"Declared" means established. |
anekaṃsikāti na ekakoṭṭhāsā ekeneva koṭṭhāsena sassatāti vā asassatāti vā na vuttāti attho. |
"Not one-sided" means not of one part, not said with one part as either eternal or not eternal, is the meaning. |
♦ ekaṃsikadhammavaṇṇanā |
♦ Commentary on the One-sided Doctrines |
♦ 424-425. santi poṭṭhapādāti idaṃ bhagavā kasmā ārabhi? |
♦ 424-425. "There are, Poṭṭhapāda" - why did the Blessed One begin this? |
bāhirakehi paññāpitaniṭṭhāya aniyyānikabhāvadassanatthaṃ. |
To show the non-exporting nature of the conclusion declared by the outsiders. |
sabbe hi titthiyā yathā bhagavā amataṃ nibbānaṃ, evaṃ attano attano samaye lokathupikādivasena niṭṭhaṃ paññapenti, sā ca na niyyānikā. |
All heretics, just as the Blessed One teaches the deathless Nibbāna, in their respective doctrines declare a conclusion by way of a world-pillar and so on, but that is not an exporting one. |
yathā paññattā hutvā na niyyāti na gacchati, aññadatthu paṇḍitehi paṭikkhittā nivattati, taṃ dassetuṃ bhagavā evamāha. |
As declared, it does not export, it does not go; on the contrary, being refuted by the wise, it turns back. To show that, the Blessed One said thus. |
tattha ekantasukhaṃ lokaṃ jānaṃ passanti puratthimāya disāya ekantasukho loko pacchimādīnaṃ vā aññatarāyāti evaṃ jānantā evaṃ passantā viharatha. |
Therein, "knowing and seeing the world as exclusively happy" means in the eastern direction the world is exclusively happy, or in one of the other directions like the western, thus knowing and thus seeing, you should dwell. |
diṭṭhapubbāni kho tasmiṃ loke manussānaṃ sarīrasaṇṭhānādīnīti. |
The bodily forms, etc., of humans in that world have been seen before. |
appāṭihīrakatanti appāṭihīrakataṃ paṭiharaṇavirahitaṃ, aniyyānikanti vuttaṃ hoti. |
"Not made irreversible" means not made irreversible, devoid of reversal; it is said to be non-exporting. |
♦ 426-427. janapadakalyāṇīti janapade aññāhi itthīhi vaṇṇasaṇṭhānavilāsākappādīhi asadisā. |
♦ 426-427. "The beauty of the province" means she is dissimilar to other women in the province in terms of beauty, form, grace, and adornment. |
♦ tayoattapaṭilābhavaṇṇanā |
♦ Commentary on the Three Acquisitions of Self |
♦ 428. evaṃ bhagavā paresaṃ niṭṭhāya aniyyānikattaṃ dassetvā attano niṭṭhāya niyyānikabhāvaṃ dassetuṃ “tayo kho me poṭṭhapādā”tiādimāha. |
♦ 428. Thus the Blessed One, having shown the non-exporting nature of the conclusions of others, in order to show the exporting nature of his own conclusion, said, "There are three, Poṭṭhapāda, of mine..." and so on. |
tattha attapaṭilābhoti attabhāvapaṭilābho, ettha ca bhagavā tīhi attabhāvapaṭilābhehi tayo bhave dassesi. |
Therein, "acquisition of self" means acquisition of existence. And here the Blessed One showed the three realms of existence by means of the three acquisitions of self. |
oḷārikattabhāvapaṭilābhena avīcito paṭṭhāya paranimmitavasavattipariyosānaṃ kāmabhavaṃ dassesi. |
By the acquisition of a gross form of existence, he showed the realm of sensual desire, starting from Avīci up to the end of the Paranimmitavasavattī gods. |
manomayāttabhāvapaṭilābhena paṭhamajjhānabhūmito paṭṭhāya akaniṭṭhabrahmalokapariyosānaṃ rūpabhavaṃ dassesi. |
By the acquisition of a mind-made form of existence, he showed the realm of form, starting from the plane of the first jhāna up to the end of the Akaniṭṭha brahma world. |
arūpāttabhāvapaṭilābhena ākāsānañcāyatanabrahmalokato paṭṭhāya nevasaññānāsaññāyatanabrahmalokapariyosānaṃ arūpabhavaṃ dassesi. |
By the acquisition of a formless self, he showed the formless realm, starting from the brahma world of the base of infinite space up to the end of the brahma world of the base of neither-perception-nor-non-perception. |
saṃkilesikā dhammā nāma dvādasa akusalacittuppādā. |
"Defiling phenomena" are the twelve unwholesome states of consciousness. |
vodāniyā dhammā nāma samathavipassanā. |
"Purifying phenomena" are calm and insight. |
♦ 429. paññāpāripūriṃ vepullattanti maggapaññāphalapaññānaṃ pāripūriñceva vipulabhāvañca. |
♦ 429. "The fulfillment and abundance of wisdom" means the fulfillment and abundance of the wisdom of the path and the wisdom of the fruit. |
pāmujjanti taruṇapīti. |
"Joy" is young gladness. |
pītīti balavatuṭṭhi. |
"Gladness" is strong delight. |
kiṃ vuttaṃ hoti? |
What is said? |
yaṃ avocumha “sayaṃ abhiññā sacchikatvā upasampajja vihiratī”ti, tattha tassa evaṃ viharato taṃ pāmojjañceva bhavissati, pīti ca nāmakāyapassaddhi ca sati ca sūpaṭṭhitā uttamañāṇañca sukho ca vihāro. |
What we said, "he dwells having realized it for himself through direct knowledge," therein, for him dwelling thus, there will be that joy, and gladness, and tranquility of the mental body, and mindfulness well-established, and supreme knowledge, and a pleasant abiding. |
sabbavihāresu ca ayameva vihāro “sukho”ti vattuṃ yutto “upasanto paramamadhuro”ti. |
And among all abidings, this very abiding is fit to be called "pleasant," "calm, supremely sweet." |
tattha paṭhamajjhāne pāmojjādayo chapi dhammā labbhanti, dutiyajjhāne dubbalapītisaṅkhātaṃ pāmojjaṃ nivattati, sesā pañca labbhanti. |
Therein, in the first jhāna, all six phenomena, joy and so on, are obtained. In the second jhāna, joy, described as weak gladness, ceases; the remaining five are obtained. |
tatiye pīti nivattati, sesā cattāro labbhanti. |
In the third, gladness ceases; the remaining four are obtained. |
tathā catutthe. |
Likewise in the fourth. |
imesu catūsu jhānesu sampasādanasutte suddhavipassanā pādakajjhānameva kathitaṃ. |
In these four jhānas, in the Sampasādana Sutta, only the jhāna that is the basis for pure insight is mentioned. |
pāsādikasutte catūhi maggehi saddhiṃ vipassanā kathitā. |
In the Pāsādika Sutta, insight together with the four paths is mentioned. |
dasuttarasutte catutthajjhānikaphalasamāpatti kathitā. |
In the Dasuttara Sutta, the attainment of the fruit of the fourth jhāna is mentioned. |
imasmiṃ poṭṭhapādasutte pāmojjaṃ pītivevacanameva katvā dutiyajjhānikaphalasamāpattināma kathitāti veditabbā. |
In this Poṭṭhapāda Sutta, having made joy a synonym for gladness, the attainment of the fruit of the second jhāna is said to be mentioned, it should be known. |
♦ 432-437. ayaṃ vā soti ettha vā saddo vibhāvanattho hoti. |
♦ 432-437. "This is he," here the word "or" is in the sense of explanation. |
ayaṃ soti evaṃ vibhāvetvā pakāsetvā byākareyyāma. |
"This is he," thus having explained and made clear, we would declare. |
yathāpare “ekantasukhaṃ attānaṃ sañjānāthā”ti puṭṭhā “no”ti vadanti, na evaṃ vadāmāti attho. |
Just as others, when asked, "Do you perceive the self as exclusively happy?" say "no," we do not speak thus, is the meaning. |
sappāṭihīrakatanti sappāṭiharaṇaṃ, niyyānikanti attho. |
"Made irreversible" means with reversal, meaning exporting. |
mogho hotīti tuccho hoti, natthi so tasmiṃ samayeti adhippāyo. |
"Becomes void" means becomes empty, he is not there at that time, is the intention. |
sacco hotīti bhūto hoti, sveva tasmiṃ samaye sacco hotīti attho. |
"Becomes true" means becomes real, he himself at that time becomes true, is the meaning. |
ettha panāyaṃ citto attano asabbaññutāya tayo attapaṭilābhe kathetvā attapaṭilābho nāma paññattimattaṃ etanti uddharituṃ nāsakkhi, attapaṭilābho tveva niyyātesi. |
Here, however, this Citta, due to his own lack of omniscience, having spoken of the three acquisitions of self, was not able to extract that the acquisition of self is merely a designation; he presented the acquisition of self as a reality. |
athassa bhagavā rūpādayo cettha dhammā, attapaṭilābhoti pana nāmamattametaṃ, tesu tesu rūpādīsu sati evarūpā vohārā hontīti dassetukāmo tasseva kathaṃ gahetvā nāmapaññattivasena niyyātanatthaṃ “yasmiṃ citta samaye”tiādimāha. |
Then the Blessed One, wishing to show that these phenomena here are form, etc., and that "acquisition of self" is just a name, and that in respect of those various forms, etc., such usages arise, taking up his very words, in order to present it by way of a name-designation, said, "At the time, Citta, when..." and so on. |
♦ 438. evañca pana vatvā paṭipucchitvā vinayanatthaṃ puna “sace taṃ, citta, evaṃ puccheyyun”tiādimāha . |
♦ 438. And having said this, in order to discipline him by questioning him, he again said, "If, Citta, they were to ask you thus..." and so on. |
tattha yo me ahosi atīto attapaṭilābho, sveva me attapaṭilābho, tasmiṃ samaye sacco ahosi, mogho anāgato mogho paccuppannoti ettha tāva imamatthaṃ dasseti — yasmā ye te atītā dhammā, te etarahi natthi, ahesunti pana saṅkhyaṃ gatā, tasmā sopi me attapaṭilābho tasmiṃyeva samaye sacco ahosi. |
Therein, "whatever past acquisition of self was mine, that was my acquisition of self; at that time it was true, the future was void, the present was void," here he shows this meaning: since those past phenomena do not exist now, but are reckoned as "they were," therefore that acquisition of self of mine was also true at that very time. |
anāgatapaccuppannānaṃ pana dhammānaṃ tadā abhāvā tasmiṃ samaye “mogho anāgato, mogho paccuppanno”ti, evaṃ atthato nāmamattameva attapaṭilābhaṃ paṭijānāti. |
But since the future and present phenomena did not exist at that time, "the future was void, the present was void," thus in essence he acknowledges the acquisition of self as a mere name. |
anāgatapaccuppannesupi eseva nayo. |
In the future and present as well, this is the method. |
♦ 439-443. atha bhagavā tassa byākaraṇena saddhiṃ attano byākaraṇaṃ saṃsandituṃ “evameva kho cittā”tiādīni vatvā puna opammato tamatthaṃ sādhento “seyyathāpi citta gavā khīra”ntiādimāha. |
♦ 439-443. Then the Blessed One, in order to align his own explanation with his explanation, having said, "Just so, Citta..." and so on, and again establishing that matter with a simile, said, "Just as, Citta, from a cow, milk..." and so on. |
tatrāyaṃ saṅkhepattho, yathā gavā khīraṃ, khīrādīhi ca dadhiādīni bhavanti, tattha yasmiṃ samaye khīraṃ hoti, na tasmiṃ samaye dadhīti vā navanītādīsu vā aññataranti saṅkhyaṃ niruttiṃ nāmaṃ vohāraṃ gacchati. |
Therein, this is the summary meaning: just as from a cow comes milk, and from milk, etc., come curds, etc., therein, at the time when there is milk, at that time it does not go by the designation, expression, name, or usage of "curds" or "fresh butter," etc. |
kasmā? ye dhamme upādāya dadhītiādi vohārā honti, tesaṃ abhāvā. |
Why? Because the phenomena on account of which the usages of "curds," etc., arise are absent. |
atha kho khīraṃ tveva tasmiṃ samaye saṅkhyaṃ gacchati. |
But at that time it goes by the designation of "milk" itself. |
kasmā? ye dhamme upādāya khīranti saṅkhyā nirutti nāmaṃ vohāro hoti, tesaṃ bhāvāti. |
Why? Because the phenomena on account of which the designation, expression, name, and usage of "milk" arise are present. |
esa nayo sabbattha. |
This is the method everywhere. |
imā kho cittāti oḷāriko attapaṭilābho iti ca manomayo attapaṭilābho iti ca arūpo attapaṭilābho iti ca imā kho citta lokasamaññā loke samaññāmattakāni samanujānanamattakāni etāni. |
"These, Citta," means the gross acquisition of self, and the mind-made acquisition of self, and the formless acquisition of self, these, Citta, are worldly conventions, they are mere conventions in the world, mere acknowledgements. |
tathā lokaniruttimattakāni vacanapathamattakāni vohāramattakāni nāmapaṇṇattimattakāni etānīti. |
Likewise, they are mere worldly expressions, mere ways of speech, mere usages, mere name-designations. |
evaṃ bhagavā heṭṭhā tayo attapaṭilābhe kathetvā idāni sabbametaṃ vohāramattakanti vadati. |
Thus the Blessed One, having previously spoken of the three acquisitions of self, now says that all this is a mere usage. |
kasmā? yasmā paramatthato satto nāma natthi, suñño tuccho esa loko. |
Why? Because in the ultimate sense, there is no being; this world is empty, void. |
♦ buddhānaṃ pana dve kathā sammutikathā ca paramatthakathā ca. |
♦ But for the Buddhas, there are two kinds of talk: conventional talk and ultimate talk. |
tattha “satto poso devo brahmā”tiādikā “sammutikathā” nāma. |
Therein, "a being, a person, a god, a Brahmā," and so on, is called "conventional talk." |
“aniccaṃ dukkhamanattā khandhā dhātuyo āyatanāni satipaṭṭhānā sammappadhānā”tiādikā paramatthakathā nāma. |
"Impermanent, suffering, not-self, aggregates, elements, bases, foundations of mindfulness, right efforts," and so on, is called ultimate talk. |
tattha yo sammutidesanāya “satto”ti vā “poso”ti vā “devo”ti vā “brahmā”ti vā vutte vijānituṃ paṭivijjhituṃ niyyātuṃ arahattajayaggāhaṃ gahetuṃ sakkoti, tassa bhagavā āditova “satto”ti vā “poso”ti vā “devo”ti vā “brahmā”ti vā katheti, yo paramatthadesanāya “aniccan”ti vā “dukkhan”ti vātiādīsu aññataraṃ sutvā vijānituṃ paṭivijjhituṃ niyyātuṃ arahattajayaggāhaṃ gahetuṃ sakkoti, tassa “aniccan”ti vā “dukkhan”ti vātiādīsu aññatarameva katheti. |
Therein, to one who, through conventional teaching, is able to understand, penetrate, export, and grasp the victory of Arahantship when it is said, "a being," or "a person," or "a god," or "a Brahmā," to him the Blessed One from the very beginning says, "a being," or "a person," or "a god," or "a Brahmā." To one who, through ultimate teaching, having heard "impermanent," or "suffering," etc., or one of them, is able to understand, penetrate, export, and grasp the victory of Arahantship, to him he says only "impermanent," or "suffering," etc., or one of them. |
tathā sammutikathāya bujjhanakasattassāpi na paṭhamaṃ paramatthakathaṃ katheti. |
Likewise, to a being who can be enlightened by conventional talk, he does not first give the ultimate talk. |
sammutikathāya pana bodhetvā pacchā paramatthakathaṃ katheti. |
But having enlightened him with conventional talk, he afterwards gives the ultimate talk. |
paramatthakathāya bujjhanakasattassāpi na paṭhamaṃ sammutikathaṃ katheti. |
To a being who can be enlightened by ultimate talk, he does not first give the conventional talk. |
paramatthakathāya pana bodhetvā pacchā sammutikathaṃ katheti. |
But having enlightened him with ultimate talk, he afterwards gives the conventional talk. |
pakatiyā pana paṭhamameva paramatthakathaṃ kathentassa desanā lūkhākārā hoti, tasmā buddhā paṭhamaṃ sammutikathaṃ kathetvā pacchā paramatthakathaṃ kathenti. |
But by nature, for one who gives the ultimate talk from the very beginning, the teaching is of a rough nature. Therefore, the Buddhas, having first given the conventional talk, afterwards give the ultimate talk. |
sammutikathaṃ kathentāpi saccameva sabhāvameva amusāva kathenti. |
Even when giving conventional talk, they speak only what is true, what is real, what is not false. |
paramatthakathaṃ kathentāpi saccameva sabhāvameva amusāva kathenti. |
Even when giving ultimate talk, they speak only what is true, what is real, what is not false. |
♦ duve saccāni akkhāsi, sambuddho vadataṃ varo. |
♦ The Sambuddha, the best of speakers, declared two truths. |
♦ sammutiṃ paramatthañca, tatiyaṃ nūpalabbhati. |
♦ Conventional and ultimate, a third is not found. |
♦ saṅketavacanaṃ saccaṃ, lokasammutikāraṇaṃ. |
♦ A statement by convention is true, a cause for worldly convention. |
♦ paramatthavacanaṃ saccaṃ, dhammānaṃ bhūtalakkhaṇanti. |
♦ A statement of the ultimate is true, the real characteristic of phenomena. |
♦ yāhi tathāgato voharati aparāmasanti yāhi lokasamaññāhi lokaniruttīhi tathāgato taṇhāmānadiṭṭhiparāmāsānaṃ abhāvā aparāmasanto voharatīti desanaṃ vinivaṭṭetvā arahattanikūṭena niṭṭhāpesi. |
♦ "By which the Tathāgata communicates without grasping" means by which worldly conventions, by which worldly expressions the Tathāgata, due to the absence of grasping by craving, conceit, and views, communicates without grasping, thus concluding the teaching with the peak of Arahantship. |
sesaṃ sabbattha uttānatthamevāti. |
The rest is clear in meaning everywhere. |
♦ iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāyaṃ |
♦ Thus in the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya, |
♦ poṭṭhapādasuttavaṇṇanā niṭṭhitā. |
♦ the commentary on the Poṭṭhapāda Sutta is concluded. |
♦ 10. subhasuttavaṇṇanā |
♦ 10. Commentary on the Subha Sutta |
♦ subhamāṇavakavatthuvaṇṇanā |
♦ Commentary on the Story of the Young Man Subha |
♦ 444. evaṃ me sutaṃ ... pe ... sāvatthiyanti subhasuttaṃ. |
♦ 444. Thus have I heard... etc... in Sāvatthī is the Subha Sutta. |
tatrāyaṃ anuttānapadavaṇṇanā. |
Therein, this is the commentary on the words not previously explained. |
aciraparinibbute bhagavatīti aciraṃ parinibbute bhagavati, parinibbānato uddhaṃ māsamatte kāle. |
"When the Blessed One had recently attained final Nibbāna" means when the Blessed One had attained final Nibbāna not long ago, about a month after the Parinibbāna. |
nidānavaṇṇanāyaṃ vuttanayeneva bhagavato pattacīvaraṃ ādāya āgantvā khīravirecanaṃ pivitvā vihāre nisinnadivasaṃ sandhāyetaṃ vuttaṃ. |
This is said with reference to the day when, having come with the Blessed One's bowl and robe as described in the commentary on the introduction, and having drunk a milk-decoction, he was seated in the monastery. |
todeyyaputtoti todeyyabrāhmaṇassa putto, so kira sāvatthiyā avidūre tudigāmo nāma atthi, tassa adhipatittā todeyyoti saṅkhyaṃ gato. |
"Todeyyaputta" means the son of the brahmin Todeyya. It is said that not far from Sāvatthī there is a village named Tudi, and because he was the lord of it, he was known as Todeyya. |
mahaddhano pana hoti pañcacattālīsakoṭivibhavo, paramamaccharī — “dadato bhogānaṃ aparikkhayo nāma natthī”ti cintetvā kassaci kiñci na deti, puttampi āha — |
He was very wealthy, with a fortune of forty-five crores, and extremely stingy. Thinking, "For one who gives, there is no such thing as an end to possessions," he gave nothing to anyone. He even said to his son: |
♦ “añjanānaṃ khayaṃ disvā, vammikānañca sañcayaṃ. |
♦ "Seeing the depletion of collyrium, and the accumulation of anthills, |
♦ madhūnañca samāhāraṃ, paṇḍito gharamāvase”ti. |
♦ and the gathering of honey, a wise man should stay at home." |
♦ evaṃ adānameva sikkhāpetvā kāyassa bhedā tasmiṃyeva ghare sunakho hutvā nibbatto. |
♦ Thus, having taught only non-giving, after the breakup of the body, he was reborn as a dog in that very house. |
subho taṃ sunakhaṃ ativiya piyāyati. |
Subha was extremely fond of that dog. |
attano bhuñjanakabhattaṃyeva bhojeti, ukkhipitvā varasayane sayāpeti. |
He fed it from the very food he ate himself, and lifting it up, he would make it sleep on a fine bed. |
atha bhagavā ekadivasaṃ nikkhante māṇave taṃ gharaṃ piṇḍāya pāvisi. |
Then the Blessed One, one day when the young man was out, entered that house for alms. |
sunakho bhagavantaṃ disvā bhukkāraṃ karonto bhagavato samīpaṃ gato. |
The dog, seeing the Blessed One, barking, went near the Blessed One. |
tato naṃ bhagavā avoca “todeyya tvaṃ pubbepi maṃ ‘bho, bho’ti paribhavitvā sunakho jāto, idānipi bhukkāraṃ katvā avīciṃ gamissasī”ti. |
Then the Blessed One said to it, "Todeyya, in the past you insulted me saying 'sir, sir' and were born a dog. Now too, by barking, you will go to Avīci." |
sunakho taṃ kathaṃ sutvā vippaṭisārī hutvā uddhanantare chārikāya nipanno, manussā naṃ ukkhipitvā sayane sayāpetuṃ nāsakkhiṃsu . |
The dog, hearing those words, becoming remorseful, lay down in the ashes between the hearths. The people were not able to lift it up and make it sleep on its bed. |
♦ subho āgantvā “kenāyaṃ sunakho sayanā oropito”ti āha. |
♦ Subha came and said, "Who has taken this dog down from its bed?" |
manussā “na kenacī”ti vatvā taṃ pavattiṃ ārocesuṃ. |
The people, saying "No one," told him what had happened. |
māṇavo sutvā “mama pitā brahmaloke nibbatto, samaṇo pana gotamo me pitaraṃ sunakhaṃ karoti yaṃ kiñci esa mukhārūḷhaṃ bhāsatī”ti kujjhitvā bhagavantaṃ musāvādena codetukāmo vihāraṃ gantvā taṃ pavattiṃ pucchi. |
The young man, having heard, thought, "My father was reborn in the Brahma world, but the ascetic Gotama makes my father a dog. Whatever comes to his mouth, he says it," and becoming angry, wishing to accuse the Blessed One of a falsehood, he went to the monastery and asked about that event. |
bhagavā tassa tatheva vatvā avisaṃvādanatthaṃ āha — “atthi pana te, māṇava, pitarā na akkhātaṃ dhanan”ti. |
The Blessed One, having told him the same, in order to not contradict, said, "Is there, young man, any wealth not revealed by your father?" |
atthi, bho gotama, satasahassagghanikā suvaṇṇamālā, satasahassagghanikā suvaṇṇapādukā, satasahassagghanikā suvaṇṇapāti, satasahassañca kahāpaṇanti. |
There is, venerable Gotama, a gold necklace worth a hundred thousand, gold sandals worth a hundred thousand, a gold bowl worth a hundred thousand, and a hundred thousand kahāpaṇas. |
gaccha taṃ sunakhaṃ appodakaṃ madhupāyāsaṃ bhojetvā sayanaṃ āropetvā īsakaṃ niddaṃ okkantakāle puccha, sabbaṃ te ācikkhissati, atha naṃ jāneyyāsi — “pitā me eso”ti. |
Go, feed that dog a little water and honey-rice porridge, put it on its bed, and when it has slightly fallen asleep, ask it; it will tell you everything. Then you will know, "This is my father." |
so tathā akāsi. |
He did so. |
sunakho sabbaṃ ācikkhi, tadā naṃ — “pitā me”ti ñatvā bhagavati pasannacitto gantvā bhagavantaṃcuddasa pañhe pucchitvā vissajjanapariyosāne bhagavantaṃ saraṇaṃ gato, taṃ sandhāya vuttaṃ “subho māṇavo todeyyaputto”ti. |
The dog told everything. Then, knowing "This is my father," with a mind confident in the Blessed One, he went and asked the Blessed One fourteen questions. At the end of the explanation, he took refuge in the Blessed One. This is said with reference to "the young man Subha, Todeyyaputta." |
sāvatthiyaṃ paṭivasatīti attano bhogagāmato āgantvā vasati. |
"Resides in Sāvatthī" means he comes from his own village of possessions and lives there. |
♦ 445-446. aññataraṃ māṇavakaṃ āmantesīti satthari parinibbute “ānandatthero kirassa pattacīvaraṃ gahetvā āgato, mahājano taṃ dassanatthāya upasaṅkamatī”ti sutvā “vihāraṃ kho pana gantvā mahājanamajjhe na sakkā sukhena paṭisanthāraṃ vā kātuṃ, dhammakathaṃ vā sotuṃ gehaṃ āgataṃyeva naṃ disvā sukhena paṭisanthāraṃ karissāmi, ekā ca me kaṅkhā atthi, tampi naṃ pucchissāmī”ti cintetvā aññataraṃ māṇavakaṃ āmantesi. |
♦ 445-446. "He addressed a certain young man" means when the Teacher had attained Parinibbāna, having heard "The Elder Ānanda, it is said, has come with his bowl and robe, a great crowd is approaching to see him," he thought, "It is not possible to easily make conversation or listen to a Dhamma talk in the midst of a great crowd after going to the monastery. I will see him when he comes to the house and will make conversation easily. And I have one doubt; I will ask him that too," and so he addressed a certain young man. |
appābādhantiādīsu ābādhoti visabhāgavedanā vuccati, yā ekadese uppajjitvā cattāro iriyāpathe ayapaṭṭena ābandhitvā viya gaṇhati, tassā abhāvaṃ pucchāti vadati. |
In "freedom from illness," etc., "illness" is said to be an unpleasant feeling, which, arising in one part, grips the four postures as if bound by an iron band; he asks about its absence. |
appātaṅkoti kicchajīvitakaro rogo vuccati, tassāpi abhāvaṃ pucchāti vadati. |
"Freedom from ailment" is said to be a disease that makes life difficult; he asks about its absence too. |
gilānasseva ca uṭṭhānaṃ nāma garukaṃ hoti, kāye balaṃ na hoti, tasmā niggelaññabhāvañca balañca pucchāti vadati. |
And for a sick person, rising is difficult, there is no strength in the body, therefore he asks about the state of being not sick and about strength. |
phāsuvihāranti gamanaṭhānanisajjasayanesu catūsu iriyāpathesu sukhavihāraṃ pucchāti vadati. |
"A comfortable abiding" means he asks about a comfortable abiding in the four postures of walking, standing, sitting, and lying down. |
athassa pucchitabbākāraṃ dassento “subho”tiādimāha. |
Then, showing him the manner in which to ask, he said, "Subha..." and so on. |
♦ 447. kālañca samayañca upādāyāti kālañca samayañca paññāya gahetvā upadhāretvāti attho. |
♦ 447. "Considering the time and occasion" means having taken into account and considered the time and occasion with wisdom. |
sace amhākaṃ sve gamanakālo bhavissati, kāye balamattā ceva pharissati, gamanapaccayā ca añño aphāsuvihāro na bhavissati, athetaṃ kālañca gamanakāraṇasamavāyasaṅkhātaṃ samayañca upadhāretvā — “api eva nāma sve āgaccheyyāmā”ti vuttaṃ hoti. |
If tomorrow is our time to go, and if there is just enough strength in the body, and if there is no other uncomfortable abiding due to the journey, then, having considered that time and the occasion, which is the conjunction of reasons for the journey, it is said, "Perhaps we might come tomorrow." |
♦ 448. cetakena bhikkhunāti cetiraṭṭhe jātattā cetakoti evaṃ laddhanāmena. |
♦ 448. "by the bhikkhu Cetaka" means by the one who had obtained the name Cetaka because he was born in the Ceti country. |
sammodanīyaṃ kathaṃ sāraṇīyanti bho, ānanda, dasabalassa ko nāma ābādho ahosi, kiṃ bhagavā paribhuñji. |
"A friendly and memorable conversation" means, "Venerable Ānanda, what illness did the one with the ten powers have? What did the Blessed One eat? |
api ca satthu parinibbānena tumhākaṃ soko udapādi, satthā nāma na kevalaṃ tumhākaṃyeva parinibbuto, sadevakassa lokassa mahājāni, ko dāni añño maraṇā muccissati, yatra so sadevakassa lokassa aggapuggalo parinibbuto, idāni kaṃ aññaṃ disvā maccurājā lajjissatīti evamādinā nayena maraṇapaṭisaṃyuttaṃ sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā therassa hiyyo pītabhesajjānurūpaṃ āhāraṃ datvā bhattakiccāvasāne ekamantaṃ nisīdi. |
And did sorrow arise in you due to the Teacher's Parinibbāna? The Teacher did not attain Parinibbāna for you alone, it is a great loss for the world with its gods. Who else now will be freed from death, where he, the chief person of the world with its gods, has attained Parinibbāna? Now, seeing whom else will the king of death be ashamed?" and in this way, having exchanged a friendly and memorable conversation connected with death, and having given the elder food suitable for the medicine he had drunk the day before, he sat down to one side at the end of the meal. |
♦ upaṭṭhāko santikāvacaroti upaṭṭhāko hutvā santikāvacaro, na randhagavesī. |
♦ "An attendant, a close companion" means being an attendant, a close companion, not a fault-finder. |
na vīmaṃsanādhippāyo. |
Not with the intention of investigating. |
samīpacārīti idaṃ purimapadasseva vevacanaṃ. |
"One who walks near" is a synonym for the previous phrase. |
yesaṃ so bhavaṃ gotamoti kasmā pucchati? |
"Of which the venerable Gotama," why does he ask? |
tassa kira evaṃ ahosi “yesu dhammesu bhavaṃ gotamo imaṃ lokaṃ patiṭṭhapesi, te tassa accayena naṭṭhā nu kho, dharanti nu kho, sace dharanti, ānando jānissati, handa naṃ pucchāmī”ti, tasmā pucchi. |
It occurred to him thus: "The dhammas in which the venerable Gotama established this world, have they been lost with his passing, or do they endure? If they endure, Ānanda will know. Come, let me ask him," so he asked. |
♦ 449. athassa thero tīṇi piṭakāni tīhi khandhehi saṅgahetvā dassento “tiṇṇaṃ kho”tiādimāha. |
♦ 449. Then the elder, summarizing the three Piṭakas with the three aggregates, showing them, said, "Of the three..." and so on. |
māṇavo saṅkhittena kathitaṃ asallakkhento — “vitthārato pucchissāmī”ti cintetvā “katamesaṃ tiṇṇan”tiādimāha. |
The young man, not understanding what was said in brief, thought, "I will ask in detail," and said, "Of which three...?" and so on. |
♦ sīlakkhandhavaṇṇanā |
♦ Commentary on the Aggregate of Virtue |
♦ 450-453. tato therena “ariyassa sīlakkhandhassā”ti tesu dassitesu puna “katamo pana so, bho ānanda, ariyo sīlakkhandho”ti ekekaṃ pucchi. |
♦ 450-453. Then, when the elder showed them, "Of the noble aggregate of virtue," he asked each one again, "And what, venerable Ānanda, is that noble aggregate of virtue?" |
theropissa buddhuppādaṃ dassetvā tantidhammaṃ desento anukkamena bhagavatā vuttanayeneva sabbaṃ vissajjesi. |
The elder, too, having shown the arising of the Buddha, and teaching the traditional doctrine, answered everything in order, in the way spoken by the Blessed One. |
tattha atthi cevettha uttarikaraṇīyanti ettha bhagavato sāsane na sīlameva sāro, kevalañhetaṃ patiṭṭhāmattameva hoti. |
Therein, "and there is something further to be done here" - here, in the dispensation of the Blessed One, virtue alone is not the essence, it is merely a foundation. |
ito uttari pana aññampi kattabbaṃ atthi yevāti dassesi. |
He showed that beyond this, there is something else to be done. |
ito bahiddhāti buddhasāsanato bahiddhā. |
"Outside of this" means outside of the Buddha's dispensation. |
♦ samādhikkhandhavaṇṇanā |
♦ Commentary on the Aggregate of Concentration |
♦ 454. kathañca, māṇava, bhikkhu indriyesu guttadvāro hotīti idamāyasmā ānando “katamo pana so, bho ānanda, ariyo samādhikkhandho”ti evaṃ samādhikkhandhaṃ puṭṭhopi ye te “sīlasampanno indriyesu guttadvāro satisampajaññena samannāgato santuṭṭho”ti evaṃ sīlānantaraṃ indriyasaṃvarādayo sīlasamādhīnaṃ antare ubhinnampi upakārakadhammā uddiṭṭhā, te niddisitvā samādhikkhandhaṃ dassetukāmo ārabhi. |
♦ 454. "And how, young man, is a bhikkhu one with guarded sense-doors?" - this the venerable Ānanda, although asked about the noble aggregate of concentration with "And what, venerable Ānanda, is that noble aggregate of concentration?", after pointing out those wholesome qualities listed between virtue and concentration, such as sense-restraint, which are beneficial to both, "endowed with virtue, with guarded sense-doors, endowed with mindfulness and clear comprehension, content," he began in order to show the aggregate of concentration. |
ettha ca rūpajjhānāneva āgatāni, na arūpajjhānāni, ānetvā pana dīpetabbāni. |
And here only the form-jhānas have come, not the formless jhānas, but they should be brought in and explained. |
catutthajjhānena hi asaṅgahitā arūpasamāpatti nāma natthiyeva. |
For there is no such thing as a formless attainment that is not included in the fourth jhāna. |
♦ 471-480. atthi cevettha uttarikaraṇīyanti ettha bhagavato sāsane na cittekaggatāmattakeneva pariyosānappatti nāma atthi, itopi uttari pana aññaṃ kattabbaṃ atthi yevāti dasseti. |
♦ 471-480. "And there is something further to be done here" - here, in the dispensation of the Blessed One, there is no such thing as reaching the end merely by one-pointedness of mind; he shows that beyond this, there is something else to be done. |
natthi cevettha uttarikaraṇīyanti ettha bhagavato sāsane ito uttari kātabbaṃ nāma natthiyeva, arahattapariyosānañhi bhagavato sāsananti dasseti. |
"And there is nothing further to be done here" - here, in the dispensation of the Blessed One, there is nothing further to be done; he shows that the dispensation of the Blessed One culminates in Arahantship. |
sesaṃ sabbattha uttānatthamevāti. |
The rest is clear in meaning everywhere. |
♦ iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāyaṃ |
♦ Thus in the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya, |
♦ subhasuttavaṇṇanā niṭṭhitā. |
♦ the commentary on the Subha Sutta is concluded. |
♦ 11. kevaṭṭasuttavaṇṇanā |
♦ 11. Commentary on the Kevaṭṭa Sutta |
♦ kevaṭṭagahapatiputtavatthuvaṇṇanā |
♦ Commentary on the Story of the Householder's Son Kevaṭṭa |
♦ 481. evaṃ me sutaṃ ... pe ... nāḷandāyanti kevaṭṭasuttaṃ. |
♦ 481. Thus have I heard... etc... in Nāḷandā is the Kevaṭṭa Sutta. |
tatrāyaṃ apubbapadavaṇṇanā. |
Therein, this is the commentary on the words not previously explained. |
pāvārikambavaneti pāvārikassa ambavane. |
"in Pāvārika's mango grove" means in the mango grove of Pāvārika. |
kevaṭṭoti idaṃ tassa gahapatiputtassa nāmaṃ. |
"Kevaṭṭa" is the name of that householder's son. |
so kira cattālīsakoṭidhano gahapatimahāsālo ativiya saddho pasanno ahosi. |
It is said that he was a great householder sage with a fortune of forty crores, and was extremely faithful and confident. |
so saddhādhikattāyeva “sace eko bhikkhu aḍḍhamāsantarena vā māsantarena vā saṃvaccharena vā ākāse uppatitvā vividhāni pāṭihāriyāni dasseyya, sabbo jano ativiya pasīdeyya. |
He, due to his excess of faith, thought, "If one bhikkhu, every half-month or every month or every year, were to fly up into the sky and show various miracles, all the people would be extremely confident. |
yaṃnūnāhaṃ bhagavantaṃ yācitvā pāṭihāriyakaraṇatthāya ekaṃ bhikkhuṃ anujānāpeyyan”ti cintetvā bhagavantaṃ upasaṅkamitvā evamāha. |
What if I were to ask the Blessed One and get his permission for one bhikkhu to perform a miracle?" and approaching the Blessed One, he said thus. |
♦ tattha iddhāti samiddhā phītāti nānābhaṇḍaussannatāya vuddhippattā. |
♦ Therein, "successful, prosperous" means having reached growth due to an abundance of various goods. |
ākiṇṇamanussāti aṃsakūṭena aṃsakūṭaṃ paharitvā viya vicarantehi manussehi ākiṇṇā. |
"Teeming with people" means teeming with people moving about as if striking shoulder against shoulder. |
samādisatūti āṇāpetu ṭhānantare ṭhapetu. |
"Should command" means should order, should place in a position of authority. |
uttarimanussadhammāti uttarimanussānaṃ dhammato, dasakusalasaṅkhātato vā manussadhammato uttari. |
"Beyond the human state" means beyond the state of ordinary humans, or beyond the human state described as the ten wholesome actions. |
bhiyyosomattāyāti pakatiyāpi pajjalitapadīpo telasnehaṃ labhitvā viya atirekappamāṇena abhippasīdissati. |
"With even greater joy" means just as a lamp already lit, upon receiving oil and fuel, will shine with exceeding measure. |
na kho ahanti bhagavā rājagahaseṭṭhivatthusmiṃ sikkhāpadaṃ paññapesi, tasmā “na kho ahan”tiādimāha. |
"I do not" - the Blessed One laid down a training rule in the matter of the merchant of Rājagaha, therefore he said, "I do not..." and so on. |
♦ 482. na dhaṃsemīti na guṇavināsanena dhaṃsemi, sīlabhedaṃ pāpetvā anupubbena uccaṭṭhānato otārento nīcaṭṭhāne na ṭhapemi, atha kho ahaṃ buddhasāsanassa vuddhiṃ paccāsīsanto kathemīti dasseti. |
♦ 482. "I do not destroy" means I do not destroy by destroying virtue; having caused a breach of virtue and gradually bringing him down from a high position, I do not place him in a low position. Rather, I speak, hoping for the growth of the Buddha's dispensation, he shows. |
tatiyampi khoti yāvatatiyaṃ buddhānaṃ kathaṃ paṭibāhitvā kathetuṃ visahanto nāma natthi. |
"And for a third time" means there is no one who is able to speak after refuting the words of the Buddhas up to the third time. |
ayaṃ pana bhagavatā saddhiṃ vissāsiko vissāsaṃ vaḍḍhetvā vallabho hutvā atthakāmosmīti tikkhattuṃ kathesi. |
But this one, being intimate with the Blessed One, having increased his intimacy and become a favorite, said three times, "I am one who desires your welfare." |
♦ iddhipāṭihāriyavaṇṇanā |
♦ Commentary on the Miracle of Psychic Power |
♦ 483-484. atha bhagavā ayaṃ upāsako mayi paṭibāhantepi punappunaṃ yācatiyeva. |
♦ 483-484. Then the Blessed One, thinking, "This lay follower, even when I refuse, asks again and again. |
“handassa pāṭihāriyakaraṇe ādīnavaṃ dassemī”ti cintetvā “tīṇi kho”tiādimāha. |
Come, I will show him the danger in performing miracles," said, "There are three..." and so on. |
tattha amāhaṃ bhikkhunti amuṃ ahaṃ bhikkhuṃ. |
Therein, "that bhikkhu of mine" means that bhikkhu of mine. |
gandhārīti gandhārena nāma isinā katā, gandhāraraṭṭhe vā uppannā vijjā. |
"Gandhārī" is a spell created by the sage named Gandhāra, or a spell that arose in the Gandhāra country. |
tattha kira bahū isayo vasiṃsu, tesu ekena katā vijjāti adhippāyo. |
It is said that many sages lived there, and the intention is that it is a spell created by one of them. |
aṭṭīyāmīti aṭṭo pīḷito viya homi. |
"I am distressed" means I am as if afflicted, pained. |
harāyāmīti lajjāmi. |
"I am ashamed" means I am ashamed. |
jigucchāmīti gūthaṃ disvā viya jigucchaṃ uppādemi. |
"I am disgusted" means as if seeing filth, I feel disgust. |
♦ ādesanāpāṭihāriyavaṇṇanā |
♦ Commentary on the Miracle of Mind-Reading |
♦ 485. parasattānanti aññesaṃ sattānaṃ. |
♦ 485. "of other beings" means of other beings. |
dutiyaṃ tasseva vevacanaṃ. |
The second is a synonym for the same. |
ādisatīti katheti. |
"He declares" means he tells. |
cetasikanti somanassadomanassaṃ adhippetaṃ. |
"Mental" refers to joy and sorrow. |
evampi te manoti evaṃ tava mano somanassito vā domanassito vā kāmavitakkādisampayutto vā. |
"Thus is your mind" means thus your mind is either joyful or sorrowful, or associated with sensual thoughts, etc. |
dutiyaṃ tasseva vevacanaṃ. |
The second is a synonym for the same. |
itipi te cittanti iti tava cittaṃ, idañcidañca atthaṃ cintayamānaṃ pavattatīti attho. |
"Thus is your mind" means thus your mind, thinking of this and that matter, proceeds. |
maṇikā nāma vijjāti cintāmaṇīti evaṃ laddhanāmā loke ekā vijjā atthi. |
"The spell called Maṇikā" means there is a spell in the world called the wish-fulfilling gem. |
tāya paresaṃ cittaṃ jānātīti dīpeti. |
With that, one knows the minds of others, he shows. |
♦ anusāsanīpāṭihāriyavaṇṇanā |
♦ Commentary on the Miracle of Instruction |
♦ 486. evaṃ vitakkethāti nekkhammavitakkādayo evaṃ pavattentā vitakketha. |
♦ 486. "Think thus" means think thus, developing thoughts of renunciation and so on. |
mā evaṃ vitakkayitthāti evaṃ kāmavitakkādayo pavattentā mā vitakkayittha. |
"Do not think thus" means do not think thus, developing sensual thoughts and so on. |
evaṃ manasi karothāti evaṃ aniccasaññameva, dukkhasaññādīsu vā aññataraṃ manasi karotha. |
"Pay attention thus" means pay attention thus only to the perception of impermanence, or to one of the perceptions of suffering, etc. |
mā evanti “niccan”tiādinā nayena mā manasi karittha. |
"Do not thus" means do not pay attention with the method of "permanent," etc. |
idanti idaṃ pañcakāmaguṇikarāgaṃ pajahatha. |
"This" means abandon this passion for the five strands of sensual pleasure. |
idaṃ upasampajjāti idaṃ catumaggaphalappabhedaṃ lokuttaradhammameva upasampajja pāpuṇitvā nipphādetvā viharatha. |
"Having attained this" means having attained, reached, and accomplished this supramundane Dhamma, which is distinguished by the four paths and fruits, you should dwell. |
iti bhagavā iddhividhaṃ iddhipāṭihāriyanti dasseti, parassa cittaṃ ñatvā kathanaṃ ādesanāpāṭihāriyanti. |
Thus the Blessed One shows that the various psychic powers are the miracle of psychic power; knowing and telling the mind of another is the miracle of mind-reading. |
sāvakānañca buddhānañca satataṃ dhammadesanā anusāsanīpāṭihāriyanti. |
And the constant teaching of the Dhamma by the disciples and the Buddhas is the miracle of instruction. |
♦ tattha iddhipāṭihāriyena anusāsanīpāṭihāriyaṃ mahāmoggallānassa āciṇṇaṃ, ādesanāpāṭihāriyena anusāsanīpāṭihāriyaṃ dhammasenāpatissa. |
♦ Therein, the miracle of psychic power with the miracle of instruction was the custom of Mahāmoggallāna; the miracle of mind-reading with the miracle of instruction was the custom of the General of the Dhamma. |
devadatte saṃghaṃ bhinditvā pañca bhikkhusatāni gahetvā gayāsīse buddhalīḷāya tesaṃ dhammaṃ desante hi bhagavatā pesitesu dvīsu aggasāvakesu dhammasenāpati tesaṃ cittācāraṃ ñatvā dhammaṃ desesi, therassa dhammadesanaṃ sutvā pañcasatā bhikkhū sotāpattiphale patiṭṭhahiṃsu. |
For when Devadatta had split the Sangha and taken five hundred bhikkhus and was teaching the Dhamma with the air of a Buddha at Gayāsīsa, the General of the Dhamma, one of the two chief disciples sent by the Blessed One, knew their state of mind and taught the Dhamma. Having heard the elder's teaching of the Dhamma, the five hundred bhikkhus were established in the fruit of stream-entry. |
atha nesaṃ mahāmoggallāno vikubbanaṃ dassetvā dassetvā dhammaṃ desesi, taṃ sutvā sabbe arahattaphale patiṭṭhahiṃsu. |
Then Mahāmoggallāna, showing them transformations, taught the Dhamma. Having heard that, they were all established in the fruit of Arahantship. |
atha dvepi mahānāgā pañca bhikkhusatāni gahetvā vehāsaṃ abbhuggantvā veḷuvanamevāgamiṃsu. |
Then the two great nāgas, taking the five hundred bhikkhus, rose into the air and came to Veḷuvana. |
anusāsanīpāṭihāriyaṃ pana buddhānaṃ satataṃ dhammadesanā, tesu iddhipāṭihāriyāadesanāpāṭihāriyāni saupārambhāni sadosāni, addhānaṃ na tiṭṭhanti, addhānaṃ atiṭṭhanato na niyyanti. |
The miracle of instruction, however, is the constant teaching of the Dhamma by the Buddhas. Of these, the miracles of psychic power and mind-reading are subject to reproach and have faults; they do not last for a long time. Because they do not last for a long time, they are not exporting. |
anusāsanīpāṭihāriyaṃ anupārambhaṃ niddosaṃ, addhānaṃ tiṭṭhati, addhānaṃ tiṭṭhanato niyyāti. |
The miracle of instruction is irreproachable and faultless; it lasts for a long time. Because it lasts for a long time, it is exporting. |
tasmā bhagavā iddhipāṭihāriyañca ādesanāpāṭihāriyañca garahati, anusāsanīpāṭihāriyaṃyeva pasaṃsati. |
Therefore, the Blessed One censures the miracle of psychic power and the miracle of mind-reading, and praises only the miracle of instruction. |
♦ bhūtanirodhesakavatthuvaṇṇanā |
♦ Commentary on the Story of the Seeker of the Cessation of the Elements |
♦ 487. bhūtapubbanti idaṃ kasmā bhagavatā āraddhaṃ. |
♦ 487. "Once upon a time" - why was this begun by the Blessed One? |
iddhipāṭihāriyāadesanāpāṭihāriyānaṃ aniyyānikabhāvadassanatthaṃ, anusāsanīpāṭihāriyasseva niyyānikabhāvadassanatthaṃ. |
To show the non-exporting nature of the miracles of psychic power and mind-reading, and to show the exporting nature of the miracle of instruction alone. |
api ca sabbabuddhānaṃ mahābhūtapariyesako nāmeko bhikkhu hotiyeva. |
Moreover, for all Buddhas, there is always one bhikkhu who is a seeker of the great elements. |
yo mahābhūte pariyesanto yāva brahmalokā vicaritvā vissajjetāraṃ alabhitvā āgamma buddhameva pucchitvā nikkaṅkho hoti. |
Who, seeking the great elements, having wandered as far as the Brahma world and not finding an answerer, comes back and asks the Buddha himself and becomes free from doubt. |
tasmā buddhānaṃ mahantabhāvappakāsanatthaṃ, idañca kāraṇaṃ paṭicchannaṃ, atha naṃ vivaṭaṃ katvā desentopi bhagavā “bhūtapubban”tiādimāha. |
Therefore, to proclaim the greatness of the Buddhas, and since this reason was hidden, the Blessed One, revealing it and teaching, said, "Once upon a time..." and so on. |
♦ tattha kattha nu khoti kismiṃ ṭhāne kiṃ āgamma kiṃ pattassa te anavasesā appavattivasena nirujjhanti. |
♦ Therein, "where indeed" means in which place, dependent on what, having attained what, do these cease without remainder, by way of non-occurrence? |
mahābhūtakathā panesā sabbākārena visuddhimagge vuttā, tasmā sā tatova gahetabbā. |
This talk on the great elements has been fully explained in the Visuddhimagga, therefore it should be taken from there. |
♦ 488. devayāniyo maggoti pāṭiyekko devalokagamanamaggo nāma natthi, iddhividhañāṇasseva panetaṃ adhivacanaṃ. |
♦ 488. "the path to the gods" means there is no separate path for going to the deva world; this is just a designation for the knowledge of psychic power. |
tena hesa yāva brahmalokāpi kāyena vasaṃ vattento devalokaṃ yāti. |
For with it, he, controlling his body, goes to the deva world, even as far as the Brahma world. |
tasmā “taṃ devayāniyo maggo”ti vuttaṃ. |
Therefore it is said, "that path to the gods." |
yena cātumahārājikāti samīpe ṭhitampi bhagavantaṃ apucchitvā dhammatāya codito devatā mahānubhāvāti maññamāno upasaṅkami. |
"By which the Four Great Kings" - without asking the Blessed One who was standing nearby, urged by the nature of things, thinking "the gods are of great power," he approached. |
mayampi kho, bhikkhu, na jānāmāti buddhavisaye pañhaṃ pucchitā devatā na jānanti, tenevamāhaṃsu. |
"We too, bhikkhu, do not know" - the gods, when asked a question in the domain of the Buddha, do not know, therefore they said thus. |
atha kho so bhikkhu “mama imaṃ pañhaṃ na kathetuṃ na labbhā, sīghaṃ kathethā”ti tā devatā ajjhottharati, punappunaṃ pucchati, tā “ajjhottharati no ayaṃ bhikkhu, handa naṃ hatthato mocessāmā”ti cintetvā “atthi kho bhikkhu cattāro mahārājāno”tiādimāhaṃsu. |
Then that bhikkhu, "It is not permissible for you not to tell me this question, tell me quickly," oppresses those gods, he asks again and again. They, thinking, "This bhikkhu is oppressing us, come, let us get him off our hands," said, "There are, bhikkhu, the four great kings..." and so on. |
tattha abhikkantatarāti atikkamma kantatarā. |
Therein, "more excellent" means having surpassed, more excellent. |
paṇītatarāti vaṇṇayasaissariyādīhi uttamatarā etena nayena sabbavāresu attho veditabbo. |
"More sublime" means more excellent in beauty, fame, sovereignty, etc. By this method, the meaning should be understood in all clauses. |
♦ 491-493. ayaṃ pana viseso — sakko kira devarājā cintesi “ayaṃ pañho buddhavisayo, na sakkā aññena vissajjituṃ, ayañca bhikkhu aggiṃ pahāya khajjopanakaṃ dhamanto viya, bheriṃ pahāya udaraṃ vādento viya ca, loke aggapuggalaṃ sammāsambuddhaṃ pahāya devatā pucchanto vicarati, pesemi naṃ satthusantikan”ti. |
♦ 491-493. This is the difference: Sakka, the king of the gods, thought, "This question is in the domain of the Buddha, it cannot be answered by another. This bhikkhu, like one abandoning a fire and fanning a firefly, or like one abandoning a drum and beating his belly, abandoning the supreme person in the world, the Sammāsambuddha, goes about asking the gods. I will send him to the Teacher." |
tato punadeva so cintesi “sudūrampi gantvā satthu santikeva nikkaṅkho bhavissati . |
Then again he thought, "Even after going a long way, he will become free from doubt only in the presence of the Teacher. |
atthi ceva puggalo nāmesa, thokaṃ tāva āhiṇḍanto kilamatu pacchā jānissatī”ti. |
But there is such a person, let him wander about and get tired for a while, afterwards he will know." |
tato taṃ “ahampi kho”tiādimāha. |
Then he said to him, "I too..." and so on. |
brahmayāniyopi devayāniyasadisova. |
"The paths to Brahma" are also like the paths to the gods. |
devayāniyamaggoti vā brahmayāniyamaggoti vā dhammasetūti vā ekacittakkhaṇikāppanāti vā sanniṭṭhānikacetanāti vā mahaggatacittanti vā abhiññāñāṇanti vā sabbametaṃ iddhividhañāṇasseva nāmaṃ. |
Whether it is called "the path to the gods" or "the path to Brahma" or "the bridge of Dhamma" or "the single-mind-moment absorption" or "the conclusive volition" or "the sublime mind" or "the knowledge of direct experience," all these are names for the knowledge of psychic power. |
♦ 494. pubbanimittanti āgamanapubbabhāge nimittaṃ sūriyassa udayato aruṇuggaṃ viya. |
♦ 494. "A prior sign" means a sign in the preceding part of the arrival, like the dawn before the rising of the sun. |
tasmā idāneva brahmā āgamissati, evaṃ mayaṃ jānāmāti dīpayiṃsu. |
Therefore, Brahmā will arrive now, thus we know, they showed. |
pāturahosīti pākaṭo ahosi. |
"He became manifest" means he became visible. |
atha kho so brahmā tena bhikkhunā puṭṭho attano avisayabhāvaṃ ñatvā sacāhaṃ “na jānāmī”ti vakkhāmi, ime maṃ paribhavissanti, atha jānanto viya yaṃ kiñci kathessāmi, ayaṃ me bhikkhu veyyākaraṇena anāraddhacitto vādaṃ āropessati. |
Then that Brahmā, being asked by that bhikkhu, knowing it was not his domain, thought, "If I say 'I do not know,' these will despise me. If, pretending to know, I say something, this bhikkhu, not being satisfied with my explanation, will start a debate. |
“ahamasmi bhikkhu brahmā”tiādīni pana me bhaṇantassa na koci vacanaṃ saddahissati. |
But if I say 'I am Brahmā, bhikkhu,' etc., no one will believe my words. |
yaṃnūnāhaṃ vikkhepaṃ katvā imaṃ bhikkhuṃ satthusantikaṃyeva peseyyanti cintetvā “ahamasmi bhikkhu brahmā”tiādimāha. |
What if I were to create a diversion and send this bhikkhu to the Teacher's presence?" and so he said, "I am Brahmā, bhikkhu..." and so on. |
♦ 495-496. ekamantaṃ apanetvāti kasmā evamakāsi? |
♦ 495-496. "Having led him aside" - why did he do so? |
kuhakattā. bahiddhā pariyeṭṭhinti telatthiko vālikaṃ nippīḷiyamāno viya yāva brahmalokā bahiddhā pariyesanaṃ āpajjati. |
Because of his craftiness. "An external search" - like one who, in need of oil, squeezes sand, he undertakes an external search as far as the Brahma world. |
♦ 497. sakuṇanti kākaṃ vā kulalaṃ vā. |
♦ 497. "A bird" means a crow or a crane. |
na kho eso, bhikkhu, pañho evaṃ pucchitabboti idaṃ bhagavā yasmā padesenesa pañho pucchitabbo, ayañca kho bhikkhu anupādinnakepi gahetvā nippadesato pucchati, tasmā paṭisedheti. |
"This is not, bhikkhu, how this question should be asked" - this the Blessed One said because this question should be asked with a specific part, but this bhikkhu, taking even what is not appropriated, asks without specification. Therefore he refuses. |
āciṇṇaṃ kiretaṃ buddhānaṃ, pucchāmūḷhassa janassa pucchāya dosaṃ dassetvā pucchaṃ sikkhāpetvā pucchāvissajjanaṃ. |
It is, it seems, a custom of the Buddhas, for a person confused in asking, to show the fault in the question, teach the question, and then answer the question. |
kasmā? pucchituṃ ajānitvā paripucchanto duviññāpayo hoti. |
Why? One who asks without knowing how to ask is difficult to make understand. |
pañhaṃ sikkhāpento pana “kattha āpo cā”tiādimāha. |
But teaching the question, he said, "Where do water and...?" and so on. |
♦ 498. tattha na gādhatīti na patiṭṭhāti, ime cattāro mahābhūtā kiṃ āgamma appatiṭṭhā bhavantīti attho. |
♦ 498. Therein, "it does not find a footing" means it is not established. Dependent on what do these four great elements become unestablished? is the meaning. |
upādinnaṃyeva sandhāya pucchati. |
He asks with reference only to what is appropriated. |
dīghañca rassañcāti saṇṭhānavasena upādārūpaṃ vuttaṃ. |
"Long and short" - derived form is spoken of by way of shape. |
aṇuṃ thūlanti khuddakaṃ vā mahantaṃ vā, imināpi upādārūpe vaṇṇamattameva kathitaṃ. |
"Subtle and gross" means small or large; by this also, only the derived form of color is mentioned. |
subhāsubhanti subhañca asubhañca upādārūpameva kathitaṃ. |
"Beautiful and ugly" means beautiful and ugly, only derived form is mentioned. |
kiṃ pana upādārūpaṃ subhanti asubhanti atthi? |
But is there a derived form that is beautiful or ugly? |
natthi. iṭṭhāniṭṭhārammaṇaṃ paneva kathitaṃ. |
There is not. Only desirable and undesirable objects are mentioned. |
nāmañca rūpañcāti nāmañca dīghādibhedaṃ rūpañca. |
"And name and form" means name and form divided into long, etc. |
uparujjhatīti nirujjhati, kiṃ āgamma asesametaṃ nappavattatīti. |
"Ceases" means ceases. Dependent on what does all this not proceed? |
♦ evaṃ pucchitabbaṃ siyāti pucchaṃ dassetvā idāni vissajjanaṃ dassento tatra veyyākaraṇaṃ bhavatīti vatvā — “viññāṇan”tiādimāha. |
♦ "Thus the question should be" - having shown the question, now showing the answer, having said, "Therein the explanation is," he said, "Consciousness..." and so on. |
♦ 499. tattha viññātabbanti viññāṇaṃ nibbānassetaṃ nāmaṃ, tadetaṃ nidassanābhāvato anidassanaṃ. |
♦ 499. Therein, "to be known" is consciousness (viññāṇa), this is a name for Nibbāna. That is "without manifestation" because it lacks a sign. |
uppādanto vā vayanto vā ṭhitassa aññathattanto vā etassa natthīti anantaṃ. |
Since it has no arising, or passing away, or otherness of what is stable, it is "endless." |
pabhanti panetaṃ kira titthassa nāmaṃ, tañhi papanti etthāti papaṃ, pakārassa pana bhakāro kato. |
"Radiance" (pabha), however, is a name for a ford (tittha). For they fall into it (papanti), thus it is a "fall" (papaṃ); but the 'p' has been changed to 'bh'. |
sabbato pabhamassāti sabbatopabhaṃ. |
"Having radiance on all sides" is sabbatopabhaṃ. |
nibbānassa kira yathā mahāsamuddassa yato yato otaritukāmā honti, taṃ tadeva titthaṃ, atitthaṃ nāma natthi. |
For Nibbāna, it is said, just as for the great ocean, from wherever they wish to descend, that very place is a ford; there is no such thing as a non-ford. |
evameva aṭṭhatiṃsāya kammaṭṭhānesu yena yena mukhena nibbānaṃ otaritukāmā honti, taṃ tadeva titthaṃ, nibbānassa atitthaṃ nāma natthi. |
In the same way, in the thirty-eight meditation subjects, by whichever entrance they wish to descend into Nibbāna, that very place is a ford; for Nibbāna there is no such thing as a non-ford. |
tena vuttaṃ “sabbatopabhan”ti. |
Therefore it is said, "with radiance on all sides." |
ettha āpo cāti ettha nibbāne idaṃ nibbānaṃ āgamma sabbametaṃ āpotiādinā nayena vuttaṃ upādinnaka dhammajātaṃ nirujjhati, appavattaṃ hotīti. |
"Here water and..." - here in Nibbāna, dependent on this Nibbāna, all this collection of appropriated phenomena, spoken of with the method of "water, etc.," ceases, becomes non-existent. |
♦ idānissa nirujjhanūpāyaṃ dassento “viññāṇassa nirodhena etthetaṃ uparujjhatī”ti āha. |
♦ Now showing the means of its cessation, he said, "With the cessation of consciousness, here it ceases." |
tattha viññāṇanti carimakaviññāṇampi abhisaṅkhāraviññāṇampi, carimakaviññāṇassāpi hi nirodhena etthetaṃ uparujjhati. |
Therein, "consciousness" is both the final consciousness and the constructing consciousness. For with the cessation of the final consciousness too, here it ceases. |
vijjhātadīpasikhā viya apaṇṇattikabhāvaṃ yāti. |
Like the flame of an extinguished lamp, it goes to a state of non-designation. |
abhisaṅkhāraviññāṇassāpi anuppādanirodhena anuppādavasena uparujjhati. |
And with the non-arising cessation of the constructing consciousness, it ceases by way of non-arising. |
yathāha “sotāpattimaggañāṇena abhisaṅkhāraviññāṇassa nirodhena ṭhapetvā sattabhave anamatagge saṃsāre ye uppajjeyyuṃ nāmañca rūpañca etthete nirujjhantī”ti sabbaṃ cūḷaniddese vuttanayeneva veditabbaṃ. |
As he said, "With the cessation of the constructing consciousness by the knowledge of the path of stream-entry, except for seven existences, whatever name and form would have arisen in the beginningless round of saṃsāra, here they cease," all should be understood in the way stated in the Cūḷaniddesa. |
sesaṃ sabbattha uttānamevāti. |
The rest is clear in meaning everywhere. |
♦ iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāyaṃ |
♦ Thus in the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya, |
♦ kevaṭṭasuttavaṇṇanā niṭṭhitā. |
♦ the commentary on the Kevaṭṭa Sutta is concluded. |
♦ 12. lohiccasuttavaṇṇanā |
♦ 12. Commentary on the Lohicca Sutta |
♦ lohiccabrāhmaṇavatthuvaṇṇanā |
♦ Commentary on the Story of the Brahmin Lohicca |
♦ 501. evaṃ me sutaṃ ... pe ... kosalesūti lohiccasuttaṃ. |
♦ 501. Thus have I heard... etc... in the Kosalan country is the Lohicca Sutta. |
tatrāyaṃ anuttānapadavaṇṇanā. |
Therein, this is the commentary on the words not previously explained. |
sālavatikāti tassa gāmassa nāmaṃ, so kira vatiyā viya samantato sālapantiyā parikkhitto. |
"Sālavatikā" is the name of that village. It is said that it was surrounded on all sides by a row of sāl trees like a fence. |
tasmā sālavatikāti vuccati. |
Therefore it is called Sālavatikā. |
lohiccoti tassa brāhmaṇassa nāmaṃ. |
"Lohicca" is the name of that brahmin. |
♦ 502-503. pāpakanti parānukampā virahitattā lāmakaṃ, na pana ucchedasassatānaṃ aññataraṃ. |
♦ 502-503. "Evil" means base, because it is devoid of compassion for others, but not one of the annihilationist or eternalist views. |
uppannaṃ hotīti jātaṃ hoti, na kevalañca citte jātamattameva. |
"Has arisen" means has been born, and not just merely born in the mind. |
so kira tassa vasena parisamajjhepi evaṃ bhāsatiyeva. |
It is said that based on that, he even speaks thus in the midst of an assembly. |
kiñhi paro parassāti paro yo anusāsīyati, so tassa anusāsakassa kiṃ karissati. |
"What can another do for another?" means what will the one who is instructed do for his instructor? |
attanā paṭiladdhaṃ kusalaṃ dhammaṃ attanāva sakkatvā garuṃ katvā vihātabbanti vadati. |
Having personally attained a wholesome state, one should dwell, holding it in esteem and respect for oneself, he says. |
♦ 504-407. rosikaṃ nhāpitaṃ āmantesīti rosikāti evaṃ itthiliṅgavasena laddhanāmaṃ nhāpitaṃ āmantesi. |
♦ 504-407. "He addressed the barber Rosika" means he addressed the barber who had obtained the name Rosika in the feminine gender. |
so kira bhagavato āgamanaṃ sutvā cintesi — “vihāraṃ gantvā diṭṭhaṃ nāmaṃ bhāro, gehaṃ pana āṇāpetvā passissāmi ceva yathāsatti ca āgantukabhikkhaṃ dassāmī”ti, tasmā evaṃ nhāpitaṃ āmantesi. |
It is said that, having heard of the Blessed One's arrival, he thought, "Going to the monastery and seeing him is a burden. I will have him brought to my house and see him, and I will give alms to the visiting bhikkhus as I am able." Therefore he addressed the barber thus. |
♦ 508. piṭṭhito piṭṭhitoti kathāphāsukatthaṃ pacchato pacchato anubandho hoti. |
♦ 508. "From behind, from behind" means he followed closely behind for the ease of conversation. |
vivecetūti vimocetu, taṃ diṭṭhigataṃ vinodetūti vadati. |
"May he dispel" means may he release, may he remove that view, he says. |
ayaṃ kira upāsako lohiccassa brāhmaṇassa piyasahāyako. |
This lay follower, it seems, was a dear friend of the brahmin Lohicca. |
tasmā tassa atthakāmatāya evamāha. |
Therefore, out of desire for his welfare, he said this. |
appeva nāma siyāti ettha paṭhamavacanena bhagavā gajjati, dutiyavacanena anugajjati. |
"It might just be so," here with the first statement the Blessed One thunders, with the second statement he roars in response. |
ayaṃ kirettha adhippāyo — rosike etadatthameva mayā cattāri asaṅkhyeyyāni. |
This, it seems, is the intention here: Rosika, it was for this very purpose that I for four incalculable aeons |
kappasatasahassañca vividhāni dukkarāni karontena pāramiyo pūritā, etadatthameva sabbaññutaññāṇaṃ paṭividdhaṃ, na me lohiccassa diṭṭhigataṃ bhindituṃ bhāroti, imamatthaṃ dassento paṭhamavacanena bhagavā gajjati. |
and a hundred thousand kappas, performing various difficult deeds, fulfilled the perfections; for this very purpose I penetrated the knowledge of omniscience. It is no burden for me to break Lohicca's view; showing this meaning, the Blessed One thunders with the first statement. |
kevalaṃ rosike lohiccassa mama santike āgamanaṃ vā nisajjā vā allāpasallāpo vā hotu, sacepi lohiccasadisānaṃ satasahassassa kaṅkhā hoti, paṭibalo ahaṃ vinodetuṃ lohiccassa pana ekassa diṭṭhivinodane mayhaṃ ko bhāroti imamatthaṃ dassento dutiyavacanena bhagavā anugajjatīti veditabbo. |
Not to mention Rosika, let Lohicca come to my presence, or sit down, or have a conversation. Even if there is doubt in a hundred thousand like Lohicca, I am able to dispel it. What burden is there for me in dispelling the view of one Lohicca? Showing this meaning, the Blessed One roars in response with the second statement, it should be understood. |
♦ lohiccabrāhmaṇānuyogavaṇṇanā |
♦ Commentary on the Interrogation of the Brahmin Lohicca |
♦ 509. samudayasañjātīti samudayassa sañjāti bhoguppādo, tato uṭṭhitaṃ dhanadhaññanti attho. |
♦ 509. "The origin of the accumulation" means the arising of the accumulation, the production of wealth; the meaning is the wealth and grain that has arisen from it. |
ye taṃ upajīvantīti ye ñātiparijanadāsakammakarādayo janā taṃ nissāya jīvanti. |
"Those who live dependent on it" means those relatives, dependents, slaves, and workers who live depending on it. |
antarāyakaroti lābhantarāyakaro. |
"An obstacle-maker" is an obstacle-maker to gain. |
hitānukampīti ettha hitanti vuḍḍhi. |
"A well-wisher" - here "welfare" means growth. |
anukampatīti anukampī, icchatīti attho, vuḍḍhiṃ icchati vā no vāti vuttaṃ hoti. |
He sympathizes" is anukampī, he wishes, is the meaning; it is said "does he wish for growth or not? |
nirayaṃ vā tiracchānayoniṃ vāti sace sā micchādiṭṭhi sampajjati, niyatā hoti, ekaṃsena niraye nibbattati, no ce, tiracchānayoniyaṃ nibbattatīti attho. |
"Or to hell or to the animal realm" means if that wrong view is accomplished, it becomes fixed; he is reborn in hell with one-pointed certainty. If not, he is reborn in the animal realm, is the meaning. |
♦ 510-512. idāni yasmā yathā attano lābhantarāyena sattā saṃvijjanti na tathā paresaṃ, tasmā suṭṭhutaraṃ brāhmaṇaṃ pavecetukāmo “taṃ kiṃ maññasī”ti dutiyaṃ upapattimāha. |
♦ 510-512. Now, since beings are not agitated by an obstacle to the gain of others as they are by an obstacle to their own, therefore, in order to make the brahmin tremble even more, he proposed a second instance, "What do you think of this?" |
ye cimeti ye ca ime tathāgatassa dhammadesanaṃ sutvā ariyabhūmiṃ okkamituṃ asakkontā kulaputtā dibbā gabbhāti upayogatthe paccattavacanaṃ, dibbe gabbheti attho. |
And these" means and these sons of good family who, having heard the Tathāgata's teaching of the Dhamma, being unable to descend to the noble plane, the divine wombs - this is an ablative case in the sense of instrumentality; the meaning is "in the divine wombs. |
dibbā, gabbhāti ca channaṃ devalokānametaṃ adhivacanaṃ. |
"Divine wombs" is a designation for the six deva worlds. |
paripācentīti devalokagāminiṃ paṭipadaṃ pūrayamānā dānaṃ, dadamānā, sīlaṃ rakkhamānā, gandhamālādīhi, pūjaṃ kurumānā bhāvanaṃ bhāvayamānā pācenti vipācenti paripācenti pariṇāmaṃ gamenti. |
"They mature" means they fulfill the path leading to the deva world, giving gifts, observing virtue, offering perfumes, garlands, etc., developing meditation, they ripen, bring to fruition, and bring to maturity. |
dibbānaṃ bhavānaṃ abhinibbattiyāti dibbabhavā nāma devānaṃ vimānāni, tesaṃ nibbattanatthāyāti attho. |
"For the production of divine existences" means divine existences are the celestial mansions of the devas; for their production, is the meaning. |
atha vā dibbā gabbhāti dānādayo puññavisesā. |
Or, "divine wombs" are the special merits like giving. |
dibbā bhavāti devaloke vipākakkhandhā, tesaṃ nibbattanatthāya tāni puññāni karontīti attho. |
"Divine existences" are the resultant aggregates in the deva world; they perform those meritorious deeds for their production, is the meaning. |
tesaṃ antarāyakaroti tesaṃ maggasampattiphalasampattidibbabhavavisesānaṃ antarāyakaro. |
"An obstacle-maker to them" is an obstacle-maker to their attainment of the path, attainment of the fruit, and special divine existences. |
iti bhagavā ettāvatā aniyamiteneva opammavidhinā yāva bhavaggā uggataṃ brāhmaṇassa mānaṃ bhinditvā idāni codanārahe tayo satthāre dassetuṃ “tayo kho me, lohiccā”tiādimāha. |
Thus the Blessed One, having by this much with an unfixed method of simile, shattered the pride of the brahmin that had risen as high as the peak of existence, now, in order to show the three teachers who are worthy of censure, said, "There are three, Lohicca, of mine..." and so on. |
♦ tayo codanārahavaṇṇanā |
♦ Commentary on the Three Worthy of Censure |
♦ 513. tattha sā codanāti tayo satthāre codentassa codanā. |
♦ 513. Therein, "that censure" means the censure of one who censures the three teachers. |
na aññā cittaṃ upaṭṭhapentīti aññāya ājānanatthāya cittaṃ na upaṭṭhapenti. |
"They do not apply the mind to another" means they do not apply the mind for the sake of knowing another. |
vokkammāti nirantaraṃ tassa sāsanaṃ akatvā tato ukkamitvā vattantīti attho. |
"Having transgressed" means having not continuously followed his instruction, having deviated from it, they act, is the meaning. |
osakkantiyā vā ussakkeyyāti paṭikkamantiyā upagaccheyya, anicchantiyā iccheyya, ekāya sampayogaṃ anicchantiyā eko iccheyyāti vuttaṃ hoti. |
"Or should approach one who is withdrawing" means should approach one who is retreating, should desire one who is unwilling; it is said that one should desire one who is unwilling for union. |
parammukhiṃ vā āliṅgeyyāti daṭṭhumpi anicchamānaṃ parammukhiṃ ṭhitaṃ pacchato gantvā āliṅgeyya. |
"Or should embrace one who is turning away" means should go behind and embrace one who is turned away, not even wishing to be seen. |
evaṃsampadamidanti imassāpi satthuno “mama ime sāvakā”ti sāsanā vokkamma vattamānepi te lobhena anusāsato imaṃ lobhadhammaṃ evaṃsampadameva īdisameva vadāmi. |
"This very state" means of this teacher also, "these are my disciples," even when they act transgressing the instruction, he, out of greed, instructs them, this greed-dhamma I call just such a state. |
iti so evarūpo tava lobhadhammo yena tvaṃ osakkantiyā ussakkanto viya parammukhiṃ āliṅganto viya ahosītipi taṃ codanaṃ arahati. |
Thus, that greed-dhamma of yours, by which you were like one approaching one who is withdrawing, like one embracing one who is turning away, also deserves that censure. |
kiñhi paro parassa karissatīti yena dhammena pare anusāsi, attānameva tāva tattha sampādehi, ujuṃ karohi. |
"What can another do for another?" means with what Dhamma you instruct others, first establish yourself in that, make yourself straight. |
kiñhi paro parassa karissatīti codanaṃ arahati. |
"What can another do for another?" deserves censure. |
♦ 514. niddāyitabbanti sassarūpakāni tiṇāni uppāṭetvā parisuddhaṃ kātabbaṃ. |
♦ 514. "To be weeded" means the grasses with their roots should be uprooted and it should be made clean. |
♦ 515. tatiyacodanāya kiñhi paro parassāti anusāsanaṃ asampaṭicchanakālato paṭṭhāya paro anusāsitabbo, parassa anusāsakassa kiṃ karissatīti nanu tattha appossukkataṃ āpajjitvā attanā paṭividdhadhammaṃ attanāva mānetvā pūjetvā vihātabbanti evaṃ codanaṃ arahatīti attho. |
♦ 515. In the third censure, "what can another do for another?" means from the time of not accepting the instruction, another should be instructed; what will he do for the instructor of the other? Should one not, having become indifferent there, having honored and revered the Dhamma one has penetrated oneself, dwell thus? Thus he deserves the censure, is the meaning. |
♦ na codanārahasatthuvaṇṇanā |
♦ Commentary on the Teacher Not Worthy of Censure |
♦ 516. na codanārahoti ayañhi yasmā paṭhamameva attānaṃ patirūpe patiṭṭhāpetvā sāvakānaṃ dhammaṃ deseti. |
♦ 516. "Not worthy of censure" means this one, since he first establishes himself in what is proper and then teaches the Dhamma to his disciples. |
sāvakā cassa assavā hutvā yathānusiṭṭhaṃ paṭipajjanti, tāya ca paṭipattiyā mahantaṃ visesamadhigacchanti. |
And his disciples, having become hearers, practice as instructed, and by that practice, they attain great distinction. |
tasmā na codanārahoti. |
Therefore, he is not worthy of censure. |
♦ 517. narakapapātaṃ papatantoti mayā gahitāya diṭṭhiyā ahaṃ narakapapātaṃ papatanto. |
♦ 517. "Falling into the precipice of hell" means by the view I had taken, I was falling into the precipice of hell. |
uddharitvā thale patiṭṭhāpitoti taṃ diṭṭhiṃ bhinditvā dhammadesanāhatthena apāyapatanato uddharitvā saggamaggathale ṭhapitomhīti vadati. |
"Having lifted me up and established me on firm ground" means by breaking that view, with the hand of the Dhamma teaching, having lifted me up from the fall into the woeful states, I have been established on the firm ground of the path to heaven, he says. |
sesamettha uttānamevāti. |
The rest here is clear in meaning. |
♦ iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāyaṃ |
♦ Thus in the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya, |
♦ lohiccasuttavaṇṇanā niṭṭhitā. |
♦ the commentary on the Lohicca Sutta is concluded. |
♦ 13. tevijjasuttavaṇṇanā |
♦ 13. Commentary on the Tevijja Sutta |
♦ [unnamed] |
♦ [unnamed] |
♦ 518. evaṃ me sutaṃ ... pe ... kosalesūti tevijjasuttaṃ. |
♦ 518. Thus have I heard... etc... in the Kosalan country is the Tevijja Sutta. |
tatrāyaṃ anuttānapadavaṇṇanā. |
Therein, this is the commentary on the words not previously explained. |
manasākaṭanti tassa gāmassa nāmaṃ. |
"Manasākaṭa" is the name of that village. |
uttarena manasākaṭassāti manasākaṭato avidūre uttarapasse. |
"To the north of Manasākaṭa" means not far from Manasākaṭa, on the northern side. |
ambavaneti taruṇāmbarukkhasaṇḍe, ramaṇīyo kira so bhūmibhāgo, heṭṭhā rajatapaṭṭasadisā vālikā vippakiṇṇā, upari maṇivitānaṃ viya ghanasākhāpattaṃ ambavanaṃ. |
"In a mango grove" means in a grove of young mango trees. It is said that that piece of land was delightful; below, sand like a silver plate was scattered; above, the mango grove with its dense branches and leaves was like a jeweled canopy. |
tasmiṃ buddhānaṃ anucchavike pavivekasukhe ambavane viharatīti attho. |
He dwells in that mango grove, a secluded and pleasant place suitable for Buddhas, is the meaning. |
♦ 519. abhiññātā abhiññātāti kulacārittādisampattiyā tattha tattha paññātā. |
♦ 519. "Renowned, renowned" means well-known here and there for their accomplishment in lineage, character, etc. |
caṅkītiādīni tesaṃ nāmāni. |
"Caṅkī," etc., are their names. |
tattha caṅkī opāsādavāsiko. |
Therein, Caṅkī was a resident of Opāsāda. |
tārukkho icchānaṅgalavāsiko. |
Tārukkha was a resident of Icchānaṅgala. |
pokkharasātī ukkaṭṭhavāsiko. |
Pokkharasāti was a resident of Ukkaṭṭhā. |
jāṇusoṇī sāvatthivāsiko. |
Jāṇussoṇi was a resident of Sāvatthī. |
todeyyo tudigāmavāsiko. |
Todeyya was a resident of Tudigāma. |
aññe cāti aññe ca bahujanā. |
"And others" means and many others. |
attano attano nivāsaṭṭhānehi āgantvā mantasajjhāyakaraṇatthaṃ tattha paṭivasanti. |
Having come from their respective dwelling places, they reside there for the purpose of reciting the mantras. |
manasākaṭassa kira ramaṇīyatāya te brāhmaṇā tattha nadītīre gehāni kāretvā parikkhipāpetvā aññesaṃ bahūnaṃ pavesanaṃ nivāretvā antarantarā tattha gantvā vasanti. |
It is said that because of the pleasantness of Manasākaṭa, those brahmins had houses built on the river bank, had them enclosed, prevented the entry of many others, and from time to time went there and lived. |
♦ 520-521. vāseṭṭhabhāradvājānanti vāseṭṭhassa ca pokkharasātino antevāsikassa, bhāradvājassa ca tārukkhantevāsikassa. |
♦ 520-521. "of Vāseṭṭha and Bhāradvāja" means of Vāseṭṭha, the student of Pokkharasāti, and of Bhāradvāja, the student of Tārukkha. |
ete kira dve jātisampannā tiṇṇaṃ vedānaṃ pāragū ahesuṃ. |
It is said that these two, endowed with high birth, were masters of the three Vedas. |
jaṅghavihāranti aticiranisajjapaccayā kilamathavinodanatthāya jaṅghacāraṃ. |
"Walking exercise" means walking about on their shanks to dispel the weariness resulting from sitting for a very long time. |
te kira divasaṃ sajjhāyaṃ katvā sāyanhe vuṭṭhāya nhānīyasambhāragandhamālateladhotavatthāni gāhāpetvā attano parijanaparivutā nhāyitukāmā nadītīraṃ gantvā rajatapaṭṭavaṇṇe vālikāsaṇḍe aparāparaṃ caṅkamiṃsu. |
It is said that having recited during the day, they would rise in the evening, and having had their bathing articles, perfumes, garlands, oil, and clean clothes brought, surrounded by their retinue, desiring to bathe, they went to the river bank and walked back and forth on the sandbank, which was the color of a silver plate. |
ekaṃ caṅkamantaṃ itaro anucaṅkami, puna itaraṃ itaroti. |
One walking, the other followed, then again the other followed the other. |
tena vuttaṃ “anucaṅkamantānaṃ anuvicarantānan”ti. |
Therefore it is said, "as they were walking up and down and pacing to and fro." |
maggāmaggeti magge ca amagge ca. |
"about the path and the wrong path" means about the path and about the wrong path. |
katamaṃ nu kho paṭipadaṃ pūretvā katamena maggena sakkā sukhaṃ brahmalokaṃ gantunti evaṃ maggāmaggaṃ ārabbha kathaṃ samuṭṭhāpesunti attho. |
Having fulfilled which practice, by which path is it possible to go happily to the Brahma-world? Thus, having started a conversation about the path and the wrong path, is the meaning. |
añjasāyanoti ujumaggassetaṃ vevacanaṃ, añjasā vā ujukameva etena āyanti āgacchantīti añjasāyano niyyāniko niyyātīti niyyāyanto niyyāti, gacchanto gacchatīti attho. |
"The straight way" is a synonym for the straight path. "They come or go straight by this," thus it is the straight way, the exporting one, it exports, is the meaning, going, it goes. |
♦ takkarassa brahmasahabyatāyāti yo taṃ maggaṃ karoti paṭipajjati, tassa brahmunā saddhiṃ sahabhāvāya, ekaṭṭhāne pātubhāvāya gacchatīti attho. |
♦ "for companionship with Brahmā of the one who does it" means for one who practices that path, for companionship with Brahmā, for manifestation in the same place, it goes, is the meaning. |
yvāyanti yo ayaṃ. |
"This which" means this which. |
akkhātoti kathito dīpito. |
"Proclaimed" means spoken, expounded. |
brāhmaṇena pokkharasātināti attano ācariyaṃ apadisati. |
"by the brahmin Pokkharasāti" he refers to his own teacher. |
iti vāseṭṭho sakameva ācariyavādaṃ thometvā paggaṇhitvā vicarati. |
Thus Vāseṭṭha praises and promotes his own teacher's doctrine. |
bhāradvājopi sakamevāti. |
Bhāradvāja also his own. |
tena vuttaṃ “neva kho asakkhi vāseṭṭho”tiādi. |
Therefore it is said, "but Vāseṭṭha could not..." etc. |
♦ tato vāseṭṭho “ubhinnampi amhākaṃ kathā aniyyānikāva, imasmiñca loke maggakusalo nāma bhotā gotamena sadiso natthi, bhavañca gotamo avidūre vasati, so no tulaṃ gahetvā nisinnavāṇijo viya kaṅkhaṃ chindissatī”ti cintetvā tamatthaṃ bhāradvājassa ārocetvā ubhopi gantvā attano kathaṃ bhagavato ārocesuṃ. |
♦ Then Vāseṭṭha, thinking, "The talk of both of us is not an exporting one, and in this world there is no one skilled in the path like the venerable Gotama, and the venerable Gotama is dwelling not far away; he, like a merchant sitting with a scale, will cut off our doubt," and having told that matter to Bhāradvāja, both went and reported their conversation to the Blessed One. |
tena vuttaṃ “atha kho vāseṭṭho ... pe ... yvāyaṃ akkhāto brāhmaṇena tārukkhenā”ti. |
Therefore it is said, "Then Vāseṭṭha... etc... this which was proclaimed by the brahmin Tārukkha." |
♦ 522. ettha bho gotamāti etasmiṃ maggāmagge. |
♦ 522. "Here, venerable Gotama" means in this matter of the path and the wrong path. |
viggaho vivādotiādīsu pubbuppattiko viggaho. |
"Contention, dispute," etc. - the contention is what arose first. |
aparabhāge vivādo. |
The dispute is what came later. |
duvidhopi eso nānāācariyānaṃ vādato nānāvādo. |
Both of these are a difference of opinion arising from the doctrines of different teachers. |
♦ 523. atha kismiṃ pana voti tvampi ayameva maggoti attano ācariyavādameva paggayha tiṭṭhasi, bhāradvājopi attano ācariyavādameva, ekassāpi ekasmiṃ saṃsayo natthi. |
♦ 523. Then, "But in what" means you too, insisting "this is the path," hold to your own teacher's doctrine, and Bhāradvāja too his own teacher's doctrine. Not one of you has any doubt about the other. |
evaṃ sati kismiṃ vo viggahoti pucchati. |
This being so, in what is your contention? he asks. |
♦ 524. maggāmagge, bho gotamāti magge bho gotama amagge ca, ujumagge ca anujumagge cāti attho. |
♦ 524. "Regarding the path and the wrong path, venerable Gotama" means regarding the path, venerable Gotama, and the wrong path, regarding the straight path and the crooked path, is the meaning. |
esa kira ekabrāhmaṇassāpi maggaṃ “na maggo”ti na vadati. |
He, it seems, does not call the path of even one brahmin "not a path." |
yathā pana attano ācariyassa maggo ujumaggo, na evaṃ aññesaṃ anujānāti, tasmā tamevatthaṃ dīpento “kiñcāpi bho gotamā”tiādimāha. |
But just as his own teacher's path is the straight path, he does not grant this to others. Therefore, explaining that very matter, he said, "Although, venerable Gotama..." and so on. |
♦ sabbāni tānīti liṅgavipallāsena vadati, sabbe teti vuttaṃ hoti. |
♦ "All those" he says with a change of gender; it is said "all of you." |
bahūnīti aṭṭha vā dasa vā. |
"Many" means eight or ten. |
nānāmaggānīti mahantāmahantajaṅghamaggasakaṭamaggādivasena nānāvidhāni sāmantā gāmanadītaḷākakhettādīhi āgantvā gāmaṃ pavisanamaggāni. |
"Various paths" means various paths like great and small footpaths and cart-roads, coming from the surrounding villages, rivers, lakes, and fields, and entering the village. |
♦ 525-526. “niyyantīti vāseṭṭha vadesī”ti bhagavā tikkhattuṃ vacībhedaṃ katvā paṭiññaṃ kārāpesi. |
♦ 525-526. "'They lead out,' Vāseṭṭha, do you say?" the Blessed One, having made a verbal distinction three times, made him make a promise. |
kasmā? titthiyā hi paṭijānitvā pacchā niggayhamānā avajānanti. |
Why? Because heretics, having made a promise, later deny it when censured. |
so tathā kātuṃ na sakkhissatīti. |
He will not be able to do so. |
♦ 527-529. teva tevijjāti te tevijjā. |
♦ 527-529. "Those who know the three Vedas" means those who know the three Vedas. |
vakāro āgamasandhimattaṃ. |
The 'va' is merely for euphonic conjunction. |
andhaveṇīti andhapaveṇī, ekena cakkhumatā gahitayaṭṭhiyā koṭiṃ eko andho gaṇhati, taṃ andhaṃ añño taṃ aññoti evaṃ paṇṇāsasaṭṭhi andhā paṭipāṭiyā ghaṭitā andhaveṇīti vuccati. |
"A line of blind men" means a tradition of blind men. One blind man holds the end of a staff held by a man with sight, another blind man holds that blind man, another holds him, and so on, fifty or sixty blind men linked in a line are called a line of blind men. |
paramparasaṃsattāti aññamaññaṃ laggā, yaṭṭhigāhakenapi cakkhumatā virahitāti attho. |
"Linked in a chain" means attached to one another, meaning they are without even the man with sight holding the staff. |
eko kira dhutto andhagaṇaṃ disvā “asukasmiṃ nāma gāme khajjabhojjaṃ sulabhan”ti ussāhetvā “tena hi tattha no sāmi nehi, idaṃ nāma te demā”ti vutte, lañjaṃ gahetvā antarāmagge maggā okkamma mahantaṃ gacchaṃ anuparigantvā purimassa hatthena pacchimassa kacchaṃ gaṇhāpetvā “kiñci kammaṃ atthi, gacchatha tāva tumhe”ti vatvā palāyi, te divasampi gantvā maggaṃ avindamānā “kuhiṃ no cakkhumā, kuhiṃ maggo”ti paridevitvā maggaṃ avindamānā tattheva mariṃsu. |
It is said that a certain trickster, seeing a group of blind men, encouraged them, saying, "In a certain village, food and drink are easy to get." When they said, "Then, master, take us there, we will give you this," he took a bribe and, on the way, left the path, went around a large thicket, and making the first one hold the loincloth of the last one, said, "I have some business, you go on," and ran away. They, walking all day and not finding the path, lamenting, "Where is our man with sight? Where is the path?" and not finding the path, died right there. |
te sandhāya vuttaṃ “paramparasaṃsattā”ti. |
In reference to them it is said, "linked in a chain." |
purimopīti purimesu dasasu brāhmaṇesu ekopi. |
"The first" means not one of the first ten brahmins. |
majjhimopīti majjhimesu ācariyapācariyesu ekopi. |
"The middle one" means not one of the middle teachers and sub-teachers. |
pacchimopīti idāni tevijjesu brāhmaṇesu ekopi. |
"The last one" means not one of the brahmins who now know the three Vedas. |
hassakaññevāti hasitabbameva. |
"Just laughable" means just to be laughed at. |
nāmakaññevāti lāmakaṃyeva. |
"Just a name" means just base. |
tadetaṃ atthābhāvena rittakaṃ, rittakattāyeva tucchakaṃ. |
Thus, being devoid of substance, it is empty; being empty, it is just void. |
idāni brahmaloko tāva tiṭṭhatu, yo tevijjehi na diṭṭhapubbova. |
Now let the Brahma-world be, which has never been seen by the knowers of the three Vedas. |
yepi candimasūriye tevijjā passanti, tesampi sahabyatāya maggaṃ desetuṃ nappahontīti dassanatthaṃ “taṃ kiṃ maññasī”tiādimāha. |
To show that even those knowers of the three Vedas who see the sun and moon are not capable of teaching the path to companionship with them, he said, "What do you think of this?" and so on. |
♦ 530. tattha yato candimasūriyā uggacchantīti yasmiṃ kāle uggacchanti. |
♦ 530. Therein, "from where the sun and moon rise" means at what time they rise. |
yattha ca oggacchantīti yasmiṃ kāle atthamenti, uggamanakāle ca atthaṅgamanakāle ca passantīti attho. |
"And where they set" means at what time they set; they see them at the time of rising and at the time of setting, is the meaning. |
āyācantīti “udehi bhavaṃ canda, udehi bhavaṃ sūriyā”ti evaṃ āyācanti. |
"They implore" means "Rise, venerable moon; rise, venerable sun," thus they implore. |
thomayantīti “sommo cando, parimaṇḍalo cando, sappabho cando”tiādīni vadantā pasaṃsanti. |
"They praise" means "The moon is gentle, the moon is round, the moon is radiant," and so on, they praise. |
pañjalikāti paggahitāñjalikā. |
"With cupped hands" means with hands raised in salutation. |
namassamānāti “namo namo”ti vadamānā. |
Revering" means saying "namo namo. |
♦ 531-532. yaṃ passantīti ettha yanti nipātamattaṃ. |
♦ 531-532. "Which they see," here "which" is just a particle. |
kiṃ pana na kirāti ettha idha pana kiṃ vattabbaṃ. |
"But is it not so?" Here, what is there to be said? |
yattha kira tevijjehi brāhmaṇehi na brahmā sakkhidiṭṭhoti evamattho daṭṭhabbo. |
Where, it seems, it should be understood thus: Brahmā has not been seen face to face by the brahmin knowers of the three Vedas. |
♦ aciravatīnadīupamākathā |
♦ The Simile of the Aciravatī River |
♦ 542. samatittikāti samabharitā. |
♦ 542. "Full to the brim" means filled equally. |
kākapeyyāti yattha katthaci tīre ṭhitena kākena sakkā pātunti kākapeyyā. |
"Crow-drinkable" means a crow standing on any bank can drink from it, thus crow-drinkable. |
pāraṃ taritukāmoti nadiṃ atikkamitvā paratīraṃ gantukāmo. |
"Desiring to cross to the other side" means desiring to cross the river and go to the other bank. |
avheyyāti pakkoseyya. |
"He would call" means he would call out. |
ehi pārāpāranti ambho pāra apāraṃ ehi, atha maṃ sahasāva gahetvā gamissasi, atthi me accāyikakammanti attho. |
"Come, hither shore, to the yonder shore" means, "O hither shore, come to the yonder shore! Then you will take me across at once, I have an urgent task," is the meaning. |
♦ 544. ye dhammā brāhmaṇakārakāti ettha pañcasīladasakusalakammapathabhedā dhammā brāhmaṇakārakāti veditabbā, tabbiparītā abrāhmaṇakārakā. |
♦ 544. "The dhammas that make a brahmin" - here the dhammas divided into the five precepts and the ten wholesome paths of action should be known as the dhammas that make a brahmin; their opposites are the dhammas that do not make a brahmin. |
indamavhāyāmāti indaṃ avhāyāma pakkosāma. |
"We call upon Inda" means we call upon, we invoke Inda. |
evaṃ brāhmaṇānaṃ avhāyanassa niratthakataṃ dassetvā punapi bhagavā aṇṇavakucchiyaṃ sūriyo viya jalamāno pañcasatabhikkhuparivuto aciravatiyā tīre nisinno aparampi nadīupamaṃyeva āharanto “seyyathāpī”tiādimāha. |
Thus, having shown the futility of the brahmins' invocations, the Blessed One again, shining like the sun in the belly of the ocean, seated on the bank of the Aciravatī surrounded by five hundred bhikkhus, brought forth another simile of the river, saying, "Just as..." and so on. |
♦ 546. kāmaguṇāti kāmayitabbaṭṭhena kāmā, bandhanaṭṭhena guṇā. |
♦ 546. "Strands of sensuality" - they are sensual pleasures (kāmā) because they are to be desired (kāmayitabba), and strands (guṇā) because they bind (bandhana). |
“anujānāmi bhikkhave, ahatānaṃ vatthānaṃ diguṇaṃ saṅghāṭin”ti ettha hi paṭalaṭṭho guṇaṭṭho. |
In "I allow, bhikkhus, a double saṅghāṭi of uncut cloth," here the meaning of guṇa is "layer." |
“accenti kālā tarayanti rattiyo, vayoguṇā anupubbaṃ jahantī”ti ettha rāsaṭṭho guṇaṭṭho. |
In "Times pass, nights fly by, the strands of age are abandoned one by one," here the meaning of guṇa is "heap." |
“sataguṇā dakkhiṇā pāṭikaṅkhitabbā”ti ettha ānisaṃsaṭṭho guṇaṭṭho. |
In "a hundredfold reward is to be expected," here the meaning of guṇa is "benefit." |
“antaṃ antaguṇaṃ kayirā mālāguṇe bahū”ti ca ettha bandhanaṭṭho guṇaṭṭho. |
In "One should make the end of the strand, many in a garland," here the meaning of guṇa is "bond." |
idhāpi eseva adhippeto. |
Here too, this is the intended meaning. |
tena vuttaṃ “bandhanaṭṭhena guṇā”ti. |
Therefore it is said, "guṇā because they bind." |
cakkhuviññeyyāti cakkhuviññāṇena passitabbā. |
"Cognizable by the eye" means to be seen by the eye-consciousness. |
etenupāyena sotaviññeyyādīsupi attho veditabbo. |
By this method, the meaning should be understood in "cognizable by the ear," etc., as well. |
iṭṭhāti pariyiṭṭhā vā hontu, mā vā, iṭṭhārammaṇabhūtāti attho. |
"Desirable" means whether they are sought after or not, the meaning is they are desirable objects. |
kantāti kāmanīyā. |
"Charming" means desirable. |
manāpāti manavaḍḍhanakā. |
"Pleasing" means causing the mind to grow. |
piyarūpāti piyajātikā. |
"Of a dear form" means of a dear nature. |
kāmūpasañhitāti ārammaṇaṃ katvā uppajjamānena kāmena upasañhitā. |
"Connected with sensuality" means connected with the sensuality that arises, having made them its object. |
rajanīyāti rañjanīyā, rāguppattikāraṇabhūtāti attho. |
"Alluring" means causing delight, the meaning is they are a cause for the arising of passion. |
♦ gadhitāti gedhena abhibhūtā hutvā. |
♦ "Greedy" means being overcome by greed. |
mucchitāti mucchākārappattāya adhimattakāya taṇhāya abhibhūtā. |
"Infatuated" means overcome by excessive craving that has reached the state of infatuation. |
ajjhopannāti adhiopannā ogāḷhā “idaṃ sāran”ti pariniṭṭhānappattā hutvā. |
Attached" means having fallen into, sunk into, having reached the conclusion "this is the essence. |
anādīnavadassāvinoti ādīnavaṃ apassantā. |
"Not seeing the danger" means not seeing the danger. |
anissaraṇapaññāti idamettha nissaraṇanti, evaṃ parijānanapaññāvirahitā, paccavekkhaṇaparibhogavirahitāti attho. |
"Without the wisdom of escape" means devoid of the wisdom that knows "this here is the escape," devoid of reflection and proper use, is the meaning. |
♦ 548. āvaraṇātiādīsu āvarantīti āvaraṇā. |
♦ 548. "Coverings," etc. - they cover, so they are coverings. |
nivārentīti nīvaraṇā. |
They hinder, so they are hindrances. |
onandhantīti onāhanā. |
They bind on, so they are bonds. |
pariyonandhantīti pariyonāhanā. |
They bind all around, so they are fetters. |
kāmacchandādīnaṃ vitthārakathā visuddhimaggato gahetabbā. |
The detailed explanation of sensual desire, etc., should be taken from the Visuddhimagga. |
♦ 549-550. āvutā nivutā onaddhā pariyonaddhāti padāni āvaraṇādīnaṃ vasena vuttāni. |
♦ 549-550. The words "covered, hindered, bound, fettered" are spoken by way of coverings, etc. |
sapariggahoti itthipariggahena sapariggahoti pucchati. |
"With attachments" means he asks if he is with attachments by way of attachment to women. |
apariggaho bho gotamātiādīsupi kāmacchandassa abhāvato itthipariggahena apariggaho. |
"Without attachments, venerable Gotama," etc. - due to the absence of sensual desire, he is without attachment to women. |
byāpādassa abhāvato kenaci saddhiṃ veracittena avero. |
Due to the absence of ill-will, he is without enmity towards anyone. |
thinamiddhassa abhāvato cittagelaññasaṅkhātena byāpajjena abyāpajjo. |
Due to the absence of sloth and torpor, he is not afflicted with the affliction described as mental laziness. |
uddhaccakukkuccābhāvato uddhaccakukkuccādīhi saṃkilesehi asaṃkiliṭṭhacitto suparisuddhamānaso. |
Due to the absence of restlessness and worry, he has a mind not defiled by the defilements of restlessness, worry, etc., a mind completely pure. |
vicikicchāya abhāvato cittaṃ vase vatteti. |
Due to the absence of doubt, he has his mind under control. |
yathā ca brāhmaṇā cittagatikā hontīti, cittassa vasena vattanti, na tādisoti vasavattī. |
And just as the brahmins are subject to the mind, that is, they act according to the mind's will, he is not like that, he is in control. |
♦ 552. idha kho panāti idha brahmalokamagge. |
♦ 552. "Here now" means here on this path to the Brahma-world. |
āsīditvāti amaggameva “maggo”ti upagantvā. |
Having approached" means having approached what is not a path as "the path. |
saṃsīdantīti “samatalan”ti saññāya paṅkaṃ otiṇṇā viya anuppavisanti. |
"They sink" means with the perception "it is level ground," they sink into mud as it were. |
saṃsīditvā visāraṃ pāpuṇantīti evaṃ paṅke viya saṃsīditvā visāraṃ aṅgamaṅgasaṃbhañjanaṃ pāpuṇanti. |
"Having sunk, they come to ruin" means thus, having sunk as if in mud, they come to ruin, to the breaking of their limbs. |
sukkhataraṃ maññe tarantīti marīcikāya vañcetvā “kākapeyyā nadī”ti saññāya “tarissāmā”ti hatthehi ca pādehi ca vāyamamānā sukkhataraṇaṃ maññe taranti. |
"I think they cross a drier" means, being deceived by a mirage, with the perception "it is a crow-drinkable river," thinking "we will cross," striving with hands and feet, I think they cross a drier crossing. |
tasmā yathā hatthapādādīnaṃ saṃbhañjanaṃ paribhañjanaṃ, evaṃ apāyesu saṃbhañjanaṃ paribhañjanaṃ pāpuṇanti. |
Therefore, just as there is the breaking and shattering of hands and feet, so in the woeful states they attain breaking and shattering. |
idheva ca sukhaṃ vā sātaṃ vā na labhanti. |
And here they do not find happiness or pleasure. |
tasmā idaṃ tevijjānaṃ brāhmaṇānanti tasmā idaṃ brahmasahabyatāya maggadīpakaṃ tevijjakaṃ pāvacanaṃ tevijjānaṃ brāhmaṇānaṃ. |
Therefore, "this of the brahmins who know the three Vedas" means therefore this teaching of the three Vedas, which points out the path to companionship with Brahmā, is for the brahmins who know the three Vedas. |
tevijjāiriṇanti tevijjāaraññaṃ iriṇanti hi agāmakaṃ mahāaraññaṃ vuccati. |
"The wasteland of the three Vedas" means the wilderness of the three Vedas; a wasteland (iriṇa) is said to be a great wilderness without a village. |
tevijjāvivananti pupphaphalehi aparibhogarukkhehi sañchannaṃ nirudakaṃ araññaṃ . |
"The jungle of the three Vedas" means a waterless wilderness covered with trees that are not used for flowers or fruits. |
yattha maggato ukkamitvā parivattitumpi na sakkā honti, taṃ sandhāyāha “tevijjāvivanantipi vuccatī”ti. |
Where, having deviated from the path, they are not even able to turn back, in reference to that he says, "it is also called the jungle of the three Vedas." |
tevijjābyasananti tevijjānaṃ pañcavidhabyasanasadisametaṃ. |
"The disaster of the three Vedas" means this is like the fivefold disaster of the brahmins who know the three Vedas. |
yathā hi ñātirogabhoga diṭṭhi sīlabyasanappattassa sukhaṃ nāma natthi, evaṃ tevijjānaṃ tevijjakaṃ pāvacanaṃ āgamma sukhaṃ nāma natthīti dasseti. |
Just as for one who has met with the disaster of relatives, disease, wealth, view, or virtue, there is no happiness, so for the knowers of the three Vedas, there is no happiness coming from the teaching of the three Vedas, he shows. |
♦ 554. jātasaṃvaḍḍhoti jāto ca vaḍḍhito ca, yo hi kevalaṃ tattha jātova hoti, aññattha vaḍḍhito, tassa samantā gāmamaggā na sabbaso paccakkhā honti, tasmā jātasaṃvaḍḍhoti āha. |
♦ 554. "Born and bred" means born and grown up. For one who is only born there but grown up elsewhere, the paths of the surrounding village are not completely evident. Therefore he said, "born and bred." |
jātasaṃvaḍḍhopi yo ciranikkhanto, tassa na sabbaso paccakkhā honti. |
Even one born and bred, if he has been away for a long time, they are not completely evident to him. |
tasmā “tāvadeva avasaṭan”ti āha, taṅkhaṇameva nikkhantanti attho. |
Therefore he said, "just then departed," meaning departed at that very moment. |
dandhāyitattanti ayaṃ nu kho maggo, ayaṃ na nukhoti kaṅkhāvasena cirāyitattaṃ. |
Hesitation" means the state of delaying due to doubt, "is this the path, or is this not? |
vitthāyitattanti yathā sukhumaṃ atthajātaṃ sahasā pucchitassa kassaci sarīraṃ thaddhabhāvaṃ gaṇhāti, evaṃ thaddhabhāvaggahaṇaṃ. |
"Stiffness" means just as for someone suddenly asked about a subtle matter, the body becomes stiff, so is the taking on of a stiff state. |
na tvevāti iminā sabbaññutaññāṇassa appaṭihatabhāvaṃ dasseti. |
"Not at all" - by this he shows the unimpeded nature of the knowledge of omniscience. |
tassa hi purisassa mārāvaṭṭanādivasena siyā ñāṇassa paṭighāto. |
For that man, there might be an obstruction to his knowledge due to the turning back of Māra, etc. |
tena so dandhāyeyya vā vitthāyeyya vā. |
Because of that, he might hesitate or become stiff. |
sabbaññutaññāṇaṃ pana appaṭihataṃ, na sakkā tassa kenaci antarāyo kātunti dīpeti. |
But the knowledge of omniscience is unimpeded; no one can create an obstacle for it, he shows. |
♦ 555. ullumpatu bhavaṃ gotamoti uddharatu bhavaṃ gotamo. |
♦ 555. "May the venerable Gotama lift up" means may the venerable Gotama lift up. |
brāhmaṇiṃ pajanti brāhmaṇadārakaṃ, bhavaṃ gotamo mama brāhmaṇaputtaṃ apāyamaggato uddharitvā brahmalokamagge patiṭṭhapetūti attho. |
"The brahmin offspring" means the brahmin boy. May the venerable Gotama lift up my brahmin son from the path to the woeful states and establish him on the path to the Brahma-world, is the meaning. |
athassa bhagavā buddhuppādaṃ dassetvā saddhiṃ pubbabhāgapaṭipadāya mettāvihārādibrahmalokagāmimaggaṃ desetukāmo “tena hi vāseṭṭhā”tiādimāha. |
Then the Blessed One, having shown him the arising of the Buddha, desiring to teach the path to the Brahma-world, such as the abiding in loving-kindness, together with the preliminary practice, said, "Well then, Vāseṭṭha..." and so on. |
tattha “idha tathāgato”tiādi sāmaññaphale vitthāritaṃ. |
Therein, "Here a Tathāgata," etc., is explained in detail in the Sāmaññaphala Sutta. |
mettāsahagatenātiādīsu yaṃ vattabbaṃ, taṃ sabbaṃ visuddhimagge brahmavihārakammaṭṭhānakathāyaṃ vuttaṃ. |
What is to be said in "with a mind accompanied by loving-kindness," etc., all that has been said in the Visuddhimagga, in the talk on the meditation subject of the Brahmavihāras. |
seyyathāpi vāseṭṭha balavā saṅkhadhamotiādi pana idha apubbaṃ. |
But "Just as, Vāseṭṭha, a strong conch-blower," etc., is new here. |
tattha balavāti balasampanno. |
Therein, "strong" means endowed with strength. |
saṅkhadhamoti saṅkhadhamako. |
"Conch-blower" means a conch-blower. |
appakasirenāti akicchena adukkhena. |
"Without difficulty" means without trouble, without hardship. |
dubbalo hi saṅkhadhamo saṅkhaṃ dhamantopi na sakkoti catasso disā sarena viññāpetuṃ, nāssa saṅkhasaddo sabbato pharati. |
For a weak conch-blower, even while blowing the conch, is not able to make the four directions known with the sound; his conch sound does not spread everywhere. |
balavato pana vipphāriko hoti, tasmā “balavā”tiādimāha. |
But for a strong one, it is resounding. Therefore he said, "a strong one," etc. |
mettāya cetovimuttiyāti ettha mettāti vutte upacāropi appanāpi vaṭṭati, “cettovimuttī”ti vutte pana appanāva vaṭṭati. |
"By the liberation of mind through loving-kindness" - here, when "loving-kindness" is said, both access and absorption are applicable, but when "liberation of mind" is said, only absorption is applicable. |
yaṃ pamāṇakataṃ kammanti pamāṇakataṃ kammaṃ nāma kāmāvacaraṃ vuccati. |
"Whatever limited action" means limited action is said to be of the sense-sphere. |
appamāṇakataṃ kammaṃ nāma rūpārūpāvacaraṃ. |
Unlimited action is said to be of the form-sphere and formless-sphere. |
tañhi pamāṇaṃ atikkamitvā odissakānodissakadisāpharaṇavasena vaḍḍhetvā katattā appamāṇakatanti vuccati. |
For that, having surpassed the limit, is called unlimited because it is done by extending it by way of pervading directions with and without a specific object. |
na taṃ tatrāvasissati na taṃ tatrāvatiṭṭhatīti taṃ kāmāvacarakammaṃ tasmiṃ rūpāvacarārūpāvacarakamme na ohīyati, na tiṭṭhati. |
"That does not remain there, that does not stand there" means that sense-sphere action does not lag behind, does not stand in that form-sphere and formless-sphere action. |
kiṃ vuttaṃ hoti — taṃ kāmāvacarakammaṃ tassa rūpārūpāvacarakammassa antarā laggituṃ vā ṭhātuṃ vā rūpārūpāvacarakammaṃ pharitvā pariyādiyitvā attano okāsaṃ gahetvā patiṭṭhātuṃ na sakkoti. |
What is said? That sense-sphere action is not able to get stuck or stand in the middle of that form-sphere and formless-sphere action, or to pervade and overcome the form-sphere and formless-sphere action and establish its own opportunity. |
atha kho rūpāvacarārūpāvacarakammameva kāmāvacaraṃ mahogho viya parittaṃ udakaṃ pharitvā pariyādiyitvā attano okāsaṃ gahetvā tiṭṭhati. |
Rather, the form-sphere and formless-sphere action itself, like a great flood pervading and overcoming a little water, takes its own opportunity and stands. |
tassa vipākaṃ paṭibāhitvā sayameva brahmasahabyataṃ upanetīti. |
Having obstructed its result, it itself leads to companionship with Brahmā. |
evaṃvihārīti evaṃ mettādivihārī. |
"Dwelling thus" means dwelling thus with loving-kindness and so on. |
♦ 559. ete mayaṃ bhavantaṃ gotamanti idaṃ tesaṃ dutiyaṃ saraṇagamanaṃ. |
♦ 559. "We go to the venerable Gotama" - this is their second going for refuge. |
paṭhamameva hete majjhimapaṇṇāsake vāseṭṭhasuttaṃ sutvā saraṇaṃ gatā, imaṃ pana tevijjasuttaṃ sutvā dutiyampi saraṇaṃ gatā. |
For the very first time, they went for refuge in the middle fifty suttas after hearing the Vāseṭṭha Sutta. But having heard this Tevijja Sutta, they went for refuge for a second time. |
katipāhaccayena pabbajitvā aggaññasutte upasampadañceva arahattañca alatthuṃ. |
After a few days, having gone forth, they attained both the higher ordination and Arahantship in the Aggañña Sutta. |
sesaṃ sabbattha uttānamevāti. |
The rest is clear in meaning everywhere. |
♦ iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāyaṃ |
♦ Thus in the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya, |
♦ tevijjasuttavaṇṇanā niṭṭhitā. |
♦ the commentary on the Tevijja Sutta is concluded. |
♦ niṭṭhitā ca terasasuttapaṭimaṇḍitassa sīlakkhandhavaggassa |
♦ And the commentary on the Sīlakkhandhavagga, adorned with thirteen suttas, is concluded. |
♦ atthavaṇṇanāti. |
♦ Thus the commentary is ended. |
♦ sīlakkhandhavaggaṭṭhakathā niṭṭhitā. |
♦ The commentary on the Sīlakkhandhavagga is concluded. |
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DN-a 2 - mahāvaggaṭṭhakathā |
DN-a 2 - Commentary on the Mahāvagga |
♦ mahāvaggaṭṭhakathā |
♦ Commentary on the Mahāvagga |
♦ 1. mahāpadānasuttavaṇṇanā |
♦ 1. Commentary on the Mahāpadāna Sutta |
♦ pubbenivāsapaṭisaṃyuttakathā |
♦ Talk Connected with Past Lives |
♦ 1. evaṃ me sutaṃ ... pe ... karerikuṭikāyanti mahāpadānasuttaṃ. |
♦ 1. Thus have I heard... etc... in the Karerikuṭikā is the Mahāpadāna Sutta. |
tatrāyaṃ apubbapadavaṇṇanā — karerikuṭikāyanti karerīti varuṇarukkhassa nāmaṃ, karerimaṇḍapo tassā kuṭikāya dvāre ṭhito, tasmā “karerikuṭikā”ti vuccati, yathā kosambarukkhassa dvāre ṭhitattā “kosambakuṭikā”ti. |
Therein, this is the commentary on the words not previously explained: "in the Karerikuṭikā" - Karerī is the name of the Varuṇa tree. A pavilion of Karerī stood at the door of that hut, therefore it is called "Karerikuṭikā," just as because it stood at the door of a Kosamba tree, it is called "Kosambakuṭikā." |
antojetavane kira karerikuṭi kosambakuṭi gandhakuṭi salaḷāgāranti cattāri mahāgehāni, ekekaṃ satasahassapariccāgena nipphannaṃ. |
Within Jetavana, it is said, there were four great buildings: Karerikuṭi, Kosambakuṭi, Gandha-kuṭi, and Salaḷāgāra, each one built with an expenditure of a hundred thousand. |
tesu salaḷāgāraṃ raññā pasenadinā kāritaṃ, sesāni anāthapiṇḍikena kāritāni. |
Of these, the Salaḷāgāra was built by King Pasenadi, the rest were built by Anāthapiṇḍika. |
iti bhagavā anāthapiṇḍikena gahapatinā thambhānaṃ upari kāritāya devavimānakappāya karerikuṭikāyaṃ viharati . |
Thus the Blessed One dwells in the Karerikuṭikā, like a divine mansion, built on pillars by the householder Anāthapiṇḍika. |
pacchābhattanti ekāsanikakhalupacchābhattikānaṃ pātova bhuttānaṃ antomajjhanhikepi pacchābhattameva. |
After the meal" - for those who practice eating in one sitting and those who finish their meal early, even in the middle of the day is "after the meal. |
idha pana pakatibhattassa pacchato “pacchābhattan”ti adhippetaṃ. |
Here, however, "after the meal" is intended to mean after the regular meal. |
piṇḍapātapaṭikkantānanti piṇḍapātato paṭikkantānaṃ, bhattakiccaṃ niṭṭhapetvā uṭṭhitānanti attho. |
"Returned from the alms-round" means returned from the alms-round, meaning having finished the meal and risen. |
♦ karerimaṇḍalamāḷeti tasseva karerimaṇḍapassa avidūre katāya nisīdanasālāya. |
♦ "in the Karerimaṇḍalamāḷa" means in the sitting-hall made not far from that Kareri pavilion. |
so kira karerimaṇḍapo gandhakuṭikāya ca sālāya ca antare hoti, tasmā gandhakuṭīpi karerikuṭikāpi sālāpi — “karerimaṇḍalamāḷo”ti vuccati. |
That Kareri pavilion, it is said, is between the Gandha-kuṭi and the hall. Therefore the Gandha-kuṭi, the Karerikuṭikā, and the hall are called "Karerimaṇḍalamāḷa." |
pubbenivāsapaṭisaṃyuttāti “ekampi jātiṃ, dvepi jātiyo”ti evaṃ vibhattena pubbenivutthakkhandhasantānasaṅkhātena pubbenivāsena saddhiṃ yojetvā pavattitā. |
"Connected with past lives" means connected with the past life, described as the sequence of aggregates lived through in the past, divided as "one life, two lives," and so on. |
dhammīti dhammasaṃyuttā. |
"Dhamma-talk" means connected with the Dhamma. |
♦ udapādīti aho acchariyaṃ dasabalassa pubbenivāsañāṇaṃ, pubbenivāsaṃ nāma ke anussaranti, ke nānussarantīti. |
♦ "Arose" means, "Oh, wonderful is the knowledge of past lives of the one with the ten powers! Who can recollect past lives, and who cannot?" |
titthiyā anussaranti, sāvakā ca paccekabuddhā ca buddhā ca anussaranti. |
Heretics recollect, and disciples and Paccekabuddhas and Buddhas recollect. |
kataratitthiyā anussaranti? |
Which heretics recollect? |
ye aggappattakammavādino, tepi cattālīsaṃyeva kappe anussaranti, na tato paraṃ. |
Those who are proponents of kamma who have reached the highest attainment; they too recollect only forty kappas, not beyond that. |
sāvakā kappasatasahassaṃ anussaranti. |
Disciples recollect a hundred thousand kappas. |
dve aggasāvakā asaṅkhyeyyañceva kappasatasahassañca. |
The two chief disciples, an incalculable and a hundred thousand kappas. |
paccekabuddhā dve asaṅkhyeyyāni kappasatasahassañca. |
Paccekabuddhas, two incalculables and a hundred thousand kappas. |
buddhānaṃ pana ettakanti paricchedo natthi, yāvatakaṃ ākaṅkhanti, tāvatakaṃ anussaranti. |
But for the Buddhas, there is no limit such as "so much"; they recollect as much as they wish. |
♦ titthiyā khandhapaṭipāṭiyā anussaranti, paṭipāṭiṃ muñcitvā na sakkonti. |
♦ Heretics recollect in the order of the aggregates; they cannot recollect without the order. |
paṭipāṭiyā anussarantāpi asaññabhavaṃ patvā khandhappavattiṃ na passanti, jāle patitā kuṇṭhā viya, kūpe patitā paṅguḷā viya ca honti. |
Recollecting in order, when they reach the non-percipient realm, they do not see the process of the aggregates, like one lame who has fallen into a net, or like a cripple who has fallen into a well. |
te tattha ṭhatvā “ettakameva, ito paraṃ natthī”ti diṭṭhiṃ gaṇhanti. |
They, standing there, form the view, "This much only, there is nothing beyond this." |
iti titthiyānaṃ pubbenivāsānussaraṇaṃ andhānaṃ yaṭṭhikoṭigamanaṃ viya hoti. |
Thus, for the heretics, the recollection of past lives is like the going of blind men holding the end of a stick. |
yathā hi andhā yaṭṭhikoṭiggāhake satiyeva gacchanti, asati tattheva nisīdanti, evameva titthiyā khandhapaṭipāṭiyāva anussarituṃ sakkonti, paṭipāṭiṃ vissajjetvā na sakkonti. |
For just as blind men go only when there is a holder of the end of the stick, and when there is not, they sit right there; so too, heretics can recollect only in the order of the aggregates, they cannot recollect by letting go of the order. |
♦ sāvakāpi khandhapaṭipāṭiyāva anussaranti, asaññabhavaṃ patvā khandhappavattiṃ na passanti. |
♦ Disciples also recollect only in the order of the aggregates; when they reach the non-percipient realm, they do not see the process of the aggregates. |
evaṃ santepi te vaṭṭe saṃsaraṇakasattānaṃ khandhānaṃ abhāvakālo nāma natthi. |
Even so, for beings wandering in the round of existence, there is no time when the aggregates are absent. |
asaññabhave pana pañcakappasatāni pavattantīti tattakaṃ kālaṃ atikkamitvā buddhehi dinnanaye ṭhatvā parato anussaranti; |
But since they exist for five hundred kappas in the non-percipient realm, having passed that much time, standing on the method given by the Buddhas, they recollect further; |
seyyathāpi āyasmā sobhito. |
just like the venerable Sobhita. |
dve aggasāvakā pana paccekabuddhā ca cutipaṭisandhiṃ oloketvā anussaranti. |
But the two chief disciples and the Paccekabuddhas recollect by observing death and rebirth. |
buddhānaṃ cutipaṭisandhikiccaṃ natthi, yaṃ yaṃ ṭhānaṃ passitukāmā honti, taṃ tadeva passanti. |
For the Buddhas, there is no need for observing death and rebirth; whatever place they wish to see, that very place they see. |
♦ titthiyā ca pubbenivāsaṃ anussaramānā attanā diṭṭhakatasutameva anussaranti. |
♦ And heretics, when they recollect past lives, recollect only what they have seen, done, and heard themselves. |
tathā sāvakā ca paccekabuddhā ca. |
Likewise, disciples and Paccekabuddhas. |
buddhā pana attanā vā parehi vā diṭṭhakatasutaṃ sabbameva anussaranti. |
But the Buddhas recollect everything seen, done, and heard, whether by themselves or by others. |
♦ titthiyānaṃ pubbenivāsañāṇaṃ khajjopanakaobhāsasadisaṃ, sāvakānaṃ padīpobhāsasadisaṃ, aggasāvakānaṃ osadhitārakobhāsasadisaṃ, paccekabuddhānaṃ candobhāsasadisaṃ, buddhānaṃ saradasūriyamaṇḍalobhāsasadisaṃ. |
♦ The knowledge of past lives of the heretics is like the light of a firefly; of the disciples, it is like the light of a lamp; of the chief disciples, it is like the light of the morning star; of the Paccekabuddhas, it is like the light of the moon; of the Buddhas, it is like the light of the autumn sun's disk. |
tassa ettakāni jātisatāni jātisahassāni jātisatasahassānīti vā ettakāni kappasatāni kappasahassāni kappasatasahassānīti vā natthi, yaṃ kiñci anussarantassa neva khalitaṃ, na paṭighātaṃ hoti, āvajjanapaṭibaddhameva ākaṅkhamanasikāracittuppādapaṭibaddhameva hoti. |
For him, there is no "so many hundreds of births, thousands of births, or hundreds of thousands of births," or "so many hundreds of kappas, thousands of kappas, or hundreds of thousands of kappas." Whatever he recollects, there is neither faltering nor obstruction; it is bound only to his attention, bound only to the arising of a mind-moment of wishing and considering. |
dubbalapattapuṭe vegakkhittanārāco viya, sinerukūṭe vissaṭṭhaindavajiraṃ viya ca asajjamānameva gacchati. |
Like a swift arrow shot from a weak leaf-container, like Indra's thunderbolt released on the peak of Sineru, it goes without getting stuck. |
“aho mahantaṃ bhagavato pubbenivāsañāṇan”ti evaṃ bhagavantaṃyeva ārabbha kathā uppannā, jātā pavattāti attho. |
"Oh, great is the Blessed One's knowledge of past lives!" - thus a conversation arose concerning the Blessed One himself; it was born, it proceeded, is the meaning. |
taṃ sabbampi saṅkhepato dassetuṃ “itipi pubbenivāso, itipi pubvenivāso”ti ettakameva pāḷiyaṃ vuttaṃ. |
To show all that in brief, it is said in the Pāḷi only this much: "Thus, a past life; thus, a past life." |
tattha itipīti evampi. |
Therein, "thus" means in this way also. |
♦ 2-3. assosi kho ... pe ... atha bhagavā anuppattoti ettha yaṃ vattabbaṃ, taṃ brahmajālasuttavaṇṇanāyaṃ vuttameva. |
♦ 2-3. "He heard... etc... Then the Blessed One arrived" - what is to be said here has already been said in the commentary on the Brahmajāla Sutta. |
ayameva hi viseso — tattha sabbaññutaññāṇena assosi, idha dibbasotena. |
This is the only difference: there he heard with the knowledge of omniscience, here with the divine ear. |
tattha ca vaṇṇāvaṇṇakathā vippakatā, idha pubbenivāsakathā. |
And there, a conversation about praise and blame was unfinished; here, a conversation about past lives. |
tasmā bhagavā — “ime bhikkhū mama pubbenivāsañāṇaṃ ārabbha guṇaṃ thomenti, pubbenivāsañāṇassa pana me nipphattiṃ na jānanti; |
Therefore, the Blessed One, thinking, "These bhikkhus are praising my quality with reference to my knowledge of past lives, but they do not know the accomplishment of my knowledge of past lives; |
handa nesaṃ tassa nipphattiṃ kathetvā dassāmī”ti āgantvā pakatiyāpi buddhānaṃ nisīditvā dhammadesanatthameva ṭhapite taṅkhaṇe bhikkhūhi papphoṭetvā dinne varabuddhāsane nisīditvā “kāya nuttha, bhikkhave”ti pucchāya ca “idha, bhante”tiādipaṭivacanassa ca pariyosāne tesaṃ pubbenivāsapaṭisaṃyuttaṃ dhammiṃ kathaṃ kathetukāmo iccheyyātha notiādimāha. |
come, I will tell them and show them its accomplishment," and having come, he sat on the excellent Buddha-seat, which by nature is always established for the Buddhas to teach the Dhamma while seated, and which at that moment had been shaken out and given by the bhikkhus. Having sat down, at the end of the question "For what, bhikkhus?" and the reply "Here, venerable sir," etc., desiring to give them a Dhamma-talk connected with past lives, he said, "Would you not wish?" and so on. |
tattha iccheyyātha noti iccheyyātha nu. |
Therein, "Would you not wish?" means would you wish. |
atha naṃ pahaṭṭhamānasā bhikkhū yācamānā etassa bhagavātiādimāhaṃsu. |
Then the bhikkhus, with delighted minds, requesting, said, "Of this, Blessed One," and so on. |
tattha etassāti etassa dhammikathākaraṇassa. |
Therein, "of this" means of the doing of this Dhamma-talk. |
♦ 4. atha bhagavā tesaṃ yācanaṃ gahetvā kathetukāmo “tena hi, bhikkhave, suṇāthā”ti te sotāvadhāraṇasādhukamanasikāresu niyojetvā aññesaṃ asādhāraṇaṃ chinnavaṭumakānussaraṇaṃ pakāsetukāmo ito so, bhikkhavetiādimāha. |
♦ 4. Then the Blessed One, having accepted their request, desiring to speak, said, "Well then, bhikkhus, listen," and having engaged them in listening, paying attention, and thinking well, desiring to proclaim the recollection of what has been cut off at the root, which is not common to others, said, "From now on, bhikkhus..." and so on. |
tattha yaṃ vipassīti yasmiṃ kappe vipassī. |
Therein, "in which Vipassī" means in which kappa Vipassī. |
ayañhi ‘yan’ti saddo “yaṃ me, bhante, devānaṃ tāvatiṃsānaṃ sammukhā sutaṃ sammukhā paṭiggahitaṃ, ārocemi taṃ, bhagavato”tiādīsu paccattavacane dissati. |
For this word 'yan' is seen in the instrumental case in "That which I, venerable sir, heard face to face from the Tāvatiṃsa gods, and received face to face, that I report to the Blessed One," and so on. |
“yaṃ taṃ apucchimha akittayī no, aññaṃ taṃ pucchāma tadiṅgha brūhī”tiādīsu upayogavacane. |
In "That which we asked you, you did not declare to us; we ask another, tell us that," and so on, it is in the instrumental case. |
“aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ ekissā lokadhātuyā”tiādīsu karaṇavacane. |
In "This is an impossibility, bhikkhus, an occasion that cannot be, that in one world-system," and so on, it is in the instrumental case. |
idha pana bhummattheti daṭṭhabbo. |
Here, however, it should be understood in the locative sense. |
tena vuttaṃ — “yasmiṃ kappe”ti. |
Therefore it is said: "in which kappa." |
udapādīti dasasahassilokadhātuṃ unnādento uppajji. |
"Arose" means arose, making the ten-thousand-fold world-system resound. |
♦ bhaddakappeti pañcabuddhuppādapaṭimaṇḍitattā sundarakappe sārakappeti bhagavā imaṃ kappaṃ thomento evamāha. |
♦ "In the Bhaddakappa" means in the auspicious kappa, the excellent kappa, because it is adorned with the arising of five Buddhas, the Blessed One, praising this kappa, said thus. |
yato paṭṭhāya kira amhākaṃ bhagavatā abhinīhāro kato, etasmiṃ antare ekakappepi pañca buddhā nibbattā nāma natthi. |
From the time, it is said, that our Blessed One made his aspiration, in this interval, not even five Buddhas have been born in one kappa. |
amhākaṃ bhagavato abhinīhārassa purato pana taṇhaṅkaro, medhaṅkaro, saraṇaṅkaro, dīpaṅkaroti cattāro buddhā ekasmiṃ kappe nibbattiṃsu. |
But before the aspiration of our Blessed One, Taṇhaṅkara, Medhaṅkara, Saraṇaṅkara, and Dīpaṅkara, four Buddhas were born in one kappa. |
tesaṃ orabhāge ekaṃ asaṅkhyeyyaṃ buddhasuññameva ahosi. |
In the period before them, for one incalculable aeon, it was void of Buddhas. |
♦ asaṅkhyeyyakappapariyosāne pana koṇḍañño nāma buddho ekova ekasmiṃ kappe uppanno. |
♦ But at the end of an incalculable kappa, a Buddha named Koṇḍañña, only one, arose in one kappa. |
tatopi asaṅkhyeyyaṃ buddhasuññameva ahosi. |
From then on for an incalculable aeon, it was void of Buddhas. |
asaṅkhyeyyakappapariyosāne maṅgalo, sumano, revato, sobhitoti cattāro buddhā ekasmiṃ kappe uppannā . |
At the end of an incalculable kappa, Maṅgala, Sumana, Revata, and Sobhita, four Buddhas arose in one kappa. |
tatopi asaṅkhyeyyaṃ buddhasuññameva ahosi. |
From then on for an incalculable aeon, it was void of Buddhas. |
asaṅkhyeyyakappapariyosāne pana ito kappasatasahassādhikassa asaṅkhyeyyassa upari anomadassī, padumo, nāradoti tayo buddhā ekasmiṃ kappe uppannā. |
At the end of an incalculable kappa, however, more than a hundred thousand kappas from now, above an incalculable aeon, Anomadassī, Paduma, and Nārada, three Buddhas arose in one kappa. |
tatopi asaṅkhyeyyaṃ buddhasuññameva ahosi. |
From then on for an incalculable aeon, it was void of Buddhas. |
asaṅkhyeyyakappapariyosāne pana ito kappasatasahassānaṃ upari padumuttaro bhagavā ekova ekasmiṃ kappe uppanno. |
At the end of an incalculable kappa, however, more than a hundred thousand kappas from now, the Blessed One Padumuttara, only one, arose in one kappa. |
tassa orabhāge ito tiṃsakappasahassānaṃ upari sumedho, sujātoti dve buddhā ekasmiṃ kappe uppannā. |
In the period before him, more than thirty thousand kappas from now, Sumedha and Sujāta, two Buddhas arose in one kappa. |
tato orabhāge ito aṭṭhārasannaṃ kappasahassānaṃ upari piyadassī, atthadassī, dhammadassīti tayo buddhā ekasmiṃ kappe uppannā. |
In the period before them, more than eighteen thousand kappas from now, Piyadassī, Atthadassī, and Dhammadassī, three Buddhas arose in one kappa. |
atha ito catunavutikappe siddhattho nāma buddho ekova ekasmiṃ kappe uppanno. |
Then ninety-four kappas from now, a Buddha named Siddhattha, only one, arose in one kappa. |
ito dve navutikappe tisso, phussoti dve buddhā ekasmiṃ kappe uppannā. |
Ninety-two kappas from now, Tissa and Phussa, two Buddhas arose in one kappa. |
ito ekanavutikappe vipassī bhagavā uppanno. |
Ninety-one kappas from now, the Blessed One Vipassī arose. |
ito ekatiṃse kappe sikhī, vessabhūti dve buddhā uppannā. |
Thirty-one kappas from now, Sikhī and Vessabhū, two Buddhas arose. |
imasmiṃ bhaddakappe kakusandho, koṇāgamano, kassapo, gotamo amhākaṃ sammāsambuddhoti cattāro buddhā uppannā, metteyyo uppajjissati. |
In this Bhaddakappa, Kakusandha, Koṇāgamana, Kassapa, and Gotama our Sammāsambuddha, four Buddhas have arisen; Metteyyo will arise. |
evamayaṃ kappo pañcabuddhuppādapaṭimaṇḍitattā sundarakappo sārakappoti bhagavā imaṃ kappaṃ thomento evamāha. |
Thus this kappa, being adorned with the arising of five Buddhas, is an auspicious kappa, an excellent kappa; the Blessed One, praising this kappa, said thus. |
♦ kiṃ panetaṃ buddhānaṃyeva pākaṭaṃ hoti — “imasmiṃ kappe ettakā buddhā uppannā vā uppajjissantīti vā”ti, udāhu aññesampi pākaṭaṃ hotīti? |
♦ But is this clear only to the Buddhas, "in this kappa so many Buddhas have arisen or will arise," or is it clear to others as well? |
aññesampi pākaṭaṃ hoti. |
It is clear to others as well. |
kesaṃ? suddhāvāsabrahmānaṃ. |
To whom? To the Suddhāvāsa Brahmās. |
kappasaṇṭhānakālasmiñhi ekamasaṅkhyeyyaṃ ekaṅgaṇaṃ hutvā ṭhite lokasannivāse lokassa saṇṭhānatthāya devo vassituṃ ārabhati. |
For at the time of the formation of a kappa, when for one incalculable aeon the world-system stands as a single plane, a deva begins to rain for the formation of the world. |
āditova antaraṭṭhake himapāto viya hoti. |
At first, it is like a fall of snow in the eight intermediate directions. |
tato tilamattā kaṇamattā taṇḍulamattā mugga-māsa-badara-āmalaka-eḷāluka-kumbhaṇḍa-alābumattā udakadhārā hutvā anukkamena usabhadveusabhāḍḍhagāvutagāvutadvegāvutāḍḍhayojanayojanadviyojana ... pe ... yojanasatayojanasahassayojanasatasahassamattā hutvā koṭisatasahassacakkavāḷabbhantare yāva avinaṭṭhabrahmalokā pūretvā tiṭṭhanti. |
Then, with drops the size of a sesame seed, a grain of rice, a husked rice grain, a green gram, a black gram, a jujube fruit, a myrobalan fruit, an eḷāluka fruit, a gourd fruit, and a calabash fruit, it gradually becomes a stream of water the size of a yoke, two yokes, half a gāvuta, a gāvuta, two gāvutas, half a yojana, a yojana, two yojanas... etc... a hundred yojanas, a thousand yojanas, a hundred thousand yojanas, and filling the space of a hundred thousand crore world-systems up to the undestroyed Brahma-worlds, it stands. |
atha taṃ udakaṃ anupubbena bhassati, bhassante udake pakatidevalokaṭṭhānesu devalokā saṇṭhahanti, tesaṃ saṇṭhahanavidhānaṃ visuddhimagge pubbenivāsakathāyaṃ vuttameva. |
Then that water gradually subsides. As the water subsides, the deva-worlds form in their natural deva-world places. The method of their formation has been explained in the Visuddhimagga, in the section on past lives. |
♦ manussalokasaṇṭhahanaṭṭhānaṃ pana patte udake dhamakaraṇamukhe pihite viya vātavasena taṃ udakaṃ santiṭṭhati, udakapiṭṭhe uppalinipaṇṇaṃ viya pathavī saṇṭhahati. |
♦ But when the water reaches the place of the formation of the human world, that water stands still due to the wind, as if the mouth of a bellows were closed. On the surface of the water, the earth forms like a lotus leaf on a water lily. |
mahābodhipallaṅko vinassamāne loke pacchā vinassati, saṇṭhahamāne paṭhamaṃ saṇṭhahati. |
The throne of the great Bodhi is the last to be destroyed when the world is being destroyed, and the first to form when it is forming. |
tattha pubbanimittaṃ hutvā eko paduminigaccho uppajjati, tassa sace tasmiṃ kappe buddho nibbattissati, pupphaṃ uppajjati. |
There, as a prior sign, a lotus thicket arises. If a Buddha is to be born in that kappa, a flower arises in it. |
no ce, nuppajjati. |
If not, it does not arise. |
uppajjamānañca sace eko buddho nibbattissati, ekaṃ uppajjati. |
And when it arises, if one Buddha is to be born, one arises. |
sace dve, tayo, cattāro, pañca buddhā nibbattissanti, pañca uppajjanti. |
If two, three, four, or five Buddhas are to be born, five arise. |
tāni ca kho ekasmiṃyeva nāḷe kaṇṇikābaddhāni hutvā. |
And they, being bound to the pericarp on a single stalk. |
suddhāvāsabrahmāno “āyāma, mayaṃ mārisā, pubbanimittaṃ passissāmā”ti mahābodhipallaṅkaṭṭhānaṃ āgacchanti, buddhānaṃ anibbattanakappe pupphaṃ na hoti. |
The Suddhāvāsa Brahmās think, "Come, sirs, let us see the prior sign," and they come to the place of the great Bodhi throne. In a kappa where no Buddhas are born, there is no flower. |
te pana apupphitagacchaṃ disvā — “andhakāro vata bho loko bhavissati, matā matā sattā apāye pūressanti, cha devalokā nava brahmalokā suññā bhavissantī”ti anattamanā honti. |
They, however, seeing the flowerless thicket, become dejected, thinking, "The world, alas, will be dark! Beings will die and fill the woeful states; the six deva-worlds and the nine Brahma-worlds will be empty." |
pupphitakāle pana pupphaṃ disvā — “sabbaññubodhisattesu mātukucchiṃ okkamantesu nikkhamantesu sambujjhantesu dhammacakkaṃ pavattentesu yamakapāṭihāriyaṃ karontesu devorohanaṃ karontesu āyusaṅkhāraṃ ossajjantesu parinibbāyantesu dasasahassacakkavāḷakampanādīni pāṭihāriyāni dakkhissāmā”ti ca “cattāro apāyā parihāyissanti, cha devalokā nava brahmalokā paripūressantī”ti ca attamanā udānaṃ udānentā attano attano brahmalokaṃ gacchanti. |
But at a time when there are flowers, seeing the flower, they are delighted, thinking, "When the Bodhisattvas, the all-knowing ones, descend into their mothers' wombs, emerge, become fully enlightened, turn the wheel of Dhamma, perform the twin miracle, descend from the heavens, renounce the life-force, and attain Parinibbāna, we will see the miracles such as the trembling of the ten-thousand-fold world-system," and "the four woeful states will decline, and the six deva-worlds and the nine Brahma-worlds will be filled," and uttering a cry of joy, they go to their respective Brahma-worlds. |
imasmiṃ bhaddakappe pañca padumāni uppajjiṃsu. |
In this Bhaddakappa, five lotuses arose. |
tesaṃ nimittānaṃ ānubhāvena cattāro buddhā uppannā, pañcamo uppajjissati. |
By the power of those signs, four Buddhas have arisen, a fifth will arise. |
suddhāvāsabrahmānopi tāni padumāni disvā imamatthaṃ jāniṃsu. |
The Suddhāvāsa Brahmās also, seeing those lotuses, knew this matter. |
tena vuttaṃ — “aññesampi pākaṭaṃ hotī”ti. |
Therefore it is said, "It is clear to others as well." |
♦ āyuparicchedavaṇṇanā |
♦ Commentary on the Determination of the Lifespan |
♦ 5-7. iti bhagavā — “ito so, bhikkhave”tiādinā nayena kappaparicchedavasena pubbenivāsaṃ dassetvā idāni tesaṃ buddhānaṃ jātiparicchedādivasena dassetuṃ vipassī, bhikkhavetiādimāha. |
♦ 5-7. Thus the Blessed One, having shown the past life by way of determining the kappa with the method of "From now on, bhikkhus," etc., now, in order to show it by way of determining the birth, etc., of those Buddhas, said, "Vipassī, bhikkhus," and so on. |
tattha āyuparicchede parittaṃ lahukanti ubhayametaṃ appakasseva vevacanaṃ. |
Therein, in the determination of the lifespan, "short, insignificant" - both of these are synonyms for "little." |
yañhi appakaṃ, taṃ parittañceva lahukañca hoti. |
For what is little is both short and insignificant. |
♦ appaṃ vā bhiyyoti vassasatato vā upari appaṃ, aññaṃ vassasataṃ apatvā vīsaṃ vā tiṃsaṃ vā cattālīsaṃ vā paṇṇāsaṃ vā saṭṭhi vā vassāni jīvati. |
♦ "A little more" means a little more than a hundred years; living for twenty, or thirty, or forty, or fifty, or sixty years without reaching another hundred years. |
evaṃ dīghāyuko pana atidullabho, asuko kira evaṃ ciraṃ jīvatīti tattha tattha gantvā daṭṭhabbo hoti. |
But one with such a long life is extremely rare; he has to be gone to here and there to be seen, with people saying, "So-and-so, it seems, lives for so long." |
tattha visākhā upāsikā vīsavassasataṃ jīvati, tathā pokkharasāti brāhmaṇo, brahmāyu brāhmaṇo, selo brāhmaṇo, bāvariyabrāhmaṇo, ānandatthero, mahākassapattheroti. |
Therein, the laywoman Visākhā lives for one hundred and twenty years, likewise the brahmin Pokkharasāti, the brahmin Brahmāyu, the brahmin Selo, the brahmin Bāvariya, the Elder Ānanda, and the Elder Mahākassapa. |
anuruddhatthero pana vassasatañceva paṇṇāsañca vassāni, bākulatthero vassasatañceva saṭṭhi ca vassāni. |
But the Elder Anuruddha for one hundred and fifty years, and the Elder Bākula for one hundred and sixty years. |
ayaṃ sabbadīghāyuko. |
This one has the longest life of all. |
sopi dve vassasatāni na jīvati. |
Even he does not live for two hundred years. |
♦ vipassīādayo pana sabbepi bodhisattā mettāpubbabhāgena somanassasahagatañāṇasampayuttāsaṅkhārikacittena mātukucchismiṃ paṭisandhiṃ gaṇhiṃsu. |
♦ But Vipassī and the others, all the Bodhisattas, took rebirth in their mothers' wombs with a non-prompted mind associated with knowledge accompanied by joy, with loving-kindness as its preliminary part. |
tena cittena gahitāya paṭisandhiyā asaṅkhyeyyaṃ āyu, iti sabbe buddhā asaṅkhyeyyāyukā. |
With a rebirth taken with that mind, the lifespan is incalculable; thus all Buddhas have incalculable lifespans. |
te kasmā asaṅkhyeyyaṃ na aṭṭhaṃsu? |
Why did they not live for an incalculable aeon? |
utubhojanavipattiyā. utubhojanavasena hi āyu hāyatipi vaḍḍhatipi. |
Due to the failure of climate and food. For the lifespan decreases and increases due to climate and food. |
♦ tattha yadā rājāno adhammikā honti, tadā uparājāno, senāpati, seṭṭhi, sakalanagaraṃ, sakalaraṭṭhaṃ adhammikameva hoti; |
♦ Therein, when kings are unrighteous, then the viceroys, the commander-in-chief, the treasurer, the whole city, the whole country become unrighteous. |
atha tesaṃ ārakkhadevatā, tāsaṃ devatānaṃ mittā bhūmaṭṭhadevatā, tāsaṃ devatānaṃ mittā ākāsaṭṭhakadevatā, ākāsaṭṭhakadevatānaṃ mittā uṇhavalāhakā devatā, tāsaṃ mittā abbhavalāhakā devatā, tāsaṃ mittā sītavalāhakā devatā, tāsaṃ mittā vassavalāhakā devatā, tāsaṃ mittā cātumahārājikā devatā, tāsaṃ mittā tāvatiṃsā devatā, tāsaṃ mittā yāmā devatāti evamādi. |
Then their guardian deities, the friends of those deities, the earth-bound deities, the friends of those deities, the sky-dwelling deities, the friends of the sky-dwelling deities, the hot-cloud deities, the friends of those deities, the cloud-deities, the friends of those deities, the cold-cloud deities, the friends of those deities, the rain-cloud deities, the friends of those deities, the deities of the Four Great Kings, the friends of those deities, the Tāvatiṃsa deities, the friends of those deities, the Yāma deities, and so on. |
evaṃ yāva bhavaggā ṭhapetvā ariyasāvake sabbā devabrahmaparisāpi adhammikāva honti. |
Thus, up to the peak of existence, except for the noble disciples, all the hosts of gods and Brahmas become unrighteous. |
tāsaṃ adhammikatāya visamaṃ candimasūriyā pariharanti, vāto yathāmaggena na vāyati, ayathāmaggena vāyanto ākāsaṭṭhakavimānāni khobheti, vimānesu khobhitesu devatānaṃ kīḷanatthāya cittāni na namanti, devatānaṃ kīḷanatthāya cittesu anamantesu sītuṇhabhedo utu yathākālena na sampajjati, tasmiṃ asampajjante na sammā devo vassati, kadāci vassati, kadāci na vassati; |
Due to their unrighteousness, the sun and moon move irregularly. The wind does not blow on its proper course. Blowing on an improper course, it disturbs the sky-dwelling mansions. When the mansions are disturbed, the minds of the gods are not inclined to play. When the minds of the gods are not inclined to play, the climate, with its variations of cold and heat, does not occur at the proper time. When that does not occur, the deva does not rain properly. Sometimes it rains, sometimes it does not. |
katthaci vassati, katthaci na vassati, vassantopi vappakāle aṅkurakāle nāḷakāle pupphakāle khīraggahaṇādikālesu yathā yathā sassānaṃ upakāro na hoti, tathā tathā vassati ca vigacchati ca, tena sassāni visamapākāni honti, vigatagandhavaṇṇarasādisampannāni. |
Sometimes it rains in one place, sometimes not in another. Even when it rains, at the time of sowing, sprouting, stemming, flowering, and milk-formation, etc., it rains and ceases in such a way that it is not beneficial to the crops. Thus the crops ripen unevenly, devoid of fragrance, color, taste, and so on. |
ekabhājane pakkhittataṇḍulesupi ekasmiṃ padese bhattaṃ uttaṇḍulaṃ hoti, ekasmiṃ atikilinnaṃ, ekasmiṃ samapākaṃ. |
Even in rice cooked in one vessel, in one part the rice is undercooked, in one part overcooked, and in one part properly cooked. |
taṃ paribhuttaṃ kucchiyampi tīhākārehi paccati. |
That, when consumed, is digested in three ways in the stomach. |
tena sattā bahvābādhā ceva honti, appāyukā ca. |
Because of that, beings have many illnesses and short lifespans. |
evaṃ tāva utubhojanavasena āyu hāyati. |
Thus the lifespan decreases due to climate and food. |
♦ yadā pana rājāno dhammikā honti, tadā uparājānopi dhammikā hontīti purimanayeneva yāva brahmalokā sabbepi dhammikā honti. |
♦ But when kings are righteous, then the viceroys are also righteous, and in the same way, up to the Brahma-world, all are righteous. |
tesaṃ dhammikattā samaṃ candimasūriyā pariharanti, yathāmaggena vāto vāyati, yathāmaggena vāyanto ākāsaṭṭhakavimānāni na khobheti, tesaṃ akhobhā devatānaṃ kīḷanatthāya cittāni namanti. |
Due to their righteousness, the sun and moon move regularly. The wind blows on its proper course. Blowing on its proper course, it does not disturb the sky-dwelling mansions. When they are not disturbed, the minds of the gods are inclined to play. |
evaṃ kālena utu sampajjati, devo sammā vassati, vappakālato paṭṭhāya sassānaṃ upakāraṃ karonto kāle vassati, kāle vigacchati, tena sassāni samapākāni sugandhāni suvaṇṇāni surasāni ojavantāni honti, tehi sampāditaṃ bhojanaṃ paribhuttampi sammā paripākaṃ gacchati, tena sattā arogā dīghāyukā honti. |
Thus, at the right time, the climate occurs. The deva rains properly. From the time of sowing, it rains at the right time, benefiting the crops, and ceases at the right time. Thus the crops ripen evenly, are fragrant, beautiful in color, delicious in taste, and nutritious. Food prepared with them, even when consumed, is properly digested. Because of that, beings are healthy and have long lifespans. |
evaṃ utubhojanavasena āyu vaḍḍhati. |
Thus the lifespan increases due to climate and food. |
♦ tattha vipassī bhagavā asītivassasahassāyukakāle nibbatto, sikhī sattativassasahassāyukakāleti idaṃ anupubbena parihīnasadisaṃ kataṃ, na pana evaṃ parihīnaṃ, vaḍḍhitvā vaḍḍhitvā parihīnanti veditabbaṃ. |
♦ Therein, the Blessed One Vipassī was born when the lifespan was eighty thousand years, Sikhī when the lifespan was seventy thousand years - this is made to seem like a gradual decline, but it should not be understood as a decline in that way, but as having increased and then declined. |
kathaṃ? imasmiṃ tāva kappe kakusandho bhagavā cattālīsavassasahassāyukakāle nibbatto, āyuppamāṇaṃ pañca koṭṭhāse katvā cattāri ṭhatvā pañcame vijjamāneyeva parinibbuto. |
How? In this kappa, the Blessed One Kakusandha was born when the lifespan was forty thousand years. Having divided the lifespan into five parts, having lived for four, he attained Parinibbāna while the fifth was still present. |
taṃ āyu parihāyamānaṃ dasavassakālaṃ patvā puna vaḍḍhamānaṃ asaṅkhyeyyaṃ hutvā tato parihāyamānaṃ tiṃsavassasahassakāle ṭhitaṃ; |
That lifespan, declining, reached a period of ten years, then increasing again, became incalculable, then declining, it stood at a period of thirty thousand years; |
tadā koṇāgamano bhagavā nibbatto. |
at that time, the Blessed One Koṇāgamana was born. |
tasmimpi tatheva parinibbute taṃ āyu dasavassakālaṃ patvā puna vaḍḍhamānaṃ asaṅkhyeyyaṃ hutvā parihāyitvā vīsativassasahassakāle ṭhitaṃ; |
When he too had attained Parinibbāna in the same way, that lifespan, having reached a period of ten years, then increasing again, became incalculable, and declining, it stood at a period of twenty thousand years; |
tadā kassapo bhagavā nibbatto. |
at that time, the Blessed One Kassapa was born. |
tasmimpi tatheva parinibbute taṃ āyu dasavassakālaṃ patvā puna vaḍḍhamānaṃ asaṅkhyeyyaṃ hutvā parihāyitvā vassasatakālaṃ pattaṃ, atha amhākaṃ sammāsambuddho nibbatto. |
When he too had attained Parinibbāna in the same way, that lifespan, having reached a period of ten years, then increasing again, became incalculable, and declining, it reached a period of a hundred years. Then our Sammāsambuddha was born. |
evaṃ anupubbena parihāyitvā parihāyitvā vaḍḍhitvā vaḍḍhitvā parihīnanti veditabbaṃ. |
Thus, having declined gradually, and having increased, it has declined, it should be understood. |
tattha yaṃ yaṃ āyuparimāṇesu manussesu buddhā nibbattanti, tesampi taṃ tadeva āyuparimāṇaṃ hotīti veditabbaṃ. |
Therein, in whatever lifespans humans are in when Buddhas are born, that very lifespan they too have, it should be understood. |
♦ āyuparicchedavaṇṇanā niṭṭhitā. |
♦ The commentary on the determination of the lifespan is concluded. |
♦ bodhiparicchedavaṇṇanā |
♦ Commentary on the Determination of the Bodhi Tree |
♦ 8. bodhiparicchede pana pāṭaliyā mūleti pāṭalirukkhassa heṭṭhā. |
♦ 8. In the determination of the Bodhi tree, however, "at the foot of a Pāṭali" means under a Pāṭali tree. |
tassā pana pāṭaliyā khandho taṃ divasaṃ paṇṇāsaratano hutvā abbhuggato, sākhā paṇṇāsaratanāti ubbedhena ratanasataṃ ahosi. |
The trunk of that Pāṭali on that day rose up to fifty cubits, and its branches were fifty cubits, thus it was a hundred cubits in height. |
taṃ divasañca sā pāṭali kaṇṇikābaddhehi viya pupphehi mūlato paṭṭhāya ekasañchannā ahosi, dibbagandhaṃ vāyati. |
And on that day, that Pāṭali was completely covered with flowers as if bound to the pericarp, from the root upwards; it emitted a divine fragrance. |
na kevalañca tadā ayameva pupphitā, dasasahassacakkavāḷe sabbapāṭaliyo pupphitā. |
And not only this one was in flower at that time, but all the Pāṭali trees in the ten-thousand-fold world-system were in flower. |
na kevalañca pāṭaliyo, dasasahassacakkavāḷe sabbarukkhānaṃ khandhesu khandhapadumāni, sākhāsu sākhāpadumāni, latāsu latāpadumāni, ākāse ākāsapadumāni pupphitāni, pathavitalaṃ bhinditvāpi mahāpadumāni uṭṭhitāni. |
And not only the Pāṭali trees, but on the trunks of all the trees in the ten-thousand-fold world-system were trunk-lotuses, on the branches were branch-lotuses, on the creepers were creeper-lotuses, and in the sky were sky-lotuses in flower. And even breaking through the surface of the earth, great lotuses had arisen. |
mahāsamuddopi pañcavaṇṇehi padumehi nīluppalarattuppalehi ca sañchanno ahosi. |
The great ocean was also covered with five-colored lotuses and blue and red water lilies. |
sakaladasasahassacakkavāḷaṃ dhajamālākulaṃ tattha tattha nibaddhapupphadāmavissaṭṭhamālāguḷavippakiṇṇaṃ nānāvaṇṇakusumasamujjalaṃ nandanavanacittalatāvanamissakavanaphārusakavanasadisaṃ ahosi. |
The entire ten-thousand-fold world-system was full of flags and garlands, with scattered flower-garlands, strewn garlands of various colors, and shining with flowers of various colors, it was like the Nandanavana, the Cittalatāvana, the Missakavana, and the Phārusakavana. |
puratthimacakkavāḷamukhavaṭṭiyaṃ ussitaddhajā pacchimacakkavāḷamukhavaṭṭiṃ abhihananti. |
The flags raised on the rim of the eastern world-system struck the rim of the western world-system. |
pacchimadakkhiṇauttaracakkavāḷamukhavaṭṭiyaṃ ussitaddhajā dakkhiṇacakkavāḷamukhavaṭṭiṃ abhihananti. |
The flags raised on the rims of the western, southern, and northern world-systems struck the rim of the southern world-system. |
evaṃ aññamaññasirīsampattāni cakkavāḷāni ahesuṃ. |
Thus the world-systems had a splendor that was shared with each other. |
abhisambuddhoti sakalaṃ buddhaguṇavibhavasiriṃ paṭivijjhamāno cattāri saccāni abhisambuddho. |
"Became fully enlightened" means, while penetrating the entire splendor of the qualities of a Buddha, he became fully enlightened to the four truths. |
♦ “sikhī, bhikkhave, bhagavā arahaṃ sammāsambuddho puṇḍarīkassa mūle abhisambuddho”tiādīsupi imināva nayena padavaṇṇanā veditabbā. |
♦ In "Sikhī, bhikkhus, the Blessed One, the Arahant, the Sammāsambuddha, became fully enlightened at the foot of a Puṇḍarīka," and so on, the commentary on the words should be understood in this way. |
ettha pana puṇḍarīkoti setambarukkho. |
Here, however, "Puṇḍarīka" is the white mango tree. |
tassāpi tadeva parimāṇaṃ. |
It too had the same dimensions. |
taṃ divasañca sopi dibbagandhehi pupphehi susañchanno ahosi. |
And on that day, it too was beautifully covered with divinely fragrant flowers. |
na kevalañca pupphehi, phalehipi sañchanno ahosi. |
And not only with flowers, but it was also covered with fruits. |
tassa ekato taruṇāni phalāni, ekato majjhimāni phalāni, ekato nātipakkāni phalāni, ekato supakkāni pakkhittadibbojāni viya surasāni olambanti. |
On one side of it were young fruits, on one side were medium fruits, on one side were not-yet-ripe fruits, and on one side were very ripe fruits, hanging down with a delicious taste as if divine ambrosia had been poured into them. |
yathā so, evaṃ sakaladasasahassacakkavāḷesu pupphūpagarukkhā pupphehi, phalūpagarukkhā phalehi paṭimaṇḍitā ahesuṃ. |
Just as that one, so in the entire ten-thousand-fold world-system, the trees that bear flowers were adorned with flowers, and the trees that bear fruit were adorned with fruits. |
♦ sāloti sālarukkho. |
♦ "Sāla" is the sāl tree. |
tassāpi tadeva parimāṇaṃ, tatheva pupphasirīvibhavo veditabbo. |
It too had the same dimensions, and its splendor of flowers should be understood in the same way. |
sirīsarukkhepi eseva nayo. |
In the Sirīsa tree too, this is the method. |
udumbararukkhe pupphāni nāhesuṃ, phalavibhūti panettha ambe vuttanayāva, tathā nigrodhe, tathā assatthe. |
In the Udumbara tree there were no flowers, but the splendor of its fruits was as described for the mango, likewise for the Nigrodha, likewise for the Assattha. |
iti sabbabuddhānaṃ ekova pallaṅko, rukkhā pana aññepi honti. |
Thus for all Buddhas, the throne is one, but the trees may be different. |
tesu yassa yassa rukkhassa mūle catumaggañāṇasaṅkhātabodhiṃ buddhā paṭivijjhanti, so so bodhīti vuccati. |
Among them, under whichever tree the Buddhas penetrate the Bodhi, which is described as the knowledge of the four paths, that tree is called the Bodhi tree. |
ayaṃ bodhiparicchedo nāma. |
This is called the determination of the Bodhi tree. |
♦ sāvakayugaparicchedavaṇṇanā |
♦ Commentary on the Determination of the Pair of Disciples |
♦ 9. sāvakayugaparicchede pana khaṇḍatissanti khaṇḍo ca tisso ca. |
♦ 9. In the determination of the pair of disciples, however, "Khaṇḍa and Tissa" are Khaṇḍa and Tissa. |
tesu khaṇḍo ekapitiko kaniṭṭhabhātā, tisso purohitaputto . |
Of them, Khaṇḍa was the younger brother of one father, and Tissa was the son of the purohita. |
khaṇḍo paññāpāramiyā matthakaṃ patto, tisso samādhipāramiyā matthakaṃ patto. |
Khaṇḍa reached the pinnacle of the perfection of wisdom, Tissa reached the pinnacle of the perfection of concentration. |
agganti ṭhapetvā vipassiṃ bhagavantaṃ avasesehi saddhiṃ asadisaguṇatāya uttamaṃ. |
"Chief" means, except for the Blessed One Vipassī, chief because of his unequal qualities compared to the rest. |
bhaddayuganti aggattāyeva bhaddayugaṃ. |
"A noble pair" means a noble pair because of their chiefness. |
abhibhūsambhavanti abhibhū ca sambhavo ca. |
"Abhibhū and Sambhava" are Abhibhū and Sambhava. |
tesu abhibhū paññāpāramiyā matthakaṃ patto. |
Of them, Abhibhū reached the pinnacle of the perfection of wisdom. |
sikhinā bhagavatā saddhiṃ aruṇavatito brahmalokaṃ gantvā brahmaparisāya vividhāni pāṭihāriyāni dassento dhammaṃ desetvā dasasahassilokadhātuṃ andhakārena pharitvā — “kiṃ idan”ti sañjātasaṃvegānaṃ obhāsaṃ pharitvā — “sabbe me rūpañca passantu, saddañca suṇantū”ti adhiṭṭhahitvā — “ārambhathā”ti gāthādvayaṃ bhaṇanto saddaṃ sāvesi. |
With the Blessed One Sikhī, he went from Aruṇavatī to the Brahma-world and, showing various miracles to the assembly of Brahmas, he taught the Dhamma, and having filled the ten-thousand-fold world-system with darkness, he made them feel a sense of urgency, saying, "What is this?" and then filled it with light, and having resolved, "Let all see my form and hear my sound," he made his voice heard, reciting two verses beginning with "Strive..." |
sambhavo samādhipāramiyā matthakaṃ patto ahosi. |
Sambhava reached the pinnacle of the perfection of concentration. |
♦ soṇuttaranti soṇo ca uttaro ca. |
♦ "Soṇa and Uttara" are Soṇa and Uttara. |
tesupi soṇo paññāpāramiṃ patto, uttaro samādhipāramiṃ patto ahosi. |
Of them too, Soṇa reached the perfection of wisdom, Uttara reached the perfection of concentration. |
vidhurasañjīvanti vidhuro ca sañjīvo ca. |
"Vidhura and Sañjīva" are Vidhura and Sañjīva. |
tesu vidhuro paññāpāramiṃ patto ahosi, sañjīvo samādhipāramiṃ patto. |
Of them, Vidhura reached the perfection of wisdom, Sañjīva the perfection of concentration. |
samāpajjanabahulo rattiṭṭhānadivāṭṭhānakuṭileṇamaṇḍapādīsu samāpattibalena jhāyanto ekadivasaṃ araññe nirodhaṃ samāpajji, atha naṃ vanakammikādayo “mato”ti sallakkhetvā jhāpesuṃ. |
Being one who was much given to attainment, while meditating in the attainment of concentration in a hut, cave, pavilion, etc., by day and by night, one day he attained cessation in the forest. Then the forest workers, thinking "He is dead," cremated him. |
so yathāparicchedena samāpattito uṭṭhāya cīvarāni papphoṭetvā gāmaṃ piṇḍāya pāvisi. |
He, having risen from the attainment at the prescribed time, shook out his robes and entered the village for alms. |
tadupādāyeva ca naṃ “sañjīvo”ti sañjāniṃsu. |
From that time on, they knew him as "Sañjīva" (the living one). |
bhiyyosuttaranti bhiyyoso ca uttaro ca. |
"Bhiyyosa and Uttara" are Bhiyyosa and Uttara. |
tesu bhiyyoso paññāya uttaro, uttaro samādhinā aggo ahosi. |
Of them, Bhiyyosa was chief in wisdom, Uttara was chief in concentration. |
tissabhāradvājanti tisso ca bhāradvājo ca . |
"Tissa and Bhāradvāja" are Tissa and Bhāradvāja. |
tesu tisso paññāpāramiṃ patto, bhāradvājo samādhipāramiṃ patto ahosi . |
Of them, Tissa reached the perfection of wisdom, Bhāradvāja reached the perfection of concentration. |
sāriputtamoggallānanti sāriputto ca moggallāno ca. |
"Sāriputta and Moggallāna" are Sāriputta and Moggallāna. |
tesu sāriputto paññāvisaye, moggallāno samādhivisaye aggo ahosi. |
Of them, Sāriputta was chief in the domain of wisdom, Moggallāna was chief in the domain of concentration. |
ayaṃ sāvakayugaparicchedo nāma. |
This is called the determination of the pair of disciples. |
♦ sāvakasannipātaparicchedavaṇṇanā |
♦ Commentary on the Determination of the Assembly of Disciples |
♦ 10. sāvakasannipātaparicchede vipassissa bhagavato paṭhamasannipāto caturaṅgiko ahosi, sabbe ehibhikkhū, sabbe iddhiyā nibbattapattacīvarā, sabbe anāmantitāva āgatā, iti te ca kho pannarase uposathadivase. |
♦ 10. In the determination of the assembly of disciples, the first assembly of the Blessed One Vipassī had four factors: all were "ehi-bhikkhus," all had their bowls and robes created by psychic power, all came without being invited, and it was on the Uposatha day of the fifteenth. |
atha satthā bījaniṃ gahetvā nisinno uposathaṃ osāresi. |
Then the Teacher, taking a fan, sat down and concluded the Uposatha. |
dutiyatatiyesupi eseva nayo. |
In the second and third too, this is the method. |
tathā sesabuddhānaṃ sabbasannipātesu. |
Likewise in all the assemblies of the other Buddhas. |
yasmā pana amhākaṃ bhagavato paṭhamabodhiyāva sannipāto ahosi, idañca suttaṃ aparabhāge vuttaṃ, tasmā “mayhaṃ, bhikkhave, etarahi eko sāvakānaṃ sannipāto”ti aniṭṭhapetvā “ahosī”ti vuttaṃ. |
But since for our Blessed One, there was an assembly at the very first enlightenment, and this sutta was spoken in a later period, therefore, without concluding "For me, bhikkhus, at present there is one assembly of disciples," it was said "there was." |
♦ tattha aḍḍhateḷasāni bhikkhusatānīti purāṇajaṭilānaṃ sahassaṃ, dvinnaṃ aggasāvakānaṃ parivārāni aḍḍhateyyasatānīti aḍḍhateḷasāni bhikkhusatāni. |
♦ Therein, "twelve hundred and fifty bhikkhus" means a thousand of the former matted-hair ascetics, and the retinues of the two chief disciples, two hundred and fifty, thus twelve hundred and fifty bhikkhus. |
tattha dvinnaṃ aggasāvakānaṃ abhinīhārato paṭṭhāya vatthuṃ kathetvā pabbajjā dīpetabbā. |
Therein, the story of the two chief disciples, from their aspiration onwards, should be told and their going forth explained. |
pabbajitānaṃ pana tesaṃ mahāmoggallāno sattame divase arahattaṃ patto. |
But of them, after going forth, Mahāmoggallāna attained Arahantship on the seventh day. |
dhammasenāpati pannarasame divase gijjhakūṭapabbatamajjhe sūkarakhataleṇapabbhāre bhāgineyyassa dīghanakhaparibbājakassa sajjite dhammayāge vedanāpariggahasuttante desiyamāne desanaṃ anubujjhamānaṃ ñāṇaṃ pesetvā sāvakapāramiñāṇaṃ patto. |
The General of the Dhamma, on the fifteenth day, in the middle of the Gijjhakūṭa mountain, in the Sūkarakhataleṇa cave, while the Vedanāpariggaha Sutta was being taught at the Dhamma sacrifice prepared by his nephew, the wanderer Dīghanakha, sent his knowledge, following the teaching, and attained the knowledge of the perfection of a disciple. |
bhagavā therassa arahattappattiṃ ñatvā vehāsaṃ abbhuggantvā veḷuvaneyeva paccuṭṭhāsi. |
The Blessed One, knowing the elder's attainment of Arahantship, rose into the air and descended at Veḷuvana. |
thero — “kuhiṃ nu kho bhagavā gato”ti āvajjanto veḷuvane patiṭṭhitabhāvaṃ ñatvā sayampi vehāsaṃ abbhuggantvā veḷuvaneyeva paccuṭṭhāsi. |
The elder, wondering, "Where has the Blessed One gone?" and seeing that he had established himself at Veḷuvana, himself rose into the air and descended at Veḷuvana. |
atha bhagavā pātimokkhaṃ osāresi. |
Then the Blessed One concluded the Pātimokkha. |
taṃ sannipātaṃ sandhāya bhagavā — “aḍḍhateḷasāni bhikkhusatānī”ti āha. |
In reference to that assembly, the Blessed One said, "twelve hundred and fifty bhikkhus." |
ayaṃ sāvakasannipātaparicchedo nāma. |
This is called the determination of the assembly of disciples. |
♦ upaṭṭhākaparicchedavaṇṇanā |
♦ Commentary on the Determination of the Attendant |
♦ 11. upaṭṭhākaparicchede pana ānandoti nibaddhupaṭṭhākabhāvaṃ sandhāya vuttaṃ. |
♦ 11. In the determination of the attendant, however, "Ānanda" is said with reference to his state as the regular attendant. |
bhagavato hi paṭhamabodhiyaṃ anibaddhā upaṭṭhākā ahesuṃ. |
For the Blessed One, in the first period of his enlightenment, had irregular attendants. |
ekadā nāgasamālo pattacīvaraṃ gahetvā vicari, ekadā nāgito, ekadā upavāno, ekadā sunakkhatto, ekadā cundo samaṇuddeso, ekadā sāgato, ekadā meghiyo. |
Once, Nāgasamāla went about with his bowl and robe; once, Nāgita; once, Upavāna; once, Sunakkhatta; once, the novice Cunda; once, Sāgata; once, Meghiya. |
tattha ekadā bhagavā nāgasamālattherena saddhiṃ addhānamaggapaṭipanno dvedhāpathaṃ patto. |
Therein, once the Blessed One, with the Elder Nāgasamāla, while traveling on a long road, came to a fork in the road. |
thero maggā okkamma — “bhagavā, ahaṃ iminā maggena gacchāmī”ti āha. |
The elder, leaving the road, said, "Blessed One, I will go by this road." |
atha naṃ bhagavā — “ehi bhikkhu, iminā maggena gacchāmā”ti āha. |
Then the Blessed One said to him, "Come, bhikkhu, let us go by this road." |
so — “handa, bhagavā, tumhākaṃ pattacīvaraṃ gaṇhatha, ahaṃ iminā maggena gacchāmī”ti vatvā pattacīvaraṃ chamāyaṃ ṭhapetuṃ āraddho. |
He said, "Well then, Blessed One, take your bowl and robe, I will go by this road," and began to place the bowl and robe on the ground. |
atha naṃ bhagavā — “āhara, bhikkhū”ti vatvā pattacīvaraṃ gahetvā gato. |
Then the Blessed One said to him, "Bring it, bhikkhu," and taking the bowl and robe, he went. |
tassapi bhikkhuno itarena maggena gacchato corā pattacīvarañceva hariṃsu, sīsañca bhindiṃsu. |
And for that bhikkhu, going by the other road, robbers took his bowl and robe and broke his head. |
so — “bhagavā idāni me paṭisaraṇaṃ, na añño”ti cintetvā lohitena gaḷitena bhagavato santikaṃ agamāsi. |
He, thinking, "The Blessed One is now my refuge, no other," with blood dripping, went to the Blessed One. |
“kimidaṃ bhikkhū”ti ca vutte taṃ pavattiṃ ārocesi. |
And when asked, "What is this, bhikkhu?" he told what had happened. |
atha naṃ bhagavā — “mā cintayi, bhikkhu, etaṃyeva te kāraṇaṃ sallakkhetvā nivārayimhā”ti vatvā naṃ samassāsesi. |
Then the Blessed One said to him, "Do not worry, bhikkhu, it was for this very reason that we stopped you," and comforted him. |
♦ ekadā pana bhagavā meghiyattherena saddhiṃ pācīnavaṃsamigadāye jantugāmaṃ agamāsi. |
♦ Once, the Blessed One, with the Elder Meghiya, went to the village of Jantu in the eastern bamboo-thicket deer park. |
tatrāpi meghiyo jantugāme piṇḍāya caritvā nadītīre pāsādikaṃ ambavanaṃ disvā — “bhagavā, tumhākaṃ pattacīvaraṃ gaṇhatha, ahaṃ tasmiṃ ambavane samaṇadhammaṃ karomī”ti vatvā bhagavatā tikkhattuṃ nivāriyamānopi gantvā akusalavitakkehi upadduto anvāsatto . |
There too, Meghiya, having gone for alms in the village of Jantu, seeing a pleasant mango grove on the river bank, said, "Blessed One, take your bowl and robe, I will practice the ascetic's duty in that mango grove." And though stopped three times by the Blessed One, he went and, being troubled by unwholesome thoughts, became attached. |
paccāgantvā taṃ pavattiṃ ārocesi. |
Returning, he told what had happened. |
tampi bhagavā — “idameva te kāraṇaṃ sallakkhetvā nivārayimhā”ti vatvā anupubbena sāvatthiṃ agamāsi. |
The Blessed One too, saying, "It was for this very reason that we stopped you," gradually went to Sāvatthī. |
tattha gandhakuṭipariveṇe paññattavarabuddhāsane nisinno bhikkhusaṅghaparivuto bhikkhū āmantesi — “bhikkhave, idānimhi mahallako, ‘ekacce bhikkhū iminā maggena gacchāmā’ti vutte aññena gacchanti, ekacce mayhaṃ pattacīvaraṃ nikkhipanti, mayhaṃ nibaddhupaṭṭhākaṃ ekaṃ bhikkhuṃ jānāthā”ti. |
There, seated on the excellent Buddha-seat prepared in the Gandhakuṭi compound, surrounded by the Sangha of bhikkhus, he addressed the bhikkhus: "Bhikkhus, I am now old. Some bhikkhus, when told 'let us go by this road,' go by another. Some put down my bowl and robe. You should know of one bhikkhu who will be my regular attendant." |
bhikkhūnaṃ dhammasaṃvego udapādi. |
A sense of urgency arose in the bhikkhus. |
athāyasmā sāriputto uṭṭhāyāsanā bhagavantaṃ vanditvā — “ahaṃ, bhante, tumheyeva patthayamāno satasahassakappādhikaṃ asaṅkhyeyyaṃ pāramiyo pūrayiṃ, nanu mādiso mahāpañño upaṭṭhāko nāma vaṭṭati, ahaṃ upaṭṭhahissāmī”ti āha. |
Then the venerable Sāriputta, rising from his seat and saluting the Blessed One, said, "Venerable sir, it was for you alone that I, aspiring, fulfilled the perfections for a hundred thousand kappas and an incalculable aeon. Is it not fitting that a great wise one like me should be the attendant? I will attend," he said. |
taṃ bhagavā — “alaṃ sāriputta, yassaṃ disāyaṃ tvaṃ viharasi, asuññāyeva me sā disā, tava ovādo buddhānaṃ ovādasadiso, na me tayā upaṭṭhākakiccaṃ atthī”ti paṭikkhipi. |
The Blessed One replied to him, "Enough, Sāriputta. In whatever direction you dwell, that direction is not empty for me. Your instruction is like the instruction of the Buddhas. I have no need of an attendant's service from you," and he refused. |
etenevupāyena mahāmoggallānaṃ ādiṃ katvā asītimahāsāvakā uṭṭhahiṃsu. |
In this very way, Mahāmoggallāna and the other eighty great disciples rose. |
te sabbepi bhagavā paṭikkhipi. |
The Blessed One refused them all. |
♦ ānandatthero pana tuṇhīyeva nisīdi. |
♦ The Elder Ānanda, however, sat in silence. |
atha naṃ bhikkhū evamāhaṃsu — “āvuso, ānanda, bhikkhusaṅgho upaṭṭhākaṭṭhānaṃ yācati, tvampi yācāhī”ti. |
Then the bhikkhus said to him, "Friend Ānanda, the Sangha of bhikkhus is requesting the position of attendant. You too should request it." |
so āha — “yācitvā laddhupaṭṭhānaṃ nāma āvuso kīdisaṃ hoti, kiṃ maṃ satthā na passati, sace rocissati, ānando maṃ upaṭṭhātūti vakkhatī”ti. |
He said, "Friends, what kind of thing is a position of attendant obtained by request? Does the Teacher not see me? If he is pleased, he will say, 'Let Ānanda attend on me'." |
atha bhagavā — “na, bhikkhave, ānando aññena ussāhetabbo, sayameva jānitvā maṃ upaṭṭhahissatī”ti āha. |
Then the Blessed One said, "Bhikkhus, Ānanda does not need to be urged by another. Knowing for himself, he will attend on me." |
tato bhikkhū — “uṭṭhehi, āvuso ānanda, uṭṭhehi āvuso ānanda, dasabalaṃ upaṭṭhākaṭṭhānaṃ yācāhī”ti āhaṃsu. |
Then the bhikkhus said, "Rise, friend Ānanda, rise, friend Ānanda, request the position of attendant from the one with the ten powers." |
thero uṭṭhahitvā cattāro paṭikkhepe, catasso ca āyācanāti aṭṭha vare yāci. |
The elder, having risen, requested eight boons: four refusals and four requests. |
♦ cattāro paṭikkhepā nāma — “sace me, bhante, bhagavā attanā laddhaṃ paṇītaṃ cīvaraṃ na dassati, piṇḍapātaṃ na dassati, ekagandhakuṭiyaṃ vasituṃ na dassati, nimantanaṃ gahetvā na gamissati, evāhaṃ bhagavantaṃ upaṭṭhahissāmī”ti vatvā — “kiṃ panettha, ānanda, ādīnavaṃ passasī”ti vutte — “sacāhaṃ, bhante, imāni vatthūni labhissāmi, bhavissanti vattāro — ‘ānando dasabalena laddhaṃ paṇītaṃ cīvaraṃ paribhuñjati, piṇḍapātaṃ paribhuñjati, ekagandhakuṭiyaṃ vasati, ekato nimantanaṃ gacchati, etaṃ lābhaṃ labhanto tathāgataṃ upaṭṭhāti, ko evaṃ upaṭṭhahato bhāro’ti” ime cattāro paṭikkhepe yāci. |
♦ The four refusals are: "If, venerable sir, the Blessed One will not give me the fine robe he has received, will not give me the alms-food, will not let me stay in the same Gandhakuṭi, and will not go on an invitation I have accepted, then I will attend on the Blessed One." And when asked, "What danger do you see in this, Ānanda?" he said, "If, venerable sir, I were to receive these things, there would be those who say, 'Ānanda uses the fine robe received by the one with the ten powers, he eats the alms-food, he stays in the same Gandhakuṭi, he goes on invitations together. Receiving this gain, he attends on the Tathāgata. What burden is there for one who attends thus?'" He requested these four refusals. |
♦ catasso āyācanā nāma — “sace, bhante, bhagavā mayā gahitanimantanaṃ gamissati, sacāhaṃ tiroraṭṭhā tirojanapadā bhagavantaṃ daṭṭhuṃ āgataṃ parisaṃ āgatakkhaṇe eva bhagavantaṃ dassetuṃ lacchāmi, yadā me kaṅkhā uppajjati, tasmiṃyeva khaṇe bhagavantaṃ upasaṅkamituṃ lacchāmi, yaṃ bhagavā mayhaṃ parammukhā dhammaṃ deseti, taṃ āgantvā mayhaṃ kathessati, evāhaṃ bhagavantaṃ upaṭṭhahissāmī”ti vatvā — “kaṃ panettha, ānanda, ānisaṃsaṃ passasī”ti vutte — “idha, bhante, saddhā kulaputtā bhagavato okāsaṃ alabhantā maṃ evaṃ vadanti — ‘sve, bhante ānanda, bhagavatā saddhiṃ amhākaṃ ghare bhikkhaṃ gaṇheyyāthā’ti, sace bhante bhagavā tattha na gamissati, icchitakkhaṇeyeva parisaṃ dassetuṃ, kaṅkhañca vinodetuṃ okāsaṃ na lacchāmi, bhavissanti vattāro — ‘kiṃ ānando dasabalaṃ upaṭṭhāti, ettakampissa anuggahaṃ bhagavā na karotī’ti. |
♦ The four requests are: "If, venerable sir, the Blessed One will go on an invitation I have accepted; if I will be able to show the assembly that has come from across the country, across the land, to see the Blessed One, at the very moment of their arrival; when a doubt arises in me, if I will be able to approach the Blessed One at that very moment; whatever Dhamma the Blessed One teaches in my absence, if he will come and tell it to me, then I will attend on the Blessed One." And when asked, "What benefit do you see in this, Ānanda?" he said, "Here, venerable sir, faithful sons of good family, not getting an opportunity with the Blessed One, say to me, 'Tomorrow, venerable Ānanda, please accept alms at our house with the Blessed One.' If, venerable sir, the Blessed One does not go there, if I do not get the opportunity to show the assembly at the desired moment and to dispel their doubts, there will be those who say, 'Why does Ānanda attend on the one with the ten powers? The Blessed One does not grant him even this much favor.' |
bhagavato ca parammukhā maṃ pucchissanti — ‘ayaṃ, āvuso ānanda, gāthā, idaṃ suttaṃ, idaṃ jātakaṃ, kattha desitan’ti. |
And in your absence, they will ask me, 'Friend Ānanda, this verse, this sutta, this jātaka, where was it taught?' |
sacāhaṃ taṃ na sampādayissāmi, bhavissanti vattāro — ‘ettakampi, āvuso, na jānāsi, kasmā tvaṃ chāyā viya bhagavantaṃ avijahanto dīgharattaṃ vicarasī’ti. |
If I cannot produce it, there will be those who say, 'You do not know even this much, friend? Why do you, like a shadow, follow the Blessed One for a long time without leaving him?' |
tenāhaṃ parammukhā desitassapi dhammassa puna kathanaṃ icchāmī”ti imā catasso āyācanā yāci. |
Therefore, I wish for the retelling of the Dhamma taught in my absence." He requested these four requests. |
bhagavāpissa adāsi. |
The Blessed One also granted them to him. |
♦ evaṃ ime aṭṭha vare gahetvā nibaddhupaṭṭhāko ahosi. |
♦ Thus, having received these eight boons, he became the regular attendant. |
tasseva ṭhānantarassatthāya kappasatasahassaṃ pūritānaṃ pāramīnaṃ phalaṃ pāpuṇīti imassa nibaddhupaṭṭhākabhāvaṃ sandhāya — “mayhaṃ, bhikkhave, etarahi ānando bhikkhu upaṭṭhāko aggupaṭṭhāko”ti āha. |
The fruit of the perfections fulfilled for a hundred thousand kappas for the sake of that very position he attained. In reference to this state as the regular attendant, he said, "For me, bhikkhus, at present, the bhikkhu Ānanda is the attendant, the chief attendant." |
ayaṃ upaṭṭhākaparicchedo nāma. |
This is called the determination of the attendant. |
♦ 12. pitiparicchedo uttānatthoyeva. |
♦ 12. The determination of the father is of clear meaning. |
♦ vihāraṃ pāvisīti kasmā vihāraṃ pāvisi? |
"He entered the monastery" - why did he enter the monastery? |
bhagavā kira ettakaṃ kathetvā cintesi — “na tāva mayā sattannaṃ buddhānaṃ vaṃso nirantaraṃ matthakaṃ pāpetvā kathito, ajja mayi pana vihāraṃ paviṭṭhe ime bhikkhū bhiyyoso mattāya pubbenivāsañāṇaṃ ārabbha vaṇṇaṃ kathayissanti. |
The Blessed One, it is said, having spoken this much, thought: "I have not yet told the lineage of the seven Buddhas continuously to its culmination. Today, however, when I have entered the monastery, these bhikkhus will speak in praise of the knowledge of past lives with even greater joy. |
athāhaṃ āgantvā nirantaraṃ buddhavaṃsaṃ kathetvā matthakaṃ pāpetvā dassāmī”ti bhikkhūnaṃ kathāvārassa okāsaṃ datvā uṭṭhāyāsanā vihāraṃ pāvisi. |
Then I will come and, speaking the lineage of the Buddhas continuously, I will bring it to its culmination and show it." Thus, giving an opportunity for the bhikkhus' conversation, he rose from his seat and entered the monastery. |
♦ yañcetaṃ bhagavā tantiṃ kathesi, tattha kappaparicchedo, jātiparicchedo, gottaparicchedo, āyuparicchedo, bodhiparicchedo, sāvakayugaparicchedo, sāvakasannipātaparicchedo, upaṭṭhākaparicchedo, pitiparicchedoti navime vārā āgatā, sambahulavāro anāgato, ānetvā pana dīpetabbo. |
And in this teaching that the Blessed One gave, there came these nine sections: the determination of the eon, the determination of the birth, the determination of the clan, the determination of the lifespan, the determination of the Bodhi tree, the determination of the pair of disciples, the determination of the assembly of disciples, the determination of the attendant, and the determination of the father. The miscellaneous section has not come, but it should be brought in and shown. |
♦ sambahulavārakathāvaṇṇanā |
♦ Commentary on the Miscellaneous Section Talk |
♦ sabbabodhisattānañhi ekasmiṃ kulavaṃsānurūpe putte jāte nikkhamitvā pabbajitabbanti ayameva vaṃso, ayaṃ paveṇī. |
♦ For all Bodhisattas, this is the lineage, this is the tradition: to go forth and enter homelessness after a son, suitable to the family lineage, is born. |
kasmā? sabbaññubodhisattānañhi mātukucchiṃ okkamanato paṭṭhāya pubbe vuttappakārāni anekāni pāṭihāriyāni honti, tatra nesaṃ yadi neva jātanagaraṃ, na pitā, na mātā, na bhariyā, na putto paññāyeyya, “imassa neva jātanagaraṃ, na pitā, na bhariyā, na putto paññāyati, devo vā sakko vā māro vā brahmā vā esa maññe, devānañca īdisaṃ pāṭihāriyaṃ anacchariyan”ti maññamāno jano neva sotabbaṃ, na saddhātabbaṃ maññeyya. |
Why? For all Bodhisattas who are to become fully enlightened, from the time of their descent into the mother's womb, there are many miracles of the kind previously mentioned. Therein, if for them neither a city of birth, nor a father, nor a mother, nor a wife, nor a son were to be known, the people, thinking, "For this one, neither a city of birth, nor a father, nor a wife, nor a son is known; he must be a god, or Sakka, or Māra, or Brahmā, and for gods, such a miracle is not surprising," would not think it worth listening to or believing. |
tato abhisamayo na bhaveyya, abhisamaye asati niratthakova buddhuppādo, aniyyānikaṃ sāsanaṃ hoti. |
Then there would be no realization. If there is no realization, the arising of a Buddha is useless, the dispensation becomes one that does not lead out. |
tasmā sabbabodhisattānaṃ — “ekasmiṃ kulavaṃsānurūpe putte jāte nikkhamitvā pabbajitabban”ti ayameva vaṃso ayaṃ paveṇī. |
Therefore, for all Bodhisattas, this is the lineage, this is the tradition: "to go forth and enter homelessness after a son, suitable to the family lineage, is born." |
tasmā puttādīnaṃ vasena sambahulavāro ānetvā dīpetabbo. |
Therefore, the miscellaneous section should be brought in and shown by way of the son and so on. |
♦ sambahulaparicchedavaṇṇanā |
♦ Commentary on the Miscellaneous Determination |
♦ tattha — |
♦ Therein: |
♦ samavattakkhandho atulo, suppabuddho ca uttaro. |
♦ Samavattakkhandha and Atula, Suppabuddha and Uttara, |
♦ satthavāho vijitaseno, rāhulo bhavati sattamoti. |
♦ Satthavāha, Vijitasena, and Rāhula is the seventh. |
♦ ete tāva sattannampi bodhisattānaṃ anukkameneva satta puttā veditabbā. |
♦ These should be known as the seven sons, in order, of the seven Bodhisattas. |
♦ tattha rāhulabhadde tāva jāte paṇṇaṃ āharitvā mahāpurisassa hatthe ṭhapayiṃsu. |
♦ Therein, when Rāhulabhadra was born, they brought the news and placed it in the Great Man's hand. |
athassa tāvadeva sakalasarīraṃ khobhetvā puttasineho aṭṭhāsi. |
At that very moment, affection for his son arose, shaking his entire body. |
so cintesi — “ekasmiṃ tāva jāte evarūpo puttasineho, parosahassaṃ kira me puttā bhavissanti, tesu ekekasmiṃ jāte idaṃ sinehabandhanaṃ evaṃ vaḍḍhantaṃ dubbhejjaṃ bhavissati, rāhu jāto, bandhanaṃ jātan”ti āha. |
He thought: "When just one is born, such is the affection for a son. It is said a thousand sons will be born to me. When each of them is born, this bond of affection, growing thus, will be hard to break. A rāhu (fetter) is born, a bond is born," he said. |
taṃ divasameva ca rajjaṃ pahāya nikkhanto. |
On that very day, he renounced the kingdom and went forth. |
esa nayo sabbesaṃ puttuppattiyanti. |
This is the way for the birth of all their sons. |
ayaṃ puttaparicchedo. |
This is the determination of the son. |
♦ sutanā sabbakāmā ca, sucittā atha rocinī. |
♦ Sutanā and Sabbakāmā, Sucittā and then Rocinī, |
♦ rucaggatī sunandā ca, bimbā bhavati sattamāti. |
♦ Rucaggatī, Sunandā, and Bimbā is the seventh. |
♦ etā tesaṃ sattannampi puttānaṃ mātaro ahesuṃ. |
♦ These were the mothers of those seven sons. |
bimbādevī pana rāhulakumāre jāte rāhulamātāti paññāyittha. |
Queen Bimbā, however, when Prince Rāhula was born, became known as Rāhula's mother. |
ayaṃ bhariyaparicchedo. |
This is the determination of the wife. |
♦ vipassī kakusandhoti ime pana dve bodhisattā payuttāajaññarathamāruyha mahābhinikkhamanaṃ nikkhamiṃsu. |
♦ Vipassī and Kakusandha, these two Bodhisattas, mounting a chariot drawn by thoroughbreds, made the great renunciation. |
sikhī koṇāgamanoti ime dve hatthikkhandhavaragatā hutvā nikkhamiṃsu. |
Sikhī and Koṇāgamana, these two, mounting the back of a choice elephant, went forth. |
vessabhū suvaṇṇasivikāya nisīditvā nikkhami. |
Vessabhū, sitting in a golden palanquin, went forth. |
kassapo uparipāsāde mahātale nisinnova ānāpānacatutthajjhānaṃ nibbattetvā jhānā uṭṭhāya taṃ jhānaṃ pādakaṃ katvā — “pāsādo uggantvā bodhimaṇḍe otaratū”ti adhiṭṭhāsi. |
Kassapa, while sitting on the great terrace of the upper palace, developed the fourth jhāna of mindfulness of breathing, and rising from the jhāna, making that jhāna the basis, he resolved: "Let the palace rise up and descend at the Bodhi-maṇḍa." |
pāsādo ākāsena gantvā bodhimaṇḍe otari. |
The palace, going through the sky, descended at the Bodhi-maṇḍa. |
mahāpurisopi tato otaritvā bhūmiyaṃ ṭhatvā — “pāsādo yathāṭhāneyeva patiṭṭhātū”ti cintesi. |
The Great Man, too, descending from it and standing on the ground, thought: "Let the palace be established in its own place." |
so yathāṭhāne patiṭṭhāsi. |
It was established in its own place. |
mahāpurisopi satta divasāni padhānamanuyuñjitvā bodhipallaṅke nisīditvā sabbaññutaṃ paṭivijjhi. |
The Great Man, too, having striven for seven days, sitting on the Bodhi-throne, penetrated omniscience. |
amhākaṃ pana bodhisatto kaṇṭakaṃ assavaramāruyha nikkhantoti. |
But our Bodhisatta, mounting the choice horse Kaṇṭhaka, went forth. |
ayaṃ yānaparicchedo. |
This is the determination of the vehicle. |
♦ vipassissa pana bhagavato yojanappamāṇe padese vihāro patiṭṭhāsi, sikhissa tigāvute, vessabhussa aḍḍhayojane, kakusandhassa gāvute, koṇāgamanassa aḍḍhagāvute, kassapassa vīsatiusabhe. |
♦ For the Blessed One Vipassī, the monastery was established on a site measuring one yojana; for Sikhī, three gāvutas; for Vessabhū, two and a half yojanas; for Kakusandha, one gāvuta; for Koṇāgamana, half a gāvuta; for Kassapa, twenty usabhas. |
amhākaṃ bhagavato pakatimānena soḷasakarīse, rājamānena aṭṭhakarīse padese vihāro patiṭṭhitoti. |
For our Blessed One, the monastery was established on a site measuring sixteen karīsas by the standard measure, and eight karīsas by the royal measure. |
ayaṃ vihāraparicchedo. |
This is the determination of the monastery. |
♦ vipassissa pana bhagavato ekaratanāyāmā vidatthivitthārā aṭṭhaṅgulubbedhā suvaṇṇiṭṭhakā kāretvā cūḷaṃsena chādetvā vihāraṭṭhānaṃ kiṇiṃsu. |
♦ For the Blessed One Vipassī, they had golden bricks made, one cubit long, a span wide, and eight finger-breadths thick, and covering the site with their crests, they purchased the monastery site. |
sikhissa suvaṇṇayaṭṭhiphālehi chādetvā kiṇiṃsu. |
For Sikhī, they purchased it, covering it with golden staff-planks. |
vessabhussa suvaṇṇahatthipādāni kāretvā tesaṃ cūḷaṃsena chādetvā kiṇiṃsu. |
For Vessabhū, they had golden elephant feet made, and covering the site with their crests, they purchased it. |
kakusandhassa vuttanayeneva suvaṇṇiṭṭhakāhi chādetvā kiṇiṃsu. |
For Kakusandha, they purchased it, covering it with golden bricks in the manner described. |
koṇāgamanassa vuttanayeneva suvaṇṇakacchapehi chādetvā kiṇiṃsu. |
For Koṇāgamana, they purchased it, covering it with golden tortoises in the manner described. |
kassapassa suvaṇṇakaṭṭīhiyeva chādetvā kiṇiṃsu. |
For Kassapa, they purchased it, covering it with golden bars. |
amhākaṃ bhagavato salakkhaṇānaṃ kahāpaṇānaṃ cūḷaṃsena chādetvā kiṇiṃsu. |
For our Blessed One, they purchased it, covering it with a crest of kahāpaṇas bearing their mark. |
ayaṃ vihārabhūmiggahaṇadhanaparicchedo. |
This is the determination of the wealth for acquiring the monastery land. |
♦ tattha vipassissa bhagavato tathā bhūmiṃ kiṇitvā vihāraṃ katvā dinnupaṭṭhāko punabbasumitto nāma ahosi, sikhissa sirivaḍḍhano nāma, vessabhussa sotthiyo nāma, kakusandhassa accuto nāma, koṇāgamanassa uggo nāma, kassapassa sumano nāma, amhākaṃ bhagavato sudatto nāma. |
♦ Therein, the supporter who, having purchased the land thus and built a monastery, gave it to the Blessed One Vipassī was named Punabbasumitta; for Sikhī, it was Sirivaḍḍhana; for Vessabhū, it was Sotthiya; for Kakusandha, it was Accuta; for Koṇāgamana, it was Ugga; for Kassapa, it was Sumana; for our Blessed One, it was Sudatta. |
sabbe cete gahapatimahāsālā seṭṭhino ahesunti. |
And all of these were great householder sages and treasurers. |
ayaṃ upaṭṭhākaparicchedo nāma. |
This is the determination of the supporter. |
♦ aparāni cattāri avijahitaṭṭhānāni nāma honti. |
♦ There are four other unabandoned places. |
sabbabuddhānañhi bodhipallaṅko avijahito, ekasmiṃyeva ṭhāne hoti. |
For all Buddhas, the Bodhi-throne is unabandoned; it is in one and the same place. |
dhammacakkappavattanaṃ isipatane migadāye avijahitameva hoti. |
The turning of the wheel of Dhamma in the deer park at Isipatana is unabandoned. |
devorohanakāle saṅkassanagaradvāre paṭhamapadagaṇṭhikā avijahitāva hoti. |
At the time of the descent from the heavens, the first footstep-mound at the gate of the city of Saṅkassa is unabandoned. |
jetavane gandhakuṭiyā cattāri mañcapādaṭṭhānāni avijahitāneva honti. |
In Jetavana, the four places for the feet of the couch in the Gandha-kuṭi are unabandoned. |
vihāro pana khuddakopi mahantopi hoti, vihāropi na vijahitoyeva, nagaraṃ pana vijahati. |
The monastery, however, may be small or large; the monastery is also not abandoned, but the city is abandoned. |
yadā nagaraṃ pācīnato hoti, tadā vihāro pacchimato; |
When the city is to the east, the monastery is to the west; |
yadā nagaraṃ dakkhiṇato, tadā vihāro uttarato. |
when the city is to the south, the monastery is to the north. |
yadā nagaraṃ pacchimato, tadā vihāro pācīnato; |
When the city is to the west, the monastery is to the east; |
yadā nagaraṃ uttarato, tadā vihāro dakkhiṇato. |
when the city is to the north, the monastery is to the south. |
idāni pana nagaraṃ uttarato, vihāro dakkhiṇato. |
Now, however, the city is to the north, the monastery is to the south. |
♦ sabbabuddhānañca āyuvemattaṃ, pamāṇavemattaṃ, kulavemattaṃ, padhānavemattaṃ, rasmivemattanti pañca vemattāni honti. |
♦ For all Buddhas, there are five differences: difference in lifespan, difference in size, difference in caste, difference in austerity, and difference in radiance. |
āyuvemattaṃ nāma keci dīghāyukā honti, keci appāyukā. |
Difference in lifespan means some have long lifespans, some have short lifespans. |
tathā hi dīpaṅkarassa vassasatasahassaṃ āyuppamāṇaṃ ahosi, amhākaṃ bhagavato vassasataṃ āyuppamāṇaṃ. |
Thus, for Dīpaṅkara, the lifespan was a hundred thousand years; for our Blessed One, the lifespan was a hundred years. |
♦ pamāṇavemattaṃ nāma keci dīghā honti keci rassā. |
♦ Difference in size means some are tall, some are short. |
tathā hi dīpaṅkaro asītihattho ahosi, sumano navutihattho, amhākaṃ bhagavā aṭṭhārasahattho. |
Thus, Dīpaṅkara was eighty cubits tall, Sumana was ninety cubits tall, our Blessed One was eighteen cubits tall. |
♦ kulavemattaṃ nāma keci khattiyakule nibbattanti, keci brāhmaṇakule. |
♦ Difference in caste means some are born in the khattiya caste, some in the brāhmaṇa caste. |
padhānavemattaṃ nāma kesañci padhānaṃ ittarakālameva hoti, yathā kassapassa bhagavato. |
Difference in austerity means for some, the period of austerity is short, like for the Blessed One Kassapa. |
kesañci addhaniyaṃ, yathā amhākaṃ bhagavato. |
For some, it is long, like for our Blessed One. |
♦ rasmivemattaṃ nāma maṅgalassa bhagavato sarīrarasmi dasasahassilokadhātuppamāṇā ahosi. |
♦ Difference in radiance means the bodily radiance of the Blessed One Maṅgala was the size of a ten-thousand-fold world-system. |
amhākaṃ bhagavato samantā byāmamattā . |
For our Blessed One, it was a fathom's length all around. |
tatra rasmivemattaṃ ajjhāsayappaṭibaddhaṃ, yo yattakaṃ icchati, tassa tattakaṃ sarīrappabhā pharati. |
Therein, the difference in radiance is dependent on the resolution; for whomever wishes for however much, that much bodily radiance spreads. |
maṅgalassa pana niccampi dasasahassilokadhātuṃ pharatūti ajjhāsayo ahosi. |
But for Maṅgala, the resolution was, "Let it always spread throughout the ten-thousand-fold world-system." |
paṭividdhaguṇesu pana kassaci vemattaṃ nāma natthi. |
In the qualities penetrated, however, there is no difference for anyone. |
♦ aparaṃ amhākaṃyeva bhagavato sahajātaparicchedañca nakkhattaparicchedañca dīpesuṃ. |
♦ Furthermore, they pointed out the determination of the co-nascents and the determination of the constellations for our Blessed One. |
sabbaññubodhisattena kira saddhiṃ rāhulamātā, ānandatthero, channo, kaṇṭako, nidhikumbho, mahābodhi, kāḷudāyīti imāni satta sahajātāni. |
With the Bodhisatta who is to become fully enlightened, it is said, these seven were co-nascent: Rāhula's mother, the Elder Ānanda, Channa, Kaṇṭhaka, the pot of treasure, the great Bodhi tree, and Kāḷudāyī. |
mahāpuriso ca uttarāsāḷhanakkhatteneva mātukucchiṃ okkami, mahābhinikkhamanaṃ nikkhami, dhammacakkaṃ pavattesi, yamakapāṭihāriyaṃ akāsi. |
And the Great Man descended into his mother's womb under the constellation of Uttarāsāḷha, made the great renunciation, turned the wheel of Dhamma, and performed the twin miracle. |
visākhānakkhattena jāto ca abhisambuddho ca parinibbuto ca. |
Under the constellation of Visākhā, he was born, became fully enlightened, and attained Parinibbāna. |
māghanakkhattenassa sāvakasannipāto ca ahosi, āyusaṅkhārossajjanañca, assayujanakkhattena devorohananti ettakaṃ āharitvā dīpetabbaṃ. |
Under the constellation of Māgha, the assembly of his disciples took place, and he renounced his life-force. Under the constellation of Assayuja, he descended from the heavens. This much should be brought in and pointed out. |
ayaṃ sambahulaparicchedo nāma. |
This is called the miscellaneous determination. |
♦ 13. idāni atha kho tesaṃ bhikkhūnantiādīsu te bhikkhū — “āvuso, pubbenivāsassa nāma ayaṃ gati, yadidaṃ cutito paṭṭhāya paṭisandhiārohanaṃ. |
♦ 13. Now in "Then those bhikkhus," etc., those bhikkhus, thinking, "Friend, this is the nature of past lives, that is, the ascent to rebirth from death. |
yaṃ pana idaṃ paṭisandhito paṭṭhāya pacchāmukhaṃ ñāṇaṃ pesetvā cuti gantabbaṃ, idaṃ atigarukaṃ. |
But this, to send knowledge backwards from rebirth to reach death, this is very difficult. |
ākāse padaṃ dassento viya bhagavā kathesī”ti ativimhayajātā hutvā — “acchariyaṃ, āvuso,”tiādīni vatvā puna aparampi kāraṇaṃ dassento — “yatra hi nāma tathāgato”tiādimāhaṃsu . |
The Blessed One spoke as if showing a footprint in the sky," and being greatly amazed, having said, "Wonderful, friend," etc., and again showing another reason, said, "Wherein the Tathāgata..." and so on. |
tattha yatra hi nāmāti acchariyatthe nipāto, yo nāma tathāgatoti attho. |
Therein, "wherein" is a particle in the sense of wonder; the meaning is "whatever Tathāgata." |
chinnapapañceti ettha papañcā nāma taṇhā māno diṭṭhīti ime tayo kilesā. |
"For whom proliferation is cut off," here proliferations are these three defilements: craving, conceit, and views. |
chinnavaṭumeti ettha vaṭumanti kusalākusalakammavaṭṭaṃ vuccati. |
"For whom the root is cut off," here the root is said to be the round of wholesome and unwholesome kamma. |
pariyādinnavaṭṭeti tasseva vevacanaṃ, pariyādinnasabbakammavaṭṭeti attho. |
"For whom the round is finished" is a synonym for the same; the meaning is for whom the entire round of kamma is finished. |
sabbadukkhavītivatteti sabbaṃ vipākavaṭṭasaṅkhātaṃ dukkhaṃ vītivatte . |
"Who has overcome all suffering" means who has overcome all suffering described as the round of results. |
anussarissatīti idaṃ yatrāti nipātavasena anāgatavacanaṃ, attho panettha atītavasena veditabbo. |
"Will recollect" - this is a future tense due to the particle "yatra," but the meaning here should be understood in the past tense. |
bhagavā hi te buddhe anussari, na idāni anussarissati. |
For the Blessed One recollected those Buddhas, he will not recollect them now. |
evaṃsīlāti maggasīlena phalasīlena lokiyalokuttarasīlena evaṃsīlā. |
"Thus virtuous" means thus virtuous with the virtue of the path, the virtue of the fruit, and worldly and supramundane virtue. |
evaṃdhammāti ettha samādhipakkhā dhammā adhippetā, maggasamādhinā phalasamādhinā lokiyalokuttarasamādhinā, evaṃsamādhayoti attho. |
Thus with such dhammas," here the dhammas of the concentration-group are intended; with the concentration of the path, the concentration of the fruit, and worldly and supramundane concentration, the meaning is "thus with such concentrations. |
evaṃpaññāti maggapaññādivaseneva evaṃpaññā. |
"Thus with such wisdom" means thus with such wisdom by way of the wisdom of the path, etc. |
evaṃvihārīti ettha pana heṭṭhā samādhipakkhānaṃ dhammānaṃ gahitattā vihāro gahitova puna kasmā gahitameva gaṇhātīti ce; |
"Thus abiding," here, however, since the dhammas of the concentration-group have been taken below, and the abiding has been taken, why does he take what has already been taken? |
na idaṃ gahitameva, idañhi nirodhasamāpattidīpanatthaṃ vuttaṃ. |
This is not what has already been taken. This is said to explain the attainment of cessation. |
tasmā evaṃ nirodhasamāpattivihārī te bhagavanto ahesunti evamettha attho daṭṭhabbo. |
Therefore, "thus abiding in the attainment of cessation were those Blessed Ones," thus the meaning should be seen here. |
♦ evaṃvimuttāti ettha vikkhambhanavimutti, tadaṅgavimutti, samucchedavimutti, paṭippassaddhivimutti, nissaraṇavimuttīti pañcavidhā vimutti. |
♦ "Thus liberated," here liberation is of five kinds: liberation by suppression, liberation by substitution, liberation by eradication, liberation by tranquillization, and liberation by escape. |
tattha aṭṭha samāpattiyo sayaṃ vikkhambhitehi nīvaraṇādīhi vimuttattā vikkhambhanavimuttīti saṅkhyaṃ gacchanti. |
Therein, the eight attainments, being liberated from the hindrances, etc., which have been suppressed by them, are reckoned as liberation by suppression. |
aniccānupassanādikā sattānupassanā sayaṃ tassa tassa paccanīkaṅgavasena pariccattāhi niccasaññādīhi vimuttattā tadaṅgavimuttīti saṅkhyaṃ gacchanti. |
The seven contemplations, beginning with the contemplation of impermanence, being liberated from the perception of permanence, etc., which have been abandoned by way of their respective opposing factors, are reckoned as liberation by substitution. |
cattāro ariyamaggā sayaṃ samucchinnehi kilesehi vimuttattā samucchedavimuttīti saṅkhyaṃ gacchanti. |
The four noble paths, being liberated from the defilements which have been eradicated by them, are reckoned as liberation by eradication. |
cattāri sāmaññaphalāni maggānubhāvena kilesānaṃ paṭippassaddhante uppannattā paṭippassaddhivimuttīti saṅkhyaṃ gacchanti. |
The four fruits of the ascetic life, arising when the defilements have been tranquillized by the power of the paths, are reckoned as liberation by tranquillization. |
nibbānaṃ sabbakilesehi nissaṭattā apagatattā dūre ṭhitattā nissaraṇavimuttīti saṅkhyaṃ gacchati. |
Nibbāna, being escaped from, departed from, and far from all defilements, is reckoned as liberation by escape. |
iti imāsaṃ pañcannaṃ vimuttīnaṃ vasena — “evaṃ vimuttā”ti ettha attho daṭṭhabbo. |
Thus, by way of these five liberations, the meaning in "thus liberated" should be seen. |
♦ 14. paṭisallānā vuṭṭhitoti ekībhāvā vuṭṭhito. |
♦ 14. "Risen from seclusion" means risen from the state of being alone. |
♦ 16. “ito so, bhikkhave”ti ko anusandhi? |
♦ 16. "From now on, bhikkhus," what is the connection? |
idañhi suttaṃ — “tathāgatassevesā, bhikkhave, dhammadhātu suppaṭividdhā”ti ca “devatāpi tathāgatassa etamatthaṃ ārocesun”ti ca imehi dvīhi padehi ābaddhaṃ. |
This sutta is connected with these two phrases: "This, bhikkhus, is the element of Dhamma well-penetrated by the Tathāgata," and "The devas also reported this matter to the Tathāgata." |
tattha devatārocanapadaṃ suttantapariyosāne devacārikakolāhalaṃ dassento vicāressati . |
Therein, the phrase about the devas' report, at the end of the sutta, he will elaborate on, showing the commotion of the devas' visit. |
dhammadhātupadānusandhivasena pana ayaṃ desanā āraddhā. |
But this teaching was begun in connection with the phrase about the element of Dhamma. |
tattha khattiyo jātiyātiādīni ekādasapadāni nidānakaṇḍe vuttanayeneva veditabbāni. |
Therein, the eleven phrases "a khattiya by birth," etc., should be understood in the way stated in the introduction section. |
♦ bodhisattadhammatāvaṇṇanā |
♦ Commentary on the Nature of a Bodhisatta |
♦ 17. atha kho, bhikkhave, vipassī bodhisattotiādīsu pana vipassīti tassa nāmaṃ, tañca kho vividhe atthe passanakusalatāya laddhaṃ. |
♦ 17. Now in "Then, bhikkhus, the Bodhisatta Vipassī," etc., Vipassī is his name, and that was obtained due to his skill in seeing various matters. |
bodhisattoti paṇḍitasatto bujjhanakasatto. |
"Bodhisatta" means a wise being, a being who will awaken. |
bodhisaṅkhātesu vā catūsu maggesu satto āsatto laggamānasoti bodhisatto. |
Or, in the four paths described as Bodhi, he is attached, clinging, with a devoted mind, thus a Bodhisatta. |
sato sampajānoti ettha satoti satiyeva. |
"Mindful and clearly comprehending," here "mindful" is just mindfulness. |
sampajānoti ñāṇaṃ. |
"Clearly comprehending" is knowledge. |
satiṃ sūpaṭṭhitaṃ katvā ñāṇena paricchinditvā mātukucchiṃ okkamīti attho. |
Having made mindfulness well-established and having determined with knowledge, he descended into his mother's womb, is the meaning. |
okkamīti iminā cassa okkantabhāvo pāḷiyaṃ dassito, na okkamanakkamo. |
"Descended," by this his state of having descended is shown in the Pāḷi, not the process of descending. |
so pana yasmā aṭṭhakathaṃ ārūḷho, tasmā evaṃ veditabbo -- |
But since that is included in the commentary, it should be understood thus: |
♦ sabbabodhisattā hi samatiṃsa pāramiyo pūretvā, pañca mahāpariccāge pariccajitvā, ñātatthacariyalokatthacariyabuddhacariyānaṃ koṭiṃ patvā, vessantarasadise tatiye attabhāve ṭhatvā, satta mahādānāni datvā, sattakkhattuṃ pathaviṃ kampetvā, kālaṅkatvā, dutiyacittavāre tusitabhavane nibbattanti. |
♦ All Bodhisattas, having fulfilled the thirty perfections, having made the five great renunciations, having reached the peak of the practices for the welfare of relatives, the welfare of the world, and the welfare of Buddhahood, standing in their third existence like Vessantara, having given the seven great gifts, having shaken the earth seven times, having died, in the second mind-moment are reborn in the Tusita heaven. |
vipassī bodhisattopi tatheva katvā tusitapure nibbattitvā saṭṭhisatasahassādhikā sattapaññāsa vassakoṭiyo tattha aṭṭhāsi. |
The Bodhisatta Vipassī also, having done likewise, having been reborn in the Tusita city, stood there for fifty-seven crores and sixty hundred thousand years. |
aññadā pana dīghāyukadevaloke nibbattā bodhisattā na yāvatāyukaṃ tiṭṭhanti. |
But on other occasions, Bodhisattas born in the long-lived deva-worlds do not stay for the full lifespan. |
kasmā? tattha pāramīnaṃ duppūraṇīyattā. |
Why? Because the perfections are difficult to fulfill there. |
te adhimuttikālakiriyaṃ katvā manussapatheyeva nibbattanti. |
They, making a voluntary death, are reborn in the human world. |
pāramīnaṃ pūrento pana yathā idāni ekena attabhāvena sabbaññutaṃ upanetuṃ sakkonti, evaṃ sabbaso pūritattā tadā vipassī bodhisatto tattha yāvatāyukaṃ aṭṭhāsi. |
But while fulfilling the perfections, just as they are now able to attain omniscience in one existence, so, because they were completely fulfilled, at that time the Bodhisatta Vipassī stood there for the full lifespan. |
♦ devatānaṃ pana — “manussānaṃ gaṇanāvasena idāni sattahi divasehi cuti bhavissatī”ti pañca pubbanimittāni uppajjanti — mālā milāyanti, vatthāni kilissanti, kacchehi sedā muccanti, kāye dubbaṇṇiyaṃ okkamati, devo devāsane na saṇṭhāti. |
♦ But for the devas, five prior signs appear, "in seven days, according to human reckoning, death will occur": their garlands fade, their clothes become soiled, sweat issues from their armpits, discoloration appears on their bodies, and the deva does not feel comfortable on his divine seat. |
tattha mālāti paṭisandhiggahaṇadivase piḷandhanamālā, tā kira saṭṭhisatasahassādhikā sattapaṇṇāsa vassakoṭiyo amilāyitvā tadā milāyanti. |
Therein, "garlands" are the garlands worn on the day of taking rebirth; they, it is said, not having faded for fifty-seven crores and sixty hundred thousand years, fade at that time. |
vatthesupi eseva nayo. |
In the case of clothes too, this is the method. |
ettakaṃ pana kālaṃ devānaṃ neva sītaṃ na uṇhaṃ hoti, tasmiṃ kāle sarīrā bindubinduvasena sedā muccanti. |
For so long, there is neither cold nor heat for the devas; at that time, sweat issues from their bodies in drops. |
ettakañca kālaṃ tesaṃ sarīre khaṇḍiccapāliccādivasena vivaṇṇatā na paññāyati, devadhītā soḷasavassuddesikā viya khāyanti, devaputtā vīsativassuddesikā viya khāyanti, maraṇakāle pana tesaṃ kilantarūpo attabhāvo hoti. |
And for so long, no discoloration is seen on their bodies due to brokenness, wrinkles, etc.; the devatās look like sixteen-year-old girls, the devaputtas look like twenty-year-old youths. But at the time of death, their existence has a weary appearance. |
ettakañca tesaṃ kālaṃ devaloke ukkaṇṭhitā nāma natthi, maraṇakāle pana nissasanti vijambhanti, sake āsane nābhiramanti. |
And for so long, they have no such thing as discontent in the deva-world; but at the time of death, they sigh, they yawn, and they are not happy on their own seats. |
♦ imāni pana pubbanimittāni yathā loke mahāpuññānaṃ rājarājamahāmattādīnaṃyeva ukkāpātabhūmicālacandaggāhādīni nimittāni paññāyanti, na sabbesaṃ; |
♦ These prior signs, however, just as in the world, signs like the fall of meteors, earthquakes, and eclipses of the moon appear only for those of great merit, such as kings and great ministers, not for everyone; |
evaṃ mahesakkhadevatānaṃyeva paññāyanti, na sabbesaṃ. |
so too, they appear only for the devas of great power, not for everyone. |
yathā ca manussesu pubbanimittāni nakkhattapāṭhakādayova jānanti, na sabbe; |
And just as among humans, the prior signs are known only by astrologers, etc., not by everyone; |
evaṃ tānipi na sabbadevatā jānanti, paṇḍitā eva pana jānanti. |
so too, they are not known by all devas, but only by the wise. |
tattha ye mandena kusalakammena nibbattā devaputtā, te tesu uppannesu — “idāni ko jānāti, ‘kuhiṃ nibbattessāmā’ti” bhāyanti. |
Therein, those devaputtas who are born of weak wholesome kamma, when these signs appear, become frightened, thinking, "Who knows now where we will be reborn?" |
ye mahāpuññā, te “amhehi dinnaṃ dānaṃ, rakkhitaṃ sīlaṃ, bhāvitaṃ bhāvanaṃ āgamma upari devalokesu sampattiṃ anubhavissāmā”ti na bhāyanti. |
Those of great merit, thinking, "Through the gifts we have given, the virtue we have kept, and the meditation we have developed, we will experience prosperity in the higher deva-worlds," are not frightened. |
vipassī bodhisattopi tāni pubbanimittāni disvā “idāni anantare attabhāve buddho bhavissāmī”ti na bhāyati. |
The Bodhisatta Vipassī also, seeing those prior signs, thinking, "Now, in the next existence, I will become a Buddha," is not frightened. |
athassa tesu nimittesu pātubhūtesu dasasahassacakkavāḷadevatā sannipatitvā — “mārisa, tumhehi dasa pāramiyo pūrentehi na sakkasampattiṃ, na mārasampattiṃ, na brahmasampattiṃ, na cakkavattisampattiṃ patthentehi pūritā, lokanittharaṇatthāya pana buddhattaṃ patthayamānehi pūritā. |
Then, when those signs appeared for him, the devas of the ten-thousand-fold world-system gathered and implored, "Sir, when you were fulfilling the ten perfections, you did not fulfill them aspiring for the prosperity of Sakka, or the prosperity of Māra, or the prosperity of Brahmā, or the prosperity of a Cakkavatti, but you fulfilled them aspiring for Buddhahood for the sake of the world's deliverance. |
so vo, idāni kālo, mārisa, buddhattāya, samayo, mārisa, buddhattāyā”ti yācanti. |
That time is now for you, sir, for Buddhahood; the occasion, sir, is for Buddhahood." |
♦ atha mahāsatto tāsaṃ devatānaṃ paṭiññaṃ adatvāva kāladīpadesakulajanettiāyuparicchedavasena pañcamahāvilokanaṃ nāma vilokesi. |
♦ Then the great being, without giving a promise to those devas, looked at the five great observations by way of the determination of time, continent, country, family, and mother's lifespan. |
tattha “kālo nu kho, na kālo”ti paṭhamaṃ kālaṃ vilokesi. |
Therein, "Is it the time or not?" he first looked at the time. |
tattha vassasatasahassato uddhaṃ vaḍḍhitāayukālo kālo nāma na hoti. |
Therein, the time when the lifespan has increased beyond a hundred thousand years is not the right time. |
kasmā? tadā hi sattānaṃ jātijarāmaraṇāni na paññāyanti, buddhānañca dhammadesanā nāma tilakkhaṇamuttā natthi. |
Why? Because at that time, birth, aging, and death are not apparent to beings, and the Dhamma teaching of the Buddhas is not separate from the three characteristics. |
te tesaṃ — “aniccaṃ dukkhamanattā”ti kathentānaṃ — “kiṃ nāmetaṃ kathentī”ti neva sotuṃ, na saddahituṃ maññanti, tato abhisamayo na hoti, tasmiṃ asati aniyyānikaṃ sāsanaṃ hoti. |
When they tell them, "impermanent, suffering, not-self," they do not think it worth listening to or believing, saying, "What is this they are saying?" Then there is no realization. When that is absent, the dispensation does not lead out. |
tasmā so akālo. |
Therefore, that is the wrong time. |
vassasatato ūnāayukālopi kālo na hoti. |
The time when the lifespan is less than a hundred years is also not the right time. |
kasmā? tadā hi sattā ussannakilesā honti, ussannakilesānañca dinno ovādo ovādaṭṭhāne na tiṭṭhati, udake daṇḍarāji viya khippaṃ vigacchati. |
Why? Because at that time, beings have abundant defilements, and the instruction given to those with abundant defilements does not stand in the place of instruction; it quickly disappears like a line drawn with a stick on water. |
tasmā sopi akālova. |
Therefore, that too is the wrong time. |
vassasatasahassato paṭṭhāya heṭṭhā, vassasatato paṭṭhāya uddhaṃ āyukālo kālo nāma, tadā ca asītivassasahassāyukā manussā. |
From a hundred thousand years downwards, and from a hundred years upwards, the lifespan is the right time. At that time, humans had a lifespan of eighty thousand years. |
atha mahāsatto — “nibbattitabbakālo”ti kālaṃ passi. |
Then the great being saw, "It is the time to be reborn," and he saw the time. |
♦ tato dīpaṃ vilokento saparivāre cattāro dīpe oloketvā — “tīsu dīpesu buddhā na nibbattanti, jambudīpeyeva nibbattantī”ti dīpaṃ passi. |
♦ Then, looking at the continent, he looked at the four continents with their surrounding islands and saw, "Buddhas are not born in the three continents; they are born only in Jambudīpa," and he saw the continent. |
♦ tato — “jambudīpo nāma mahā, dasayojanasahassaparimāṇo, katarasmiṃ nu kho padese buddhā nibbattantī”ti desaṃ vilokento majjhimadesaṃ passi. |
♦ Then, thinking, "Jambudīpa is large, ten thousand yojanas in extent. In which country are Buddhas born?" he looked at the country and saw the middle country. |
majjhimadeso nāma — “puratthimāya disāya gajaṅgalaṃ nāma nigamo”tiādinā nayena vinaye vuttova. |
The middle country is as described in the Vinaya with the method of "In the eastern direction, a market-town named Gajaṅgala," etc. |
so āyāmato tīṇi yojanasatāni, vitthārato aḍḍhateyyāni, parikkhepato navayojanasatānīti. |
It is three hundred yojanas in length, two hundred and fifty in width, and nine hundred yojanas in circumference. |
etasmiñhi padese buddhā paccekabuddhā aggasāvakā asīti mahāsāvakā cakkavattirājāno aññe ca mahesakkhā khattiyabrāhmaṇagahapatimahāsālā uppajjanti. |
In this region, Buddhas, Paccekabuddhas, chief disciples, eighty great disciples, Cakkavatti kings, and other great khattiya, brāhmaṇa, and gahapati sages are born. |
idañcettha bandhumatī nāma nagaraṃ, tattha mayā nibbattitabbanti niṭṭhaṃ agamāsi. |
And here is a city named Bandhumatī; "I will be born there," he concluded. |
♦ tato kulaṃ vilokento — “buddhā nāma lokasammate kule nibbattanti. |
♦ Then, looking at the family, he saw, "Buddhas are born in a family esteemed by the world. |
idāni ca khattiyakulaṃ lokasammataṃ, tattha nibbattissāmi, bandhumā nāma me rājā pitā bhavissatī”ti kulaṃ passi. |
And now the khattiya family is esteemed by the world. I will be born there. A king named Bandhumā will be my father," and he saw the family. |
♦ tato mātaraṃ vilokento — “buddhamātā nāma lolā surādhuttā na hoti, kappasatasahassaṃ pūritapāramī, jātito paṭṭhāya akhaṇḍapañcasīlā hoti, ayañca bandhumatī nāma devī īdisā, ayaṃ me mātā bhavissati, “kittakaṃ panassā āyū”ti āvajjanto “dasannaṃ māsānaṃ upari satta divasānī”ti passi. |
♦ Then, looking at the mother, he saw, "The mother of a Buddha is not frivolous or a drunkard; she has fulfilled the perfections for a hundred thousand kappas; from birth, her five precepts are unbroken. And this Queen Bandhumatī is of such a kind; she will be my mother. 'And what is her lifespan?'" Reflecting, he saw, "Seven days after ten months." |
♦ iti imaṃ pañcamahāvilokanaṃ viloketvā “kālo, me mārisā, buddhabhāvāyā”ti devatānaṃ saṅgahaṃ karonto paṭiññaṃ datvā — “gacchatha, tumhe”ti tā devatā uyyojetvā tusitadevatāhi parivuto tusitapure nandanavanaṃ pāvisi. |
♦ Thus, having looked at these five great observations, saying, "It is time for me, sirs, to become a Buddha," making a pledge to the devas and giving them his promise, he dismissed those devas, saying, "You may go." Surrounded by the Tusita devas, he entered the Nandanavana in the Tusita city. |
sabbadevalokesu hi nandanavanaṃ atthiyeva. |
For in all deva-worlds, there is a Nandanavana. |
tatra naṃ devatā ito cuto sugatiṃ gacchāti pubbekatakusalakammokāsaṃ sārayamānā vicaranti. |
There the devas wander, making him recall the opportunity for wholesome kamma done in the past, saying, "Having fallen from here, you will go to a good destination." |
so evaṃ devatāhi kusalaṃ sārayamānāhi parivuto tattha vicarantoyeva cavi. |
He, thus surrounded by the devas who were making him recall his wholesome deeds, while wandering there, passed away. |
♦ evaṃ cuto ca ‘cavāmī’ti jānāti, cuticittaṃ na jānāti. |
♦ Thus, having passed away, he knows "I am passing away," but he does not know the death-consciousness. |
paṭisandhiṃ gahetvāpi jānāti, paṭisandhicittameva na jānāti. |
Having taken rebirth, he also knows, but he does not know the rebirth-consciousness itself. |
“imasmiṃ me ṭhāne paṭisandhiṃ gahitā”ti evaṃ pana jānāti. |
"In this place, my rebirth has been taken," thus, however, he knows. |
keci pana therā — “āvajjanapariyāyo nāma laddhuṃ vaṭṭati, dutiyatatiyacittavāre eva jānissatī”ti vadanti. |
But some elders say, "It is possible to obtain a turn of attention; he will know in the second and third mind-moments." |
tipiṭakamahāsīvatthero pana āha — “mahāsattānaṃ paṭisandhi na aññesaṃ paṭisandhisadisā, koṭippattaṃ pana tesaṃ satisampajaññaṃ. |
But the Elder Mahāsiva, the Tipiṭaka master, said, "The rebirth of great beings is not like the rebirth of others. Their mindfulness and clear comprehension have reached the peak. |
yasmā pana teneva cittena taṃ cittaṃ ñātuṃ na sakkā, tasmā cuticittaṃ na jānāti. |
But since it is not possible to know that mind with that very mind, therefore he does not know the death-consciousness. |
cutikkhaṇepi ‘cavāmī’ti jānāti. |
Even at the moment of death, he knows 'I am passing away.' |
paṭisandhicittaṃ na jānāti. |
He does not know the rebirth-consciousness. |
‘asukasmiṃ me ṭhāne paṭisandhi gahitā’ti jānāti, tasmiṃ kāle dasasahassilokadhātu kampatī”ti. |
He knows 'in such-and-such a place my rebirth has been taken,' and at that time the ten-thousand-fold world-system trembles." |
evaṃ sato sampajāno mātukucchiṃ okkamanto pana ekūnavīsatiyā paṭisandhicittesu mettāpubbabhāgassa somanassasahagatañāṇasampayuttāsaṅkhārikakusalacittassa sadisamahāvipākacittena paṭisandhi gaṇhi. |
Thus, being mindful and clearly comprehending, descending into his mother's womb, among the nineteen rebirth-consciousnesses, he took rebirth with a great resultant mind similar to the wholesome, unprompted mind associated with knowledge accompanied by joy, of which loving-kindness is the preliminary part. |
mahāsīvatthero pana upekkhāsahagatenāti āha. |
But the Elder Mahāsiva said, "with one accompanied by equanimity." |
yathā ca amhākaṃ bhagavā, evaṃ sopi āsāḷhīpuṇṇamāyaṃ uttarāsāḷhanakkhatteneva paṭisandhiṃ aggahesi. |
And just as our Blessed One, so too he took rebirth under the constellation of Uttarāsāḷha on the full moon day of Āsāḷha. |
♦ tadā kira pure puṇṇamāya sattamadivasato paṭṭhāya vigatasurāpānaṃ mālāgandhādivibhūtisampannaṃ nakkhattakīḷaṃ anubhavamānā bodhisattamātā sattame divase pāto uṭṭhāya gandhodakena nahāyitvā sabbālaṅkāravibhūsitā varabhojanaṃ bhuñjitvā uposathaṅgāni adhiṭṭhāya sirigabbhaṃ pavisitvā sirisayane nipannā niddaṃ okkamamānā idaṃ supinaṃ addasa — “cattāro kira naṃ mahārājāno sayaneneva saddhiṃ ukkhipitvā anotattadahaṃ netvā nahāpetvā dibbavatthaṃ nivāsetvā dibbagandhehi vilimpetvā dibbapupphāni piḷandhitvā, tato avidūre rajatapabbato, tassa anto kanakavimānaṃ atthi, tasmiṃ pācīnato sīsaṃ katvā nipajjāpesuṃ. |
♦ At that time, it is said, in the city, from the seventh day of the full moon, the Bodhisatta's mother, experiencing the festival with its cessation of drinking liquor and its splendor of garlands, perfumes, etc., on the seventh day rose early, bathed with fragrant water, adorned with all ornaments, ate fine food, undertook the Uposatha precepts, entered the magnificent chamber, and lying down on the magnificent bed, while falling asleep, she saw this dream: "Four great kings, it seems, lifted her up together with her bed, took her to the Anotatta lake, bathed her, dressed her in divine clothes, anointed her with divine perfumes, and adorned her with divine flowers. Not far from there is a silver mountain, and inside it is a golden mansion. In it, they laid her down with her head to the east. |
atha bodhisatto setavaravāraṇo hutvā tato avidūre eko suvaṇṇapabbato, tattha caritvā tato oruyha rajatapabbataṃ abhiruhitvā kanakavimānaṃ pavisitvā mātaraṃ padakkhiṇaṃ katvā dakkhiṇapassaṃ phāletvā kucchiṃ paviṭṭhasadiso ahosi”. |
Then the Bodhisatta, having become a white, excellent elephant, having roamed on a golden mountain not far from there, descended from it, ascended the silver mountain, entered the golden mansion, circumambulated his mother, and seemed to have entered her womb, having split her right side." |
♦ atha pabuddhā devī taṃ supinaṃ rañño ārocesi. |
♦ Then the awakened queen told that dream to the king. |
rājā vibhātāya rattiyā catusaṭṭhimatte brāhmaṇapāmokkhe pakkosāpetvā haritūpalittāya lājādīhi katamaṅgalasakkārāya bhūmiyā mahārahāni āsanāni paññapetvā tattha nisinnānaṃ brāhmaṇānaṃ sappimadhusakkarābhisaṅkhatassa varapāyāsassa suvaṇṇarajatapātiyo pūretvā suvaṇṇarajatapātīheva paṭikujjitvā adāsi, aññehi ca ahatavatthakapilagāvīdānādīhi nesaṃ santappesi. |
The king, when the night had dawned, had the sixty-four chief brahmins summoned, and on the ground, which had been smeared with green cow-dung and where auspicious offerings of parched rice, etc., had been made, having prepared magnificent seats, and for the brahmins seated there, he had golden and silver bowls filled with fine rice porridge prepared with ghee, honey, and sugar, and covered with golden and silver bowls, he gave them, and he satisfied them with other gifts of uncut cloth, brown cows, and so on. |
atha nesaṃ sabbakāmasantappitānaṃ taṃ supinaṃ ārocetvā — “kiṃ bhavissatī”ti pucchi. |
Then, when they had been satisfied with all their desires, having told them that dream, he asked, "What will happen?" |
brāhmaṇā āhaṃsu — “mā cintayi, mahārāja, deviyā te kucchimhi gabbho patiṭṭhito, so ca kho purisagabbho na itthigabbho, putto te bhavissati. |
The brahmins said, "Do not worry, great king, a conception has been established in your queen's womb, and that is a male conception, not a female conception; you will have a son. |
so sace agāraṃ ajjhāvasissati, rājā bhavissati cakkavattī. |
If he lives the household life, he will become a king, a Cakkavattī. |
sace agārā nikkhamma pabbajissati, buddho bhavissati loke vivaṭṭacchado”ti. |
If he goes forth from the household life into homelessness, he will become a Buddha in the world, one with the veil rolled back." |
ayaṃ tāva — “mātukucchiṃ okkamī”ti ettha vaṇṇanākkamo. |
This is the order of the commentary on "descended into his mother's womb." |
♦ ayamettha dhammatāti ayaṃ ettha mātukucchiokkamane dhammatā, ayaṃ sabhāvo, ayaṃ niyāmoti vuttaṃ hoti. |
♦ "This is the nature here" means this is the nature in descending into the mother's womb here, this is the intrinsic state, this is the law, it is said. |
niyāmo ca nāmesa kammaniyāmo, utuniyāmo, bījaniyāmo, cittaniyāmo, dhammaniyāmoti pañcavidho . |
And this law is of five kinds: the law of kamma, the law of season, the law of seed, the law of mind, and the law of Dhamma. |
♦ tattha kusalassa iṭṭhavipākadānaṃ, akusalassa aniṭṭhavipākadānanti ayaṃ kammaniyāmo. |
♦ Therein, the giving of a desirable result for wholesome action and the giving of an undesirable result for unwholesome action, this is the law of kamma. |
tassa dīpanatthaṃ — “na antalikkhe”ti gāthāya vatthūni vattabbāni. |
To explain that, the stories of the verse "Not in the sky..." should be told. |
apica ekā kira itthī sāmikena saddhiṃ bhaṇḍitvā ubbandhitvā maritukāmā rajjupāse gīvaṃ pavesesi. |
Moreover, it is said that a certain woman, having quarreled with her husband, wishing to die by hanging herself, put her neck in a rope noose. |
aññataro puriso vāsiṃ nisento taṃ itthikammaṃ disvā rajjuṃ chinditukāmo — “mā bhāyi, mā bhāyī”ti taṃ samassāsento upadhāvi. |
A certain man, sharpening an adze, seeing that woman's action, wishing to cut the rope, comforting her, "Do not be afraid, do not be afraid," ran up. |
rajju āsīviso hutvā aṭṭhāsi. |
The rope stood up, having become a venomous snake. |
so bhīto palāyi. |
He, being frightened, ran away. |
itarā tattheva mari. |
The other died right there. |
evamādīni cettha vatthūni dassetabbāni. |
Such stories should be shown here. |
♦ tesu tesu janapadesu tasmiṃ tasmiṃ kāle ekappahāreneva rukkhānaṃ pupphaphalagahaṇādīni, vātassa vāyanaṃ avāyanaṃ, ātapassa tikkhatā mandatā, devassa vassanaṃ avassanaṃ, padumānaṃ divā vikasanaṃ rattiṃ milāyananti evamādi utuniyāmo. |
♦ In those various countries, at that particular time, the bearing of flowers and fruits by trees all at once, the blowing and non-blowing of the wind, the intensity and mildness of the heat, the raining and non-raining of the deva, the blooming of lotuses by day and their closing by night, and so on, is the law of season. |
♦ yaṃ panetaṃ sālibījato sāliphalameva, madhurato madhurasaṃyeva, tittato tittarasaṃyeva phalaṃ hoti, ayaṃ bījaniyāmo. |
♦ That from a rice seed only rice fruit comes, from a sweet thing only a sweet taste, and from a bitter thing only a bitter taste, this is the law of seed. |
♦ purimā purimā cittacetasikā dhammā pacchimānaṃ pacchimānaṃ cittacetasikānaṃ dhammānaṃ upanissayapaccayena paccayoti evaṃ yadetaṃ cakkhuviññāṇādīnaṃ anantarā sampaṭicchanādīnaṃ nibbattanaṃ, ayaṃ cittaniyāmo. |
♦ That the preceding mental and cognitive states are a condition for the succeeding mental and cognitive states by way of decisive support condition, thus the arising of receiving-consciousness, etc., immediately after eye-consciousness, etc., this is the law of mind. |
♦ yā panesā bodhisattānaṃ mātukucchiokkamanādīsu dasasahassilokadhātukampanādīnaṃ pavatti, ayaṃ dhammaniyāmo nāma. |
♦ But the process of the trembling of the ten-thousand-fold world-system, etc., at the time of the Bodhisattas' descent into their mothers' wombs, etc., this is called the law of Dhamma. |
tesu idha dhammaniyāmo adhippeto. |
Of these, here the law of Dhamma is intended. |
tasmā tamevatthaṃ dassento dhammatā esā bhikkhavetiādimāha. |
Therefore, showing that very matter, he said, "This is the nature, bhikkhus," and so on. |
♦ 18. tattha kucchiṃ okkamatīti ettha kucchiṃ okkanto hotīti ayamevattho . |
♦ 18. Therein, "he descends into the womb," here the meaning is "he is one who has descended into the womb." |
okkante hi tasmiṃ evaṃ hoti, na okkamamāne. |
For when he has descended, it happens thus, not while he is descending. |
appamāṇoti vuḍḍhippamāṇo, vipuloti attho. |
"Immeasurable" means of great growth, meaning vast. |
uḷāroti tasseva vevacanaṃ. |
"Sublime" is a synonym for the same. |
uḷārāni uḷārāni khādanīyāni khādantītiādīsu hi madhuraṃ uḷāranti vuttaṃ. |
In "they eat sublime, sublime foods," etc., sweet is said to be sublime. |
uḷārāya khalu bhavaṃ vacchāyano samaṇaṃ gotamaṃ pasaṃsāya pasaṃsatītiādīsu seṭṭhaṃ uḷāranti vuttaṃ. |
In "The venerable Vacchāyana praises the ascetic Gotama with sublime praise," etc., excellent is said to be sublime. |
idha pana vipulaṃ adhippetaṃ. |
Here, however, vast is intended. |
devānaṃ devānubhāvanti ettha devānaṃ ayamānubhāvo nivatthavatthassa pabhā dvādasayojanāni pharati, tathā sarīrassa, tathā alaṅkārassa, tathā vimānassa, taṃ atikkamitvāti attho. |
"The divine power of the devas," here the divine power of the devas is that the radiance of their worn clothes spreads for twelve yojanas, likewise of their bodies, likewise of their ornaments, likewise of their mansions; the meaning is, having surpassed that. |
♦ lokantarikāti tiṇṇaṃ tiṇṇaṃ cakkavāḷānaṃ antarā ekeko lokantariko hoti, tiṇṇaṃ sakaṭacakkānaṃ vā tiṇṇaṃ pattānaṃ vā aññamaññaṃ āhacca ṭhapitānaṃ majjhe okāso viya. |
♦ "The world-interstices" - between every three world-systems, there is one world-interstice, like the space in the middle of three cart-wheels or three bowls placed touching one another. |
so pana lokantarikanirayo parimāṇato aṭṭhayojanasahasso hoti. |
That world-interstice hell, however, is eight thousand yojanas in extent. |
aghāti niccavivaṭā. |
"Aghastly" means ever-open. |
asaṃvutāti heṭṭhāpi appatiṭṭhā. |
"Unenclosed" means without a foundation below. |
andhakārāti tamabhūtā. |
"Dark" means of a dark nature. |
andhakāratimisāti cakkhuviññāṇuppattinivāraṇato andhabhāvakaraṇatimisena samannāgatā. |
"Darkness-blindness" means endowed with a blindness-causing darkness that prevents the arising of eye-consciousness. |
tattha kira cakkhuviññāṇaṃ na jāyati. |
There, it is said, eye-consciousness does not arise. |
evaṃmahiddhikāti candimasūriyā kira ekappahāreneva tīsu dīpesu paññāyanti, evaṃ mahiddhikā. |
"Of such great power" - the sun and moon, it is said, are seen in the three continents at one and the same time, of such great power are they. |
ekekāya disāya nava nava yojanasatasahassāni andhakāraṃ vidhamitvā ālokaṃ dassenti, evaṃmahānubhāvā. |
In each direction, they dispel darkness for nine hundred thousand yojanas and show light, of such great might are they. |
ābhāya nānubhontīti attano pabhāya nappahonti. |
"They cannot illumine with their radiance" means they are not able to with their own radiance. |
te kira cakkavāḷapabbatassa vemajjhena vicaranti, cakkavāḷapabbatañca atikkamma lokantarikanirayā. |
They, it is said, move in the middle of the Cakkavāḷa mountain range, and the world-interstice hells are beyond the Cakkavāḷa mountain range. |
tasmā te tattha ābhāya nappahonti. |
Therefore, they are not able to illumine there with their radiance. |
♦ yepi tattha sattāti yepi tasmiṃ lokantarikamahāniraye sattā uppannā. |
♦ "And those beings there" means and those beings born in that great world-interstice hell. |
kiṃ pana kammaṃ katvā tattha uppajjantīti. |
Having done what kamma are they born there? |
bhāriyaṃ dāruṇaṃ mātāpitūnaṃ dhammikasamaṇabrāhmaṇānañca upari aparādhaṃ, aññañca divase divase pāṇavadhādisāhasikakammaṃ katvā uppajjanti, tambapaṇṇidīpe abhayacoranāgacorādayo viya. |
Having done a heavy, cruel offense against their parents and righteous ascetics and brahmins, and other daring deeds like killing beings every day, they are born there, like the robbers Abhaya and Nāga in the island of Tambapaṇṇi. |
tesaṃ attabhāvo tigāvutiko hoti, vaggulīnaṃ viya dīghanakhā honti. |
Their bodies are three gāvutas in size, and they have long nails like bats. |
te rukkhe vagguliyo viya nakhehi cakkavāḷapabbate lagganti. |
They cling to the Cakkavāḷa mountain with their nails like bats on a tree. |
yadā saṃsappantā aññamaññassa hatthapāsaṃ gatā honti, atha “bhakkho no laddho”ti maññamānā tattha vāvaṭā viparivattitvā lokasandhārakaudake patanti, vāte paharantepi madhukaphalāni viya chijjitvā udake patanti, patitamattāva accantakhāre udake piṭṭhapiṇḍi viya vilīyanti. |
When, while creeping, they come within reach of each other's hands, then thinking, "We have found food," having become intent on it there, they turn around and fall into the world-supporting water. Even when the wind blows, they fall into the water, being cut off like madhuka fruits. As soon as they fall, they dissolve like a lump of dough in extremely salty water. |
♦ aññepi kira bho santi sattāti bho yathā mayaṃ mahādukkhaṃ anubhavāma, evaṃ aññe kira sattāpi imaṃ dukkhamanubhavanatthāya idhūpapannāti taṃ divasaṃ passanti. |
♦ "Sirs, there are other beings, it seems" - sirs, just as we experience great suffering, so, it seems, other beings too, for the purpose of experiencing this suffering, have been reborn here, they see on that day. |
ayaṃ pana obhāso ekayāgupānamattampi na tiṭṭhati, accharāsaṅghāṭamattameva vijjobhāso viya niccharitvā — “kiṃ idan”ti bhaṇantānaṃyeva antaradhāyati. |
But this light does not last even for the time it takes to drink a bowl of gruel; it flashes like the light of lightning for just the snap of the fingers and disappears even as they are saying, "What is this?" |
saṅkampatīti samantato kampati. |
"It quakes" means it quakes all around. |
itaradvayaṃ purimapadasseva vevacanaṃ. |
The other two are synonyms for the previous word. |
puna appamāṇo cātiādi nigamanatthaṃ vuttaṃ. |
Again, "and immeasurable," etc., is said for the purpose of conclusion. |
♦ 19. cattāro naṃ devaputtā cātuddisaṃ rakkhāya upagacchantīti ettha cattāroti catunnaṃ mahārājānaṃ vasena vuttaṃ. |
♦ 19. "Four devaputtas approach him for protection from the four quarters," here "four" is said by way of the Four Great Kings. |
dasasahassacakkavāḷesu pana cattāro cattāro katvā cattālīsasahassāni honti. |
But in the ten-thousand-fold world-systems, taking four and four, there are forty thousand. |
tattha imasmiṃ cakkavāḷe mahārājāno khaggahatthā bodhisattassa ārakkhatthāya upagantvā sirigabbhaṃ paviṭṭhā, itare gabbhadvārato paṭṭhāya avaruddhake paṃsupisācakādiyakkhagaṇe paṭikkamāpetvā yāva cakkavāḷā ārakkhaṃ gaṇhiṃsu. |
Therein, in this world-system, the great kings, with swords in hand, having approached for the protection of the Bodhisatta, entered the magnificent chamber. The others, from the chamber door, having repelled the constrained hosts of spirits, such as dust-sprites, took up guard as far as the world-system. |
♦ kimatthāya panāyaṃ rakkhā? |
♦ But for what purpose is this protection? |
nanu paṭisandhikkhaṇe kalalakālato paṭṭhāya sacepi koṭisatasahassamārā koṭisatasahassasineruṃ ukkhipitvā bodhisattassa vā bodhisattamātuyā vā antarāyakaraṇatthaṃ āgaccheyyuṃ, sabbe antarāva antaradhāyeyyuṃ. |
Surely, from the moment of conception, from the time of the kalala stage, even if a hundred thousand crore Māras, lifting a hundred thousand crore Sinerus, were to come to cause harm to the Bodhisatta or the Bodhisatta's mother, they would all disappear in between. |
vuttampi cetaṃ bhagavatā ruhiruppādavatthusmiṃ — “aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ parupakkamena tathāgataṃ jīvitā voropeyya. |
And this has been said by the Blessed One in the matter of the shedding of blood: "This is an impossibility, bhikkhus, an occasion that cannot be, that one should deprive a Tathāgata of life by another's attack. |
anupakkamena, bhikkhave, tathāgatā parinibbāyanti. |
Without being attacked, bhikkhus, Tathāgatas attain Parinibbāna. |
gacchatha, tumhe bhikkhave, yathāvihāraṃ, arakkhiyā, bhikkhave tathāgatā”ti . |
Go, you bhikkhus, to your respective dwellings; Tathāgatas are unguardable, bhikkhus." |
evameva, tena parupakkamena na tesaṃ jīvitantarāyo atthi, santi kho pana amanussā virūpā duddasikā bheravarūpā migapakkhino, yesaṃ rūpaṃ vā disvā saddaṃ vā sutvā bodhisattamātu bhayaṃ vā santāso vā uppajjeyya, tesaṃ nivāraṇatthāya rakkhaṃ aggahesuṃ. |
So it is. There is no danger to their life from another's attack. But there are non-human beings, misshapen, ugly, of frightful form, beasts and birds, seeing whose form or hearing whose sound, fear or terror might arise in the Bodhisatta's mother. To prevent them, they undertook the protection. |
apica bodhisattassa puññatejena sañjātagāravā attano gāravacoditāpi te evamakaṃsu. |
Moreover, due to the respect born of the Bodhisatta's merit, and urged by their own respect, they also did so. |
♦ kiṃ pana te antogabbhaṃ pavisitvā ṭhitā cattāro mahārājāno bodhisattassa mātuyā attānaṃ dassenti, na dassentīti? |
♦ But do those four great kings who have entered the inner chamber and are standing there show themselves to the Bodhisatta's mother or not? |
nahānamaṇḍanabhojanādisarīrakiccakāle na dassenti, sirigabbhaṃ pavisitvā varasayane nipannakāle pana dassenti. |
At the time of bodily functions such as bathing, adorning, and eating, they do not show themselves. But at the time when she has entered the magnificent chamber and is lying on the fine bed, they do show themselves. |
tattha kiñcāpi amanussadassanaṃ nāma manussānaṃ sappaṭibhayaṃ hoti, bodhisattassa mātā pana attano ceva puttassa ca puññānubhāvena te disvā na bhāyati, pakatiantepurapālakesu viya assā etesu cittaṃ uppajjati. |
Therein, although the sight of non-humans is frightening to humans, the Bodhisatta's mother, due to the power of her own and her son's merit, seeing them, is not afraid. Her mind arises towards them as if they were the usual palace guards. |
♦ 20. pakatiyā sīlavatīti sabhāveneva sīlasampannā. |
♦ 20. "Virtuous by nature" means endowed with virtue by her own disposition. |
anuppanne kira buddhe manussā tāpasaparibbājakānaṃ santike vanditvā ukkuṭikaṃ nisīditvā sīlaṃ gaṇhanti. |
When a Buddha has not arisen, it is said, humans, having bowed to ascetics and wanderers, sitting in a squatting position, take the precepts. |
bodhisattamātāpi kāladevilassa isino santike sīlaṃ gaṇhāti. |
The Bodhisatta's mother also takes the precepts from the sage Kāḷadevila. |
bodhisatte pana kucchigate aññassa pādamūle nisīdituṃ nāma na sakkā, samānāsane nisīditvā gahitasīlampi āvajjanakaraṇamattaṃ hoti. |
But when the Bodhisatta is in her womb, it is not possible to sit at the feet of another. Even the precepts taken while sitting on an equal seat are just a matter of attention. |
tasmā sayameva sīlaṃ aggahesīti vuttaṃ hoti. |
Therefore, it is said that she took the precepts by herself. |
♦ 21. purisesūti bodhisattassa pitaraṃ ādiṃ katvā kesuci manussesu purisādhippāyacittaṃ nuppajjati. |
♦ 21. "Towards men" means a mind with a manly inclination does not arise towards any man, beginning with the Bodhisatta's father. |
bodhisattamāturūpaṃ pana kusalā sippikā potthakammādīsupi kātuṃ na sakkonti. |
But skilled artists are not able to create even in a painting the form of the Bodhisatta's mother. |
taṃ disvā purisassa rāgo nuppajjatīti na sakkā vattuṃ, sace pana taṃ rattacitto upasaṅkamitukāmo hoti, pādā na vahanti, dibbasaṅkhalikā viya bajjhanti. |
It cannot be said that passion does not arise in a man upon seeing her. But if a man with a passionate mind wishes to approach her, his feet do not carry him; they are bound as if by divine chains. |
tasmā “anatikkamanīyā”tiādi vuttaṃ. |
Therefore, "unassailable," etc., is said. |
♦ 22. pañcannaṃ kāmaguṇānanti pubbe kāmaguṇūpasañhitanti iminā purisādhippāyavasena vatthupaṭikkhepo kato, idha ārammaṇappaṭilābho dassito. |
♦ 22. "Of the five strands of sensual pleasure," previously, with "connected with sensual pleasure," the object was rejected by way of a manly inclination. Here, the acquisition of the object is shown. |
tadā kira deviyā evarūpo putto kucchiṃ upapannoti sutvā samantato rājāno mahagghāabharaṇatūriyādivasena pañcadvārārammaṇavatthubhūtaṃ paṇṇākāraṃ pesenti. |
At that time, it is said, having heard, "Such a son has come into the queen's womb," the surrounding kings send gifts, which are objects for the five sense-doors, by way of magnificent ornaments, musical instruments, etc. |
bodhisattassa ca bodhisattamātu ca katakammassa ussannattā lābhasakkārassa pamāṇaparicchedo natthi. |
And due to the ripeness of the kamma done by the Bodhisatta and the Bodhisatta's mother, there is no measure or limit to the gain and honor. |
♦ 23. akilantakāyāti yathā aññā itthiyo gabbhabhārena kilamanti hatthapādā uddhumātatādīni pāpuṇanti, evaṃ tassā koci kilamatho nāhosi. |
♦ 23. "With an untired body" means just as other women are tired by the weight of the womb, and their hands and feet become swollen, etc., so for her there was no such tiredness. |
tirokucchigatanti antokucchigataṃ. |
"Gone into the womb" means gone inside the womb. |
passatīti kalalādikālaṃ atikkamitvā sañjātāṅgapaccaṅgāhīnindriyabhāvaṃ upagataṃyeva passati. |
"She sees" means having passed the kalala stage, etc., she sees him when he has reached the state of having developed limbs and faculties. |
kimatthaṃ passati? |
For what purpose does she see? |
sukhavāsatthaṃyeva. yatheva hi mātā puttena saddhiṃ nipannā vā nisinnā vā — “hatthaṃ vāssa pādaṃ vā olambantaṃ ukkhipitvā saṇṭhapessāmī”ti sukhavāsatthaṃ puttaṃ oloketi, evaṃ bodhisattamātāpi yaṃ taṃ mātu uṭṭhānagamanaparivattananisajjādīsu uṇhasītaloṇikatittakakaṭukāhārājjhoharaṇakālesu ca gabbhassa dukkhaṃ uppajjati, “atthi nu kho me taṃ puttassā”ti sukhavāsatthaṃ olokayamānā pallaṅkaṃ ābhujitvā nisinnaṃ bodhisattaṃ passati. |
Just for a comfortable dwelling. Just as a mother, lying or sitting with her son, looks at the son for a comfortable dwelling, saying, "I will lift up and arrange his dangling hand or foot," so too the Bodhisatta's mother, wondering, "Does my son have the suffering that arises in the womb during the mother's rising, walking, turning, sitting, etc., and at the times of consuming hot, cold, salty, bitter, and pungent food?" looks for a comfortable dwelling and sees the Bodhisatta sitting cross-legged. |
yathā hi aññe antokucchigatā pakkāsayaṃ avattharitvā āmāsayaṃ ukkhipitvā udarapaṭalaṃ piṭṭhito katvā piṭṭhikaṇḍakaṃ nissāya ukkuṭikaṃ dvīsu muṭṭhīsu hanukaṃ ṭhapetvā deve vassante rukkhasusire makkaṭā viya nisīdanti, na evaṃ bodhisatto, bodhisatto pana piṭṭhikaṇḍakaṃ piṭṭhito katvā dhammāsane dhammakathiko viya pallaṅkaṃ ābhujitvā puratthābhimukho nisīdati. |
For just as other beings in the womb, not stretching out the digestive tract, but lifting up the stomach, with the belly-wall to the back, leaning against the backbone, squatting with their chin on their two fists, sit like monkeys in a hollow tree when the deva rains, not so the Bodhisatta. But the Bodhisatta, with his backbone to the back, like a Dhamma-teacher on a Dhamma-seat, sits cross-legged, facing east. |
pubbekatakammaṃ panassā vatthuṃ sodheti, suddhe vatthumhi sukhumacchavilakkhaṇaṃ nibbattati. |
But his past kamma purifies her womb. In the pure womb, a subtle-skinned characteristic is produced. |
atha naṃ kucchitaco paṭicchādetuṃ na sakkoti, olokentiyā bahiṭhito viya paññāyati. |
Then the skin of the womb is not able to cover him; when she looks, he appears as if from outside. |
tamatthaṃ upamāya vibhāvento bhagavā seyyathāpītiādimāha. |
Explaining that matter with a simile, the Blessed One said, "Just as," and so on. |
bodhisatto pana antokucchigato mātaraṃ na passati. |
But the Bodhisatta, being inside the womb, does not see his mother. |
na hi antokucchiyaṃ cakkhuviññāṇaṃ uppajjati. |
For inside the womb, eye-consciousness does not arise. |
♦ 24. kālaṅkarotīti na vijātabhāvapaccayā, āyuparikkhayeneva. |
♦ 24. "She passes away" means not on account of having given birth, but by the exhaustion of her lifespan. |
bodhisattena vasitaṭṭhānañhi cetiyakuṭisadisaṃ hoti, aññesaṃ aparibhogārahaṃ, na ca sakkā bodhisattamātaraṃ apanetvā aññaṃ aggamahesiṭṭhāne ṭhapetunti tattakaṃyeva bodhisattamātu āyuppamāṇaṃ hoti, tasmā tadā kālaṅkaroti. |
For the place where the Bodhisatta has dwelt is like a cetiya-shrine, unfit for others to use, and it is not possible to remove the Bodhisatta's mother and place another in the position of chief queen. Therefore, the lifespan of the Bodhisatta's mother is just that much, and so she passes away at that time. |
katarasmiṃ pana vaye kālaṃ karotīti? |
But at what age does she pass away? |
majjhimavaye. paṭhamavayasmiñhi sattānaṃ attabhāve chandarāgo balavā hoti, tena tadā sañjātagabbhā itthī gabbhaṃ anurakkhituṃ na sakkoti, gabbho bahvābādho hoti. |
In middle age. For in the first age, the passion of desire is strong in the bodies of beings. Therefore, a woman who has conceived at that time is not able to protect the womb; the womb has many illnesses. |
majjhimavayassa pana dve koṭṭhāse atikkamma tatiye koṭṭhāse vatthu visadaṃ hoti, visade vatthumhi nibbattadārakā arogā honti, tasmā bodhisattamātāpi paṭhamavaye sampattiṃ anubhavitvā majjhimavayassa tatiye koṭṭhāse vijāyitvā kālaṃ karotīti ayamettha dhammatā. |
But having passed two parts of middle age, in the third part the womb is clear. The children born in a clear womb are healthy. Therefore, the Bodhisatta's mother, having experienced prosperity in her first age, having given birth in the third part of her middle age, passes away. This is the nature here. |
♦ 25. nava vā dasa vāti ettha vā saddassa vikappanavasena satta vā aṭṭha vā ekādasa vā dvādasa vāti evamādīnaṃ saṅgaho veditabbo. |
♦ 25. "Nine or ten," here, by way of the word "or" being disjunctive, the inclusion of "seven or eight or eleven or twelve," etc., should be understood. |
tattha sattamāsajāto jīvati, sītuṇhakkhamo pana na hoti. |
Therein, one born at seven months lives, but is not able to withstand cold and heat. |
aṭṭhamāsajāto na jīvati, avasesā jīvanti. |
One born at eight months does not live; the rest live. |
♦ 27. devā paṭhamaṃ paṭiggaṇhantīti khīṇāsavā suddhāvāsabrahmāno paṭiggaṇhanti. |
♦ 27. "The devas receive him first" means the Suddhāvāsa Brahmās, who are Arahants, receive him. |
kathaṃ paṭiggaṇhanti? |
How do they receive him? |
“sūtivesaṃ gaṇhitvā”ti eke. |
Some say, "Having taken the guise of midwives." |
taṃ pana paṭikkhipitvā idaṃ vuttaṃ — ‘tadā bodhisattamātā suvaṇṇakhacitaṃ vatthaṃ nivāsetvā macchakkhisadisaṃ dukūlapaṭaṃ yāva pādantā pārupitvā aṭṭhāsi. |
But having rejected that, this is said: 'At that time, the Bodhisatta's mother, having put on a cloth interwoven with gold, and having wrapped a fine muslin cloth like a fish's eye down to her feet, stood. |
athassā sallahukagabbhavuṭṭhānaṃ ahosi, dhamakaraṇato udakanikkhamanasadisaṃ. |
Then she had a very easy delivery, like water coming out of a bellows. |
atha te pakatibrahmaveseneva upasaṅkamitvā paṭhamaṃ suvaṇṇajālena paṭiggahesuṃ. |
Then they, in their usual Brahmā form, having approached, first received him in a golden net. |
tesaṃ hatthato cattāro mahārājāno ajinappaveṇiyā paṭiggahesuṃ. |
From their hands, the four great kings received him in a strip of antelope hide. |
tato manussā dukūlacumbaṭakena paṭiggahesuṃ’. |
From them, humans received him in a fine muslin cloth.' |
tena vuttaṃ — “devā paṭhamaṃ paṭiggaṇhanti, pacchā manussā”ti. |
Therefore it is said, "The devas receive him first, afterwards humans." |
♦ 28. cattāro naṃ devaputtāti cattāro mahārājāno. |
♦ 28. "Four devaputtas" means the four great kings. |
paṭiggahetvāti ajinappaveṇiyā paṭiggahetvā. |
"Having received him" means having received him in a strip of antelope hide. |
mahesakkhoti mahātejo mahāyaso lakkhaṇasampanno. |
"Of great power" means of great might, of great fame, endowed with the marks. |
♦ 29. visadova nikkhamatīti yathā aññe sattā yonimagge laggantā bhaggavibhaggā nikkhamanti, na evaṃ nikkhamati, alaggo hutvā nikkhamatīti attho udenāti udakena. |
♦ 29. "He emerges clean" means just as other beings emerge broken and shattered, getting stuck in the birth canal, he does not emerge thus; the meaning is he emerges without getting stuck. "with water." |
kenaci asucināti yathā aññe sattā kammajavātehi uddhaṃpādā adhosirā yonimagge pakkhittā sataporisaṃ narakapapātaṃ patantā viya, tāḷacchiddena nikkaḍḍhiyamānā hatthī viya mahādukkhaṃ anubhavantā nānāasucimakkhitāva nikkhamanti, na evaṃ bodhisatto. |
"with any impurity" means just as other beings, thrown into the birth canal by the kamma-born winds with their feet up and heads down, like falling into a hundred-fathom precipice of hell, like an elephant being pulled through a keyhole, experiencing great suffering, emerge smeared with various impurities, not so the Bodhisatta. |
bodhisattañhi kammajavātā uddhapādaṃ adhosiraṃ kātuṃ na sakkonti. |
For the kamma-born winds are not able to make the Bodhisatta's feet go up and his head go down. |
so dhammāsanato otaranto dhammakathiko viya, nisseṇito otaranto puriso viya ca dve hatthe ca dve pāde ca pasāretvā ṭhitakova mātukucchisambhavena kenaci asucinā amakkhitova nikkhamati. |
He, like a Dhamma-teacher descending from a Dhamma-seat, or like a man descending from a ladder, with his two hands and two feet stretched out, emerges standing, unsmeared with any impurity born of his mother's womb. |
♦ udakassa dhārāti udakavaṭṭiyo. |
♦ "Streams of water" means torrents of water. |
tāsu sītā suvaṇṇakaṭāhe patati uṇhā rajatakaṭāhe. |
Of them, the cool one falls into a golden vessel, the warm one into a silver vessel. |
idañca pathavitale kenaci asucinā asammissaṃ tesaṃ pānīyaparibhojanīyaudakañceva aññehi asādhāraṇaṃ kīḷāudakañca dassetuṃ vuttaṃ, aññassa pana suvaṇṇarajataghaṭehi āhariyamānaudakassa ceva haṃsavattakādipokkharaṇīgatassa ca udakassa paricchedo natthi. |
And this is said to show that this water, unmixed with any impurity on the earth's surface, was their drinking and bathing water, and also a special playing-water not common to others. But of the water brought in golden and silver pitchers and the water in the lotus ponds of swans and ducks, there is no limit. |
♦ 31. sampatijātoti muhuttajāto. |
♦ 31. "As soon as he is born" means born for a moment. |
pāḷiyaṃ pana mātukucchito nikkhantamatto viya dassito, na evaṃ daṭṭhabbaṃ. |
In the Pāḷi, however, he is shown as if he had just emerged from his mother's womb, but it should not be seen thus. |
nikkhantamattañhi naṃ paṭhamaṃ brahmāno suvaṇṇajālena paṭiggaṇhiṃsu, tesaṃ hatthato cattāro mahārājāno ajinappaveṇiyā, tesaṃ hatthato manussā dukūlacumbaṭakena. |
For as soon as he emerged, first the Brahmās received him in a golden net, from their hands the four great kings in a strip of antelope hide, and from their hands humans in a fine muslin cloth. |
manussānaṃ hatthato muccitvā pathaviyaṃ patiṭṭhito. |
Being released from the hands of humans, he stood on the earth. |
setamhi chatte anudhāriyamāneti dibbasetacchatte anudhāriyamānamhi. |
"While a white parasol was being held over him" means while a divine white parasol was being held over him. |
ettha ca chattassa parivārāni khaggādīni pañca rājakakudhabhaṇḍānipi āgatāneva. |
And here, the five royal regalia, such as the sword, which are the retinue of the parasol, have also come. |
pāḷiyaṃ pana rājagamane rājā viya chattameva vuttaṃ. |
In the Pāḷi, however, like a king in a royal procession, only the parasol is mentioned. |
tesu chattameva paññāyati, na chattaggāhako. |
Of them, only the parasol is seen, not the parasol-bearer. |
tathā khaggatālavaṇṭamorahatthakavāḷabījanīuṇhīsamattāyeva paññāyanti, na tesaṃ gāhakā. |
Likewise, only the sword, the palm-leaf fan, the peacock-feather fan, the yak-tail whisk, and the turban are seen, not their bearers. |
sabbāni kira tāni adissamānarūpā devatā gaṇhiṃsu. |
All of them, it is said, were held by devas with invisible forms. |
vuttañcetaṃ — |
And this has been said: |
♦ “anekasākhañca sahassamaṇḍalaṃ, |
♦ "With many branches and a thousand circles, |
♦ chattaṃ marū dhārayumantalikkhe. |
♦ Maruts held a parasol in the sky. |
♦ suvaṇṇadaṇḍā vipatanti cāmarā, |
♦ Golden-handled whisks fluttered, |
♦ na dissare cāmarachattagāhakā”ti. |
♦ The whisk and parasol bearers were not seen." |
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| ♦ "And all the directions," this is said as if he, standing above the seven-step stride, surveyed all the directions, but it should not be seen thus. | |
♦ sabbā ca disāti idaṃ sattapadavītihārūpari ṭhitassa viya sabbadisānuvilokanaṃ vuttaṃ, na kho panevaṃ daṭṭhabbaṃ. |
For the great being, having been released from the hands of humans and having stood on the earth, looked at the eastern direction. |
mahāsatto hi manussānaṃ hatthato muccitvā paṭhaviyaṃ patiṭṭhito puratthimaṃ disaṃ olokesi. |
Many thousands of world-systems became a single plane. |
anekāni cakkavāḷasahassāni ekaṅgaṇāni ahesuṃ. |
There, gods and humans, worshipping with perfumes, garlands, etc., said, "Great Man, here there is not even one like you, how could there be a superior?" |
tattha devamanussā gandhamālādīhi pūjayamānā — “mahāpurisa, idha tumhehi sadisopi natthi, kuto uttaritaro”ti āhaṃsu. |
Thus, having surveyed the four directions, the four intermediate directions, below, and above, that is, the ten directions, and not seeing one like himself, he thought, "This is the northern direction," and with a seven-step stride, he went facing north. Thus the meaning here should be understood. |
evaṃ catasso disā, catasso anudisā, heṭṭhā, uparīti dasa disā anuviloketvā attanā sadisaṃ adisvā — “ayaṃ uttarā disā”ti uttarābhimukho sattapadavītihārena agamāsīti evamettha attho veditabbo. |
"Bull-like" means supreme. |
āsabhinti uttamaṃ. |
"Chief" means first of all in qualities. |
aggoti guṇehi sabbapaṭhamo. |
The other two words are synonyms for this. |
itarāni dve padāni etasseva vevacanāni. |
"This is the last birth, there is no more rebirth," with these two words he proclaimed the Arahantship to be attained in this very existence. |
ayamantimā jāti, natthi dāni punabbhavoti padadvayena imasmiṃ attabhāve pattabbaṃ arahattaṃ byākāsi. |
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♦ ettha ca samehi pādehi pathaviyā patiṭṭhānaṃ caturiddhipādapaṭilābhassa pubbanimittaṃ, uttarābhimukhabhāvo mahājanaṃ ajjhottharitvā abhibhavitvā gamanassa pubbanimittaṃ, sattapadagamanaṃ sattabojjhaṅgaratanapaṭilābhassa pubbanimittaṃ, dibbasetacchattadhāraṇaṃ vimuttivarachattapaṭilābhassa pubbanimittaṃ, pañcarājakakudhabhaṇḍānaṃ paṭilābho pañcahi vimuttīhi vimuccanassa pubbanimittaṃ, sabbadisānuvilokanaṃ anāvaraṇañāṇapaṭilābhassa pubbanimittaṃ, āsabhivācābhāsanaṃ appaṭivattiyadhammacakkappavattanassa pubbanimittaṃ, “ayamantimā jātī”ti sīhanādo anupādisesāya nibbānadhātuyā parinibbānassa pubbanimittanti veditabbaṃ . |
♦ And here, the standing on the earth with level feet is a prior sign of the attainment of the four bases of psychic power. The facing north is a prior sign of going forward, overcoming and surpassing the great populace. The seven-step walk is a prior sign of the attainment of the seven jewels of the factors of enlightenment. The holding of the divine white parasol is a prior sign of the attainment of the supreme parasol of liberation. The attainment of the five royal regalia is a prior sign of being liberated by the five liberations. The surveying of all directions is a prior sign of the attainment of unimpeded knowledge. The uttering of the bull-like speech is a prior sign of the turning of the irreversible wheel of Dhamma. The lion's roar, "This is the last birth," should be known as a prior sign of the Parinibbāna with the Nibbāna-element without remainder. |
ime vārā pāḷiyaṃ āgatā, sambahulavāro pana nāgato, āharitvā dīpetabbo. |
These sections have come in the Pāḷi, but the miscellaneous section has not, it should be brought in and pointed out. |
♦ mahāpurisassa hi jātadivase dasasahassilokadhātu kampi. |
♦ On the day of the Great Man's birth, the ten-thousand-fold world-system trembled. |
dasasahassilokadhātumhi devatā ekacakkavāḷe sannipatiṃsu. |
The devas in the ten-thousand-fold world-system gathered in one world-system. |
paṭhamaṃ devā paṭiggaṇhiṃsu, pacchā manussā. |
First the devas received him, afterwards humans. |
tantibaddhā vīṇā cammabaddhā bheriyo ca kenaci avāditā sayameva vajjiṃsu. |
The stringed lutes and the leather-bound drums played by themselves without anyone playing them. |
manussānaṃ andubandhanādīni khaṇḍākhaṇḍaṃ chijjiṃsu. |
The fetters and bonds of humans broke into pieces. |
sabbarogā vūpasamiṃsu, ambilena dhotatambamalaṃ viya vigacchiṃsu. |
All diseases were calmed, they disappeared like the tarnish of copper washed with acid. |
jaccandhā rūpāni passiṃsu. |
The blind from birth saw forms. |
jaccabadhirā saddaṃ suṇiṃsu. |
The deaf from birth heard sounds. |
pīṭhasappī javasampannā ahesuṃ. |
The lame became swift of foot. |
jātijaḷānampi eḷamūgānaṃ sati patiṭṭhāsi. |
The minds of the naturally foolish and mute became established. |
videsapakkhandā nāvā supaṭṭanaṃ pāpuṇiṃsu. |
Ships that had gone to foreign lands reached a good port. |
ākāsaṭṭhakabhūmaṭṭhakaratanāni sakatejobhāsitāni ahesuṃ. |
The jewels in the sky and on earth shone with their own light. |
verino mettacittaṃ paṭilabhiṃsu. |
Enemies gained a mind of loving-kindness. |
avīcimhi aggi nibbāyi. |
The fire in Avīci was extinguished. |
lokantaresu āloko udapādi. |
Light arose in the world-interstices. |
nadīsu jalaṃ nappavattati. |
The water in the rivers did not flow. |
mahāsamudde madhurasaṃ udakaṃ ahosi. |
The water in the great ocean became sweet. |
vāto na vāyi. |
The wind did not blow. |
ākāsapabbatarukkhagatā sakuṇā bhassitvā pathavigatā ahesuṃ. |
The birds in the sky, on mountains, and in trees, having descended, were on the earth. |
cando ativiroci. |
The moon shone exceedingly. |
sūriyo na uṇho, na sītalo, nimmalo utusampanno ahosi. |
The sun was not hot, not cold, pure, and of a pleasant climate. |
devatā attano attano vimānadvāre ṭhatvā apphoṭanaseḷanacelukkhepādīhi mahākīḷakaṃ kīḷiṃsu. |
The devas, standing at the doors of their respective mansions, played a great game with clapping, shouting, and throwing up their clothes. |
cātuddīpikamahāmegho vassi. |
A great cloud covering the four continents rained. |
mahājanaṃ neva khudā na pipāsā pīḷesi. |
Neither hunger nor thirst afflicted the great populace. |
dvārakavāṭāni sayameva vivariṃsu. |
The door-panels opened by themselves. |
pupphūpagaphalūpagā rukkhā pupphaphalāni gaṇhiṃsu. |
The trees that bear flowers and fruits bore flowers and fruits. |
dasasahassilokadhātu ekaddhajamālā ahosi. |
The ten-thousand-fold world-system became a single banner of garlands. |
♦ tatrāpi dasasahassilokadhātukampo sabbaññutaññāṇapaṭilābhassa pubbanimittaṃ. |
♦ Therein also, the trembling of the ten-thousand-fold world-system is a prior sign of the attainment of the knowledge of omniscience. |
devatānaṃ ekacakkavāḷe sannipāto dhammacakkappavattanakāle ekappahāreneva sannipatitvā dhammaṃ paṭiggaṇhanassa pubbanimittaṃ. |
The gathering of the devas in one world-system is a prior sign of their gathering at the time of the turning of the wheel of Dhamma and receiving the Dhamma all at once. |
paṭhamaṃ devatānaṃ paṭiggahaṇaṃ catunnaṃ rūpāvacarajjhānānaṃ paṭilābhassa pubbanimittaṃ. |
The receiving by the devas first is a prior sign of the attainment of the four form-sphere jhānas. |
pacchā manussānaṃ paṭiggahaṇaṃ catunnaṃ arūpāvacarajjhānānaṃ paṭilābhassa pubbanimittaṃ. |
The receiving by humans afterwards is a prior sign of the attainment of the four formless-sphere jhānas. |
tantibaddhavīṇānaṃ sayaṃ vajjanaṃ anupubbavihārapaṭilābhassa pubbanimittaṃ. |
The self-playing of the stringed lutes is a prior sign of the attainment of the successive abidings. |
cammabaddhabherīnaṃ vajjanaṃ mahatiyā dhammabheriyā anussāvanassa pubbanimittaṃ. |
The playing of the leather-bound drums is a prior sign of the sounding of the great drum of the Dhamma. |
andubandhanādīnaṃ chedo asmimānasamucchedassa pubbanimittaṃ. |
The breaking of fetters and bonds is a prior sign of the eradication of the conceit "I am." |
mahājanassa rogavigamo catusaccapaṭilābhassa pubbanimittaṃ. |
The disappearance of the diseases of the great populace is a prior sign of the attainment of the four truths. |
jaccandhānaṃ rūpadassanaṃ dibbacakkhupaṭilābhassa pubbanimittaṃ . |
The seeing of forms by the blind from birth is a prior sign of the attainment of the divine eye. |
badhirānaṃ saddassavanaṃ dibbasotadhātupaṭilābhassa pubbanimittaṃ. |
The hearing of sounds by the deaf is a prior sign of the attainment of the divine ear element. |
pīṭhasappīnaṃ javasampadā caturiddhipādapaṭilābhassa pubbanimittaṃ. |
The swiftness of foot of the lame is a prior sign of the attainment of the four bases of psychic power. |
jaḷānaṃ satipatiṭṭhānaṃ catusatipaṭṭhānapaṭilābhassa pubbanimittaṃ. |
The establishment of mindfulness in the foolish is a prior sign of the attainment of the four foundations of mindfulness. |
videsapakkhandanāvānaṃ supaṭṭanasampāpuṇanaṃ catupaṭisambhidādhigamassa pubbanimittaṃ. |
The reaching of a good port by ships gone to foreign lands is a prior sign of the attainment of the four analytical knowledges. |
ratanānaṃ sakatejobhāsitattaṃ yaṃ lokassa dhammobhāsaṃ dassessati, tassa pubbanimittaṃ. |
The shining of the jewels with their own light is a prior sign of the light of the Dhamma that he will show to the world. |
♦ verīnaṃ mettacittapaṭilābho catubrahmavihārapaṭilābhassa pubbanimittaṃ. |
♦ The gaining of a mind of loving-kindness by enemies is a prior sign of the attainment of the four sublime abidings. |
avīcimhi agginibbāyanaṃ ekādasāgginibbāyanassa pubbanimittaṃ. |
The extinguishing of the fire in Avīci is a prior sign of the extinguishing of the eleven fires. |
lokantarikāloko avijjandhakāraṃ vidhamitvā ñāṇālokadassanassa pubbanimittaṃ. |
The light in the world-interstices is a prior sign of seeing the light of knowledge, having dispelled the darkness of ignorance. |
mahāsamuddassa madhuratā nibbānarasena ekarasabhāvassa pubbanimittaṃ. |
The sweetness of the great ocean is a prior sign of the state of being one with the taste of Nibbāna. |
vātassa avāyanaṃ dvāsaṭṭhidiṭṭhigatabhindanassa pubbanimittaṃ. |
The non-blowing of the wind is a prior sign of the breaking of the sixty-two views. |
sakuṇānaṃ pathavigamanaṃ mahājanassa ovādaṃ sutvā pāṇehi saraṇagamanassa pubbanimittaṃ. |
The going of the birds to the earth is a prior sign of the great populace, having heard his instruction, going for refuge with their lives. |
candassa ativirocanaṃ bahujanakantatāya pubbanimittaṃ. |
The exceeding radiance of the moon is a prior sign of his being dear to many people. |
sūriyassa uṇhasītavivajjanautusukhatā kāyikacetasikasukhappattiyā pubbanimittaṃ. |
The pleasantness of the sun, free from heat and cold, and the pleasantness of the climate, is a prior sign of the attainment of physical and mental happiness. |
devatānaṃ vimānadvāresu ṭhatvā apphoṭanādīhi kīḷanaṃ buddhabhāvaṃ patvā udānaṃ udānassa pubbanimittaṃ. |
The playing of the devas at the doors of their mansions with clapping, etc., is a prior sign of his uttering a cry of joy after becoming a Buddha. |
cātuddīpikamahāmeghavassanaṃ mahato dhammameghavassanassa pubbanimittaṃ. |
The raining of the great cloud covering the four continents is a prior sign of the raining of the great cloud of the Dhamma. |
khudāpīḷanassa abhāvo kāyagatāsatiamatapaṭilābhassa pubbanimittaṃ. |
The absence of the affliction of hunger is a prior sign of the attainment of the deathless mindfulness directed to the body. |
pipāsāpīḷanassa abhāvo vimuttisukhena sukhitabhāvassa pubbanimittaṃ. |
The absence of the affliction of thirst is a prior sign of the state of being happy with the happiness of liberation. |
dvārakavāṭānaṃ sayameva vivaraṇaṃ aṭṭhaṅgikamaggadvāravivaraṇassa pubbanimittaṃ. |
The self-opening of the door-panels is a prior sign of the opening of the door of the eightfold path. |
rukkhānaṃ pupphaphalaggahaṇaṃ vimuttipupphehi pupphitassa ca sāmaññaphalabhārabharitabhāvassa ca pubbanimittaṃ. |
The bearing of flowers and fruits by the trees is a prior sign of being flowered with the flowers of liberation and being laden with the fruit of asceticism. |
dasasahassilokadhātuyā ekaddhajamālitā ariyaddhajamālamālitāya pubbanimittanti veditabbaṃ. |
The state of the ten-thousand-fold world-system as a single banner of garlands should be known as a prior sign of its being adorned with the noble banner of garlands. |
ayaṃ sambahulavāro nāma. |
This is called the miscellaneous section. |
♦ ettha pañhaṃ pucchanti — “yadā mahāpuriso pathaviyaṃ patiṭṭhahitvā uttarābhimukho padasā gantvā āsabhiṃ vācaṃ abhāsi, tadā kiṃ pathaviyā gato, udāhu ākāsena; |
♦ Here they ask a question: "When the Great Man, having stood on the earth, went with his feet facing north and uttered the bull-like speech, did he go on the earth or in the sky; |
dissamāno gato, udāhu adissamāno; |
did he go visible or invisible; |
acelako gato, udāhu alaṅkatapaṭiyatto; |
did he go naked or adorned and prepared; |
daharo hutvā gato, udāhu mahallako; |
did he go as a child or as an old man; |
pacchāpi kiṃ tādisova ahosi, udāhu puna bāladārako”ti? |
and afterwards, was he of the same kind, or did he become a young child again?" |
ayaṃ pana pañho heṭṭhālohapāsāde samuṭṭhito tipiṭakacūḷābhayattherena vissajjitova. |
This question arose in the Lohapāsāda below and was answered by the Elder Tipiṭaka Cūḷābhaya. |
thero kira ettha niyatipubbekatakammaissaranimmānavādavasena taṃ taṃ bahuṃ vatvā avasāne evaṃ byākari — “mahāpuriso pathaviyā gato, mahājanassa pana ākāsena gacchanto viya ahosi. |
The elder, it is said, having said much about this by way of the doctrines of fate, past kamma, and creation by a lord, at the end explained thus: "The Great Man went on the earth, but to the great populace, he was as if going in the sky. |
dissamāno gato, mahājanassa pana adissamāno viya ahosi. |
He went visible, but to the great populace, he was as if invisible. |
acelako gato, mahājanassa pana alaṅkatapaṭiyatto viya upaṭṭhāsi. |
He went naked, but to the great populace, he appeared as if adorned and prepared. |
daharova gato, mahājanassa pana soḷasavassuddesiko viya ahosi. |
He went as a young child, but to the great populace, he was as if sixteen years old. |
pacchā pana bāladārakova ahosi, na tādiso”ti. |
But afterwards, he was a young child again, not of the same kind." |
parisā cassa — “buddhena viya hutvā bho therena pañho kathito”ti attamanā ahosi. |
And the assembly was delighted, saying, "The elder has spoken the question as if he were the Buddha." |
lokantarikavāro vuttanayo eva. |
The section on the world-interstices is as has been said. |
♦ imā ca pana ādito paṭṭhāya kathitā sabbadhammatā sabbabodhisattānaṃ hontīti veditabbā. |
♦ And these natures, spoken of from the beginning, should be known to be for all Bodhisattas. |
♦ dvattiṃsamahāpurisalakkhaṇavaṇṇanā |
♦ Commentary on the Thirty-two Marks of a Great Man |
♦ 33. addasa khoti dukūlacumbaṭake nipajjāpetvā ānītaṃ addasa. |
♦ 33. "He saw," that is, he saw him brought and laid in a fine muslin cloth. |
mahāpurisassāti jātigottakulapadesādivasena mahantassa purisassa. |
"Of a great man" means of a man who is great by way of birth, clan, family, country, etc. |
dve gatiyoti dve niṭṭhā, dve nipphattiyo. |
"Two destinies" means two conclusions, two fulfillments. |
ayañhi gatisaddo — “pañca kho imā, sāriputta, gatiyo”ti ettha nirayādibhedāya sattehi gantabbagatiyā vattati. |
For this word "gati" (destiny/path) is used for the destiny to be gone to by beings, divided into hell, etc., in "There are these five, Sāriputta, destinies." |
“imesaṃ kho ahaṃ bhikkhūnaṃ sīlavantānaṃ kalyāṇadhammānaṃ neva jānāmi āgatiṃ vā gatiṃ vā”ti ettha ajjhāsaye. |
In "Of these virtuous bhikkhus of good character, I do not know their coming or their going," it is used for inclination. |
“nibbānaṃ arahato gatī”ti ettha paṭissaraṇe. |
In "Nibbāna is the destiny of the Arahant," it is used for refuge. |
“api ca tyāhaṃ brahme gatiñca pajānāmi, jutiñca pajānāmi evaṃmahiddhiko bako brahmā”ti ettha nipphattiyaṃ vattati. |
In "And I know your destiny, Brahmā, and I know your radiance, of such great power is the Brahmā Baka," it is used for fulfillment. |
svāyamidhāpi nipphattiyaṃ vattatīti veditabbo. |
And here too, it should be known to be used for fulfillment. |
anaññāti aññā gati nipphatti nāma natthi. |
"No other" means there is no other destiny or fulfillment. |
♦ dhammikoti dasakusaladhammasamannāgato agatigamanavirahito. |
♦ "Righteous" means endowed with the ten wholesome dhammas, free from wrong courses of action. |
dhammarājāti idaṃ purimapadasseva vevacanaṃ. |
"A righteous king" is a synonym for the previous phrase. |
dhammena vā laddharajjattā dhammarājā. |
Or, because he has obtained the kingdom by righteousness, he is a righteous king. |
cāturantoti puratthimasamuddādīnaṃ catunnaṃ samuddānaṃ vasena caturantāya pathaviyā issaro. |
"Lord of the four quarters" means lord of the earth with its four quarters, by way of the four oceans, beginning with the eastern ocean. |
vijitāvīti vijitasaṅgāmo. |
"Victorious" means one who has won the battle. |
janapado asmiṃ thāvariyaṃ thirabhāvaṃ pattoti janapadatthāvariyappatto. |
"One who has attained stability in the country" means the country in him has attained a state of stability, a firm state. |
caṇḍassa hi rañño balidaṇḍādīhi lokaṃ pīḷayato manussā majjhimajanapadaṃ chaḍḍetvā pabbatasamuddatīrādīni nissāya paccante vāsaṃ kappenti. |
For of a cruel king who oppresses the world with taxes and punishments, the people, abandoning the middle country, make their dwelling in the frontiers, depending on mountains and seashores. |
atimudukassa rañño corehi sāhasikadhanavilopapīḷitā manussā paccantaṃ pahāya janapadamajjhe vāsaṃ kappenti, iti evarūpe rājini janapado thirabhāvaṃ na pāpuṇāti. |
Of a very gentle king, the people, being oppressed by the daring plunder of wealth by thieves, abandoning the frontiers, make their dwelling in the middle of the country. Thus, under such a king, the country does not attain a state of stability. |
imasmiṃ pana kumāre rajjaṃ kārayamāne etassa janapado pāsāṇapiṭṭhiyaṃ ṭhapetvā ayopaṭṭena parikkhitto viya thiro bhavissatīti dassento — “janapadatthāvariyappatto”ti āhaṃsu. |
But when this prince is ruling, his country will be as stable as if enclosed by an iron wall, established on a stone slab. Showing this, they said, "one who has attained stability in the country." |
♦ sattaratanasamannāgatoti ettha ratijananaṭṭhena ratanaṃ. |
♦ "Endowed with the seven treasures," here "ratana" (treasure) is so called because it generates delight. |
apica — |
Moreover: |
♦ “cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ. |
♦ "Cherished, of great value, incomparable, rare to see, |
♦ anomasattaparibhogaṃ, ratanaṃ tena vuccati”. |
♦ the possession of a noble being, it is therefore called a treasure." |
♦ cakkaratanassa ca nibbattakālato paṭṭhāya aññaṃ devaṭṭhānaṃ nāma na hoti, sabbe gandhapupphādīhi tasseva pūjañca abhivādanādīni ca karontīti cittīkataṭṭhena ratanaṃ. |
♦ And from the time of the arising of the wheel-treasure, there is no other place of devotion; all, with perfumes, flowers, etc., perform worship and salutation to it alone. Thus, it is a treasure because it is cherished. |
cakkaratanassa ca ettakaṃ nāma dhanaṃ agghatīti aggho natthi, iti mahagghaṭṭhenāpi ratanaṃ. |
And for the wheel-treasure, there is no price such that "it is worth so much wealth"; thus, it is also a treasure because it is of great value. |
cakkaratanañca aññehi loke vijjamānaratanehi asadisanti atulaṭṭhenāpi ratanaṃ. |
And the wheel-treasure is unlike other treasures existing in the world; thus, it is also a treasure because it is incomparable. |
yasmā ca pana yasmiṃ kappe buddhā uppajjanti, tasmiṃyeva cakkavattino uppajjanti, buddhā ca kadāci karahaci uppajjanti, tasmā dullabhadassanaṭṭhenāpi ratanaṃ. |
And since Cakkavattis arise only in a kappa in which Buddhas arise, and Buddhas arise only sometimes, on rare occasions, therefore, it is also a treasure because it is rare to see. |
tadetaṃ jātirūpakulaissariyādīhi anomassa uḷārasattasseva uppajjati, na aññassāti anomasattaparibhogaṭṭhenāpi ratanaṃ. |
And that arises only for a sublime being who is noble by birth, form, family, sovereignty, etc., not for another. Thus, it is also a treasure because it is the possession of a noble being. |
yathā cakkaratanaṃ, evaṃ sesānipīti. |
As the wheel-treasure, so too the rest. |
imehi sattahi ratanehi parivārabhāvena ceva sabbabhogūpakaraṇabhāvena ca samannāgatoti sattaratanasamannāgato. |
He is endowed with these seven treasures as his retinue and as all his means of enjoyment. Thus, he is endowed with the seven treasures. |
♦ idāni tesaṃ sarūpato dassanatthaṃ tassimānītiādi vuttaṃ. |
♦ Now, to show them in their form, "These are his..." etc., is said. |
tattha cakkaratanantiādīsu ayaṃ saṅkhepādhippāyo — dvesahassadīpaparivārānaṃ catunnaṃ mahādīpānaṃ sirivibhavaṃ gahetvā dātuṃ samatthaṃ cakkaratanaṃ pātubhavati. |
Therein, in "the wheel-treasure," etc., this is the summary intention: the wheel-treasure appears, capable of taking the splendor of the four great continents with their two thousand surrounding islands and giving it. |
tathā purebhattameva sāgarapariyantaṃ pathaviṃ anusaṃyāyanasamatthaṃ vehāsaṅgamaṃ hatthiratanaṃ, tādisameva assaratanaṃ, caturaṅgasamannāgate andhakāre yojanappamāṇaṃ andhakāraṃ vidhamitvā ālokadassanasamatthaṃ maṇiratanaṃ, chabbidhadosavivajjitaṃ manāpacāri itthiratanaṃ, yojanappamāṇe antopathavigataṃ nidhiṃ dassanasamatthaṃ gahapatiratanaṃ, aggamahesiyā kucchimhi nibbattitvā sakalarajjamanusāsanasamatthaṃ jeṭṭhaputtasaṅkhātaṃ pariṇāyakaratanaṃ pātubhavati. |
Likewise, the elephant-treasure, capable of traveling through the sky, surveying the earth up to the ocean's shore even before breakfast; a horse-treasure of the same kind; the jewel-treasure, capable of dispelling darkness for a yojana in the fourfold darkness and showing light; the woman-treasure, of pleasing conduct, free from the six kinds of faults; the householder-treasure, capable of showing a treasure buried within a yojana's length in the earth; the counselor-treasure, born in the womb of the chief queen, capable of advising the entire kingdom, described as the eldest son, appears. |
♦ parosahassanti atirekasahassaṃ. |
♦ "Over a thousand" means more than a thousand. |
sūrāti abhīrukā. |
"Brave" means fearless. |
vīraṅgarūpāti vīrānaṃ aṅgaṃ vīraṅgaṃ, vīriyassetaṃ nāmaṃ, vīraṅgaṃ rūpametesanti vīraṅgarūpā, vīriyajātikā vīriyasabhāvā vīriyamayā akilāsuno ahesuṃ. |
"Of heroic form," the limb of a hero is a hero's limb; this is a name for energy. They have a heroic form, thus they are of heroic form; of a heroic nature, of a heroic disposition, made of energy, they were tireless. |
divasampi yujjhantā na kilamantīti vuttaṃ hoti. |
Even fighting all day, they do not get tired, it is said. |
sāgarapariyantanti cakkavāḷapabbataṃ sīmaṃ katvā ṭhitasamuddapariyantaṃ. |
"To the ocean's shore" means to the shore of the ocean that stands as the boundary of the Cakkavāḷa mountain. |
adaṇḍenāti ye katāparādhe satte satampi sahassampi gaṇhanti, te dhanadaṇḍena rajjaṃ kārenti. |
"Without the rod," those who punish guilty beings by the hundred or thousand, they rule the kingdom with the rod of wealth. |
ye chejjabhejjaṃ anusāsanti, te satthadaṇḍena. |
Those who advise cutting and piercing, they rule with the rod of the sword. |
ayaṃ pana duvidhampi daṇḍaṃ pahāya adaṇḍena ajjhāvasati. |
But this one, having abandoned both kinds of rod, dwells without the rod. |
asatthenāti ye ekatodhārādinā satthena paraṃ vihesanti, te satthena rajjaṃ kārenti nāma. |
"Without the sword," those who harm another with a single-edged sword, etc., they are said to rule the kingdom with the sword. |
ayaṃ pana satthena khuddamakkhikāyapi pivanamattaṃ lohitaṃ kassaci anuppādetvā dhammeneva — “ehi kho mahārājā”ti evaṃ paṭirājūhi sampaṭicchitāgamano vuttappakāraṃ pathaviṃ abhivijinitvā ajjhāvasati, abhibhavitvā sāmī hutvā vasatīti attho. |
But this one, without causing even as much blood as a tiny fly could drink to be shed from anyone with a sword, by righteousness alone, with the opposing kings receiving his coming, saying, "Come, great king," having conquered the earth of the kind described, he dwells, having overcome it, he lives as its master, is the meaning. |
♦ evaṃ ekaṃ nipphattiṃ kathetvā dutiyaṃ kathetuṃ sace kho panātiādi vuttaṃ. |
♦ Thus, having spoken of one fulfillment, to speak of the second, "But if..." etc., is said. |
tattha rāgadosamohamānadiṭṭhikilesataṇhāsaṅkhātaṃ chadanaṃ āvaraṇaṃ vivaṭaṃ viddhaṃsitaṃ vivaṭakaṃ etenāti vivaṭacchado. |
Therein, the covering, the veil, which is described as craving, conceit, views, defilements, and the conceit of sensuality, is rolled back, destroyed, rolled away by him, thus he is one with the veil rolled back. |
“vivaṭṭacchadā”tipi pāṭho, ayameva attho. |
The reading "vivaṭṭacchadā" also has the same meaning. |
♦ 35. evaṃ dutiyaṃ nipphattiṃ kathetvā tāsaṃ nimittabhūtāni lakkhaṇāni dassetuṃ ayañhi, deva, kumārotiādi vuttaṃ. |
♦ 35. Thus, having spoken of the second fulfillment, to show the marks that are the signs of them, "This prince, sire," etc., is said. |
tattha suppatiṭṭhitapādoti yathā aññesaṃ bhūmiyaṃ pādaṃ ṭhapentānaṃ aggapādatalaṃ vā paṇhi vā passaṃ vā paṭhamaṃ phusati, vemajjhe vā pana chiddaṃ hoti, ukkhipantānaṃ aggatalādīsu ekakoṭṭhāsova paṭhamaṃ uṭṭhahati, na evamassa. |
Therein, "with well-placed feet," just as for others, when they place a foot on the ground, the tip of the sole or the heel or the side touches first, or there is a gap in the middle, and when they lift it, only one part, such as the tip, rises first, not so for him. |
assa pana suvaṇṇapādukatalamiva ekappahāreneva sakalaṃ pādatalaṃ bhūmiṃ phusati, ekappahāreneva bhūmito uṭṭhahati. |
But for him, like the sole of a golden slipper, the entire sole of his foot touches the ground at once, and it rises from the ground at once. |
tasmā ayaṃ suppatiṭṭhitapādo. |
Therefore, he has well-placed feet. |
♦ cakkānīti dvīsu pādatalesu dve cakkāni, tesaṃ arā ca nemi ca nābhi ca pāḷiyaṃ vuttāva. |
♦ "Wheels," on the soles of his two feet are two wheels. Their spokes, rim, and hub are mentioned in the Pāḷi. |
sabbākāraparipūrānīti iminā pana ayaṃ viseso veditabbo, tesaṃ kira cakkānaṃ pādatalassa majjhe nābhi dissati, nābhiparicchinnā vaṭṭalekhā dissati, nābhimukhaparikkhepapaṭṭo dissati, panāḷimukhaṃ dissati, arā dissanti, aresu vaṭṭilekhā dissanti, nemimaṇikā dissanti. |
"Complete in all aspects," by this, this distinction should be known: of those wheels, it is said, the hub is seen in the middle of the sole of the foot, a round line defining the hub is seen, a band surrounding the face of the hub is seen, the mouth of the channel is seen, the spokes are seen, round lines on the spokes are seen, and the jewels of the rim are seen. |
idaṃ tāva pāḷiyaṃ āgatameva. |
This much has come in the Pāḷi. |
sambahulavāro pana anāgato, so evaṃ daṭṭhabbo — satti, sirivaccho, nandi, sovattiko, vaṭaṃsako, vaḍḍhamānakaṃ, macchayugaḷaṃ, bhaddapīṭhaṃ, aṅkusako, pāsādo, toraṇaṃ, setacchattaṃ, khaggo, tālavaṇṭaṃ, morahatthako, vāḷabījanī, uṇhīsaṃ, maṇi, patto, sumanadāmaṃ, nīluppalaṃ, rattuppalaṃ, setuppalaṃ, padumaṃ, puṇḍarīkaṃ, puṇṇaghaṭo, puṇṇapāti, samuddo, cakkavāḷo, himavā, sineru, candimasūriyā, nakkhattāni, cattāro mahādīpā, dviparittadīpasahassāni, antamaso cakkavattirañño parisaṃ upādāya sabbo cakkalakkhaṇasseva parivāro. |
But the miscellaneous section has not come; it should be seen thus: a spear, a svastika, a nandi, a sovattika, a diadem, a vaḍḍhamānaka, a pair of fish, a bhaddapīṭha, a goad, a palace, a gateway, a white parasol, a sword, a palm-leaf fan, a peacock-feather fan, a yak-tail whisk, a turban, a jewel, a bowl, a sumana garland, a blue lotus, a red lotus, a white lotus, a paduma lotus, a puṇḍarīka lotus, a full pitcher, a full bowl, the ocean, the Cakkavāḷa, the Himavā, Sineru, the sun and moon, the constellations, the four great continents, the two thousand small surrounding islands, and down to the retinue of the Cakkavattī king, all is the retinue of the wheel-mark. |
♦ āyatapaṇhīti dīghapaṇhi, paripuṇṇapaṇhīti attho. |
♦ "With long heels" means with long heels, meaning with full heels. |
yathā hi aññesaṃ aggapādo dīgho hoti, paṇhimatthake jaṅghā patiṭṭhāti, paṇhiṃ tacchetvā ṭhapitā viya hoti, na evaṃ mahāpurisassa. |
For just as for others, the front of the foot is long, the shin is set on top of the heel, and the heel is as if hewn and placed, not so for the Great Man. |
mahāpurisassa pana catūsu koṭṭhāsesu dve koṭṭhāsā aggapādo hoti, tatiye koṭṭhāse jaṅghā patiṭṭhāti, catutthakoṭṭhāse āraggena vaṭṭetvā ṭhapitā viya rattakambalageṇḍukasadisā paṇhi hoti. |
But for the Great Man, two parts of the four are the front of the foot, in the third part the shin is set, and in the fourth part, the heel is like a red woolen ball, as if shaped with a lathe. |
♦ dīghaṅgulīti yathā aññesaṃ kāci aṅguliyo dīghā honti, kāci rassā, na evaṃ mahāpurisassa. |
♦ "With long fingers," just as for others, some fingers are long, some are short, not so for the Great Man. |
mahāpurisassa pana makkaṭasseva dīghā hatthapādaṅguliyo mūle thūlā, anupubbena gantvā agge tanukā, niyyāsatelena madditvā vaṭṭitaharitālavaṭṭisadisā honti. |
But for the Great Man, like a monkey's, the fingers and toes are long, thick at the base, gradually tapering to the tip, and are like a stick of green orpiment, kneaded with resin-oil and rounded. |
tena vuttaṃ — “dīghaṅgulī”ti. |
Therefore it is said, "with long fingers." |
♦ mudutalunahatthapādoti sappimaṇḍe osāretvā ṭhapitaṃ satavāravihatakappāsapaṭalaṃ viya mudu. |
♦ "With soft, tender hands and feet," like a layer of cotton beaten a hundred times, placed in a pat of ghee, soft. |
yathā ca idāni jātamattassa, evaṃ vuḍḍhakālepi mudutalunāyeva bhavissanti, mudutalunā hatthapādā etassāti mudutalunahatthapādo. |
And just as now, when just born, so too in his old age, they will be soft and tender. He has soft, tender hands and feet, thus he is one with soft, tender hands and feet. |
♦ jālahatthapādoti na cammena paṭibaddhāṅgulantaro. |
♦ "With net-like hands and feet," not with the space between the fingers webbed with skin. |
ediso hi phaṇahatthako purisadosena upahato pabbajjaṃ na paṭilabhati. |
For such a web-handed person, being afflicted with a human defect, does not receive the going-forth. |
mahāpurisassa pana catasso hatthaṅguliyo pañcapi pādaṅguliyo ekappamāṇā honti, tāsaṃ ekappamāṇatāya yavalakkhaṇaṃ aññamaññaṃ paṭivijjhitvā tiṭṭhati. |
But for the Great Man, the four fingers and the five toes are of equal length. Due to their equal length, the barley-mark stands, piercing each other. |
athassa hatthapādā kusalena vaḍḍhakinā yojitajālavātapānasadisā honti. |
Then his hands and feet are like a latticed window made by a skilled carpenter. |
tena vuttaṃ — “jālahatthapādo”ti. |
Therefore it is said, "with net-like hands and feet." |
♦ uddhaṃ patiṭṭhitagopphakattā ussaṅkhā pādā assāti ussaṅkhapādo. |
♦ Because the ankles are set high, his feet have prominent ankles, thus he is "ussaṅkhapādo." |
aññesañhi piṭṭhipāde gopphakā honti, tena tesaṃ pādā āṇibaddhā viya baddhā honti, na yathāsukhaṃ parivaṭṭanti, gacchantānaṃ pādatalānipi na dissanti. |
For others have their ankles on the back of their feet. Because of that, their feet are bound as if with a pin, they do not turn as they please, and when they walk, the soles of their feet are not seen. |
mahāpurisassa pana āruhitvā upari gopphakā patiṭṭhahanti, tenassa nābhito paṭṭhāya uparimakāyo nāvāya ṭhapitasuvaṇṇapaṭimā viya niccalo hoti, adhokāyova iñjati, sukhena pādā parivaṭṭanti, puratopi pacchatopi ubhayapassesupi ṭhatvā passantānaṃ pādatalāni paññāyanti, na hatthīnaṃ viya pacchatoyeva. |
But for the Great Man, having risen, the ankles are set above. Because of that, his upper body from the navel upwards is as steady as a golden statue placed in a boat. Only the lower body moves. The feet turn with ease. The soles of the feet are seen by those who stand in front, behind, and on both sides, not only from behind like an elephant's. |
♦ eṇijaṅghoti eṇimigasadisajaṅgho maṃsussadena paripuṇṇajaṅgho, na ekato baddhapiṇḍikamaṃso, samantato samasaṇṭhitena maṃsena parikkhittāhi suvaṭṭitāhi sāligabbhayavagabbhasadisāhi jaṅghāhi samannāgatoti attho. |
♦ "With antelope-shanks" means with shanks like an antelope's, with shanks full with a prominence of flesh, not with the calf-muscle bound in a lump, but endowed with shanks that are well-rounded, surrounded by flesh of even form, like a grain of rice or barley, is the meaning. |
♦ anonamantoti anamanto, etenassa akhujjāvāmanabhāvo dīpito. |
♦ "Without bending," not bending; by this, his state of not being hunchbacked or dwarfish is shown. |
avasesajanā hi khujjā vā honti vāmanā vā. |
For other people are either hunchbacked or dwarfish. |
khujjānaṃ uparimakāyo aparipuṇṇo hoti, vāmanānaṃ heṭṭhimakāyo. |
For hunchbacks, the upper body is not full; for dwarfs, the lower body. |
te aparipuṇṇakāyattā na sakkonti anonamantā jaṇṇukāni parimajjituṃ. |
They, because their bodies are not full, are not able to stroke their knees without bending. |
mahāpuriso pana paripuṇṇaubhayakāyattā sakkoti. |
But the Great Man, because both parts of his body are full, is able. |
♦ kosohitavatthaguyhoti usabhavāraṇādīnaṃ viya suvaṇṇapadumakaṇṇikasadisehi kosehi ohitaṃ paṭicchannaṃ vatthaguyhaṃ assāti kosohitavatthaguyho. |
♦ "With his private parts concealed in a sheath," like a bull or an elephant, his private parts are concealed, covered by sheaths like the pericarp of a golden lotus, thus he is one with his private parts concealed in a sheath. |
vatthaguyhanti vatthena guhitabbaṃ aṅgajātaṃ vuccati. |
"Private parts" is said of the generative organ, which is to be covered by a cloth. |
♦ suvaṇṇavaṇṇoti jātihiṅgulakena majjitvā dīpidāṭhāya ghaṃsitvā gerukaparikammaṃ katvā ṭhapitaghanasuvaṇṇarūpasadisoti attho. |
♦ "Of golden complexion" means like a solid gold image that has been rubbed with realgar, polished with a leopard's tooth, and prepared with red ochre, is the meaning. |
etenassa ghanasiniddhasaṇhasarīrataṃ dassetvā chavivaṇṇadassanatthaṃ kañcanasannibhattacoti vuttaṃ. |
By this, having shown the solid, smooth, and fine nature of his body, to show the complexion of his skin, "with a skin like gold" is said. |
purimassa vā vevacanametaṃ. |
Or this is a synonym for the former. |
♦ rajojallanti rajo vā malaṃ vā. |
♦ "Dust and dirt," dust or grime. |
na upalimpatīti na laggati padumapalāsato udakabindu viya vivaṭṭati. |
"Does not adhere" means it does not stick, it rolls off like a drop of water from a lotus leaf. |
hatthadhovanādīni pana utuggahaṇatthāya ceva dāyakānaṃ puññaphalatthāya ca buddhā karonti, vattasīsenāpi ca karontiyeva. |
But washing the hands, etc., the Buddhas do for the sake of conforming to custom and for the sake of the meritorious fruit for the donors, and they also do it as a matter of duty. |
senāsanaṃ pavisantena hi bhikkhunā pāde dhovitvā pavisitabbanti vuttametaṃ. |
For it has been said that a bhikkhu entering a dwelling should enter after washing his feet. |
♦ uddhaggalomoti āvaṭṭapariyosāne uddhaggāni hutvā mukhasobhaṃ ullokayamānāni viya ṭhitāni lomāni assāti uddhaggalomo. |
♦ "With hairs growing upwards," at the end of the curl, the hairs, having grown upwards and as if looking at the beauty of the face, stand, thus he is one with hairs growing upwards. |
♦ brahmujugattoti brahmā viya ujugatto, ujumeva uggatadīghasarīro bhavissati. |
♦ "With a body straight like Brahmā's" means with a body straight like Brahmā's, he will have a straight, tall body. |
yebhuyyena hi sattā khandhe kaṭiyaṃ jāṇūsūti tīsu ṭhānesu namanti, te kaṭiyaṃ namantā pacchato namanti, itaresu dvīsu ṭhānesu purato. |
For most beings bend in three places: the shoulders, the waist, and the knees. They, bending at the waist, bend backwards; in the other two places, forwards. |
dīghasarīrā pana eke passavaṅkā honti, eke mukhaṃ unnametvā nakkhattāni gaṇayantā viya caranti, eke appamaṃsalohitā sūlasadisā honti, eke purato pabbhārā honti, pavedhamānā gacchanti. |
But tall people, some are bent to the side, some walk with their faces raised as if counting the stars, some, with little flesh and blood, are like a stake, some are stooped forward, they walk trembling. |
ayaṃ pana ujumeva uggantvā dīghappamāṇo devanagare ussitasuvaṇṇatoraṇaṃ viya bhavissatīti dīpenti. |
But this one, having grown straight and of a tall stature, will be like a golden gateway raised in a city of the gods, they show. |
yathā cetaṃ, evaṃ yaṃ yaṃ jātamattassa sabbaso aparipuṇṇaṃ mahāpurisalakkhaṇaṃ hoti, taṃ taṃ āyatiṃ tathābhāvitaṃ sandhāya vuttanti veditabbaṃ. |
And just as this, so whatever mark of a great man is not completely full at birth, that is said with reference to its becoming so in the future, it should be known. |
♦ sattussadoti dve hatthapiṭṭhiyo dve pādapiṭṭhiyo dve aṃsakūṭāni khandhoti imesu sattasu ṭhānesu paripuṇṇo maṃsussado assāti sattussado. |
♦ "With seven prominences," on the backs of the two hands, the backs of the two feet, the two shoulder-blades, and the trunk, in these seven places he has a full prominence of flesh, thus he is one with seven prominences. |
aññesaṃ pana hatthapādapiṭṭhādīsu sirājālaṃ paññāyati, aṃsakūṭakkhandhesu aṭṭhikoṭiyo. |
But for others, a net of veins is seen on the backs of their hands and feet, and on the shoulder-blades and trunk, the tips of the bones. |
te manussā petā viya khāyanti, na tathā mahāpuriso, mahāpuriso pana sattasu ṭhānesu paripuṇṇamaṃsussadattā nigūḷhasirājālehi hatthapiṭṭhādīhi vaṭṭetvā suṭṭhapitasuvaṇṇāḷiṅgasadisena khandhena silārūpakaṃ viya khāyati, cittakammarūpakaṃ viya ca khāyati. |
Those people look like ghosts. Not so the Great Man. But the Great Man, because of the full prominence of flesh in the seven places, with the backs of his hands, etc., with their veins hidden, and with a trunk like a well-placed golden pillar, looks like a stone image, and he looks like a painted image. |
♦ sīhassa pubbaddhaṃ viya kāyo assāti sīhapubbaddhakāyo. |
♦ "With a body like the front half of a lion," his body is like the front half of a lion. |
sīhassa hi puratthimakāyova paripuṇṇo hoti, pacchimakāyo aparipuṇṇo. |
For a lion, only the front part of its body is full, the back part is not full. |
mahāpurisassa pana sīhassa pubbaddhakāyo viya sabbo kāyo paripuṇṇo. |
But for the Great Man, like the front half of a lion, his entire body is full. |
sopi sīhasseva tattha tattha vinatunnatādivasena dussaṇṭhitavisaṇṭhito na hoti, dīghayuttaṭṭhāne pana dīgho, rassathūlakisaputhulānuvaṭṭitayuttaṭṭhānesu tathāvidhova hoti. |
And he is not ill-formed and disproportionate here and there with depressions and elevations like a lion, but where it should be long, it is long; in places where it should be short, thick, thin, wide, and round, it is of such a kind. |
vuttañhetaṃ bhagavatā — |
And this has been said by the Blessed One: |
♦ “manāpiyeva kho, bhikkhave, kammavipāke paccupaṭṭhite yehi aṅgehi dīghehi sobhati, tāni aṅgāni dīghāni saṇṭhanti. |
♦ "Indeed, bhikkhus, when the results of kamma that are pleasing to the mind are present, the limbs by which one is beautiful when they are long, those limbs become long. |
yehi aṅgehi rassehi sobhati, tāni aṅgāni rassāni saṇṭhanti. |
The limbs by which one is beautiful when they are short, those limbs become short. |
yehi aṅgehi thūlehi sobhati, tāni aṅgāni thūlāni saṇṭhanti. |
The limbs by which one is beautiful when they are thick, those limbs become thick. |
yehi aṅgehi kisehi sobhati, tāni aṅgāni kisāni saṇṭṭhanti. |
The limbs by which one is beautiful when they are thin, those limbs become thin. |
yehi aṅgehi puthulehi sobhati, tāni aṅgāni puthulāni saṇṭhanti. |
The limbs by which one is beautiful when they are wide, those limbs become wide. |
yehi aṅgehi vaṭṭehi sobhati, tāni aṅgāni vaṭṭāni saṇṭhantī”ti. |
The limbs by which one is beautiful when they are round, those limbs become round." |
♦ iti nānācittena puññacittena cittito dasahi pāramīhi sajjito mahāpurisassa attabhāvo, loke sabbasippino vā sabbaiddhimanto vā patirūpakampi kātuṃ na sakkonti. |
♦ Thus, the body of the Great Man, painted with the meritorious mind of various kinds, prepared with the ten perfections, neither all the artists nor all those with psychic power in the world are able to create even a semblance of it. |
♦ citantaraṃsoti antaraṃsaṃ vuccati dvinnaṃ koṭṭānaṃ antaraṃ, taṃ citaṃ paripuṇṇaṃ antaraṃsaṃ assāti citantaraṃso. |
♦ "With a full space between the shoulders," the space between the shoulders is said to be the space between the two shoulder-blades; that space between the shoulders is full, thus he is one with a full space between the shoulders. |
aññesañhi taṃ ṭhānaṃ ninnaṃ hoti, dve piṭṭhikoṭṭā pāṭiyekkā paññāyanti. |
For others, that place is hollow, and the two back-blades are seen separately. |
mahāpurisassa pana kaṭito paṭṭhāya maṃsapaṭalaṃ yāva khandhā uggamma samussitasuvaṇṇaphalakaṃ viya piṭṭhiṃ chādetvā patiṭṭhitaṃ. |
But for the Great Man, a layer of flesh, starting from the waist and rising up to the shoulders, covers and is established on the back like a raised golden plank. |
♦ nigrodhaparimaṇḍaloti nigrodho viya parimaṇḍalo. |
♦ "With the proportions of a banyan tree" means round like a banyan tree. |
yathā paññāsahatthatāya vā satahatthatāya vā samakkhandhasākho nigrodho dīghatopi vitthāratopi ekappamāṇova hoti, evaṃ kāyatopi byāmatopi ekappamāṇo. |
Just as a banyan tree, with a trunk and branches of fifty or a hundred cubits, is of equal measure in both length and width, so too he is of equal measure in both height and fathom-span. |
yathā aññesaṃ kāyo dīgho vā hoti byāmo vā, na evaṃ visamappamāṇoti attho. |
Just as for others, the body is either long or the fathom-span is long, not of unequal measure, is the meaning. |
teneva yāvatakvassa kāyotiādi vuttaṃ. |
Therefore, "as is his height," etc., is said. |
tattha yāvatako assāti yāvatakvassa. |
Therein, "as is his height" means "yāvatakvassa." |
♦ samavaṭṭakkhandhoti samavaṭṭitakkhandho. |
♦ "With a well-rounded trunk" means with a well-rounded trunk. |
yathā eke koñcā viya ca bakā viya ca varāhā viya ca dīghagalā vaṅkagalā puthulagalā ca honti, kathanakāle sirājālaṃ paññāyati, mando saro nikkhamati, na evaṃ mahāpurisassa. |
Just as some are long-necked, crooked-necked, and thick-necked like herons, cranes, and boars, and when they speak, a net of veins is seen, and a weak voice comes out, not so the Great Man. |
mahāpurisassa pana suvaṭṭitasuvaṇṇāḷiṅgasadiso khandho hoti, kathanakāle sirājālaṃ na paññāyati, meghassa viya gajjito saro mahā hoti. |
But for the Great Man, the trunk is like a well-rounded golden pillar. When he speaks, no net of veins is seen, and his voice is great, like the rumbling of a cloud. |
♦ rasaggasaggīti ettha rasaṃ gasanti harantīti rasaggasā. |
♦ "With supreme taste-buds," here "rasaggasā" are those that carry taste. |
rasaharaṇīnametaṃ adhivacanaṃ, tā aggā assāti rasaggasaggī. |
This is a designation for the taste-carrying nerves. They are supreme for him, thus "rasaggasaggī." |
mahāpurisassa kira sattarasaharaṇīsahassāni uddhaggāni hutvā gīvāyameva paṭimukkāni. |
For the Great Man, it is said, seven thousand taste-carrying nerves, growing upwards, are placed in his throat. |
tilaphalamattopi āhāro jivhagge ṭhapito sabbakāyaṃ anupharati. |
Even a morsel of food the size of a sesame seed, when placed on the tip of his tongue, pervades his entire body. |
teneva mahāpadhānaṃ padahantassa ekataṇḍulādīhipi kaḷāyayūsapasatamattenāpi kāyassa yāpanaṃ ahosi. |
Therefore, when he was practicing the great austerity, his body was sustained even with a single grain of rice, etc., or with just a handful of bean-soup. |
aññesaṃ pana tathā abhāvā na sakalaṃ kāyaṃ ojā pharati. |
But for others, because it is not so, the nutriment does not pervade the entire body. |
tena te bahvābādhā honti. |
Therefore, they have many illnesses. |
♦ sīhasseva hanu assāti sīhahanu. |
♦ "With a jaw like a lion's," his jaw is like a lion's. |
tattha sīhassa heṭṭhimahanumeva paripuṇṇaṃ hoti, na uparimaṃ. |
Therein, for a lion, only the lower jaw is full, not the upper. |
mahāpurisassa pana sīhassa heṭṭhimaṃ viya dvepi paripuṇṇāni dvādasiyā pakkhassa candasadisāni honti. |
But for the Great Man, like the lower jaw of a lion, both are full, and they are like the moon of the twelfth day of the fortnight. |
atha nemittakā hanukapariyantaṃ olokentāva imesu hanukesu heṭṭhime vīsati uparime vīsatīti cattālīsadantā samā aviraḷā patiṭṭhahissantīti sallakkhetvā ayañhi deva, kumāro cattālīsadanto hotītiādimāhaṃsu. |
Then the soothsayers, just by looking at the extent of the jaw, discerning, "In these jaws, twenty below and twenty above, thus forty teeth will be set, even and without gaps," said, "This prince, sire, has forty teeth," and so on. |
tatrāyamattho, aññesañhi paripuṇṇadantānampi dvattiṃsa dantā honti. |
Therein, this is the meaning: for others, even with a full set of teeth, there are thirty-two teeth. |
imassa pana cattālīsaṃ bhavissanti. |
But for this one, there will be forty. |
aññesañca keci dantā uccā, keci nīcāti visamā honti, imassa pana ayapaṭṭakena chinnasaṅkhapaṭalaṃ viya samā bhavissanti. |
And for others, some teeth are high, some are low, thus they are uneven. But for this one, like a sheet of conch cut with an iron plate, they will be even. |
aññesaṃ kumbhilānaṃ viya dantā viraḷā honti, macchamaṃsāni khādantānaṃ dantantaraṃ pūrenti. |
For others, like crocodiles, the teeth are gapped; when they eat fish and meat, they fill the space between their teeth. |
imassa pana kanakaphalakāyaṃ samussitavajirapanti viya aviraḷā tūlikāya dassitaparicchedā viya dantā bhavissanti. |
But for this one, like a row of diamonds set on a golden plank, the teeth will be without gaps, as if the division were shown with a fine brush. |
aññesañca pūtidantā uṭṭhahanti. |
And for others, decayed teeth arise. |
tena kāci dāṭhā kāḷāpi vivaṇṇāpi honti. |
Because of that, some molars are black and discolored. |
ayaṃ pana suṭṭhu sukkadāṭho osadhitārakampi atikkamma virocamānāya pabhāya samannāgatadāṭho bhavissati. |
But this one will have very white molars, surpassing even the morning star, endowed with a shining radiance. |
♦ pahūtajivhoti puthulajivho. |
♦ "With a long tongue" means with a broad tongue. |
aññesaṃ jivhā thūlāpi honti kisāpi rassāpi thaddhāpi visamāpi, mahāpurisassa pana jivhā mudu dīghā puthulā vaṇṇasampannā hoti. |
For others, the tongue is either thick, thin, short, stiff, or uneven. But for the Great Man, the tongue is soft, long, broad, and of a beautiful color. |
so hi etaṃ lakkhaṇaṃ pariyesituṃ āgatānaṃ kaṅkhāvinodanatthaṃ mudukattā taṃ jivhaṃ kathinasūciṃ viya vaṭṭetvā ubho nāsikasotāni parāmasati, dīghattā ubho kaṇṇasotāni parāmasati, puthulattā kesantapariyosānaṃ kevalampi nalāṭaṃ paṭicchādeti. |
He, to dispel the doubt of those who came to investigate this mark, due to its softness, rolled that tongue like a hard needle and touched both nostrils; due to its length, he touched both ear-holes; due to its breadth, he covered his entire forehead up to the hairline. |
evamassa mududīghaputhulabhāvaṃ pakāsento tesaṃ kaṅkhaṃ vinodeti. |
Thus, showing its softness, length, and breadth, he dispels their doubt. |
evaṃ tilakkhaṇasampannaṃ jivhaṃ sandhāya “pahūtajivho”ti vuttaṃ. |
In reference to a tongue endowed with these three characteristics, "with a long tongue" is said. |
♦ brahmassaroti aññe chinnassarāpi bhinnassarāpi kākassarāpi honti, ayaṃ pana mahābrahmuno sarasadisena sarena samannāgato bhavissati, mahābrahmuno hi pittasemhehi apalibuddhattā saro visado hoti. |
♦ "With a voice like Brahmā's," others have broken voices, cracked voices, and voices like a crow. But this one will be endowed with a voice like the voice of Mahābrahmā. For Mahābrahmā's voice is clear because it is not affected by bile and phlegm. |
mahāpurisenāpi katakammaṃ tassa vatthuṃ sodheti. |
And the kamma done by the Great Man purifies his physical basis. |
vatthuno suddhattā nābhito paṭṭhāya samuṭṭhahanto saro visado aṭṭhaṅgasamannāgatova samuṭṭhāti. |
Due to the purity of the physical basis, the voice, rising from the navel, rises clear and endowed with the eight qualities. |
karavīko viya bhaṇatīti karavīkabhāṇī, mattakaravīkarutamañjughosoti attho. |
"He speaks like a karavīka bird," thus he is a karavīka-speaker; the meaning is his voice is as sweet as the song of an intoxicated karavīka bird. |
♦ abhinīlanettoti na sakalanīlanetto, nīlayuttaṭṭhāne panassa umāpupphasadisena ativisuddhena nīlavaṇṇena samannāgatāni nettāni honti, pītayuttaṭṭhāne kaṇikārapupphasadisena pītavaṇṇena, lohitayuttaṭṭhāne bandhujīvakapupphasadisena lohitavaṇṇena, setayuttaṭṭhāne osadhitārakasadisena setavaṇṇena, kāḷayuttaṭṭhāne addāriṭṭhakasadisena kāḷavaṇṇena samannāgatāni. |
♦ "With very blue eyes," not with entirely blue eyes. But in the part where it should be blue, his eyes are endowed with a very pure blue color like the umā flower; in the part where it should be yellow, with a yellow color like the kaṇikāra flower; in the part where it should be red, with a red color like the bandhujīvaka flower; in the part where it should be white, with a white color like the morning star; in the part where it should be black, with a black color like addāriṭṭhaka. |
suvaṇṇavimāne ugghāṭitamaṇisīhapañjarasadisāni khāyanti. |
They look like a jeweled lion-window opened in a golden mansion. |
♦ gopakhumoti ettha pakhumanti sakalacakkhubhaṇḍaṃ adhippetaṃ, taṃ kāḷavacchakassa bahaladhātukaṃ hoti, rattavacchakassa vippasannaṃ, taṃmuhuttajātataruṇarattavacchakasadisacakkhubhaṇḍoti attho. |
♦ "With eyelashes like a cow's," here "pakhuma" refers to the entire eye-apparatus. For a black calf, it is of a dense substance; for a red calf, it is clear. The meaning is with an eye-apparatus like that of a newly born, young, red calf. |
aññesañhi cakkhubhaṇḍā aparipuṇṇā honti, hatthimūsikādīnaṃ akkhisadisehi viniggatehipi gambhīrehipi akkhīhi samannāgatā honti. |
For others, the eye-apparatus is not full; they are endowed with eyes that protrude or are sunken, like the eyes of elephants and mice. |
mahāpurisassa pana dhovitvā majjitvā ṭhapitamaṇiguḷikā viya mudusiniddhanīlasukhumapakhumācitāni akkhīni. |
But for the Great Man, the eyes are like a jeweled ball that has been washed, polished, and set, covered with soft, smooth, blue, and fine eyelashes. |
♦ uṇṇāti uṇṇalomaṃ. |
♦ "Uṇṇā" is the uṇṇā-hair. |
bhamukantareti dvinnaṃ bhamukānaṃ vemajjhe nāsikamatthakeyeva jātā, uggantvā pana nalāṭavemajjhe jātā. |
"Between the eyebrows," born right on the bridge of the nose, in the middle of the two eyebrows, but having grown upwards, it is born in the middle of the forehead. |
odātāti parisuddhā, osadhitārakasamānavaṇṇā. |
"White" means pure, of a color like the morning star. |
mudūti sappimaṇḍe osāretvā ṭhapitasatavāravihatakappāsapaṭalasadisā. |
"Soft" means like a layer of cotton beaten a hundred times, placed in a pat of ghee. |
tūlasannibhāti simbalitūlalatātūlasamānā, ayamassa odātatāya upamā. |
"Like cotton-down," like the down of the simbali-cotton or the latā-cotton; this is the simile for its whiteness. |
sā panesā koṭiyaṃ gahetvā ākaḍḍhiyamānā upaḍḍhabāhuppamāṇā hoti, vissaṭṭhā dakkhiṇāvaṭṭavasena āvaṭṭitvā uddhaggā hutvā santiṭṭhati. |
And that, when pulled by the tip, is about half a forearm's length; when released, it curls to the right and stands with its tip upwards. |
suvaṇṇaphalakamajjhe ṭhapitarajatapubbuḷakaṃ viya, suvaṇṇaghaṭato nikkhamamānā khīradhārā viya, aruṇappabhārañjite gaganappadese osadhitārakā viya ca atimanoharāya siriyā virocati. |
Like a silver bubble placed in the middle of a golden plank, like a stream of milk coming from a golden pitcher, and like the morning star in the sky tinged with the light of dawn, it shines with a very charming splendor. |
♦ uṇhīsasīsoti idaṃ paripuṇṇanalāṭatañca paripuṇṇasīsataṃ cāti dve atthavase paṭicca vuttaṃ. |
♦ "With a head like a turban," this is said with reference to two meanings: a full forehead and a full head. |
mahāpurisassa hi dakkhiṇakaṇṇacūḷikato paṭṭhāya maṃsapaṭalaṃ uṭṭhahitvā sakalanalāṭaṃ chādayamānaṃ pūrayamānaṃ gantvā vāmakaṇṇacūḷikāyaṃ patiṭṭhitaṃ, taṃ rañño bandhauṇhīsapaṭṭo viya virocati. |
For the Great Man, a layer of flesh, rising from the tip of the right ear and covering and filling the entire forehead, goes and is established at the tip of the left ear. That shines like the turban-band of a king. |
mahāpurisassa kira imaṃ lakkhaṇaṃ disvā rājūnaṃ uṇhīsapaṭṭaṃ akaṃsu. |
It is said that seeing this mark on the Great Man, they made the turban-band for kings. |
ayaṃ tāva eko attho. |
This is one meaning. |
aññe pana janā aparipuṇṇasīsā honti, keci kapisīsā, keci phalasīsā, keci aṭṭhisīsā, keci hatthisīsā, keci tumbasīsā, keci pabbhārasīsā. |
But other people have heads that are not full. Some have monkey-heads, some have fruit-heads, some have bone-heads, some have elephant-heads, some have gourd-heads, some have precipice-heads. |
mahāpurisassa pana āraggena vaṭṭetvā ṭhapitaṃ viya suparipuṇṇaṃ udakapubbuḷasadisaṃ sīsaṃ hoti. |
But for the Great Man, the head is very full, like a water-bubble, as if shaped with a lathe. |
tattha purimanaye uṇhīsaveṭhitasīso viyāti uṇhīsasīso. |
Therein, in the former method, like a head wrapped in a turban, thus he has a turban-head. |
dutiyanaye uṇhīsaṃ viya sabbattha parimaṇḍalasīsoti uṇhīsasīso. |
In the second method, like a turban, his head is round everywhere, thus he has a turban-head. |
♦ vipassīsamaññāvaṇṇanā |
♦ Commentary on the Designation of Vipassī |
♦ 37. sabbakāmehīti idaṃ lakkhaṇāni pariggaṇhāpetvā pacchā kataṃ viya vuttaṃ, na panevaṃ daṭṭhabbaṃ. |
♦ 37. "with all sensual pleasures," this is said as if it were done after having the marks examined, but it should not be seen thus. |
paṭhamañhi te nemittake santappetvā pacchā lakkhaṇapariggaṇhanaṃ katanti veditabbaṃ. |
For first they satisfied the soothsayers, and afterwards the examination of the marks was done, it should be known. |
tassa vitthāro gabbhokkantiyaṃ vuttoyeva. |
The detail of that has been told in the "Descent into the Womb." |
pāyentīti thaññaṃ pāyenti. |
"They give to drink" means they give milk to drink. |
tassa kira niddosena madhurena khīrena samannāgatā saṭṭhi dhātiyo upaṭṭhāpesi, tathā sesāpi tesu tesu kammesu kusalā saṭṭhisaṭṭhiyeva. |
For him, it is said, he had sixty wet-nurses appointed, who were endowed with flawless, sweet milk; likewise, for the other tasks, sixty and sixty skilled ones. |
tāsaṃ pesanakārake saṭṭhi purise, tassa tassa katākatabhāvaṃ sallakkhaṇe saṭṭhi amacce upaṭṭhāpesi. |
He appointed sixty men to be their messengers, and sixty ministers to take note of what was done and not done for each of them. |
evaṃ cattāri saṭṭhiyo itthīnaṃ, dve saṭṭhiyo purisānanti cha saṭṭhiyo upaṭṭhakānaṃyeva ahesuṃ. |
Thus, four sixties of women and two sixties of men, that is, six sixties, were just for the attendants. |
setacchattanti dibbasetacchattaṃ. |
"A white parasol" is a divine white parasol. |
kuladattiyaṃ pana sirigabbheyeva tiṭṭhati. |
But in the family's possession, it stands in the magnificent chamber itself. |
mā naṃ sītaṃ vātiādīsu mā abhibhavīti attho veditabbo. |
May cold not," etc., the meaning should be understood as "may it not overcome. |
svāssudanti so assudaṃ. |
Svāssudanti" is "so assudaṃ. |
aṅkeneva aṅkanti aññassa bāhunāva aññassa bāhuṃ. |
"From arm to arm" means from the arm of one to the arm of another. |
aññassa ca aṃsakūṭeneva aññassa aṃsakūṭaṃ. |
And from the shoulder-blade of one to the shoulder-blade of another. |
parihariyatīti nīyati, sampāpiyatīti attho. |
"He is carried" means he is taken, he is brought, is the meaning. |
♦ 38. mañjussaroti akharassaro. |
♦ 38. "A sweet voice" means a non-harsh voice. |
vaggussaroti chekanipuṇassaro. |
"A clear voice" means a skilled, expert voice. |
madhurassaroti sātassaro. |
"A melodious voice" means a pleasant voice. |
pemaniyassaroti pemajanakassaro. |
"A loving voice" means a voice that generates affection. |
tatridaṃ karavīkānaṃ madhurassaratāya — karavīkasakuṇe kira madhurarasaṃ ambapakkaṃ mukhatuṇḍakena paharitvā paggharitarasaṃ pivitvā pakkhena tālaṃ datvā vikūjamāne catuppadā mattā viya laḷituṃ ārabhanti. |
Therein, this is about the melodious voice of the karavīka birds: the karavīka birds, it is said, having struck a ripe mango with a sweet taste with their beaks and drunk the dripping juice, and beating time with their wings, when they sing, the quadrupeds begin to frolic as if intoxicated. |
gocarapasutāpi catuppadā mukhagatāni tiṇāni chaḍḍetvā taṃ saddaṃ suṇanti. |
Even the quadrupeds out grazing, dropping the grass from their mouths, listen to that sound. |
vāḷamigā khuddakamige anubandhamānā ukkhittaṃ pādaṃ anikkhipitvāva tiṭṭhanti. |
Wild beasts, pursuing small animals, stand with their paws raised, without putting them down. |
anubaddhamigā ca maraṇabhayaṃ jahitvā tiṭṭhanti. |
And the pursued animals, having abandoned the fear of death, stand still. |
ākāse pakkhandā pakkhinopi pakkhe pasāretvā taṃ saddaṃ suṇamānāva tiṭṭhanti. |
Even the birds flying in the sky, spreading their wings, stand still, listening to that sound. |
udake macchāpi kaṇṇapaṭalaṃ papphoṭetvā taṃ saddaṃ suṇamānāva tiṭṭhanti. |
Even the fish in the water, flapping their ear-flaps, stand still, listening to that sound. |
evaṃ madhurassarā karavīkā. |
So melodious are the karavīka birds. |
♦ asandhimittāpi dhammāsokassa devī — “atthi nu kho, bhante, buddhassarena sadiso kassaci saro”ti saṅghaṃ pucchi. |
♦ Asandhimittā, the queen of Dhammāsoka, asked the Sangha, "Is there, venerable sirs, anyone's voice similar to the Buddha's voice?" |
atthi karavīkasakuṇassāti. |
There is the karavīka bird's. |
kuhiṃ, bhante, te sakuṇāti? |
Where, venerable sirs, are those birds? |
himavanteti. sā rājānaṃ āha — “deva, ahaṃ karavīkasakuṇaṃ passitukāmāmhī”ti. |
In the Himavant." She said to the king, "Sire, I wish to see a karavīka bird. |
rājā — “imasmiṃ pañjare nisīditvā karavīko āgacchatū”ti suvaṇṇapañjaraṃ vissajjesi. |
The king sent a golden cage, saying, "Let a karavīka bird come, sitting in this cage." |
pañjaro gantvā ekassa karavīkassa purato aṭṭhāsi. |
The cage went and stood before a karavīka bird. |
so — “rājāṇāya āgato pañjaro, na sakkā na gantun”ti tattha nisīdi. |
It, thinking, "The cage has come by the king's order, it is not possible not to go," sat in it. |
pañjaro āgantvā rañño purato aṭṭhāsi. |
The cage came and stood before the king. |
na karavīkasaddaṃ kārāpetuṃ sakkonti. |
They could not make the karavīka bird make a sound. |
atha rājā — “kathaṃ, bhaṇe, ime saddaṃ na karontī”ti āha. |
Then the king said, "Tell me, how is it that these do not make a sound?" |
ñātake adisvā devāti. |
Because it does not see its relatives, sire. |
atha naṃ rājā ādāsehi parikkhipāpesi. |
Then the king had it surrounded with mirrors. |
so attano chāyaṃ disvā — “ñātakā me āgatā”ti maññamāno pakkhena tālaṃ datvā madhurassarena maṇivaṃsaṃ dhamamāno viya viravi. |
It, seeing its own reflection, thinking, "My relatives have come," beating time with its wings, sang with a sweet voice, as if playing a jeweled flute. |
sakalanagare manussā mattā viya laḷiṃsu. |
The people in the whole city frolicked as if intoxicated. |
asandhimittā cintesi — “imassa tāva tiracchānagatassa evaṃ madhuro saddo, kīdiso nu kho sabbaññutaññāṇasiripattassa bhagavato saddo ahosī”ti pītiṃ uppādetvā taṃ pītiṃ avijahitvā sattahi jaṅghasatehi saddhiṃ sotāpattiphale patiṭṭhāsi. |
Asandhimittā thought, "If this one, being an animal, has such a sweet voice, what must the voice of the Blessed One have been like, who attained the splendor of the knowledge of omniscience?" and generating joy, not abandoning that joy, she, together with her seven hundred companions, was established in the fruit of stream-entry. |
evaṃ madhuro kira karavīkasaddoti. |
So sweet, it is said, is the voice of the karavīka bird. |
tato pana satabhāgena sahassabhāgena ca madhurataro vipassissa kumārassa saddo ahosīti veditabbo. |
But the voice of Prince Vipassī was a hundred times, a thousand times sweeter than that, it should be understood. |
♦ 39. kammavipākajanti na bhāvanāmayaṃ, kammavipākavasena pana devatānaṃ cakkhusadisameva maṃsacakkhu ahosi, yena nimittaṃ katvā tilavāhe pakkhittaṃ ekatilampi ayaṃ soti uddharitvā dātuṃ sakkoti. |
♦ 39. "Born of the result of kamma," not produced by meditation. But the physical eye was just like the eye of a deva by way of the result of kamma, with which as a sign, he was able to pick out and give a single sesame seed that had been thrown into a pile of sesame seeds, saying, "This is it." |
♦ 40. vipassīti ettha ayaṃ vacanattho, antarantarā nimīlajanitandhakāravirahena visuddhaṃ passati, vivaṭehi ca akkhīhi passatīti vipassī; |
♦ 40. "Vipassī," here this is the meaning of the word: he sees purely, without the darkness produced by intermittent blinking, and he sees with open eyes, thus he is Vipassī; |
dutiyavāre viceyya viceyya passatīti vipassī; |
in the second instance, he sees by investigating and investigating, thus he is Vipassī; |
vicinitvā vicinitvā passatīti attho. |
the meaning is, he sees by examining and examining. |
♦ atthe panāyatīti atthe jānāti passati, nayati vā pavattetīti attho. |
♦ "He decides matters" means he knows, he sees matters, or he leads, he conducts, is the meaning. |
ekadivasaṃ kira vinicchayaṭṭhāne nisīditvā atthe anusāsantassa rañño alaṅkatapaṭiyattaṃ mahāpurisaṃ ānetvā hatthe ṭhapayiṃsu. |
One day, it is said, while the king was sitting in the place of judgment and administering justice, they brought the adorned and prepared Great Man and placed him in his hands. |
tassa taṃ aṅkekatvā upalāḷayamānasseva amaccā sāmikaṃ assāmikaṃ akaṃsu. |
While he was holding him on his lap and caressing him, the ministers made the owner not the owner. |
bodhisatto anattamanasaddaṃ nicchāresi. |
The Bodhisatta uttered a sound of displeasure. |
rājā — “kimetaṃ, upadhārethā”ti āha. |
The king said, "What is this? Investigate." |
upadhāriyamānā aññaṃ adisvā — “aḍḍassa dubbinicchitattā evaṃ kataṃ bhavissatī”ti puna sāmikaṃyeva sāmikaṃ katvā “ñatvā nu kho kumāro evaṃ karotī”ti vīmaṃsantā puna sāmikaṃ assāmikaṃ akaṃsu. |
While investigating, seeing nothing else, thinking, "It must have been done thus because the case was wrongly judged," they again made the owner the owner. Wondering, "Does the prince do this knowingly?" and testing, they again made the owner not the owner. |
punapi bodhisatto tatheva saddaṃ nicchāresi. |
Again the Bodhisatta uttered the same sound. |
atha rājā — “jānāti mahāpuriso”ti tato paṭṭhāya appamatto ahosi. |
Then the king, thinking, "The Great Man knows," from then on was diligent. |
idaṃ sandhāya vuttaṃ — “viceyya viceyya kumāro atthe panāyatī”ti. |
In reference to this it is said, "The prince decides matters by investigating and investigating." |
♦ 42. vassikantiādīsu yattha sukhaṃ hoti vassakāle vasituṃ, ayaṃ vassiko. |
♦ 42. "For the rainy season," etc., where it is pleasant to live during the rainy season, this is the one for the rainy season. |
itaresupi eseva nayo. |
In the others too, this is the method. |
ayaṃ panettha vacanattho vassāvāso vassaṃ, vassaṃ arahatīti vassiko. |
Here this is the meaning of the word: the rainy season residence is "vassa." It is suitable for the rainy season, thus "vassiko." |
itaresupi eseva nayo. |
In the others too, this is the method. |
♦ tattha vassiko pāsādo nātiucco hoti, nātinīco, dvāravātapānānipissa nātibahūni nātitanūni, bhūmattharaṇapaccattharaṇakhajjabhojjānipettha missakāneva vaṭṭanti. |
♦ Therein, the palace for the rainy season is not too high, not too low. Its doors and windows are not too many, not too few. The floor-coverings, spreads, and food and drink here should be of a mixed kind. |
hemantike thambhāpi bhittiyopi nīcā honti, dvāravātapānāni tanukāni sukhumacchiddāni, uṇhappavesanatthāya bhittiniyūhāni nīhariyanti. |
In the one for the cold season, the pillars and walls are low. The doors and windows are few and have small openings. Projections from the walls are made to let in the heat. |
bhūmattharaṇapaccattharaṇanivāsanapārupanāni panettha uṇhaviriyāni kambalādīni vaṭṭanti. |
The floor-coverings, spreads, lower garments, and upper garments here should be of a heat-producing kind, such as woolen blankets. |
khajjabhojjaṃ siniddhaṃ kaṭukasannissitaṃ nirudakasannissitañca. |
The food and drink should be rich, with a pungent taste, and with little water. |
gimhike thambhāpi bhittiyopi uccā honti, dvāravātapānāni panettha bahūni vipulajātāni honti, bhūmattharaṇādīni dukūlamayāni vaṭṭanti. |
In the one for the hot season, the pillars and walls are high. The doors and windows here are many and of a large kind. The floor-coverings, etc., should be of fine muslin. |
khajjabhojjāni madhurasasannissitabharitāni. |
The food and drink should be filled with a sweet taste. |
vātapānasamīpesu cettha nava cāṭiyo ṭhapetvā udakassa pūretvā nīluppalādīhi sañchādenti. |
Near the windows here, they place nine new pots, fill them with water, and cover them with blue lotuses, etc. |
tesu tesu padesesu udakayantāni karonti, yehi deve vassante viya udakadhārā nikkhamanti. |
In various places, they make water-fountains from which streams of water issue as if the deva were raining. |
♦ nippurisehīti purisavirahitehi. |
♦ "Without men" means free from men. |
na kevalañcettha tūriyāneva nippurisāni, sabbaṭṭhānānipi nippurisāneva, dovārikāpi itthiyova, nahāpanādiparikammakarāpi itthiyova. |
And not only the musical instruments here were without men, but all the places were also without men. The doorkeepers were also women, and those who performed the services of bathing, etc., were also women. |
rājā kira — “tathārūpaṃ issariyasukhasampattiṃ anubhavamānassa purisaṃ disvā purisāsaṅkā uppajjati, sā me puttassa mā ahosī”ti sabbakiccesu itthiyova ṭhapesīti. |
The king, it is said, thought, "Seeing a man while experiencing such a fortune of sovereignty and happiness, a manly thought arises. May that not happen to my son," and he appointed only women for all duties. |
♦ paṭhamabhāṇavāravaṇṇanā niṭṭhitā. |
♦ The commentary on the first recitation-section is concluded. |
♦ jiṇṇapurisavaṇṇanā |
♦ Commentary on the Aged Man |
♦ 43. dutiyabhāṇavāre gopānasivaṅkanti gopānasī viya vaṅkaṃ. |
♦ 43. In the second recitation-section, "bent like a roof-rafter" means bent like a roof-rafter. |
bhogganti khandhe, kaṭiyaṃ, jāṇūsūti tīsu ṭhānesu bhoggavaṅkaṃ. |
"Stooped" means bent and stooped in three places: the shoulders, the waist, and the knees. |
daṇḍaparāyananti daṇḍagatikaṃ daṇḍapaṭisaraṇaṃ. |
"Leaning on a staff" means with a staff for his gait, with a staff for his support. |
āturanti jarāturaṃ. |
"Ailing" means ailing with age. |
gatayobbananti atikkantayobbanaṃ pacchimavaye ṭhitaṃ. |
"Whose youth is gone" means whose youth has passed, standing in his last years. |
disvāti aḍḍhayojanappamāṇena balakāyena parivuto susaṃvihitārakkhopi gacchanto yadā ratho purato hoti, pacchā balakāyo, tādise okāse suddhāvāsakhīṇāsavabrahmehi attano ānubhāvena rathassa puratova dassitaṃ, taṃ purisaṃ passitvā. |
"Having seen," surrounded by a force measuring two and a half yojanas, with well-arranged protection, while going, when the chariot is in front and the force is behind, in such an opportunity, he was shown right in front of the chariot by the Suddhāvāsa Arahant Brahmās by their own power; having seen that man. |
suddhāvāsā kira — “mahāpuriso paṅke gajo viya pañcasu kāmaguṇesu laggo, satimassa uppādessāmā”ti taṃ dassesuṃ. |
The Suddhāvāsas, it is said, thought, "The Great Man, like an elephant in the mud, is stuck in the five strands of sensual pleasure. We will arouse his mindfulness," and they showed that. |
evaṃ dassitañca taṃ bodhisatto ceva passati sārathi ca. |
And what was thus shown, both the Bodhisatta and the charioteer saw. |
brahmāno hi bodhisattassa appamādatthaṃ sārathissa ca kathāsallāpatthaṃ taṃ dassesuṃ. |
For the Brahmās showed it for the Bodhisatta's diligence and for the charioteer's conversation. |
kiṃ panesoti “eso jiṇṇoti kiṃ vuttaṃ hoti, nāhaṃ, bho ito pubbe evarūpaṃ addasan”ti pucchi. |
"But what is this?" means "What is meant by 'this is an aged man'? I, sir, have never seen such a thing before," he asked. |
♦ tena hīti yadi mayhampi evarūpehi kesehi evarūpena ca kāyena bhavitabbaṃ, tena hi samma sārathi. |
♦ "Well then," means if I too am to have such hair and such a body, well then, good charioteer. |
alaṃ dānajja uyyānabhūmiyāti — “ajja uyyānabhūmiṃ passissāmā”ti gacchāma, alaṃ tāya uyyānabhūmiyāti saṃviggahadayo saṃvegānurūpamāha. |
"Enough now with the park-land," means "Today we are going to see the park-land," enough with that park-land. With a mind agitated, he spoke in accordance with his agitation. |
antepuraṃ gatoti itthijanaṃ vissajjetvā sirigabbhe ekakova nisinno. |
"Having gone to the inner palace," having dismissed the women, he sat alone in the magnificent chamber. |
yatra hi nāmāti yāya jātiyā sati jarā paññāyati, sā jāti dhiratthu dhikkatā atthu, jigucchāmetaṃ jātinti, jātiyā mūlaṃ khaṇanto nisīdi, paṭhamena sallena hadaye viddho viya. |
"Wherein," for the sake of which birth old age is seen, let that birth be cursed, let it be condemned. We are disgusted with this birth. Hacking at the root of birth, he sat, as if struck in the heart with the first arrow. |
♦ 45. sārathiṃ āmantāpetvāti rājā kira nemittakehi kathitakālato paṭṭhāya ohitasoto vicarati, so “kumāro uyyānaṃ gacchanto antarāmagge nivatto”ti sutvā sārathiṃ āmantāpesi. |
♦ 45. "Having had the charioteer summoned," the king, it is said, from the time told by the soothsayers, moved about with an attentive ear. He, having heard, "The prince, while going to the park, turned back on the way," had the charioteer summoned. |
mā heva khotiādīsu rajjaṃ kāretu, mā pabbajatu, brāhmaṇānaṃ vacanaṃ mā saccaṃ hotūti evaṃ cintesīti attho. |
May he not," etc., the meaning is he thought, "Let him rule the kingdom, let him not go forth, may the words of the brahmins not be true. |
♦ byādhipurisavaṇṇanā |
♦ Commentary on the Sick Man |
♦ 47. addasa khoti pubbe vuttanayeneva suddhāvāsehi dassitaṃ addasa. |
♦ 47. "He saw," that is, he saw him shown by the Suddhāvāsas in the way previously mentioned. |
ābādhikanti iriyāpathabhañjanakena visabhāgabādhena ābādhikaṃ. |
"Sick" means sick with a disagreeable ailment that breaks the postures. |
dukkhitanti rogadukkhena dukkhitaṃ. |
"Suffering" means suffering with the suffering of disease. |
bāḷhagilānanti adhimattagilānaṃ. |
"Gravely ill" means exceedingly ill. |
palipannanti nimuggaṃ. |
"Fallen into" means submerged in. |
jarā paññāyissati byādhi paññāyissatīti idhāpi yāya jātiyā sati idaṃ dvayaṃ paññāyati, dhikkatā sā jāti, ajātaṃ khemanti jātiyā mūlaṃ khaṇanto nisīdi, dutiyena sallena viddho viya. |
"Old age will be seen, sickness will be seen," here too, for the sake of which birth this pair is seen, let that birth be condemned. Unborn is security. Hacking at the root of birth, he sat, as if struck with the second arrow. |
♦ kālaṅkatapurisavaṇṇanā |
♦ Commentary on the Dead Man |
♦ 50. vilātanti sivikaṃ. |
♦ 50. "A bier" means a palanquin. |
petanti ito paṭigataṃ. |
"A dead person" means one who has passed on from here. |
kālaṅkatanti katakālaṃ, yattakaṃ tena kālaṃ jīvitabbaṃ, taṃ sabbaṃ katvā niṭṭhapetvā matanti attho. |
"One who has done his time" means one whose time is done; the meaning is, having done and finished all the time he had to live, he is dead. |
imampissa purimanayeneva brahmāno dassesuṃ. |
This too the Brahmās showed him in the same way as before. |
yatra hi nāmāti idhāpi yāya jātiyā sati idaṃ tayaṃ paññāyati, dhikkatā sā jāti, ajātaṃ khemanti jātiyā mūlaṃ khaṇanto nisīdi, tatiyena sallena viddho viya. |
"Wherein," here too, for the sake of which birth this triad is seen, let that birth be condemned. Unborn is security. Hacking at the root of birth, he sat, as if struck with the third arrow. |
♦ pabbajitavaṇṇanā |
♦ Commentary on the Ascetic |
♦ 52. bhaṇḍunti muṇḍaṃ. |
♦ 52. "Shaven" means shaven-headed. |
imampissa purimanayeneva brahmāno dassesuṃ. |
This too the Brahmās showed him in the same way as before. |
sādhu dhammacariyātiādīsu ayaṃ deva dhammacaraṇabhāvo sādhūti cintetvā pabbajitoti evaṃ ekamekassa padassa yojanā veditabbā. |
"Good is righteous conduct," etc., the arrangement of each phrase should be known thus: thinking, "The state of righteous conduct is good," he went forth. |
sabbāni cetāni dasakusalakammapathavevacanāneva. |
And all of these are just synonyms for the ten wholesome paths of action. |
avasāne pana avihiṃsāti karuṇāya pubbabhāgo. |
At the end, however, "non-harming" is the preliminary part of compassion. |
anukampāti mettāya pubbabhāgo. |
"Compassion" is the preliminary part of loving-kindness. |
tenahīti uyyojanatthe nipāto. |
"Well then," is a particle in the sense of urging. |
pabbajitaṃ hissa disvā cittaṃ pabbajjāya ninnaṃ jātaṃ. |
Having seen the ascetic, his mind became inclined to homelessness. |
atha tena saddhiṃ kathetukāmo hutvā sārathiṃ uyyojento tena hītiādimāha. |
Then, wishing to speak with him, urging the charioteer, he said, "Well then," and so on. |
♦ bodhisattapabbajjāvaṇṇanā |
♦ Commentary on the Bodhisatta's Renunciation |
♦ 54. atha kho, bhikkhaveti — “pabbajitassa sādhu dhammacariyā”tiādīni ca aññañca bahuṃ mahājanakāyena rakkhiyamānassa puttadārasambādhe ghare vasato ādīnavapaṭisaṃyuttañceva migabhūtena cetasā yathāsukhaṃ vane vasato pabbajitassa vivekānisaṃsapaṭisaṃyuttañca dhammiṃ kathaṃ sutvā pabbajitukāmo hutvā — atha kho, bhikkhave, vipassī kumāro sārathiṃ āmantesi. |
♦ 54. "Then, bhikkhus," having heard, "For an ascetic, good is righteous conduct," etc., and much else about the dangers of living in a house full of the encumbrance of sons and wives while being protected by a great crowd, and about the benefits of seclusion for an ascetic living in the forest at will with a mind like a deer, desiring to go forth, he said, "Then, bhikkhus, Prince Vipassī addressed the charioteer." |
♦ imāni cattāri disvā pabbajitaṃ nāma sabbabodhisattānaṃ vaṃsova tantiyeva paveṇīyeva. |
♦ Having seen these four and gone forth is the lineage, the very tradition, of all Bodhisattas. |
aññepi ca bodhisattā yathā ayaṃ vipassī kumāro, evaṃ cirassaṃ cirassaṃ passanti. |
And other Bodhisattas, just as this Prince Vipassī, see them after a long, long time. |
amhākaṃ pana bodhisatto cattāripi ekadivasaṃyeva disvā mahābhinikkhamanaṃ nikkhamitvā anomānadītīre pabbajito. |
But our Bodhisatta, having seen all four on one and the same day, made the great renunciation and went forth on the bank of the river Anomā. |
teneva rājagahaṃ patvā tattha raññā bimbisārena — “kimatthaṃ, paṇḍita, pabbajitosīti” puṭṭho āha — |
Therefore, having reached Rājagaha, when asked by King Bimbisāra, "For what reason, wise one, have you gone forth?" he said: |
♦ “jiṇṇañca disvā dukhitañca byādhitaṃ, |
♦ "Having seen an old man, a suffering sick one, |
♦ matañca disvā gatamāyusaṅkhayaṃ. |
♦ and a dead man whose life-span was exhausted, |
♦ kāsāyavatthaṃ pabbajitañca disvā, |
♦ and an ascetic in ochre robes, |
♦ tasmā ahaṃ pabbajitomhi rājā”ti. |
♦ therefore, O king, I have gone forth." |
♦ mahājanakāyānupabbajjāvaṇṇanā |
♦ Commentary on the Renunciation of the Great Crowd |
♦ 55. sutvāna tesanti tesaṃ caturāsītiyā pāṇasahassānaṃ sutvā etadahosi. |
♦ 55. "Having heard them," having heard those eighty-four thousand beings, this occurred to them. |
orakoti ūnako lāmako. |
"Inferior" means lesser, base. |
anupabbajiṃsūti anupabbajitāni . |
"They went forth after him" means they went forth after him. |
kasmā panettha yathā parato khaṇḍatissānaṃ anupabbajjāya — “bandhumatiyā rājadhāniyā nikkhamitvā”ti vuttaṃ, evaṃ na vuttanti? |
Why is it not said here, as it is said later about the going forth of Khaṇḍa and Tissa, "having left the royal city of Bandhumatī"? |
nikkhamitvā sutattā. |
Because they heard after having left. |
ete kira sabbepi vipassissa kumārassa upaṭṭhākaparisāva, te pātova upaṭṭhānaṃ āgantvā kumāraṃ adisvā pātarāsatthāya gantvā bhuttapātarāsā āgamma “kuhiṃ kumāro”ti pucchitvā “uyyānabhūmiṃ gato”ti sutvā “tattheva naṃ dakkhissāmā”ti nikkhamantā nivattamānaṃ sārathiṃ disvā — “kumāro pabbajito”ti cassa vacanaṃ sutvā sutaṭṭhāneyeva sabbābharaṇāni omuñcitvā antarāpaṇato kāsāvapītāni vatthāni āharāpetvā kesamassuṃ ohāretvā pabbajiṃsu. |
These, it is said, were all the attendant retinue of Prince Vipassī. They, having come to attend in the early morning and not seeing the prince, and having gone for their morning meal and having eaten, came back and, asking, "Where is the prince?" and hearing, "He has gone to the park," thinking, "We will see him there," while leaving, they saw the returning charioteer, and hearing his words, "The prince has gone forth," right where they heard it, they took off all their ornaments, had saffron-colored robes brought from the market, shaved off their hair and beards, and went forth. |
iti nagarato nikkhamitvā bahinagare sutattā ettha — “bandhumatiyā rājadhāniyā nikkhamitvā”ti na vuttaṃ. |
Thus, because they heard outside the city after having left the city, it is not said here, "having left the royal city of Bandhumatī." |
♦ cārikaṃ caratīti gatagataṭṭhāne mahāmaṇḍapaṃ katvā dānaṃ sajjetvā āgamma svātanāya nimantito janassa āyācitabhikkhameva paṭiggaṇhanto cattāro māse cārikaṃ cari. |
♦ "He wanders on tour" means, in whatever place he went, having a great pavilion made and provisions prepared, and being invited for the next day, accepting only the alms requested by the people, he wandered on tour for four months. |
♦ ākiṇṇoti iminā gaṇena parivuto. |
♦ "Crowded," surrounded by this group. |
ayaṃ pana vitakko bodhisattassa kadā uppannoti? |
But when did this thought arise in the Bodhisatta? |
sve visākhapuṇṇamā bhavissatīti cātuddasīdivase. |
On the fourteenth day, when the next day would be the full moon of Visākha. |
tadā kira so — “yatheva maṃ ime pubbe gihibhūtaṃ parivāretvā caranti, idānipi tatheva, kiṃ iminā gaṇenā”ti gaṇasaṅgaṇikāya ukkaṇṭhitvā “ajjeva gacchāmī”ti cintetvā puna “ajja avelā, sace idāni gamissāmi, sabbeva ime jānissanti, sveva gamissāmī”ti cintesi. |
At that time, it is said, he thought, "Just as these formerly surrounded and moved about with me when I was a layman, so they do now. What is the use of this crowd?" and being weary of company, he thought, "I will go today." But then he thought, "Today is not the right time. If I go now, all of these will know. I will go tomorrow." |
taṃ divasañca uruvelagāmasadise gāme gāmavāsino svātanāya nimantayiṃsu. |
And on that day, in a village like the village of Uruvelā, the villagers invited them for the next day. |
te caturāsītisahassānampi tesaṃ pabbajitānaṃ mahāpurisassa ca pāyāsameva paṭiyādayiṃsu. |
They prepared rice-porridge for those eighty-four thousand ascetics and for the Great Man. |
atha mahāpuriso punadivase tasmiṃyeva gāme tehi pabbajitehi saddhiṃ bhattakiccaṃ katvā vasanaṭṭhānameva agamāsi. |
Then the Great Man, on the next day, in that very village, having had his meal with those ascetics, went to his dwelling place. |
tattha te pabbajitā mahāpurisassa vattaṃ dassetvā attano attano rattiṭṭhānadivāṭṭhānāni paviṭṭhā. |
There those ascetics, having shown their duty to the Great Man, entered their respective places for the night and day. |
bodhisattopi paṇṇasālaṃ pavisitvā nisinno. |
The Bodhisatta also entered his leaf-hut and sat down. |
♦ “ṭhite majjhanhike kāle, sannisīvesu pakkhisu. |
♦ "When midday has come, and the birds are still, |
♦ saṇateva brahāraññaṃ, taṃ bhayaṃ paṭibhāti man”ti. |
♦ the great forest seems to drone, that fear comes to my mind." |
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♦ evarūpe avivekārāmānaṃ bhayakāle sabbasattānaṃ sadarathakāleyeva — “ayaṃ kālo”ti nikkhamitvā paṇṇasālāya dvāraṃ pidahitvā bodhimaṇḍābhimukho pāyāsi. |
♦ In such a time of fear for those who delight in a lack of seclusion, at the very time when all beings are in distress, he thought, "This is the time," and having left, he closed the door of his leaf-hut and set out towards the Bodhi-maṇḍa. |
aññadāpi ca tasmiṃ ṭhāne vicaranto bodhimaṇḍaṃ passati, nisīdituṃ panassa cittaṃ na namitapubbaṃ. |
And on other occasions, while wandering in that place, he would see the Bodhi-maṇḍa, but his mind had never before been inclined to sit there. |
taṃ divasaṃ panassa ñāṇaṃ paripākagataṃ, tasmā alaṅkataṃ bodhimaṇḍaṃ disvā ārohanatthāya cittaṃ uppannaṃ. |
But on that day, his knowledge had reached maturity. Therefore, seeing the adorned Bodhi-maṇḍa, a desire to ascend it arose. |
so dakkhiṇadisābhāgena upagamma padakkhiṇaṃ katvā puratthimadisābhāge cuddasahatthaṃ pallaṅkaṃ paññapetvā caturaṅgavīriyaṃ adhiṭṭhahitvā — “yāva buddho na homi, na tāva ito vuṭṭhahāmī”ti paṭiññaṃ katvā nisīdi. |
He, having approached from the southern side and circumambulated it, on the eastern side prepared a throne fourteen cubits long, and having undertaken the fourfold effort, he made a vow, "Until I become a Buddha, I will not rise from here," and sat down. |
idamassa vūpakāsaṃ sandhāya — “ekova gaṇamhā vūpakaṭṭho vihāsī”ti vuttaṃ. |
In reference to this seclusion, it is said, "He dwelt alone, secluded from the group." |
♦ aññeneva tānīti te kira sāyaṃ bodhisattassa upaṭṭhānaṃ āgantvā paṇṇasālaṃ parivāretvā nisinnā “ativikālo jāto, upadhārethā”ti vatvā paṇṇasālaṃ vivaritvā taṃ apassantāpi “kuhiṃ gato”ti nānubandhiṃsu, “gaṇavāse nibbinno eko viharitukāmo maññe mahāpuriso, buddhabhūtaṃyeva naṃ passissāmā”ti vatvā antojambudīpābhimukhā cārikaṃ pakkantā. |
♦ "By another way," they, it is said, having come in the evening to attend on the Bodhisatta and having surrounded the leaf-hut and sat down, saying, "It has become very late, let us check," and having opened the leaf-hut and not seeing him, they did not follow, asking, "Where has he gone?" but said, "Disgusted with company, the Great Man, it seems, wishes to live alone. We will see him only when he has become a Buddha," and they set out on tour towards the interior of Jambudīpa. |
♦ bodhisattābhivesavaṇṇanā |
♦ Commentary on the Bodhisatta's Investigation |
♦ 57. vāsūpagatassāti bodhimaṇḍe ekarattivāsaṃ upagatassa. |
♦ 57. "Dwelling" means dwelling for one night at the Bodhi-maṇḍa. |
rahogatassāti rahasi gatassa. |
"Gone to a secluded place" means gone to a secret place. |
paṭisallīnassāti ekībhāvavasena nilīnassa. |
"In solitude" means withdrawn by way of being alone. |
kicchanti dukkhaṃ. |
"Suffering" means suffering. |
cavati ca upapajjati cāti idaṃ dvayaṃ pana aparāparaṃ cutipaṭisandhiṃ sandhāya vuttaṃ. |
"He passes away and is reborn," this pair is said with reference to the successive deaths and rebirths. |
jarāmaraṇassāti ettha yasmā pabbajanto jiṇṇabyādhimatteyeva disvā pabbajito, tasmāssa jarāmaraṇameva upaṭṭhāti. |
"Of aging and death," here, since when he went forth he saw only the aged, sick, and dead, therefore aging and death occur to him. |
tenevāha — “jarāmaraṇassā”ti. |
Therefore he said, "of aging and death." |
iti jarāmaraṇaṃ mūlaṃ katvā abhiniviṭṭhassa bhavaggato otarantassa viya — atha kho, bhikkhave, vipassissa bodhisattassa etadahosi. |
Thus, having made aging and death the basis, for him who was intent, as if descending from the peak of existence, "Then, bhikkhus, this occurred to the Bodhisatta Vipassī." |
♦ yonisomanasikārāti upāyamanasikārā pathamanasikārā. |
♦ "Wise attention" means attention to the method, attention to the path. |
aniccādīni hi aniccāditova manasikaroto yonisomanasikāro nāma hoti. |
For one who pays attention to the impermanent, etc., from the point of view of impermanence, etc., has wise attention. |
ayañca — “kismiṃ nu kho satijātiādīni honti, kismiṃ asati na hontī”ti udayabbayānupassanāvasena pavattattā tesaṃ aññataro . |
And this, "when what exists do aging, etc., exist; when what does not exist do they not exist?" being proceeded with by way of the contemplation of arising and passing away, is one of them. |
tasmāssa ito yonisomanasikārā iminā upāyamanasikārena ahu paññāya abhisamayo, bodhisattassa paññāya yasmiṃ sati jarāmaraṇaṃ hoti, tena jarāmaraṇakāraṇena saddhiṃ samāgamo ahosi. |
Therefore, for him, from this wise attention, with this attention to the method, there was a realization with wisdom; there was a meeting for the Bodhisatta with the cause of that aging and death, when which exists aging and death exist. |
kiṃ pana tanti? |
But what is that? |
jāti. tenāha — “jātiyā kho sati jarāmaraṇaṃ hotī”ti. |
Birth. Therefore he said, "When there is birth, there is aging and death." |
yā cāyaṃ jarāmaraṇassa kāraṇapariggāhikā paññā, tāya saddhiṃ bodhisattassa samāgamo ahosīti ayamettha attho. |
And that wisdom which comprehends the cause of aging and death, with that the Bodhisatta had a meeting, this is the meaning here. |
etenupāyena sabbapadāni veditabbāni. |
By this method, all the phrases should be understood. |
♦ nāmarūpe kho sati viññāṇanti ettha pana saṅkhāresu sati viññāṇanti ca, avijjāya sati saṅkhārāti ca vattabbaṃ bhaveyya, tadubhayampi na gahitaṃ. |
♦ But in "when there is name-and-form, there is consciousness," it should have been said, "when there are formations, there is consciousness," and "when there is ignorance, there are formations," but both of these were not taken. |
kasmā? avijjāsaṅkhārā hi atīto bhavo tehi saddhiṃ ayaṃ vipassanā na ghaṭiyati. |
Why? Because ignorance and formations are the past existence, and this insight does not fit with them. |
mahāpuriso hi paccuppannavasena abhiniviṭṭhoti. |
For the Great Man was intent on the present. |
nanu ca avijjāsaṅkhārehi adiṭṭhehi na sakkā buddhena bhavitunti. |
But surely, without seeing ignorance and formations, it is not possible to become a Buddha. |
saccaṃ na sakkā, iminā pana te bhavaupādānataṇhāvaseneva diṭṭhāti. |
True, it is not possible. But by this, they have been seen by way of existence, grasping, and craving. |
imasmiṃ ṭhāne vitthārato paṭiccasamuppādakathā kathetabbā. |
In this place, the talk on dependent origination should be given in detail. |
sā panesā visuddhimagge kathitāva. |
But that has been spoken of in the Visuddhimagga. |
♦ 58. paccudāvattatīti paṭinivattati. |
♦ 58. "It turns back" means it returns. |
katamaṃ panettha viññāṇaṃ paccudāvattatīti? |
Which consciousness here turns back? |
paṭisandhiviññāṇampi vipassanāñāṇampi. |
Both the rebirth-consciousness and the insight-knowledge. |
tattha paṭisandhiviññāṇaṃ paccayato paṭinivattati, vipassanāñāṇaṃ ārammaṇato. |
Therein, the rebirth-consciousness turns back from its condition; the insight-knowledge from its object. |
ubhayampi nāmarūpaṃ nātikkamati, nāmarūpato paraṃ na gacchati. |
Both do not go beyond name-and-form; they do not go beyond name-and-form. |
ettāvatā jāyetha vātiādīsu viññāṇe nāmarūpassa paccaye honte, nāmarūpe ca viññāṇassa paccaye honte, dvīsupi aññamaññapaccayesu hontesu ettakena jāyetha vā ... pe ... upapajjetha vā, ito hi paraṃ kiṃ aññaṃ jāyeyya vā ... pe ... upapajjeyya vā. |
"To this extent one might be born," etc., when consciousness is a condition for name-and-form, and name-and-form is a condition for consciousness, when both are conditions for each other, to this extent one might be born, or ... etc. ... or come to be. For beyond this, what else might be born, or ... etc. ... or come to be? |
nanu etadeva jāyati ca ... pe ... upapajjati cāti? |
Is it not just this that is born and ... etc. ... and comes to be? |
evaṃ saddhiṃ aparāparacutipaṭisandhīhi pañca padāni dassetvā puna taṃ ettāvatāti vuttamatthaṃ niyyātento — “yadidaṃ nāmarūpapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpan”ti vatvā tato paraṃ anulomapaccayākāravasena viññāṇapaccayā nāmarūpamūlaṃ āyatimpi jātijarāmaraṇaṃ dassetuṃ nāmarūpapaccayā saḷāyatanantiādimāha. |
Thus, having shown the five phrases together with successive deaths and rebirths, and again, to present that meaning spoken of as "to this extent," having said, "that is, consciousness is a condition for name-and-form, name-and-form is a condition for consciousness," and from there, by way of the forward order of conditional relations, to show that name-and-form, with consciousness as its condition, is the root of future birth, aging, and death, he said, "name-and-form is a condition for the six sense bases," and so on. |
tattha kevalassa dukkhakkhandhassa samudayo hotīti sakalassa jātijarāmaraṇasokaparidevadukkhadomanassupāyāsādibhedassa dukkharāsissa nibbatti hoti. |
Therein, "the origin of this whole mass of suffering comes to be" means the arising of the entire heap of suffering, divided into birth, aging, death, sorrow, lamentation, pain, grief, and despair, comes to be. |
iti mahāpuriso sakalassa vaṭṭadukkhassa nibbattiṃ addasa. |
Thus the Great Man saw the arising of the entire round of suffering. |
♦ 59. samudayo samudayoti khoti nibbatti nibbattīti kho. |
♦ 59. "Origin, origin," indeed, is "arising, arising," indeed. |
pubbe ananussutesūti na anussutesu assutapubbesu. |
"Not heard before" means not not-heard, not heard before. |
cakkhuṃ udapādītiādīsu udayadassanapaññāvesā. |
"The eye arose," etc., are for the wisdom of seeing the arising. |
dassanaṭṭhena cakkhu, ñātakaraṇaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā, nibbijjhitvā paṭivijjhitvā uppannaṭṭhena vijjā, obhāsaṭṭhena ca ālokoti vuttā. |
It is called "eye" because it sees, "knowledge" because it makes known, "wisdom" because it understands, "vision" because it arose by penetrating and realizing, and "light" because it illuminates. |
yathāha — “cakkhuṃ udapādīti dassanaṭṭhena. |
As he said, "The eye arose' means in the sense of seeing. |
ñāṇaṃ udapādīti ñātaṭṭhena. |
'Knowledge arose' means in the sense of knowing. |
paññā udapādīti pajānanaṭṭhena. |
'Wisdom arose' means in the sense of understanding. |
vijjā udapādīti paṭivedhaṭṭhena. |
'Vision arose' means in the sense of penetrating. |
āloko udapādīti obhāsaṭṭhena. |
'Light arose' means in the sense of illuminating. |
cakkhudhammo dassanaṭṭho attho. |
The eye-dhamma is the meaning in the sense of seeing. |
ñāṇadhammo ñātaṭṭho attho. |
The knowledge-dhamma is the meaning in the sense of knowing. |
paññādhammo pajānanaṭṭho attho. |
The wisdom-dhamma is the meaning in the sense of understanding. |
vijjādhammo paṭivedhaṭṭho attho. |
The vision-dhamma is the meaning in the sense of penetrating. |
āloko dhammo obhāsaṭṭho attho”ti . |
The light-dhamma is the meaning in the sense of illuminating." |
ettakehi padehi kiṃ kathitanti? |
What is said by these phrases? |
imasmiṃ sati idaṃ hotīti paccayasañjānanamattaṃ kathitaṃ. |
Just the recognition of the condition, "when this exists, this is," is said. |
athavā vīthipaṭipannā taruṇavipassanā kathitāti. |
Or, the young insight that has entered the path is said. |
♦ 61. adhigato kho myāyanti adhigato kho me ayaṃ. |
♦ 61. "I have attained," indeed, is "I have attained this." |
maggoti vipassanāmaggo. |
"The path" is the path of insight. |
bodhāyāti catusaccabujjhanatthāya, nibbānabujjhanatthāya eva vā. |
"For awakening" means for the purpose of awakening to the four truths, or just for the purpose of awakening to Nibbāna. |
api ca bujjhatīti bodhi, ariyamaggassetaṃ nāmaṃ, tadatthāyātipi vuttaṃ hoti. |
Moreover, "it awakens," thus "bodhi"; this is a name for the noble path. It is also said to be for its sake. |
vipassanāmaggamūlako hi ariyamaggoti. |
For the noble path has the path of insight as its root. |
idāni taṃ maggaṃ niyyātento — “yadidaṃ nāmarūpanirodhātiādimāha. |
Now, presenting that path, he said, "that is, from the cessation of name-and-form," and so on. |
ettha ca viññāṇanirodhotiādīhi paccattapadehi nibbānameva kathitaṃ. |
And here, by the instrumental phrases "from the cessation of consciousness," etc., Nibbāna itself is spoken of. |
iti mahāpuriso sakalassa vaṭṭadukkhassa anibbattinirodhaṃ addasa. |
Thus the Great Man saw the non-arising cessation of the entire round of suffering. |
♦ 62. nirodho nirodhoti khoti anibbatti anibbattiti kho. |
♦ 62. "Cessation, cessation," indeed, is "non-arising, non-arising," indeed. |
cakkhuntiādīni vuttatthāneva. |
"The eye," etc., are of the same meaning as stated. |
idha pana sabbeheva etehi padehi — “imasmiṃ asati idaṃ na hotī”ti nirodhasañjānanamattameva kathitaṃ, athavā vuṭṭhānagāminī balavavipassanā kathitāti. |
Here, however, by all these phrases, just the recognition of the cessation, "when this is not, this is not," is spoken of. Or, the powerful insight leading to emergence is spoken of. |
♦ 63. aparena samayenāti evaṃ paccayañca paccayanirodhañca viditvā tato aparabhāge. |
♦ 63. "At a later time," thus having known the condition and the cessation of the condition, in the period after that. |
upādānakkhandhesūti upādānassa paccayabhūtesu khandhesu. |
"In the aggregates of grasping" means in the aggregates that are the condition for grasping. |
udayabbayānupassīti tameva paṭhamaṃ diṭṭhaṃ udayañca vayañca anupassamāno. |
"Contemplating arising and passing away" means contemplating that very arising and passing away that he first saw. |
vihāsīti sikhāpattaṃ vuṭṭhānagāminivipassanaṃ vahanto vihari. |
"He dwelt," he lived, carrying the insight leading to emergence that had reached its peak. |
idaṃ kasmā vuttaṃ? |
Why is this said? |
sabbeyeva hi pūritapāramino bodhisattā pacchimabhave puttassa jātadivase mahābhinikkhamanaṃ nikkhamitvā pabbajitvā padhānamanuyuñjitvā bodhipallaṅkamāruyha mārabalaṃ vidhamitvā paṭhamayāme pubbenivāsaṃ anussaranti, dutiyayāme dibbacakkhuṃ visodhenti, tatiyayāme paccayākāraṃ sammasitvā ānāpānacatutthajjhānato uṭṭhāya pañcasu khandhesu abhinivisitvā udayabbayavasena samapaññāsa lakkhaṇāni disvā yāva gotrabhuñāṇā vipassanaṃ vaḍḍhetvā ariyamaggena sakale buddhaguṇe paṭivijjhanti. |
For all Bodhisattas who have fulfilled the perfections, in their last existence, on the day of their son's birth, make the great renunciation, go forth, practice austerity, ascend the Bodhi-throne, defeat the forces of Māra, in the first watch of the night recollect past lives, in the second watch of the night purify the divine eye, and in the third watch of the night, having contemplated the conditional relations, having risen from the fourth jhāna of mindfulness of breathing, having paid attention to the five aggregates, having seen the fifty marks by way of arising and passing away, having developed insight up to the change-of-lineage knowledge, they penetrate all the qualities of a Buddha with the noble path. |
ayampi mahāpuriso pūritapāramī. |
This Great Man also had fulfilled the perfections. |
so yathāvuttaṃ sabbaṃ anukkamaṃ katvā pacchimayāme ānāpānacatutthajjhānato uṭṭhāya pañcasu khandhesu abhinivisitvā vuttappakāraṃ udayabbayavipassanaṃ ārabhi. |
He, having performed all the successive steps as described, in the last watch of the night, having risen from the fourth jhāna of mindfulness of breathing, having paid attention to the five aggregates, began the insight into arising and passing away of the kind described. |
taṃ dassetuṃ idaṃ vuttaṃ. |
To show that, this is said. |
♦ tattha iti rūpanti idaṃ rūpaṃ, ettakaṃ rūpaṃ, ito uddhaṃ rūpaṃ natthīti ruppanasabhāvañceva bhūtupādāyabhedañca ādiṃ katvā lakkhaṇarasapaccupaṭṭhānapadaṭṭhānavasena anavasesarūpapariggaho vutto. |
♦ Therein, "thus form," this is form, this much is form, beyond this there is no form; the full comprehension of form, without remainder, is spoken of by way of its nature of being afflicted and its division into primary and derived, and by way of its characteristic, function, manifestation, and proximate cause. |
iti rūpassa samudayoti iminā evaṃ pariggahitassa rūpassa samudayadassanaṃ vuttaṃ. |
"Thus the origin of form," by this the seeing of the origin of form, thus comprehended, is spoken of. |
tattha itīti evaṃ samudayo hotīti attho. |
Therein, "thus" means "thus the origin is." |
tassa vitthāro — “avijjāsamudayā rūpasamudayo, taṇhāsamudayā rūpasamudayo, kammasamudayā rūpasamudayo, āhārasamudayā rūpasamudayoti, nibbattilakkhaṇaṃ passantopi rūpakkhandhassa udayaṃ passatī”ti evaṃ veditabbo. |
Its detail should be understood thus: "from the origin of ignorance is the origin of form, from the origin of craving is the origin of form, from the origin of kamma is the origin of form, from the origin of nutriment is the origin of form; and seeing the characteristic of arising, one sees the origin of the form-aggregate." |
atthaṅgamepi “avijjānirodhā rūpanirodho ... pe ... vipariṇāmalakkhaṇaṃ passantopi rūpakkhandhassa nirodhaṃ passatī”ti ayamassa vitthāro. |
In the passing away also, "from the cessation of ignorance is the cessation of form... etc... and seeing the characteristic of change, one sees the cessation of the form-aggregate," this is its detail. |
♦ iti vedanātiādīsupi ayaṃ vedanā, ettakā vedanā, ito uddhaṃ vedanā natthi. |
♦ In "thus feeling," etc., also, this is feeling, this much is feeling, beyond this there is no feeling. |
ayaṃ saññā, ime saṅkhārā, idaṃ viññāṇaṃ, ettakaṃ viññāṇaṃ, ito uddhaṃ viññāṇaṃ natthīti vedayitasañjānanābhisaṅkharaṇavijānanasabhāvañceva sukhādirūpasaññādi phassādi cakkhuviññāṇādi bhedañca ādiṃ katvā lakkhaṇarasapaccupaṭṭhānapadaṭṭhānavasena anavasesavedanāsaññāsaṅkhāraviññāṇapariggaho vutto. |
This is perception, these are formations, this is consciousness, this much is consciousness, beyond this there is no consciousness; the full comprehension, without remainder, of feeling, perception, formations, and consciousness is spoken of by way of their natures of feeling, perceiving, constructing, and cognizing, and their divisions into pleasure, etc., perception of form, etc., contact, etc., and eye-consciousness, etc., and by way of their characteristic, function, manifestation, and proximate cause. |
iti vedanāya samudayotiādīhi pana evaṃ pariggahitānaṃ vedanāsaññāsaṅkhāraviññāṇānaṃ samudayadassanaṃ vuttaṃ. |
By "thus the origin of feeling," etc., however, the seeing of the origin of feeling, perception, formations, and consciousness, thus comprehended, is spoken of. |
tatrāpi itīti evaṃ samudayo hotīti attho. |
Therein also, "thus" means "thus the origin is." |
tesampi vitthāro — “avijjāsamudayā vedanāsamudayo”ti rūpe vuttanayeneva veditabbo. |
Their detail also should be understood in the way stated for form: "from the origin of ignorance is the origin of feeling," etc. |
ayaṃ pana viseso — tīsu khandhesu “āhārasamudayā”ti avatvā “phassasamudayā”ti vattabbaṃ. |
This is the difference: in the three aggregates, instead of saying "from the origin of nutriment," it should be said "from the origin of contact." |
viññāṇakkhandhe “nāmarūpasamudayā”ti atthaṅgamapadampi tesaṃyeva vasena yojetabbaṃ. |
In the consciousness-aggregate, it should be applied by way of "from the origin of name-and-form," and the phrase about passing away should be connected with them. |
ayamettha saṅkhepo, vitthāro pana udayabbayavinicchayo sabbākāraparipūro visuddhimagge vutto. |
This is the summary here; but the detail, the complete analysis of arising and passing away in all its aspects, is told in the Visuddhimagga. |
tassa pañcasu upādānakkhandhesu udayabbayānupassino viharatoti tassa vipassissa bodhisattassa imesu rūpādīsu pañcasu upādānakkhandhesu samapaññāsalakkhaṇavasena udayabbayānupassino viharato yathānukkamena vaḍḍhite vipassanāñāṇe anuppādanirodhena nirujjhamānehi āsavasaṅkhātehi kilesehi anupādāya aggahetvāva cittaṃ vimuccati, tadetaṃ maggakkhaṇe vimuccati nāma, phalakkhaṇe vimuttaṃ nāma; |
For him who dwells contemplating the arising and passing away in the five aggregates of grasping, for that Bodhisatta Vipassī who dwells contemplating the arising and passing away in these five aggregates of grasping, such as form, by way of the fifty marks, when the insight-knowledge has been developed in due order, the mind is liberated without grasping from the defilements described as cankers, which are ceasing through non-arising cessation. That is said to be liberated at the moment of the path, and liberated at the moment of the fruit; |
maggakkhaṇe vā vimuttañceva vimuccati ca, phalakkhaṇe vimuttameva. |
or at the moment of the path it is both liberated and being liberated, and at the moment of the fruit it is just liberated. |
♦ ettāvatā ca mahāpuriso sabbabandhanā vippamutto sūriyarasmisamphuṭṭhamiva padumaṃ suvikasitacittasantāno cattāri maggañāṇāni, cattāri phalañāṇāni, catasso paṭisambhidā, catuyoniparicchedakañāṇaṃ, pañcagatiparicchedakañāṇaṃ, cha asādhāraṇañāṇāni, sakale ca buddhaguṇe hatthagate katvā paripuṇṇasaṅkappo bodhipallaṅke nisinnova — |
♦ And by this much, the Great Man, being completely freed from all bonds, with a mental state as fully blossomed as a lotus touched by the sun's rays, having made the four path-knowledges, the four fruit-knowledges, the four analytical knowledges, the knowledge that determines the four types of birth, the knowledge that determines the five destinies, the six uncommon knowledges, and all the qualities of a Buddha his own possession, with his resolve fulfilled, while sitting on the Bodhi-throne, said: |
♦ “anekajātisaṃsāraṃ, sandhāvissaṃ anibbisaṃ. |
♦ "Through many a birth in saṃsāra I wandered, seeking but not finding, |
♦ gahakāraṃ gavesanto, dukkhā jāti punappunaṃ. |
♦ the builder of this house; painful is birth again and again. |
♦ gahakāraka diṭṭhosi, puna gehaṃ na kāhasi. |
♦ O house-builder, you are seen! You shall not build a house again. |
♦ sabbā te phāsukā bhaggā, gahakūṭaṃ visaṅkhataṃ. |
♦ All your rafters are broken, your ridge-pole is shattered. |
♦ visaṅkhāragataṃ cittaṃ, taṇhānaṃ khayamajjhagā”ti. |
♦ The mind has reached the unconditioned; the end of cravings has been attained." |
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♦ “ayoghanahatasseva, jalato jātavedaso. |
♦ "Just as of a fire blazing from a blow of an iron hammer, |
♦ anupubbūpasantassa, yathā na ñāyate gati. |
♦ when it is gradually extinguished, its path is not known; |
♦ evaṃ sammāvimuttānaṃ, kāmabandhoghatārinaṃ. |
♦ so of those rightly liberated, who have crossed the flood of the bond of sensual pleasures, |
♦ paññāpetuṃ gati natthi, pattānaṃ acalaṃ sukhan”ti. |
♦ there is no path to be declared; they have attained unshakable happiness." |
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♦ evaṃ manasi karonto sarade sūriyo viya, puṇṇacando viya ca virocitthāti. |
♦ Thus, thinking in his mind, he shone like the sun in autumn and like the full moon. |
♦ dutiyabhāṇavāravaṇṇanā niṭṭhitā. |
♦ The commentary on the second recitation-section is concluded. |
♦ brahmayācanakathāvaṇṇanā |
♦ Commentary on the Request of Brahmā |
♦ 64. tatiyabhāṇavāre yaṃnūnāhaṃ dhammaṃ deseyyanti yadi panāhaṃ dhammaṃ deseyyaṃ. |
♦ 64. In the third recitation-section, "What if I were to teach the Dhamma?" means if I were to teach the Dhamma. |
ayaṃ pana vitakko kadā uppannoti? |
But when did this thought arise? |
buddhabhūtassa aṭṭhame sattāhe. |
In the eighth week after becoming a Buddha. |
so kira buddho hutvā sattāhaṃ bodhipallaṅke nisīdi, sattāhaṃ bodhipallaṅkaṃ olokento aṭṭhāsi, sattāhaṃ ratanacaṅkame caṅkami, sattāhaṃ ratanagabbhe dhammaṃ vicinanto nisīdi, sattāhaṃ ajapālanigrodhe nisīdi, sattāhaṃ mucalinde nisīdi, sattāhaṃ rājāyatane nisīdi. |
He, it is said, having become a Buddha, sat for a week on the Bodhi-throne, stood for a week looking at the Bodhi-throne, walked for a week on the jeweled walkway, sat for a week in the jewel-house investigating the Dhamma, sat for a week at the Ajapāla banyan tree, sat for a week at the Mucalinda tree, and sat for a week at the Rājāyatana tree. |
tato uṭṭhāya aṭṭhame sattāhe puna āgantvā ajapālanigrodhe nisinnamattasseva sabbabuddhānaṃ āciṇṇasamāciṇṇo ayañceva ito anantaro ca vitakko uppannoti. |
Having risen from there, in the eighth week, having come again and just sat down at the Ajapāla banyan tree, this thought and the one immediately following it, which are the regular custom of all Buddhas, arose. |
♦ tattha adhigatoti paṭividdho. |
♦ Therein, "attained" means penetrated. |
dhammoti catusaccadhammo. |
"The Dhamma" is the Dhamma of the four truths. |
gambhīroti uttānabhāvapaṭikkhepavacanametaṃ. |
"Profound," this is a phrase rejecting the state of being obvious. |
duddasoti gambhīrattāva duddaso dukkhena daṭṭhabbo, na sakkā sukhena daṭṭhuṃ. |
"Hard to see," because it is profound, it is hard to see, difficult to see, not possible to see with ease. |
duddasattāva duranubodho dukkhena avabujjhitabbo, na sakkā sukhena avabujjhituṃ. |
"Hard to understand," because it is hard to see, it is hard to understand, difficult to comprehend, not possible to comprehend with ease. |
santoti nibbuto. |
"Peaceful" means extinguished. |
paṇītoti atappako. |
"Sublime" means non-afflicting. |
idaṃ dvayaṃ lokuttarameva sandhāya vuttaṃ. |
This pair is said with reference to the supramundane alone. |
atakkāvacaroti takkena avacaritabbo ogāhitabbo na hoti, ñāṇeneva avacaritabbo. |
"Not in the range of conjecture" means it is not to be gone into, to be penetrated by conjecture; it is to be penetrated only by knowledge. |
nipuṇoti saṇho. |
"Subtle" means refined. |
paṇḍitavedanīyoti sammāpaṭipadaṃ paṭipannehi paṇḍitehi veditabbo. |
"To be known by the wise" means to be known by the wise who have practiced the right path. |
ālayarāmāti sattā pañcasu kāmaguṇesu allīyanti, tasmā te ālayāti vuccanti. |
"Delighting in attachment," beings cling to the five strands of sensual pleasure, therefore they are called attachments. |
aṭṭhasatataṇhāvicaritāni ālayanti, tasmā ālayāti vuccanti. |
The one hundred and eight forms of craving are attachments, therefore they are called attachments. |
tehi ālayehi ramantīti ālayarāmā. |
They delight in those attachments, thus they delight in attachment. |
ālayesu ratāti ālayaratā. |
They are fond of attachments, thus fond of attachment. |
ālayesu suṭṭhu muditāti ālayasammuditā. |
They are greatly gladdened in attachments, thus greatly gladdened in attachment. |
yatheva hi susajjitaṃ pupphaphalabharitarukkhādisampannaṃ uyyānaṃ paviṭṭho rājā tāya tāya sampattiyā ramati, pamudito āmodito hoti, na ukkaṇṭhati, sāyaṃ nikkhamituṃ na icchati, evamimehipi kāmālayataṇhālayehi sattā ramanti, saṃsāravaṭṭe pamuditā anukkaṇṭhitā vasanti. |
Just as a king who has entered a well-adorned park full of the splendor of trees laden with flowers and fruits delights in this and that splendor, is joyful and happy, is not discontented, and does not wish to leave in the evening, so too these beings delight in the attachments of sensuality and the attachments of craving, they live gladdened and not discontented in the round of saṃsāra. |
tena nesaṃ bhagavā duvidhampi ālayaṃ uyyānabhūmiṃ viya dassento — “ālayarāmā”tiādimāha. |
Therefore, the Blessed One, showing their twofold attachment as a park, said, "delighting in attachment," and so on. |
♦ yadidanti nipāto, tassa ṭhānaṃ sandhāya — “yaṃ idan”ti, paṭiccasamuppādaṃ sandhāya — “yo ayan”ti evamattho daṭṭhabbo. |
♦ "This which" is a particle. With reference to the place, the meaning should be seen as "that which is here"; with reference to dependent origination, as "that which is this." |
idappaccayatāpaṭiccasamuppādoti imesaṃ paccayā idappaccayā, idappaccayā eva idappaccayatā, idappaccayatā ca sā paṭiccasamuppādo cāti idappaccayatāpaṭiccasamuppādo. |
"This-conditionality-dependent-origination," because they are conditions for this, they are this-conditionality; this-conditionality itself is this-conditionality; and that which is this-conditionality and is dependent origination is this-conditionality-dependent-origination. |
saṅkhārādipaccayānaṃ avijjādīnaṃ etaṃ adhivacanaṃ. |
This is a designation for the conditions of ignorance, etc., for formations, etc. |
sabbasaṅkhārasamathotiādi sabbaṃ nibbānameva. |
"The stilling of all formations," etc., all refer to Nibbāna. |
yasmā hi taṃ āgamma sabbasaṅkhāravipphanditāni sammanti vūpasammanti tasmā — “sabbasaṅkhārasamatho”ti vuccati. |
For since, dependent on it, all the activities 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, tasmā “sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho”ti vuccati. |
And since, dependent on it, all attachments are relinquished, all cravings are destroyed, all defilements of passion fade away, and all suffering ceases, therefore it is called "the relinquishing of all attachments, the destruction of craving, dispassion, cessation." |
sā panesā taṇhā bhavena bhavaṃ, phalena vā saddhiṃ kammaṃ vinati saṃsibbatīti katvā vānanti vuccati. |
And that craving, because it weaves and sews existence with existence, or the fruit with kamma, is called "vāna" (weaving/craving). |
tato vānato nikkhantanti nibbānaṃ. |
Having gone out from that vāna, it is Nibbāna. |
so mamassa kilamathoti yā ajānantānaṃ desanā nāma, so mama kilamatho assa, sā mama vihesā assāti attho. |
"That would be weariness for me," the 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, citte pana ubhayampetaṃ buddhānaṃ natthi. |
It is said that it would be bodily weariness and bodily vexation, but in the mind, both of these are absent for the Buddhas. |
♦ 65. apissūti anubrūhanatthe nipāto. |
♦ 65. "Moreover," is a particle in the sense of adding on. |
so — “na kevalaṃ etadahosi, imāpi gāthā paṭibhaṃsū”ti dīpeti. |
It shows, "Not only did this occur, but these verses also came to mind." |
vipassintiādīsu vipassissa bhagavato arahato sammāsambuddhassāti attho. |
In "Vipassi," etc., the meaning is "of the Blessed One Vipassī, the Arahant, the Sammāsambuddha." |
anacchariyāti anuacchariyā. |
"Not surprising" means not at all surprising. |
paṭibhaṃsūti paṭibhānasaṅkhātassa ñāṇassa gocarā ahesuṃ, parivitakkayitabbataṃ pāpuṇiṃsu. |
"Came to mind" means they became the object of the knowledge called inspiration, they reached a state of being deliberated upon. |
♦ kicchenāti dukkhena, na dukkhāya paṭipadāya. |
♦ "With difficulty," with hardship, not with a painful practice. |
buddhānañhi cattāropi maggā sukhapaṭipadāva honti. |
For the Buddhas, all four paths are practices of ease. |
pāramīpūraṇakāle pana sarāgasadosasamohasseva sato āgatāgatānaṃ yācakānaṃ alaṅkatapaṭiyattaṃ sīsaṃ chinditvā galalohitaṃ nīharitvā suañjitāni akkhīni uppāṭetvā kulavaṃsapadīpakaṃ puttaṃ manāpacāriniṃ bhariyanti evamādīni dentassa aññāni ca khantivādisadisesu attabhāvesu chejjabhejjādīni pāpuṇantassa āgamanīyapaṭipadaṃ sandhāyetaṃ vuttaṃ. |
But at the time of fulfilling the perfections, while still having passion, aversion, and delusion, for him who gave away his adorned and prepared head to the requesters who came, who brought out the blood from his throat, who tore out his well-anointed eyes, who gave away his son, the light of his family lineage, and his pleasing wife, and so on, and who in other existences, such as that of Khantivādi, experienced being cut and pierced, etc., this is said with reference to the path that has to be come to. |
halanti ettha hakāro nipātamatto, alanti attho. |
Alanti," here the 'ha' is just a particle; the meaning is "enough. |
pakāsitunti desetuṃ; |
"To proclaim" means to teach; enough of teaching the Dhamma attained with such difficulty; what is the use of teaching it? it is said. |
evaṃ kicchena adhigatassa dhammassa alaṃ desetuṃ; |
"By those overcome by passion and aversion" means by those touched by passion and aversion, or by those who follow passion and aversion. |
ko attho desitenāti vuttaṃ hoti. |
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rāgadosaparetehīti rāgadosaphuṭṭhehi rāgadosānugatehi vā. |
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♦ paṭisotagāminti niccādīnaṃ paṭisotaṃ aniccaṃ dukkhamanattāsubhanti evaṃ gataṃ catusaccadhammaṃ. |
♦ "Going against the stream" means the four-truth Dhamma which has gone thus: impermanent, suffering, not-self, and foul, which is the counter-stream to the permanent, etc. |
rāgarattāti kāmarāgena bhavarāgena diṭṭhirāgena ca rattā. |
"Those dyed in passion" means dyed with the passion of sensuality, the passion of existence, and the passion of views. |
na dakkhantīti aniccaṃ dukkhamanattā asubhanti iminā sabhāvena na passissanti, te apassante ko sakkhissati evaṃ gāhāpetuṃ? |
"Will not see" means they will not see with this nature of impermanent, suffering, not-self, and foul. Who will be able to make them grasp it thus, when they do not see? |
tamokhandhena āvuṭāti avijjārāsinā ajjhotthaṭā. |
"Covered by a mass of darkness" means overcome by the heap of ignorance. |
♦ appossukkatāyāti nirussukkabhāvena, adesetukāmatāyāti attho. |
♦ "To little effort" means to a state of lack of effort, meaning to an unwillingness to teach. |
kasmā panassa evaṃ cittaṃ nami? |
But why did his mind incline thus? |
nanu esa — “mutto mocessāmī, tiṇṇo tāressāmi”, |
Did he not, thinking, "Being liberated, I will liberate; having crossed, I will help others to cross," |
♦ “kiṃ me aññātavesena, dhammaṃ sacchikatenidha. |
♦ "What is the use of me, in an unknown guise, having realized the Dhamma here? |
♦ sabbaññutaṃ pāpuṇitvā, santāressaṃ sadevakan”ti. |
♦ Having attained omniscience, I will save the world with its gods." |
♦ patthanaṃ katvā pāramiyo pūretvā sabbaññutaṃ pattoti. |
♦ make the aspiration, fulfill the perfections, and attain omniscience? |
saccametaṃ, 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, while reflecting on the density of the defilements of beings and the profundity of the Dhamma, the density of the defilements of beings and the profundity of the Dhamma became clear in all their aspects. |
athassa — “ime sattā kañjikapuṇṇalābu viya takkabharitacāṭi viya vasātelapītapilotikā viya añjanamakkhitahatthā viya kilesabharitā atisaṃkiliṭṭhā rāgarattā dosaduṭṭhā mohamūḷhā, te kiṃ nāma paṭivijjhissantī”ti cintayato kilesagahanapaccavekkhaṇānubhāvenāpi evaṃ cittaṃ nami. |
Then for him, thinking, "These beings, like a gourd full of vinegar, like a pot full of buttermilk, like a cloth soaked in grease and oil, like a hand smeared with soot, are full of defilements, very defiled, dyed in passion, corrupted by aversion, and deluded by delusion; what will they penetrate?" his mind inclined thus also due to the power of reflecting on the density of the defilements. |
♦ “ayañca dhammo pathavīsandhārakaudakakkhandho viya gambhīro, pabbatena paṭicchādetvā ṭhapito sāsapo viya duddaso, satadhā bhinnassa vālassa koṭiyā koṭiṃ paṭipādanaṃ viya duranubodho, nanu mayā hi imaṃ dhammaṃ paṭivijjhituṃ vāyamantena adinnaṃ dānaṃ nāma natthi, arakkhitaṃ sīlaṃ nāma natthi, aparipūritā kāci pāramī nāma natthi. |
♦ "And this Dhamma is as profound as the mass of water that supports the earth, as hard to see as a mustard seed placed and covered by a mountain, as hard to understand as finding the tip of a hair split a hundred times with its tip. Did I not, while striving to penetrate this Dhamma, leave no gift ungiven, no virtue unkept, no perfection unfulfilled? |
tassa me nirussāhaṃ viya mārabalaṃ vidhamantassāpi pathavī na kampittha, paṭhamayāme pubbenivāsaṃ anussarantassāpi na kampittha, majjhimayāme dibbacakkhuṃ visodhentassāpi na kampittha, pacchimayāme pana paṭiccasamuppādaṃ paṭivijjhantasseva me dasasahassilokadhātu kampittha. |
For me, even while defeating the force of Māra as if effortlessly, the earth did not tremble. Even while recollecting past lives in the first watch of the night, it did not tremble. Even while purifying the divine eye in the middle watch of the night, it did not tremble. But in the last watch of the night, only when I was penetrating dependent origination, did the ten-thousand-fold world-system tremble. |
iti mādisenāpi tikkhañāṇena kicchenevāyaṃ dhammo paṭividdho taṃ lokiyamahājanā kathaṃ paṭivijjhissantī”ti dhammagambhīratāpaccavekkhaṇānubhāvenāpi evaṃ cittaṃ namīti veditabbaṃ. |
Thus, this Dhamma was penetrated with difficulty even by one with sharp knowledge like me. How will the ordinary populace penetrate it?" His mind inclined thus also due to the power of reflecting on the profundity of the Dhamma, it should be known. |
♦ apica brahmunā yācite desetukāmatāyapissa evaṃ cittaṃ nami. |
♦ Moreover, his mind inclined thus also out of a 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 effort, Mahābrahmā will request me to teach the Dhamma. And these beings have respect for Brahmā. They, thinking, 'The Teacher, it seems, was unwilling to teach the Dhamma, but then Mahābrahmā requested him and had him teach it. The Dhamma, sirs, must be peaceful; the Dhamma, sirs, must be sublime,' will be eager to listen." |
imampissa kāraṇaṃ paṭicca appossukkatāya cittaṃ nami, no dhammadesanāyāti veditabbaṃ. |
His mind inclined to little effort on account of this reason as well, not due to an unwillingness to teach the Dhamma, it should be known. |
♦ 66. aññatarassāti ettha kiñcāpi “aññataro”ti vuttaṃ, atha kho imasmiṃ cakkavāḷe jeṭṭhakamahābrahmā esoti veditabbo. |
♦ 66. "Of a certain," here, although "a certain" is said, it should be known that this is the chief Mahābrahmā in this world-system. |
nassati vata bho lokoti so kira imaṃ saddaṃ tathā nicchāresi, yathā dasasahassilokadhātubrahmāno sutvā sabbe sannipatiṃsu. |
"The world, sirs, is lost," he, it is said, uttered this sound in such a way that the Brahmās of the ten-thousand-fold world-system heard and all gathered. |
yatra hi nāmāti yasmiṃ nāma loke. |
"Wherein," in which world. |
purato pāturahosīti tehi dasahi brahmasahassehi saddhiṃ pāturahosi. |
"He appeared before him," he appeared with those ten thousand Brahmās. |
apparajakkhajātikāti paññāmaye akkhimhi appaṃ parittaṃ rāgadosamoharajaṃ etesaṃ, evaṃ sabhāvāti apparajakkhajātikā. |
"A species with little dust," for whom the dust of passion, aversion, and delusion in the eye of wisdom is little, of such a nature are they, thus they are a species with little dust. |
assavanatāti assavanatāya. |
"From not hearing," from not hearing. |
bhavissantīti purimabuddhesu dasapuññakiriyavatthuvasena katādhikārā paripākagatā padumāni viya sūriyarasmisamphassaṃ, dhammadesanaṃyeva ākaṅkhamānā catuppadikagāthāvasāne ariyabhūmiṃ okkamanārahā na eko, na dve, anekasatasahassā dhammassa aññātāro bhavissantīti dasseti. |
"Will be," those who, in the time of previous Buddhas, made their aspiration by way of the ten bases of meritorious action, whose faculties are mature, like lotuses awaiting the touch of the sun's rays, desiring only the teaching of the Dhamma, not one, not two, but many hundreds of thousands who are capable of descending to the noble plane at the end of a four-line verse will be knowers of the Dhamma, he shows. |
♦ 69. ajjhesananti evaṃ tikkhattuṃ yācanaṃ. |
♦ 69. "The request," thus a request made three times. |
buddhacakkhunāti indriyaparopariyattañāṇena ca āsayānusayañāṇena ca. |
"With the eye of a Buddha" means with the knowledge of the penetration of the faculties of others and with the knowledge of their dispositions and latent tendencies. |
imesañhi dvinnaṃ ñāṇānaṃ “buddhacakkhū”ti nāmaṃ, sabbaññutaññāṇassa “samantacakkhū”ti, tiṇṇaṃ maggañāṇānaṃ “dhammacakkhū”ti. |
For these two knowledges are named "the eye of a Buddha"; the knowledge of omniscience is named "the all-seeing eye"; and the three path-knowledges are named "the eye of the Dhamma." |
apparajakkhetiādīsu yesaṃ vuttanayeneva paññācakkhumhi rāgādirajaṃ appaṃ, te apparajakkhā. |
"With little dust," etc., those for whom, in the way stated, the dust of passion, etc., in the eye of wisdom is little, they are the ones with little dust. |
yesaṃ taṃ mahantaṃ, te mahārajakkhā. |
Those for whom it is great, they are the ones with much dust. |
yesaṃ saddhādīni indriyāni tikkhāni, te tikkhindriyā. |
Those for whom the faculties of faith, etc., are sharp, they are the ones with sharp faculties. |
yesaṃ tāni mudūni, te mudindriyā. |
Those for whom they are dull, they are the ones with dull faculties. |
yesaṃ teyeva saddhādayo ākārā sundarā, te svākārā. |
Those for whom those very qualities of faith, etc., are beautiful, they are the ones with good qualities. |
ye kathitakāraṇaṃ sallakkhenti, sukhena sakkā honti viññāpetuṃ, te suviññāpayā. |
Those who discern the reason stated, who can be made to understand with ease, they are the ones easy to instruct. |
ye paralokañceva vajjañca bhayato passanti, te paralokavajjabhayadassāvino nāma. |
Those who see the next world and transgression with fear, they are the ones who see the next world and transgression with fear. |
♦ ayaṃ panettha pāḷi — “saddho puggalo apparajakkho, assaddho puggalo mahārajakkho.... āraddhavīriyo ... pe ... kusīto... upaṭṭhitassati... muṭṭhassati... samāhito... asamāhito... paññavā... duppañño puggalo mahārajakkho. |
♦ Here is the Pāḷi: "A faithful person has little dust; an unfaithful person has much dust.... One with aroused energy... etc... one who is lazy... one with established mindfulness... one with lapsed mindfulness... one who is concentrated... one who is unconcentrated... a wise person... a foolish person has much dust. |
tathā saddho puggalo tikkhindriyo ... pe ... paññavā puggalo paralokavajjabhayadassāvī, duppañño puggalo na paralokavajjabhayadassāvī. |
Likewise, a faithful person has sharp faculties... etc... a wise person sees the next world and transgression with fear; a foolish person does not see the next world and transgression with fear. |
lokoti khandhaloko, dhātuloko, āyatanaloko, sampattibhavaloko, vipattibhavaloko, sampattisambhavaloko, vipattisambhavaloko. |
The world is the world of the aggregates, the world of the elements, the world of the bases, the world of prosperous existence, the world of calamitous existence, the world of prosperous becoming, the world of calamitous becoming. |
eko loko — sabbe sattā āhāraṭṭhitikā. |
One world: all beings are sustained by nutriment. |
dve lokā — nāmañca rūpañca. |
Two worlds: name and form. |
tayo lokā — tisso vedanā. |
Three worlds: the three feelings. |
cattāro lokā — cattāro āhārā. |
Four worlds: the four nutriments. |
pañca lokā — pañcupādānakkhandhā. |
Five worlds: the five aggregates of grasping. |
cha lokā — cha ajjhattikāni āyatanāni. |
Six worlds: the six internal sense bases. |
satta lokā — satta viññāṇaṭṭhitiyo. |
Seven worlds: the seven stations of consciousness. |
aṭṭha lokā — aṭṭha lokadhammā. |
Eight worlds: the eight worldly conditions. |
nava lokā — nava sattāvāsā. |
Nine worlds: the nine abodes of beings. |
dasa lokā — dasāyatanāni. |
Ten worlds: the ten sense bases. |
dvādasa lokā — dvādasāyatanāni. |
Twelve worlds: the twelve sense bases. |
aṭṭhārasa lokā — aṭṭhārasa dhātuyo. |
Eighteen worlds: the eighteen elements. |
vajjanti sabbe kilesā vajjaṃ, sabbe duccaritā vajjaṃ, sabbe abhisaṅkhārā vajjaṃ, sabbe bhavagāmikammā vajjaṃ. |
Transgression: all defilements are transgression, all misconduct is transgression, all constructions are transgression, all kamma leading to existence is transgression. |
iti imasmiñca loke imasmiñca vajje tibbā bhayasaññā paccupaṭṭhitā hoti, seyyathāpi ukkhittāsike vadhake . |
Thus, in this world and in this transgression, a strong perception of fear is present, just as in a slayer with a raised sword. |
imehi paññāsāya ākārehi imāni pañcindriyāni jānāti passati aññāti paṭivijjhati, idaṃ tathāgatassa indriyaparopariyatte ñāṇan”ti . |
With these fifty qualities, he knows, sees, understands, and penetrates these five faculties. This is the Tathāgata's knowledge of the penetration of the faculties of others." |
♦ uppaliniyanti uppalavane. |
♦ "In a lotus pond," in a field of lotuses. |
itaresupi eseva nayo. |
In the others too, this is the method. |
antonimuggaposīnīti yāni aññānipi padumāni antonimuggāneva posayanti. |
"Growing submerged within," those other lotuses that grow while still submerged. |
udakaṃ accuggamma ṭhitānīti udakaṃ atikkamitvā ṭhitāni. |
"Having risen above the water," those that stand having surpassed the water. |
tattha yāni accuggamma ṭhitāni, tāni sūriyarasmisamphassaṃ āgamayamānāni ṭhitāni ajja pupphanakāni. |
Therein, those that stand having risen above, they stand awaiting the touch of the sun's rays, they will bloom today. |
yāni samodakaṃ ṭhitāni, tāni sve pupphanakāni. |
Those that stand level with the water, they will bloom tomorrow. |
yāni udakānuggatāni antoudakaposīni, tāni tatiyadivase pupphanakāni. |
Those that have not risen from the water, growing inside the water, they will bloom on the third day. |
udakā pana anuggatāni aññānipi sarojauppalādīni nāma atthi, yāni neva pupphissanti, macchakacchapabhakkhāneva bhavissanti, tāni pāḷiṃ nārūḷhāni. |
But there are other lotuses and water lilies that have not risen from the water, which will never bloom, but will become food for fish and turtles. They are not included in the Pāḷi. |
āharitvā pana dīpetabbānīti dīpitāni. |
But they should be brought in and pointed out, so they are pointed out. |
yatheva hi tāni catubbidhāni pupphāni, evameva ugghaṭitaññū, vipañcitaññū, neyyo, padaparamoti cattāro puggalā. |
For just as those flowers are of four kinds, so too are the four kinds of persons: the one of quick understanding, the one of detailed understanding, the one who is to be led, and the one for whom the words are the limit. |
tattha yassa puggalassa saha udāhaṭavelāya dhammābhisamayo hoti, ayaṃ vuccati puggalo ugghaṭitaññū. |
Therein, the person for whom there is realization of the Dhamma at the very time it is explained, this person is called one of quick understanding. |
yassa puggalassa saṅkhittena bhāsitassa vitthārena atthe vibhajiyamāne dhammābhisamayo hoti, ayaṃ vuccati puggalo vipañcitaññū. |
The person for whom there is realization of the Dhamma when the meaning of what has been said in brief is being explained in detail, this person is called one of detailed understanding. |
yassa puggalassa uddesato paripucchato yonisomanasikaroto kalyāṇamitte sevato bhajato payirupāsato anupubbena dhammābhisamayo hoti, ayaṃ vuccati puggalo neyyo. |
The person for whom there is realization of the Dhamma gradually, through questioning the summary, through wise attention, through serving, frequenting, and attending on good friends, this person is called one who is to be led. |
yassa puggalassa bahumpi suṇato bahumpi bhaṇato bahumpi gaṇhato bahumpi dhārayato bahumpi vācayato na tāya jātiyā dhammābhisamayo hoti, ayaṃ vuccati puggalo padaparamo . |
The person for whom there is no realization of the Dhamma in that life, even after hearing much, speaking much, learning much, retaining much, and reciting much, this person is called one for whom the words are the limit. |
♦ tattha bhagavā uppalavanādisadisaṃ dasasahassilokadhātuṃ olokento — “ajja pupphanakāni viya ugghaṭitaññū, sve pupphanakāni viya vipañcitaññū, tatiyadivase pupphanakāni viya neyyo, macchakacchapabhakkhāni viya padaparamo”ti addasa. |
♦ Therein, the Blessed One, looking at the ten-thousand-fold world-system, which is like a lotus pond, saw, "like those that will bloom today are the ones of quick understanding; like those that will bloom tomorrow are the ones of detailed understanding; like those that will bloom on the third day are the ones who are to be led; and like those that will be food for fish and turtles are the ones for whom the words are the limit." |
passanto ca — “ettakā apparajakkhā, ettakā mahārajakkhā. |
And while seeing, he saw in all its aspects, "so many have little dust, so many have much dust. |
tatrāpi ettakā ugghaṭitaññū”ti evaṃ sabbākārato addasa. |
Therein also, so many are of quick understanding." |
tattha tiṇṇaṃ puggalānaṃ imasmiṃyeva attabhāve bhagavato dhammadesanā atthaṃ sādheti, padaparamānaṃ anāgate vāsanatthāya hoti. |
Therein, for the three kinds of persons, the Blessed One's teaching of the Dhamma bears fruit in this very existence; for those for whom the words are the limit, it is for the sake of a future potential. |
♦ atha bhagavā imesaṃ catunnaṃ puggalānaṃ atthāvahaṃ dhammadesanaṃ viditvā desetukamyataṃ uppādetvā puna te sabbesupi tīsu bhavesu sabbe satte bhabbābhabbavasena dve koṭṭhāse akāsi. |
♦ Then the Blessed One, having known the teaching of the Dhamma that would be beneficial to these four kinds of persons, and having developed the desire to teach, again divided all beings in all three existences into two categories: the capable and the incapable. |
ye sandhāya vuttaṃ — “ye te sattā kammāvaraṇena samannāgatā, vipākāvaraṇena samannāgatā, kilesāvaraṇena samannāgatā, assaddhā acchandikā duppaññā abhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ, ime te sattā abhabbā. |
In reference to which it is said: "Those beings who are endowed with the obstruction of kamma, endowed with the obstruction of result, endowed with the obstruction of defilements, who are faithless, without desire, foolish, and incapable of entering the fixed course of what is right in wholesome states, these beings are incapable. |
katame sattā bhabbā? |
Which beings are capable? |
ye te sattā na kammāvaraṇena ... pe ...ime te sattā bhabbā”ti . |
Those beings who are not endowed with the obstruction of kamma... etc... these beings are capable." |
♦ tattha sabbepi abhabbapuggale pahāya bhabbapuggaleyeva ñāṇena pariggahetvā — “ettakā rāgacaritā, ettakā dosamohavitakkasaddhābuddhicaritā”ti cha koṭṭhāse akāsi. |
♦ Therein, having rejected all the incapable persons and having comprehended only the capable persons with his knowledge, he made six categories: "so many are of a lustful temperament, so many are of an aversive, deluded, speculative, faithful, and intelligent temperament." |
evaṃ katvā — “dhammaṃ desessāmī”ti cintesi . |
Having done so, he thought, "I will teach the Dhamma." |
brahmā taṃ ñatvā somanassajāto bhagavantaṃ gāthāhi ajjhabhāsi. |
Brahmā, knowing that, being filled with joy, addressed the Blessed One with verses. |
idaṃ sandhāya — “atha kho so, bhikkhave, mahābrahmā”tiādi vuttaṃ. |
In reference to this, it is said, "Then, bhikkhus, that Mahābrahmā," and so on. |
♦ 70. tattha ajjhabhāsīti adhiabhāsi, adhikicca ārabbha abhāsīti attho. |
♦ 70. Therein, "he addressed" means he addressed him about, he spoke with reference to. |
♦ sele yathā pabbatamuddhaniṭṭhitoti selamaye ekagghane pabbatamuddhani yathāṭhitova, na hi tattha ṭhitassa dassanatthaṃ gīvukkhipanapasāraṇādikiccaṃ atthi. |
♦ "As on a mountain of rock, one standing on the peak," just as one standing on the peak of a solid rock mountain. For for one standing there, there is no need to crane one's neck, stretch it out, etc., to see. |
tathūpamanti tappaṭibhāgaṃ selapabbatūpamaṃ. |
"So too," a comparable simile of a rock mountain. |
ayaṃ panettha saṅkhepattho, yathā selapabbatamuddhani yathāṭhitova cakkhumā puriso samantato janataṃ passeyya, tathā tvampi sumedha, sundarapaññasabbaññutaññāṇena samantacakkhu bhagavā dhammamayaṃ paññāmayaṃ pāsādamāruyha sayaṃ apetasoko sokāvatiṇṇaṃ jātijarābhibhūtaṃ janataṃ apekkhassu, upadhāraya upaparikkha. |
This is the summary meaning here: just as a man with sight, standing on the peak of a rock mountain, would see the people all around, so too, O Sumedha, O Blessed One with the all-seeing eye of beautiful, omniscient wisdom, having ascended the palace of Dhamma, of wisdom, yourself without sorrow, look upon the people sunk in sorrow, overcome by birth and aging; observe, examine. |
♦ ayamettha adhippāyo — yathā hi pabbatapāde samantā mahantaṃ khettaṃ katvā tattha kedārapāḷīsu kuṭikāyo katvā rattiṃ aggiṃ jāleyyuṃ. |
♦ This is the intention here: just as if a large field were made all around the foot of a mountain, and huts were made on the ridges of the rice-paddies, and fires were lit at night. |
caturaṅgasamannāgatañca andhakāraṃ assa. |
And there was fourfold darkness. |
athassa pabbatassa matthake ṭhatvā cakkhumato purisassa bhūmiṃ olokayato neva khettaṃ, na kedārapāḷiyo, na kuṭiyo, na tattha sayitamanussā paññāyeyyuṃ, kuṭikāsu pana aggijālamattameva paññāyeyya. |
Then, for a man with sight standing on the top of that mountain and looking at the ground, neither the field, nor the ridges of the rice-paddies, nor the huts, nor the people sleeping there would be seen; but only the flames of the fires in the huts would be seen. |
evaṃ dhammapāsādamāruyha sattanikāyaṃ olokayato tathāgatassa ye te akatakalyāṇā sattā, te ekavihāre dakkhiṇajāṇupasse nisinnāpi buddhacakkhussa āpāthaṃ nāgacchanti, rattiṃ khittasarā viya honti. |
So too, for the Tathāgata who has ascended the palace of Dhamma and looks at the host of beings, those beings who have not done good deeds, even if they are sitting on the right thigh-side in one monastery, do not come into the range of the Buddha's eye; they are like arrows shot at night. |
ye pana katakalyāṇā veneyyapuggalā, te tassa dūre ṭhitāpi āpāthaṃ āgacchanti, so aggi viya himavantapabbato viya ca. |
But those who have done good deeds, the persons who are to be disciplined, even if they are standing far away, come into his range; he is like a fire and like the Himavant mountain. |
vuttampi cetaṃ — |
And this has been said: |
♦ “dūre santo pakāsenti, himavantova pabbato. |
♦ "The good are visible from afar, like the Himavant mountain. |
♦ asantettha na dissanti, rattiṃ khittā yathā sarā”ti. |
♦ The bad are not seen here, like arrows shot at night." |
. |
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♦ uṭṭhehīti bhagavato dhammadesanatthaṃ cārikacaraṇaṃ yācanto bhaṇati. |
♦ "Arise," he says, requesting the Blessed One to wander on tour for the sake of teaching the Dhamma. |
vīrātiādīsu bhagavā vīriyavantatāya vīro, devaputtamaccukilesamārānaṃ vijitattā vijitasaṅgāmo, jātikantarādinittharaṇatthāya veneyyasatthavāhanasamatthatāya satthavāho, kāmacchandaiṇassa abhāvato aṇaṇoti veditabbo. |
"O hero," etc., the Blessed One is a hero because he is energetic; he is a victor in battle because he has conquered the devaputta, death, and defilement Māras; he is a caravan leader because he is capable of leading the caravan of disciples for the purpose of crossing the wilderness of birth; he should be known as debtless because of the absence of the debt of sensual desire. |
♦ 71. apārutāti vivaṭā. |
♦ 71. "Opened" means opened. |
amatassa dvārāti ariyamaggo. |
"The doors to the deathless" is the noble path. |
so hi amatasaṅkhātassa nibbānassa dvāraṃ. |
For that is the door to the deathless, Nibbāna. |
so mayā vivaritvā ṭhapitoti dasseti. |
It is opened and established by me, he shows. |
pamuñcantu saddhanti sabbe attano saddhaṃ pamuñcantu vissajjentu. |
"Let them release their faith" means let all release, let them let go of their own faith. |
pacchimapadadvaye ayamattho, ahañhi attano paguṇaṃ suppavattitampi imaṃ paṇītaṃ uttamaṃ dhammaṃ kāyavācākilamathasaññī hutvā na bhāsiṃ, idāni pana sabbe janā saddhābhājanaṃ upanentu, pūressāmi tesaṃ saṅkappanti. |
In the last two lines, this is the meaning: I, being weary of body and speech, did not speak this sublime, supreme Dhamma, which is excellent and well-established in me. But now, let all people bring forth the vessel of faith; I will fill their aspirations. |
♦ aggasāvakayugavaṇṇanā |
♦ Commentary on the Pair of Chief Disciples |
♦ 73. bodhirukkhamūleti bodhirukkhassa avidūre ajapālanigrodhe antarahitoti attho. |
♦ 73. "At the foot of the Bodhi tree" means not far from the Bodhi tree, at the Ajapāla banyan tree, he was absent, is the meaning. |
kheme migadāyeti isipatanaṃ tena samayena khemaṃ nāma uyyānaṃ hoti, migānaṃ pana abhayavāsatthāya dinnattā migadāyoti vuccati. |
"In the safe deer park," at that time Isipatana was a park named Khemā (safe), but because it was given for the safe dwelling of deer, it is called Migadāya (deer park). |
taṃ sandhāya vuttaṃ — “kheme migadāye”ti. |
In reference to that, it is said, "in the safe deer park." |
yathā ca vipassī bhagavā, evaṃ aññepi buddhā paṭhamaṃ dhammadesanatthāya gacchantā ākāsena gantvā tattheva otaranti. |
And just as the Blessed One Vipassī, so too the other Buddhas, when going to teach the Dhamma for the first time, go through the sky and descend right there. |
amhākaṃ pana bhagavā upakassa ājīvakassa upanissayaṃ disvā — “upako imaṃ addhānaṃ paṭipanno, so maṃ disvā sallapitvā gamissati. |
But our Blessed One, seeing the potential of the Ājīvaka Upaka, thinking, "Upaka is on this path. He will see me, speak with me, and go. |
atha puna nibbindanto āgamma arahattaṃ sacchikarissatī”ti ñatvā aṭṭhārasayojanamaggaṃ padasāva agamāsi. |
Then again, becoming disgusted, he will come and realize Arahantship," and knowing this, he went the eighteen-yojana road on foot. |
dāyapālaṃ āmantesīti disvāva punappunaṃ oloketvā — “ayyo no, bhante, āgato”ti vatvā upagataṃ āmantesi. |
"He addressed the park-keeper" means, seeing him, he looked at him again and again, and the keeper, saying, "Our master, venerable sir, has come," addressed him when he had approached. |
♦ 75-6. anupubbiṃ kathanti dānakathaṃ, dānānantaraṃ sīlaṃ, sīlānantaraṃ saggaṃ, saggānantaraṃ magganti evaṃ anupaṭipāṭikathaṃ kathesi. |
♦ 75-6. "A graduated talk" means he gave a talk in due order: the talk on giving, after giving, virtue, after virtue, heaven, and after heaven, the path. |
tattha dānakathanti idaṃ dānaṃ nāma sukhānaṃ nidānaṃ, sampattīnaṃ mūlaṃ, bhogānaṃ patiṭṭhā, visamagatassa tāṇaṃ leṇaṃ gati parāyaṇaṃ, idhalokaparalokesu dānasadiso avassayo patiṭṭhā ārammaṇaṃ tāṇaṃ leṇaṃ gati parāyaṇaṃ natthi. |
Therein, "the talk on giving" means this giving is the source of happiness, the root of prosperity, the foundation of wealth, a protection, a refuge, a destiny, a final resort for one in a difficult situation. In this world and the next, there is no support, foundation, object, protection, refuge, destiny, or final resort like giving. |
idañhi avassayaṭṭhena ratanamayasīhāsanasadisaṃ, patiṭṭhānaṭṭhena mahāpathavīsadisaṃ, ārammaṇaṭṭhena ālambanarajjusadisaṃ. |
For this, in the sense of a support, is like a lion-throne of jewels; in the sense of a foundation, it is like the great earth; in the sense of an object, it is like a supporting rope. |
idañhi dukkhanittharaṇaṭṭhena nāvā, samassāsanaṭṭhena saṅgāmasūro, bhayaparittāṇaṭṭhena susaṅkhatanagaraṃ, maccheramalādīhi anupalittaṭṭhena padumaṃ, tesaṃ nidahanaṭṭhena aggi, durāsadaṭṭhena āsīviso, asantāsanaṭṭhena sīho, balavantaṭṭhena hatthī, abhimaṅgalasammataṭṭhena setausabho, khemantabhūmisampāpanaṭṭhena valāhakāssarājā. |
For this, in the sense of deliverance from suffering, is a ship; in the sense of reassurance, a hero in battle; in the sense of protection from fear, a well-fortified city; in the sense of not being stained by the grime of stinginess, a lotus; in the sense of burning them up, a fire; in the sense of being hard to approach, a venomous snake; in the sense of not causing fear, a lion; in the sense of being strong, an elephant; in the sense of being considered a high blessing, a white bull; in the sense of leading to a land of security, a king of cloud-horses. |
dānañhi loke sakkasampattiṃ mārasampattiṃ brahmasampattiṃ cakkavattisampattiṃ sāvakapāramiñāṇaṃ paccekabodhiñāṇaṃ abhisambodhiñāṇaṃ detīti evamādidānaguṇapaṭisaṃyuttaṃ kathaṃ. |
For giving in the world gives the prosperity of Sakka, the prosperity of Māra, the prosperity of Brahmā, the prosperity of a Cakkavattī, the knowledge of the perfection of a disciple, the knowledge of a Paccekabodhi, and the knowledge of full enlightenment. Thus, a talk connected with the qualities of giving. |
♦ yasmā pana dānaṃ dadanto sīlaṃ samādātuṃ sakkoti, tasmā tadanantaraṃ sīlakathaṃ kathesi. |
♦ Since, however, while giving a gift, one is able to undertake virtue, therefore, immediately after that, he gave the talk on virtue. |
sīlakathanti sīlaṃ nāmetaṃ avassayo patiṭṭhā ārammaṇaṃ tāṇaṃ leṇaṃ gati parāyaṇaṃ. |
"The talk on virtue" means this virtue is a support, a foundation, an object, a protection, a refuge, a destiny, a final resort. |
idhalokaparalokasampattīnañhi sīlasadiso avassayo patiṭṭhā ārammaṇaṃ tāṇaṃ leṇaṃ gati parāyaṇaṃ natthi, sīlasadiso alaṅkāro natthi, sīlapupphasadisaṃ pupphaṃ natthi, sīlagandhasadiso gandho natthi, sīlālaṅkārena hi alaṅkataṃ sīlakusumapiḷandhanaṃ sīlagandhānulittaṃ sadevakopi loko olokento tittiṃ na gacchatīti evamādisīlaguṇapaṭisaṃyuttaṃ kathaṃ. |
For the prosperities of this world and the next, there is no support, foundation, object, protection, refuge, destiny, or final resort like virtue. There is no ornament like virtue, no flower like the flower of virtue, no fragrance like the fragrance of virtue. For the world with its devas does not get enough of looking at one who is adorned with the ornament of virtue, garlanded with the flower of virtue, and anointed with the fragrance of virtue. Thus, a talk connected with the qualities of virtue. |
♦ idaṃ pana sīlaṃ nissāya ayaṃ saggo labbhatīti dassetuṃ sīlānantaraṃ saggakathaṃ kathesi. |
♦ To show that this heaven is obtained by relying on this virtue, immediately after virtue, he gave the talk on heaven. |
saggakathanti ayaṃ saggo nāma iṭṭho kanto manāpo, niccamettha kīḷā, niccaṃ sampattiyo labbhanti, cātumahārājikā devā navutivassasatasahassāni dibbasukhaṃ dibbasampattiṃ paṭilabhanti, tāvatiṃsā tisso ca vassakoṭiyo saṭṭhi ca vassasatasahassānīti evamādisaggaguṇapaṭisaṃyuttaṃ kathaṃ. |
"The talk on heaven" means this heaven is desirable, charming, pleasing. Here there is always play, always prosperities are obtained. The Cātumahārājika devas experience divine happiness and divine prosperity for ninety hundred thousand years. The Tāvatiṃsa for three crores and sixty hundred thousand years. Thus, a talk connected with the qualities of heaven. |
saggasampattiṃ kathayantānañhi buddhānaṃ mukhaṃ nappahoti. |
For the Buddhas, the mouth is not sufficient to describe the prosperity of heaven. |
vuttampi cetaṃ — “anekapariyāyena kho ahaṃ, bhikkhave, saggakathaṃ katheyyan”tiādi. |
And this has been said: "In many ways, bhikkhus, 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 bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”tiādinā nayena kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ kathesi. |
♦ Thus, having enticed them with the talk on heaven, and again, as if having adorned an elephant and then cutting its trunk, to show, "This heaven too is impermanent, not lasting; no desire or passion should be had for it," he spoke of the danger, the baseness, and the defilement of sensual pleasures with the method of "Sensual pleasures have little taste, much suffering, much despair; the danger here is greater." |
tattha ādīnavoti doso. |
Therein, "danger" is fault. |
okāroti avakāro lāmakabhāvo. |
"Baseness" is lowliness, a base state. |
saṃkilesoti tehi sattānaṃ saṃsāre saṃkilissanaṃ. |
"Defilement" is the defiling of beings in saṃsāra by them. |
yathāha — “kilissanti vata bho sattā”ti . |
As he said, "Beings, sirs, are defiled." |
evaṃ kāmādīnavena tejjatvā nekkhamme ānisaṃsaṃ pakāsesi, pabbajjāya guṇaṃ pakāsesīti attho. |
Thus, having made them tremble with the danger of sensual pleasures, he proclaimed the benefit in renunciation; the meaning is, he proclaimed the quality of going forth. |
sesaṃ ambaṭṭhasuttavaṇṇanāyaṃ vuttanayañceva uttānatthañca. |
The rest is of the same method as stated in the commentary on the Ambaṭṭha Sutta, and its meaning is clear. |
♦ 77. alatthunti kathaṃ alatthuṃ? |
♦ 77. "They attained," how did they attain? |
ehibhikkhubhāvena. bhagavā kira tesaṃ iddhimayapattacīvarassūpanissayaṃ olokento anekāsu jātīsu cīvaradānādīni disvā etha bhikkhavotiādimāha . |
By the state of "ehi-bhikkhu." The Blessed One, it is said, seeing their potential for a bowl and robe created by psychic power, and seeing their giving of robes, etc., in many births, said, "Come, bhikkhus," and so on. |
te tāvadeva bhaṇḍū kāsāyavasanā aṭṭhahi bhikkhuparikkhārehi sarīrapaṭimukkeheva vassasatikattherā viya bhagavantaṃ namassamānāva nisīdiṃsu. |
As soon as he had said that, they, with shaven heads and saffron robes, with the eight requisites of a bhikkhu already on their bodies, sat down like elders of a hundred years, saluting the Blessed One. |
♦ sandassesītiādīsu idhalokatthaṃ sandassesi, paralokatthaṃ sandassesi. |
♦ "He instructed," etc., he instructed for the sake of this world, he instructed for the sake of the next world. |
idhalokatthaṃ dassento aniccanti dassesi, dukkhanti dassesi, anattāti dassesi, khandhe dassesi, dhātuyo dassesi, āyatanāni dassesi, paṭiccasamuppādaṃ dassesi, rūpakkhandhassa udayaṃ dassento pañca lakkhaṇāni dassesi, tathā vedanākkhandhādīnaṃ, tathā vayaṃ dassentopi udayabbayavasena paññāsalakkhaṇāni dassesi, paralokatthaṃ dassento nirayaṃ dassesi, tiracchānayoniṃ, pettivisayaṃ, asurakāyaṃ, tiṇṇaṃ kusalānaṃ vipākaṃ, channaṃ devalokānaṃ, navannaṃ brahmalokānaṃ sampattiṃ dassesi. |
Instructing for the sake of this world, he showed impermanence, he showed suffering, he showed not-self, he showed the aggregates, he showed the elements, he showed the bases, he showed dependent origination. Showing the origin of the form-aggregate, he showed the five characteristics; likewise for the feeling-aggregate, etc. Likewise, showing the passing away, he showed the fifty characteristics by way of arising and passing away. Instructing for the sake of the next world, he showed hell, the animal realm, the realm of ghosts, the host of asuras, the result of the three wholesome actions, and the prosperity of the six deva-worlds and the nine Brahma-worlds. |
♦ samādapesīti catupārisuddhisīlaterasadhutaṅgadasakathāvatthuādike kalyāṇadhamme gaṇhāpesi. |
♦ "He encouraged," he had them undertake the wholesome dhammas, such as the fourfold purification-virtue, the thirteen ascetic practices, and the ten topics of discourse. |
♦ samuttejesīti suṭṭhu uttejesi, abbhussāhesi. |
♦ "He roused," he thoroughly roused, he inspired. |
idhalokatthañceva paralokatthañca tāsetvā tāsetvā adhigataṃ viya katvā kathesi. |
Having made them tremble at the goal of this world and the goal of the next, he spoke as if it had been attained. |
dvattiṃsakammakāraṇapañcavīsatimahābhayappabhedañhi idhalokatthaṃ buddhe bhagavati tāsetvā tāsetvā kathayante pacchābāhaṃ, gāḷhabandhanaṃ bandhitvā cātumahāpathe pahārasatena tāḷetvā dakkhiṇadvārena niyyamāno viya āghātanabhaṇḍikāya ṭhapitasīso viya sūle uttāsito viya mattahatthinā maddiyamāno viya ca saṃviggo hoti. |
For when the Blessed One speaks, making them tremble, of the thirty-two reasons for kamma and the twenty-five kinds of great fear, which is the goal of this world, one becomes agitated as if bound with arms behind the back, with a tight bond, and being led through the four great crossroads, being beaten with a hundred blows, and being led out through the southern gate, as if with one's head placed on the executioner's block, as if impaled on a stake, as if being crushed by a rutting elephant. |
paralokatthañca kathayante nirayādīsu nibbatto viya devalokasampattiṃ anubhavamāno viya ca hoti. |
And when he speaks of the goal of the next world, one becomes as if reborn in hell, etc., or as if experiencing the prosperity of the deva-worlds. |
♦ sampahaṃsesīti paṭiladdhaguṇena codesi, mahānisaṃsaṃ katvā kathesīti attho. |
♦ "He gladdened," he admonished them with the quality they had attained; the meaning is, he spoke, describing the great benefit. |
♦ saṅkhārānaṃ ādīnavanti heṭṭhā paṭhamamaggādhigamatthaṃ kāmānaṃ ādīnavaṃ kathesi, idha pana uparimaggādhigamatthaṃ — “aniccā, bhikkhave, saṅkhārā addhuvā anassāsikā, yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ alaṃ virajjituṃ alaṃ vimuccitun”tiādinā nayena saṅkhārānaṃ ādīnavañca lāmakabhāvañca tappaccayañca kilamathaṃ pakāsesi. |
♦ "The danger of formations," below, for the purpose of attaining the first path, he spoke of the danger of sensual pleasures. Here, however, for the purpose of attaining the higher paths, he proclaimed the danger and baseness of formations and the weariness on account of them with the method of "Impermanent, bhikkhus, are formations, not lasting, not to be relied on. So much so, bhikkhus, that it is enough to be disgusted with all formations, enough to be dispassionate, enough to be liberated." |
yathā ca tattha nekkhamme, evamidha — “santamidaṃ, bhikkhave, nibbānaṃ nāma paṇītaṃ tāṇaṃ leṇan”tiādinā nayena nibbāne ānisaṃsaṃ pakāsesi. |
And just as there, in renunciation, so here, he proclaimed the benefit in Nibbāna with the method of "Peaceful is this, bhikkhus, this Nibbāna, sublime, a protection, a refuge." |
♦ mahājanakāyapabbajjāvaṇṇanā |
♦ Commentary on the Going Forth of the Great Crowd |
♦ 78. mahājanakāyoti tesaṃyeva dvinnaṃ kumārānaṃ upaṭṭhākajanakāyoti. |
♦ 78. "The great crowd" means the attendant crowd of those very two princes. |
♦ 80. bhagavantaṃ saraṇaṃ gacchāma, dhammañcāti saṅghassa aparipuṇṇattā dvevācikameva saraṇamagamaṃsu. |
♦ 80. "We go for refuge to the Blessed One and to the Dhamma," because the Sangha was not yet complete, they went for refuge with only two phrases. |
♦ 81. alatthunti pubbe vuttanayeneva ehibhikkhubhāveneva alatthuṃ. |
♦ 81. "They attained," they attained by the state of "ehi-bhikkhu" in the way previously stated. |
ito anantare pabbajitavārepi eseva nayo. |
In the section on going forth immediately following this, this is the method. |
♦ cārikāanujānanavaṇṇanā |
♦ Commentary on the Permission to Tour |
♦ 85. parivitakko udapādīti kadā udapādi? |
♦ 85. "A thought arose," when did it arise? |
sambodhito satta saṃvaccharāni satta māse satta divase atikkamitvā udapādi. |
It arose after seven years, seven months, and seven days had passed since his enlightenment. |
bhagavā kira pitusaṅgahaṃ karonto vihāsi. |
The Blessed One, it is said, dwelt, showing favor to his father. |
rājāpi cintesi — “mayhaṃ jeṭṭhaputto nikkhamitvā buddho jāto, dutiyaputto me nikkhamitvā aggasāvako jāto, purohitaputto dutiyāggasāvako, ime ca avasesā bhikkhū gihikālepi mayhaṃ puttameva parivāretvā vicariṃsu. |
The king also thought: "My eldest son has gone forth and become a Buddha. My second son has gone forth and become a chief disciple. The purohita's son has become the second chief disciple. And these remaining bhikkhus, even when they were laymen, moved about surrounding my son. |
ime sabbe idānipi mayhaṃyeva bhāro, ahameva ca ne catūhi paccayehi upaṭṭhahissāmi, aññesaṃ okāsaṃ na dassāmī”ti vihāradvārakoṭṭhakato paṭṭhāya yāva rājagehadvārā ubhayato khadirapākāraṃ kārāpetvā kilañjehi chādāpetvā vatthehi paṭicchādāpetvā upari ca chādāpetvā suvaṇṇatārakavicittaṃ samolambitatālakkhandhamattaṃ vividhapupphadāmavitānaṃ kārāpetvā heṭṭhā bhūmiyaṃ cittattharaṇehi santharāpetvā anto ubhosu passesu mālāvacchake puṇṇaghaṭe, sakalamaggavāsatthāya ca gandhantare pupphāni pupphantare gandhe ca ṭhapāpetvā bhagavato kālaṃ ārocāpesi. |
All these are now my responsibility. I alone will attend on them with the four requisites; I will not give an opportunity to others." And from the gate-house of the monastery to the gate of the royal palace, he had a fence of khadira wood made on both sides, had it covered with mats, had it covered with cloth, and had it covered above as well. He had a canopy made, adorned with golden stars, with hanging clusters of palm-trunks, and various flower garlands. Below, on the ground, he had it spread with colored carpets. Inside, on both sides, he had flower-vases and full pitchers placed, and for the fragrance of the entire path, he had perfumes placed between the flowers and flowers between the perfumes, and he had the Blessed One's time announced. |
♦ bhagavā bhikkhusaṅghaparivuto antosāṇiyāva rājagehaṃgantvā bhattakiccaṃ katvā vihāraṃ paccāgacchati. |
♦ The Blessed One, surrounded by the Sangha of bhikkhus, went to the royal palace within the curtain itself, and having had his meal, he returned to the monastery. |
añño koci daṭṭhumpi na labhati, kuto pana bhikkhaṃ vā dātuṃ, pūjaṃ vā kātuṃ, dhammaṃ vā sotuṃ. |
No one else could even see him, let alone give alms, or make an offering, or listen to the Dhamma. |
nāgarā cintesuṃ — “ajja satthu loke uppannassa sattamāsādhikāni sattasaṃvaccharāni, mayañca daṭṭhumpi na labhāma, pageva bhikkhaṃ vā dātuṃ, pūjaṃ vā kātuṃ, dhammaṃ vā sotuṃ. |
The citizens thought: "Today it is seven years, seven months, and more since the Teacher appeared in the world, and we cannot even see him, let alone give alms, or make an offering, or listen to the Dhamma. |
rājā — ‘mayhameva buddho, mayhameva dhammo, mayhameva saṅgho’ti mamāyitvā sayameva upaṭṭhahi. |
The king, thinking, 'The Buddha is mine, the Dhamma is mine, the Sangha is mine,' has taken possession and attends on him alone. |
satthā ca uppajjamāno sadevakassa lokassa atthāya hitāya uppanno. |
But the Teacher, when he arises, arises for the welfare and happiness of the world with its devas. |
na hi raññoyeva nirayo uṇho assa, aññesaṃ nīluppalavanasadiso. |
It is not that hell is hot only for the king, and like a forest of blue lotuses for others. |
tasmā rājānaṃ vadāma. |
Therefore, let us speak to the king. |
sace no satthāraṃ deti, iccetaṃ kusalaṃ. |
If he gives us the Teacher, that is good. |
no ce deti, raññā saddhiṃ yujjhitvāpi saṅghaṃ gahetvā dānādīni puññāni karoma. |
If he does not, let us fight with the king, take the Sangha, and perform meritorious deeds such as giving. |
na sakkā kho pana suddhanāgareheva evaṃ kātuṃ, ekaṃ jeṭṭhapurisampi gaṇhāmā”ti. |
But it is not possible for the citizens alone to do so; let us also get a chief man." |
♦ te senāpatiṃ upasaṅkamitvā tassetamatthaṃ ārocetvā — “sāmi, kiṃ amhākaṃ pakkho hosi, udāhu rañño”ti āhaṃsu. |
♦ They, having approached the commander-in-chief, told him this matter and said, "Sir, are you on our side, or on the king's?" |
so — “ahaṃ tumhākaṃ pakkho homi, api ca kho pana paṭhamadivaso mayhaṃ dātabbo”ti. |
He said, "I am on your side, but the first day must be given to me." |
te sampaṭicchiṃsu. |
They agreed. |
so rājānaṃ upasaṅkamitvā — “nāgarā, deva, tumhākaṃ kupitā”ti āha. |
He, having approached the king, said, "The citizens, sire, are angry with you." |
kimatthaṃ tātāti? |
For what reason, dear one? |
satthāraṃ kira tumheyeva upaṭṭhahatha, amhe na labhāmāti. |
It is said that you alone attend on the Teacher, and we do not get a chance. |
sace idānipi labhanti, na kuppanti, alabhantā tumhehi saddhiṃ yujjhitukāmā devāti. |
If they get a chance now, they will not be angry. Not getting a chance, they wish to fight with you, sire. |
yujjhāmi, tāta, nāhaṃ bhikkhusaṅghaṃ demīti. |
I will fight, dear one. I will not give up the Sangha of bhikkhus. |
deva tumhākaṃ dāsā tumhehi saddhiṃ yujjhāmāti vadanti, tumhe kaṃ gaṇhitvā yujjhissathāti? |
Sire, your slaves say, 'We will fight with you.' With whom will you fight? |
nanu tvaṃ senāpatīti? |
Are you not the commander-in-chief? |
nāgarehi vinā na samattho ahaṃ devāti. |
Without the citizens, I am not capable, sire. |
tato rājā — “balavanto nāgarā, senāpatipi tesaññeva pakkho”ti ñatvā “aññānipi sattamāsādhikāni sattasaṃvaccharāni mayhaṃ bhikkhusaṅghaṃ dadantū”ti āha. |
Then the king, knowing, "The citizens are strong, and the commander-in-chief is also on their side," said, "Let them give me the Sangha of bhikkhus for another seven years, seven months, and more." |
nāgarā na sampaṭicchiṃsu. |
The citizens did not agree. |
rājā — “cha vassāni, pañca, cattāri, tīṇi, dve, ekavassan”ti hāpesi. |
The king reduced it: "Six years, five, four, three, two, one year." |
evaṃ hāpentepi na sampaṭicchiṃsu. |
Even when he reduced it thus, they did not agree. |
aññe satta divase yāci. |
He asked for another seven days. |
nāgarā — “atikakkhaḷaṃ dāni raññā saddhiṃ kātuṃ na vaṭṭatī”ti anujāniṃsu. |
The citizens, thinking, "It is not right to be too harsh with the king now," agreed. |
♦ rājā sattamāsādhikānaṃ sattannaṃ saṃvaccharānaṃ sajjitaṃ dānamukhaṃ sattannameva divasānaṃ vissajjetvā cha divase kesañci apassantānaṃyeva dānaṃ datvā sattame divase nāgare pakkosāpetvā — “sakkhissatha, tāta, evarūpaṃ dānaṃ dātun”ti āha. |
♦ The king, having released the opening for giving that had been prepared for seven years, seven months, and more for just seven days, and having given alms for six days without anyone else seeing, on the seventh day had the citizens summoned and said, "Will you be able, dear ones, to give such a gift?" |
tepi — “nanu amheyeva nissāya taṃ devassa uppannan”ti vatvā — “sakkhissāmā”ti āhaṃsu. |
They too, saying, "Is it not on our account that it has come to you, sire?" said, "We will be able." |
rājā piṭṭhihatthena assūni puñchamāno bhagavantaṃ vanditvā — “bhante, ahaṃ aṭṭhasaṭṭhibhikkhusatasahassaṃ aññassa vāraṃ akatvā yāvajīvaṃ catūhi paccayehi upaṭṭhahissāmīti cintesiṃ. |
The king, wiping his tears with the back of his hand, saluted the Blessed One and said, "Venerable sir, I had thought, 'I will attend on the six hundred and eighty-eight thousand bhikkhus with the four requisites for my whole life, without giving a turn to anyone else.' |
nāgarā na dāni me anuññātā, nāgarā hi ‘mayaṃ dānaṃ dātuṃ na labhāmā’ti kuppanti. |
The citizens have not now given me permission. For the citizens are angry, saying, 'We do not get a chance to give alms.' |
bhagavā sve paṭṭhāya tesaṃ anuggahaṃ karothā”ti āha. |
May the Blessed One show favor to them from tomorrow." |
♦ atha dutiyadivase senāpati mahādānaṃ sajjetvā — “ajja yathā añño koci ekabhikkhampi na deti, evaṃ rakkhathā”ti samantā purise ṭhapesi. |
♦ Then on the second day, the commander-in-chief, having prepared a great gift, placed men all around, saying, "Today, see to it that no one else gives even one bhikkhu." |
taṃ divasaṃ seṭṭhibhariyā rodamānā dhītaraṃ āha — “sace, amma, tava pitā jīveyya, ajjāhaṃ paṭhamaṃ dasabalaṃ bhojeyyan”ti . |
On that day, the treasurer's wife, weeping, said to her daughter, "If, my dear, your father were alive, today I would have first fed the one with the ten powers." |
sā taṃ āha — “amma, mā cintayi, ahaṃ tathā karissāmi yathā buddhappamukho bhikkhusaṅgho paṭhamaṃ amhākaṃ bhikkhaṃ paribhuñjissatī”ti. |
She said to her, "Mother, do not worry. I will do so that the Sangha of bhikkhus with the Buddha at its head will first eat our alms." |
tato satasahassagghanikāya suvaṇṇapātiyā nirudakapāyāsassa pūretvā sappimadhusakkarādīhi abhisaṅkharitvā aññāya pātiyā paṭikujjitvā taṃ sumanamālāguḷehi parikkhipitvā mālāguḷasadisaṃ katvā bhagavato gāmaṃ pavisanavelāya sayameva ukkhipitvā dāsigaṇaparivutā nagarā nikkhami. |
Then, having filled a golden bowl worth a hundred thousand with waterless rice-porridge and having prepared it with ghee, honey, and sugar, and having covered it with another bowl, and having surrounded it with garlands of sumana flowers, making it look like a ball of garlands, at the time when the Blessed One was entering the village, she herself, lifting it up, surrounded by a group of slave-girls, left the city. |
antarāmagge senāpatiupaṭṭhākā — “amma, mā ito agamā”ti vadanti. |
On the way, the commander-in-chief's attendants said, "Mother, do not go from here." |
mahāpuññā nāma manāpakathā honti, na ca tesaṃ punappunaṃ bhaṇantānaṃ kathā paṭikkhipituṃ sakkā hoti. |
Those of great merit are of pleasant speech, and it is not possible to refuse the words of those who speak again and again. |
sā — “cūḷapitā mahāpitā mātulā kissa tumhe gantuṃ na dethā”ti āha. |
She said, "Younger father, elder father, uncles, why do you not let me go?" |
senāpatinā — “aññassa kassaci khādanīyabhojanīyaṃ dātuṃ mā dethā”ti ṭhapitamha ammāti. |
The commander-in-chief has placed us here, saying, 'Do not let anyone else give any food or drink,' mother. |
kiṃ pana me hatthe khādanīyaṃ bhojanīyaṃ passathāti? |
But do you see any food or drink in my hand? |
mālāguḷaṃ passāmāti . |
We see a ball of garlands. |
kiṃ tumhākaṃ senāpati mālāguḷapūjampi kātuṃ na detīti? |
Does your commander-in-chief not allow even an offering of a ball of garlands? |
deti, ammāti. |
He allows it, mother. |
tena hi, apetha, apethāti bhagavantaṃ upasaṅkamitvā mālāguḷaṃ gaṇhāpetha bhagavāti āha. |
Well then, move aside, move aside," and having approached the Blessed One, she said, "Let the Blessed One accept the ball of garlands. |
bhagavā ekaṃ senāpatissupaṭṭhākaṃ oloketvā mālāguḷaṃ gaṇhāpesi. |
The Blessed One, looking at one of the commander-in-chief's attendants, had him take the ball of garlands. |
sā bhagavantaṃ vanditvā — “bhagavā, bhavābhave nibbattiyaṃ me sati paritassanajīvitaṃ nāma mā hotu, ayaṃ sumanamālā viya nibbattanibbattaṭṭhāne piyāva homi, nāmena ca sumanā yevā”ti patthanaṃ katvā satthārā — “sukhinī hohī”ti vuttā vanditvā padakkhiṇaṃ katvā pakkāmi. |
She, having saluted the Blessed One, made a wish, "Blessed One, in my rebirth in existence after existence, may my life not be one of fear. Like this sumana garland, in whatever place I am reborn, may I be dear, and may my name be Sumanā." And when the Teacher said, "May you be happy," she saluted him, circumambulated him, and departed. |
♦ bhagavā senāpatissa gehaṃ gantvā paññattāsane nisīdi. |
♦ The Blessed One went to the commander-in-chief's house and sat on the prepared seat. |
senāpati yāguṃ gahetvā upagañchi, satthā pattaṃ pidahi. |
The commander-in-chief, taking gruel, approached. The Teacher covered his bowl. |
nisinno, bhante, bhikkhusaṅghoti. |
The Sangha of bhikkhus is seated, venerable sir. |
atthi no eko antarā piṇḍapāto laddhoti. |
We have received one alms-food on the way. |
so mālaṃ apanetvā piṇḍapātaṃ addasa. |
He, removing the garland, saw the alms-food. |
cūḷupaṭṭhāko āha — “sāmi, mālāti maṃ vatvā mātugāmo vañcesī”ti. |
The junior attendant said, "Master, a woman deceived me, saying it was a garland." |
pāyāso bhagavantaṃ ādiṃ katvā sabbesaṃ bhikkhūnaṃ pahoti. |
The rice-porridge was enough for all the bhikkhus, starting with the Blessed One. |
senāpatipi attano deyyadhammaṃ adāsi. |
The commander-in-chief also gave his own gift. |
satthā bhattakiccaṃ katvā maṅgalaṃ vatvā pakkāmi. |
The Teacher, having had his meal and spoken a blessing, departed. |
senāpati — “kā nāma sā piṇḍapātamadāsī”ti pucchi. |
The commander-in-chief asked, "Who was it that gave the alms-food?" |
seṭṭhidhītā, sāmīti. |
The treasurer's daughter, master. |
sappaññā sā itthī, evarūpāya ghare vasantiyā purisassa saggasampatti nāma na dullabhāti taṃ ānetvā jeṭṭhikaṭṭhāne ṭhapesi. |
"She is a wise woman. For a man with such a woman living in his house, the prosperity of heaven is not hard to get." And having her brought, he established her in the position of chief wife. |
♦ punadivase nāgarā dānamadaṃsu, punadivase rājāti ekantarikāya dānaṃ dātuṃ ārabhiṃsu. |
♦ On the next day, the citizens gave alms; on the next day, the king. Thus they began to give alms on alternate days. |
rājāpi carapurise ṭhapetvā nāgarehi dinnadānato atirekataraṃ deti, nāgarāpi tatheva katvā raññā dinnadānato atirekataraṃ. |
The king also, having placed spies, gave more than the gift given by the citizens. The citizens also, having done likewise, gave more than the gift given by the king. |
rājagehe nāṭakitthiyo daharasāmaṇere vadanti — “gaṇhatha, tātā, na gahapatikānaṃ gattavatthādīsu puñchitvā bāḷadārakānaṃ kheḷasiṅghāṇikādidhovanahatthehi kataṃ, suciṃ paṇītaṃ katan”ti. |
In the royal palace, the dancing girls would say to the young novices, "Take, dear ones. It is not made with hands that have been wiped on the clothes, etc., of householders, and that have washed the saliva, snot, etc., of young children. It is pure and excellent." |
punadivase nāgarāpi dadamānā vadanti — “gaṇhatha, tātā, na nagaragāmanigamādīsu saṅkaḍḍhitataṇḍulakhīradadhisappiādīhi, na aññesaṃ jaṅghasīsapiṭṭhiādīni bhañjitvā āharāpitehi kataṃ, jātisappikhīrādīhiyeva katan”ti. |
On the next day, the citizens also, while giving, would say, "Take, dear ones. It is not made with rice, milk, curds, ghee, etc., collected from towns, villages, and market-towns, nor with what has been brought after breaking the shanks, heads, and backs of others. It is made only with pure ghee, milk, etc." |
evaṃ sattasu saṃvaccharesu sattasu māsesu sattasu divasesu ca atikkantesu atha bhagavato ayaṃ vitakko udapādi. |
Thus, when seven years, seven months, and seven days had passed, this thought arose in the Blessed One. |
tena vuttaṃ — “sambodhito satta saṃvaccharāni satta māsāni satta divasāni atikkamitvā udapādī”ti. |
Therefore it is said, "It arose after seven years, seven months, and seven days had passed since his enlightenment." |
♦ 87. aññataro mahābrahmāti dhammadesanaṃ āyācitabrahmāva. |
♦ 87. "A certain Mahābrahmā" is the very Brahmā who requested the teaching of the Dhamma. |
♦ 89. caturāsīti āvāsasahassānīti caturāsīti vihārasahassāni. |
♦ 89. "Eighty-four thousand dwellings" means eighty-four thousand monasteries. |
te sabbepi dvādasasahassabhikkhugaṇhanakā mahāvihārā abhayagiricetiyapabbatacittalapabbatamahāvihārasadisāva ahesuṃ. |
And all of them were great monasteries capable of holding twelve thousand bhikkhus, like the Mahāvihāra, the Abhayagiri, the Cetiyapabbata, and the Cittalapabbata Mahāvihāra. |
♦ 90. khantī paramaṃ tapoti adhivāsanakhanti nāma paramaṃ tapo. |
♦ 90. "Forbearance is the supreme austerity" means the forbearance of endurance is the supreme austerity. |
titikkhāti khantiyā eva vevacanaṃ. |
"Patience" is a synonym for forbearance. |
titikkhā saṅkhātā adhivāsanakhanti uttamaṃ tapoti attho. |
The meaning is, the forbearance of endurance, which is patience, is the supreme austerity. |
nibbānaṃ paramanti sabbākārena pana nibbānaṃ paramanti vadanti buddhā. |
"Nibbāna is supreme," but in every way, Nibbāna is supreme, say the Buddhas. |
na hi pabbajito parūpaghātīti yo adhivāsanakhantivirahitattā paraṃ upaghāteti bādheti hiṃsati, so pabbajito nāma na hoti. |
"An ascetic is not one who harms another," he who, due to a lack of the forbearance of endurance, harms, hurts, or injures another, is not called an ascetic. |
catutthapādo pana tasseva vevacanaṃ. |
The fourth line is a synonym for the same. |
“na hi pabbajito”ti etassa hi na samaṇo hotīti vevacanaṃ. |
For "An ascetic is not" is a synonym for "he is not a recluse." |
parūpaghātīti etassa paraṃ viheṭhayantoti vevacanaṃ. |
One who harms another" is a synonym for "one who vexes another. |
atha vā parūpaghātīti sīlūpaghātī. |
Or, "one who harms another" is one who harms virtue. |
sīlañhi uttamaṭṭhena paranti vuccati. |
For virtue is called "supreme" in the sense of being highest. |
yo ca samaṇo paraṃ yaṃ kañci sattaṃ viheṭhayanto parūpaghātī hoti, attano sīlaṃ vināsako, so pabbajito nāma na hotīti attho. |
And a recluse who, while vexing any being, harms another, and destroys his own virtue, is not called an ascetic, is the meaning. |
athavā yo adhivāsanakhantiyā abhāvato parūpaghātī hoti, paraṃ antamaso ḍaṃsamakasampi sañcicca jīvitā voropeti, so na hi pabbajito. |
Or, he who, due to a lack of the forbearance of endurance, harms another, and intentionally deprives even a gnat or a mosquito of life, he is not an ascetic. |
kiṃ kāraṇā? |
For what reason? |
malassa apabbājitattā. |
Because his own stain has not been expelled. |
“pabbājayamattano malaṃ, tasmā pabbajitoti vuccatī”ti idañhi pabbajitalakkhaṇaṃ. |
"He expels his own stain, therefore he is called an ascetic," this is the mark of an ascetic. |
yopi na heva kho upaghāteti, na māreti, api ca daṇḍādīhi viheṭheti, so paraṃ viheṭhayanto samaṇo na hoti. |
And he who does not harm, does not kill, but vexes with a stick, etc., he, while vexing another, is not a recluse. |
kiṃ kāraṇā? |
For what reason? |
vihesāya asamitattā. |
Because he is not at peace from vexation. |
“samitattā hi pāpānaṃ, samaṇoti pavuccatī”ti idañhi samaṇalakkhaṇaṃ. |
"Because he has pacified evil, he is called a recluse," this is the mark of a recluse. |
♦ dutiyagāthāya sabbapāpassāti sabbākusalassa. |
In the second verse, "of all evil" means of all that is unwholesome. |
akaraṇanti anuppādanaṃ. |
"The not-doing" means the non-producing. |
kusalassāti catubhūmikakusalassa. |
"Of the wholesome" means of the wholesome of the four planes. |
upasampadāti paṭilābho. |
"The undertaking" is the attainment. |
sacittapariyodapananti attano cittajotanaṃ, taṃ pana arahattena hoti. |
"The cleansing of one's own mind" means the brightening of one's own mind, and that is done by Arahantship. |
iti sīlasaṃvarena sabbapāpaṃ pahāya samathavipassanāhi kusalaṃ sampādetvā arahattaphalena cittaṃ pariyodāpetabbanti etaṃ buddhānaṃ sāsanaṃ ovādo anusiṭṭhī ti. |
Thus, having abandoned all evil by restraint in virtue, and having accomplished the wholesome by calm and insight, and having cleansed the mind with the fruit of Arahantship, this is the instruction, the advice, the teaching of the Buddhas. |
♦ tatiyagāthāya anūpavādoti vācāya kassaci anupavadanaṃ. |
In the third verse, "not reviling" is the not reviling of anyone with speech. |
anūpaghātoti kāyena upaghātassa akaraṇaṃ. |
"Not harming" is the not-doing of harm with the body. |
pātimokkheti yaṃ taṃ pātimokkhaṃ, atipamokkhaṃ, uttamasīlaṃ, pāti vā agativisesehi mokkheti duggatibhayehi, yo vā naṃ pāti, taṃ mokkhetīti “pātimokkhan”ti vuccati. |
In the Pātimokkha," that which is the Pātimokkha, the chief release, the supreme virtue, or it protects and in a special way releases from the states of decline, from the fear of bad destinations, or whomever protects it, it releases him, thus it is called "Pātimokkha. |
tasmiṃ pātimokkhe ca saṃvaro. |
And restraint in that Pātimokkha. |
mattaññutāti paṭiggahaṇaparibhogavasena pamāṇaññutā. |
"Moderation" is knowing the measure in accepting and using. |
pantañca sayanāsananti sayanāsanañca saṅghaṭṭanavirahitanti attho. |
"And a secluded bed and seat" means a bed and seat free from crowding. |
tattha dvīhiyeva paccayehi catupaccayasantoso dīpito hotīti veditabbo. |
Therein, it should be known that by just two requisites, contentment with the four requisites is shown. |
etaṃ buddhāna sāsananti etaṃ parassa anupavadanaṃ anupaghātanaṃ pātimokkhasaṃvaro paṭiggahaṇaparibhogesu mattaññutā aṭṭhasamāpattivasibhāvāya vivittasenāsanasevanañca buddhānaṃ sāsanaṃ ovādo anusiṭṭhīti. |
"This is the teaching of the Buddhas," this not reviling of another, not harming, restraint in the Pātimokkha, moderation in accepting and using, and frequenting secluded lodgings for the sake of mastery of the eight attainments is the instruction, the advice, the teaching of the Buddhas. |
imā pana sabbabuddhānaṃ pātimokkhuddesagāthā hontīti veditabbā. |
And these should be known as the verses for the recitation of the Pātimokkha of all Buddhas. |
♦ devatārocanavaṇṇanā |
♦ Commentary on the Report of the Devas |
♦ 91. ettāvatā ca iminā vipassissa bhagavato apadānānusārena vitthārakathanena — “tathāgatassevesā, bhikkhave, dhammadhātu suppaṭividdhā”ti evaṃ vuttāya dhammadhātuyā suppaṭividdhabhāvaṃ pakāsetvā idāni — “devatāpi tathāgatassa etamatthaṃ ārocesun”ti vuttaṃ devatārocanaṃ pakāsetuṃ ekamidāhantiādimāha. |
♦ 91. And by this much, with this detailed telling according to the life story of the Blessed One Vipassī, having proclaimed the state of being well-penetrated of the element of Dhamma which was spoken of as "This, bhikkhus, is the element of Dhamma well-penetrated by the Tathāgata," now, to proclaim the report of the devas which was spoken of as "The devas also reported this matter to the Tathāgata," he said, "On one occasion," and so on. |
♦ tattha subhagavaneti evaṃnāmake vane. |
♦ Therein, "in the Subhaga forest" means in the forest so named. |
sālarājamūleti vanappatijeṭṭhakassa mūle. |
"At the foot of a kingly sāl tree" means at the foot of the chief of forest trees. |
kāmacchandaṃ virājetvāti anāgāmimaggena mūlasamugghātavasena virājetvā. |
"Having become dispassionate towards sensual desire" means having become dispassionate by way of eradication at the root with the path of the non-returner. |
yathā ca vipassissa, evaṃ sesabuddhānampi sāsane vutthabrahmacariyā devatā ārocayiṃsu, pāḷi pana vipassissa ceva amhākañca bhagavato vasena āgatā. |
And just as for Vipassī, so too for the other Buddhas, the devas who had lived the holy life in their dispensations reported. The Pāḷi text, however, has come down by way of Vipassī and our Blessed One. |
♦ tattha attano sampattiyā na hāyanti, na vihāyantīti avihā. |
♦ Therein, they do not fall away from, they do not decline from their own prosperity, thus they are the Avihā (the non-falling). |
na kañci sattaṃ tapantīti atappā. |
They do not torment any being, thus they are the Atappā (the untroubled). |
sundaradassanā abhirūpā pāsādikāti sudassā. |
Of beautiful appearance, handsome, and pleasing are the Sudassā (the beautiful). |
suṭṭhu passanti, sundarametesaṃ vā dassananti sudassī. |
They see well, or their sight is beautiful, thus they are the Sudassī (the clear-seeing). |
sabbeheva ca saguṇehi bhavasampattiyā ca jeṭṭhā, natthettha kaniṭṭhāti akaniṭṭhā. |
And in all their qualities and in the prosperity of their existence they are the eldest, there are no juniors there, thus they are the Akaniṭṭhā (the peerless). |
♦ idha ṭhatvā bhāṇavārā samodhānetabbā. |
♦ Standing here, the recitation sections should be connected. |
imasmiñhi sutte vipassissa bhagavato apadānavasena tayo bhāṇavārā vuttā. |
In this sutta, three recitation sections have been spoken by way of the life story of the Blessed One Vipassī. |
yathā ca vipassissa, evaṃ sikhīādīnampi apadānavasena vuttāva. |
And just as for Vipassī, so too they have been spoken by way of the life stories of Sikhī and the others. |
pāḷi pana saṅkhittā. |
The Pāḷi, however, is abbreviated. |
iti sattannaṃ buddhānaṃ vasena amhākaṃ bhagavatā ekavīsati bhāṇavārā kathitā. |
Thus, by way of the seven Buddhas, our Blessed One has spoken twenty-one recitation sections. |
tathā avihehi. |
Likewise by the Avihā. |
tathā atappehi. |
Likewise by the Atappā. |
tathā sudassehi. |
Likewise by the Sudassā. |
tathā sudassīhi. |
Likewise by the Sudassī. |
tathā akaniṭṭhehīti sabbampi chabbīsatibhāṇavārasataṃ hoti. |
Likewise by the Akaniṭṭhā, making a total of one hundred and twenty-six recitation sections. |
tepiṭake buddhavacane aññaṃ suttaṃ chabbīsatibhāṇavārasataparimāṇaṃ nāma natthi, suttantarājā nāma ayaṃ suttantoti veditabbo. |
In the Tipiṭaka, the word of the Buddha, there is no other sutta measuring one hundred and twenty-six recitation sections. This sutta should be known as the king of suttas. |
ito paraṃ anusandhidvayampi niyyātento iti kho bhikkhavetiādimāha. |
Now, presenting both connections, he said, "Thus, bhikkhus," and so on. |
taṃ sabbaṃ uttānamevāti. |
All that is clear in meaning. |
♦ iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāyaṃ |
♦ Thus in the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya, |
♦ mahāpadānasuttavaṇṇanā niṭṭhitā. |
♦ the commentary on the Mahāpadāna Sutta is concluded. |
♦ 2. mahānidānasuttavaṇṇanā |
♦ 2. Commentary on the Mahānidāna Sutta |
♦ nidānavaṇṇanā |
♦ Commentary on the Introduction |
♦ 95. evaṃ me sutaṃ ... pe ... kurūsūti mahānidānasuttaṃ. |
♦ 95. Thus have I heard... etc... among the Kurus is the Mahānidāna Sutta. |
tatrāyaṃ anuttānapadavaṇṇanā. |
Therein, this is the commentary on the words not previously explained. |
kurūsu viharatīti kurū nāma jānapadino rājakumārā, tesaṃ nivāso ekopi janapado ruḷhīsaddena “kurū”ti vuccati. |
"He dwells among the Kurus," the Kurus are the people of the country, the royal princes. Their dwelling, a single country, is called "Kurus" by a conventional term. |
tasmiṃ kurūsu janapade. |
In that Kuru country. |
aṭṭhakathācariyā panāhu — mandhātukāle tīsu dīpesu manussā “jambudīpo nāma buddhapaccekabuddhamahāsāvakacakkavattippabhutīnaṃ uttamamanussānaṃ uppattibhūmi uttamadīpo atiramaṇīyo”ti sutvā raññā mandhātucakkavattinā cakkaratanaṃ purakkhatvā cattāro dīpe anusaṃyāyantena saddhiṃ āgamaṃsu. |
But the commentators have said: in the time of Mandhātu, the people in the three continents, having heard, "Jambudīpa is the place of origin of supreme beings such as Buddhas, Paccekabuddhas, great disciples, and Cakkavattis; it is the supreme continent, most delightful," came with the Cakkavattī King Mandhātu as he was surveying the four continents, with the wheel-treasure at the fore. |
tato rājā pariṇāyakaratanaṃ pucchi — “atthi nu kho manussalokato ramaṇīyataraṃ ṭhānan”ti. |
Then the king asked the counselor-treasure, "Is there a place more delightful than the human world?" |
kasmā deva evaṃ bhaṇasi? |
"Why do you say so, sire? |
kiṃ na passasi candimasūriyānaṃ ānubhāvaṃ, nanu etesaṃ ṭhānaṃ ito ramaṇīyataranti? |
Do you not see the power of the sun and moon? Surely their place is more delightful than this." |
rājā cakkaratanaṃ purakkhatvā tattha agamāsi. |
The king, with the wheel-treasure at the fore, went there. |
cattāro mahārājāno — “mandhātumahārājā āgato”ti sutvāva “mahiddhiko mahānubhāvo rājā, na sakkā yuddhena paṭibāhitun”ti sakaṃ rajjaṃ niyyātesuṃ. |
The Four Great Kings, as soon as they heard, "The great king Mandhātu has come," thinking, "The king is of great power, of great might; it is not possible to oppose him with battle," they offered their own kingdom. |
so taṃ gahetvā puna pucchi — “atthi nu kho ito ramaṇīyataraṃ ṭhānan”ti? |
He, having taken it, again asked, "Is there a place more delightful than this?" |
♦ athassa tāvatiṃsabhavanaṃ kathayiṃsu. |
♦ Then they told him of the Tāvatiṃsa heaven. |
“tāvatiṃsabhavanaṃ, deva, ito ramaṇīyataraṃ. |
"The Tāvatiṃsa heaven, sire, is more delightful than this. |
tattha sakkassa devarañño ime cattāro mahārājāno paricārakā dovārikabhūmiyaṃ tiṭṭhanti, sakko devarājā mahiddhiko mahānubhāvo, tassimāni upabhogaṭṭhānāni — yojanasahassubbedho vejayanto pāsādo, pañcayojanasatubbedhā sudhammā devasabhā, diyaḍḍhayojanasatiko vejayantaratho tathā erāvaṇo hatthī, dibbarukkhasahassappaṭimaṇḍitaṃ nandanavanaṃ, cittalatāvanaṃ, phārusakavanaṃ, missakavanaṃ, yojanasatubbedho pāricchattako koviḷāro, tassa heṭṭhā saṭṭhiyojanāyāmā paññāsayojanavitthatā pañcadasayojanubbedhā jayakusumapupphavaṇṇā paṇḍukambalasilā, yassā mudutāya sakkassa nisīdato upaḍḍhakāyo anupavisatī”ti. |
There, these Four Great Kings are the attendants of Sakka, the king of the devas, standing in the position of doorkeepers. Sakka, the king of the devas, is of great power, of great might. These are his places of enjoyment: the Vejayanta palace, a thousand yojanas in height; the Sudhammā devas' assembly hall, five hundred yojanas in height; the Vejayanta chariot, one hundred and fifty yojanas; likewise the elephant Erāvaṇa; the Nandanavana, adorned with a thousand divine trees; the Cittalatāvana; the Phārusakavana; the Missakavana; the Pāricchattaka coral tree, a hundred yojanas in height. At its foot is the Paṇḍukambala rock, sixty yojanas long, fifty yojanas wide, and fifteen yojanas high, the color of the jayakusuma flower. Due to its softness, when Sakka sits on it, half his body sinks in." |
♦ taṃ sutvā rājā tattha gantukāmo cakkaratanaṃ abbhukkiri. |
♦ Having heard that, the king, wishing to go there, sprinkled the wheel-treasure. |
taṃ ākāse patiṭṭhāsi saddhiṃ caturaṅginiyā senāya. |
It stood in the sky with the fourfold army. |
atha dvinnaṃ devalokānaṃ vemajjhato cakkaratanaṃ otaritvā pathaviyaṃ patiṭṭhāsi saddhiṃ pariṇāyakaratanapamukhāya caturaṅginiyā senāya. |
Then the wheel-treasure, descending from between the two deva-worlds, stood on the earth with the fourfold army headed 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, anusāsa mahārājā”ti vatvā saddhiṃ nāṭakehi rajjaṃ dve bhāge katvā ekaṃ bhāgamadāsi. |
Sakka, as soon as he heard, "Mandhātu has come," having gone to meet him, said, "Welcome to you, great king. It is yours, great king. Rule, great king," and with the celestial dancers, he divided the kingdom into two parts and gave 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 the deva state appeared. |
tassa kira sakkena saddhiṃ paṇḍukambalasilāyaṃ nisinnassa akkhinimisamattena nānattaṃ paññāyati. |
For him, it is said, when sitting with Sakka on the Paṇḍukambala rock, the difference was seen in the blink of an eye. |
taṃ asallakkhentā devā sakkassa ca tassa ca nānatte muyhanti. |
The devas, not noticing that, were confused about the difference between Sakka and him. |
so tattha dibbasampattiṃ anubhavamāno yāva chattiṃsa sakkā uppajjitvā cutā, tāva rajjaṃ kāretvā atittova kāmehi tato cavitvā attano uyyāne patiṭṭhito vātātapena phuṭṭhagatto kālamakāsi. |
He, enjoying the divine prosperity there, ruled until thirty-six Sakkas had arisen and passed away. Still unsatisfied with sensual pleasures, he fell from there and, having established himself in his own park, being touched by wind and sun, he passed away. |
♦ cakkaratane pana puna pathaviyaṃ patiṭṭhite pariṇāyakaratanaṃ suvaṇṇapaṭṭe mandhātu upāhanaṃ likhāpetvā idaṃ mandhātu rajjanti rajjamanusāsi. |
♦ But when the wheel-treasure was again established on the earth, the counselor-treasure had "Mandhātu's shoe" inscribed on a golden plate and 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. |
And those people who had come from the three continents, being unable to go back, approached the counselor-treasure and begged, "Sire, we came by the power of the king. Now we cannot go. Give us a place to live." |
so tesaṃ ekamekaṃ janapadamadāsi. |
He gave each of them a country. |
tattha pubbavidehato āgatamanussehi āvasitapadeso tāyeva purimasaññāya — “videharaṭṭhan”ti nāmaṃ labhi, aparagoyānato āgatamanussehi āvasitapadeso “aparantajanapado”ti nāmaṃ labhi, uttarakuruto āgatamanussehi āvasitapadeso “kururaṭṭhan”ti nāmaṃ labhi, bahuke pana gāmanigamādayo upādāya bahuvacanena vohariyati. |
Therein, the region inhabited by the people who had come from Pubbavideha received the name "Videha country" by that same former designation. The region inhabited by the people who had come from Aparagoyāna received the name "Aparanta country." The region inhabited by the people who had come from Uttarakuru received the name "Kuru country." But it is referred to in the plural by way of many villages, market-towns, etc. |
tena vuttaṃ — “kurūsu viharatī”ti. |
Therefore it is said, "He dwells among the Kurus." |
♦ kammāsadhammaṃ nāma kurūnaṃ nigamoti kammāsadhammanti ettha keci dha-kārassa da-kārena atthaṃ vaṇṇayanti. |
♦ "Kammāsadhamma, a market-town of the Kurus," in "Kammāsadhamma," some explain the meaning with a 'da' for the 'dha'. |
kammāso ettha damitoti kammāsadammo. |
Kammāsa was tamed here, thus Kammāsadamma. |
kammāsoti kammāsapādo porisādo vuccati. |
Kammāsa is said of the man-eater Kammāsapāda. |
tassa kira pāde khāṇukena viddhaṭṭhāne vaṇo ruhanto cittadārusadiso hutvā ruhi. |
For him, it is said, a wound at a place pricked by a stump, while healing, healed looking like painted wood. |
tasmā kammāsapādoti paññāyittha. |
Therefore he became known as Kammāsapāda (Spotted-foot). |
so ca tasmiṃ okāse damito porisādabhāvato paṭisedhito . |
And he was tamed in that place, he was restrained from his man-eating state. |
kena? mahāsattena. |
By whom? By the 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 at that time, Kammāsapāda was tamed by the great being. |
yathāha — |
As he said: |
♦ “putto yadā homi jayaddisassa. |
♦ "When I was the son of Jayaddisa, |
♦ pañcālaraṭṭhadhipatissa atrajo. |
♦ the son of the lord of the Pañcāla country, |
♦ cajitvāna pāṇaṃ pitaraṃ pamocayiṃ. |
♦ giving up my life, I freed my father, |
♦ kammāsapādampi cahaṃ pasādayin”ti. |
♦ and I also converted Kammāsapāda." |
♦ keci pana dha-kāreneva atthaṃ vaṇṇayanti. |
♦ But some explain the meaning with a 'dha'. |
kurūraṭṭhavāsīnaṃ kira kuruvattadhammo, tasmiṃ kammāso jāto, tasmā taṃ ṭhānaṃ kammāso ettha dhammo jātoti kammāsadhammanti vuccati. |
For the inhabitants of the Kuru country, it is said, there was the Kuru-vatta-dhamma. In that, a blemish (kammāsa) arose. Therefore that place is called Kammāsadhamma, meaning "the Dhamma has become blemished here." |
tattha niviṭṭhanigamassāpi etadeva nāmaṃ. |
And the market-town situated there has the same name. |
bhummavacanena kasmā na vuttanti. |
Why is it not said in the locative case? |
avasanokāsato. bhagavato kira tasmiṃ nigame vasanokāso koci vihāro nāma nāhosi. |
Because of the place of residence. For the Blessed One, it is said, there was no monastery named as a place of residence in that market-town. |
nigamato pana apakkamma aññatarasmiṃ udakasampanne ramaṇīye bhūmibhāge mahāvanasaṇḍo ahosi tattha bhagavā vihāsi, taṃ nigamaṃ gocaragāmaṃ katvā. |
But having gone out from the market-town, in a certain delightful piece of land with abundant water, there was a great forest grove. There the Blessed One dwelt, making that market-town his alms-resort. |
tasmā evamettha attho veditabbo — “kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo, taṃ gocaragāmaṃ katvā”ti. |
Therefore the meaning here should be understood thus: "He dwells among the Kurus; Kammāsadhamma is a market-town of the Kurus; having made that his alms-resort." |
♦ āyasmāti piyavacanametaṃ, gāravavacanametaṃ. |
♦ "Venerable" is a term of affection, a term of respect. |
ānandoti tassa therassa nāmaṃ. |
"Ānanda" is the name of that elder. |
ekamantanti bhāvanapuṃsakaniddeso — “visamaṃ candimasūriyā parivattantī”tiādīsu viya. |
"To one side" is a neuter noun in an adverbial sense, like in "The sun and moon revolve unevenly," etc. |
tasmā yathā nisinno ekamantaṃ nisinno hoti, tathā nisīdīti evamettha attho daṭṭhabbo. |
Therefore the meaning here should be understood thus: he sat down in such a way that, being seated, he was seated to one side. |
bhummatthe vā etaṃ upayogavacanaṃ nisīdīti upāvisi. |
Or this is an instrumental case in the locative sense; "he sat down" means he sat near. |
paṇḍitā hi garuṭṭhāniyaṃ upasaṅkamitvā āsanakusalatāya ekamantaṃ nisīdanti. |
For the wise, when approaching a respected person, sit down to one side with skill in seating. |
ayañca tesaṃ aññataro, tasmā ekamantaṃ nisīdi. |
And this one is one of them, therefore he sat down to one side. |
♦ kathaṃ nisinno kho 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, unnatappadesaṃ, atisammukhaṃ, atipacchāti. |
Namely: too far, too near, upwind, on a high place, too directly in front, and too far behind. |
atidūre nisinno hi sace kathetukāmo hoti, uccāsaddena kathetabbaṃ hoti. |
For one seated too far, if he wishes to speak, he must speak with 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 on a high place shows disrespect. |
atisammukhā nisinno sace daṭṭhukāmo hoti, cakkhunā cakkhuṃ āhacca daṭṭhabbaṃ hoti. |
For one seated too directly in front, if he wishes to see, he must see by meeting eye to eye. |
atipacchā nisinno sace daṭṭhukāmo hoti, gīvaṃ parivattetvā daṭṭhabbaṃ hoti. |
For one seated too far behind, if he wishes to see, he must see by turning his neck. |
tasmā ayampi tikkhattuṃ bhagavantaṃ padakkhiṇaṃ katvā sakkaccaṃ vanditvā ete cha nisajjadose vajjetvā dakkhiṇajāṇumaṇḍalassa abhimukhaṭṭhāne chabbaṇṇānaṃ buddharasmīnaṃ anto pavisitvā pasannalākhārasaṃ vigāhanto viya suvaṇṇapaṭaṃ pārupanto viya rattuppalamālāvitānamajjhaṃ pavisanto viya ca dhammabhaṇḍāgāriko āyasmā ānando nisīdi. |
Therefore this one also, having circumambulated the Blessed One three times and having saluted him respectfully, avoiding these six faults of sitting, sat down in front of the right knee-cap, entering into the six-colored Buddha-rays, as if plunging into clear lac-juice, as if wrapping himself in a golden cloth, and as if entering the middle of a canopy of red lotus garlands, the venerable Ānanda, the treasurer of the Dhamma, sat down. |
tena vuttaṃ — “ekamantaṃ nisīdī”ti. |
Therefore it is said, "he sat down to one side." |
♦ kāya pana velāya, kena kāraṇena ayamāyasmā bhagavantaṃ upasaṅkamantoti? |
♦ But at what time, for what reason, did this venerable one approach the Blessed One? |
sāyanhavelāyaṃ paccayākārapañhapucchanakāraṇena. |
In the evening, for the reason of asking a question about the conditional relations. |
taṃ divasaṃ kirāyamāyasmā kulasaṅgahatthāya gharadvāre gharadvāre sahassabhaṇḍikaṃ nikkhipanto viya kammāsadhammagāmaṃ piṇḍāya caritvā piṇḍapātapaṭikkanto satthu vattaṃ dassetvā satthari gandhakuṭiṃ paviṭṭhe satthāraṃ vanditvā attano divāṭṭhānaṃ gantvā antevāsikesu vattaṃ dassetvā paṭikkantesu divāṭṭhānaṃ paṭisammajjitvā cammakkhaṇḍaṃ paññapetvā udakatumbato udakaṃ gahetvā udakena hatthapāde sītale katvā pallaṅkaṃ ābhujitvā nisinno sotāpattiphalasamāpattiṃ samāpajji. |
On that day, it is said, this venerable one, for the purpose of maintaining relations with the families, as if depositing a bag of a thousand coins at the door of each house, went for alms in the village of Kammāsadhamma. Having returned from the alms-round and having shown his duty to the Teacher, when the Teacher had entered the Gandha-kuṭi, he saluted the Teacher, went to his own day-time dwelling, and when his students had shown their duty and departed, he swept the day-time dwelling, prepared a piece of leather, took water from a water-pot, cooled his hands and feet with water, and sitting cross-legged, he entered the attainment of the fruit of stream-entry. |
atha paricchinnakālavasena samāpattito uṭṭhāya paccayākāre ñāṇaṃ otāresi. |
Then, at a predetermined time, having risen from the attainment, he directed his knowledge to the conditional relations. |
so — “avijjāpaccayā saṅkhārā”tiādito paṭṭhāya antaṃ, antato paṭṭhāya ādiṃ, ubhayantato paṭṭhāya majjhaṃ, majjhato paṭṭhāya ubho ante pāpento tikkhattuṃ dvādasapadaṃ paccayākāraṃ sammasi. |
He, starting from "from ignorance as condition come formations," etc., examined the twelve-limbed conditional relations three times, going from the beginning to the end, from the end to the beginning, and from both ends to the middle, and from the middle to both ends. |
tassevaṃ sammasantassa paccayākāro vibhūto hutvā uttānakuttānako viya upaṭṭhāsi. |
As he was examining thus, the conditional relations became manifest to him, appearing as if they were very plain. |
♦ tato cintesi — “ayaṃ paccayākāro sabbabuddhehi — ‘gambhīro ceva gambhīrāvabhāso cā’ti kathito, mayhaṃ kho pana padesañāṇe ṭhitassa sāvakassa sato uttāno vibhūto pākaṭo hutvā upaṭṭhāti, mayhaṃyeva nu kho esa uttānako hutvā upaṭṭhāti, udāhu aññesampī”ti? |
♦ Then he thought: "This conditional relation has been spoken of by all Buddhas as 'both profound and of profound appearance,' but to me, who am a disciple standing in partial knowledge, it appears plain, manifest, and clear. Does it appear plain to me alone, or to others as well?" |
athassa etadahosi — “handāhaṃ imaṃ pañhaṃ gahetvā bhagavantaṃ pucchāmi, addhā me bhagavā imaṃ atthuppattiṃ katvā sālindaṃ sineruṃ ukkhipanto viya ekaṃ suttantakathaṃ kathetvā dassessati. |
Then this occurred to him: "Come, I will take this question and ask the Blessed One. Surely the Blessed One, having made this the occasion, as if lifting Sineru with a sala tree, will give a sutta-discourse and show me. |
buddhānañhi vinayapaññattiṃ, bhummantaraṃ, paccayākāraṃ, samayantaranti imāni cattāri ṭhānāni patvā gajjitaṃ mahantaṃ hoti, ñāṇaṃ anupavisati, buddhañāṇassa mahantabhāvo paññāyati, desanā gambhīrā hoti tilakkhaṇabbhāhatā suññatapaṭisaṃyuttā”ti. |
For when the Buddhas have reached these four topics—the laying down of the Vinaya, the intervals between worlds, the conditional relations, and the intervals between doctrines—their roar is great, their knowledge penetrates, the greatness of the Buddha-knowledge is seen, and the teaching is profound, struck with the three characteristics, and connected with emptiness." |
♦ so kiñcāpi pakatiyāva ekadivase satavārampi sahassavārampi bhagavantaṃ upasaṅkamanto na ahetuakāraṇena upasaṅkamati, taṃ divasaṃ pana imaṃ pañhaṃ gahetvā — “imaṃ buddhagandhahatthiṃ āpajja ñāṇakoñcanādaṃ sossāmi, buddhasīhaṃ āpajja ñāṇasīhanādaṃ sossāmi, buddhasindhavaṃ āpajja ñāṇapadavikkamaṃ passissāmī”ti cintetvā divāṭṭhānā uṭṭhāya cammakkhaṇḍaṃ papphoṭetvā ādāya sāyanhasamaye bhagavantaṃ upasaṅkami. |
♦ And he, although by nature he would approach the Blessed One a hundred times or a thousand times in a single day, he did not approach without a cause or reason. But on that day, taking this question, thinking, "Approaching this Buddha, the elephant of fragrance, I will hear the trumpet-call of knowledge; approaching this Buddha, the lion, I will hear the lion's roar of knowledge; approaching this Buddha, the thoroughbred, I will see the stride of knowledge," he rose from his day-time dwelling, shook out the piece of leather, took it, and in the evening approached the Blessed One. |
tena vuttaṃ — “sāyanhavelāyaṃ paccayākārapañhapucchanakāraṇena upasaṅkamanto”ti. |
Therefore it is said, "in the evening, for the reason of asking a question about the conditional relations, he approached." |
♦ yāva gambhīroti ettha yāvasaddo pamāṇātikkame, atikkamma pamāṇaṃ gambhīro, atigambhīroti attho. |
♦ "How profound," here the word "how" is in the sense of exceeding measure; profound beyond measure, very profound, is the meaning. |
gambhīrāvabhāsoti gambhīrova hutvā avabhāsati, dissatīti attho. |
"Of profound appearance" means being profound, it appears, it is seen, is the meaning. |
ekañhi uttānameva gambhīrāvabhāsaṃ hoti pūtipaṇṇādivasena kāḷavaṇṇapurāṇaudakaṃ viya. |
For one thing, being plain, is of profound appearance, like old water of a black color due to rotten leaves, etc. |
tañhi jāṇuppamāṇampi sataporisaṃ viya dissati. |
For that, even if it is knee-deep, appears to be a hundred fathoms deep. |
ekaṃ gambhīraṃ uttānāvabhāsaṃ hoti maṇigaṅgāya vippasannaudakaṃ viya. |
One thing, being profound, is of plain appearance, like the clear water of the Jewel-Ganges. |
tañhi sataporisampi jāṇuppamāṇaṃ viya khāyati. |
For that, even if it is a hundred fathoms deep, appears to be knee-deep. |
ekaṃ uttānaṃ uttānāvabhāsaṃ hoti cāṭiādīsu udakaṃ viya. |
One thing, being plain, is of plain appearance, like water in a pot, etc. |
ekaṃ gambhīraṃ gambhīrāvabhāsaṃ hoti sinerupādakamahāsamudde udakaṃ viya. |
One thing, being profound, is of profound appearance, like the water in the great ocean at the foot of Sineru. |
evaṃ udakameva cattāri nāmāni labhati. |
Thus water alone receives four names. |
paṭiccasamuppāde panetaṃ natthi. |
But in dependent origination, this is not so. |
ayañhi gambhīro ceva gambhīrāvabhāso cāti ekameva nāmaṃ labhati. |
For this receives only one name: "both profound and of profound appearance." |
evarūpo samānopi atha ca pana me uttānakuttānako viya khāyati, yadidaṃ acchariyaṃ, bhante, abbhutaṃ bhanteti. |
Even though it is of such a kind, yet it appears to me as if it were very plain. This is wonderful, venerable sir, this is marvelous, venerable sir. |
evaṃ attano vimhayaṃ pakāsento pañhaṃ pucchitvā tuṇhībhūto nisīdi. |
Thus, proclaiming his own wonder, having asked the question, he sat in silence. |
♦ bhagavā tassa vacanaṃ sutvā — “ānando bhavaggaggahaṇāya hatthaṃ pasārento viya, sineruṃ chinditvā miñjaṃ nīharituṃ vāyamamāno viya, vinā nāvāya mahāsamuddaṃ taritukāmo viya, pathaviṃ parivattetvā pathavojaṃ gahetuṃ vāyamamāno viya buddhavisayapañhaṃ attano uttānaṃ vadati. |
♦ The Blessed One, having heard his words, thinking, "Ānanda, as if stretching out his hand to grasp the peak of existence, as if trying to split Sineru and take out the pith, as if desiring to cross the great ocean without a boat, as if trying to turn over the earth and take its essence, speaks of the Buddha-domain question as plain to himself. |
handassa gambhīrabhāvaṃ ācikkhissāmī”ti cintetvā mā hevantiādimāha. |
Come, I will explain its profound nature to him," said, "Do not," and so on. |
♦ tattha mā hevanti ha-kāro nipātamattaṃ. |
♦ Therein, "Do not," the 'ha' is just a particle. |
evaṃ mā bhaṇīti attho. |
The meaning is "do not speak thus." |
mā hevanti ca idaṃ vacanaṃ bhagavā āyasmantaṃ ānandaṃ ussādentopi bhaṇati apasādentopi. |
And this word "Do not," the Blessed One speaks both to encourage the venerable Ānanda and to admonish him. |
♦ ussādanāvaṇṇanā |
♦ Commentary on Encouragement |
♦ tattha ussādento — ānanda, tvaṃ mahāpañño visadañāṇo, tena te gambhīropi paṭiccasamuppādo uttānako viya khāyati. |
♦ Therein, encouraging him: Ānanda, you are of great wisdom, of clear knowledge. Because of that, even the profound dependent origination appears to you as if it were plain. |
aññesaṃ panesa uttānakoti na sallakkhetabbo, gambhīroyeva ca gambhīrāvabhāso ca. |
But it should not be considered plain by others; it is both profound and of profound appearance. |
tattha catasso upamā vadanti. |
Therein they give four similes. |
chamāse subhojanarasapuṭṭhassa kira katayogassa mahāmallassa samajjasamaye katamallapāsāṇaparicayassa yuddhabhūmiṃ gacchantassa antarā mallapāsāṇaṃ dassesuṃ, so — kiṃ etanti āha. |
For a great wrestler, it is said, who has been nourished for six months with the essence of good food, who has practiced with the wrestler's stone at the festival, as he is going to the wrestling ground, they showed him a wrestler's stone on the way. He said, "What is that?" |
mallapāsāṇoti. āharatha nanti. |
A wrestler's stone." "Bring it. |
ukkhipituṃ na sakkomāti vutte sayaṃ gantvā kuhiṃ imassa bhāriyaṭṭhānanti vatvā dvīhi hatthehi dve pāsāṇe ukkhipitvā kīḷāguḷe viya khipitvā agamāsi. |
When they said, "We cannot lift it," he himself went and, saying, "Where is its heavy part?" he lifted the two stones with his two hands and, throwing them like play-balls, he went on. |
tattha mallassa mallapāsāṇo lahukopi na aññesaṃ lahukoti vattabbo. |
There, although the wrestler's stone is light for the wrestler, it should not be said to be light for others. |
chamāse subhojanarasapuṭṭho mallo viya hi kappasatasahassaṃ abhinīhārasampanno āyasmā ānando, yathā mallassa mahābalatāya mallapāsāṇo lahuko, evaṃ therassa mahāpaññatāya paṭiccasamuppādo uttāno, so aññesaṃ uttānoti na vattabbo. |
For the venerable Ānanda, who is endowed with the aspiration fulfilled for a hundred thousand kappas, is like the wrestler nourished for six months with the essence of good food. Just as the wrestler's stone is light for the wrestler due to his great strength, so dependent origination is plain for the elder due to his great wisdom. It should not be said to be plain for others. |
♦ mahāsamudde ca timināma maccho dviyojanasatiko timiṅgalo tiyojanasatiko, timipiṅgalo catuyojanasatiko timirapiṅgalo pañcayojanasatiko, ānando timinando ajjhāroho mahātimīti ime cattāro yojanasahassikā. |
♦ And in the great ocean, the fish named Timi is two hundred yojanas, the Timiṅgala is three hundred yojanas, the Timipiṅgala is four hundred yojanas, the Timirapiṅgala is five hundred yojanas. Ānanda, Timinanda, Ajjhāroha, and Mahātimi, these four are a thousand yojanas. |
tattha timirapiṅgaleneva dīpenti. |
Therein, they illustrate with the Timirapiṅgala. |
tassa kira dakkhiṇakaṇṇaṃ cālentassa pañcayojanasate padese udakaṃ calati. |
For him, it is said, when he moves his right ear, the water moves in a space of five hundred yojanas. |
tathā vāmakaṇṇaṃ. |
Likewise his left ear. |
tathā naṅguṭṭhaṃ, tathā sīsaṃ. |
Likewise his tail, likewise his head. |
dve pana kaṇṇe cāletvā naṅguṭṭhena udakaṃ paharitvā sīsaṃ aparāparaṃ katvā kīḷituṃ āraddhassa sattaṭṭhayojanasate padese bhājane pakkhipitvā uddhane āropitaṃ viya udakaṃ pakkuthati, tiyojanasatamatte padese udakaṃ piṭṭhiṃ chādetuṃ na sakkoti. |
But when he moves both ears, strikes the water with his tail, and starts to play, moving his head back and forth, the water in a space of seven or eight hundred yojanas boils as if it had been put in a pot and placed on a stove. In a space of three hundred yojanas, the water is not able to cover his back. |
so evaṃ vadeyya — “ayaṃ mahāsamuddo gambhīro gambhīroti vadanti kutassa gambhīratā, mayaṃ piṭṭhipaṭicchādanamattampi udakaṃ na labhāmā”ti. |
He would say thus: "They say this great ocean is profound, profound. Where is its profundity? We cannot even get enough water to cover our backs." |
tattha kāyupapannassa timirapiṅgalassa mahāsamuddo uttānoti, aññesaṃ khuddakamacchānaṃ uttānoti na vattabbo, evameva ñāṇupapannassa therassa paṭiccasamuppādo uttānoti, aññesampi uttānoti na vattabbo. |
There, although the great ocean is plain for the Timirapiṅgala, who is endowed with a body, it should not be said to be plain for other small fish. In the same way, although dependent origination is plain for the elder, who is endowed with knowledge, it should not be said to be plain for others as well. |
♦ supaṇṇarājā ca diyaḍḍhayojanasatiko, tassa dakkhiṇapakkho paññāsayojaniko hoti tathā vāmapakkho, piñchavaṭṭi saṭṭhiyojanikā, gīvā tiṃsayojanikā, mukhaṃ navayojanaṃ, pādā dvādasayojanikā. |
♦ And the king of the Supaṇṇas is one hundred and fifty yojanas. His right wing is fifty yojanas, likewise his left wing. His tail-fan is sixty yojanas, his neck is thirty yojanas, his beak is nine yojanas, and his feet are twelve yojanas. |
tasmiṃ supaṇṇavātaṃ dassetuṃ āraddhe sattaṭṭhayojanasataṃ ṭhānaṃ nappahoti. |
When he begins to show the Supaṇṇa-wind, a space of seven or eight hundred yojanas is not sufficient. |
so evaṃ vadeyya — “ayaṃ ākāso ananto anantoti vadanti, kutassa anantatā, mayaṃ pakkhavātappasāraṇokāsampi na labhāmā”ti. |
He would say thus: "They say this sky is endless, endless. Where is its endlessness? We cannot even get enough space to spread the wind of our wings." |
tattha kāyupapannassa supaṇṇarañño ākāso parittoti, aññesaṃ khuddakapakkhīnaṃ parittoti na vattabbo, evameva ñāṇupapannassa therassa paṭiccasamuppādo uttānoti, aññesampi uttānoti na vattabbo. |
There, although the sky is small for the king of the Supaṇṇas, who is endowed with a body, it should not be said to be small for other small birds. In the same way, although dependent origination is plain for the elder, who is endowed with knowledge, it should not be said to be plain for others as well. |
♦ rāhu asurindo pana pādantato yāva kesantā yojanānaṃ cattāri sahassāni aṭṭha ca satāni hoti. |
♦ But Rāhu, the lord of the asuras, is four thousand eight hundred yojanas from the tip of his toes to the tip of his hair. |
tassa dvinnaṃ bāhānaṃ antaraṃ dvādasayojanasatikaṃ. |
The space between his two arms is twelve hundred yojanas. |
bahalattena chayojanasatikaṃ . |
In thickness, it is six hundred yojanas. |
hatthapādatalāni tiyojanasatikāni, tathā mukhaṃ. |
The soles of his hands and feet are three hundred yojanas, likewise his mouth. |
ekekaṃ aṅgulipabbaṃ paññāsayojanaṃ, tathā bhamukantaraṃ. |
Each finger-joint is fifty yojanas, likewise the space between his eyebrows. |
nalāṭaṃ tiyojanasatikaṃ. |
His forehead is three hundred yojanas. |
sīsaṃ navayojanasatikaṃ. |
His head is nine hundred yojanas. |
tassa mahāsamuddaṃ otiṇṇassa gambhīraṃ udakaṃ jāṇuppamāṇaṃ hoti. |
When he enters the great ocean, the deep water is knee-deep. |
so evaṃ vadeyya — “ayaṃ mahāsamuddo gambhīro gambhīroti vadanti, kutassa gambhīratā, mayaṃ jāṇuppaṭicchādanamattampi udakaṃ na labhāmā”ti. |
He would say thus: "They say this great ocean is profound, profound. Where is its profundity? We cannot even get enough water to cover our knees." |
tattha kāyupapannassa rāhuno mahāsamuddo uttānoti, aññesaṃ uttānoti na vattabbo, evameva ñāṇupapannassa therassa paṭiccasamuppādo uttānoti, aññesampi uttānoti na vattabbo. |
There, although the great ocean is plain for Rāhu, who is endowed with a body, it should not be said to be plain for others. In the same way, although dependent origination is plain for the elder, who is endowed with knowledge, it should not be said to be plain for others as well. |
etamatthaṃ sandhāya bhagavā — “mā hevaṃ, ānanda, avaca; |
In reference to this matter, the Blessed One said, "Do not, Ānanda, say so; |
mā hevaṃ, ānanda avacā”ti āha. |
do not, Ānanda, say so." |
♦ therassa hi catūhi kāraṇehi gambhīropi paṭiccasamuppādo uttānoti upaṭṭhāti. |
♦ For the elder, for four reasons, even the profound dependent origination appears as plain. |
katamehi catūhi? |
By which four? |
pubbūpanissayasampattiyā, titthavāsena, sotāpannatāya, bahussutabhāvenāti. |
By the accomplishment of a past foundation, by dwelling at the ford, by being a stream-enterer, and by being very learned. |
♦ pubbūpanissayasampattikathā |
♦ The Story of the Accomplishment of a Past Foundation |
♦ ito kira satasahassime kappe padumuttaro nāma satthā loke uppajji. |
♦ A hundred thousand aeons from now, it is said, a Teacher named Padumuttara arose in the world. |
tassa haṃsavatī nāma nagaraṃ ahosi, ānando nāma rājā pitā, sumedhā nāma devī mātā, bodhisatto uttarakumāro nāma ahosi. |
His city was named Haṃsavatī, his father was King Ānanda, his mother was Queen Sumedhā, and the Bodhisatta was named Prince Uttara. |
so puttassa jātadivase mahābhinikkhamanaṃ nikkhamma pabbajitvā padhānamanuyuñjanto anukkamena sabbaññutaṃ patvā — “anekajātisaṃsāran”ti udānaṃ udānetvā sattāhaṃ bodhipallaṅke vītināmetvā pathaviyaṃ ṭhapessāmīti pādaṃ abhinīhari. |
He, on the day of his son's birth, made the great renunciation, went forth, and practicing austerity, gradually attained omniscience. Having uttered the cry of joy, "Through many a birth in saṃsāra," and having spent a week on the Bodhi-throne, he stretched out his foot, thinking, "I will place it on the earth." |
atha pathaviṃ bhinditvā mahantaṃ padumaṃ uṭṭhāsi. |
Then, splitting the earth, a great lotus arose. |
tassa dhurapattāni navutihatthāni, kesaraṃ tiṃsahatthaṃ, kaṇṇikā dvādasahatthā, navaghaṭappamāṇo reṇu ahosi. |
Its central petals were ninety cubits, the filament was thirty cubits, the pericarp was twelve cubits, and the pollen was the size of nine pitchers. |
♦ satthā pana ubbedhato aṭṭhapaṇṇāsahatthubbedho ahosi. |
♦ But the Teacher was fifty-eight cubits in height. |
tassa ubhinnaṃ bāhānamantaraṃ aṭṭhārasahatthaṃ, nalāṭaṃ pañcahatthaṃ, hatthapādā ekādasahatthā. |
The space between his two arms was eighteen cubits, his forehead was five cubits, and his hands and feet were eleven cubits. |
tassa ekādasahatthena pādena dvādasahatthāya kaṇṇikāya akkantamattāya navaghaṭappamāṇo reṇu uṭṭhāya aṭṭhapaṇṇāsahatthaṃ padesaṃ uggantvā okiṇṇamanosilācuṇṇaṃ viya paccokiṇṇo. |
When his eleven-cubit foot just touched the twelve-cubit pericarp, the pollen, the size of nine pitchers, rose up for fifty-eight cubits and fell back down like powdered red arsenic. |
tadupādāya bhagavā padumuttarotveva paññāyittha. |
From that time on, the Blessed One became known as Padumuttara. |
tassa devilo ca sujāto ca dve aggasāvakā ahesuṃ. |
His two chief disciples were Devila and Sujāta. |
amitā ca asamā ca dve aggasāvikā. |
His two chief female disciples were Amitā and Asamā. |
sumano nāma upaṭṭhāko. |
His attendant was named Sumana. |
padumuttaro bhagavā pitusaṅgahaṃ kurumāno bhikkhusatasahassaparivāro haṃsavatiyā rājadhāniyā vasati. |
The Blessed One Padumuttara, showing favor to his father, dwelt in the royal city of Haṃsavatī with a retinue of a hundred thousand bhikkhus. |
♦ kaniṭṭhabhātā panassa sumanakumāro nāma. |
♦ But his younger brother was named Prince Sumana. |
tassa rājā haṃsavatito vīsatiyojanasate ṭhāne bhogagāmaṃ adāsi. |
The king gave him a village of revenue at a place two hundred yojanas from Haṃsavatī. |
so kadāci āgantvā pitarañca satthārañca passati. |
He would come from time to time and see his father and the Teacher. |
athekadivasaṃ paccanto kupito. |
Then one day, the frontier became rebellious. |
sumano rañño pesesi — “paccanto kupito”ti. |
Sumana sent a message to the king, "The frontier is rebellious." |
rājā “mayā tvaṃ tattha kasmā ṭhapito”ti paṭipesesi. |
The king sent back a message, "For what purpose did I place you there?" |
so nikkhamma core vūpasametvā — “upasanto, deva, janapado”ti rañño pesesi. |
He went out and, having pacified the robbers, sent a message to the king, "Sire, the country is at peace." |
rājā tuṭṭho — “sīghaṃ mama putto āgacchatū”ti āha. |
The king, being pleased, said, "Let my son come quickly." |
tassa sahassamattā amaccā honti. |
He had about a thousand ministers. |
so tehi saddhiṃ antarāmagge mantesi — “mayhaṃ pitā tuṭṭho, sace me varaṃ deti, kiṃ gaṇhāmī”ti. |
He, with them, consulted on the way, "My father is pleased. If he gives me a boon, what should I take?" |
atha naṃ ekacce “hatthiṃ gaṇhatha, assaṃ gaṇhatha, rathaṃ gaṇhatha, janapadaṃ gaṇhatha, sattaratanāni gaṇhathā”ti āhaṃsu. |
Then some of them said, "Take an elephant, take a horse, take a chariot, take a country, take the seven treasures." |
apare — “tumhe pathavissarassa puttā, tumhākaṃ dhanaṃ na dullabhaṃ, laddhampi cetaṃ sabbaṃ pahāya gamanīyaṃ, puññameva ekaṃ ādāya gamanīyaṃ; |
Others said, "You are the son of the lord of the earth; wealth is not hard for you to get. And even when obtained, all this must be abandoned and one must go. Only merit can be taken along; |
tasmā te deve varaṃ dadamāne temāsaṃ padumuttaraṃ bhagavantaṃ upaṭṭhātuṃ varaṃ gaṇhathā”ti. |
therefore, when the king gives you a boon, take the boon of attending on the Blessed One Padumuttara with the four requisites for the three months of the rainy season." |
so — “tumhe mayhaṃ kalyāṇamittā, na mametaṃ cittaṃ atthi, tumhehi pana uppāditaṃ, evaṃ karissāmī”ti gantvā pitaraṃ vanditvā pitarāpi āliṅgetvā tassa matthake cumbitvā — “varaṃ te putta, demī”ti vutte “sādhu mahārāja, icchāmahaṃ mahārāja bhagavantaṃ temāsaṃ catūhi paccayehi upaṭṭhahanto jīvitaṃ avañjhaṃ kātuṃ, imameva varaṃ dehī”ti āha. |
He said, "You are my good friends. I did not have this thought, but it has been produced by you. I will do so." And having gone and saluted his father, and having been embraced by his father and kissed on the head, when he was told, "I give you a boon, my son," he said, "Good, great king. I wish, great king, to make my life not in vain by attending on the Blessed One with the four requisites for the three months of the rainy season. Give me this very boon." |
“na sakkā tāta, aññaṃ varehī”ti vutte “deva, khattiyānaṃ nāma dve kathā natthi, etameva dehi, na me aññenattho”ti. |
When told, "It is not possible, dear one; ask for another boon," he said, "Sire, for khattiyas there are no two words. Give me this very one; I have no need of another." |
tāta buddhānaṃ nāma cittaṃ dujjānaṃ, sace bhagavā na icchissati, mayā dinnepi kiṃ bhavissatīti? |
Dear one, the minds of the Buddhas are hard to know. If the Blessed One does not wish it, what will happen even if I give it? |
so — “sādhu, deva, ahaṃ bhagavato cittaṃ jānissāmī”ti vihāraṃ gato. |
He said, "Good, sire. I will know the Blessed One's mind," and he went to the monastery. |
♦ tena ca samayena bhattakiccaṃ niṭṭhapetvā bhagavā gandhakuṭiṃ paviṭṭho hoti. |
♦ And at that time, the Blessed One, having finished his meal, had entered the Gandha-kuṭi. |
so maṇḍalamāḷe sannisinnānaṃ bhikkhūnaṃ santikaṃ agamāsi. |
He went to the bhikkhus who were sitting in the assembly hall. |
te taṃ āhaṃsu — “rājaputta, kasmā āgatosī”ti? |
They said to him, "Prince, why have you come?" |
bhagavantaṃ dassanāya, dassetha me bhagavantanti. |
To see the Blessed One. Show me the Blessed One. |
na mayaṃ, rājaputta, icchiticchitakkhaṇe satthāraṃ daṭṭhuṃ labhāmāti. |
We, prince, do not get to see the Teacher at any desired moment. |
ko pana, bhante, labhatīti? |
Who then, venerable sirs, gets to? |
sumanatthero nāma rājaputtāti. |
An elder named Sumana, prince. |
“so kuhiṃ, bhante, thero”ti. |
Where is that elder, venerable sirs? |
therassa nisinnaṭṭhānaṃ pucchitvā gantvā vanditvā — “icchāmahaṃ, bhante, bhagavantaṃ passituṃ, dassetha me”ti āha. |
Having asked where the elder was sitting, he went and, having saluted him, said, "I wish, venerable sir, to see the Blessed One. Show him to me." |
thero — “ehi rājaputtā”ti taṃ gahetvā taṃ gandhakuṭipariveṇe ṭhapetvā gandhakuṭiṃ abhiruhi. |
The elder said, "Come, prince," and taking him, he placed him in the Gandha-kuṭi compound and ascended the Gandha-kuṭi. |
atha naṃ bhagavā — “sumana, kasmā āgatosī”ti āha. |
Then the Blessed One said to him, "Sumana, why have you come?" |
rājaputto, bhante, bhagavantaṃ dassanāya āgatoti. |
The prince, venerable sir, has come to see the Blessed One. |
tena hi bhikkhu āsanaṃ paññāpehīti. |
Well then, bhikkhu, prepare a seat. |
thero āsanaṃ paññāpesi, nisīdi bhagavā paññatte āsane. |
The elder prepared a seat. The Blessed One sat on the prepared seat. |
rājaputto bhagavantaṃ vanditvā paṭisanthāraṃ akāsi. |
The prince saluted the Blessed One and made conversation. |
kadā āgatosi rājaputtāti? |
When did you come, prince? |
bhante, tumhesu gandhakuṭiṃ paviṭṭhesu. |
Venerable sir, when you had entered the Gandha-kuṭi. |
bhikkhū pana — “na mayaṃ icchiticchitakkhaṇe bhagavantaṃ daṭṭhuṃ labhāmā”ti maṃ therassa santikaṃ pāhesuṃ. |
But the bhikkhus said, 'We do not get to see the Blessed One at any desired moment,' and sent me to the elder. |
thero pana ekavacaneneva dassesi. |
But the elder showed him with a single word. |
thero, bhante, tumhākaṃ sāsane vallabho maññeti. |
The elder, venerable sir, is a favorite in your dispensation, it seems. |
āma rājakumāra, vallabho esa bhikkhu mayhaṃ sāsaneti. |
Yes, prince, this bhikkhu is a favorite in my dispensation. |
bhante, buddhānaṃ sāsane kiṃ katvā vallabho hotīti? |
Venerable sir, what does one do to become a favorite in the Buddha's dispensation? |
dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā kumārāti. |
By giving gifts, by undertaking the precepts, and by performing the Uposatha ceremony, prince. |
bhagavā, ahaṃ thero viya buddhasāsane vallabho hotukāmo, temāsaṃ me vassāvāsaṃ adhivāsethāti. |
Blessed One, I wish to become a favorite in the Buddha's dispensation like the elder. Consent to my rainy season residence for three months. |
bhagavā — “atthi nu kho tattha gatena attho”ti oloketvā atthīti disvā “suññāgāre, kho rājakumāra tathāgatā abhiramantī”ti āha. |
The Blessed One, thinking, "Is there any purpose in going there?" and seeing that there was, said, "Tathāgatas, prince, delight in empty dwellings." |
kumāro “aññātaṃ bhagavā, aññātaṃ sugatā”ti vatvā “ahaṃ, bhante, purimataraṃ gantvā vihāraṃ kāremi, mayā pesite bhikkhusatasahassena saddhiṃ āgacchathā”ti paṭiññaṃ gahetvā pitusantikaṃ gantvā “dinnā me, deva, bhagavatā paṭiññā, mayā pahite bhagavantaṃ peseyyāthā”ti pitaraṃ vanditvā nikkhamitvā yojane yojane vihāraṃ kāretvā vīsayojanasataṃ addhānaṃ gantvā attano nagare vihāraṭṭhānaṃ vicinanto sobhanaṃ nāma kuṭumbikassa uyyānaṃ disvā satasahassena kiṇitvā satasahassaṃ vissajjetvā vihāraṃ kāresi. |
The prince said, "Understood, Blessed One; understood, Sugata," and saying, "I, venerable sir, will go ahead and have a monastery built. When I send for you, please come with a hundred thousand bhikkhus," he took his promise, went to his father, and saying, "The Blessed One has given me his promise. When I send for him, please send the Blessed One," he saluted his father, left, and having a monastery built at every yojana, he went two hundred yojanas and, looking for a monastery site in his own city, he saw the park of a householder named Sobhana, purchased it for a hundred thousand, spent a hundred thousand, and had a monastery built. |
tattha bhagavato gandhakuṭiṃ sesabhikkhūnañca rattiṭṭhānadivāṭṭhānatthāya kuṭileṇamaṇḍape kārāpetvā pākāraparikkhepe katvā dvārakoṭṭhakañca niṭṭhapetvā pitusantikaṃ pesesi — “niṭṭhitaṃ mayhaṃ kiccaṃ, satthāraṃ pahiṇathā”ti. |
There he had a Gandha-kuṭi built for the Blessed One, and huts, caves, and pavilions for the other bhikkhus for their night and day dwellings. Having had an enclosing wall made, and having completed the gate-house, he sent a message to his father, "My work is finished. Send the Teacher." |
♦ rājā bhagavantaṃ bhojetvā — “bhagavā, sumanassa kiccaṃ niṭṭhitaṃ, tumhākaṃ gamanaṃ paccāsīsatī”ti āha. |
♦ The king, having fed the Blessed One, said, "Blessed One, Sumana's work is finished. He is looking forward to your coming." |
bhagavā satasahassabhikkhuparivāro yojane yojane vihāresu vasamāno agamāsi. |
The Blessed One, surrounded by a hundred thousand bhikkhus, went, staying at the monasteries at every yojana. |
kumāro “satthā āgato”ti sutvā yojanaṃ paccuggantvā mālādīhi pūjayamāno vihāraṃ pavesetvā — |
The prince, having heard, "The Teacher has come," went a yojana to meet him, and worshipping him with garlands, etc., he led him into the monastery and said: |
♦ “satasahassena me kītaṃ, satasahassena māpitaṃ. |
♦ "For a hundred thousand it was bought by me, for a hundred thousand it was built, |
♦ sobhanaṃ nāma uyyānaṃ, paṭiggaṇha mahāmunī”ti. |
♦ the park named Sobhana; accept it, great sage." |
♦ vihāraṃ niyyātesi. |
♦ He dedicated the monastery. |
so vassūpanāyikadivase dānaṃ datvā attano puttadāre ca amacce ca pakkosāpetvā āha — “ayaṃ satthā amhākaṃ santikaṃ dūrato āgato, buddhā ca nāma dhammagaruno na āmisagarukā. |
He, on the day of the commencement of the rains retreat, having given a gift, had his wife and children and his ministers summoned and said, "This Teacher has come to us from afar. And Buddhas are respectful of the Dhamma, not of material things. |
tasmā ahaṃ temāsaṃ dve sāṭake nivāsetvā dasa sīlāni samādiyitvā idheva vasissāmi, tumhe khīṇāsavasatasahassassa imināva nīhārena temāsaṃ dānaṃ dadeyyāthā”ti. |
Therefore, I, for the three months, wearing two cloths and undertaking the ten precepts, will live right here. You, with this very method, should give alms to the hundred thousand Arahants for the three months." |
♦ so sumanattherassa vasanaṭṭhānasabhāgeyeva ṭhāne vasanto yaṃ thero bhagavato vattaṃ karoti, taṃ sabbaṃ disvā “imasmiṃ ṭhāne ekantavallabho esa thero, etasseva me ṭhānantaraṃ patthetuṃ vaṭṭatī”ti cintetvā upakaṭṭhāya pavāraṇāya gāmaṃ pavisitvā sattāhaṃ mahādānaṃ datvā sattame divase bhikkhusatasahassassa pādamūle ticīvaraṃ ṭhapetvā bhagavantaṃ vanditvā — “bhante, yadetaṃ mayā magge yojanantarikaṃ yojanantarikaṃ vihāraṃ kārāpanato paṭṭhāya puññaṃ kataṃ, taṃ neva sakkasampattiṃ, na mārasampattiṃ, na brahmasampattiṃ patthayantena, buddhassa pana upaṭṭhākabhāvaṃ patthayantena kataṃ. |
♦ He, living in a place similar to the dwelling place of the Elder Sumana, and seeing all the duties that the elder did for the Blessed One, thought, "This elder is an absolute favorite in this place. It is fitting for me to aspire to this very position," and at the end of the rains retreat, having entered the village and having given a great gift for seven days, on the seventh day he placed the three robes at the feet of the hundred thousand bhikkhus, saluted the Blessed One, and said, "Venerable sir, whatever merit has been made by me, starting from having monasteries built at every yojana on the road, that was not done aspiring for the prosperity of Sakka, or the prosperity of Māra, or the prosperity of Brahmā, but aspiring for the state of an attendant of a Buddha. |
tasmā ahampi, bhagavā, anāgate sumanatthero viya buddhassa upaṭṭhāko bhaveyyan”ti pañcapatiṭṭhitena nipatitvā vandi. |
Therefore, I too, Blessed One, in the future may I become an attendant of a Buddha like the Elder Sumana," and prostrating himself with the five points, he saluted. |
♦ bhagavā — “mahantaṃ kulaputtassa cittaṃ, samijjhissati nu kho no”ti olokento — “anāgate ito satasahassime kappe gotamo nāma buddho uppajjissati, tasseva upaṭṭhāko bhavissatī”ti ñatvā — |
♦ The Blessed One, thinking, "The mind of the son of a good family is great. Will it succeed or not?" and looking, and knowing, "In the future, a hundred thousand aeons from now, a Buddha named Gotama will arise, and he will become his attendant," said: |
♦ “icchitaṃ patthitaṃ tuyhaṃ, sabbameva samijjhatu. |
♦ "What you have wished for and aspired to, may it all succeed, |
♦ sabbe pūrentu saṅkappā, cando pannaraso yathā”ti. |
♦ may all your aspirations be fulfilled, like the moon on the fifteenth day." |
♦ āha. |
♦ he said. |
kumāro taṃ sutvā — “buddhā nāma advejjhakathā hontī”ti dutiyadivaseyeva tassa bhagavato pattacīvaraṃ gahetvā piṭṭhito piṭṭhito gacchanto viya ahosi. |
The prince, having heard that, thinking, "The Buddhas do not speak two ways," on the very next day he was as if he had taken the Blessed One's bowl and robe and was following him from behind. |
so tasmiṃ buddhuppāde vassasatasahassaṃ dānaṃ datvā sagge nibbattitvā kassapabuddhakālepi piṇḍāya carato therassa pattaggahaṇatthaṃ uttarisāṭakaṃ datvā pūjamakāsi. |
He, in that Buddha-epoch, having given gifts for a hundred thousand years, was reborn in heaven. In the time of the Buddha Kassapa also, he made an offering, giving his upper robe for the purpose of taking the bowl of an elder who was going for alms. |
puna sagge nibbattitvā tato cuto bārāṇasirājā hutvā aṭṭhannaṃ paccekabuddhānaṃ paṇṇasālāyo kāretvā maṇiādhārake upaṭṭhapetvā catūhi paccayehi dasavassasahassāni upaṭṭhānaṃ akāsi. |
Again, being reborn in heaven, having fallen from there, he became the king of Bārāṇasī and had leaf-huts made for eight Paccekabuddhas, provided them with jewel-stands, and attended on them with the four requisites for ten thousand years. |
etāni pākaṭaṭṭhānāni. |
These are the well-known instances. |
♦ kappasatasahassaṃ pana dānaṃ dadamānova amhākaṃ bodhisattena saddhiṃ tusitapure nibbattitvā tato cuto amitodanasakkassa gehe paṭisandhiṃ gahetvā anupubbena katābhinikkhamano sammāsambodhiṃ patvā paṭhamagamanena kapilavatthuṃ āgantvā tato nikkhamante bhagavati bhagavato parivāratthaṃ rājakumāresu pabbajitesu bhaddiyādīhi saddhiṃ nikkhamitvā bhagavato santike pabbajitvā nacirasseva āyasmato puṇṇassa mantāṇiputtassa santike dhammakathaṃ sutvā sotāpattiphale patiṭṭhahi . |
♦ But for a hundred thousand kappas, while giving gifts, he was reborn with our Bodhisatta in the Tusita city. Having fallen from there, he took rebirth in the house of Amitodana the Sakyan. Having gradually made the renunciation and attained full enlightenment, when he came to Kapilavatthu on his first visit, when the Blessed One was leaving from there, when the royal princes went forth to be the Blessed One's retinue, he went forth with Bhaddiya and the others, went forth in the presence of the Blessed One, and not long after, having heard a Dhamma-talk from the venerable Puṇṇa Mantāṇiputta, he was established in the fruit of stream-entry. |
evamesa āyasmā pubbūpanissayasampanno tassimāya pubbūpanissayasampattiyā gambhīropi paṭiccasamuppādo uttānako viya upaṭṭhāsi. |
Thus this venerable one, endowed with a past foundation, by that accomplishment of a past foundation, even the profound dependent origination appeared to him as if it were plain. |
♦ titthavāsādivaṇṇanā |
♦ Commentary on Dwelling at the Ford, etc. |
♦ titthavāsoti punappunaṃ garūnaṃ santike uggahaṇasavanaparipucchanadhāraṇāni vuccanti. |
♦ "Dwelling at the ford" is said of the repeated learning, listening, questioning, and retaining in the presence of teachers. |
so therassa ativiya parisuddho, tenāpissāyaṃ gambhīropi paṭiccasamuppādo uttānako viya upaṭṭhāsi. |
For the elder, that was extremely pure. Because of that too, this profound dependent origination appeared to him as if it were plain. |
♦ sotāpannānañca nāma paccayākāro uttānakova hutvā upaṭṭhāti, ayañca āyasmā sotāpanno. |
♦ And for stream-enterers, the conditional relations appear as plain. And this venerable one is a stream-enterer. |
bahussutānañca catuhatthe ovarake padīpe jalamāne mañcapīṭhaṃ viya nāmarūpaparicchedo pākaṭo hoti, ayañca āyasmā bahussutānaṃ aggo hoti, bāhusaccānubhāvenapissa gambhīropi paccayākāro uttānako viya upaṭṭhāsi. |
And for the very learned, the analysis of name-and-form is as clear as a couch and a chair when a lamp is burning in a four-cubit room. And this venerable one is the chief of the very learned. By the power of his great learning also, the profound dependent origination appeared to him as if it were plain. |
♦ paṭiccasamuppādagambhīratā |
♦ The Profundity of Dependent Origination |
♦ tattha atthagambhīratāya, dhammagambhīratāya, desanāgambhīratāya, paṭivedhagambhīratāyāti catūhi ākārehi paṭiccasamuppādo gambhīro nāma. |
♦ Therein, dependent origination is said to be profound in four ways: by profundity of meaning, by profundity of phenomena, by profundity of teaching, and by profundity of penetration. |
♦ tattha jarāmaraṇassa jātipaccayasambhūtasamudāgataṭṭho gambhīro ... pe ... saṅkhārānaṃ avijjāpaccayasambhūtasamudāgataṭṭho gambhīroti ayaṃ atthagambhīratā. |
♦ Therein, the meaning of aging and death as arisen and come about from birth as a condition is profound... etc... the meaning of formations as arisen and come about from ignorance as a condition is profound. This is profundity of meaning. |
♦ avijjāya saṅkhārānaṃ paccayaṭṭho gambhīro ... pe ... jātiyā jarāmaraṇassa paccayaṭṭho gambhīroti ayaṃ dhammagambhīratā. |
♦ The nature of ignorance as a condition for formations is profound... etc... the nature of birth as a condition for aging and death is profound. This is profundity of phenomena. |
♦ katthaci sutte paṭiccasamuppādo anulomato desiyati, katthaci paṭilomato, katthaci anulomapaṭilomato, katthaci majjhato paṭṭhāya anulomato vā paṭilomato vā anulomapaṭilomato vā, katthaci tisandhi catusaṅkhepo, katthaci dvisandhi tisaṅkhepo, katthaci ekasandhi dvisaṅkhepoti ayaṃ desanāgambhīratā. |
♦ In some suttas, dependent origination is taught in forward order; in some, in reverse order; in some, in forward and reverse order; in some, starting from the middle, either in forward or reverse or forward and reverse order; in some, with three links and four sections; in some, with two links and three sections; in some, with one link and two sections. This is profundity of teaching. |
♦ avijjāya pana aññāṇādassanasaccāpaṭivedhaṭṭho gambhīro, saṅkhārānaṃ abhisaṅkharaṇāyūhanasarāgavirāgaṭṭho, viññāṇassa suññatābyāpārāsaṅkantipaṭisandhipātubhāvaṭṭho, nāmarūpassa ekuppādavinibbhogāvinibbhoganamanaruppanaṭṭho, saḷāyatanassa adhipatilokadvārakkhettavisayibhāvaṭṭho, phassassa phusanasaṅghaṭṭanasaṅgatisannipātaṭṭho, vedanāya ārammaṇarasānubhavanasukhadukkhamajjhattabhāvanijjīvavedayitaṭṭho, taṇhāya abhinanditājjhosānasaritālatātaṇhānadītaṇhāsamuddaduppūraṇaṭṭho, upādānassa ādānaggahaṇābhinivesaparāmāsaduratikkamaṭṭho, bhavassa āyūhanābhisaṅkharaṇayonigatiṭhitinivāsesu khipanaṭṭho, jātiyā jātisañjātiokkantinibbattipātubhāvaṭṭho, jarāmaraṇassa khayavayabhedavipariṇāmaṭṭho gambhīroti. |
♦ But the meaning of ignorance as ignorance, non-seeing, and non-penetration of the truths is profound. The meaning of formations as constructing, accumulating, and having passion and dispassion. The meaning of consciousness as emptiness, activity, non-transference, and manifestation of rebirth. The meaning of name-and-form as co-arising, inseparability, non-inseparability, inclination, and being afflicted. The meaning of the six sense bases as supremacy, world, door, sphere, and having an object. The meaning of contact as touching, impact, meeting, and conjunction. The meaning of feeling as experiencing the taste of an object, and the states of pleasure, pain, neutrality, and non-sentient feeling. The meaning of craving as delighting, clinging, being a river, a lake, a river of craving, an ocean of craving, and being hard to fill. The meaning of grasping as taking, seizing, clinging, and being hard to overcome. The meaning of becoming as accumulating, constructing, and throwing into a womb, a destiny, a station, or an abode. The meaning of birth as birth, coming to be, descending, arising, and appearing. The meaning of aging and death as decay, passing away, breaking up, and changing is profound. |
evaṃ yo avijjādīnaṃ sabhāvo, yena paṭivedhena avijjādayo sarasalakkhaṇato paṭividdhā honti; |
Thus, whatever is the intrinsic nature of ignorance, etc., by which penetration ignorance, etc., are penetrated according to their taste and characteristic; |
so gambhīroti ayaṃ paṭivedhagambhīratāti veditabbā. |
that is profound. This should be known as profundity of penetration. |
sā sabbāpi therassa uttānakā viya upaṭṭhāsi. |
All that appeared to the elder as if it were plain. |
tena bhagavā āyasmantaṃ ānandaṃ ussādento — “mā hevan”tiādimāha. |
Therefore the Blessed One, encouraging the venerable Ānanda, said, "Do not," and so on. |
ayañcettha adhippāyo — ānanda, tvaṃ mahāpañño visadañāṇo, tena te gambhīropi paṭiccasamuppādo uttānako viya khāyati, tasmā — “mayhameva nu kho esa uttānako hutvā upaṭṭhāti, udāhu aññesampī”ti mā evaṃ avacāti. |
And this is the intention here: Ānanda, you are of great wisdom, of clear knowledge. Because of that, even the profound dependent origination appears to you as if it were plain. Therefore, do not say thus, "Does it appear plain to me alone, or to others as well?" |
♦ apasādanāvaṇṇanā |
♦ Commentary on Admonishment |
♦ yaṃ pana vuttaṃ — “apasādento”ti, tattha ayaṃ adhippāyo — ānanda, “atha ca pana me uttānakuttānako viya khāyatī”ti mā hevaṃ avaca. |
♦ As for what was said, "admonishing him," this is the intention there: Ānanda, do not say, "And yet it appears to me as if it were very plain." |
yadi hi te esa uttānakuttānako viya khāyati, kasmā tvaṃ attano dhammatāya sotāpanno nāhosi, mayā dinnanayeva ṭhatvā sotāpattimaggaṃ paṭivijjhasi. |
If this appears to you as if it were very plain, why did you not become a stream-enterer by your own nature? You penetrated the path of stream-entry only by standing on the method given by me. |
ānanda, idaṃ nibbānameva gambhīraṃ, paccayākāro pana tava uttānako jāto, atha kasmā oḷārikaṃ kāmarāgasaṃyojanaṃ paṭighasaṃyojanaṃ, oḷārikaṃ kāmarāgānusayaṃ paṭighānusayanti ime cattāro kilese samugghāṭetvā sakadāgāmiphalaṃ na sacchikarosi? |
Ānanda, this Nibbāna alone is profound. But dependent origination has become plain to you. Then why do you not, having eradicated these four defilements—the gross fetter of sensual passion, the fetter of ill-will, the gross latent tendency of sensual passion, and the latent tendency of ill-will—realize the fruit of the once-returner? |
teyeva aṇusahagate cattāro kilese samugghāṭetvā anāgāmiphalaṃ na sacchikarosi? |
Why do you not, having eradicated those very four defilements together with their subtle forms, realize the fruit of the non-returner? |
rūparāgādīni pañca saṃyojanāni, bhavarāgānusayaṃ, mānānusayaṃ, avijjānusayanti ime aṭṭha kilese samugghāṭetvā arahattaṃ na sacchikarosi? |
Why do you not, having eradicated these eight defilements—the five fetters such as passion for form, the latent tendency of passion for existence, the latent tendency of conceit, and the latent tendency of ignorance—realize Arahantship? |
♦ kasmā ca satasahassakappādhikaṃ ekaṃ asaṅkhyeyyaṃ pūritapāramino sāriputtamoggallānā viya sāvakapāramiñāṇaṃ nappaṭivijjhasi? |
♦ And why do you not penetrate the knowledge of the perfection of a disciple like Sāriputta and Moggallāna, who fulfilled the perfections for one incalculable aeon and a hundred thousand kappas? |
satasahassakappādhikāni dve asaṅkhyeyyāni pūritapāramino paccekabuddhā viya ca paccekabodhiñāṇaṃ nappaṭivijjhasi? |
And why do you not penetrate the knowledge of a Paccekabodhi like the Paccekabuddhas, who fulfilled the perfections for two incalculable aeons and a hundred thousand kappas? |
yadi vā te sabbathāva esa uttānako hutvā upaṭṭhāti, atha kasmā satasahassakappādhikāni cattāri aṭṭha soḷasa vā asaṅkhyeyyāni pūritapāramino buddhā viya sabbaññutaññāṇaṃ na sacchikarosi? |
Or if this appears to you as plain in every way, then why do you not realize the knowledge of omniscience like the Buddhas, who fulfilled the perfections for four, eight, or sixteen incalculable aeons and a hundred thousand kappas? |
kiṃ anatthikosi etehi visesādhigamehi, passa yāvañca te aparaddhaṃ, tvaṃ nāma sāvako padesañāṇe ṭhito atigambhīraṃ paccayākāraṃ — “uttānako me upaṭṭhātī”ti vadasi, tassa te idaṃ vacanaṃ buddhānaṃ kathāya paccanīkaṃ hoti, na tādisena nāma bhikkhunā buddhānaṃ kathāya paccanīkaṃ kathetabbanti yuttametaṃ. |
Are you without interest in these higher attainments? See how much you have failed. You, a disciple, standing in partial knowledge, say of the very profound dependent origination, "It appears plain to me." This statement of yours is contrary to the words of the Buddhas. It is not right for a bhikkhu of your kind to speak contrary to the words of the Buddhas. |
♦ nanu mayhaṃ, ānanda, idaṃ paccayākāraṃ paṭivijjhituṃ vāyamantasseva satasahassakappādhikāni cattāri asaṅkhyeyyāni atikkantāni? |
♦ Have I not, Ānanda, spent four incalculable aeons and a hundred thousand kappas just striving to penetrate this dependent origination? |
paccayākāraṃ paṭivijjhanatthāya ca pana me adinnaṃ dānaṃ nāma natthi, apūritapāramī nāma natthi. |
And for the purpose of penetrating dependent origination, there is no gift I have not given, no perfection I have not fulfilled. |
paccayākāraṃ paṭivijjhassāmīti pana me nirussāhaṃ viya mārabalaṃ vidhamantassa ayaṃ mahāpathavī dvaṅgulamattampi na kampi tathā paṭhamayāme pubbenivāsaṃ, majjhimayāme dibbacakkhuṃ sampādentassa. |
And for me, thinking, "I will penetrate dependent origination," even while defeating the force of Māra as if effortlessly, this great earth did not tremble even by two finger-breadths. Likewise while I was attaining past lives in the first watch of the night, and the divine eye in the middle watch of the night. |
pacchimayāme pana me balavapaccūsasamaye — “avijjā saṅkhārānaṃ navahi ākārehi paccayo hotī”ti diṭṭhamatteva dasasahassilokadhātu ayadaṇḍakena ākoṭitakaṃsatālaṃ viya viravasataṃ viravasahassaṃ muñcamānā vātāhate paduminipaṇṇe udakabindu viya kampittha. |
But in the last watch of the night, at the time of the strong dawn, as soon as I saw, "Ignorance is a condition for formations in nine ways," the ten-thousand-fold world-system trembled like a bronze cymbal struck with an iron rod, releasing a hundred, a thousand roars, like a drop of water on a lotus leaf struck by the wind. |
evaṃ gambhīro cāyaṃ, ānanda, paṭiccasamuppādo, gambhīrāvabhāso ca. |
Thus this dependent origination is profound, Ānanda, and of profound appearance. |
etassa ānanda, dhammassa ananubodhā ... pe ... nātivattatīti. |
Through not understanding this Dhamma, Ānanda,... etc... does not go beyond. |
♦ etassa dhammassāti etassa paccayadhammassa. |
♦ "Of this Dhamma" means of this Dhamma of conditions. |
ananubodhāti ñātapariññāvasena ananubujjhanā. |
"Through not understanding" means through not comprehending by way of the full understanding of what is known. |
appaṭivedhāti tīraṇappahānapariññāvasena appaṭivijjhanā. |
"Through not penetrating" means through not penetrating by way of the full understanding of analysis and abandoning. |
tantākulakajātāti tantaṃ viya ākulakajātā. |
"Like a tangled skein," tangled like a skein. |
yathā nāma dunnikkhittaṃ mūsikacchinnaṃ pesakārānaṃ tantaṃ tahiṃ tahiṃ ākulaṃ hoti, idaṃ aggaṃ idaṃ mūlanti aggena vā aggaṃ mūlena vā mūlaṃ samānetuṃ dukkaraṃ hoti; |
Just as a skein of a weaver, poorly laid out and gnawed by mice, becomes tangled here and there, and it is difficult to match end with end or beginning with beginning; |
evameva sattā imasmiṃ paccayākāre khalitā ākulā byākulā honti, na sakkonti taṃpaccayākāraṃ ujuṃ kātuṃ. |
so too, beings, having stumbled in this dependent origination, become tangled and confused; they are not able to straighten out that conditional relation. |
tattha tantaṃ paccattapurisakāre ṭhatvā sakkāpi bhaveyya ujuṃ kātuṃ, ṭhapetvā pana dve bodhisatte aññe sattā attano dhammatāya paccayākāraṃ ujuṃ kātuṃ samatthā nāma natthi. |
There, a skein might be straightened out by one's own effort. But except for the two Bodhisattas, no other beings are capable of straightening out the conditional relation by their own nature. |
yathā pana ākulaṃ tantaṃ kañjiyaṃ datvā kocchena pahataṃ tattha tattha guḷakajātaṃ hoti gaṇṭhibaddhaṃ, evamime sattā paccayesu pakkhalitvā paccaye ujuṃ kātuṃ asakkontā dvāsaṭṭhidiṭṭhigatavasena ākulakajātā honti, gaṇṭhibaddhā. |
Just as a tangled skein, when put in rice-gruel and beaten with a stick, becomes knotted here and there, so these beings, having stumbled in the conditions and being unable to straighten out the conditions, become tangled and knotted by way of the sixty-two views. |
ye hi keci diṭṭhigatanissitā, sabbe paccayākāraṃ ujuṃ kātuṃ asakkontāyeva. |
For all those who are attached to views are unable to straighten out the conditional relation. |
♦ kulāgaṇṭhikajātāti kulāgaṇṭhikaṃ vuccati pesakārakañjiyasuttaṃ. |
♦ "Like a knotted ball of thread," a knotted ball of thread is said of the weaver's thread in rice-gruel. |
kulā nāma sakuṇikā, tassā kulāvakotipi eke. |
"Kulā" are birds; some say it is also the nest of one. |
yathā hi tadubhayampi ākulaṃ aggena vā aggaṃ mūlena vā mūlaṃ samānetuṃ dukkaranti purimanayeneva yojetabbaṃ. |
For just as both of them are tangled, and it is difficult to match end with end or beginning with beginning, it should be connected with the previous method. |
♦ muñjapabbajabhūtāti muñjatiṇaṃ viya pabbajatiṇaṃ viya ca bhūtā. |
♦ "Like muñja grass and pabbaja grass," having become like muñja grass and pabbaja grass. |
yathā tāni tiṇāni koṭṭetvā katarajju jiṇṇakāle katthaci patitaṃ gahetvā tesaṃ tiṇānaṃ idaṃ aggaṃ, idaṃ mūlanti aggena vā aggaṃ mūlena vā mūlaṃ samānetuṃ dukkaranti. |
Just as those grasses, when they have been pounded and a rope has been made, and when it is old and has fallen somewhere, it is difficult to take it and match end with end or beginning with beginning of those grasses. |
tampi paccattapurisakāre ṭhatvā sakkā bhaveyya ujuṃ kātuṃ, ṭhapetvā pana dve bodhisatte aññe sattā attano dhammatāya paccayākāraṃ ujuṃ kātuṃ samatthā nāma natthi. |
That too might be straightened out by one's own effort. But except for the two Bodhisattas, no other beings are capable of straightening out the conditional relation by their own nature. |
evamayaṃ pajā paccayākāre ujuṃ kātuṃ asakkontī diṭṭhigatavasena gaṇṭhikajātā hutvā apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati. |
Thus this populace, being unable to straighten out the conditional relation and having become knotted by way of views, does not go beyond the state of woe, the bad destination, the downfall, the round of saṃsāra. |
♦ tattha apāyoti nirayatiracchānayonipettivisayāsurakāyā. |
♦ Therein, "the state of woe" is the hells, the animal realm, the realm of ghosts, and the host of asuras. |
sabbepi hi te vaḍḍhisaṅkhātassa ayassa abhāvato — “apāyo”ti vuccanti. |
For all of them, because of the absence of "aya," which is growth, are called "apāya." |
tathā dukkhassa gatibhāvato duggati. |
Likewise, because it is a destiny of suffering, it is a "duggati." |
sukhasamussayato vinipatitattā vinipāto. |
Because it is a falling away from the collection of happiness, it is a "vinipāta." |
itaro pana — |
The other, however, is: |
♦ “khandhānañca paṭipāṭi, dhātuāyatanāna ca. |
♦ "And the succession of the aggregates, and of the elements and bases, |
♦ abbocchinnaṃ vattamānā, saṃsāroti pavuccatī”ti. |
♦ proceeding without a break, is called saṃsāra." |
♦ taṃ sabbampi nātivattati nātikkamati. |
♦ All that it does not go beyond, it does not transcend. |
atha kho cutito paṭisandhiṃ, paṭisandhito cutinti evaṃ punappunaṃ cutipaṭisandhiyo gaṇhantā tīsu bhavesu catūsu yonīsu pañcasu gatīsu sattasu viññāṇaṭṭhitīsu navasu sattāvāsesu mahāsamudde vātukkhittanāvā viya yantesu yuttagoṇo viya ca paribbhamatiyeva . |
But from death to rebirth, from rebirth to death, thus taking rebirth and death again and again, in the three existences, the four wombs, the five destinies, the seven stations of consciousness, and the nine abodes of beings, like a ship tossed by the wind in the great ocean, and like an ox yoked to a wheel, it wanders on and on. |
iti sabbaṃ petaṃ bhagavā āyasmantaṃ ānandaṃ apasādento āhāti veditabbaṃ. |
Thus all this, it should be known, the Blessed One said, admonishing the venerable Ānanda. |
♦ paṭiccasamuppādavaṇṇanā |
♦ Commentary on Dependent Origination |
♦ 96. idāni yasmā idaṃ suttaṃ — “gambhīro cāyaṃ, ānanda, paṭiccasamuppādo”ti ca “tantākulakajātā”ti ca dvīhiyeva padehi ābaddhaṃ, tasmā — “gambhīro cāyaṃ, ānanda, paṭiccasamuppādo”ti iminā tāva anusandhinā paccayākārassa gambhīrabhāvadassanatthaṃ desanaṃ ārabhanto atthi idappaccayā jarāmaraṇantiādimāha. |
♦ 96. Now, since this sutta is connected with just two phrases, "This dependent origination, Ānanda, is profound," and "like a tangled skein," therefore, in connection with "This dependent origination, Ānanda, is profound," he began the teaching to show the profound nature of the conditional relations, saying, "Is there, from this as condition, aging and death?" and so on. |
tatrāyamattho — imassa jarāmaraṇassa paccayo idappaccayo, tasmā idappaccayā atthi jarāmaraṇaṃ, atthi nu kho jarāmaraṇassa paccayo, yamhā paccayā jarāmaraṇaṃ bhaveyyāti evaṃ puṭṭhena satā, ānanda, paṇḍitena puggalena yathā — “taṃ jīvaṃ taṃ sarīran”ti vutte ṭhapanīyattā pañhassa tuṇhī bhavitabbaṃ hoti, “abyākatametaṃ tathāgatenā”ti vā vattabbaṃ hoti, evaṃ appaṭipajjitvā, yathā — “cakkhu sassataṃ asassatan”ti vutte asassatanti ekaṃseneva vattabbaṃ hoti, evaṃ ekaṃseneva atthītissa vacanīyaṃ. |
Therein, this is the meaning: the condition for this aging and death is "this-condition"; therefore, from this-condition, there is aging and death. If one were asked, "Is there a condition for aging and death, from which condition aging and death would be?" by a wise person, Ānanda, just as when asked, "Is that the life, is that the body?" one should remain silent because the question is to be set aside, or one should say, "This has been left undeclared by the Tathāgata," without answering thus, just as when asked, "Is the eye eternal or not eternal?" one should say with certainty "not eternal," so too, with certainty, one should say "there is." |
puna kiṃ paccayā jarāmaraṇaṃ, ko nāma so paccayo, yato jarāmaraṇaṃ hotīti vutte jātipaccayā jarāmaraṇanti iccassa vacanīyaṃ, evaṃ vattabbaṃ bhaveyyāti attho. |
Again, when asked, "From what condition is aging and death? What is that condition from which aging and death are?" one should say, "From birth as condition is aging and death." Thus it should be said, is the meaning. |
esa nayo sabbapadesu. |
This is the method in all sections. |
♦ nāmarūpapaccayā phassoti idaṃ pana yasmā saḷāyatanapaccayāti vutte cakkhusamphassādīnaṃ channaṃ vipākasamphassānaṃyeva gahaṇaṃ hoti, idha ca “saḷāyatanapaccayā”ti iminā padena gahitampi agahitampi paccayuppannavisesaṃ phassassa ca saḷāyatanato atirittaṃ aññampi visesapaccayaṃ dassetukāmo, tasmā vuttanti veditabbaṃ. |
♦ "From name-and-form as condition, contact," this, since when "from the six sense bases as condition" is said, only the six resultant contacts, such as eye-contact, are included, and here, to show the specific condition for contact, which is both included and not included by the phrase "from the six sense bases as condition," and another specific condition for contact beyond the six sense bases, therefore it is said, it should be known. |
iminā pana vārena bhagavatā kiṃ kathitanti? |
But by this section, what has been said by the Blessed One? |
paccayānaṃ nidānaṃ kathitaṃ. |
The source of the conditions has been said. |
idañhi suttaṃ paccaye nijjaṭe niggumbe katvā kathitattā mahānidānanti vuccati. |
For this sutta, because it has been spoken having made the conditions untangled and unknotted, is called the Mahānidāna (Great Source) Sutta. |
♦ 98. idāni tesaṃ tesaṃ paccayānaṃ tathaṃ avitathaṃ anaññathaṃ paccayabhāvaṃ dassetuṃ jātipaccayā jarāmaraṇanti iti kho panetaṃ vuttantiādimāha. |
♦ 98. Now, to show that those various conditions are thus, not otherwise, and not different, in their state of being a condition, he said, "From birth as condition is aging and death," and so on, and "This has been said." |
tattha pariyāyenāti kāraṇena. |
Therein, "by way of" means by reason of. |
sabbenasabbaṃ sabbathāsabbanti nipātadvayametaṃ. |
"In every way, in all respects," this is a pair of particles. |
tassattho — “sabbākārena sabbā sabbena sabhāvena sabbā jāti nāma yadi na bhaveyyā”ti. |
Its meaning is, "if birth, in all its aspects, in all respects, in its entire nature, were not to be." |
bhavādīsupi imināva nayena attho veditabbo. |
In "becoming," etc., also, the meaning should be understood in this way. |
kassacīti aniyamavacanametaṃ, devādīsu yassa kassaci. |
"Of anyone," this is an indefinite statement; of anyone, such as a deva. |
kimhicīti idampi aniyamavacanameva, kāmabhavādīsu navasu bhavesu yattha katthaci. |
"In any way," this too is an indefinite statement; in any of the nine existences, such as the kāma-bhava. |
seyyathidanti aniyamitanikkhittātthavibhajanatthe nipāto, tassattho — “yaṃ vuttaṃ ‘kassaci kimhicī’ti, tassa te atthaṃ vibhajissāmī”ti. |
That is," is a particle for analyzing a matter stated indefinitely. Its meaning is, "of that which was said, 'of anyone, in any way,' I will analyze the meaning for you. |
atha naṃ vibhajanto — “devānaṃ vā devattāyā”tiādimāha. |
Then, analyzing it, he said, "of the devas, for their devahood," and so on. |
tattha devānaṃ vā devattāyāti yā ayaṃ devānaṃ devabhāvāya khandhajāti, yāya khandhajātiyā devā “devā”ti vuccanti. |
Therein, "of the devas, for their devahood" means that birth of the aggregates for the deva-state of the devas, by which birth of the aggregates the devas are called "devas." |
sace hi jāti sabbena sabbaṃ nābhavissāti iminā nayena sabbapadesu attho veditabbo. |
If birth in all its aspects were not to be, by this method the meaning should be understood in all sections. |
ettha ca devāti upapattidevā. |
And here, "deva" means devas by birth. |
gandhabbāti mūlakhandhādīsu adhivatthadevatāva. |
"Gandhabbas" are just the devas who dwell in roots, trunks, etc. |
yakkhāti amanussā. |
"Yakkhas" are non-humans. |
bhūtāti ye keci nibbattasattā. |
"Beings" are any beings who have been reborn. |
pakkhinoti ye keci aṭṭhipakkhā vā cammapakkhā vā lomapakkhā vā. |
"Birds" are any with bone-wings, or leather-wings, or feather-wings. |
sarīsapāti ye keci bhūmiyaṃ sarantā gacchanti. |
"Reptiles" are any that go by crawling on the ground. |
tesaṃ tesanti tesaṃ tesaṃ devagandhabbādīnaṃ. |
"Of those," of those devas, gandhabbas, etc. |
tadatthāyāti devagandhabbādibhāvāya. |
"For that state," for the state of being a deva, a gandhabba, etc. |
jātinirodhāti jātivigamā, jātiabhāvāti attho. |
"From the cessation of birth" means from the cessation of birth, from the absence of birth, is the meaning. |
♦ hetūtiādīni sabbānipi kāraṇavevacanāni eva. |
♦ "Cause," etc., are all just synonyms for reason. |
kāraṇañhi yasmā attano phalatthāya hinoti pavattati, tasmā “hetū”ti vuccati. |
For a reason, since it proceeds for the sake of its own result, is called a "hetu." |
yasmā taṃ phalaṃ nideti — “handa, naṃ gaṇhathā”ti appeti viya tasmā nidānaṃ. |
Since it points out the result, as if offering it, saying, "Come, take it," it is a "nidāna." |
yasmā phalaṃ tato samudeti uppajjati, tañca paṭicca eti pavattati, tasmā samudayoti ca paccayoti ca vuccati. |
Since the result arises, is born from it, and proceeds depending on it, it is called both a "samudaya" and a "paccaya." |
esa nayo sabbattha. |
This is the method everywhere. |
api ca yadidaṃ jātīti ettha yadidanti nipāto. |
Moreover, in "that which is birth," here "yadidaṃ" is a particle. |
tassa sabbapadesu liṅgānurūpato attho veditabbo. |
Its meaning should be understood according to the gender in all sections. |
idha pana — “yā esā jātī”ti ayamassa attho. |
Here, however, its meaning is "that which is birth." |
jarāmaraṇassa hi jāti upanissayakoṭiyā paccayo hoti. |
For birth is a condition for aging and death by way of decisive support. |
♦ 99. bhavapade — “kimhicī”ti iminā okāsapariggaho kato. |
♦ 99. In the section on becoming, the inclusion of the opportunity is made by "in any way." |
tattha heṭṭhā avīcipariyantaṃ katvā upari paranimmitavasavattideve antokaritvā kāmabhavo veditabbo. |
Therein, having made the Avīci hell the lower limit and having included the Paranimmitavasavattī devas above, the kāma-bhava should be understood. |
ayaṃ nayo upapattibhave. |
This is the method in the rebirth-becoming. |
idha pana kammabhave yujjati. |
Here, however, it applies to the kamma-becoming. |
so hi jātiyā upanissayakoṭiyāva paccayo hoti. |
For that is a condition for birth only by way of decisive support. |
upādānapadādīsupi — “kimhicī”ti iminā okāsapariggahova katoti veditabbo. |
In the sections on grasping, etc., also, it should be understood that the inclusion of the opportunity is made by "in any way." |
♦ 100. upādānapaccayā bhavoti ettha kāmupādānaṃ tiṇṇampi kammabhavānaṃ tiṇṇañca upapattibhavānaṃ paccayo, tathā sesānipīti upādānapaccayā catuvīsatibhavā veditabbā. |
♦ 100. In "from grasping as condition, becoming," grasping of sensuality is a condition for all three kamma-becomings and all three rebirth-becomings. Likewise the others. Thus, from grasping as condition, the twenty-four becomings should be known. |
nippariyāyenettha dvādasa kammabhavā labbhanti. |
Without distinction, the twelve kamma-becomings are obtained here. |
tesaṃ upādānāni sahajātakoṭiyāpi upanissayakoṭiyāpi paccayo. |
For them, grasping is a condition both by way of co-nascence and by way of decisive support. |
♦ 101. rūpataṇhāti rūpārammaṇe taṇhā. |
♦ 101. "Craving for form" is craving for a form-object. |
esa nayo saddataṇhādīsu. |
This is the method in "craving for sound," etc. |
sā panesā taṇhā upādānassa sahajātakoṭiyāpi upanissayakoṭiyāpi paccayo hoti. |
And that craving is a condition for grasping both by way of co-nascence and by way of decisive support. |
♦ 102. esa paccayo taṇhāya, yadidaṃ vedanāti ettha vipākavedanā taṇhāya upanissayakoṭiyā paccayo hoti, aññā aññathāpīti. |
♦ 102. "This is the condition for craving, that is, feeling," here resultant feeling is a condition for craving by way of decisive support. Others are in other ways. |
♦ 103. ettāvatā pana bhagavā vaṭṭamūlabhūtaṃ purimataṇhaṃ dassetvā idāni desanaṃ, piṭṭhiyaṃ paharitvā kesesu vā gahetvā viravantaṃ viravantaṃ maggato okkamento viya navahi padehi samudācārataṇhaṃ dassento — “iti kho panetaṃ, ānanda, vedanaṃ paṭicca taṇhā”tiādimāha. |
♦ 103. And by this much, the Blessed One, having shown the former craving which is the root of the round, now, as if striking one on the back and grabbing one by the hair and, while he is crying out, dragging him off the path, showing the craving of conduct with nine phrases, said, "Thus, Ānanda, depending on feeling, craving," and so on. |
tattha taṇhāti dve taṇhā esanataṇhā ca, esitataṇhā ca. |
Therein, "craving" is twofold: craving of seeking and craving for what is sought. |
yāya taṇhāya ajapathasaṅkupathādīni paṭipajjitvā bhoge esati gavesati, ayaṃ esanataṇhā nāma. |
The craving by which, having undertaken the paths of goats and sheep, etc., one seeks and searches for possessions, this is called the craving of seeking. |
yā tesu esitesu gavesitesu paṭiladdhesu taṇhā, ayaṃ esitataṇhā nāma. |
The craving which is for those things that have been sought, searched for, and obtained, this is called the craving for what is sought. |
tadubhayampi samudācārataṇhāya eva adhivacanaṃ. |
Both are just designations for the craving of conduct. |
tasmā duvidhāpesā vedanaṃ paṭicca taṇhā nāma. |
Therefore, both kinds are called craving depending on feeling. |
pariyesanā nāma rūpādiārammaṇapariyesanā, sā hi taṇhāya sati hoti. |
"Searching" is the searching for objects such as form. For that exists when craving exists. |
lābhoti rūpādiārammaṇapaṭilābho, so hi pariyesanāya sati hoti. |
"Gain" is the attainment of objects such as form. For that exists when searching exists. |
vinicchayo pana ñāṇataṇhādiṭṭhivitakkavasena catubbidho. |
"Decision," however, is fourfold, by way of knowledge, craving, views, and thought. |
tattha — “sukhavinicchayaṃ jaññā, sukhavinicchayaṃ ñatvā ajjhattaṃ sukhamanuyuñjeyyā”ti ayaṃ ñāṇavinicchayo. |
Therein, "One should know the decision of happiness; having known the decision of happiness, one should pursue internal happiness," this is the decision of knowledge. |
“vinicchayoti dve vinicchayā — taṇhāvinicchayo ca diṭṭhivinicchayo cā”ti . |
Decision is twofold: the decision of craving and the decision of views. |
evaṃ āgatāni aṭṭhasatataṇhāvicaritāni taṇhāvinicchayo. |
Thus the one hundred and eight forms of craving that have come are the decision of craving. |
dvāsaṭṭhi diṭṭhiyo diṭṭhivinicchayo. |
The sixty-two views are the decision of views. |
“chando kho, devānaminda, vitakkanidāno”ti imasmiṃ pana sutte idha vinicchayoti vutto vitakkoyeva āgato. |
But in this sutta, "Desire, king of the devas, has thought as its source," here, in "decision," just thought has come. |
lābhaṃ labhitvā hi iṭṭhāniṭṭhaṃ sundarāsundarañca vitakkeneva vinicchināti — “ettakaṃ me rūpārammaṇatthāya bhavissati, ettakaṃ saddādiārammaṇatthāya, ettakaṃ mayhaṃ bhavissati, ettakaṃ parassa, ettakaṃ paribhuñjissāmi, ettakaṃ nidahissāmī”ti. |
For having obtained a gain, one decides what is desirable and undesirable, what is beautiful and ugly, with thought alone: "so much will be for my form-object, so much for my sound-object, etc.; so much will be for me, so much for another; so much I will enjoy, so much I will put away." |
tena vuttaṃ — “lābhaṃ paṭicca vinicchayo”ti. |
Therefore it is said, "depending on gain, decision." |
♦ chandarāgoti evaṃ akusalavitakkena vitakkitavatthusmiṃ dubbalarāgo ca balavarāgo ca uppajjati, idañhi idha taṇhā. |
♦ "Desire and passion," thus in a thing thought of with an unwholesome thought, both weak passion and strong passion arise. And this here is craving. |
chandoti dubbalarāgassādhivacanaṃ. |
"Desire" is the designation for weak passion. |
ajjhosānanti ahaṃ mamanti balavasanniṭṭhānaṃ. |
Clinging" is the strong conviction of "I" and "mine. |
pariggahoti taṇhādiṭṭhavasena pariggahaṇakaraṇaṃ. |
"Possession" is the act of taking possession by way of craving and views. |
macchariyanti parehi sādhāraṇabhāvassa asahanatā. |
"Stinginess" is the inability to bear something's being common to others. |
tenevassa porāṇā evaṃ vacanatthaṃ vadanti — “idaṃ acchariyaṃ mayhameva hotu, mā aññesaṃ acchariyaṃ hotūti pavattattā macchariyanti vuccatī”ti. |
Therefore the ancients say its etymology is thus: "This wonder should be for me alone, it should not be a wonder for others,' thus it proceeds, therefore it is called stinginess." |
ārakkhoti dvārapidahanamañjūsagopanādivasena suṭṭhu rakkhaṇaṃ. |
"Guarding" is guarding well by way of closing doors, securing chests, etc. |
adhikarotīti adhikaraṇaṃ, kāraṇassetaṃ nāmaṃ. |
"It causes" is a cause; this is a name for a reason. |
ārakkhādhikaraṇanti bhāvanapuṃsakaṃ, ārakkhahetūti attho. |
On account of guarding" is a neuter noun in an adverbial sense; the meaning is "for the reason of guarding. |
daṇḍādānādīsu paranisedhanatthaṃ daṇḍassa ādānaṃ daṇḍādānaṃ. |
In "taking up the rod," etc., the taking up of the rod for the purpose of restraining another is "taking up the rod." |
ekato dhārādino satthassa ādānaṃ satthādānaṃ. |
The taking up of a weapon, such as a single-edged one, is "taking up the weapon." |
kalahoti kāyakalahopi vācākalahopi. |
"Quarreling" is both physical quarreling and verbal quarreling. |
purimo purimo virodho viggaho. |
The initial opposition is "conflict." |
pacchimo pacchimo vivādo. |
The subsequent is "dispute." |
tuvaṃtuvanti agāravavacanaṃ tuvaṃtuvaṃ. |
You-you-ing" is the disrespectful address of "you-you. |
♦ 112. idāni paṭilomanayenāpi taṃsamudācārataṇhaṃ dassetuṃ puna — “ārakkhādhikaraṇan”ti ārabhanto desanaṃ nivattesi. |
♦ 112. Now, to show that craving of conduct also in the reverse order, again, beginning with "on account of guarding," he reversed the teaching. |
tattha kāmataṇhāti pañcakāmaguṇikarāgavasena uppannā rūpāditaṇhā. |
Therein, "craving for sensuality" is the craving for form, etc., that has arisen by way of passion for the five strands of sensual pleasure. |
bhavataṇhāti sassatadiṭṭhisahagato rāgo. |
"Craving for existence" is the passion that is co-nascent with the view of eternalism. |
vibhavataṇhāti ucchedadiṭṭhisahagato rāgo. |
"Craving for non-existence" is the passion that is co-nascent with the view of annihilationism. |
ime dve dhammāti vaṭṭamūlataṇhā ca samudācārataṇhā cāti ime dve dhammā. |
"These two phenomena" are the craving that is the root of the round and the craving of conduct. |
dvayenāti taṇhālakkhaṇavasena ekabhāvaṃ gatāpi vaṭṭamūlasamudācāravasena dvīhi koṭṭhāsehi vedanāya ekasamosaraṇā bhavanti, vedanāpaccayena ekapaccayāti attho. |
"By a duality," although they have become one by way of the characteristic of craving, by way of the root of the round and of conduct, they come to a single convergence in feeling by two parts; the meaning is they are one condition by way of feeling as a condition. |
tividhañhi samosaraṇaṃ osaraṇasamosaraṇaṃ, sahajātasamosaraṇaṃ, paccayasamosaraṇañca. |
For convergence is of three kinds: convergence by destination, co-nascent convergence, and convergence by condition. |
tattha — “atha kho sabbāni tāni kāmasamosaraṇāni bhavantī”ti idaṃ osaraṇasamosaraṇaṃ nāma. |
Therein, "Then all those have sensuality as their convergence," this is called convergence by destination. |
“chandamūlakā, āvuso, ete dhammā phassasamudayā vedanāsamosaraṇā”ti idaṃ sahajātasamosaraṇaṃ nāma. |
"These phenomena, friend, have desire as their root, contact as their origin, and feeling as their convergence," this is called co-nascent convergence. |
“dvayena vedanāya ekasamosaraṇā”ti idaṃ pana paccayasamosaraṇanti veditabbaṃ. |
But "by a duality, they have a single convergence in feeling," this should be known as convergence by condition. |
♦ 113. cakkhusamphassoti ādayo sabbe vipākaphassāyeva. |
♦ 113. "Eye-contact," etc., are all just resultant contacts. |
tesu ṭhapetvā cattāro lokuttaravipākaphasse avasesā dvattiṃsa phassā honti. |
Of them, except for the four supramundane resultant contacts, there are thirty-two contacts. |
yadidaṃ phassoti ettha pana phasso bahudhā vedanāya paccayo hoti. |
But in "that which is contact," here contact is a condition for feeling in many ways. |
♦ 114. yehi, ānanda, ākārehītiādīsu ākārā vuccanti vedanādīnaṃ aññamaññaṃ asadisasabhāvā. |
♦ 114. In "By which modes, Ānanda," etc., modes are said of the dissimilar natures of feeling, etc., to each other. |
teyeva sādhukaṃ dassiyamānā taṃ taṃ līnamatthaṃ gamentīti liṅgāni. |
They themselves, when well shown, convey that and that hidden meaning, thus they are signs. |
tassa tassa sañjānanahetuto nimittāni. |
Because they are a cause for the recognizing of that and that, they are marks. |
tathā tathā uddisitabbato uddesā . |
Because they are to be pointed out in such and such a way, they are designations. |
tasmā ayamettha attho — “ānanda, yehi ākārehi ... pe ... yehi uddesehi nāmakāyassa nāmasamūhassa paññatti hoti, yā esā ca vedanāya vedayitākāre vedayitaliṅge vedayitanimitte vedanāti uddese sati, saññāya sañjānanākāre sañjānanaliṅge sañjānananimitte saññāti uddese sati, saṅkhārānaṃ cetanākāre cetanāliṅge cetanānimitte cetanāti uddese sati, viññāṇassa vijānanākāre vijānanaliṅge vijānananimitte viññāṇanti uddese sati — ‘ayaṃ nāmakāyo’ti nāmakāyassa paññatti hoti. |
Therefore, this is the meaning here: "Ānanda, by which modes... etc... by which designations a designation of the name-group occurs, and when there is the designation 'feeling' in the feeling-mode, the feeling-sign, the feeling-mark; when there is the designation 'perception' in the perceiving-mode, the perceiving-sign, the perceiving-mark; when there is the designation 'formations' in the volition-mode, the volition-sign, the volition-mark; when there is the designation 'consciousness' in the cognizing-mode, the cognizing-sign, the cognizing-mark, a designation of the name-group as 'this is the name-group' occurs. |
tesu nāmakāyappaññattihetūsu vedanādīsu ākārādīsu asati api nu kho rūpakāye adhivacanasamphasso paññāyetha? |
When those causes for the designation of the name-group, the modes, etc., of feeling, etc., are absent, would a designation-contact in the form-group be discerned? |
yvāyaṃ cattāro khandhe vatthuṃ katvā manodvāre adhivacanasamphassavevacano manosamphasso uppajjati, api nu kho so rūpakāye paññāyetha, pañca pasāde vatthuṃ katvā katvā uppajjeyyā”ti. |
That mind-contact, which is a synonym for designation-contact, which arises in the mind-door, having made the four aggregates its object, would that be discerned in the form-group, would it arise having made the five sense-organs its object?" |
atha āyasmā ānando ambarukkhe asati jamburukkhato ambapakkassa uppattiṃ viya rūpakāyato tassa uppattiṃ asampaṭicchanto no hetaṃ bhanteti āha. |
Then the venerable Ānanda, not accepting its arising from the form-group, just as the arising of a ripe mango from a jambu tree, said, "No, venerable sir." |
♦ dutiyapañhe ruppanākāraruppanaliṅgaruppananimittavasena rūpanti uddesavasena ca ākārādīnaṃ attho veditabbo. |
♦ In the second question, the meaning of the modes, etc., should be understood by way of the mode of being afflicted, the sign of being afflicted, and the mark of being afflicted, and by way of the designation "form." |
paṭighasamphassoti sappaṭighaṃ rūpakkhandhaṃ vatthuṃ katvā uppajjanakasamphasso. |
"Impact-contact" is the contact that arises having made the tangible form-aggregate its object. |
idhāpi thero jamburukkhe asati ambarukkhato jambupakkassa uppattiṃ viya nāmakāyato tassa uppattiṃ asampaṭicchanto “no hetaṃ bhante”ti āha. |
Here too, the elder, not accepting its arising from the name-group, just as the arising of a ripe jambu from a mango tree, said, "No, venerable sir." |
♦ tatiyapañho ubhayavaseneva vutto. |
♦ The third question is spoken by way of both. |
tatra thero ākāse ambajambupakkānaṃ uppattiṃ viya nāmarūpābhāve dvinnampi phassānaṃ uppattiṃ asampaṭicchanto “no hetaṃ bhante”ti āha. |
There the elder, not accepting the arising of both contacts in the absence of name-and-form, just as the arising of ripe mangoes and jambus in the sky, said, "No, venerable sir." |
♦ evaṃ dvinnaṃ phassānaṃ visuṃ visuṃ paccayaṃ dassetvā idāni dvinnampi tesaṃ avisesato nāmarūpapaccayataṃ dassetuṃ — “yehi ānanda ākārehī”ti catutthaṃ pañhaṃ ārabhi. |
♦ Thus, having shown the condition for the two contacts separately, now, to show that name-and-form is the condition for both of them without distinction, he began the fourth question, "By which modes, Ānanda." |
yadidaṃ nāmarūpanti yaṃ idaṃ nāmarūpaṃ, yaṃ idaṃ chasupi dvāresu nāmarūpaṃ, eseva hetu eseva paccayoti attho. |
"That which is name-and-form," that name-and-form, that name-and-form at the six doors, this is the cause, this is the condition, is the meaning. |
cakkhudvārādīsu hi cakkhādīni ceva rūpārammaṇādīni ca rūpaṃ, sampayuttakā khandhā nāmanti evaṃ pañcavidhopi so phasso nāmarūpapaccayāva phasso. |
For at the eye-door, etc., the eye, etc., and the form-object, etc., are form, and the associated aggregates are name. Thus, all five kinds of that contact are contact with name-and-form as a condition. |
manodvārepi hadayavatthuñceva yañca rūpaṃ ārammaṇaṃ hoti, idaṃ rūpaṃ. |
At the mind-door also, the heart-base and whatever form is the object, this is form. |
sampayuttadhammā ceva yañca arūpaṃ ārammaṇaṃ hoti, idaṃ arūpaṃ nāma. |
The associated dhammas and whatever is a formless object, this formless is name. |
evaṃ manosamphassopi nāmarūpapaccayā phassoti veditabbo. |
Thus mind-contact also should be known as contact with name-and-form as a condition. |
nāmarūpaṃ panassa bahudhā paccayo hoti. |
And name-and-form is its condition in many ways. |
♦ 115. na okkamissathāti pavisitvā pavattamānaṃ viya paṭisandhivasena na vattissatha. |
♦ 115. "Would not descend" means would not exist, as if entering and proceeding by way of rebirth. |
samuccissathāti paṭisandhiviññāṇe asati api nu kho suddhaṃ avasesaṃ nāmarūpaṃ antomātukucchismiṃ kalalādibhāvena samuccitaṃ missakabhūtaṃ hutvā vattissatha. |
"Would not consolidate," if there were no rebirth-consciousness, would the pure remaining name-and-form consolidate and become mixed in the mother's womb in the kalala stage, etc., and exist? |
okkamitvā vokkamissathāti paṭisandhivasena okkamitvā cutivasena vokkamissatha, nirujjhissathāti attho. |
"Having descended, would pass away" means having descended by way of rebirth, would pass away by way of death, would cease, is the meaning. |
so panassa nirodho na tasseva cittassa nirodhena, na tato dutiyatatiyānaṃ nirodhena hoti. |
But that cessation is not by the cessation of that very mind, nor by the cessation of the second and third from that. |
paṭisandhicittena hi saddhiṃ samuṭṭhitāni samatiṃsa kammajarūpāni nibbattanti. |
For with the rebirth-consciousness, thirty kamma-born forms arise. |
tesu pana ṭhitesuyeva soḷasa bhavaṅgacittāni uppajjitvā nirujjhanti. |
But while they are standing, sixteen life-continuum-minds arise and cease. |
etasmiṃ antare gahitapaṭisandhikassa dārakassa vā mātuyā vā panassa antarāyo natthi. |
In this interval, there is no harm to the child who has taken rebirth or to its mother. |
ayañhi anokāso nāma. |
For this is called an impossibility. |
sace pana paṭisandhicittena saddhiṃ samuṭṭhitarūpāni sattarasamassa bhavaṅgassa paccayaṃ dātuṃ sakkonti, pavatti pavattati, paveṇī ghaṭiyati. |
But if the forms that have arisen with the rebirth-consciousness are able to give a condition to the seventeenth life-continuum, the process continues, the lineage is connected. |
sace pana na sakkonti, pavatti nappavattati, paveṇī na ghaṭiyati, vokkamati nāma hoti. |
But if they are not able, the process does not continue, the lineage is not connected, it is said to pass away. |
taṃ sandhāya “okkamitvā vokkamissathā”ti vuttaṃ. |
In reference to that, it is said, "having descended, would pass away." |
♦ itthattāyāti itthabhāvāya, evaṃ paripuṇṇapañcakkhandhabhāvāyāti attho. |
♦ "To this state" means to this state of being, to this state of a full five-aggregate being, is the meaning. |
daharasseva satoti mandassa bālasseva santassa. |
"Being young" means being weak, being a child. |
vocchijjissathāti upacchijjissatha vuḍḍhiṃ virūḷhiṃ vepullanti viññāṇe upacchinne suddhaṃ nāmarūpameva uṭṭhahitvā paṭhamavayavasena vuḍḍhiṃ, majjhimavayavasena virūḷhiṃ, pacchimavayavasena vepullaṃ api nu kho āpajjissathāti. |
"Would be cut off," would be cut off, growth, development, and fullness; if consciousness were cut off, would the pure name-and-form alone arise and attain growth by way of the first age, development by way of the middle age, and fullness by way of the last age? |
dasavassavīsativassavassasatavassasahassasampāpanena vā api nu kho vuḍḍhiṃ virūḷhiṃ vepullaṃ āpajjissathāti attho. |
Or by attaining ten years, twenty years, a hundred years, a thousand years, would it attain growth, development, and fullness? is the meaning. |
♦ tasmātihānandāti yasmā mātukucchiyaṃ paṭisandhiggahaṇepi kucchivāsepi kucchito nikkhamanepi, pavattiyaṃ dasavassādikālepi viññāṇamevassa paccayo, tasmā eseva hetu esa paccayo nāmarūpassa, yadidaṃ viññāṇaṃ. |
♦ "Therefore, Ānanda," since at the time of taking rebirth in the mother's womb, and during the stay in the womb, and at the time of emerging from the womb, and in the process of life at the age of ten, etc., consciousness is its condition, therefore this is the cause, this is the condition for name-and-form, that is, consciousness. |
yathā hi rājā attano parisaṃ niggaṇhanto evaṃ vadeyya — “tvaṃ uparājā, tvaṃ senāpatīti kena kato nanu mayā kato, sace hi mayi akaronte tvaṃ attano dhammatāya uparājā vā senāpati vā bhaveyyāsi, jāneyyāma vo balan”ti; |
Just as a king, admonishing his own retinue, would say, "You are the viceroy, you are the commander-in-chief, by whom were you made? Was it not by me? If, when I did not make you, you were to become a viceroy or a commander-in-chief by your own nature, we would know your strength." |
evameva viññāṇaṃ nāmarūpassa paccayo hoti. |
In the same way, consciousness is a condition for name-and-form. |
atthato evaṃ nāmarūpaṃ vadati viya “tvaṃ nāmaṃ, tvaṃ rūpaṃ, tvaṃ nāmarūpaṃ nāmāti kena kataṃ, nanu mayā kataṃ, sace hi mayi purecārike hutvā mātukucchismiṃ paṭisandhiṃ agaṇhante tvaṃ nāmaṃ vā rūpaṃ vā nāmarūpaṃ vā bhaveyyāsi, jāneyyāma vo balan”ti. |
In essence, it is as if it says to name-and-form, "You are name, you are form, you are called name-and-form, by whom were you made? Was it not by me? If, when I, being the forerunner, did not take rebirth in the mother's womb, you were to become name or form or name-and-form, we would know your strength." |
taṃ panetaṃ viññāṇaṃ nāmarūpassa bahudhā paccayo hoti. |
And that consciousness is a condition for name-and-form in many ways. |
♦ 116. dukkhasamudayasambhavoti dukkharāsisambhavo. |
♦ 116. "The origin of the mass of suffering" is the arising of the heap of suffering. |
yadidaṃ nāmarūpanti yaṃ idaṃ nāmarūpaṃ, eseva hetu esa paccayo. |
"That which is name-and-form," that name-and-form, this is the cause, this is the condition. |
yathā hi rājapurisā rājānaṃ niggaṇhanto evaṃ vadeyyuṃ — “tvaṃ rājāti kena kato, nanu mayā kato, sace hi mayi uparājaṭṭhāne, mayi senāpatiṭṭhāne atiṭṭhante tvaṃ ekakova rājā bhaveyyāsi, passeyyāma te rājabhāvan”ti; |
Just as royal officials, admonishing a king, would say, "You are a king, by whom were you made? Was it not by us? If, when I was not in the position of viceroy, and I was not in the position of commander-in-chief, you alone were to become king, we would see your kingship." |
evameva nāmarūpampi atthato evaṃ viññāṇaṃ vadati viya “tvaṃ paṭisandhiviññāṇanti kena kataṃ, nanu amhehi kataṃ, sace hi tvaṃ tayo khandhe hadayavatthuñca anissāya paṭisandhiviññāṇaṃ nāma bhaveyyāsi, passeyyāma te paṭisandhiviññāṇabhāvan”ti. |
In the same way, it is as if name-and-form in essence says to consciousness, "You are rebirth-consciousness, by whom were you made? Was it not by us? If you were to become rebirth-consciousness without relying on the three aggregates and the heart-base, we would see your state of being rebirth-consciousness." |
tañca panetaṃ nāmarūpaṃ viññāṇassa bahudhā paccayo hoti. |
And that name-and-form is a condition for consciousness in many ways. |
♦ ettāvatā khoti viññāṇe nāmarūpassa paccaye honte, nāmarūpe viññāṇassa paccaye honte, dvīsu aññamaññapaccayavasena pavattesu ettakena jāyetha vā ... pe ... upapajjetha vā, jātiādayo paññāyeyyuṃ aparāparaṃ vā cutipaṭisandhiyoti. |
♦ "To this extent," when consciousness is a condition for name-and-form, and name-and-form is a condition for consciousness, when the two proceed by way of being a condition for each other, to this extent one might be born, or ... etc. ... or come to be, and birth, etc., would be discerned, or successive deaths and rebirths. |
♦ adhivacanapathoti “sirivaḍḍhako dhanavaḍḍhako”tiādikassa atthaṃ adisvā vacanamattameva adhikicca pavattassa vohārassa patho. |
♦ "The path of designation" is the path of usage that proceeds with reference only to a name, without seeing the meaning, such as "Sirivaḍḍhaka, Dhanavaḍḍhaka." |
niruttipathoti saratīti sato, sampajānātīti sampajānotiādikassa kāraṇāpadesavasena pavattassa vohārassa patho. |
The path of expression" is the path of usage that proceeds by way of giving a reason, such as "he is mindful, thus mindful; he clearly comprehends, thus clearly comprehending. |
paññattipathoti — “paṇḍito byatto medhāvī nipuṇo kataparappavādo”tiādikassa nānappakārato ñāpanavasena pavattassa vohārassa patho. |
The path of concept" is the path of usage that proceeds by way of making known in various ways, such as "wise, expert, intelligent, skilled, one who has mastered the doctrines of others. |
iti tīhi padehi adhivacanādīnaṃ vatthubhūtā khandhāva kathitā. |
Thus, by the three phrases, only the aggregates, which are the basis for designation, etc., are spoken of. |
paññāvacaranti paññāya avacaritabbaṃ jānitabbaṃ. |
"The range of wisdom" is the five aggregates to be gone into, to be known by wisdom. |
vaṭṭaṃ vattatīti saṃsāravaṭṭaṃ vattati. |
"Having directly known that" means having directly known that. |
itthattanti itthaṃbhāvo, khandhapañcakassetaṃ nāmaṃ. |
By this much, what has the Blessed One shown? |
paññāpanāyāti nāmapaññattatthāya. |
The connection of the very phrase "tangled skein" has been shown. |
“vedanā saññā”tiādinā nāmapaññattatthāya, khandhapañcakampi ettāvatā paññāyatīti attho. |
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yadidaṃ nāmarūpaṃ saha viññāṇenāti yaṃ idaṃ nāmarūpaṃ saha viññāṇena aññamaññapaccayatāya pavattati, ettāvatāti vuttaṃ hoti. |
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idañhettha niyyātitavacanaṃ. |
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♦ attapaññattivaṇṇanā |
♦ Commentary on the Declaration of a Self |
♦ 117. iti bhagavā — “gambhīro cāyaṃ, ānanda, paṭiccasamuppādo, gambhīrāvabhāso cā”ti padassa anusandhiṃ dassetvā idāni “tantākulakajātā”ti padassa anusandhiṃ dassento “kittāvatā cā”tiādikaṃ desanaṃ ārabhi. |
♦ 117. Thus the Blessed One, having shown the connection of the phrase "This dependent origination, Ānanda, is profound, and of profound appearance," now, to show the connection of the phrase "like a tangled skein," began the teaching, "And to what extent," and so on. |
tattha rūpiṃ vā hi, ānanda, parittaṃ attānantiādīsu yo avaḍḍhitaṃ kasiṇanimittaṃ attāti gaṇhāti, so rūpiṃ parittaṃ paññapeti. |
Therein, in "A form, Ānanda, a limited self," etc., he who takes an undeveloped kasiṇa-sign as a self, he declares a limited, form-based self. |
yo pana nānākasiṇalābhī hoti, so taṃ kadāci nīlo, kadāci pītakoti paññapeti. |
But he who has obtained various kasiṇas, he sometimes declares it as blue, sometimes as yellow. |
yo vaḍḍhitaṃ kasiṇanimittaṃ attāti gaṇhāti, so rūpiṃ anantaṃ paññapeti. |
He who takes a developed kasiṇa-sign as a self, he declares a form-based, infinite self. |
yo vā pana avaḍḍhitaṃ kasiṇanimittaṃ ugghāṭetvā nimittaphuṭṭhokāsaṃ vā tattha pavatte cattāro khandhe vā tesu viññāṇamattameva vā attāti gaṇhāti, so arūpiṃ parittaṃ paññapeti. |
Or he who, having broken through an undeveloped kasiṇa-sign, takes as a self the space touched by the sign, or the four aggregates that proceed there, or just the consciousness among them, he declares a limited, formless self. |
yo vaḍḍhitaṃ nimittaṃ ugghāṭetvā nimittaphuṭṭhokāsaṃ vā tattha pavatte cattāro khandhe vā tesu viññāṇamattameva vā attāti gaṇhāti, so arūpiṃ anantaṃ paññapeti. |
He who, having broken through a developed sign, takes as a self the space touched by the sign, or the four aggregates that proceed there, or just the consciousness among them, he declares an infinite, formless self. |
♦ 118. tatrānandāti ettha tatrāti tesu catūsu diṭṭhigatikesu. |
♦ 118. "Therein, Ānanda," here "therein" means among those four who hold views. |
etarahi vāti idāneva, na ito paraṃ. |
"Now," at this very time, not hereafter. |
ucchedavasenetaṃ vuttaṃ. |
This is said by way of annihilationism. |
tatthabhāviṃ vāti tattha vā paraloke bhāviṃ. |
"Or will be there," or will be in the next world. |
sassatavasenetaṃ vuttaṃ. |
This is said by way of eternalism. |
atathaṃ vā pana santanti atathasabhāvaṃ samānaṃ. |
"Or being something unreal," being of an unreal nature. |
tathattāyāti tathabhāvāya. |
"For the state of thusness," for the state of being thus. |
upakappessāmīti sampādessāmi. |
"I will arrange," I will accomplish. |
iminā vivādaṃ dasseti. |
By this he shows the dispute. |
ucchedavādī hi “sassatavādino attānaṃ atathaṃ anucchedasabhāvampi samānaṃ tathatthāya ucchedasabhāvāya upakappessāmi, sassatavādañca jānāpetvā ucchedavādameva naṃ gāhessāmī”ti cinteti. |
For the annihilationist thinks, "I will arrange the self of the eternalist, which is of an unreal, non-annihilating nature, for the state of thusness, for the state of annihilation, and having made him know the eternalist doctrine, I will make him grasp the annihilationist doctrine." |
sassatavādīpi “ucchedavādino attānaṃ atathaṃ asassatasabhāvampi samānaṃ tathatthāya sassatabhāvāya upakappessāmi, ucchedavādañca jānāpetvā sassatavādameva naṃ gāhessāmī”ti cinteti. |
And the eternalist thinks, "I will arrange the self of the annihilationist, which is of an unreal, non-eternal nature, for the state of thusness, for the state of eternality, and having made him know the annihilationist doctrine, I will make him grasp the eternalist doctrine." |
♦ evaṃ santaṃ khoti evaṃ samānaṃ rūpiṃ parittaṃ attānaṃ paññapentanti attho. |
♦ "This being so," being thus, they declare a limited, form-based self, is the meaning. |
rūpinti rūpakasiṇalābhiṃ. |
"Form-based" means one who has obtained a form-kasiṇa. |
parittattānudiṭṭhi anusetīti paritto attāti ayaṃ diṭṭhi anuseti, sā pana na valli viya ca latā viya ca anuseti. |
"The view of a limited self follows," this view "the self is limited" follows; but it does not follow like a vine or a creeper. |
appahīnaṭṭhena anusetīti veditabbo. |
It should be known that it follows in the sense of not being abandoned. |
iccālaṃ vacanāyāti taṃ puggalaṃ evarūpā diṭṭhi anusetīti vattuṃ yuttaṃ. |
"It is fit to say," it is right to say that such a view follows that person. |
esa nayo sabbattha. |
This is the method everywhere. |
♦ arūpinti ettha pana arūpakasiṇalābhiṃ, arūpakkhandhagocaraṃ vāti evamattho daṭṭhabbo. |
♦ In "formless," however, the meaning should be seen as "one who has obtained a formless kasiṇa," or "one whose object is the formless aggregates." |
ettāvatā lābhino cattāro, tesaṃ antevāsikā cattāro, takkikā cattāro, tesaṃ antevāsikā cattāroti attato soḷasa diṭṭhigatikā dassitā honti. |
By this much, the holders of views are four; their students are four; the speculators are four; and their students are four. Thus, sixteen holders of views regarding the self are shown. |
♦ nāttapaññattivaṇṇanā |
♦ Commentary on the Non-declaration of a Self |
♦ 119. evaṃ ye attānaṃ paññapenti, te dassetvā idāni ye na paññapenti, te dassetuṃ — “kittāvatā ca ānandā”tiādimāha. |
♦ 119. Thus, having shown those who declare a self, now, to show those who do not, he said, "And to what extent, Ānanda," and so on. |
ke pana na paññapenti? |
But who do not declare? |
sabbe tāva ariyapuggalā na paññapenti. |
All noble persons do not declare. |
ye ca bahussutā tipiṭakadharā dvipiṭakadharā ekapiṭakadharā, antamaso ekanikāyampi sādhukaṃ vinicchinitvā uggahitadhammakathikopi āraddhavipassakopi puggalo, te na paññapentiyeva. |
And those who are very learned, who know the Tipiṭaka, who know two Piṭakas, who know one Piṭaka, and even a Dhamma-teacher who has properly analyzed and learned one Nikāya, and a person who has begun insight, they do not declare. |
etesañhi paṭibhāgakasiṇe paṭibhāgakasiṇamicceva ñāṇaṃ hoti. |
For these have knowledge "it is a counterpart-sign" in the counterpart-sign. |
arūpakkhandhesu ca arūpakkhandhā icceva. |
And in the formless aggregates, "they are formless aggregates." |
♦ attasamanupassanāvaṇṇanā |
♦ Commentary on the Contemplation of a Self |
♦ 121. evaṃ ye na paññapenti, te dassetvā idāni ye te paññapenti, te yasmā diṭṭhivasena samanupassitvā paññapenti, sā ca nesaṃ samanupassanā vīsativatthukāya sakkāyadiṭṭhiyā appahīnattā hoti, tasmā taṃ vīsativatthukaṃ sakkāyadiṭṭhiṃ dassetuṃ puna kittāvatā ca ānandātiādimāha. |
♦ 121. Thus, having shown those who do not declare, now, since those who do declare, declare by contemplating by way of a view, and that contemplation of theirs is due to the non-abandoning of the identity-view with its twenty grounds, therefore, to show that identity-view with its twenty grounds, he again said, "And to what extent, Ānanda," and so on. |
♦ tattha vedanaṃ vā hīti iminā vedanākkhandhavatthukā sakkāyadiṭṭhi kathitā. |
♦ Therein, by "Or feeling," the identity-view with the feeling-aggregate as its ground is spoken of. |
appaṭisaṃvedano me attāti iminā rūpakkhandhavatthukā. |
By "My self is unfeeling," the one with the form-aggregate as its ground. |
attā me vediyati, vedanādhammo hi me attāti iminā saññāsaṅkhāraviññāṇakkhandhavatthukā . |
By "My self feels, for my self has the nature of feeling," the one with the perception, formations, and consciousness aggregates as its ground. |
idañhi khandhattayaṃ vedanāsampayuttattā vediyati. |
For this triad of aggregates feels because it is associated with feeling. |
etassa ca vedanādhammo avippayuttasabhāvo. |
And for this, the nature of feeling is an inseparable state. |
♦ 122. idāni tattha dosaṃ dassento — “tatrānandā”tiādimāha. |
♦ 122. Now, showing the fault therein, he said, "Therein, Ānanda," and so on. |
tattha tatrāti tesu tīsu diṭṭhigatikesu. |
Therein, "therein" means among those three who hold views. |
yasmiṃ, ānanda, samayetiādi yo yo yaṃ yaṃ vedanaṃ attāti samanupassati, tassa tassa attano kadāci bhāvaṃ, kadāci abhāvanti evamādidosadassanatthaṃ vuttaṃ. |
"At which time, Ānanda," etc., is said to show the fault, such as the sometimes-existence and sometimes-non-existence of the self for each one who contemplates this or that feeling as the self. |
♦ 123. aniccādīsu hutvā abhāvato aniccā. |
♦ 123. Because it exists and then is absent, it is impermanent. |
tehi tehi kāraṇehi saṅgamma samāgamma katāti saṅkhatā. |
Because it is made by being put together and brought together by various causes, it is constructed. |
taṃ taṃ paccayaṃ paṭicca sammā kāraṇeneva uppannāti paṭiccasamuppannā. |
Because it has arisen rightly from a cause, depending on that and that condition, it is dependently arisen. |
khayotiādi sabbaṃ bhaṅgassa vevacanaṃ. |
"Decay," etc., are all synonyms for breaking up. |
yañhi bhijjati, taṃ khiyatipi vayatipi virajjhatipi nirujjhatipi, tasmā khayadhammātiādi vuttaṃ. |
For what breaks up, that also decays, passes away, fades away, and ceases. Therefore, "subject to decay," etc., is said. |
♦ byagā meti viagāti byagā, vigato niruddho me attāti attho. |
♦ "Has gone from me" means vi-agā, has gone away, my self has ceased, is the meaning. |
kiṃ pana ekasseva tīsupi kālesu — “eso me attā”ti hotīti, kiṃ pana na bhavissati? |
But does it happen for one and the same person in all three times, "this is my self"? What, will it not happen? |
diṭṭhigatikassa hi thusarāsimhi nikkhittakhāṇukasseva niccalatā nāma natthi, vanamakkaṭo viya aññaṃ gaṇhāti, aññaṃ muñcati. |
For one who holds a view, there is no such thing as the stability of a stake driven into a pile of chaff; like a forest monkey, he grasps one thing and lets go of another. |
aniccasukhadukkhavokiṇṇanti visesena taṃ taṃ vedanaṃ attāti samanupassanto aniccañceva sukhañca dukkhañca attānaṃ samanupassati avisesena vedanaṃ attāti samanupassanto vokiṇṇaṃ uppādavayadhammaṃ attānaṃ samanupassati. |
"Mixed with impermanent pleasure and pain," by especially contemplating that and that feeling as the self, he contemplates the self as impermanent and as pleasure and pain. By contemplating feeling in general as the self, he contemplates the self as mixed, as a phenomenon of arising and passing away. |
vedanā hi tividhā ceva uppādavayadhammā ca, tañcesa attāti samanupassati. |
For feeling is threefold and is a phenomenon of arising and passing away. And this he contemplates as the self. |
iccassa anicco ceva attā āpajjati, ekakkhaṇe ca bahūnaṃ vedanānaṃ uppādo. |
Thus for him, the self becomes impermanent, and there is the arising of many feelings at one moment. |
taṃ kho panesa aniccaṃ attānaṃ anujānāti, na ekakkhaṇe bahūnaṃ vedanānaṃ uppatti atthi. |
But this one acknowledges an impermanent self, but there is no arising of many feelings at one moment. |
imamatthaṃ sandhāya — “tasmātihānanda, etenapetaṃ nakkhamati ‘vedanā me attā’ti samanupassitun”ti vuttaṃ. |
In reference to this matter, it is said, "Therefore, Ānanda, it is not tenable to contemplate 'feeling is my self'." |
♦ 124. yattha panāvusoti yattha suddharūpakkhandhe sabbaso vedayitaṃ natthi. |
♦ 124. "But where, friend," where in the pure form-aggregate there is no feeling at all. |
api nu kho tatthāti api nu kho tasmiṃ vedanāvirahite tālavaṇṭe vā vātapāne vā asmīti evaṃ ahaṃkāro uppajjeyyāti attho. |
"But there," but in that, which is devoid of feeling, in a palm-leaf fan or in a window, would the thought "I am" arise? is the meaning. |
tasmātihānandāti yasmā suddharūpakkhandho uṭṭhāya ahamasmīti na vadati, tasmā etenapi etaṃ nakkhamatīti attho. |
"Therefore, Ānanda," since the pure form-aggregate does not rise up and say "I am," therefore for this reason too it is not tenable, is the meaning. |
api nu kho tattha ayamahamasmīti siyāti api nu kho tesu vedanādhammesu tīsu khandhesu ekadhammopi ayaṃ nāma ahamasmīti evaṃ vattabbo siyā. |
"But would there be 'this I am'?" But in those phenomena of feeling, in the three aggregates, would any one phenomenon be fit to be called "this I am"? |
atha vā vedanānirodhā saheva vedanāya niruddhesu tesu tīsu khandhesu api nu kho ayamahamasmīti vā ahamasmīti vā uppajjeyyāti attho. |
Or, when feeling has ceased, and along with feeling the three aggregates have ceased, would "this I am" or "I am" arise? is the meaning. |
athāyasmā ānando sasavisāṇassa tikhiṇabhāvaṃ viya taṃ asampaṭicchanto no hetaṃ bhanteti āha. |
Then the venerable Ānanda, not accepting that, just as the sharpness of a rabbit's horn, said, "No, venerable sir." |
♦ ettāvatā kiṃ kathitaṃ hoti? |
♦ By this much, what is said to be said? |
vaṭṭakathā kathitā hoti. |
The talk on the round of existence is said. |
bhagavā hi vaṭṭakathaṃ kathento katthaci avijjāsīsena kathesi, katthaci taṇhāsīsena, katthaci diṭṭhisīsena. |
For the Blessed One, when speaking the talk on the round, sometimes spoke with ignorance as the head, sometimes with craving as the head, and sometimes with views as the head. |
tattha “purimā, bhikkhave, koṭi nappaññāyati avijjāya, ‘ito pubbe avijjā nāhosi, atha pacchā samabhavī’ti. |
Therein, "The former end, bhikkhus, of ignorance is not discerned, 'Before this, ignorance was not, and afterwards it came to be.' |
evañcidaṃ, bhikkhave, vuccati. |
And this, bhikkhus, is said. |
atha ca pana paññāyati idappaccayā avijjā”ti evaṃ avijjāsīsena kathitā. |
But it is discerned, 'From this as condition, ignorance'," thus it was spoken with ignorance as the head. |
“purimā, bhikkhave, koṭi nappaññāyati bhavataṇhāya, ‘ito pubbe bhavataṇhā nāhosi, atha pacchā samabhavī’ti. |
"The former end, bhikkhus, of craving for existence is not discerned, 'Before this, craving for existence was not, and afterwards it came to be.' |
evañcidaṃ, bhikkhave, vuccati. |
And this, bhikkhus, is said. |
atha ca pana paññāyati idappaccayā bhavataṇhā”ti evaṃ taṇhāsīsena kathitā. |
But it is discerned, 'From this as condition, craving for existence'," thus it was spoken with craving as the head. |
“purimā, bhikkhave, koṭi nappaññāyati bhavadiṭṭhiyā, ‘ito pubbe bhavadiṭṭhi nāhosi, atha pacchā samabhavī’ti, evañcidaṃ, bhikkhave, vuccati. |
"The former end, bhikkhus, of the view of existence is not discerned, 'Before this, the view of existence was not, and afterwards it came to be.' And this, bhikkhus, is said. |
atha ca pana paññāyati idappaccayā bhavadiṭṭhī”ti evaṃ diṭṭhisīsena kathitā. |
But it is discerned, 'From this as condition, the view of existence'," thus it was spoken with views as the head. |
idhāpi diṭṭhisīseneva kathitā. |
Here too, it was spoken with views as the head. |
♦ diṭṭhigatiko hi sukhādivedanaṃ attāti gahetvā ahaṅkāramamaṅkāraparāmāsavasena sabbabhavayonigati — viññāṇaṭṭhitisattāvāsesu tato tato cavitvā tattha tattha upapajjanto mahāsamudde vātukkhittanāvā viya satataṃ samitaṃ paribbhamati, vaṭṭato sīsaṃ ukkhipituṃyeva na sakkoti. |
♦ For one who holds a view, having taken feeling, such as pleasure, as the self, by way of the clinging of "I" and "mine," in all existences, wombs, and destinies, in the stations of consciousness and the abodes of beings, having fallen from here and there and being reborn there and there, like a ship tossed by the wind in the great ocean, he wanders on continuously and constantly. He is not able to lift his head from the round of existence. |
♦ 126. iti bhagavā paccayākāramūḷhassa diṭṭhigatikassa ettakena kathāmaggena vaṭṭaṃ kathetvā idāni vivaṭṭaṃ kathento yato kho pana, ānanda, bhikkhūtiādimāha. |
♦ 126. Thus the Blessed One, having spoken of the round with this much of a course of talk for one who is deluded about the conditional relations and who holds views, now, speaking of the unwinding of the round, said, "But when, Ānanda, a bhikkhu," and so on. |
♦ tañca pana vivaṭṭakathaṃ bhagavā desanāsu kusalattā vissaṭṭhakammaṭṭhānaṃ navakammādivasena vikkhittapuggalaṃ anāmasitvā kārakassa satipaṭṭhānavihārino puggalassa vasena ārabhanto neva vedanaṃ attānaṃ samanupassatītiādimāha. |
♦ And that talk on the unwinding of the round, the Blessed One, being skilled in teaching, did not address a person who is distracted by new constructions, etc., with a meditation subject given out, but began with a person who is a doer, who dwells in the foundations of mindfulness, saying, "He does not contemplate feeling as a self," and so on. |
evarūpo hi bhikkhu — “yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre vā santike vā, sabbaṃ rūpaṃ aniccato vavatthapeti, ekaṃ sammasanaṃ. |
For such a bhikkhu, "Whatever form, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all form he determines as impermanent, one contemplation. |
dukkhato vavatthapeti, ekaṃ sammasanaṃ. |
He determines it as suffering, one contemplation. |
anattato vavatthapeti, ekaṃ sammasanan”tiādinā nayena vuttassa sammasanañāṇassa vasena sabbadhammesu pavattattā neva vedanaṃ attāti samanupassati, na aññaṃ, so evaṃ asamanupassanto na kiñci loke upādiyatīti khandhalokādibhede loke rūpādīsu dhammesu kiñci ekadhammampi attāti vā attaniyanti vā na upādiyati. |
He determines it as not-self, one contemplation," because he proceeds by way of the knowledge of contemplation, which is spoken of with this method, in all phenomena, he does not contemplate feeling as a self, nor anything else. He, thus not contemplating, does not grasp at anything in the world. In the world, which is divided into the world of the aggregates, etc., he does not grasp at any single phenomenon among the phenomena of form, etc., as a self or as what belongs to a self. |
♦ anupādiyaṃ na paritassatīti anupādiyanto taṇhādiṭṭhimānaparitassanāyāpi na paritassati. |
♦ "Not grasping, he is not anxious," not grasping, he is not anxious with the anxiety of craving, conceit, and views. |
aparitassanti aparitassamāno. |
"Not being anxious," not being anxious. |
paccattaṃyeva parinibbāyatīti attanāva kilesaparinibbānena parinibbāyati. |
"He personally attains Parinibbāna" means he personally attains Parinibbāna with the Parinibbāna of the defilements. |
evaṃ parinibbutassa panassa paccavekkhaṇāpavattidassanatthaṃ khīṇā jātītiādi vuttaṃ. |
And to show the process of reflection for him who has thus attained Parinibbāna, "Birth is destroyed," etc., is said. |
♦ iti sā diṭṭhīti yā tathāvimuttassa arahato diṭṭhi, sā evaṃ diṭṭhi. |
♦ "Thus is the view," that view of the Arahant who is thus liberated, that is the view. |
“itissa diṭṭhī”tipi pāṭho. |
The reading "itissa diṭṭhī" also occurs. |
yo tathāvimutto arahā, evamassa diṭṭhīti attho. |
The meaning is, for the Arahant who is thus liberated, thus is his view. |
tadakallanti taṃ na yuttaṃ. |
"That is not right," that is not proper. |
kasmā? evañhi sati — “arahā na kiñci jānātī”ti vuttaṃ bhaveyya, evaṃ ñatvā vimuttañca arahantaṃ “na kiñci jānātī”ti vattuṃ na yuttaṃ. |
Why? For if so, it would be said, "An Arahant does not know anything." It is not right to say of an Arahant who is liberated by knowing thus, "he does not know anything." |
teneva catunnampi nayānaṃ avasāne — “taṃ kissa hetū”tiādimāha. |
Therefore, at the end of all four methods, he said, "For what reason is that?" and so on. |
♦ tattha yāvatā ānanda adhivacananti yattako adhivacanasaṅkhāto vohāro atthi. |
♦ Therein, "As far, Ānanda, as designation," whatever usage, described as designation, exists. |
yāvatā adhivacanapathoti yattako adhivacanassa patho, khandhā āyatanāni dhātuyo vā atthi. |
"As far as the path of designation," whatever path of designation, whether the aggregates, the bases, or the elements, exists. |
esa nayo sabbattha. |
This is the method everywhere. |
paññāvacaranti paññāya avacaritabbaṃ khandhapañcakaṃ. |
"The range of wisdom" is the five aggregates to be gone into, to be known by wisdom. |
tadabhiññāti taṃ abhijānitvā. |
"Having directly known that," having directly known that. |
ettakena bhagavatā kiṃ dassitaṃ? |
By this much, what has the Blessed One shown? |
tantākulapadasseva anusandhi dassito. |
The connection of the very phrase "tangled skein" has been shown. |
♦ sattaviññāṇaṭṭhitivaṇṇanā |
♦ Commentary on the Seven Stations of Consciousness |
♦ 127. idāni yo — “na paññapetī”ti vutto, so yasmā gacchanto gacchanto ubhatobhāgavimutto nāma hoti. |
♦ 127. Now, he who was spoken of as "does not declare," since, as he goes on and on, he becomes one liberated in both ways. |
yo ca — “na samanupassatī”ti vutto, so yasmā gacchanto gacchanto paññāvimutto nāma hoti. |
And he who was spoken of as "does not contemplate," since, as he goes on and on, he becomes one liberated by wisdom. |
tasmā tesaṃ heṭṭhā vuttānaṃ dvinnaṃ bhikkhūnaṃ nigamanañca nāmañca dassetuṃ satta kho imānanda viññāṇaṭṭhitiyotiādimāha. |
Therefore, to show the conclusion and the name of those two bhikkhus mentioned below, he said, "There are, Ānanda, these seven stations of consciousness," and so on. |
♦ tattha sattāti paṭisandhivasena vuttā, ārammaṇavasena saṅgītisutte vuttā catasso āgamissanti. |
♦ Therein, "seven" are spoken of by way of rebirth. By way of object, the four mentioned in the Saṅgīti Sutta will come. |
viññāṇaṃ tiṭṭhati etthāti viññāṇaṭṭhiti, viññāṇapatiṭṭhānassetaṃ adhivacanaṃ. |
"Consciousness stands there," thus it is a station of consciousness; this is a designation for a support of consciousness. |
dve ca āyatanānīti dve nivāsaṭṭhānāni. |
"And two bases" means two dwelling places. |
nivāsaṭṭhānañhi idhāyatananti adhippetaṃ. |
For a dwelling place is here intended by "base." |
teneva vakkhati — “asaññasattāyatanaṃ nevasaññānāsaññāyatanameva dutiyan”ti. |
Therefore he will say, "the base of non-percipient beings, and the base of neither-perception-nor-non-perception is the second." |
kasmā panetaṃ sabbaṃ gahitanti? |
But why is all this included? |
vaṭṭapariyādānatthaṃ. vaṭṭañhi na suddhaviññāṇaṭṭhitivasena suddhāyatanavasena vā pariyādānaṃ gacchati, bhavayonigatisattāvāsavasena pana gacchati, tasmā sabbametaṃ gahitaṃ. |
For the purpose of encompassing the round of existence. For the round is not encompassed merely by the stations of pure consciousness or by the pure bases, but it is encompassed by way of existence, womb, destiny, and the abodes of beings. Therefore all this is included. |
♦ idāni anukkamena tamatthaṃ vibhajanto katamā sattātiādimāha. |
♦ Now, analyzing that matter in order, he said, "Which seven?" and so on. |
tattha seyyathāpīti nidassanatthe nipāto, yathā manussāti attho. |
Therein, "just as" is a particle in the sense of an illustration; the meaning is "just as humans." |
aparimāṇesu hi cakkavāḷesu aparimāṇānaṃ manussānaṃ vaṇṇasaṇṭhānādivasena dvepi ekasadisā natthi. |
For among the immeasurable humans in the immeasurable world-systems, not even two are alike in color, form, etc. |
yepi hi katthaci yamakabhātaro vaṇṇena vā saṇṭhānena vā ekasadisā honti, tesampi ālokitavilokitakathitahasitagamanaṭhānādīhi viseso hotiyeva. |
And even if some twin brothers are alike in color or form, there is still a difference in their looking, gazing, speaking, laughing, walking, and standing, etc. |
tasmā nānattakāyāti vuttā. |
Therefore, "of diverse bodies" is said. |
paṭisandhisaññā pana nesaṃ tihetukāpi dvihetukāpi ahetukāpi honti, tasmā nānattasaññinoti vuttā. |
But their rebirth-perceptions are either with three roots, or with two roots, or without roots. Therefore, "of diverse perceptions" is said. |
ekacce ca devāti cha kāmāvacaradevā. |
"And some devas" are the six kāma-sphere devas. |
tesu hi kesañci kāyo nīlo hoti, kesañci pītakādivaṇṇo. |
For of them, the bodies of some are blue, of some are yellow, etc. |
saññā pana nesaṃ dvihetukāpi tihetukāpi honti, ahetukā natthi. |
But their perceptions are with either two or three roots; there are none without roots. |
ekacce ca vinipātikāti catuapāyavinimuttā uttaramātā yakkhinī, piyaṅkaramātā, phussamittā, dhammaguttāti evamādikā aññe ca vemānikā petā. |
"And some who have fallen from a state of bliss" are the yakkhinī Uttaramātā, who is free from the four states of woe, Piyaṅkaramātā, Phussamittā, and Dhammaguttā, and other vemānika petas. |
etesañhi pītaodātakāḷamaṅguracchavisāmavaṇṇādivasena ceva kisathūlarassadīghavasena ca kāyo nānā hoti, manussānaṃ viya dvihetukatihetukāhetukavasena saññāpi. |
For their bodies are diverse by way of being yellow, white, black, of the color of a mongoose, or dark, and by way of being thin, fat, short, and long. And their perceptions are also diverse by way of being with two, three, or no roots, like humans. |
te pana devā viya na mahesakkhā, kapaṇamanussā viya appesakkhā, dullabhaghāsacchādanā dukkhapīḷitā viharanti. |
But they are not of great power like the devas; they are of little power like poor humans, and they live afflicted by suffering, with food and clothing hard to get. |
ekacce kāḷapakkhe dukkhitā juṇhapakkhe sukhitā honti, tasmā sukhasamussayato vinipatitattā vinipātikāti vuttā. |
Some are afflicted in the dark fortnight and happy in the bright fortnight. Therefore, because they have fallen from the collection of happiness, they are called "fallen from a state of bliss." |
ye panettha tihetukā tesaṃ dhammābhisamayopi hoti, piyaṅkaramātā hi yakkhinī paccūsasamaye anuruddhattherassa dhammaṃ sajjhāyato sutvā — |
Among them, those who have three roots can also have realization of the Dhamma. For the yakkhinī Piyaṅkaramātā, having heard the Elder Anuruddha reciting the Dhamma at dawn, said: |
♦ “mā saddamakari piyaṅkara, bhikkhu dhammapadāni bhāsati. |
♦ "Do not make a sound, Piyaṅkara, a bhikkhu is reciting the words of the Dhamma. |
♦ api dhammapadaṃ vijāniya, paṭipajjema hitāya no siyā. |
♦ If we understand a word of the Dhamma, and practice it, it would be for our welfare. |
♦ pāṇesu ca saṃyamāmase, sampajānamusā na bhaṇāmase. |
♦ Let us restrain ourselves towards living beings, and not knowingly tell a lie. |
♦ sikkhema susīlyamattano, api muccema pisācayoniyā”ti. |
♦ Let us train ourselves in good virtue; perhaps we may be freed from the ghost-womb." |
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♦ evaṃ puttakaṃ saññāpetvā taṃ divasaṃ sotāpattiphalaṃ pattā. |
♦ Thus, having instructed her child, on that day she attained the fruit of stream-entry. |
uttaramātā pana bhagavato dhammaṃ sutvāva sotāpannā jātā. |
But Uttaramātā, having heard the Blessed One's Dhamma, became a stream-enterer. |
♦ brahmakāyikāti brahmapārisajjabrahmapurohitamahābrahmāno. |
♦ "Of the Brahmā-host" are the Brahmā-retinue, the Brahmā-ministers, and the Mahābrahmās. |
paṭhamābhinibbattāti te sabbepi paṭhamena jhānena abhinibbattā. |
"First reborn," all of them are reborn by the first jhāna. |
tesu brahmapārisajjā pana parittena abhinibbattā, tesaṃ kappassa tatiyo bhāgo āyuppamāṇaṃ. |
Of them, the Brahmā-retinue are reborn by the lesser one; their lifespan is a third of a kappa. |
brahmapurohitā majjhimena, tesaṃ upaḍḍhakappo āyuppamāṇaṃ, kāyo ca tesaṃ vipphārikataro hoti. |
The Brahmā-ministers by the middle one; their lifespan is half a kappa, and their bodies are more radiant. |
mahābrahmāno paṇītena, tesaṃ kappo āyuppamāṇaṃ, kāyo pana tesaṃ ativipphāriko hoti. |
The Mahābrahmās by the superior one; their lifespan is a kappa, and their bodies are extremely radiant. |
iti te kāyassa nānattā, paṭhamajjhānavasena saññāya ekattā nānattakāyā ekattasaññinoti veditabbā. |
Thus, they are of diverse bodies, but of one perception by way of the first jhāna. Thus they should be known as of diverse bodies and one perception. |
♦ yathā ca te, evaṃ catūsu apāyesu sattā. |
♦ And just as they, so too are the beings in the four states of woe. |
nirayesu hi kesañci gāvutaṃ, kesañci aḍḍhayojanaṃ, kesañci yojanaṃ attabhāvo hoti, devadattassa pana yojanasatiko jāto. |
For in the hells, the bodies of some are a gāvuta, of some half a yojana, and of some a yojana. But for Devadatta, it became a hundred yojanas. |
tiracchānesupi keci khuddakā, keci mahantā. |
Among the animals too, some are small, some are large. |
pettivisayepi keci saṭṭhihatthā, keci sattatihatthā, keci asītihatthā honti, keci suvaṇṇā, keci dubbaṇṇā honti. |
In the realm of ghosts also, some are sixty cubits, some seventy cubits, and some eighty cubits. Some are golden, some are of ugly color. |
tathā kālakañjikā asurā. |
Likewise the kālakañjika asuras. |
api cettha dīghapiṭṭhikapetā nāma saṭṭhiyojanikāpi honti. |
And here there are also ghosts with long backs, who are sixty yojanas. |
saññā pana sabbesampi akusalavipākāhetukāva honti. |
But the perceptions of all of them are of the nature of unwholesome resultant without roots. |
iti āpāyikāpi nānattakāyā ekattasaññinotveva saṅkhyaṃ gacchanti. |
Thus the beings of the states of woe are also reckoned as of diverse bodies and one perception. |
♦ ābhassarāti daṇḍaukkāya acci viya etesaṃ sarīrato ābhā chijjitvā chijjitvā patantī viya sarati vissaratīti ābhassarā. |
♦ "The radiant ones," like the flame of a torch-staff, the radiance from their bodies, as if breaking off and falling, streams and spreads out, thus they are the radiant ones. |
tesu pañcakanayena dutiyatatiyajjhānadvayaṃ parittaṃ bhāvetvā upapannā parittābhā nāma honti, tesaṃ dve kappā āyuppamāṇaṃ. |
Of them, according to the pentad-method, those who are born having developed the second and third jhānas to a lesser degree are called the ones of limited radiance; their lifespan is two kappas. |
majjhimaṃ bhāvetvā upapannā appamāṇābhā nāma honti, tesaṃ cattāro kappā āyuppamāṇaṃ. |
Those who are born having developed the middle one are called the ones of immeasurable radiance; their lifespan is four kappas. |
paṇītaṃ bhāvetvā upapannā ābhassarā nāma honti, tesaṃ aṭṭha kappā āyuppamāṇaṃ. |
Those who are born having developed the superior one are called the radiant ones; their lifespan is eight kappas. |
idha pana ukkaṭṭhaparicchedavasena sabbepi te gahitā. |
Here, however, by way of the highest determination, all of them are included. |
sabbesañhi tesaṃ kāyo ekavipphārova hoti, saññā pana avitakkavicāramattā vā avitakkāvicārā vāti nānā. |
For the bodies of all of them are of one radiance, but their perceptions are diverse, being either with just thought without initial application, or with neither thought nor initial application. |
♦ subhakiṇhāti subhena okiṇṇā vikiṇṇā, subhena sarīrappabhāvaṇṇena ekagghanāti attho. |
♦ "The lustrous ones," filled and suffused with lustre; the meaning is, they are of a single mass with the lustre of their bodily radiance. |
etesañhi ābhassarānaṃ viya na chijjitvā chijjitvā pabhā gacchati. |
For their radiance does not go out, breaking off, like that of the radiant ones. |
pañcakanaye pana parittamajjhimapaṇītassa catutthajjhānassa vasena soḷasadvattiṃsacatusaṭṭhikappāyukā parittasubhāppamāṇasubhasubhakiṇhā nāma hutvā nibbattanti. |
But in the pentad-method, by way of the lesser, middle, and superior fourth jhāna, they are born with lifespans of sixteen, thirty-two, and sixty-four kappas, being called the ones of limited lustre, immeasurable lustre, and lustrous ones. |
iti sabbepi te ekattakāyā ceva catutthajjhānasaññāya ekattasaññino cāti veditabbā. |
Thus all of them should be known as of one body and of one perception by way of the fourth jhāna. |
vehapphalāpi catutthaviññāṇaṭṭhitimeva bhajanti. |
The Vehapphalas also belong to the fourth station of consciousness. |
asaññasattā viññāṇābhāvā ettha saṅgahaṃ na gacchanti, sattāvāsesu gacchanti. |
The non-percipient beings, due to the absence of consciousness, are not included here; they are included in the abodes of beings. |
♦ suddhāvāsā vivaṭṭapakkhe ṭhitā na sabbakālikā, kappasatasahassampi asaṅkhyeyyampi buddhasuññe loke nuppajjanti. |
♦ The Suddhāvāsas, standing on the side of the unwinding of the round, are not for all time; for a hundred thousand kappas and even for an incalculable aeon when the world is void of Buddhas, they do not arise. |
soḷasakappasahassabbhantare buddhesu uppannesuyeva uppajjanti, dhammacakkappavattassa bhagavato khandhavāraṭṭhānasadisā honti. |
They arise only within sixteen thousand kappas when Buddhas have arisen. They are like the place of the aggregate-section of the Blessed One who has turned the wheel of Dhamma. |
tasmā neva viññāṇaṭṭhitiṃ na sattāvāsaṃ bhajanti. |
Therefore they belong neither to the stations of consciousness nor to the abodes of beings. |
mahāsīvatthero pana — “na kho pana so sāriputta sattāvāso sulabharūpo yo mayā anivutthapubbo iminā dīghena addhunā aññatra suddhāvāsehi devehī”ti iminā suttena suddhāvāsāpi catutthaviññāṇaṭṭhitiṃ catutthasattāvāsaṃyeva bhajantīti vadati, taṃ appaṭibāhiyattā suttassa anuññātaṃ. |
But the Elder Mahāsiva says, "Indeed, Sāriputta, that abode of beings is not easy to find where I have not dwelt before in this long time, except for the Suddhāvāsa devas." By this sutta, the Suddhāvāsas also belong to the fourth station of consciousness and the fourth abode of beings. That, being unopposed by the sutta, is allowed. |
♦ sabbaso rūpasaññānantiādīnaṃ attho visuddhimagge vutto. |
♦ The meaning of "the complete transcendence of perceptions of form," etc., has been stated in the Visuddhimagga. |
nevasaññānāsaññāyatanaṃ pana yatheva saññāya, evaṃ viññāṇassapi sukhumattā neva viññāṇaṃ nāviññāṇaṃ. |
But the base of neither-perception-nor-non-perception, just as with perception, so too with consciousness, is subtle, being neither consciousness nor non-consciousness. |
tasmā viññāṇaṭṭhitīsu avatvā āyatanesu vuttaṃ. |
Therefore, it is spoken of in the bases, not in the stations of consciousness. |
♦ 128. tatrāti tāsu viññāṇaṭṭhitīsu. |
♦ 128. "Therein," in those stations of consciousness. |
tañca pajānātīti tañca viññāṇaṭṭhitiṃ pajānāti. |
"And he understands that," and he understands that station of consciousness. |
tassā ca samudayanti “avijjāsamudayā rūpasamudayo”tiādinā nayena tassā samudayañca pajānāti. |
"And its origin," he understands its origin with the method of "from the origin of ignorance is the origin of form," etc. |
tassā ca atthaṅgamanti — “avijjānirodhā rūpanirodho”tiādinā nayena tassā atthaṅgamañca pajānāti. |
"And its passing away," he understands its passing away with the method of "from the cessation of ignorance is the cessation of form," etc. |
assādanti yaṃ rūpaṃ paṭicca ... pe ... yaṃ viññāṇaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ viññāṇassa assādoti, evaṃ tassā assādañca pajānāti. |
"The gratification," "whatever pleasure and joy arises depending on form... etc... depending on consciousness, this is the gratification of consciousness," thus he understands its gratification. |
ādīnavanti yaṃ rūpaṃ ... pe ... yaṃ viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ viññāṇassa ādīnavoti, evaṃ tassā ādīnavañca pajānāti. |
"The danger," "whatever form... etc... whatever consciousness is impermanent, suffering, and subject to change, this is the danger of consciousness," thus he understands its danger. |
nissaraṇanti yo rūpasmiṃ ... pe ... yo viññāṇe chandarāgavinayo, chandarāgappahānaṃ, idaṃ viññāṇassa nissaraṇanti evaṃ tassā nissaraṇañca pajānāti. |
"The escape," "whatever removal of desire and passion, whatever abandoning of desire and passion for form... etc... for consciousness, this is the escape from consciousness," thus he understands its escape. |
kallaṃ nu tenāti yuttaṃ nu tena bhikkhunā taṃ viññāṇaṭṭhitiṃ taṇhāmānadiṭṭhīnaṃ vasena ahanti vā mamanti vā abhinanditunti. |
"Is it right for him," is it proper for that bhikkhu to delight in that station of consciousness by way of craving, conceit, and views, as "I" or "mine"? |
etenupāyena sabbattha veditabbo. |
By this method, it should be understood everywhere. |
yattha pana rūpaṃ natthi, tattha catunnaṃ khandhānaṃ vasena, yattha viññāṇaṃ natthi, tattha ekassa khandhassa vasena samudayo yojetabbo. |
But where there is no form, the origin should be connected by way of the four aggregates. Where there is no consciousness, by way of one aggregate. |
āhārasamudayā āhāranirodhāti idañcettha padaṃ yojetabbaṃ. |
And this phrase, "from the origin of nutriment, from the cessation of nutriment," should be connected here. |
♦ yato kho, ānanda, bhikkhūti yadā kho ānanda, bhikkhu. |
♦ "But when, Ānanda, a bhikkhu," when, Ānanda, a bhikkhu. |
anupādā vimuttoti catūhi upādānehi aggahetvā vimutto. |
"Is liberated without grasping," is liberated without grasping by the four kinds of grasping. |
paññāvimuttoti paññāya vimutto. |
"Liberated by wisdom," is liberated by wisdom. |
aṭṭha vimokkhe asacchikatvā paññābaleneva nāmakāyassa ca rūpakāyassa ca appavattiṃ katvā vimuttoti attho. |
The meaning is, without having realized the eight liberations, he is liberated by the power of wisdom alone, having brought about the non-occurrence of the name-group and the form-group. |
so sukkhavipassako ca paṭhamajjhānādīsu aññatarasmiṃ ṭhatvā arahattaṃ patto cāti pañcavidho. |
He is of five kinds: the one of dry insight and the one who has attained Arahantship while standing in one of the first jhānas, etc. |
vuttampi cetaṃ — “katamo ca puggalo paññāvimutto? |
And this has been said: "And which person is liberated by wisdom? |
idhekacco puggalo na heva kho aṭṭha vimokkhe kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti, ayaṃ vuccati puggalo paññāvimutto”ti . |
Here, a certain person does not dwell having touched the eight liberations with his body, but having seen with wisdom, his cankers are destroyed. This person is called one liberated by wisdom." |
♦ aṭṭhavimokkhavaṇṇanā |
♦ Commentary on the Eight Liberations |
♦ 129. evaṃ ekassa bhikkhuno nigamanañca nāmañca dassetvā itarassa dassetuṃ aṭṭha kho imetiādimāha. |
♦ 129. Thus, having shown the conclusion and the name of one bhikkhu, to show it for the other, he said, "There are these eight," and so on. |
tattha vimokkhoti kenaṭṭhena vimokkho? |
Therein, "liberation," in what sense is it liberation? |
adhimuccanaṭṭhena. ko panāyaṃ adhimuccanaṭṭho nāma? |
In the sense of being well-freed. But what is this sense of being well-freed? |
paccanīkadhammehi ca suṭṭhu muccanaṭṭho, ārammaṇe ca abhirativasena suṭṭhu muccanaṭṭho, pituaṅke vissaṭṭhaṅgapaccaṅgassa dārakassa sayanaṃ viya aniggahitabhāvena nirāsaṅkatāya ārammaṇe pavattīti vuttaṃ hoti. |
The sense of being well-freed from opposing phenomena, and the sense of being well-freed in the object by way of delight. It is said that it is the proceeding in the object without being held back, with confidence, like the sleeping of a child with limbs relaxed in its father's lap. |
ayaṃ panattho pacchime vimokkhe natthi, purimesu sabbesu atthi. |
But this meaning is not in the last liberation; it is in all the preceding ones. |
♦ rūpī rūpāni passatīti ettha ajjhattaṃ kesādīsu nīlakasiṇādīsu nīlakasiṇādivasena uppāditaṃ rūpajjhānaṃ rūpaṃ, tadassatthīti rūpī. |
♦ "Possessing form, he sees forms," here the form-jhāna produced by way of the blue kasiṇa, etc., in the internal hair, etc., is form; he has it, thus he is one possessing form. |
bahiddhā rūpāni passatīti bahiddhāpi nīlakasiṇādīni rūpāni jhānacakkhunā passati. |
"He sees external forms," he sees external forms, the blue kasiṇas, etc., with the jhāna-eye. |
iminā ajjhattabahiddhāvatthukesu kasiṇesu uppāditajjhānassa puggalassa cattāri rūpāvacarajjhānāni dassitāni. |
By this, the four form-sphere jhānas of a person who has produced a jhāna in kasiṇas with both internal and external objects are shown. |
ajjhattaṃ arūpasaññīti ajjhattaṃ na rūpasaññī, attano kesādīsu anuppāditarūpāvacarajjhānoti attho. |
"Internally without perception of form" means internally not with perception of form; the meaning is, not having produced a form-sphere jhāna in one's own hair, etc. |
iminā bahiddhā parikammaṃ katvā bahiddhāva uppāditajjhānassa puggalassa rūpāvacarajjhānāni dassitāni. |
By this, the form-sphere jhānas of a person who has done the preliminary work externally and produced a jhāna externally are shown. |
♦ subhantveva adhimutto hotīti iminā suvisuddhesu nīlādīsu vaṇṇakasiṇesu jhānāni dassitāni. |
♦ "He is intent only on the beautiful," by this, the jhānas in the very pure color-kasiṇas, such as blue, are shown. |
tattha kiñcāpi antoappanāyaṃ subhanti ābhogo natthi, yo pana visuddhaṃ subhaṃ kasiṇamārammaṇaṃ karitvā viharati, so yasmā subhanti adhimutto hotīti vattabbataṃ āpajjati, tasmā evaṃ desanā katā. |
Therein, although in the internal absorption there is no application of "beautiful," he who dwells having made a pure, beautiful kasiṇa his object, since he comes to be called "one who is intent on the beautiful," therefore the teaching is given thus. |
paṭisambhidāmagge pana — “kathaṃ subhantveva adhimutto hotīti vimokkho? |
But in the Paṭisambhidāmagga, it is said: "How is liberation 'he is intent only on the beautiful'? |
idha bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati ... pe ... mettāya bhāvitattā sattā appaṭikūlā honti. |
Here a bhikkhu dwells pervading one direction with a mind accompanied by loving-kindness... etc... because it is developed with loving-kindness, beings are not repulsive. |
karuṇā, muditā, upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati ... pe ... upekkhāya bhāvitattā sattā appaṭikūlā honti. |
He dwells pervading one direction with a mind accompanied by compassion, appreciative joy, and equanimity... etc... because it is developed with equanimity, beings are not repulsive. |
evaṃ subhaṃ tveva adhimutto hotīti vimokkho”ti vuttaṃ. |
Thus is liberation 'he is intent only on the beautiful'." |
♦ sabbaso rūpasaññānantiādīsu yaṃ vattabbaṃ, taṃ sabbaṃ visuddhimagge vuttameva. |
♦ What is to be said in "the complete transcendence of perceptions of form," etc., all that has been stated in the Visuddhimagga. |
ayaṃ aṭṭhamo vimokkhoti ayaṃ catunnaṃ khandhānaṃ sabbaso visuddhattā vimuttattā aṭṭhamo uttamo vimokkho nāma. |
"This eighth liberation," this, because the four aggregates are completely pure and liberated, is called the eighth, the supreme liberation. |
♦ 130. anulomanti ādito paṭṭhāya yāva pariyosānā. |
♦ 130. "In forward order," from the beginning to the end. |
paṭilomanti pariyosānato paṭṭhāya yāva ādito. |
"In reverse order," from the end to the beginning. |
anulomapaṭilomanti idaṃ atipaguṇattā samāpattīnaṃ aṭṭhatvāva ito cito ca sañcaraṇavasena vuttaṃ. |
"In forward and reverse order," this is said by way of moving from here to there without staying in the attainments, due to being very skilled. |
yatthicchakanti okāsaparidīpanaṃ, yattha yattha okāse icchati. |
"Wherever he wishes," is an indication of opportunity; in whatever opportunity he wishes. |
yadicchakanti samāpattidīpanaṃ, yaṃ yaṃ samāpattiṃ icchati. |
"Whichever he wishes," is an indication of attainment; whichever attainment he wishes. |
yāvaticchakanti addhānaparicchedadīpanaṃ, yāvatakaṃ addhānaṃ icchati. |
"For as long as he wishes," is an indication of the determination of time; for whatever length of time he wishes. |
samāpajjatīti taṃ taṃ samāpattiṃ pavisati. |
"He attains," he enters that and that attainment. |
vuṭṭhātīti tato uṭṭhāya tiṭṭhati. |
"He emerges," having risen from that, he stands. |
♦ ubhatobhāgavimuttoti dvīhi bhāgehi vimutto, arūpasamāpattiyā rūpakāyato vimutto, maggena nāmakāyato vimuttoti. |
♦ "Liberated in both ways," liberated by two parts; liberated from the form-body by the formless attainment, and liberated from the name-body by the path. |
vuttampi cetaṃ — |
And this has been said: |
♦ “accī yathā vātavegena khittā, |
♦ "As a flame, struck by the force of the wind, |
♦ atthaṃ paleti na upeti saṅkhaṃ. |
♦ goes out and cannot be reckoned. |
♦ evaṃ munī nāmakāyā vimutto, |
♦ So a sage, liberated from the name-body, |
♦ atthaṃ paleti na upeti saṅkhan”ti. |
♦ goes out and cannot be reckoned." |
. |
|
♦ so panesa ubhatobhāgavimutto ākāsānañcāyatanādīsu aññatarato uṭṭhāya arahattaṃ patto ca anāgāmī hutvā nirodhā uṭṭhāya arahattaṃ patto cāti pañcavidho. |
♦ And this one, liberated in both ways, is of five kinds: he who has attained Arahantship having risen from one of the bases of infinite space, etc., and he who, being a non-returner, has attained Arahantship having risen from cessation. |
keci pana — “yasmā rūpāvacaracatutthajjhānampi duvaṅgikaṃ upekkhāsahagataṃ, arūpāvacarajjhānampi tādisameva. |
But some say, "Since the fourth form-sphere jhāna is also of two factors and is accompanied by equanimity, and the formless-sphere jhāna is also of such a kind, |
tasmā rūpāvacaracatutthajjhānato uṭṭhāya arahattaṃ pattopi ubhatobhāgavimutto”ti. |
therefore, he who has attained Arahantship having risen from the fourth form-sphere jhāna is also liberated in both ways." |
♦ ayaṃ pana ubhatobhāgavimuttapañho heṭṭhā lohapāsāde samuṭṭhahitvā tipiṭakacūḷasumanattherassa vaṇṇanaṃ nissāya cirena vinicchayaṃ patto . |
♦ But this question of the one liberated in both ways, having arisen below in the Lohapāsāda, reached a conclusion after a long time, relying on the commentary of the Elder Tipiṭaka Cūḷasumana. |
girivihāre kira therassa antevāsiko ekassa piṇḍapātikassa mukhato taṃ pañhaṃ sutvā āha — “āvuso, heṭṭhālohapāsāde amhākaṃ ācariyassa dhammaṃ vaṇṇayato na kenaci sutapubban”ti. |
At the Girivihāra, it is said, a student of the elder, having heard that question from the mouth of a certain alms-goer, said, "Friend, what the elder said while explaining the Dhamma in the Lohapāsāda below has not been heard by anyone before." |
kiṃ pana, bhante, thero avacāti? |
But what, venerable sir, did the elder say? |
rūpāvacaracatutthajjhānaṃ kiñcāpi duvaṅgikaṃ upekkhāsahagataṃ kilese vikkhambheti, kilesānaṃ pana āsannapakkhe virūhanaṭṭhāne samudācarati. |
"The fourth form-sphere jhāna, although it is of two factors and is accompanied by equanimity, and suppresses the defilements, it arises in the place where the defilements can grow on the near side. |
ime hi kilesā nāma pañcavokārabhave nīlādīsu aññataraṃ ārammaṇaṃ upanissāya samudācaranti, rūpāvacarajjhānañca taṃ ārammaṇaṃ na samatikkamati. |
For these defilements arise in the five-aggregate existence, relying on an object such as blue, etc., and the form-sphere jhāna does not transcend that object. |
tasmā sabbaso rūpaṃ nivattetvā arūpajjhānavasena kilese vikkhambhetvā arahattaṃ pattova ubhatobhāgavimuttoti, idaṃ āvuso thero avaca. |
Therefore, only he who has completely turned away from form and, having suppressed the defilements by way of the formless jhāna, has attained Arahantship is liberated in both ways. This, friend, is what the elder said. |
idañca pana vatvā idaṃ suttaṃ āhari — “katamo ca puggalo ubhatobhāgavimutto. |
And having said this, he brought forth this sutta: "And which person is liberated in both ways? |
idhekacco puggalo aṭṭhavimokkhe kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti, ayaṃ vuccati puggalo ubhatobhāgavimutto”ti . |
Here, a certain person dwells having touched the eight liberations with his body, and having seen with wisdom, his cankers are destroyed. This person is called one liberated in both ways." |
♦ imāya ca ānanda ubhatobhāgavimuttiyāti ānanda ito ubhatobhāgavimuttito. |
♦ "And by this liberation in both ways, Ānanda," Ānanda, from this liberation in both ways. |
sesaṃ sabbattha uttānamevāti. |
The rest is clear in meaning everywhere. |
♦ iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāyaṃ |
♦ Thus in the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya, |
♦ mahānidānasuttavaṇṇanā niṭṭhitā. |
♦ the commentary on the Mahānidāna Sutta is concluded. |
♦ 3. mahāparinibbānasuttavaṇṇanā |
♦ 3. Commentary on the Mahāparinibbāna Sutta |
♦ [unnamed] |
♦ [unnamed] |
♦ 131. evaṃ me sutanti mahāparinibbānasuttaṃ. |
♦ 131. Thus have I heard is the Mahāparinibbāna Sutta. |
tatrāyamanupubbapadavaṇṇanā — gijjhakūṭeti gijjhā tassa kūṭesu vasiṃsu, gijjhasadisaṃ vā tassa kūṭaṃ atthīti gijjhakūṭo, tasmiṃ gijjhakūṭe. |
Therein, this is the commentary on the successive words: "on Gijjhakūṭa," vultures dwelt on its peaks, or its peak is like a vulture, thus Gijjhakūṭa; on that Gijjhakūṭa. |
abhiyātukāmoti abhibhavanatthāya yātukāmo. |
"Wishing to attack" means wishing to go for the purpose of conquering. |
vajjīti vajjirājāno. |
"The Vajjis" means the Vajji kings. |
evaṃmahiddhiketi evaṃ mahatiyā rājiddhiyā samannāgate, etena nesaṃ samaggabhāvaṃ kathesi. |
"Of such great power," endowed with such great royal power; by this he spoke of their state of unity. |
evaṃmahānubhāveti evaṃ mahantena ānubhāvena samannāgate, etena nesaṃ hatthisippādīsu katasikkhataṃ kathesi, yaṃ sandhāya vuttaṃ — “sikkhitā vatime licchavikumārakā, susikkhitā vatime licchavikumārakā, yatra hi nāma sukhumena tāḷacchiggalena asanaṃ atipātayissanti poṅkhānupoṅkhaṃ avirādhitan”ti . |
Of such great might," endowed with such great might; by this he spoke of their skill in the art of elephants, etc., in reference to which it is said, "Skilled, indeed, are these Licchavi princes, very skilled, indeed, are these Licchavi princes, in that they will shoot an arrow through a small keyhole, shaft after shaft, without missing. |
ucchecchāmīti ucchindissāmi. |
"I will uproot" means I will destroy. |
vināsessāmīti nāsessāmi, adassanaṃ pāpessāmi. |
"I will bring to ruin" means I will ruin, I will make them disappear. |
anayabyasananti ettha na ayoti anayo, avaḍḍhiyā etaṃ nāmaṃ. |
"Ruin and disaster," here "not prosperity" is ruin; this is a name for non-growth. |
hitañca sukhañca viyassati vikkhipatīti byasanaṃ, ñātipārijuññādīnaṃ etaṃ nāmaṃ. |
It scatters and throws away welfare and happiness, thus it is disaster; this is a name for the loss of relatives, etc. |
āpādessāmīti pāpayissāmi. |
"I will bring upon them" means I will cause them to have. |
♦ iti kira so ṭhānanisajjādīsu imaṃ yuddhakathameva katheti, gamanasajjā hothāti evaṃ balakāyaṃ āṇāpeti. |
♦ Thus, it is said, he, in standing, sitting, etc., spoke only this talk of war. He ordered the army, "Be ready to go." |
kasmā? gaṅgāyaṃ kira ekaṃ paṭṭanagāmaṃ nissāya aḍḍhayojanaṃ ajātasattuno āṇā, aḍḍhayojanaṃ licchavīnaṃ. |
Why? On the Ganges, it is said, depending on a certain port-village, for two and a half yojanas was Ajātasattu's authority, and for two and a half yojanas was the Licchavis'. |
ettha pana āṇāpavattiṭṭhānaṃ hotīti attho. |
Here, however, the meaning is that it was a place where authority was exercised. |
tatrāpi ca pabbatapādato mahagghabhaṇḍaṃ otarati. |
And there, valuable goods came down from the foot of the mountain. |
taṃ sutvā — “ajja yāmi, sve yāmī”ti ajātasattuno saṃvidahantasseva licchavirājāno samaggā sammodamānā puretaraṃ gantvā sabbaṃ gaṇhanti. |
Having heard that, while Ajātasattu was still preparing, saying, "I will go today, I will go tomorrow," the Licchavi kings, being united and in agreement, went ahead and took everything. |
ajātasattu pacchā āgantvā taṃ pavattiṃ ñatvā kujjhitvā gacchati. |
Ajātasattu, coming later and knowing what had happened, went away angry. |
te punasaṃvaccharepi tatheva karonti. |
In the next year also, they did the same. |
atha so balavāghātajāto tadā evamakāsi. |
Then he, having become very angry, did so at that time. |
♦ tato cintesi — “gaṇena saddhiṃ yuddhaṃ nāma bhāriyaṃ, ekopi moghappahāro nāma natthi, ekena kho pana paṇḍitena saddhiṃ mantetvā karonto nipparādho hoti, paṇḍito ca satthārā sadiso natthi, satthā ca avidūre dhuravihāre vasati, handāhaṃ pesetvā pucchāmi . |
♦ Then he thought: "War with a group is a serious matter. There is no such thing as a wasted blow. But one who acts after consulting with a wise person is without fault. And there is no wise person like the Teacher. And the Teacher is dwelling not far away, in the main monastery. Come, I will send and ask. |
sace me gatena koci attho bhavissati, satthā tuṇhī bhavissati, anatthe pana sati kiṃ rañño tattha gamanenāti vakkhatī”ti. |
If there will be any purpose in my going, the Teacher will be silent. But if there is no purpose, he will say, 'What is the king's going there for?'" |
so vassakārabrāhmaṇaṃ pesesi. |
He sent the brahmin Vassakāra. |
brāhmaṇo gantvā bhagavato etamatthaṃ ārocesi. |
The brahmin went and reported this matter to the Blessed One. |
tena vuttaṃ — “atha kho rājā ... pe ... āpādessāmī”ti. |
Therefore it is said, "Then the king... etc... I will bring upon them." |
♦ rājāparihāniyadhammavaṇṇanā |
♦ Commentary on the Principles of a King's Non-decline |
♦ 134. bhagavantaṃ bījayamānoti thero vattasīse ṭhatvā bhagavantaṃ bījati, bhagavato pana sītaṃ vā uṇhaṃ vā natthi. |
♦ 134. "Fanning the Blessed One," the elder, standing at his post of duty, fans the Blessed One. But for the Blessed One, there is neither cold nor heat. |
bhagavā brāhmaṇassa vacanaṃ sutvā tena saddhiṃ amantetvā therena saddhiṃ mantetukāmo kinti te, ānanda, sutantiādimāha. |
The Blessed One, having heard the brahmin's words, and not wishing to consult with him, but wishing to consult with the elder, said, "What have you heard, Ānanda?" and so on. |
abhiṇhaṃ sannipātāti divasassa tikkhattuṃ sannipatantāpi antarantarā sannipatantāpi abhiṇhaṃ sannipātāva. |
"Frequent assemblies," even those who assemble three times a day, and those who assemble from time to time, are frequent assemblies. |
sannipātabahulāti hiyyopi sannipatimhā, purimadivasampi sannipatimhā, puna ajja kimatthaṃ sannipatitā homāti vosānaṃ anāpajjantā sannipātabahulā nāma honti. |
"Many in assembly," those who do not come to an end, saying, "We assembled yesterday, we assembled the day before, why should we assemble again today for what purpose?" are said to be many in assembly. |
yāvakīvañcāti yattakaṃ kālaṃ. |
"For as long as," for whatever length of time. |
vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihānīti — abhiṇhaṃ asannipatantā hi disāvidisāsu āgataṃ sāsanaṃ na suṇanti, tato — “asukagāmasīmā vā nigamasīmā vā ākulā, asukaṭṭhāne corā vā pariyuṭṭhitā”ti na jānanti, corāpi “pamattā rājāno”ti ñatvā gāmanigamādīni paharantā janapadaṃ nāsenti. |
"Only growth, Ānanda, is to be expected for the Vajjis, not decline," for those who do not assemble frequently do not hear the messages that have come from various directions. Then, they do not know, "The border of such-and-such a village or market-town is in turmoil, or robbers have risen up in such-and-such a place." And the robbers, knowing, "The kings are heedless," attack villages and market-towns and destroy the country. |
evaṃ rājūnaṃ parihāni hoti. |
Thus there is decline for the kings. |
abhiṇhaṃ sannipatantā pana taṃ taṃ pavattiṃ suṇanti, tato balaṃ pesetvā amittamaddanaṃ karonti, corāpi — “appamattā rājāno, na sakkā amhehi vaggabandhehi vicaritun”ti bhijjitvā palāyanti. |
But those who assemble frequently hear that and that news. Then they send a force and subdue the enemy. And the robbers, thinking, "The kings are diligent, it is not possible for us to move about in gangs," break up and flee. |
evaṃ rājūnaṃ vuddhi hoti. |
Thus there is growth for the kings. |
tena vuttaṃ — “vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā no parihānī”ti. |
Therefore it is said, "Only growth, Ānanda, is to be expected for the Vajjis, not decline." |
tattha pāṭikaṅkhāti icchitabbā, avassaṃ bhavissatīti evaṃ daṭṭhabbāti attho. |
Therein, "is to be expected" means is to be desired, it will surely be, thus it should be seen, is the meaning. |
♦ samaggātiādīsu sannipātabheriyā niggatāya — “ajja me kiccaṃ atthi, maṅgalaṃ atthī”ti vikkhepaṃ karontā na samaggā sannipatanti nāma. |
♦ "In unity," etc., when the assembly-drum is sounded, those who make an excuse, saying, "I have work today, I have a festival," do not assemble in unity. |
bherisaddaṃ pana sutvāva bhuñjantāpi alaṅkariyamānāpi vatthāni nivāsentāpi aḍḍhabhuttā vā aḍḍhālaṅkatā vā vatthaṃ nivāsayamānā vā sannipatantā samaggā sannipatanti nāma. |
But those who, as soon as they hear the sound of the drum, even while eating, or being adorned, or putting on their clothes, assemble either half-eaten, or half-adorned, or while putting on their clothes, they are said to assemble in unity. |
sannipatitā pana cintetvā mantetvā kattabbaṃ katvā ekatova avuṭṭhahantā na samaggā vuṭṭhahanti nāma. |
But those who, having assembled, do not rise up together after having thought, consulted, and done what is to be done, they are not said to rise up in unity. |
evaṃ vuṭṭhitesu hi ye paṭhamaṃ gacchanti, tesaṃ evaṃ hoti — “amhehi bāhirakathāva sutā, idāni vinicchayakathā bhavissatī”ti. |
For of those who rise up thus, those who go first think, "We have heard only the external talk; now there will be the talk of judgment." |
ekato vuṭṭhahantā pana samaggā vuṭṭhahanti nāma. |
But those who rise up together are said to rise up in unity. |
apica — “asukaṭṭhānesu gāmasīmā vā nigamasīmā vā ākulā, corā pariyuṭṭhitā”ti sutvā — “ko gantvā imaṃ amittamaddanaṃ karissatī”ti vutte — “ahaṃ paṭhamaṃ, ahaṃ paṭhaman”ti vatvā gacchantāpi samaggā vuṭṭhahanti nāma. |
Moreover, having heard, "In such-and-such places, the border of a village or market-town is in turmoil, robbers have risen up," and when it is said, "Who will go and subdue this enemy?" those who go, saying, "I first, I first," are also said to rise up in unity. |
ekassa pana kammante osīdamāne sesā rājāno puttabhātaro pesetvā tassa kammantaṃ upatthambhayamānāpi, āgantukarājānaṃ — “asukassa gehaṃ gacchatu, asukassa gehaṃ gacchatū”ti avatvā sabbe ekato saṅgaṇhantāpi, ekassa maṅgale vā roge vā aññasmiṃ vā pana tādise sukhadukkhe uppanne sabbe tattha sahāyabhāvaṃ gacchantāpi samaggā vajjikaraṇīyāni karonti nāma. |
And when the work of one is failing, the other kings, sending their sons and brothers and supporting his work; and when a visiting king arrives, not saying, "Let him go to so-and-so's house, let him go to so-and-so's house," but all receiving him together; and when a festival, or a sickness, or another such happiness or sorrow befalls one, all going there to be of help, they are said to do the duties of the Vajjis in unity. |
♦ apaññattantiādīsu pubbe akataṃ suṅkaṃ vā baliṃ vā daṇḍaṃ vā āharāpentā apaññattaṃ paññapenti nāma. |
♦ "What has not been laid down," etc., those who impose a new tax, or tribute, or punishment that was not made before, they are said to lay down what has not been laid down. |
porāṇapaveṇiyā āgatameva pana anāharāpentā paññattaṃ samucchindanti nāma. |
But those who do not impose what has come down from ancient tradition, they are said to abolish what has been laid down. |
coroti gahetvā dassite avicinitvāva chejjabhejjaṃ anusāsentā porāṇaṃ vajjidhammaṃ samādāya na vattanti nāma. |
Those who, when a thief is caught and shown, advise cutting and piercing without having investigated, they are not said to act in accordance with the ancient Vajji law. |
tesaṃ apaññattaṃ paññapentānaṃ abhinavasuṅkādīhi pīḷitā manussā — “atiupaddutamha, ko imesaṃ vijite vasissatī”ti paccantaṃ pavisitvā corā vā corasahāyā vā hutvā janapadaṃ paharanti. |
For those who lay down what has not been laid down, the people, being oppressed by new taxes, etc., thinking, "We are greatly oppressed, who will live in their domain?" enter the frontiers and, becoming thieves or companions of thieves, they plunder the country. |
paññattaṃ samucchindantānaṃ paveṇīāgatāni suṅkādīni agaṇhantānaṃ koso parihāyati. |
For those who abolish what has been laid down, when they do not collect the taxes, etc., that have come down by tradition, their treasury declines. |
tato hatthiassabalakāyaorodhādayo yathānibaddhaṃ vaṭṭaṃ alabhamānā thāmena balena parihāyanti. |
Then the elephants, horses, army, and harem, not receiving their fixed provisions, decline in strength and power. |
te neva yuddhakkhamā honti, na pāricariyakkhamā. |
They are not fit for battle, nor for service. |
porāṇaṃ vajjidhammaṃ samādāya avattantānaṃ vijite manussā — “amhākaṃ puttaṃ pitaraṃ bhātaraṃ acoraṃyeva coroti katvā chindiṃsu bhindiṃsū”ti kujjhitvā paccantaṃ pavisitvā corā vā corasahāyā vā hutvā janapadaṃ paharanti, evaṃ rājūnaṃ parihāni hoti, paññattaṃ paññapentānaṃ pana “paveṇīāgatameva rājāno karontī”ti manussā haṭṭhatuṭṭhā kasivāṇijjādike kammante sampādenti. |
For those who do not act in accordance with the ancient Vajji law, the people in their domain, thinking, "They have cut and pierced our son, father, or brother, who was not a thief, calling him a thief," become angry, enter the frontiers, and becoming thieves or companions of thieves, they plunder the country. Thus there is decline for the kings. But for those who lay down what has been laid down, the people, thinking, "The kings are acting according to tradition," being happy and pleased, accomplish their work of farming, trade, etc. |
paññattaṃ asamucchindantānaṃ paveṇīāgatāni suṅkādīni gaṇhantānaṃ koso vaḍḍhati, tato hatthiassabalakāyaorodhādayo yathānibaddhaṃ vaṭṭaṃ labhamānā thāmabalasampannā yuddhakkhamā ceva pāricariyakkhamā ca honti. |
For those who do not abolish what has been laid down, when they collect the taxes, etc., that have come down by tradition, their treasury increases. Then the elephants, horses, army, and harem, receiving their fixed provisions, endowed with strength and power, are fit for battle and for service. |
♦ porāṇaṃ vajjidhammanti ettha pubbe kira vajjirājāno “ayaṃ coro”ti ānetvā dassite “gaṇhatha naṃ coran”ti avatvā vinicchayamahāmattānaṃ denti. |
♦ "The ancient Vajji law," here, in the past, it is said, the Vajji kings, when someone was brought and shown as "this is a thief," did not say, "Seize this thief," but gave him to the ministers of justice. |
te vinicchinitvā sace acoro hoti, vissajjenti. |
They, having investigated, if he was not a thief, released him. |
sace coro, attanā kiñci avatvā vohārikānaṃ denti. |
If he was a thief, without saying anything themselves, they gave him to the legal experts. |
tepi acoro ce, vissajjenti. |
They too, if he was not a thief, released him. |
coro ce, suttadharānaṃ denti. |
If he was a thief, they gave him to the eight families. |
tepi vinicchinitvā acoro ce, vissajjenti. |
They too, having done likewise, gave him to the commander-in-chief, the commander-in-chief to the viceroy, the viceroy to the king. The king, having investigated, if he was not a thief, released him. |
coro ce, aṭṭhakulikānaṃ denti. |
But if he was a thief, he had the book of tradition read. |
tepi tatheva katvā senāpatissa, senāpati uparājassa, uparājā rañño, rājā vinicchinitvā acoro ce, vissajjeti. |
There it was written, "For him who has done this, this is the punishment." |
sace pana coro hoti, paveṇīpotthakaṃ vācāpeti. |
The king, comparing his action with that, imposes the appropriate punishment. |
tattha — “yena idaṃ nāma kataṃ, tassa ayaṃ nāma daṇḍo”ti likhitaṃ. |
Thus, for those who act in accordance with this ancient Vajji law, the people do not complain. Thinking, "The kings are acting according to ancient tradition, the fault is not theirs, the fault is ours," they do their work diligently. |
rājā tassa kiriyaṃ tena samānetvā tadanucchavikaṃ daṇḍaṃ karoti. |
Thus there is growth for the kings. |
iti etaṃ porāṇaṃ vajjidhammaṃ samādāya vattantānaṃ manussā na ujjhāyanti, “rājāno porāṇapaveṇiyā kammaṃ karonti, etesaṃ doso natthi, amhākaṃyeva doso”ti appamattā kammante karonti. |
Therefore it is said, "Only growth, Ānanda, is to be expected for the Vajjis, not decline." |
evaṃ rājūnaṃ vuddhi hoti. |
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tena vuttaṃ — “vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihānī”ti. |
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♦ sakkarontīti yaṃkiñci tesaṃ sakkāraṃ karontā sundarameva karonti. |
♦ "They honor," whatever honor they do to them, they do it well. |
garuṃ karontīti garubhāvaṃ paccupaṭṭhapetvāva karonti. |
"They respect," they do it having established a state of respect. |
mānentīti manena piyāyanti. |
"They revere," they are fond of them with their minds. |
pūjentīti nipaccakāraṃ dassenti. |
"They worship," they show humility. |
sotabbaṃ maññantīti divasassa dve tayo vāre upaṭṭhānaṃ gantvā tesaṃ kathaṃ sotabbaṃ saddhātabbaṃ maññanti. |
"They think it worth listening to," they go to attend on them two or three times a day and think their talk is worth listening to and believing. |
tattha ye evaṃ mahallakānaṃ rājūnaṃ sakkārādīni na karonti, ovādatthāya ca nesaṃ upaṭṭhānaṃ na gacchanti, te tehi vissaṭṭhā anovadiyamānā kīḷāpasutā rajjato parihāyanti. |
Therein, those who do not do honor, etc., to those elder kings, and who do not go to attend on them for instruction, they, being abandoned by them and not being instructed, being given to sport, decline from their kingdom. |
ye pana tathā paṭipajjanti, tesaṃ mahallakarājāno — “idaṃ kātabbaṃ, idaṃ na kātabban”ti porāṇaṃ paveṇiṃ ācikkhanti. |
But those who act thus, the elder kings tell them the ancient tradition, "This should be done, this should not be done." |
saṅgāmaṃ patvāpi — “evaṃ pavisitabbaṃ, evaṃ nikkhamitabban”ti upāyaṃ dassenti. |
And when they have gone to battle, they show them the way, "Thus one should enter, thus one should exit." |
te tehi ovadiyamānā yathāovādaṃ paṭipajjantā sakkonti rājappaveṇiṃ sandhāretuṃ. |
They, being instructed by them and acting according to the instruction, are able to maintain the royal tradition. |
tena vuttaṃ — “vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihānī”ti. |
Therefore it is said, "Only growth, Ānanda, is to be expected for the Vajjis, not decline." |
♦ kulitthiyoti kulagharaṇiyo. |
♦ "Women of good family" are the wives of good families. |
kulakumāriyoti anividdhā tāsaṃ dhītaro. |
"Maidens of good family" are their unmarried daughters. |
okkassa pasayhāti ettha “okkassā”ti vā “pasayhā”ti vā pasayhākārassevetaṃ nāmaṃ. |
"By force or abduction," here "by abduction" or "by force" are names for an act of force. |
“ukkassā”tipi paṭhanti. |
Some also read "by dragging." |
tattha okkassāti avakassitvā ākaḍḍhitvā. |
Therein, "by dragging" means having dragged, having pulled. |
pasayhāti abhibhavitvā ajjhottharitvāti ayaṃ vacanattho. |
"By force" means having overpowered, having overwhelmed, this is the meaning of the word. |
evañhi karontānaṃ vijite manussā — “amhākaṃ gehe puttamātaropi, kheḷasiṅghāṇikādīni mukhena apanetvā saṃvaḍḍhitadhītaropi ime rājāno balakkārena gahetvā attano ghare vāsentī”ti kupitā paccantaṃ pavisitvā corā vā corasahāyā vā hutvā janapadaṃ paharanti. |
For those who do thus, the people in their domain, thinking, "These kings forcibly take the mothers of our sons and our daughters, whom we have raised, wiping away their saliva and snot with our mouths, and make them live in their own houses," become angry, enter the frontiers, and becoming thieves or companions of thieves, they plunder the country. |
evaṃ akarontānaṃ pana vijite manussā appossukkā sakāni kammāni karontā rājakosaṃ vaḍḍhenti. |
But for those who do not do so, the people in their domain, being without anxiety, do their own work and increase the royal treasury. |
evamettha vuddhihāniyo veditabbā. |
Thus growth and decline should be known here. |
♦ vajjīnaṃ vajjicetiyānīti vajjirājūnaṃ vajjiraṭṭhe cittīkataṭṭhena cetiyānīti laddhanāmāni yakkhaṭṭhānāni. |
♦ "The Vajji shrines of the Vajjis," the yakkhist-shrines in the Vajji country, which have received the name "shrines" because they are revered by the Vajji kings. |
abbhantarānīti antonagare ṭhitāni. |
"Internal," those situated inside the city. |
bāhirānīti bahinagare ṭhitāni . |
"External," those situated outside the city. |
dinnapubbanti pubbe dinnaṃ. |
"Formerly given," given in the past. |
katapubbanti pubbe kataṃ. |
"Formerly done," done in the past. |
no parihāpessantīti aparihāpetvā yathāpavattameva karissanti dhammikaṃ baliṃ parihāpentānañhi devatā ārakkhaṃ susaṃvihitaṃ na karonti, anuppannaṃ dukkhaṃ janetuṃ asakkontāpi uppannaṃ kāsasīsarogādiṃ vaḍḍhenti, saṅgāme patte sahāyā na honti. |
"They will not let them lapse," not letting them lapse, they will perform them as has been customary. For those who let the righteous offerings lapse, the devas do not provide well-arranged protection. Although they are not able to generate unarisen suffering, they increase arisen illnesses such as coughs and headaches. When they have gone to battle, they are not of help. |
aparihāpentānaṃ pana ārakkhaṃ susaṃvihitaṃ karonti, anuppannaṃ sukhaṃ uppādetuṃ asakkontāpi uppannaṃ kāsasīsarogādiṃ hananti, saṅgāmasīse sahāyā hontīti evamettha vuddhihāniyo veditabbā. |
But for those who do not let them lapse, they provide well-arranged protection. Although they are not able to produce unarisen happiness, they cure arisen illnesses such as coughs and headaches. At the head of the battle, they are of help. Thus growth and decline should be known here. |
♦ dhammikā rakkhāvaraṇaguttīti ettha rakkhā eva yathā anicchitaṃ na gacchati, evaṃ āvaraṇato āvaraṇaṃ. |
♦ "Righteous protection, shelter, and security," here protection itself, so that one does not go where one does not wish, is a shelter from covering. |
yathā icchitaṃ na vinassati, evaṃ gopāyanato gutti. |
So that what one wishes is not destroyed, it is a security from guarding. |
tattha balakāyena parivāretvā rakkhaṇaṃ pabbajitānaṃ dhammikā rakkhāvaraṇagutti nāma na hoti. |
Therein, protection by being surrounded by an army is not called righteous protection, shelter, and security for the homeless. |
yathā pana vihārassa upavane rukkhe na chindanti, vājikā vajjhaṃ na karonti, pokkharaṇīsu macche na gaṇhanti, evaṃ karaṇaṃ dhammikā rakkhāvaraṇagutti nāma. |
But just as they do not cut down trees in the grove of the monastery, hunters do not hunt, and they do not catch fish in the lotus ponds, doing thus is called righteous protection, shelter, and security. |
kinti anāgatā cāti iminā pana nesaṃ evaṃ paccupaṭṭhitacittasantānoti cittappavattiṃ pucchati. |
So that the arahants who have not yet come," by this he asks about their mental disposition, "thus is their mind set up. |
♦ tattha ye anāgatānaṃ arahantānaṃ āgamanaṃ na icchanti, te assaddhā honti appasannā. |
♦ Therein, those who do not wish for the coming of the arahants who have not yet come, they are without faith and without confidence. |
pabbajite ca sampatte paccuggamanaṃ na karonti, gantvā na passanti, paṭisanthāraṃ na karonti, pañhaṃ na pucchanti, dhammaṃ na suṇanti, dānaṃ na denti, anumodanaṃ na suṇanti, nivāsanaṭṭhānaṃ na saṃvidahanti. |
And when the homeless have arrived, they do not go to meet them, they do not go to see them, they do not make conversation, they do not ask questions, they do not listen to the Dhamma, they do not give gifts, they do not listen to the thanksgiving, and they do not arrange a place to stay. |
atha nesaṃ avaṇṇo abbhuggacchati — “asuko nāma rājā assaddho appasanno, pabbajite sampatte paccuggamanaṃ na karoti ... pe ... nivāsanaṭṭhānaṃ na saṃvidahatī”ti. |
Then a bad reputation arises for them, "The king named so-and-so is without faith and without confidence; when the homeless arrive, he does not go to meet them... etc... he does not arrange a place to stay." |
taṃ sutvā pabbajitā tassa nagaradvārena na gacchanti, gacchantāpi nagaraṃ na pavisanti. |
Having heard that, the homeless do not go by the gate of his city. Even if they go, they do not enter the city. |
evaṃ anāgatānaṃ arahantānaṃ anāgamanameva hoti. |
Thus, for the arahants who have not yet come, there is no coming. |
āgatānampi phāsuvihāre asati yepi ajānitvā āgatā, te — “vasissāmāti tāva cintetvā āgatamhā, imesaṃ pana rājūnaṃ iminā nīhārena ko vasissatī”ti nikkhamitvā gacchanti. |
And for those who have come, since there is no comfortable dwelling, even those who came without knowing, thinking, "We came thinking we would stay," but then thinking, "Who will stay with these kings in this manner?" they leave and go. |
evaṃ anāgatesu anāgacchantesu, āgatesu dukkhaṃ viharantesu so deso pabbajitānaṃ anāvāso hoti. |
Thus, with those who have not come not coming, and those who have come dwelling in discomfort, that country becomes an uninhabitable place for the homeless. |
tato devatārakkhā na hoti, devatārakkhāya asati amanussā okāsaṃ labhanti. |
Then there is no protection from the devas. When there is no protection from the devas, the non-humans get an opportunity. |
amanussā ussannā anuppannaṃ byādhiṃ uppādenti, sīlavantānaṃ dassanapañhāpucchanādivatthukassa puññassa anāgamo hoti. |
When the non-humans are abundant, they produce unarisen diseases. There is no acquisition of the merit which has as its object the seeing of the virtuous, the asking of questions, etc. |
vipariyāyena pana yathāvuttakaṇhapakkhaviparītassa sukkapakkhassa sambhavo hotīti evamettha vuddhihāniyo veditabbā. |
But in the opposite case, there is the occurrence of the bright side, which is the opposite of the dark side as described. Thus growth and decline should be known here. |
♦ 135. ekamidāhanti idaṃ bhagavā pubbe vajjīnaṃ imassa vajjisattakassa desitabhāvappakāsanatthamāha . |
♦ 135. "On one occasion," the Blessed One said this to show that this set of seven Vajji principles had been taught to the Vajjis before. |
tattha sārandade cetiyeti evaṃnāmake vihāre. |
Therein, "at the Sārandada shrine," in the monastery so named. |
anuppanne kira buddhe tattha sārandadassa yakkhassa nivāsanaṭṭhānaṃ cetiyaṃ ahosi. |
When a Buddha had not arisen, it is said, the shrine, the dwelling place of the yakkha Sārandada, was there. |
athettha bhagavato vihāraṃ kārāpesuṃ, so sārandade cetiye katattā sārandadacetiyantveva saṅkhyaṃ gato. |
Then they had a monastery for the Blessed One built there. Because it was built at the Sārandada shrine, it came to be known as the Sārandada shrine. |
♦ akaraṇīyāti akātabbā, aggahetabbāti attho. |
♦ "Not to be done," not to be done, the meaning is not to be taken. |
yadidanti nipātamattaṃ. |
"That is," is just a particle. |
yuddhassāti karaṇatthe sāmivacanaṃ, abhimukhayuddhena gahetuṃ na sakkāti attho. |
"By battle," is an instrumental case in the possessive sense; the meaning is they cannot be taken by a face-to-face battle. |
aññatra upalāpanāyāti ṭhapetvā upalāpanaṃ. |
"Except by conciliation," setting aside conciliation. |
upalāpanā nāma — “alaṃ vivādena, idāni samaggā homā”ti hatthiassarathahiraññasuvaṇṇādīni pesetvā saṅgahakaraṇaṃ. |
Conciliation is the act of making an alliance by sending elephants, horses, chariots, gold, and silver, saying, "Enough of disputes, let us now be united." |
evañhi saṅgahaṃ katvā kevalaṃ vissāsena sakkā gaṇhitunti attho. |
For having made an alliance thus, they can be taken merely by trust, is the meaning. |
aññatra mithubhedāyāti ṭhapetvā mithubhedaṃ. |
"Except by sowing discord," setting aside sowing discord. |
iminā aññamaññabhedaṃ katvāpi sakkā ete gahetunti dasseti. |
By this he shows that they can also be taken by creating a division among them. |
idaṃ brāhmaṇo bhagavato kathāya nayaṃ labhitvā āha. |
This the brahmin said, having gotten the method from the Blessed One's talk. |
♦ kiṃ pana bhagavā brāhmaṇassa imāya kathāya nayalābhaṃ na jānātīti? |
♦ But does the Blessed One not know that the brahmin has gotten a method from this talk? |
āma, jānāti. |
Yes, he knows. |
jānanto kasmā kathesīti? |
Knowing, why did he speak? |
anukampāya. evaṃ kirassa ahosi — “mayā akathitepi katipāhena gantvā sabbe gaṇhissati, kathite pana samagge bhindanto tīhi saṃvaccharehi gaṇhissati, ettakampi jīvitameva varaṃ, ettakañhi jīvantā attano patiṭṭhānabhūtaṃ puññaṃ karissantī”ti. |
Out of compassion. It occurred to him thus: "Even if I do not speak, he will go after some time and take them all. But if I speak, while breaking their unity, he will take them in three years. Even this much life is better. For living this long, they will do merit that will be a foundation for themselves." |
♦ abhinanditvāti cittena abhinanditvā. |
♦ "Having delighted," having delighted with his mind. |
anumoditvāti “yāva subhāsitañcidaṃ bhotā gotamenā”ti vācāya anumoditvā. |
Having rejoiced," having rejoiced with his speech, saying, "How well-spoken is this by the venerable Gotama. |
pakkāmīti rañño santikaṃ gato. |
"He departed," he went to the king. |
tato naṃ rājā — “kiṃ ācariya, bhagavā avacā”ti pucchi. |
Then the king asked him, "What, teacher, did the Blessed One say?" |
so — “yathā bho samaṇassa gotamassa vacanaṃ na sakkā vajjī kenaci gahetuṃ, api ca upalāpanāya vā mithubhedena vā sakkā”ti āha. |
He said, "According to the word of the ascetic Gotama, it is not possible for anyone to take the Vajjis, but it is possible by conciliation or by sowing discord." |
tato naṃ rājā — “upalāpanāya amhākaṃ hatthiassādayo nassissanti, bhedeneva te gahessāmi, kiṃ karomā”ti pucchi. |
Then the king asked him, "By conciliation, our elephants, horses, etc., will be lost. I will take them by sowing discord. What should we do?" |
tena hi, mahārāja, tumhe vajjiṃ ārabbha parisati kathaṃ samuṭṭhāpetha. |
"Well then, great king, you should start a conversation in the assembly concerning the Vajjis. |
tato ahaṃ — “kiṃ te mahārāja tehi, attano santakehi kasivāṇijjādīni katvā jīvantu ete rājāno”ti vatvā pakkamissāmi. |
Then I will say, 'What are they to you, great king? Let these kings live by doing their own farming, trade, etc.,' and I will depart. |
tato tumhe — “kinnu kho bho esa brāhmaṇo vajjiṃ ārabbha pavattaṃ kathaṃ paṭibāhatī”ti vadeyyātha, divasabhāge cāhaṃ tesaṃ paṇṇākāraṃ pesessāmi, tampi gāhāpetvā tumhepi mama dosaṃ āropetvā bandhanatālanādīni akatvāva kevalaṃ khuramuṇḍaṃ maṃ katvā nagarā nīharāpetha. |
Then you should say, 'Why does this brahmin oppose the conversation that has started concerning the Vajjis?' And during the day, I will send them a gift. Having that seized, you too, having accused me of a fault, without imposing imprisonment, beating, etc., just having me shaven with a razor, have me expelled from the city. |
athāhaṃ — “mayā te nagare pākāro parikhā ca kāritā, ahaṃ kira dubbalaṭṭhānañca uttānagambhīraṭṭhānañca jānāmi, na cirasseva dāni ujuṃ karissāmī”ti vakkhāmi. |
Then I will say, 'I had the wall and the moat of the city made for you. I, it seems, know the weak spots and the shallow and deep spots. I will soon straighten it out.' |
taṃ sutvā tumhe — “gacchatū”ti vadeyyāthāti. |
Having heard that, you should say, 'Let him go'." |
rājā sabbaṃ akāsi. |
The king did everything. |
♦ licchavī tassa nikkhamanaṃ sutvā — “saṭho brāhmaṇo, mā tassa gaṅgaṃ uttarituṃ adatthā”ti āhaṃsu. |
♦ The Licchavis, having heard of his expulsion, said, "The brahmin is a rogue. Do not let him cross the Ganges." |
tatra ekaccehi — “amhe ārabbha kathitattā kira so evaṃ kato”ti vutte “tena hi, bhaṇe, etū”ti bhaṇiṃsu. |
There, when some said, "He has been treated thus, it seems, because he spoke on our behalf," they said, "Well then, let him come." |
so gantvā licchavī disvā “kiṃ āgatatthā”ti pucchito taṃ pavattiṃ ārocesi, licchavino — “appamattakena nāma evaṃ garuṃ daṇḍaṃ kātuṃ na yuttan”ti vatvā — “kiṃ te tatra ṭhānantaran”ti pucchiṃsu. |
He went, and when the Licchavis saw him and asked, "Why have you come?" he told them what had happened. The Licchavis, saying, "It is not right to impose such a heavy punishment for such a small thing," asked, "What was your position there?" |
“vinicchayāmaccohamasmī”ti. tadeva te ṭhānantaraṃ hotūti. |
I was a minister of justice." "Let that be your position. |
so suṭṭhutaraṃ vinicchayaṃ karoti, rājakumārā tassa santike sippaṃ uggaṇhanti. |
He judges even better. The royal princes learn skills from him. |
♦ so patiṭṭhitaguṇo hutvā ekadivasaṃ ekaṃ licchaviṃ gahetvā ekamantaṃ gantvā — dārakā kasantīti pucchi. |
♦ He, having established his good reputation, one day, taking one Licchavi, went to one side and asked, "Do the boys plow?" |
āma, kasanti. |
Yes, they plow. |
dve goṇe yojetvāti? |
Yoking two oxen? |
āma, dve goṇe yojetvāti. |
Yes, yoking two oxen. |
ettakaṃ vatvā nivatto. |
Having said this much, he returned. |
tato taṃ añño — “kiṃ ācariyo āhā”ti pucchitvā tena vuttaṃ asaddahanto “na me esa yathābhūtaṃ kathetī”ti tena saddhiṃ bhijji. |
Then another, asking him, "What did the teacher say?" and not believing what he said, thinking, "He is not telling me the truth," he broke with him. |
brāhmaṇo aññasmiṃ divase ekaṃ licchaviṃ ekamantaṃ netvā — “kena byañjanena bhuttosī”ti pucchitvā nivatto. |
The brahmin, on another day, taking one Licchavi to one side, asked, "With what curry did you eat?" and returned. |
tampi añño pucchitvā asaddahanto tatheva bhijji. |
Another, asking him too, and not believing, broke with him in the same way. |
brāhmaṇo aparampi divasaṃ ekaṃ licchaviṃ ekamantaṃ netvā — “atiduggatosi kirā”ti pucchi. |
The brahmin, on another day, taking one Licchavi to one side, asked, "Are you very poor, it seems?" |
ko evamāhāti pucchito asuko nāma licchavīti. |
When asked, "Who says so?" he said, "The Licchavi so-and-so." |
aparampi ekamantaṃ netvā — “tvaṃ kira bhīrukajātiko”ti pucchi. |
Again, taking another to one side, he asked, "Are you of a cowardly nature, it seems?" |
ko evamāhāti? |
Who says so? |
asuko nāma licchavīti. |
The Licchavi so-and-so. |
evaṃ aññena akathitameva aññassa kathento tīhi saṃvaccharehi te rājāno aññamaññaṃ bhinditvā yathā dve ekamaggena na gacchanti, tathā katvā sannipātabheriṃ carāpesi. |
Thus, telling to another what had not been said by another, in three years he broke those kings from each other, and having made it so that two would not go by the same road, he had the assembly-drum sounded. |
licchavino — “issarā sannipatantu, sūrā sannipatantū”ti vatvā na sannipatiṃsu. |
The Licchavis said, "Let the powerful assemble, let the brave assemble," and they did not assemble. |
♦ brāhmaṇo — “ayaṃ dāni kālo, sīghaṃ āgacchatū”ti rañño sāsanaṃ pesesi. |
♦ The brahmin sent a message to the king, "This is the time now. Come quickly." |
rājā sutvāva balabheriṃ carāpetvā nikkhami. |
The king, as soon as he heard, had the war-drum sounded and went out. |
vesālikā sutvā — “rañño gaṅgaṃ uttarituṃ na dassāmā”ti bheriṃ carāpesuṃ. |
The people of Vesālī, having heard, had the drum sounded, saying, "We will not let the king cross the Ganges." |
tampi sutvā — “gacchantu sūrarājāno”tiādīni vatvā na sannipatiṃsu. |
Having heard that too, saying, "Let the brave kings go," etc., they did not assemble. |
“nagarappavesanaṃ na dassāma, dvārāni pidahitvā ṭhassāmā”ti bheriṃ carāpesuṃ. |
"We will not allow entry into the city. We will stand with the gates closed," they had the drum sounded. |
ekopi na sannipati. |
Not a single one assembled. |
yathāvivaṭeheva dvārehi pavisitvā sabbe anayabyasanaṃ pāpetvā gato. |
Having entered through the gates which were open as usual, he brought them all to ruin and disaster and went away. |
♦ bhikkhuaparihāniyadhammavaṇṇanā |
♦ Commentary on the Principles of a Bhikkhu's Non-decline |
♦ 136. atha kho bhagavā acirapakkantetiādimhi sannipātetvāti dūravihāresu iddhimante pesetvā santikavihāresu sayaṃ gantvā — “sannipatatha, āyasmanto; |
♦ 136. In "Then the Blessed One, not long after he had departed," etc., "having had them assembled" means having sent those with psychic power to the distant monasteries, and having gone himself to the nearby monasteries, he had them assembled, saying, "Assemble, venerable ones; |
bhagavā vo sannipātaṃ icchatī”ti sannipātetvā. |
the Blessed One wishes your assembly." |
aparihāniyeti aparihānikare, vuddhihetubhūteti attho. |
"Of non-decline" means causing no decline, being a cause for growth, is the meaning. |
dhamme desessāmīti candasahassaṃ sūriyasahassaṃ uṭṭhapento viya catukuṭṭake gehe anto teladīpasahassaṃ ujjālento viya pākaṭe katvā kathayissāmīti. |
"I will teach the dhammas" means as if raising a thousand moons and a thousand suns, as if lighting a thousand oil lamps inside a four-cornered house, I will speak, making them clear. |
♦ tattha abhiṇhaṃ sannipātāti idaṃ vajjisattake vuttasadisameva. |
♦ Therein, "frequent assemblies" is the same as was said in the set of seven for the Vajjis. |
idhāpi ca abhiṇhaṃ asannipatitā disāsu āgatasāsanaṃ na suṇanti. |
Here too, those who do not assemble frequently do not hear the messages that have come from the directions. |
tato — “asukavihārasīmā ākulā, uposathapavāraṇā ṭhitā, asukasmiṃ ṭhāne bhikkhū vejjakammadūtakammādīni karonti, viññattibahulā pupphadānādīhi jīvikaṃ kappentī”tiādīni na jānanti, pāpabhikkhūpi “pamatto bhikkhusaṅgho”ti ñatvā rāsibhūtā sāsanaṃ osakkāpenti. |
Then, they do not know such things as, "The boundary of such-and-such a monastery is in turmoil, the Uposatha and Pavāraṇā have been stopped, in such-and-such a place bhikkhus are practicing medicine, acting as messengers, etc., are full of requests, and make a living by giving flowers, etc." And the evil bhikkhus, knowing, "The Sangha of bhikkhus is heedless," becoming a group, they cause the dispensation to decline. |
abhiṇhaṃ sannipatitā pana taṃ taṃ pavattiṃ suṇanti, tato bhikkhusaṅghaṃ pesetvā sīmaṃ ujuṃ karonti, uposathapavāraṇādayo pavattāpenti, micchājīvānaṃ ussannaṭṭhāne ariyavaṃsake pesetvā ariyavaṃsaṃ kathāpenti, pāpabhikkhūnaṃ vinayadharehi niggahaṃ kārāpenti, pāpabhikkhūpi “appamatto bhikkhusaṅgho, na sakkā amhehi vaggabandhena vicaritun”ti bhijjitvā palāyanti. |
But those who assemble frequently hear that and that news. Then they send a group of bhikkhus and straighten out the boundary, they have the Uposatha, Pavāraṇā, etc., proceed. In a place where those of wrong livelihood are abundant, they send those versed in the noble lineage and have them speak on the noble lineage. They have the evil bhikkhus censured by those who know the Vinaya. And the evil bhikkhus, thinking, "The Sangha of bhikkhus is diligent, it is not possible for us to move about in a faction," break up and flee. |
evamettha hānivuddhiyo veditabbā. |
Thus growth and decline should be known here. |
♦ samaggātiādīsu cetiyapaṭijagganatthaṃ vā bodhigehauposathāgāracchādanatthaṃ vā katikavattaṃ vā ṭhapetukāmatāya ovādaṃ vā dātukāmatāya — “saṅgho sannipatatū”ti bheriyā vā ghaṇṭiyā vā ākoṭitāya — “mayhaṃ cīvarakammaṃ atthi, mayhaṃ patto pacitabbo, mayhaṃ navakammaṃ atthī”ti vikkhepaṃ karontā na samaggā sannipatanti nāma. |
♦ "In unity," etc., for the purpose of maintaining a shrine, or for thatching a Bodhi-house or an Uposatha-hall, or for the desire to establish a code of conduct, or for the desire to give an exhortation, when the drum or the bell is struck, saying, "Let the Sangha assemble," those who make an excuse, saying, "I have work on my robe, my bowl needs to be baked, I have new construction," do not assemble in unity. |
sabbaṃ pana taṃ kammaṃ ṭhapetvā — “ahaṃ purimataraṃ, ahaṃ purimataran”ti ekappahāreneva sannipatantā samaggā sannipatanti nāma. |
But those who, having put aside all that work, assemble all at once, saying, "I first, I first," they are said to assemble in unity. |
sannipatitā pana cintetvā mantetvā kattabbaṃ katvā ekato avuṭṭhahantā samaggā na vuṭṭhahanti nāma. |
But those who, having assembled, do not rise up together after having thought, consulted, and done what is to be done, they are not said to rise up in unity. |
evaṃ vuṭṭhitesu hi ye paṭhamaṃ gacchanti, tesaṃ evaṃ hoti — “amhehi bāhirakathāva sutā, idāni vinicchayakathā bhavissatī”ti. |
For of those who rise up thus, those who go first think, "We have heard only the external talk; now there will be the talk of judgment." |
ekappahāreneva vuṭṭhahantā pana samaggā vuṭṭhahanti nāma. |
But those who rise up all at once are said to rise up in unity. |
apica “asukaṭṭhāne vihārasīmā ākulā, uposathapavāraṇā ṭhitā, asukaṭṭhāne vejjakammādikārakā pāpabhikkhū ussannā”ti sutvā — “ko gantvā tesaṃ niggahaṃ karissatī”ti vutte — “ahaṃ paṭhamaṃ, ahaṃ paṭhaman”ti vatvā gacchantāpi samaggā vuṭṭhahanti nāma. |
Moreover, having heard, "In such-and-such a place, the monastery boundary is in turmoil, the Uposatha and Pavāraṇā have been stopped, in such-and-such a place evil bhikkhus who practice medicine, etc., are abundant," and when it is said, "Who will go and censure them?" those who go, saying, "I first, I first," are also said to rise up in unity. |
♦ āgantukaṃ pana disvā — “imaṃ pariveṇaṃ yāhi, etaṃ pariveṇaṃ yāhi, ayaṃ ko”ti avatvā sabbe vattaṃ karontāpi, jiṇṇapattacīvarakaṃ disvā tassa bhikkhācāravattena pattacīvaraṃ pariyesamānāpi, gilānassa gilānabhesajjaṃ pariyesamānāpi, gilānameva anāthaṃ — “asukapariveṇaṃ yāhi, asukapariveṇaṃ yāhī”ti avatvā attano attano pariveṇe paṭijaggantāpi, eko oliyamānako gantho hoti, paññavantaṃ bhikkhuṃ saṅgaṇhitvā tena taṃ ganthaṃ ukkhipāpentāpi samaggā saṅghaṃ karaṇīyāni karonti nāma. |
♦ But seeing a visitor, and not saying, "Go to this residence, go to that residence, who is this?" but all performing their duties; and seeing one with a worn-out bowl and robe, and searching for a bowl and robe for him by the duty of the alms-round; and searching for medicine for a sick person; and not saying to a sick person who is helpless, "Go to such-and-such a residence, go to such-and-such a residence," but looking after him in their own respective residences; and when a text is failing, getting a wise bhikkhu and having him lift up that text, they are said to do the duties of the Sangha in unity. |
♦ apaññattantiādīsu navaṃ adhammikaṃ katikavattaṃ vā sikkhāpadaṃ vā bandhantā apaññattaṃ paññapenti nāma, purāṇasanthatavatthusmiṃ sāvatthiyaṃ bhikkhū viya. |
♦ "What has not been laid down," etc., those who bind a new, unrighteous code of conduct or training rule, they are said to lay down what has not been laid down, like the bhikkhus in Sāvatthī in the matter of the ancient established rule. |
uddhammaṃ ubbinayaṃ sāsanaṃ dīpentā paññattaṃ samucchindanti nāma, vassasataparinibbute bhagavati vesālikā vajjiputtakā viya. |
Those who expound a false dhamma, a false vinaya, and a false dispensation, they are said to abolish what has been laid down, like the Vajjiputtaka bhikkhus of Vesālī when the Blessed One had been attained Parinibbāna for a hundred years. |
khuddānukhuddakā pana āpattiyo sañcicca vītikkamantā yathāpaññattesu sikkhāpadesu samādāya na vattanti nāma, assajipunabbasukā viya. |
But those who intentionally transgress minor and secondary offenses are not said to act in accordance with the training rules as laid down, like Assaji and Punabbasuka. |
navaṃ pana katikavattaṃ vā sikkhāpadaṃ vā abandhantā, dhammavinayato sāsanaṃ dīpentā, khuddānukhuddakāni sikkhāpadāni asamūhanantā apaññattaṃ na paññapenti, paññattaṃ na samucchindanti, yathāpaññattesu sikkhāpadesu samādāya vattanti nāma, āyasmā upaseno viya, āyasmā yaso kākaṇḍakaputto viya ca. |
But those who do not bind a new code of conduct or training rule, who expound the dispensation from the Dhamma and Vinaya, who do not abolish the minor and secondary training rules, they do not lay down what has not been laid down, they do not abolish what has been laid down, and they act in accordance with the training rules as laid down, like the venerable Upasena, and like the venerable Yasa, the son of Kākaṇḍaka. |
♦ “suṇātu, me āvuso saṅgho, santamhākaṃ sikkhāpadāni gihigatāni, gihinopi jānanti, ‘idaṃ vo samaṇānaṃ sakyaputtiyānaṃ kappati, idaṃ vo na kappatī’ti. |
♦ "Let the Sangha hear me, friends. Our training rules have reached the laity; even the laity know, 'This is allowable for you ascetics, sons of the Sakyan; this is not allowable for you.' |
sace hi mayaṃ khuddānukhuddakāni sikkhāpadāni samūhanissāma, bhavissanti vattāro — ‘dhūmakālikaṃ samaṇena gotamena sāvakānaṃ sikkhāpadaṃ paññattaṃ, yāvimesaṃ satthā aṭṭhāsi, tāvime sikkhāpadesu sikkhiṃsu. |
For if we were to abolish the minor and secondary training rules, there would be those who say, 'A smoky training rule was laid down for the disciples by the ascetic Gotama. As long as their teacher lived, so long they trained in the training rules. |
yato imesaṃ satthā parinibbuto, na dānime sikkhāpadesu sikkhantī’ti. |
Since their teacher has attained Parinibbāna, they no longer train in the training rules.' |
yadi saṅghassa pattakallaṃ, saṅgho apaññattaṃ na paññapeyya, paññattaṃ na samucchindeyya, yathāpaññattesu sikkhāpadesu samādāya vatteyyā”ti -- |
If it is the right time for the Sangha, the Sangha should not lay down what has not been laid down, should not abolish what has been laid down, and should act in accordance with the training rules as laid down." |
♦ imaṃ tantiṃ ṭhapayanto āyasmā mahākassapo viya ca. |
♦ The venerable Mahākassapa, establishing this tradition, and so on. |
vuddhiyevāti sīlādīhi guṇehi vuḍḍhiyeva, no parihāni. |
"Only growth" means only growth in qualities such as virtue, not decline. |
♦ therāti thirabhāvappattā therakārakehi guṇehi samannāgatā. |
♦ "Elders," those who have attained a stable state, endowed with the qualities that make an elder. |
bahū rattiyo jānantīti rattaññū. |
They know many nights," thus they are "rattaññū. |
ciraṃ pabbajitānaṃ etesanti cirapabbajitā. |
Homeless for a long time," this is for them, thus they are "cirapabbajitā. |
saṅghassa pituṭṭhāne ṭhitāti saṅghapitaro. |
Those who stand in the place of a father to the Sangha," thus they are "saṅghapitaro. |
pituṭṭhāne ṭhitattā saṅghaṃ parinenti pubbaṅgamā hutvā tīsu sikkhāsu pavattentīti saṅghapariṇāyakā. |
Because they stand in the place of a father, they lead the Sangha, and being at the forefront, they cause it to proceed in the three trainings," thus they are "saṅghapariṇāyakā. |
♦ ye tesaṃ sakkārādīni na karonti, ovādatthāya dve tayo vāre upaṭṭhānaṃ na gacchanti, tepi tesaṃ ovādaṃ na denti, paveṇīkathaṃ na kathenti, sārabhūtaṃ dhammapariyāyaṃ na sikkhāpenti. |
♦ Those who do not do honor, etc., to them, and who do not go to attend on them two or three times for instruction, they too do not give them instruction, they do not speak the talk of tradition, they do not teach the essential Dhamma-discourse. |
te tehi vissaṭṭhā sīlādīhi dhammakkhandhehi sattahi ca ariyadhanehīti evamādīhi guṇehi parihāyanti. |
They, being abandoned by them, decline from the qualities such as the aggregates of virtue, etc., and the seven noble treasures. |
ye pana tesaṃ sakkārādīni karonti, upaṭṭhānaṃ gacchanti, tepi tesaṃ ovādaṃ denti. |
But those who do honor, etc., to them, and who go to attend on them, they too give them instruction. |
“evaṃ te abhikkamitabbaṃ, evaṃ te paṭikkamitabbaṃ, evaṃ te ālokitabbaṃ, evaṃ te vilokitabbaṃ, evaṃ te samiñjitabbaṃ, evaṃ te pasāritabbaṃ, evaṃ te saṅghāṭipattacīvaraṃ dhāretabban”ti paveṇīkathaṃ kathenti, sārabhūtaṃ dhammapariyāyaṃ sikkhāpenti, terasahi dhutaṅgehi dasahi kathāvatthūhi anusāsanti. |
"Thus you should go forward, thus you should go back, thus you should look, thus you should gaze, thus you should bend, thus you should stretch, thus you should wear the saṅghāṭi, bowl, and robe," they speak the talk of tradition, they teach the essential Dhamma-discourse, they instruct with the thirteen ascetic practices and the ten topics of discourse. |
te tesaṃ ovāde ṭhatvā sīlādīhi guṇehi vaḍḍhamānā sāmaññatthaṃ anupāpuṇanti. |
They, standing in their instruction, growing in qualities such as virtue, attain the goal of asceticism. |
evamettha hānivuddhiyo veditabbā. |
Thus growth and decline should be known here. |
♦ punabbhavadānaṃ punabbhavo, punabbhavo sīlamassāti ponobbhavikā, punabbhavadāyikāti attho, tasmā ponobbhavikāya. |
♦ "Giving rebirth," rebirth; he whose virtue gives rebirth is "ponobbhavikā," meaning giving rebirth. Therefore, "by that which leads to rebirth." |
na vasaṃ gacchantīti ettha ye catunnaṃ paccayānaṃ kāraṇā upaṭṭhākānaṃ padānupadikā hutvā gāmato gāmaṃ vicaranti, te tassā taṇhāya vasaṃ gacchanti nāma, itare na gacchanti nāma. |
"They do not fall under the sway," here, those who, for the sake of the four requisites, become followers of their supporters and wander from village to village, they are said to fall under the sway of that craving. The others are not said to. |
tattha hānivuddhiyo pākaṭāyeva. |
Therein, growth and decline are clear. |
♦ āraññakesūti pañcadhanusatikapacchimesu. |
♦ "In the forest," in those at least five hundred bow-lengths away. |
sāpekkhāti sataṇhā sālayā. |
"With attachment," with craving, with affection. |
gāmantasenāsanesu hi jhānaṃ appetvāpi tato vuṭṭhitamattova itthipurisadārikādisaddaṃ suṇāti, yenassa adhigatavisesopi hāyatiyeva. |
For in a dwelling near a village, even after attaining jhāna, as soon as one has risen from it, one hears the sound of women, men, and children, by which even the distinction one has attained declines. |
araññe pana niddāyitvā paṭibuddhamatto sīhabyagghamorādīnaṃ saddaṃ suṇāti, yena āraññakaṃ pītiṃ labhitvā tameva sammasanto aggaphale patiṭṭhāti. |
But in the forest, as soon as one has woken from sleep, one hears the sound of lions, tigers, and peacocks, by which one obtains the joy of the forest and, contemplating that very thing, is established in the highest fruit. |
iti bhagavā gāmantasenāsane jhānaṃ appetvā nisinnabhikkhuno araññe niddāyantameva pasaṃsati. |
Thus the Blessed One praises even one who is sleeping in the forest over a bhikkhu who is sitting, having attained jhāna, in a dwelling near a village. |
tasmā tameva atthavasaṃ paṭicca — “āraññakesu senāsanesu sāpekkhā bhavissantī”ti āha. |
Therefore, in reference to that very reason, he said, "they will have an attachment to forest dwellings." |
♦ paccattaññeva satiṃ upaṭṭhapessantīti attanāva attano abbhantare satiṃ upaṭṭhapessanti. |
♦ "They will establish mindfulness in themselves" means they will establish mindfulness within their own selves. |
pesalāti piyasīlā. |
"Amiable," of a dear character. |
idhāpi sabrahmacārīnaṃ āgamanaṃ anicchantā nevāsikā assaddhā honti appasannā . |
Here too, the residents who do not wish for the coming of their companions in the holy life are without faith and without confidence. |
sampattabhikkhūnaṃ paccuggamanapattacīvarappaṭiggahaṇāasanapaññāpanatālavaṇṭaggahaṇādīni na karonti, atha nesaṃ avaṇṇo uggacchati — “asukavihāravāsino bhikkhū assaddhā appasannā vihāraṃ paviṭṭhānaṃ vattapaṭivattaṃ na karontī”ti. |
They do not go to meet the bhikkhus who have arrived, they do not take their bowls and robes, they do not prepare seats, they do not take palm-leaf fans, etc. Then a bad reputation arises for them, "The bhikkhus dwelling in such-and-such a monastery are without faith and without confidence; they do not perform the duties and counter-duties for those who have entered the monastery." |
taṃ sutvā pabbajitā vihāradvārena gacchantāpi vihāraṃ na pavisanti. |
Having heard that, the homeless, even while going by the monastery gate, do not enter the monastery. |
evaṃ anāgatānaṃ anāgamanameva hoti. |
Thus, for those who have not come, there is no coming. |
āgatānaṃ pana phāsuvihāre asati yepi ajānitvā āgatā, te — “vasissāmāti tāva cintetvā āgatāmha, imesaṃ pana nevāsikānaṃ iminā nīhārena ko vasissatī”ti nikkhamitvā gacchanti. |
And for those who have come, since there is no comfortable dwelling, even those who came without knowing, thinking, "We came thinking we would stay," but then thinking, "Who will stay with these residents in this manner?" they leave and go. |
evaṃ so vihāro aññesaṃ bhikkhūnaṃ anāvāsova hoti. |
Thus, that monastery becomes an uninhabitable place for other bhikkhus. |
tato nevāsikā sīlavantānaṃ dassanaṃ alabhantā kaṅkhāvinodanaṃ vā ācārasikkhāpakaṃ vā madhuradhammassavanaṃ vā na labhanti, tesaṃ neva aggahitadhammaggahaṇaṃ, na gahitasajjhāyakaraṇaṃ hoti. |
Then the residents, not getting to see the virtuous, do not get a chance to dispel their doubts, or a teacher of conduct, or a hearing of the sweet Dhamma. For them, there is neither the learning of the unlearned Dhamma, nor the recitation of what has been learned. |
iti nesaṃ hāniyeva hoti, na vuddhi. |
Thus for them there is only decline, not growth. |
♦ ye pana sabrahmacārīnaṃ āgamanaṃ icchanti, te saddhā honti pasannā, āgatānaṃ sabrahmacārīnaṃ paccuggamanādīni katvā senāsanaṃ paññapetvā denti, te gahetvā bhikkhācāraṃ pavisanti, kaṅkhaṃ vinodenti, madhuradhammassavanaṃ labhanti. |
♦ But those who wish for the coming of their companions in the holy life, they have faith and confidence. They go to meet the companions in the holy life who have arrived, and having done their duties, they prepare a dwelling and give it. They take them and enter for alms, they dispel their doubts, they get a hearing of the sweet Dhamma. |
atha nesaṃ kittisaddo uggacchati — “asukavihārabhikkhū evaṃ saddhā pasannā vattasampannā saṅgāhakā”ti. |
Then a good reputation arises for them, "The bhikkhus of such-and-such a monastery are so faithful, confident, endowed with duties, and supportive." |
taṃ sutvā bhikkhū dūratopi enti, tesaṃ nevāsikā vattaṃ karonti, samīpaṃ āgantvā vuḍḍhataraṃ āgantukaṃ vanditvā nisīdanti, navakatarassa santike āsanaṃ gahetvā nisīdanti. |
Having heard that, bhikkhus come even from afar. The residents perform their duties for them. They come near, and having saluted the elder visitor, they sit down. They take a seat near the junior one and sit down. |
nisīditvā — “imasmiṃ vihāre vasissatha gamissathā”ti pucchanti. |
Having sat down, they ask, "Will you stay in this monastery or will you go?" |
‘gamissāmī’ti vutte — “sappāyaṃ senāsanaṃ, sulabhā bhikkhā”tiādīni vatvā gantuṃ na denti. |
When he says, "I will go," they do not let him go, saying, "The dwelling is suitable, alms are easy to get," etc. |
vinayadharo ce hoti, tassa santike vinayaṃ sajjhāyanti. |
If he is a master of the Vinaya, they recite the Vinaya with him. |
suttantādidharo ce, tassa santike taṃ taṃ dhammaṃ sajjhāyanti. |
If he is a master of the Suttanta, etc., they recite that and that Dhamma with him. |
āgantukānaṃ therānaṃ ovāde ṭhatvā saha paṭisambhidāhi arahattaṃ pāpuṇanti. |
Standing in the instruction of the visiting elders, they attain Arahantship with the analytical knowledges. |
āgantukā “ekaṃ dve divasāni vasissāmāti āgatāmha, imesaṃ pana sukhasaṃvāsatāya dasadvādasavassāni vasissāmā”ti vattāro honti. |
The visitors say, "We came thinking we would stay for one or two days, but due to the pleasant company of these, we will stay for ten or twelve years." |
evamettha hānivuddhiyo veditabbā. |
Thus growth and decline should be known here. |
♦ 137. dutiyasattake kammaṃ ārāmo etesanti kammārāmāti. |
♦ 137. In the second set of seven, "work is their delight," thus they are "kammārāmā" (delighting in work). |
kamme ratāti kammaratā. |
Fond of work," thus "kammaratā. |
kammārāmatamanuyuttāti yuttā payuttā anuyuttā. |
"Devoted to delighting in work," devoted, engaged, devoted. |
tattha kammanti itikātabbakammaṃ vuccati. |
Therein, "work" is said of work that ought to be done. |
seyyathidaṃ — cīvaravicāraṇaṃ, cīvarakaraṇaṃ, upatthambhanaṃ, sūcigharaṃ, pattatthavikaṃ, asaṃbaddhakaṃ, kāyabandhanaṃ, dhamakaraṇaṃ, ādhārakaṃ, pādakathalikaṃ, sammajjanīādīnaṃ karaṇanti. |
Namely: attending to a robe, making a robe, mending, a needle-case, a bowl-bag, a strap, a waistband, a bellows, a stand, a sandal, the making of a broom, etc. |
ekacco hi etāni karonto sakaladivasaṃ etāneva karoti. |
For a certain person, while doing these, does only these for the whole day. |
taṃ sandhāyesa paṭikkhepo. |
In reference to him, this is the rejection. |
yo pana etesaṃ karaṇavelāyameva etāni karoti, uddesavelāyaṃ uddesaṃ gaṇhāti, sajjhāyavelāyaṃ sajjhāyati, cetiyaṅgaṇavattavelāyaṃ cetiyaṅgaṇavattaṃ karoti, manasikāravelāyaṃ manasikāraṃ karoti, na so kammārāmo nāma. |
But he who does these only at the time of doing them, and at the time of study takes up his study, and at the time of recitation recites, and at the time of the duty of the cetiya-courtyard does the duty of the cetiya-courtyard, and at the time of meditation meditates, he is not said to be one who delights in work. |
♦ na bhassārāmāti ettha yo itthivaṇṇapurisavaṇṇādivasena ālāpasallāpaṃ karontoyeva divasañca rattiñca vītināmeti, evarūpe bhasse pariyantakārī na hoti, ayaṃ bhassārāmo nāma. |
♦ "Not delighting in talk," here, he who passes the day and the night just making conversation by way of the beauty of women, the beauty of men, etc., who does not put an end to such talk, this one is called one who delights in talk. |
yo pana rattindivaṃ dhammaṃ katheti, pañhaṃ vissajjeti, ayaṃ appabhassova bhasse pariyantakārīyeva. |
But he who speaks the Dhamma day and night, who answers questions, he is one of little talk, he is one who puts an end to talk. |
kasmā? “sannipatitānaṃ vo, bhikkhave, dvayaṃ karaṇīyaṃ — dhammī vā kathā, ariyo vā tuṇhībhāvo”ti vuttattā. |
Why? Because it has been said, "For you who have assembled, bhikkhus, there are two things to be done: either a Dhamma-talk, or the noble silence." |
♦ na niddārāmāti ettha yo gacchantopi nisinnopi nipannopi thinamiddhābhibhūto niddāyatiyeva, ayaṃ niddārāmo nāma. |
♦ "Not delighting in sleep," here, he who, even while walking, sitting, or lying down, being overcome by sloth and torpor, just sleeps, this one is called one who delights in sleep. |
yassa pana karajakāyagelaññena cittaṃ bhavaṅge otarati, nāyaṃ niddārāmo. |
But he for whom the mind, due to physical fatigue and illness, sinks into the life-continuum, this one is not one who delights in sleep. |
tenevāha — “abhijānāmahaṃ aggivessana, gimhānaṃ pacchime māse pacchābhattaṃ piṇḍapātappaṭikkanto catugguṇaṃ saṅghāṭiṃ paññapetvā dakkhiṇena passena sato sampajāno niddaṃ okkamitā”ti . |
Therefore he said, "I recall, Aggivessana, in the last month of the hot season, after the meal, having returned from the alms-round, having prepared my fourfold saṅghāṭi, mindful and clearly comprehending, I fell asleep on my right side." |
♦ na saṅgaṇikārāmāti ettha yo ekassa dutiyo dvinnaṃ tatiyo tiṇṇaṃ catutthoti evaṃ saṃsaṭṭhova viharati, ekako assādaṃ na labhati, ayaṃ saṅgaṇikārāmo. |
♦ "Not delighting in company," here, he who dwells just associated, as a second to one, a third to two, a fourth to three, and who does not get any pleasure alone, this one is one who delights in company. |
yo pana catūsu iriyāpathesu ekako assādaṃ labhati, nāyaṃ saṅgaṇikārāmoti veditabbo. |
But he who gets pleasure alone in the four postures should not be known as one who delights in company. |
♦ na pāpicchāti ettha asantasambhāvanāya icchāya samannāgatā dussīlā pāpicchā nāma. |
♦ "Not of evil desires," here, the immoral who are endowed with a desire for what is not real and what is not manifest are called those of evil desires. |
♦ na pāpamittādīsu pāpā mittā etesanti pāpamittā. |
♦ "Not with evil friends," etc., those for whom friends are evil are "pāpamittā." |
catūsu iriyāpathesu saha ayanato pāpā sahāyā etesanti pāpasahāyā. |
Those for whom companions are evil, from associating with them in the four postures, are "pāpasahāyā." |
tanninnatappoṇatappabbhāratāya pāpesu sampavaṅkāti pāpasampavaṅkā. |
Being bent towards evil due to being inclined, devoted, and biased towards it, are "pāpasampavaṅkā." |
♦ oramattakenāti avaramattakena appamattakena. |
♦ "By a mere trifle," by a mere trifle, by a small amount. |
antarāti arahattaṃ apatvāva etthantare. |
"In between," without having attained Arahantship, in between. |
vosānanti pariniṭṭhitabhāvaṃ — “alamettāvatā”ti osakkanaṃ ṭhitakiccataṃ. |
"The end," the state of having finished, "this is enough," the state of stopping, the state of having done what was to be done. |
idaṃ vuttaṃ hoti — “yāva sīlapārisuddhimattena vā vipassanāmattena vā jhānamattena vā sotāpannabhāvamattena vā sakadāgāmibhāvamattena vā anāgāmibhāvamattena vā vosānaṃ na āpajjissanti, tāva vuddhiyeva bhikkhūnaṃ pāṭikaṅkhā, no parihānī”ti. |
This is what is said: "As long as they do not come to an end by the mere purity of virtue, or by mere insight, or by mere jhāna, or by the mere state of a stream-enterer, or by the mere state of a once-returner, or by the mere state of a non-returner, so long only growth is to be expected for the bhikkhus, not decline." |
♦ 138. tatiyasattake saddhāti saddhāsampannā. |
♦ 138. In the third set of seven, "faithful" means endowed with faith. |
tattha āgamanīyasaddhā, adhigamasaddhā, pasādasaddhā, okappanasaddhāti catubbidhā saddhā. |
Therein, faith is fourfold: faith of aspiration, faith of attainment, faith of confidence, and faith of conviction. |
tattha āgamanīyasaddhā sabbaññubodhisattānaṃ hoti. |
Therein, faith of aspiration is for the Bodhisattas who are to become fully enlightened. |
adhigamasaddhā ariyapuggalānaṃ. |
Faith of attainment is for the noble persons. |
buddho dhammo saṅghoti vutte pana pasādo pasādasaddhā. |
But when it is said, "the Buddha, the Dhamma, the Sangha," the confidence is faith of confidence. |
okappetvā pakappetvā pana saddahanaṃ okappanasaddhā. |
But faith by convincing and persuading is faith of conviction. |
sā duvidhāpi idhādhippetā. |
Both kinds are intended here. |
tāya hi saddhāya samannāgato saddhāvimutto, vakkalittherasadiso hoti. |
For he who is endowed with that faith is one liberated by faith, like the Elder Vakkali. |
tassa hi cetiyaṅgaṇavattaṃ vā, bodhiyaṅgaṇavattaṃ vā katameva hoti. |
For him, the duty of the cetiya-courtyard, or the duty of the Bodhi-courtyard, is already done. |
upajjhāyavattāacariyavattādīni sabbavattāni pūreti. |
He fulfills all duties, such as the duty to his preceptor and teacher. |
hirimanāti pāpajigucchanalakkhaṇāya hiriyā yuttacittā. |
"With a sense of shame," with a mind possessed of the shame which is characterized by disgust at evil. |
ottappīti pāpato bhāyanalakkhaṇena ottappena samannāgatā. |
"With a sense of dread," endowed with the dread which is characterized by fear of evil. |
♦ bahussutāti ettha pana pariyattibahussuto, paṭivedhabahussutoti dve bahussutā. |
♦ "Very learned," here, however, there are two who are very learned: one who is very learned in the scriptures, and one who is very learned in penetration. |
pariyattīti tīṇi piṭakāni. |
"The scriptures" are the three Piṭakas. |
paṭivedhoti saccappaṭivedho. |
"Penetration" is the penetration of the truths. |
imasmiṃ pana ṭhāne pariyatti adhippetā. |
But in this place, the scriptures are intended. |
sā yena bahu sutā, so bahussuto. |
He by whom much has been heard is very learned. |
so panesa nissayamuccanako, parisupaṭṭhāko, bhikkhunovādako, sabbatthakabahussutoti catubbidho hoti. |
And he is of four kinds: one freed from dependence, an attendant of the assembly, an instructor of bhikkhunīs, and one who is very learned in all matters. |
tattha tayo bahussutā samantapāsādikāya vinayaṭṭhakathāya ovādavagge vuttanayena gahetabbā. |
Therein, the three who are very learned should be taken in the way stated in the Ovādavagga of the Vinaya commentary, the Samantapāsādikā. |
sabbatthakabahussutā pana ānandattherasadisā honti. |
But those who are very learned in all matters are like the Elder Ānanda. |
te idha adhippetā. |
They are intended here. |
♦ āraddhavīriyāti yesaṃ kāyikañca cetasikañca vīriyaṃ āraddhaṃ hoti. |
♦ "With aroused energy," those for whom both physical and mental energy are aroused. |
tattha ye kāyasaṅgaṇikaṃ vinodetvā catūsu iriyāpathesu aṭṭhāarabbhavatthuvasena ekakā honti, tesaṃ kāyikavīriyaṃ āraddhaṃ nāma hoti. |
Therein, those who, having dispelled physical association, are alone in the four postures by way of the eight grounds of initiative, for them physical energy is said to be aroused. |
ye cittasaṅgāṇikaṃ vinodetvā aṭṭhasamāpattivasena ekakā honti, gamane uppannakilesassa ṭhānaṃ pāpuṇituṃ na denti, ṭhāne uppannakilesassa nisajjaṃ, nisajjāya uppannakilesassa sayanaṃ pāpuṇituṃ na denti, uppannuppannaṭṭhāneyeva kilese niggaṇhanti, tesaṃ cetasikavīriyaṃ āraddhaṃ nāma hoti. |
Those who, having dispelled mental association, are alone by way of the eight attainments, who do not allow a defilement that has arisen while walking to reach the state of standing, nor a defilement that has arisen while standing to reach the state of sitting, nor a defilement that has arisen while sitting to reach the state of lying down, but who subdue the defilements in whatever state they have arisen, for them mental energy is said to be aroused. |
♦ upaṭṭhitassatīti cirakatādīnaṃ saritā anussaritā mahāgatimbayābhayattheradīghabhāṇābhayattheratipiṭakacūḷābhayattherā viya. |
♦ "With established mindfulness," those who remember and recollect what was done long ago, like the Elder Mahāgatimbayābhaya, the Elder Dīghabhāṇakābhaya, and the Elder Tipiṭaka Cūḷābhaya. |
mahāgatimbayābhayatthero kira jātapañcamadivase maṅgalapāyāse tuṇḍaṃ pasārentaṃ vāyasaṃ disvā huṃ hunti saddamakāsi. |
The Elder Mahāgatimbayābhaya, it is said, on the fifth day after his birth, seeing a crow stretching its beak into the auspicious rice-porridge, made the sound "huṃ huṃ." |
atha so therakāle — “kadā paṭṭhāya, bhante, sarathā”ti bhikkhūhi pucchito “jātapañcamadivase katasaddato paṭṭhāya āvuso”ti āha. |
Then he, in his old age, when asked by the bhikkhus, "From when, venerable sir, do you remember?" said, "Friends, from the sound I made on the fifth day after my birth." |
♦ dīghabhāṇakābhayattherassa jātanavamadivase mātā cumbissāmīti onatā tassā moḷi muccittha . |
♦ For the Elder Dīghabhāṇakābhaya, on the ninth day after his birth, his mother, bending down to kiss him, her hair-knot came loose. |
tato tumbamattāni sumanapupphāni dārakassa ure patitvā dukkhaṃ janayiṃsu. |
Then sumana flowers, the size of a gourd, fell on the child's chest and caused him pain. |
so therakāle — “kadā paṭṭhāya, bhante, sarathā”ti pucchito — “jātanavamadivasato paṭṭhāyā”ti āha. |
He, in his old age, when asked, "From when, venerable sir, do you remember?" said, "From the ninth day after my birth." |
♦ tipiṭakacūḷābhayatthero — “anurādhapure tīṇi dvārāni pidahāpetvā manussānaṃ ekena dvārena nikkhamanaṃ katvā — ‘tvaṃ kinnāmo, tvaṃ kinnāmo’ti pucchitvā sāyaṃ puna apucchitvāva tesaṃ nāmāni sampaṭicchāpetuṃ — “sakkā āvuso”ti āha. |
♦ The Elder Tipiṭaka Cūḷābhaya, having had the three gates of Anurādhapura closed and having the people exit through one gate, and having asked them, "What is your name? What is your name?" and in the evening, without asking again, he was able to confirm their names, saying, "It is possible, friends." |
evarūpe bhikkhū sandhāya — “upaṭṭhitassatī”ti vuttaṃ. |
In reference to such bhikkhus, it is said, "with established mindfulness." |
♦ paññavantoti pañcannaṃ khandhānaṃ udayabbayapariggāhikāya paññāya samannāgatā. |
♦ "Wise," endowed with the wisdom that comprehends the arising and passing away of the five aggregates. |
api ca dvīhipi etehi padehi vipassakānaṃ bhikkhūnaṃ vipassanāsambhārabhūtā sammāsati ceva vipassanāpaññā ca kathitā. |
Moreover, by both these phrases, the right mindfulness which is a support for the insight of bhikkhus who are contemplatives, and the insight-wisdom, are spoken of. |
♦ 139. catutthasattake satiyeva sambojjhaṅgo satisambojjhaṅgoti. |
♦ 139. In the fourth set of seven, "the enlightenment-factor of mindfulness is just mindfulness." |
esa nayo sabbattha. |
This is the method everywhere. |
tattha upaṭṭhānalakkhaṇo satisambojjhaṅgo, pavicayalakkhaṇo dhammavicayasambojjhaṅgo, paggahalakkhaṇo vīriyasambojjhaṅgo, pharaṇalakkhaṇo pītisambojjhaṅgo, upasamalakkhaṇo passaddhisambojjhaṅgo, avikkhepalakkhaṇo samādhisambojjhaṅgo, paṭisaṅkhānalakkhaṇo upekkhāsambojjhaṅgo. |
Therein, the mindfulness-enlightenment-factor has the characteristic of being present; the investigation-of-dhammas-enlightenment-factor has the characteristic of investigating; the energy-enlightenment-factor has the characteristic of exertion; the joy-enlightenment-factor has the characteristic of pervading; the tranquility-enlightenment-factor has the characteristic of calming; the concentration-enlightenment-factor has the characteristic of non-distraction; and the equanimity-enlightenment-factor has the characteristic of looking on. |
bhāvessantīti satisambojjhaṅgaṃ catūhi kāraṇehi samuṭṭhāpentā, chahi kāraṇehi dhammavicayasambojjhaṅgaṃ samuṭṭhāpentā, navahi kāraṇehi vīriyasambojjhaṅgaṃ samuṭṭhāpentā, dasahi kāraṇehi pītisambojjhaṅgaṃ samuṭṭhāpentā, sattahi kāraṇehi passaddhisambojjhaṅgaṃ samuṭṭhāpentā, dasahi kāraṇehi samādhisambojjhaṅgaṃ samuṭṭhāpentā, pañcahi kāraṇehi upekkhāsambojjhaṅgaṃ samuṭṭhāpentā vaḍḍhessantīti attho. |
"They will develop," the meaning is they will develop the mindfulness-enlightenment-factor, arousing it by four causes; the investigation-of-dhammas-enlightenment-factor, arousing it by six causes; the energy-enlightenment-factor, arousing it by nine causes; the joy-enlightenment-factor, arousing it by ten causes; the tranquility-enlightenment-factor, arousing it by seven causes; the concentration-enlightenment-factor, arousing it by ten causes; and the equanimity-enlightenment-factor, arousing it by five causes. |
iminā vipassanāmaggaphalasampayutte lokiyalokuttaramissake sambojjhaṅge kathesi. |
By this he spoke of the enlightenment-factors, which are mixed, worldly and supramundane, associated with insight, the path, and the fruit. |
♦ 140. pañcamasattake aniccasaññāti aniccānupassanāya saddhiṃ uppannasaññā. |
♦ 140. In the fifth set of seven, "the perception of impermanence" is the perception that has arisen together with the contemplation of impermanence. |
anattasaññādīsupi eseva nayo. |
In "the perception of not-self," etc., this is the method. |
imā satta lokiyavipassanāpi honti. |
These seven are also worldly insights. |
“etaṃ santaṃ, etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho virāgo nirodho”ti āgatavasenettha dve lokuttarāpi hontīti veditabbā. |
It should be known that here, by way of what has come as "This is peaceful, this is sublime, that is, the stilling of all formations, dispassion, cessation," there are also two supramundane ones. |
♦ 141. chakke mettaṃ kāyakammanti mettacittena kattabbaṃ kāyakammaṃ. |
♦ 141. In the set of six, "bodily action of loving-kindness" is the bodily action to be done with a mind of loving-kindness. |
vacīkammamanokammesupi eseva nayo. |
In verbal action and mental action, this is the method. |
imāni pana bhikkhūnaṃ vasena āgatāni gihīsupi labbhanti . |
And these, though they have come by way of bhikkhus, are also found in the laity. |
bhikkhūnañhi mettacittena ābhisamācārikadhammapūraṇaṃ mettaṃ kāyakammaṃ nāma. |
For bhikkhus, the fulfillment of the code of conduct with a mind of loving-kindness is called bodily action of loving-kindness. |
gihīnaṃ cetiyavandanatthāya bodhivandanatthāya saṅghanimantanatthāya gamanaṃ, gāmaṃ piṇḍāya paviṭṭhaṃ bhikkhuṃ disvā paccuggamanaṃ, pattappaṭiggahaṇaṃ, āsanapaññāpanaṃ, anugamananti evamādikaṃ mettaṃ kāyakammaṃ nāma. |
For the laity, going to worship a shrine, to worship a Bodhi tree, to invite the Sangha; going to meet a bhikkhu who has entered the village for alms; taking his bowl; preparing a seat; and following him, and so on, is called bodily action of loving-kindness. |
♦ bhikkhūnaṃ mettacittena ācārapaññattisikkhāpadapaññāpanaṃ, kammaṭṭhānakathanaṃ, dhammadesanā, tepiṭakampi buddhavacanaṃ mettaṃ vacīkammaṃ nāma. |
♦ For bhikkhus, the laying down of the code of conduct, the laying down of the training rules, the telling of the meditation subject, the teaching of the Dhamma, and even the Tipiṭaka, the word of the Buddha, with a mind of loving-kindness, is called verbal action of loving-kindness. |
gihīnaṃ cetiyavandanatthāya gacchāma, bodhivandanatthāya gacchāma, dhammassavanaṃ karissāma, dīpamālapupphapūjaṃ karissāma, tīṇi sucaritāni samādāya vattissāma, salākabhattādīni dassāma, vassavāsikaṃ dassāma, ajja saṅghassa cattāro paccaye dassāma, saṅghaṃ nimantetvā khādanīyādīni saṃvidahatha, āsanāni paññāpetha, pānīyaṃ upaṭṭhapetha, saṅghaṃ paccuggantvā ānetha, paññattāsane nisīdāpetha, chandajātā ussāhajātā veyyāvaccaṃ karothātiādikathanakāle mettaṃ vacīkammaṃ nāma. |
For the laity, at the time of saying such things as, "Let us go to worship a shrine, let us go to worship a Bodhi tree, let us listen to the Dhamma, let us make an offering of lamps, garlands, and flowers, let us undertake and act on the three good conducts, let us give ticket-food, etc., let us give the rains-residence requisites, today let us give the four requisites to the Sangha, having invited the Sangha, prepare food, etc., prepare seats, provide water, go to meet the Sangha and bring them, have them sit on the prepared seats, with willing hearts and eager minds, do the services," it is called verbal action of loving-kindness. |
♦ bhikkhūnaṃ pātova uṭṭhāya sarīrappaṭijagganaṃ, cetiyaṅgaṇavattādīni ca katvā vivittāsane nisīditvā imasmiṃ vihāre bhikkhū sukhī hontu averā abyāpajjāti cintanaṃ mettaṃ manokammaṃ nāma. |
♦ For bhikkhus, rising early in the morning, attending to the body, and having done the duties of the cetiya-courtyard, etc., and sitting in a secluded seat, the thought, "May the bhikkhus in this monastery be happy, without enmity, without affliction," is called mental action of loving-kindness. |
gihīnaṃ ‘ayyā sukhī hontu, averā abyāpajjā’ti cintanaṃ mettaṃ manokammaṃ nāma. |
For the laity, the thought, "May the masters be happy, without enmity, without affliction," is called mental action of loving-kindness. |
♦ āvi ceva raho cāti sammukhā ca parammukhā ca. |
♦ "Both openly and in private" means both in their presence and in their absence. |
tattha navakānaṃ cīvarakammādīsu sahāyabhāvagamanaṃ sammukhā mettaṃ kāyakammaṃ nāma. |
Therein, going to help the junior bhikkhus with their robe-work, etc., is called bodily action of loving-kindness in their presence. |
therānaṃ pana pādadhovanavandanabījanadānādibhedaṃ sabbaṃ sāmīcikammaṃ sammukhā mettaṃ kāyakammaṃ nāma. |
But for the elders, all respectful acts, such as washing their feet, saluting them, and giving them a fan, is called bodily action of loving-kindness in their presence. |
ubhayehipi dunnikkhittānaṃ dārubhaṇḍādīnaṃ tesu avamaññaṃ akatvā attanā dunnikkhittānaṃ viya paṭisāmanaṃ parammukhā mettaṃ kāyakammaṃ nāma. |
And for both, putting away their poorly placed wooden articles, etc., without showing contempt for them, as if they were one's own poorly placed articles, is called bodily action of loving-kindness in their absence. |
♦ devatthero tissattheroti evaṃ paggayha vacanaṃ sammukhā mettaṃ vacīkammaṃ nāma. |
♦ The respectful address, "Elder Deva, Elder Tissa," is called verbal action of loving-kindness in their presence. |
vihāre asantaṃ pana paṭipucchantassa kuhiṃ amhākaṃ devatthero, kuhiṃ amhākaṃ tissatthero, kadā nu kho āgamissatīti evaṃ mamāyanavacanaṃ parammukhā mettaṃ vacīkammaṃ nāma. |
But when one is not present in the monastery, asking, "Where is our Elder Deva, where is our Elder Tissa? When will he come?" such a term of endearment is called verbal action of loving-kindness in their absence. |
♦ mettāsinehasiniddhāni pana nayanāni ummīletvā pasannena mukhena olokanaṃ sammukhā mettaṃ manokammaṃ nāma. |
♦ But looking with eyes that are moistened with the affection of loving-kindness and with a pleased face is called mental action of loving-kindness in their presence. |
devatthero tissatthero arogo hotu, appābādhoti samannāharaṇaṃ parammukhā mettaṃ manokammaṃ nāma. |
The thought, "May Elder Deva, Elder Tissa be healthy, with little illness," is called mental action of loving-kindness in their absence. |
♦ lābhāti cīvarādayo laddhapaccayā. |
♦ "Gains" are the requisites obtained, such as robes. |
dhammikāti kuhanādibhedaṃ micchājīvaṃ vajjetvā dhammena samena bhikkhācāravattena uppannā. |
"Righteously," having avoided wrong livelihood, such as deceit, and arisen by the righteous duty of the alms-round. |
antamaso pattapariyāpannamattampīti pacchimakoṭiyā patte pariyāpannaṃ pattassa antogataṃ dvitikaṭacchubhikkhāmattampi . |
"Even to the extent of what is contained in the bowl" means in the last resort, even a mere two ladles of alms contained in, gone into the bowl. |
appaṭivibhattabhogīti ettha dve paṭivibhattā nāma — āmisappaṭivibhattañca, puggalappaṭivibhattañca. |
"One who enjoys things without dividing them," here there are two kinds of division: division of material things and division of persons. |
tattha — “ettakaṃ dassāmi, ettakaṃ na dassāmī”ti evaṃ cittena vibhajanaṃ āmisappaṭivibhattaṃ nāma. |
Therein, the mental division, "I will give so much, I will not give so much," is called division of material things. |
“asukassa dassāmi, asukassa na dassāmī”ti evaṃ cittena vibhajanaṃ pana puggalappaṭivibhattaṃ nāma. |
But the mental division, "I will give to so-and-so, I will not give to so-and-so," is called division of persons. |
tadubhayampi akatvā yo appaṭivibhattaṃ bhuñjati, ayaṃ appaṭivibhattabhogī nāma. |
He who, without doing either of these, enjoys things without dividing them, this one is called one who enjoys things without dividing them. |
♦ sīlavantehi sabrahmacārīhi sādhāraṇabhogīti ettha sādhāraṇabhogino idaṃ lakkhaṇaṃ, yaṃ yaṃ paṇītaṃ labbhati, taṃ taṃ neva lābhena lābhaṃ nijigīsanatāmukhena gihīnaṃ deti, na attanā bhuñjati, paṭiggaṇhanto ca — “saṅghena sādhāraṇaṃ hotū”ti gahetvā ghaṇṭiṃ paharitvā paribhuñjitabbaṃ saṅghasantakaṃ viya passati. |
♦ "Enjoying things in common with his virtuous companions in the holy life," here this is the mark of one who enjoys things in common: whatever excellent thing he gets, he neither gives it to the laity with the intention of outdoing another's gain with his own, nor does he eat it himself. And when he accepts it, having taken it, thinking, "Let it be common to the Sangha," he rings a bell and regards what is to be consumed as the property of the Sangha. |
♦ imaṃ pana sāraṇīyadhammaṃ ko pūreti, ko na pūretīti? |
♦ But who fulfills this state of being conducive to harmony, and who does not? |
dussīlo tāva na pūreti. |
An immoral person does not fulfill it. |
na hi tassa santakaṃ sīlavantā gaṇhanti. |
For the virtuous do not accept what belongs to him. |
parisuddhasīlo pana vattaṃ akhaṇḍento pūreti. |
But one of pure virtue, not breaking the duties, 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 duty: he who, having made a specific dedication, gives to his mother or father or teacher, preceptor, etc., he gives what should be given, but for him there is no state of being conducive to harmony; it is called attending to an attachment. |
sāraṇīyadhammo hi muttapalibodhasseva vaṭṭati. |
For the state of being conducive to harmony is suitable only for one whose attachments have been given up. |
tena pana odissakaṃ dentena gilānagilānupaṭṭhākāagantukagamikānañceva navapabbajitassa ca saṅghāṭipattaggahaṇaṃ ajānantassa dātabbaṃ. |
But he, when giving with a specific dedication, should give to the sick, the attendants of the sick, visitors, and travelers, and to a newly ordained one who does not know how to handle the saṅghāṭi and bowl. |
etesaṃ datvā avasesaṃ therāsanato paṭṭhāya thokaṃ adatvā yo yattakaṃ gaṇhāti, tassa tattakaṃ dātabbaṃ. |
Having given to these, what remains, starting from the elder's seat, without giving a little, he should give to each as much as he takes. |
avasiṭṭhe asati puna piṇḍāya caritvā therāsanato paṭṭhāya yaṃ yaṃ paṇītaṃ, taṃ datvā sesaṃ paribhuñjitabbaṃ. |
If there is none left, having gone for alms again, starting from the elder's seat, whatever is excellent, he should give that and consume the rest. |
“sīlavantehī”ti vacanato dussīlassa adātumpi vaṭṭati. |
Because it is said, "with the virtuous," it is also permissible not to give to the immoral. |
♦ ayaṃ pana sāraṇīyadhammo susikkhitāya parisāya supūro hoti, no asikkhitāya parisāya. |
♦ But this state of being conducive to harmony is easy to fulfill in a well-trained community, not in an untrained community. |
susikkhitāya hi parisāya yo aññato labhati, so na gaṇhāti. |
For in a well-trained community, he who receives from another does not take. |
aññato alabhantopi pamāṇayuttameva gaṇhāti, nātirekaṃ. |
And he who does not receive from another takes only a reasonable amount, not in excess. |
ayaṃ pana sāraṇīyadhammo evaṃ punappunaṃ piṇḍāya caritvā laddhaṃ laddhaṃ dentassāpi dvādasahi vassehi pūrati, na tato oraṃ. |
But this state of being conducive to harmony is fulfilled in twelve years, even for one who gives whatever he gets, having gone for alms again and again; not less than that. |
sace hi dvādasame vasse sāraṇīyadhammapūrako piṇḍapātapūraṃ pattaṃ āsanasālāyaṃ ṭhapetvā nahāyituṃ gacchati saṅghatthero ca kasseso pattoti, “sāraṇīyadhammapūrakassā”ti vutte “āharatha nan”ti sabbaṃ piṇḍapātaṃ vicāretvā bhuñjitvā ca rittaṃ pattaṃ ṭhapeti, atha so bhikkhu rittaṃ pattaṃ disvā “mayhaṃ anavasesetvāva paribhuñjiṃsū”ti domanassaṃ uppādeti, sāraṇīyadhammo bhijjati, puna dvādasavassāni pūretabbo hoti. |
For if in the twelfth year, the one who is fulfilling the state of being conducive to harmony, having placed his bowl full of alms-food in the assembly hall, goes to bathe, and the elder of the Sangha asks, "Whose bowl is that?" and when told, "It is of the one who is fulfilling the state of being conducive to harmony," he says, "Bring it," and having had all the alms-food distributed and eaten, he places the empty bowl, then that bhikkhu, seeing the empty bowl, if he generates displeasure, thinking, "They have eaten without leaving anything for me," the state of being conducive to harmony is broken, and it must be fulfilled again for twelve years. |
titthiyaparivāsasadiso hesa, sakiṃ khaṇḍe jāte puna pūretabbova. |
For this is like the probation for heretics; 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 he who generates joy, thinking, "What a gain for me, what a good gain for me, that my companions in the holy life eat what is in my bowl without even asking," for him it is said to be fulfilled. |
♦ evaṃ pūritasāraṇīyadhammassa pana neva issā, na macchariyaṃ hoti. |
♦ But for one who has thus fulfilled the state of being conducive to harmony, there is neither jealousy nor stinginess. |
so manussānaṃ piyo hoti, sulabhapaccayo ca, pattagatamassa diyyamānampi na khīyati, bhājanīyabhaṇḍaṭṭhāne aggabhaṇḍaṃ labhati, bhaye vā chātake vā sampatte devatā ussukkaṃ āpajjanti. |
He is dear to humans, and his requisites are easy to get. What is in his bowl, even when given, is not exhausted. At a place where goods are distributed, he gets the best item. When he is in danger or in famine, the devas become concerned. |
♦ tatrimāni vatthūni — senagirivāsī tissatthero kira mahāgirigāmaṃ upanissāya viharati. |
♦ Therein, these are the stories: The Elder Tissa, a resident of Senagiri, it is said, dwelt near the village of Mahāgiri. |
paññāsa mahātherā nāgadīpaṃ cetiyavandanatthāya gacchantā girigāme piṇḍāya caritvā kiñci aladdhā nikkhamiṃsu. |
Fifty great elders, going to Nāgadīpa to worship the shrine, went for alms in the village of Giri and, having gotten nothing, they left. |
thero pana pavisanto te disvā pucchi — “laddhaṃ, bhante”ti? |
But the elder, while entering, saw them and asked, "Did you get anything, venerable sirs?" |
vicarimha āvusoti. |
We have been, friend. |
so tesaṃ aladdhabhāvaṃ ñatvā āha — “bhante yāvāhaṃ āgacchāmi, tāva idheva hothā”ti. |
He, knowing that they had gotten nothing, said, "Venerable sirs, please stay here until I come back." |
mayaṃ, āvuso, paññāsa janā pattatemanamattampi na labhimhāti. |
We, friend, fifty of us, did not even get a spoonful. |
bhante, nevāsikā nāma paṭibalā honti, alabhantāpi bhikkhācāramaggasabhāgaṃ jānantīti. |
Venerable sirs, residents are capable; even if they do not get anything, they know the right way for the alms-round. |
therā āgamesuṃ. |
The elders waited. |
thero gāmaṃ pāvisi. |
The elder entered the village. |
dhurageheyeva mahāupāsikā khīrabhattaṃ sajjetvā theraṃ olokayamānā ṭhitā. |
Right at the first house, a great laywoman had prepared milk-rice and was standing, looking for the elder. |
atha therassa dvāraṃ sampattasseva pattaṃ pūretvā adāsi, so taṃ ādāya therānaṃ santikaṃ gantvā gaṇhatha, bhanteti, saṅghattheraṃ āha. |
Then, as soon as the elder arrived at the door, she filled his bowl and gave it. He, taking it, went to the elders and said, "Take, venerable sirs," to the elder of the Sangha. |
thero — “amhehi ettakehi kiñci na laddhaṃ, ayaṃ sīghameva gahetvā āgato, kiṃ nu kho”ti sesānaṃ mukhaṃ olokesi. |
The elder thought, "We, so many, got nothing. This one has come back so quickly with something. What could it be?" and he looked at the faces of the others. |
thero olokanākāreneva ñatvā “bhante, dhammena samena laddhapiṇḍapāto, nikkukkuccā gaṇhathā”tiādito paṭṭhāya sabbesaṃ yāvadatthaṃ datvā attanāpi yāvadatthaṃ bhuñji. |
The elder, knowing by their look, said, "Venerable sirs, this is alms-food obtained righteously and fairly. Take it without any scruple." And starting from the first, he gave to all as much as they needed, and he himself 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. |
That too I do not have, venerable sirs. |
nanu, āvuso, pāṭihāriyanti? |
But surely, friend, this is a miracle? |
sāraṇīyadhammo me, bhante, pūrito, tassa me dhammassa pūritakālato paṭṭhāya sacepi bhikkhusatasahassaṃ hoti, pattagataṃ na khīyatīti. |
I have fulfilled the state of being conducive to harmony, venerable sirs. From the time I fulfilled that Dhamma, even if there are a hundred thousand bhikkhus, what is in my bowl is not exhausted. |
te sutvā — “sādhu sādhu sappurisa, anucchavikamidaṃ tuyhan”ti āhaṃsu. |
They, having heard, said, "Good, good, excellent man! This is fitting for you." |
idaṃ tāva — “pattagataṃ na khīyatī”ti ettha vatthu. |
This is the story here for "what is in the bowl is not exhausted." |
♦ ayameva pana thero cetiyapabbate giribhaṇḍamahāpūjāya dānaṭṭhānaṃ gantvā imasmiṃ ṭhāne kiṃ varabhaṇḍanti pucchi. |
♦ And this very elder, at the great festival of Giribhaṇḍa on the Cetiyapabbata, went to the place of giving and asked, "What is the best item in this place?" |
dve sāṭakā, bhanteti. |
Two cloths, venerable sir. |
ete mayhaṃ pāpuṇissantīti. |
They will come to me. |
taṃ sutvā amacco rañño ārocesi — “eko daharo evaṃ vadatī”ti. |
Having heard that, a minister reported to the king, "A young man says thus." |
daharassa evaṃ cittaṃ, mahātherānaṃ pana sukhumasāṭakā vaṭṭantīti vatvā mahātherānaṃ dassāmīti ṭhapeti. |
Thinking, "The young man has such a mind, but fine cloths are suitable for the great elders," he said, "I will give them to the great elders," and he set them aside. |
tassa bhikkhusaṅghe paṭipāṭiyā ṭhite dentassa matthake ṭhapitāpi te sāṭakā hatthaṃ nārohanti. |
For him, while giving in order to the Sangha of bhikkhus standing in a line, even when placed on the head, those cloths did not come to hand. |
aññe ārohanti. |
Others came to hand. |
daharassa dānakāle pana hatthaṃ āruḷhā. |
But at the time of giving to the young man, they came to hand. |
so tassa hatthe pātetvā amaccassa mukhaṃ oloketvā daharaṃ nisīdāpetvā dānaṃ datvā saṅghaṃ vissajjetvā daharassa santike nisīditvā — “bhante, imaṃ dhammaṃ kadā paṭivijjhitthā”ti āha. |
He, having dropped them into his hand and looking at the face of the minister, had the young man sit down, gave the gift, and having dismissed the Sangha, he sat near the young man and said, "Venerable sir, when did you penetrate this Dhamma?" |
so pariyāyenāpi asantaṃ avadanto — “natthi mayhaṃ mahārāja lokuttaradhammo”ti āha. |
He, not speaking of what he did not have, even indirectly, said, "I have no supramundane Dhamma, great king." |
nanu, bhante, pubbe avacutthāti. |
But, venerable sir, did you not say so before? |
āma, mahārāja, sāraṇīyadhammapūrako ahaṃ, tassa me dhammassa pūritakālato paṭṭhāya bhājanīyabhaṇḍaṭṭhāne aggabhaṇḍaṃ pāpuṇātīti. |
Yes, great king. I am a fulfiller of the state of being conducive to harmony. From the time I fulfilled that Dhamma, at a place where goods are distributed, the best item comes to me. |
“sādhu sādhu, bhante, anucchavikamidaṃ tuyhan”ti vanditvā pakkāmi. |
"Good, good, venerable sir! This is fitting for you," and having saluted him, he departed. |
idaṃ — “bhājanīyabhaṇḍaṭṭhāne aggabhaṇḍaṃ pāpuṇātī”ti ettha vatthu. |
This is the story here for "at a place where goods are distributed, he gets the best item." |
♦ brāhmaṇatissabhaye pana bhātaragāmavāsino nāgattheriyā anārocetvāva palāyiṃsu. |
♦ But in the time of the brahmin Tissa's fear, the residents of the village of Bhātara fled without informing the Elder Nāgā. |
therī paccūsasamaye — “ativiya appanigghoso gāmo, upadhāretha tāvā”ti daharabhikkhuniyo āha. |
The elder, at dawn, said to the young bhikkhunīs, "The village is very quiet. Go and check." |
tā gantvā sabbesaṃ gatabhāvaṃ ñatvā āgamma theriyā ārocesuṃ. |
They went and, knowing that everyone had gone, they came back and reported to the elder. |
sā sutvā “mā tumhe tesaṃ gatabhāvaṃ cintayittha, attano uddesaparipucchāyonisomanasikāresuyeva yogaṃ karothā”ti vatvā bhikkhācāravelāyaṃ pārupitvā attadvādasamā gāmadvāre nigrodhamūle aṭṭhāsi. |
She, having heard, said, "Do not you worry about their having gone. You should just apply yourselves to your own study, questioning, and wise attention." And at the time for the alms-round, having robed herself, she, with twelve others, stood at the foot of a banyan tree at the village gate. |
rukkhe adhivatthādevatā dvādasannampi bhikkhunīnaṃ piṇḍapātaṃ datvā “ayye, mā aññattha gacchatha, niccaṃ idheva ethā”ti āha. |
The deva dwelling in the tree gave alms-food to all twelve bhikkhunīs and said, "Noble ladies, do not go elsewhere. Always come here." |
theriyā pana kaniṭṭhabhātā nāgatthero nāma atthi, so — “mahantaṃ bhayaṃ, na sakkā idha yāpetuṃ, paratīraṃ gamissāmī”ti attadvādasamova attano vasanaṭṭhānā nikkhanto theriṃ disvā gamissāmīti bhātaragāmaṃ āgato. |
But the elder's younger brother was named Elder Nāga. He, thinking, "The fear is great. It is not possible to live here. I will go to the other shore," with twelve others, left his own dwelling place and, thinking, "I will see the elder and go," he came to the village of Bhātara. |
therī — “therā āgatā”ti sutvā tesaṃ santikaṃ gantvā kiṃ ayyāti pucchi. |
The elder, having heard, "The elders have come," went to them and asked, "What is it, masters?" |
so taṃ pavattiṃ ācikkhi. |
He told her what had happened. |
sā — “ajja ekadivasaṃ vihāreyeva vasitvā sve 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, on the next day, having gone for alms at the foot of the tree, approached the elder and said, "Please eat this alms-food." |
thero — “vaṭṭissati therī”ti vatvā tuṇhī aṭṭhāsi. |
The elder said, "It will be enough, elder," and stood in silence. |
dhammiko tāta piṇḍapāto, kukkuccaṃ akatvā paribhuñjathāti. |
The alms-food is righteous, dear one. Eat it without any scruple. |
“vaṭṭissati therī”ti. |
It will be enough, elder. |
sā pattaṃ gahetvā ākāse khipi. |
She took the bowl and threw it into the sky. |
patto ākāse aṭṭhāsi. |
The bowl stood in the sky. |
thero — “sattatālamatte ṭhitampi bhikkhunibhattameva therī”ti vatvā — “bhayaṃ nāma sabbakālaṃ na hoti, bhaye vūpasante ariyavaṃsaṃ kathayamāno, ‘bho piṇḍapātika, bhikkhunibhattaṃ bhuñjitvā vītināmayitthā’ti cittena anuvadiyamāno santhambhetuṃ na sakkhissāmi, appamattā hotha theriyo”ti maggaṃ āruhi. |
The elder said, "Even if it stands at a height of seven palm-trees, it is still food prepared by a bhikkhunī, elder," and saying, "Fear is not for all time. When the fear has subsided, while speaking on the noble lineage, being admonished in my mind, 'O alms-goer, did you spend your time eating food prepared by a bhikkhunī?' I will not be able to stand firm. Be diligent, elders," he set out on the road. |
♦ rukkhadevatāpi — “sace thero theriyā hatthato piṇḍapātaṃ paribhuñjissati, na naṃ nivattessāmi. |
♦ The tree-deva also, thinking, "If the elder eats the alms-food from the elder's hand, I will not stop him. |
sace na paribhuñjissati, nivattessāmī”ti cintayamānā ṭhatvā therassa gamanaṃ disvā rukkhā oruyha pattaṃ, bhante, dethāti pattaṃ gahetvā theraṃ rukkhamūlaṃyeva ānetvā āsanaṃ paññapetvā piṇḍapātaṃ datvā katabhattakiccaṃ paṭiññaṃ kāretvā dvādasa bhikkhuniyo dvādasa bhikkhū ca sattavassāni upaṭṭhahi. |
If he does not eat it, I will stop him," and standing, and seeing the elder going, he descended from the tree and said, "Give me the bowl, venerable sir." And taking the bowl, he brought the elder back to the foot of the tree, prepared a seat, gave him alms-food, and when he had finished his meal, he made him promise, and he attended on the twelve bhikkhunīs and the twelve bhikkhus for seven years. |
idaṃ — “devatā ussukkaṃ āpajjantī”ti ettha vatthu. |
This is the story here for "the devas become concerned." |
tatra hi therī sāraṇīyadhammapūrikā ahosi. |
For there the elder was a fulfiller of the state of being conducive to harmony. |
♦ akhaṇḍānītiādīsu yassa sattasu āpattikkhandhesu ādimhi vā ante vā sikkhāpadaṃ bhinnaṃ hoti, tassa sīlaṃ pariyante chinnasāṭako viya khaṇḍaṃ nāma. |
♦ "Unbroken," etc., for whom a training rule in the seven classes of offenses is broken, either at the beginning or at the end, his virtue 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, 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 a sequence, it is called mottled, like a cow with a patch of a different color, such as black or red, on its back or belly. |
yassa pana antarantarā visabhāgabinducitrā gāvī viya kammāsaṃ nāma hoti. |
But for whom it is spotted, like a cow with scattered spots of a different color, it is called blemished. |
yassa pana sabbenasabbaṃ abhinnāni, tassa tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni nāma honti. |
But for whom they are completely unbroken in every way, his virtues are called unbroken, unperforated, unmottled, and unblemished. |
tāni panetāni taṇhādāsabyato mocetvā bhujissabhāvakaraṇato bhujissāni. |
And they, because they free from the slavery of craving and create a state of freedom, are liberating. |
buddhādīhi viññūhi pasatthattā viññupasatthāni, taṇhādiṭṭhīhi aparāmaṭṭhattā — “idaṃ nāma tvaṃ āpannapubbo”ti kenaci parāmaṭṭhuṃ asakkuṇeyyattā ca aparāmaṭṭhāni, upacārasamādhiṃ vā appanāsamādhiṃ vā saṃvattayantīti samādhisaṃvattanikānīti vuccanti. |
Because they are praised by the wise, such as the Buddhas, they are praised by the wise. Because they are not touched by craving and views, and because no one can touch them, saying, "You have committed this," they are untouched. Because they lead to access-concentration or absorption-concentration, they are said to be conducive to concentration. |
♦ sīlasāmaññagatā viharissantīti tesu tesu disābhāgesu viharantehi bhikkhūhi saddhiṃ samānabhāvūpagatasīlā viharissanti. |
♦ "They will dwell having attained a state of sameness in virtue," they will dwell with a virtue that has reached a state of sameness with the bhikkhus who are dwelling in those various regions. |
sotāpannādīnañhi sīlaṃ samuddantarepi devalokepi vasantānaṃ aññesaṃ sotāpannādīnaṃ sīlena samānameva hoti, natthi maggasīle nānattaṃ. |
For the virtue of stream-enterers, etc., even of those living across the ocean or in the deva-worlds, is the same as the virtue of other stream-enterers, etc.; there is no difference in the virtue of the path. |
taṃ sandhāyetaṃ vuttaṃ. |
In reference to that, this is said. |
♦ yāyaṃ diṭṭhīti maggasampayuttā sammādiṭṭhi. |
♦ "That which is the view," the right view associated with the path. |
ariyāti niddosā. |
"Noble," flawless. |
niyyātīti niyyānikā. |
"It leads out," it is exporting. |
takkarassāti yo tathākārī hoti. |
"Of the one who acts thus," of him who acts in that way. |
sabbadukkhakkhayāyāti sabbadukkhakkhayatthaṃ. |
"For the destruction of all suffering," for the purpose of the destruction of all suffering. |
diṭṭhisāmaññagatāti samānadiṭṭhibhāvaṃ upagatā hutvā viharissanti. |
"Having attained a state of sameness in view," having reached a state of sameness in view, they will dwell. |
vuddhiyevāti evaṃ viharantānaṃ vuddhiyeva bhikkhūnaṃ pāṭikaṅkhā, no parihānīti. |
"Only growth," for those dwelling thus, only growth is to be expected for the bhikkhus, not decline. |
♦ 142. etadeva bahulanti āsannaparinibbānattā bhikkhu ovadanto punappunaṃ etaṃyeva dhammiṃ kathaṃ karoti. |
♦ 142. "This very thing much," because his Parinibbāna was near, the bhikkhu, while exhorting, repeatedly gives this very Dhamma-talk. |
iti sīlanti evaṃ sīlaṃ, ettakaṃ sīlaṃ. |
"Thus virtue," thus virtue, this much virtue. |
ettha catupārisuddhisīlaṃ sīlaṃ cittekaggatā samādhi, vipassanāpaññā paññāti veditabbā. |
Here, the fourfold purification-virtue should be known as virtue, one-pointedness of mind as concentration, and insight-wisdom as wisdom. |
sīlaparibhāvitoti ādīsu yasmiṃ sīle ṭhatvāva maggasamādhiṃ phalasamādhiṃ nibbattenti. |
"Cultivated by virtue," etc., standing in which virtue they produce the path-concentration and the fruit-concentration. |
eso tena sīlena paribhāvito mahapphalo hoti, mahānisaṃso. |
That is cultivated by that virtue and is of great fruit, of great benefit. |
yamhi samādhimhi ṭhatvā maggapaññaṃ phalapaññaṃ nibbattenti, sā tena samādhinā paribhāvitā mahapphalā hoti, mahānisaṃsā. |
Standing in which concentration they produce the path-wisdom and the fruit-wisdom, that, being cultivated by that concentration, is of great fruit, of great benefit. |
yāya paññāya ṭhatvā maggacittaṃ phalacittaṃ nibbattenti, taṃ tāya paribhāvitaṃ sammadeva āsavehi vimuccati. |
Standing in which wisdom they produce the path-mind and the fruit-mind, that, being cultivated by it, is rightly liberated from the cankers. |
♦ yathābhirantanti buddhānaṃ anabhiratiparitassitaṃ nāma natthi, yathāruci yathāajjhāsayanti pana vuttaṃ hoti. |
♦ "As he pleased," for the Buddhas there is no such thing as displeasure or anxiety. But it is said, "according to his wish, according to his inclination." |
āyāmāti ehi yāma. |
"Let us go," come, let us go. |
“ayāmā”tipi pāṭho, gacchāmāti attho. |
The reading "ayāmā" also occurs; the meaning is "let us go." |
ānandāti bhagavā santikāvacarattā theraṃ ālapati. |
"Ānanda," the Blessed One addresses the elder because he was a close companion. |
thero pana — “gaṇhathāvuso pattacīvarāni, bhagavā asukaṭṭhānaṃ gantukāmo”ti bhikkhūnaṃ āroceti. |
But the elder informs the bhikkhus, "Take your bowls and robes, friends; the Blessed One wishes to go to such-and-such a place." |
♦ 144. ambalaṭṭhikāgamanaṃ uttānameva. |
♦ 144. The going to Ambalaṭṭhikā is clear in meaning. |
atha kho āyasmā sāriputtotiādi sampasādanīye vitthāritaṃ. |
"Then the venerable Sāriputta," etc., is detailed in the Sampasādanīya Sutta. |
♦ dussīlāadīnavavaṇṇanā |
♦ Commentary on the Dangers of Immorality |
♦ 148. pāṭaligamane āvasathāgāranti āgantukānaṃ āvasathagehaṃ. |
♦ 148. In the section on Pāṭaligāma, "a rest house" is a house for visitors. |
pāṭaligāme kira niccakālaṃ dvinnaṃ rājūnaṃ sahāyakā āgantvā kulāni gehato nīharitvā māsampi aḍḍhamāsampi vasanti. |
In Pāṭaligāma, it is said, at all times, the companions of the two kings would come and, having taken families out of their houses, would live there for a month or half a month. |
te manussā niccupaddutā — “etesaṃ āgatakāle vasanaṭṭhānaṃ bhavissatī”ti nagaramajjhe mahatiṃ sālaṃ karitvā tassā ekasmiṃ padese bhaṇḍapaṭisāmanaṭṭhānaṃ, ekasmiṃ padese nivāsaṭṭhānaṃ akaṃsu. |
Those people, being constantly oppressed, thought, "There will be a place for these to stay when they come," and having built a large hall in the middle of the city, they made a place for storing goods in one part of it, and a place for living in another part. |
te — “bhagavā āgato”ti sutvāva — “amhehi gantvāpi bhagavā ānetabbo siyā, so sayameva amhākaṃ vasanaṭṭhānaṃ sampatto, ajja bhagavantaṃ āvasathe maṅgalaṃ vadāpessāmā”ti etadatthameva upasaṅkamantā. |
They, as soon as they heard, "The Blessed One has come," thinking, "It would have been for us to go and bring the Blessed One, but he himself has arrived at our dwelling place. Today we will have the Blessed One say a blessing in the rest house," and for this very purpose they approached. |
tasmā evamāhaṃsu. |
Therefore they said thus. |
yena āvasathāgāranti te kira — “buddhā nāma araññajjhāsayā araññārāmā antogāme vasituṃ iccheyyuṃ vā no vā”ti bhagavato manaṃ ajānantā āvasathāgāraṃ appaṭijaggitvāva āgamaṃsu. |
"To the rest house," they, it is said, not knowing the Blessed One's mind, thinking, "The Buddhas, being inclined to the forest and delighting in the forest, would they wish to live inside a village or not?" came without having prepared the rest house. |
idāni bhagavato manaṃ ñatvā puretaraṃ gantvā paṭijaggissāmāti yenāvasathāgāraṃ, tenupasaṅkamiṃsu. |
Now, knowing the Blessed One's mind, thinking, "We will go ahead and prepare it," they went to the rest house. |
sabbasantharinti yathā sabbaṃ santhataṃ hoti, evaṃ santhariṃ. |
"Having spread it completely," they spread it in such a way that it was all spread. |
♦ 149. dussīloti asīlo nissīlo. |
♦ 149. "Immoral" means without virtue, devoid of virtue. |
sīlavipannoti vipannasīlo bhinnasaṃvaro. |
"Corrupted in virtue" means with virtue corrupted, with restraint broken. |
pamādādhikaraṇanti pamādakāraṇā. |
"On account of negligence" means for the reason of negligence. |
♦ idañca suttaṃ gahaṭṭhānaṃ vasena āgataṃ pabbajitānampi pana labbhateva. |
♦ And this sutta has come by way of householders, but it is also applicable to the homeless. |
gahaṭṭho hi yena yena sippaṭṭhānena jīvitaṃ kappeti — yadi kasiyā, yadi vaṇijjāya, pāṇātipātādivasena pamatto taṃ taṃ yathākālaṃ sampādetuṃ na sakkoti, athassa mūlampi vinassati. |
For a householder, by whatever craft he makes his living—if by farming, if by trade—being negligent by way of killing living beings, etc., he is not able to accomplish that and that at the proper time. Then his capital is also lost. |
māghātakāle pāṇātipātaṃ pana adinnādānādīni ca karonto daṇḍavasena mahatiṃ bhogajāniṃ nigacchati. |
But one who, at the time of a bad harvest, kills living beings, takes what is not given, etc., incurs a great loss of wealth by way of punishment. |
pabbajito dussīlo ca pamādakāraṇā sīlato buddhavacanato jhānato sattāriyadhanato ca jāniṃ nigacchati. |
An immoral homeless person, for the reason of negligence, incurs loss from virtue, from the word of the Buddha, from jhāna, and from the seven noble treasures. |
♦ gahaṭṭhassa — “asuko nāma asukakule jāto dussīlo pāpadhammo pariccattaidhalokaparaloko salākabhattamattampi na detī”ti catuparisamajjhe pāpako kittisaddo abbhuggacchati. |
♦ For a householder, an evil reputation arises in the midst of the four assemblies, "So-and-so, born in such-and-such a family, is immoral, of an evil nature, has abandoned this world and the next, and does not even give a ticket-meal." |
pabbajitassa vā — “asuko nāma nāsakkhi sīlaṃ rakkhituṃ, na buddhavacanaṃ uggahetuṃ, vejjakammādīhi jīvati, chahi agāravehi samannāgato”ti evaṃ abbhuggacchati. |
Or for a homeless person, it arises thus, "So-and-so was not able to keep the precepts, nor to learn the word of the Buddha. He lives by practicing medicine, etc., and is endowed with the six states of disrespect." |
♦ avisāradoti gahaṭṭho tāva — “avassaṃ bahūnaṃ sannipātaṭṭhāne keci mama kammaṃ jānissanti, atha maṃ niggaṇhissantī”ti vā, “rājakulassa vā dassantī”ti sabhayo upasaṅkamati, maṅkubhūto pattakkhandho adhomukho aṅgulikena bhūmiṃ kasanto nisīdati, visārado hutvā kathetuṃ na sakkoti. |
♦ "Not confident," a householder, for one, thinking, "Surely in a gathering of many, some will know my deeds, then they will censure me," or "they will report me to the royal family," approaches with fear, sits embarrassed, with head bowed, scratching the ground with his finger; he is not able to speak with confidence. |
pabbajitopi — “bahū bhikkhū sannipatitā, avassaṃ koci mama kammaṃ jānissati, atha me uposathampi pavāraṇampi ṭhapetvā sāmaññato cāvetvā nikkaḍḍhissantī”ti sabhayo upasaṅkamati, visārado hutvā kathetuṃ na sakkoti. |
A homeless person also, thinking, "Many bhikkhus have assembled; surely someone will know my deeds. Then they will stop my Uposatha and Pavāraṇā, and having removed me from the state of an ascetic, they will expel me," approaches with fear; he is not able to speak with confidence. |
ekacco pana dussīlopi dappito viya vicarati, sopi ajjhāsayena maṅku hotiyeva. |
But a certain one, though immoral, moves about as if proud. He too, in his disposition, is embarrassed. |
♦ sammūḷho kālaṅkarotīti tassa hi maraṇamañce nipannassa dussīlakamme samādāya pavattitaṭṭhānaṃ āpāthamāgacchati, so ummīletvā idhalokaṃ passati, nimīletvā paralokaṃ passati, tassa cattāro apāyā upaṭṭhahanti, sattisatena sīse pahariyamāno viya hoti. |
♦ "He dies confused," for him, lying on his deathbed, the place where he engaged in immoral deeds comes into his range of vision. He, opening his eyes, sees this world; closing his eyes, he sees the next world. The four states of woe appear to him. He is as if being struck on the head with a hundred spears. |
so — “vāretha, vārethā”ti viravanto marati. |
He dies, crying out, "Stop it! Stop it!" |
tena vuttaṃ — “sammūḷho kālaṃ karotī”ti. |
Therefore it is said, "He dies confused." |
pañcamapadaṃ uttānameva. |
The fifth point is clear in meaning. |
♦ 150. ānisaṃsakathā vuttavipariyāyena veditabbā. |
♦ 150. The talk on the benefits should be known by way of the opposite of what has been said. |
♦ 151. bahudeva rattiṃ dhammiyā kathāyāti aññāya pāḷimuttakāya dhammikathāya ceva āvasathānumodanāya ca ākāsagaṅgaṃ otārento viya yojanappamāṇaṃ mahāmadhuṃ pīḷetvā madhupānaṃ pāyento viya bahudeva rattiṃ sandassetvā sampahaṃsetvā uyyojesi. |
♦ 151. "For a great part of the night with a Dhamma-talk," with another Dhamma-talk not from the Pāḷi and with a thanksgiving for the rest house, as if bringing down the celestial Ganges, as if pressing a yojana-sized great honey-comb and making them drink the honey-drink, he instructed and gladdened them for a great part of the night and dismissed them. |
abhikkantāti atikkantā khīṇā khayavayaṃ upetā. |
"Had passed," had gone by, were finished, had come to decay and destruction. |
suññāgāranti pāṭiyekkaṃ suññāgāraṃ nāma natthi, tattheva pana ekapasse sāṇipākārena parikkhipitvā — “idha satthā vissamissatī”ti mañcakaṃ paññapesuṃ. |
An empty dwelling," there is no separate empty dwelling. But there, in one part, having enclosed it with a curtain, they prepared a couch, saying, "Here the Teacher will rest. |
bhagavā — “catūhipi iriyāpathehi paribhuttaṃ etesaṃ mahapphalaṃ bhavissatī”ti tattha sīhaseyyaṃ kappesi. |
The Blessed One, thinking, "The use of it by the four postures will be of great fruit for them," he lay down in the lion's posture there. |
taṃ sandhāya vuttaṃ — “suññāgāraṃ pāvisī”ti. |
In reference to that it is said, "he entered an empty dwelling." |
♦ pāṭaliputtanagaramāpanavaṇṇanā |
♦ Commentary on the Founding of the City of Pāṭaliputta |
♦ 152. sunidhavassakārāti sunidho ca vassakāro ca dve brāhmaṇā. |
♦ 152. "Sunidha and Vassakāra" are the two brahmins Sunidha and Vassakāra. |
magadhamahāmattāti magadharañño mahāmattā mahāamaccā, magadharaṭṭhe vā mahāmattā mahatiyā issariyamattāya samannāgatāti magadhamahāmattā. |
"The chief ministers of Magadha," the chief ministers, the great counselors of the king of Magadha. Or, in the Magadha country, they were chief ministers because they were endowed with great power and authority, thus they were chief ministers of Magadha. |
pāṭaligāme nagaranti pāṭaligāmaṃ nagaraṃ katvā māpenti. |
"In the village of Pāṭali a city" means they are having the village of Pāṭali laid out as a city. |
vajjīnaṃ paṭibāhāyāti vajjirājakulānaṃ āyamukhapacchindanatthaṃ. |
"To ward off the Vajjis" means for the purpose of cutting off the source of income of the Vajji royal families. |
sahassevāti ekekavaggavasena sahassaṃ sahassaṃ hutvā. |
"By the thousand" means in groups of a thousand each. |
vatthūnīti gharavatthūni. |
"Plots" means house-plots. |
cittāni namanti nivesanāni māpetunti raññañca rājamahāmattānañca nivesanāni māpetuṃ vatthuvijjāpāṭhakānaṃ cittāni namanti. |
"The minds incline to lay out dwellings," the minds of the experts in site-lore incline to lay out the dwellings of the king and the king's chief ministers. |
te kira attano sippānubhāvena heṭṭhā pathaviyaṃ tiṃsahatthamatte ṭhāne — “idha nāgaggāho, idha yakkhaggāho, idha bhūtaggāho, pāsāṇo vā khāṇuko vā atthī”ti passanti. |
They, it is said, by the power of their art, in a place thirty cubits deep in the earth below, see, "Here is a nāga's grasp, here a yakkha's grasp, here a bhūta's grasp, or there is a stone or a stump." |
te tadā sippaṃ jappitvā devatāhi saddhiṃ mantayamānā viya māpenti. |
They at that time, having recited their art, lay it out as if consulting with the devas. |
athavā nesaṃ sarīre devatā adhimuccitvā tattha tattha nivesanāni māpetuṃ cittaṃ nāmenti. |
Or, devas possess their bodies and incline their minds to lay out the dwellings in various places. |
tā catūsu koṇesu khāṇuke koṭṭetvā vatthumhi gahitamatte paṭivigacchanti. |
They, having driven stakes at the four corners, when the site has been taken, depart. |
saddhānaṃ kulānaṃ saddhā devatā tathā karonti, assaddhānaṃ kulānaṃ assaddhā devatāva. |
The devas of faithful families do so, and for faithless families, faithless devas. |
kiṃ kāraṇā? |
For what reason? |
saddhānañhi evaṃ hoti — “idha manussā nivesanaṃ māpetvā paṭhamaṃ bhikkhusaṅghaṃ nisīdāpetvā maṅgalaṃ vaḍḍhāpessanti. |
For the faithful, it is thus: "Here humans will lay out a dwelling and first have the Sangha of bhikkhus sit and increase the blessing. |
atha mayaṃ sīlavantānaṃ dassanaṃ, dhammakathaṃ, pañhāvissajjanaṃ, anumodanañca sotuṃ labhissāma, manussā dānaṃ datvā amhākaṃ pattiṃ dassantī”ti. |
Then we will get to see the virtuous, to hear the Dhamma-talk, the answering of questions, and the thanksgiving. The humans, having given a gift, will share the merit with us." |
♦ tāvatiṃsehīti yathā hi ekasmiṃ kule ekaṃ paṇḍitamanussaṃ, ekasmiṃ vā vihāre ekaṃ bahussutabhikkhuṃ upādāya — “asukakule manussā paṇḍitā, asukavihāre bhikkhū bahussutā”ti saddo abbhuggacchati, evameva sakkaṃ devarājānaṃ vissakammañca devaputtaṃ upādāya — “tāvatiṃsā paṇḍitā”ti saddo abbhuggato. |
♦ "By the Tāvatiṃsa devas," just as in one family, on account of one wise man, or in one monastery, on account of one very learned bhikkhu, a reputation arises, "The people in such-and-such a family are wise; the bhikkhus in such-and-such a monastery are very learned," in the same way, on account of Sakka, the king of the devas, and the devaputta Vissakamma, a reputation arose, "The Tāvatiṃsa devas are wise." |
tenāha — “tāvatiṃsehī”ti. |
Therefore he said, "by the Tāvatiṃsa devas." |
tāvatiṃsehi saddhiṃ mantetvāpi viya māpentīti attho. |
The meaning is, they lay it out as if having consulted with the Tāvatiṃsa devas. |
♦ yāvatā ariyaṃ āyatananti yattakaṃ ariyakamanussānaṃ osaraṇaṭṭhānaṃ nāma atthi. |
♦ "As far as there is a noble sphere" means whatever place for the resort of noble men there is. |
yāvatā vaṇippathoti yattakaṃ vāṇijānaṃ ābhatabhaṇḍassa rāsivaseneva kayavikkayaṭṭhānaṃ nāma, vāṇijānaṃ vasanaṭṭhānaṃ vā atthi. |
"As far as there is a merchants' path," whatever place for the buying and selling by way of a heap of goods brought by merchants, or a place for the dwelling of merchants, there is. |
idaṃ agganagaranti tesaṃ ariyāyatanavaṇippathānaṃ idaṃ agganagaraṃ jeṭṭhakaṃ pāmokkhaṃ bhavissatīti. |
"This will be the chief city," for those noble spheres and merchants' paths, this will be the chief city, the foremost, the preeminent. |
puṭabhedananti bhaṇḍapuṭabhedanaṭṭhānaṃ, bhaṇḍabhaṇḍikānaṃ mocanaṭṭhānanti vuttaṃ hoti. |
"A place for opening bundles" means a place for the opening of bundles of goods; it is said to be a place for the untying of bundles of goods. |
sakalajambudīpe aladdhabhaṇḍampi hi idheva labhissanti, aññattha vikkayena agacchantampi ca idheva gamissati. |
For even goods not found in the whole of Jambudīpa will be found here alone. And what does not go by sale elsewhere will go here alone. |
tasmā idheva puṭaṃ bhindissantīti attho. |
Therefore, they will open their bundles here alone, is the meaning. |
catūsu hi dvāresu cattāri sabhāyaṃ ekanti evaṃ divase divase pañcasatasahassāni uṭṭhahissantīti dasseti. |
At the four gates are four; in the assembly hall, one. Thus he shows that five hundred thousand will arise day by day. |
♦ aggito vātiādīsu cakārattho vā-saddo. |
♦ "By fire," etc., the word "or" is in the sense of "and." |
agginā ca udakena ca mithubhedena ca nassissatīti attho. |
The meaning is, it will be destroyed by fire and by water and by internal discord. |
ekakoṭṭhāso agginā nassissati, nibbāpetuṃ na sakkhissanti. |
One part will be destroyed by fire; they will not be able to extinguish it. |
ekaṃ gaṅgā gahetvā gamissati. |
One the Ganges will carry away. |
eko — “iminā akathitaṃ amussa, amunā akathitaṃ imassā”ti vadantānaṃ pisuṇavācānaṃ vasena bhinnānaṃ manussānaṃ aññamaññabhedeneva nassissatīti attho. |
One will be destroyed by the very internal discord of the people who are divided by way of the slanderous words of those who say, "This was not said by this one to that one, this was not said by that one to this one," is the meaning. |
iti vatvā bhagavā paccūsakāle gaṅgāya tīraṃ gantvā katamukhadhovano bhikkhācāravelaṃ āgamayamāno nisīdi. |
Having said this, the Blessed One, at dawn, went to the bank of the Ganges, and having washed his face, he sat, awaiting the time for the alms-round. |
♦ 153. sunidhavassakārāpi — “amhākaṃ rājā samaṇassa gotamassa upaṭṭhāko, so amhe pucchissati, ‘satthā kira pāṭaligāmaṃ agamāsi, tassa santikaṃ upasaṅkamittha, na upasaṅkamitthā’ti. |
♦ 153. Sunidha and Vassakāra also, thinking, "Our king is a supporter of the ascetic Gotama. He will ask us, 'The Teacher, it seems, went to Pāṭaligāma. Did you approach him or not?' |
upasaṅkamimhāti ca vutte — ‘nimantayittha, na nimantayitthā’ti ca pucchissati. |
And when we say, 'We approached,' he will ask, 'Did you invite him or not?' |
na nimantayimhāti ca vutte amhākaṃ dosaṃ āropetvā niggaṇhissati. |
And when we say, 'We did not invite him,' he will accuse us of a fault and censure us. |
idaṃ cāpi mayaṃ āgataṭṭhāne nagaraṃ māpema, samaṇassa kho pana gotamassa gatagataṭṭhāne kāḷakaṇṇisattā paṭikkamanti, taṃ mayaṃ nagaramaṅgalaṃ vadāpessāmā”ti cintetvā satthāraṃ upasaṅkamitvā nimantayiṃsu. |
And we are laying out a city in this place where we have come. But wherever the ascetic Gotama has gone, the inauspicious beings retreat. We will have him say a blessing for the city," they approached the Teacher and invited him. |
tasmā — “atha kho sunidhavassakārā”tiādi vuttaṃ. |
Therefore, "Then Sunidha and Vassakāra," etc., is said. |
♦ pubbaṇhasamayanti pubbaṇhakāle. |
♦ "In the forenoon," in the morning time. |
nivāsetvāti gāmappavesananīhārena nivāsanaṃ nivāsetvā kāyabandhanaṃ bandhitvā. |
"Having dressed," having put on his lower garment in the manner of entering a village and having tied his waistband. |
pattacīvaramādāyāti pattañca cīvarañca ādiyitvā kāyappaṭibaddhaṃ katvā. |
"Having taken his bowl and robe," having taken his bowl and robe and having attached them to his body. |
♦ sīlavantetthāti sīlavante ettha. |
♦ "The virtuous here," the virtuous here. |
saññateti kāyavācāmanehi saññate. |
"The restrained," the restrained in body, speech, and mind. |
♦ tāsaṃ dakkhiṇamādiyeti saṅghassa dinne cattāro paccaye tāsaṃ gharadevatānaṃ ādiseyya, pattiṃ dadeyya. |
♦ "He dedicates the merit to them," whatever four requisites are given to the Sangha, he should dedicate them to those household deities; he should give the merit. |
pūjitā pūjayantīti — “ime manussā amhākaṃ ñātakāpi na honti, evampi no pattiṃ dentī”ti ārakkhaṃ susaṃvihitaṃ karothāti suṭṭhu ārakkhaṃ karonti. |
"Being honored, they honor," thinking, "These people are not our relatives, yet they give us the merit," they provide well-arranged protection. |
mānitā mānayantīti kālānukālaṃ balikammakaraṇena mānitā “ete manussā amhākaṃ ñātakāpi na honti, catumāsachamāsantare no balikammaṃ karontī”ti mānenti, mānentiyo uppannaṃ parissayaṃ haranti. |
"Being revered, they revere," being revered by the performance of offerings from time to time, they think, "These people are not our relatives, yet every four or six months they make an offering to us," and they revere them. While revering, they remove any danger that has arisen. |
♦ tato nanti tato naṃ paṇḍitajātikaṃ manussaṃ. |
♦ "Then him," then that wise man. |
orasanti ure ṭhapetvā saṃvaḍḍhitaṃ, yathā mātā orasaṃ puttaṃ anukampati, uppannaparissayaharaṇatthameva tassa vāyamati, evaṃ anukampantīti attho. |
"As her own son," having placed him on her breast and raised him; just as a mother has compassion for her own son, and strives only to remove any danger that has arisen for him, so they have compassion, is the meaning. |
bhadrāni passatīti sundarāni passati. |
"He sees good things," he sees beautiful things. |
♦ 154. uḷumpanti pāragamanatthāya āṇiyo koṭṭetvā kataṃ. |
♦ 154. "A raft," made by hammering in pins for the purpose of crossing over. |
kullanti valliādīhi bandhitvā kataṃ. |
"A float," made by tying with creepers, etc. |
♦ “ye taranti aṇṇavan”ti gāthāya aṇṇavanti sabbantimena paricchedena yojanamattaṃ gambhīrassa ca puthulassa ca udakaṭṭhānassetaṃ adhivacanaṃ. |
♦ In the verse "Those who cross the ocean," "ocean" here is a designation for a body of water that is a yojana deep and wide at its final limit. |
saranti idha nadī adhippetā. |
"The flood," here a river is intended. |
idaṃ vuttaṃ hoti, ye gambhīravitthataṃ taṇhāsaraṃ taranti, te ariyamaggasaṅkhātaṃ setuṃ katvāna. |
This is what is said: those who cross the ocean of craving, which is deep and wide, they do so having made a bridge, which is the noble path. |
visajja pallalāni anāmasitvā udakabharitāni ninnaṭṭhānāni. |
Having left aside the puddles, without touching the low-lying places filled with water. |
ayaṃ pana idaṃ appamattakaṃ taritukāmopi kullañhi jano pabandhati. |
But this one, wishing to cross this little bit, a person binds a float. |
buddhā ca buddhasāvakā ca vināyeva kullena tiṇṇā medhāvino janāti. |
But the Buddhas and the disciples of the Buddhas, the wise people, have crossed without a float. |
♦ paṭhamabhāṇavāravaṇṇanā niṭṭhitā. |
♦ The commentary on the first recitation-section is concluded. |
♦ ariyasaccakathāvaṇṇanā |
♦ Commentary on the Talk of the Noble Truths |
♦ 155. koṭigāmoti mahāpanādassa pāsādakoṭiyaṃ katagāmo. |
♦ 155. "Koṭigāma" is a village built at the corner of Mahāpanāda's palace. |
ariyasaccānanti ariyabhāvakarānaṃ saccānaṃ. |
"Of the noble truths," of the truths that make one noble. |
ananubodhāti abujjhanena ajānanena. |
"Through not understanding," through not awakening, through not knowing. |
appaṭivedhāti appaṭivijjhanena. |
"Through not penetrating," through not piercing. |
sandhāvitanti bhavato bhavaṃ gamanavasena sandhāvitaṃ. |
"Has been run through," has been run through by way of going from existence to existence. |
saṃsaritanti punappunaṃ gamanāgamanavasena saṃsaritaṃ. |
"Has been wandered through," has been wandered through by way of going and coming again and again. |
mamañceva tumhākañcāti mayā ca tumhehi ca. |
"Of me and of you," by me and by you. |
atha vā sandhāvitaṃ saṃsaritanti sandhāvanaṃ saṃsaraṇaṃ mamañceva tumhākañca ahosīti emamettha attho veditabbo. |
Or the meaning here should be understood thus: the running through and the wandering through has been for me and for you. |
bhavanetti samūhatāti bhavato bhavaṃ nayanasamatthā taṇhārajju suṭṭhu hatā chinnā appavattikatā. |
"The leader to existence is uprooted," the rope of craving, which is capable of leading from existence to existence, has been well cut, destroyed, made non-existent. |
♦ anāvattidhammasambodhiparāyaṇavaṇṇanā |
♦ Commentary on the State of Non-return and Having Enlightenment as the Goal |
♦ 156. nātikāti ekaṃ taḷākaṃ nissāya dvinnaṃ cūḷapitumahāpituputtānaṃ dve gāmā. |
♦ 156. "Nātika" are two villages of the sons of a younger and an elder paternal uncle, situated near a certain lake. |
nātiketi ekasmiṃ ñātigāmake. |
"In Nātika," in a certain village of relatives. |
giñjakāvasatheti iṭṭhakāmaye āvasathe. |
"In the brick hall," in a hall made of bricks. |
♦ 157. orambhāgiyānanti heṭṭhābhāgiyānaṃ, kāmabhaveyeva paṭisandhiggāhāpakānanti attho. |
♦ 157. "Belonging to the lower part," belonging to the part below; the meaning is, causing one to take rebirth in the kāma-sphere. |
oranti laddhanāmehi vā tīhi maggehi pahātabbānītipi orambhāgiyāni. |
Or, because they are to be abandoned by the three paths which have received the name "lower," they are also "belonging to the lower part." |
tattha kāmacchando, byāpādoti imāni dve samāpattiyā vā avikkhambhitāni, maggena vā asamucchinnāni nibbattavasena uddhaṃ bhāgaṃ rūpabhavañca arūpabhavañca gantuṃ na denti. |
Therein, sensual desire and ill-will, these two, if they are not suppressed by meditative attainment or eradicated by the path, by way of their arising, do not allow one to go to the upper part, the form-sphere and the formless-sphere. |
sakkāyadiṭṭhiādīni tīṇi tattha nibbattampi ānetvā puna idheva nibbattāpentīti sabbānipi orambhāgiyāneva. |
The three, identity-view, etc., even if one is reborn there, bring one back and cause one to be reborn here again. Thus all are "belonging to the lower part." |
anāvattidhammāti paṭisandhivasena anāgamanasabhāvā. |
"Of the nature of non-return," of a nature not to come back by way of rebirth. |
♦ rāgadosamohānaṃ tanuttāti ettha kadāci karahaci uppattiyā ca, pariyuṭṭhānamandatāya cāti dvedhāpi tanubhāvo veditabbo. |
♦ "The attenuation of passion, aversion, and delusion," here the state of being attenuated should be known in two ways: by arising only sometimes on rare occasions, and by the weakness of the obsession. |
sakadāgāmissa hi puthujjanānaṃ viya abhiṇhaṃ rāgādayo nuppajjanti, kadāci karahaci uppajjanti. |
For for a once-returner, passion, etc., do not arise frequently as for ordinary people; they arise only sometimes on rare occasions. |
uppajjamānā ca puthujjanānaṃ viya bahalabahalā nuppajjanti, makkhikāpattaṃ viya tanukatanukā uppajjanti. |
And when they arise, they do not arise thick and coarse as for ordinary people; they arise thin and fine like a fly's wing. |
dīghabhāṇakatipiṭakamahāsīvatthero panāha — “yasmā sakadāgāmissa puttadhītaro honti, orodhā ca honti, tasmā bahalā kilesā. |
But the Elder Dīghabhāṇaka Tipiṭaka Mahāsiva said, "Since a once-returner has sons and daughters, and has a harem, therefore the defilements are coarse. |
idaṃ pana bhavatanukavasena kathitan”ti. |
This, however, is spoken with reference to the attenuation of existence." |
taṃ aṭṭhakathāyaṃ — “sotāpannassa sattabhave ṭhapetvā aṭṭhame bhave bhavatanukaṃ natthi. |
That is rejected by what is said in the commentary, "For a stream-enterer, except for seven existences, there is no attenuation of existence in the eighth. |
sakadāgāmissa dve bhave ṭhapetvā pañcasu bhavesu bhavatanukaṃ natthi. |
For a once-returner, except for two existences, there is no attenuation of existence in the five. |
anāgāmissa rūpārūpabhave ṭhapetvā kāmabhave bhavatanukaṃ natthi. |
For a non-returner, except for the form and formless existences, there is no attenuation of existence in the kāma-sphere. |
khīṇāsavassa kismiñci bhave bhavatanukaṃ natthī”ti vuttattā paṭikkhittaṃ hoti. |
For an Arahant, there is no attenuation of existence in any existence." |
♦ imaṃ lokanti imaṃ kāmāvacaralokaṃ sandhāya vuttaṃ. |
♦ "This world," this is said with reference to this kāma-sphere world. |
ayañcettha adhippāyo, sace hi manussesu sakadāgāmiphalaṃ patto devesu nibbattitvā arahattaṃ sacchikaroti, iccetaṃ kusalaṃ. |
And this is the intention here: if one who has attained the fruit of a once-returner among humans is reborn among the devas and realizes Arahantship, that is good. |
asakkonto pana avassaṃ manussalokaṃ āgantvā sacchikaroti. |
But if he is not able, he will surely come to the human world and realize it. |
devesu sakadāgāmiphalaṃ pattopi sace manussesu nibbattitvā arahattaṃ sacchikaroti, iccetaṃ kusalaṃ. |
And one who has attained the fruit of a once-returner among the devas, if he is reborn among humans and realizes Arahantship, that is good. |
asakkonto pana avassaṃ devalokaṃ gantvā sacchikarotīti. |
But if he is not able, he will surely go to the deva-world and realize it. |
♦ avinipātadhammoti ettha vinipatanaṃ vinipāto, nāssa vinipāto dhammoti avinipātadhammo. |
♦ "Of a nature not to fall," here "falling" is "vinipāta"; he whose nature is not to fall is "avinipātadhammo." |
catūsu apāyesu avinipātadhammo catūsu apāyesu avinipātasabhāvoti attho. |
The meaning is, his nature is not to fall into the four states of woe. |
niyatoti dhammaniyāmena niyato. |
"Certain," certain by the law of the Dhamma. |
sambodhiparāyaṇoti uparimaggattayasaṅkhātā sambodhi paraṃ ayanaṃ assa gati paṭisaraṇaṃ avassaṃ pattabbāti sambodhiparāyaṇo. |
"Having enlightenment as his goal," enlightenment, which is described as the three higher paths, is his supreme goal, his destiny, his refuge, which is to be surely attained, thus he is one who has enlightenment as his goal. |
♦ dhammādāsadhammapariyāyavaṇṇanā |
♦ Commentary on the Dhamma-discourse "The Mirror of Dhamma" |
♦ 158. vihesāti tesaṃ tesaṃ ñāṇagatiṃ ñāṇūpapattiṃ ñāṇābhisamparāyaṃ olokentassa kāyakilamathova esa, ānanda, tathāgatassāti dīpeti, cittavihesā pana buddhānaṃ natthi. |
♦ 158. "Vexation," this is just bodily weariness for the Tathāgata, Ānanda, who is looking at their various destinies, rebirths, and future states, he shows. But for the Buddhas, there is no mental vexation. |
dhammādāsanti dhammamayaṃ ādāsaṃ. |
"The mirror of Dhamma," a mirror made of Dhamma. |
yenāti yena dhammādāsena samannāgato. |
"By which," endowed with which mirror of Dhamma. |
khīṇāpāyaduggativinipātoti idaṃ nirayādīnaṃyeva vevacanavasena vuttaṃ. |
"Whose state of woe, bad destination, and downfall are destroyed," this is said by way of a synonym for hell, etc. |
nirayādayo hi vaḍḍhisaṅkhātato ayato apetattā apāyā. |
For the hells, etc., because they are devoid of "aya," which is growth, are "apāya." |
dukkhassa gati paṭisaraṇanti duggati. |
The destiny, the refuge of suffering, is "duggati." |
ye dukkaṭakārino, te ettha vivasā nipatantīti vinipātā. |
Those who do evil deeds fall into them helplessly, thus they are "vinipāta." |
♦ aveccappasādenāti buddhaguṇānaṃ yathābhūtato ñātattā acalena accutena pasādena. |
♦ "With unwavering faith," with faith that is unshaken and unshakeable because the qualities of the Buddha have been known as they really are. |
upari padadvayepi eseva nayo. |
In the two phrases above, this is the method. |
itipi so bhagavātiādīnaṃ pana vitthāro visuddhimagge vutto. |
But the detail of "Thus is the Blessed One," etc., is stated in the Visuddhimagga. |
♦ ariyakantehīti ariyānaṃ kantehi piyehi manāpehi. |
♦ "Dear to the noble ones," dear, beloved, and pleasing to the noble ones. |
pañca sīlāni hi ariyasāvakānaṃ kantāni honti, bhavantarepi avijahitabbato. |
For the five precepts are dear to the noble disciples, because they are not to be abandoned even in another existence. |
tāni sandhāyetaṃ vuttaṃ. |
In reference to them this is said. |
sabbopi panettha saṃvaro labbhatiyeva. |
And here, all restraint is indeed obtained. |
♦ sotāpannohamasmīti idaṃ desanāsīsameva. |
♦ "I am a stream-enterer," this is just the peak of the teaching. |
sakadāgāmiādayopi pana sakadāgāmīhamasmītiādinā nayena byākaronti yevāti. |
But a once-returner, etc., also declare, "I am a once-returner," etc. |
sabbesampi hi sikkhāpadāvirodhena yuttaṭṭhāne byākaraṇaṃ anuññātameva hoti. |
For all of them, a declaration in a place that is proper and not in conflict with the training rules is indeed allowed. |
♦ ambapālīgaṇikāvatthuvaṇṇanā |
♦ Commentary on the Story of the Courtesan Ambapālī |
♦ 161. vesāliyaṃ viharatīti ettha tena kho pana samayena vesālī iddhā ceva hoti phītācātiādinā khandhake vuttanayena vesāliyā sampannabhāvo veditabbo. |
♦ 161. "He dwells in Vesālī," here the prosperous state of Vesālī should be known in the way stated in the Khandhaka, "At that time, Vesālī was successful and prosperous," and so on. |
ambapālivaneti ambapāliyā gaṇikāya uyyānabhūte ambavane. |
"In Ambapālī's grove," in the mango grove that was the park of the courtesan Ambapālī. |
sato bhikkhaveti bhagavā ambapālidassane satipaccupaṭṭhānatthaṃ visesato idha satipaṭṭhānadesanaṃ ārabhi. |
"Mindful, bhikkhus," the Blessed One, for the purpose of establishing mindfulness at the sight of Ambapālī, especially began the teaching on the foundations of mindfulness here. |
tattha saratīti sato. |
Therein, "he remembers," thus he is mindful. |
sampajānātīti sampajāno. |
"He clearly comprehends," thus he is clearly comprehending. |
satiyā ca sampajaññena ca samannāgato hutvā vihareyyāti attho. |
The meaning is, he should dwell endowed with mindfulness and clear comprehension. |
kāye kāyānupassītiādīsu yaṃ vattabbaṃ, taṃ mahāsatipaṭṭhāne vakkhāma. |
What is to be said in "contemplating the body in the body," etc., we will say in the Mahāsatipaṭṭhāna Sutta. |
♦ nīlāti idaṃ sabbasaṅgāhakaṃ. |
♦ "Blue," this is all-inclusive. |
nīlavaṇṇātiādi tasseva vibhāgadassanaṃ. |
"Of a blue color," etc., is the showing of its division. |
tattha na tesaṃ pakativaṇṇo nīlo, nīlavilepanavilittattā panetaṃ vuttaṃ. |
Therein, their natural color is not blue; but this is said because they were anointed with a blue ointment. |
nīlavatthāti paṭadukūlakoseyyādīnipi tesaṃ nīlāneva honti. |
"Blue clothes," their cloths of linen, fine muslin, and silk are also blue. |
nīlālaṅkārāti nīlamaṇīhi nīlapupphehi alaṅkatā, rathāpi tesaṃ nīlamaṇikhacitā nīlavatthaparikkhittā nīladdhajā nīlavammikehi nīlābharaṇehi nīlāssehi yuttā, patodalaṭṭhiyopi nīlā yevāti. |
"Blue ornaments," adorned with blue jewels and blue flowers. Their chariots also are inlaid with blue jewels, covered with blue cloths, with blue flags, yoked with blue horses with blue armor and blue ornaments. Their goads are also blue. |
iminā nayena sabbapadesu attho veditabbo. |
By this method, the meaning should be known in all sections. |
parivaṭṭesīti pahari. |
"He struck," he hit. |
kiṃ je ambapālīti jeti ālapanavacanaṃ, bhoti ambapāli, kiṃ kāraṇāti vuttaṃ hoti. |
Why, Ambapālī?" "je" is a term of address; the meaning is, "madam Ambapālī, for what reason? |
“kiñcā”tipi pāṭho, ayamevettha attho. |
The reading "kiñcā" also occurs; this is the meaning here. |
sāhāranti sajanapadaṃ. |
"With its country," with its populace. |
aṅguliṃ phoṭesunti aṅguliṃ cālesuṃ. |
"They snapped their fingers," they moved their fingers. |
ambakāyāti itthikāya. |
"By a woman," by a woman. |
♦ yesanti karaṇatthe sāmivacanaṃ, yehi adiṭṭhāti vuttaṃ hoti. |
♦ "By whom," is an instrumental case in the possessive sense; the meaning is, "by whom it has not been seen." |
olokethāti passatha. |
"Look," see. |
avalokethāti punappunaṃ passatha. |
"Gaze," see again and again. |
upasaṃharathāti upanetha. |
"Compare," bring near. |
imaṃ licchaviparisaṃ tumhākaṃ cittena tāvatiṃsasadisaṃ upasaṃharatha upanetha allīyāpetha. |
Compare this assembly of Licchavis with your minds to that of the Tāvatiṃsa devas; bring them near, make them adhere. |
yatheva tāvatiṃsā abhirūpā pāsādikā nīlādinānāvaṇṇā, evamime licchavirājānopīti tāvatiṃsehi samake katvā passathāti attho. |
Just as the Tāvatiṃsa devas are handsome, pleasing to see, and of various colors such as blue, so too are these Licchavi kings. See them as equal to the Tāvatiṃsa devas, is the meaning. |
♦ kasmā pana bhagavā anekasatehi suttehi cakkhādīnaṃ rūpādīsu nimittaggāhaṃ paṭisedhetvā idha mahantena ussāhena nimittaggāhe uyyojetīti? |
♦ But why does the Blessed One, who in many hundreds of suttas has forbidden the grasping of a sign in form, etc., by the eye, etc., here urge the grasping of a sign with great eagerness? |
hitakāmatāya. tatra kira ekacce bhikkhū osannavīriyā, tesaṃ sampattiyā palobhento — “appamādena samaṇadhammaṃ karontānaṃ evarūpā issariyasampatti sulabhā”ti samaṇadhamme ussāhajananatthaṃ āha. |
Out of a desire for their welfare. There, it is said, some bhikkhus had flagging energy. Enticing them with their prosperity, he spoke to generate eagerness in the ascetic's duty, saying, "For those who practice the ascetic's duty with diligence, such a fortune of sovereignty is easy to get." |
aniccalakkhaṇavibhāvanatthañcāpi evamāha. |
And he also spoke thus to explain the characteristic of impermanence. |
nacirasseva hi sabbepime ajātasattussa vasena vināsaṃ pāpuṇissanti. |
For not long after, all of these will come to ruin by way of Ajātasattu. |
atha nesaṃ rajjasirisampattiṃ disvā ṭhitabhikkhū — “tathārūpāyapi nāma sirisampattiyā vināso paññāyissatī”ti aniccalakkhaṇaṃ bhāvetvā saha paṭisambhidāhi arahattaṃ pāpuṇissantīti aniccalakkhaṇavibhāvanatthaṃ āha. |
Then the bhikkhus who stood there, having seen their royal splendor and fortune, thinking, "The ruin of such a splendor and fortune will be seen," and developing the characteristic of impermanence, will attain Arahantship with the analytical knowledges. He spoke to explain the characteristic of impermanence. |
♦ adhivāsetūti ambapāliyā nimantitabhāvaṃ ñatvāpi kasmā nimantentīti? |
♦ "Consent," knowing that they had been invited by Ambapālī, why did they invite him? |
asaddahanatāya ceva vattasīsena ca. |
Due to not believing and as a matter of custom. |
sā hi dhuttā itthī animantetvāpi nimantemīti vadeyyāti tesaṃ cittaṃ ahosi, dhammaṃ sutvā gamanakāle ca nimantetvā gamanaṃ nāma manussānaṃ vattameva. |
For they thought, "She, a deceitful woman, might say, 'I have invited him,' even without having invited him." And it is the custom of humans to invite and then go, when they are leaving after having heard the Dhamma. |
♦ veḷuvagāmavassūpagamanavaṇṇanā |
♦ Commentary on Entering the Rains Retreat at Veḷuvagāma |
♦ 163. veḷuvagāmakoti vesāliyā samīpe veḷuvagāmo. |
♦ 163. "The bamboo-village" is the bamboo-village near Vesālī. |
yathāmittantiādīsu mittā mittāva. |
"According to your friends," etc., friends are just friends. |
sandiṭṭhāti tattha tattha saṅgamma diṭṭhamattā nātidaḷhamittā. |
"Acquaintances," those seen just by meeting here and there, not very close friends. |
sambhattāti suṭṭhu bhattā sinehavanto daḷhamittā. |
"Companions," very attached, with affection, close friends. |
yesaṃ yesaṃ yattha yattha evarūpā bhikkhū atthi, te te tattha tattha vassaṃ upethāti attho. |
The meaning is, wherever each of you has such bhikkhus, let them enter the rains retreat there. |
kasmā evamāha? |
Why did he say so? |
tesaṃ phāsuvihāratthāya. |
For their comfortable dwelling. |
tesañhi veḷuvagāmake senāsanaṃ nappahoti, bhikkhāpi mandā. |
For them, the dwelling in Veḷuvagāma was not sufficient, and alms were also scarce. |
samantā vesāliyā pana bahūni senāsanāni, bhikkhāpi sulabhā, tasmā evamāha. |
But all around Vesālī there were many dwellings, and alms were also easy to get. Therefore he said so. |
atha kasmā — “yathāsukhaṃ gacchathā”ti na vissajjesi? |
Then why did he not dismiss them, saying, "Go as you please"? |
tesaṃ anukampāya. |
Out of compassion for them. |
evaṃ kirassa ahosi — “ahaṃ dasamāsamattaṃ ṭhatvā parinibbāyissāmi, sace ime dūraṃ gacchissanti, mama parinibbānakāle daṭṭhuṃ na sakkhissanti. |
It occurred to him thus: "I will attain Parinibbāna after about ten months. If these go far away, they will not be able to see me at the time of my Parinibbāna. |
atha nesaṃ — “satthā parinibbāyanto amhākaṃ satimattampi na adāsi, sace jāneyyāma, evaṃ na dūre vaseyyāmā”ti vippaṭisāro bhaveyya. |
Then they will have remorse, 'The Teacher, while attaining Parinibbāna, did not give us even a thought. If we had known, we would not have lived so far away.' |
vesāliyā samantā pana vasantā māsassa aṭṭha vāre āgantvā dhammaṃ suṇissanti, sugatovādaṃ labhissantī”ti na vissajjesi. |
But those who live all around Vesālī will come eight times a month and listen to the Dhamma; they will get the Sugata's instruction." He did not dismiss them. |
♦ 164. kharoti pharuso. |
♦ 164. "Severe," harsh. |
ābādhoti visabhāgarogo. |
"Ailment," a disagreeable disease. |
bāḷhāti balavatiyo. |
"Strong," powerful. |
māraṇantikāti maraṇantaṃ maraṇasantikaṃ pāpanasamatthā. |
"Threatening to be fatal," capable of leading to the end of life, to the verge of death. |
sato sampajāno adhivāsesīti satiṃ sūpaṭṭhitaṃ katvā ñāṇena paricchinditvā adhivāsesi. |
"Mindful and clearly comprehending, he endured," having made mindfulness well-established and having determined with knowledge, he endured. |
avihaññamānoti vedanānuvattanavasena aparāparaṃ parivattanaṃ akaronto apīḷiyamāno adukkhiyamānova adhivāsesi . |
"Without being afflicted," not turning over and over again, following the feeling, not being oppressed, not being pained, he endured. |
anāmantetvāti ajānāpetvā. |
"Without having addressed," without having made known. |
anapaloketvāti na apaloketvā ovādānusāsaniṃ adatvāti vuttaṃ hoti. |
"Without having looked back," not having looked back; it is said, not having given instruction and advice. |
vīriyenāti pubbabhāgavīriyena ceva phalasamāpattivīriyena ca. |
"With energy," with the energy of the preliminary part and with the energy of the fruit-attainment. |
paṭipaṇāmetvāti vikkhambhetvā. |
"Having suppressed," having suppressed. |
jīvitasaṅkhāranti ettha jīvitampi jīvitasaṅkhāro. |
"The life-force," here both life and the life-force. |
yena jīvitaṃ saṅkhariyati chijjamānaṃ ghaṭetvā ṭhapiyati, so phalasamāpattidhammopi jīvitasaṅkhāro. |
That by which life is constructed, is put together when it is being cut off, that Dhamma of the fruit-attainment is also the life-force. |
so idha adhippeto. |
That is intended here. |
adhiṭṭhāyāti adhiṭṭhahitvā pavattetvā, jīvitaṭṭhapanasamatthaṃ phalasamāpattiṃ samāpajjeyyanti ayamettha saṅkhepattho. |
"Having resolved," having resolved and made it proceed. The summary meaning here is, he would attain the fruit-attainment which is capable of establishing life. |
♦ kiṃ pana bhagavā ito pubbe phalasamāpattiṃ na samāpajjatīti? |
♦ But did the Blessed One not attain the fruit-attainment before this? |
samāpajjati. sā pana khaṇikasamāpatti. |
He did attain it. But that was a momentary attainment. |
khaṇikasamāpatti ca antosamāpattiyaṃyeva vedanaṃ vikkhambheti, samāpattito vuṭṭhitamattassa kaṭṭhapātena vā kaṭhalapātena vā chinnasevālo viya udakaṃ puna sarīraṃ vedanā ajjhottharati. |
And a momentary attainment suppresses the feeling only within the attainment. For one who has just risen from the attainment, the feeling overwhelms the body again, like water when the moss has been cut by a fall of wood or a potsherd. |
yā pana rūpasattakaṃ arūpasattakañca niggumbaṃ nijjaṭaṃ katvā mahāvipassanāvasena samāpannā samāpatti, sā suṭṭhu vikkhambheti. |
But the attainment which is attained by way of the great insight, having made the seven of form and the seven of the formless unknotted and untangled, that suppresses it well. |
yathā nāma purisena pokkharaṇiṃ ogāhetvā hatthehi ca pādehi ca suṭṭhu apabyūḷho sevālo cirena udakaṃ ottharati; |
Just as moss that has been well cleared away with the hands and feet by a man who has descended into a lotus pond covers the water again after a long time; |
evameva tato vuṭṭhitassa cirena vedanā uppajjati. |
in the same way, for him who has risen from that, the feeling arises after a long time. |
iti bhagavā taṃ divasaṃ mahābodhipallaṅke abhinavavipassanaṃ paṭṭhapento viya rūpasattakaṃ arūpasattakaṃ niggumbaṃ nijjaṭaṃ katvā cuddasahākārehi sannetvā mahāvipassanāya vedanaṃ vikkhambhetvā — “dasamāse mā uppajjitthā”ti samāpattiṃ samāpajji. |
Thus the Blessed One on that day, as if establishing a new insight on the great Bodhi-throne, having made the seven of form and the seven of the formless unknotted and untangled, and having connected them with the great insight in fourteen ways, having suppressed the feeling, attained the attainment, thinking, "May it not arise for ten months." |
samāpattivikkhambhitā vedanā dasamāse na uppajji yeva. |
The feeling, being suppressed by the attainment, did not arise at all for ten months. |
♦ gilānā vuṭṭhitoti gilāno hutvā puna vuṭṭhito. |
♦ "Having risen from his illness," having been ill and then having risen. |
madhurakajāto viyāti sañjātagarubhāvo sañjātathaddhabhāvo sūle uttāsitapuriso viya. |
"Like one who has become sweet," having become heavy, having become stiff, like a man impaled on a stake. |
na pakkhāyantīti nappakāsanti, nānākārato na upaṭṭhahanti. |
"They do not appear," they do not shine, they do not appear from various angles. |
dhammāpi maṃ na paṭibhantīti satipaṭṭhānādidhammā mayhaṃ pākaṭā na hontīti dīpeti. |
"And the dhammas do not come to mind," the dhammas such as the foundations of mindfulness do not become clear to me, he shows. |
tantidhammā pana therassa supaguṇā. |
But the traditional dhammas were very familiar to the elder. |
na udāharatīti pacchimaṃ ovādaṃ na deti. |
"He does not give," he does not give the final instruction. |
taṃ sandhāya vadati. |
In reference to that, he speaks. |
♦ 165. anantaraṃ abāhiranti dhammavasena vā puggalavasena vā ubhayaṃ akatvā. |
♦ 165. "Without an inside, without an outside," without making a distinction either by way of the Dhamma or by way of a person. |
“ettakaṃ dhammaṃ parassa na desessāmī”ti hi cintento dhammaṃ abbhantaraṃ karoti nāma. |
For one who thinks, "I will not teach this much of the Dhamma to another," is said to make the Dhamma internal. |
“ettakaṃ parassa desessāmī”ti cintento dhammaṃ bāhiraṃ karoti nāma. |
One who thinks, "I will teach this much to another," is said to make the Dhamma external. |
“imassa puggalassa desessāmī”ti cintento pana puggalaṃ abbhantaraṃ karoti nāma. |
But one who thinks, "I will teach this person," is said to make the person internal. |
“imassa na desessāmī”ti cintento puggalaṃ bāhiraṃ karoti nāma. |
One who thinks, "I will not teach this one," is said to make the person external. |
evaṃ akatvā desitoti attho. |
Having taught without doing so, is the meaning. |
ācariyamuṭṭhīti yathā bāhirakānaṃ ācariyamuṭṭhi nāma hoti. |
"A teacher's fist," just as for the outsiders there is such a thing as a teacher's fist. |
daharakāle kassaci akathetvā pacchimakāle maraṇamañce nipannā piyamanāpassa antevāsikassa kathenti, evaṃ tathāgatassa — “idaṃ mahallakakāle pacchimaṭṭhāne kathessāmī”ti muṭṭhiṃ katvā “pariharissāmī”ti ṭhapitaṃ kiñci natthīti dasseti. |
Having not told anyone in their youth, in their last years, lying on their deathbed, they tell a dear and pleasing student. In the same way, he shows that the Tathāgata has nothing kept back, saying, "I will teach this in my old age, in my last place," having made a fist, and thinking, "I will carry it." |
♦ ahaṃ bhikkhusaṅghanti ahameva bhikkhusaṅghaṃ pariharissāmīti vā mamuddesikoti ahaṃ uddisitabbaṭṭhena uddeso assāti mamuddesiko. |
♦ "I am the Sangha of bhikkhus," or "I alone will lead the Sangha of bhikkhus," or "he is one who looks to me," he for whom I am the object to be pointed out, thus he is "mamuddesiko." |
maṃyeva uddisitvā mama paccāsīsamāno bhikkhusaṅgho hotu, mama accayena vā mā ahesuṃ, yaṃ vā taṃ vā hotūti iti vā yassa assāti attho. |
Let the Sangha of bhikkhus be one that looks only to me, or let them not be after my passing, or let them be whatever they will be. The meaning is, for whom it would be thus. |
na evaṃ hotīti bodhipallaṅkeyeva issāmacchariyānaṃ vihatattā evaṃ na hoti. |
"It is not so," because jealousy and stinginess were destroyed at the very Bodhi-throne, it is not so. |
sa kinti so kiṃ. |
Sa kinti" is "so kiṃ. |
āsītikoti asītisaṃvacchariko. |
"Eighty years old," this is said to show his state of having reached his last years. |
idaṃ pacchimavayānuppattabhāvadīpanatthaṃ vuttaṃ. |
"With a makeshift repair," with a repair such as a band for the arm or a band for the wheel, with a makeshift repair. |
veṭhamissakenāti bāhabandhacakkabandhādinā paṭisaṅkharaṇena veṭhamissakena. |
"He thinks," he thinks it is maintained with a makeshift repair like a worn-out cart. |
maññeti jiṇṇasakaṭaṃ viya veṭhamissakena maññe yāpeti. |
He shows that the Tathāgata's maintaining of the four postures is done with the wrapping of the fruit of Arahantship. |
arahattaphalaveṭhanena catuiriyāpathakappanaṃ tathāgatassa hotīti dasseti. |
|
♦ idāni tamatthaṃ pakāsento yasmiṃ, ānanda, samayetiādimāha. |
♦ Now, proclaiming that matter, he said, "At which time, Ānanda," and so on. |
tattha sabbanimittānanti rūpanimittādīnaṃ. |
Therein, "of all signs," of the signs of form, etc. |
ekaccānaṃ vedanānanti lokiyānaṃ vedanānaṃ. |
"Of some feelings," of worldly feelings. |
tasmātihānandāti yasmā iminā phalasamāpattivihārena phāsu hoti, tasmā tumhepi tadatthāya evaṃ viharathāti dasseti. |
Therefore, Ānanda," since it is comfortable with this abiding in the fruit-attainment, therefore he shows, "you too should dwell thus for that purpose. |
attadīpāti mahāsamuddagatadīpaṃ viya attānaṃ dīpaṃ patiṭṭhaṃ katvā viharatha. |
"Be islands unto yourselves," having made yourselves an island, a support, like an island in the great ocean, you should dwell. |
attasaraṇāti attagatikāva hotha, mā aññagatikā. |
"Be your own refuge," be your own destiny, do not have another destiny. |
dhammadīpadhammasaraṇapadesupi eseva nayo. |
In the sections on the Dhamma as an island and the Dhamma as a refuge, this is the method. |
tamataggeti tamāgge. |
"The very highest," tama-agge. |
majjhe takāro padasandhivasena vutto. |
The 'ta' in the middle is said by way of euphonic conjunction. |
idaṃ vuttaṃ hoti — “ime aggatamāti tamataggā”ti. |
This is what is said: "These are the highest, thus tamataggā." |
evaṃ sabbaṃ tamayogaṃ chinditvā ativiya agge uttamabhāve ete, ānanda, mama bhikkhū bhavissanti. |
Thus, having cut all connection with darkness, in the very highest, in the supreme state, will these bhikkhus of mine be, Ānanda. |
tesaṃ atiagge bhavissanti, ye keci sikkhākāmā, sabbepi te catusatipaṭṭhānagocarāva bhikkhū agge bhavissantīti arahattanikūṭena desanaṃ saṅgaṇhāti. |
Of them, they will be the very highest, whoever are desirous of training. All of them, being bhikkhus with the four foundations of mindfulness as their pasture, will be the highest. He concludes the teaching with the peak of Arahantship. |
♦ dutiyabhāṇavāravaṇṇanā niṭṭhitā. |
♦ The commentary on the second recitation-section is concluded. |
♦ nimittobhāsakathāvaṇṇanā |
♦ Commentary on the Talk of the Sign and the Omen |
♦ 166. vesāliṃ piṇḍāya pāvisīti kadā pāvisi? |
♦ 166. "He entered Vesālī for alms," when did he enter? |
ukkacelato nikkhamitvā vesāliṃ gatakāle. |
At the time of going to Vesālī after having left Ukkacelā. |
bhagavā kira vuṭṭhavasso veḷuvagāmakā nikkhamitvā sāvatthiṃ gamissāmīti āgatamaggeneva paṭinivattanto anupubbena sāvatthiṃ patvā jetavanaṃ pāvisi. |
The Blessed One, it is said, having spent the rains retreat, left Veḷuvagāma, thinking, "I will go to Sāvatthī," and returning by the way he had come, he gradually reached Sāvatthī and entered Jetavana. |
dhammasenāpati bhagavato vattaṃ dassetvā divāṭṭhānaṃ gato. |
The General of the Dhamma, having shown his duty to the Blessed One, went to his day-time dwelling. |
so tattha antevāsikesu vattaṃ dassetvā paṭikkantesu divāṭṭhānaṃ sammajjitvā cammakkhaṇḍaṃ paññapetvā pāde pakkhāletvā pallaṅkaṃ ābhujitvā phalasamāpattiṃ pāvisi. |
He there, when his students had shown their duty and departed, swept the day-time dwelling, prepared a piece of leather, washed his feet, and sitting cross-legged, he entered the fruit-attainment. |
athassa yathāparicchedena tato vuṭṭhitassa ayaṃ parivitakko udapādi — “buddhā nu kho paṭhamaṃ parinibbāyanti, agasāvakā nu kho”ti? |
Then, having risen from that at the predetermined time, this thought arose in him: "Do the Buddhas attain Parinibbāna first, or the chief disciples?" |
tato — “aggasāvakā paṭhaman”ti ñatvā attano āyusaṅkhāraṃ olokesi. |
Then, knowing, "The chief disciples first," he looked at his own life-force. |
so — “sattāhameva me āyusaṅkhāro pavattatī”ti ñatvā — “kattha parinibbāyissāmī”ti cintesi. |
He, knowing, "My life-force will continue for only seven days," thought, "Where will I attain Parinibbāna?" |
tato — “rāhulo tāvatiṃsesu parinibbuto, aññāsikoṇḍaññatthero chaddantadahe, ahaṃ kattha parinibbāyissāmī”ti puna cintento mātaraṃ ārabbha satiṃ uppādesi — “mayhaṃ mātā sattannaṃ arahantānaṃ mātā hutvāpi buddhadhammasaṅghesu appasannā, atthi nu kho tassā upanissayo, natthi nu kho”ti āvajjetvā sotāpattimaggassa upanissayaṃ disvā — “kassa desanāya abhisamayo bhavissatī”ti olokento — “mameva dhammadesanāya bhavissati, na aññassa. |
Then, thinking, "Rāhula attained Parinibbāna in the Tāvatiṃsa heaven, the Elder Aññāsikoṇḍañña at the Chaddanta lake; where will I attain Parinibbāna?" he again thought, and mindfulness arose in him with reference to his mother. "My mother, though she is the mother of seven Arahants, is not confident in the Buddha, Dhamma, and Sangha. Does she have a potential or not?" And having reflected, and seeing the potential for the path of stream-entry, he looked, "By whose teaching will there be realization?" and knowing, "It will be by my own teaching of the Dhamma, not by another's. |
sace kho panāhaṃ appossukko bhaveyyaṃ, bhavissanti me vattāro — ‘sāriputtatthero avasesajanānampi avassayo hoti. |
But if I were to be indifferent, there would be those who say of me, 'The Elder Sāriputta is a support for other people as well. |
tathā hissa samacittasuttadesanādivase koṭisatasahassadevatā arahattaṃ pattā . |
For at the time of his teaching of the Samacitta Sutta, a hundred thousand crore devas attained Arahantship. |
tayo magge paṭividdhadevatānaṃ gaṇanā natthi. |
There is no counting the devas who penetrated the three paths. |
aññesu ca ṭhānesu anekā abhisamayā dissanti. |
And in other places, many realizations are seen. |
thereva cittaṃ pasādetvā sagge nibbattāneva asītikulasahassāni. |
And eighty thousand families were reborn in heaven just by having confidence in the elder. |
so dāni sakamātumicchādassanamattampi harituṃ nāsakkhī’ti. |
Now he was not able to remove even the wrong view of his own mother.' |
tasmā mātaraṃ micchādassanā mocetvā jātovarakeyeva parinibbāyissāmī”ti sanniṭṭhānaṃ katvā — “ajjeva bhagavantaṃ anujānāpetvā nikkhamissāmī”ti cundattheraṃ āmantesi. |
Therefore, having freed my mother from wrong view, I will attain Parinibbāna in the very room where I was born." Having made this resolve, he addressed the Elder Cunda, "I will leave today, having gotten the Blessed One's permission." |
“āvuso, cunda, amhākaṃ pañcasatāya bhikkhuparisāya saññaṃ dehi — ‘gaṇhathāvuso pattacīvarāni, dhammasenāpati nāḷakagāmaṃ gantukāmo’ti”. |
Friend Cunda, give the signal to our retinue of five hundred bhikkhus, 'Take your bowls and robes, friends; the General of the Dhamma wishes to go to the village of Nāḷaka'. |
thero tathā akāsi. |
The elder did so. |
bhikkhū senāsanaṃ saṃsāmetvā pattacīvaramādāya therassa santikaṃ āgamaṃsu. |
The bhikkhus, having arranged their dwellings, took their bowls and robes and came to the elder. |
thero senāsanaṃ saṃsāmetvā divāṭṭhānaṃ sammajjitvā divāṭṭhānadvāre ṭhatvā divāṭṭhānaṃ olokento — “idaṃ dāni pacchimadassanaṃ, puna āgamanaṃ natthī”ti pañcasatabhikkhuparivuto bhagavantaṃ upasaṅkamitvā vanditvā etadavoca — |
The elder, having arranged his dwelling, swept the day-time dwelling, and standing at the door of the day-time dwelling, looking at the day-time dwelling, thinking, "This is now the last sight; there will be no coming back," surrounded by the five hundred bhikkhus, he approached the Blessed One, saluted him, and said this: |
♦ “chinno dāni bhavissāmi, lokanātha mahāmuni. |
♦ "I will now be cut off, O Lord of the world, great sage. |
♦ gamanāgamanaṃ natthi, pacchimā vandanā ayaṃ. |
♦ There is no coming and going; this is the last salutation. |
♦ jīvitaṃ appakaṃ mayhaṃ, ito sattāhamaccaye. |
♦ My life is short; in seven days from now, |
♦ nikkhipeyyāmahaṃ dehaṃ, bhāravoropanaṃ yathā. |
♦ I will lay down this body, like laying down a burden. |
♦ anujānātu me bhante, bhagavā, anujānātu sugato. |
♦ Let the venerable sir, the Blessed One, permit me; let the Sugata permit me. |
♦ parinibbānakālo me, ossaṭṭho āyusaṅkhāro”ti. |
♦ The time for my Parinibbāna has come; the life-force has been renounced." |
♦ buddhā pana yasmā “parinibbāhī”ti vutte maraṇasaṃvaṇṇanaṃ saṃvaṇṇenti nāma, “mā parinibbāhī”ti vutte vaṭṭassa guṇaṃ kathentīti micchādiṭṭhikā dosaṃ āropessanti, tasmā tadubhayampi na vadanti. |
♦ But the Buddhas, since if they were told, "Please attain Parinibbāna," they would be praising death, and if told, "Please do not attain Parinibbāna," they would be speaking of the quality of the round of existence, the holders of wrong views would accuse them of a fault. Therefore, they do not say either of these two. |
tena naṃ bhagavā āha — “kattha parinibbāyissasi sāriputtā”ti? |
Therefore, the Blessed One said to him, "Where will you attain Parinibbāna, Sāriputta?" |
“atthi, bhante, magadhesu nāḷakagāme jātovarako, tatthāhaṃ parinibbāyissāmī”ti vutte “yassa dāni tvaṃ, sāriputta, kālaṃ maññasi, idāni pana te jeṭṭhakaniṭṭhabhātikānaṃ tādisassa bhikkhuno dassanaṃ dullabhaṃ bhavissatīti desehi tesaṃ dhamman”ti āha. |
When he said, "There is, venerable sir, in the Magadhan country, in the village of Nāḷaka, the room where I was born; there I will attain Parinibbāna," he said, "Sāriputta, whenever you think it is the right time, but now the sight of a bhikkhu such as you will be hard to get for your elder and younger brothers, so teach them the Dhamma." |
♦ thero — “satthā mayhaṃ iddhivikubbanapubbaṅgamaṃ dhammadesanaṃ paccāsīsatī”ti ñatvā bhagavantaṃ vanditvā tālappamāṇaṃ abbhuggantvā puna oruyha bhagavantaṃ vanditvā sattatālappamāṇe antalikkhe ṭhito iddhivikubbanaṃ dassetvā dhammaṃ desesi. |
♦ The elder, knowing, "The Teacher is looking forward to a Dhamma-teaching preceded by a display of psychic power from me," saluted the Blessed One, rose up a palm's height, descended again, saluted the Blessed One, and standing in the sky at a height of seven palm-trees, he displayed a feat of psychic power and taught the Dhamma. |
sakalanagaraṃ sannipati. |
The whole city assembled. |
thero oruyha bhagavantaṃ vanditvā “gamanakālo me, bhante”ti āha. |
The elder descended, saluted the Blessed One, and said, "It is time for me to go, venerable sir." |
bhagavā “dhammasenāpatiṃ paṭipādessāmī”ti dhammāsanā uṭṭhāya gandhakuṭiabhimukho gantvā maṇiphalake aṭṭhāsi. |
The Blessed One, thinking, "I will send off the General of the Dhamma," rose from the Dhamma-seat, went towards the Gandha-kuṭi, and stood on the jewel-plank. |
thero tikkhattuṃ padakkhiṇaṃ katvā catūsu ṭhānesu vanditvā — “bhagavā ito kappasatasahassādhikassa asaṅkhyeyyassa upari anomadassisammāsambuddhassa pādamūle nipatitvā tumhākaṃ dassanaṃ patthesiṃ. |
The elder circumambulated him three times, saluted him at four places, and said, "Blessed One, a hundred thousand kappas and an incalculable aeon from now, I, having fallen at the feet of the Sammāsambuddha Anomadassī, aspired to see you. |
sā me patthanā samiddhā, diṭṭhā tumhe, taṃ paṭhamadassanaṃ, idaṃ pacchimadassanaṃ. |
That aspiration of mine has been fulfilled. I have seen you. That was the first sight; this is the last sight. |
puna tumhākaṃ dassanaṃ natthī”ti — vatvā dasanakhasamodhānasamujjalaṃ añjaliṃ paggayha yāva dassanavisayo, tāva abhimukhova paṭikkamitvā “ito paṭṭhāya cutipaṭisandhivasena kismiñci ṭhāne gamanāgamanaṃ nāma natthī”ti vanditvā pakkāmi. |
There will be no seeing you again." Having said this, raising his hands in salutation, shining with the meeting of his ten nails, he walked backwards as far as he was in the range of vision, and thinking, "From now on, there is no coming and going by way of death and rebirth in any place," he saluted and departed. |
udakapariyantaṃ katvā mahābhūmicālo ahosi. |
There was a great earthquake, reaching to the edge of the water. |
bhagavā parivāretvā ṭhite bhikkhū āha — “anugacchatha, bhikkhave, tumhākaṃ jeṭṭhabhātikan”ti. |
The Blessed One said to the bhikkhus who stood surrounding him, "Go, bhikkhus, and follow your elder brother." |
bhikkhū yāva dvārakoṭṭhakā agamaṃsu. |
The bhikkhus went as far as the gate-house. |
thero — “tiṭṭhatha, tumhe āvuso, appamattā hothā”ti nivattāpetvā attano parisāyeva saddhiṃ pakkāmi. |
The elder, saying, "Stay, you friends; be diligent," turned them back and departed with his own retinue. |
manussā — “pubbe ayyo paccāgamanacārikaṃ carati, idaṃ dāni gamanaṃ na puna paccāgamanāyā”ti paridevantā anubandhiṃsu. |
The people, lamenting, "Formerly the master went on a tour from which he would return. But this departure now is not for a return," followed him. |
tepi “appamattā hotha āvuso, evaṃbhāvino nāma saṅkhārā”ti nivattāpesi. |
He too turned them back, saying, "Be diligent, friends. Such is the nature of formations." |
♦ atha kho āyasmā sāriputto antarāmagge sattāhaṃ manussānaṃ anuggahaṃ karonto sāyaṃ nāḷakagāmaṃ patvā gāmadvāre nigrodharukkhamūle aṭṭhāsi. |
♦ Then the venerable Sāriputta, on the way, showing favor to the people for seven days, reached the village of Nāḷaka in the evening and stood at the foot of a banyan tree at the village gate. |
atha uparevato nāma therassa bhāgineyyo bahigāmaṃ gacchanto theraṃ disvā upasaṅkamitvā vanditvā aṭṭhāsi. |
Then Uparevata, the elder's nephew, going out of the village, saw the elder, approached, saluted him, and stood there. |
thero taṃ āha — “atthi gehe te ayyikā”ti? |
The elder said to him, "Is your grandmother at home?" |
āma, bhanteti. |
Yes, venerable sir. |
gaccha amhākaṃ idhāgatabhāvaṃ ārocehi. |
"Go and announce my arrival here. |
“kasmā āgato”ti ca vutte “ajja kira ekadivasaṃ antogāme bhavissati, jātovarakaṃ paṭijaggatha, pañcannaṃ bhikkhusatānaṃ nivāsanaṭṭhānaṃ jānāthā”ti. |
And when asked, 'Why has he come?' say, 'It seems it will be inside the village for one day today. Prepare the room where he was born, and know of a dwelling place for the five hundred bhikkhus'." |
so gantvā “ayyike, mayhaṃ mātulo āgato”ti āha. |
He went and said, "Grandmother, my maternal uncle has come." |
idāni kuhinti? |
Where is he now? |
gāmadvāreti. ekakova, aññopi koci atthīti ? |
At the village gate." "Alone, or is there anyone else? |
atthi pañcasatā bhikkhūti. |
There are five hundred bhikkhus. |
kiṃ kāraṇā āgatoti? |
For what reason has he come? |
so taṃ pavattiṃ ārocesi. |
He told her what had happened. |
brāhmaṇī — “kiṃ nu kho ettakānaṃ vasanaṭṭhānaṃ paṭijaggāpeti, daharakāle pabbajitvā mahallakakāle gihī hotukāmo”ti cintentī jātovarakaṃ paṭijaggāpetvā pañcasatānaṃ bhikkhūnaṃ vasanaṭṭhānaṃ kāretvā daṇḍadīpikāyo jāletvā therassa pāhesi. |
The brahmin lady, thinking, "Why is he having a dwelling place prepared for so many? Having gone forth in his youth, does he wish to become a layman in his old age?" had the room where he was born prepared, had a dwelling place made for the five hundred bhikkhus, had torches lit, and sent them to the elder. |
♦ thero bhikkhūhi saddhiṃ pāsādaṃ abhiruhi. |
♦ The elder, with the bhikkhus, ascended the palace. |
abhiruhitvā ca jātovarakaṃ pavisitvā nisīdi. |
And having ascended, he entered the room where he was born and sat down. |
nisajjeva — “tumhākaṃ vasanaṭṭhānaṃ gacchathā”ti bhikkhū uyyojesi. |
As soon as he had sat down, he dismissed the bhikkhus, saying, "Go to your dwelling places." |
tesu gatamattesuyeva therassa kharo ābādho uppajji, lohitapakkhandikā māraṇantikā vedanā vattanti, ekaṃ bhājanaṃ pavisati, ekaṃ nikkhamati. |
As soon as they had gone, a severe illness arose in the elder; bloody dysentery, a fatal feeling, occurred. One vessel went in, one came out. |
brāhmaṇī — “mama puttassa pavatti mayhaṃ na ruccatī”ti attano vasanagabbhadvāraṃ nissāya aṭṭhāsi. |
The brahmin lady, thinking, "The conduct of my son does not please me," stood, leaning against the door of her own living-chamber. |
cattāro mahārājāno “dhammasenāpati kuhiṃ viharatī”ti olokentā “nāḷakagāme jātovarake parinibbānamañce nipanno, pacchimadassanaṃ gamissāmā”ti āgamma vanditvā aṭṭhaṃsu. |
The Four Great Kings, looking, "Where is the General of the Dhamma dwelling?" and seeing, "In the village of Nāḷaka, in the room where he was born, he is lying on the bed of his Parinibbāna; we will go for a last sight," they came, saluted him, and stood. |
thero — ke tumheti? |
The elder asked, "Who are you?" |
mahārājāno, bhanteti. |
The great kings, venerable sir. |
kasmā āgatatthāti? |
Why have you come? |
gilānupaṭṭhākā bhavissāmāti. |
We will be your sick-attendants. |
hotu, atthi gilānupaṭṭhāko, gacchatha tumheti uyyojesi. |
"Let it be. There is a sick-attendant. Go, you," he dismissed them. |
tesaṃ gatāvasāne teneva nayena sakko devānamindo, tasmiṃ gate suyāmādayo mahābrahmā ca āgamiṃsu. |
After they had gone, in the same way, Sakka, the king of the devas, and when he had gone, Suyāma and the others, and Mahābrahmā came. |
tepi tatheva thero uyyojesi. |
The elder dismissed them in the same way. |
♦ brāhmaṇī devatānaṃ āgamanañca gamanañca disvā — “ke nu kho ete mama puttaṃ vanditvā gacchantī”ti therassa gabbhadvāraṃ gantvā — “tāta, cunda, kā pavattī”ti pucchi. |
♦ The brahmin lady, seeing the coming and going of the devas, thinking, "Who are these who are saluting my son and going?" went to the door of the elder's chamber and asked, "Dear Cunda, what is happening?" |
so taṃ pavattiṃ ācikkhitvā — “mahāupāsikā, bhante āgatā”ti āha. |
He told her what had happened and said, "The great laywoman, venerable sir, has come." |
thero kasmā avelāya āgatatthāti pucchi. |
The elder asked, "Why have you come at an untimely hour?" |
sā tuyhaṃ tāta dassanatthāyāti vatvā “tāta ke paṭhamaṃ āgatā”ti pucchi. |
She, saying, "To see you, dear one," asked, "Dear one, who came first?" |
cattāro mahārājāno, upāsiketi. |
The Four Great Kings, laywoman. |
tāta, tvaṃ catūhi mahārājehi mahantataroti? |
Dear one, are you greater than the Four Great Kings? |
ārāmikasadisā ete upāsike, amhākaṃ satthu paṭisandhiggahaṇato paṭṭhāya khaggahatthā hutvā ārakkhaṃ akaṃsūti. |
They are like park-keepers, laywoman. From the time of our Teacher's taking rebirth, they stood with swords in hand and provided protection. |
tesaṃ tāta, gatāvasāne ko āgatoti? |
After they had gone, dear one, who came? |
sakko devānamindoti. |
Sakka, the king of the devas. |
devarājatopi tvaṃ tāta, mahantataroti? |
Are you greater than the king of the devas, dear one? |
bhaṇḍagāhakasāmaṇerasadiso esa upāsike, amhākaṃ satthu tāvatiṃsato otaraṇakāle pattacīvaraṃ gahetvā otiṇṇoti. |
He is like a novice who carries the requisites, laywoman. At the time of our Teacher's descent from the Tāvatiṃsa heaven, he descended, carrying his bowl and robe. |
tassa tāta gatāvasāne jotamāno viya ko āgatoti? |
After he had gone, dear one, who was it who came, as if shining? |
upāsike tuyhaṃ bhagavā ca satthā ca mahābrahmā nāma esoti. |
Laywoman, your lord and teacher, he is called Mahābrahmā. |
mayhaṃ bhagavato mahābrahmatopi tvaṃ tāta mahantataroti? |
Are you greater than Mahābrahmā, my lord's lord, dear one? |
āma upāsike, ete nāma kira amhākaṃ satthu jātadivase cattāro mahābrahmāno mahāpurisaṃ suvaṇṇajālena paṭiggaṇhiṃsūti. |
Yes, laywoman. It is said that at the time of our Teacher's birth, four Mahābrahmās received the Great Man in a golden net. |
♦ atha brāhmaṇiyā — “puttassa tāva me ayaṃ ānubhāvo, kīdiso vata mayhaṃ puttassa bhagavato satthu ānubhāvo bhavissatī”ti cintayantiyā sahasā pañcavaṇṇā pīti uppajjitvā sakalasarīre phari. |
♦ Then for the brahmin lady, thinking, "Such is the power of my son; what must the power of my son's lord, the Teacher, be like?" a five-colored joy suddenly arose and pervaded her entire body. |
thero — “uppannaṃ me mātu pītisomanassaṃ, ayaṃ dāni kālo dhammadesanāyā”ti cintetvā — “kiṃ cintesi mahāupāsike”ti āha. |
The elder, thinking, "Joy and gladness have arisen in my mother; this is now the time for teaching the Dhamma," said, "What are you thinking, great laywoman?" |
sā — “puttassa tāva me ayaṃ guṇo, satthu panassa kīdiso guṇo bhavissatīti idaṃ, tāta, cintemī”ti āha. |
She said, "Such is the quality of my son; what must the quality of his Teacher be like? This, dear one, is what I am thinking." |
mahāupāsike, mayhaṃ satthu jātakkhaṇe, mahābhinikkhamane, sambodhiyaṃ, dhammacakkappavattane ca dasasahassilokadhātu kampittha, sīlena samādhinā paññāya vimuttiyā vimuttiñāṇadassanena samo nāma natthi, itipi so bhagavāti vitthāretvā buddhaguṇappaṭisaṃyuttaṃ dhammadesanaṃ kathesi. |
"Great laywoman, at the moment of my Teacher's birth, at his great renunciation, at his enlightenment, and at the turning of the wheel of Dhamma, the ten-thousand-fold world-system trembled. There is no one equal to him in virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation. Thus is the Blessed One," and he gave a Dhamma-talk connected with the qualities of the Buddha in detail. |
♦ brāhmaṇī piyaputtassa dhammadesanāpariyosāne sotāpattiphale patiṭṭhāya puttaṃ āha — “tāta, upatissa, kasmā evamakāsi, evarūpaṃ nāma amataṃ mayhaṃ ettakaṃ kālaṃ na adāsī”ti. |
♦ The brahmin lady, at the end of her dear son's Dhamma-talk, being established in the fruit of stream-entry, said to her son, "Dear Upatissa, why did you do so? For so long you did not give me such deathless nectar." |
thero — “dinnaṃ dāni me mātu rūpasāriyā brāhmaṇiyā posāvanikamūlaṃ, ettakena vaṭṭissatī”ti cintetvā “gaccha mahāupāsike”ti brāhmaṇiṃ uyyojetvā “cunda kā velā”ti āha. |
The elder, thinking, "I have now given my mother, the brahmin lady Sārī, the price for raising me. This will be enough," said, "Go, great laywoman," and having dismissed the brahmin lady, he asked, "Cunda, what time is it?" |
balavapaccūsakālo, bhanteti. |
It is the time of the strong dawn, venerable sir. |
tena hi bhikkhusaṅghaṃ sannipātehīti. |
Well then, assemble the Sangha of bhikkhus. |
sannipatito, bhante, saṅghoti. |
The Sangha is assembled, venerable sir. |
maṃ ukkhipitvā nisīdāpehi cundāti ukkhipitvā nisīdāpesi. |
"Lift me up and have me sit, Cunda." He lifted him up and had him sit. |
thero bhikkhū āmantesi — “āvuso catucattālīsaṃ vo vassāni mayā saddhiṃ vicarantānaṃ yaṃ me kāyikaṃ vā vācasikaṃ vā na rocetha, khamatha taṃ āvusoti. |
The elder addressed the bhikkhus, "Friends, for forty-four years, while you have been living with me, if my bodily or verbal action has not been pleasing to you, forgive me for that, friends." |
ettakaṃ, bhante, amhākaṃ chāyā viya tumhe amuñcitvā vicarantānaṃ aruccanakaṃ nāma natthi, tumhe pana amhākaṃ khamathāti. |
For so long, venerable sir, for us who have been living with you without leaving you, like a shadow, there has been nothing displeasing. But may you forgive us. |
atha thero aruṇasikhāya paññāyamānāya mahāpathaviṃ unnādayanto anupādisesāya nibbānadhātuyā parinibbāyi. |
Then the elder, when the peak of dawn was appearing, making the great earth resound, attained Parinibbāna with the Nibbāna-element without remainder. |
bahū devamanussā therassa parinibbāne sakkāraṃ kariṃsu. |
Many devas and humans paid homage at the elder's Parinibbāna. |
♦ āyasmā cundo therassa pattacīvarañca dhātuparissāvanañca gahetvā jetavanaṃ gantvā ānandattheraṃ gahetvā bhagavantaṃ upasaṅkami. |
♦ The venerable Cunda, taking the elder's bowl and robe and the relic-strainer, went to Jetavana, and taking the Elder Ānanda, he approached the Blessed One. |
bhagavā dhātuparissāvanaṃ gahetvā pañcahi gāthāsatehi therassa guṇaṃ kathetvā dhātucetiyaṃ kārāpetvā rājagahagamanatthāya ānandattherassa saññaṃ adāsi. |
The Blessed One, taking the relic-strainer, spoke of the elder's qualities with five hundred verses, had a relic-shrine built, and gave the signal to the Elder Ānanda to go to Rājagaha. |
thero bhikkhūnaṃ ārocesi. |
The elder informed the bhikkhus. |
bhagavā mahābhikkhusaṅghaparivuto rājagahaṃ agamāsi. |
The Blessed One, surrounded by a great Sangha of bhikkhus, went to Rājagaha. |
tattha gatakāle mahāmoggallānatthero parinibbāyi. |
At the time of his arrival there, the Elder Mahāmoggallāna attained Parinibbāna. |
bhagavā tassa dhātuyo gahetvā cetiyaṃ kārāpetvā rājagahato nikkhamitvā anupubbena gaṅgābhimukho gantvā ukkacelaṃ agamāsi. |
The Blessed One, taking his relics, had a shrine built, and leaving Rājagaha, he went gradually towards the Ganges and reached Ukkacelā. |
tattha gaṅgātīre bhikkhusaṅghaparivuto nisīditvā tattha sāriputtamoggallānānaṃ parinibbānappaṭisaṃyuttaṃ suttaṃ desetvā ukkacelato nikkhamitvā vesāliṃ agamāsi. |
There, sitting on the bank of the Ganges, surrounded by the Sangha of bhikkhus, he taught the sutta connected with the Parinibbāna of Sāriputta and Moggallāna. Leaving Ukkacelā, he went to Vesālī. |
evaṃ gate atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisīti ayamettha anupubbī kathā. |
Thus, when he had gone, "Then the Blessed One, in the forenoon, having dressed, and having taken his bowl and robe, entered Vesālī for alms." This is the continuous narrative here. |
♦ nisīdananti ettha cammakkhaṇḍaṃ adhippetaṃ. |
♦ "A seat," here a piece of leather is intended. |
udenacetiyanti udenayakkhassa cetiyaṭṭhāne katavihāro vuccati. |
"At the Udena shrine," is said of the monastery built at the place of the shrine of the yakkha Udena. |
gotamakādīsupi eseva nayo. |
In "Gotamaka," etc., this is the method. |
bhāvitāti vaḍḍhitā. |
"Developed," cultivated. |
bahulīkatāti punappunaṃ katā. |
"Made much of," done again and again. |
yānīkatāti yuttayānaṃ viya katā. |
"Made a vehicle," made like a yoked vehicle. |
vatthukatāti patiṭṭhānaṭṭhena vatthu viya katā. |
"Made a foundation," made like a foundation in the sense of a support. |
anuṭṭhitāti adhiṭṭhitā. |
"Undertaken," resolved upon. |
paricitāti samantato citā suvaḍḍhitā. |
"Well-acquainted with," acquainted with all around, well-developed. |
susamāraddhāti suṭṭhu samāraddhā. |
"Well-begun," well-started. |
♦ iti aniyamena kathetvā puna niyametvā dassento tathāgatassa khotiādimāha. |
♦ Thus, having spoken without specification, and again specifying to show, he said, "Of the Tathāgata," and so on. |
ettha ca kappanti āyukappaṃ. |
And here, "a kappa" is the lifespan-kappa. |
tasmiṃ tasmiṃ kāle yaṃ manussānaṃ āyuppamāṇaṃ hoti, taṃ paripuṇṇaṃ karonto tiṭṭheyya. |
At that particular time, whatever is the lifespan of humans, he would stay, fulfilling that. |
kappāvasesaṃ vāti — “appaṃ vā bhiyyo”ti vuttavassasatato atirekaṃ vā. |
Or for the remainder of a kappa," or for more than the hundred years spoken of as "a little more. |
mahāsīvatthero panāha — “buddhānaṃ aṭṭhāne gajjitaṃ nāma natthi. |
But the Elder Mahāsīva said, "For the Buddhas, there is no such thing as roaring at an improper place. |
yatheva hi veḷuvagāmake uppannaṃ māraṇantikaṃ vedanaṃ dasa māse vikkhambheti, evaṃ punappunaṃ taṃ samāpattiṃ samāpajjitvā dasa dasa māse vikkhambhento imaṃ bhaddakappameva tiṭṭheyya, kasmā pana na ṭhitoti? |
Just as he suppressed the fatal feeling that arose in Veḷuvagāma for ten months, so too, by attaining that attainment again and again, and suppressing it for ten and ten months, he could stay for this entire Bhaddakappa. But why did he not stay? |
upādinnakasarīraṃ nāma khaṇḍiccādīhi abhibhuyyati, buddhā ca khaṇḍiccādibhāvaṃ apatvā pañcame āyukoṭṭhāse bahujanassa piyamanāpakāleyeva parinibbāyanti. |
The appropriated body is overcome by brokenness, etc. And the Buddhas, without reaching a state of brokenness, etc., attain Parinibbāna in the fifth part of their lifespan, at a time when they are dear and pleasing to many people. |
buddhānubuddhesu ca mahāsāvakesu parinibbutesu ekakeneva khāṇukena viya ṭhātabbaṃ hoti, daharasāmaṇeraparivāritena vā. |
And when the great disciples, who are like the Buddha, have attained Parinibbāna, he would have to stand alone like a stake, or surrounded by young novices. |
tato — ‘aho buddhānaṃ parisā’ti hīḷetabbataṃ āpajjeyya. |
Then he would be subject to scorn, 'What a retinue of the Buddha!' |
tasmā na ṭhito”ti. |
Therefore he did not stay." |
evaṃ vuttepi so na ruccati, “āyukappo”ti idameva aṭṭhakathāyaṃ niyamitaṃ. |
Even when this is said, it is not agreeable. "The lifespan-kappa," this alone is specified in the commentary. |
♦ 167. yathā taṃ mārena pariyuṭṭhitacittoti ettha tanti nipātamattaṃ. |
♦ 167. "As his mind was possessed by Māra," here "taṃ" is just a particle. |
yathā mārena pariyuṭṭhitacitto ajjhotthaṭacitto aññopi koci puthujjano paṭivijjhituṃ na sakkuṇeyya, evameva nāsakkhi paṭivijjhitunti attho. |
The meaning is, just as some other ordinary person, with his mind possessed, overcome by Māra, would not be able to penetrate, in the same way he was not able to penetrate. |
kiṃ kāraṇā? |
For what reason? |
māro hi yassa sabbena sabbaṃ dvādasa vipallāsā appahīnā, tassa cittaṃ pariyuṭṭhāti. |
For Māra possesses the mind of him for whom the twelve perversions have not been abandoned in every way. |
therassa cattāro vipallāsā appahīnā, tenassa māro cittaṃ pariyuṭṭhāti. |
For the elder, four perversions had not been abandoned. Because of that, Māra possessed his mind. |
so pana cittapariyuṭṭhānaṃ karonto kiṃ karotīti? |
But what does he do when he possesses the mind? |
bheravaṃ rūpārammaṇaṃ vā dasseti, saddārammaṇaṃ vā sāveti, tato sattā taṃ disvā vā sutvā vā satiṃ vissajjetvā vivaṭamukhā honti. |
He shows a frightful form-object or makes him hear a sound-object. Then beings, having seen or heard that, losing their mindfulness, have their mouths open. |
tesaṃ mukhena hatthaṃ pavesetvā hadayaṃ maddati. |
He puts his hand into their mouths and squeezes their hearts. |
tato visaññāva hutvā tiṭṭhanti. |
Then they stand as if unconscious. |
therassa panesa mukhena hatthaṃ pavesetuṃ kiṃ sakkhissati ? |
But would he be able to put his hand into the elder's mouth? |
bheravārammaṇaṃ pana dasseti. |
But he shows a frightful object. |
taṃ disvā thero nimittobhāsaṃ na paṭivijjhi. |
Having seen that, the elder did not penetrate the sign and the omen. |
bhagavā jānantoyeva — “kimatthaṃ yāvatatiyaṃ āmantesī”ti? |
The Blessed One, knowing, why did he address him up to the third time? |
parato “tiṭṭhatu, bhante, bhagavā”ti yācite “tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhan”ti dosāropanena sokatanukaraṇatthaṃ. |
So that later, when requested, "Let the Blessed One, venerable sir, remain," he could lessen his sorrow by laying the blame, saying, "This is your fault, this is your transgression." |
♦ mārayācanakathāvaṇṇanā |
♦ Commentary on the Request of Māra |
♦ 168. māro pāpimāti ettha māroti satte anatthe niyojento māretīti māro. |
♦ 168. "Māra the evil one," here "Māra" is so called because he makes beings die by engaging them in what is unbeneficial. |
pāpimāti tasseva vevacanaṃ. |
"The evil one" is a synonym for the same. |
so hi pāpadhammasamannāgatattā “pāpimā”ti vuccati. |
For he, being endowed with an evil nature, is called "the evil one." |
kaṇho, antako, namuci, pamattabandhūtipi tasseva nāmāni. |
Kaṇha, Antaka, Namuci, and Pamattabandhu are also his names. |
bhāsitā kho panesāti ayañhi bhagavato sambodhipattiyā aṭṭhame sattāhe bodhimaṇḍeyeva āgantvā — “bhagavā yadatthaṃ tumhehi pāramiyo pūritā, so vo attho anuppatto, paṭividdhaṃ sabbaññutaññāṇaṃ, kiṃ te lokavicāraṇenā”ti vatvā, yathā ajja, evameva “parinibbātu dāni, bhante, bhagavā”ti yāci. |
But this has been spoken," for he, in the eighth week after the attainment of enlightenment, having come to the Bodhi-maṇḍa, and saying, "Blessed One, the purpose for which you fulfilled the perfections, that purpose of yours has been attained; the knowledge of omniscience has been penetrated. What is the use of your wandering in the world?" and just as today, he requested, "Let the Blessed One, venerable sir, now attain Parinibbāna; let the Sugata attain Parinibbāna. |
bhagavā cassa — “na tāvāhan”tiādīni vatvā paṭikkhipi. |
And the Blessed One refused him, saying, "Not yet have I," and so on. |
taṃ sandhāya “bhāsitā kho panesā bhante”tiādimāha. |
In reference to that, he said, "But this has been spoken, venerable sir," and so on. |
♦ tattha viyattāti maggavasena viyattā. |
♦ Therein, "accomplished," accomplished by way of the path. |
tatheva vinītā tathā visāradā. |
Likewise, "disciplined" and "confident." |
bahussutāti tepiṭakavasena bahu sutametesanti bahussutā. |
"Very learned," they have heard much by way of the Tipiṭaka, thus they are very learned. |
tameva dhammaṃ dhārentīti dhammadharā. |
They bear that very Dhamma," thus they are "dhammadharā. |
athavā pariyattibahussutā ceva paṭivedhabahussutā ca. |
Or, they are very learned in the scriptures and very learned in penetration. |
pariyattipaṭivedhadhammānaṃyeva dhāraṇato dhammadharāti evamettha attho daṭṭhabbo. |
Because they bear both the scriptural Dhamma and the Dhamma of penetration, they are "dhammadharā." Thus the meaning here should be understood. |
dhammānudhammapaṭipannāti ariyadhammassa anudhammabhūtaṃ vipassanādhammaṃ paṭipannā. |
"Practicing the Dhamma in accordance with the Dhamma," practicing the preliminary-part practice, which is the Dhamma in accordance with the noble Dhamma. |
sāmīcippaṭipannāti anucchavikapaṭipadaṃ paṭipannā. |
"Practicing what is right," practicing the fitting practice. |
anudhammacārinoti anudhammacaraṇasīlā. |
"Living in accordance with the Dhamma," of a character to live in accordance with the Dhamma. |
sakaṃ ācariyakanti attano ācariyavādaṃ. |
"Their own teachers' doctrine," their own teachers' doctrine. |
ācikkhissantītiādīni sabbāni aññamaññassa vevacanāni. |
"They will explain," etc., are all synonyms for each other. |
sahadhammenāti sahetukena sakāraṇena vacanena. |
"With the Dhamma" means with a statement that has a cause, a reason. |
sappāṭihāriyanti yāva na niyyānikaṃ katvā dhammaṃ desessanti. |
"With its wonders," until they have taught the Dhamma, having made it an exporting one. |
♦ brahmacariyanti sikkhattayasaṅgahitaṃ sakalaṃ sāsanabrahmacariyaṃ. |
♦ "The holy life," the entire holy life of the dispensation, comprised of the threefold training. |
iddhanti samiddhaṃ jhānassādavasena. |
"Successful," successful by way of the pleasure of jhāna. |
phītanti vuddhippattaṃ sabbaphāliphullaṃ viya abhiññāya sampattivasena. |
"Flourishing," having reached growth by way of the attainment of the direct knowledges, like something in full bloom. |
vitthārikanti vitthataṃ tasmiṃ tasmiṃ disābhāge patiṭṭhitavasena. |
"Widespread," spread out by way of being established in that and that region. |
bāhujaññanti bahujanehi ñātaṃ paṭividdhaṃ mahājanābhisamayavasena. |
"Well-known," known and penetrated by many people, by way of the realization of the great populace. |
puthubhūtanti sabbākāravasena puthulabhāvappattaṃ. |
"Extensive," having reached a state of extensiveness in all aspects. |
kathaṃ? yāva devamanussehi suppakāsitanti yattakā viññujātikā devā ceva manussā ca atthi sabbehi suṭṭhu pakāsitanti attho. |
How? "Until it is well-proclaimed by gods and humans," the meaning is, well-proclaimed by all intelligent gods and humans that exist. |
♦ appossukkoti nirālayo. |
♦ "Be of little trouble," be without attachment. |
tvañhi pāpima, aṭṭhamasattāhato paṭṭhāya — “parinibbātu dāni, bhante, bhagavā parinibbātu, sugato”ti viravanto āhiṇḍittha. |
"You, evil one, from the eighth week onwards, have been wandering about, crying out, 'Let the Blessed One, venerable sir, now attain Parinibbāna; let the Sugata attain Parinibbāna.' |
ajja dāni paṭṭhāya vigatussāho hohi; |
From today onwards, be without effort; |
mā mayhaṃ parinibbānatthaṃ vāyāmaṃ karohīti vadati. |
do not make an effort for my Parinibbāna," he says. |
♦ āyusaṅkhāraossajjanavaṇṇanā |
♦ Commentary on the Renunciation of the Life-force |
♦ 169. sato sampajāno āyusaṅkhāraṃ ossajīti satiṃ sūpaṭṭhitaṃ katvā ñāṇena paricchinditvā āyusaṅkhāraṃ vissajji, pajahi. |
♦ 169. "Mindful and clearly comprehending, he renounced the life-force," having made mindfulness well-established and having determined with knowledge, he let go of, he abandoned the life-force. |
tattha na bhagavā hatthena leḍḍuṃ viya āyusaṅkhāraṃ ossaji, temāsamattameva pana samāpattiṃ samāpajjitvā tato paraṃ na samāpajjissāmīti cittaṃ uppādesi. |
Therein, the Blessed One did not renounce the life-force like a clod with his hand, but he produced the thought, "I will attain the attainment for just three months, and after that I will not attain it." |
taṃ sandhāya vuttaṃ — “ossajī”ti. |
In reference to that, it is said, "he renounced." |
“ussajjī”ti pi pāṭho. |
The reading "ussajjī" also occurs. |
mahābhūmicāloti mahanto pathavīkampo. |
"A great earthquake," a great trembling of the earth. |
tadā kira dasasahassī lokadhātu kampittha. |
At that time, it is said, the ten-thousand-fold world-system trembled. |
bhiṃsanakoti bhayajanako. |
"Frightening," causing fear. |
devadundubhiyo ca phaliṃsūti devabheriyo phaliṃsu, devo sukkhagajjitaṃ gajji, akālavijjulatā nicchariṃsu, khaṇikavassaṃ vassīti vuttaṃ hoti. |
"And the divine drums sounded," the divine drums sounded; the deva thundered with a dry thunder, untimely lightning flashed, and a momentary rain fell, it is said. |
♦ udānaṃ udānesīti kasmā udānesi? |
♦ "He uttered an exclamation of joy," why did he utter an exclamation of joy? |
koci nāma vadeyya — “bhagavā pacchato pacchato anubandhitvā — ‘parinibbāyatha, bhante, parinibbāyatha, bhante’ti upadduto bhayena āyusaṅkhāraṃ vissajjesī”ti. |
Someone might say, "The Blessed One, being troubled by being followed from behind with 'Attain Parinibbāna, venerable sir; attain Parinibbāna, venerable sir,' renounced the life-force out of fear." |
“tassokāso mā hotu, bhītassa udānaṃ nāma natthī”ti etassa dīpanatthaṃ pītivegavissaṭṭhaṃ udānaṃ udānesi. |
"May there be no opportunity for that. For one who is frightened, there is no such thing as an exclamation of joy." To show this, he uttered an exclamation of joy, released by the force of his gladness. |
♦ tattha sabbesaṃ soṇasiṅgālādīnampi paccakkhabhāvato tulitaṃ paricchinnanti tulaṃ. |
♦ Therein, because it is seen by all, even by dogs and jackals, it is weighed and determined, thus it is "tulaṃ" (weighed). |
kiṃ taṃ? |
What is that? |
kāmāvacarakammaṃ. na tulaṃ, na vā tulaṃ sadisamassa aññaṃ lokiyaṃ kammaṃ atthīti atulaṃ. |
The kamma of the kāma-sphere. It is not "tulaṃ," or there is no other worldly kamma equal to it, thus it is "atulaṃ" (unweighed). |
kiṃ taṃ? |
What is that? |
mahaggatakammaṃ. athavā kāmāvacararūpāvacaraṃ tulaṃ, arūpāvacaraṃ atulaṃ. |
The kamma of the sublime sphere. Or, the kamma of the kāma-sphere and the rūpa-sphere is "tulaṃ," and the kamma of the arūpa-sphere is "atulaṃ." |
appavipākaṃ vā tulaṃ, bahuvipākaṃ atulaṃ. |
Or that with little result is "tulaṃ," and that with much result is "atulaṃ." |
sambhavanti sambhavassa hetubhūtaṃ, piṇḍakārakaṃ rāsikārakanti attho. |
"Becoming," being a cause for becoming; the meaning is, that which forms a lump, that which forms a heap. |
bhavasaṅkhāranti punabbhavasaṅkhāraṇakaṃ. |
"The formation of existence," that which constructs a future existence. |
avassajīti vissajjesi. |
"He renounced," he let go of. |
munīti buddhamuni. |
"The muni," the Buddha-muni. |
ajjhattaratoti niyakajjhattarato. |
"Inwardly delighting," delighting in his own inner self. |
samāhitoti upacārappanāsamādhivasena samāhito. |
"Concentrated," concentrated by way of access and absorption concentration. |
abhindi kavacamivāti kavacaṃ viya abhindi. |
"He broke, as it were, his armor," he broke it like an armor. |
attasambhavanti attani sañjātaṃ kilesaṃ. |
"Born of himself," the defilement born in himself. |
idaṃ vuttaṃ hoti — “savipākaṭṭhena sambhavaṃ, bhavābhisaṅkhāraṇaṭṭhena bhavasaṅkhāranti ca laddhanāmaṃ tulātulasaṅkhātaṃ lokiyakammañca ossaji. |
This is what is said: "The worldly kamma, described as weighed and unweighed, which has received the names 'becoming' because it has a result, and 'the formation of existence' because it constructs existence, he renounced. |
saṅgāmasīse mahāyodho kavacaṃ viya attasambhavaṃ kilesañca ajjhattarato samāhito hutvā abhindī”ti. |
Like a great warrior on the battlefield his armor, he, being concentrated inwardly, broke the defilement born of himself." |
♦ atha vā tulanti tulento tīrento. |
♦ Or, "weighing," weighing and considering. |
atulañca sambhavanti nibbānañceva sambhavañca. |
"And the unweighed and becoming," Nibbāna and becoming. |
bhavasaṅkhāranti bhavagāmikammaṃ. |
"The formation of existence," the kamma that leads to existence. |
avassaji munīti “pañcakkhandhā aniccā, pañcannaṃ khandhānaṃ nirodho nibbānaṃ niccan”tiādinā nayena tulayanto buddhamuni bhave ādīnavaṃ, nibbāne ca ānisaṃsaṃ disvā taṃ khandhānaṃ mūlabhūtaṃ bhavasaṅkhārakammaṃ — “kammakkhayāya saṃvattatī”ti evaṃ vuttena kammakkhayakarena ariyamaggena avassaji. |
The muni renounced," the Buddha-muni, weighing with the method of "the five aggregates are impermanent, the cessation of the five aggregates, Nibbāna, is permanent," etc., and seeing the danger in existence and the benefit in Nibbāna, renounced that kamma that forms existence, which is the root of the aggregates, with the noble path, which is said to "lead to the destruction of kamma. |
kathaṃ? ajjhattarato samāhito abhindi kavacamiva attani sambhavaṃ. |
How? Being concentrated inwardly, he broke what was born of himself as it were his armor. |
so hi vipassanāvasena ajjhattarato samathavasena samāhitoti evaṃ pubbabhāgato paṭṭhāya samathavipassanābalena kavacamiva attabhāvaṃ pariyonandhitvā ṭhitaṃ, attani sambhavattā “attasambhavan”ti laddhanāmaṃ sabbakilesajālaṃ abhindi. |
For he, being concentrated inwardly by way of insight and concentrated by way of calm, thus from the preliminary part, with the power of calm and insight, broke the entire net of defilements, which had surrounded his own existence like an armor and which had received the name "born of himself" because it was born in himself. |
kilesābhāvena ca katakammaṃ appaṭisandhikattā avassaṭṭhaṃ nāma hotīti evaṃ kilesappahānena kammaṃ pajahi, pahīnakilesassa ca bhayaṃ nāma natthi, tasmā abhītova āyusaṅkhāraṃ ossaji, abhītabhāvañāpanatthañca udānaṃ udānesīti veditabbo. |
And because for one whose defilements are absent, the kamma done does not lead to rebirth, it is said to be renounced. Thus, by the abandoning of the defilements, he abandoned kamma. And for one whose defilements have been abandoned, there is no such thing as fear. Therefore, being unafraid, he renounced the life-force. And to make known his state of being unafraid, he uttered an exclamation of joy, it should be known. |
♦ mahābhūmicālavaṇṇanā |
♦ Commentary on the Great Earthquake |
♦ 171. yaṃ mahāvātāti yena samayena yasmiṃ vā samaye mahāvātā vāyanti, mahāvātā vāyantāpi ukkhepakavātā nāma uṭṭhahanti, te vāyantā saṭṭhisahassādhikanavayojanasatasahassabahalaṃ udakasandhārakaṃ vātaṃ upacchindanti, tato ākāse udakaṃ bhassati, tasmiṃ bhassante pathavī bhassati. |
♦ 171. "When great winds," at which time or in which time great winds blow, and when great winds blow, winds called lifting-winds arise. They, while blowing, cut off the wind that supports the water, which is a hundred and sixty-nine thousand yojanas thick. Then the water in the sky falls. When that falls, the earth falls. |
puna vāto attano balena antodhamakaraṇe viya udakaṃ ābandhitvā gaṇhāti, tato udakaṃ uggacchati, tasmiṃ uggacchante pathavī uggacchati. |
Again, the wind, by its own power, binds and holds the water as if in a bellows. Then the water rises. When that rises, the earth rises. |
evaṃ udakaṃ kampitaṃ pathaviṃ kampeti. |
Thus the water, being shaken, shakes the earth. |
etañca kampanaṃ yāva ajjakālāpi hotiyeva, bahalabhāvena pana na ogacchanuggacchanaṃ paññāyati. |
And this shaking happens even up to the present day, but due to its coarseness, the rising and falling is not seen. |
♦ mahiddhiko mahānubhāvoti ijjhanassa mahantatāya mahiddhiko, anubhavitabbassa mahantatāya mahānubhāvo. |
♦ "Of great power and great might," of great power because of the greatness of his success, of great might because of the greatness of what is to be experienced. |
parittāti dubbalā. |
"Limited," weak. |
appamāṇāti balavā. |
"Immeasurable," powerful. |
so imaṃ pathaviṃ kampetīti so iddhiṃ nibbattetvā saṃvejento mahāmoggallāno viya, vīmaṃsanto vā mahānāgattherassa bhāgineyyo saṅgharakkhitasāmaṇero viya pathaviṃ kampeti. |
"He shakes this earth," he, having produced psychic power, shakes the earth, either to inspire awe, like Mahāmoggallāna, or to test, like the novice Saṅgharakkhita, the nephew of the Elder Mahānāga. |
so kirāyasmā khuraggeyeva arahattaṃ patvā cintesi — “atthi nu kho koci bhikkhu, yena pabbajitadivaseyeva arahattaṃ patvā vejayanto pāsādo kampitapubbo”ti? |
He, it is said, having attained Arahantship right at the razor's edge, thought, "Is there any bhikkhu who, having attained Arahantship on the very day of his going forth, has shaken the Vejayanta palace?" |
tato — “natthi kocī”ti ñatvā — “ahaṃ kampessāmī”ti abhiññābalena vejayantamatthake ṭhatvā pādena paharitvā kampetuṃ nāsakkhi. |
Then, knowing, "There is no one," he thought, "I will shake it." And with the power of his direct knowledge, standing on top of the Vejayanta, he was not able to shake it by striking it with his foot. |
atha naṃ sakkassa nāṭakitthiyo āhaṃsu — “putta saṅgharakkhita, tvaṃ pūtigandheneva sīsena vejayantaṃ kampetuṃ icchasi, suppatiṭṭhito tāta pāsādo, kathaṃ kampetuṃ sakkhissasī”ti? |
Then the celestial dancers of Sakka said to him, "Son Saṅgharakkhita, you wish to shake the Vejayanta with a head that stinks of decay. The palace, dear one, is well-established. How will you be able to shake it?" |
♦ sāmaṇero — “imā devatā mayā saddhiṃ keḷiṃ karonti, ahaṃ kho pana ācariyaṃ nālatthaṃ, kahaṃ nu kho me ācariyo sāmuddikamahānāgatthero”ti āvajjento mahāsamudde udakaleṇaṃ māpetvā divāvihāraṃ nisinnoti ñatvā tattha gantvā theraṃ vanditvā aṭṭhāsi. |
♦ The novice thought, "These devas are playing with me. But I have not found a teacher. Where is my teacher, the Elder Sāmuddika Mahānāga?" And reflecting, and knowing that he was sitting for his day-time rest, having created a water-cave in the great ocean, he went there, saluted the elder, and stood. |
tato naṃ thero — “kiṃ, tāta saṅgharakkhita, asikkhitvāva yuddhaṃ paviṭṭhosī”ti vatvā “nāsakkhi, tāta, vejayantaṃ kampetun”ti pucchi. |
Then the elder said to him, "What, dear Saṅgharakkhita, have you entered battle without having trained?" and he asked, "Were you not able, dear one, to shake the Vejayanta?" |
ācariyaṃ, bhante, nālatthanti. |
I did not find a teacher, venerable sir. |
atha naṃ thero — “tāta tumhādise akampente ko añño kampessati. |
Then the elder said to him, "Dear one, if one like you does not shake it, who else will? |
diṭṭhapubbaṃ te, tāta, udakapiṭṭhe gomayakhaṇḍaṃ pilavantaṃ, tāta, kapallakapūvaṃ pacantā antantena paricchindanti, iminā opammena jānāhī”ti āha. |
Have you seen, dear one, a piece of cow-dung floating on the surface of the water? Dear one, those who bake a pot-sherd-cake define it by its edges. By this simile, you should know." |
so — “vaṭṭissati, bhante, ettakenā”ti vatvā pāsādena patiṭṭhitokāsaṃ udakaṃ hotūti adhiṭṭhāya vejayantābhimukho agamāsi. |
He said, "It will be enough, venerable sir, with this much," and having resolved, "Let the place where the palace stands become water," he went towards the Vejayanta. |
♦ devadhītaro taṃ disvā — “ekavāraṃ lajjitvā gato, punapi sāmaṇero eti, punapi etī”ti vadiṃsu. |
♦ The devatās, seeing him, said, "Having been shamed once, he went away. The novice is coming again, he is coming again." |
sakko devarājā — “mā mayhaṃ puttena saddhiṃ kathayittha, idāni tena ācariyo laddho, khaṇena pāsādaṃ kampessatī”ti āha. |
Sakka, the king of the devas, said, "Do not speak with my son. He has now found a teacher. He will shake the palace in a moment." |
sāmaṇeropi pādaṅguṭṭhena pāsādathūpikaṃ pahari. |
And the novice struck the pinnacle of the palace with his big toe. |
pāsādo catūhi disāhi oṇamati. |
The palace leaned in the four directions. |
devatā — “patiṭṭhātuṃ dehi, tāta, pāsādassa patiṭṭhātuṃ dehi, tāta, pāsādassā”ti viraviṃsu. |
The devas cried out, "Let it stand, dear one; let the palace stand. Let it stand, dear one; let the palace stand." |
sāmaṇero pāsādaṃ yathāṭhāne ṭhapetvā pāsādamatthake ṭhatvā udānaṃ udānesi — |
The novice placed the palace in its own place and, standing on top of the palace, he uttered an exclamation of joy: |
♦ “ajjevāhaṃ pabbajito, ajja pattāsavakkhayaṃ. |
♦ "Today I went forth, today I attained the destruction of the cankers. |
♦ ajja kampemi pāsādaṃ, aho buddhassuḷāratā. |
♦ Today I shake the palace, oh, the greatness of the Buddha! |
♦ ajjevāhaṃ pabbajito ... pe ... aho dhammassuḷāratā. |
♦ Today I went forth... etc... oh, the greatness of the Dhamma! |
♦ ajjevāhaṃ pabbajito ... pe ... aho saṅghassuḷāratāti. |
♦ Today I went forth... etc... oh, the greatness of the Sangha!" |
♦ ito paresu chasu pathavīkampesu yaṃ vattabbaṃ, taṃ mahāpadāne vuttameva. |
♦ What is to be said in the remaining six earthquakes has already been said in the Mahāpadāna Sutta. |
♦ iti imesu aṭṭhasu pathavīkampesu paṭhamo dhātukopena, dutiyo iddhānubhāvena, tatiyacatutthā puññatejena, pañcamo ñāṇatejena, chaṭṭho sādhukāradānavasena, sattamo kāruññabhāvena, aṭṭhamo ārodanena. |
♦ Thus, of these eight earthquakes, the first is by the disturbance of the elements, the second by the power of psychic power, the third and fourth by the power of merit, the fifth by the power of knowledge, the sixth by the giving of applause, the seventh by the state of compassion, and the eighth by lamentation. |
mātukucchiṃ okkamante ca tato nikkhamante ca mahāsatte tassa puññatejena pathavī akampittha. |
When the great being descended into his mother's womb and when he emerged from it, the earth trembled by the power of his merit. |
abhisambodhiyaṃ ñāṇatejena abhihatā hutvā akampittha. |
At his full enlightenment, it trembled, being struck by the power of his knowledge. |
dhammacakkappavattane sādhukārabhāvasaṇṭhitā sādhukāraṃ dadamānā akampittha. |
At the turning of the wheel of Dhamma, being in a state of giving applause, it trembled, giving applause. |
āyusaṅkhārossajjane kāruññasabhāvasaṇṭhitā cittasaṅkhobhaṃ asahamānā akampittha. |
At the renunciation of the life-force, being in a state of compassion, unable to bear the agitation of its heart, it trembled. |
parinibbāne ārodanavegatunnā hutvā akampittha. |
At the Parinibbāna, being filled with the force of lamentation, it trembled. |
ayaṃ panattho pathavīdevatāya vasena veditabbo, mahābhūtapathaviyā panetaṃ natthi acetanattāti. |
But this matter should be understood by way of the earth-deity; for the great element of earth, this is not so, because it is inanimate. |
♦ ime kho, ānanda, aṭṭha hetūti ettha imeti niddiṭṭhanidassanaṃ. |
♦ "These, Ānanda, are the eight causes," here "these" is a demonstration of what has been pointed out. |
ettāvatā ca panāyasmā ānando — “addhā ajja bhagavatā āyusaṅkhāro ossaṭṭho”ti sallakkhesi. |
And by this much, the venerable Ānanda discerned, "Surely today the Blessed One has renounced the life-force." |
bhagavā pana sallakkhitabhāvaṃ jānantopi okāsaṃ adatvāva aññānipi aṭṭhakāni sampiṇḍento — “aṭṭha kho imā”tiādimāha. |
But the Blessed One, though knowing that he had discerned, without giving him an opportunity, and summarizing other sets of eight, said, "There are these eight," and so on. |
♦ aṭṭhaparisavaṇṇanā |
♦ Commentary on the Eight Assemblies |
♦ 172. tattha anekasataṃ khattiyaparisanti bimbisārasamāgamañātisamāgalicchavīsamāgamādisadisaṃ, sā pana aññesu cakkavāḷesupi labbhateyeva. |
♦ 172. Therein, "an assembly of many hundred khattiyas," like the meeting with Bimbisāra, the meeting with his relatives, and the meeting with the Licchavis. And that is found in other world-systems as well. |
sallapitapubbanti ālāpasallāpo katapubbo. |
"Has been conversed with," conversation, talk, has been had. |
sākacchāti dhammasākacchāpi samāpajjitapubbā. |
"A discussion," a Dhamma-discussion has also been had. |
yādisako tesaṃ vaṇṇoti te odātāpi honti kāḷāpi maṅguracchavīpi, satthā suvaṇṇavaṇṇova. |
"Of what sort is their color," they are either white, or black, or of a mongoose-color. The Teacher is of a golden color. |
idaṃ pana saṇṭhānaṃ paṭicca kathitaṃ. |
This, however, is said with reference to their form. |
saṇṭhānampi ca kevalaṃ tesaṃ paññāyatiyeva, na pana bhagavā milakkhusadiso hoti, nāpi āmuttamaṇikuṇḍalo, buddhaveseneva nisīdati. |
And their form alone is seen, but the Blessed One is not like a barbarian, nor with earrings of jewels; he sits with the appearance of a Buddha. |
te pana attano samānasaṇṭhānameva passanti. |
But they see him as of their own form. |
yādisako tesaṃ saroti te chinnassarāpi honti gaggarassarāpi kākassarāpi, satthā brahmassarova. |
"Of what sort is their voice," they have broken voices, or croaking voices, or voices like a crow. The Teacher has a voice like Brahmā. |
idaṃ pana bhāsantaraṃ sandhāya kathitaṃ. |
This, however, is said with reference to a different language. |
sacepi hi satthā rājāsane nisinno katheti, “ajja rājā madhurena sarena kathetī”ti tesaṃ hoti. |
For even if the Teacher sits on a royal throne and speaks, it is for them, "Today the king speaks with a sweet voice." |
kathetvā pakkante pana bhagavati puna rājānaṃ āgataṃ disvā — “ko nu kho ayan”ti vīmaṃsā uppajjati. |
But when the Blessed One has spoken and departed, seeing the king come again, the question arises, "Who is this?" |
tattha ko nu kho ayanti imasmiṃ ṭhāne idāneva māgadhabhāsāya sīhaḷabhāsāya madhurenākārena kathento ko nu kho ayaṃ antarahito, kiṃ devo, udāhu manussoti evaṃ vīmaṃsantāpi na jānantīti attho. |
Therein, "Who is this?" in this place, the meaning is, who is this who was just now speaking in the Magadhan language, in the Sinhala language, with a sweet manner, and who has disappeared? Is it a deva or a human? Thus, even while wondering, they do not know. |
kimatthaṃ panevaṃ ajānantānaṃ dhammaṃ desetīti? |
But for what purpose does he teach the Dhamma to those who do not know thus? |
vāsanatthāya . evaṃ sutopi hi dhammo anāgate paccayo hoti yevāti anāgataṃ paṭicca deseti. |
For the sake of a future potential. For the Dhamma, even when heard thus, becomes a condition in the future. He teaches with reference to the future. |
anekasataṃ brāhmaṇaparisantiādīnampi soṇadaṇḍakūṭadaṇḍasamāgamādivasena ceva aññacakkavāḷavasena ca sambhavo veditabbo. |
The occurrence of "an assembly of many hundred brahmins," etc., should be known by way of the meetings with Soṇadaṇḍa and Kūṭadaṇḍa, and by way of other world-systems. |
♦ imā pana aṭṭha parisā bhagavā kimatthaṃ āhari? |
♦ But for what purpose did the Blessed One bring up these eight assemblies? |
abhītabhāvadassanatthameva. imā kira āharitvā evamāha — “ānanda, imāpi aṭṭha parisā upasaṅkamitvā dhammaṃ desentassa tathāgatassa bhayaṃ vā sārajjaṃ vā natthi, māraṃ pana ekakaṃ disvā tathāgato bhāyeyyāti ko evaṃ saññaṃ uppādetumarahati. |
Just to show his state of being unafraid. Having brought these up, he said thus: "Ānanda, for the Tathāgata who approaches these eight assemblies and teaches the Dhamma, there is no fear or timidity. But who can conceive the thought that the Tathāgata would be afraid, seeing Māra alone? |
abhīto, ānanda, tathāgato acchambhī, sato sampajāno āyusaṅkhāraṃ ossajī”ti. |
Unafraid, Ānanda, is the Tathāgata, untrembling; mindful and clearly comprehending, he renounced the life-force." |
♦ aṭṭhābhibhāyatanavaṇṇanā |
♦ Commentary on the Eight Bases of Mastery |
♦ 173. abhibhāyatanānīti abhibhavanakāraṇāni. |
♦ 173. "Bases of mastery" are the causes for mastery. |
kiṃ abhibhavanti? |
What do they master? |
paccanīkadhammepi ārammaṇānipi. |
Both opposing phenomena and objects. |
tāni hi paṭipakkhabhāvena paccanīkadhamme abhibhavanti, puggalassa ñāṇuttariyatāya ārammaṇāni. |
For they, by their nature of being the opposite, master the opposing phenomena; and by the superiority of the person's knowledge, they master the objects. |
♦ ajjhattaṃ rūpasaññītiādīsu pana ajjhattarūpe parikammavasena ajjhattaṃ rūpasaññī nāma hoti. |
♦ In "Internally with perception of form," etc., however, one is said to be internally with perception of form by way of the preliminary work on an internal form. |
ajjhattañhi nīlaparikammaṃ karonto kese vā pitte vā akkhitārakāya vā karoti. |
For one doing the preliminary work on blue internally does it on the hair, or the bile, or the pupils of the eyes. |
pītaparikammaṃ karonto mede vā chaviyā vā hatthapādapiṭṭhesu vā akkhīnaṃ pītakaṭṭhāne vā karoti. |
One doing the preliminary work on yellow does it on the fat, or the skin, or the backs of the hands and feet, or on the yellow part of the eyes. |
lohitaparikammaṃ karonto maṃse vā lohite vā jivhāya vā akkhīnaṃ rattaṭṭhāne vā karoti. |
One doing the preliminary work on red does it on the flesh, or the blood, or the tongue, or on the red part of the eyes. |
odātaparikammaṃ karonto aṭṭhimhi vā dante vā nakhe vā akkhīnaṃ setaṭṭhāne vā karoti. |
One doing the preliminary work on white does it on a bone, or a tooth, or a nail, or on the white part of the eyes. |
taṃ pana sunīlaṃ supītaṃ sulohitakaṃ suodātakaṃ na hoti, avisuddhameva hoti. |
But that is not very blue, very yellow, very red, or very white; it is impure. |
♦ eko bahiddhā rūpāni passatīti yassevaṃ parikammaṃ ajjhattaṃ uppannaṃ hoti, nimittaṃ pana bahiddhā, so evaṃ ajjhattaṃ parikammassa bahiddhā ca appanāya vasena — “ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passatī”ti vuccati. |
♦ "One sees forms externally," he for whom the preliminary work has thus arisen internally, but the sign is external, he, by way of the internal preliminary work and the external absorption, is said to be "one internally with perception of form who sees forms externally." |
parittānīti avaḍḍhitāni. |
"Limited," undeveloped. |
suvaṇṇadubbaṇṇānīti suvaṇṇāni vā honti, dubbaṇṇāni vā. |
"Beautiful and ugly," they are either beautiful or ugly. |
parittavaseneva idaṃ abhibhāyatanaṃ vuttanti veditabbaṃ. |
It should be known that this base of mastery is said by way of limitation. |
tāni abhibhuyyāti yathā nāma sampannagahaṇiko kaṭacchumattaṃ bhattaṃ labhitvā — “kiṃ ettha bhuñjitabbaṃ atthī”ti saṅkaḍḍhitvā ekakabaḷameva karoti, evameva ñāṇuttariko puggalo visadañāṇo — “kiṃ ettha parittake ārammaṇe samāpajjitabbaṃ atthi, nāyaṃ mama bhāro”ti tāni rūpāni abhibhavitvā samāpajjati, saha nimittuppādenevettha appanaṃ pāpetīti attho. |
"Having mastered them," just as a man with a good appetite, having gotten a ladleful of rice, thinks, "What is there to be eaten here?" and rolling it up, makes a single mouthful, in the same way, a person of superior knowledge, of clear knowledge, thinking, "What is there to be attained in this limited object? This is no burden for me," he attains, having mastered those forms. The meaning is, he attains absorption at the very arising of the sign. |
jānāmi passāmīti iminā panassa ābhogo kathito. |
"I know, I see," by this his application of mind is spoken of. |
so ca kho samāpattito vuṭṭhitassa, na antosamāpattiyaṃ. |
And that is for him who has risen from the attainment, not within the attainment. |
evaṃsaññī hotīti ābhogasaññāyapi jhānasaññāyapi evaṃsaññī hoti. |
"He is of such a perception," he is of such a perception both with the perception of application and with the perception of jhāna. |
abhibhavanasaññā hissa antosamāpattiyampi atthi, ābhogasaññā pana samāpattito vuṭṭhitasseva. |
For his perception of mastery is even within the attainment, but the perception of application is only for him who has risen from the attainment. |
♦ appamāṇānīti vaḍḍhitappamāṇāni, mahantānīti attho. |
♦ "Immeasurable," of a developed measure; the meaning is, large. |
abhibhuyyāti ettha pana yathā mahagghaso puriso ekaṃ bhattavaḍḍhitakaṃ labhitvā — “aññampi hotu, kiṃ etaṃ mayhaṃ karissatī”ti taṃ na mahantato passati, evameva ñāṇuttaro puggalo visadañāṇo “kiṃ ettha samāpajjitabbaṃ, nayidaṃ appamāṇaṃ, na mayhaṃ cittekaggatākaraṇe bhāro atthī”ti tāni abhibhavitvā samāpajjati, saha nimittuppādenevettha appanaṃ pāpetīti attho. |
"Having mastered," here, however, just as a very rich man, having gotten one portion of rice, thinks, "Let there be more, what will this do for me?" and does not regard it as much, in the same way, a person of superior knowledge, of clear knowledge, thinking, "What is there to be attained here? This is not immeasurable. It is no burden for me to make my mind one-pointed," he attains, having mastered them. The meaning is, he attains absorption at the very arising of the sign. |
♦ ajjhattaṃ arūpasaññīti alābhitāya vā anatthikatāya vā ajjhattarūpe parikammasaññāvirahito. |
♦ "Internally without perception of form," devoid of the perception of preliminary work on an internal form, either due to not having obtained it or due to not being interested. |
♦ eko bahiddhā rūpāni passatīti yassa parikammampi nimittampi bahiddhāva uppannaṃ, so evaṃ bahiddhā parikammassa ceva appanāya ca vasena — “ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passatī”ti vuccati. |
♦ "One sees forms externally," he for whom both the preliminary work and the sign have arisen externally, he, by way of the external preliminary work and the absorption, is said to be "one internally without perception of form who sees forms externally." |
sesamettha catutthābhibhāyatane vuttanayameva. |
The rest here is of the same method as stated in the fourth base of mastery. |
imesu pana catūsu parittaṃ vitakkacaritavasena āgataṃ, appamāṇaṃ mohacaritavasena, suvaṇṇaṃ dosacaritavasena, dubbaṇṇaṃ rāgacaritavasena. |
But among these four, the limited has come by way of the speculative temperament, the immeasurable by way of the deluded temperament, the beautiful by way of the aversive temperament, and the ugly by way of the lustful temperament. |
etesañhi etāni sappāyāni. |
For these are suitable for them. |
sā ca nesaṃ sappāyatā vitthārato visuddhimagge caritaniddese vuttā. |
And the suitability of them is stated in detail in the Visuddhimagga, in the section on temperament. |
♦ pañcamābhibhāyatanādīsu nīlānīti sabbasaṅgāhakavasena vuttaṃ. |
♦ In the fifth base of mastery, etc., "blue" is said by way of all-inclusiveness. |
nīlavaṇṇānīti vaṇṇavasena. |
"Of a blue color," by way of color. |
nīlanidassanānīti nidassanavasena, apaññāya mānavivarāni asambhinnavaṇṇāni ekanīlāneva hutvā dissantīti vuttaṃ hoti. |
"Of a blue appearance," by way of appearance; it is said that they are seen as of a single blue, without open or broken parts of the design, and without mixed colors. |
nīlanibhāsānīti idaṃ pana obhāsavasena vuttaṃ, nīlobhāsāni nīlappabhāyuttānīti attho. |
"With a blue radiance," this, however, is said by way of radiance; the meaning is, with a blue radiance, possessed of a blue light. |
etena nesaṃ visuddhataṃ dasseti. |
By this he shows their purity. |
visuddhavaṇṇavaseneva hi imāni cattāri abhibhāyatanāni vuttāni. |
For these four bases of mastery are said by way of pure color. |
umāpupphanti etañhi pupphaṃ siniddhaṃ mudu, dissamānampi nīlameva hoti. |
"The umā flower," for this flower is smooth and soft, and even when seen, it is just blue. |
girikaṇṇikapupphādīni pana dissamānāni setadhātukāneva honti. |
But the girikaṇṇikā flower, etc., when seen, have a white substance. |
tasmā idameva gahitaṃ, na tāni. |
Therefore this alone is taken, not those. |
bārāṇaseyyakanti bārāṇasisambhavaṃ. |
"From Bārāṇasī," produced in Bārāṇasī. |
tattha kira kappāsopi mudu, suttakantikāyopi tantavāyāpi chekā, udakampi suci siniddhaṃ. |
There, it is said, the cotton is also soft, the spinners and weavers are also skilled, and the water is also pure and smooth. |
tasmā taṃ vatthaṃ ubhatobhāgavimaṭṭhaṃ hoti; |
Therefore that cloth is polished on both sides; it looks polished, soft, and smooth on both sides. |
dvīsupi passesu maṭṭhaṃ mudu siniddhaṃ khāyati. |
|
♦ pītānītiādīsupi imināva nayena attho veditabbo. |
♦ In "yellow," etc., also, the meaning should be known in this way. |
“nīlakasiṇaṃ uggaṇhanto nīlasmiṃ nimittaṃ gaṇhāti pupphasmiṃ vā vatthasmiṃ vā vaṇṇadhātuyā vā”tiādikaṃ panettha kasiṇakaraṇañca parikammañca appanāvidhānañca sabbaṃ visuddhimagge vitthārato vuttameva. |
"Taking up the blue kasiṇa, one takes the sign in what is blue, either in a flower, or in a cloth, or in a color-substance," and so on, the making of the kasiṇa here, and the preliminary work, and the method of absorption, all this has been stated in detail in the Visuddhimagga. |
imānipi aṭṭha abhibhāyatanāni abhītabhāvadassanatthameva ānītāni. |
These eight bases of mastery have also been brought in to show his state of being unafraid. |
imāni kira vatvā evamāha — “ānanda, evarūpāpi samāpattiyo samāpajjantassa ca vuṭṭhahantassa ca tathāgatassa bhayaṃ vā sārajjaṃ vā natthi, māraṃ pana ekakaṃ disvā tathāgato bhāyeyyāti ko evaṃ saññaṃ uppādetumarahati. |
Having said these, he said thus: "Ānanda, for the Tathāgata who attains and emerges from such attainments, there is no fear or timidity. But who can conceive the thought that the Tathāgata would be afraid, seeing Māra alone? |
abhīto, ānanda, tathāgato acchambhī, sato sampajāno āyusaṅkhāraṃ ossajī”ti. |
Unafraid, Ānanda, is the Tathāgata, untrembling; mindful and clearly comprehending, he renounced the life-force." |
♦ aṭṭhavimokkhavaṇṇanā |
♦ Commentary on the Eight Liberations |
♦ 174. vimokkhakathā uttānatthāyeva. |
♦ 174. The talk on liberation is of clear meaning. |
imepi aṭṭha vimokkhā abhītabhāvadassanatthameva ānītā. |
These eight liberations have also been brought in to show his state of being unafraid. |
imepi kira vatvā evamāha — “ānanda, etāpi samāpattiyo samāpajjantassa ca vuṭṭhahantassa ca tathāgatassa bhayaṃ vā sārajjaṃ vā natthi ... pe ... ossajī”ti. |
Having said these also, he said thus: "Ānanda, for the Tathāgata who attains and emerges from these attainments, there is no fear or timidity... etc... he renounced." |
♦ 175. idānipi bhagavā ānandassa okāsaṃ adatvāva ekamidāhantiādinā nayena aparampi desanaṃ ārabhi. |
♦ 175. Even now, the Blessed One, without giving Ānanda an opportunity, began another teaching with the method of "On one occasion," and so on. |
tattha paṭhamābhisambuddhoti abhisambuddho hutvā paṭhamameva aṭṭhame sattāhe. |
Therein, "first enlightened," having become enlightened, in the very first eighth week. |
♦ 177. ossaṭṭhoti vissajjito paricchinno, evaṃ kira vatvā — “tenāyaṃ dasasahassī lokadhātu kampitthā”ti āha. |
♦ 177. "Has been renounced," has been let go of, has been determined. Having said thus, he said, "Therefore this ten-thousand-fold world-system trembled." |
♦ ānandayācanakathā |
♦ The Request of Ānanda |
♦ 178. alanti paṭikkhepavacanametaṃ. |
♦ 178. "Enough," this is a word of refusal. |
bodhinti catumaggañāṇapaṭiveghaṃ. |
"For awakening," for the penetration of the knowledge of the four paths. |
saddahasi tvanti evaṃ vuttabhāvaṃ tathāgatassa saddahasīti vadati. |
Do you believe," he says, "do you believe that this was spoken by the Tathāgata? |
tasmātihānandāti yasmā idaṃ vacanaṃ saddahasi, tasmā tuyhevetaṃ dukkaṭanti dasseti. |
Therefore, Ānanda," since you believe this word, therefore he shows, "this is your fault. |
♦ 179. ekamidāhanti idaṃ bhagavā — “na kevalaṃ ahaṃ idheva taṃ āmantesiṃ, aññadāpi āmantetvā oḷārikaṃ nimittaṃ akāsiṃ, tampi tayā na paṭividdhaṃ, tavevāyaṃ aparādho”ti evaṃ sokavinodanatthāya nānappakārato therasseva dosāropanatthaṃ ārabhi. |
♦ 179. "On one occasion," the Blessed One began this to lay the blame on the elder in various ways, to lessen his sorrow, saying, "Not only did I address you here, but on another occasion also, having addressed you, I made a gross sign, and that too was not penetrated by you. This is your transgression." |
♦ 183. piyehi manāpehīti mātāpitābhātābhaginiādikehi jātiyā nānābhāvo, maraṇena vinābhāvo, bhavena aññathābhāvo. |
♦ 183. "From what is dear and pleasing," separation from mother, father, brother, and sister, etc., by birth; separation by death; and otherness by existence. |
taṃ kutettha labbhāti tanti tasmā, yasmā sabbeheva piyehi manāpehi nānābhāvo, tasmā dasa pāramiyo pūretvāpi, sambodhiṃ patvāpi, dhammacakkaṃ pavattetvāpi, yamakapāṭihāriyaṃ dassetvāpi, devorohaṇaṃ katvāpi, yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata tathāgatassāpi sarīraṃ mā palujjīti netaṃ ṭhānaṃ vijjati, rodantenāpi kandantenāpi na sakkā taṃ kāraṇaṃ laddhunti. |
"How is that to be obtained?" tanti is tasmā (therefore); since there is separation from all that is dear and pleasing, therefore, even after having fulfilled the ten perfections, and having attained enlightenment, and having turned the wheel of Dhamma, and having shown the twin miracle, and having descended from the heavens, that what is born, come to be, constructed, and subject to destruction, that the body of the Tathāgata too should not be destroyed, this is not a possible state. Even by weeping and lamenting, that reason cannot be obtained. |
puna paccāvamissatīti yaṃ cattaṃ vantaṃ, taṃ vata puna paṭikhādissatīti attho. |
"Will take back," the meaning is, will he eat again what has been rejected and vomited? |
♦ 184. yathayidaṃ brahmacariyanti yathā idaṃ sikkhāttayasaṅgahaṃ sāsanabrahmacariyaṃ. |
♦ 184. "This holy life," this holy life of the dispensation, which is a collection of the threefold training. |
addhaniyanti addhānakkhamaṃ. |
"Lasting," able to last for a long time. |
ciraṭṭhitikanti cirappavattivasena ciraṭṭhitikaṃ. |
"Of long duration," of long duration by way of long proceeding. |
cattāro satipaṭṭhānātiādi sabbaṃ lokiyalokuttaravaseneva kathitaṃ. |
"The four foundations of mindfulness," etc., all this is said by way of the worldly and the supramundane. |
etesaṃ pana bodhipakkhiyānaṃ dhammānaṃ vinicchayo sabbākārena visuddhimagge paṭipadāñāṇadassanavisuddhiniddese vutto. |
But the analysis of these dhammas on the side of enlightenment has been stated in all its aspects in the Visuddhimagga, in the section on the purity of the knowledge and vision of the path. |
sesamettha uttānamevāti. |
The rest here is clear in meaning. |
♦ tatiyabhāṇavāravaṇṇanā niṭṭhitā. |
♦ The commentary on the third recitation-section is concluded. |
♦ nāgāpalokitavaṇṇanā |
♦ Commentary on the Elephant's Glance |
♦ 186. nāgāpalokitanti yathā hi mahājanassa aṭṭhīni koṭiyā koṭiṃ āhacca ṭhitāni paccekabuddhānaṃ, aṅkusakalaggāni viya, na evaṃ buddhānaṃ. |
♦ 186. "The elephant's glance," just as for ordinary people the bones are set against each other, tip to tip, and for Paccekabuddhas, like the tips of goads, not so for the Buddhas. |
buddhānaṃ pana saṅkhalikāni viya ekābaddhāni hutvā ṭhitāni, tasmā pacchato apalokanakāle na sakkā hoti gīvaṃ parivattetuṃ. |
But for the Buddhas, they are set together, interconnected like a chain. Therefore, at the time of looking back, it is not possible to turn the neck. |
yathā pana hatthināgo pacchābhāgaṃ apaloketukāmo sakalasarīreneva parivattati, evaṃ parivattitabbaṃ hoti. |
Just as a great elephant, wishing to look at its hind part, turns with its entire body, so it must be turned. |
bhagavato pana nagaradvāre ṭhatvā — “vesāliṃ apalokessāmī”ti citte uppannamatte — “bhagavā anekāni kappakoṭisahassāni pāramiyo pūrentehi tumhehi na gīvaṃ parivattetvā apalokanakammaṃ katan”ti ayaṃ pathavī kulālacakkaṃ viya parivattetvā bhagavantaṃ vesālinagarābhimukhaṃ akāsi. |
But for the Blessed One, standing at the city gate, as soon as the thought arose, "I will look at Vesālī," this earth, thinking, "Blessed One, for you who have fulfilled the perfections for many crores and hundreds of thousands of kappas, it is not an action to look back by turning your neck," turned like a potter's wheel and made the Blessed One face the city of Vesālī. |
taṃ sandhāyetaṃ vuttaṃ. |
In reference to that, this is said. |
♦ nanu ca na kevalaṃ vesāliyāva, sāvatthirājagahanāḷandapāṭaligāmakoṭigāmanātikagāmakesupi tato tato nikkhantakāle taṃ taṃ sabbaṃ pacchimadassanameva, tattha tattha kasmā nāgāpalokitaṃ nāpalokesīti? |
♦ But surely, not only at Vesālī, but also at Sāvatthī, Rājagaha, Nāḷandā, Pāṭaligāma, Koṭigāma, and the village of Nātika, at the time of departure from each of them, all of that was a last sight. Why did he not look with an elephant's glance there? |
anacchariyattā. tattha tattha hi nivattetvā apalokentassetaṃ na acchariyaṃ hoti, tasmā nāpalokesi. |
Because it was not surprising. For for him who looks back after having turned, this is not surprising. Therefore he did not look. |
api ca vesālirājāno āsannavināsā, tiṇṇaṃ vassānaṃ upari vinassissanti. |
Moreover, the kings of Vesālī were near their destruction; they would be destroyed after three years. |
te taṃ nagaradvāre nāgāpalokitaṃ nāma cetiyaṃ katvā gandhamālādīhi pūjessanti, taṃ nesaṃ dīgharattaṃ hitāya sukhāya bhavissatīti tesaṃ anukampāya apalokesi. |
They would make a shrine at that city gate, called the "Elephant's Glance," and would worship it with perfumes, garlands, etc. That would be for their welfare and happiness for a long time. Out of compassion for them, he looked. |
♦ dukkhassantakaroti vaṭṭadukkhassa antakaro. |
♦ "The ender of suffering," the ender of the suffering of the round of existence. |
cakkhumāti pañcahi cakkhūhi cakkhumā. |
"The one with eyes," the one with the five eyes. |
parinibbutoti kilesaparinibbānena parinibbuto. |
"Has attained Parinibbāna," has attained Parinibbāna with the Parinibbāna of the defilements. |
♦ catumahāpadesavaṇṇanā |
♦ Commentary on the Four Great Authorities |
♦ 187. mahāpadeseti mahāokāse, mahāapadese vā, buddhādayo mahante mahante apadisitvā vuttāni mahākāraṇānīti attho. |
♦ 187. "Great authorities," in great opportunities, or in great references; the meaning is, great reasons spoken of by referring to the great ones, such as the Buddha. |
♦ 188. neva abhinanditabbanti haṭṭhatuṭṭhehi sādhukāraṃ datvā pubbeva na sotabbaṃ, evaṃ kate hi pacchā “idaṃ na sametī”ti vuccamāno — “kiṃ pubbeva ayaṃ dhammo, idāni na dhammo”ti vatvā laddhiṃ na vissajjeti. |
♦ 188. "Should not be delighted in," with a happy and pleased heart, giving applause, it should not be listened to beforehand. For if done thus, when it is later said, "This does not agree," he does not let go of his doctrine, saying, "Why was this the Dhamma before, and now it is not?" |
nappaṭikkositabbanti — “kiṃ esa bālo vadatī”ti evaṃ pubbeva na vattabbaṃ, evaṃ vutte hi vattuṃ yuttampi na vakkhati. |
"Should not be scorned," it should not be said beforehand, "What is this fool saying?" For if said thus, he will not say even what is right to be said. |
tenāha — “anabhinanditvā appaṭikkositvā”ti. |
Therefore he said, "without delighting in, without scorning." |
padabyañjanānīti padasaṅkhātāni byañjanāni. |
"The words and phrases," the phrases which are described as words. |
sādhukaṃ uggahetvāti imasmiṃ ṭhāne pāḷi vuttā, imasmiṃ ṭhāne attho vutto, imasmiṃ ṭhāne anusandhi kathito, imasmiṃ ṭhāne pubbāparaṃ kathitanti suṭṭhu gahetvā. |
Having learned them well," having well understood, "in this place the Pāḷi was spoken, in this place the meaning was spoken, in this place the connection was told, in this place the before and after was told. |
sutte osāretabbānīti sutte otāretabbāni. |
"They should be checked against the sutta," they should be brought down into the sutta. |
vinaye sandassetabbānīti vinaye saṃsandetabbāni. |
"They should be compared with the vinaya," they should be compared with the vinaya. |
♦ ettha ca suttanti vinayo. |
♦ And here, "sutta" is the vinaya. |
yathāha — “kattha paṭikkhittaṃ? |
As he said, "Where is it rejected? |
sāvatthiyaṃ suttavibhaṅge”ti . |
In Sāvatthī, in the Suttavibhaṅga." |
vinayoti khandhako. |
"Vinaya" is the khandhaka. |
yathāha — “vinayātisāre”ti. |
As he said, "in the transgression of the vinaya." |
evaṃ vinayapiṭakampi na pariyādiyati. |
Thus the Vinaya Piṭaka is not included. |
ubhatovibhaṅgā pana suttaṃ, khandhakaparivārā vinayoti evaṃ vinayapiṭakaṃ pariyādiyati. |
But the two Vibhaṅgas are the sutta, and the Khandhaka and Parivāra are the vinaya. Thus the Vinaya Piṭaka is included. |
athavā suttantapiṭakaṃ suttaṃ, vinayapiṭakaṃ vinayoti evaṃ dveyeva piṭakāni pariyādiyanti. |
Or, the Suttanta Piṭaka is the sutta, and the Vinaya Piṭaka is the vinaya. Thus only two Piṭakas are included. |
suttantābhidhammapiṭakāni vā suttaṃ, vinayapiṭakaṃ vinayoti evampi tīṇi piṭakāni na tāva pariyādiyanti. |
Or the Suttanta and Abhidhamma Piṭakas are the sutta, and the Vinaya Piṭaka is the vinaya. Thus the three Piṭakas are not yet included. |
asuttanāmakañhi buddhavacanaṃ nāma atthi. |
For there is the word of the Buddha which is not named as a sutta. |
seyyathidaṃ — jātakaṃ, paṭisambhidā, niddeso, suttanipāto, dhammapadaṃ, udānaṃ, itivuttakaṃ, vimānavatthu, petavatthu, theragāthā, therīgāthā, apadānanti. |
Namely: the Jātaka, the Paṭisambhidā, the Niddesa, the Suttanipāta, the Dhammapada, the Udāna, the Itivuttaka, the Vimānavatthu, the Petavatthu, the Theragāthā, the Therīgāthā, and the Apadāna. |
♦ sudinnatthero pana — “asuttanāmakaṃ buddhavacanaṃ na atthī”ti taṃ sabbaṃ paṭipakkhipitvā — “tīṇi piṭakāni suttaṃ, vinayo pana kāraṇan”ti āha. |
♦ But the Elder Sudinna, having rejected all that, saying, "There is no word of the Buddha not named as a sutta," said, "The three Piṭakas are the sutta, but the vinaya is the reason." |
tato taṃ kāraṇaṃ dassento idaṃ suttamāhari — |
Then, showing that reason, he brought forth this sutta: |
♦ “ye kho tvaṃ, gotami, dhamme jāneyyāsi, ime dhammā sarāgāya saṃvattanti no virāgāya, saññogāya saṃvattanti no visaññogāya, ācayāya saṃvattanti no apacayāya, mahicchatāya saṃvattanti no appicchatāya, asantuṭṭhiyā saṃvattanti no santuṭṭhiyā, saṅgaṇikāya saṃvattanti no pavivekāya, kosajjāya saṃvattanti no vīriyārambhāya, dubbharatāya saṃvattanti no subharatāya. |
♦ "Whatever dhammas you, Gotamī, would know, 'These dhammas lead to passion, not to dispassion; they lead to bondage, not to release; they lead to accumulation, not to non-accumulation; they lead to great desire, not to little desire; they lead to discontent, not to contentment; they lead to company, not to seclusion; they lead to laziness, not to the arousal of energy; they lead to being hard to support, not to being easy to support.' |
ekaṃsena, gotami, dhāreyyāsi — ‘neso dhammo, neso vinayo, netaṃ satthusāsanan’ti. |
You should hold for certain, Gotamī, 'This is not the Dhamma, this is not the Vinaya, this is not the Teacher's instruction.' |
ye ca kho tvaṃ, gotami, dhamme jāneyyāsi, ime dhammā virāgāya saṃvattanti no sarāgāya, visaññogāya saṃvattanti no saññogāya, apacayāya saṃvattanti no ācayāya, appicchatāya saṃvattanti no mahicchatāya, santuṭṭhiyā saṃvattanti no asantuṭṭhiyā, pavivekāya saṃvattanti no saṅgaṇikāya, vīriyārambhāya saṃvattanti no kosajjāya, subharatāya saṃvattanti no dubbharatāya. |
And whatever dhammas you, Gotamī, would know, 'These dhammas lead to dispassion, not to passion; they lead to release, not to bondage; they lead to non-accumulation, not to accumulation; they lead to little desire, not to great desire; they lead to contentment, not to discontent; they lead to seclusion, not to company; they lead to the arousal of energy, not to laziness; they lead to being easy to support, not to being hard to support.' |
ekaṃsena, gotami, dhāreyyāsi — ‘eso dhammo, eso vinayo, etaṃ satthusāsanan’ti” . |
You should hold for certain, Gotamī, 'This is the Dhamma, this is the Vinaya, this is the Teacher's instruction'." |
♦ tasmā sutteti tepiṭake buddhavacane otāretabbāni. |
♦ Therefore, in "sutta," they should be checked against the word of the Buddha in the Tipiṭaka. |
vinayeti etasmiṃ rāgādivinayakāraṇe saṃsandetabbānīti ayamettha attho. |
In "vinaya," they should be compared with this reason for the removal of passion, etc. This is the meaning here. |
na ceva sutte osarantīti suttapaṭipāṭiyā katthaci anāgantvā challiṃ uṭṭhapetvā guḷhavessantara-guḷhaummagga-guḷhavinaya-vedallapiṭakānaṃ aññatarato āgatāni paññāyantīti attho. |
"They do not fit into the sutta," not coming anywhere in the order of the suttas, they are seen to have come from one of the apocryphal texts: the Guḷhavessantara, Guḷhaummagga, Guḷhavinaya, or Vedallapiṭaka, having raised a shell, is the meaning. |
evaṃ āgatāni hi rāgādivinaye ca na paññāyamānāni chaḍḍetabbāni honti. |
For what has come thus, and is not seen in the removal of passion, etc., should be rejected. |
tena vuttaṃ — “iti hetaṃ, bhikkhave, chaḍḍeyyāthā”ti. |
Therefore it is said, "This, bhikkhus, you should reject." |
etenupāyena sabbattha attho veditabbo. |
By this method, the meaning should be known everywhere. |
♦ idaṃ, bhikkhave, catutthaṃ mahāpadesaṃ dhāreyyāthāti idaṃ catutthaṃ dhammassa patiṭṭhānokāsaṃ dhāreyyātha. |
♦ "This, bhikkhus, you should bear in mind as the fourth great authority," this fourth place of support for the Dhamma you should bear in mind. |
♦ imasmiṃ pana ṭhāne imaṃ pakiṇṇakaṃ veditabbaṃ. |
♦ But in this place, this miscellany should be known. |
sutte cattāro mahāpadesā, khandhake cattāro mahāpadesā, cattāri pañhabyākaraṇāni, suttaṃ, suttānulomaṃ, ācariyavādo, attanomati, tisso saṅgītiyoti. |
In the sutta there are four great authorities; in the khandhaka there are four great authorities; four ways of answering questions; the sutta, what is in accordance with the sutta, the teachers' doctrine, one's own opinion; and the three councils. |
♦ tattha — “ayaṃ dhammo, ayaṃ vinayo”ti dhammavinicchaye patte ime cattāro mahāpadesā pamāṇaṃ. |
♦ Therein, when it comes to the decision of what is Dhamma and what is Vinaya, "This is the Dhamma, this is the Vinaya," these four great authorities are the standard. |
yaṃ ettha sameti tadeva gahetabbaṃ, itaraṃ viravantassapi na gahetabbaṃ. |
Whatever agrees here should be taken; the other, even if one roars, should not be taken. |
♦ “idaṃ kappati, idaṃ na kappatī”ti kappiyākappiyavinicchaye patte — “yaṃ, bhikkhave, mayā idaṃ na kappatīti appaṭikkhittaṃ, taṃ ce akappiyaṃ anulometi, kappiyaṃ paṭibāhati, taṃ vo na kappatī”tiādinā nayena khandhake vuttā cattāro mahāpadesā pamāṇaṃ. |
♦ When it comes to the decision of what is allowable and what is not allowable, "This is allowable, this is not allowable," the four great authorities spoken of in the khandhaka with the method of "Whatever, bhikkhus, has not been rejected by me as 'this is not allowable,' if that conforms to what is not allowable and opposes what is allowable, that is not allowable for you," etc., are the standard. |
tesaṃ vinicchayakathā samantapāsādikāyaṃ vuttā. |
The discussion of their decision is stated in the Samantapāsādikā. |
tattha vuttanayena yaṃ kappiyaṃ anulometi, tadeva kappiyaṃ, itaraṃ akappiyanti evaṃ sanniṭṭhānaṃ kātabbaṃ. |
There, in the way stated, whatever conforms to what is allowable, that alone is allowable; the other is not allowable. Thus the conclusion should be made. |
♦ ekaṃsabyākaraṇīyo pañho, vibhajjabyākaraṇīyo pañho, paṭipucchābyākaraṇīyo pañho, ṭhapanīyo pañhoti imāni cattāri pañhabyākaraṇāni nāma. |
♦ A question to be answered categorically, a question to be answered analytically, a question to be answered by counter-questioning, and a question to be set aside, these are the four ways of answering questions. |
tattha “cakkhuṃ aniccan”ti puṭṭhena — “āma aniccan”ti ekaṃseneva byākātabbaṃ . |
Therein, when asked, "Is the eye impermanent?" one should answer categorically, "Yes, it is impermanent." |
esa nayo sotādīsu. |
This is the method for the ear, etc. |
ayaṃ ekaṃsabyākaraṇīyo pañho. |
This is a question to be answered categorically. |
“aniccaṃ nāma cakkhun”ti puṭṭhena — “na cakkhumeva, sotampi aniccaṃ ghānampi aniccan”ti evaṃ vibhajitvā byākātabbaṃ. |
When asked, "Is it the eye that is impermanent?" one should answer analytically, "Not only the eye, but the ear is also impermanent, the nose is also impermanent," etc. |
ayaṃ vibhajjabyākaraṇīyo pañho. |
This is a question to be answered analytically. |
“yathā cakkhu tathā sotaṃ, yathā sotaṃ tathā cakkhun”ti puṭṭhena “kenaṭṭhena pucchasī”ti paṭipucchitvā “dassanaṭṭhena pucchāmī”ti vutte “na hī”ti byākātabbaṃ, “aniccaṭṭhena pucchāmī”ti vutte āmāti byākātabbaṃ. |
When asked, "As the eye, so the ear; as the ear, so the eye," one should answer by counter-questioning, "In what sense do you ask?" If he says, "I ask in the sense of seeing," one should answer, "No." If he says, "I ask in the sense of impermanence," one should answer, "Yes." |
ayaṃ paṭipucchābyākaraṇīyo pañho. |
This is a question to be answered by counter-questioning. |
“taṃ jīvaṃ taṃ sarīran”tiādīni puṭṭhena pana “abyākatametaṃ bhagavatā”ti ṭhapetabbo, esa pañho na byākātabbo. |
But when asked, "Is that the life, is that the body?" etc., it should be set aside, saying, "This has been left undeclared by the Blessed One." This question should not be answered. |
ayaṃ ṭhapanīyo pañho. |
This is a question to be set aside. |
iti tenākārena pañhe sampatte imāni cattāri pañhabyākaraṇāni pamāṇaṃ. |
Thus, when a question comes in that manner, these four ways of answering questions are the standard. |
imesaṃ vasena so pañho byākātabbo. |
The question should be answered by way of these. |
♦ suttādīsu pana suttaṃ nāma tisso saṅgītiyo ārūḷhāni tīṇi piṭakāni. |
♦ But among the sutta, etc., "sutta" is the three Piṭakas that were included in the three councils. |
suttānulomaṃ nāma anulomakappiyaṃ. |
"What is in accordance with the sutta" is what is allowable by analogy. |
ācariyavādo nāma aṭṭhakathā. |
"The teachers' doctrine" is the commentary. |
attanomati nāma nayaggāhena anubuddhiyā attano paṭibhānaṃ. |
"One's own opinion" is one's own inspiration of understanding by grasping a method. |
tattha suttaṃ appaṭibāhiyaṃ, taṃ paṭibāhantena buddhova paṭibāhito hoti. |
Therein, the sutta is not to be opposed; by opposing it, the Buddha himself is opposed. |
anulomakappiyaṃ pana suttena samentameva gahetabbaṃ, na itaraṃ. |
But what is allowable by analogy should be taken only if it agrees with the sutta, not otherwise. |
ācariyavādopi suttena samentoyeva gahetabbo, na itaro. |
The teachers' doctrine also should be taken only if it agrees with the sutta, not otherwise. |
attanomati pana sabbadubbalā, sāpi suttena samentāyeva gahetabbā, na itarā. |
But one's own opinion is the weakest of all; that too should be taken only if it agrees with the sutta, not otherwise. |
pañcasatikā, sattasatikā, sahassikāti imā pana tisso saṅgītiyo. |
But these are the three councils: the first, second, and third. |
suttampi tāsu āgatameva pamāṇaṃ, itaraṃ gārayhasuttaṃ na gahetabbaṃ. |
And the sutta that has come in them is the standard; the other, a blameworthy sutta, should not be taken. |
tattha otarantānipi hi padabyañjanāni na ceva sutte otaranti, na ca vinaye sandissantīti veditabbāni. |
For the words and phrases that fit in there should be known to neither fit into the sutta nor to be comparable with the vinaya. |
♦ kammāraputtacundavatthuvaṇṇanā |
♦ Commentary on the Story of Cunda the Smith's Son |
♦ 189. kammāraputtassāti suvaṇṇakāraputtassa. |
♦ 189. "Of the smith's son," of the son of a goldsmith. |
so kira aḍḍho mahākuṭumbiko bhagavato paṭhamadassaneneva sotāpanno hutvā attano ambavane vihāraṃ kārāpetvā niyyātesi. |
He, it is said, being a wealthy, great householder, became a stream-enterer at his first sight of the Blessed One, and having had a monastery built in his own mango grove, he dedicated it. |
taṃ sandhāya vuttaṃ — “ambavane”ti. |
In reference to that it is said, "in the mango grove." |
♦ sūkaramaddavanti nātitaruṇassa nātijiṇṇassa ekajeṭṭhakasūkarassa pavattamaṃsaṃ. |
♦ "Sūkaramaddava" is the prepared flesh of a single prime boar, not too young and not too old. |
taṃ kira mudu ceva siniddhañca hoti, taṃ paṭiyādāpetvā sādhukaṃ pacāpetvāti attho. |
That, it is said, is soft and rich. The meaning is, having had it prepared and well-cooked. |
eke bhaṇanti — “sūkaramaddavanti pana muduodanassa pañcagorasayūsapācanavidhānassa nāmetaṃ, yathā gavapānaṃ nāma pākanāman”ti. |
Some say, "But sūkaramaddava is the name of a method of cooking soft rice with a broth of the five products of the cow, just as 'gavapānaṃ' is a name for a kind of cooking." |
keci bhaṇanti — “sūkaramaddavaṃ nāma rasāyanavidhi, taṃ pana rasāyanasatthe āgacchati, taṃ cundena — ‘bhagavato parinibbānaṃ na bhaveyyā’ti rasāyanaṃ paṭiyattan”ti. |
Some say, "Sūkaramaddava is a method of elixir; that, however, comes in the science of elixirs. That was prepared by Cunda so that the Blessed One's Parinibbāna would not happen." |
tattha pana dvisahassadīpaparivāresu catūsu mahādīpesu devatā ojaṃ pakkhipiṃsu. |
Therein, however, the devas in the four great continents with their two thousand surrounding islands put nutriment into it. |
♦ nāhaṃ tanti imaṃ sīhanādaṃ kimatthaṃ nadati? |
♦ "I do not," why does he roar this lion's roar? |
parūpavādamocanatthaṃ. attanā paribhuttāvasesaṃ neva bhikkhūnaṃ, na manussānaṃ dātuṃ adāsi, āvāṭe nikhaṇāpetvā vināsesīti hi vattukāmānaṃ idaṃ sutvā vacanokāso na bhavissatīti paresaṃ upavādamocanatthaṃ sīhanādaṃ nadatīti. |
To free himself from the reproach of others. For for those who wish to say, "What was left over from what he had eaten, he did not allow to be given either to the bhikkhus or to the people, but had it buried in a pit and destroyed," when they hear this, there will be no opportunity for their words. He roars the lion's roar to free himself from the reproach of others. |
♦ 190. bhuttassa ca sūkaramaddavenāti bhuttassa udapādi, na pana bhuttapaccayā. |
♦ 190. "And after he had eaten the sūkaramaddava," it arose after he had eaten, but not on account of having eaten it. |
yadi hi abhuttassa uppajjissatha, atikharo bhavissati. |
For if it had arisen without his having eaten, it would have been very severe. |
siniddhabhojanaṃ bhuttattā panassa tanuvedanā ahosi. |
But because he had eaten a rich meal, his feeling was slight. |
teneva padasā gantuṃ asakkhi. |
Therefore he was not able to go on foot. |
virecamānoti abhiṇhaṃ pavattalohitavirecanova samāno . |
"While suffering from dysentery" means while having a continuous discharge of bloody dysentery. |
avocāti attanā patthitaṭṭhāne parinibbānatthāya evamāha. |
"He said," he spoke thus for the purpose of attaining Parinibbāna in the place he had aspired to. |
imā pana dhammasaṅgāhakattherehi ṭhapitagāthāyoti veditabbā. |
But these verses should be known as having been placed by the elders of the Dhamma-council. |
♦ pānīyāharaṇavaṇṇanā |
♦ Commentary on the Fetching of Water |
♦ 191. iṅghāti codanatthe nipāto. |
♦ 191. "Pray," is a particle in the sense of urging. |
acchodakāti pasannodakā. |
"Clear water," clear water. |
sātodakāti madhurodakā. |
"Pleasant water," sweet water. |
sītodakāti tanusītalasalilā. |
"Cool water," water with a slight coolness. |
setakāti nikkaddamā. |
"Pure," free from mud. |
suppatitthāti sundaratitthā. |
"With good fords," with beautiful fords. |
♦ pukkusamallaputtavatthuvaṇṇanā |
♦ Commentary on the Story of Pukkusa the Mallan |
♦ 192. pukkusoti tassa nāmaṃ. |
♦ 192. "Pukkusa" is his name. |
mallaputtoti mallarājaputto. |
"The Mallan" means a Mallan prince. |
mallā kira vārena rajjaṃ kārenti. |
The Mallas, it is said, rule in turn. |
yāva nesaṃ vāro na pāpuṇāti, tāva vaṇijjaṃ karonti. |
Until their turn comes, they engage in trade. |
ayampi vaṇijjameva karonto pañca sakaṭasatāni yojāpetvā dhuravāte vāyante purato gacchati, pacchā vāte vāyante satthavāhaṃ purato pesetvā sayaṃ pacchā gacchati. |
This one also, engaging in trade, had five hundred carts yoked, and when the wind blew from the front, he went in front. When the wind blew from behind, he sent the caravan-leader in front and went behind himself. |
tadā pana pacchā vāto vāyi, tasmā esa purato satthavāhaṃ pesetvā sabbaratanayāne nisīditvā kusinārato nikkhamitvā “pāvaṃ gamissāmī”ti maggaṃ paṭipajji. |
But at that time, the wind blew from behind. Therefore, he, having sent the caravan-leader in front, sitting in a chariot of all jewels, left Kusinārā, thinking, "I will go to Pāvā," and took the road. |
tena vuttaṃ — “kusinārāya pāvaṃ addhānamaggappaṭipanno hotī”ti. |
Therefore it is said, "he was on the high road from Kusinārā to Pāvā." |
♦ āḷāroti tassa nāmaṃ. |
♦ "Āḷāra" is his name. |
dīghapiṅgalo kireso, tenassa āḷāroti nāmaṃ ahosi. |
He was, it is said, tall and tawny. Therefore his name was Āḷāra. |
kālāmoti gottaṃ. |
"Kālāma" is his clan. |
yatra hi nāmāti yo nāma. |
"Wherein," which. |
neva dakkhatīti na addasa. |
"He would not see," he did not see. |
yatrasaddayuttattā panetaṃ anāgatavasena vuttaṃ. |
But because it is connected with the word "yatra," this is said in the future tense. |
evarūpañhi īdisesu ṭhānesu saddalakkhaṇaṃ. |
For such is the grammatical rule in such places. |
♦ 193. niccharantīsūti vicarantīsu. |
♦ 193. "Were flashing," were moving about. |
asaniyā phalantiyāti navavidhāya asaniyā bhijjamānāya viya mahāravaṃ ravantiyā. |
"When the thunderbolt was splitting," when the nine kinds of thunderbolt were splitting, as it were, roaring a great roar. |
navavidhā hi asaniyo — asaññā, vicakkā, saterā, gaggarā, kapisīsā, macchavilolikā, kukkuṭakā, daṇḍamaṇikā, sukkhāsanīti. |
For the thunderbolts are of nine kinds: the unconscious, the wheel, the missile, the rumbling, the monkey-head, the fish-flickering, the rooster, the plough-jewel, and the dry thunderbolt. |
tattha asaññā asaññaṃ karoti. |
Therein, the unconscious one makes one unconscious. |
vicakkā ekaṃ cakkaṃ karoti. |
The wheel makes a wheel. |
saterā saterasadisā hutvā patati. |
The missile falls like a missile. |
gaggarā gaggarāyamānā patati. |
The rumbling falls rumbling. |
kapisīsā bhamukaṃ ukkhipento makkaṭo viya hoti. |
The monkey-head is like a monkey raising its eyebrows. |
macchavilolikā vilolitamaccho viya hoti. |
The fish-flickering is like a flickering fish. |
kukkuṭakā kukkuṭasadisā hutvā patati. |
The rooster falls like a rooster. |
daṇḍamaṇikā naṅgalasadisā hutvā patati. |
The plough-jewel falls like a plough. |
sukkhāsanī patitaṭṭhānaṃ samugghāṭeti. |
The dry thunderbolt shatters the place where it falls. |
♦ deve vassanteti sukkhagajjitaṃ gajjitvā antarantarā vassante. |
♦ "When the deva was raining," when it was raining in between, after thundering with a dry thunder. |
ātumāyanti ātumaṃ nissāya viharāmi. |
"In Ātumā," I am staying near Ātumā. |
bhusāgāreti khalasālāyaṃ. |
"In a threshing-floor hut," in a straw hut. |
etthesoti etasmiṃ kāraṇe eso mahājanakāyo sannipatito. |
"Here," this great crowd has assembled for this reason. |
kva ahosīti kuhiṃ ahosi. |
"Where were you?" where were you? |
so taṃ bhanteti so tvaṃ bhante. |
"That you, venerable sir," that you, venerable sir. |
♦ 194. siṅgīvaṇṇanti siṅgīsuvaṇṇavaṇṇaṃ. |
♦ 194. "Of the color of siṅgī-gold," of the color of siṅgī-gold. |
yugamaṭṭhanti maṭṭhayugaṃ, saṇhasāṭakayugaḷanti attho. |
"A polished pair," a polished pair; the meaning is, a pair of fine cloths. |
dhāraṇīyanti antarantarā mayā dhāretabbaṃ, paridahitabbanti attho. |
"To be worn," to be worn by me from time to time; to be put on, is the meaning. |
taṃ kira so tathārūpe chaṇadivaseyeva dhāretvā sesakāle nikkhipati. |
That, it is said, he wore only on such festival days and put away at other times. |
evaṃ uttamaṃ maṅgalavatthayugaṃ sandhāyāha. |
In reference to such a supreme, auspicious pair of cloths, he speaks. |
anukampaṃ upādāyāti mayi anukampaṃ paṭicca. |
"Out of compassion," on account of compassion for me. |
acchādehīti upacāravacanametaṃ — ekaṃ mayhaṃ dehi, ekaṃ ānandassāti attho. |
Clothe," this is a polite expression; the meaning is, "give one to me, and one to Ānanda. |
kiṃ pana thero taṃ gaṇhīti? |
But did the elder take it? |
āma gaṇhi. |
Yes, he took it. |
kasmā? matthakappattakiccattā. |
Why? Because his duty had reached its culmination. |
kiñcāpi hesa evarūpaṃ lābhaṃ paṭikkhipitvā upaṭṭhākaṭṭhānaṃ paṭipanno. |
Although he had undertaken the position of attendant, having rejected such a gain. |
taṃ panassa upaṭṭhākakiccaṃ matthakaṃ pattaṃ. |
But that duty of his as an attendant had reached its culmination. |
tasmā aggahesi. |
Therefore he took it. |
ye cāpi evaṃ vadeyyuṃ — “anārādhako maññe ānando pañcavīsati vassāni upaṭṭhahantena na kiñci bhagavato santikā tena laddhapubban”ti. |
And for those who might say, "Ānanda, it seems, is unsatisfactory; while attending for twenty-five years, he has never received anything from the Blessed One." |
tesaṃ vacanokāsacchedanatthampi aggahesi. |
To cut off the opportunity for their words, he also took it. |
api ca jānāti bhagavā — “ānando gahetvāpi attanā na dhāressati, mayhaṃyeva pūjaṃ karissati. |
Moreover, the Blessed One knows, "Ānanda, even if he takes it, will not wear it himself, but will make an offering to me. |
mallaputtena pana ānandaṃ pūjentena saṅghopi pūjito bhavissati, evamassa mahāpuññarāsi bhavissatī”ti therassa ekaṃ dāpesi. |
But by Pukkusa the Mallan honoring Ānanda, the Sangha will also be honored. Thus he will have a great heap of merit." He had one given to the elder. |
theropi teneva kāraṇena aggahesīti. |
And the elder also took it for that very reason. |
dhammiyā kathāyāti vatthānumodanakathāya. |
"With a Dhamma-talk," with a talk of thanksgiving for the cloth. |
♦ 195. bhagavato kāyaṃ upanāmitanti nivāsanapārupanavasena allīyāpitaṃ. |
♦ 195. "When it was placed on the Blessed One's body," when it was made to adhere by way of being a lower and an upper garment. |
bhagavāpi tato ekaṃ nivāsesi, ekaṃ pārupi. |
The Blessed One also wore one as a lower garment and one as an upper garment. |
hataccikaṃ viyāti yathā hatacciko aṅgāro antanteneva jotati, bahi panassa pabhā natthi, evaṃ bahi paṭicchannappabhaṃ hutvā khāyatīti attho. |
"Like a burnt-out coal," just as a burnt-out coal shines only within, but has no radiance outside, so it looks, with its radiance covered outside, is the meaning. |
♦ imesu kho, ānanda, dvīsupi kālesūti kasmā imesu dvīsu kālesu evaṃ hoti? |
♦ "On these two occasions, Ānanda," why does it happen thus only on these two occasions? |
āhāravisesena ceva balavasomanassena ca. |
Due to the excellence of the food and due to strong gladness. |
etesu hi dvīsu kālesu sakalacakkavāḷe devatā āhāre ojaṃ pakkhipanti, taṃ paṇītabhojanaṃ kucchiṃ pavisitvā pasannarūpaṃ samuṭṭhāpeti. |
For on these two occasions, the devas in the entire world-system put nutriment into the food. That excellent food, having entered the stomach, produces a clear form. |
āhārasamuṭṭhānarūpassa pasannattā manacchaṭṭhāni indriyāni ativiya virocanti. |
Due to the clarity of the form produced by the food, the six sense-organs, including the mind, shine exceedingly. |
sambodhidivase cassa — “anekakappakoṭisatasahassasañcito vata me kilesarāsi ajja pahīno”ti āvajjantassa balavasomanassaṃ uppajjati, cittaṃ pasīdati, citte pasanne lohitaṃ pasīdati, lohite pasanne manacchaṭṭhāni indriyāni ativiya virocanti. |
And on the day of his enlightenment, for him who reflects, "The heap of my defilements, accumulated over many crores and hundreds of thousands of kappas, has been abandoned today," a strong gladness arises, the mind becomes clear. When the mind is clear, the blood becomes clear. When the blood is clear, the six sense-organs, including the mind, shine exceedingly. |
parinibbānadivasepi — “ajja, dānāhaṃ, anekehi buddhasatasahassehi paviṭṭhaṃ amatamahānibbānaṃ nāma nagaraṃ pavisissāmī”ti āvajjantassa balavasomanassaṃ uppajjati, cittaṃ pasīdati, citte pasanne lohitaṃ pasīdati, lohite pasanne manacchaṭṭhāni indriyāni ativiya virocanti. |
On the day of his Parinibbāna also, for him who reflects, "Today I will enter the city called the deathless, great Nibbāna, which has been entered by many hundreds of thousands of Buddhas," a strong gladness arises, the mind becomes clear. When the mind is clear, the blood becomes clear. When the blood is clear, the six sense-organs, including the mind, shine exceedingly. |
iti āhāravisesena ceva balavasomanassena ca imesu dvīsu kālesu evaṃ hotīti veditabbaṃ. |
Thus, it should be known that it happens thus on these two occasions due to the excellence of the food and due to strong gladness. |
upavattaneti pācīnato nivattanasālavane. |
"Upavattana," in the sāla-tree grove of turning back from the east. |
antarena yamakasālānanti yamakasālarukkhānaṃ majjhe. |
"Between the twin sāla trees," in the middle of the twin sāla trees. |
♦ siṅgīvaṇṇanti gāthā saṅgītikāle ṭhapitā. |
♦ The verse "of the color of siṅgī-gold" was placed at the time of the council. |
♦ 196. nhatvā ca pivitvā cāti ettha tadā kira bhagavati nahāyante antonadiyaṃ macchakacchapā ca ubhatotīresu vanasaṇḍo ca sabbaṃ suvaṇṇavaṇṇameva hoti. |
♦ 196. "Having bathed and drunk," here, at that time, it is said, when the Blessed One was bathing, the fish and turtles in the river and the forest grove on both banks all became of a golden color. |
ambavananti tassāyeva nadiyā tīre ambavanaṃ. |
"A mango grove," a mango grove on the bank of that very river. |
āyasmantaṃ cundakanti tasmiṃ kira khaṇe ānandatthero udakasāṭakaṃ pīḷento ohīyi, cundatthero samīpe ahosi. |
"The venerable Cundaka," at that moment, it is said, the Elder Ānanda was delayed, wringing out his water-cloth. The Elder Cundaka was nearby. |
taṃ bhagavā āmantesi. |
The Blessed One addressed him. |
♦ gantvāna buddho nadikaṃ kakudhanti imāpi gāthā saṅgītikāleyeva ṭhapitā. |
♦ The verses "The Buddha, having gone to the river Kakudhā" were also placed at the time of the council. |
tattha pavattā bhagavā idha dhammeti bhagavā idha sāsane dhamme pavattā, caturāsīti dhammakkhandhasahassāni pavattānīti attho. |
Therein, "The Blessed One, the source of Dhamma here," the Blessed One is the source of the Dhammas in this dispensation; eighty-four thousand aggregates of the Dhamma have been set in motion, is the meaning. |
pamukhe nisīdīti satthu puratova nisīdi. |
"He sat at the head," he sat right in front of the Teacher. |
ettāvatā ca thero anuppatto. |
And by this much, the elder had arrived. |
evaṃ anuppattaṃ atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi. |
Thus, when he had arrived, "Then the Blessed One addressed the venerable Ānanda." |
♦ 197. alābhāti ye aññesaṃ dānānisaṃsasaṅkhātā lābhā honti, te alābhā. |
♦ 197. "A loss," whatever gains, which are the results of the giving of others, there are, they are a loss. |
dulladdhanti puññavisesena laddhampi manussattaṃ dulladdhaṃ. |
"Ill-gotten," even the human state, though obtained by special merit, is ill-gotten. |
yassa teti yassa tava. |
"Of yours," of yours. |
uttaṇḍulaṃ vā atikilinnaṃ vā ko jānāti, kīdisampi pacchimaṃ piṇḍapātaṃ paribhuñjitvā tathāgato parinibbuto, addhā te yaṃ vā taṃ vā dinnaṃ bhavissatīti. |
Undercooked or overcooked, who knows? Having eaten some last alms-food of some kind, the Tathāgata attained Parinibbāna. Surely you must have been given something or other. |
lābhāti diṭṭhadhammikasamparāyikadānānisaṃsasaṅkhātā lābhā. |
"A gain," the gains which are the results of giving, both in this life and in the next. |
suladdhanti tuyhaṃ manussattaṃ suladdhaṃ. |
"Well-gotten," your human state is well-gotten. |
samasamaphalāti sabbākārena samānaphalā. |
"Of equal fruit," of equal fruit in all aspects. |
♦ nanu ca yaṃ sujātāya dinnaṃ piṇḍapātaṃ bhuñjitvā tathāgato abhisambuddho, so sarāgasadosasamohakāle paribhutto, ayaṃ pana cundena dinno vītarāgavītadosavītamohakāle paribhutto, kasmā ete samaphalāti? |
♦ But surely, the alms-food given by Sujātā, having eaten which the Tathāgata became fully enlightened, that was eaten at a time when he had passion, aversion, and delusion. But this, given by Cunda, was eaten at a time when he was free from passion, aversion, and delusion. Why are they of equal fruit? |
parinibbānasamatāya ca samāpattisamatāya ca anussaraṇasamatāya ca. |
Because of the sameness of the Parinibbāna, and the sameness of the attainment, and the sameness of the recollection. |
bhagavā hi sujātāya dinnaṃ piṇḍapātaṃ paribhuñjitvā saupādisesāya nibbānadhātuyā parinibbuto, cundena dinnaṃ paribhuñjitvā anupādisesāya nibbānadhātuyā parinibbutoti evaṃ parinibbānasamatāyapi samaphalā. |
For the Blessed One, having eaten the alms-food given by Sujātā, attained Parinibbāna with the Nibbāna-element with remainder. Having eaten what was given by Cunda, he attained Parinibbāna with the Nibbāna-element without remainder. Thus, they are of equal fruit also because of the sameness of the Parinibbāna. |
abhisambujjhanadivase ca catuvīsatikoṭisatasahassasaṅkhyā samāpattiyo samāpajji, parinibbānadivasepi sabbā tā samāpajjīti evaṃ samāpattisamatāyapi samaphalā. |
And on the day of his enlightenment, he attained attainments numbering twenty-four hundred thousand crores. On the day of his Parinibbāna also, he attained all of them. Thus, they are of equal fruit also because of the sameness of the attainment. |
sujātā ca aparabhāge assosi — “na kiresā rukkhadevatā, bodhisatto kiresa, taṃ kira piṇḍapātaṃ paribhuñjitvā anuttaraṃ sammāsambodhiṃ abhisambuddho, sattasattāhaṃ kirassa tena yāpanaṃ ahosī”ti. |
And Sujātā, in a later period, heard, "It was not, it seems, a tree-deity; it was, it seems, the Bodhisatta. Having eaten that alms-food, it seems, he became fully enlightened with the supreme full enlightenment. It seems it sustained him for seven weeks." |
tassā idaṃ sutvā — “lābhā vata me”ti anussarantiyā balavapītisomanassaṃ udapādi. |
For her, having heard this, and recollecting, "What a gain for me," a strong joy and gladness arose. |
cundassāpi aparabhāge — “avasānapiṇḍapāto kira mayā dinno, dhammasīsaṃ kira me gahitaṃ, mayhaṃ kira piṇḍapātaṃ paribhuñjitvā satthā anupādisesāya nibbānadhātuyā parinibbuto”ti sutvā “lābhā vata me”ti anussarato balavasomanassaṃ udapādīti evaṃ anussaraṇasamatāyapi samaphalāti veditabbā. |
For Cunda also, in a later period, having heard, "The final alms-food, it seems, was given by me. The head of the Dhamma, it seems, was taken by me. Having eaten my alms-food, it seems, the Teacher attained Parinibbāna with the Nibbāna-element without remainder," and recollecting, "What a gain for me," a strong gladness arose. Thus, they are of equal fruit also because of the sameness of the recollection, it should be known. |
♦ yasasaṃvattanikanti parivārasaṃvattanikaṃ. |
♦ "Conducive to fame," conducive to a retinue. |
ādhipateyyasaṃvattanikanti jeṭṭhakabhāvasaṃvattanikaṃ. |
"Conducive to sovereignty," conducive to a state of being chief. |
♦ saṃyamatoti sīlasaṃyamena saṃyamantassa, saṃvare ṭhitassāti attho. |
♦ "Of one restrained," of one restraining himself with the restraint of virtue; of one standing in restraint, is the meaning. |
veraṃ na cīyatīti pañcavidhaṃ veraṃ na vaḍḍhati. |
"Enmity does not accumulate," the five kinds of enmity do not increase. |
kusalo ca jahāti pāpakanti kusalo pana ñāṇasampanno ariyamaggena anavasesaṃ pāpakaṃ lāmakaṃ akusalaṃ jahāti. |
"And the wholesome one abandons evil," but the wholesome one, endowed with knowledge, abandons with the noble path all evil, base, unwholesome things without remainder. |
rāgadosamohakkhayā sa nibbutoti so imaṃ pāpakaṃ jahitvā rāgādīnaṃ khayā kilesanibbānena nibbutoti. |
"Through the destruction of passion, aversion, and delusion, he is extinguished," he, having abandoned this evil, is extinguished with the Nibbāna of the defilements, through the destruction of passion, etc. |
iti cundassa ca dakkhiṇaṃ, attano ca dakkhiṇeyyasampattiṃ sampassamāno udānaṃ udānesīti. |
Thus, seeing both the merit of Cunda and his own attainment of being worthy of offerings, he uttered an exclamation of joy. |
♦ catutthabhāṇavāravaṇṇanā niṭṭhitā. |
♦ The commentary on the fourth recitation-section is concluded. |
♦ yamakasālāvaṇṇanā |
♦ Commentary on the Twin Sāla Trees |
♦ 198. mahatā bhikkhusaṅghena saddhinti idha bhikkhūnaṃ gaṇanaparicchedo natthi. |
♦ 198. "With a great Sangha of bhikkhus," here there is no limit to the number of bhikkhus. |
veḷuvagāme vedanāvikkhambhanato paṭṭhāya hi — “na cirena bhagavā parinibbāyissatī”ti sutvā tato tato āgatesu bhikkhūsu ekabhikkhupi pakkanto nāma natthi. |
For from the time of the suppression of the feeling in Veḷuvagāma, having heard, "Not long from now, the Blessed One will attain Parinibbāna," among the bhikkhus who had come from here and there, not a single bhikkhu is said to have departed. |
tasmā gaṇanavītivatto saṅgho ahosi. |
Therefore, the Sangha was beyond counting. |
upavattanaṃ mallānaṃ sālavananti yatheva hi kalambanadītīrato rājamātuvihāradvārena thūpārāmaṃ gantabbaṃ hoti, evaṃ hiraññavatiyā pārimatīrato sālavanuyyānaṃ, yathā anurādhapurassa thūpārāmo, evaṃ taṃ kusinārāyaṃ hoti. |
"The sāla-tree grove of the Mallas at Upavattana," just as one must go from the bank of the Kalamba river through the gate of the Rājamātuvihāra to the Thūpārāma, so one must go from the far bank of the Hiraññavatī to the sāla-tree grove. Just as the Thūpārāma is for Anurādhapura, so that is for Kusinārā. |
yathā thūpārāmato dakkhiṇadvārena nagaraṃ pavisanamaggo pācīnamukho gantvā uttarena nivatto, evaṃ uyyānato sālavanaṃ pācīnamukhaṃ gantvā uttarena nivattaṃ. |
Just as the road for entering the city through the southern gate from the Thūpārāma goes east and then turns north, so the sāla-tree grove from the park goes east and then turns north. |
tasmā taṃ — “upavattanan”ti vuccati. |
Therefore it is called "Upavattana." |
antarena yamakasālānaṃ uttarasīsakanti tassa kira mañcakassa ekā sālapanti sīsabhāge hoti, ekā pādabhāge. |
"Between the twin sāla trees, with its head to the north," for that couch, it is said, one row of sāla trees is at the head, and one is at the foot. |
tatrāpi eko taruṇasālo sīsabhāgassa āsanno hoti, eko pādabhāgassa. |
There too, one young sāla tree is near the head, and one is near the foot. |
api ca yamakasālā nāma mūlakhandhaviṭapapattehi aññamaññaṃ saṃsibbitvā ṭhitasālāti vuttaṃ. |
Moreover, the twin sāla trees are said to be sāla trees standing interconnected with each other by their roots, trunks, branches, and leaves. |
mañcakaṃ paññapehīti tasmiṃ kira uyyāne rājakulassa sayanamañco atthi, taṃ sandhāya paññapehīti āha. |
Prepare a couch," in that park, it is said, there is a sleeping-couch of the royal family. In reference to that, he said, "Prepare. |
theropi taṃyeva paññapetvā adāsi. |
And the elder, having prepared that very one, gave it. |
♦ kilantosmi, ānanda, nipajjissāmīti tathāgatassa hi — |
♦ "I am tired, Ānanda, I will lie down," for the Tathāgata, |
♦ “gocari kaḷāpo gaṅgeyyo, piṅgalo pabbateyyako. |
♦ "Gocari, Kaḷāpa, Gaṅgeyya, Piṅgala, Pabbateyyaka, |
♦ hemavato ca tambo ca, mandākini uposatho. |
♦ Hemavata and Tamba, Mandākini, Uposatha, |
♦ chaddantoyeva dasamo, ete nāgānamuttamā”ti. |
♦ and Chaddanta is the tenth; these are the best of nāgas." |
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♦ ettha yaṃ dasannaṃ gocarisaṅkhātānaṃ pakatihatthīnaṃ balaṃ, taṃ ekassa kaḷāpassāti. |
♦ Here, the strength of ten ordinary elephants, which are described as gocari, is that of one kaḷāpa. |
evaṃ dasaguṇavaḍḍhitāya gaṇanāya pakatihatthīnaṃ koṭisahassabalappamāṇaṃ balaṃ, taṃ sabbampi cundassa piṇḍapātaṃ paribhuttakālato paṭṭhāya caṅgavāre pakkhittaudakaṃ viya parikkhayaṃ gataṃ. |
Thus, with a count increased tenfold, the strength equivalent to a hundred thousand crore ordinary elephants, all that, from the time of eating Cunda's alms-food, was exhausted like water thrown into a cesspool. |
pāvānagarato tīṇi gāvutāni kusinārānagaraṃ, etasmiṃ antare pañcavīsatiyā ṭhānesu nisīditvā mahatā ussāhena āgacchantopi sūriyassa atthaṅgamitavelāyaṃ sañjhāsamaye bhagavā sālavanaṃ paviṭṭho. |
From the city of Pāvā to the city of Kusinārā is three gāvutas. In this interval, having sat down in twenty-five places, and having come with great effort, the Blessed One entered the sāla-tree grove in the evening, at the time when the sun had set. |
evaṃ rogo sabbaṃ ārogyaṃ maddanto āgacchati. |
Thus the disease comes, crushing all health. |
etamatthaṃ dassento viya sabbalokassa saṃvegakaraṃ vācaṃ bhāsanto — “kilantosmi, ānanda, nipajjissāmī”ti āha. |
As if to show that very matter, speaking a word that would cause urgency in the whole world, he said, "I am tired, Ānanda, I will lie down." |
♦ kasmā pana bhagavā evaṃ mahantena ussāhena idhāgato, kiṃ aññattha na sakkā parinibbāyitunti? |
♦ But why did the Blessed One come here with such great effort? Could he not have attained Parinibbāna elsewhere? |
parinibbāyituṃ nāma na katthaci na sakkā, tīhi pana kāraṇehi idhāgato, idañhi bhagavā evaṃ passati — “mayi aññattha parinibbāyante mahāsudassanasuttassa atthuppatti na bhavissati, kusinārāyaṃ pana parinibbāyante yamahaṃ devaloke anubhavitabbaṃ sampattiṃ manussalokeyeva anubhaviṃ, taṃ dvīhi bhāṇavārehi maṇḍetvā desessāmi, taṃ me sutvā bahū janā kusalaṃ kātabbaṃ maññissantī”ti. |
There is no place where it is not possible to attain Parinibbāna. But he came here for three reasons. The Blessed One sees thus: "If I attain Parinibbāna elsewhere, there will be no occasion for the Mahāsudassana Sutta. But if I attain Parinibbāna in Kusinārā, the prosperity which I was to experience in the deva-world, I experienced in the human world. I will teach that, adorning it with two recitation sections. Having heard that, many people will think that they should do good deeds." |
♦ aparampi passati — “maṃ aññattha parinibbāyantaṃ subhaddo na passissati, so ca buddhaveneyyo, na sāvakaveneyyo; |
♦ He sees another thing: "If I attain Parinibbāna elsewhere, Subhadda will not see me. And he is one to be disciplined by a Buddha, not by a disciple; |
na taṃ sāvakā vinetuṃ sakkonti. |
disciples are not able to discipline him. |
kusinārāyaṃ parinibbāyantaṃ pana maṃ so upasaṅkamitvā pañhaṃ pucchissati, pañhāvissajjanapariyosāne ca saraṇesu patiṭṭhāya mama santike pabbajjañca upasampadañca labhitvā kammaṭṭhānaṃ gahetvā mayi dharamāneyeva arahattaṃ patvā pacchimasāvako bhavissatī”ti. |
But if I attain Parinibbāna in Kusinārā, he will approach me and ask a question. And at the end of the answering of the question, being established in the refuges, he will receive the going-forth and the higher ordination from me, and having taken a meditation subject, he will attain Arahantship while I am still alive and will become the last disciple." |
♦ aparampi passati — “mayi aññattha parinibbāyante dhātubhājanīye mahākalaho bhavissati, lohitaṃ nadī viya sandissati. |
♦ He sees another thing: "If I attain Parinibbāna elsewhere, there will be a great quarrel over the division of the relics; blood will flow like a river. |
kusinārāyaṃ parinibbute doṇabrāhmaṇo taṃ vivādaṃ vūpasametvā dhātuyo vibhajissatī”ti. |
But if I attain Parinibbāna in Kusinārā, the brahmin Doṇa will settle that dispute and will divide the relics." |
imehi tīhi kāraṇehi bhagavā evaṃ mahantena ussāhena idhāgatoti veditabbo. |
For these three reasons, it should be known that the Blessed One came here with such great effort. |
♦ sīhaseyyanti ettha kāmabhogīseyyā, petaseyyā, sīhaseyyā, tathāgataseyyāti catasso seyyā. |
♦ "The lion's posture," here there are four postures: the posture of a sensualist, the posture of a ghost, the lion's posture, and the Tathāgata's posture. |
♦ tattha — “yebhuyyena, bhikkhave, kāmabhogī sattā vāmena passena sentī”ti ayaṃ kāmabhogīseyyā. |
♦ Therein, "For the most part, bhikkhus, beings who indulge in sensual pleasures lie on their left side," this is the posture of a sensualist. |
tesu hi yebhuyyena dakkhiṇena passena sayantā nāma natthi. |
For among them, there are none who for the most part lie on their right side. |
♦ “yebhuyyena, bhikkhave, petā uttānā sentī”ti ayaṃ petaseyyā. |
♦ "For the most part, bhikkhus, ghosts lie on their backs," this is the posture of a ghost. |
appamaṃsalohitattā hi petā aṭṭhisaṅghāṭajaṭitā ekena passena sayituṃ na sakkonti, uttānāva senti. |
For ghosts, being of little flesh and blood and intertwined with a collection of bones, are not able to lie on one side; they lie on their backs. |
♦ “sīho, bhikkhave, migarājā dakkhiṇena passena seyyaṃ kappeti ... pe ... attamano hotī”ti ayaṃ sīhaseyyā. |
♦ "A lion, bhikkhus, the king of beasts, lies down on its right side... etc... he is pleased," this is the lion's posture. |
tejussadattā hi sīho migarājā dve purimapāde ekasmiṃ ṭhāne, pacchimapāde ekasmiṃ ṭhāne ṭhapetvā naṅguṭṭhaṃ antarasatthimhi pakkhipitvā purimapādapacchimapādanaṅguṭṭhānaṃ ṭhitokāsaṃ sallakkhetvā dvinnaṃ purimapādānaṃ matthake sīsaṃ ṭhapetvā sayati. |
For a lion, the king of beasts, due to its abundance of energy, places its two front paws in one place, its hind paws in one place, and having tucked its tail between its thighs, and having noted the place where its front paws, hind paws, and tail are, it places its head on top of its two front paws and lies down. |
divasaṃ sayitvāpi pabujjhamāno na utrasanto pabujjhati, sīsaṃ pana ukkhipitvā purimapādādīnaṃ ṭhitokāsaṃ sallakkheti. |
Even after sleeping all day, when it wakes up, it does not wake up startled. But having lifted its head, it notes the place where its front paws, etc., were. |
sace kiñci ṭhānaṃ vijahitvā ṭhitaṃ hoti — “na yidaṃ tuyhaṃ jātiyā sūrabhāvassa ca anurūpan”ti anattamano hutvā tattheva sayati, na gocarāya pakkamati. |
If any place has been moved from, thinking, "This is not befitting your birth and your bravery," being displeased, it lies down right there; it does not set out for its pasture. |
avijahitvā ṭhite pana — “tuyhaṃ jātiyā ca sūrabhāvassa ca anurūpamidan”ti haṭṭhatuṭṭho uṭṭhāya sīhavijambhitaṃ vijambhitvā kesarabhāraṃ vidhunitvā tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati. |
But if they have stood without moving, thinking, "This is befitting your birth and your bravery," being happy and pleased, it rises, stretches with a lion's stretch, shakes its mane, roars the lion's roar three times, and sets out for its pasture. |
♦ “catutthajjhānaseyyā pana tathāgatassa seyyāti vuccati” . |
♦ "But the posture of the fourth jhāna is said to be the Tathāgata's posture." |
tāsu idha sīhaseyyā āgatā. |
Of these, here the lion's posture has come. |
ayañhi tejussadairiyāpathattā uttamaseyyā nāma. |
For this, being a posture of abundant energy, is called the supreme posture. |
♦ pāde pādanti dakkhiṇapāde vāmapādaṃ. |
♦ "Foot on foot," the left foot on the right foot. |
accādhāyāti atiādhāya, īsakaṃ atikkamma ṭhapetvā. |
"Having placed over," having placed over; having placed slightly beyond. |
gopphakena hi gopphake, jāṇunā vā jāṇumhi saṅghaṭṭiyamāne abhiṇhaṃ vedanā uppajjati, cittaṃ ekaggaṃ na hoti, seyyā aphāsukā hoti. |
For if the ankle is struck by the ankle, or the knee by the knee, a feeling constantly arises, the mind does not become one-pointed, and the posture is uncomfortable. |
yathā pana na saṅghaṭṭeti, evaṃ atikkamma ṭhapite vedanā nuppajjati, cittaṃ ekaggaṃ hoti, seyyā phāsu hoti. |
But when it is placed beyond so that it does not strike, no feeling arises, the mind becomes one-pointed, and the posture is comfortable. |
tasmā evaṃ nipajji. |
Therefore he lay down thus. |
anuṭṭhānaseyyaṃ upagatattā panettha — “uṭṭhānasaññaṃ manasi karitvā”ti na vuttaṃ. |
Because he had entered the posture from which he would not rise, it is not said here, "having set his mind on rising." |
kāyavasena cettha anuṭṭhānaṃ veditabbaṃ, niddāvasena pana taṃ rattiṃ bhagavato bhavaṅgassa okāsoyeva nāhosi. |
And here, the not-rising should be known by way of the body. But by way of sleep, on that night there was no opportunity at all for the Blessed One's life-continuum. |
paṭhamayāmasmiñhi mallānaṃ dhammadesanā ahosi, majjhimayāme subhaddassa pacchimayāme bhikkhusaṅghaṃ ovadi, balavapaccūse parinibbāyi. |
For in the first watch of the night, there was the teaching of the Dhamma to the Mallas; in the middle watch, to Subhadda; and in the last watch, he exhorted the Sangha of bhikkhus. At the time of the strong dawn, he attained Parinibbāna. |
♦ sabbaphāliphullāti sabbe samantato pupphitā mūlato paṭṭhāya yāva aggā ekacchannā ahesuṃ, na kevalañca yamakasālāyeva, sabbepi rukkhā sabbapāliphullāva ahesuṃ. |
♦ "In full bloom all over," they were all in flower from all sides, from the root to the tip, they were a single canopy. And not only the twin sāla trees, but all the trees were in full bloom. |
na kevalañhi tasmiṃyeva uyyāne, sakalañhipi dasasahassacakkavāḷe pupphūpagā pupphaṃ gaṇhiṃsu, phalūpagā phalaṃ gaṇhiṃsu, sabbarukkhānaṃ khandhesu khandhapadumāni, sākhāsu sākhāpadumāni, vallīsu vallipadumāni, ākāsesu ākāsapadumāni pathavītalaṃ bhinditvā daṇḍapadumāni pupphiṃsu. |
And not only in that very park, but in the entire ten-thousand-fold world-system, the trees that bear flowers bore flowers, and the trees that bear fruit bore fruit. On the trunks of all the trees were trunk-lotuses, on the branches were branch-lotuses, on the creepers were creeper-lotuses, and in the sky were sky-lotuses. And breaking through the surface of the earth, stalked-lotuses blossomed. |
sabbo mahāsamuddo pañcavaṇṇapadumasañchanno ahosi. |
The entire great ocean was covered with five-colored lotuses. |
tiyojanasahassavitthato himavā ghanabaddhamorapiñchakalāpo viya, nirantaraṃ mālādāmagavacchiko viya, suṭṭhu pīḷetvā ābaddhapupphavaṭaṃsako viya, supūritaṃ pupphacaṅkoṭakaṃ viya ca atiramaṇīyo ahosi. |
The Himavā, three thousand yojanas wide, was most delightful, like a thick-set peacock's tail-fan, like a continuous garland-festoon, like a well-tied flower-diadem, and like a well-filled flower-basket. |
♦ te tathāgatassa sarīraṃ okirantīti te yamakasālā bhummadevatāhi sañcalitakhandhasākhaviṭapā tathāgatassa sarīraṃ avakiranti, sarīrassa upari pupphāni vikirantīti attho. |
♦ "They sprinkle the Tathāgata's body," those twin sāla trees, with their trunks, branches, and twigs shaken by the earth-deities, bestrew the Tathāgata's body; the meaning is, they scatter flowers on the body. |
ajjhokirantīti ajjhottharantā viya kiranti. |
"They shower down," they shower down as if overwhelming. |
abhippakirantīti abhiṇhaṃ punappunaṃ pakirantiyeva. |
"They scatter over," they scatter again and again. |
dibbānīti devaloke nandapokkharaṇīsambhavāni, tāni honti suvaṇṇavaṇṇāni paṇṇacchattappamāṇapattāni, mahātumbamattaṃ reṇuṃ gaṇhanti. |
"Divine," born in the Nanda lotus pond in the deva-world. They are of a golden color, with leaves the size of a palm-leaf parasol, and they hold pollen the size of a great gourd. |
na kevalañca mandāravapupphāneva, aññānipi pana dibbāni pāricchattakakoviḷārapupphādīni suvaṇṇacaṅkoṭakāni pūretvā cakkavāḷamukhavaṭṭiyampi tidasapurepi brahmalokepi ṭhitāhi devatāhi paviṭṭhāni, antalikkhā patanti. |
And not only mandārava flowers, but also other divine flowers such as the pāricchattaka and koviḷāra, having been filled in golden baskets and thrown by the devas standing on the rim of the world-system, in the Tidasapura, and in the Brahma-world, fall from the sky. |
tathāgatassa sarīranti antarā avikiṇṇāneva āgantvā pattakiñjakkhareṇucuṇṇehi tathāgatassa sarīrameva okiranti. |
Without being scattered in between, they come and shower the Tathāgata's body with their petals, filaments, and pollen. |
♦ dibbānipi candanacuṇṇānīti devatānaṃ upakappanacandanacuṇṇāni. |
♦ "And divine sandalwood powder," the sandalwood powder used by the devas. |
na kevalañca devatānaṃyeva, nāgasupaṇṇamanussānampi upakappanacandanacuṇṇāni. |
And not only of the devas, but also the sandalwood powder used by nāgas, supaṇṇas, and humans. |
na kevalañca candanacuṇṇāneva, kāḷānusārikalohitacandanādisabbadibbagandhajālacuṇṇāni, haritālāñjanasuvaṇṇarajatacuṇṇāni sabbadibbagandhavāsavikatiyo suvaṇṇarajatādisamugge pūretvā cakkavāḷamukhavaṭṭiādīsu ṭhitāhi devatāhi paviṭṭhāni antarā avippakiritvā tathāgatasseva sarīraṃ okiranti. |
And not only sandalwood powder, but also the powders of all divine fragrances, such as black aloe and red sandalwood, and powders of orpiment, collyrium, gold, and silver, and all preparations of divine perfumes, having been filled in caskets of gold, silver, etc., and thrown by the devas standing on the rim of the world-system, etc., without being scattered in between, shower the Tathāgata's body. |
♦ dibbānipi tūriyānīti devatānaṃ upakappanatūriyāni. |
♦ "And divine musical instruments," the musical instruments used by the devas. |
na kevalañca tāniyeva, sabbānipi tantibaddhacammapariyonaddhaghanasusirabhedāni dasasahassacakkavāḷesu devanāgasupaṇṇamanussānaṃ tūriyāni ekacakkavāḷe sannipatitvā antalikkhe vajjantīti veditabbāni. |
And not only those, but all the stringed, leather-covered, solid, and wind instruments of the devas, nāgas, supaṇṇas, and humans in the ten-thousand-fold world-system, having gathered in one world-system, should be known to be playing in the sky. |
♦ dibbānipi saṅgītānīti varuṇavāraṇadevatā kira nāmetā dīghāyukā devatā — “mahāpuriso manussapathe nibbattitvā buddho bhavissatī”ti sutvā “paṭisandhiggahaṇadivase naṃ gahetvā gamissāmā”ti mālaṃ ganthetumārabhiṃsu. |
♦ "And divine songs," the devas named Varuṇa and Vāraṇa, it is said, are long-lived devas. Having heard, "A great man will be born in the human world and will become a Buddha," thinking, "On the day of his conception, we will take him and go," they began to weave a garland. |
tā ganthamānāva — “mahāpuriso mātukucchiyaṃ nibbatto”ti sutvā “tumhe kassa ganthathā”ti vuttā “na tāva niṭṭhāti, kucchito nikkhamanadivase gaṇhitvā gamissāmā”ti āhaṃsu. |
While they were weaving, having heard, "The great man has been born in his mother's womb," and being asked, "For whom are you weaving?" they said, "It is not yet finished. On the day of his emergence from the womb, we will take him and go." |
punapi “nikkhanto”ti sutvā “mahābhinikkhamanadivase gamissāmā”ti. |
Again, having heard, "He has emerged," they said, "On the day of his great renunciation, we will go." |
ekūnatiṃsavassāni ghare vasitvā “ajja mahābhinikkhamanaṃ nikkhanto”tipi sutvā “abhisambodhidivase gamissāmā”ti. |
After he had lived at home for twenty-nine years, and having heard, "Today he has made the great renunciation," they said, "On the day of his full enlightenment, we will go." |
chabbassāni padhānaṃ katvā “ajja abhisambuddho”tipi sutvā “dhammacakkappavattanadivase gamissāmā”ti. |
After he had practiced austerity for six years, and having heard, "Today he has become fully enlightened," they said, "On the day of the turning of the wheel of Dhamma, we will go." |
“sattasattāhāni bodhimaṇḍe vītināmetvā isipatanaṃ gantvā dhammacakkaṃ pavattitan”tipi sutvā “yamakapāṭihāriyadivase gamissāmā”ti. |
Having spent seven weeks at the Bodhi-maṇḍa, and having heard, "He has gone to Isipatana and has turned the wheel of Dhamma," they said, "On the day of the twin miracle, we will go." |
“ajja yamakapāṭihāriyaṃ karī”tipi sutvā “devorohaṇadivase gamissāmā”ti. |
Having heard, "Today he performed the twin miracle," they said, "On the day of his descent from the heavens, we will go." |
“ajja devorohaṇaṃ karī”tipi sutvā “āyusaṅkhārossajjane gamissāmā”ti. |
Having heard, "Today he performed the descent from the heavens," they said, "At the renunciation of his life-force, we will go." |
“ajja āyusaṅkhāraṃ ossajī”tipi sutvā “na tāva niṭṭhāti, parinibbānadivase gamissāmā”ti. |
Having heard, "Today he renounced his life-force," they said, "It is not yet finished. On the day of his Parinibbāna, we will go." |
“ajja bhagavā yamakasālānamantare dakkhiṇena passena sato sampajāno sīhaseyyaṃ upagato balavapaccūsasamaye parinibbāyissati. |
But having heard, "Today the Blessed One, between the twin sāla trees, lying on his right side, mindful and clearly comprehending, has entered the lion's posture and will attain Parinibbāna at the time of the strong dawn. |
tumhe kassa ganthathā”ti sutvā pana — “kinnāmetaṃ, ‘ajjeva mātukucchiyaṃ paṭisandhiṃ gaṇhi, ajjeva mātukucchito nikkhami, ajjeva mahābhinikkhamanaṃ nikkhami, ajjeva buddho ahosi, ajjeva dhammacakkaṃ pavattayi, ajjeva yamakapāṭihāriyaṃ akāsi, ajjeva devalokā otiṇṇo, ajjeva āyusaṅkhāraṃ ossaji, ajjeva kira parinibbāyissatī’ti. |
For whom are you weaving?" they said, "What is this? 'Today he took conception in his mother's womb, today he emerged from his mother's womb, today he made the great renunciation, today he became a Buddha, today he turned the wheel of Dhamma, today he performed the twin miracle, today he descended from the deva-world, today he renounced his life-force, and today, it seems, he will attain Parinibbāna.' |
nanu nāma dutiyadivase yāgupānakālamattampi ṭhātabbaṃ assa. |
Surely he should have stayed for at least the time it takes to drink a bowl of gruel on the second day. |
dasa pāramiyo pūretvā buddhattaṃ pattassa nāma ananucchavikametan”ti apariniṭṭhitāva mālāyo gahetvā āgamma anto cakkavāḷe okāsaṃ alabhamānā cakkavāḷamukhavaṭṭiyaṃ lambitvā cakkavāḷamukhavaṭṭiyāva ādhāvantiyo hatthena hatthaṃ gīvāya gīvaṃ gahetvā tīṇi ratanāni ārabbha dvattiṃsa mahāpurisalakkhaṇāni chabbaṇṇarasmiyo dasa pāramiyo aḍḍhachaṭṭhāni jātakasatāni cuddasa buddhañāṇāni ārabbha gāyitvā tassa tassa avasāne “mahāyaso, mahāyaso”ti vadanti. |
For one who has attained Buddhahood after fulfilling the ten perfections, this is not befitting." And with their garlands still unfinished, they took them and came, and not finding a place within the world-system, they hung them on the rim of the world-system, and running from the rim of the world-system, holding hand to hand and neck to neck, they sang with reference to the three jewels, the thirty-two marks of a great man, the six-colored rays, the ten perfections, and the five hundred and fifty Jātakas. At the end of each, they said, "Of great fame, of great fame." |
idametaṃ paṭicca vuttaṃ — “dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāyā”ti. |
In reference to this, it is said, "And divine songs are being performed in the sky in honor of the Tathāgata." |
♦ 199. bhagavā pana yamakasālānaṃ antarā dakkhiṇena passena nipannoyeva pathavītalato yāva cakkavāḷamukhavaṭṭiyā, cakkavāḷamukhavaṭṭito ca yāva brahmalokā sannipatitāya parisāya mahantaṃ ussāhaṃ disvā āyasmato ānandassa ārocesi. |
♦ 199. But the Blessed One, while lying on his right side between the twin sāla trees, seeing the great effort of the assembly that had gathered from the surface of the earth up to the rim of the world-system, and from the rim of the world-system up to the Brahma-world, he informed the venerable Ānanda. |
tena vuttaṃ — “atha kho bhagavā āyasmantaṃ ānandaṃ ... pe ... tathāgatassa pūjāyā”ti. |
Therefore it is said, "Then the Blessed One addressed the venerable Ānanda... etc... in honor of the Tathāgata." |
evaṃ mahāsakkāraṃ dassetvā tenāpi attano asakkatabhāvameva dassanto na kho, ānanda, ettāvatātiādimāha. |
Thus, having shown the great honor, and showing his own state of not being honored even by that, he said, "Not to this extent, Ānanda," and so on. |
♦ idaṃ vuttaṃ hoti — “ānanda, mayā dīpaṅkarapādamūle nipannena aṭṭha dhamme samodhānetvā abhinīhāraṃ karontena na mālāgandhatūriyasaṅgītānaṃ atthāya abhinīhāro kato, na etadatthāya pāramiyo pūritā. |
♦ This is what is said: "Ānanda, when I, having fallen at the feet of Dīpaṅkara, made the aspiration, having combined the eight conditions, the aspiration was not made for the sake of garlands, perfumes, musical instruments, and songs; the perfections were not fulfilled for this purpose. |
tasmā na kho ahaṃ etāya pūjāya pūjito nāma homī”ti. |
Therefore, I am not said to be honored by this honor." |
♦ kasmā pana bhagavā aññattha ekaṃ umāpupphamattampi gahetvā buddhaguṇe āvajjetvā katāya pūjāya buddhañāṇenāpi aparicchinnaṃ vipākaṃ vaṇṇetvā idha evaṃ mahantaṃ pūjaṃ paṭikkhipatīti? |
♦ But why does the Blessed One, who elsewhere praises the immeasurable result, even by the knowledge of a Buddha, of an offering made by taking just a single umā flower and reflecting on the qualities of the Buddha, here reject such a great honor? |
parisānuggahena ceva sāsanassa ca ciraṭṭhitikāmatāya. |
Out of compassion for the assembly and for the sake of the long duration of the dispensation. |
sace hi bhagavā evaṃ na paṭikkhipeyya, anāgate sīlassa āgataṭṭhāne sīlaṃ na paripūressanti, samādhissa āgataṭṭhāne samādhiṃ na paripūressanti, vipassanāya āgataṭṭhāne vipassanāgabbhaṃ na gāhāpessanti. |
For if the Blessed One were not to reject it thus, in the future they will not fulfill the virtue where virtue has come, they will not fulfill the concentration where concentration has come, they will not have the womb of insight grasped where insight has come. |
upaṭṭhāke samādapetvā pūjaṃyeva kārentā viharissanti. |
Having persuaded their supporters, they will live just making offerings. |
āmisapūjā ca nāmesā sāsanaṃ ekadivasampi ekayāgupānakālamattampi sandhāretuṃ na sakkoti. |
And this material offering is not able to sustain the dispensation even for a single day, even for the time it takes to drink a bowl of gruel. |
mahāvihārasadisañhi vihārasahassaṃ mahācetiyasadisañca cetiyasahassampi sāsanaṃ dhāretuṃ na sakkonti. |
For even a thousand monasteries like the Mahāvihāra and a thousand shrines like the Mahācetiya are not able to sustain the dispensation. |
yena kammaṃ kataṃ, tasseva hoti. |
The kamma done is only for him who has done it. |
sammāpaṭipatti pana tathāgatassa anucchavikā pūjā. |
But the right practice is the fitting honor for the Tathāgata. |
sā hi tena patthitā ceva, sakkoti sāsanañca sandhāretuṃ, tasmā taṃ dassento yo kho ānandātiādimāha. |
For that was aspired to by him, and it is able to sustain the dispensation. Therefore, showing that, he said, "Whoever, Ānanda," and so on. |
♦ tattha dhammānudhammappaṭipannoti navavidhassa lokuttaradhammassa anudhammaṃ pubbabhāgapaṭipadaṃ paṭipanno . |
♦ Therein, "practicing the Dhamma in accordance with the Dhamma," practicing the preliminary-part practice, which is the Dhamma in accordance with the ninefold supramundane Dhamma. |
sāyeva pana paṭipadā anucchavikattā “sāmīcī”ti vuccati. |
And that very practice, being fitting, is called "right." |
taṃ sāmīciṃ paṭipannoti sāmīcippaṭipanno. |
Practicing that right practice is "sāmīcippaṭipanno." |
tameva pubbabhāgapaṭipadāsaṅkhātaṃ anudhammaṃ carati pūretīti anudhammacārī. |
He practices and fulfills that very preliminary-part practice, which is the Dhamma in accordance with the Dhamma, thus he is "anudhammacārī." |
♦ pubbabhāgapaṭipadāti ca sīlaṃ ācārapaññatti dhutaṅgasamādānaṃ yāva gotrabhuto sammāpaṭipadā veditabbā. |
♦ And "the preliminary-part practice" should be known as the right practice, starting from virtue, the code of conduct, the undertaking of the ascetic practices, up to the change-of-lineage. |
tasmā yo bhikkhu chasu agāravesu patiṭṭhāya paññattiṃ atikkamati, anesanāya jīvikaṃ kappeti, ayaṃ na dhammānudhammappaṭipanno. |
Therefore, a bhikkhu who, being established in the six states of disrespect, transgresses the regulations and makes a living by wrong means, this one is not one who practices the Dhamma in accordance with the Dhamma. |
yo pana sabbaṃ attano paññattaṃ sikkhāpadaṃ jinavelaṃ jinamariyādaṃ jinakāḷasuttaṃ aṇumattampi na vītikkamati, ayaṃ dhammānudhammappaṭipanno nāma. |
But he who does not transgress in the slightest the training rule laid down by himself, the time of the Victor, the boundary of the Victor, and the black thread of the Victor, this one is called one who practices the Dhamma in accordance with the Dhamma. |
bhikkhuniyāpi eseva nayo. |
For a bhikkhunī also, this is the method. |
yo upāsako pañca verāni dasa akusalakammapathe samādāya vattati appeti, ayaṃ na dhammānudhammappaṭipanno. |
A layman who undertakes and acts on the five enmities and the ten unwholesome paths of action, he is not one who practices the Dhamma in accordance with the Dhamma. |
yo pana tīsu saraṇesu, pañcasupi sīlesu, dasasu sīlesu paripūrakārī hoti, māsassa aṭṭha uposathe karoti, dānaṃ deti, gandhapūjaṃ mālāpūjaṃ karoti, mātaraṃ pitaraṃ upaṭṭhāti, dhammike samaṇabrāhmaṇe upaṭṭhāti, ayaṃ dhammānudhammappaṭipanno nāma. |
But he who is a fulfiller of the three refuges, the five precepts, and the ten precepts, who performs the eight Uposatha days of the month, who gives gifts, who makes offerings of perfumes and garlands, who attends on his mother and father, and who attends on righteous ascetics and brahmins, this one is called one who practices the Dhamma in accordance with the Dhamma. |
upāsikāyapi eseva nayo. |
For a laywoman also, this is the method. |
♦ paramāya pūjāyāti uttamāya pūjāya. |
♦ "With the supreme honor," with the highest honor. |
ayañhi nirāmisapūjā nāma sakkoti mama sāsanaṃ sandhāretuṃ. |
For this is called the non-material honor, and it is able to sustain my dispensation. |
yāva hi imā catasso parisā maṃ imāya pūjessanti, tāva mama sāsanaṃ majjhe nabhassa puṇṇacando viya virocissatīti dasseti. |
As long as these four assemblies will honor me with this honor, so long will my dispensation shine like the full moon in the middle of the sky, he shows. |
♦ upavāṇattheravaṇṇanā |
♦ Commentary on the Elder Upavāṇa |
♦ 200. apasāresīti apanesi. |
♦ 200. "He dismissed," he removed. |
apehīti apagaccha. |
"Stand aside," go away. |
thero ekavacaneneva tālavaṇṭaṃ nikkhipitvā ekamantaṃ aṭṭhāsi. |
The elder, with a single word, put down the palm-leaf fan and stood to one side. |
upaṭṭhākotiādi paṭhamabodhiyaṃ anibaddhupaṭṭhākabhāvaṃ sandhāyāha. |
"An attendant," etc., he says with reference to his state as an irregular attendant in the first period of the enlightenment. |
ayaṃ, bhante, āyasmā upavāṇoti evaṃ therena vutte ānando upavāṇassa sadosabhāvaṃ sallakkheti, ‘handassa niddosabhāvaṃ kathessāmī’ti bhagavā yebhuyyena ānandātiādimāha. |
"This, venerable sir, is the venerable Upavāṇa," thus when spoken by the elder, Ānanda discerns that Upavāṇa is at fault. The Blessed One, thinking, 'I will speak of his faultlessness,' said, "For the most part, Ānanda," and so on. |
tattha yebhuyyenāti idaṃ asaññasattānañceva arūpadevatānañca ohīnabhāvaṃ sandhāya vuttaṃ. |
Therein, "for the most part," this is said with reference to the state of being left out of the non-percipient beings and the formless devas. |
apphuṭoti asamphuṭṭho abharito vā. |
"Unpervaded," not pervaded or not filled. |
bhagavato kira āsannapadese vālaggamatte okāse sukhumattabhāvaṃ māpetvā dasa dasa mahesakkhā devatā aṭṭhaṃsu. |
For in a nearby place of the Blessed One, in a space the size of a hair's tip, ten and ten devas of great power stood, having created subtle bodies. |
tāsaṃ parato vīsati vīsati. |
Beyond them, twenty and twenty. |
tāsaṃ parato tiṃsati tiṃsati. |
Beyond them, thirty and thirty. |
tāsaṃ parato cattālīsaṃ cattālīsaṃ. |
Beyond them, forty and forty. |
tāsaṃ parato paññāsaṃ paññāsaṃ. |
Beyond them, fifty and fifty. |
tāsaṃ parato saṭṭhi saṭṭhi devatā aṭṭhaṃsu. |
Beyond them, sixty and sixty devas stood. |
tā aññamaññaṃ hatthena vā pādena vā vatthena vā na byābādhenti. |
They did not obstruct each other with hand, or foot, or cloth. |
“apehi maṃ, mā ghaṭṭehī”ti vattabbākāraṃ nāma natthi. |
There was no such way of speaking as, "Move away from me, do not touch me." |
“tā kho pana devatāyo dasapi hutvā vīsatipi hutvā tiṃsampi hutvā cattālīsampi hutvā paññāsampi hutvā āraggakoṭinitudanamattepi tiṭṭhanti, na ca aññamaññaṃ byābādhentī”ti vuttasadisāva ahesuṃ. |
They were just like what was said, "And those devas, being ten, or twenty, or thirty, or forty, or fifty, stand even on a space the size of a pinprick, and they do not obstruct each other." |
ovārentoti āvārento. |
"Obstructing," covering. |
thero kira pakatiyāpi mahāsarīro hatthipotakasadiso. |
The elder, it is said, was by nature of a large body, like a young elephant. |
so paṃsukūlacīvaraṃ pārupitvā atimahā viya ahosi. |
He, having put on a robe of rags, was as if very large. |
♦ tathāgataṃ dassanāyāti bhagavato mukhaṃ daṭṭhuṃ alabhamānā evaṃ ujjhāyiṃsu. |
♦ "To see the Tathāgata," not being able to see the Blessed One's face, they complained thus. |
kiṃ pana tā theraṃ vinivijjha passituṃ na sakkontīti? |
But are they not able to see, piercing through the elder? |
āma, na sakkonti. |
Yes, they are not able. |
devatā hi puthujjane vinivijjha passituṃ sakkonti, na khīṇāsave. |
For the devas are able to see, piercing through ordinary people, but not Arahants. |
therassa ca mahesakkhatāya tejussadatāya upagantumpi na sakkonti. |
And due to the elder's great power and radiance, they are not even able to approach him. |
kasmā pana therova tejussado, na aññe arahantoti? |
But why is only the elder radiant, and not the other Arahants? |
yasmā kassapabuddhassa cetiye ārakkhadevatā ahosi. |
Because he was a guardian deity at the shrine of the Buddha Kassapa. |
♦ vipassimhi kira sammāsambuddhe parinibbute ekagghanasuvaṇṇakkhandhasadisassa dhātusarīrassa ekameva cetiyaṃ akaṃsu, dīghāyukabuddhānañhi ekameva cetiyaṃ hoti. |
♦ At the Parinibbāna of the Sammāsambuddha Vipassī, it is said, they made only one shrine for his relic-body, which was like a solid mass of gold. For the long-lived Buddhas, there is only one shrine. |
taṃ manussā ratanāyāmāhi vidatthivitthatāhi dvaṅgulabahalāhi suvaṇṇiṭṭhakāhi haritālena ca manosilāya ca mattikākiccaṃ tilateleneva udakakiccaṃ sādhetvā yojanappamāṇaṃ uṭṭhapesuṃ. |
The people, with golden bricks a cubit long, a span wide, and two finger-breadths thick, and using orpiment and realgar for the mortar-work and sesame oil for the water-work, raised it to a height of a yojana. |
tato bhummā devatā yojanappamāṇaṃ, tato ākāsaṭṭhakadevatā, tato uṇhavalāhakadevatā, tato abbhavalāhakadevatā, tato cātumahārājikā devatā, tato tāvatiṃsā devatā yojanappamāṇaṃ uṭṭhapesunti evaṃ sattayojanikaṃ cetiyaṃ ahosi. |
From there, the earth-devas raised it a yojana; from there, the sky-dwelling devas; from there, the hot-cloud devas; from there, the cloud-devas; from there, the Cātumahārājika devas; and from there, the Tāvatiṃsa devas raised it a yojana. Thus the shrine was seven yojanas high. |
manussesu mālāgandhavatthādīni gahetvā āgatesu ārakkhadevatā gahetvā tesaṃ passantānaṃyeva cetiyaṃ pūjesi. |
When the people came with garlands, perfumes, and cloths, the guardian deity took them and, while they were watching, worshipped the shrine. |
♦ tadā ayaṃ thero brāhmaṇamahāsālo hutvā ekaṃ pītakaṃ vatthaṃ ādāya gato. |
♦ At that time, this elder, having been born as a great brahmin sage, went with a yellow cloth. |
devatā tassa hatthato vatthaṃ gahetvā cetiyaṃ pūjesi. |
The deva took the cloth from his hand and worshipped the shrine. |
brāhmaṇo taṃ disvā pasannacitto “ahampi anāgate evarūpassa buddhassa cetiye ārakkhadevatā homī”ti patthanaṃ katvā tato cuto devaloke nibbatti. |
The brahmin, seeing that, with a confident mind, made an aspiration, "I too, in the future, may I become a guardian deity at the shrine of such a Buddha." Having fallen from there, he was reborn in the deva-world. |
tassa devaloke ca manussaloke ca saṃsarantasseva kassapo bhagavā loke uppajjitvā parinibbāyi. |
While he was wandering in the deva-world and the human world, the Blessed One Kassapa arose in the world and attained Parinibbāna. |
tassāpi ekameva dhātusarīraṃ ahosi. |
For him too, there was only one relic-body. |
taṃ gahetvā yojanikaṃ cetiyaṃ kāresuṃ. |
Taking that, they made a shrine a yojana high. |
so tattha ārakkhadevatā hutvā sāsane antarahite sagge nibbattitvā amhākaṃ bhagavato kāle tato cuto mahākule paṭisandhiṃ gahetvā nikkhamma pabbajitvā arahattaṃ patto. |
He, having become a guardian deity there, when the dispensation had disappeared, was reborn in heaven. At the time of our Blessed One, having fallen from there, he took rebirth in a great family, went forth, and attained Arahantship. |
iti cetiye ārakkhadevatā hutvā āgatattā thero tejussadoti veditabbo. |
Thus, because he had come after having been a guardian deity at a shrine, the elder should be known as radiant. |
♦ devatā, ānanda, ujjhāyantīti iti ānanda, devatā ujjhāyanti, na mayhaṃ puttassa añño koci doso atthīti dasseti. |
♦ "The devas, Ānanda, are complaining," thus, Ānanda, the devas are complaining; there is no other fault of my son, he shows. |
♦ 201. kathaṃbhūtā pana, bhanteti kasmā āha? |
♦ 201. "But of what sort, venerable sir?" why did he say this? |
bhagavā tumhe — “devatā ujjhāyantī”ti vadatha, kathaṃ bhūtā pana tā tumhe manasi karotha, kiṃ tumhākaṃ parinibbānaṃ adhivāsentīti pucchati. |
The Blessed One, you say, "The devas are complaining." But of what sort do you consider them? Are they consenting to your Parinibbāna? he asks. |
atha bhagavā — “nāhaṃ adhivāsanakāraṇaṃ vadāmī”ti tāsaṃ anadhivāsanabhāvaṃ dassento santānandātiādimāha. |
Then the Blessed One, thinking, "I do not speak of the reason for their consent," showed their state of non-consent, saying, "There are, Ānanda," and so on. |
♦ tattha ākāse pathavīsaññiniyoti ākāse pathaviṃ māpetvā tattha pathavīsaññiniyo. |
♦ Therein, "in the sky, perceiving the earth," in the sky, having created an earth, and there perceiving the earth. |
kandantīti rodanti. |
"They weep," they cry. |
chinnapātaṃ papatantīti majjhe chinnā viya hutvā yato vā tato vā papatanti. |
"They fall down as if cut in two," as if cut in the middle, they fall from here or there. |
āvaṭṭantīti āvaṭṭantiyo patitaṭṭhānameva āgacchanti. |
"They roll back and forth," rolling, they come back to the place where they fell. |
vivaṭṭantīti patitaṭṭhānato parabhāgaṃ vaṭṭamānā gacchanti. |
"They roll over and over," rolling, they go beyond the place where they fell. |
apica dve pāde pasāretvā sakiṃ purato sakiṃ pacchato sakiṃ vāmato sakiṃ dakkhiṇato saṃparivattamānāpi — “āvaṭṭanti vivaṭṭantī”ti vuccanti. |
Moreover, having stretched out their two feet, and turning over once forward, once backward, once to the left, and once to the right, they are also said to "roll back and forth and roll over and over." |
santānanda, devatā pathaviyaṃ pathavīsaññiniyoti pakatipathavī kira devatā dhāretuṃ na sakkoti. |
"There are, Ānanda, devas on the earth perceiving the earth," the natural earth, it is said, is not able to support the devas. |
tattha hatthako brahmā viya devatā osīdanti. |
There the devas sink, like the Brahmā Hatthaka. |
tenāha bhagavā — “oḷārikaṃ hatthaka, attabhāvaṃ abhinimmināhī”ti . |
Therefore the Blessed One said, "Create a gross body, Hatthaka." |
tasmā yā devatā pathaviyaṃ pathaviṃ māpesuṃ, tā sandhāyetaṃ vuttaṃ — “pathaviyaṃ pathavīsaññiniyo”ti. |
Therefore, this is said with reference to those devas who created an earth on the earth, "on the earth perceiving the earth." |
♦ vītarāgāti pahīnadomanassā silāthambhasadisā anāgāmikhīṇāsavadevatā. |
♦ "Those free from passion," the non-returner and Arahant devas, who have abandoned grief, who are like stone pillars. |
♦ catusaṃvejanīyaṭhānavaṇṇanā |
♦ Commentary on the Four Places that Inspire Urgency |
♦ 202. vassaṃvuṭṭhāti buddhakāle kira dvīsu kālesu bhikkhū sannipatanti upakaṭṭhāya vassūpanāyikāya kammaṭṭhānaggahaṇatthaṃ, vuṭṭhavassā ca gahitakammaṭṭhānānuyogena nibbattitavisesārocanatthaṃ. |
♦ 202. "Having spent the rains retreat," in the time of the Buddha, it is said, the bhikkhus assembled at two times: at the approach of the rains retreat, for the purpose of taking a meditation subject; and after having spent the rains retreat, for the purpose of reporting the distinction they had produced by the practice of the meditation subject they had taken. |
yathā ca buddhakāle, evaṃ tambapaṇṇidīpepi apāragaṅgāya bhikkhū lohapāsāde sannipatiṃsu, pāragaṅgāya bhikkhū tissamahāvihāre. |
And just as in the time of the Buddha, so too on the island of Tambapaṇṇi, the bhikkhus on this side of the Ganges assembled at the Lohapāsāda; the bhikkhus on the other side of the Ganges at the Tissamahāvihāra. |
tesu apāragaṅgāya bhikkhū saṅkārachaḍḍakasammajjaniyo gahetvā āgantvā mahāvihāre sannipatitvā cetiye sudhākammaṃ katvā — “vuṭṭhavassā āgantvā lohapāsāde sannipatathā”ti vattaṃ katvā phāsukaṭṭhānesu vasitvā vuṭṭhavassā āgantvā lohapāsāde pañcanikāyamaṇḍale, yesaṃ pāḷi paguṇā, te pāḷiṃ sajjhāyanti. |
Of them, the bhikkhus on this side of the Ganges, having taken brooms for sweeping up refuse, came and assembled at the Mahāvihāra, and having done the plaster-work on the cetiya, and having made an agreement, "Having spent the rains retreat, assemble at the Lohapāsāda," they lived in comfortable places, and after having spent the rains retreat, they came and assembled at the Lohapāsāda, in the hall of the five Nikāyas. Those whose Pāḷi was fluent recited the Pāḷi. |
yesaṃ aṭṭhakathā paguṇā, te aṭṭhakathaṃ sajjhāyanti. |
Those whose commentary was fluent recited the commentary. |
yo pāḷiṃ vā aṭṭhakathaṃ vā virādheti, taṃ — “kassa santike tayā gahitan”ti vicāretvā ujuṃ katvā gāhāpenti. |
Whoever had made a mistake in the Pāḷi or the commentary, they, having investigated, "From whom did you learn it?" and having corrected it, had him learn it. |
pāragaṅgāvāsinopi tissamahāvihāre evameva karonti. |
The residents on the other side of the Ganges also did likewise at the Tissamahāvihāra. |
evaṃ dvīsu kālesu sannipatitesu bhikkhūsu ye pure vassūpanāyikāya kammaṭṭhānaṃ gahetvā gatā visesārocanatthaṃ āgacchanti, evarūpe sandhāya “pubbe bhante vassaṃvuṭṭhā”tiādimāha. |
Thus, among the bhikkhus who had assembled at the two times, those who, before the rains retreat, had taken a meditation subject and had gone, and who came for the purpose of reporting their distinction, in reference to such, he said, "Formerly, venerable sir, after spending the rains retreat," and so on. |
♦ manobhāvanīyeti manasā bhāvite sambhāvite. |
♦ "Who should be cultivated by the mind," cultivated and esteemed by the mind. |
ye vā mano manaṃ bhāventi vaḍḍhenti rāgarajādīni pavāhenti, evarūpeti attho. |
Or those who cultivate, who develop the mind, who wash away the dust of passion, etc. The meaning is, of such a kind. |
thero kira vattasampanno mahallakaṃ bhikkhuṃ disvā thaddho hutvā na nisīdati, paccuggamanaṃ katvā hatthato chattañca pattacīvarañca gahetvā pīṭhaṃ papphoṭetvā deti, tattha nisinnassa vattaṃ katvā senāsanaṃ paṭijaggitvā deti. |
The elder, it is said, being endowed with duties, seeing an old bhikkhu, does not sit stiffly, but having gone to meet him, and having taken the parasol and the bowl and robe from his hand, he shakes out a seat and gives it. When he is seated there, having done his duties, he prepares a dwelling and gives it. |
navakaṃ bhikkhuṃ disvā tuṇhībhūto na nisīdati, samīpe ṭhatvā vattaṃ karoti. |
Seeing a junior bhikkhu, he does not sit in silence, but standing near, he does his duties. |
so tāya vattapaṭipattiyā aparihāniṃ patthayamāno evamāha. |
He, aspiring for the non-decline of that practice of duties, said thus. |
♦ atha bhagavā — “ānando manobhāvanīyānaṃ dassanaṃ na labhissāmī”ti cinteti, handassa, manobhāvanīyānaṃ dassanaṭṭhānaṃ ācikkhissāmi, yattha vasanto ito cito ca anāhiṇḍitvāva lacchati manobhāvanīye bhikkhū dassanāyāti cintetvā cattārimānītiādimāha. |
♦ Then the Blessed One, thinking, "Ānanda thinks, 'I will not get to see those who should be cultivated by the mind.' Come, I will tell him the place for seeing those who should be cultivated by the mind, where, while living, he will get to see the bhikkhus who should be cultivated by the mind without wandering here and there," said, "There are these four," and so on. |
♦ tattha saddhassāti buddhādīsu pasannacittassa vattasampannassa, yassa pāto paṭṭhāya cetiyaṅgaṇavattādīni sabbavattāni katāneva paññāyanti. |
♦ Therein, "of a faithful person," of one endowed with duties, whose mind is confident in the Buddha, etc., for whom, from the morning onwards, all duties, such as the duty of the cetiya-courtyard, are seen to be already done. |
dassanīyānīti dassanārahāni dassanatthāya gantabbāni. |
"To be seen," worthy of being seen, to be gone to for the purpose of seeing. |
saṃvejanīyānīti saṃvegajanakāni. |
"Inspiring urgency," generating a sense of urgency. |
ṭhānānīti kāraṇāni, padesaṭhānāneva vā. |
"Places," reasons, or just places, regions. |
♦ ye hi kecīti idaṃ cetiyacārikāya satthakabhāvadassanatthaṃ vuttaṃ. |
♦ "Whoever," this is said to show that the pilgrimage to the shrines is with a caravan. |
tattha cetiyacārikaṃ āhiṇḍantāti ye ca tāva tattha tattha cetiyaṅgaṇaṃ sammajjantā, āsanāni dhovantā bodhimhi udakaṃ siñcantā āhiṇḍanti, tesu vattabbameva natthi asukavihāre “cetiyaṃ vandissāmā”ti nikkhamitvā pasannacittā antarā kālaṅkarontāpi anantarāyena sagge patiṭṭhahissanti yevāti dasseti. |
Therein, "who wander on a pilgrimage to the shrines," those who wander, sweeping the cetiya-courtyard here and there, washing the seats, and pouring water on the Bodhi tree, for them there is nothing more to be said. He shows that even those who, having left their own monastery, saying, "We will worship the cetiya," and who die on the way with a confident mind, will be established in heaven without any obstacle. |
♦ ānandapucchākathāvaṇṇanā |
♦ Commentary on Ānanda's Questions |
♦ 203. adassanaṃ, ānandāti yadetaṃ mātugāmassa adassanaṃ, ayamettha uttamā paṭipattīti dasseti. |
♦ 203. "Not seeing, Ānanda," he shows that this not seeing of women is the supreme practice here. |
dvāraṃ pidahitvā senāsane nisinno hi bhikkhu āgantvā dvāre ṭhitampi mātugāmaṃ yāva na passati, tāvassa ekaṃseneva na lobho uppajjati, na cittaṃ calati. |
For a bhikkhu who is sitting in his dwelling with the door closed, as long as he does not see a woman who has come and is standing at the door, for so long, with certainty, no greed arises, his mind does not waver. |
dassane pana satiyeva tadubhayampi assa. |
But when there is seeing, both of these would be for him. |
tenāha — “adassanaṃ ānandā”ti. |
Therefore he said, "Not seeing, Ānanda." |
dassane bhagavā sati kathanti bhikkhaṃ gahetvā upagataṭṭhānādīsu dassane sati kathaṃ paṭipajjitabbanti pucchati. |
If there is seeing, Blessed One, how?" he asks, "If there is seeing at a place where one has gone after having received alms, etc., how should one act? |
atha bhagavā yasmā khaggaṃ gahetvā — “sace mayā saddhiṃ ālapasi, ettheva te sīsaṃ pātessāmī”ti ṭhitapurisena vā, “sace mayā saddhiṃ ālapasi, ettheva te maṃsaṃ murumurāpetvā khādissāmī”ti ṭhitayakkhiniyā vā ālapituṃ varaṃ. |
Then the Blessed One, since it is better to speak with a man standing with a sword, saying, "If you speak with me, I will make your head fall right here," or with a yakkhinī standing, saying, "If you speak with me, I will crunch your flesh and eat it right here." |
ekasseva hi attabhāvassa tappaccayā vināso hoti, na apāyesu aparicchinnadukkhānubhavanaṃ. |
For due to that reason, there is the destruction of only one existence, not the experience of immeasurable suffering in the states of woe. |
mātugāmena pana ālāpasallāpe sati vissāso hoti, vissāse sati otāro hoti, otiṇṇacitto sīlabyasanaṃ patvā apāyapūrako hoti; |
But when there is conversation with a woman, there is intimacy. When there is intimacy, there is an opportunity. With a mind that has been given an opportunity, having fallen into a breach of virtue, he becomes a filler of the states of woe; |
tasmā anālāpoti āha. |
therefore he said, "not speaking." |
vuttampi cetaṃ — |
And this has been said: |
♦ “sallape asihatthena, pisācenāpi sallape. |
♦ "One might converse with one with a sword in hand, one might converse even with a demon. |
♦ āsīvisampi āsīde, yena daṭṭho na jīvati. |
♦ One might approach even a venomous snake, by whose bite one does not live. |
♦ na tveva eko ekāya, mātugāmena sallape”ti. |
♦ But one should not, being alone, converse with a woman." |
. |
|
♦ ālapantena panāti sace mātugāmo divasaṃ vā pucchati, sīlaṃ vā yācati, dhammaṃ vā sotukāmo hoti, pañhaṃ vā pucchati, tathārūpaṃ vā panassa pabbajitehi kattabbakammaṃ hoti, evarūpe kāle anālapantaṃ “mūgo ayaṃ, badhiro ayaṃ, bhutvāva baddhamukho nisīdatī”ti vadati, tasmā avassaṃ ālapitabbaṃ hoti. |
♦ "But when speaking," if a woman asks about the day, or requests the precepts, or wishes to hear the Dhamma, or asks a question, or if there is some such work to be done by the homeless, at such a time, if one does not speak, she says, "This one is mute, this one is deaf; having just eaten, he sits with his mouth closed." Therefore one must speak. |
evaṃ ālapantena pana kathaṃ paṭipajjitabbanti pucchati. |
He asks, "But when speaking thus, how should one act?" |
atha bhagavā — “etha tumhe, bhikkhave, mātumattīsu mātucittaṃ upaṭṭhapetha, bhaginimattīsu bhaginicittaṃ upaṭṭhapetha, dhītumattīsu dhītucittaṃ upaṭṭhapethā”ti imaṃ ovādaṃ sandhāya sati, ānanda, upaṭṭhapetabbāti āha. |
Then the Blessed One, in reference to this instruction, "Come, you bhikkhus; in those of a mother's age, establish a mother's mind; in those of a sister's age, establish a sister's mind; in those of a daughter's age, establish a daughter's mind," said, "Mindfulness, Ānanda, should be established." |
♦ 204. abyāvaṭāti atantibaddhā nirussukkā hotha. |
♦ 204. "Do not be troubled," do not be tied down, be without anxiety. |
sāratthe ghaṭathāti uttamatthe arahatte ghaṭetha. |
"Strive for the essence," strive for the supreme goal, Arahantship. |
anuyuñjathāti tadadhigamāya anuyogaṃ karotha. |
"Apply yourselves," make an effort to attain it. |
appamattāti tattha avippamuṭṭhasatī. |
"Be diligent," with mindfulness not lost there. |
vīriyātāpayogena ātāpino. |
"Ardent," by the application of the ardor of energy. |
kāye ca jīvite ca nirapekkhatāya pahitattā pesitacittā viharatha. |
"With a resolute self," with a mind sent forth due to being without attachment to body and life, you should dwell. |
♦ 205. kathaṃ pana, bhanteti tehi khattiyapaṇḍitādīhi kathaṃ paṭipajjitabbaṃ. |
♦ 205. "But how, venerable sir?" How should those khattiya-sages, etc., act? |
addhā maṃ te paṭipucchissanti — “kathaṃ, bhante, ānanda tathāgatassa sarīre paṭipajjitabban”ti; |
"Surely they will ask me back, 'How, venerable Ānanda, should one act with regard to the Tathāgata's body?' |
“tesāhaṃ kathaṃ paṭivacanaṃ demī”ti pucchati. |
How should I answer them?" he asks. |
ahatena vatthenāti navena kāsikavatthena. |
"With a new cloth," with a new cloth from Kāsī. |
vihatena kappāsenāti supothitena kappāsena. |
"With combed cotton," with well-carded cotton. |
kāsikavatthañhi sukhumattā telaṃ na gaṇhāti, kappāso pana gaṇhāti. |
For a cloth from Kāsī, because it is fine, does not hold oil, but cotton does. |
tasmā “vihatena kappāsenā”ti āha. |
Therefore he said, "with combed cotton." |
āyasāyāti sovaṇṇāya. |
"Of iron," of gold. |
sovaṇṇañhi idha “ayasan”ti adhippetaṃ. |
For gold is here intended by "iron." |
♦ thūpārahapuggalavaṇṇanā |
♦ Commentary on the Persons Worthy of a Stupa |
♦ 206. rājā cakkavattīti ettha kasmā bhagavā agāramajjhe vasitvā kālaṅkatassa rañño thūpārahataṃ anujānāti, na sīlavato puthujjanassa bhikkhussāti? |
♦ 206. "A king, a Cakkavattī," here, why does the Blessed One allow the worthiness of a stupa for a king who has died while living in the midst of a household, but not for a virtuous, ordinary bhikkhu? |
anacchariyattā. puthujjanabhikkhūnañhi thūpe anuññāyamāne tambapaṇṇidīpe tāva thūpānaṃ okāso na bhaveyya, tathā aññesu ṭhānesu. |
Because it is not surprising. For if stupas were allowed for ordinary bhikkhus, on the island of Tambapaṇṇi, for one, there would be no space for stupas, and likewise in other places. |
tasmā “anacchariyā te bhavissantī”ti nānujānāti. |
Therefore, thinking, "They will not be surprising," he does not allow it. |
rājā cakkavattī ekova nibbattati, tenassa thūpo acchariyo hoti. |
A king, a Cakkavattī, is born only one at a time. Because of that, his stupa is surprising. |
puthujjanasīlavato pana parinibbutabhikkhuno viya mahantampi sakkāraṃ kātuṃ vaṭṭatiyeva. |
But for an ordinary virtuous bhikkhu who has attained Parinibbāna, it is permissible to pay even great honor, just as for him. |
♦ ānandācchariyadhammavaṇṇanā |
♦ Commentary on the Wonderful Qualities of Ānanda |
♦ 207. vihāranti idha maṇḍalamālo vihāroti adhippeto, taṃ pavisitvā. |
♦ 207. "The monastery," here the assembly hall is intended as the monastery; having entered that. |
kapisīsanti dvārabāhakoṭiyaṃ ṭhitaṃ aggaḷarukkhaṃ. |
"The crossbar," the lintel-tree standing at the top of the door-post. |
rodamāno aṭṭhāsīti so kirāyasmā cintesi — “satthārā mama saṃvegajanakaṃ vasanaṭṭhānaṃ kathitaṃ, cetiyacārikāya sātthakabhāvo kathito, mātugāme paṭipajjitabbapañho vissajjito, attano sarīre paṭipatti akkhātā, cattāro thūpārahā kathitā, dhuvaṃ ajja bhagavā parinibbāyissatī”ti, tassevaṃ cintayato balavadomanassaṃ uppajji. |
"He stood weeping," he, it is said, thought, "The Teacher has told me a dwelling place that will cause me urgency, he has told me the fruitfulness of the pilgrimage to the shrines, the question of how to act with women has been answered, the treatment of his own body has been explained, and the four who are worthy of a stupa have been told. Surely today the Blessed One will attain Parinibbāna." As he was thinking thus, a strong grief arose in him. |
athassa etadahosi — “bhagavato santike rodanaṃ nāma aphāsukaṃ, ekamantaṃ gantvā sokaṃ tanukaṃ karissāmī”ti, so tathā akāsi. |
Then this occurred to him, "Weeping in the presence of the Blessed One is not proper. I will go to one side and lessen my sorrow." He did so. |
tena vuttaṃ — “rodamāno aṭṭhāsī”ti. |
Therefore it is said, "he stood weeping." |
♦ ahañca vatamhīti ahañca vata amhi, ahaṃ vatamhītipi pāṭho. |
♦ "And I am," and I am, the reading "ahaṃ vatamhī" also occurs. |
yo mama anukampakoti yo maṃ anukampati anusāsati, sve dāni paṭṭhāya kassa mukhadhovanaṃ dassāmi, kassa pāde dhovissāmi, kassa senāsanaṃ paṭijaggissāmi, kassa pattacīvaraṃ gahetvā vicarissāmīti bahuṃ vilapi. |
"Who has compassion for me," who has compassion for me and instructs me. From now on, for whom will I provide face-washing water? For whom will I wash the feet? For whom will I prepare the dwelling? With whose bowl and robe will I wander? He lamented much. |
āmantesīti bhikkhusaṅghassa antare theraṃ adisvā āmantesi. |
"He addressed," not seeing the elder in the midst of the Sangha of bhikkhus, he addressed him. |
♦ mettena kāyakammenāti mettacittavasena pavattitena mukhadhovanadānādikāyakammena. |
♦ "With bodily action of loving-kindness," with bodily action such as giving face-washing water, which is proceeded with by a mind of loving-kindness. |
hitenāti hitavuddhiyā katena. |
"For his welfare," done for his welfare and growth. |
sukhenāti sukhasomanasseneva katena, na dukkhinā dummanena hutvāti attho. |
"With happiness," done with happiness and joy, not being sad and dejected, is the meaning. |
advayenāti dve koṭṭhāse katvā akatena. |
"Without duplicity," done without making two parts. |
yathā hi eko sammukhāva karoti na parammukhā, eko parammukhāva karoti na sammukhā evaṃ vibhāgaṃ akatvā katenāti vuttaṃ hoti. |
Just as one does it only in their presence, not in their absence, and another does it only in their absence, not in their presence, it is said to have been done without making such a division. |
appamāṇenāti pamāṇavirahitena. |
"Immeasurable," devoid of measure. |
cakkavāḷampi hi atisambādhaṃ, bhavaggampi atinīcaṃ, tayā kataṃ kāyakammameva bahunti dasseti. |
He shows that even the world-system is too constricting, and the peak of existence is too low; the bodily action done by you is great. |
♦ mettena vacīkammenāti mettacittavasena pavattitena mukhadhovanakālārocanādinā vacīkammena. |
♦ "With verbal action of loving-kindness," with verbal action such as announcing the time for washing the face, which is proceeded with by a mind of loving-kindness. |
api ca ovādaṃ sutvā — “sādhu, bhante”ti vacanampi mettaṃ vacīkammameva. |
Moreover, having heard an exhortation, the speech, "Good, venerable sir," is also a verbal action of loving-kindness. |
mettena manokammenāti kālasseva sarīrapaṭijagganaṃ katvā vivittāsane nisīditvā — “satthā arogo hotu, abyāpajjo sukhī”ti evaṃ pavattitena manokammena. |
With mental action of loving-kindness," having attended to the body at the right time and sitting in a secluded seat, with mental action that has proceeded thus, "May the Teacher be healthy, without affliction, and happy. |
katapuññosīti kappasatasahassaṃ abhinīhārasampannosīti dasseti. |
"You have made merit," he shows that you are one who has accomplished the aspiration for a hundred thousand kappas. |
katapuññosīti ca ettāvatā vissattho mā pamādamāpajji, atha kho padhānamanuyuñja. |
And "You have made merit," having come this far, do not be heedless, but apply yourself to striving. |
evañhi anuyutto khippaṃ hohisi anāsavo, dhammasaṅgītikāle arahattaṃ pāpuṇissasi. |
For being thus applied, you will soon be without cankers; at the time of the Dhamma-council, you will attain Arahantship. |
na hi mādisassa katapāricariyā nipphalā nāma hotīti dasseti. |
For the service done to one like me is not fruitless, he shows. |
♦ 208. evañca pana vatvā mahāpathaviṃ pattharanto viya ākāsaṃ vitthārento viya cakkavāḷagiriṃ osārento viya sineruṃ ukkhipento viya mahājambuṃ khandhe gahetvā cālento viya āyasmato ānandassa guṇakathaṃ ārabhanto atha kho bhagavā bhikkhū āmantesi. |
♦ 208. And having said this, as if spreading out the great earth, as if extending the sky, as if pushing aside the Cakkavāḷa mountain, as if lifting Sineru, as if taking the great Jambu tree by the trunk and shaking it, he began the talk on the qualities of the venerable Ānanda, and then the Blessed One addressed the bhikkhus. |
tattha “yepi te, bhikkhave, etarahī”ti kasmā na vuttaṃ? |
Therein, why was it not said, "Those who, bhikkhus, are at present"? |
aññassa buddhassa natthitāya. |
Because there is no other Buddha. |
eteneva cetaṃ veditabbaṃ — “yathā cakkavāḷantarepi añño buddho natthī”ti. |
And by this it should be known, "just as there is no other Buddha even within the world-system." |
paṇḍitoti byatto. |
"Wise," expert. |
medhāvīti khandhadhātuāyatanādīsu kusalo. |
"Intelligent," skilled in the aggregates, elements, bases, etc. |
♦ 209. bhikkhuparisā ānandaṃ dassanāyāti ye bhagavantaṃ passitukāmā theraṃ upasaṅkamanti, ye ca “āyasmā kirānando samantapāsādiko abhirūpo dassanīyo bahussuto saṅghasobhano”ti therassa guṇe sutvā āgacchanti, te sandhāya “bhikkhuparisā ānandaṃ dassanāya upasaṅkamantī”ti vuttaṃ. |
♦ 209. "The assembly of bhikkhus comes to see Ānanda," those who wish to see the Blessed One approach the elder, and those who, having heard of the elder's qualities, "The venerable Ānanda, it is said, is of a pleasing presence, handsome, good to see, very learned, and an ornament to the Sangha," come. In reference to them it is said, "the assembly of bhikkhus comes to see Ānanda." |
esa nayo sabbattha. |
This is the method everywhere. |
attamanāti savanena no dassanaṃ sametīti sakamanā tuṭṭhacittā. |
"Delighted," thinking, "Our seeing agrees with what we have heard," with their own minds pleased, with hearts gladdened. |
dhammanti “kacci, āvuso, khamanīyaṃ, kacci yāpanīyaṃ, kacci yoniso manasikārena kammaṃ karotha, ācariyupajjhāye vattaṃ pūrethā”ti evarūpaṃ paṭisanthāradhammaṃ. |
The Dhamma," a Dhamma of conversation such as, "I hope, friends, you are well; I hope you are keeping fit. I hope you are doing your work with wise attention, and fulfilling your duties to your teachers and preceptors. |
tattha bhikkhunīsu — “kacci, bhaginiyo, aṭṭha garudhamme samādāya vattathā”ti idampi nānākaraṇaṃ hoti. |
Therein, for the bhikkhunīs, "I hope, sisters, you are undertaking and acting on the eight important rules," this is also a variation. |
upāsakesu āgatesu “upāsaka, na te kacci sīsaṃ vā aṅgaṃ vā rujjati, arogā te puttabhātaro”ti na evaṃ paṭisanthāraṃ karoti. |
When laymen have come, he does not make conversation thus, "Layman, I hope your head or your limbs are not ailing; I hope your sons and brothers are healthy." |
evaṃ pana karoti — “kathaṃ upāsakā tīṇi saraṇāni pañca sīlāni rakkhatha, māsassa aṭṭha uposathe karotha, mātāpitūnaṃ upaṭṭhānavattaṃ pūretha, dhammikasamaṇabrāhmaṇe paṭijaggathā”ti. |
But he makes conversation thus, "How, laymen, do you keep the three refuges and the five precepts? Do you perform the eight Uposatha days of the month? Do you fulfill the duty of attending on your mother and father? Do you look after righteous ascetics and brahmins?" |
upāsikāsupi eseva nayo. |
For laywomen also, this is the method. |
♦ idāni ānandattherassa cakkavattinā saddhiṃ upamaṃ karonto cattārome bhikkhavetiādimāha. |
♦ Now, making a comparison of the Elder Ānanda with a Cakkavattī, he said, "These four, bhikkhus," and so on. |
tattha khattiyāti abhisittā ca anabhisittā ca khattiyajātikā. |
Therein, "khattiyas," both anointed and unanointed of the khattiya caste. |
te kira — “rājā cakkavattī nāma abhirūpo dassanīyo pāsādiko ākāsena vicaranto rajjaṃ anusāsati dhammiko dhammarājā”ti tassa guṇakathaṃ sutvā “savanena dassanampi saman”ti attamanā honti. |
They, it is said, having heard his qualities, "A king, a Cakkavattī, is handsome, good to see, pleasing to see, he rules the kingdom, moving through the sky; he is righteous, a righteous king," thinking, "What we have heard agrees with what we see," are delighted. |
bhāsatīti kathento — “kathaṃ, tātā, rājadhammaṃ pūretha, paveṇiṃ rakkhathā”ti paṭisanthāraṃ karoti. |
He speaks," while speaking, he makes conversation, "How, dear ones, do you fulfill the royal duties? Do you keep the tradition? |
brāhmaṇesu pana — “kathaṃ ācariyā mante vācetha, kathaṃ antevāsikā mante gaṇhanti, dakkhiṇaṃ vā vatthāni vā kapilaṃ vā alatthā”ti paṭisanthāraṃ karoti. |
But with the brahmins, he makes conversation, "How, teachers, do you recite the mantras? How do the students learn the mantras? Have you received a gift, or cloths, or a brown cow?" |
gahapatīsu — “kathaṃ tātā, na vo rājakulato daṇḍena vā balinā vā pīḷā atthi, sammā devo dhāraṃ anupavecchati, sassāni sampajjantī”ti evaṃ paṭisanthāraṃ karoti. |
With the householders, he makes conversation thus, "How, dear ones, is there no oppression for you from the royal family by way of punishment or tribute? Does the deva send down rain properly? Do the crops prosper?" |
samaṇesu — “kathaṃ, bhante, pabbajitaparikkhārā sulabhā, samaṇadhamme na pamajjathā”ti evaṃ paṭisanthāraṃ karoti. |
With the ascetics, he makes conversation thus, "How, venerable sirs, are the requisites of the homeless easy to get? Are you not heedless in the ascetic's duty?" |
♦ mahāsudassanasuttadesanāvaṇṇanā |
♦ Commentary on the Teaching of the Mahāsudassana Sutta |
♦ 210. khuddakanagaraketi nagarapatirūpake sambādhe khuddakanagarake. |
♦ 210. "A small town," in a small town that is a semblance of a city, in a confined space. |
ujjaṅgalanagaraketi visamanagarake. |
"A jungle town," in an uneven town. |
sākhānagaraketi yathā rukkhānaṃ sākhā nāma khuddakā honti, evameva aññesaṃ mahānagarānaṃ sākhāsadise khuddakanagarake. |
"A branch town," just as the branches of a tree are small, so too in a small town that is like a branch of other great cities. |
khattiyamahāsālāti khattiyamahāsārappattā mahākhattiyā. |
"Great khattiya sages," great khattiyas who have attained the state of a great khattiya sage. |
esa nayo sabbattha. |
This is the method everywhere. |
♦ tesu khattiyamahāsālā nāma yesaṃ koṭisatampi koṭisahassampi dhanaṃ nikhaṇitvā ṭhapitaṃ, divasaparibbayo ekaṃ kahāpaṇasakaṭaṃ nigacchati, sāyaṃ dve pavisanti. |
♦ Of them, great khattiya sages are those who have a hundred or a thousand crores of wealth buried, and whose daily expenditure comes to one cartload of kahāpaṇas, and in the evening, two enter. |
brāhmaṇamahāsālā nāma yesaṃ asītikoṭidhanaṃ nihitaṃ hoti, divasaparibbayo eko kahāpaṇakumbho nigacchati, sāyaṃ ekasakaṭaṃ pavisati. |
Great brahmin sages are those who have eighty crores of wealth buried, and whose daily expenditure is one pitcher of kahāpaṇas, and in the evening, one cartload enters. |
gahapatimahāsālā nāma yesaṃ cattālīsakoṭidhanaṃ nihitaṃ hoti, divasaparibbayo pañca kahāpaṇambaṇāni nigacchanti, sāyaṃ kumbho pavisati. |
Great householder sages are those who have forty crores of wealth buried, and whose daily expenditure is five ambaṇas of kahāpaṇas, and in the evening, a pitcher enters. |
♦ mā hevaṃ, ānanda, avacāti ānanda, mā evaṃ avaca, na imaṃ “khuddakanagaran”ti vattabbaṃ. |
♦ "Do not, Ānanda, say so," Ānanda, do not say so; this should not be called a "small town." |
ahañhi imasseva nagarassa sampattiṃ kathetuṃ — “anekavāraṃ tiṭṭhaṃ nisīdaṃ mahantena ussāhena, mahantena parakkamena idhāgato”ti vatvā bhūtapubbantiādimāha. |
For I, to tell of the prosperity of this very city, "many times, standing and sitting, with great effort, with great exertion, I have come here," and having said this, he said, "Once upon a time," and so on. |
subhikkhāti khajjabhojjasampannā. |
"Prosperous," endowed with food and drink. |
hatthisaddenāti ekasmiṃ hatthimhi saddaṃ karonte caturāsītihatthisahassāni saddaṃ karonti, iti hatthisaddena avivittā, hoti, tathā assasaddena. |
"With the sound of elephants," when one elephant makes a sound, eighty-four thousand elephants make a sound. Thus it was not free from the sound of elephants. Likewise with the sound of horses. |
puññavanto panettha sattā catusindhavayuttehi rathehi aññamaññaṃ anubandhamānā antaravīthīsu vicaranti, iti rathasaddena avivittā hoti. |
And here, the meritorious beings, with chariots yoked with four Sindh horses, chasing each other, move about in the streets between the houses. Thus it was not free from the sound of chariots. |
niccaṃ payojitāneva panettha bheriādīni tūriyāni, iti bherisaddādīhipi avivittā hoti. |
And here, the musical instruments, such as the drum, were always being played. Thus it was also not free from the sound of drums, etc. |
tattha sammasaddoti kaṃsatāḷasaddo. |
Therein, "the sound of cymbals" is the sound of bronze cymbals. |
pāṇitāḷasaddoti pāṇinā caturassāmbaṇatāḷasaddo. |
"The sound of hand-clapping" is the sound of clapping a four-sided ambaṇa with the hand. |
kuṭabherisaddotipi vadanti. |
Some also say "the sound of the kuṭa-drum." |
♦ asnātha pivatha khādathāti asnātha pivatha khādatha. |
♦ "Eat, drink, and be merry," eat, drink, and be merry. |
ayaṃ panettha saṅkhepo, bhuñjatha bhoti iminā dasamena saddena avivittā hoti anupacchinnasaddā. |
This is the summary here. It was not free from this tenth sound, "Eat, sir"; the sound was uninterrupted. |
yathā pana aññesu nagaresu “kacavaraṃ chaḍḍetha, kudālaṃ gaṇhatha, pacchiṃ gaṇhatha, pavāsaṃ gamissāma, taṇḍulapuṭaṃ gaṇhatha, bhattapuṭaṃ gaṇhatha, phalakāvudhādīni sajjāni karothā”ti evarūpā saddā honti, na yidha evaṃ ahosīti dasseti. |
Just as in other cities there are such sounds as, "Throw out the rubbish, take a spade, take a basket, we will go on a journey, take a bundle of rice, take a bundle of food, get your tools and weapons ready," he shows that it was not so here. |
♦ “dasamena saddenā”ti ca vatvā “kusāvatī, ānanda, rājadhānī sattahi pākārehi parikkhittā ahosī”ti sabbaṃ mahāsudassanasuttaṃ niṭṭhāpetvā gaccha tvaṃ ānandātiādimāha. |
♦ Having said, "with the tenth sound," and "The royal city of Kusāvatī, Ānanda, was surrounded by seven walls," and having concluded the entire Mahāsudassana Sutta, he said, "Go, you, Ānanda," and so on. |
tattha abhikkamathāti abhimukhā kamatha, āgacchathāti attho. |
Therein, "approach," come towards, come, is the meaning. |
kiṃ pana te bhagavato āgatabhāvaṃ na jānantīti? |
But do they not know that the Blessed One has come? |
jānanti. buddhānaṃ gatagataṭṭhānaṃ nāma mahantaṃ kolāhalaṃ hoti, kenacideva karaṇīyena nisinnattā na āgatā. |
They know. For wherever the Buddhas go, there is a great commotion. They have not come because they are sitting for some reason. |
“te āgantvā bhikkhusaṅghassa ṭhānanisajjokāsaṃ saṃvidahitvā dassantī”ti tesaṃ santike avelāyampi bhagavā pesesi. |
"They will come and, having arranged a place for the Sangha of bhikkhus to stand and sit, they will give it." Therefore, the Blessed One sent for them even at an untimely hour. |
♦ mallānaṃ vandanāvaṇṇanā |
♦ Explanation of the Homage of the Mallas |
♦ 211. amhākañca noti ettha no kāro nipātamattaṃ. |
♦ 211. And to us (amhākañca no): here the word "no" is a mere particle. |
aghāvinoti uppannadukkhā. |
With grief (aghāvino): having arisen sorrow. |
dummanāti anattamanā. |
Displeased (dummanā): not of satisfied mind. |
cetodukkhasamappitāti domanassasamappitā. |
Endowed with mental suffering (cetodukkhasamappitā): endowed with dejection. |
kulaparivattaso kulaparivattaso ṭhapetvāti ekekaṃ kulaparivattaṃ kulasaṅkhepaṃ vīthisabhāgena ceva racchāsabhāgena ca visuṃ visuṃ ṭhapetvā. |
Having arranged them by family groups (kulaparivattaso kulaparivattaso ṭhapetvā): having arranged each family group, a summary of families, separately by the share of the street and by the share of the road. |
♦ subhaddaparibbājakavatthuvaṇṇanā |
♦ Explanation of the Story of the Wanderer Subhadda |
♦ 212. subhaddo nāma paribbājakoti udiccabrāhmaṇamahāsālakulā pabbajito channaparibbājako. |
♦ 212. A wanderer named Subhadda (subhaddo nāma paribbājako): a wanderer named Channa, who had gone forth from a great, wealthy northern Brahmin family. |
kaṅkhādhammoti vimatidhammo. |
A doctrine of doubt (kaṅkhādhammo): a doctrine of uncertainty. |
kasmā panassa ajja evaṃ ahosīti? |
But why did this occur to him today? |
tathāvidhaupanissayattā. pubbe kira puññakaraṇakāle dve bhātaro ahesuṃ. |
Because of a supporting condition of that kind. It is said that in a former time when merit was done, there were two brothers. |
te ekatova sassaṃ akaṃsu. |
They cultivated a crop together. |
tattha jeṭṭhakassa — “ekasmiṃ sasse navavāre aggasassadānaṃ mayā dātabban”ti ahosi. |
There, the elder one thought, "I should give the gift of the first fruits of the crop nine times for a single crop." |
so vappakāle bījaggaṃ nāma datvā gabbhakāle kaniṭṭhena saddhiṃ mantesi — “gabbhakāle gabbhaṃ phāletvā dassāmā”ti kaniṭṭho — “taruṇasassaṃ nāsetukāmosī”ti āha. |
Having given the first of the seeds at the time of sowing, at the time of the crop's conception, he consulted with his younger brother, "At the time of conception, let's split the stalk and give." The younger brother said, "You want to destroy the young crop." |
jeṭṭho kaniṭṭhassa ananuvattanabhāvaṃ ñatvā khettaṃ vibhajitvā attano koṭṭhāsato gabbhaṃ phāletvā khīraṃ nīharitvā sappinavanītena saṃyojetvā adāsi, puthukakāle puthukaṃ kāretvā adāsi, lāyanakāle lāyanaggaṃ, veṇikaraṇe veṇaggaṃ, kalāpādīsu kalāpaggaṃ, khalaggaṃ, khalabhaṇḍaggaṃ, koṭṭhagganti evaṃ ekasasse navavāre aggadānaṃ adāsi. |
The elder, knowing the younger brother's non-compliance, divided the field, and from his own share, he split the stalk, extracted the milk, mixed it with ghee and fresh butter, and gave it. At the time of roasted grain, he had roasted grain made and gave it. At the time of reaping, the first of the reaping; at the time of binding into sheaves, the first of the sheaves; at the time of bundling, the first of the bundles; the first of the threshing floor, the first of the threshing floor goods, and the first of the granary. Thus, for a single crop, he gave the first-fruits gift nine times. |
kaniṭṭho pana uddharitvā adāsi. |
The younger, however, gave after harvesting. |
♦ tesu jeṭṭhako aññāsikoṇḍaññatthero jāto. |
♦ Of them, the elder was born as the Elder Aññāsikoṇḍañña. |
bhagavā — “kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyan”ti olokento “aññāsikoṇḍañño ekasmiṃ sasse nava aggadānāni adāsi, imaṃ aggadhammaṃ tassa desessāmī”ti sabbapaṭhamaṃ dhammaṃ desesi. |
The Blessed One, looking to see, "To whom should I first teach the Dhamma?" thought, "Aññāsikoṇḍañña gave nine first-fruit gifts for a single crop, I will teach this highest Dhamma to him," and he taught the Dhamma first of all. |
so aṭṭhārasahi brahmakoṭīhi saddhiṃ sotāpattiphale patiṭṭhāsi. |
He, along with eighteen crores of brahmas, was established in the fruit of stream-entry. |
kaniṭṭho pana ohīyitvā pacchā dānassa dinnattā satthu parinibbānakāle evaṃ cintetvā satthāraṃ daṭṭhukāmo ahosi. |
The younger, however, having fallen behind because of giving the gift later, at the time of the Teacher's final Nibbāna, thought thus and desired to see the Teacher. |
♦ mā tathāgataṃ viheṭhesīti thero kira — “ete aññatitthiyā nāma attano gahaṇameva gaṇhanti, tassa vissajjāpanatthāya bhagavato bahuṃ bhāsamānassa kāyavācāvihesā bhavissati, pakatiyāpi ca kilantoyeva bhagavā”ti maññamāno evamāha. |
♦ "Do not trouble the Tathāgata": The elder, it is said, thinking, "These followers of other sects hold to their own views. For the Blessed One, speaking much to make him relinquish it, there will be physical and verbal vexation, and the Blessed One is already weary by nature," said this. |
paribbājako — “na me ayaṃ bhikkhu okāsaṃ karoti, atthikena pana anuvattitvā kāretabbo”ti theraṃ anuvattanto dutiyampi tatiyampi āha. |
The wanderer, following the elder, said a second and a third time, "This bhikkhu does not give me an opportunity, but it should be made to happen by one who is in need by following." |
♦ 213. assosi khoti sāṇidvāre ṭhitassa bhāsato pakatisoteneva assosi, sutvā ca pana subhaddasseva atthāya mahatā ussāhena āgatattā alaṃ ānandātiādimāha. |
♦ 213. He heard indeed: Standing at the curtained door, he heard him speaking with his natural hearing. And having heard, for the sake of Subhadda himself, because he had come with great effort, he said, "Enough, Ānanda," and so on. |
tattha alanti paṭikkhepatthe nipāto. |
There, "enough" (alaṃ) is a particle in the sense of rejection. |
aññāpekkhovāti aññātukāmova hutvā. |
"Wishing to know" (aññāpekkhova) means being one who desires to know. |
abbhaññiṃsūti yathā tesaṃ paṭiññā, tatheva jāniṃsu. |
They have understood (abbhaññiṃsu): Just as their claim was, so they knew. |
idaṃ vuttaṃ hoti — sace nesaṃ sā paṭiññā niyyānikā, sabbe abbhaññaṃsu, no ce, na abbhaññaṃsu. |
This is what is meant: if their claim is leading to emancipation, all have understood; if not, they have not understood. |
tasmā kiṃ tesaṃ paṭiññā niyyānikā, aniyyānikāti ayameva tassa pañhassa attho. |
Therefore, "Is their claim leading to emancipation, or not leading to emancipation?"—this is the very meaning of his question. |
atha bhagavā tesaṃ aniyyānikabhāvakathanena atthābhāvato ceva okāsābhāvato ca “alan”ti paṭikkhipitvā dhammameva desesi. |
Then the Blessed One, by stating the non-emancipating nature of their claim, and because there was no benefit and no opportunity, rejected it saying "Enough," and taught only the Dhamma. |
paṭhamayāmasmiñhi mallānaṃ dhammaṃ desetvā majjhimayāme subhaddassa, pacchimayāme bhikkhusaṅghaṃ ovaditvā balavapaccūsasamaye parinibbāyissāmicceva bhagavā āgato. |
For having taught the Dhamma to the Mallas in the first watch of the night, to Subhadda in the middle watch, and having admonished the community of monks in the last watch, the Blessed One had come with the intention of attaining final Nibbāna at the time of the strong dawn. |
♦ 214. samaṇopi tattha na upalabbhatīti paṭhamo sotāpannasamaṇopi tattha natthi, dutiyo sakadāgāmisamaṇopi, tatiyo anāgāmisamaṇopi, catuttho arahattasamaṇopi tattha natthīti attho. |
♦ 214. Nor is a monk found there (samaṇopi tattha na upalabbhati): The first monk, a stream-enterer, is not there; the second monk, a once-returner, is not there; the third monk, a non-returner, is not there; and the fourth monk, an Arahant, is not there. This is the meaning. |
“imasmiṃ kho”ti purimadesanāya aniyamato vatvā idāni attano sāsanaṃ niyamento āha. |
"In this, indeed" (imasmiṃ kho): having spoken indefinitely in the previous teaching, now, defining his own teaching, he said. |
suññā parappavādā samaṇebhīti catunnaṃ maggānaṃ atthāya āraddhavipassakehi catūhi, maggaṭṭhehi catūhi, phalaṭṭhehi catūhīti dvādasahi samaṇehi suññā parappavādā tucchā rittakā. |
Devoid are the doctrines of others of monks (suññā parappavādā samaṇebhi): the doctrines of others are devoid, empty, and void of the twelve kinds of monks—the four who have undertaken insight for the sake of the four paths, the four standing in the paths, and the four standing in the fruits. |
ime ca subhaddāti ime dvādasa bhikkhū. |
And these, Subhadda (ime ca subhadda): these twelve monks. |
sammā vihareyyunti ettha sotāpanno attano adhigataṭṭhānaṃ aññassa kathetvā taṃ sotāpannaṃ karonto sammā viharati nāma. |
Should live rightly (sammā vihareyyun): Here, a stream-enterer, by telling his own attained state to another and making him a stream-enterer, is said to live rightly. |
esa nayo sakadāgāmiādīsu. |
This is the method for once-returners and so on. |
sotāpattimaggaṭṭho aññampi sotāpattimaggaṭṭhaṃ karonto sammā viharati nāma. |
One standing in the path of stream-entry, by making another stand in the path of stream-entry, is said to live rightly. |
esa nayo sesamaggaṭṭhesu. |
This is the method for those standing in the other paths. |
sotāpattimaggatthāya āraddhavipassako attano paguṇaṃ kammaṭṭhānaṃ kathetvā aññampi sotāpattimaggatthāya āraddhavipassakaṃ karonto sammā viharati nāma. |
An insight practitioner who has started for the sake of the path of stream-entry, by explaining his own proficient meditation subject and making another an insight practitioner who has started for the sake of the path of stream-entry, is said to live rightly. |
esa nayo sesamaggatthāya āraddhavipassakesu. |
This is the method for insight practitioners who have started for the sake of the other paths. |
idaṃ sandhāyāha — “sammā vihareyyun”ti. |
In reference to this, he said, "should live rightly." |
asuñño loko arahantehi assāti naḷavanaṃ saravanaṃ viya nirantaro assa. |
The world would not be empty of Arahants (asuñño loko arahantehi assā): it would be continuous, like a forest of reeds or a forest of sara grass. |
♦ ekūnatiṃso vayasāti vayena ekūnatiṃsavasso hutvā. |
♦ Twenty-nine years of age (ekūnatiṃso vayasā): being twenty-nine years old by age. |
yaṃ pabbajinti ettha yanti nipātamattaṃ. |
That I went forth (yaṃ pabbajiṃ): here "yaṃ" is a mere particle. |
kiṃ kusalānuesīti “kiṃ kusalan”ti anuesanto pariyesanto. |
Seeking what is wholesome (kiṃ kusalānuesī): searching, seeking "what is wholesome." |
tattha — “kiṃ kusalan”ti sabbaññutaññāṇaṃ adhippetaṃ, taṃ gavesantoti attho. |
There, "what is wholesome" refers to the knowledge of omniscience; seeking that, is the meaning. |
yato ahanti yato paṭṭhāya ahaṃ pabbajito, etthantare samadhikāni paññāsa vassāni hontīti dasseti. |
Since I (yato ahaṃ): From when I went forth, in this interval, more than fifty years have passed, he shows. |
ñāyassa dhammassāti ariyamaggadhammassa. |
Of the righteous Dhamma (ñāyassa dhammassa): of the noble path-Dhamma. |
padesavattīti padese vipassanāmagge pavattanto. |
A partial follower (padesavattī): progressing in a part, in the path of insight. |
ito bahiddhāti mama sāsanato bahiddhā. |
Outside of this (ito bahiddhā): outside of my teaching. |
samaṇopi natthīti padesavattivipassakopi natthi, paṭhamasamaṇo sotāpannopi natthīti vuttaṃ hoti. |
Nor is there a monk (samaṇopi natthi): there is not even an insight practitioner who is a partial follower, nor a first monk, a stream-enterer, is what is said. |
♦ ye etthāti ye tumhe ettha sāsane satthārā sammukhā antevāsikābhisekena abhisittā, tesaṃ vo lābhā tesaṃ vo suladdhanti. |
♦ Those here (ye ettha): those of you who have been anointed here in the teaching by the Teacher himself with the anointment of discipleship, to you are the gains, to you it is well-gained. |
bāhirasamaye kira yaṃ antevāsikaṃ ācariyo — “imaṃ pabbājehi, imaṃ ovada, imaṃ anusāsā”ti vadati, so tena attano ṭhāne ṭhapito hoti, tasmā tassa — “imaṃ pabbajehi, imaṃ ovada, imaṃ anusāsā”ti ime lābhā honti. |
In the secular world, it is said, whichever disciple the teacher tells, "Ordain this one, admonish this one, instruct this one," he is established by him in his own place. Therefore, for him, "Ordain this one, admonish this one, instruct this one," these are the gains. |
therampi subhaddo tameva bāhirasamayaṃ gahetvā evamāha. |
The elder Subhadda, taking that same secular world view, said this. |
♦ alattha khoti kathaṃ alattha? |
♦ He received indeed (alattha kho): how did he receive? |
thero kira naṃ ekamantaṃ netvā udakatumbato pānīyena sīsaṃ temetvā tacapañcakakammaṭṭhānaṃ kathetvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādāpetvā saraṇāni datvā bhagavato santikaṃ ānesi. |
The elder, it is said, took him aside, wet his head with water from a water pot, gave him the meditation subject of the five skin-parts, had his hair and beard shaved off, had him put on the saffron robes, gave him the refuges, and brought him to the Blessed One's presence. |
bhagavā upasampādetvā kammaṭṭhānaṃ ācikkhi. |
The Blessed One, having given the higher ordination, explained a meditation subject. |
so taṃ gahetvā uyyānassa ekamante caṅkamaṃ adhiṭṭhāya ghaṭento vāyamanto vipassanaṃ vaḍḍhento saha paṭisambhidāhi arahattaṃ patvā āgamma bhagavantaṃ vanditvā nisīdi. |
He, having taken it and established a walking meditation in a corner of the park, striving and making an effort, developing insight, attained Arahantship together with the analytical knowledges, came and, having saluted the Blessed One, sat down. |
taṃ sandhāya — “acirūpasampanno kho panā”tiādi vuttaṃ. |
In reference to that, it was said, "And soon after his higher ordination..." and so on. |
♦ so ca bhagavato pacchimo sakkhisāvako ahosīti saṅgītikārakānaṃ vacanaṃ. |
♦ And he was the last eye-witness disciple of the Blessed One: this is the word of the compilers of the council. |
tattha yo bhagavati dharamāne pabbajitvā aparabhāge upasampadaṃ labhitvā kammaṭṭhānaṃ gahetvā arahattaṃ pāpuṇāti, upasampadampi vā dharamāneyeva labhitvā aparabhāge kammaṭṭhānaṃ gahetvā arahattaṃ pāpuṇāti, kammaṭṭhānampi vā dharamāneyeva gahetvā aparabhāge arahattameva pāpuṇāti, sabbopi so pacchimo sakkhisāvako. |
There, whoever, having gone forth while the Blessed One was alive, later receives the higher ordination, takes a meditation subject, and attains Arahantship; or receives the higher ordination while the Blessed One is still alive, and later takes a meditation subject and attains Arahantship; or takes a meditation subject while the Blessed One is still alive, and later attains Arahantship itself; all of them are the last eye-witness disciples. |
ayaṃ pana dharamāneyeva bhagavati pabbajito ca upasampanno ca kammaṭṭhānañca gahetvā arahattaṃ pattoti. |
This one, however, while the Blessed One was still alive, was both gone forth and ordained, and having taken a meditation subject, attained Arahantship. |
♦ pañcamabhāṇavāravaṇṇanā niṭṭhitā. |
♦ End of the commentary on the fifth chapter. |
♦ tathāgatapacchimavācāvaṇṇanā |
♦ Explanation of the Last Words of the Tathāgata |
♦ 216. idāni bhikkhusaṅghassa ovādaṃ ārabhi, taṃ dassetuṃ atha kho bhagavātiādi vuttaṃ. |
♦ 216. Now he began the admonition to the Saṅgha of bhikkhus. To show that, it was said, "Then the Blessed One..." and so on. |
tattha desito paññattoti dhammopi desito ceva paññatto ca, vinayopi desito ceva paññatto ca. |
There, taught and laid down (desito paññatto): the Dhamma is both taught and laid down, and the Vinaya is both taught and laid down. |
paññatto ca nāma ṭhapito paṭṭhapitoti attho. |
And laid down means established, set forth, is the meaning. |
so vo mamaccayenāti so dhammavinayo tumhākaṃ mamaccayena satthā. |
That, after my passing (so vo mamaccayena): that Dhamma and Vinaya will be your teacher after my passing. |
mayā hi vo ṭhiteneva — “idaṃ lahukaṃ, idaṃ garukaṃ, idaṃ satekicchaṃ, idaṃ atekicchaṃ, idaṃ lokavajjaṃ, idaṃ paṇṇattivajjaṃ, ayaṃ āpatti puggalassa santike vuṭṭhāti, ayaṃ āpatti gaṇassa santike vuṭṭhāti, ayaṃ saṅghassa santike vuṭṭhātī”ti sattāpattikkhandhavasena otiṇṇe vatthusmiṃ sakhandhakaparivāro ubhatovibhaṅgo vinayo nāma desito, taṃ sakalampi vinayapiṭakaṃ mayi parinibbute tumhākaṃ satthukiccaṃ sādhessati. |
For by me, while I was present, "This is minor, this is major, this is curable, this is incurable, this is a worldly fault, this is a fault of prescription, this offense is resolved in the presence of an individual, this offense is resolved in the presence of a group, this offense is resolved in the presence of the Saṅgha" — thus, concerning a matter that has come up under the seven classes of offenses, the Vinaya, with its Khandhakas and Parivāra, the two Vibhaṅgas, has been taught. That entire Vinaya Piṭaka, when I have attained Parinibbāna, will accomplish the task of a teacher for you. |
♦ ṭhiteneva ca mayā — “ime cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañca indriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo”ti tena tenākārena ime dhamme vibhajitvā vibhajitvā suttantapiṭakaṃ desitaṃ, taṃ sakalampi suttantapiṭakaṃ mayi parinibbute tumhākaṃ satthukiccaṃ sādhessati. |
♦ And while I was present, "These are the four foundations of mindfulness, the four right strivings, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, the noble eightfold path" — in this and that manner, having analyzed and analyzed these dhammas, the Suttanta Piṭaka was taught. That entire Suttanta Piṭaka, when I have attained Parinibbāna, will accomplish the task of a teacher for you. |
ṭhiteneva ca mayā — “ime pañcakkhandhā, dvādasāyatanāni, aṭṭhārasa dhātuyo, cattāri saccāni, bāvīsatindriyāni, nava hetū, cattāro āhārā, satta phassā, satta vedanā, satta saññā, satta sañcetanā, satta cittāni. |
And by me, while I was present, "These are the five aggregates, the twelve sense bases, the eighteen elements, the four truths, the twenty-two faculties, the nine causes, the four nutriments, the seven contacts, the seven feelings, the seven perceptions, the seven volitions, the seven consciousnesses. |
tatrāpi ‘ettakā dhammā kāmāvacarā, ettakā rūpāvacarā, ettakā arūpāvacarā, ettakā pariyāpannā, ettakā apariyāpannā, ettakā lokiyā, ettakā lokuttarā’ti” ime dhamme vibhajitvā vibhajitvā catuvīsatisamantapaṭṭhānānantanayamahāpaṭṭhānapaṭimaṇḍitaṃ abhidhammapiṭakaṃ desitaṃ, taṃ sakalampi abhidhammapiṭakaṃ mayi parinibbute tumhākaṃ satthukiccaṃ sādhessati. |
Therein also, 'so many dhammas are of the sense-sphere, so many are of the form-sphere, so many are of the formless-sphere, so many are included, so many are not included, so many are worldly, so many are supramundane'" — having analyzed and analyzed these dhammas, the Abhidhamma Piṭaka, adorned with the Mahāpaṭṭhāna of twenty-four conditional relations and endless methods, was taught. That entire Abhidhamma Piṭaka, when I have attained Parinibbāna, will accomplish the task of a teacher for you. |
♦ iti sabbampetaṃ abhisambodhito yāva parinibbānā pañcacattālīsavassāni bhāsitaṃ lapitaṃ — “tīṇi piṭakāni, pañca nikāyā, navaṅgāni, caturāsīti dhammakkhandhasahassānī”ti evaṃ mahāpabhedaṃ hoti. |
♦ Thus, all this that has been spoken and uttered for forty-five years, from the great awakening until the final passing away—"the three Piṭakas, the five Nikāyas, the nine Aṅgas, the eighty-four thousand sections of the Dhamma"—is of such great variety. |
iti imāni caturāsīti dhammakkhandhasahassāni tiṭṭhanti, ahaṃ ekova parinibbāyāmi. |
Thus, these eighty-four thousand sections of the Dhamma remain; I alone am passing away. |
ahañca kho pana dāni ekakova ovadāmi anusāsāmi, mayi parinibbute imāni caturāsīti dhammakkhandhasahassāni tumhe ovadissanti anusāsissantīti evaṃ bhagavā bahūni kāraṇāni dassento — “so vo mamaccayena satthā”ti ovaditvā puna anāgate cārittaṃ dassento yathā kho panātiādimāha. |
And now I alone admonish and instruct; when I have passed away, these eighty-four thousand sections of the Dhamma will admonish and instruct you. Thus the Blessed One, showing many reasons, after admonishing, "That will be your teacher after my passing," then, showing the practice for the future, said, "And just as..." and so on. |
♦ tattha samudācarantīti kathenti voharanti. |
♦ There, they address (samudācaranti): they speak, they use. |
nāmena vā gottena vāti navakāti avatvā “tissa, nāgā”ti evaṃ nāmena vā, “kassapa, gotamā”ti evaṃ gottena vā, “āvuso tissa, āvuso kassapā”ti evaṃ āvusovādena vā samudācaritabbo. |
By name or by clan (nāmena vā gottena vā): without saying "the new one," one should address by name, such as "Tissa, Nāga," or by clan, such as "Kassapa, Gotama," or by addressing as "friend," such as "friend Tissa, friend Kassapa." |
bhanteti vā āyasmāti vāti bhante tissa, āyasmā tissāti evaṃ samudācaritabbo. |
Or "Venerable" or "Reverend" (bhanteti vā āyasmāti vā): one should address thus: "Venerable Tissa, Reverend Tissa." |
samūhanatūti ākaṅkhamāno samūhanatu, yadi icchati samūhaneyyāti attho. |
May he abolish (samūhanatū): if he wishes, let him abolish; if he desires, he may abolish, is the meaning. |
kasmā pana samūhanathāti ekaṃseneva avatvā vikappavacaneneva ṭhapesīti? |
But why did he not say definitively, "Abolish," but established it with a word of option? |
mahākassapassa balaṃ diṭṭhattā. |
Because he had seen the power of Mahākassapa. |
passati hi bhagavā — “samūhanathāti vuttepi saṅgītikāle kassapo na samūhanissatī”ti. |
The Blessed One sees, "Even if 'abolish' is said, Kassapa will not abolish it at the time of the council." |
tasmā vikappeneva ṭhapesi. |
Therefore, he established it with an option. |
♦ tattha — “ekacce therā evamāhaṃsu — cattāri pārājikāni ṭhapetvā avasesāni khuddānukhuddakānī”tiādinā nayena pañcasatikasaṅgītiyaṃ khuddānukhuddakakathā āgatāva vinicchayo pettha samantapāsādikāyaṃ vutto. |
♦ There, "some elders said thus: 'leaving aside the four pārājikas, the remaining are minor and lesser rules'"—in this way, the discussion of minor and lesser rules has come up in the First Council, and the decision on this has been stated in the Samantapāsādikā. |
keci panāhu — “bhante, nāgasena, katamaṃ khuddakaṃ, katamaṃ anukhuddakan”ti milindena raññā pucchito. |
But some say: "Venerable Sir, Nāgasena, which is the minor, which is the lesser?" was asked by King Milinda. |
“dukkaṭaṃ, mahārāja, khuddakaṃ, dubbhāsitaṃ anukhuddakan”ti vuttattā nāgasenatthero khuddānukhuddakaṃ jānāti. |
"The dukkaṭa offense, great king, is the minor; the dubbhāsita offense is the lesser," because this was said, the elder Nāgasena knows the minor and lesser rules. |
mahākassapo pana taṃ ajānanto — |
Mahākassapa, however, not knowing that— |
♦ “suṇātu me, āvuso, saṅgho santamhākaṃ sikkhāpadāni gihigatāni, gihinopi jānanti — “idaṃ vo samaṇānaṃ sakyaputtiyānaṃ kappati, idaṃ vo na kappatī”ti. |
♦ "Listen to me, friends, the Sangha. We have training rules that are known to householders; even householders know, 'This is allowable for you monks of the Sakyan son, this is not allowable for you.' |
sace mayaṃ khuddānukhuddakāni sikkhāpadāni samūhanissāma, bhavissanti vattāro — “dhūmakālikaṃ samaṇena gotamena sāvakānaṃ sikkhāpadaṃ paññattaṃ, yāva nesaṃ satthā aṭṭhāsi, tāvime sikkhāpadesu sikkhiṃsu, yato imesaṃ satthā parinibbuto, na dānime sikkhāpadesu sikkhantī”ti. |
If we were to abolish the minor and lesser training rules, there will be those who say, 'A temporary training rule was laid down for the disciples by the monk Gotama; as long as their teacher lived, they trained in the training rules. Since their teacher has passed away, they no longer train in the training rules.' |
yadi saṅghassa pattakallaṃ, saṅgho apaññattaṃ na paññapeyya, paññattaṃ na samucchindeyya, yathāpaññattesu sikkhāpadesu samādāya vatteyya. |
If it is suitable for the Sangha, the Sangha should not prescribe what is not prescribed, should not abolish what is prescribed, and should act in accordance with the training rules as they are prescribed. |
esā ñattīti -- |
This is the motion." -- |
♦ kammavācaṃ sāvesīti. |
♦ He announced the formal act. |
na taṃ evaṃ gahetabbaṃ. |
It should not be taken in that way. |
nāgasenatthero hi — “paravādino okāso mā ahosī”ti evamāha. |
For the elder Nāgasena said this so that "there might be no opportunity for those of other persuasions." |
mahākassapatthero “khuddānukhuddakāpattiṃ na samūhanissāmī”ti kammavācaṃ sāvesi. |
The elder Mahākassapa announced the formal act, saying, "I will not abolish the minor and lesser offenses." |
♦ brahmadaṇḍakathāpi saṅgītiyaṃ āgatattāsamantapāsādikāyaṃ vinicchitā. |
♦ The story of the Brahma-punishment has also been decided in the Samantapāsādikā, as it came up in the council. |
♦ kaṅkhāti dveḷhakaṃ. |
♦ Doubt (kaṅkhā): perplexity. |
vimatīti vinicchituṃ asamatthatā, buddho nu kho, na buddho nu kho, dhammo nu kho, na dhammo nu kho, saṅgho nu kho, na saṅgho nu kho, maggo nu kho, na maggo nu kho, paṭipadā nu kho, na paṭipadā nu khoti yassa saṃsayo uppajjeyya, taṃ vo vadāmi “pucchatha bhikkhave”ti ayamettha saṅkhepattho. |
Uncertainty (vimati): the inability to decide, "Is he a Buddha, or not a Buddha? Is it the Dhamma, or not the Dhamma? Is it the Saṅgha, or not the Saṅgha? Is it the path, or not the path? Is it the practice, or not the practice?"—whoever has such a doubt arise, to them I say, "Ask, monks." This is the summary here. |
satthugāravenāpi na puccheyyāthāti mayaṃ satthusantike pabbajimha, cattāro paccayāpi no satthu santakāva, te mayaṃ ettakaṃ kālaṃ kaṅkhaṃ akatvā na arahāma ajja pacchimakāle kaṅkhaṃ kātunti sace evaṃ satthari gāravena na pucchatha. |
You might not ask out of reverence for the Teacher (satthugāravenāpi na puccheyyātha): "We went forth in the presence of the Teacher, and the four requisites are also from the Teacher. We who have not had any doubt for so long do not deserve to have a doubt now at the final moment." If you do not ask out of such reverence for the Teacher. |
sahāyakopi bhikkhave sahāyakassa ārocetūti tumhākaṃ yo yassa bhikkhuno sandiṭṭho sambhatto, so tassa ārocetu, ahaṃ etassa bhikkhussa kathessāmi, tassa kathaṃ sutvā sabbe nikkaṅkhā bhavissathāti dasseti. |
Let a friend also tell a friend, monks (sahāyakopi bhikkhave sahāyakassa ārocetū): whichever monk is your intimate, your companion, let him tell him. I will speak to that monk. Having heard his words, all of you will become free from doubt, he shows. |
♦ evaṃ pasannoti evaṃ saddahāmi ahanti attho. |
♦ Thus I am convinced (evaṃ pasanno): thus I believe, is the meaning. |
ñāṇamevāti nikkaṅkhabhāvapaccakkhakaraṇañāṇaṃyeva, ettha tathāgatassa na saddhāmattanti attho. |
It is knowledge itself (ñāṇamevāti): it is the very knowledge that makes the state of no-doubt manifest; here, for the Tathāgata, it is not a matter of mere faith, is the meaning. |
imesañhi, ānandāti imesaṃ antosāṇiyaṃ nisinnānaṃ pañcannaṃ bhikkhusatānaṃ. |
Of these, Ānanda (imesañhi, ānandāti): of these five hundred monks sitting inside the curtain. |
yo pacchimakoti yo guṇavasena pacchimako. |
He who is the last (yo pacchimako): he who is the last in terms of virtue. |
ānandattheraṃyeva sandhāyāha. |
He is referring to the Elder Ānanda himself. |
♦ 218. appamādena sampādethāti satiavippavāsena sabbakiccāni sampādeyyātha. |
♦ 218. Accomplish with heedfulness (appamādena sampādethā): you should accomplish all duties with non-separation from mindfulness. |
iti bhagavā parinibbānamañce nipanno pañcacattālīsa vassāni dinnaṃ ovādaṃ sabbaṃ ekasmiṃ appamādapadeyeva pakkhipitvā adāsi. |
Thus the Blessed One, lying on the bed of final passing, gave all the advice given over forty-five years, including it in the single word of heedfulness. |
ayaṃ tathāgatassa pacchimā vācāti idaṃ pana saṅgītikārakānaṃ vacanaṃ. |
This is the last word of the Tathāgata (ayaṃ tathāgatassa pacchimā vācā): this, however, is the word of the compilers of the council. |
♦ parinibbutakathāvaṇṇanā |
♦ Explanation of the Story of the Final Nibbāna |
♦ 219. ito paraṃ yaṃ parinibbānaparikammaṃ katvā bhagavā parinibbuto, taṃ dassetuṃ atha kho bhagavā paṭhamaṃ jhānantiādi vuttaṃ. |
♦ 219. From here on, to show the preparatory actions for final Nibbāna that the Blessed One performed before attaining final Nibbāna, it was said, "Then the Blessed One entered the first jhāna," etc. |
tattha parinibbuto bhanteti nirodhaṃ samāpannassa bhagavato assāsapassāsānaṃ abhāvaṃ disvā pucchati. |
There, has the Venerable One passed away (parinibbuto bhante): seeing the absence of the in-and-out breaths of the Blessed One who had attained cessation, he asks. |
na āvusoti thero kathaṃ jānāti? |
Not, friend (na āvuso): how does the elder know? |
thero kira satthārā saddhiṃyeva taṃ taṃ samāpattiṃ samāpajjanto yāva nevasaññānāsaññāyatanā vuṭṭhānaṃ, tāva gantvā idāni bhagavā nirodhaṃ samāpanno, antonirodhe ca kālaṅkiriyā nāma natthīti jānāti. |
The elder, it is said, having entered into that and that attainment along with the Teacher, having gone up to the emergence from the base of neither-perception-nor-non-perception, now knows that the Blessed One has attained cessation, and that in the midst of cessation, there is no such thing as death. |
♦ atha kho bhagavā saññāvedayitanirodhasamāpattiyā vuṭṭhahitvā nevasaññānāsaññāyatanaṃ samāpajji ... pe ... tatiyajjhānā vuṭṭhahitvā catutthajjhānaṃ samāpajjīti ettha bhagavā catuvīsatiyā ṭhānesu paṭhamajjhānaṃ samāpajji, terasasu ṭhānesu dutiyajjhānaṃ, tathā tatiyajjhānaṃ, pannarasasu ṭhānesu catutthajjhānaṃ samāpajji. |
♦ Then the Blessed One, having emerged from the attainment of the cessation of perception and feeling, attained the base of neither-perception-nor-non-perception... and so on... having emerged from the third jhāna, he attained the fourth jhāna. Here the Blessed One attained the first jhāna in twenty-four instances, the second jhāna in thirteen instances, likewise the third jhāna, and the fourth jhāna in fifteen instances. |
kathaṃ? dasasu asubhesu, dvattiṃsākāre aṭṭhasu kasiṇesu, mettākaruṇāmuditāsu, ānāpāne, paricchedākāseti imesu tāva catuvīsatiyā ṭhānesu paṭhamajjhānaṃ samāpajji. |
How? In the ten foulnesses, in the thirty-two parts, in the eight kasinas, in loving-kindness, compassion, and sympathetic joy, in mindfulness of breathing, and in the bounded space—in these twenty-four instances, he attained the first jhāna. |
ṭhapetvā pana dvattiṃsākārañca dasa asubhāni ca sesesu terasasu dutiyajjhānaṃ, tesuyeva ca tatiyajjhānaṃ samāpajji. |
However, leaving aside the thirty-two parts and the ten foulnesses, in the remaining thirteen he attained the second jhāna, and in those same ones, the third jhāna. |
aṭṭhasu pana kasiṇesu, upekkhābrahmavihāre, ānāpāne, paricchedākāse, catūsu arūpesūti imesu pannarasasu ṭhānesu catutthajjhānaṃ samāpajji. |
However, in the eight kasinas, in the brahmavihāra of equanimity, in mindfulness of breathing, in the bounded space, and in the four formless attainments—in these fifteen instances, he attained the fourth jhāna. |
ayampi ca saṅkhepakathāva. |
And this is but a summary. |
nibbānapuraṃ pavisanto pana bhagavā dhammassāmī sabbāpi catuvīsatikoṭisatasahassasaṅkhyā samāpattiyo pavisitvā videsaṃ gacchanto ñātijanaṃ āliṅgetvā viya sabbasamāpattisukhaṃ anubhavitvā paviṭṭho. |
The Blessed One, the lord of the Dhamma, when entering the city of Nibbāna, entered all the attainments numbering two hundred and forty quadrillion. Like one who, when going to a foreign country, embraces his relatives, he entered, having experienced the bliss of all attainments. |
♦ catutthajjhānā vuṭṭhahitvā samanantarā bhagavā parinibbāyīti ettha jhānasamanantaraṃ, paccavekkhaṇāsamanantaranti dve samanantarāni. |
♦ Having emerged from the fourth jhāna, immediately after, the Blessed One passed away into parinibbāna (catutthajjhānā vuṭṭhahitvā samanantarā bhagavā parinibbāyī): Here there are two immediacies: the immediacy of jhāna and the immediacy of reviewing. |
tattha jhānā vuṭṭhāya bhavaṅgaṃ otiṇṇassa tattheva parinibbānaṃ jhānasamanantaraṃ nāma. |
There, for one who has emerged from jhāna and descended into the life-continuum, passing away right there is called the immediacy of jhāna. |
jhānā vuṭṭhahitvā puna jhānaṅgāni paccavekkhitvā bhavaṅgaṃ otiṇṇassa tattheva parinibbānaṃ paccavekkhaṇāsamanantaraṃ nāma. |
For one who has emerged from jhāna, reviewed the jhāna factors again, and descended into the life-continuum, passing away right there is called the immediacy of reviewing. |
imānipi dve samanantarāneva. |
These two are also immediacies. |
bhagavā pana jhānaṃ samāpajjitvā jhānā vuṭṭhāya jhānaṅgāni paccavekkhitvā bhavaṅgacittena abyākatena dukkhasaccena parinibbāyi. |
The Blessed One, however, having attained jhāna, emerged from jhāna, reviewed the jhāna factors, and passed away with the life-continuum consciousness, which is indeterminate, as the truth of suffering. |
ye hi keci buddhā vā paccekabuddhā vā ariyasāvakā vā antamaso kunthakipillikaṃ upādāya sabbe bhavaṅgacitteneva abyākatena dukkhasaccena kālaṅkarontīti. |
For whoever, whether Buddhas, Paccekabuddhas, or noble disciples, down to the last ant, all pass away with the life-continuum consciousness, which is indeterminate, as the truth of suffering. |
mahābhūmicālādīni vuttanayānevāti. |
The great earth tremor and so on are as previously stated. |
♦ 220. bhūtāti sattā. |
♦ 220. Beings (bhūtā): living beings. |
appaṭipuggaloti paṭibhāgapuggalavirahito. |
Unparalleled (appaṭipuggalo): devoid of a counterpart individual. |
balappattoti dasavidhañāṇabalaṃ patto. |
Attained power (balappatto): attained the ten kinds of knowledge-power. |
♦ 221. uppādavayadhamminoti uppādavayasabhāvā. |
♦ 221. Subject to arising and passing away (uppādavayadhammino): having the nature of arising and passing away. |
tesaṃ vūpasamoti tesaṃ saṅkhārānaṃ vūpasamo, asaṅkhataṃ nibbānameva sukhanti attho. |
The stilling of them (tesaṃ vūpasamo): the stilling of those formations; the unconditioned Nibbāna itself is bliss, is the meaning. |
♦ 222. nāhu assāsapassāsoti na jāto assāsapassāso. |
♦ 222. There was no in-and-out breath (nāhu assāsapassāso): no in-and-out breath was born. |
anejoti taṇhāsaṅkhātāya ejāya abhāvena anejo. |
Unshakable (anejo): unshakable due to the absence of craving, called "ejā". |
santimārabbhāti anupādisesaṃ nibbānaṃ ārabbha paṭicca sandhāya. |
With regard to peace (santimārabbha): with regard to, dependent on, in reference to Nibbāna without remainder. |
yaṃ kālamakarīti yo kālaṃ akari. |
When he passed away (yaṃ kālamakarī): the time he passed away. |
idaṃ vuttaṃ hoti — “āvuso, yo mama satthā buddhamuni santiṃ gamissāmīti, santiṃ ārabbha kālamakari, tassa ṭhitacittassa tādino idāni assāsapassāso na jāto, natthi, nappavattatī”ti. |
This is what is said: "Friend, my Teacher, the Buddha-muni, 'I will go to peace,' and with regard to peace he passed away. For him, whose mind was firm, who was steadfast, now the in-and-out breath is not born, it does not exist, it does not proceed." |
♦ asallīnenāti alīnena asaṅkuṭitena suvikasiteneva cittena. |
♦ With an unshrinking mind (asallīnenāti): with a mind that was not shrunken, not contracted, but well-expanded. |
vedanaṃ ajjhavāsayīti vedanaṃ adhivāsesi, na vedanānuvattī hutvā ito cito ca samparivatti. |
He endured the feeling (vedanaṃ ajjhavāsayī): he bore the feeling; he did not follow the feeling, turning this way and that. |
vimokkhoti kenaci dhammena anāvaraṇavimokkho sabbaso apaññattibhāvūpagamo pajjotanibbānasadiso jāto. |
Liberation (vimokkho): liberation not obstructed by any dhamma, the attainment of a state completely beyond designation, like the extinguishing of a lamp, occurred. |
♦ 223. tadāsīti “saha parinibbānā mahābhūmicālo”ti evaṃ heṭṭhā vuttaṃ bhūmicālameva sandhāyāha. |
♦ 223. It was then (tadāsi): "Along with the final passing, there was a great earth tremor," he refers to the earth tremor mentioned below in this way. |
tañhi lomahaṃsanañca bhiṃsanakañca āsi. |
For that was both hair-raising and terrifying. |
sabbākāravarūpeteti sabbavarakāraṇūpete. |
In the one perfect in all aspects (sabbākāravarūpete): in the one endowed with all excellent qualities. |
♦ 224. avītarāgāti puthujjanā ceva sotāpannasakadāgāmino ca. |
♦ 224. Those not free from passion (avītarāgā): ordinary people, as well as stream-enterers and once-returners. |
tesañhi domanassaṃ appahīnaṃ. |
For them, grief is not abandoned. |
tasmā tepi bāhā paggayha kandanti. |
Therefore, they too weep, stretching out their arms. |
ubhopi hatthe sīse ṭhapetvā rodantīti sabbaṃ purimanayeneva veditabbaṃ. |
Placing both hands on their heads, they weep: all should be understood in the same way as before. |
♦ 225. ujjhāyantīti “ayyā attanāpi adhivāsetuṃ na sakkonti, sesajanaṃ kathaṃ samassāsessantī”ti vadantiyo ujjhāyanti. |
♦ 225. They complain (ujjhāyantī): "The venerable ones are unable to endure it themselves; how will they console other people?" saying this, they complain. |
kathaṃbhūtā pana bhante āyasmā anuruddho devatā manasikarotīti devatā, bhante, kathaṃbhūtā āyasmā anuruddho sallakkheti, kiṃ tā satthu parinibbānaṃ adhivāsentīti? |
But of what sort, venerable sir, does the venerable Anuruddha think the devas are? (kathaṃbhūtā pana bhante āyasmā anuruddho devatā manasikaroti): Venerable sir, of what sort are the devas that the venerable Anuruddha considers? Do they endure the final passing of the Teacher? |
♦ atha tāsaṃ pavattidassanatthaṃ thero santāvusotiādimāha. |
♦ Then, to show their behavior, the elder said, "There are, friend," and so on. |
taṃ vuttatthameva. |
That is of the stated meaning. |
rattāvasesanti balavapaccūse parinibbutattā rattiyā avasesaṃ cullakaddhānaṃ. |
The remainder of the night (rattāvasesan): because he passed away in the strong dawn, the remaining short period of the night. |
dhammiyā kathāyāti aññā pāṭiyekkā dhammakathā nāma natthi, “āvuso sadevake nāma loke appaṭipuggalassa satthuno ayaṃ maccurājā na lajjati, kimaṅgaṃ pana lokiyamahājanassa lajjissatī”ti evarūpāya pana maraṇapaṭisaṃyuttāya kathāya vītināmesuṃ. |
With talk on the Dhamma (dhammiyā kathāya): there is no other specific Dhamma talk. "Friend, in the world with its devas, this king of death is not ashamed of an unparalleled teacher; what then of being ashamed of the great populace of the world?" They passed the time with such talk connected with death. |
tesañhi taṃ kathaṃ kathentānaṃ muhutteneva aruṇaṃ uggacchi. |
For them, while talking that talk, the dawn rose in a moment. |
♦ 226. atha khoti aruṇuggaṃ disvāva thero theraṃ etadavoca. |
♦ 226. Then, indeed (atha kho): having seen the dawn break, the elder said this to the elder. |
teneva karaṇīyenāti kīdisena nu kho parinibbānaṭṭhāne mālāgandhādisakkārena bhavitabbaṃ, kīdisena bhikkhusaṅghassa nisajjaṭṭhānena bhavitabbaṃ, kīdisena khādanīyabhojanīyena bhavitabbanti, evaṃ yaṃ bhagavato parinibbutabhāvaṃ sutvā kattabbaṃ teneva karaṇīyena. |
With that very duty (teneva karaṇīyena): what kind of respect with garlands, scents, etc., should there be at the place of final passing? what kind of sitting place for the community of monks? what kind of food, hard and soft? — thus, with that very duty that must be done upon hearing of the Blessed One's final passing. |
♦ buddhasarīrapūjāvaṇṇanā |
♦ Explanation of the Veneration of the Buddha's Body |
♦ 227. sabbañca tāḷāvacaranti sabbaṃ tūriyabhaṇḍaṃ. |
♦ 227. And all the musical instruments (sabbañca tāḷāvacaran): all the musical instruments. |
sannipātethāti bheriṃ carāpetvā samāharatha. |
Assemble (sannipātethā): having a drum beaten, gather them. |
te tatheva akaṃsu. |
They did just so. |
maṇḍalamāḷeti dussamaṇḍalamāḷe. |
In a pavilion of cloth (maṇḍalamāḷe): in a pavilion made of cloth canopies. |
paṭiyādentāti sajjentā. |
They prepare (paṭiyādentā): they get ready. |
♦ dakkhiṇena dakkhiṇanti nagarassa dakkhiṇadisābhāgeneva dakkhiṇadisābhāgaṃ. |
♦ South by south (dakkhiṇena dakkhiṇan): by the southern quarter of the city, to the southern quarter. |
bāhirena bāhiranti antonagaraṃ appavesetvā bāhireneva nagarassa bāhirapassaṃ haritvā. |
Outside by outside (bāhirena bāhiran): without entering the inner city, carrying it by the outer side of the city. |
dakkhiṇato nagarassāti anurādhapurassa dakkhiṇadvārasadise ṭhāne ṭhapetvā sakkārasammānaṃ katvā jetavanasadise ṭhāne jhāpessāmāti attho. |
South of the city (dakkhiṇato nagarassā): having placed it in a place like the southern gate of Anurādhapura and having paid respects and honor, the meaning is, we will cremate it in a place like Jetavana. |
♦ 228. aṭṭha mallapāmokkhāti majjhimavayā thāmasampannā aṭṭhamallarājāno. |
♦ 228. Eight Malla chiefs (aṭṭha mallapāmokkhā): eight Malla kings of middle age and great strength. |
sīsaṃ nhātāti sīsaṃ dhovitvā nahātā. |
Having bathed their heads (sīsaṃ nhātā): having washed their heads and bathed. |
āyasmantaṃ anuruddhanti therova dibbacakkhukoti pākaṭo, tasmā te santesupi aññesu mahātheresu — “ayaṃ no pākaṭaṃ katvā kathessatī”ti theraṃ pucchiṃsu. |
The venerable Anuruddha (āyasmantaṃ anuruddhan): the elder was renowned as having the divine eye. Therefore, even though there were other great elders, they asked the elder, thinking, "This one will speak to us, making it clear." |
kathaṃ pana, bhante, devatānaṃ adhippāyoti bhante, amhākaṃ tāva adhippāyaṃ jānāma. |
But what, venerable sir, is the intention of the devas? (kathaṃ pana, bhante, devatānaṃ adhippāyo): Venerable sir, we know our own intention. |
devatānaṃ kathaṃ adhippāyoti pucchanti. |
They ask, "What is the intention of the devas?" |
thero paṭhamaṃ tesaṃ adhippāyaṃ dassento tumhākaṃ khotiādimāha. |
The elder, first showing their intention, said, "Yours, indeed..." and so on. |
makuṭabandhanaṃ nāma mallānaṃ cetiyanti mallarājūnaṃ pasādhanamaṅgalasālāya etaṃ nāmaṃ. |
The Makuṭabandhana, the shrine of the Mallas (makuṭabandhanaṃ nāma mallānaṃ cetiyan): this is the name of the auspicious hall of adornment of the Malla kings. |
cittīkataṭṭhena panesā “cetiyan”ti vuccati. |
And because it is a place of reverence, it is called a "shrine" (cetiyan). |
♦ 229. yāva sandhisamalasaṅkaṭīrāti ettha sandhi nāma gharasandhi. |
♦ 229. As far as the heaps of dust and rubbish at the junctions and bends (yāva sandhisamalasaṅkaṭīrā): here, sandhi is a house junction.Samalaṃ is the drain for removing piles of filth.Saṅkaṭīraṃ is the place for rubbish. |
samalaṃ nāma gūtharāsiniddhamanapanāḷi. |
With celestial and human dancing (dibbehi ca mānusakehi ca naccehī): above are the dances of the devas, below are those of the humans. |
saṅkaṭīraṃ nāma saṅkāraṭṭhānaṃ. |
This is the method for singing and so on. |
dibbehi ca mānusakehi ca naccehīti upari devatānaṃ naccāni honti, heṭṭhā manussānaṃ. |
Moreover, humans among the devas, and devas among the humans; thus also they went, honoring and venerating. |
esa nayo gītādīsu. |
Carrying it through the middle of the city (majjhena majjhaṃ nagarassa haritvā): while the Blessed One's body was being carried thus, Mallikā, the wife of the Malla general Bandhula, hearing, "They are bringing the Blessed One's body," had the Mahālatā ornament, similar to Visākhā's ornament, which had been kept unused since her husband's death, brought out. "With this, I will honor the Teacher," she thought, and having it bathed and washed with scented water, she stood at the door. |
apica devatānaṃ antare manussā, manussānaṃ antare devatāti evampi sakkarontā pūjentā agamaṃsu. |
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majjhena majjhaṃ nagarassa haritvāti evaṃ hariyamāne bhagavato sarīre bandhulamallasenāpatibhariyā mallikā nāma — “bhagavato sarīraṃ āharantī”ti sutvā attano sāmikassa kālaṃ kiriyato paṭṭhāya aparibhuñjitvā ṭhapitaṃ visākhāya pasādhanasadisaṃ mahālatāpasādhanaṃ nīharāpetvā — “iminā satthāraṃ pūjessāmī”ti taṃ majjāpetvā gandhodakena dhovitvā dvāre ṭhitā. |
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♦ taṃ kira pasādhanaṃ tāsañca dvinnaṃ itthīnaṃ, devadāniyacorassa geheti tīsuyeva ṭhānesu ahosi. |
♦ That ornament, it is said, existed in only three places: for those two women, and in the house of the thief Devadāniya. |
sā ca satthu sarīre dvāraṃ sampatte — “otāretha, tātā, satthusarīran”ti vatvā taṃ pasādhanaṃ satthusarīre paṭimuñci. |
And she, when the Teacher's body reached the door, said, "Lower the Teacher's body, dear ones," and placed that ornament on the Teacher's body. |
taṃ sīsato paṭṭhāya paṭimukkaṃ yāvapādatalāgataṃ. |
Placed from the head, it reached down to the soles of the feet. |
suvaṇṇavaṇṇaṃ bhagavato sarīraṃ sattaratanamayena mahāpasādhanena pasādhitaṃ ativiya virocittha. |
The golden-hued body of the Blessed One, adorned with the great ornament made of the seven jewels, shone exceedingly. |
taṃ sā disvā pasannacittā patthanaṃ akāsi — “bhagavā yāva vaṭṭe saṃsarissāmi, tāva me pāṭiyekkaṃ pasādhanakiccaṃ mā hotu, niccaṃ paṭimukkapasādhanasadisameva sarīraṃ hotū”ti. |
Seeing that, she, with a pleased mind, made a wish: "Blessed One, as long as I wander in the round of existence, may there be no need for me to wear a separate ornament; may my body always be like one adorned with a permanent ornament." |
♦ atha bhagavantaṃ sattaratanamayena mahāpasādhanena ukkhipitvā puratthimena dvārena nīharitvā puratthimena nagarassa makuṭabandhanaṃ mallānaṃ cetiyaṃ, ettha bhagavato sarīraṃ nikkhipiṃsu. |
♦ Then, lifting the Blessed One with the great ornament made of the seven jewels, they carried him out through the eastern gate to the Makuṭabandhana, the shrine of the Mallas, to the east of the city. There they placed the body of the Blessed One. |
♦ mahākassapattheravatthuvaṇṇanā |
♦ Explanation of the Story of the Elder Mahākassapa |
♦ 231. pāvāya kusināranti pāvānagare piṇḍāya caritvā “kusināraṃ gamissāmī”ti addhānamaggappaṭipanno hoti. |
♦ 231. From Pāvā to Kusinārā (pāvāya kusināranti): having gone for alms in the city of Pāvā, he was on the main road, thinking, "I will go to Kusinārā." |
rukkhamūle nisīdīti ettha kasmā divāvihāranti na vuttaṃ? |
He sat down at the foot of a tree (rukkhamūle nisīdīti): here, why is it not said, "for the day's rest"? |
divāvihāratthāya anisinnattā. |
Because he did not sit down for the purpose of the day's rest. |
therassa hi parivārā bhikkhū sabbe sukhasaṃvaddhitā mahāpuññā. |
For the elder's retinue of monks were all well-brought-up and of great merit. |
te majjhanhikasamaye tattapāsāṇasadisāya bhūmiyā padasā gacchantā kilamiṃsu. |
They, walking on foot on the ground that was like a hot stone at midday, became tired. |
thero te disvā — “bhikkhū kilamanti, gantabbaṭṭhānañca na dūraṃ, thokaṃ vissamitvā darathaṃ paṭippassambhetvā sāyanhasamaye kusināraṃ gantvā dasabalaṃ passissāmī”ti maggā okkamma aññatarasmiṃ rukkhamūle saṅghāṭiṃ paññapetvā udakatumbato udakena hatthapāde sītale katvā nisīdi. |
The elder saw them and thought, "The monks are tired, and the place to go is not far. After resting for a short while and letting their fatigue subside, in the evening I will go to Kusinārā and see the one of ten powers." Stepping off the road, he spread his outer robe at the foot of a certain tree, cooled his hands and feet with water from a water pot, and sat down. |
parivārabhikkhūpissa rukkhamūle nisīditvā yoniso manasikāre kammaṃ kurumānā tiṇṇaṃ ratanānaṃ vaṇṇaṃ bhaṇamānā nisīdiṃsu. |
His retinue of monks also sat at the foot of a tree, applying their minds with wise attention, reciting the virtues of the three jewels. |
iti darathavinodanatthāya nisinnattā “divāvihāran”ti na vuttaṃ. |
Thus, because he sat down to relieve fatigue, it is not said, "for the day's rest." |
♦ mandāravapupphaṃ gahetvāti mahāpātippamāṇaṃ pupphaṃ āgantukadaṇḍake ṭhapetvā chattaṃ viya gahetvā. |
♦ Holding a mandārava flower (mandāravapupphaṃ gahetvā): holding a flower the size of a large shield by its stalk like a parasol. |
addasa khoti āgacchantaṃ dūrato addasa. |
He saw, indeed (addasa kho): he saw him coming from afar. |
disvā ca pana cintesi — |
And having seen, he thought— |
♦ “etaṃ ājīvakassa hatthe mandāravapupphaṃ paññāyati, etañca na sabbadā manussapathe paññāyati, yadā pana koci iddhimā iddhiṃ vikubbati, tadā sabbaññubodhisattassa ca mātukucchiokkamanādīsu hoti. |
♦ "This appears to be a mandārava flower in the hand of this Ājīvaka, and this is not always seen on the human path. But when some powerful one displays his power, it happens on occasions such as the All-knowing Bodhisatta's descent into his mother's womb. |
na kho pana ajja kenaci iddhivikubbanaṃ kataṃ, na me satthā mātukucchiṃ okkanto, na kucchito nikkhamanto, nāpissa ajja abhisambodhi, na dhammacakkappavattanaṃ, na yamakapāṭihāriyaṃ, na devorohaṇaṃ, na āyusaṅkhārossajjanaṃ. |
But today no display of power has been made by anyone, my Teacher has not descended into his mother's womb, nor has he emerged from the womb, nor is it his great awakening today, nor the turning of the wheel of Dhamma, nor the twin miracle, nor the descent from the heavens, nor the relinquishing of the life-force. |
mahallako pana me satthā dhuvaṃ parinibbuto bhavissatī”ti. |
But my Teacher is old; surely he must have passed away." |
♦ tato — “pucchāmi nan”ti cittaṃ uppādetvā — “sace kho pana nisinnakova pucchāmi, satthari agāravo kato bhavissatī”ti uṭṭhahitvā ṭhitaṭṭhānato apakkamma chaddanto nāgarājā maṇicammaṃ viya dasabaladattiyaṃ meghavaṇṇaṃ paṃsukūlacīvaraṃ pārupitvā dasanakhasamodhānasamujjalaṃ añjaliṃ sirasmiṃ patiṭṭhapetvā satthari katena gāravena ājīvakassa abhimukho hutvā — “āvuso, amhākaṃ satthāraṃ jānāsī”ti āha. |
♦ Then, having formed the thought, "I will ask him," he thought, "but if I ask while seated, I will have shown disrespect to the Teacher." Getting up, moving from where he stood, like the Nāga king Chaddanta with his jeweled hide, he draped the patch-work robe, the color of a cloud, a gift of the Ten-Powered One, over his shoulder, placed his joined hands, radiant with the combined brilliance of his ten fingernails, on his head, and out of respect for the Teacher, facing the Ājīvaka, he said, "Friend, do you know our Teacher?" |
kiṃ pana satthu parinibbānaṃ jānanto pucchi ajānantoti? |
But did he ask knowing of the Teacher's final passing or not knowing? |
āvajjanapaṭibaddhaṃ khīṇāsavānaṃ jānanaṃ, anāvajjitattā panesa ajānanto pucchīti eke. |
The knowledge of the Arahants is connected to their attention; since he had not directed his attention, he asked not knowing, some say. |
thero samāpattibahulo, rattiṭṭhānadivāṭṭhānaleṇamaṇḍapādīsu niccaṃ samāpattibaleneva yāpeti, kulasantakampi gāmaṃ pavisitvā dvāre samāpattiṃ samāpajjitvā samāpattito vuṭṭhitova bhikkhaṃ gaṇhāti. |
The elder was much given to attainment; he always spent his time in caves, huts, etc., day and night, by the power of attainment. Even when entering a village belonging to his family, he would enter attainment at the door and only accept alms after emerging from the attainment. |
thero kira iminā pacchimena attabhāvena mahājanānuggahaṃ karissāmi — “ye mayhaṃ bhikkhaṃ vā denti gandhamālādīhi vā sakkāraṃ karonti, tesaṃ taṃ mahapphalaṃ hotū”ti evaṃ karoti. |
The elder, it is said, would do this with his last body, thinking, "I will help the great multitude—for those who give me alms or honor me with scents, garlands, and so on, may it be of great fruit for them." |
tasmā samāpattibahulatāya na jānāti. |
Therefore, because he was much given to attainment, he does not know. |
iti ajānantova pucchatīti vadanti, taṃ na gahetabbaṃ. |
Thus they say he asks without knowing, but that should not be accepted. |
♦ na hettha ajānanakāraṇaṃ atthi. |
♦ There is no reason here for not knowing. |
abhilakkhitaṃ satthu parinibbānaṃ ahosi, dasasahassilokadhātukampanādīhi nimittehi. |
The Teacher's final passing was marked, by signs such as the shaking of the ten-thousand-world system. |
therassa pana parisāya kehici bhikkhūhi bhagavā diṭṭhapubbo, kehici na diṭṭhapubbo, tattha yehipi diṭṭhapubbo, tepi passitukāmāva, yehipi adiṭṭhapubbo, tepi passitukāmāva. |
However, in the elder's retinue, some monks had seen the Blessed One before, some had not. Among those who had seen him, they were eager to see him again. Among those who had not seen him, they were also eager to see him. |
tattha yehi na diṭṭhapubbo, te atidassanakāmatāya gantvā “kuhiṃ bhagavā”ti pucchantā “parinibbuto”ti sutvā sandhāretuṃ nāsakkhissanti. |
There, those who had not seen him, due to their great desire to see, if they went and asked, "Where is the Blessed One?" and heard, "He has passed away," they would not be able to bear it. |
cīvarañca pattañca chaḍḍetvā ekavatthā vā dunnivatthā vā duppārutā vā urāni paṭipisantā parodissanti. |
They would throw down their robes and bowls and, with one garment or badly dressed or badly covered, they would beat their chests and lament. |
tattha manussā — “mahākassapattherena saddhiṃ āgatā paṃsukūlikā sayampi itthiyo viya parodanti, te kiṃ amhe samassāsessantī”ti mayhaṃ dosaṃ dassanti. |
There people would say, "The patchwork-robe monks who came with the elder Mahākassapa are themselves lamenting like women; how will they console us?" and they will find fault with me. |
idaṃ pana suññaṃ mahāaraññaṃ, idha yathā tathā rodantesu doso natthi. |
But this is a great empty forest; here, if they lament in any way, there is no fault. |
purimataraṃ sutvā nāma sokopi tanuko hotīti bhikkhūnaṃ satuppādanatthāya jānantova pucchi. |
Having heard it beforehand, the sorrow becomes lighter, he thought. Thus, to arouse mindfulness in the monks, he asked, though he already knew. |
♦ ajja sattāhaparinibbuto samaṇo gotamoti ajja samaṇo gotamo sattāhaparinibbuto. |
♦ Today the monk Gotama has been finally extinguished for seven days (ajja sattāhaparinibbuto samaṇo gotamo): today, the monk Gotama has been finally extinguished for seven days. |
tato me idanti tato samaṇassa gotamassa parinibbutaṭṭhānato. |
From there is this to me (tato me idaṃ): from the place where the monk Gotama was finally extinguished. |
♦ 232. subhaddo nāma vuḍḍhapabbajitoti “subhaddo”ti tassa nāmaṃ. |
♦ 232. An old man who had gone forth named Subhadda (subhaddo nāma vuḍḍhapabbajito): "Subhadda" was his name. |
vuḍḍhakāle pana pabbajitattā “vuḍḍhapabbajito”ti vuccati. |
But because he had gone forth in old age, he is called "the old man who had gone forth." |
kasmā pana so evamāha? |
But why did he say so? |
bhagavati āghātena. |
Out of resentment towards the Blessed One. |
ayaṃ kireso khandhake āgate ātumāvatthusmiṃ nahāpitapubbako vuḍḍhapabbajito bhagavati kusinārato nikkhamitvā aḍḍhateḷasehi bhikkhusatehi saddhiṃ ātumaṃ āgacchante bhagavā āgacchatīti sutvā — “āgatakāle yāgupānaṃ karissāmī”ti sāmaṇerabhūmiyaṃ ṭhite dve putte etadavoca — “bhagavā kira, tātā, ātumaṃ āgacchati mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi; |
This, it is said, is the old man who had gone forth, formerly a barber, mentioned in the story of Ātumā in the Khandhaka. When the Blessed One was leaving Kusinārā and coming to Ātumā with thirteen hundred and fifty monks, hearing that the Blessed One was coming, he thought, "When he comes, I will prepare rice-gruel." He said this to his two sons who were novices: "Dear ones, it is said that the Blessed One is coming to Ātumā with a great company of monks, with thirteen hundred and fifty monks. |
gacchatha tumhe, tātā, khurabhaṇḍaṃ ādāya nāḷiyāvāpakena anugharakaṃ anugharakaṃ āhiṇḍatha loṇampi telampi taṇḍulampi khādanīyampi saṃharatha bhagavato āgatassa yāgupānaṃ karissāmā”ti . |
Go, you dear ones, take the barber's kit and go from house to house with a measuring cup, collect salt, oil, rice, and snacks. When the Blessed One arrives, we will prepare rice-gruel for him." |
te tathā akaṃsu. |
They did so. |
♦ manussā te dārake mañjuke paṭibhāneyyake disvā kāretukāmāpi akāretukāmāpi kārentiyeva. |
♦ The people, seeing those charming and clever boys, whether they wanted to have it done or not, had it done. |
katakāle — “kiṃ gaṇhissatha tātā”ti pucchanti. |
When it was done, they asked, "What will you take, dear ones?" |
te vadanti — “na amhākaṃ aññena kenaci attho, pitā pana no bhagavato, āgatakāle yāgudānaṃ dātukāmo”ti. |
They said, "We have no need of anything else, but our father wishes to give a gift of rice-gruel to the Blessed One when he comes." |
taṃ sutvā manussā aparigaṇetvāva yaṃ te sakkonti āharituṃ, sabbaṃ denti. |
Hearing that, the people, without counting, gave whatever they could carry. |
yampi na sakkonti, manussehi pesenti. |
What they could not carry, they sent with people. |
atha bhagavati ātumaṃ āgantvā bhusāgāraṃ paviṭṭhe subhaddo sāyanhasamayaṃ gāmadvāraṃ gantvā manusse āmantesi — “upāsakā, nāhaṃ tumhākaṃ santikā aññaṃ kiñci paccāsīsāmi, mayhaṃ dārakehi ābhatāni taṇḍulādīniyeva saṅghassa pahonti. |
Then, when the Blessed One had come to Ātumā and entered the straw-bale hut, Subhadda in the evening went to the village gate and addressed the people: "Lay-followers, I do not expect anything else from you; what my sons have brought, rice and so on, is enough for the Sangha. |
yaṃ hatthakammaṃ, taṃ me dethā”ti. |
Give me what is to be done by hand." |
“idañcidañca gaṇhathā”ti sabbūpakaraṇāni gāhetvā vihāre uddhanāni kāretvā ekaṃ kāḷakaṃ kāsāvaṃ nivāsetvā tādisameva pārupitvā — “idaṃ karotha, idaṃ karothā”ti sabbarattiṃ vicārento satasahassaṃ vissajjetvā bhojjayāguñca madhugoḷakañca paṭiyādāpesi. |
"Take this and this," they said, and having had all the utensils taken, he had ovens made in the monastery, put on a black saffron robe and draped another of the same kind, and saying, "Do this, do that," he supervised all night, spending a hundred thousand, and had rice-gruel and honey-balls prepared.Bhojjayāgu is gruel to be drunk after eating; in it he put everything that is called a snack, such as ghee, honey, molasses, fish, meat, flowers, and fruit juice. It was fragrant, suitable for anointing the head of those who wanted to play. |
bhojjayāgu nāma bhuñjitvā pātabbayāgu, tattha sappimadhuphāṇitamacchamaṃsapupphaphalarasādi yaṃ kiñci khādanīyaṃ nāma sabbaṃ pakkhipati kīḷitukāmānaṃ sīsamakkhanayoggā hoti sugandhagandhā. |
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♦ atha bhagavā kālasseva sarīrapaṭijagganaṃ katvā bhikkhusaṅghaparivuto piṇḍāya carituṃ ātumanagarābhimukho pāyāsi. |
♦ Then the Blessed One, having attended to his body in the morning, surrounded by the community of monks, set out towards the town of Ātumā to go for alms. |
manussā tassa ārocesuṃ — “bhagavā piṇḍāya gāmaṃ pavisati, tayā kassa yāgu paṭiyāditā”ti. |
The people informed him, "The Blessed One is entering the village for alms. For whom have you prepared gruel?" |
so yathānivatthapāruteheva tehi kāḷakakāsāvehi ekena hatthena dabbiñca kaṭacchuñca gahetvā brahmā viya dakkhiṇajāṇumaṇḍalaṃ bhūmiyaṃ patiṭṭhapetvā vanditvā — “paṭiggaṇhātu me, bhante, bhagavā yāgun”ti āha. |
He, with the black saffron robes he was wearing and draped in, holding a ladle and a spoon in one hand, like Brahmā, placed his right knee-cap on the ground, bowed, and said, "Venerable sir, may the Blessed One accept my gruel." |
♦ tato “jānantāpi tathāgatā pucchantī”ti khandhake āgatanayena bhagavā pucchitvā ca sutvā ca taṃ vuḍḍhapabbajitaṃ vigarahitvā tasmiṃ vatthusmiṃ akappiyasamādānasikkhāpadañca, khurabhaṇḍapariharaṇasikkhāpadañcāti dve sikkhāpadāni paññapetvā — “bhikkhave, anekakappakoṭiyo bhojanaṃ pariyesanteheva vītināmitā, idaṃ pana tumhākaṃ akappiyaṃ adhammena uppannaṃ bhojanaṃ, imaṃ paribhuttānaṃ anekāni attabhāvasahassāni apāyesveva nibbattissanti, apetha mā gaṇhathā”ti bhikkhācārābhimukho agamāsi. |
♦ Then, in the manner that comes in the Khandhaka, "Even knowing, the Tathāgatas ask," the Blessed One, having asked and heard, rebuked that old man who had gone forth, and in that matter, having laid down the two training rules of accepting what is not allowable and carrying a barber's kit, he said, "Monks, for countless eons you have passed your time searching for food. But this food of yours is not allowable, produced unrighteously. For those who eat this, for many thousands of lifetimes they will be reborn only in the lower realms. Go away, do not take it," and he went towards the alms-round. |
ekabhikkhunāpi na kiñci gahitaṃ. |
Not a single monk took anything. |
♦ subhaddo anattamano hutvā ayaṃ “sabbaṃ jānāmī”ti āhiṇḍati. |
♦ Subhadda, being displeased, thought, "This one wanders around saying, 'I know everything.' |
sace na gahitukāmo, pesetvā ārocetabbaṃ. |
If he didn't want to take it, he should have sent a message. |
ayaṃ pakkāhāro nāma sabbaciraṃ tiṭṭhanto sattāhamattaṃ tiṭṭheyya. |
This cooked food could last for a long time, at most seven days. |
idañhi mama yāvajīvaṃ pariyattaṃ assa. |
This would have been enough for me for my whole life. |
sabbaṃ tena nāsitaṃ, ahitakāmo ayaṃ mayhanti bhagavati āghātaṃ bandhitvā dasabale dharante kiñci vattuṃ nāsakkhi. |
He has destroyed everything. This one is my enemy." Holding a grudge against the Blessed One, while the Ten-Powered One was alive, he could not say anything. |
evaṃ kirassa ahosi — “ayaṃ uccā kulā pabbajito mahāpuriso, sace kiñci vakkhāmi, maṃyeva santajjessatī”ti. |
It was thus for him, it seems: "This one is a great person, gone forth from a high family. If I say anything, he will just rebuke me." |
svāyaṃ ajja “parinibbuto bhagavā”ti sutvā laddhassāso viya haṭṭhatuṭṭho evamāha. |
So today, hearing "the Blessed One has passed away," as if he had found relief, happy and joyful, he spoke thus. |
♦ thero taṃ sutvā hadaye pahāradānaṃ viya matthake patitasukkhāsani viya maññi, dhammasaṃvego cassa uppajji — “sattāhamattaparinibbuto bhagavā, ajjāpissa suvaṇṇavaṇṇaṃ sarīraṃ dharatiyeva, dukkhena bhagavatā ārādhitasāsane nāma evaṃ lahu mahantaṃ pāpakasaṭaṃ kaṇṭako uppanno, alaṃ kho panesa pāpo vaḍḍhamāno aññepi evarūpe sahāye labhitvā sakkā sāsanaṃ osakkāpetun”ti. |
♦ The elder, hearing that, felt as if a blow had been struck to his heart, as if a thunderbolt had fallen on his head. And a sense of religious urgency arose in him: "The Blessed One has been gone for only seven days, and still his golden-hued body remains. In the teaching that was so difficult for the Blessed One to establish, so quickly a great, wicked, thorny weed has sprung up. If this wicked person is allowed to grow, he could find other such companions and it might be possible to make the teaching decline." |
tato thero cintesi -- |
Then the elder thought -- |
♦ “sace kho panāhaṃ imaṃ mahallakaṃ idheva pilotikaṃ nivāsāpetvā chārikāya okirāpetvā nīharāpessāmi, manussā ‘samaṇassa gotamassa sarīre dharamāneyeva sāvakā vivadantī’ti amhākaṃ dosaṃ dassessanti adhivāsemi tāva. |
♦ "If I have this old man stripped of his ragged robe right here and have him driven out covered in ashes, people will say, 'While the body of the monk Gotama is still present, his disciples are quarreling,' and they will find fault with us. Let me endure for now. |
♦ bhagavatā hi desito dhammo asaṅgahitapuppharāsisadiso. |
♦ The Dhamma taught by the Blessed One is like a heap of unstrung flowers. |
tattha yathā vātena pahaṭapupphāni yato vā tato vā gacchanti, evameva evarūpānaṃ pāpapuggalānaṃ vasena gacchante gacchante kāle vinaye ekaṃ dve sikkhāpadāni nassissanti, sutte eko dve pañhāvārā nassissanti, abhidhamme ekaṃ dve bhūmantarāni nassissanti, evaṃ anukkamena mūle naṭṭhe pisācasadisā bhavissāma; |
There, just as flowers scattered by the wind go wherever the wind takes them, so too, due to such evil persons, in the course of time, one or two training rules in the Vinaya will be lost, one or two question-sections in the Sutta will be lost, one or two sections in the Abhidhamma will be lost. Thus, gradually, when the root is lost, we will become like ghosts. |
tasmā dhammavinayasaṅgahaṃ karissāma. |
Therefore, let us hold a council of the Dhamma and Vinaya. |
evañhi sati daḷhaṃ suttena saṅgahitāni pupphāni viya ayaṃ dhammavinayo niccalo bhavissati. |
In this way, this Dhamma and Vinaya will become unshakable, like flowers tightly bound with a thread. |
| ♦ For this purpose, the Blessed One came three gāvutas to meet me, gave me ordination with three admonitions, exchanged his robe on my body for mine, gestured with his hand in the air while speaking of the moon-like practice, making me an eye-witness, and three times handed over the inheritance of the entire teaching. | |
♦ etadatthañhi bhagavā mayhaṃ tīṇi gāvutāni paccuggamanaṃ akāsi, tīhi ovādehi upasampadaṃ adāsi, kāyato apanetvā kāye cīvaraparivattanaṃ akāsi, ākāse pāṇiṃ cāletvā candūpamaṃ paṭipadaṃ kathento maṃ kāyasakkhiṃ katvā kathesi, tikkhattuṃ sakalasāsanadāyajjaṃ paṭicchāpesi. |
While a monk like me is present, may this wicked person not prosper in the teaching. |
mādise bhikkhumhi tiṭṭhamāne ayaṃ pāpo sāsane vuḍḍhiṃ mā alattha. |
As long as the unrighteous does not shine, and the righteous is not oppressed. |
yāva adhammo na dippati, dhammo na paṭibāhiyati. |
As long as the undisciplined does not shine, and the disciplined is not oppressed. |
avinayo na dippati vinayo na paṭibāhiyati. |
As long as the speakers of unrighteousness are not strong, and the speakers of righteousness are not weak; |
adhammavādino na balavanto honti, dhammavādino na dubbalā honti; |
as long as the speakers of indiscipline are not strong, and the speakers of discipline are not weak. |
avinayavādino na balavanto honti, vinayavādino na dubbalā honti. |
So long will I chant the Dhamma and the Vinaya. |
tāva dhammañca vinayañca saṅgāyissāmi. |
Then the monks, each taking what is suitable for them, will speak of what is allowable and not allowable. |
tato bhikkhū attano attano pahonakaṃ gahetvā kappiyākappiyaṃ kathessanti. |
Then this wicked person will receive his punishment by himself, he will not be able to lift his head again, and the teaching will be prosperous and flourishing." |
athāyaṃ pāpo sayameva niggahaṃ pāpuṇissati, puna sīsaṃ ukkhipituṃ na sakkhissati, sāsanaṃ iddhañceva phītañca bhavissatī”ti. |
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♦ so evaṃ nāma mayhaṃ cittaṃ uppannanti kassaci anārocetvā bhikkhusaṅghaṃ samassāsesi. |
♦ Having thought thus, he did not announce his thought to anyone, but consoled the community of monks. |
tena vuttaṃ — “atha kho āyasmā mahākassapo ... pe ... netaṃ ṭhānaṃ vijjatī”ti. |
Therefore it was said: "Then the venerable Mahākassapa... and so on... that is not a possible state of affairs." |
♦ 233. citakanti vīsaratanasatikaṃ candanacitakaṃ. |
♦ 233. The pyre (citakan): the sandalwood pyre, one hundred and twenty cubits high. |
āḷimpessāmāti aggiṃ gāhāpessāma. |
We will light it (āḷimpessāma): we will cause the fire to be taken. |
na sakkonti āḷimpetunti aṭṭhapi soḷasapi dvattiṃsapi janā jālanatthāya yamakayamakaukkāyo gahetvā tālavaṇṭehi bījantā bhastāhi dhamantā tāni tāni kāraṇāni karontāpi na sakkontiyeva aggiṃ gāhāpetuṃ. |
They are not able to light it (na sakkonti āḷimpetun): even if eight, or sixteen, or thirty-two people take twin torches to light it, fanning with palm-leaf fans, blowing with bellows, doing this and that, they are still not able to cause the fire to be taken. |
devatānaṃ adhippāyoti ettha tā kira devatā therassa upaṭṭhākadevatāva. |
The intention of the deities (devatānaṃ adhippāyo): here, those deities were the attendant deities of the elder. |
asītimahāsāvakesu hi cittāni pasādetvā tesaṃ upaṭṭhākāni asītikulasahassāni sagge nibbattāni. |
For in the eighty great disciples, having pleased their minds, eighty thousand families of their attendants were reborn in heaven. |
tattha there cittaṃ pasādetvā sagge nibbattā devatā tasmiṃ samāgame theraṃ adisvā — “kuhiṃ nu kho amhākaṃ kulūpakatthero”ti antarāmagge paṭipannaṃ disvā “amhākaṃ kulūpakattherena avandite citako mā pajjalitthā”ti adhiṭṭhahiṃsu. |
There, the deities who were reborn in heaven after being pleased with the elder, not seeing the elder in that assembly, thought, "Where is our family's patron elder?" and seeing him on the way, they made a resolution, "Let the pyre not ignite until it has been honored by our family's patron elder." |
♦ manussā taṃ sutvā — “mahākassapo kira nāma bho bhikkhu pañcahi bhikkhusatehi saddhiṃ ‘dasabalassa pāde vandissāmī’ti āgacchati. |
♦ The people heard that and said, "It is said that a monk named Mahākassapa, with five hundred monks, is coming, saying, 'I will pay homage to the feet of the Ten-Powered One.' |
tasmiṃ kira anāgate citako na pajjalissati. |
It is said that the pyre will not ignite until he arrives. |
kīdiso bho so bhikkhu kāḷo odāto dīgho rasso, evarūpe nāma bho bhikkhumhi ṭhite kiṃ dasabalassa parinibbānaṃ nāmā”ti keci gandhamālādihatthā paṭipathaṃ gacchiṃsu. |
What kind of monk is he, black or white, tall or short? When such a monk is present, what is this final passing of the Ten-Powered One?" Some, with garlands of scent in their hands, went to meet him. |
keci vīthiyo vicittā katvā āgamanamaggaṃ olokayamānā aṭṭhaṃsu. |
Some, having made the streets colorful, stood looking at the path of his arrival. |
♦ 234. atha kho āyasmā mahākassapo yena kusinārā ... pe ... sirasā vandīti thero kira citakaṃ padakkhiṇaṃ katvā āvajjantova sallakkhesi — “imasmiṃ ṭhāne sīsaṃ, imasmiṃ ṭhāne pādā”ti. |
♦ 234. Then the venerable Mahākassapa, where Kusinārā was... and so on... he bowed with his head (sirasā vandī): The elder, it is said, having circumambulated the pyre, reflected, "At this place is the head, at this place are the feet." |
tato pādānaṃ samīpe ṭhatvā abhiññāpādakaṃ catutthajjhānaṃ samāpajjitvā vuṭṭhāya — “arāsahassapaṭimaṇḍitacakkalakkhaṇapatiṭṭhitā dasabalassa pādā saddhiṃ kappāsapaṭalehi pañca dussayugasatāni suvaṇṇadoṇiṃ candanacitakañca dvedhā katvā mayhaṃ uttamaṅge sirasmiṃ patiṭṭhahantū”ti adhiṭṭhāsi. |
Then, standing near the feet, he attained the fourth jhāna, which is the basis of psychic power, and having emerged, he resolved, "May the feet of the Ten-Powered One, established with the mark of the thousand-spoked wheel, along with the layers of cotton wool, the five hundred pairs of cloths, the golden urn, and the sandalwood pyre, split in two and be established on my head, my crown." |
saha adhiṭṭhānacittena tāni pañca dussayugasatāni dvedhā katvā valāhakantarā puṇṇacando viya pādā nikkhamiṃsu. |
Simultaneously with the thought of resolution, those five hundred pairs of cloths split in two, and the feet emerged like the full moon from between the clouds. |
thero vikasitarattapadumasadise hatthe pasāretvā suvaṇṇavaṇṇe satthupāde yāva gopphakā daḷhaṃ gahetvā attano siravare patiṭṭhapesi. |
The elder, stretching out his hands like blooming red lotuses, firmly took the golden-hued feet of the Teacher up to the ankles and placed them on his own noble head. |
tena vuttaṃ — “bhagavato pāde sirasā vandī”ti. |
Therefore, it was said, "He bowed to the feet of the Blessed One with his head." |
♦ mahājano taṃ acchariyaṃ disvā ekappahāreneva mahānādaṃ nadi, gandhamālādīhi pūjetvā yathāruci vandi. |
♦ The great crowd, seeing that marvel, uttered a great shout at once, and having worshipped with scents, garlands, and so on, paid homage as they wished. |
evaṃ pana therena ca mahājanena ca tehi ca pañcahi bhikkhusatehi vanditamatte puna adhiṭṭhānakiccaṃ natthi. |
But after the elder, the great crowd, and those five hundred monks had paid homage, there was no need for a further resolution. |
pakatiadhiṭṭhānavaseneva therassa hatthato muccitvā alattakavaṇṇāni bhagavato pādatalāni candanadāruādīsu kiñci acāletvāva yathāṭhāne patiṭṭhahiṃsu, yathāṭhāne ṭhitāneva ahesuṃ. |
By the power of the original resolution, the Blessed One's feet, the color of lac, released from the elder's hands, settled back in their place without disturbing the sandalwood logs or anything else, and were as they had been. |
bhagavato hi pādesu nikkhamantesu vā pavisantesu vā kappāsāṃsu vā dasikatantaṃ vā telabindu vā dārukkhandhaṃ vā ṭhānā calitaṃ nāma nāhosi. |
For when the Blessed One's feet emerged or entered, not a fiber of cotton, a thread of string, a drop of oil, or a log of wood was moved from its place. |
sabbaṃ yathāṭhāne ṭhitameva ahosi. |
Everything remained as it was. |
uṭṭhahitvā pana atthaṅgate cande viya sūriye viya ca tathāgatassa pādesu antarahitesu mahājano mahākanditaṃ kandi. |
But after arising and disappearing, like the moon when it has set, like the sun, when the feet of the Tathāgata had disappeared, the great crowd lamented a great lamentation. |
parinibbānakālato adhikataraṃ kāruññaṃ ahosi. |
The compassion was greater than at the time of the final passing. |
♦ sayameva bhagavato citako pajjalīti idaṃ pana kassaci pajjalāpetuṃ vāyamantassa adassanavasena vuttaṃ. |
♦ The pyre of the Blessed One ignited by itself (seyyathāpi bhagavato citako pajjalī): This, however, is said from the perspective of not seeing anyone trying to light it. |
devatānubhāvena panesa samantato ekappahāreneva pajjali. |
But by the power of the devas, it ignited all at once from all sides. |
♦ 235. sarīrāneva avasissiṃsūti pubbe ekagghanena ṭhitattā sarīraṃ nāma ahosi. |
♦ 235. Only the relics remained (sarīrāneva avasissiṃsū): formerly, because they were in a single mass, it was called a body (sarīraṃ). |
idāni vippakiṇṇattā sarīrānīti vuttaṃ sumanamakuḷasadisā ca dhotamuttasadisā ca suvaṇṇasadisā ca dhātuyo avasissiṃsūti attho. |
Now, because they were scattered, it is said relics (sarīrāni). The meaning is that relics like mustard seeds, like washed pearls, and like gold remained. |
dīghāyukabuddhānañhi sarīraṃ suvaṇṇakkhandhasadisaṃ ekameva hoti. |
For Buddhas of long life, their bodies are a single mass like a block of gold. |
bhagavā pana — “ahaṃ na ciraṃ ṭhatvā parinibbāyāmi, mayhaṃ sāsanaṃ tāva sabbattha na vitthāritaṃ, tasmā parinibbutassāpi me sāsapamattampi dhātuṃ gahetvā attano attano vasanaṭṭhāne cetiyaṃ katvā paricaranto mahājano saggaparāyaṇo hotū”ti dhātūnaṃ vikiraṇaṃ adhiṭṭhāsi. |
But the Blessed One thought, "I am not staying long before I pass away; my teaching has not yet spread everywhere. Therefore, even after I have passed away, let the great multitude, by taking even a mustard-seed-sized relic and making a cetiya in their own dwelling places and venerating it, be destined for heaven." Thus he resolved the scattering of the relics. |
kati, panassa dhātuyo vippakiṇṇā, kati na vippakiṇṇāti. |
But how many of his relics were scattered, and how many were not scattered? |
catasso dāṭhā, dve akkhakā, uṇhīsanti imā satta dhātuyo na vippakiriṃsu, sesā vippakiriṃsūti. |
The four canine teeth, the two collarbones, and the frontal bone—these seven relics were not scattered; the rest were scattered. |
tattha sabbakhuddakā dhātu sāsapabījamattā ahosi, mahādhātu majjhe bhinnataṇḍulamattā, atimahatī majjhe bhinnamuggamattāti. |
There, the smallest relic was the size of a mustard seed, the large relic was the size of a broken grain of rice in the middle, and the very large one was the size of a broken mung bean in the middle. |
♦ udakadhārāti aggabāhumattāpi jaṅghamattāpi tālakkhandhamattāpi udakadhārā ākāsato patitvā nibbāpesi. |
♦ A stream of water (udakadhārā): a stream of water the size of an upper arm, a lower leg, or a palm trunk, fell from the sky and extinguished it. |
udakasālatoti parivāretvā ṭhitasālarukkhe sandhāyetaṃ vuttaṃ, tesampi hi khandhantaraviṭapantarehi udakadhārā nikkhamitvā nibbāpesuṃ. |
From the water-sāl trees (udakasālato): this is said in reference to the sāl trees standing around it, for from the spaces between their trunks and branches, streams of water also came out and extinguished it. |
bhagavato citako mahanto. |
The pyre of the Blessed One was large. |
samantā pathaviṃ bhinditvāpi naṅgalasīsamattā udakavaṭṭi phalikavaṭaṃsakasadisā uggantvā citakameva gaṇhanti. |
Even breaking through the earth all around, a stream of water the size of a ploughshare, like a crystal garland, rose up and took hold of the pyre itself. |
gandhodakenāti suvaṇṇaghaṭe rajataghaṭe ca pūretvā ābhatanānāgandhodakena. |
With scented water (gandhodakena): with various scented waters brought, having filled golden and silver pots. |
nibbāpesunti suvaṇṇamayarajatamayehi aṭṭhadaṇḍakehi vikiritvā candanacitakaṃ nibbāpesuṃ. |
They extinguished it (nibbāpesunti): having scattered it with eight-spoked golden and silver instruments, they extinguished the sandalwood pyre. |
♦ ettha ca citake jhāyamāne parivāretvā ṭhitasālarukkhānaṃ sākhantarehi viṭapantarehi pattantarehi jālā uggacchanti, pattaṃ vā sākhā vā pupphaṃ vā daḍḍhā nāma natthi, kipillikāpi makkaṭakāpi jālānaṃ antareneva vicaranti . |
♦ And here, while the pyre was burning, from the spaces between the branches, the spaces between the boughs, and the spaces between the leaves of the sāl trees standing around it, flames shot up, but not a leaf, a branch, or a flower was burnt. Even ants and spiders moved about within the flames. |
ākāsato patitaudakadhārāsupi sālarukkhehi nikkhantaudakadhārāsupi pathaviṃ bhinditvā nikkhantaudakadhārāsupi dhammakathāva pamāṇaṃ. |
In the streams of water that fell from the sky, in the streams of water that came from the sāl trees, and in the streams of water that came out breaking the earth, the Dhamma talk was the standard. |
evaṃ citakaṃ nibbāpetvā pana mallarājāno santhāgāre catujjātiyagandhaparibhaṇḍaṃ kāretvā lājapañcamāni pupphāni vikiritvā upari celavitānaṃ bandhitvā suvaṇṇatārakādīhi khacitvā tattha gandhadāmamālādāmaratanadāmāni olambetvā santhāgārato yāva makuṭabandhanasaṅkhātā sīsapasādhanamaṅgalasālā, tāva ubhohi passehi sāṇikilañjaparikkhepaṃ kāretvā upari celavitānaṃ bandhāpetvā suvaṇṇatārakādīhi khacitvā tatthapi gandhadāmamālādāmaratanadāmāni olambetvā maṇidaṇḍavaṇṇehi veṇūhi ca pañcavaṇṇaddhaje ussāpetvā samantā vātapaṭākā parikkhipitvā susammaṭṭhāsu vīthīsu kadaliyo ca puṇṇaghaṭe ca ṭhapetvā daṇḍakadīpikā jāletvā alaṅkatahatthikkhandhe saha dhātūhi suvaṇṇadoṇiṃ ṭhapetvā mālāgandhādīhi pūjentā sādhukīḷitaṃ kīḷantā antonagaraṃ pavesetvā santhāgāre sarabhamayapallaṅke ṭhapetvā upari setacchattaṃ dhāresuṃ. |
Having thus extinguished the pyre, the Malla kings had the assembly hall perfumed with the four kinds of scents, scattered flowers with roasted grain as the fifth, tied a cloth canopy above, and having inlaid it with golden stars and so on, they hung garlands of scents, garlands of flowers, and garlands of jewels there. From the assembly hall to the place called Makuṭabandhana, the auspicious hall of head adornment, they had a cloth fence erected on both sides, had a cloth canopy tied above, inlaid it with golden stars and so on, and there also they hung garlands of scents, garlands of flowers, and garlands of jewels. They raised five-colored flags on bamboo poles the color of jeweled staffs, surrounded it with wind-flags, placed plantain trees and full water pots on the well-swept streets, lit torches, and placing the golden urn with the relics on the back of an adorned elephant, they worshipped with garlands, scents, and so on, playing joyous games, and brought it into the city. In the assembly hall, they placed it on a couch made of sarabha wood and held a white umbrella over it. |
evaṃ katvā — “atha kho kosinārakā mallā bhagavato sarīrāni sattāhaṃ santhāgāre sattipañjaraṃ karitvā”ti sabbaṃ veditabbaṃ. |
Having done so, all should be understood as: "Then the Mallas of Kusinārā, for seven days in the assembly hall, having made a cage of spears for the Blessed One's relics..." |
♦ tattha sattipañjaraṃ karitvāti sattihatthehi purisehi parikkhipāpetvā. |
♦ There, having made a cage of spears (sattipañjaraṃ karitvā): having had it surrounded by men with spears in their hands. |
dhanupākāranti paṭhamaṃ tāva hatthikumbhena kumbhaṃ paharante parikkhipāpesuṃ, tato asse gīvāya gīvaṃ paharante, tato rathe āṇikoṭiyā āṇikoṭiṃ paharante, tato yodhe bāhunā bāhuṃ paharante. |
A bow-fortification (dhanupākāran): first they had elephants surround it, touching forehead to forehead, then horses, touching neck to neck, then chariots, touching axle-pin to axle-pin, then warriors, touching arm to arm. |
tesaṃ pariyante koṭiyā koṭiṃ paharamānāni dhanūni parikkhipāpesuṃ. |
At their edge, they had bows surrounded, touching tip to tip. |
iti samantā yojanappamāṇaṃ ṭhānaṃ sattāhaṃ sannāhagavacchikaṃ viya katvā ārakkhaṃ saṃvidahiṃsu. |
Thus, for a distance of a yojana all around, for seven days, they made it like a guarded enclosure and arranged for its protection. |
taṃ sandhāya vuttaṃ — “dhanupākāraṃ parikkhipāpetvā”ti. |
In reference to that it was said, "having had a bow-fortification surrounded." |
♦ kasmā panete evamakaṃsūti? |
♦ But why did they do so? |
ito purimesu hi dvīsu sattāhesu te bhikkhusaṅghassa ṭhānanisajjokāsaṃ karontā khādanīyaṃ bhojanīyaṃ saṃvidahantā sādhukīḷikāya okāsaṃ na labhiṃsu. |
In the two previous weeks, while arranging sitting and lodging places for the community of monks and providing food and drink, they did not have the opportunity for joyous celebration. |
tato nesaṃ ahosi — “imaṃ sattāhaṃ sādhukīḷitaṃ kīḷissāma, ṭhānaṃ kho panetaṃ vijjati yaṃ amhākaṃ pamattabhāvaṃ ñatvā kocideva āgantvā dhātuyo gaṇheyya, tasmā ārakkhaṃ ṭhapetvā kīḷissāmā”ti. |
Then it occurred to them: "This week we will play joyous games. But this is a situation where someone, knowing our negligence, might come and take the relics. Therefore, we will play after setting up a guard." |
te tathā evamakaṃsu. |
They did so. |
♦ sarīradhātuvibhajanavaṇṇanā |
♦ Explanation of the Division of the Relics |
♦ 236. assosi kho rājāti kathaṃ assosi? |
♦ 236. The king heard, indeed (assosi kho rājā): how did he hear? |
paṭhamameva kirassa amaccā sutvā cintayiṃsu — “satthā nāma parinibbuto, na so sakkā puna āharituṃ. |
First, it is said, his ministers heard and thought: "The Teacher has passed away, he cannot be brought back again. |
pothujjanikasaddhāya pana amhākaṃ raññā sadiso natthi, sace esa imināva niyāmena suṇissati, hadayamassa phalissati. |
But in terms of common faith, there is none like our king. If he hears of this in the usual way, his heart will break. |
rājā kho pana amhehi anurakkhitabbo”ti te tisso suvaṇṇadoṇiyo āharitvā catumadhurassa pūretvā rañño santikaṃ gantvā etadavocuṃ — “deva, amhehi supinako diṭṭho, tassa paṭighātatthaṃ tumhehi dukūladupaṭṭaṃ nivāsetvā yathā nāsāpuṭamattaṃ paññāyati, evaṃ catumadhuradoṇiyā nipajjituṃ vaṭṭatī”ti. |
The king, however, must be protected by us." So they brought three golden urns, filled them with the four sweets, and went to the king's presence and said: "Your Majesty, we have seen a dream. To counteract it, you should put on a pair of fine cloths and lie down in an urn of the four sweets so that only your nostrils are visible." |
rājā atthacarānaṃ amaccānaṃ vacanaṃ sutvā “evaṃ hotu tātā”ti sampaṭicchitvā tathā akāsi. |
The king, hearing the words of his ministers who acted for his welfare, agreed, saying, "So be it, dear ones," and did so. |
♦ atheko amacco alaṅkāraṃ omuñcitvā kese pakiriya yāya disāya satthā parinibbuto, tadabhimukho hutvā añjaliṃ paggayha rājānaṃ āha — “deva, maraṇato muccanakasatto nāma natthi, amhākaṃ āyuvaḍḍhano cetiyaṭṭhānaṃ puññakkhettaṃ abhisekasiñcako so bhagavā satthā kusinārāya parinibbuto”ti. |
♦ Then one minister, taking off his ornaments and letting his hair down, facing the direction in which the Teacher had passed away, raised his joined hands and said to the king, "Your Majesty, there is no being who can escape from death. That Blessed One, the Teacher, our increaser of life, the place of our shrine, our field of merit, our anointing sprinkler, has passed away in Kusinārā." |
rājā sutvāva visaññījāto catumadhuradoṇiyaṃ usumaṃ muñci. |
The king, upon hearing this, fainted, releasing heat into the urn of the four sweets. |
atha naṃ ukkhipitvā dutiyāya doṇiyā nipajjāpesuṃ. |
Then they lifted him up and laid him down in the second urn. |
so puna saññaṃ labhitvā — “tātā, kiṃ vadethā”ti pucchi. |
He, regaining consciousness, asked, "Dear ones, what did you say?" |
“satthā, mahārāja, parinibbuto”ti. |
The Teacher, great king, has passed away. |
rājā punapi visaññījāto catumadhuradoṇiyā usumaṃ muñci. |
The king fainted again, releasing heat into the urn of the four sweets. |
atha naṃ tatopi ukkhipitvā tatiyāya doṇiyā nipajjāpesuṃ. |
Then they lifted him from there too and laid him down in the third urn. |
so puna saññaṃ labhitvā “tātā, kiṃ vadethā”ti pucchi. |
He, regaining consciousness again, asked, "Dear ones, what did you say?" |
“satthā, mahārāja, parinibbuto”ti. |
The Teacher, great king, has passed away. |
rājā punapi visaññījāto, atha naṃ ukkhipitvā nahāpetvā matthake ghaṭehi udakaṃ āsiñciṃsu. |
The king fainted again. Then they lifted him up, bathed him, and poured water from pots on his head. |
♦ rājā saññaṃ labhitvā āsanā vuṭṭhāya gandhaparibhāvite maṇivaṇṇe kese vikiritvā suvaṇṇaphalakavaṇṇāya piṭṭhiyaṃ pakiritvā pāṇinā uraṃ paharitvā pavāḷaṅkuravaṇṇāhi suvaṭṭitaṅgulīhi suvaṇṇabimbisakavaṇṇaṃ uraṃ sibbanto viya gahetvā paridevamāno ummattakavesena antaravīthiṃ otiṇṇo, so alaṅkatanāṭakaparivuto nagarato nikkhamma jīvakambavanaṃ gantvā yasmiṃ ṭhāne nisinnena bhagavatā dhammo desito taṃ oloketvā — “bhagavā sabbaññu, nanu imasmiṃ ṭhāne nisīditvā dhammaṃ desayittha, sokasallaṃ me vinodayittha, tumhe mayhaṃ sokasallaṃ nīharittha, ahaṃ tumhākaṃ saraṇaṃ gato, idāni pana me paṭivacanampi na detha, bhagavā”ti punappunaṃ paridevitvā “nanu bhagavā ahaṃ aññadā evarūpe kāle ‘tumhe mahābhikkhusaṅghaparivārā jambudīpatale cārikaṃ carathā’ti suṇomi, idāni panāhaṃ tumhākaṃ ananurūpaṃ ayuttaṃ pavattiṃ suṇomī”ti evamādīni ca vatvā saṭṭhimattāhi gāthāhi bhagavato guṇaṃ anussaritvā cintesi — “mama parideviteneva na sijjhati, dasabalassa dhātuyo āharāpessāmī”ti evaṃ assosi. |
♦ The king regained consciousness, got up from his seat, and scattering his hair, the color of jewels, which had been perfumed with scents, over his back, the color of a golden plank, he beat his chest with his hand, and with his well-rounded fingers, the color of coral shoots, as if sewing his chest, the color of a golden Bimba fruit, he went down into the street in a state of madness, lamenting. Accompanied by his adorned entourage, he went out of the city to the Jīvaka mango grove, and looking at the place where the Blessed One had sat and taught the Dhamma, he said, "Blessed One, the all-knowing one, did you not sit in this place and teach the Dhamma, and remove the dart of my sorrow? You removed the dart of my sorrow, I took refuge in you, but now you do not even give me a reply, O Blessed One." Lamenting again and again, he said, "Blessed One, at other times like this I hear that you, with a great retinue of monks, are wandering on tour in the land of the rose-apple tree. But now I hear of your unfitting, improper state." Having said these and other things, and having remembered the qualities of the Blessed One with about sixty verses, he thought, "It is not accomplished by my lamenting alone, I will have the relics of the Ten-Powered One brought." Thus he heard. |
sutvā ca imissā visaññibhāvādipavattiyā avasāne dūtaṃ pāhesi. |
And having heard, at the end of this state of fainting and so on, he sent a messenger. |
taṃ sandhāya atha kho rājātiādi vuttaṃ. |
In reference to that, it was said, "Then the king indeed..." and so on. |
♦ tattha dūtaṃ pāhesīti dūtañca paṇṇañca pesesi. |
♦ There he sent a messenger (dūtaṃ pāhesīti): he sent both a messenger and a letter. |
pesetvā ca pana — “sace dassanti, sundaraṃ. |
And having sent them, he thought, "If they give them, it is good. |
no ce dassanti, āharaṇupāyena āharissāmī”ti caturaṅginiṃ senaṃ sannayhitvā sayampi nikkhantoyeva. |
If they do not give them, I will bring them by means of taking them." Having assembled a fourfold army, he himself also went out. |
yathā ca ajātasattu, evaṃ licchavīādayopi dūtaṃ pesetvā sayampi caturaṅginiyā senāya nikkhamiṃsuyeva. |
And just as Ajātasattu, so too the Licchavis and others sent a messenger and themselves also went out with a fourfold army. |
tattha pāveyyakā sabbehi āsannatarā kusinārato tigāvutantare nagare vasanti, bhagavāpi pāvaṃ pavisitvāva kusināraṃ gato. |
There, the Pāvā people were the closest of all, living in a city three gāvutas from Kusinārā, and the Blessed One had also gone to Kusinārā after entering Pāvā. |
atha kasmā paṭhamataraṃ na āgatāti ce? |
But why did they not come earlier? |
mahāparivārā panete rājāno mahāparivāraṃ karontāva pacchato jātā. |
These kings with large retinues, while preparing their large retinues, were late. |
♦ te saṅghe gaṇe etadavocunti sabbepi te sattanagaravāsino āgantvā — “amhākaṃ dhātuyo vā dentu, yuddhaṃ vā”ti kusinārānagaraṃ parivāretvā ṭhite — “etaṃ bhagavā amhākaṃ gāmakkhette”ti paṭivacanaṃ avocuṃ. |
♦ They said this to the groups and assemblies (te saṅghe gaṇe etadavocunti): all those seven city-dwellers came and, "Either give us the relics or give us battle," they said, surrounding the city of Kusinārā. "The Blessed One passed away in our village territory," was the reply they gave. |
te kira evamāhaṃsu — “na mayaṃ satthu sāsanaṃ pahiṇimha, nāpi gantvā ānayimha. |
It is said that they spoke thus: "We did not send for the Teacher's teaching, nor did we go and bring it. |
satthā pana sayameva āgantvā sāsanaṃ pesetvā amhe pakkosāpesi. |
But the Teacher himself came and sent the teaching and summoned us. |
tumhepi kho pana yaṃ tumhākaṃ gāmakkhette ratanaṃ uppajjati, na taṃ amhākaṃ detha. |
You also do not give us the jewel that arises in your village territory. |
sadevake ca loke buddharatanasamaṃ ratanaṃ nāma natthi, evarūpaṃ uttamaratanaṃ labhitvā mayaṃ na dassāma. |
And in the world with its devas, there is no jewel equal to the Buddha-jewel. Having obtained such a supreme jewel, we will not give it. |
na kho pana tumhehiyeva mātuthanato khīraṃ pītaṃ, amhehipi mātuthanato khīraṃ pītaṃ. |
It is not only you who have drunk milk from a mother's breast; we too have drunk milk from a mother's breast. |
na tumheyeva purisā, amhepi purisā hotū”ti aññamaññaṃ ahaṃkāraṃ katvā sāsanapaṭisāsanaṃ pesenti, aññamaññaṃ mānagajjitaṃ gajjanti. |
You are not the only men; we too are men." Thus, making claims of "I am" against each other, they send messages and counter-messages, and they roar with pride against each other. |
yuddhe pana sati kosinārakānaṃyeva jayo abhavissa. |
But if there had been a battle, the victory would have been for the Kusinārā people. |
kasmā? yasmā dhātupāsanatthaṃ āgatā devatā nesaṃ pakkhā ahesuṃ. |
Why? Because the devas who had come to protect the relics were on their side. |
pāḷiyaṃ pana — “bhagavā amhākaṃ gāmakkhette parinibbuto, na mayaṃ dassāma bhagavato sarīrānaṃ bhāgan”ti ettakameva āgataṃ. |
In the Pāḷi, however, only this much has come: "The Blessed One passed away in our village territory, we will not give a share of the Blessed One's relics." |
♦ 237. evaṃ vutte doṇo brāhmaṇoti doṇabrāhmaṇo imaṃ tesaṃ vivādaṃ sutvā — “ete rājāno bhagavato parinibbutaṭṭhāne vivādaṃ karonti, na kho panetaṃ patirūpaṃ, alaṃ iminā kalahena, vūpasamessāmi nan”ti so gantvā te saṅghe gaṇe etadavoca. |
♦ 237. When this was said, the brahmin Doṇa (evaṃ vutte doṇo brāhmaṇo): the brahmin Doṇa, hearing this dispute of theirs, thought, "These kings are disputing at the place where the Blessed One passed away. This is not proper. Enough of this quarrel, I will appease them." He went and said this to those groups and assemblies. |
kimavoca? unnatappadese ṭhatvā dvibhāṇavāraparimāṇaṃ doṇagajjitaṃ nāma avoca. |
What did he say? Standing on high ground, he spoke for the duration of two recitations, called the Doṇa's Roar. |
tattha paṭhamabhāṇavāre tāva ekapadampi te na jāniṃsu. |
There, in the first recitation, they did not understand a single word. |
dutiyabhāṇavārapariyosāne — “ācariyassa viya bho saddo, ācariyassa viya bho saddo”ti sabbe niravā ahesuṃ. |
At the end of the second recitation, all became silent, saying, "It is the voice of the teacher, O sirs, it is the voice of the teacher, O sirs." |
jambudīpatale kira kulaghare jātā yebhuyyena tassa na antevāsiko nāma natthi. |
In the land of the rose-apple tree, it is said, there is almost no one born in a good family who was not his disciple. |
atha so te attano vacanaṃ sutvā nirave tuṇhībhūte viditvā puna etadavoca — “suṇantu bhonto”ti etaṃ gāthādvayaṃ avoca. |
Then, seeing that they had become silent upon hearing his words, he said this again: "Listen, sirs," and he spoke these two verses. |
♦ tattha amhākaṃ buddhoti amhākaṃ buddho. |
♦ There, our Buddha (amhākaṃ buddho): our Buddha. |
ahu khantivādoti buddhabhūmiṃ appatvāpi pāramiyo pūrento khantivāditāpasakāle dhammapālakumārakāle chaddantahatthikāle bhūridattanāgarājakāle campeyyanāgarājakāle saṅkhapālanāgarājakāle mahākapikāle aññesu ca bahūsu jātakesu paresu kopaṃ akatvā khantimeva akāsi. |
He was a preacher of patience (ahu khantivādo): even before attaining the state of a Buddha, while fulfilling the perfections, in the time of the ascetic who preached patience, in the time of the prince Dhammapāla, in the time of the elephant Chaddanta, in the time of the Nāga king Bhūridatta, in the time of the Nāga king Campeyya, in the time of the Nāga king Saṅkhapāla, in the time of the great monkey, and in many other Jātakas, he did not get angry with others but practiced only patience. |
khantimeva vaṇṇayi. |
He praised only patience. |
kimaṅgaṃ pana etarahi iṭṭhāniṭṭhesu tādilakkhaṇaṃ patto, sabbathāpi amhākaṃ buddho khantivādo ahosi, tassa evaṃvidhassa. |
What then now that he has attained the state of being steadfast in pleasant and unpleasant things? In every way, our Buddha was a preacher of patience. For such a one as this. |
na hi sādhu yaṃ uttamapuggalassa, sarīrabhāge siyā sampahāroti na hi sādhuyanti na hi sādhu ayaṃ. |
It is not good that there should be a clash over the share of the body of the supreme person (na hi sādhu yaṃ uttamapuggalassa, sarīrabhāge siyā sampahāro): It is not good, this. |
sarīrabhāgeti sarīravibhāganimittaṃ, dhātukoṭṭhāsahetūti attho. |
Over the share of the body (sarīrabhāge): for the purpose of dividing the body, for the sake of a portion of the relics, is the meaning. |
siyā sampahāroti āvudhasampahāro sādhu na siyāti vuttaṃ hoti. |
There should be a clash (siyā sampahāro): a clash of weapons would not be good, is what is said. |
♦ sabbeva bhonto sahitāti sabbeva bhonto sahitā hotha, mā bhijjatha. |
♦ May all you sirs be united (sabbeva bhonto sahitā): may all you sirs be united, do not be divided. |
samaggāti kāyena ca vācāya ca ekasannipātā ekavacanā samaggā hotha. |
In harmony (samaggā): be of one assembly and one speech, in harmony both in body and speech. |
sammodamānāti cittenāpi aññamaññaṃ sammodamānā hotha. |
Rejoicing together (sammodamānā): may you also be rejoicing together in mind. |
karomaṭṭhabhāgeti bhagavato sarīrāni aṭṭha bhāge karoma . |
Let us make eight shares (karoma aṭṭhabhāge): let us make eight shares of the Blessed One's relics. |
cakkhumatoti pañcahi cakkhūhi cakkhumato buddhassa. |
Of the one with vision (cakkhumato): of the Buddha who has the five kinds of vision. |
na kevalaṃ tumheyeva, bahujanopi pasanno, tesu ekopi laddhuṃ ayutto nāma natthīti bahuṃ kāraṇaṃ vatvā saññāpesi. |
Not only you, but many people are devoted; among them, not a single one is unfit to receive them, he said, explaining many reasons and convincing them. |
♦ 238. tesaṃ saṅghānaṃ gaṇānaṃ paṭissutvāti tesaṃ tesaṃ tato tato samāgatasaṅghānaṃ samāgatagaṇānaṃ paṭissuṇitvā. |
♦ 238. Having listened to those groups and assemblies (tesaṃ saṅghānaṃ gaṇānaṃ paṭissutvā): having listened to those groups and assemblies that had gathered from here and there. |
bhagavato sarīrāni aṭṭhadhā samaṃ suvibhattaṃ vibhajitvāti ettha ayamanukkamo — doṇo kira tesaṃ paṭissuṇitvā suvaṇṇadoṇiṃ vivarāpesi. |
Having divided the Blessed One's relics into eight equal and well-divided parts (bhagavato sarīrāni aṭṭhadhā samaṃ suvibhattaṃ vibhajitvā): here this is the sequence—Doṇa, it is said, having listened to them, had the golden urn opened. |
rājāno āgantvā doṇiyaṃyeva ṭhitā suvaṇṇavaṇṇā dhātuyo disvā — “bhagavā sabbaññu pubbe mayaṃ tumhākaṃ dvattiṃsamahāpurisalakkhaṇapaṭimaṇḍitaṃ chabbaṇṇabuddharasmikhacitaṃ asītianubyañjanasamujjalitasobhaṃ suvaṇṇavaṇṇaṃ sarīraṃ addasāma, idāni pana suvaṇṇavaṇṇāva dhātuyo avasiṭṭhā jātā, na yuttamidaṃ bhagavā tumhākan”ti parideviṃsu. |
The kings came and, seeing the golden-hued relics still in the urn, lamented, "Blessed One, all-knowing one, formerly we saw your golden-hued body adorned with the thirty-two marks of a great man, inlaid with the six-colored Buddha-rays, and resplendent with the eighty minor characteristics. Now only the golden-hued relics remain. This is not fitting for you, Blessed One." |
♦ brāhmaṇopi tasmiṃ samaye tesaṃ pamattabhāvaṃ ñatvā dakkhiṇadāṭhaṃ gahetvā veṭhantare ṭhapesi, atha pacchā aṭṭhadhā samaṃ suvibhattaṃ vibhaji, sabbāpi dhātuyo pākatikanāḷiyā soḷasa nāḷiyo ahesuṃ, ekekanagaravāsino dve dve nāḷiyo labhiṃsu. |
♦ The brahmin, at that time, knowing their negligence, took the right canine tooth and placed it in the fold of his turban. Then afterwards, he divided the relics into eight equal and well-divided parts. All the relics amounted to sixteen nāḷis by the standard nāḷi measure. The inhabitants of each city received two nāḷis each. |
brāhmaṇassa pana dhātuyo vibhajantasseva sakko devānamindo — “kena nu kho sadevakassa lokassa kaṅkhacchedanatthāya catusaccakathāya paccayabhūtā bhagavato dakkhiṇadāṭhā gahitā”ti olokento “brāhmaṇena gahitā”ti disvā — “brāhmaṇopi dāṭhāya anucchavikaṃ sakkāraṃ kātuṃ na sakkhissati, gaṇhāmi nan”ti veṭhantarato gahetvā suvaṇṇacaṅkoṭake ṭhapetvā devalokaṃ netvā cūḷāmaṇicetiye patiṭṭhapesi. |
But while the brahmin was dividing the relics, Sakka, the king of the devas, looking to see, "By whom has the right canine tooth of the Blessed One, which was the condition for the dispelling of doubt in the world with its devas through the teaching of the four truths, been taken?" saw that "it was taken by the brahmin." Thinking, "The brahmin will not be able to pay proper respect to the tooth. I will take it," he took it from the fold of the turban, placed it in a golden casket, took it to the deva world, and enshrined it in the Cūḷāmaṇi Cetiya. |
♦ brāhmaṇopi dhātuyo vibhajitvā dāṭhaṃ apassanto corikāya gahitattā — “kena me dāṭhā gahitā”ti pucchitumpi nāsakkhi. |
♦ The brahmin, having divided the relics, not seeing the tooth, because it had been taken by theft, could not even ask, "By whom was my tooth taken?" |
“nanu tayāva dhātuyo bhājitā, kiṃ tvaṃ paṭhamaṃyeva attano dhātuyā atthibhāvaṃ na aññāsī”ti attani dosāropanaṃ sampassanto — “mayhampi koṭṭhāsaṃ dethā”ti vattumpi nāsakkhi. |
He thought, "Did you not divide the relics yourself? Why did you not know of the existence of your own tooth from the beginning?" Foreseeing blame being cast on himself, he could not even say, "Give me a share too." |
tato — “ayampi suvaṇṇatumbo dhātugatikova, yena tathāgatassa dhātuyo mitā, imassāhaṃ thūpaṃ karissāmī”ti cintetvā imaṃ me bhonto tumbaṃ dadantūti āha. |
Then he thought, "This golden urn is also connected to the relics, by which the relics of the Tathāgata were measured. I will make a stūpa for this," and he said, "Sirs, give me this urn." |
♦ pippalivaniyā moriyāpi ajātasattuādayo viya dūtaṃ pesetvā yuddhasajjāva nikkhamiṃsu. |
♦ The Moriyas of Pipphalivana, like Ajātasattu and others, also sent a messenger and came out ready for battle. |
♦ dhātuthūpapūjāvaṇṇanā |
♦ Explanation of the Veneration of the Relic Stūpas |
♦ 239. rājagahe bhagavato sarīrānaṃ thūpañca mahañca akāsīti kathaṃ akāsi? |
♦ 239. He made a stūpa and a festival for the relics of the Blessed One in Rājagaha (rājagahe bhagavato sarīrānaṃ thūpañca mahañca akāsīti): how did he do it? |
kusinārato yāva rājagahaṃ pañcavīsati yojanāni, etthantare aṭṭhausabhavitthataṃ samatalaṃ maggaṃ kāretvā yādisaṃ mallarājāno makuṭabandhanassa ca santhāgārassa ca antare pūjaṃ kāresuṃ. |
From Kusinārā to Rājagaha is twenty-five yojanas. In this distance, he had a road eighty usabhas wide and level made, and just as the Malla kings had made a festival between the Makuṭabandhana and the assembly hall. |
tādisaṃ pañcavīsatiyojanepi magge pūjaṃ kāretvā lokassa anukkaṇṭhanatthaṃ sabbattha antarāpaṇe pasāretvā suvaṇṇadoṇiyaṃ pakkhittadhātuyo sattipañjarena parikkhipāpetvā attano vijite pañcayojanasataparimaṇḍale manusse sannipātāpesi. |
He had a similar festival made on the road for twenty-five yojanas, and to avoid causing distress to the world, he set up shops everywhere in between. He had the relics, placed in a golden urn, surrounded by a cage of spears, and assembled the people from his kingdom of five hundred yojanas in circumference. |
te dhātuyo gahetvā kusinārato sādhukīḷitaṃ kīḷantā nikkhamitvā yattha yattha suvaṇṇavaṇṇāni pupphāni passanti, tattha tattha dhātuyo sattiantare ṭhapetvā pūjaṃ akaṃsu. |
They took the relics and, leaving Kusinārā while playing joyous games, wherever they saw golden-colored flowers, they placed the relics within the spear-cage and performed a puja. |
tesaṃ pupphānaṃ khīṇakāle gacchanti, rathassa dhuraṭṭhānaṃ pacchimaṭṭhāne sampatte satta divase sādhukīḷitaṃ kīḷanti. |
When those flowers were gone, they would go on. When the front of the chariot reached the back, they would play joyous games for seven days. |
evaṃ dhātuyo gahetvā āgacchantānaṃ satta vassāni satta māsāni satta divasāni vītivattāni. |
Thus, while they were coming with the relics, seven years, seven months, and seven days passed. |
♦ micchādiṭṭhikā — “samaṇassa gotamassa parinibbutakālato paṭṭhāya balakkārena sādhukīḷitāya upaddutamha sabbe no kammantā naṭṭhā”ti ujjhāyantā manaṃ padosetvā chaḷāsītisahassamattā apāye nibbattā. |
♦ The followers of wrong views, complaining, "Since the time of the monk Gotama's final passing, we have been oppressed by this forceful joyous celebration, all our work has been ruined," became resentful, and about eighty-six thousand of them were reborn in a state of loss. |
khīṇāsavā āvajjitvā “mahājano manaṃ padosetvā apāye nibbattī”ti disvā — “sakkaṃ devarājānaṃ dhātuāharaṇūpāyaṃ kāressāmā”ti tassa santikaṃ gantvā tamatthaṃ ārocetvā — “dhātuāharaṇūpāyaṃ karohi mahārājā”ti āhaṃsu. |
The Arahants, directing their minds, saw, "The great populace has become resentful and is being reborn in a state of loss," and thought, "We will have Sakka, the king of the devas, devise a way to bring the relics." They went to him, informed him of the matter, and said, "Devise a way to bring the relics, great king." |
sakko āha — “bhante, puthujjano nāma ajātasattunā samo saddho natthi, na so mama vacanaṃ karissati, apica kho māravibhiṃsakasadisaṃ vibhiṃsakaṃ dassessāmi, mahāsaddaṃ sāvessāmi, yakkhagāhakakhipitakārocake karissāmi, tumhe ‘amanussā mahārāja kupitā dhātuyo āharāpethā’ti vadeyyātha, evaṃ so āharāpessatī”ti. |
Sakka said, "Venerable sirs, among ordinary people, there is no one as faithful as Ajātasattu. He will not do my bidding. However, I will show a terrifying sight like the terrifying form of Māra, I will make a great sound heard, I will create yakkha-seizers and throwers of possession, and you should say, 'Great king, the non-humans are angry, have the relics brought.' Thus he will have them brought." |
atha kho sakko taṃ sabbaṃ akāsi. |
Then Sakka did all that. |
♦ therāpi rājānaṃ upasaṅkamitvā — “mahārāja, amanussā kupitā, dhātuyo āharāpehī”ti bhaṇiṃsu. |
♦ The elders also approached the king and said, "Great king, the non-humans are angry, have the relics brought." |
rājā — “na tāva, bhante, mayhaṃ cittaṃ tussati, evaṃ santepi āharantū”ti āha. |
The king said, "Venerable sirs, my mind is not yet satisfied, but even so, let them bring them." |
sattamadivase dhātuyo āhariṃsu. |
On the seventh day, they brought the relics. |
evaṃ āhatā dhātuyo gahetvā rājagahe thūpañca mahañca akāsi. |
Having taken the relics thus brought, he made a stūpa and a festival in Rājagaha. |
itarepi attano attano balānurūpena āharitvā sakasakaṭṭhānesu thūpañca mahañca akaṃsu. |
The others also, according to their own power, brought them and made stūpas and festivals in their own respective places. |
♦ 240. evametaṃ bhūtapubbanti evaṃ etaṃ dhātubhājanañceva dasathūpakaraṇañca jambudīpe bhūtapubbanti pacchā saṅgītikārakā āhaṃsu. |
♦ 240. Thus it was in the past (evametaṃ bhūtapubbanti): thus this division of relics and the making of ten stūpas occurred in Jambudīpa in the past, the later compilers of the council said. |
evaṃ patiṭṭhitesu pana thūpesu mahākassapatthero dhātūnaṃ antarāyaṃ disvā rājānaṃ ajātasattuṃ upasaṅkamitvā “mahārāja, ekaṃ dhātunidhānaṃ kātuṃ vaṭṭatī”ti āha. |
But after the stūpas were thus established, the elder Mahākassapa, seeing a danger to the relics, approached King Ajātasattu and said, "Great king, it is proper to make a single relic enshrinement." |
sādhu, bhante, nidhānakammaṃ tāva mama hotu, sesadhātuyo pana kathaṃ āharāmīti? |
Good, venerable sir, let the work of enshrinement be mine. But how shall we bring the other relics? |
na, mahārāja, dhātuāharaṇaṃ tuyhaṃ bhāro, amhākaṃ bhāroti. |
No, great king, bringing the relics is not your burden, it is our burden. |
sādhu, bhante, tumhe dhātuyo āharatha, ahaṃ dhātunidhānaṃ karissāmīti. |
Good, venerable sir, you bring the relics, and I will make the relic enshrinement. |
thero tesaṃ tesaṃ rājakulānaṃ paricaraṇamattameva ṭhapetvā sesadhātuyo āhari. |
The elder, leaving only what was necessary for the veneration of those royal families, brought the other relics. |
rāmagāme pana dhātuyo nāgā pariggaṇhiṃsu, tāsaṃ antarāyo natthi. |
But in Rāmagāma, the nāgas protected the relics; there is no danger to them. |
“anāgate laṅkādīpe mahāvihāre mahācetiyamhi nidahissantī”ti tā na āharitvā sesehi sattahi nagarehi āharitvā rājagahassa pācīnadakkhiṇadisābhāge ṭhatvā — “imasmiṃ ṭhāne yo pāsāṇo atthi, so antaradhāyatu, paṃsu suvisuddhā hotu, udakaṃ mā uṭṭhahatū”ti adhiṭṭhāsi. |
In the future, they will be enshrined in the great cetiya in the Mahāvihāra in the island of Laṅkā," he thought, and not bringing them, he brought them from the other seven cities. Standing in the southeast quarter of Rājagaha, he resolved, "Whatever stone is in this place, let it disappear, let the earth become perfectly pure, let water not rise up. |
♦ rājā taṃ ṭhānaṃ khaṇāpetvā tato uddhatapaṃsunā iṭṭhakā kāretvā asītimahāsāvakānaṃ cetiyāni kāreti. |
♦ The king had that place dug, and with the earth taken out from there, he had bricks made and had cetiyas made for the eighty great disciples. |
“idha rājā kiṃ kāretī”ti pucchantānampi “mahāsāvakānaṃ cetiyānī”ti vadanti, na koci dhātunidhānabhāvaṃ jānāti. |
To those who asked, "What is the king having made here?" they said, "Cetiyas for the great disciples." No one knew that it was a relic enshrinement. |
asītihatthagambhīre pana tasmiṃ padese jāte heṭṭhā lohasanthāraṃ santharāpetvā tattha thūpārāme cetiyagharappamāṇaṃ tambalohamayaṃ gehaṃ kārāpetvā aṭṭha aṭṭha haricandanādimaye karaṇḍe ca thūpe ca kārāpesi. |
But when that place was eighty cubits deep, he had a copper plate laid at the bottom, and there he had a house made of copper, the size of the cetiya house in the Thūpārāma, and he had eight caskets and stūpas made of sandalwood and other materials. |
atha bhagavato dhātuyo haricandanakaraṇḍe pakkhipitvā taṃ haricandanakaraṇḍakampi aññasmiṃ haricandanakaraṇḍake, tampi aññasminti evaṃ aṭṭha haricandanakaraṇḍe ekato katvā eteneva upāyena te aṭṭha karaṇḍe aṭṭhasu haricandanathūpesu, aṭṭha haricandanathūpe aṭṭhasu lohitacandanakaraṇḍesu, aṭṭha lohitacandanakaraṇḍe aṭṭhasu lohitacandanathūpesu, aṭṭha lohitacandanathūpe aṭṭhasu dantakaraṇḍesu, aṭṭha dantakaraṇḍe aṭṭhasu dantathūpesu, aṭṭha dantathūpe aṭṭhasu sabbaratanakaraṇḍesu, aṭṭha sabbaratanakaraṇḍe aṭṭhasu sabbaratanathūpesu, aṭṭha sabbaratanathūpe aṭṭhasu suvaṇṇakaraṇḍesu, aṭṭha suvaṇṇakaraṇḍe, aṭṭhasu suvaṇṇathūpesu, aṭṭha suvaṇṇathūpe aṭṭhasu rajatakaraṇḍesu, aṭṭha rajatakaraṇḍe aṭṭhasu rajatathūpesu, aṭṭha rajatathūpe, aṭṭhasu maṇikaraṇḍesu, aṭṭha maṇikaraṇḍe aṭṭhasu maṇithūpesu, aṭṭha maṇithūpe aṭṭhasu lohitaṅkakaraṇḍesu, aṭṭha lohitaṅkakaraṇḍe aṭṭhasu lohitaṅkathūpesu, aṭṭha lohitaṅkathūpe aṭṭhasu masāragallakaraṇḍesu, aṭṭha masāragallakaraṇḍe aṭṭhasu masāragallathūpesu, aṭṭha masāragallathūpe aṭṭhasu phalikakaraṇḍesu, aṭṭha phalikakaraṇḍe aṭṭhasu phalikamayathūpesu pakkhipi. |
Then, placing the Blessed One's relics in a sandalwood casket, and that sandalwood casket in another sandalwood casket, and that one in another—thus putting together eight sandalwood caskets, and by this method, those eight caskets in eight sandalwood stūpas, the eight sandalwood stūpas in eight red sandalwood caskets, the eight red sandalwood caskets in eight red sandalwood stūpas, the eight red sandalwood stūpas in eight ivory caskets, the eight ivory caskets in eight ivory stūpas, the eight ivory stūpas in eight caskets of all jewels, the eight caskets of all jewels in eight stūpas of all jewels, the eight stūpas of all jewels in eight golden caskets, the eight golden caskets in eight golden stūpas, the eight golden stūpas in eight silver caskets, the eight silver caskets in eight silver stūpas, the eight silver stūpas in eight jeweled caskets, the eight jeweled caskets in eight jeweled stūpas, the eight jeweled stūpas in eight red-crystal caskets, the eight red-crystal caskets in eight red-crystal stūpas, the eight red-crystal stūpas in eight agate caskets, the eight agate caskets in eight agate stūpas, the eight agate stūpas in eight crystal caskets, he placed the eight crystal caskets in eight crystal stūpas. |
♦ sabbesaṃ uparimaṃ phalikacetiyaṃ thūpārāmacetiyappamāṇaṃ ahosi, tassa upari sabbaratanamayaṃ gehaṃ kāresi, tassa upari suvaṇṇamayaṃ, tassa upari rajatamayaṃ, tassa upari tambalohamayaṃ gehaṃ. |
♦ The topmost crystal cetiya was the size of the Thūpārāma cetiya. Above it, he had a house made of all kinds of jewels, and above that, one of gold, and above that, one of silver, and above that, a house of copper. |
tattha sabbaratanamayaṃ vālikaṃ okiritvā jalajathalajapupphānaṃ sahassāni vippakiritvā aḍḍhachaṭṭhāni jātakasatāni asītimahāthere suddhodanamahārājānaṃ mahāmāyādeviṃ satta sahajāteti sabbānetāni suvaṇṇamayāneva kāresi. |
There, having scattered sand made of all kinds of jewels, and having scattered thousands of aquatic and terrestrial flowers, he had the five hundred and fifty Jātakas, the eighty great elders, King Suddhodana, Queen Mahāmāyā, and the seven co-natals all made of gold. |
pañcapañcasate suvaṇṇarajatamaye puṇṇaghaṭe ṭhapāpesi, pañca suvaṇṇaddhajasate ussāpesi. |
He had five hundred and fifty full pots of gold and silver placed, and raised five hundred golden flags. |
pañcasate suvaṇṇadīpe, pañcasate rajatadīpe kārāpetvā sugandhatelassa pūretvā tesu dukūlavaṭṭiyo ṭhapesi. |
He had five hundred golden lamps and five hundred silver lamps made, filled them with fragrant oil, and placed wicks of fine cloth in them. |
♦ athāyasmā mahākassapo — “mālā mā milāyantu, gandhā mā vinassantu, dīpā mā vijjhāyantū”ti adhiṭṭhahitvā suvaṇṇapaṭṭe akkharāni chindāpesi — |
♦ Then the venerable Mahākassapa, resolving, "May the garlands not wither, may the scents not perish, may the lamps not be extinguished," had letters engraved on a golden plate: |
♦ “anāgate piyadāso nāma kumāro chattaṃ ussāpetvā asoko dhammarājā bhavissati. |
♦ "In the future, a prince named Piyadāsa will raise the umbrella and become the righteous king Asoka. |
so imā dhātuyo vitthārikā karissatī”ti. |
He will make these relics widespread." |
♦ rājā sabbapasādhanehi pūjetvā ādito paṭṭhāya dvāraṃ pidahanto nikkhami, so tambalohadvāraṃ pidahitvā āviñchanarajjuyaṃ kuñcikamuddikaṃ bandhitvā tattheva mahantaṃ maṇikkhandhaṃ ṭhapetvā — “anāgate daliddarājā imaṃ maṇiṃ gahetvā dhātūnaṃ sakkāraṃ karotū”ti akkharaṃ chindāpesi. |
♦ The king, having worshipped with all kinds of adornments, came out, closing the door from the beginning. He closed the copper door, tied a key-ring in the winding rope, and placed a large gem there, and had the inscription engraved, "In the future, a poor king, taking this gem, may pay respect to the relics." |
♦ sakko devarājā vissakammaṃ āmantetvā — “tāta, ajātasattunā dhātunidhānaṃ kataṃ, ettha ārakkhaṃ paṭṭhapehī”ti pahiṇi. |
♦ Sakka, king of the devas, summoning Vissakamma, sent him, saying, "Son, Ajātasattu has made a relic enshrinement. Set up a guard there." |
so āgantvā vāḷasaṅghāṭayantaṃ yojesi, kaṭṭharūpakāni tasmiṃ dhātugabbhe phalikavaṇṇakhagge gāhetvā vātasadisena vegena anupariyāyantaṃ yantaṃ yojetvā ekāya eva āṇiyā bandhitvā samantato giñjakāvasathākārena silāparikkhepaṃ katvā upari ekāya pidahitvā paṃsuṃ pakkhipitvā bhūmiṃ samaṃ katvā tassa upari pāsāṇathūpaṃ patiṭṭhapesi. |
He came and set up a machine with a deadly combination of joints. He set up a machine with wooden figures holding crystal-colored swords in that relic chamber, moving with the speed of wind, and bound it with a single pin. He made a stone enclosure around it in the shape of a gabled house, covered it with a single one on top, filled it with earth, leveled the ground, and established a stone stūpa on top of it. |
evaṃ niṭṭhite dhātunidhāne yāvatāyukaṃ ṭhatvā theropi parinibbuto, rājāpi yathākammaṃ gato, tepi manussā kālaṅkatā. |
Thus, when the relic enshrinement was completed, the elder also passed away after living out his lifespan, the king also went according to his karma, and those people also died. |
♦ aparabhāge piyadāso nāma kumāro chattaṃ ussāpetvā asoko nāma dhammarājā hutvā tā dhātuyo gahetvā jambudīpe vitthārikā akāsi. |
♦ In a later period, a prince named Piyadāsa, having raised the umbrella and become the righteous king named Asoka, took those relics and made them widespread in Jambudīpa. |
kathaṃ? so nigrodhasāmaṇeraṃ nissāya sāsane laddhappasādo caturāsīti vihārasahassāni kāretvā bhikkhusaṅghaṃ pucchi — “bhante, mayā caturāsīti vihārasahassāni kāritāni, dhātuyo kuto labhissāmī”ti? |
How? He, having gained faith in the teaching through the novice Nigrodha, had eighty-four thousand monasteries built and asked the community of monks, "Venerable sirs, I have had eighty-four thousand monasteries built. From where will I get the relics?" |
mahārāja, — “dhātunidhānaṃ nāma atthī”ti suṇoma, na pana paññāyati — “asukasmiṃ ṭhāne”ti. |
Great king, we hear that there is a 'relic enshrinement,' but it is not known 'in such and such a place'. |
rājā rājagahe cetiyaṃ bhindāpetvā dhātuṃ apassanto paṭipākatikaṃ kāretvā bhikkhubhikkhuniyo upāsakaupāsikāyoti catasso parisā gahetvā vesāliṃ gato. |
The king had the cetiya in Rājagaha demolished, and not seeing the relics, had it restored to its original state. Taking the four assemblies of monks, nuns, laymen, and laywomen, he went to Vesālī. |
tatrāpi alabhitvā kapilavatthuṃ. |
Not finding them there either, he went to Kapilavatthu. |
tatrāpi alabhitvā rāmagāmaṃ gato. |
Not finding them there either, he went to Rāmagāma. |
rāmagāme nāgā cetiyaṃ bhindituṃ na adaṃsu, cetiye nipatitakudālo khaṇḍākhaṇḍaṃ hoti. |
In Rāmagāma, the nāgas did not allow the cetiya to be demolished; the hoe that struck the cetiya broke into pieces. |
evaṃ tatrāpi alabhitvā allakappaṃ veṭhadīpaṃ pāvaṃ kusināranti sabbattha cetiyāni bhinditvā dhātuṃ alabhitvāva paṭipākatikāni katvā puna rājagahaṃ gantvā catasso parisā sannipātāpetvā — “atthi kenaci sutapubbaṃ ‘asukaṭṭhāne nāma dhātunidhānan’ti” pucchi. |
Thus, not finding them there either, he went to Allakappa, Veṭhadīpa, Pāvā, and Kusinārā. Having demolished the cetiyas everywhere and not finding the relics, he restored them to their original state and went back to Rājagaha. Having assembled the four assemblies, he asked, "Has anyone ever heard that 'there is a relic enshrinement in such and such a place'?" |
♦ tatreko vīsavassasatiko thero — “asukaṭṭhāne dhātunidhānan”ti na jānāmi, mayhaṃ pana pitā mahāthero maṃ sattavassakāle mālācaṅkoṭakaṃ gāhāpetvā — “ehi sāmaṇera, asukagacchantare pāsāṇathūpo atthi, tattha gacchāmā”ti gantvā pūjetvā — “imaṃ ṭhānaṃ upadhāretuṃ vaṭṭati sāmaṇerā”ti āha. |
♦ There, one elder, one hundred and twenty years old, said, "I do not know that 'there is a relic enshrinement in such-and-such a place.' But my father, a great elder, when I was seven years old, had me carry a flower basket and said, 'Come, novice, there is a stone stūpa in a certain thicket, let us go there.' Having gone and worshipped, he said, 'It is proper to remember this place, novice.' |
ahaṃ ettakaṃ jānāmi mahārājāti āha. |
I know this much, great king," he said. |
rājā “etadeva ṭhānan”ti vatvā gacche hāretvā pāsāṇathūpañca paṃsuñca apanetvā heṭṭhā sudhābhūmiṃ addasa. |
The king said, "This is the very place," and had the thicket cleared. Having removed the stone stūpa and the earth, he saw a plastered surface below. |
tato sudhañca iṭṭhakāyo ca hāretvā anupubbena pariveṇaṃ oruyha sattaratanavālukaṃ asihatthāni ca kaṭṭharūpakāni samparivattakāni addasa. |
Then, having removed the plaster and bricks, he gradually descended into the enclosure and saw the sand of the seven jewels and the wooden figures with swords, which were revolving. |
so yakkhadāsake pakkosāpetvā balikammaṃ kāretvāpi neva antaṃ na koṭiṃ passanto devatānaṃ namassamāno — “ahaṃ imā dhātuyo gahetvā caturāsītiyā vihārasahassesu nidahitvā sakkāraṃ karomi, mā me devatā antarāyaṃ karontū”ti āha. |
He summoned the yakkha servants and had offerings made, but seeing neither end nor limit, he paid homage to the devas and said, "I, having taken these relics, will enshrine them in eighty-four thousand monasteries and pay respect. May the devas not cause me any harm." |
♦ sakko devarājā cārikaṃ caranto taṃ disvā vissakammaṃ āmantesi — “tāta, asoko dhammarājā ‘dhātuyo nīharissāmī’ti pariveṇaṃ otiṇṇo, gantvā kaṭṭharūpakāni hārehī”ti. |
♦ Sakka, king of the devas, wandering on his rounds, saw that and summoned Vissakamma, saying, "Son, the righteous king Asoka has descended into the enclosure, saying, 'I will take out the relics.' Go and remove the wooden figures." |
so pañcacūḷagāmadārakavesena gantvā rañño purato dhanuhattho ṭhatvā — “harāmi mahārājā”ti āha. |
He, in the guise of a village boy with five top-knots, went and stood before the king with a bow in his hand and said, "I will remove them, great king." |
“hara, tātā”ti saraṃ gahetvā sandhimhiyeva vijjhi, sabbaṃ vippakiriyittha. |
"Remove them, son." He took an arrow and shot it right at the joint; everything scattered. |
atha rājā āviñchane bandhaṃ kuñcikamuddikaṃ gaṇhi, maṇikkhandhaṃ passi. |
Then the king took the key-ring tied to the winding mechanism and saw the jewel. |
“anāgate daliddarājā imaṃ maṇiṃ gahetvā dhātūnaṃ sakkāraṃ karotū”ti puna akkharāni disvā kujjhitvā — “mādisaṃ nāma rājānaṃ daliddarājāti vattuṃ ayuttan”ti punappunaṃ ghaṭetvā dvāraṃ vivarāpetvā antogehaṃ paviṭṭho. |
Again seeing the letters, "In the future, a poor king, taking this gem, may pay respect to the relics," he became angry and said, "It is not proper to call a king like me a poor king." Having repeatedly struck it, he had the door opened and entered the inner chamber. |
♦ aṭṭhārasavassādhikānaṃ dvinnaṃ vassasatānaṃ upari āropitadīpā tatheva pajjalanti. |
♦ The lamps lit over two hundred and eighteen years ago were still burning. |
nīluppalapupphāni taṅkhaṇaṃ āharitvā āropitāni viya, pupphasanthāro taṅkhaṇaṃ santhato viya, gandhā taṃ muhuttaṃ pisitvā ṭhapitā viya rājā suvaṇṇapaṭṭaṃ gahetvā — “anāgate piyadāso nāma kumāro chattaṃ ussāpetvā asoko nāma dhammarājā bhavissati so imā dhātuyo vitthārikā karissatī”ti vācetvā — “diṭṭho bho, ahaṃ ayyena mahākassapattherenā”ti vatvā vāmahatthaṃ ābhujitvā dakkhiṇena hatthena apphoṭesi. |
The blue lotus flowers were as if just brought and placed, the flower-strewing was as if just strewn, the perfumes were as if just ground and placed. The king took the golden plate and had it read, "In the future, a prince named Piyadāsa, having raised the umbrella, will become the righteous king Asoka. He will make these relics widespread." He said, "I have been seen, sirs, by the noble Mahākassapatthera," and bending his left arm, he clapped with his right hand. |
so tasmiṃ ṭhāne paricaraṇadhātumattameva ṭhapetvā sesā dhātuyo gahetvā dhātugehaṃ pubbe pihitanayeneva pidahitvā sabbaṃ yathāpakatiyāva katvā upari pāsāṇacetiyaṃ patiṭṭhāpetvā caturāsītiyā vihārasahassesu dhātuyo patiṭṭhāpetvā mahāthere vanditvā pucchi — “dāyādomhi, bhante, buddhasāsane”ti. |
He, leaving only a small portion of the relics for veneration in that place, took the rest of the relics, closed the relic chamber in the same way it had been closed before, made everything as it was originally, established a stone cetiya on top, enshrined the relics in eighty-four thousand monasteries, and paying homage to the great elders, he asked, "Am I an heir, venerable sirs, in the Buddha's dispensation?" |
kissa dāyādo tvaṃ, mahārāja, bāhirako tvaṃ sāsanassāti. |
Of what are you an heir, great king? You are an outsider to the dispensation. |
bhante, channavutikoṭidhanaṃ vissajjetvā caturāsīti vihārasahassāni kāretvā ahaṃ na dāyādo, añño ko dāyādoti? |
Venerable sirs, having spent ninety-six crores of wealth and having built eighty-four thousand monasteries, am I not an heir? Who else is an heir? |
paccayadāyako nāma tvaṃ mahārāja, yo pana attano puttañca dhītarañca pabbājeti, ayaṃ sāsane dāyādo nāmāti. |
You are a donor of requisites, great king. But whoever ordains their own son and daughter, this one is called an heir in the dispensation. |
so puttañca dhītarañca pabbājesi. |
He ordained his son and daughter. |
atha naṃ therā āhaṃsu — “idāni, mahārāja, sāsane dāyādosī”ti. |
Then the elders said to him, "Now, great king, you are an heir in the dispensation." |
♦ evametaṃ bhūtapubbanti evaṃ etaṃ atīte dhātunidhānampi jambudīpatale bhūtapubbanti. |
♦ Thus this happened in the past (evametaṃ bhūtapubbanti): thus this relic enshrinement also happened in Jambudīpa in the past. |
tatiyasaṅgītikārāpi imaṃ padaṃ ṭhapayiṃsu. |
The compilers of the third council also included this passage. |
♦ aṭṭhadoṇaṃ cakkhumato sarīrantiādigāthāyo pana tambapaṇṇidīpe therehi vuttāti. |
♦ The verses beginning "Eight doṇas of the relics of the One with Vision" were spoken by the elders on the island of Tambapaṇṇi. |
♦ iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāyaṃ |
♦ Thus in the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya, |
♦ mahāparinibbānasuttavaṇṇanā niṭṭhitā. |
♦ the commentary on the Mahāparinibbāna Sutta is finished. |
♦ 4. mahāsudassanasuttavaṇṇanā |
♦ 4. Commentary on the Mahāsudassana Sutta |
♦ kusāvatīrājadhānīvaṇṇanā |
♦ Commentary on the Royal Capital of Kusāvatī |
♦ 241. evaṃ me sutanti mahāsudassanasuttaṃ. |
♦ 241. Thus have I heard (evaṃ me sutanti): the Mahāsudassana Sutta. |
tatrāyaṃ apubbapadavaṇṇanā — sabbaratanamayoti ettha ekā iṭṭhakā sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā, ekā lohitaṅkamayā, ekā masāragallamayā, ekā sabbaratanamayā, ayaṃ pākāro sabbapākārānaṃ anto ubbedhena saṭṭhihattho ahosi. |
Therein, this is the commentary on the unusual words: made of all kinds of jewels (sabbaratanamayo): here one brick was of gold, one of silver, one of beryl, one of crystal, one of ruby, one of agate, one of all kinds of jewels. This wall was sixty cubits high, inside all the walls. |
eke pana therā — “nagaraṃ nāma anto ṭhatvā olokentānaṃ dassanīyaṃ vaṭṭati, tasmā sabbabāhiro saṭṭhihattho, sesā anupubbanīcā”ti vadanti. |
Some elders, however, say: "A city should be beautiful to those who look at it from inside. Therefore, the outermost one was sixty cubits, and the rest were progressively lower." |
eke — “bahi ṭhatvā olokentānaṃ dassanīyaṃ vaṭṭati, tasmā sabbābbhantarimo saṭṭhihattho, sesā anupubbanīcā”ti. |
Some say: "It should be beautiful to those who look at it from outside. Therefore, the innermost one was sixty cubits, and the rest were progressively lower." |
eke — “anto ca bahi ca ṭhatvā olokentānaṃ dassanīyaṃ vaṭṭati, tasmā majjhe pākāro saṭṭhihattho, anto ca bahi ca tayo tayo anupubbanīcā”ti. |
Some say: "It should be beautiful to those who look at it from both inside and outside. Therefore, the wall in the middle was sixty cubits, and there were three progressively lower ones both inside and outside." |
♦ esikāti esikatthambho. |
♦ Pillar (esikā): a pillar-post. |
tiporisaṅgāti ekaṃ porisaṃ majjhimapurisassa attano hatthena pañcahatthaṃ, tena tiporisaparikkhepā pannarasahatthaparimāṇāti attho. |
Three persons tall (tiporisaṅgā): one porisa is five cubits with the hand of a man of medium height. Thus, with a circumference of three porisas, the meaning is a circumference of fifteen cubits. |
te pana kathaṃ ṭhitāti? |
But how were they placed? |
nagarassa bāhirapasse ekekaṃ mahādvārabāhaṃ nissāya ekeko, ekekaṃ khuddakadvārabāhaṃ nissāya ekeko, mahādvārakhuddakadvārānaṃ antarā tayo tayoti. |
On the outer side of the city, one leaning against each great gate-post, one leaning against each small gate-post, and three between a great gate and a small gate. |
tālapantīsu sabbaratanamayānaṃ tālānaṃ ekaṃ sovaṇṇamayanti pākāre vuttalakkhaṇameva veditabbaṃ, paṇṇaphalesupi eseva nayo. |
In the rows of palm trees, of the palm trees made of all jewels, one of gold (ekaṃ sovaṇṇamayan): the same characteristics mentioned for the wall should be understood. The same principle applies to the leaves and fruits. |
tā pana tālapantiyo asītihatthā ubbedhena, vippakiṇṇavāluke samatale bhūmibhāge pākārantare ekekā hutvā ṭhitā. |
Those rows of palm trees were eighty cubits high, and stood one by one within the wall enclosures on level ground with scattered sand. |
♦ vaggūti cheko sundaro. |
♦ Melodious (vaggū): skillful, beautiful. |
rajanīyoti rañjetuṃ samattho. |
Pleasing (rajanīyo): capable of delighting. |
khamanīyoti divasampi suyyamāno khamateva, na bībhaccheti. |
Endurable (khamanīyo): even if heard all day, it is endurable, not disgusting. |
madanīyoti mānamadapurisamadajanano. |
Intoxicating (madanīyo): causing pride and intoxication in men. |
pañcaṅgikassāti ātataṃ vitataṃ ātatavitataṃ susiraṃ ghananti imehi pañcahaṅgehi samannāgatassa. |
Of the five-fold ensemble (pañcaṅgikassā): endowed with these five components: stretched, covered, stretched-and-covered, hollow, and solid. |
tattha ātataṃ nāma cammapariyonaddhesu bherīādīsu ekatalaṃ tūriyaṃ. |
There, ātataṃ (stretched) is a single-faced instrument like a drum, covered with hide.Vitataṃ (covered) is double-faced.Ātatavitataṃ (stretched-and-covered) is covered on all sides.Susiraṃ (hollow) is a flute, etc.Ghanaṃ (solid) is cymbals, etc. |
vitataṃ nāma ubhayatalaṃ. |
Well-tuned (suvinītassā): well-attuned by tightening, loosening, etc. |
ātatavitataṃ nāma sabbato pariyonaddhaṃ. |
Well-struck (suppaṭitāḷitassā): well-struck to know that it is in tune. |
susiraṃ nāma vaṃsādi. |
Accompanied by skilled musicians (sukusalehi samannāhatassā): played by those who are skilled and adept at playing. |
ghanaṃ nāma sammādi. |
Gamblers (dhuttā): dice-gamblers. |
suvinītassāti ākaḍḍhanasithilakaraṇādīhi sumucchitassa. |
Drunkards (soṇḍā): drunkards. |
suppaṭitāḷitassāti pamāṇe ṭhitabhāvajānanatthaṃ suṭṭhu paṭitāḷitassa. |
That very thirst (pipāsā) is the desire to drink again and again. |
sukusalehi samannāhatassāti ye vādituṃ chekā kusalā, tehi vāditassa. |
They amused themselves (paricāresun): moving their hands or feet, they danced and played. |
dhuttāti akkhadhuttā,. |
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soṇḍāti surāsoṇḍā. |
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teyeva punappunaṃ pātukāmatāvasena pipāsā. |
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paricāresunti hatthaṃ vā pādaṃ vā cāletvā naccantā kīḷiṃsu. |
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♦ cakkaratanavaṇṇanā |
♦ Commentary on the Wheel-Treasure |
♦ 243. sīsaṃ nhātassāti sīsena saddhiṃ gandhodakena nahātassa. |
♦ 243. Having bathed his head (sīsaṃ nhātassā): having bathed with scented water, including his head. |
uposathikassāti samādinnauposathaṅgassa. |
Of one observing the Uposatha (uposathikassā): of one who has undertaken the Uposatha precepts. |
uparipāsādavaragatassāti pāsādavarassa upari gatassa, subhojanaṃ bhuñjitvā pāsādavarassa uparimahātale sirigabbhaṃ pavisitvā sīlāni āvajjantassa. |
Having gone to the top of the excellent palace (uparipāsādavaragatassā): having gone to the top of the excellent palace; having eaten a good meal, having entered the royal chamber on the upper floor of the excellent palace, and reflecting on his virtues. |
tadā kira rājā pātova satasahassaṃ vissajjetvā mahādānaṃ datvā soḷasahi gandhodakaghaṭehi sīsaṃ nahāyitvā katapātarāso suddhaṃ uttarāsaṅgaṃ ekaṃsaṃ karitvā uparipāsādassa sirisayane pallaṅkaṃ ābhujitvā nisinno attano dānādimayaṃ puññasamudāyaṃ āvajjanto nisīdi. |
At that time, it is said, the king, having given a great donation of a hundred thousand in the morning, having bathed his head with sixteen pots of scented water, and having eaten his morning meal, arranged his pure upper robe over one shoulder, sat cross-legged on the royal couch on the upper floor of the palace, and sat reflecting on his accumulation of merit from giving, etc. |
ayaṃ sabbacakkavattīnaṃ dhammatā. |
This is the nature of all universal monarchs. |
♦ tesaṃ taṃ āvajjantānaṃyeva vuttappakārapuññakammapaccayautusamuṭṭhānaṃ nīlamaṇisaṅghātasadisaṃ pācīnasamuddajalatalaṃ bhindamānaṃ viya, ākāsaṃ alaṅkurumānaṃ viya dibbaṃ cakkaratanaṃ pātubhavati. |
♦ For them, while they were thus reflecting, born of past meritorious deeds and the season, like a mass of blue sapphire, as if splitting the surface of the eastern ocean, as if adorning the sky, the divine wheel-treasure appears. |
taṃ mahāsudassanassāpi tatheva pāturahosi. |
For Mahāsudassana too, it appeared in the same way. |
tayidaṃ dibbānubhāvayuttattā dibbanti vuttaṃ. |
That which is said to be divine because it is endowed with divine power. |
sahassaṃ assa arānanti sahassāraṃ. |
A thousand are its spokes (sahassaṃ assa arānan): thousand-spoked. |
saha nemiyā, saha nābhiyā cāti sanemikaṃ sanābhikaṃ. |
With its felly and with its hub (saha nemiyā, saha nābhiyā cā): with felly and hub. |
sabbehi ākārehi paripuṇṇanti sabbākāraparipūraṃ. |
Complete in all its aspects (sabbehi ākārehi paripuṇṇan): complete in all aspects. |
♦ tattha cakkañca taṃ ratijananaṭṭhena ratanañcāti cakkaratanaṃ. |
♦ There, "wheel-treasure" (cakkaratanaṃ) means it is both a wheel (cakka) and a treasure (ratana) because it generates delight. |
yāya pana taṃ nābhiyā “sanābhikan”ti vuttaṃ, sā indanīlamayā hoti, majjhe panassā sārarajatamayā panāḷi, yāya suddhasiniddhadantapantiyā hasamānā viya virocati, majjhe chiddena viya candamaṇḍalena, ubhosupi bāhirantesu rajatapaṭṭena kataparikkhepā hoti. |
The hub by which it is said to be "with hub" (sanābhikan) is made of sapphire; in its middle is a tube of pure silver, by which it shines as if smiling with a row of pure, smooth teeth, like the moon's disk through a hole in the middle. On both outer ends, it is enclosed by a silver band. |
tesu panassa nābhipanāḷiparikkhepapaṭṭesu yuttayuttaṭṭhānesu paricchedalekhā suvibhattāva hutvā paññāyanti. |
On these, on the band enclosing the hub-tube, the dividing lines are well-defined and appear in their proper places. |
ayaṃ tāva assa nābhiyā sabbākāraparipūratā. |
This, in summary, is the completeness in all aspects of its hub. |
♦ yehi pana taṃ — “arehi sahassāran”ti vuttaṃ, te sattaratanamayā sūriyarasmiyo viya pabhāsampannā honti, tesampi ghaṭakamaṇikaparicchedalekhādīni suvibhattāneva hutvā paññāyanti. |
♦ And those by which it is said to have "a thousand spokes" (sahassāran), they are made of the seven jewels and are endowed with radiance like the rays of the sun. Their inset jewels, dividing lines, and so on are also well-defined and appear. |
ayamassa arānaṃ sabbākāraparipūratā. |
This is the completeness in all aspects of its spokes. |
♦ yāya pana taṃ nemiyā — “sanemikan”ti vuttaṃ, sā bālasūriyarasmikalāpasiriṃ avahasamānā viya surattasuddhasiniddhapavāḷamayā hoti. |
♦ The felly by which it is said to be "with felly" (sanemikan) is made of very red, pure, smooth coral, as if bearing the splendor of a cluster of rays from the rising sun. |
sandhīsu panassā sañjhārāgasassirikā rattajambunadapaṭṭā vaṭṭaparicchedalekhā suvibhattā hutvā paññāyanti. |
At its joints, the circular dividing lines, the splendor of the twilight glow, and the red Jambu-river gold bands are well-defined and appear. |
ayamassa nemiyā sabbākāraparipūratā. |
This is the completeness in all aspects of its felly. |
♦ nemimaṇḍalapiṭṭhiyaṃ panassa dasannaṃ dasannaṃ arānaṃ antare dhamanavaṃso viya anto susiro chiddamaṇḍalakhacito vātagāhī pavāḷadaṇḍo hoti, yassa vāteritassa sukusalasamannāhatassa pañcaṅgikatūriyassa viya saddo vaggu ca rajanīyo ca kamanīyo ca madanīyo ca hoti. |
♦ On the surface of the felly-circle, between every ten spokes, there is a coral rod, hollow inside like a bellows-pipe, inlaid with a circle of holes that catch the wind. When stirred by the wind, its sound is melodious, pleasing, endurable, and intoxicating, like a five-part musical instrument played by a skilled musician. |
tassa kho pana pavāḷadaṇḍassa upari setacchattaṃ ubhosu passesu samosaritakusumadāmānaṃ dve pantiyoti evaṃ samosaritakusumadāmapantisatadvayaparivārasetacchattasatadhārinā pavāḷadaṇḍasatena samupasobhitanemiparikkhepassa dvinnampi nābhipanāḷīnaṃ anto dve sīhamukhāni honti, yehi tālakkhandhappamāṇā puṇṇacandakiraṇakalāpasassirīkā taruṇaravisamānarattakambalageṇḍukapariyantā ākāsagaṅgāgatisobhaṃ avahasamānā viya dve muttakalāpā olambanti. |
Above that coral rod is a white umbrella, and on both sides are two rows of garlands of well-arranged flowers. Thus, adorned by a hundred coral rods bearing a hundred white umbrellas, each surrounded by two hundred rows of well-arranged flower garlands, within both hub-tubes are two lion-faces, from which hang two pearl garlands, the size of a palm trunk, with the splendor of a cluster of rays from the full moon, with ends like red woolen balls similar to the young sun, as if bearing the beauty of the celestial Ganges. |
yehi cakkaratanena saddhiṃ ākāse samparivattamānehi tīṇi cakkāni ekato parivattantāni viya khāyanti. |
By which, as they revolve in the sky with the wheel-treasure, it appears as if three wheels are revolving together. |
ayamassa sabbaso sabbākāraparipūratā. |
This is its completeness in all aspects in every way. |
♦ taṃ panetaṃ evaṃ sabbākāraparipūraṃ pakatiyā sāyamāsabhattaṃ bhuñjitvā attano attano gharadvāre paññattāsanesu nisīditvā pavattakathāsallāpesu manussesu vīthicatukkādīsu kīḷamāne dārakajane nātiuccena nātinīcena vanasaṇḍamatthakāsannena ākāsappadesena upasobhayamānaṃ viya, rukkhasākhaggāni dvādasayojanato paṭṭhāya suyyamānena madhurassarena sattānaṃ sotāni odhāpayamānaṃ yojanato paṭṭhāya nānappabhāsamudayasamujjalena vaṇṇena nayanāni samākaḍḍhantaṃ viya, rañño cakkavattissa puññānubhāvaṃ ugghosayantaṃ viya, rājadhāniyā abhimukhaṃ āgacchati. |
♦ That which is thus complete in all its aspects, in the evening, after the people have eaten their meal and are sitting on seats prepared at their own house doors, engaged in conversation, and while children are playing in the street-crossings and so on, it comes towards the royal capital, as if adorning the sky at a height not too high nor too low, near the tops of the forest groves, capturing the hearing of beings with a sweet sound heard from a distance of twelve yojanas, as if attracting the eyes with a color resplendent with the rising of various radiances from a distance of one yojana, as if proclaiming the power of the merit of the universal monarch. |
♦ athassa cakkaratanassa saddasavaneneva — “kuto nu kho, kassa nu kho ayaṃ saddo”ti āvajjitahadayānaṃ puratthimadisaṃ ālokayamānānaṃ tesaṃ manussānaṃ aññataro aññataraṃ evamāha — “passatha, bho, acchariyaṃ, ayaṃ puṇṇacando pubbe eko uggacchati, ajjeva pana attadutiyo uggato, etañhi rājahaṃsamithunamiva puṇṇacandamithunaṃ pubbāpariyena gaganatalaṃ abhilaṅghatī”ti. |
♦ Then, just by the sound of the wheel-treasure, those people whose hearts were attentive, saying, "From where, and whose, is this sound?" while looking towards the eastern direction, one of them said to another, "Look, sirs, a marvel! This full moon, which formerly rose alone, has today risen with a companion. Indeed, this pair of full moons, like a pair of royal swans, is crossing the sky in succession." |
tamañño āha — “kiṃ kathesi, samma, kuhiṃ nāma tayā dve puṇṇacandā ekato uggacchantā diṭṭhapubbā, nanu esa tapanīyaraṃsidhāro piñcharakiraṇo divākaro uggato”ti, tamañño hasitaṃ katvā evamāha — “kiṃ ummattosi, nanu idāneva divākaro atthaṅgato, so kathaṃ imaṃ puṇṇacandaṃ anubandhamāno uggacchissati? |
Another said to him, "What are you talking about, friend? Where have you ever seen two full moons rising together? Is this not the sun with its golden rays, with its tawny beams, that has risen?" Another, laughing, said to him, "Are you mad? Did not the sun just set? How can it rise, following this full moon? |
addhā panetaṃ anekaratanappabhāsamudayujjalaṃ ekassāpi puññavato vimānaṃ bhavissatī”ti. |
Surely this, resplendent with the rising of many jewel-like radiances, must be the celestial palace of some meritorious being." |
te sabbepi apasārayantā aññe evamāhaṃsu — “bho, kiṃ bahuṃ vilapatha, nevāyaṃ puṇṇacando, na sūriyo na devavimānaṃ. |
Pushing them all aside, others said, "Sirs, why do you chatter so much? This is neither the full moon, nor the sun, nor a celestial palace. |
na hetesaṃ evarūpā sirisampatti atthi, cakkaratanena pana etena bhavitabban”ti. |
For none of these have such splendor. It must be the wheel-treasure." |
♦ evaṃ pavattasallāpasseva tassa janassa candamaṇḍalaṃ ohāya taṃ cakkaratanaṃ abhimukhaṃ hoti. |
♦ While this conversation was going on among the people, leaving the moon's disk, that wheel-treasure comes towards them. |
tato tehi — “kassa nu kho idaṃ nibbattan”ti vutte bhavanti vattāro — “na kassaci aññassa, nanu amhākaṃ mahārājā pūritacakkavattivatto, tassetaṃ nibbattan”ti. |
Then when they said, "Whose has this arisen for?" there were those who said, "For no one else. Is not our great king one who has fulfilled the duties of a universal monarch? This has arisen for him." |
atha so ca mahājano, yo ca añño passati, sabbo cakkaratanameva anugacchati. |
Then that great crowd, and whoever else sees it, all follow the wheel-treasure. |
taṃ cāpi cakkaratanaṃ raññoyeva atthāya attano āgatabhāvaṃ ñāpetukāmaṃ viya sattakkhattuṃ pākāramatthakeneva nagaraṃ anusaṃyāyitvā, atha rañño antepuraṃ padakkhiṇaṃ katvā, antepurassa ca uttarasīhapañjarasadise ṭhāne yathā gandhapupphādīhi sukhena sakkā hoti pūjetuṃ, evaṃ akkhāhataṃ viya tiṭṭhati. |
And that wheel-treasure, as if to make known its arrival for the sake of the king, after circling the city seven times above the wall, and then circumambulating the king's inner palace, stands as if fixed to an axle at a place like the northern lion-window of the inner palace, so that it can be easily worshipped with scents, flowers, and so on. |
♦ evaṃ ṭhitassa panassa vātapānachiddādīhi pavisitvā nānāvirāgaratanappabhāsamujjalaṃ antopāsādaṃ alaṅkurumānaṃ pabhāsamūhaṃ disvā dassanatthāya sañjātābhilāso rājā hoti. |
♦ When it has thus stood, seeing the mass of radiance that, entering through the window-holes and so on, illuminates the interior of the palace, resplendent with the radiance of various colored jewels, the king has a desire to see it. |
parijanopissa piyavacanapābhatena āgantvā tamatthaṃ nivedeti. |
His retinue also comes with a tribute of pleasant words and informs him of the matter. |
atha rājā balavapītipāmojjaphuṭasarīro pallaṅkaṃ mocetvā uṭṭhāyāsanā sīhapañjarasamīpaṃ gantvā taṃ cakkaratanaṃ disvā “sutaṃ kho pana metan”tiādikaṃ cintanaṃ cintayati. |
Then the king, his body filled with strong joy and gladness, releases the couch and rises from his seat, goes to the lion-window, and seeing that wheel-treasure, he thinks the thought beginning, "I have heard, indeed..." |
mahāsudassanassāpi sabbaṃ taṃ tatheva ahosi. |
For Mahāsudassana too, all that happened in the same way. |
tena vuttaṃ — “disvā rañño mahāsudassanassa ... pe ... assaṃ nu kho ahaṃ rājā cakkavattī”ti. |
Therefore it was said, "Having seen, of King Mahāsudassana... and so on... 'Might I be a universal monarch?'" |
tattha so hoti rājā cakkavattīti kittāvatā cakkavattī hotīti? |
There, he is a universal monarch (so hoti rājā cakkavattī): to what extent is he a universal monarch? |
ekaṅguladvaṅgulamattampi cakkaratane ākāsaṃ abbhuggantvā pavatte idāni tassa pavattāpanatthaṃ yaṃ kātabbaṃ, taṃ dassento atha kho ānandātiādimāha. |
When the wheel-treasure has risen into the sky by even a finger or two's breadth, now, to show what must be done to make it proceed, he said, "Then, Ānanda..." and so on. |
♦ 244. tattha uṭṭhāyāsanāti nisinnāsanato uṭṭhahitvā cakkaratanasamīpaṃ āgantvā. |
♦ 244. There, rising from his seat (uṭṭhāyāsanā): having risen from the seat he was sitting on, he came near the wheel-treasure. |
suvaṇṇabhiṅkāraṃ gahetvāti hatthisoṇḍasadisapanāḷiṃ suvaṇṇabhiṅkāraṃ ukkhipitvā. |
Taking a golden pitcher (suvaṇṇabhiṅkāraṃ gahetvā): lifting a golden pitcher with a spout like an elephant's trunk. |
anvadeva rājā mahāsudassano saddhiṃ caturaṅginiyā senāyāti sabbacakkavattīnañhi udakena abbhukkiritvā — “abhivijinātu bhavaṃ cakkaratanan”ti vacanasamanantarameva vehāsaṃ abbhuggantvā cakkaratanaṃ pavattati. |
King Mahāsudassana followed with his fourfold army (anvadeva rājā mahāsudassano saddhiṃ caturaṅginiyā senāyā): for all universal monarchs, immediately after the words, "May your majesty conquer with the wheel-treasure," having been sprinkled with water, the wheel-treasure rises into the air and proceeds. |
yassa pavatti samakālameva so rājā cakkavattī nāma hoti. |
The moment it proceeds, that king is called a universal monarch. |
pavatte pana cakkaratane taṃ anubandhamānova rājā cakkavattiyānavaraṃ āruyha vehāsaṃ abbhuggacchati. |
When the wheel-treasure is proceeding, the king, following it, mounts the excellent vehicle of a universal monarch and rises into the air. |
athassa chattacāmarādihattho parijano ceva antepurajano ca tato nānākārakañcukakavacādisannāhavibhūsitena vividhābharaṇappabhāsamujjalena samussitaddhajapaṭākapaṭimaṇḍitena attano attano balakāyena saddhiṃ uparājasenāpatipabhutayopi vehāsaṃ abbhuggantvā rājānameva parivārenti. |
Then his retinue, holding the umbrella, fan, etc., and the people of the inner palace, and then the viceroy, commander-in-chief, and so on, with their own forces, adorned with various kinds of armor, cuirasses, etc., resplendent with the radiance of various ornaments, and decorated with raised flags and banners, rise into the air and surround the king. |
♦ rājayuttā pana janasaṅgahatthaṃ nagaravīthīsu bheriyo carāpenti — “tātā, amhākaṃ rañño cakkaratanaṃ nibbattaṃ, attano vibhavānurūpena maṇḍitapasādhikā sannipatathā”ti. |
♦ The king's men, for the sake of gathering the people, have drums beaten in the city streets, saying, "Dear ones, the wheel-treasure has appeared for our king. Assemble, adorned and decorated according to your own means." |
mahājano pana pakatiyā cakkaratanasaddeneva sabbakiccāni pahāya gandhapupphādīni ādāya sannipatitova sopi sabbo vehāsaṃ abbhuggantvā rājānameva parivāreti. |
But the great crowd, already gathered by the sound of the wheel-treasure, having abandoned all their duties and taken scents, flowers, and so on, all of them also rise into the air and surround the king. |
yassa yassa hi raññā saddhiṃ gantukāmatācittaṃ uppajjati, so so ākāsagatova hoti. |
For whoever has the thought of wanting to go with the king, he becomes one who has gone into the sky. |
evaṃ dvādasayojanāyāmavitthārā parisā hoti. |
Thus the assembly is twelve yojanas in length and breadth. |
tattha ekapurisopi chinnabhinnasarīro vā kiliṭṭhavattho vā natthi. |
There, not a single person has a broken or wounded body or dirty clothes. |
suciparivāro hi rājā cakkavattī. |
For a universal monarch has a pure retinue. |
cakkavattiparisā nāma vijjādharapurisā viya ākāse gacchamānā indanīlamaṇitale vippakiṇṇaratanasadisā hoti. |
The retinue of a universal monarch, going through the sky like men with magical powers, is like scattered jewels on a sapphire surface. |
mahāsudassanassāpi tatheva ahosi. |
For Mahāsudassana too, it happened in the same way. |
tena vuttaṃ — “anvadeva rājā mahāsudassano saddhiṃ caturaṅginiyā senāyā”ti. |
Therefore it was said, "King Mahāsudassana followed with his fourfold army." |
♦ taṃ pana cakkaratanaṃ rukkhaggānaṃ uparūpari nātiuccena nātinīcena gaganappadesena pavattati. |
♦ That wheel-treasure, however, travels through the sky above the treetops, not too high and not too low. |
yathā rukkhānaṃ pupphaphalapallavehi atthikā, tāni sukhena gahetuṃ sakkonti. |
So that those who want flowers, fruits, and leaves from the trees can easily take them. |
yathā ca bhūmiyaṃ ṭhitā “esa rājā, esa uparājā, esa senāpatī”ti sallakkhetuṃ sakkonti. |
And so that those standing on the ground can recognize, "This is the king, this is the viceroy, this is the commander-in-chief." |
ṭhānādīsu ca iriyāpathesu yo yena icchati, so teneva gacchati. |
And in postures such as standing, one goes as one wishes. |
cittakammādisippapasutā cettha attano attano kiccaṃ karontāyeva gacchanti. |
And those engaged in crafts such as painting go on doing their own work. |
yatheva hi bhūmiyaṃ, tathā tesaṃ sabbakiccāni ākāseva ijjhanti. |
Just as on the ground, so all their activities are accomplished in the sky. |
evaṃ cakkavattiparisaṃ gahetvā taṃ cakkaratanaṃ vāmapassena sineruṃ pahāya mahāsamuddassa uparibhāgena sattasahassayojanappamāṇaṃ pubbavidehaṃ gacchati. |
Thus, taking the universal monarch's retinue, that wheel-treasure, leaving Mount Sineru on its left, goes over the great ocean to Pubbavideha, which is seven thousand yojanas in extent. |
♦ tattha yo vinibbedhena dvādasayojanāya, parikkhepato chattiṃsayojanāya parisāya sannivesakkhamo sulabhāhārūpakaraṇo chāyudakasampanno sucisamatalo ramaṇīyo bhūmibhāgo, tassa uparibhāge taṃ cakkaratanaṃ akkhāhataṃ viya tiṭṭhati. |
♦ There, over a delightful region of land, which is twelve yojanas in extent by its measure, and thirty-six yojanas in circumference, suitable for the encampment of the army, with easily available food and requisites, endowed with shade and water, pure and level, that wheel-treasure stands as if fixed to an axle. |
atha tena saññāṇena so mahājano otaritvā yathāruci nahānabhojanādīni sabbakiccāni karonto vāsaṃ kappeti. |
Then, by that sign, the great crowd descends and, having bathed, eaten, and so on, as they please, they make their camp, performing all their duties. |
mahāsudassanassāpi sabbaṃ tatheva ahosi. |
For Mahāsudassana too, all happened in the same way. |
tena vuttaṃ — “yasmiṃ kho panānanda, padese cakkaratanaṃ patiṭṭhāti, tattha so rājā mahāsudassano vāsaṃ upagacchi saddhiṃ caturaṅginiyā senāyā”ti. |
Therefore it was said, "And in whatever region, Ānanda, the wheel-treasure stops, there King Mahāsudassana takes up his residence with his fourfold army." |
♦ evaṃ vāsaṃ upagate cakkavattimhi ye tattha rājāno, te “paracakkaṃ āgatan”ti sutvāpi na balakāyaṃ sannipātetvā yuddhasajjā honti. |
♦ When the universal monarch has thus taken up residence, the kings there, even though they hear, "A foreign army has come," do not assemble their forces and prepare for battle. |
cakkaratanassa hi uppattisamanantarameva natthi so satto nāma, yo paccatthikasaññāya taṃ rājānaṃ ārabbha āvudhaṃ ukkhipituṃ visaheyya. |
For immediately upon the arising of the wheel-treasure, there is no being who would dare to raise a weapon against that king with hostile intent. |
ayamānubhāvo cakkaratanassa. |
This is the power of the wheel-treasure. |
♦ cakkānubhāvena hi tassa rañño, |
♦ By the power of the wheel, for that king, |
♦ arī asesā damathaṃ upenti. |
♦ All foes submit to his control. |
♦ arindamaṃ nāma narādhipassa, |
♦ Tamer of foes, as the lord of men is called, |
♦ teneva taṃ vuccati tassa cakkanti. |
♦ For that reason, his wheel is so called. |
♦ tasmā sabbepi te rājāno attano attano rajjasirivibhavānurūpaṃ pābhataṃ gahetvā taṃ rājānaṃ upagamma onatasirā attano moḷimaṇippabhābhisekena tassa pādapūjaṃ karontā — “ehi kho, mahārājā”tiādīhi vacanehi tassa kiṃkārapaṭisāvitaṃ āpajjanti. |
♦ Therefore, all those kings, taking tribute according to their own royal splendor and wealth, approach that king and, with bowed heads, performing the worship of his feet with the anointing of the radiance of their own crown jewels, they submit to his service with words such as, "Come, great king." |
mahāsudassanassāpi tatheva akaṃsu. |
They did the same for Mahāsudassana. |
tena vuttaṃ — “ye kho, panānanda, puratthimāya disāya ... pe ... anusāsa, mahārājā”ti. |
Therefore it was said, "And those, Ānanda, in the eastern direction... and so on... rule, great king." |
♦ tattha svāgatanti su āgataṃ. |
♦ There, welcome (svāgataṃ): well come. |
ekasmiñhi āgate socanti, gate nandanti. |
At the arrival of one, they grieve; at his departure, they rejoice. |
ekasmiṃ āgate nandanti, gate socanti, tādiso tvaṃ āgamananandano, gamanasocano. |
At the arrival of one, they rejoice; at his departure, they grieve. You are such a one whose arrival brings joy and whose departure brings sorrow. |
tasmā tava āgamanaṃ suāgamananti vuttaṃ hoti. |
Therefore, your coming is a welcome coming, is what is said. |
evaṃ vutte pana rājā cakkavattī nāpi — “ettakaṃ nāma me anuvassaṃ baliṃ upakappethā”ti vadati, nāpi aññassa bhogaṃ acchinditvā aññassa deti. |
When this is said, the universal monarch neither says, "Offer me this much tribute annually," nor does he take the wealth of one and give it to another. |
attano pana dhammarājabhāvassa anurūpāya paññāya pāṇātipātādīni upaparikkhitvā pemanīyena mañjunā sarena — “passatha tātā, pāṇātipāto nāmesa āsevito bhāvito bahulīkato nirayasaṃvattaniko hotī”tiādinā nayena dhammaṃ desetvā “pāṇo na hantabbo”tiādikaṃ ovādaṃ deti. |
But, in accordance with his own status as a righteous king, having examined actions such as the taking of life, with an affectionate and gentle voice, he teaches the Dhamma in the manner of, "See, dear ones, the taking of life, when cultivated, developed, and practiced much, leads to hell," and gives the admonition, "Life should not be taken," and so on. |
mahāsudassanopi tatheva akāsi, tena vuttaṃ — “rājā mahāsudassano evamāha — ‘pāṇo na hantabbo ... pe ... yathābhuttañca bhuñjathā’ti”. |
Mahāsudassana also did the same. Therefore it was said, "King Mahāsudassana said thus: 'Life should not be taken... and so on... and enjoy what you have.'" |
kiṃ pana sabbepi rañño imaṃ ovādaṃ gaṇhantīti? |
But do all the kings accept this admonition? |
buddhassāpi tāva sabbe na gaṇhanti, rañño kiṃ gaṇhissantīti. |
Even the Buddha's, not all accept; what then of a king's? |
tasmā ye paṇḍitā vibhāvino, te gaṇhanti. |
Therefore, those who are wise and discerning, they accept. |
sabbe pana anuyantā bhavanti. |
But all become followers. |
tasmā ye kho panānandātiādimāha. |
Therefore he said, "And those, Ānanda..." and so on. |
♦ atha taṃ cakkaratanaṃ evaṃ pubbavidehavāsīnaṃ ovāde dinne katapātarāse cakkavattibalena vehāsaṃ abbhuggantvā puratthimasamuddaṃ ajjhogāhati. |
♦ Then that wheel-treasure, having thus given the admonition to the inhabitants of Pubbavideha, after the morning meal, rises into the air with the power of the universal monarch and plunges into the eastern ocean. |
yathā yathā ca taṃ ajjhogāhati, tathā tathā agadagandhaṃ ghāyitvā saṅkhittaphaṇo nāgarājā viya, saṅkhittaūmivipphāraṃ hutvā ogacchamānaṃ mahāsamuddasalilaṃ yojanamattaṃ ogantvā antosamudde veḷuriyabhitti viya tiṭṭhati. |
And as it plunges, so the great ocean water, smelling a fragrant scent, as if a nāga king with a contracted hood, with its waves contracted, recedes for a yojana, and stands like a beryl wall in the middle of the ocean. |
taṅkhaṇaññeva ca tassa rañño puññasiriṃ daṭṭhukāmāni viya mahāsamuddatale vippakiṇṇāni nānāratanāni tato tato āgantvā taṃ padesaṃ pūrayanti. |
At that very moment, as if desiring to see the royal splendor of that king, various jewels scattered on the surface of the great ocean come from here and there and fill that place. |
atha sā rājaparisā taṃ nānāratanaparipūraṃ mahāsamuddatalaṃ disvā yathāruci ucchaṅgādīhi ādiyati, yathāruci ādinnaratanāya pana parisāya taṃ cakkaratanaṃ paṭinivattati. |
Then that royal retinue, seeing that great ocean surface full of various jewels, takes them as they please in their laps and so on. When the retinue has taken jewels as they please, that wheel-treasure turns back. |
paṭinivattamāne ca tasmiṃ parisā aggato hoti, majjhe rājā, ante cakkaratanaṃ. |
And as it turns back, the retinue is in front, the king in the middle, and the wheel-treasure at the back. |
tampi jalanidhijalaṃ palobhiyamānamiva cakkaratanasiriyā, asahamānamiva ca tena viyogaṃ nemimaṇḍalapariyantaṃ abhihanantaṃ nirantarameva upagacchati. |
That ocean water, as if enticed by the splendor of the wheel-treasure, and as if unable to bear the separation from it, approaches continuously, striking the edge of the felly-circle. |
evaṃ rājā cakkavattī puratthimamahāsamuddapariyantaṃ pubbavidehaṃ abhivijinitvā dakkhiṇasamuddapariyantaṃ jambudīpaṃ vijetukāmo cakkaratanadesitena maggena dakkhiṇasamuddābhimukho gacchati. |
Thus the universal monarch, having conquered Pubbavideha up to the shore of the eastern great ocean, desiring to conquer Jambudīpa up to the shore of the southern ocean, goes, facing the southern ocean by the path shown by the wheel-treasure. |
mahāsudassanopi tatheva agamāsi. |
Mahāsudassana also went in the same way. |
tena vuttaṃ — “atha kho, ānanda, cakkaratanaṃ puratthimaṃ samuddaṃ ajjhogāhetvā paccuttaritvā dakkhiṇaṃ disaṃ pavattī”ti. |
Therefore it was said, "Then, Ānanda, the wheel-treasure, having plunged into the eastern ocean and having crossed over, proceeded to the southern direction." |
♦ evaṃ pavattamānassa pana tassa pavattanavidhānaṃ, senāsanniveso, paṭirājāgamanaṃ, tesaṃ anusāsanippadānaṃ dakkhiṇasamuddājjhogāhanaṃ samuddasalilassa ogacchamānaṃ ratanānaṃ ādānanti sabbaṃ purimanayeneva veditabbaṃ. |
♦ The manner of its proceeding, the encampment of the army, the coming of the rival kings, the giving of instruction to them, the plunging into the southern ocean, the recession of the ocean water, and the taking of the jewels—all should be understood in the same way as before. |
♦ vijinitvā pana taṃ dasasahassayojanappamāṇaṃ jambudīpaṃ dakkhiṇasamuddatopi paccuttaritvā sattayojanasahassappamāṇaṃ aparagoyānaṃ vijetuṃ pubbe vuttanayeneva gantvā tampi samuddapariyantaṃ tatheva abhivijinitvā pacchimasamuddatopi uttaritvā aṭṭhayojanasahassappamāṇaṃ uttarakuruṃ vijetuṃ tatheva gantvā tampi samuddapariyantaṃ tatheva abhivijiya uttarasamuddato paccuttarati. |
♦ Having conquered that Jambudīpa of ten thousand yojanas, and having crossed back from the southern ocean, he goes in the way previously mentioned to conquer Aparagoyāna of seven thousand yojanas, and having conquered that also up to the ocean shore in the same way, and having crossed back from the western ocean, he goes in the same way to conquer Uttarakuru of eight thousand yojanas, and having conquered that also up to the ocean shore in the same way, he crosses back from the northern ocean. |
♦ ettāvatā raññā cakkavattinā cāturantāya pathaviyā ādhipaccaṃ adhigataṃ hoti. |
♦ By this much, the universal monarch has attained sovereignty over the earth bounded by the four oceans. |
so evaṃ vijitavijayo attano rajjasirisampattidassanatthaṃ sapariso uddhaṃ gaganatalaṃ abhilaṅghitvā suvikasitapadumakumudapuṇḍarīkavanavicitte cattāro jātassare viya pañcasatapañcasataparittadīpaparivāre cattāro mahādīpe oloketvā cakkaratanadesiteneva maggena yathānukkamaṃ attano rājadhāniṃ paccāgacchati. |
He, thus a victorious conqueror, to see the splendor of his royal kingdom, with his retinue, soars up into the sky and, looking at the four great continents, surrounded by their respective five hundred small islands, like four lotus ponds variegated with blossoming lotuses, water lilies, and white water lilies, he returns to his own royal capital in due course by the path shown by the wheel-treasure. |
atha taṃ cakkaratanaṃ antepuradvāraṃ sobhayamānaṃ viya hutvā tiṭṭhati. |
Then that wheel-treasure stands as if adorning the entrance to the inner palace. |
♦ evaṃ patiṭṭhite pana tasmiṃ cakkaratane rājantepure ukkāhi vā dīpikāhi vā kiñci karaṇīyaṃ na hoti, cakkaratanobhāsoyeva rattiṃ andhakāraṃ vidhamatiyeva. |
♦ When the wheel-treasure is thus established, there is no need for anything to be done with torches or lamps in the king's inner palace; the radiance of the wheel-treasure itself dispels the darkness at night. |
ye pana andhakāratthikā honti, tesaṃ andhakārameva hoti. |
But for those who desire darkness, it is dark for them. |
mahāsudassanassāpi sabbametaṃ tatheva ahosi. |
For Mahāsudassana too, all this happened in the same way. |
tena vuttaṃ — “dakkhiṇaṃ samuddaṃ ajjhogāhetvā ... pe ... evarūpaṃ cakkaratanaṃ pāturahosī”ti. |
Therefore it was said, "having plunged into the southern ocean... and so on... such a wheel-treasure appeared." |
♦ hatthiratanavaṇṇanā |
♦ Explanation of the Elephant-Treasure |
♦ 246. evaṃ pātubhūtacakkaratanasseva cakkavattino amaccā pakatimaṅgalahatthiṭṭhānaṃ samaṃ sucibhūmibhāgaṃ kāretvā haricandanādīhi surabhigandhehi upalimpāpetvā heṭṭhā vicittavaṇṇasurabhikusumasamokiṇṇaṃ upari suvaṇṇatārakānaṃ antarantarā samosaritamanuññakusumadāmapaṭimaṇḍitavitānaṃ devavimānaṃ viya abhisaṅkharitvā — “evarūpassa nāma deva hatthiratanassa āgamanaṃ cintethā”ti vadanti. |
♦ 246. For the universal monarch whose wheel-treasure has thus appeared, the ministers make the regular royal elephant stable a level and clean area of ground, have it smeared with fragrant scents such as sandalwood, and below it, strewn with various-colored fragrant flowers, and above it, with a canopy decorated with golden stars and garlands of pleasant flowers arranged in between, they prepare it like a celestial mansion and say, "May your Majesty think of the arrival of such an elephant-treasure." |
so pubbe vuttanayeneva mahādānaṃ datvā sīlāni ca samādāya taṃ puññasampattiṃ āvajjanto nisīdi. |
He, having given a great donation in the way previously mentioned and having undertaken the precepts, sits reflecting on that accumulation of merit. |
athassa puññānubhāvacodito chaddantakulā vā uposathakulā vā taṃ sakkāravisesaṃ anubhavitukāmo taruṇaravimaṇḍalābhirattacaraṇagīvāmukhapaṭimaṇḍitavisuddhasetasarīro sattapatiṭṭho susaṇṭhitāṅgapaccaṅgasanniveso vikasitarattapadumacārupokkharo iddhimā yogī viya vehāsagamanasamattho manosilācuṇṇarañjitapariyanto viya rajatapabbato hatthiseṭṭho āgantvā tasmiṃ padese tiṭṭhati. |
Then, urged by the power of his merit, from the Chaddanta clan or the Uposatha clan, desiring to experience that special honor, a chief elephant comes and stands in that place. It has a pure white body adorned with feet, neck, and face as red as the disk of the young sun, is firmly established on seven points, has well-proportioned limbs and body parts, a beautiful lotus-like trunk like a blooming red lotus, is able to travel through the air like a powerful yogi, and is like a silver mountain with its edges reddened with red arsenic powder. |
so chaddantakulā āgacchanto sabbakaniṭṭho āgacchati. |
When he comes from the Chaddanta clan, he comes as the very youngest. |
uposathakulā āgacchanto sabbajeṭṭho. |
When he comes from the Uposatha clan, he comes as the very eldest. |
pāḷiyaṃ pana uposatho nāgarājā icceva āgataṃ. |
In the Pāḷi, however, it is simply stated, "Uposatha, the nāga king." |
nāgarājā nāma kassaci aparibhogo, sabbakaniṭṭho āgacchatīti aṭṭhakathāsu vuttaṃ. |
"Nāga king" means not owned by anyone. It is said in the commentaries that the youngest one comes. |
svāyaṃ pūritacakkavattivattānaṃ cakkavattīnaṃ vuttanayeneva cintayantānaṃ āgacchati. |
He comes to the universal monarchs who have fulfilled the duties of a universal monarch, when they think in the way described. |
mahāsudassanassa pana sayameva pakatimaṅgalahatthiṭṭhānaṃ āgantvā taṃ hatthiṃ apanetvā tattha aṭṭhāsi. |
For Mahāsudassana, however, he came by himself to the regular royal elephant stable, moved aside the elephant there, and stood there. |
tena vuttaṃ — “puna caparaṃ ānanda ... pe ... nāgarājā”ti. |
Therefore it was said, "And again, Ānanda... and so on... the nāga king." |
♦ evaṃ pātubhūtaṃ pana taṃ hatthiratanaṃ disvā hatthigopakādayo haṭṭhatuṭṭhā vegena gantvā rañño ārocenti. |
♦ Seeing the elephant-treasure that has thus appeared, the elephant-keepers and others, joyful and delighted, go quickly and inform the king. |
rājā turitaturito āgantvā taṃ disvā pasannacitto — “bhaddakaṃ vata bho hatthiyānaṃ, sace damathaṃ upeyyā”ti cintayanto hatthaṃ pasāreti. |
The king, in great haste, comes and, seeing it, with a pleased mind, thinks, "A fine elephant vehicle indeed, if it would submit to taming," and stretches out his hand. |
atha so gharadhenuvacchako viya kaṇṇe olambitvā sūratabhāvaṃ dassento rājānaṃ upasaṅkamati. |
Then it, like a calf to its mother cow, lowering its ears and showing its gentle nature, approaches the king. |
rājā taṃ ārohitukāmo hoti. |
The king desires to mount it. |
athassa parijanā adhippāyaṃ ñatvā taṃ hatthiratanaṃ suvaṇṇaddhajaṃ suvaṇṇālaṅkāraṃ hemajālapaṭicchannaṃ katvā upanenti. |
Then his retinue, knowing his intention, brings the elephant-treasure, adorned with a golden flag, golden ornaments, and covered with a net of gold. |
rājā taṃ anisīdāpetvāva sattaratanamayāya nisseṇiyā āruyha ākāsagamananinnacitto hoti. |
The king, without making it sit, mounts it with a ladder made of the seven jewels and has his mind set on travelling through the air. |
tassa saha cittuppādeneva so nāgarājā rājahaṃso viya indanīlamaṇippabhājālaṃ nīlagaganatalaṃ abhilaṅghati. |
At the very moment of that thought, that nāga king soars into the blue sky, which has the brilliance of a sapphire, like a royal swan. |
tato cakkacārikāya vuttanayeneva sakalarājaparisā. |
Then, in the manner described for the wheel-journey, the entire royal retinue. |
iti sapariso rājā antopātarāseyeva sakalapathaviṃ anusaṃyāyitvā rājadhāniṃ paccāgacchati. |
Thus the king with his retinue, within the time of the morning meal, travels around the entire earth and returns to the royal capital. |
evaṃ mahiddhikaṃ cakkavattino hatthiratanaṃ hoti. |
Such is the powerful elephant-treasure of a universal monarch. |
mahāsudassanassāpi tādisameva ahosi. |
Mahāsudassana's too was of the same kind. |
tena vuttaṃ — “disvā rañño ... pe ... pāturahosī”ti. |
Therefore it was said, "Having seen, of the king... and so on... it appeared." |
♦ assaratanavaṇṇanā |
♦ Explanation of the Horse-Treasure |
♦ 247. evaṃ pātubhūtahatthiratanassa pana cakkavattino amaccā pakatimaṅgalāssaṭṭhānaṃ sucisamatalaṃ kāretvā alaṅkaritvā ca purimanayeneva rañño tassa āgamanacintanatthaṃ ussāhaṃ janenti. |
♦ 247. For the universal monarch whose elephant-treasure has thus appeared, the ministers prepare the regular royal horse stable, making it clean and level, and having adorned it, in the same way as before, they arouse the king's enthusiasm to think of its arrival. |
so purimanayeneva katadānamānanasakkāro samādinnasīlabbato pāsādatale sukhanisinno puññasampattiṃ samanussarati. |
He, having given donations, honor, and respect in the same way as before, and having undertaken the precepts, sits comfortably on the palace terrace and reflects on his accumulation of merit. |
athassa puññānubhāvacodito sindhavakulato vijjulatāvinaddhasaradakālasetavalāhakarāsisassirīko rattapādo rattatuṇḍo candappabhāpuñjasadisasuddhasiniddhaghanasaṃhatasarīro kākagīvā viya indanīlamaṇi viya ca kāḷavaṇṇena sīsena samannāgatattā kāḷasīsoti suṭṭhu kappetvā ṭhapitehi viya muñjasadisehi saṇhavaṭṭaujugatehi kesehi samannāgatattā muñjakeso vehāsaṅgamo valāhako nāma assarājā āgantvā tasmiṃ ṭhāne patiṭṭhāti. |
Then, urged by the power of his merit, from the Sindhava clan, with the splendor of a mass of white clouds in autumn entwined with lightning, with red feet and a red beak, with a pure, smooth, solid, and compact body like a mass of moonbeams, and because it is endowed with a black head like a crow's neck or a sapphire, it is called "black-headed." Because it is endowed with fine, round, straight hairs like muñja grass, as if well-combed and set, it is called "muñja-haired." A royal horse named Valāhaka, which can travel through the air, comes and stands in that place. |
mahāsudassanassa panesa hatthiratanaṃ viya āgato. |
For Mahāsudassana, this one came just like the elephant-treasure. |
sesaṃ sabbaṃ hatthiratane vuttanayeneva veditabbaṃ. |
The rest should all be understood in the same way as was said for the elephant-treasure. |
evarūpaṃ assaratanaṃ sandhāya bhagavā — “puna ca paran”tiādimāha. |
In reference to such a horse-treasure, the Blessed One said, "And again..." and so on. |
♦ maṇiratanavaṇṇanā |
♦ Explanation of the Jewel-Treasure |
♦ 248. evaṃ pātubhūtāssaratanassa pana rañño cakkavattino catuhatthāyāmaṃ sakaṭanābhisamapariṇāhaṃ ubhosu antesu kaṇṇikapariyantato viniggatehi suparisuddhamuttākalāpehi dvīhi kañcanapadumehi alaṅkataṃ caturāsītimaṇisahassaparivāraṃ tārāgaṇaparivutassa puṇṇacandasassiriṃ pharamānaṃ viya vepullapabbatato maṇiratanaṃ āgacchati. |
♦ 248. For the universal monarch whose horse-treasure has thus appeared, a jewel-treasure comes from Mount Vepulla, four cubits long, with a circumference equal to a cart-wheel's hub, adorned with two golden lotuses with pure pearl tassels hanging from the ends of the lobes on both sides, surrounded by eighty-four thousand jewels, bearing the splendor of the full moon surrounded by a host of stars. |
tassevaṃ āgatassa muttājālake ṭhapetvā veḷuparamparāya saṭṭhihatthappamāṇaṃ ākāsaṃ āropitassa rattibhāge samantā yojanappamāṇaṃ okāsaṃ ābhā pharati, yāya sabbo so okāso aruṇuggamanavelā viya sañjātāloko hoti. |
When it has thus come, and has been placed in a pearl net and raised into the sky to a height of sixty cubits on a bamboo frame, at night its light spreads for a distance of a yojana all around, by which that whole area becomes as light as at the time of dawn. |
tato kassakā kasikammaṃ vāṇijā āpaṇugghāṭanaṃ te te sippino taṃ taṃ kammantaṃ payojenti “divā”ti maññamānā. |
Then the farmers do their farming, the merchants open their shops, and the various craftsmen engage in their various tasks, thinking, "It is day." |
mahāsudassanassāpi sabbaṃ taṃ tatheva ahosi. |
For Mahāsudassana too, all that happened in the same way. |
tena vuttaṃ — “puna ca paraṃ ānanda, ... pe ... maṇiratanaṃ pāturahosī”ti. |
Therefore it was said, "And again, Ānanda, ... and so on... a jewel-treasure appeared." |
♦ itthiratanavaṇṇanā |
♦ Explanation of the Woman-Treasure |
♦ 249. evaṃ pātubhūtamaṇiratanassa pana cakkavattino visayasukhavisesassa visesakāraṇaṃ itthiratanaṃ pātubhavati. |
♦ 249. For the universal monarch whose jewel-treasure has thus appeared, the woman-treasure, the special cause of the special sensual pleasure, appears. |
maddarājakulato vā hissa aggamahesiṃ ānenti, uttarakuruto vā puññānubhāvena sayaṃ āgacchati. |
They either bring his chief queen from the royal family of Madda, or she comes by herself from Uttarakuru by the power of his merit. |
avasesā panassā sampatti — “puna ca paraṃ, ānanda, rañño mahāsudassanassa itthiratanaṃ pāturahosi, abhirūpā dassanīyā”tiādinā nayena pāḷiyaṃyeva āgatā. |
The rest of her qualities are stated in the Pāḷi in the manner of, "And again, Ānanda, for King Mahāsudassana, the woman-treasure appeared, beautiful, lovely to see," and so on. |
♦ tattha saṇṭhānapāripūriyā adhikaṃ rūpaṃ assāti abhirūpā. |
♦ There, abhirūpā means having a form that is exceedingly beautiful in its proportions. |
dissamānāva cakkhūni piṇayati, tasmā aññaṃ kiccavikkhepaṃ hitvāpi daṭṭhabbāti dassanīyā. |
Just by being seen, she gladdens the eyes; therefore, one should see her even leaving aside other duties and distractions. Thus, dassanīyā (lovely to see). |
dissamānāva somanassavasena cittaṃ pasādetīti pāsādikā. |
Just by being seen, she pleases the mind through joy. Thus, pāsādikā (charming). |
paramāyāti evaṃ pasādāvahattā uttamāya. |
Of the highest (paramāya): because she is thus a source of charm, of the supreme. |
vaṇṇapokkharatāyāti vaṇṇasundaratāya. |
Beauty of complexion (vaṇṇapokkharatāya): beauty of complexion. |
samannāgatāti upetā. |
Endowed with (samannāgatā): possessed of. |
abhirūpā vā yasmā nātidīghā nātirassā. |
Or, abhirūpā because she is not too tall and not too short.dassanīyā because she is not too thin and not too stout.pāsādikā because she is not too dark and not too fair.samannāgatā paramāya vaṇṇapokkharatāya because she has surpassed the human complexion but not reached the divine complexion. |
dassanīyā yasmā nātikisā nātithūlā. |
For the radiance of the complexion of humans does not extend outwards. |
pāsādikā yasmā nātikāḷikā nāccodātā. |
But that of the devas extends even to a great distance. |
paramāya vaṇṇapokkharatāya samannāgatā yasmā abhikkantā mānusivaṇṇaṃ appattā dibbavaṇṇaṃ. |
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manussānañhi vaṇṇābhā bahi na niccharati. |
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devānaṃ pana atidūrampi niccharati. |
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♦ tassā pana dvādasahatthappamāṇaṃ padesaṃ sarīrābhā obhāseti. |
♦ The radiance of her body illuminates an area of twelve cubits. |
nātidīghādīsu cassā paṭhamayugaḷena ārohasampatti, dutiyayugaḷena pariṇāhasampatti, tatiyayugaḷena vaṇṇasampatti vuttā. |
And in her not being too tall, etc., with the first pair, her perfection of stature is stated; with the second pair, her perfection of proportions; with the third pair, her perfection of complexion. |
chahi vāpi etehi kāyavipattiyā abhāvo, atikkantā mānusivaṇṇanti iminā kāyasampatti vuttā. |
Or, by these six, the absence of physical defects is stated, and by "surpassing the human complexion," the perfection of her body is stated. |
tūlapicuno vā kappāsapicuno vāti sappimaṇḍe pakkhipitvā ṭhapitassa satavāravihatassa tūlapicuno vā kappāsapicuno vā. |
Of cotton wool or of kapok wool (tūlapicuno vā kappāsapicuno vā): of cotton wool or kapok wool that has been placed in ghee and beaten a hundred times. |
sīteti rañño sītakāle. |
Cool (sīte): in the cold season for the king. |
uṇheti rañño uṇhakāle. |
Warm (uṇhe): in the hot season for the king. |
candanagandhoti niccakālameva supisitassa abhinavassa catujjātisamāyojitassa haricandanassa gandho kāyato vāyati. |
The scent of sandalwood (candanagandho): from her body wafts the scent of freshly ground, new sandalwood, combined with the four kinds of fragrances, at all times. |
uppalagandho vāyatīti hasitakathitakālesu mukhato taṅkhaṇaṃ vikasitasseva nīluppalassa atisurabhigandho vāyati. |
The scent of lotus wafts (uppalagandho vāyatī): from her mouth, when she laughs or speaks, wafts the very fragrant scent of a blue lotus just then blossomed. |
♦ evaṃ rūpasamphassagandhasampattiyuttāya panassā sarīrasampattiyā anurūpaṃ ācāraṃ dassetuṃ taṃ kho panātiādi vuttaṃ. |
♦ To show the conduct befitting her physical perfection, which is endowed with such perfection of form, touch, and scent, it is said, "And that..." and so on. |
tattha rājānaṃ disvā nisinnāsanato aggidaḍḍhā viya paṭhamameva uṭṭhātīti pubbuṭṭhāyinī. |
There, seeing the king, she rises from her seat first of all, as if burnt by fire. Thus, pubbuṭṭhāyinī (one who rises first). |
tasmiṃ nisinne tassa tālavaṇṭena bījanādikiccaṃ katvā pacchā nipatati nisīdatīti pacchānipātinī. |
When he is seated, having done the duty of fanning him with a palm-leaf fan, she lies down or sits down afterwards. Thus, pacchānipātinī (one who lies down after). |
kiṃ karomi, te devāti vācāya kiṃ-kāraṃ paṭisāvetīti kiṃ kārapaṭissāvinī. |
"What shall I do for you, Your Majesty?" She responds to his command with her words. Thus, kiṃkārapaṭissāvinī (one who is responsive to his command). |
rañño manāpameva carati karotīti manāpacārinī. |
She acts and does what is pleasing to the king. Thus, manāpacārinī (one who acts pleasingly). |
yaṃ rañño piyaṃ tadeva vadatīti piyavādinī. |
She says what is dear to the king. Thus, piyavādinī (one who speaks pleasingly). |
♦ idāni — “svāssā ācāro bhāvavisuddhiyāva, na sāṭheyyanā”ti dassetuṃ taṃ kho panātiādimāha. |
♦ Now, to show that "her conduct is only from purity of intention, not from deceit," it is said, "And that..." and so on. |
tattha no aticarīti na atikkamitvā cari, ṭhapetvā rājānaṃ aññaṃ purisaṃ cittenapi na patthesīti vuttaṃ hoti. |
There, she did not transgress (no aticarī): she did not transgress; leaving aside the king, she did not desire another man even with her mind, is what is said. |
♦ tattha ye tassā ādimhi “abhirūpā”tiādayo, ante “pubbuṭṭhāyinī”tiādayo guṇā vuttā, te pakatiguṇā eva. |
♦ There, the qualities mentioned at the beginning, "beautiful," and so on, and at the end, "one who rises first," and so on, are her natural qualities. |
“atikkantā mānusivaṇṇan”tiādayo pana cakkavattino puññaṃ upanissāya cakkaratanapātubhāvato paṭṭhāya purimakammānubhāvena nibbattāti veditabbā. |
But "surpassing the human complexion" and so on, should be understood to have arisen by the power of past karma from the time of the appearance of the wheel-treasure, relying on the merit of the universal monarch. |
♦ abhirūpatādikāpi vā cakkaratanapātubhāvato paṭṭhāya sabbākāraparipūrā jātā. |
♦ Or even beauty and so on became perfect in all aspects from the time of the appearance of the wheel-treasure. |
tenāha — “evarūpaṃ itthiratanaṃ pāturahosī”ti. |
Therefore he said, "Such a woman-treasure appeared." |
♦ gahapatiratanavaṇṇanā |
♦ Explanation of the Householder-Treasure |
♦ 250. evaṃ pātubhūtaitthiratanassa pana rañño cakkavattino dhanakaraṇīyānaṃ kiccānaṃ yathāsukhaṃ pavattanatthaṃ gahapatiratanaṃ pātubhavati. |
♦ 250. For the universal monarch whose woman-treasure has thus appeared, the householder-treasure appears for the easy accomplishment of financial duties. |
so pakatiyāva mahābhogo, mahābhogakule jāto. |
He is naturally of great wealth, born in a family of great wealth. |
rañño dhanarāsivaḍḍhako seṭṭhigahapati hoti. |
He is a banker-householder who increases the king's treasury. |
cakkaratanānubhāvasahitaṃ panassa kammavipākajaṃ dibbacakkhu pātubhavati, yena antopathaviyampi yojanabbhantare nidhiṃ passati, so taṃ sampattiṃ disvā tuṭṭhamānaso gantvā rājānaṃ dhanena pavāretvā sabbāni dhanakaraṇīyāni sampādeti . |
But, combined with the power of the wheel-treasure, the divine eye, born of the result of his karma, appears, by which he sees treasure within the earth for a yojana. He, seeing that accomplishment, with a pleased mind, goes and offers his wealth to the king and accomplishes all financial duties. |
mahāsudassanassāpi tatheva sampādesi. |
He accomplished them for Mahāsudassana in the same way. |
tena vuttaṃ — “puna caparaṃ ānanda ... pe ... evarūpaṃ gahapatiratanaṃ pāturahosī”ti. |
Therefore it was said, "And again, Ānanda... and so on... such a householder-treasure appeared." |
♦ pariṇāyakaratanavaṇṇanā |
♦ Explanation of the Counselor-Treasure |
♦ 251. evaṃ pātubhūtagahapatiratanassa pana rañño cakkavattissa sabbakiccasaṃvidhānasamatthaṃ pariṇāyakaratanaṃ pātubhavati. |
♦ 251. For the universal monarch whose householder-treasure has thus appeared, the counselor-treasure, capable of managing all affairs, appears. |
so rañño jeṭṭhaputtova hoti. |
He is the king's eldest son. |
pakatiyā eva so paṇḍito byatto medhāvī vibhāvī. |
He is naturally wise, skilled, intelligent, and discerning. |
rañño puññānubhāvaṃ nissāya panassa attano kammānubhāvena paracittañāṇaṃ uppajjati. |
Relying on the power of the king's merit, the knowledge of others' minds arises in him through the power of his own karma. |
yena dvādasayojanāya rājaparisāya cittācāraṃ ñatvā rañño hite ca ahite ca vavatthapetuṃ samattho hoti, sopi taṃ attano ānubhāvaṃ disvā tuṭṭhahadayo rājānaṃ sabbakiccānusāsanena pavāreti. |
By which, knowing the state of mind of the twelve-yojana-wide royal retinue, he is able to determine what is for the king's welfare and what is not. He too, seeing his own power, with a joyful heart, offers his services to the king for the administration of all affairs. |
mahāsudassanampi tatheva pavāresi. |
He offered them to Mahāsudassana in the same way. |
tena vuttaṃ — “puna caparaṃ ... pe ... pariṇāyakaratanaṃ pāturahosī”ti. |
Therefore it was said, "And again... and so on... a counselor-treasure appeared." |
♦ tattha ṭhapetabbaṃ ṭhapetunti tasmiṃ tasmiṃ ṭhānantare ṭhapetabbaṃ ṭhapetuṃ. |
♦ There, to place what should be placed (ṭhapetabbaṃ ṭhapetun): to place what should be placed in this or that intervening space. |
♦ catuiddhisamannāgatavaṇṇanā |
♦ Explanation of Being Endowed with the Four Powers |
♦ 252. samavepākiniyāti samavipācaniyā. |
♦ 252. With even digestion (samavepākiniyā): with a digestive system that brings even results. |
gahaṇiyāti kammajatejodhātuyā. |
With the digestive faculty (gahaṇiyā): with the fire-element born of kamma. |
tattha yassa bhuttamattova āhāro jīrati, yassa vā pana puṭabhattaṃ viya tattheva tiṭṭhati, ubhopete na samavepākiniyā samannāgatā. |
There, for one whose food is digested as soon as it is eaten, or for one for whom it remains like a bundle of cooked rice, both are not endowed with even digestion. |
yassa pana puna bhattakāle bhattachando uppajjateva, ayaṃ samavepākiniyā samannāgatoti. |
But for one for whom the desire for food arises again at mealtime, this one is endowed with even digestion. |
♦ dhammapāsādapokkharaṇivaṇṇanā |
♦ Explanation of the Dhamma Palace and Lotus Ponds |
♦ 253. māpesi khoti nagare bheriṃ carāpetvā janarāsiṃ kāretvā na māpesi, rañño pana saha cittuppādeneva bhūmiṃ bhinditvā caturāsīti pokkharaṇīsahassāni nibbattiṃsu. |
♦ 253. He had it made (māpesi kho): he did not have it made by having a drum beaten in the city and assembling a crowd of people. But at the very thought of the king, eighty-four thousand lotus ponds arose, breaking through the earth. |
tāni sandhāyetaṃ vuttaṃ. |
This is said in reference to them. |
dvīhi vedikāhīti ekāya iṭṭhakānaṃ pariyanteyeva parikkhittā ekāya pariveṇaparicchedapariyante. |
With two railings (dvīhi vedikāhī): one surrounded at the very edge of the bricks, one at the boundary of the enclosure's demarcation. |
etadahosīti kasmā ahosi? |
This occurred to him (etadahosīti): why did it occur? |
ekadivasaṃ kira nahatvā ca pivitvā ca gacchantaṃ mahājanaṃ mahāpuriso oloketvā ime ummattakaveseneva gacchanti. |
One day, it is said, the great being, looking at the great crowd going away after bathing and drinking, thought, "These people are going away as if in a state of madness. |
sace etesaṃ ettha piḷandhanapupphāni bhaveyyuṃ, bhaddakaṃ siyāti. |
If they had ornaments and flowers here, it would be good." |
athassa etadahosi. |
Then this occurred to him. |
tattha sabbotukanti pupphaṃ nāma ekasmiṃyeva utumhi pupphati. |
There, in all seasons (sabbotukan): a flower normally blossoms in only one season. |
ahaṃ pana tathā karissāmi — “yathā sabbesu utūsu pupphissatī”ti cintesiṃ. |
But I will do it in such a way that "it will blossom in all seasons," I thought. |
ropāpesīti nānāvaṇṇauppalabījādīni tato tato āharāpetvā na ropāpesi, saha cittuppādeneva panassa sabbaṃ ijjhati. |
He had them planted (ropāpesī): he did not have them planted by bringing various colored lotus seeds and so on from here and there. But for him, everything is accomplished at the mere thought. |
taṃ loko raññā ropitanti maññi. |
The world thought, "It was planted by the king." |
tena vuttaṃ — “ropāpesī”ti. |
Therefore it was said, "he had them planted." |
tato paṭṭhāya mahājano nānappakāraṃ jalajathalajamālaṃ piḷandhitvā nakkhattaṃ kīḷamāno viya gacchati. |
From then on, the great crowd, wearing various kinds of aquatic and terrestrial garlands, goes about as if celebrating a festival. |
♦ 254. atha rājā tato uttaripi janaṃ sukhasamappitaṃ kātukāmo — “yaṃnūnāhaṃ imāsaṃ pokkharaṇīnaṃ tīre”tiādinā janassa sukhavidhānaṃ cintetvā sabbaṃ akāsi. |
♦ 254. Then the king, desiring to make the people even happier, thought about providing for the people's happiness, saying, "What if I, on the banks of these ponds..." and so on, and did everything. |
tattha nhāpesunti añño sarīraṃ ubbaṭṭesi, añño cuṇṇāni yojesi, añño tīre nahāyantassa udakaṃ āhari, añño vatthāni paṭiggahesi ceva adāsi ca. |
There, they bathe them (nhāpesun): one anoints the body, another prepares powders, another brings water for the one bathing on the bank, another receives and gives clothes. |
♦ paṭṭhapesi khoti kathaṃ paṭṭhapesi? |
♦ He established indeed (paṭṭhapesi kho): how did he establish it? |
itthīnañca purisānañca anucchavike alaṅkāre kāretvā itthimattameva tattha paricāravasena sesaṃ sabbaṃ pariccāgavasena ṭhapetvā rājā mahāsudassano dānaṃ deti, taṃ paribhuñjathāti bheriṃ carāpesi. |
Having had suitable ornaments made for women and men, and having established only women there in service, and giving away all the rest as a gift, the king Mahāsudassana gives a gift. "Enjoy that," he had a drum beaten. |
mahājano pokkharaṇītīraṃ āgantvā nahatvā vatthāni parivattetvā nānāgandhehi vilitto piḷandhanavicittamālo dānaggaṃ gantvā anekappakāresu yāgubhattakhajjakesu aṭṭhavidhapānesu ca yo yaṃ icchati, so taṃ khāditvā ca pivitvā ca nānāvaṇṇāni khomasukhumāni vatthāni nivāsetvā sampattiṃ anubhavitvā yesaṃ tādisāni atthi, te ohāya gacchanti. |
The great crowd, coming to the bank of the pond, having bathed and changed their clothes, anointed with various scents and adorned with various garlands, goes to the alms-hall and, of the various kinds of gruel, rice, and snacks, and the eight kinds of drinks, whoever wants what, eats and drinks that, and wearing various colored fine linen cloths, they enjoy their prosperity. Those who have such things, leave them and go. |
yesaṃ pana natthi, te gahetvā gacchanti. |
But those who do not have them, take them and go. |
hatthiassayānādīsupi nisīditvā thokaṃ vicaritvā anatthikā ohāya, atthikā gahetvā gacchanti. |
Even sitting on elephants, horses, and vehicles, they travel for a short while, and those who do not need them, leave them; those who need them, take them and go. |
varasayanesu nipajjitvā sampattiṃ anubhavitvā anatthikā ohāya, atthikā gahetvā gacchanti. |
Lying on excellent couches, they enjoy their prosperity, and those who do not need them, leave them; those who need them, take them and go. |
itthīhipi saddhiṃ sampattiṃ anubhavitvā anatthikā ohāya, atthikā gahetvā gacchanti. |
Even enjoying prosperity with women, those who do not need them, leave them; those who need them, take them and go. |
sattavidharatanapasādhanāni ca pasādhetvāpi sampattiṃ anubhavitvā anatthikā ohāya, atthikā gahetvā gacchanti. |
And having adorned themselves with the seven kinds of jewel ornaments, they enjoy their prosperity, and those who do not need them, leave them; those who need them, take them and go. |
tampi dānaṃ uṭṭhāya samuṭṭhāya dīyateva. |
That gift is given, rising and arising. |
jambudīpavāsikānaṃ aññaṃ kammaṃ natthi, rañño dānaṃ paribhuñjantāva vicaranti. |
The inhabitants of Jambudīpa have no other work; they wander about just enjoying the king's gift. |
♦ 255. atha brāhmaṇagahapatikā cintesuṃ — “ayaṃ rājā evarūpaṃ dānaṃ dadantopi ‘mayhaṃ taṇḍulādīni vā khīrādīni vā dethā’ti na kiñci āharāpeti, na kho pana amhākaṃ — ‘rājā āharāpetī’ti tuṇhīmāsituṃ patirūpan”ti te bahuṃ sāpateyyaṃ saṃharitvā rañño upanāmesuṃ. |
♦ 255. Then the brahmins and householders thought, "This king, while giving such a gift, does not have anything brought, saying, 'Give me rice and so on, or milk and so on.' But it is not proper for us to remain silent, thinking, 'The king is having things brought'." They collected much wealth and brought it to the king. |
tasmā — “atha kho, ānanda, brāhmaṇagahapatikā”tiādimāha. |
Therefore, it is said, "Then, Ānanda, the brahmins and householders..." and so on. |
evaṃ samacintesunti kasmā evaṃ cintesuṃ? |
They thought thus together (evaṃ samacintesun): why did they think thus? |
kassaci gharato appaṃ ābhataṃ, kassaci bahu. |
From some houses little was brought, from some much. |
tasmiṃ paṭisaṃhariyamāne — “kiṃ taveva gharato sundaraṃ ābhataṃ, na mayhaṃ gharato, kiṃ taveva gharato bahu, na mayhan”ti evaṃ kalahasaddopi uppajjeyya, so mā uppajjitthāti evaṃ samacintesuṃ. |
If it were to be returned, there might arise a quarrelsome noise, such as, "Was something beautiful brought from your house alone, and not from my house? Was much brought from your house alone, and not from mine?" So that such a noise might not arise, they thought thus together. |
♦ 256. ehi tvaṃ sammāti ehi tvaṃ vayassa. |
♦ 256. Come, you, friend (ehi tvaṃ sammā): come, you, friend. |
dhammaṃ nāma pāsādanti pāsādassa nāmaṃ āropetvāva āṇāpesi. |
A palace named Dhamma (dhammaṃ nāma pāsādan): he gave the order, having given the name to the palace. |
vissakammo pana kīva mahanto deva pāsādo hotūti paṭipucchitvā dīghato yojanaṃ vitthārato aḍḍhayojanaṃ sabbaratanamayova hotūti vuttepi ‘evaṃ hotu, bhaddaṃ tava vacanan’ti tassa paṭissuṇitvā dhammarājānaṃ sampaṭicchāpetvā māpesi. |
Vissakamma, however, having been asked in return, "How large, Your Majesty, should the palace be?" and having been told, "It should be a yojana long and half a yojana wide, and made of all kinds of jewels," he agreed to his word, saying, "So be it, good is your word," and having had it accepted by the righteous kings, he had it built. |
tattha evaṃ bhaddaṃ tavāti kho ānandāti evaṃ bhaddaṃ tava iti kho ānanda. |
There, evaṃ bhaddaṃ tava means, "Thus, good is yours," indeed, Ānanda. |
paṭissutvāti sampaṭicchitvā, vatvāti attho. |
Having agreed (paṭissutvā): having accepted; having said, is the meaning. |
tuṇhībhāvenāti samaṇadhammapaṭipattikaraṇokāso me bhavissatīti icchanto tuṇhībhāvena adhivāsesi. |
Through silence (tuṇhībhāvena): desiring, "May there be an opportunity for me to practice the recluse's Dhamma," he consented through silence. |
sāramayoti candanasāramayo. |
Made of heartwood (sāramayo): made of the heartwood of sandalwood. |
♦ 257. dvīhi vedikāhīti ettha ekā vedikā panassa uṇhīsamatthake ahosi, ekā heṭṭhā paricchedamatthake. |
♦ 257. With two railings (dvīhi vedikāhī): here, one railing was at the top of its pinnacle, and one was below at the edge of the demarcation. |
♦ 258. duddikkho ahosīti dūddikkho, pabhāsampattiyā duddasoti attho. |
♦ 258. It was difficult to look at (duddikkho ahosī): difficult to look at; difficult to see because of its radiant splendor, is the meaning. |
musatīti harati phandāpeti niccalabhāvena patiṭṭhātuṃ na deti. |
It captivates (musatī): it carries away, it makes tremble, it does not allow one to stand with a steady nature. |
viddheti ubbiddhe, meghavigamena dūrībhūteti attho. |
Clears away (viddheti): clears away, driven far away by the clearing of the clouds, is the meaning. |
deveti ākāse. |
In the sky (deveti): in the sky. |
♦ 259. māpesi khoti ahaṃ imasmiṃ ṭhāne pokkharaṇiṃ māpemi, tumhākaṃ gharāni bhindathāti na evaṃ kāretvā māpesi. |
♦ 259. He had it made (māpesi kho): he did not have it made by saying, "I am having a pond made in this place, demolish your houses." |
cittuppādavaseneva panassa bhūmiṃ bhinditvā tathārūpā pokkharaṇī ahosi. |
But by the power of his thought alone, a pond of such a kind appeared, breaking through the earth. |
te sabbakāmehīti sabbehi icchiticchitavatthūhi, samaṇe samaṇaparikkhārehi, brāhmaṇe brāhmaṇaparikkhārehi santappesīti. |
With all desires (te sabbakāmehī): with all wished-for and desired objects; he satisfied the monks with the requisites of a monk, and the brahmins with the requisites of a brahmin. |
♦ paṭhamabhāṇavāravaṇṇanā niṭṭhitā. |
♦ End of the commentary on the first chapter. |
♦ jhānasampattivaṇṇanā |
♦ Explanation of the Attainment of Jhāna |
♦ 260. mahiddhikoti cittuppādavaseneva caturāsītipokkharaṇīsahassānaṃ nibbattisaṅkhātāya mahatiyā iddhiyā samannāgato. |
♦ 260. Of great psychic power (mahiddhiko): endowed with great psychic power, designated by the arising of eighty-four thousand lotus ponds through the power of his thought alone. |
mahānubhāvoti tesaṃyeva anubhavitabbānaṃ mahantatāya mahānubhāvena samannāgato. |
Of great might (mahānubhāvo): endowed with great might due to the greatness of those very things to be enjoyed. |
seyyathidanti nipāto, tassa — “katamesaṃ tiṇṇan”ti attho. |
That is to say (seyyathīdan): a particle; its meaning is "of which three?" |
dānassāti sampattipariccāgassa. |
Of giving (dānassā): of the giving up of possessions. |
damassāti āḷavakasutte paññā damoti āgato. |
Of restraint (damassā): in the Āḷavaka Sutta, it is said, "Wisdom is restraint." |
idha attānaṃ damentena kataṃ uposathakammaṃ. |
Here, the uposatha practice done by one who restrains himself. |
saṃyamassāti sīlassa. |
Of self-control (saṃyamassā): of virtue. |
♦ bodhisattapubbayogavaṇṇanā |
♦ Explanation of the Bodhisatta's Past Practice |
♦ idha ṭhatvā panassa pubbayogo veditabbo — rājā kira pubbe gahapatikule nibbatti. |
♦ Here his past practice should be understood: the king, it is said, was formerly born in a householder's family. |
tena ca samayena dharamānakasseva kassapabuddhassa sāsane eko thero araññe vāsaṃ vasati, bodhisatto attano kammena araññaṃ paviṭṭho theraṃ disvā upasaṅkamitvā vanditvā therassa nisajjanaṭṭhānacaṅkamanaṭṭhānāni oloketvā pucchi — “idheva, bhante, ayyo vasatī”ti? |
And at that time, in the dispensation of the Kassapa Buddha, who was still alive, an elder was living in the forest. The bodhisatta, having entered the forest for his own work, saw the elder, approached him, paid homage, and looking at the elder's sitting place and walking place, he asked, "Venerable sir, does the noble one live here?" |
āma, upāsakāti sutvā — “idheva ayyassa paṇṇasālaṃ kātuṃ vaṭṭatī”ti cintetvā attano kammaṃ pahāya dabbasambhāraṃ koṭṭetvā paṇṇasālaṃ katvā chādetvā bhittiyo mattikāya limpitvā dvāraṃ yojetvā kaṭṭhattharaṇaṃ katvā — “karissati nu kho paribhogaṃ, na karissatī”ti ekamantaṃ nisīdi. |
Hearing, "Yes, lay-follower," he thought, "It is proper to build a leaf-hut for the noble one here." Abandoning his own work, he collected materials, built a leaf-hut, thatched it, plastered the walls with clay, fitted a door, and made a wooden floor. "Will he use it, or will he not?" he wondered, and sat down aside. |
thero antogāmato āgantvā paṇṇasālaṃ pavisitvā kaṭṭhattharaṇe nisīdi. |
The elder, coming from the village, entered the leaf-hut and sat on the wooden floor. |
upāsakopi āgantvā vanditvā samīpe nisinno “phāsukā, bhante, paṇṇasālā”ti pucchi. |
The lay-follower also came, paid homage, and sitting nearby, asked, "Is the leaf-hut comfortable, venerable sir?" |
phāsukā, bhaddamukha, pabbajitasāruppāti. |
Comfortable, good sir, suitable for a recluse. |
vasissatha, bhante, idhāti? |
Will you live here, venerable sir? |
āma, upāsakāti, so adhivāsanākārena vasissatīti ñatvā nibaddhaṃ mayhaṃ gharadvāraṃ āgantabbanti paṭijānāpetvā — “ekaṃ me, bhante, varaṃ dethā”ti āha. |
Yes, lay-follower." Knowing that he would live there by way of consent, he made him promise, "Come to my door regularly," and said, "Venerable sir, grant me one boon. |
atikkantavarā, upāsaka, pabbajitāti. |
Boons are past, lay-follower, for one who has gone forth. |
bhante, yañca kappati, yañca anavajjanti. |
Venerable sir, what is proper and what is blameless. |
vadehi upāsakāti. |
Speak, lay-follower. |
bhante, nibaddhavasanaṭṭhāne nāma manussā maṅgale vā amaṅgale vā āgamanaṃ icchanti, anāgacchantassa kujjhanti. |
"Venerable sir, in a regular dwelling place, people desire one to come on auspicious or inauspicious occasions, and get angry if one does not come. |
tasmā aññaṃ nimantitaṭṭhānaṃ gantvāpi mayhaṃ gharaṃ pavisitvāva bhattakiccaṃ niṭṭhāpetabbanti. |
Therefore, even if you go to another place where you are invited, please finish your meal only after entering my house." |
thero adhivāsesi. |
The elder consented. |
♦ so paṇṇasālāya kaṭasāṭakaṃ pattharitvā mañcapīṭhaṃ paññapesi, apassenaṃ nikkhipi, pādakathalikaṃ ṭhapesi, pokkharaṇiṃ khaṇi, caṅkamaṃ katvā vālikaṃ okiri, mige āgantvā bhittiṃ ghaṃsitvā mattikaṃ pātente disvā kaṇṭakavatiṃ parikkhipi. |
♦ He spread a mat of woven reeds in the leaf-hut and prepared a bed and seat. He placed a backrest, set down a foot-stool, dug a pond, made a walking path and scattered sand on it. Seeing deer coming and rubbing against the wall, causing the clay to fall, he put up a thorn-fence. |
pokkharaṇiṃ otaritvā udakaṃ āḷulikaṃ karonte disvā anto pāsāṇehi cinitvā bahi kaṇṭakavatiṃ parikkhipitvā antovatipariyante tālapantiyo ropeti, mahācaṅkame sammaṭṭhaṭṭhānaṃ āḷulente disvā caṅkamampi vatiyā parikkhipitvā antovatipariyante tālapantiṃ ropesi. |
Seeing them entering the pond and muddying the water, he lined the inside with stones and put up a thorn-fence outside, and planted rows of palm trees on the inner bank. Seeing them muddying the swept place on the great walking path, he also surrounded the walking path with a fence and planted a row of palm trees on the inner bank. |
evaṃ āvāsaṃ niṭṭhapetvā therassa ticīvaraṃ, piṇḍapātaṃ, osadhaṃ, paribhogabhājanaṃ, ārakaṇṭakaṃ, pipphalikaṃ, nakhacchedanaṃ, sūciṃ, kattarayaṭṭhiṃ, upāhanaṃ, udakatumbaṃ, chattaṃ, dīpakapallakaṃ, malaharaṇiṃ. |
Having thus completed the dwelling, he gave the elder the three robes, alms-food, medicine, utensils for use, a needle-case, a pair of scissors, a nail-cutter, a needle, a walking-stick, sandals, a water-pot, an umbrella, a lamp-stand, and a strainer. |
parissāvanaṃ, dhamakaraṇaṃ, pattaṃ, thālakaṃ, yaṃ vā panaññampi pabbajitānaṃ paribhogajātaṃ, sabbaṃ adāsi. |
a water filter, a fan, a bowl, a plate, and whatever else is used by recluses, he gave everything. |
therassa bodhisattena adinnaparikkhāro nāma nāhosi. |
There was no requisite that was not given to the elder by the bodhisatta. |
so sīlāni rakkhanto uposathaṃ karonto yāvajīvaṃ theraṃ upaṭṭhahi. |
He, keeping the precepts and observing the uposatha, served the elder for his whole life. |
thero tattheva vasanto arahattaṃ patvā parinibbāyi. |
The elder, living there, attained arahantship and passed away. |
♦ bodhisattopi yāvatāyukaṃ puññaṃ katvā devaloke nibbattitvā tato cuto manussalokaṃ āgacchanto kusāvatiyā rājadhāniyā nibbattitvā mahāsudassano rājā ahosi. |
♦ The bodhisatta also, having done merit for his whole life, was reborn in the deva world. Having passed away from there and come to the human world, he was reborn in the royal capital of Kusāvatī and became King Mahāsudassana. |
♦ “evaṃ nātimahantampi, puññaṃ āyatane kataṃ. |
♦ "Thus, even a small amount of merit, done in a proper field, |
♦ mahāvipākaṃ hotīti, kattabbaṃ taṃ vibhāvinā”. |
♦ has great results; therefore, it should be done by one who is discerning." |
♦ mahāviyūhanti rajatamayaṃ mahākūṭāgāraṃ. |
♦ The great pavilion (mahāviyūhan): the great silver gabled chamber. |
tattha vasitukāmo hutvā agamāsi, ettāvatā kāmavitakkāti kāmavitakka tayā ettāvatā nivattitabbaṃ, ito paraṃ tuyhaṃ abhūmi, idaṃ jhānāgāraṃ nāma, nayidaṃ tayā saddhiṃ vasanaṭṭhānanti evaṃ tayo vitakke kūṭāgāradvāreyeva nivattesi. |
Desiring to live there, he went. By that much, O thought of sensuality (kāmavitakkā): "O thought of sensuality, you should turn back by this much. Beyond this is not your domain. This is called the chamber of jhana; it is not a place to live with you." Thus he turned back the three kinds of thought at the very door of the gabled chamber. |
♦ 261. paṭhamajjhānantiādīsu visuṃ kasiṇaparikammakiccaṃ nāma natthi. |
♦ 261. In the first jhāna, etc., there is no need for separate preparatory work for the kasina. |
nīlakasiṇena atthe sati nīlamaṇiṃ, pītakasiṇena atthe sati suvaṇṇaṃ, lohitakasiṇena atthe sati rattamaṇiṃ, odātakasiṇena atthe sati rajatanti olokitaolokitaṭṭhāne kasiṇameva paññāyati. |
When there is a need for the blue kasina, he looks at a blue gem; when for the yellow kasina, he looks at gold; when for the red kasina, he looks at a red gem; when for the white kasina, he looks at silver. In every place he looks, the kasina itself appears. |
♦ 262. mettāsahagatenātiādīsu yaṃ vattabbaṃ, taṃ sabbampi visuddhimagge vuttameva. |
♦ 262. With a mind accompanied by loving-kindness (mettāsahagatenā): and so on, whatever is to be said has all been said in the Visuddhimagga. |
iti pāḷiyaṃ cattāri jhānāni, cattāri appamaññāneva vuttāni. |
Thus, in the Pāḷi, only the four jhānas and the four immeasurables are mentioned. |
mahāpuriso pana sabbāpi aṭṭha samāpattiyo, pañca abhiññāyo ca nibbattetvā anulomapaṭilomādivasena cuddasahākārehi samāpattiyo pavisanto madhupaṭalaṃ paviṭṭhabhamaro madhurasena viya samāpattisukheneva yāpeti. |
But the great being, having developed all eight attainments and the five supernormal knowledges, entering the attainments in fourteen ways, in forward and reverse order, etc., spends his time with the bliss of attainment, like a bee that has entered a honeycomb with the sweetness of honey. |
♦ caturāsītinagarasahassādivaṇṇanā |
♦ Explanation of the eighty-four thousand cities, etc. |
♦ 263. kusāvatīrājadhānippamukhānīti kusāvatī rājadhānī tesaṃ nagarānaṃ pamukhā sabbaseṭṭhāti attho. |
♦ 263. Headed by the royal capital Kusāvatī (kusāvatīrājadhānippamukhānī): Kusāvatī, the royal capital, was the head of those cities, the very best, is the meaning. |
bhattābhihāroti abhiharitabbabhattaṃ. |
The bringing of food (bhattābhihāro): the food to be brought. |
♦ 264. vassasatassa vassasatassāti kasmā evaṃ cintesi? |
♦ 264. Every hundred years (vassasatassa vassasatassā): why did he think thus? |
tesaṃ saddena ukkaṇṭhitvā, “samāpannassa saddo kaṇṭako”ti hi vuttaṃ. |
Because he was annoyed by their noise. "Noise is a thorn for one in attainment," it is said. |
tasmā saddena ukkaṇṭhito mahāpuriso. |
Therefore, the great being was annoyed by the noise. |
atha kasmā mā āgacchantūti na vadati? |
Then why does he not say, "Do not come"? |
idāni rājā na passatīti nibaddhavattaṃ na labhissanti, taṃ tesaṃ mā uppajjitthāti na vadati. |
"Now the king does not see them," they will not receive their regular duties. So that this might not happen to them, he does not say it. |
♦ subhaddādeviupasaṅkamanavaṇṇanā |
♦ Explanation of Queen Subhaddā's Visit |
♦ 265. etadahosīti kadā etaṃ ahosi. |
♦ 265. This occurred to her (etadahosīti): when did this occur? |
rañño kālaṅkiriyadivase. |
On the day of the king's death. |
tadā kira devatā cintesuṃ — “rājā anāthakālaṅkiriyaṃ mā karotu, orodhehi bahūhi dhītūhi puttehi parivāritova karotū”ti. |
At that time, it is said, the devas thought, "Let the king not die an unattended death. Let him die surrounded by his many daughters, sons, and attendants." |
atha deviṃ āvaṭṭetvā tassā evaṃ cittaṃ uppādesuṃ. |
Then, turning the queen's mind, they made this thought arise in her. |
pītāni vatthānīti tāni kira pakatiyā rañño manāpāni, tasmā tāni pārupathāti āha. |
Yellow robes (pītāni vatthānī): those, it is said, were naturally pleasing to the king. Therefore, she said, "Wear them." |
ettheva devi tiṭṭhāti devi imaṃ jhānāgāraṃ nāma tumhehi saddhiṃ vasanaṭṭhānaṃ na hoti, jhānarativindanaṭṭhānaṃ mama, mā idha pāvisīti. |
Stay right here, queen (ettheva devi tiṭṭhā): "Queen, this chamber of jhana is not a place for you to live with me. It is my place for finding the bliss of jhana. Do not enter here." |
♦ 266. etadahosīti loke sattā nāma maraṇāsannakāle ativiya virocanti, tenassa rañño vippasannaindriyabhāvaṃ disvā evaṃ ahosi, tato mā rañño kālaṅkiriyā ahosīti tassa kālaṅkiriyaṃ anicchamānā sampati guṇamassa kathayitvā tiṭṭhamānākāraṃ karissāmīti cintetvā imāni te devātiādimāha. |
♦ 266. This occurred to her (etadahosī): in the world, beings at the point of death shine exceedingly. Seeing the king's serene faculties because of that, this occurred to her. Then, not wanting the king to die, she thought, "Now I will stand here, speaking of his virtues," and said, "These are yours, Your Majesty," and so on. |
tattha chandaṃ janehīti pemaṃ uppādehi, ratiṃ karohi. |
There, generate fondness (chandaṃ janehī): create love, make delight. |
jīvite apekkhanti jīvite sāpekkhaṃ, ālayaṃ, taṇhaṃ karohīti attho. |
Desire for life (jīvite apekkhan): having a desire for life, an attachment, a craving, make it, is the meaning. |
♦ evaṃ kho maṃ tvaṃ devīti “mayaṃ kho, deva, itthiyo nāma pabbajitānaṃ upacārakathaṃ na jānāma, kathaṃ vadāma mahārājā”ti rājānaṃ “pabbajito ayan”ti maññamānāya deviyā vutte — “evaṃ kho maṃ, tvaṃ devi, samudācarāhī”tiādimāha. |
♦ Thus you, queen (evaṃ kho maṃ tvaṃ devī): "We women, Your Majesty, do not know how to speak to recluses. How should we speak, great king?" When the queen, thinking, "This is a recluse," said this to the king, he said, "Thus, queen, you should address me," and so on. |
garahitāti buddhehi paccekabuddhehi sāvakehi aññehi ca paṇḍitehi bahussutehi garahitā. |
Censured (garahitā): censured by the Buddhas, the Paccekabuddhas, the disciples, and other wise and learned ones. |
kiṃ kāraṇā? |
For what reason? |
sāpekkhakālakiriyā hi attanoyeva gehe yakkhakukkurājagoṇamahiṃsamūsikakukkuṭaūkāmaṅgulādibhāvena nibbattanakāraṇaṃ hoti. |
Because dying with attachment is the cause of being reborn in one's own house as a yakkha, a dog, a king, an ox, a buffalo, a mouse, a cock, an owl, a mongoose, and so on. |
♦ 268. atha kho, ānanda, subhaddā devī assūni puñchitvāti devī ekamantaṃ gantvā roditvā kanditvā assūni puñchitvā etadavoca. |
♦ 268. Then, Ānanda, Queen Subhaddā, having wiped away her tears (atha kho, ānanda, subhaddā devī assūni puñchitvā): the queen went aside, wept and lamented, wiped away her tears, and said this. |
♦ brahmalokūpagamavaṇṇanā |
♦ Explanation of Reaching the Brahma-world |
♦ 269. gahapatissa vāti kasmā āha? |
♦ 269. Or of a householder (gahapatissa vā): why did he say this? |
tesaṃ kira soṇaseṭṭhiputtādīnaṃ viya mahatī sampatti hoti, soṇassa kira seṭṭhiputtassa ekā bhattapāti dve satasahassāni agghati. |
For them, it is said, there is great prosperity, like that of the banker's son Soṇa and others. For the banker's son Soṇa, it is said, one bowl of rice was worth two hundred thousand. |
iti tesaṃ tādisaṃ bhattaṃ bhuttānaṃ muhuttaṃ bhattasammado bhattamucchā bhattakilamatho hoti. |
Thus, for them, having eaten such a meal, for a moment there is drowsiness from the meal, intoxication from the meal, and fatigue from the meal. |
♦ 271. yaṃ tena samayena ajjhāvasāmīti yattha vasāmi, taṃ ekaṃyeva nagaraṃ hoti, avasesesu puttadhītādayo ceva dāsamanussā ca vasiṃsu. |
♦ 271. Where I dwelt at that time (yaṃ tena samayena ajjhāvasāmi): where I lived, that was only one city. In the rest, my sons, daughters, and so on, and my slaves and servants lived. |
pāsādakūṭāgāresupi eseva nayo. |
The same principle applies to the palaces and gabled chambers. |
pallaṅkādīsupi ekaṃyeva pallaṅkaṃ paribhuñjati, sesā puttādīnaṃ paribhogā honti. |
Also in the case of couches, etc., he uses only one couch; the rest are for the use of his sons and others. |
itthīsupi ekāva paccupaṭṭhāti, sesā parivāramattā honti, paridahāmīti ekameva dussayugaṃ nivāsemi, sesāni parivāretvā vicarantānaṃ asītisahassādhikānaṃ soḷasannaṃ purisasatasahassānaṃ honti. |
Also among the women, only one attends to him; the rest are merely attendants. I wear (paridahāmi): I wear only one pair of cloths; the rest are for the hundred and sixty-eight thousand men who wander around as his retinue. |
bhuñjāmīti paramappamāṇena nāḷikodanamattaṃ bhuñjāmi, sesaṃ parivāretvā vicarantānaṃ cattālīsasahassādhikānaṃ aṭṭhannaṃ purisasatasahassānaṃ hotīti dasseti. |
I eat (bhuñjāmī): I eat at most a nāḷikā measure of rice; the rest is for the eight hundred and forty-eight thousand men who wander around as his retinue, he shows. |
ekathālipāko hi dasannaṃ janānaṃ pahoti. |
One pot of cooked rice is enough for ten people. |
♦ etāni pana caturāsīti nagarasahassāni ceva pāsādasahassāni ca kūṭāgārasahassāni ca ekissāyeva paṇṇasālāya nissandena nibbattāni. |
♦ But these eighty-four thousand cities, palaces, and gabled chambers arose as the result of a single leaf-hut. |
caturāsīti pallaṅkasahassāni nipajjanatthāya dinnamañcakassa nissandena nibbattāni. |
The eighty-four thousand couches arose as the result of a bed given for lying down. |
caturāsīti hatthisahassāni assasahassāni rathasahassāni nisīdanatthāya dinnapīṭhassa nissandena nibbattāni. |
The eighty-four thousand elephants, horses, and chariots arose as the result of a seat given for sitting. |
caturāsīti maṇisahassāni ekadīpassa nissandena nibbattāni. |
The eighty-four thousand jewels arose as the result of a single lamp. |
caturāsīti pokkharaṇīsahassāni ekapokkharaṇiyā nissandena nibbattāni. |
The eighty-four thousand ponds arose as the result of a single pond. |
caturāsīti itthisahassāni puttasahassāni gahapatisahassāni paribhogabhājanapattathālaka dhamakaraṇa parissāvana ārakaṇṭaka pipphalaka nakhacchedana kuñcikakaṇṇamalaharaṇī pādakathalika upāhana chatta kattarayaṭṭhidānassa nissandena nibbattāni. |
The eighty-four thousand women, sons, and householders arose as the result of the gift of utensils for use, bowls, plates, fans, water-strainers, needle-cases, scissors, nail-cutters, keys, ear-wax removers, foot-stools, sandals, umbrellas, and walking sticks. |
caturāsīti dhenusahassāni gorasadānassa nissandena nibbattāni. |
The eighty-four thousand cows arose as the result of the gift of dairy products. |
caturāsīti vatthakoṭisahassāni nivāsanapārupanadānassa nissandena nibbattāni . |
The eighty-four thousand crores of cloths arose as the result of the gift of robes for wearing and draping. |
caturāsīti thālipākasahassāni bhojanadānassa nissandena nibbattānīti veditabbāni. |
The eighty-four thousand pots of cooked rice arose as the result of the gift of food. These should be understood. |
♦ 272. evaṃ bhagavā mahāsudassanassa sampattiṃ ādito paṭṭhāya vitthārena kathetvā sabbaṃ taṃ dārakānaṃ paṃsvāgārakīḷanaṃ viya dassento parinibbānamañcake nipannova passānandātiādimāha. |
♦ 272. Thus the Blessed One, having spoken at length from the beginning about the prosperity of Mahāsudassana, and showing it all to be like children's play in a sand-castle, while lying on the bed of final passing, said, "See, Ānanda," and so on. |
tattha vipariṇatāti pakativijahanena nibbutapadīpo viya apaññattikabhāvaṃ gatā. |
There, having changed (vipariṇatā): having gone to a state of non-existence like an extinguished lamp by abandoning their natural state. |
evaṃ aniccā kho, ānanda, saṅkhārāti evaṃ hutvā abhāvaṭṭhena aniccā. |
Thus impermanent, Ānanda, are formations (evaṃ aniccā kho, ānanda, saṅkhārā): thus, being impermanent by reason of non-existence. |
♦ ettāvatā bhagavā yathā nāma puriso satahatthubbedhe campakarukkhe nisseṇiṃ bandhitvā abhiruhitvā campakapupphaṃ ādāya nisseṇiṃ muñcanto otareyya, evameva nisseṇiṃ bandhanto viya anekavassakoṭisatasahassubbedhaṃ mahāsudassanasampattiṃ āruyha sampattimatthake ṭhitaṃ aniccalakkhaṇaṃ ādāya nisseṇiṃ muñcanto viya otiṇṇo. |
♦ By this much, the Blessed One, just as a man, having tied a ladder to a campaka tree a hundred cubits high, and having climbed it and taken a campaka flower, would descend, releasing the ladder, so too, as if tying a ladder, he ascended the prosperity of Mahāsudassana, which was hundreds of thousands of crores of years high, and having stood at the peak of prosperity and taken the characteristic of impermanence, he descended as if releasing the ladder. |
teneva pubbe vasabharājā dīghabhāṇakattherānaṃ lohapāsādassa pācīnapasse ambalaṭṭhikāyaṃ imaṃ suttaṃ sajjhāyantānaṃ sutvā — “kiṃ, bho, mayhaṃ ayyakena ettha vuttaṃ, attano khāditapītaṭṭhāne sampattimeva kathetī”ti cintento — “evaṃ aniccā kho, ānanda, saṅkhārā”ti vuttakāle “imaṃ, bho, disvā pañcahi cakkhūhi cakkhumatā evaṃ vuttan”ti vāmahatthaṃ samiñjitvā dakkhiṇahatthena apphoṭetvā — “sādhu sādhū”ti tuṭṭhahadayo sādhukāraṃ adāsi. |
Therefore, formerly, King Vasabha, hearing the elders of the Dīghabhāṇaka sect reciting this sutta at the Ambalaṭṭhika on the eastern side of the Lohapāsāda, thought, "What, sirs, has been said here by my ancestor? He speaks only of the prosperity in the place where he ate and drank." But when the words, "Thus impermanent, Ānanda, are formations," were spoken, thinking, "This, sirs, has been said thus by the one with the five kinds of vision, having seen it," he bent his left arm and clapped with his right hand, and with a joyful heart, he gave a shout of "Sādhu! Sādhu!" |
♦ evaṃ addhuvāti evaṃ udakapupphuḷādayo viya dhuvabhāvavirahitā. |
♦ Thus unstable (evaṃ addhuvā): thus devoid of a stable nature, like water bubbles and so on. |
evaṃ anassāsikāti evaṃ supinake pītapānīyaṃ viya anulittacandanaṃ viya ca assāsavirahitā. |
Thus without comfort (evaṃ anassāsikā): thus devoid of comfort, like water drunk in a dream, like sandalwood anointed in a dream. |
♦ sarīraṃ nikkhipeyyāti sarīraṃ chaḍḍeyya. |
♦ Should lay down the body (sarīraṃ nikkhipeyyā): should cast off the body. |
idāni aññassa sarīrassa nikkhepo vā paṭijagganaṃ vā natthi kilesapahīnattā, ānanda, tathāgatassāti vadati. |
Now there is no laying down or taking care of another body, because the defilements have been abandoned, Ānanda, for the Tathāgata, he says. |
idaṃ pana vatvā puna theraṃ āmantesi, cakkavattino ānubhāvo nāma rañño pabbajitassa sattame divase antaradhāyati. |
Having said this, he addressed the elder again. The power of a universal monarch disappears on the seventh day after the king has gone forth. |
mahāsudassanassa pana kālaṅkiriyato sattameva divase sattaratanapākārā sattaratanatālā caturāsīti pokkharaṇīsahassāni dhammapāsādo dhammapokkharaṇī cakkaratananti sabbametaṃ antaradhāyīti. |
But for Mahāsudassana, on the very seventh day after his death, the seven-jeweled walls, the seven-jeweled palm trees, the eighty-four thousand lotus ponds, the Dhamma palace, the Dhamma pond, and the wheel-treasure—all of this disappeared. |
hatthiādīsu pana ayaṃ dhammatā khīṇāyukā saheva kālaṅkaronti. |
But among the elephant and others, this is the nature: those whose lifespan is exhausted die together. |
āyusese sati hatthiratanaṃ uposathakulaṃ gacchati, assaratanaṃ valāhakakulaṃ, maṇiratanaṃ vepullapabbatameva gacchati. |
If there is a remainder of lifespan, the elephant-treasure goes to the Uposatha clan, the horse-treasure to the Valāhaka clan, and the jewel-treasure goes to Mount Vepulla itself. |
itthiratanassa ānubhāvo antaradhāyati. |
The power of the woman-treasure disappears. |
gahapatiratanassa cakkhu pākatikameva hoti. |
The eye of the householder-treasure becomes normal. |
pariṇāyakaratanassa veyyattiyaṃ nassati. |
The skill of the counselor-treasure is lost. |
♦ idamavoca bhagavāti idaṃ pāḷiyaṃ āruḷhañca anāruḷhañca sabbaṃ bhagavā avoca. |
♦ The Blessed One said this (idamavoca bhagavā): the Blessed One said all this, both what is included in the Pāḷi and what is not. |
sesaṃ uttānatthamevāti. |
The rest is of clear meaning. |
♦ iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāyaṃ |
♦ Thus in the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya, |
♦ mahāsudassanasuttavaṇṇanā niṭṭhitā. |
♦ the commentary on the Mahāsudassana Sutta is finished. |
♦ 5. janavasabhasuttavaṇṇanā |
♦ 5. Commentary on the Janavasabha Sutta |
♦ nātikiyādibyākaraṇavaṇṇanā |
♦ Commentary on the Declaration concerning the Nāṭikiyas |
♦ 273-275. evaṃ me sutanti janavasabhasuttaṃ. |
♦ 273-275. Thus have I heard (evaṃ me sutanti): the Janavasabha Sutta. |
tatrāyaṃ anuttānapadavaṇṇanā — parito parito janapadesūti samantā samantā janapadesu. |
Therein, this is the commentary on the unobvious words: In the surrounding districts (parito parito janapadesū): in the districts all around. |
paricāraketi buddhadhammasaṅghānaṃ paricārake. |
Attendants (paricārake): attendants of the Buddha, Dhamma, and Sangha. |
upapattīsūti ñāṇagatipuññānaṃ upapattīsu. |
In their destinies (upapattīsū): in the destinies of their knowledge and merit. |
kāsikosalesūti kāsīsu ca kosalesu ca, kāsiraṭṭhe ca kosalaraṭṭhe cāti attho. |
In Kāsī and Kosala (kāsikosalesū): in Kāsī and in Kosala; in the Kāsī country and in the Kosala country, is the meaning. |
esa nayo sabbattha. |
This is the method everywhere. |
aṅgamagadhayonakakambojāssakāvantiraṭṭhesu pana chasu na byākaroti. |
But in the six countries of Aṅga, Magadha, Yona, Kamboja, Assaka, and Avanti, he does not make a declaration. |
imesaṃ pana soḷasannaṃ mahājanapadānaṃ purimesu dasasuyeva byākaroti. |
But of these sixteen great countries, he makes a declaration only in the first ten. |
nātikiyāti nātikagāmavāsino. |
The Nāṭikiyas (nātikiyā): the inhabitants of the village of Nāṭika. |
♦ tenāti tena anāgāmiādibhāvena. |
♦ By that (tena): by that state of being a non-returner, etc. |
sutvāti sabbaññutaññāṇena paricchinditvā byākarontassa bhagavato pañhābyākaraṇaṃ sutvā tesaṃ anāgāmiādīsu niṭṭhaṅgatā hutvā. |
Having heard (sutvā): having heard the declaration of the Blessed One, who was declaring after having determined it with his omniscient knowledge, they became established in the state of being non-returners, etc. |
tena anāgāmiādibhāvena attamanā ahesuṃ. |
By that state of being a non-returner, etc., they were glad at heart. |
aṭṭhakathāyaṃ pana tenāti te nātikiyāti vuttaṃ. |
In the commentary, however, it is said, "by that, the Nāṭikiyas." |
etasmiṃ atthe na-kāro nipātamattaṃ hoti. |
In this sense, the letter 'na' is a mere particle. |
♦ ānandaparikathāvaṇṇanā |
♦ Commentary on Ānanda's Conversation |
♦ 277. bhagavantaṃ kittayamānarūpoti aho buddho, aho dhammo, aho saṅgho; |
♦ 277. In the form of one praising the Blessed One (bhagavantaṃ kittayamānarūpo): "Oh, the Buddha! Oh, the Dhamma! Oh, the Sangha! |
aho dhammo svākkhātoti evaṃ kittayantova kālamakāsi. |
Oh, how well-proclaimed is the Dhamma!" Thus, praising, he passed away. |
bahujano pasīdeyyāti amhākaṃ pitā mātā bhātā bhaginī putto dhītā sahāyako, tena amhehi saddhiṃ ekato bhuttā, ekato sayitā, tassa idañcidañca manāpaṃ akarimha, so kira anāgāmī sakadāgāmī sotāpanno; |
Many people would be pleased (bahujano pasīdeyyā): "Our father, mother, brother, sister, son, daughter, friend—he ate with us, he slept with us, we did this and that for him that was pleasing. It is said he is a non-returner, a once-returner, a stream-enterer. |
aho sādhu, aho suṭṭhūti evaṃ bahujano pasādaṃ āpajjeyya. |
Oh, how good! Oh, how excellent!" Thus many people would be pleased. |
♦ 278. gatinti ñāṇagatiṃ. |
♦ 278. The destiny (gatin): the destiny of knowledge. |
abhisamparāyanti ñāṇābhisamparāyameva. |
The future life (abhisamparāyan): the very future life of knowledge. |
addasā khoti kittake jane addasa? |
He saw, indeed (addasā kho): how many people did he see? |
catuvīsatisatasahassāni. |
Two million four hundred thousand. |
♦ 279. upasantapadissoti upasantadassano. |
♦ 279. Of one whose vision is peaceful (upasantapadissoti): of one whose vision is peaceful. |
bhātirivāti ativiya bhāti, ativiya virocati. |
It shines, as it were (bhātirivā): it shines exceedingly, it radiates exceedingly. |
indriyānanti manacchaṭṭhānaṃ indriyānaṃ. |
Of the faculties (indriyānan): of the six faculties including the mind. |
addasaṃ kho ahaṃ ānandāti neva dasa, na vīsati, na sataṃ, na sahassaṃ, anūnādhikāni catuvīsatisatasahassāni addasanti āha. |
I saw, Ānanda (addasaṃ kho ahaṃ ānandā): not ten, not twenty, not a hundred, not a thousand; I saw no less and no more than two million four hundred thousand, he said. |
♦ janavasabhayakkhavaṇṇanā |
♦ Explanation of the Yakkha Janavasabha |
♦ 280. disvā pana me ettako jano maṃ nissāya dukkhā pamuttoti balavasomanassaṃ uppajji, cittaṃ pasīdi, cittassa pasannattā cittasamuṭṭhānaṃ lohitaṃ pasīdi, lohitassa pasannattā manacchaṭṭhāni indriyāni pasīdiṃsūti sabbamidaṃ vatvā atha kho ānandātiādimāha. |
♦ 280. But seeing me, so many people have been freed from suffering because of me. Great joy arose, the mind was pleased. Because the mind was pleased, the blood arising from the mind was pleased. Because the blood was pleased, the six faculties including the mind were pleased. Having said all this, he then said, "Then, Ānanda..." and so on. |
tattha yasmā so bhagavato dhammakathaṃ sutvā dasasahassādhikassa janasatasahassassa jeṭṭhako hutvā sotāpanno jāto, tasmā janavasabhotissa nāmaṃ ahosi. |
There, because he, having heard the Blessed One's Dhamma talk, became a stream-enterer, being the chief of more than a hundred and ten thousand people, he was given the name Janavasabha. |
♦ ito sattāti ito devalokā cavitvā satta. |
♦ Seven from here (ito satta): having passed away from this deva world, seven times. |
tato sattāti tato manussalokā cavitvā satta. |
Seven from there (tato satta): having passed away from that human world, seven times. |
saṃsārāni catuddasāti sabbāpi catuddasakhandhapaṭipāṭiyo. |
Fourteen rounds of existence (saṃsārāni catuddasā): all fourteen successions of existences. |
nivāsamabhijānāmīti jātivasena nivāsaṃ jānāmi. |
I know my dwelling (nivāsamabhijānāmi): I know my dwelling by way of birth. |
yattha me vusitaṃ pureti yattha devesu ca vessavaṇassa sahabyataṃ upagatena manussesu ca rājabhūtena ito attabhāvato pureyeva mayā vusitaṃ. |
Where I have dwelt before (yattha me vusitaṃ pure): where, among the devas, having attained companionship with Vessavaṇa, and among humans, having been a king, I have dwelt before this very lifetime. |
pure evaṃ vusitattā eva ca idāni sotāpanno hutvā tīsu vatthūsu bahuṃ puññaṃ katvā tassānubhāvena upari nibbattituṃ samatthopi dīgharattaṃ vusitaṭṭhāne nikantiyā balavatāya ettheva nibbatto. |
Because I dwelt thus before, and now, having become a stream-enterer and having done much merit in the three objects, though capable of being reborn above by its power, because of the strong attachment to the place where I have dwelt for a long time, I have been reborn right here. |
♦ 281. āsā ca pana me santiṭṭhatīti imināhaṃ sotāpannoti na suttappamattova hutvā kālaṃ vītināmesiṃ. |
♦ 281. And I have this hope (āsā ca pana me santiṭṭhatī): "I am a stream-enterer," not just with this, I passed my time in heedlessness. |
sakadāgāmimaggatthāya pana me vipassanā āraddhā. |
But my insight for the sake of the path of a once-returner has been started. |
ajjeva ajjeva paṭivijjhissāmīti evaṃ saussāho viharāmīti dasseti. |
"Today, today, I will penetrate," thus I live with enthusiasm, he shows. |
yadaggeti laṭṭhivanuyyāne paṭhamadassane sotāpannadivasaṃ sandhāya vadati. |
Since (yadagge): he speaks in reference to the day of stream-entry, at the first sight in the Laṭṭhivana garden. |
tadagge ahaṃ, bhante, dīgharattaṃ avinipāto avinipātaṃ sañjānāmīti taṃdivasaṃ ādiṃ katvā, ahaṃ, bhante, purimaṃ catuddasāttabhāvasaṅkhātaṃ dīgharattaṃ avinipāto laṭṭhivanuyyāne sotāpattimaggavasena adhigataṃ avinipātadhammataṃ sañjānāmīti attho. |
Since then, venerable sir, I know that for a long time I have not been destined for a lower realm (tadagge ahaṃ, bhante, dīgharattaṃ avinipāto avinipātaṃ sañjānāmi): taking that day as the beginning, venerable sir, I know that for the long time of the past fourteen lifetimes, I am not destined for a lower realm, and I know the state of not being destined for a lower realm which I attained by way of the path of stream-entry in the Laṭṭhivana garden, is the meaning. |
anacchariyanti anuacchariyaṃ. |
Not a wonder (anacchariyan): a wonder. |
cintayamānaṃ punappunaṃ acchariyamevidaṃ yaṃ kenacideva karaṇīyena gacchanto bhagavantaṃ antarāmagge addasaṃ. |
Thinking again and again, it is a wonder that, while going for some business, I saw the Blessed One on the way. |
idampi acchariyaṃ yañca vessavaṇassa mahārājassa sayaṃparisāya bhāsato bhagavato diṭṭhasadisameva sammukhā sutaṃ. |
This is also a wonder, that I heard directly from the great king Vessavaṇa himself, speaking in his own assembly, as if I had seen the Blessed One. |
dve paccayāti antarāmagge diṭṭhabhāvo ca vessavaṇassa sammukhā sutaṃ ārocetukāmatā ca. |
Two reasons (dve paccayā): the fact of having seen him on the way and the desire to report what was heard from Vessavaṇa himself. |
♦ devasabhāvaṇṇanā |
♦ Explanation of the Assembly of the Devas |
♦ 282. sannipatitāti kasmā sannipatitā? |
♦ 282. Assembled (sannipatitā): why were they assembled? |
te kira catūhi kāraṇehi sannipatanti. |
It is said that they assemble for four reasons. |
vassūpanāyikasaṅgahatthaṃ, pavāraṇāsaṅgahatthaṃ, dhammasavanatthaṃ, pāricchattakakīḷānubhavanatthanti. |
For the sake of the rains-retreat collection, for the sake of the pavāraṇā collection, for the sake of hearing the Dhamma, and for the sake of enjoying the pāricchattaka-tree festival. |
tattha sve vassūpanāyikāti āsāḷhīpuṇṇamāya dvīsu devalokesu devā sudhammāya devasabhāya sannipatitvā mantenti asukavihāre eko bhikkhu vassūpagato, asukavihāre dve tayo cattāro pañca dasa vīsati tiṃsaṃ cattālīsaṃ paññāsaṃ sataṃ sahassaṃ bhikkhū vassūpagatā, etthettha ṭhāne ayyānaṃ ārakkhaṃ susaṃvihitaṃ karothāti evaṃ vassūpanāyikasaṅgaho kato hoti. |
There, "tomorrow is the rains-retreat," they say. On the full-moon day of Āsāḷha, the devas in the two deva worlds assemble in the Sudhammā assembly hall of the devas and consult: "In such-and-such a monastery, one monk has entered the rains-retreat; in such-and-such a monastery, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand monks have entered the rains-retreat. In these and these places, make the protection for the noble ones well-arranged." Thus the rains-retreat collection is made. |
♦ tadāpi eteneva kāraṇena sannipatitā. |
♦ At that time also, they were assembled for this very reason. |
idaṃ tesaṃ hoti āsanasminti idaṃ tesaṃ catunnaṃ mahārājānaṃ āsanaṃ hoti. |
This is their seat (idaṃ tesaṃ hoti āsanasminti): this is the seat of the four great kings. |
evaṃ tesu nisinnesu atha pacchā amhākaṃ āsanaṃ hoti. |
When they are thus seated, then afterwards, our seat is there. |
♦ yenatthenāti yena vassūpanāyikatthena. |
♦ For what purpose (yenatthena): for what purpose of the rains-retreat. |
taṃ atthaṃ cintayitvā taṃ atthaṃ mantayitvāti taṃ araññavāsino bhikkhusaṅghassa ārakkhatthaṃ cintayitvā. |
Having considered that purpose, having consulted on that purpose (taṃ atthaṃ cintayitvā taṃ atthaṃ mantayitvā): having considered that for the protection of the community of monks dwelling in the forest. |
etthettha vuṭṭhabhikkhusaṅghassa ārakkhaṃ saṃvidahathāti catūhi mahārājehi saddhiṃ mantetvā. |
Arrange protection for the community of monks who have completed the rains-retreat in these and these places (etthettha vuṭṭhabhikkhusaṅghassa ārakkhaṃ saṃvidahathā): having consulted with the four great kings. |
vuttavacanāpi tanti tettiṃsa devaputtā vadanti, mahārājāno vuttavacanā nāma. |
Those thirty-three devaputtas also speak the words that have been spoken (vuttavacanāpi tanti tettiṃsa devaputtā vadanti): the great kings are those whose words have been spoken. |
tathā tettiṃsa devaputtā paccānusāsanti, itare paccānusiṭṭhavacanā nāma. |
Thus the thirty-three devaputtas give instructions in turn; the others are those whose words have been instructed in turn. |
padadvayepi pana tanti nipātamattameva. |
In both phrases, however, tanti is a mere particle. |
avipakkantāti agatā. |
Not having departed (avipakkantā): having come. |
♦ 283. uḷāroti vipulo mahā. |
♦ 283. Great (uḷāro): vast, great. |
devānubhāvanti yā sā sabbadevatānaṃ vatthālaṅkāravimānasarīrānaṃ pabhā dvādasa yojanāni pharati. |
The divine radiance (devānubhāvan): that radiance of the clothes, ornaments, mansions, and bodies of all the devas which spreads for twelve yojanas. |
mahāpuññānaṃ pana sarīrappabhā yojanasataṃ pharati. |
But the body-radiance of those of great merit spreads for a hundred yojanas. |
taṃ devānubhāvaṃ atikkamitvā. |
Surpassing that divine radiance. |
♦ brahmuno hetaṃ pubbanimittanti yathā sūriyassa udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ yadidaṃ aruṇuggaṃ, evameva brahmunopi etaṃ — “pubbanimittan”ti dīpeti. |
♦ This is a prior sign of Brahmā (brahmuno hetaṃ pubbanimittan): just as before the rising of the sun, this is the forerunner, this is the prior sign, that is, the dawn, so too for Brahmā, this is a "prior sign," he explains. |
♦ sanaṅkumārakathāvaṇṇanā |
♦ Explanation of the Sanaṅkumāra Story |
♦ 284. anabhisambhavanīyoti apattabbo, na taṃ devā tāvatiṃsā passantīti attho. |
♦ 284. Unattainable (anabhisambhavanīyo): not to be reached; the devas of the Thirty-three do not see that, is the meaning. |
cakkhupathasminti cakkhupasāde āpāthe vā. |
In the range of vision (cakkhupathasmin): in the range of the eye-faculty or in the path. |
so devānaṃ cakkhussa āpāthe sambhavanīyo pattabbo na hoti, na abhibhavatīti vuttaṃ hoti. |
He is not attainable, not reachable, in the path of the devas' eyes; he does not overwhelm them, is what is said. |
heṭṭhā heṭṭhā hi devatā uparūpari devānaṃ oḷārikaṃ katvā māpitameva attabhāvaṃ passituṃ sakkonti, vedapaṭilābhanti tuṭṭhipaṭilābhaṃ. |
For the lower devas can only see the gross manifested form of the higher devas. The attainment of vedanā (vedapaṭilābhan): the attainment of joy. |
adhunābhisitto rajjenāti sampati abhisitto rajjena. |
Newly anointed to the kingdom (adhunābhisitto rajjenā): just now anointed to the kingdom. |
ayaṃ panattho duṭṭhagāmaṇiabhayavatthunā dīpetabbo -- |
This meaning, however, should be explained by the story of Duṭṭhagāmaṇi Abhaya -- |
♦ so kira dvattiṃsa damiḷarājāno vijitvā anurādhapure pattābhiseko tuṭṭhasomanassena māsaṃ niddaṃ na labhi, tato — “niddaṃ na labhāmi, bhante”ti bhikkhusaṅghassa ācikkhi. |
♦ He, it is said, having conquered the thirty-two Tamil kings, and having received the anointing in Anurādhapura, could not sleep for a month due to joy and gladness. Then he told the community of monks, "I cannot sleep, venerable sirs." |
tena hi, mahārāja, ajja uposathaṃ adhiṭṭhāhīti. |
In that case, great king, undertake the uposatha today. |
so ca uposathaṃ adhiṭṭhāsi. |
He undertook the uposatha. |
saṅgho gantvā — “cittayamakaṃ sajjhāyathā”ti aṭṭha ābhidhammikabhikkhū pesesi. |
The Sangha went and sent eight Abhidhamma monks, saying, "Recite the Cittayamaka." |
te gantvā — “nipajja tvaṃ, mahārājā,”ti vatvā sajjhāyaṃ ārabhiṃsu. |
They went and said, "Lie down, great king," and began the recitation. |
rājā sajjhāyaṃ suṇantova niddaṃ okkami. |
The king, while listening to the recitation, fell asleep. |
therā — rājānaṃ mā pabodhayitthāti pakkamiṃsu. |
The elders, saying, "Do not wake the king," departed. |
rājā dutiyadivase sūriyuggamane pabujjhitvā there apassanto — “kuhiṃ ayyā”ti pucchi. |
The king, waking up at sunrise on the second day and not seeing the elders, asked, "Where are the noble ones?" |
tumhākaṃ niddokkamanabhāvaṃ ñatvā gatāti. |
Knowing that you had fallen asleep, they have gone. |
natthi, bho, mayhaṃ ayyakassa dārakānaṃ ajānanakabhesajjaṃ nāma, yāva niddābhesajjampi jānanti yevāti āha. |
"Sirs, there is no medicine unknown to the sons of my ancestor; they even know the medicine for sleep," he said. |
♦ pañcasikhoti pañcasikhagandhabbasadiso hutvā. |
♦ Like Pañcasikha (pañcasikho): having become like the gandhabba Pañcasikha. |
pañcasikhagandhabbadevaputtassa kira sabbadevatā attabhāvaṃ mamāyanti. |
For all the devas, it is said, cherish the form of the gandhabba devaputta Pañcasikha. |
tasmā brahmāpi tādisaṃyeva attabhāvaṃ nimminitvā pāturahosi. |
Therefore, Brahmā also, having created such a form, appeared. |
pallaṅkena nisīdīti pallaṅkaṃ ābhujitvā nisīdi. |
He sat cross-legged (pallaṅkena nisīdīti): having folded his legs crosswise, he sat. |
♦ vissaṭṭhoti sumutto apalibuddho. |
♦ Clear (vissaṭṭho): well-released, unhindered. |
viññeyyoti atthaviññāpano. |
Intelligible (viññeyyo): conveying the meaning. |
mañjūti madhuro mudu. |
Sweet (mañjū): sweet, soft. |
savanīyoti sotabbayuttako kaṇṇasukho. |
Pleasant to hear (savanīyo): worthy of being heard, pleasant to the ear. |
bindūti ekagghano. |
Compact (bindū): solid, unified. |
avisārīti suvisado avippakiṇṇo. |
Not diffuse (avisārī): very clear, not scattered. |
gambhīroti nābhimūlato paṭṭhāya gambhīrasamuṭṭhito, na jivhādantaoṭṭhatālumattappahārasamuṭṭhito. |
Deep (gambhīro): originating deep from the navel, not originating from the mere impact of the tongue, teeth, lips, and palate. |
evaṃ samuṭṭhito hi amadhuro ca hoti, na ca dūraṃ sāveti. |
For one originating thus is not sweet, nor does it carry far. |
ninnādīti mahāmeghamudiṅgasaddo viya ninnādayutto. |
Resonant (ninnādī): having a resonance like the sound of a great cloud or a drum. |
apicettha pacchimaṃ pacchimaṃ padaṃ purimassa purimassa atthoyevāti veditabbo. |
Moreover, here, the latter word should be understood as the meaning of the former. |
yathāparisanti yattakā parisā, tattakameva viññāpeti. |
According to the assembly (yathāparisan): as large as the assembly is, so much he makes it intelligible. |
anto parisāyaṃ yevassa saddo samparivattati, na bahiddhā vidhāvati. |
His voice revolves only within the assembly, it does not run outside. |
ye hi kecīti ādi bahujanahitāya paṭipannabhāvadassanatthaṃ vadati. |
Whoever, and so on (ye hi kecīti): he says this to show that he has practiced for the welfare of many people. |
saraṇaṃ gatāti na yathā vā tathā vā saraṇaṃ gate sandhāya vadati. |
Have gone for refuge (saraṇaṃ gatā): he does not speak in reference to those who have gone for refuge in any old way. |
nibbematikagahitasaraṇe pana sandhāya vadati. |
But he speaks in reference to those who have taken refuge without doubt. |
gandhabbakāyaṃ paripūrentīti gandhabbadevagaṇaṃ paripūrenti. |
They fill the host of gandhabbas (gandhabbakāyaṃ paripūrentī): they fill the host of gandhabba devas. |
iti amhākaṃ satthu loke uppannakālato paṭṭhāya cha devalokādīsu piṭṭhaṃ koṭṭetvā pūritanāḷi viya saravananaḷavanaṃ viya ca nirantaraṃ jātaparisāti āha. |
Thus, since the time of our Teacher's appearance in the world, in the six deva worlds and so on, the assembly has been born without interruption, like a pot filled by pounding its back, and like a forest of sara and reeds, he said. |
♦ bhāvitaiddhipādavaṇṇanā |
♦ Explanation of the Developed Bases of Power |
♦ 287. yāvasupaññattā cime tena bhagavatāti tena mayhaṃ satthārā bhagavatā yāva supaññattā yāva sukathitā. |
♦ 287. How well-proclaimed are these by that Blessed One (yāvasupaññattā cime tena bhagavatā): how well-proclaimed, how well-taught are these by that my Teacher, the Blessed One. |
iddhipādāti ettha ijjhanaṭṭhena iddhi, patiṭṭhānaṭṭhena pādāti veditabbā. |
Bases of power (iddhipādā): here, iddhi is in the sense of accomplishment, and pāda is in the sense of foundation. These should be understood. |
iddhipahutāyāti iddhipahonakatāya. |
Proficiency in psychic power (iddhipahutāyā): for the sake of proficiency in psychic power. |
iddhivisavitāyāti iddhivipajjanabhāvāya, punappunaṃ āsevanavasena ciṇṇavasitāyāti vuttaṃ hoti. |
For the development of psychic power (iddhivisavitāyā): for the state of development of psychic power; it is said to be for the sake of being accustomed through repeated practice. |
iddhivikubbanatāyāti iddhivikubbanabhāvāya, nānappakārato katvā dassanatthāya. |
For the display of psychic power (iddhivikubbanatāyā): for the state of displaying psychic power; for the sake of showing it in various ways. |
chandasamādhippadhānasaṅkhārasamannāgatantiādīsu chandahetuko chandādhiko vā samādhi chandasamādhi, kattukamyatāchandaṃ adhipatiṃ karitvā paṭiladdhasamādhissetaṃ adhivacanaṃ. |
Endowed with concentration of will and striving as the predominating factor (chandasamādhippadhānasaṅkhārasamannāgatan): chandasamādhi is concentration that has will as its cause or will as its predominant factor. This is a term for concentration attained by making the will to act predominant. |
padhānabhūtā saṅkhārā padhānasaṅkhārā. |
Predominating factors (padhānasaṅkhārā) are formations that are the predominant factors. |
catukiccasādhakassa sammappadhānavīriyassetaṃ adhivacanaṃ. |
This is a term for the effort of the right strivings which accomplishes the four tasks. |
samannāgatanti chandasamādhinā ca padhānasaṅkhārena ca upetaṃ. |
Endowed with (samannāgatan): endowed with concentration of will and with striving as the predominating factor. |
iddhipādanti nipphattipariyāyena ijjhanaṭṭhena vā, ijjhanti etāya sattā iddhā vuddhā ukkaṃsagatā hontīti iminā vā pariyāyena iddhīti saṅkhyaṃ gatānaṃ abhiññācittasampayuttānaṃ chandasamādhipadhānasaṅkhārānaṃ adhiṭṭhānaṭṭhena pādabhūto sesacittacetasikarāsīti attho. |
Base of power (iddhipādan): by way of accomplishment, in the sense of 'accomplishes', or 'by this, beings accomplish, become developed, reach excellence', by this derivation, the mass of other mental states and consciousness that is the foundation for the establishment of the will, concentration, and striving factors that are associated with the supernormal knowledge-consciousness, which has come to be called iddhi, is the meaning. |
vuttañhetaṃ — “iddhipādoti tathābhūtassa vedanākkhandho, saññākkhandho, saṅkhārakkhandho viññāṇakkhandho”ti . |
It has been said: "The base of power is the feeling aggregate, the perception aggregate, the formations aggregate, and the consciousness aggregate of such a one." |
iminā nayena sesesupi attho veditabbo. |
The meaning should be understood in this way in the other cases as well. |
yatheva hi chandaṃ adhipatiṃ karitvā paṭiladdhasamādhi chandasamādhīti vutto, evaṃ vīriyaṃ, cittaṃ, vīmaṃsaṃ adhipatiṃ karitvā paṭiladdhasamādhi vīmaṃsāsamādhīti vuccati. |
For just as concentration attained by making will predominant is called chandasamādhi, so concentration attained by making effort, consciousness, or investigation predominant is called vīmaṃsāsamādhi. |
apica upacārajjhānaṃ pādo, paṭhamajjhānaṃ iddhi. |
Moreover, the access concentration is the base, the first jhāna is the power. |
saupacāraṃ paṭhamajjhānaṃ pādo, dutiyajjhānaṃ iddhīti evaṃ pubbabhāge pādo, aparabhāge iddhīti evamettha attho veditabbo. |
The first jhāna with its access is the base, the second jhāna is the power. Thus, the preceding stage is the base, and the succeeding stage is the power. This is how the meaning should be understood here. |
vitthārena iddhipādakathā visuddhimagge ca vibhaṅgaṭṭhakathāya ca vuttā. |
The detailed discussion of the bases of power is found in the Visuddhimagga and the Vibhaṅgaṭṭhakathā. |
♦ keci pana “nipphannā iddhi. |
♦ Some, however, say, "Accomplished is iddhi. |
anipphanno iddhipādo”ti vadanti, tesaṃ vādamaddanatthāya abhidhamme uttaracūḷikavāro nāma ābhato — “cattāro iddhipādā chandiddhipādo, vīriyiddhipādo, cittiddhipādo, vīmaṃsiddhipādo. |
Unaccomplished is iddhipāda." To refute their view, the Uttara-cūḷikavāra has been brought from the Abhidhamma: "The four bases of power are the base of power of will, the base of power of effort, the base of power of consciousness, and the base of power of investigation. |
tattha katamo chandiddhipādo? |
Therein, what is the base of power of will? |
idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi paṭhamaṃ jhānaṃ upasampajja viharati dukkhāpaṭipadaṃ dandhābhiññaṃ. |
Here a monk, at a time when he is developing the supramundane jhāna, which leads out, which leads to the diminution of becoming, for the abandoning of wrong views, for the attainment of the first stage, having secluded himself from sensual pleasures... he enters and abides in the first jhāna, which has painful progress and slow supernormal knowledge. |
yo tasmiṃ samaye chando chandikatā kattukamyatā kusalo dhammacchando, ayaṃ vuccati chandiddhipādo, avasesā dhammā chandiddhipādasampayuttā”ti . |
Whatever will, volition, desire to act, wholesome desire for the Dhamma there is at that time, this is called the base of power of will. The remaining dhammas are associated with the base of power of will." |
ime pana lokuttaravaseneva āgatā. |
These, however, have come by way of the supramundane. |
tattha raṭṭhapālatthero chandaṃ dhuraṃ katvā lokuttaraṃ dhammaṃ nibbattesi. |
There, the elder Raṭṭhapāla, making will his foremost principle, developed the supramundane Dhamma. |
soṇatthero vīriyaṃ dhuraṃ katvā, sambhūtatthero cittaṃ dhuraṃ katvā, āyasmā mogharājā vīmaṃsaṃ dhuraṃ katvāti. |
The elder Soṇa, making effort his foremost principle; the elder Sambhūta, making consciousness his foremost principle; and the venerable Mogharājā, making investigation his foremost principle. |
♦ tattha yathā catūsu amaccaputtesu ṭhānantaraṃ patthetvā rājānaṃ upanissāya viharantesu eko upaṭṭhāne chandajāto rañño ajjhāsayañca ruciñca ñatvā divā ca ratto ca upaṭṭhahanto rājānaṃ ārādhetvā ṭhānantaraṃ pāpuṇi. |
♦ There, just as among four ministers' sons, aspiring to a position and living in dependence on the king, one, being devoted to service, and knowing the king's disposition and preferences, by serving day and night, pleases the king and attains a position. |
yathā so, evaṃ chandadhurena lokuttaradhammanibbattako veditabbo. |
Just like him, so should the one who develops the supramundane Dhamma with will as the foremost principle be understood. |
♦ eko pana — “divase divase upaṭṭhātuṃ ko sakkoti, uppanne kicce parakkamena ārādhessāmī”ti kupite paccante raññā pahito parakkamena sattumaddanaṃ katvā ṭhānantaraṃ pāpuṇi. |
♦ But another, thinking, "Who can serve day after day? When a duty arises, I will please him by my effort," being sent by the king to a rebellious border region, and having subdued the enemy by his effort, attains a position. |
yathā so, evaṃ vīriyadhurena lokuttaradhammanibbattako veditabbo. |
Just like him, so should the one who develops the supramundane Dhamma with effort as the foremost principle be understood. |
♦ eko — “divase divase upaṭṭhānampi urena sattisarapaṭicchannampi bhāroyeva, mantabalena ārādhessāmī”ti khattavijjāya kataparicayattā mantasaṃvidhānena rājānaṃ ārādhetvā ṭhānantaraṃ pāpuṇāti. |
♦ One, thinking, "Serving day after day is a burden, and being covered with spears and arrows is also a burden. I will please him by the power of counsel," being experienced in the art of politics, pleases the king by means of counsel and attains a position. |
yathā so, evaṃ cittadhurena lokuttaradhammanibbattako veditabbo. |
Just like him, so should the one who develops the supramundane Dhamma with consciousness as the foremost principle be understood. |
♦ aparo — “kiṃ imehi upaṭṭhānādīhi, rājāno nāma jātisampannassa ṭhānantaraṃ denti, tādisassa dento mayhaṃ dassatī”ti jātisampattimeva nissāya ṭhānantaraṃ pāpuṇi, yathā so, evaṃ suparisuddhaṃ vīmaṃsaṃ nissāya vīmaṃsadhurena lokuttaradhammanibbattako veditabbo. |
♦ Another, thinking, "What is the use of these services and so on? Kings give positions to one of noble birth. Giving to such a one, he will give to me," relying only on his noble birth, attains a position. Just like him, so should the one who develops the supramundane Dhamma with investigation as the foremost principle, relying on very pure investigation, be understood. |
♦ anekavihitanti anekavidhaṃ. |
♦ Of many kinds (anekavihitan): of many kinds. |
iddhividhanti iddhikoṭṭhāsaṃ. |
The various kinds of psychic power (iddhividhan): the division of psychic power. |
♦ tividhaokāsādhigamavaṇṇanā |
♦ Explanation of the Attainment of the Three Opportunities |
♦ 288. sukhassādhigamāyāti jhānasukhassa maggasukhassa phalasukhassa ca adhigamāya. |
♦ 288. For the attainment of bliss (sukhassādhigamāyā): for the attainment of the bliss of jhāna, the bliss of the path, and the bliss of the fruit. |
saṃsaṭṭhoti sampayuttacitto. |
Connected with (saṃsaṭṭho): with a connected mind. |
ariyadhammanti ariyena bhagavatā buddhena desitaṃ dhammaṃ. |
The noble Dhamma (ariyadhamman): the Dhamma taught by the noble one, the Blessed One, the Buddha. |
suṇātīti satthu sammukhā bhikkhubhikkhunīādīhi vā desiyamānaṃ suṇāti. |
He listens (suṇātī): he listens to it being taught by the Teacher himself or by monks, nuns, etc. |
yoniso manasikarotīti upāyato pathato kāraṇato ‘aniccan’tiādivasena manasi karoti. |
He applies his mind wisely (yoniso manasikarotī): he applies his mind by way of means, by way of path, by way of cause, in the manner of "impermanent," etc. |
“yoniso manasikāro nāma upāyamanasikāro pathamanasikāro, anicce aniccanti dukkhe dukkhanti anattani anattāti asubhe asubhanti saccānulomikena vā cittassa āvaṭṭanā anvāvaṭṭanā ābhogo samannāhāro manasikāro, ayaṃ vuccati yonisomanasikāro”ti. |
Wise attention is attention by means, attention by path, the turning, the re-turning, the application, the application of mind, the attention of the mind in accordance with the truths, such as 'impermanent in the impermanent, suffering in the suffering, not-self in the not-self, foul in the foul.' This is called wise attention. |
evaṃ vutte yonisomanasikāre kammaṃ ārabhatīti attho. |
When wise attention is thus spoken of, the meaning is that he begins the work. |
asaṃsaṭṭhoti vatthukāmehipi kilesakāmehipi asaṃsaṭṭho viharati. |
Unconnected (asaṃsaṭṭho): he lives unconnected with both sensual objects and sensual defilements. |
uppajjati sukhanti uppajjati paṭhamajjhānasukhaṃ. |
Bliss arises (uppajjati sukhan): the bliss of the first jhāna arises. |
sukhā bhiyyo somanassanti samāpattito vuṭṭhitassa jhānasukhapaccayā aparāparaṃ somanassaṃ uppajjati. |
Joy greater than bliss (sukhā bhiyyo somanassan): for one who has emerged from the attainment, from the bliss of jhāna as a condition, joy arises again and again. |
pamudāti tuṭṭhākārato dubbalapīti. |
Joy (pamudā): weak rapture in the form of delight. |
pāmojjanti balavataraṃ pītisomanassaṃ. |
Gladness (pāmojjan): stronger rapture and joy. |
paṭhamo okāsādhigamoti paṭhamajjhānaṃ pañcanīvaraṇāni vikkhambhetvā attano okāsaṃ gahetvā tiṭṭhati, tasmā “paṭhamo okāsādhigamo”ti vuttaṃ. |
The first attainment of opportunity (paṭhamo okāsādhigamo): the first jhāna, having suppressed the five hindrances, takes its own opportunity and stands. Therefore, it is called "the first attainment of opportunity." |
♦ oḷārikāti ettha kāyavacīsaṅkhārā tāva oḷārikā hontu, cittasaṅkhārā kathaṃ oḷārikāti? |
♦ Gross (oḷārikā): here, let the bodily and verbal formations be gross. How are the mental formations gross? |
appahīnattā. kāyasaṅkhārā hi catutthajjhānena pahīyanti, vacīsaṅkhārā dutiyajjhānena, cittasaṅkhārā nirodhasamāpattiyā. |
Because they are not abandoned. Bodily formations are abandoned by the fourth jhāna, verbal formations by the second jhāna, and mental formations by the attainment of cessation. |
iti kāyavacīsaṅkhāresu pahīnesupi te tiṭṭhantiyevāti pahīne upādāya appahīnattā oḷārikā nāma jātā. |
Thus, even when the bodily and verbal formations are abandoned, they still exist. Therefore, in relation to what is abandoned, because they are not abandoned, they are called gross. |
sukhanti nirodhā vuṭṭhahantassa uppannaṃ catutthajjhānikaphalasamāpattisukhaṃ. |
Bliss (sukhan): the bliss of the fruit-attainment of the fourth jhāna that arises for one emerging from cessation. |
sukhā bhiyyo somanassati phalasamāpattito vuṭṭhitassa aparāparaṃ somanassaṃ. |
Joy greater than bliss (sukhā bhiyyo somanassan): joy that arises again and again for one who has emerged from the fruit-attainment. |
dutiyo okāsādhigamoti catutthajjhānaṃ sukhaṃ dukkhaṃ vikkhambhetvā attano okāsaṃ gahetvā tiṭṭhati, tasmā “dutiyo okāsādhigamo”ti vuttaṃ. |
The second attainment of opportunity (dutiyo okāsādhigamo): the fourth jhāna, having suppressed pleasure and pain, takes its own opportunity and stands. Therefore, it is called "the second attainment of opportunity." |
dutiyatatiyajjhānāni panettha catutthe gahite gahitāneva hontīti visuṃ na vuttānīti. |
The second and third jhānas are included when the fourth is taken here, so they are not mentioned separately. |
♦ idaṃ kusalantiādīsu kusalaṃ nāma dasakusalakammapathā. |
♦ This is wholesome (idaṃ kusalan): and so on. Wholesome means the ten wholesome paths of action. |
akusalanti dasākusalakammapathā. |
Unwholesome (akusalan): the ten unwholesome paths of action. |
sāvajjadukādayopi etesaṃ vaseneva veditabbā. |
The pairs of faulty, etc., should also be understood by way of these. |
sabbañceva panetaṃ kaṇhañca sukkañca sappaṭibhāgañcāti kaṇhasukkasappaṭibhāgaṃ. |
And all this is dark and bright and having a counterpart (kaṇhañca sukkañca sappaṭibhāgañca): dark, bright, and having a counterpart. |
nibbānameva hetaṃ appaṭibhāgaṃ. |
Only Nibbāna is without a counterpart. |
avijjā pahīyatīti vaṭṭapaṭicchādikā avijjā pahīyati. |
Ignorance is abandoned (avijjā pahīyatī): the ignorance that conceals the round of existence is abandoned. |
vijjā uppajjatīti arahattamaggavijjā uppajjati. |
Knowledge arises (vijjā uppajjatī): the knowledge of the path of arahantship arises. |
sukhanti arahattamaggasukhañceva phalasukhañca. |
Bliss (sukhan): both the bliss of the path of arahantship and the bliss of the fruit. |
sukhā bhiyyo somanassanti phalasamāpattito vuṭṭhitassa aparāparaṃ somanassaṃ. |
Joy greater than bliss (sukhā bhiyyo somanassan): joy that arises again and again for one who has emerged from the fruit-attainment. |
tatiyo okāsādhigamoti arahattamaggo sabbakilese vikkhambhetvā attano okāsaṃ gahetvā tiṭṭhati, tasmā “tatiyo okāsādhigamo”ti vutto. |
The third attainment of opportunity (tatiyo okāsādhigamo): the path of arahantship, having suppressed all defilements, takes its own opportunity and stands. Therefore, it is called "the third attainment of opportunity." |
sesamaggā pana tasmiṃ gahite antogadhā evāti visuṃ na vuttā. |
The other paths are included when this one is taken, so they are not mentioned separately. |
♦ ime pana tayo okāsādhigamā aṭṭhatiṃsārammaṇavasena vitthāretvā kathetabbā. |
♦ These three attainments of opportunity should be explained in detail by way of the thirty-eight objects of meditation. |
kathaṃ? sabbāni ārammaṇāni visuddhimagge vuttanayeneva upacāravasena ca appanāvasena ca vavatthapetvā catuvīsatiyā ṭhānesu paṭhamajjhānaṃ “paṭhamo okāsādhigamo”ti kathetabbaṃ. |
How? Having established all the objects of meditation in the way stated in the Visuddhimagga, by way of access and by way of absorption, the first jhāna in twenty-four instances should be explained as "the first attainment of opportunity." |
terasasu ṭhānesu dutiyatatiyajjhānāni, pannarasasu ṭhānesu catutthajjhānañca nirodhasamāpattiṃ pāpetvā “dutiyo okāsādhigamo”ti kathetabbaṃ. |
The second and third jhānas in thirteen instances, and the fourth jhāna in fifteen instances, having led up to the attainment of cessation, should be explained as "the second attainment of opportunity." |
dasa upacārajjhānāni pana maggassa padaṭṭhānabhūtāni tatiyaṃ okāsādhigamaṃ bhajanti. |
The ten access jhānas, however, which are the foundation of the path, belong to the third attainment of opportunity. |
apica tīsu sikkhāsu adhisīlasikkhā paṭhamaṃ okāsādhigamaṃ bhajati, adhicittasikkhā dutiyaṃ, adhipaññāsikkhā tatiyanti evaṃ sikkhāvasenapi kathetabbaṃ. |
Moreover, among the three trainings, the training in higher virtue belongs to the first attainment of opportunity, the training in higher mind to the second, and the training in higher wisdom to the third. Thus it should also be explained by way of the trainings. |
sāmaññaphalepi cūḷasīlato yāva paṭhamajjhānā paṭhamo okāsādhigamo, dutiyajjhānato yāva nevasaññānāsaññāyatanā dutiyo, vipassanāto yāva arahattā tatiyo okāsādhigamoti evaṃ sāmaññaphalasuttantavasenapi kathetabbaṃ. |
Also in the Sāmaññaphala Sutta, from the lesser morality up to the first jhāna is the first attainment of opportunity; from the second jhāna up to the base of neither-perception-nor-non-perception is the second; and from insight up to arahantship is the third attainment of opportunity. Thus it should also be explained by way of the Sāmaññaphala Sutta. |
tīsu pana piṭakesu vinayapiṭakaṃ paṭhamaṃ okāsādhigamaṃ bhajati, suttantapiṭakaṃ dutiyaṃ, abhidhammapiṭakaṃ tatiyanti evaṃ piṭakavasenapi kathetabbaṃ. |
And among the three Piṭakas, the Vinaya Piṭaka belongs to the first attainment of opportunity, the Suttanta Piṭaka to the second, and the Abhidhamma Piṭaka to the third. Thus it should also be explained by way of the Piṭakas. |
♦ pubbe kira mahātherā vassūpanāyikāya imameva suttaṃ paṭṭhapenti. |
♦ Formerly, it is said, the great elders would establish this very sutta during the rains-retreat. |
kiṃ kāraṇā? |
For what reason? |
tīṇi piṭakāni vibhajitvā kathetuṃ labhissāmāti. |
We will be able to explain it, having analyzed the three Piṭakas. |
tepiṭakena hi samodhānetvā kathentassa dukkathitanti na sakkā vattuṃ. |
For when one speaks, having harmonized it with the Tipiṭaka, it cannot be said to be badly spoken. |
tepiṭakaṃ bhajāpetvā kathitameva idaṃ suttaṃ sukathitaṃ hotīti. |
This sutta, having been made to pertain to the Tipiṭaka and spoken, is well-spoken. |
♦ catusatipaṭṭhānavaṇṇanā |
♦ Explanation of the Four Foundations of Mindfulness |
♦ 289. kusalassādhigamāyāti maggakusalassa ceva phalakusalassa ca adhigamatthāya. |
♦ 289. For the attainment of the wholesome (kusalassādhigamāyā): for the attainment of the wholesome which is the path and the wholesome which is the fruit. |
ubhayampi hetaṃ anavajjaṭṭhena khemaṭṭhena vā kusalameva. |
For both are wholesome because they are blameless or because they are safe. |
tattha sammāsamādhiyatīti tasmiṃ ajjhattakāye samāhito ekaggacitto hoti. |
There, he is well-concentrated (sammāsamādhiyatī): he is concentrated, with a one-pointed mind, on that internal body. |
bahiddhā parakāye ñāṇadassanaṃ abhinibbattetīti attano kāyato parassa kāyābhimukhaṃ ñāṇaṃ peseti. |
He produces knowledge and vision of the external body (bahiddhā parakāye ñāṇadassanaṃ abhinibbattetī): he sends his knowledge towards the body of another from his own body. |
esa nayo sabbattha. |
This is the method everywhere. |
sabbattheva ca satimāti padena kāyādipariggāhikā sati, lokoti padena pariggahitakāyādayova loko. |
And everywhere, by the word sati is meant the mindfulness that comprehends the body, etc., and by the word loko is meant the comprehended body, etc., itself. |
cattāro cete satipaṭṭhānā lokiyalokuttaramissakā kathitāti veditabbā. |
And these four foundations of mindfulness should be understood to be taught as a mixture of worldly and supramundane. |
♦ sattasamādhiparikkhāravaṇṇanā |
♦ Explanation of the Seven Requisites of Concentration |
♦ 290. samādhiparikkhārāti ettha tayo parikkhārā. |
♦ 290. Requisites of concentration (samādhiparikkhārā): here there are three kinds of requisites. |
“ratho sīlaparikkhāro jhānakkho cakkavīriyo”ti hi ettha alaṅkāro parikkhāro nāma. |
"The chariot is the requisite of virtue, the axle of jhana, the wheels of effort" — here parikkhāro means ornament. |
“sattahi nagaraparikkhārehi suparikkhataṃ hotī”ti ettha parivāro parikkhāro nāma. |
"It is well-fortified with the seven requisites of a city" — here parikkhāro means surrounding. |
“gilānapaccayajīvitaparikkhāro”ti ettha sambhāro parikkhāro nāma. |
"The requisite of life, which is the requisite for the sick" — here parikkhāro means support. |
idha pana parivāraparikkhāravasena “satta samādhiparikkhārā”ti vuttaṃ. |
Here, however, "the seven requisites of concentration" is said in the sense of a surrounding requisite. |
parikkhatāti parivāritā. |
Surrounded (parikkhatā): surrounded. |
ayaṃ vuccati so ariyo sammāsamādhīti ayaṃ sattahi ratanehi parivuto cakkavattī viya sattahi aṅgehi parivuto “ariyo sammāsamādhī”ti vuccati. |
This is called that noble right concentration (ayaṃ vuccati so ariyo sammāsamādhī): this, surrounded by the seven qualities, like a universal monarch surrounded by the seven treasures, is called "noble right concentration." |
saupaniso itipīti saupanissayo itipi vuccati, saparivāro yevāti vuttaṃ hoti. |
It is also called having a basis (saupaniso itipī): it is also called having a support; it is said to have its requisites. |
sammādiṭṭhissāti sammādiṭṭhiyaṃ ṭhitassa. |
For one of right view (sammādiṭṭhissā): for one who is established in right view. |
sammāsaṅkappo pahotīti sammāsaṅkappo pavattati. |
Right intention is able to arise (sammāsaṅkappo pahotī): right intention proceeds. |
esa nayo sabbapadesu. |
This is the method in all places. |
ayaṃ panattho maggavasenāpi phalavasenāpi veditabbo. |
This meaning, however, should be understood by way of the path and by way of the fruit. |
kathaṃ? maggasammādiṭṭhiyaṃ ṭhitassa maggasammāsaṅkappo pahoti ... pe ... maggañāṇe ṭhitassa maggavimutti pahoti. |
How? For one established in path right view, path right intention is able to arise... and so on... for one established in path knowledge, path liberation is able to arise. |
tathā phalasammādiṭṭhiyaṃ ṭhitassa phalasammāsaṅkappo pahoti ... pe ... phalasammāñāṇe ṭhitassa phalavimutti pahotīti. |
Thus, for one established in fruit right view, fruit right intention is able to arise... and so on... for one established in fruit right knowledge, fruit liberation is able to arise. |
♦ svākkhātotiādīni visuddhimagge vaṇṇitāni. |
♦ Well-proclaimed (svākkhāto), etc., have been explained in the Visuddhimagga. |
apārutāti vivaṭā. |
Opened (apārutā): opened. |
amatassāti nibbānassa. |
Of the deathless (amatassā): of Nibbāna. |
dvārāti pavesanamaggā. |
The doors (dvārā): the paths of entry. |
aveccappasādenāti acalappasādena. |
With unwavering faith (aveccappasādenā): with unshakable faith. |
dhammavinītāti sammāniyyānena niyyātā. |
Trained in the Dhamma (dhammavinītā): led out by the right leading-out. |
♦ atthāyaṃ itarā pajāti anāgāmino sandhāyāha, anāgāmino ca atthīti vuttaṃ hoti. |
♦ This other group exists (atthāyaṃ itarā pajā): he speaks in reference to the non-returners; and it is said that non-returners exist. |
puññabhāgāti puññakoṭṭhāsena nibbattā. |
Partakers of merit (puññabhāgā): born from a share of merit. |
ottappanti ottappamāno. |
Being scrupulous (ottappan): being scrupulous. |
tena kadāci nāma musā assāti musāvādabhayena saṅkhātuṃ na sakkomi, na pana mama saṅkhātuṃ balaṃ natthīti dīpeti. |
Because of that, at some time there might be a falsehood (tena kadāci nāma musā assā): through fear of falsehood, I am not able to count them, but it is not that I do not have the power to count them, he shows. |
♦ 291. taṃ kiṃ maññati bhavanti iminā kevalaṃ vessavaṇaṃ pucchati, na panassa evarūpo satthā nāhosīti vā na bhavissatīti vā laddhi atthi. |
♦ 291. What do your majesties think of this? (taṃ kiṃ maññati bhavan): with this, he only asks Vessavaṇa, but it is not that he has the view that there was no such teacher or will not be. |
sabbabuddhānañhi abhisamaye viseso natthi. |
For there is no difference in the awakenings of all Buddhas. |
♦ 292. sayaṃparisāyanti attano parisāyaṃ. |
♦ 292. In his own assembly (sayaṃparisāyan): in his own assembly. |
tayidaṃ brahmacariyanti taṃ idaṃ sakalaṃ sikkhattayabrahmacariyaṃ. |
This holy life (tayidaṃ brahmacariyan): that this whole holy life of the three trainings. |
sesaṃ uttānameva. |
The rest is clear. |
imāni pana padāni dhammasaṅgāhakattherehi ṭhapitānīti. |
These words, however, were established by the elders who compiled the Dhamma. |
♦ iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāyaṃ |
♦ Thus in the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya, |
♦ janavasabhasuttavaṇṇanā niṭṭhitā. |
♦ the commentary on the Janavasabha Sutta is finished. |
♦ 6. mahāgovindasuttavaṇṇanā |
♦ 6. Commentary on the Mahāgovinda Sutta |
♦ [unnamed] |
♦ [unnamed] |
♦ 293. evaṃ me sutanti mahāgovindasuttaṃ. |
♦ 293. Thus have I heard (evaṃ me sutanti): the Mahāgovinda Sutta. |
tatrāyamanuttānapadavaṇṇanā — pañcasikhoti pañcacūḷo pañcakuṇḍaliko. |
Therein, this is the commentary on the unobvious words: Pañcasikha (pañcasikho): the one with five top-knots, the one with five earrings. |
so kira manussapathe puññakammakaraṇakāle daharo pañcacūḷakadārakakāle vacchapālakajeṭṭhako hutvā aññepi dārake gahetvā bahigāme catumaggaṭṭhānesu sālaṃ karonto pokkharaṇiṃ khaṇanto setuṃ bandhanto visamaṃ maggaṃ samaṃ karonto yānānaṃ akkhapaṭighātanarukkhe harantoti evarūpāni puññāni karonto vicaritvā daharova kālamakāsi. |
It is said that he, in the human world, when doing meritorious deeds, as a young boy with five top-knots, being the chief of the cowherds, took other boys and, in the villages, built halls at the four crossroads, dug ponds, built bridges, leveled uneven roads, and removed trees that obstructed the axles of carts. Doing such meritorious deeds, he passed away while still young. |
tassa so attabhāvo iṭṭho kanto manāpo ahosi. |
That existence was dear, beloved, and pleasing to him. |
so kālaṃ katvā cātumahārājikadevaloke navutivassasatasahassappamāṇaṃ āyuṃ gahetvā nibbatti. |
Having passed away, he was reborn in the Cātumahārājika deva world with a lifespan of ninety-thousand hundred-thousand years. |
tassa tigāvutappamāṇo suvaṇṇakkhandhasadiso attabhāvo ahosi. |
His body was the size of three gāvutas, like a block of gold. |
so sakaṭasahassamattaṃ ābharaṇaṃ pasādhetvā navakumbhamatte gandhe vilimpitvā dibbarattavatthadharo rattasuvaṇṇakaṇṇikaṃ piḷandhitvā pañcahi kuṇḍalakehi piṭṭhiyaṃ vattamānehi pañcacūḷakadārakaparihāreneva vicarati. |
He adorned himself with ornaments weighing a thousand carts, anointed himself with nine pots of perfume, wore divine red clothes, wore a red-gold earring, and with five earrings hanging on his back, he went about in the manner of a boy with five top-knots. |
tenetaṃ “pañcasikho” tveva sañjānanti. |
Therefore, they know him as "Pañcasikha." |
♦ abhikkantāya rattiyāti abhikkantāya khīṇāya rattiyā, ekakoṭṭhāsaṃ atītāyāti attho. |
♦ When the night had advanced (abhikkantāya rattiyā): when the night had passed, had gone by; when one part had passed, is the meaning. |
abhikkantavaṇṇoti atīṭṭhakantamanāpavaṇṇo. |
Of excellent color (abhikkantavaṇṇo): of a very dear, beloved, and pleasing color. |
pakatiyāpi hesa kantavaṇṇo, alaṅkaritvā āgatattā pana abhikkantavaṇṇo ahosi. |
For he is naturally of a pleasing color, but because he came adorned, he was of excellent color. |
kevalakappanti anavasesaṃ samantato. |
The entire (kevalakappan): the whole, all around. |
anavasesattho ettha kevalasaddo. |
Here the word kevala means the whole. |
kevalaparipuṇṇanti ettha viya. |
As in kevalaparipuṇṇa (completely full). |
samantato attho kappasaddo, kevalakappaṃ jetavanantiādīsu viya. |
The word kappa means all around, as in kevalakappaṃ jetavanan (the entire Jetavana). |
obhāsetvāti ābhāya pharitvā, candimā viya sūriyo viya ca ekobhāsaṃ ekapajjotaṃ karitvāti attho. |
Having illuminated (obhāsetvā): having filled with light; having made one light, one radiance, like the moon, like the sun, is the meaning. |
♦ devasabhāvaṇṇanā |
♦ Explanation of the Assembly of the Devas |
♦ 294. sudhammāyaṃ sabhāyanti sudhammāya nāma itthiyā ratanamattakaṇṇikarukkhanissandena nibbattasabhāyaṃ . |
♦ 294. In the Sudhammā assembly hall (sudhammāyaṃ sabhāyan): in the assembly hall that arose as the result of a jewel-like Kaṇṇikā tree of a woman named Sudhammā. |
tassā kira phalikamayā bhūmi, maṇimayā āṇiyo, suvaṇṇamayā thambhā, rajatamayā thambhaghaṭikā ca saṅghātā ca, pavāḷamayāni vāḷarūpāni, sattaratanamayā gopānasiyo ca pakkhapāsakā ca mukhavaṭṭi ca, indanīlaiṭṭhakāhi chadanaṃ, sovaṇṇamayaṃ chadanapīṭhaṃ, rajatamayā thūpikā, āyāmato ca vitthārato ca tīṇi yojanasatāni, parikkhepato navayojanasatāni, ubbedhato pañcayojanasatāni, evarūpāyaṃ sudhammāyaṃ sabhāyaṃ. |
It is said that its floor was of crystal, its pegs of jewels, its pillars of gold, its pillar-capitals and joints of silver, its lion-figures of coral, its rafters, side-pieces, and coping of the seven jewels, its roof of sapphire bricks, its roof-sheathing of gold, its pinnacle of silver. It was three hundred yojanas in length and breadth, nine hundred yojanas in circumference, and five hundred yojanas in height. In such a Sudhammā assembly hall. |
♦ dhataraṭṭhotiādīsu dhataraṭṭho gandhabbarājā gandhabbadevatānaṃ koṭisatasahassena parivuto koṭisatasahassasuvaṇṇamayāni phalakāni ca suvaṇṇasattiyo ca gāhāpetvā puratthimāya disāya pacchimābhimukho dvīsu devalokesu devatā purato katvā nisinno. |
♦ Dhataraṭṭha, and so on (dhataraṭṭho): Dhataraṭṭha, the king of the gandhabbas, surrounded by a hundred thousand crores of gandhabba devas, having had a hundred thousand crores of golden shields and golden spears carried, sat in the eastern direction facing west, with the devas of the two deva worlds in front of him. |
♦ virūḷhako kumbhaṇḍarājā kumbhaṇḍadevatānaṃ koṭisatasahassena parivuto koṭisatasahassarajatamayāni phalakāni ca suvaṇṇasattiyo ca gāhāpetvā dakkhiṇāya disāya uttarābhimukho dvīsu devalokesu devatā purato katvā nisinno. |
♦ Virūḷhaka, the king of the kumbhaṇḍas, surrounded by a hundred thousand crores of kumbhaṇḍa devas, having had a hundred thousand crores of silver shields and golden spears carried, sat in the southern direction facing north, with the devas of the two deva worlds in front of him. |
♦ virūpakkho nāgarājā nāgānaṃ koṭisatasahassena parivuto koṭisatasahassamaṇimayāni mahāphalakāni ca suvaṇṇasattiyo ca gāhāpetvā pacchimāya disāya puratthimābhimukho dvīsu devalokesu devatā purato katvā nisinno. |
♦ Virūpakkha, the king of the nāgas, surrounded by a hundred thousand crores of nāgas, having had a hundred thousand crores of jeweled great shields and golden spears carried, sat in the western direction facing east, with the devas of the two deva worlds in front of him. |
♦ vessavaṇo yakkharājā yakkhānaṃ koṭisatasahassena parivuto koṭisatasahassapavāḷamayāni mahāphalakāni ca suvaṇṇasattiyo ca gāhāpetvā uttarāya disāya dakkhiṇābhimukho dvīsu devalokesu devatā purato katvā nisinnoti veditabbo. |
♦ Vessavaṇa, the king of the yakkhas, surrounded by a hundred thousand crores of yakkhas, having had a hundred thousand crores of coral great shields and golden spears carried, sat in the northern direction facing south, with the devas of the two deva worlds in front of him. This should be understood. |
♦ atha pacchā amhākaṃ āsanaṃ hotīti tesaṃ pacchato amhākaṃ nisīdituṃ okāso pāpuṇāti. |
♦ Then afterwards, our seat is there (atha pacchā amhākaṃ āsanaṃ hotī): after them, our opportunity to sit comes. |
tato paraṃ pavisituṃ vā passituṃ vā na labhāma. |
Beyond that, we cannot enter or see. |
sannipātakāraṇaṃ panettha pubbe vuttaṃ catubbidhameva. |
The reason for the assembly here is the fourfold one mentioned before. |
tesu vassūpanāyikasaṅgaho vitthārito. |
Among them, the collection for the rains-retreat has been explained in detail. |
yathā pana vassūpanāyikāya, evaṃ mahāpavāraṇāyapi puṇṇamadivase sannipatitvā “ajja kattha gantvā kassa santike pavāressāmā”ti mantenti. |
And just as for the rains-retreat, so also on the full-moon day for the great pavāraṇā, they assemble and consult, "Where shall we go today and to whom shall we make our pavāraṇā?" |
tattha sakko devānamindo yebhuyyena piyaṅgudīpamahāvihārasmiṃyeva pavāreti. |
There, Sakka, king of the devas, usually makes his pavāraṇā at the Mahāvihāra on Piyaṅgudīpa. |
sesā devatā pāricchattakādīni dibbapupphāni ceva dibbacandanacuṇṇāni ca gahetvā attano attano manāpaṭṭhānameva gantvā pavārenti. |
The other devas, taking divine flowers such as the pāricchattaka and divine sandalwood powder, go to their own favorite places and make their pavāraṇā. |
evaṃ pavāraṇasaṅgahatthāya sannipatanti . |
Thus they assemble for the sake of the pavāraṇā collection. |
♦ devaloke pana āsāvatī nāma latā atthi. |
♦ In the deva world, however, there is a creeper named Āsāvatī. |
sā pupphissatīti devā vassasahassaṃ upaṭṭhānaṃ gacchanti. |
Thinking, "It will blossom," the devas go to attend to it for a thousand years. |
pāricchattake pupphamāne ekavassaṃ upaṭṭhānaṃ gacchanti. |
When the pāricchattaka tree is blossoming, they go to attend to it for one year. |
te tassa paṇḍupalāsādibhāvato paṭṭhāya attamanā honti. |
They are glad at heart from the time it has pale leaves. |
yathāha — |
As it is said: |
♦ “yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro paṇḍupalāso hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti — ‘paṇḍupalāso kho dāni pāricchattako koviḷāro, na cirasseva pannapalāso bhavissatī’ti. |
♦ "At what time, monks, the pāricchattaka koviḷāra tree of the devas of the Thirty-three has pale leaves, at that time, monks, the devas of the Thirty-three are glad at heart, thinking, 'The pāricchattaka koviḷāra tree now has pale leaves; soon it will have shed its leaves.' |
yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro pannapalāso hoti, khārakajāto hoti, jālakajāto hoti, kuṭumalakajāto hoti, korakajāto hoti. |
At what time, monks, the pāricchattaka koviḷāra tree of the devas of the Thirty-three has shed its leaves, has become thorny, has become netted, has become budded, has become blossomed. |
attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti — ‘korakajāto dāni pāricchattako koviḷāro na cirasseva sabbapāliphullo bhavissatī’ti . |
At that time, monks, the devas of the Thirty-three are glad at heart, thinking, 'The pāricchattaka koviḷāra tree is now blossomed; soon it will be in full bloom.'" |
♦ sabbapāliphullassa kho pana, bhikkhave, pāricchattakassa koviḷārassa samantā paññāsa yojanāni ābhāya phuṭaṃ hoti, anuvātaṃ yojanasataṃ gandho gacchati. |
♦ And the radiance of the pāricchattaka koviḷāra tree in full bloom, monks, spreads for fifty yojanas all around, and its fragrance travels for a hundred yojanas downwind. |
ayamānubhāvo pāricchattakassa koviḷārassā”ti. |
This is the power of the pāricchattaka koviḷāra tree. |
♦ pupphite pāricchattake ārohaṇakiccaṃ vā aṅkusakaṃ gahetvā namanakiccaṃ vā pupphāharaṇatthaṃ caṅkoṭakakiccaṃ vā natthi, kantanakavāto uṭṭhahitvā pupphāni vaṇṭato kantati, sampaṭicchanakavāto sampaṭicchati, pavesanakavāto sudhammaṃ devasabhaṃ paveseti, sammajjanakavāto purāṇapupphāni nīharati, santharaṇakavāto pattakaṇṇikakesarāni naccanto santharati, majjhaṭṭhāne dhammāsanaṃ hoti. |
♦ When the pāricchattaka is in bloom, there is no need to climb it, or to bend it with a hook, or to have a basket for gathering the flowers. A cutting wind arises and cuts the flowers from their stalks, a receiving wind receives them, a bringing-in wind brings them into the Sudhammā assembly hall of the devas, a sweeping wind removes the old flowers, and a spreading wind, dancing, spreads the petals, filaments, and stamens. In the middle is the Dhamma-seat. |
yojanappamāṇo ratanapallaṅko upari tiyojanena setacchattena dhārayamānena, tadanantaraṃ sakkassa devarañño āsanaṃ atthariyati. |
A jewel-couch one yojana in size is set up, with a white umbrella three yojanas wide held over it. After that, the seat of Sakka, king of the devas, is laid. |
tato tettiṃsāya devaputtānaṃ, tato aññāsaṃ mahesakkhadevatānaṃ. |
Then that of the thirty-three devaputtas, then that of the other mighty devas. |
aññataradevatānaṃ pana pupphakaṇṇikāva āsanaṃ hoti. |
For some devas, however, the flower-petal itself is their seat. |
♦ devā devasabhaṃ pavisitvā nisīdanti. |
♦ The gods, having entered the assembly of the gods, sit down. |
tato pupphehi reṇuvaṭṭi uggantvā upari kaṇṇikaṃ āhacca nipatamānā devatānaṃ tigāvutappamāṇaṃ attabhāvaṃ lākhārasaparikammasajjitaṃ viya karoti. |
Then a swirl of pollen from the flowers, rising up, striking the pinnacle above and falling, makes the three-gāvuta-tall bodies of the deities seem as if adorned with red lacquer. |
tesaṃ sā kīḷā catūhi māsehi pariyosānaṃ gacchati. |
Their sport comes to an end in four months. |
evaṃ pāricchattakakīḷānubhavanatthāya sannipatanti. |
Thus they assemble to experience the sport of the Pāricchattaka tree. |
♦ māsassa pana aṭṭhadivase devaloke mahādhammasavanaṃ ghusati. |
♦ But on the eight days of the month, a great Dhamma hearing is proclaimed in the world of the gods. |
tattha sudhammāyaṃ devasabhāyaṃ sanaṅkumāro vā mahābrahmā, sakko vā devānamindo, dhammakathikabhikkhu vā, aññataro vā dhammakathiko devaputto dhammakathaṃ katheti. |
There in the Sudhammā hall, the assembly of the gods, either Sanankumāra the Mahābrahmā, or Sakka the king of the gods, or a Dhamma-preaching monk, or some other Dhamma-preaching deva gives a Dhamma talk. |
aṭṭhamiyaṃ pakkhassa catunnaṃ mahārājānaṃ amaccā, cātuddasiyaṃ puttā, pannarase sayaṃ cattāro mahārājāno nikkhamitvā suvaṇṇapaṭṭañca jātihiṅgulakañca gaṇhitvā gāmanigamarājadhāniyo anuvicaranti. |
On the eighth day of the fortnight, the ministers of the four great kings, on the fourteenth, their sons, and on the fifteenth, the four great kings themselves go forth, and taking a golden tablet and red arsenic, they wander through villages, towns, and capital cities. |
te — “asukā nāma itthī vā puriso vā buddhaṃ saraṇaṃ gato, dhammaṃ saraṇaṃ gato. |
They— "Such-and-such a woman or man has gone for refuge to the Buddha, has gone for refuge to the Dhamma. |
saṅghaṃ saraṇaṃ gato. |
Has gone for refuge to the Sangha. |
pañcasīlāni rakkhati. |
Observes the five precepts. |
māsassa aṭṭha uposathe karoti. |
Observes the eight Uposatha days of the month. |
mātūpaṭṭhānaṃ pūreti. |
Fulfills his duty to his mother. |
pitūpaṭṭhānaṃ pūreti. |
Fulfills his duty to his father. |
asukaṭṭhāne uppalahatthakasatena pupphakumbhena pūjā katā. |
At such-and-such a place, an offering was made with a hundred handfuls of water lilies in a flower pot. |
dīpasahassaṃ āropitaṃ. |
A thousand lamps were lit. |
akāladhammasavanaṃ kāritaṃ. |
An out-of-season Dhamma hearing was sponsored. |
chattavedikā puṭavedikā kucchivedikā sīhāsanaṃ sīhasopānaṃ kāritaṃ. |
An umbrella-dais, a basket-dais, a belly-dais, a lion-throne, and a lion-staircase were caused to be made. |
tīṇi sucaritāni pūreti. |
Fulfills the three kinds of good conduct. |
dasakusalakammapathe samādāya vattatī”ti suvaṇṇapaṭṭe jātihiṅgulakena likhitvā āharitvā pañcasikhassa hatthe denti. |
Lives undertaking the ten wholesome courses of action”—having written this on a golden tablet with red arsenic, they bring it and give it into the hands of Pañcasikha. |
pañcasikho mātalissa hatthe deti. |
Pañcasikha gives it into the hands of Mātali. |
mātali saṅgāhako sakkassa devarañño deti. |
Mātali the charioteer gives it to Sakka, the king of the gods. |
♦ yadā puññakammakārakā bahū na honti, potthako khuddako hoti, taṃ disvāva devā — “pamatto, vata bho mahājano viharati, cattāro apāyā paripūrissanti, cha devalokā tucchā bhavissantī”ti anattamanā honti. |
♦ When there are not many who perform meritorious deeds, the book is small, and seeing it, the gods become disheartened, thinking, "Alas, the great populace lives heedlessly, the four states of deprivation will be filled, the six heavens will become empty." |
sace pana potthako mahā hoti, taṃ disvāva devā — “appamatto, vata bho, mahājano viharati, cattāro apāyā suññā bhavissanti, cha devalokā paripūrissanti, buddhasāsane puññāni karitvā āgate mahāpuññe purakkhatvā nakkhattaṃ kīḷituṃ labhissāmā”ti attamanā honti. |
But if the book is large, seeing it, the gods become glad, thinking, "Alas, the great populace lives heedfully, the four states of deprivation will become empty, the six heavens will be filled, having performed merits in the Buddha's dispensation, we will get to celebrate the festival, honoring those of great merit who have come." |
taṃ potthakaṃ gahetvā sakko devarājā vāceti. |
Taking that book, Sakka, the king of the gods, has it read. |
tassa pakatiniyāmena kathentassa saddo dvādasa yojanāni gaṇhāti. |
When he speaks with his normal voice, the sound carries for twelve leagues. |
uccena sarena kathentassa ca sakalaṃ dasayojanasahassaṃ devanagaraṃ chādetvā tiṭṭhati. |
And when he speaks with a loud voice, it covers and stands over the entire ten-thousand-league celestial city. |
evaṃ dhammasavanatthāya sannipatanti. |
Thus they assemble for the purpose of hearing the Dhamma. |
idha pana pavāraṇasaṅgahatthāya sannipatitāti veditabbā. |
But here, it should be understood that they have assembled for the purpose of the Pavāraṇā collection. |
♦ tathāgataṃ namassantāti navahi kāraṇehi tathāgataṃ namassamānā . |
♦ ‘They pay homage to the Tathāgata’ means paying homage to the Tathāgata for nine reasons. |
dhammassa ca sudhammatanti svākkhātatādibhedaṃ dhammassa sudhammataṃ ujuppaṭipannatādibhedaṃ saṅghassa ca suppaṭipattinti attho. |
‘And the good Dhamma-ness of the Dhamma’ means the good Dhamma-ness of the Dhamma, distinguished as well-proclaimed, etc., and ‘the good practice of the Sangha’ means distinguished as being on the straight path, etc. |
♦ aṭṭhayathābhuccavaṇṇanā |
♦ Explanation according to the true meaning |
♦ 296. yathābhucceti yathābhūte yathāsabhāve. |
♦ 296. 'Yathābhucca' means in its true state, in its real nature. |
vaṇṇeti guṇe. |
'Vaṇṇe' means virtues. |
payirudāhāsīti kathesi. |
'Payirudāhāsi' means he spoke. |
bahujanahitāya paṭipannoti kathaṃ paṭipanno? |
'Practicing for the welfare of many people'—how did he practice? |
dīpaṅkarapādamūle aṭṭha dhamme samodhānetvā buddhatthāya abhinīharamānopi bahujanahitāya paṭipanno nāma hoti. |
Even when, at the feet of Dīpaṅkara, he combined the eight conditions and made his aspiration for Buddhahood, he is called one who practiced for the welfare of many people. |
♦ dānapāramī, sīlapāramī, nekkhammapāramī, paññāpāramī, vīriyapāramī, khantipāramī, saccapāramī, adhiṭṭhānapāramī, mettāpāramī, upekkhāpāramīti kappasatasahassādhikāni cattāri asaṅkhyeyyāni imā dasa pāramiyo pūrentopi bahujanahitāya paṭipanno. |
♦ Fulfilling the perfection of giving, the perfection of virtue, the perfection of renunciation, the perfection of wisdom, the perfection of energy, the perfection of patience, the perfection of truth, the perfection of determination, the perfection of loving-kindness, and the perfection of equanimity—for four incalculable aeons and a hundred thousand kalpas, fulfilling these ten perfections, he practiced for the welfare of many. |
♦ khantivāditāpasakāle, cūḷadhammapālakumārakāle, chaddantanāgarājakāle, bhūridattacampeyyasaṅkhapālanāgarājakāle, mahākapikāle ca tādisāni dukkarāni karontopi bahujanahitāya paṭipanno. |
♦ At the time of being the ascetic Khantivādī, at the time of being the boy Cūḷadhammapāla, at the time of being the naga king Chaddanta, at the times of being the naga kings Bhūridatta, Campeyya, and Saṅkhapāla, and at the time of being the great ape, performing such difficult feats, he practiced for the welfare of many. |
vessantarattabhāve ṭhatvā sattasatakamahādānaṃ datvā sattasu ṭhānesu pathaviṃ kampetvā pāramīkūṭaṃ gaṇhantopi bahujanahitāya paṭipanno. |
Being in the Vessantara existence, giving the great seven-hundredfold gift, making the earth quake in seven places, and reaching the peak of perfections, he practiced for the welfare of many. |
tato anantare attabhāve tusitapure yāvatāyukaṃ tiṭṭhantopi bahujanahitāya paṭipanno. |
In the existence immediately following that, abiding for his full lifespan in the Tusita heaven, he practiced for the welfare of many. |
♦ tattha pañca pubbanimittāni disvā dasasahassacakkavāḷadevatāhi yācito pañca mahāvilokanāni viloketvā devānaṃ saṅgahatthāya paṭiññaṃ datvā tusitapurā cavitvā mātukucchiyaṃ paṭisandhiṃ gaṇhantopi bahujanahitāya paṭipanno. |
♦ There, seeing the five portents, being requested by the deities of the ten-thousand world systems, making the five great observations, giving his promise for the welfare of the gods, passing away from the Tusita heaven, and taking conception in his mother's womb, he practiced for the welfare of many. |
♦ dasa māse mātukucchiyaṃ vasitvā lumbinīvane mātukucchito nikkhamantopi, ekūnatiṃsavassāni agāraṃ ajjhāvasitvā mahābhinikkhamanaṃ nikkhamitvā anomanadītīre pabbajantopi, chabbassāni padhānena attānaṃ kilametvā bodhipallaṅkaṃ āruyha sabbaññutaññāṇaṃ paṭivijjhantopi, sattasattāhaṃ bodhimaṇḍe yāpentopi, isipatanaṃ āgamma anuttaraṃ dhammacakkaṃ pavattentopi, yamakapāṭihāriyaṃ karontopi, devorohaṇaṃ orohantopi, buddho hutvā pañcacattālīsa vassāni tiṭṭhantopi, āyusaṅkhāraṃ ossajantopi, yamakasālānamantare anupādisesāya nibbānadhātuyā parinibbāyantopi bahujanahitāya paṭipanno. |
♦ Residing for ten months in his mother's womb and emerging from his mother's womb in the Lumbinī grove, dwelling in the household for twenty-nine years and then making the great renunciation and going forth on the bank of the Anomā river, tormenting himself with austerities for six years and ascending the seat of enlightenment and awakening to all-knowing knowledge, spending seven weeks at the site of enlightenment, coming to Isipatana and setting in motion the unsurpassed Wheel of Dhamma, performing the twin miracle, descending from the world of the gods, and after becoming a Buddha, living for forty-five years, releasing his life-force, and attaining final Nibbāna without remainder between the twin sāla trees, he practiced for the welfare of many. |
yāvassa sāsapamattāpi dhātuyo dharanti, tāva bahujanahitāya paṭipannoti veditabbo. |
As long as his relics, even the size of a mustard seed, endure, he should be known as one who practiced for the welfare of many. |
sesapadāni etasseva vevacanāni. |
The remaining terms are synonyms for this very thing. |
tattha pacchimaṃ pacchimaṃ purimassa purimassa attho. |
Therein, each latter term is the meaning of each former term. |
♦ neva atītaṃse samanupassāma, na panetarahīti atītepi buddhato aññaṃ na samanupassāma, anāgatepi na samanupassāma, etarahi pana aññassa satthuno abhāvatoyeva aññatra tena bhagavatā na samanupassāmāti ayamettha attho. |
♦ ‘We do not see in the past, nor in the present’ means in the past too, we do not see anyone other than the Buddha; in the future too, we do not see one; and in the present, precisely because of the absence of another teacher, we do not see anyone other than that Blessed One. This is the meaning here. |
aṭṭhakathāyampi hi — “atītānāgatā buddhā amhākaṃ satthārā sadisāyeva, kiṃ sakko kathetī”ti vicāretvā — “etarahi bahujanahitāya paṭipanno satthā amhākaṃ satthāraṃ muñcitvā añño koci natthi, tasmā na passāmāti kathetī”ti vuttaṃ. |
For in the commentary too, it is said—after considering, "The Buddhas of the past and future are indeed like our Teacher, what can Sakka say?"—it is stated, "At present, there is no other teacher practicing for the welfare of the many people besides our Teacher, therefore he says, 'we do not see'." |
yathā ca ettha, evaṃ ito paresupi padesu ayamattho veditabbo. |
And just as here, this meaning should be understood in the passages that follow. |
svākkhātādīni ca kusalādīni ca vuttatthāneva. |
And ‘well-proclaimed,’ etc., and ‘wholesome,’ etc., have the meanings already stated. |
♦ gaṅgodakaṃ yamunodakenāti gaṅgāyamunānaṃ samāgamaṭṭhāne udakaṃ vaṇṇenapi gandhenapi rasenapi saṃsandati sameti, majjhe bhinnasuvaṇṇaṃ viya ekasadisameva hoti, na mahāsamuddaudakena saṃsaṭṭhakāle viya visadisaṃ. |
♦ ‘The water of the Ganges with the water of the Yamunā’ means at the confluence of the Ganges and Yamunā, the water blends and unites in color, scent, and taste; in the middle, it becomes of one likeness like molten gold, not dissimilar as when it is mixed with the water of the great ocean. |
parisuddhassa nibbānassa paṭipadāpi parisuddhāva. |
The path to pure Nibbāna is also pure. |
na hi daharakāle vejjakammādīni katvā agocare caritvā mahallakakāle nibbānaṃ daṭṭhuṃ sakkā, nibbānagāminī pana paṭipadā parisuddhāva vaṭṭati ākāsūpamā. |
For it is not possible to see Nibbāna in old age after having done things like medical practice in one's youth and wandering in unsuitable pastures; rather, the path leading to Nibbāna must be pure, like space. |
yathā hi ākāsampi alaggaṃ parisuddhaṃ candimasūriyānaṃ ākāse icchiticchitaṭṭhānaṃ gacchantānaṃ viya nibbānaṃ gacchantassa bhikkhuno paṭipadāpi kule vā gaṇe vā alaggā abaddhā ākāsūpamā vaṭṭati. |
For just as space is unattached and pure, so the path of a monk going to Nibbāna is like that of the moon and sun moving through the sky to whatever place they wish; it must be unattached, unbound to a family or a group, like space. |
sā panesā tādisāva bhagavatā paññattā kathitā desitā. |
And that very path has been declared, taught, and shown by the Blessed One. |
tena vuttaṃ — “saṃsandati nibbānañca paṭipadā cā”ti. |
Therefore it is said, "Nibbāna and the path blend together." |
♦ paṭipannānanti paṭipadāya ṭhitānaṃ. |
♦ ‘Of those who have practiced’ means of those who are established on the path. |
vusitavatanti vutthavāsānaṃ etesaṃ. |
‘Of those who have lived the life’ means of these who have completed the life. |
laddhasahāyoti etesaṃ tattha tattha saha ayanato sahāyo. |
‘Having found a companion’ means for them, in various places, a companion from going together. |
“adutiyo asahāyo appaṭisamo”ti idaṃ pana asadisaṭṭhena vuttaṃ. |
But this, “without a second, without a companion, without an equal,” is said in the sense of being without a like. |
apanujjāti tesaṃ majjhepi phalasamāpattiyā viharanto cittena apanujja, apanujjeva ekārāmataṃ anuyutto viharatīti attho. |
‘Having set aside’ means even in their midst, while dwelling in the attainment of fruition, he sets aside with his mind; having indeed set aside, he dwells devoted to solitude. This is the meaning. |
♦ abhinipphanno kho pana tassa bhagavato lābhoti tassa bhagavato mahālābho uppanno. |
♦ The gain of that Blessed One is indeed fully accomplished, means a great gain has arisen for that Blessed One. |
kadā paṭṭhāya uppanno? |
Since when has it arisen? |
abhisambodhiṃ patvā sattasattāhaṃ atikkamitvā isipatane dhammacakkaṃ pavattetvā anukkamena devamanussānaṃ damanaṃ karontassa tayo jaṭile pabbājetvā rājagahaṃ gatassa bimbisāradamanato paṭṭhāya uppanno. |
It arose starting from the taming of Bimbisāra, when, after attaining full enlightenment, passing the seven weeks, setting the Wheel of Dhamma in motion at Isipatana, and gradually taming gods and humans, he ordained the three matted-hair ascetics and went to Rājagaha. |
yaṃ sandhāya vuttaṃ — “tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānan”ti . |
Regarding which it was said, "And at that time, the Blessed One was respected, revered, honored, worshiped, and received robes, almsfood, lodging, and medicinal requisites for the sick." |
satasahassakappādhikesu catūsu asaṅkhyeyyesu ussannapuññanissandasamuppanno lābhasakkāro mahogho viya ajjhottharamāno āgacchati. |
The gain and honor, produced as a result of overflowing merit from four incalculable aeons and a hundred thousand kalpas, comes overwhelming like a great flood. |
♦ ekasmiṃ kira samaye rājagahe sāvatthiyaṃ sākete kosambiyaṃ bārāṇasiyaṃ bhagavato paṭipāṭibhattaṃ nāma uppannaṃ, tattheko — “ahaṃ sataṃ vissajjetvā dānaṃ dassāmī”ti paṇṇaṃ likhitvā vihāradvāre bandhi. |
♦ On one occasion, it seems, in Rājagaha, Sāvatthī, Sāketa, Kosambī, and Bārāṇasī, a sequential meal for the Blessed One had arisen. There, one person, thinking "I will give a gift, spending a hundred," wrote a leaf and tied it at the monastery gate. |
añño — ahaṃ dve satāni. |
Another, "I, two hundred." |
añño — ahaṃ pañca satāni. |
Another, "I, five hundred." |
añño — ahaṃ sahassaṃ. |
Another, "I, a thousand." |
añño — ahaṃ dve sahassāni. |
Another, "I, two thousand." |
añño — ahaṃ pañca. |
Another, "I, five; |
dasa. vīsati. |
ten; twenty; |
paññāsaṃ; |
fifty." |
añño — ahaṃ satasahassaṃ. |
Another, "I, a hundred thousand." |
añño — ahaṃ dve satasahassāni vissajjetvā dānaṃ dassāmī”ti paṇṇaṃ likhitvā vihāradvāre bandhi. |
Another, "I will give a gift, spending two hundred thousand," wrote a leaf and tied it at the monastery gate. |
janapadacārikaṃ carantampi okāsaṃ labhitvā — “dānaṃ dassāmī”ti sakaṭāni pūretvā mahājano anubandhiyeva. |
Even when he was wandering in the countryside, people, finding an opportunity, saying "We will give a gift," filled their carts and followed him. |
yathāha — “tena kho pana samayena jānapadā manussā bahuṃ loṇampi telampi taṇḍulampi khādanīyampi sakaṭesu āropetvā bhagavato piṭṭhito piṭṭhito anubandhā honti — ‘yattha paṭipāṭiṃ labhissāma, tattha bhattaṃ karissāmā’ti” . |
As it is said, "And at that time, country folk, having loaded their carts with much salt, oil, rice, and edibles, followed behind the Blessed One, thinking, 'Wherever we get our turn, there we will prepare a meal.'" |
evaṃ aññānipi khandhake ca vinaye ca bahūni vatthūni veditabbāni. |
Thus, many other stories are to be known in the Khandhakas and the Vinaya. |
♦ asadisadāne panesa lābho matthakaṃ patto. |
♦ But this gain reached its peak at the Unparalleled Alms-giving. |
ekasmiṃ kira samaye bhagavati janapadacārikaṃ caritvā jetavanaṃ sampatte rājā nimantetvā dānaṃ adāsi. |
It is said that on one occasion, when the Blessed One had returned to Jetavana after wandering in the countryside, the king invited him and gave alms. |
dutiyadivase nāgarā adaṃsu. |
On the second day, the citizens gave. |
puna tesaṃ dānato atirekaṃ rājā, tassa dānato atirekaṃ nāgarāti evaṃ bahūsu divasesu gatesu rājā cintesi — “ime nāgarā divase divase atirekataraṃ karonti, pathavissaro pana rājā nāgarehi dāne parājitoti garahā bhavissatī”ti. |
Then the king gave more than them, and the citizens more than the king, and so on. After many days had passed, the king thought, "These citizens do more and more each day; there will be censure that the king, the lord of the earth, was defeated in almsgiving by the citizens." |
athassa mallikā upāyaṃ ācikkhi. |
Then Mallikā told him a stratagem. |
so rājaṅgaṇe sālakalyāṇipadarehi maṇḍapaṃ kāretvā taṃ nīluppalehi chādetvā pañca āsanasatāni paññāpetvā pañca hatthisatāni āsanānaṃ pacchābhāge ṭhapetvā ekekena hatthinā ekekassa bhikkhuno setacchattaṃ dhārāpesi. |
He had a pavilion made in the palace courtyard with posts of sāla and kalyāṇi wood, covered it with blue water lilies, arranged five hundred seats, and stationed five hundred elephants behind the seats, having each elephant hold a white parasol for each monk. |
dvinnaṃ dvinnaṃ āsanānaṃ antare sabbālaṅkārapaṭimaṇḍitā ekekā khattiyadhītā catujjātiyagandhaṃ pisati. |
Between every two seats, a royal maiden, adorned with all ornaments, grinds perfumes of four kinds. |
niṭṭhitaṃ niṭṭhitaṃ majjhaṭṭhāne gandhambaṇe pakkhipati, taṃ aparā khattiyadhītā nīluppalahatthakena samparivatteti. |
When it is finished, she puts it in a perfume bowl in the middle, and another royal maiden stirs it with a handful of blue water lilies. |
evaṃ ekekassa bhikkhuno tisso tisso khattiyadhītaro parivārā, aparā sabbālaṅkārapaṭimaṇḍitā itthī tālavaṇṭaṃ gahetvā bījati, aññā dhamakaraṇaṃ gahetvā udakaṃ parissāveti, aññā pattato udakaṃ harati. |
Thus, for each monk, three royal maidens were in attendance. Another woman, adorned with all ornaments, took a palm-leaf fan and fanned, another took a water strainer and strained water, another brought water from the bowl. |
bhagavato cattāri anagghāni ahesuṃ. |
For the Blessed One, there were four priceless items. |
pādakathalikā ādhārako apassenaphalakaṃ chattapādamaṇīti imāni cattāri anagghāni ahesuṃ. |
The footstool, the back-rest, the side-plank, and the jeweled base of the parasol—these four were priceless. |
saṅghanavakassa deyyadhammo satasahassaṃ agghati. |
The requisites for the newest monk of the Sangha were worth a hundred thousand. |
tasmiñca dāne aṅgulimālatthero saṅghanavako ahosi. |
And at that alms-giving, the elder Aṅgulimāla was the newest monk. |
tassa āsanasamīpe ānīto hatthī taṃ upagantuṃ nāsakkhi. |
The elephant brought near his seat could not approach him. |
tato rañño ārocesuṃ. |
Then they informed the king. |
rājā — “añño hatthī natthī”ti? |
The king asked, "Is there no other elephant?" |
duṭṭhahatthī pana atthi, ānetuṃ na sakkāti. |
There is a fierce elephant, but it cannot be brought. |
sammāsambuddho — saṅghanavako kataro mahārājāti? |
The Fully Enlightened One asked, "Who is the newest monk, great king?" |
aṅgulimālatthero bhagavāti. |
The elder Aṅgulimāla, Blessed One. |
tena hi taṃ duṭṭhahatthiṃ ānetvā ṭhapetu, mahārājāti. |
Then bring that fierce elephant and station it, great king. |
hatthiṃ maṇḍayitvā ānayiṃsu. |
They adorned the elephant and brought it. |
so therassa tejena nāsāvātasañcaraṇamattampi kātuṃ nāsakkhi. |
By the elder's power, it could not even make its nostrils quiver. |
evaṃ nirantaraṃ satta divasāni dānaṃ dīyittha. |
Thus, alms were given continuously for seven days. |
sattame divase rājā dasabalaṃ vanditvā — “bhagavā mayhaṃ dhammaṃ desethā”ti āha. |
On the seventh day, the king, having bowed to the one of ten powers, said, "May the Blessed One teach me the Dhamma." |
♦ tassañca parisati kāḷo ca juṇho cāti dve amaccā honti. |
♦ And in that assembly there were two ministers, Kāḷa and Juṇha. |
kāḷo cintesi — “nassati rājakulassa santakaṃ, kiṃ nāmete ettakā janā karissanti, bhuñjitvā vihāraṃ gantvā niddāyissanteva, idaṃ pana eko rājapuriso labhitvā kiṃ nāma na kareyya, aho nassati rañño santakan”ti. |
Kāḷa thought, "The royal family's property is being wasted. What will so many people do? After eating, they will go to the monastery and just sleep. But if one royal servant got this, what could he not do? Oh, the king's property is being wasted!" |
juṇho cintesi — “mahantaṃ idaṃ rājattanaṃ nāma, ko añño idaṃ kātuṃ sakkhissati? |
Juṇha thought, "This kingship is a great thing indeed! Who else could do this? |
kiṃ rājā nāma so, yo rājattane ṭhitopi evarūpaṃ dānaṃ dātuṃ na sakkotī”ti. |
What kind of king is he who, even when established in kingship, cannot give such a gift?" |
bhagavā parisāya ajjhāsayaṃ olokento tesaṃ dvinnaṃ ajjhāsayaṃ viditvā — “sace ajja juṇhassa ajjhāsayena dhammakathaṃ kathemi, kāḷassa sattadhā muddhā phalissati . |
The Blessed One, observing the inclination of the assembly, knowing the inclination of these two, thought, "If I give a Dhamma talk today according to Juṇha's inclination, Kāḷa's head will split into seven pieces. |
mayā kho pana sattānuddayatāya pāramiyo pūritā. |
But I have fulfilled the perfections out of compassion for beings. |
juṇho aññasmimpi divase mayi dhammaṃ kathayante maggaphalaṃ paṭivijjhissati, idāni pana kāḷaṃ olokessāmī”ti rañño catuppadikameva gāthaṃ abhāsi — |
Juṇha will realize the path and fruit on another day when I preach the Dhamma. For now, I will look after Kāḷa," and he uttered only a four-line verse to the king: |
♦ “na ve kadariyā devalokaṃ vajanti, |
♦ “Misers surely do not go to the world of the gods, |
♦ bālā have nappasaṃsanti dānaṃ. |
♦ Fools, indeed, do not praise giving. |
♦ dhīro ca dānaṃ anumodamāno, |
♦ But a wise person, rejoicing in giving, |
♦ teneva so hoti sukhī paratthā”ti. |
♦ Thereby becomes happy in the next world.” |
. |
. |
♦ rājā anattamano hutvā — “mayā mahādānaṃ dinnaṃ, satthā ca me mandameva dhammaṃ kathesi, nāsakkhiṃ maññe dasabalassa cittaṃ gahetun”ti. |
♦ The king, being displeased, thought, "I have given a great gift, but the Teacher has given me only a slight Dhamma talk. I suppose I was not able to capture the mind of the one with ten powers." |
so bhuttapātarāso vihāraṃ gantvā bhagavantaṃ vanditvā pucchi — “mayā, bhante, mahantaṃ dānaṃ dinnaṃ, anumodanā ca me na mahatī katā, ko nu kho me, bhante, doso”ti? |
After his morning meal, he went to the monastery, bowed to the Blessed One, and asked, "Venerable sir, I have given a great gift, but the appreciation given to me was not great. What, venerable sir, is my fault?" |
natthi, mahārāja, tava doso, parisā pana aparisuddhā, tasmā dhammaṃ na desesinti. |
There is no fault of yours, great king, but the assembly was not pure, therefore I did not preach the Dhamma. |
kasmā pana bhagavā parisā na suddhāti? |
But why, Blessed One, was the assembly not pure? |
satthā dvinnaṃ amaccānaṃ parivitakkaṃ ārocesi. |
The Teacher reported the thoughts of the two ministers. |
rājā kāḷaṃ pucchi — “evaṃ, tāta, kāḷā”ti? |
The king asked Kāḷa, "Is it so, dear Kāḷa?" |
“evaṃ, mahārājā”ti. |
It is so, great king. |
“mayi mama santakaṃ dadamāne tava kataraṃ ṭhānaṃ rujjati, na taṃ sakkomi passituṃ, pabbājetha naṃ mama raṭṭhato”ti āha. |
"When I am giving away my own property, what part of it hurts you? I cannot see it. Banish him from my kingdom," he said. |
tato juṇhaṃ pakkosāpetvā pucchi — “evaṃ kira, tāta, cintesī”ti? |
Then he had Juṇha summoned and asked, "Is it true, dear sir, that you thought thus?" |
“āma, mahārājā”ti. |
Yes, great king. |
“tava cittānurūpameva hotū”ti tasmiṃyeva maṇḍape evaṃ paññattesuyeva āsanesu pañca bhikkhusatāni nisīdāpetvā tāyeva khattiyadhītaro parivārāpetvā rājagehato dhanaṃ gahetvā mayā dinnasadisameva satta divasāni dānaṃ dehīti. |
May it be according to your mind," and in that very pavilion, on those very arranged seats, he had five hundred monks seated, had those same royal maidens attend them, took wealth from the royal palace, and said, "Give alms for seven days just like I did. |
so tathā adāsi. |
He gave accordingly. |
datvā sattame divase — “dhammaṃ bhagavā desethā”ti āha. |
Having given, on the seventh day he said, "May the Blessed One teach the Dhamma." |
♦ satthā dvinnampi dānānaṃ anumodanaṃ ekato katvā dve mahānadiyo ekoghapuṇṇā kurumāno viya mahādhammadesanaṃ desesi. |
♦ The Teacher, combining the appreciation for both almsgivings into one, like making two great rivers full with one flood, delivered a great Dhamma discourse. |
desanāpariyosāne juṇho sotāpanno ahosi. |
At the end of the discourse, Juṇha became a stream-enterer. |
rājā pasīditvā dasabalassa bāhiravatthuṃ nāma adāsi. |
The king, pleased, gave the one of ten powers what is called an external object. |
evaṃ abhinipphanno kho pana tassa bhagavato lābhoti veditabbo. |
Thus should it be understood: "The gain of that Blessed One is indeed fully accomplished." |
♦ abhinipphanno silokoti vaṇṇaguṇakittanaṃ. |
♦ ‘Fame is fully accomplished’ means the praise of his virtues and qualities. |
sopi bhagavato dhammacakkappavattanato paṭṭhāya abhinipphanno. |
That too was fully accomplished from the setting in motion of the Wheel of Dhamma by the Blessed One. |
tato paṭṭhāya hi bhagavato khattiyāpi vaṇṇaṃ kathenti. |
For from that time on, warriors also spoke his praise. |
brāhmaṇāpi gahapatayopi nāgā supaṇṇā gandhabbā devatā brahmānopi kittiṃ vatvā — “itipi so bhagavā”tiādinā. |
Brahmins, householders, nāgas, supaṇṇas, gandhabbas, deities, and even brahmās, speaking of his fame, said, "Such is that Blessed One," and so on. |
aññatitthiyāpi vararojassa sahassaṃ datvā samaṇassa gotamassa avaṇṇaṃ kathehīti uyyojesuṃ. |
Even heretics, giving a thousand to Vararoja, urged him, "Speak dispraise of the ascetic Gotama." |
so sahassaṃ gahetvā dasabalaṃ pādatalato paṭṭhāya yāva kesantā apalokayamāno likkhāmattampi vajjaṃ adisvā — “vippakiṇṇadvattiṃsamahāpurisalakkhaṇe asītianubyañjanavibhūsite byāmappabhāparikkhitte suphullitapāricchattakatārāgaṇasamujjalitāntalikkhavicittakusumasassirikanandanavanasadise anavajjāttabhāve avaṇṇaṃ vadantassa mukhampi viparivatteyya, muddhāpi sattadhā phaleyya, avaṇṇaṃ vattuṃ upāyo natthi, vaṇṇameva vadissāmī”ti pādatalato paṭṭhāya yāva kesantā atirekapadasahassena vaṇṇameva kathesi. |
He, taking the thousand, looking at the one of ten powers from the soles of his feet up to the ends of his hair, and not seeing even a tiny flaw, thought, "For one who speaks dispraise of this flawless being, adorned with the thirty-two marks of a great man, embellished with the eighty minor characteristics, surrounded by a fathom-wide aura, and like the Nandanavana forest with the splendor of its varied flowers in a sky illuminated by a host of stars like a fully blossomed pāricchattaka tree, his mouth would twist and his head would split into seven pieces. There is no way to speak dispraise. I will speak only praise." Starting from the soles of his feet up to the ends of his hair, with more than a thousand words, he spoke only praise. |
yamakapāṭihāriye panesa vaṇṇo nāma matthakaṃ patto. |
But this fame reached its peak at the Twin Miracle. |
evaṃ abhinipphanno silokoti. |
Thus, ‘fame is fully accomplished’. |
♦ yāva maññe khattiyāti khattiyā brāhmaṇā vessā suddā nāgā supaṇṇā yakkhā asurā devā brahmānoti sabbeva te sampiyāyamānarūpā haṭṭhatuṭṭhā viharanti. |
♦ ‘As many as there are, I think, warriors’ means warriors, brahmins, merchants, serfs, nāgas, supaṇṇas, yakkhas, asuras, gods, and brahmās—all of them live with an affectionate attitude, happy and delighted. |
vigatamado kho panāti ettakā maṃ janā sampiyāyamānarūpā viharantīti na madapamatto hutvā davādivasena āhāraṃ āhāreti, aññadatthu vigatamado kho pana so bhagavā āhāraṃ āhāreti. |
‘But he is free from conceit’ means ‘so many people live with an affectionate attitude towards me,’ thinking thus he does not take food out of conceit or sport, but rather that Blessed One takes food free from conceit. |
♦ yathāvādīti yaṃ vācāya vadati, tadanvayamevassa kāyakammaṃ hoti. |
♦ ‘As he speaks’ means his bodily action is in accordance with what he says with his speech. |
yañca kāyena karoti, tadanvayamevassa vacīkammaṃ hoti. |
And what he does with his body, his verbal action is in accordance with that. |
kāyo vā vācaṃ, vācā vā kāyaṃ nātikkamati, vācā kāyena, kāyo ca vācāya sameti. |
The body does not transgress the speech, nor the speech the body; speech conforms with the body, and the body with speech. |
yathā ca — |
Just as— |
♦ “vāmena sūkaro hoti, dakkhiṇena ajāmigo. |
♦ “With his left side, he becomes a boar; with his right, a goat. |
♦ sarena nelako hoti, visāṇena jaraggavo”ti. |
♦ With his voice, he becomes a jackal; with his horn, an old bull.” |
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♦ ayaṃ sūkarayakkho sūkare disvā sūkarasadisaṃ vāmapassaṃ dassetvā te gahetvā khādati, ajāmige disvā taṃsadisaṃ dakkhiṇapassaṃ dassetvā te gahetvā khādati, nelakavacchake disvā vacchakaravaṃ ravanto te gahetvā khādati, goṇe disvā tesaṃ visāṇasadisāni visāṇāni māpetvā te dūratova — “goṇo viya dissatī”ti evaṃ upagate gahetvā khādati. |
♦ This boar-yaksha, seeing boars, shows his boar-like left side, catches and eats them. Seeing goats, he shows his goat-like right side, catches and eats them. Seeing jackal-cubs, he makes the sound of a cub, catches and eats them. Seeing oxen, he creates horns like their horns, and when they approach from afar thinking, "He looks like an ox," he catches and eats them. |
yathā ca dhammikavāyasajātake sakuṇehi puṭṭho vāyaso — “ahaṃ vātabhakkho, vātabhakkhatāya mukhaṃ vivaritvā pāṇakānañca maraṇabhayena ekeneva pādena ṭhito, tasmā tumhepi — |
And just as in the Dhammika-vāyasa Jātaka, the crow, when asked by the birds, said, "I live on air; to live on air, I have opened my mouth, and for fear of the death of living beings, I stand on one foot. Therefore, you too— |
♦ “dhammaṃ caratha bhaddaṃ vo, dhammaṃ caratha ñātayo. |
♦ “Practice the Dhamma, good fortune to you; practice the Dhamma, kinsmen. |
♦ dhammacārī sukhaṃ seti, asmiṃ loke paramhi cā”ti. |
♦ He who practices the Dhamma sleeps happily, in this world and in the next.” |
♦ sakuṇesu vissāsaṃ uppādesi, tato — |
♦ He created trust in the birds. Then— |
♦ “bhaddako vatāyaṃ pakkhī, dijo paramadhammiko. |
♦ “What a good bird this is, a most righteous twice-born one. |
♦ ekapādena tiṭṭhanto, dhammo dhammoti bhāsatī”ti. |
♦ Standing on one foot, he speaks of Dhamma, Dhamma.” |
♦ evaṃ vissāsamāgate sakuṇe khādittha. |
♦ Thus, he ate the birds that had come to trust him. |
tena tesaṃ vācā kāyena, kāyo ca vācāya na sameti, na evaṃ bhagavato. |
Therefore, their speech does not conform with their body, nor their body with their speech; it is not so with the Blessed One. |
bhagavato pana vācā kāyena, kāyo ca vācāya sametiyevāti dasseti. |
But the Blessed One's speech conforms with his body, and his body with his speech, he shows. |
♦ tiṇṇā taritā vicikicchā assāti tiṇṇavicikiccho. |
♦ ‘One who has crossed over, whose doubt is overcome’ is a ‘tiṇṇavicikiccho’. |
“kathamidaṃ kathamidan”ti evarūpā vigatā kathaṃkathā assāti vigatakathaṃkatho. |
‘One for whom perplexity of the form “how is this, how is this” has disappeared’ is a ‘vigatakathaṃkatho’. |
yathā hi mahājano — “ayaṃ rukkho, kiṃ rukkho nāma, ayaṃ gāmo, ayaṃ janapado, idaṃ raṭṭhaṃ, kiṃ raṭṭhaṃ nāma, kasmā nu kho ayaṃ rukkho ujukkhandho, ayaṃ vaṅkakkhandho, kasmā kaṇṭako koci ujuko hoti, koci vaṅko, pupphaṃ kiñci sugandhaṃ, kiñci duggandhaṃ, phalaṃ kiñci madhuraṃ, kiñci amadhuran”ti sakaṅkhova hoti, na evaṃ satthā. |
For just as the great populace is full of doubt, thinking, "This is a tree, what kind of tree is it? This is a village, this is a country, this is a kingdom, what kind of kingdom is it? Why is this tree straight-trunked, and this one crooked-trunked? Why is some thorn straight, and some crooked? Why is some flower fragrant, and some foul-smelling? Why is some fruit sweet, and some not sweet?", the Teacher is not so. |
satthā hi — “imesaṃ nāma dhātūnaṃ ussannussannattā idaṃ evaṃ hotī”ti vigatakathaṃkathova . |
For the Teacher, thinking, "Due to the predominance of these and those elements, this becomes so," is one whose perplexity is gone. |
yathā ca paṭhamajjhānādilābhīnaṃ dutiyajjhānādīsu kaṅkhā hoti. |
And just as those who have attained the first jhāna and so on have doubt about the second jhāna and so on. |
paccekabuddhānampi hi sabbaññutaññāṇe yāthāvasanniṭṭhānābhāvato vohāravasena kaṅkhā nāma hotiyeva, na evaṃ buddhassa. |
Even for Paccekabuddhas, because there is no final certainty in all-knowing knowledge, there is indeed doubt by way of convention, but it is not so for a Buddha. |
so hi bhagavā sabbattha vigatakathaṃkathoti dasseti. |
He shows that that Blessed One is one whose perplexity is gone everywhere. |
♦ pariyositasaṅkappoti yathā keci sīlamattena, keci vipassanāmattena, keci paṭhamajjhānena ... pe ... keci nevasaññānāsaññāyatanasamāpattiyā, keci sotāpannabhāvamattena ... pe ... keci arahattena, keci sāvakapāramīñāṇena, keci paccekabodhiñāṇena pariyositasaṅkappā paripuṇṇamanorathā honti, na evaṃ mama satthā. |
♦ ‘Whose resolve is accomplished’ means just as some are satisfied with mere virtue, some with mere insight, some with the first jhāna... and so on... some with the attainment of the base of neither-perception-nor-non-perception, some with mere stream-entry... and so on... some with arahantship, some with the knowledge of a disciple's perfection, some with the knowledge of a Paccekabuddha, their aspirations are fulfilled, their desires are complete; my Teacher is not so. |
mama pana satthā sabbaññutaññāṇena pariyositasaṅkappoti dasseti. |
But my Teacher, he shows, has his resolve accomplished through all-knowing knowledge. |
♦ ajjhāsayaṃ ādibrahmacariyanti karaṇatthe paccattavacanaṃ, adhikāsayena uttamanissayabhūtena ādibrahmacariyena porāṇabrahmacariyabhūtena ca ariyamaggena tiṇṇavicikiccho vigatakathaṃkatho pariyositasaṅkappoti attho. |
♦ ‘Having the highest intention as the prime holy life’ is an instrumental case in the sense of cause; by the supreme holy life which is the highest support and which is the ancient holy life, the noble path, he has crossed over doubt, his perplexity is gone, and his resolve is accomplished. This is the meaning. |
“pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ patto, balesu ca vasībhāvan”ti hi vacanato pariyositasaṅkappatāpi bhagavato ariyamaggeneva nipphannāti. |
For according to the saying, "He awakened to the truths by himself concerning things not heard before, and there he attained all-knowingness, and mastery over the powers," the accomplishment of the Blessed One's resolve was also fulfilled through the noble path. |
♦ 297. yathariva bhagavāti yathā bhagavā, evaṃ ekasmiṃ jambudīpatale catūsu disāsu cārikaṃ caramānā aho vata cattāro jinā dhammaṃ deseyyunti paccāsisamānā vadanti. |
♦ 297. ‘Just like the Blessed One’ means just as the Blessed One is, so they, wishing, "Oh, if only four Jinas would wander in the four directions on the one continent of Jambudīpa and teach the Dhamma," speak. |
athāpare tīsu maṇḍalesu ekato vicaraṇabhāvaṃ ākaṅkhamānā tayo sammāsambuddhāti āhaṃsu. |
Then others, longing for them to wander together in the three circles, said, "Three Sammāsambuddhas." |
apare — “dasa pāramiyo nāma pūretvā catunnaṃ tiṇṇaṃ vā uppatti dullabhā, sace pana eko nibaddhavāsaṃ vasanto dhammaṃ deseyya, eko cārikaṃ caranto, evampi jambudīpo sobheyya ceva, bahuñca hitasukhamadhigaccheyyā”ti cintetvā aho vata, mārisāti āhaṃsu. |
Others, thinking, "The arising of four or three who have fulfilled the ten perfections is rare; but if one were to dwell in a fixed residence and teach the Dhamma, and one were to wander about, even so Jambudīpa would shine and attain much welfare and happiness," said, "Oh, if only, sirs." |
♦ 298. aṭṭhānametaṃ anavakāso yanti ettha ṭhānaṃ avakāsoti ubhayametaṃ kāraṇādhivacanameva. |
♦ 298. ‘This is not a possible thing, it is not an occasion’—here both ‘ṭhāna’ (possibility) and ‘avakāsa’ (occasion) are simply designations for a cause. |
kāraṇañhi tiṭṭhati ettha tadāyattavuttitāya phalanti ṭhānaṃ. |
For a cause is called a ‘ṭhāna’ because the effect stands there, its existence depending on it. |
okāso viya cassa taṃ tena vinā aññattha abhāvatoti avakāso. |
And it is an ‘avakāsa’ because it is like an opening for it, for without it, it does not exist elsewhere. |
yanti karaṇatthe paccattaṃ. |
‘yanti’ is in the instrumental case. |
idaṃ vuttaṃ hoti — “yena kāraṇena ekissā lokadhātuyā dve buddhā ekato uppajjeyyuṃ, taṃ kāraṇaṃ natthī”ti. |
This is what is said: "The cause by which two Buddhas could arise together in one world-system does not exist." |
♦ ettha ca — |
♦ And here— |
♦ “yāvatā candimasūriyā, pariharanti disā bhanti virocanā. |
♦ “As far as the moon and sun, revolve, illuminating the directions. |
♦ tāva sahassadhā loko, ettha te vattate vaso”ti. |
♦ So far the thousandfold world, therein your power holds sway.” |
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♦ gāthāya ekacakkavāḷameva ekā lokadhātu. |
♦ In this verse, a single world-system is one world-sphere. |
“sahassī lokadhātu akampitthā”ti āgataṭṭhāne cakkavāḷasahassaṃ ekā lokadhātu. |
Where it says, “the thousandfold world-sphere quaked,” a thousand world-systems are one world-sphere. |
“ākaṅkhamāno, ānanda, tathāgato tisahassimahāsahassilokadhātuṃ sarena viññāpeyya, obhāsena ca phareyyā”ti āgataṭṭhāne tisahassimahāsahassī ekā lokadhātu. |
Where it says, “If he wished, Ānanda, the Tathāgata could make the thrice-thousandfold great-thousandfold world-sphere hear his voice and pervade it with his radiance,” the thrice-thousandfold great-thousandfold is one world-sphere. |
“ayañca dasasahassī lokadhātū”ti āgataṭṭhāne dasacakkavāḷasahassāni ekā lokadhātu. |
Where it says, “And this ten-thousandfold world-sphere,” ten thousand world-systems are one world-sphere. |
taṃ sandhāya ekissā lokadhātuyāti āha. |
Referring to that, he said, ‘in one world-sphere’. |
ettakañhi jātikhettaṃ nāma. |
For that much is called the birth-field. |
tatrāpi ṭhapetvā imasmiṃ cakkavāḷe jambudīpassa majjhimadesaṃ na aññatra buddhā uppajjanti jātikhettato pana paraṃ buddhānaṃ uppattiṭṭhānameva na paññāyati. |
And even there, except for the middle country of Jambudīpa in this world-system, Buddhas do not arise elsewhere. Beyond the birth-field, a place for the arising of Buddhas is not known. |
yenatthenāti yena pavāraṇasaṅgahatthena. |
‘By what reason’ means by what reason of the Pavāraṇā collection. |
♦ sanaṅkumārakathāvaṇṇanā |
♦ The Description of the Sanankumāra Story |
♦ 300. vaṇṇena ceva yasasā cāti alaṅkāraparivārena ca puññasiriyā cāti attho. |
♦ 300. ‘With splendor and with glory’ means with adornment and retinue, and with the fortune of merit. This is the meaning. |
♦ 301. sādhu mahābrahmeti ettha sampasādane sādhusaddo. |
♦ 301. ‘Excellent, Mahābrahmā’—here the word ‘sādhu’ is in the sense of approval. |
saṅkhāya modāmāti jānitvā modāma. |
‘We rejoice, having understood’ means we rejoice, having known. |
♦ govindabrāhmaṇavatthuvaṇṇanā |
♦ The Description of the Story of Govinda the Brahmin |
♦ 304. yāva dīgharattaṃ mahāpaññova so bhagavāti ettakanti paricchinditvā na sakkā vattuṃ, atha kho yāva dīgharattaṃ aticirarattaṃ mahāpaññova so bhagavā. |
♦ 304. ‘For a very long time that Blessed One was of great wisdom’—it cannot be said by defining it as 'so much'; rather, for a very long time, for an exceedingly long time, that Blessed One was of great wisdom. |
noti kathaṃ tumhe maññathāti. |
‘How do you think so?’ |
atha sayamevetaṃ pañhaṃ byākātukāmo — “anacchariyametaṃ, mārisā, yaṃ idāni pāramiyo pūretvā bodhipallaṅke tiṇṇaṃ mārānaṃ matthakaṃ bhinditvā paṭividdhāsādhāraṇañāṇo so bhagavā mahāpañño bhaveyya, kimettha acchariyaṃ, aparipakkāya pana bodhiyā padesañāṇe ṭhitassa sarāgādikālepi mahāpaññabhāvameva vo, mārisā, kathessāmī”ti bhavapaṭicchannakāraṇaṃ āharitvā dassento bhūtapubbaṃ bhotiādimāha. |
Then, wishing to answer this question himself, he said, "This is not surprising, sirs, that now, having fulfilled the perfections, on the seat of enlightenment, having crushed the heads of the three Māras, that Blessed One, with his attained unparalleled knowledge, should be of great wisdom. What is surprising in that? But I will tell you, sirs, of his being of great wisdom even in the time when he had passion, etc., when his enlightenment was not yet mature," and bringing up a cause concealed by existence, he began with ‘Once upon a time, sirs...’. |
♦ purohitoti sabbakiccāni anusāsanapurohito. |
♦ ‘Purohita’ means the purohita who advises on all affairs. |
govindoti govindiyābhisekena abhisitto, pakatiyā panassa aññadeva nāmaṃ, abhisittakālato paṭṭhāya “govindo”ti saṅkhyaṃ gato. |
‘Govinda’ means he was consecrated with the Govinda consecration; but by nature his name was different. From the time of his consecration, he was known as "Govinda". |
jotipāloti jotanato ca pālanato ca jotipālo. |
‘Jotipāla’ means from ‘jotana’ (shining) and from ‘pālana’ (protecting), he was Jotipāla. |
tassa kira jātadivase sabbāvudhāni ujjotiṃsu. |
It is said that on the day of his birth, all weapons shone brightly. |
rājāpi paccūsasamaye attano maṅgalāvudhaṃ pajjalitaṃ disvā bhīto aṭṭhāsi. |
The king too, at dawn, seeing his own ceremonial weapon ablaze, stood in fear. |
govindo pātova rājūpaṭṭhānaṃ gantvā sukhaseyyaṃ pucchi rājā — “kuto me ācariya, sukhaseyyā”ti vatvā taṃ kāraṇaṃ ārocesi. |
Govinda, going to the king's presence early in the morning, asked about his peaceful sleep. The king said, "How can I have a peaceful sleep, master?" and told him the reason. |
mā bhāyi, mahārāja, mayhaṃ putto jāto, tassānubhāvena sakalanagare āvudhāni pajjaliṃsūti. |
Do not be afraid, great king. My son has been born; by his power, the weapons in the whole city have blazed. |
rājā — “kiṃ nu kho me kumāro paccatthiko bhaveyyā”ti cintetvā suṭṭhutaraṃ bhāyi. |
The king, thinking, "Could the boy be an enemy to me?" became even more afraid. |
“kiṃ vitakkesi mahārājā”ti ca puṭṭho tamatthaṃ ārocesi. |
And when asked, "What are you thinking, great king?" he told him the matter. |
atha naṃ govindo “mā bhāyi mahārāja, neso kumāro tumhākaṃ dubbhissati, sakalajambudīpe pana tena samo paññāya na bhavissati, mama puttassa vacanena mahājanassa kaṅkhā chijjissati, tumhākañca sabbakiccāni anusāsissatī”ti samassāseti. |
Then Govinda reassured him, saying, "Do not be afraid, great king. That boy will not be disloyal to you. But in the whole of Jambudīpa, there will be no one equal to him in wisdom. By my son's word, the doubt of the great populace will be cut off, and he will advise you on all your affairs." |
rājā tuṭṭho — “kumārassa khīramūlaṃ hotū”ti sahassaṃ datvā “kumāraṃ mahallakakāle mama dassethā”ti āha. |
The king, pleased, gave a thousand, saying, "Let this be for the boy's milk-money," and said, "Show the boy to me when he is grown up." |
kumāro anupubbena vuḍḍhimanuppatto. |
The boy gradually grew up. |
jotitattā panassa pālanasamatthatāya ca jotipālotveva nāmaṃ akaṃsu. |
And because he was brilliant and capable of protecting, they named him Jotipāla. |
tena vuttaṃ — “jotanato ca pālanato ca jotipālo”ti. |
Therefore, it is said: "from ‘jotana’ (shining) and from ‘pālana’ (protecting), he was Jotipāla." |
♦ sammā vossajjitvāti sammā vossajjitvā. |
♦ ‘Having properly renounced’ means having properly renounced. |
ayameva vā pāṭho. |
This could also be the reading. |
alamatthadasataroti samattho paṭibalo atthadaso alamatthadaso, taṃ alamatthadasaṃ tiretīti alamatthadasataro. |
‘More than capable of seeing the goal’ means capable, competent, a seer of the goal, thus ‘alamatthadaso’; he who surpasses that capable seer of the goal is ‘alamatthadasataro’. |
jotipālasseva māṇavassa anusāsaniyāti sopi jotipālaṃyeva pucchitvā anusāsatīti dasseti. |
‘In the instruction of the young Jotipāla himself’ means he too, having asked Jotipāla, gives instruction, he shows. |
♦ 305. bhavamatthu bhavantaṃ jotipālanti bhoto jotipālassa bhavo vuddhi visesādhigamo sabbakalyāṇañceva maṅgalañca hotūti attho. |
♦ 305. ‘May there be prosperity for the venerable Jotipāla’ means may there be growth, attainment of distinction, and all good fortune and blessing for the venerable Jotipāla. This is the meaning. |
sammodanīyaṃ kathanti? |
‘A consoling talk’—how? |
“alaṃ, mahārāja, mā cintayi, dhuvadhammo esa sabbasattānan”tiādinā nayena maraṇappaṭisaṃyuttaṃ sokavinodanapaṭisanthārakathaṃ pariyosāpetvā. |
Having concluded a consoling talk connected with death in the manner of, "Enough, great king, do not worry; this is the constant nature of all beings." |
mā no bhavaṃ jotipālo anusāsaniyā paccabyāhāsīti mā paṭibyākāsi, “anusāsā”ti vutto — “nāhaṃ anusāsāmī”ti no mā anusāsaniyā paccakkhāsīti attho. |
‘May the venerable Jotipāla not refuse our instruction’ means do not refuse; when told, "Instruct us," do not say, "I will not instruct," do not refuse the instruction. This is the meaning. |
abhisambhosīti saṃvidahitvā paṭṭhapesi. |
‘Abhisambhosī’ means he arranged and established. |
manussā evamāhaṃsūti taṃ pitarā mahāpaññataraṃ sabbakiccāni anusāsantaṃ sabbakamme abhisambhavantaṃ disvā tuṭṭhacittā govindo vata, bho, brāhmaṇo, mahāgovindo vata, bho, brāhmaṇoti evamāhaṃsu. |
‘The people said thus’ means seeing him, who was wiser than his father, instructing in all affairs and succeeding in all tasks, the delighted people said, "Govinda, sirs, was a brahmin; Mahāgovinda, sirs, is a brahmin." |
idaṃ vuttaṃ hoti, “govindo vata, bho, brāhmaṇo ahosi etassa pitā; |
This is what is said: "Govinda, sirs, was the brahmin who was his father; |
ayaṃ pana mahāgovindo vata, bho, brāhmaṇo”ti. |
but this one is Mahāgovinda, sirs, the brahmin." |
♦ rajjasaṃvibhajanavaṇṇanā |
♦ The Description of the Division of the Kingdom |
♦ 306. yena te cha khattiyāti ye te “sahāyā”ti vuttā cha khattiyā, te kira reṇussa ekapitikā kaniṭṭhabhātaro, tasmā mahāgovindo “ayaṃ abhisitto etesaṃ rajjasaṃvibhāgaṃ kareyya vā na vā, yaṃnūnāhaṃ te paṭikacceva reṇussa santikaṃ pesetvā paṭiññaṃ gaṇhāpeyyan”ti cintento yena te cha khattiyā tenupasaṅkami. |
♦ 306. ‘Where those six warriors’ means those six warriors who were called "companions" were, it seems, the younger brothers of Reṇu by the same father. Therefore, Mahāgovinda, thinking, "This consecrated one may or may not make a division of the kingdom for them. What if I, beforehand, send them to Reṇu's presence and have them get a promise?" went to where those six warriors were. |
rājakattāroti rājakārakā amaccā. |
‘King-makers’ means the ministers who make the king. |
♦ 307. madanīyā kāmāti madakarā pamādakarā kāmā. |
♦ 307. ‘Intoxicating sensual pleasures’ means pleasure that cause intoxication, that cause heedlessness. |
gacchante gacchante kāle esa anussaritumpi na sakkuṇeyya, tasmā āyantu bhonto āgacchantūti attho. |
As time goes on, he may not even be able to remember this. Therefore, let the venerable ones come, come. This is the meaning. |
♦ 308. sarāmahaṃ bhoti tadā kira manussānaṃ saccavādikālo hoti, tasmā “kadā mayā vuttaṃ, kena diṭṭhaṃ, kena sutan”ti abhūtaṃ avatvā “sarāmahaṃ bho”ti āha. |
♦ 308. ‘I remember, sirs’—at that time, it seems, it was an age of truth-speaking for humans. Therefore, without speaking falsely, saying, "When did I say it? By whom was it seen? By whom was it heard?" he said, "I remember, sirs." |
sammodanīyaṃ kathanti kiṃ mahārāja devattaṃ gate raññe mā cintayittha, dhuvadhammo esa sabbasattānaṃ, evaṃbhāvino saṅkhārāti evarūpaṃ paṭisanthārakathaṃ. |
‘A consoling talk’—what kind? A consoling talk of this sort: "Great king, do not worry about the king who has gone to the divine state; this is the constant nature of all beings, such is the nature of conditioned things." |
sabbāni sakaṭamukhāni paṭṭhapesīti sabbāni cha rajjāni sakaṭamukhāni paṭṭhapesi. |
‘He established all the cart-fronts’ means he established all six kingdoms as cart-fronts. |
ekekassa rañño rajjaṃ tiyojanasataṃ hoti, reṇussa rañño rajjosaraṇapadeso dasagāvutaṃ, majjhe pana reṇussa rajjaṃ vitānasadisaṃ ahosi. |
The kingdom of each king is one hundred and three leagues; the extent of king Reṇu's kingdom is ten gāvutas, but in the middle, Reṇu's kingdom was like a canopy. |
kasmā evaṃ paṭṭhapesīti? |
Why did he establish it so? |
kālena kālaṃ rājānaṃ passituṃ āgacchantā aññassa rajjaṃ apīḷetvā attano attano rajjapadeseneva āgamissanti ceva gamissanti ca. |
So that when the kings come from time to time to see him, they will come and go by the territory of their own kingdoms without oppressing another's kingdom. |
pararajjaṃ otiṇṇassa hi — “bhattaṃ detha, goṇaṃ dethā”ti vadato manussā ujjhāyanti — “ime rājāno attano attano vijitena na gacchanti, amhākaṃ pīḷaṃ karontī”ti. |
For of one who has entered another's kingdom, the people complain, saying, "These kings do not go by their own territory, they cause us oppression," when he says, "Give me food, give me an ox." |
attano vijitena gacchantassa “amhākaṃ santikā iminā idañcidañca laddhabbamevā”ti manussā pīḷaṃ na maññanti. |
Of one who goes by his own territory, the people do not consider it an oppression, thinking, "This and that should be received by him from us." |
imamatthaṃ cintayitvā mahāgovindo “sammodamānā rājāno ciraṃ rajjamanusāsantū”ti evaṃ paṭṭhapesi. |
Thinking this, Mahāgovinda established it thus, so that "the kings, living in harmony, may rule the kingdom for a long time." |
♦ “dantapuraṃ kaliṅgānaṃ, assakānañca potanaṃ. |
♦ “Dantapura of the Kaliṅgas, and Potana of the Assakas. |
♦ māhissati avantīnaṃ, sovīrānañca rodukaṃ. |
♦ Māhissati of the Avantīs, and Roruka of the Sovīras. |
♦ mithilā ca videhānaṃ, campā aṅgesu māpitā. |
♦ And Mithilā of the Videhas, Campā was built in Aṅga. |
♦ bārāṇasī ca kāsīnaṃ, ete govindamāpitā”ti. |
♦ And Bārāṇasī of the Kāsīs, these were built by Govinda.” |
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♦ etāni satta nagarāni mahāgovindeneva tesaṃ rājūnaṃ atthāya māpitāni. |
♦ These seven cities were built by Mahāgovinda himself for the sake of those kings. |
♦ “sattabhū brahmadatto ca, vessabhū bharato saha. |
♦ “Sattabhū, Brahmadatta, Vessabhū along with Bharata. |
♦ reṇu dve ca dhataraṭṭhā, tadāsuṃ satta bhāradhā”ti. |
♦ Reṇu and two Dhataraṭṭhas, these were the seven bearers of the burden then.” |
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♦ imāni tesaṃ sattannampi nāmāni. |
♦ These are the names of those seven. |
tesu hi eko sattabhū nāma ahosi, eko brahmadatto nāma, eko vessabhū nāma, eko teneva saha bharato nāma, eko reṇu nāma, dve pana dhataraṭṭhāti ime satta jambudīpatale bhāradhā mahārājāno ahesunti. |
For among them, one was named Sattabhū, one Brahmadatta, one Vessabhū, one with him named Bharata, one Reṇu, and two named Dhataraṭṭha—these seven were the great kings, the bearers of the burden on the continent of Jambudīpa. |
♦ paṭhamabhāṇavāravaṇṇanā niṭṭhitā. |
♦ End of the commentary on the first recitation section. |
♦ kittisaddābbhuggamanavaṇṇanā |
♦ The Description of the Arising of the Sound of Fame |
♦ 311. upasaṅkamiṃsūti “amhākaṃ ayaṃ issariyasampatti na aññassānubhāvena, mahāgovindassānubhāvena nipphannā. |
♦ 311. ‘They approached’ means thinking, "This our sovereign prosperity was not accomplished by the power of another, but by the power of Mahāgovinda. |
mahāgovindo amhe satta rājāno samagge katvā jambudīpatale patiṭṭhāpesi, pubbūpakārissa pana na sukarā paṭikiriyā kātuṃ. |
Mahāgovinda, having united us seven kings, established us on the continent of Jambudīpa. But it is not easy to repay a benefactor. |
amhe sattapi jane esoyeva anusāsatu, etaṃyeva senāpatiñca purohitañca karoma, evaṃ no vuddhi bhavissatī”ti cintetvā upasaṅkamiṃsu. |
Let this very one instruct us seven; let us make this very one our general and purohita. Thus we will have growth," they approached. |
mahāgovindopi — “mayā ete samaggā katā, sace etesaṃ añño senāpati purohito ca bhavissati, tato attano attano senāpatipurohitānaṃ vacanaṃ gahetvā aññamaññaṃ bhindissanti, adhivāsemi nesaṃ senāpatiṭṭhānañca purohitaṭṭhānañcā”ti cintetvā “evaṃ bho”ti paccassosi. |
Mahāgovinda too, thinking, "I have united them. If they have another general and purohita, then taking the word of their respective generals and purohitas, they will break with one another. I will accept their post of general and purohita," consented, saying, "So be it, sirs." |
♦ satta ca brāhmaṇamahāsāleti “ahaṃ sabbaṭṭhānesu sammukho bhaveyyaṃ vā na vā, yatthāhaṃ sammukho na bhavissāmi, tattheva te kattabbaṃ karissantī”ti satta anupurohite ṭhapesi. |
♦ ‘And seven great brahmin scholars’—thinking, "I may or may not be present in all places; where I am not present, they will do what needs to be done," he appointed seven assistant purohitas. |
te sandhāya idaṃ vuttaṃ — “satta ca brāhmaṇamahāsāle”ti. |
Referring to them, this was said: "and seven great brahmin scholars." |
divasassa dvikkhattuṃ vā sāyaṃ pāto vā nahāyantīti nahātakā. |
‘Those who have bathed’ means those who bathe twice a day, in the evening or in the morning. |
vatacariyapariyosāne vā nahātā, tato paṭṭhāya brāhmaṇehi saddhiṃ na khādanti na pivantīti nahātakā. |
Or, having bathed at the end of their period of observance, from then on they do not eat or drink with brahmins, hence they are ‘nahātakā’. |
♦ 312. abbhuggacchīti abhiuggacchi. |
♦ 312. ‘Arose’ means arose up. |
tadā kira manussānaṃ “na brahmunā saddhiṃ amantetvā sakkā evaṃ sakalajambudīpaṃ anusāsitun”ti nisinnanisinnaṭṭhāne ayameva kathā pavattittha. |
At that time, it is said, this very talk arose among people wherever they sat: "It is not possible to govern the whole of Jambudīpa like this without conversing with a Brahmā." |
na kho panāhanti mahāpuriso kira — “ayaṃ mayhaṃ abhūto vaṇṇo uppanno, vaṇṇuppatti kho pana na bhāriyā, uppannassa vaṇṇassa rakkhanameva bhāriyaṃ, ayañca me acintetvā amantetvā karontasseva vaṇṇo uppannova, cintetvā mantetvā karontassa pana vitthārikataro bhavissatī”ti brahmadassane upāyaṃ pariyesanto taṃ disvā sutaṃ kho pana metantiādiatthaṃ parivitakkesi. |
‘But I’—the great being, it seems, thought: "This untrue praise of me has arisen. The arising of praise is not difficult, but protecting praise that has arisen is difficult. And this praise of me has arisen even when I was acting without thinking and without consultation. If I act with thought and consultation, it will become more widespread." Seeking a way to see Brahmā, and having seen it, he had the thought, ‘I have heard that...’ etc. |
♦ 313. yena reṇu rājā tenupasaṅkamīti evaṃ me antarā daṭṭhukāmo vā sallapitukāmo vā na bhavissati, yato chinnapalibodho sukhaṃ viharissāmīti palibodhupacchedanatthaṃ upasaṅkami, esa nayo sabbattha. |
♦ 313. ‘He went to King Reṇu’—thinking, "In this way, he will not be desirous of seeing me or conversing with me in the meantime; whence, with my obstacles cut off, I will dwell happily," he approached for the purpose of cutting off obstacles. This is the method everywhere. |
♦ 316. sādisiyoti samavaṇṇā samajātikā. |
♦ 316. ‘Of similar kind’ means of the same appearance, of the same birth. |
♦ 317. navaṃ sandhāgāraṃ kāretvāti rattiṭṭhānadivāṭṭhānacaṅkamanasampannaṃ vassike cattāro māse vasanakkhamaṃ bahi naḷaparikkhittaṃ vicittaṃ āvasathaṃ kāretvā. |
♦ 317. ‘Having had a new assembly hall built’ means having had a pleasant dwelling built, complete with places for night, day, and walking, suitable for residing in for the four months of the rains, surrounded by reeds on the outside, and variegated. |
karuṇaṃ jhānaṃ jhāyīti karuṇāya tikacatukkajjhānaṃ jhāyi, karuṇāmukhena panettha avasesāpi tayo brahmavihārā gahitāva. |
‘He meditated on the meditation of compassion’ means he meditated on the third and fourth jhānas through compassion; by the mention of compassion here, the remaining three divine abodes are also taken. |
ukkaṇṭhanā paritassanāti jhānabhūmiyaṃ ṭhitassa anabhiratiukkaṇṭhanā vā bhayaparitassanā vā natthi, brahmuno pana āgamanapatthanā āgamanataṇhā ahūti attho. |
‘Restlessness and fear’ means for one established in the jhāna-state, there is no lack of delight or restlessness, nor fear or terror; but there was a wish for Brahmā's arrival, a craving for his arrival. This is the meaning. |
♦ brahmunāsākacchāvaṇṇanā |
♦ Description of the Conversation with Brahmā |
♦ 318. bhayanti cittutrāsabhayameva. |
♦ 318. ‘Fear’ is simply the fear of a terrified mind. |
ajānantāti ajānamānā. |
‘Not knowing’ means not recognizing. |
kathaṃ jānemu taṃ mayanti mayaṃ kinti taṃ jānāma, ayaṃ katthavāsiko, kinnāmo, kiṃ gottotiādīnaṃ ākārānaṃ kena ākārena taṃ dhārayāmāti attho. |
‘How shall we know him?’ means how do we know him? This one, where does he live, what is his name, what is his clan? By what characteristic shall we remember him? This is the meaning. |
♦ maṃ ve kumāraṃ jānantīti maṃ “kumāro”ti “daharo”ti jānanti. |
♦ ‘They know me as the youth’ means they know me as "the youth," as "the young one." |
brahmaloketi seṭṭhaloke. |
‘In the Brahma world’ means in the supreme world. |
sanantananti ciratanaṃ porāṇakaṃ . |
‘Sanantana’ means ancient, of old. |
ahaṃ so porāṇakumāro sanaṅkumāro nāma brahmāti dasseti. |
He shows, "I am that ancient youth, the Brahmā named Sanaṅkumāra." |
evaṃ govinda jānāhīti govinda paṇḍita, tvaṃ evaṃ jānāhi, evaṃ maṃ dhārehi. |
‘Thus, Govinda, know’ means Govinda the wise one, you know thus, remember me thus. |
♦ “āsanaṃ udakaṃ pajjaṃ, madhusākañca brahmuno. |
♦ “A seat, water, foot-ointment, and honeyed greens for Brahmā. |
♦ agghe bhavantaṃ pucchāma, agghaṃ kurutu no bhavan”ti. |
♦ We ask you, venerable one, about the offering; may the venerable one accept our offering.” |
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♦ ettha agghanti atithino upanāmetabbaṃ vuccati. |
♦ Here ‘aggha’ (offering) is said to be what should be brought to a guest. |
teneva idamāsanaṃ paññattaṃ, ettha nisīdatha, idaṃ udakaṃ parisuddhaṃ, ito pānīyaṃ pivatha, pāde dhovatha, idaṃ pajjaṃ pādānaṃ hitatthāya abhisaṅkhataṃ telaṃ, ito pāde makkhetha, idaṃ madhusākanti. |
Therefore, this seat is prepared, sit here; this water is pure, drink water from here, wash your feet; this is ‘pajja’, oil prepared for the benefit of the feet, anoint your feet from here; this is ‘madhusāka’ (honeyed greens). |
bodhisattassa brahmacariyaṃ na aññesaṃ brahmacariyasadisaṃ hoti, na so “idaṃ sve, idaṃ tatiyadivase bhavissatī”ti sannidhiṃ nāma karoti. |
The Bodhisatta's holy life is not like the holy life of others; he does not make stores thinking, "This will be for tomorrow, this for the third day." |
madhusākaṃ pana aloṇaṃ adhūpanaṃ atakkaṃ udakena seditasākaṃ, taṃ sandhāyesa — “idaṃ paribhuñjathā”ti vadanto “agghe bhavantaṃ pucchāmā”tiādimāha. |
But ‘madhusāka’ is unsalted, unspiced, greens boiled in water. Referring to that, he says, "Partake of this," and then says, "We ask you, venerable one, about the offering." |
ime sabbepi agghā brahmuno atthi. |
All these offerings are for Brahmā. |
te agghe bhavantaṃ pucchāma. |
We ask you, venerable one, about those offerings. |
evaṃ pucchantānañca agghaṃ kurutu no bhavaṃ, paṭiggaṇhātu no bhavaṃ idamagghanti vuttaṃ hoti. |
And to us who are asking thus, may the venerable one accept our offering, may the venerable one receive this offering from us. This is what is said. |
kiṃ panesa — “ito ekampi brahmā na bhuñjatī”ti idaṃ na jānātīti. |
But does he not know this, "Brahmā does not partake of even one of these things"? |
no na jānāti, jānantopi attano santike āgato atithi pucchitabboti vattasīsena pucchati. |
No, he does not not know; even knowing, he asks out of duty, because a guest who has come to one's presence should be asked. |
♦ atha kho brahmā — “kiṃ nu kho paṇḍito mama paribhogakaraṇābhāvaṃ ñatvā pucchati, udāhu kohaññe ṭhatvā pucchatī”ti samannāharanto “vattasīse ṭhito pucchatī”ti ñatvā paṭiggaṇhituṃ dāni me vaṭṭatīti paṭiggaṇhāma te agghaṃ, yaṃ tvaṃ govinda bhāsasīti āha. |
♦ Then Brahmā, thinking, "Does the wise one ask me, knowing my non-partaking, or does he ask standing on hypocrisy?" and discerning, "He asks standing on duty," thought, "It is now proper for me to accept," and said, "We accept your offering, whatever you, Govinda, say." |
yaṃ tvaṃ govinda bhāsasi — “idamāsanaṃ paññattaṃ, ettha nisīdathā”tiādi, tatra te mayaṃ āsane nisinnā nāma homa, pānīyaṃ pītā nāma homa, pādāpi me dhotā nāma hontu, telenapi makkhitā nāma hontu, udakasākampi paribhuttaṃ nāma hotu, tayā dinnaṃ adhivāsitakālato paṭṭhāya yaṃ yaṃ tvaṃ bhāsasi, taṃ taṃ mayā paṭiggahitameva hoti. |
Whatever you, Govinda, say—"This seat is prepared, sit here," etc.—therein we are considered to have sat on the seat, we are considered to have drunk the water, my feet are considered to have been washed, and to have been anointed with oil, and the boiled greens are considered to have been partaken of. From the moment you offered it and I consented, whatever you say is considered to have been accepted by me. |
tena vuttaṃ — “paṭiggaṇhāma te agghaṃ, yaṃ tvaṃ govinda bhāsasī”ti. |
Therefore it is said, "We accept your offering, whatever you, Govinda, say." |
evaṃ pana agghaṃ paṭiggaṇhitvā pañhassa okāsaṃ karonto diṭṭhadhammahitatthāyātiādimāha. |
Thus having accepted the offering, making an opportunity for a question, he said, ‘For the welfare of the present life,’ etc. |
♦ kaṅkhī akaṅkhiṃ paravediyesūti ahaṃ savicikiccho bhavantaṃ parena sayaṃ abhisaṅkhatattā parassa pākaṭesu paravediyesu pañhesu nibbicikicchaṃ. |
♦ ‘I, who am in doubt, of you who are without doubt about things revealed by another’ means I, who am with uncertainty, of you, who are without uncertainty about questions revealed by another because they are self-formulated by him and manifest to him. |
♦ hitvā mamattanti idaṃ mama, idaṃ mamāti upakaraṇataṇhaṃ cajitvā. |
♦ ‘Having abandoned possessiveness’ means having given up the craving for belongings, thinking ‘this is mine, this is mine’. |
manujesūti sattesu, manujesu yo koci manujo mamattaṃ hitvāti attho. |
‘Among humans’ means among beings; any human who has abandoned possessiveness. This is the meaning. |
ekodibhūtoti ekībhūto, eko tiṭṭhanto eko nisīdantoti. |
‘Being unified’ means having become one; standing alone, sitting alone. |
vacanattho panettha eko udeti pavattatīti ekodi, tādiso bhūtoti ekodibhūto . |
The etymological meaning here is ‘one arises, one proceeds,’ thus ‘ekodi’; being such is ‘ekodibhūto’. |
karuṇedhimuttoti karuṇājhāne adhimutto, taṃ jhānaṃ nibbattetvāti attho. |
‘Resolved on compassion’ means resolved on the meditation of compassion; having developed that jhāna. This is the meaning. |
nirāmagandhoti vissagandhavirahito. |
‘Free from the raw stench’ means free from the stench of the defilements. |
ettha ṭhitoti etesu dhammesu ṭhito. |
‘Established here’ means established in these states. |
ettha ca sikkhamānoti etesu dhammesu sikkhamāno. |
‘And training here’ means training in these states. |
ayamettha saṅkhepo, vitthāro pana upari mahāgovindena ca brahmunā ca vuttoyeva. |
This is the summary here; the detailed explanation has been given above by Mahāgovinda and Brahmā. |
♦ 320. tattha ete avidvāti ete āmagandhe ahaṃ avidvā, na jānāmīti attho. |
♦ 320. Therein, ‘I am ignorant of these’ means I am ignorant of these raw stenches, I do not know. This is the meaning. |
idha brūhi dhīrāti te me tvaṃ idha dhīra paṇḍita, brūhi, vada. |
‘Tell me here, O wise one’ means you, wise one, tell me, say. |
kenāvaṭā vāti pajā kurutūti katamena kilesāvaraṇena āvaritā pajā pūtikā vāyati. |
‘By what is the populace shrouded’ means by what veil of defilement is the populace shrouded that it stinks. |
āpāyikāti apāyūpagā. |
‘Bound for a state of loss’ means headed for a state of deprivation. |
nivutabrahmalokāti nivuto pihito brahmaloko assāti nivutabrahmaloko. |
‘Whose Brahma-world is obstructed’ means one for whom the Brahma-world is obstructed, hidden. |
katamena kilesena pajāya brahmalokūpago maggo nivuto pihito paṭicchannoti pucchati. |
He asks, by what defilement is the path for the populace to the Brahma-world obstructed, hidden, covered? |
♦ kodho mosavajjaṃ nikati ca dubbhoti kujjhanalakkhaṇo kodho ca, paravisaṃvādanalakkhaṇo musāvādo ca, sadisaṃ dassetvā vañcanalakkhaṇā nikati ca, mittadubbhanalakkhaṇo dubbho ca. |
♦ ‘Anger, falsehood, deceit, and treachery’ means anger characterized by rage, and falsehood characterized by deceiving others, and deceit characterized by showing something similar and tricking, and treachery characterized by betraying a friend. |
kadariyatā atimāno usūyāti thaddhamacchariyalakkhaṇā kadariyatā ca, atikkamitvā maññanalakkhaṇo atimāno ca, parasampattikhīyanalakkhaṇā usūyā ca. |
‘Miserliness, arrogance, and envy’ means miserliness characterized by rigid stinginess, and arrogance characterized by conceited thinking, and envy characterized by languishing at others' success. |
icchā vivicchā paraheṭhanā cāti taṇhālakkhaṇā icchā ca, macchariyalakkhaṇā vivicchā ca, vihiṃsālakkhaṇā paraheṭhanā ca. |
‘Craving, selfishness, and harming others’ means craving characterized by desire, and selfishness characterized by stinginess, and harming others characterized by violence. |
lobho ca doso ca mado ca mohoti yattha katthaci lubbhanalakkhaṇo lobho ca, dussanalakkhaṇo doso ca, majjanalakkhaṇo mado ca, muyhanalakkhaṇo moho ca. |
‘Greed, aversion, conceit, and delusion’ means greed characterized by lusting for anything whatsoever, and aversion characterized by animosity, and conceit characterized by intoxication, and delusion characterized by bewilderment. |
etesu yuttā anirāmagandhāti etesu cuddasasu kilesesu yuttā pajā nirāmagandhā na hoti, āmagandhā sakuṇapagandhā pūtigandhāyevāti vadati. |
‘Those yoked to these are not free from the raw stench’ means the populace yoked to these fourteen defilements is not free from the raw stench; they have the raw stench, the bird-like stench, the putrid stench. He says. |
āpāyikā nivutabrahmalokāti esā pana āpāyikā ceva hoti, paṭicchannabrahmalokamaggā cāti. |
‘Bound for a state of loss, whose Brahma-world is obstructed’ means this populace is indeed bound for a state of loss and has the path to the Brahma-world covered. |
idaṃ pana suttaṃ kathentena āmagandhasuttena dīpetvā kathetabbaṃ, āmagandhasuttampi iminā dīpetvā kathetabbaṃ. |
But this sutta, when being explained, should be explained by illuminating it with the Āmagandha Sutta, and the Āmagandha Sutta should also be explained by illuminating it with this. |
♦ te na sunimmadayāti te āmagandhā sunimmadayā sukhena nimmadetabbā pahātabbā na honti, duppajahā dujjayāti attho. |
♦ ‘They are not easily dispelled’ means those raw stenches are not easily dispelled, not easily abandoned; they are hard to give up, hard to conquer. This is the meaning. |
yassa dāni bhavaṃ govindo kālaṃ maññatīti “yassā pabbajjāya bhavaṃ govindo kālaṃ maññati, ayameva hotu, evaṃ sati mayhampi tava santike āgamanaṃ svāgamanaṃ bhavissati, kathitadhammakathā sukathitā bhavissati, tvaṃ tāta sakalajambudīpe aggapuriso daharo paṭhamavaye ṭhito, evaṃ mahantaṃ nāma sampattisirivilāsaṃ pahāya tava pabbajanaṃ nāma gandhahatthino ayabandhanaṃ chinditvā gamanaṃ viya atiuḷāraṃ, buddhatanti nāmesā”ti mahāpurisassa daḷhīkammaṃ katvā brahmā sanaṅkumāro brahmalokameva gato. |
‘Now, for whatever the venerable Govinda deems it is time’ means "for whatever going-forth the venerable Govinda deems it is time, let this be it. In this way, my coming to you will also be a good coming, the preached Dhamma talk will be a well-preached one. You, dear sir, are the foremost person in the whole of Jambudīpa, young, in your first stage of life. Renouncing such great fortune and splendor, your going-forth is like a perfumed elephant breaking its iron bonds and leaving, most sublime. This is indeed the lineage of the Buddhas." Thus, having strengthened the resolve of the great being, Brahmā Sanaṅkumāra went back to the Brahma world itself. |
♦ reṇurājāamantanāvaṇṇanā |
♦ The Description of the Invitation to King Reṇu |
♦ 321. mahāpurisopi “mama itova nikkhamitvā pabbajanaṃ nāma na yuttaṃ, ahaṃ rājakulassa atthaṃ anusāsāmi, tasmā rañño ārocessāmi. |
♦ 321. The great being too thought, "It is not proper for me to go forth from here. I instruct the royal family in their welfare; therefore, I will inform the king. |
sace sopi pabbajissati, sundarameva. |
If he too goes forth, it is excellent. |
no ce pabbajissati, purohitaṭṭhānaṃ niyyātetvā ahaṃ pabbajissāmī”ti cintetvā rājānaṃ upasaṅkami, tena vuttaṃ — “atha kho bho mahāgovindo, ... pe ... nāhaṃ porohacce rame”ti. |
If he does not go forth, having resigned the position of purohita, I will go forth." Thinking thus, he approached the king. Therefore it is said, "Then, sirs, Mahāgovinda... etc... I do not delight in the position of purohita." |
♦ tattha tvaṃ pajānassu rajjenāti tava rajjena tvameva jānāhi. |
♦ Therein, ‘you know about the kingdom’ means you yourself know about your kingdom. |
nāhaṃ porohicce rameti ahaṃ purohitabhāve na ramāmi, ukkaṇṭhitosmi, aññaṃ anusāsakaṃ jānāhi, nāhaṃ porohicce rameti. |
‘I do not delight in the position of purohita’ means I do not delight in the state of being a purohita, I am weary of it. Know another advisor, I do not delight in the position of purohita. |
♦ atha rājā — “dhuvaṃ cattāro māse paṭisallīnassa brāhmaṇassa gehe bhogā mandā jātā”ti cintetvā dhanena nimantento — “sace te ūnaṃ kāmehi. |
♦ Then the king, thinking, "Surely, the Brahmin's wealth in his household has diminished after being in seclusion for four months," tempted him with wealth, saying, "If you are lacking in sensual pleasures, |
ahaṃ paripūrayāmi te”ti vatvā puna — “kinnu kho esa ekako viharanto kenaci vihiṃsito bhaveyyā”ti cintetvā, |
I will fulfill them for you." Then again, thinking, "Could he, living alone, have been harmed by someone?" |
♦ “yo taṃ hiṃsati vāremi, bhūmisenāpati ahaṃ. |
♦ “He who harms you, I restrain; I am the lord of the army of the land. |
♦ tuvaṃ pitā ahaṃ putto, mā no govinda pājahī”ti. |
♦ You are the father, I am the son; do not, Govinda, abandon us.” |
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♦ āha . |
♦ he said. |
tassattho — yo taṃ hiṃsati, taṃ vāremi, kevalaṃ tumhe “asuko”ti ācikkhatha, ahamettha kattabbaṃ jānissāmīti. |
The meaning of it is: He who harms you, I will restrain him. You just tell me "it is so-and-so," I will know what to do here. |
bhūmisenāpati ahanti atha vā ahaṃ pathaviyā sāmī, svāhaṃ imaṃ rajjaṃ tumheyeva paṭicchāpessāmi. |
‘I am the lord of the army of the land’ means or rather, I am the master of the earth; I will bestow this kingdom on you alone. |
tuvaṃ pitā ahaṃ puttoti tvaṃ pitiṭṭhāne ṭhassasi, ahaṃ puttaṭṭhāne. |
‘You are the father, I am the son’ means you will stand in the position of a father, I in the position of a son. |
so tvaṃ mama manaṃ haritvā attanoyeva manaṃ govinda, pājehi; |
So you, having captivated my mind, Govinda, drive your own mind; |
yathā icchasi tathā pavattassu. |
act as you wish. |
ahaṃ pana tava manaṃyeva anuvattanto tayā dinnapiṇḍaṃ paribhuñjanto taṃ asicammahattho vā upaṭṭhahissāmi, rathaṃ vā te pājessāmi. |
But I, following your mind, partaking of the alms given by you, will attend you with sword and shield in hand, or I will drive your chariot. |
“mā no govinda, pajahī”ti vā pāṭho . |
Or the reading is “Do not, Govinda, abandon us.” |
tassattho — tvaṃ pitiṭṭhāne tiṭṭha, ahaṃ puttaṭṭhāne ṭhassāmi. |
The meaning of that is: you stand in the position of a father, I will stand in the position of a son. |
mā no tvaṃ bho govinda, pajahi, mā pariccajīti. |
Do not, O venerable Govinda, abandon us, do not forsake us. |
atha mahāpuriso yaṃ rājā cintesi, tassa attani abhāvaṃ dassento — |
Then the great being, showing the absence in himself of what the king thought, said— |
♦ “na matthi ūnaṃ kāmehi, hiṃsitā me na vijjati. |
♦ “I have no lack of sensual pleasures, nor is there anyone who has harmed me. |
♦ amanussavaco sutvā, tasmāhaṃ na gahe rame”ti. |
♦ Having heard a non-human voice, therefore I do not delight in the household.” |
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♦ āha. |
♦ he said. |
tattha na matthīti na me atthi. |
Therein, ‘na matthi’ means I do not have. |
gaheti gehe. |
‘gahe’ means in the household. |
atha naṃ rājā pucchi — |
Then the king asked him— |
♦ “amanusso kathaṃ vaṇṇo, kiṃ te atthaṃ abhāsatha. |
♦ “What was the non-human like, what did he say to you? |
♦ yañca sutvā jahāsi no, gehe amhe ca kevalī”ti. |
♦ Hearing which you abandon us, the household, and all of us alone?” |
♦ tattha jahāsi no, gehe amhe ca kevalīti brāhmaṇassa sampattibharite gehe saṅgahavasena attano gehe karonto yaṃ sutvā amhākaṃ gehe ca amhe ca kevalī sabbe aparisese jambudīpavāsino jahāsīti vadati. |
♦ Therein, ‘you abandon us, the household, and all of us alone’ means he speaks, making the brahmin's house, full of possessions, his own by way of inclusion, saying, "hearing which you abandon our household and us, all the inhabitants of Jambudīpa without remainder." |
♦ athassa ācikkhanto mahāpuriso upavutthassa me pubbetiādimāha. |
♦ Then explaining it to him, the great being said, ‘While I was in retreat before...’ and so on. |
tattha upavutthassāti cattāro māse ekībhāvaṃ upagantvā vutthassa. |
Therein, ‘upavutthassa’ means having lived for four months, having gone into solitude. |
yiṭṭhakāmassa me satoti yajitukāmassa me samānassa. |
‘Of me who was desirous of sacrificing’ means of me who was wishing to sacrifice. |
aggi pajjalito āsi, kusapattaparitthatoti kusapattehi paritthato sappidadhimadhuādīni pakkhipitvā aggi jalayitumāraddho āsi, evaṃ aggiṃ jāletvā “mahājanassa dānaṃ dassāmī”ti evaṃ cintetvā ṭhitassa mamāti ayamettha attho. |
‘The fire was blazing, spread with kusa grass’ means the fire was started to be kindled by putting in ghee, curd, honey, etc., spread with kusa grass; thus, having kindled the fire and thinking, "I will give alms to the great populace," of me who was standing thus. This is the meaning here. |
♦ sanantanoti sanaṅkumāro brahmā. |
♦ ‘Sanantano’ means Sanankumāra the Brahmā. |
tato rājā sayampi pabbajitukāmo hutvā saddahāmītiādimāha. |
Then the king, himself wishing to go forth, said, ‘I have faith...’ and so on. |
tattha kathaṃ vattetha aññathāti kathaṃ tumhe aññathā vattissatha. |
Therein, ‘how could you speak otherwise?’ means how could you speak differently. |
te taṃ anuvattissāmāti te mayampi tumheyeva anuvattissāma, anupabbajissāmāti attho. |
‘We will follow you’ means we too will follow you, we will go forth after you. This is the meaning. |
“anuvajissāmā”tipi pāṭho, tassa anugacchissāmāti attho. |
Or the reading is ‘anuvajissāmā’, which means we will go after you. |
akācoti nikkāco akakkaso. |
‘Akāco’ means not hard, not harsh. |
govindassānusāsaneti tava govindassa sāsane. |
‘In the teaching of Govinda’ means in the teaching of you, Govinda. |
bhavantaṃ govindameva satthāraṃ karitvā carissāmāti vadati. |
He says, "We will wander, making the venerable Govinda our teacher." |
♦ cha khattiyāamantanāvaṇṇanā |
♦ The Description of the Invitation to the Six Warriors |
♦ 322. yena te cha khattiyā tenupasaṅkamīti reṇuṃ rājānaṃ “sādhu mahārāja rajjaṃ nāma mātaraṃ pitaraṃ bhātibhaginīādayopi māretvā gaṇhantesu sattesu evaṃ mahantaṃ rajjasiriṃ pahāya pabbajitukāmena uḷāraṃ mahārājena katan”ti upatthambhetvā daḷhataramassa ussāhaṃ katvā upasaṅkami . |
♦ 322. ‘He went to where the six warriors were’ means having encouraged king Reṇu, saying, "Well done, great king, it is a sublime thing done by the great king to wish to go forth, abandoning such great royal splendor, when beings kill even their mother, father, brothers, and sisters to take a kingdom," and having made his enthusiasm even stronger, he approached. |
evaṃ samacintesunti rañño cintitanayeneva kadāci brāhmaṇassa bhogā parihīnā bhaveyyunti maññamānā samacintesuṃ. |
‘They thought in the same way’ means in the same way the king thought, thinking, "Perhaps the Brahmin's wealth has diminished," they thought the same. |
dhanena sikkheyyāmāti upalāpeyyāma saṅgaṇheyyāma. |
‘Let us persuade with wealth’ means let us entice, let us win over. |
tāvatakaṃ āharīyatanti tāvatakaṃ āharāpiyatu gaṇhiyatu, yattakaṃ icchatha, tattakaṃ gaṇhathāti vuttaṃ hoti. |
‘Let that much be brought’ means let that much be brought, let it be taken; take as much as you wish. This is what is said. |
bhavantānaṃyeva vāhasāti bhavante paccayaṃ katvā, tumhehi dinnattāyeva pahūtaṃ sāpateyyaṃ jātaṃ. |
‘It is because of you’ means because of you, because it was given by you, abundant wealth has arisen. |
♦ 323. sace jahatha kāmānīti sace vatthukāme ca kilesakāme ca pariccajatha. |
♦ 323. ‘If you abandon sensual pleasures’ means if you renounce both sensual objects and sensual defilements. |
yattha satto puthujjanoti yesu kāmesu puthujjano satto laggo laggito. |
‘Where the common person is attached’ means in which sensual pleasures the common person is attached, stuck, fastened. |
ārambhavho daḷhā hothāti evaṃ sante vīriyaṃ ārabhatha, asithilaparakkamataṃ adhiṭṭhāya daḷhā bhavatha. |
‘Make a start, be firm’ means in that case, make an effort, be firm, resolving on unwavering exertion. |
khantībalasamāhitāti khantibalena samannāgatā bhavathāti rājūnaṃ ussāhaṃ janeti. |
‘Endowed with the strength of patience’ means be endowed with the strength of patience, he rouses the enthusiasm of the kings. |
♦ esa maggo ujumaggoti esa karuṇājhānamaggo ujumaggo nāma. |
♦ ‘This path is the straight path’ means this path of compassion-meditation is the straight path. |
esa maggo anuttaroti eseva brahmalokūpapattiyā asadisamaggo uttamamaggo nāma. |
‘This path is the unsurpassed path’ means this very path is the unequalled, supreme path for attainment of the Brahma-world. |
saddhammo sabbhi rakkhitoti eso eva ca buddhapaccekabuddhasāvakehi sabbhirakkhitadhammo nāma. |
‘The good Dhamma is protected by the good’ means this very Dhamma is protected by the good ones, the Buddhas, Paccekabuddhas, and their disciples. |
iti karuṇājhānassa vaṇṇabhaṇanenāpi tesaṃ anivattanatthāya daḷhīkammameva karoti. |
Thus, by praising the meditation of compassion, he strengthens their resolve so they will not turn back. |
♦ ko nu kho pana bho jānāti jīvitānanti bho jīvitaṃ nāma udakapupphuḷūpamaṃ tiṇagge ussāvabindūpamaṃ taṅkhaṇaviddhaṃsanadhammaṃ, tassa ko gatiṃ jānāti, kismiṃ khaṇe bhijjissati? |
♦ ‘Who indeed, sirs, knows of life?’ means sirs, life is like a water bubble, like a dewdrop on a blade of grass, its nature is to be destroyed in a moment. Who knows its course, in what moment will it break? |
gamanīyo samparāyoti paraloko pana avassaṃ gantabbova, tattha paṇḍitena kulaputtena mantāyaṃ boddhabbaṃ. |
‘The next world is to be gone to’ means the next world must certainly be gone to. There, a wise son of good family should reflect, should know. |
mantā vuccati paññā, tāya mantetabbaṃ bujjhitabbaṃ, upaparikkhitabbañca jānitabbañcāti attho. |
‘Mantā’ is called wisdom; with it, one should reflect, one should understand, one should examine and know. This is the meaning. |
karaṇatthe vā bhummaṃ. |
Or the locative case is used in the sense of the instrumental. |
mantāyaṃ boddhabbanti mantāya bujjhitabbaṃ, ñāṇena jānitabbanti attho. |
‘mantāyaṃ boddhabbaṃ’ means it should be understood by reflection, it should be known by knowledge. This is the meaning. |
kiṃ bujjhitabbaṃ? |
What is to be understood? |
jīvitassa dujjānatā, samparāyassa ca avassaṃ gamanīyatā, bujjhitvā ca pana sabbapalibodhe chinditvā kattabbaṃ kusalaṃ caritabbaṃ brahmacariyaṃ. |
The uncertainty of life, and the certainty of having to go to the next world. And having understood, cutting off all obstacles, one should do what is wholesome, one should live the holy life. |
kasmā? yasmā natthi jātassa amaraṇaṃ. |
Why? Because for one who is born, there is no not-dying. |
♦ brāhmaṇamahāsālādīnaṃ āmantanāvaṇṇanā |
♦ Description of the Invitation to the Great Brahmin Scholars and others |
♦ 324. appesakkhā ca appalābhā cāti bho pabbajjā nāma appayasā ceva, pabbajitakālato paṭṭhāya hi rajjaṃ pahāya pabbajitaṃ viheṭhetvā viheṭhetvā lāmakaṃ anāthaṃ katvāva kathenti. |
♦ 324. ‘Of little influence and of little gain’ means sirs, the going-forth is of little influence, for from the time of going-forth, one who has renounced a kingdom and gone forth is spoken of with scorn and contempt, made into a lowly, helpless person. |
appalābhā ca, sakalagāmaṃ caritvāpi ajjhoharaṇīyaṃ dullabhameva. |
And of little gain, for even wandering through an entire village, what can be eaten is hard to get. |
idaṃ pana brahmaññaṃ mahesakkhañca mahāyasattā, mahālābhañca lābhasakkārasampannattā. |
But this brahminhood is of great influence and great power, and of great gain, being endowed with gain and honor. |
bhavañhi etarahi sakalajambudīpe aggapurohito sabbattha aggāsanaṃ aggodakaṃ aggabhattaṃ aggagandhaṃ aggamālaṃ labhatīti. |
For you are now the chief purohita in all of Jambudīpa, you receive the chief seat, the chief water, the chief meal, the chief perfume, the chief garland everywhere. |
♦ rājāva raññanti ahañhi bho etarahi pakatiraññaṃ majjhe cakkavattirājā viya. |
♦ ‘Like a king among kings’ means I am now, sirs, like a wheel-turning king among ordinary kings. |
brahmāva brahmānanti pakatibrahmānaṃ majjhe mahābrahmasadiso. |
‘Like a Brahmā among brahmās’ means like a Mahābrahmā among ordinary brahmās. |
devatāva gahapatikānanti avasesagahapatikānaṃ panamhi sakkadevarājasadiso. |
‘Like a deity among householders’ means among the remaining householders, I am like Sakka, king of the gods. |
♦ bhariyānaṃ āmantanāvaṇṇanā |
♦ Description of the Invitation to the Wives |
♦ 325. cattārīsā bhariyā sādisiyoti sādisiyova cattārīsā bhariyā, aññā panassa tīsu vayesu nāṭakitthiyo bahukāyeva. |
♦ 325. ‘Forty wives of similar kind’ means forty wives of similar kind; but he had many other dancing-women in the three stages of life. |
♦ mahāgovindapabbajjāvaṇṇanā |
♦ Description of Mahāgovinda's Going-Forth |
♦ 326. cārikaṃ caratīti gāmanigamapaṭipāṭiyā cārikaṃ carati, gatagataṭṭhāne buddhakolāhalaṃ viya hoti. |
♦ 326. ‘He wanders on tour’ means he wanders on tour in sequence through villages and towns; wherever he goes, it becomes like the clamor for a Buddha. |
manussā “mahāgovindapaṇḍito kira āgacchatī”ti sutvā puretarameva maṇḍapaṃ kāretvā maggaṃ alaṅkaritvā paccuggantvā gaṇhitvā enti, mahālābhasakkāro mahogho viya ajjhottharanto uppajji. |
Hearing, "It seems Mahāgovinda the wise is coming," people build a pavilion in advance, decorate the road, go out to meet him, receive him, and bring him in. Great gain and honor arose, overwhelming like a great flood. |
sattapurohitassāti sattannaṃ rājūnaṃ purohitassa. |
‘Of the purohita of the seven’ means of the purohita of the seven kings. |
iti yathā etarahi evarūpesu vā ṭhānesu kismiñcideva dukkhe uppanne “namo buddhassā”ti vadanti, evaṃ tadā “namatthu mahāgovindassa brāhmaṇassa, namatthu sattapurohitassā”ti vadanti. |
Thus, just as now in such situations or when some suffering arises, people say, "Homage to the Buddha," so then they said, "Homage to Mahāgovinda the Brahmin, homage to the purohita of the seven." |
♦ 327. mettāsahagatenātiādinā nayena pāḷiyaṃ brahmavihārāva āgatā, mahāpuriso pana sabbāpi aṭṭha samāpattiyo ca pañca ca abhiññāyo nibbattesi. |
♦ 327. ‘With loving-kindness,’ etc.—in this way, in the Pāli text, only the divine abodes have come up, but the great being developed all eight attainments and the five supernormal powers. |
sāvakānañca brahmalokasahabyatāya maggaṃ desesīti brahmaloke brahmunā sahabhāvāya maggaṃ kathesi. |
‘And he taught the path for companionship with Brahmā to his disciples’ means he spoke of the path for being with Brahmā in the Brahma-world. |
♦ 328. sabbenasabbanti ye aṭṭha ca samāpattiyo pañca ca abhiññāyo nibbattesuṃ. |
♦ 328. ‘With everything’ means those who developed the eight attainments and the five supernormal powers. |
ye na sabbena sabbaṃ sāsanaṃ ājāniṃsūti ye aṭṭhasu samāpattīsu ekasamāpattimpi na jāniṃsu, na sakkhiṃsu nibbattetuṃ. |
‘Those who did not know the teaching in its entirety’ means those who did not know even one of the eight attainments, who were not able to develop it. |
amoghāti savipākā. |
‘Not barren’ means fruitful. |
avañjhāti na vañjhā. |
‘Not sterile’ means not barren. |
sabbanihīnaṃ pasavanti gandhabbakāyaṃ pasavi. |
‘They were born in the very lowest’ means they were born into the Gandhabba host. |
saphalāti avasesadevalokūpapattīhi sātthā. |
‘Fruitful’ means meaningful with rebirth in the remaining celestial worlds. |
saudrayāti brahmalokūpapattiyā savuḍḍhi. |
‘With increase’ means with growth through rebirth in the Brahma-world. |
♦ 329. sarāmahanti sarāmi ahaṃ pañcasikha, iminā kira padena ayaṃ suttanto buddhabhāsito nāma jāto. |
♦ 329. ‘I remember’ means I remember, Pañcasikha; by this phrase, it seems, this sutta became known as one spoken by the Buddha. |
na nibbidāyāti na vaṭṭe nibbindanatthāya. |
‘Not for revulsion’ means not for becoming disgusted with the cycle of existence. |
na virāgāyāti na vaṭṭe virāgatthāya. |
‘Not for dispassion’ means not for becoming dispassionate towards the cycle of existence. |
na nirodhāyāti na vaṭṭassa nirodhatthāya. |
‘Not for cessation’ means not for the cessation of the cycle of existence. |
na upasamāyāti na vaṭṭassa upasamanatthāya. |
‘Not for calming’ means not for the calming of the cycle of existence. |
na abhiññāyāti na vaṭṭaṃ abhijānanatthāya. |
‘Not for direct knowledge’ means not for directly knowing the cycle of existence. |
na sambodhāyāti na kilesaniddāvigamena vaṭṭato pabujjhanatthāya. |
‘Not for enlightenment’ means not for awakening from the cycle of existence by the departure of the sleep of defilements. |
na nibbānāyāti na amatanibbānatthāya. |
‘Not for Nibbāna’ means not for the deathless Nibbāna. |
♦ ekantanibbidāyāti ekantameva vaṭṭe nibbindanatthāya. |
♦ ‘Exclusively for revulsion’ means exclusively for becoming disgusted with the cycle of existence. |
ettha pana nibbidāyāti vipassanā. |
Here, ‘for revulsion’ means insight. |
virāgāyāti maggo. |
‘For dispassion’ means the path. |
nirodhāya upasamāyāti nibbānaṃ. |
‘For cessation’ and ‘for calming’ mean Nibbāna. |
abhiññāya sambodhāyāti maggo. |
‘For direct knowledge’ and ‘for enlightenment’ mean the path. |
nibbānāyāti nibbānameva. |
‘For Nibbāna’ means Nibbāna itself. |
evaṃ ekasmiṃ ṭhāne vipassanā, tīsu maggo, tīsu nibbānaṃ vuttanti evaṃ vavatthānakathā veditabbā. |
Thus, it should be understood that the classification is that in one place insight is mentioned, in three the path, and in three Nibbāna. |
pariyāyena pana sabbānipetāni maggavevacanānipi nibbānavevacanānipi hontiyeva. |
However, by way of interpretation, all of these can also be synonyms for the path and synonyms for Nibbāna. |
sammādiṭṭhiādīsu yaṃ vattabbaṃ, taṃ visuddhimagge saccavaṇṇanāyaṃ vuttameva. |
What is to be said about right view and so on has already been said in the Visuddhimagga in the description of the truths. |
♦ 330. ye na sabbenasabbanti ye cattāropi ariyamagge paripūretuṃ na jānanti, tīṇi vā dve vā ekaṃ vā nibbattenti. |
♦ 330. ‘Those who do not know in its entirety’ means those who cannot fulfill all four noble paths, but develop three, or two, or one. |
sabbesaṃyeva imesaṃ kulaputtānanti brahmacariyaciṇṇakulaputtānaṃ. |
‘Of all these sons of good family’ means of the sons of good family who have lived the holy life. |
amoghā ... pe ... saphalā saudrayāti arahattanikūṭena desanaṃ niṭṭhāpesi. |
‘Not barren... etc... fruitful, with increase’—he concluded the discourse with the peak of arahantship. |
♦ bhagavantaṃ abhivādetvā padakkhiṇaṃ katvāti bhagavato dhammadesanaṃ cittena sampaṭicchanto abhinanditvā vācāya pasaṃsamāno anumoditvā mahantaṃ añjaliṃ sirasmiṃ patiṭṭhapetvā pasannalākhārase nimujjamāno viya dasabalassa chabbaṇṇarasmijālantaraṃ pavisitvā catūsu ṭhānesu vanditvā tikkhattuṃ padakkhiṇaṃ katvā bhagavantaṃ abhitthavanto abhitthavanto satthu purato antaradhāyitvā attano devalokameva agamāsīti. |
♦ ‘Having paid homage to the Blessed One and circumambulated him’ means accepting the Blessed One's Dhamma discourse with his mind, he rejoiced; praising it with his speech, he approved; placing a great gesture of reverence on his head, as if plunging into the red lacquer of devotion, he entered the net of the six-hued rays of the one of ten powers, bowed at four places, circumambulated him three times, and praising the Blessed One again and again, he vanished from the Teacher's presence and went to his own deva-world. |
♦ iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāyaṃ |
♦ Thus in the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya, |
♦ mahāgovindasuttavaṇṇanā niṭṭhitā. |
♦ the commentary on the Mahāgovinda Sutta is finished. |
♦ 7. mahāsamayasuttavaṇṇanā |
♦ 7. The Commentary on the Mahāsamaya Sutta |
♦ nidānavaṇṇanā |
♦ The Commentary on the Introduction |
♦ 331. evaṃ me sutanti mahāsamayasuttaṃ. |
♦ 331. ‘Thus have I heard’ is the Mahāsamaya Sutta. |
tatrāyamapubbapadavaṇṇanā — sakkesūti ambaṭṭhasutte vuttena uppattinayena “sakyā vata, bho kumārā”ti udānaṃ paṭicca sakkāti laddhanāmānaṃ rājakumārānaṃ nivāso ekopi janapado ruḷhīsaddena “sakkā”ti vuccati, tasmiṃ sakkesu janapade. |
Therein, this is the explanation of unfamiliar words: ‘Among the Sakyans’—by the principle of origin stated in the Ambaṭṭha Sutta, from the exclamation "Able indeed, sirs, are the princes," the name ‘Sakyans’ was acquired for the royal princes. Their residence, even a single country, is called ‘Sakyā’ by convention. In that Sakyan country. |
mahāvaneti sayaṃjāte aropite himavantena saddhiṃ ekābaddhe mahati vane. |
‘In the great forest’ means in a great forest, part self-grown, part planted, contiguous with the Himalayas. |
sabbeheva arahantehīti imaṃ suttaṃ kathitadivaseyeva pattārahattehi. |
‘With all of them being arahants’ means with those who had attained arahantship on the very day this sutta was spoken. |
♦ tatrāyaṃ anupubbikathā — sākiyakoliyā kira kapilavatthunagarassa ca koliyanagarassa ca antare rohiṇiṃ nāma nadiṃ ekeneva āvaraṇena bandhāpetvā sassāni karonti, atha jeṭṭhamūlamāse sassesu milāyantesu ubhayanagaravāsikānampi kammakarā sannipatiṃsu. |
♦ Here is the sequential story: The Sākyas and the Koliyas, it is said, between the city of Kapilavatthu and the city of the Koliyas, dammed the river named Rohiṇī with a single weir and cultivated their crops. Then, in the month of Jeṭṭhamūla, when the crops were withering, the workers of both city-dwellers assembled. |
tattha koliyanagaravāsino āhaṃsu — “idaṃ udakaṃ ubhato hariyamānaṃ na tumhākaṃ na amhākaṃ pahossati, amhākaṃ pana sassaṃ ekena udakeneva nipphajjissati, idaṃ udakaṃ amhākaṃ dethā”ti. |
There, the residents of the Koliya city said, "This water, being drawn by both sides, will not be enough for you or for us. But our crops will be produced with just one watering. Give this water to us." |
kapilavatthunagaravāsino āhaṃsu — “tumhesu koṭṭhe pūretvā ṭhitesu mayaṃ rattasuvaṇṇanīlamaṇikāḷakahāpaṇe ca gahetvā pacchipasibbakādihatthā na sakkhissāma tumhākaṃ gharadvāre vicarituṃ, amhākampi sassaṃ ekeneva udakena nipphajjissati, idaṃ udakaṃ amhākaṃ dethā”ti. |
The residents of the Kapilavatthu city said, "When your granaries are filled, we will not be able to wander at your house-doors with our baskets and sacks, taking red gold, blue gems, and black kahāpaṇas. Our crops too will be produced with just one watering. Give this water to us." |
“na mayaṃ dassāmā”ti. |
We will not give it. |
“mayampi na dassāmā”ti. |
We too will not give it. |
evaṃ kalahaṃ vaḍḍhetvā eko uṭṭhāya ekassa pahāraṃ adāsi, sopi aññassāti evaṃ aññamaññaṃ paharitvā rājakulānaṃ jātiṃ ghaṭṭetvā kalahaṃ vaḍḍhayiṃsu. |
Thus, increasing the quarrel, one got up and struck another. He too struck another. Thus, hitting each other, they brought up the lineage of the royal families and escalated the quarrel. |
♦ koliyakammakarā vadanti — “tumhe kapilavatthuvāsike gahetvā gajjatha, ye soṇasiṅgālādayo viya attano bhaginīhi saddhiṃ saṃvasiṃsu. |
♦ The Koliya workers say, "You, take the Kapilavatthu residents and revile them, who cohabited with their own sisters like jackals and the like. |
etesaṃ hatthino ca assā ca phalakāvudhāni ca amhākaṃ kiṃ karissantī”ti? |
What will their elephants, horses, and bladed weapons do to us?" |
sākiyakammakarāpi vadanti — “tumhe dāni kuṭṭhino dārake gahetvā gajjatha, ye anāthā niggatikā tiracchānā viya kolarukkhe vasiṃsu, etesaṃ hatthino ca assā ca phalakāvudhāni ca amhākaṃ kiṃ karissantī”ti? |
The Sākiya workers also say, "You now, take the leper children and revile them, who, helpless and destitute, lived in a kola tree like animals. What will their elephants, horses, and bladed weapons do to us?" |
te gantvā tasmiṃ kamme niyuttāmaccānaṃ kathesuṃ, amaccā rājakulānaṃ kathesuṃ, tato sākiyā — “bhaginīhi saddhiṃ saṃvāsikānaṃ thāmañca balañca dassessāmā”ti yuddhasajjā nikkhamiṃsu. |
They went and told the ministers appointed to that task; the ministers told the royal families. Then the Sākyas, thinking, "We will show the strength and power of those who cohabited with their sisters," came out ready for battle. |
koliyāpi — “kolarukkhavāsīnaṃ thāmañca balañca dassessāmā”ti yuddhasajjā nikkhamiṃsu. |
The Koliyas too, thinking, "We will show the strength and power of those who lived in a kola tree," came out ready for battle. |
♦ bhagavāpi rattiyā paccūsasamayeva mahākaruṇāsamāpattito vuṭṭhāya lokaṃ volokento ime evaṃ yuddhasajje nikkhamante addasa. |
♦ The Blessed One, at the dawn of night, having risen from the attainment of great compassion and surveying the world, saw them coming out ready for battle. |
disvā — “mayi gate ayaṃ kalaho vūpasamissati nu kho udāhu no”ti upadhārento — “ahamettha gantvā kalahavūpasamanatthaṃ tīṇi jātakāni kathessāmi, tato kalaho vūpasamissati. |
Having seen them, he considered, "If I go, will this quarrel subside or not?" He concluded, "I will go there and, to quell the quarrel, I will tell three Jātakas. Then the quarrel will subside. |
atha sāmaggidīpanatthāya dve jātakāni kathetvā attadaṇḍasuttaṃ desessāmi. |
Then, to show the importance of harmony, I will tell two Jātakas and deliver the Attadaṇḍa Sutta. |
desanaṃ sutvā ubhayanagaravāsinopi aḍḍhatiyāni aḍḍhatiyāni kumārasatāni dassanti, ahaṃ te pabbajissāmi, tadā mahāsamāgamo bhavissatī”ti sanniṭṭhānamakāsi. |
Having heard the discourse, the residents of both cities will give two hundred and fifty princes each. I will ordain them. Then there will be a great assembly." |
tasmā imesu yuddhasajjesu nikkhamantesu kassaci anārocetvā sayameva pattacīvaramādāya gantvā dvinnaṃ senānaṃ antare ākāse pallaṅkaṃ ābhujitvā chabbaṇṇarasmiyo vissajjetvā nisīdi. |
Therefore, while they were coming out ready for battle, without informing anyone, he himself took his bowl and robe, went, and sitting cross-legged in the sky between the two armies, he emitted the six-hued rays. |
♦ kapilavatthuvāsino bhagavantaṃ disvāva — “amhākaṃ ñātiseṭṭho satthā āgato, diṭṭho nu kho tena amhākaṃ kalahakāraṇabhāvo”ti cintetvā — “na kho pana sakkā bhagavati āgate amhehi parassa sarīre satthaṃ pātetuṃ, koliyanagaravāsino amhe hanantu vā pacantu vā”ti āvudhāni chaḍḍetvā bhagavantaṃ vanditvā nisīdiṃsu. |
♦ The residents of Kapilavatthu, upon seeing the Blessed One, thought, "Our chief kinsman, the Teacher, has come. Has he perhaps seen the cause of our quarrel?" They thought, "It is surely not possible for us to cast a weapon on another's body when the Blessed One is present, whether the residents of the Koliya city kill us or cook us." They threw down their weapons, bowed to the Blessed One, and sat down. |
koliyanagaravāsinopi tatheva cintetvā āvudhāni chaḍḍetvā bhagavantaṃ vanditvā nisīdiṃsu. |
The residents of the Koliya city also thought in the same way, threw down their weapons, bowed to the Blessed One, and sat down. |
♦ bhagavā jānantova — “kasmā āgatattha mahārājā”ti pucchi. |
♦ The Blessed One, though knowing, asked, "Why have you come, great kings?" |
bhagavā, na titthakīḷāya na pabbatakīḷāya na nadīkīḷāya na giridassanatthaṃ, imasmiṃ pana ṭhāne saṅgāmaṃ paccupaṭṭhapetvā āgatamhāti. |
Blessed One, not for sport in a ford, not for sport on a mountain, not for sport in a river, not to see a mountain, but we have come to this place, having prepared for battle. |
kiṃ nissāya vo kalaho mahārājāti? |
On account of what is your quarrel, great kings? |
udakaṃ, bhanteti. |
Water, venerable sir. |
udakaṃ kiṃ agghati mahārājāti? |
What is water worth, great kings? |
appagghaṃ, bhanteti. |
Of little value, venerable sir. |
pathavī nāma kiṃ agghati mahārājāti? |
What is the earth worth, great kings? |
anagghā, bhanteti. |
Priceless, venerable sir. |
khattiyā kiṃ agghanti mahārājāti? |
What are warriors worth, great kings? |
khattiyā nāma anagghā bhanteti. |
Warriors are priceless, venerable sir. |
appamūlakaṃ udakaṃ nissāya kimatthaṃ anagghe khattiye nāsetha, mahārājāti? |
For the sake of water of little value, why do you destroy priceless warriors, great kings? |
“kalahe assādo nāma natthi, kalahavasena mahārājā aṭṭhāne veraṃ katvā ekāya rukkhadevatāya kāḷasīhena saddhiṃ baddhāghāto sakalampi imaṃ kappaṃ anuppattoyevā”ti vatvā phandanajātakaṃ kathesi. |
"There is no pleasure in quarreling. Great kings, through a quarrel you have created enmity in the wrong place. A certain tree-deity, having developed a grudge against a black lion, has been subject to it for this entire eon," and he told the Phandana Jātaka. |
tato “parapattiyena nāma mahārājā na bhavitabbaṃ. |
Then, "One should not be led by others, great kings. |
parapattiyā hutvā hi ekassa sasakassa kathāya tiyojanasahassavitthate himavante catuppadagaṇā mahāsamuddaṃ pakkhandino ahesuṃ. |
For, being led by others, by the story of one hare, the hosts of quadrupeds in the three-thousand-league-wide Himalayas rushed into the great ocean. |
tasmā parapattiyena na bhavitabban”ti vatvā pathavīundriyajātakaṃ kathesi. |
Therefore, one should not be led by others," and he told the Pathavī-undriya Jātaka. |
tato — “kadāci, mahārājā, dubbalopi mahabbalassa randhaṃ vivaraṃ passati, kadāci mahabbalo dubbalassa. |
Then, "Sometimes, great kings, the weak sees a flaw, an opening in the strong; sometimes the strong in the weak. |
laṭukikāpi hi sakuṇikā hatthināgaṃ ghātesī”ti vatvā laṭukikajātakaṃ kathesi. |
For even a quail bird killed an elephant," and he told the Laṭukika Jātaka. |
evaṃ kalahavūpasamatthāya tīṇi jātakāni kathetvā sāmaggiparidīpanatthāya dve jātakāni kathesi. |
Thus, to quell the quarrel, he told three Jātakas, and to illustrate harmony, he told two Jātakas. |
kathaṃ? samaggānañhi mahārājā koci otāraṃ nāma passituṃ na sakkotīti vatvā rukkhadhammajātakaṃ kathesi. |
How? "When they are united, great kings, no one is able to see an opening," and he told the Rukkhadhamma Jātaka. |
tato “samaggānaṃ mahārājā koci vivaraṃ passituṃ nāsakkhi. |
Then, "When they were united, great kings, no one could see an opening. |
yadā pana aññamaññaṃ vivādamakaṃsu, atha te nesādaputto jīvitā voropetvā ādāya gato. |
But when they quarreled with each other, then a fowler's son deprived them of life and took them away. |
vivāde assādo nāma natthī”ti vatvā vaṭṭakajātakaṃ kathesi. |
There is no pleasure in quarreling," and he told the Vaṭṭaka Jātaka. |
evaṃ imāni pañca jātakāni kathetvā avasāne attadaṇḍasuttaṃ kathesi. |
Thus, having told these five Jātakas, at the end he told the Attadaṇḍa Sutta. |
♦ rājāno pasannā — “sace satthā nāgamissa, mayaṃ sahatthā aññamaññaṃyeva vadhitvā lohitanadiṃ pavattayissāma, amhākaṃ puttabhātaro gehadvāre na passeyyāma, sāsanapaṭisāsanampi no āharaṇako na bhavissati. |
♦ The kings were pleased. "If the Teacher had not come, we, with our own hands, would have killed each other and made a river of blood flow. We would not have seen our sons and brothers at our house doors, and there would have been no one to bring us messages back and forth. |
satthāraṃ nissāya no jīvitaṃ laddhaṃ. |
Through the Teacher, we have received our lives. |
sace pana satthā agāraṃ ajjhāvasissa, dvisahassadīpaparivāresu catūsu mahādīpesu rajjamassa hatthagataṃ abhavissa, atirekasahassaṃ kho panassa puttā abhavissaṃsu, tato khattiyaparivārova avicarissa. |
If the Teacher had lived the household life, the kingdom of the four great continents with their two thousand surrounding islands would have been in his hands. He would have had more than a thousand sons, and he would have wandered with only a retinue of warriors. |
taṃ kho panesa sampattiṃ pahāya nikkhamitvā sambodhiṃ patto, idānipi khattiyaparivāroyeva vicaratū”ti ubhayanagaravāsino aḍḍhatiyāni aḍḍhatiyāni kumārasatāni adaṃsu. |
But abandoning that fortune, he went forth and attained enlightenment. Now too, let him wander with a retinue of warriors." The residents of both cities gave two hundred and fifty princes each. |
bhagavā te pabbājetvā mahāvanaṃ agamāsi. |
The Blessed One ordained them and went to the Great Forest. |
tesaṃ garugāravavasena na attano ruciyā pabbajitānaṃ anabhirati uppajji. |
For them, who had gone forth due to respect for their elders and not by their own choice, discontent arose. |
purāṇadutiyikāyopi nesaṃ “ayyaputtā ukkaṇṭhantu, gharāvāso na saṇṭhātī”tiādīni vatvā sāsanaṃ pesenti. |
Their former wives also sent messages, saying, "May our noble husbands become discontented, may the household life not last," and so on. |
te atirekataraṃ ukkaṇṭhiṃsu. |
They became even more discontented. |
♦ bhagavā āvajjanto tesaṃ anabhiratabhāvaṃ ñatvā “ime bhikkhū mādisena buddhena saddhiṃ ekato vasantā ukkaṇṭhanti, handa nesaṃ kuṇāladahassa vaṇṇaṃ kathetvā tattha netvā anabhiratiṃ vinodessāmī”ti kuṇāladahassa vaṇṇaṃ kathesi. |
♦ The Blessed One, reflecting, knew their state of discontent and thought, "These monks, living together with a Buddha like me, are discontented. Well then, I will praise the Kuṇāla lake to them, take them there, and dispel their discontent," and he praised the Kuṇāla lake. |
te taṃ daṭṭhukāmā ahesuṃ. |
They became desirous of seeing it. |
daṭṭhukāmattha, bhikkhave, kuṇāladahanti? |
Do you wish to see it, monks, the Kuṇāla lake? |
āma bhagavāti. |
Yes, Blessed One. |
yadi evaṃ, etha, gacchāmāti. |
If so, come, let us go. |
iddhimantānaṃ bhagavā gamanaṭṭhānaṃ mayaṃ kathaṃ gamissāmāti? |
The Blessed One, who possesses psychic power, how can we go to his destination? |
tumhe gantukāmā hotha, ahaṃ mamānubhāvena gahetvā gamissāmīti. |
If you are willing to go, I will take you with my power. |
sādhu, bhanteti. |
Very well, venerable sir. |
atha bhagavā pañca bhikkhusatāni gahetvā ākāse uppatitvā kuṇāladahe patiṭṭhāya te bhikkhū āha — “bhikkhave, imasmiṃ kuṇāladahe yesaṃ macchānaṃ nāmaṃ na jānātha, tesaṃ nāmaṃ pucchathā”ti. |
Then the Blessed One took the five hundred monks, rose into the air, and having established himself at the Kuṇālada lake, said to those monks, "Monks, in this Kuṇālada lake, whatever fish whose names you do not know, ask for their names." |
♦ te pucchiṃsu, bhagavā pucchitapucchitaṃ kathesi. |
♦ They asked, and the Blessed One told them whatever they asked. |
na kevalaṃ macchānaṃyeva, tasmiṃ vanasaṇḍe rukkhānampi pabbatapāde dvipadacatuppadasakuṇānampi nāmāni pucchāpetvā kathesi. |
Not only of the fish, but he also had them ask the names of the trees in that forest grove and of the bipeds, quadrupeds, and birds at the foot of the mountain, and he told them. |
atha dvīhi sakuṇehi mukhatuṇḍakena ḍaṃsitvā gahitadaṇḍake nisinno kuṇālasakuṇarājā purato pacchato ubhosu passesu sakuṇasaṅghaparivuto āgacchati. |
Then, the king of the kuṇāla birds, seated on a stick held by the beaks of two birds, came, surrounded by a flock of birds in front, behind, and on both sides. |
bhikkhū taṃ disvā — “esa, bhante, imesaṃ sakuṇānaṃ rājā bhavissati, parivārā ete etassā”ti maññāmāti. |
The monks, seeing him, said, "Venerable sir, this must be the king of these birds, these are his retinue, we think." |
evameva, bhikkhave, ayampi mama vaṃso mama paveṇīti. |
Just so, monks, this one is also of my lineage, my heritage. |
idāni tāva mayaṃ, bhante, ete sakuṇe passāma. |
"For now, venerable sir, we see these birds. |
yaṃ pana bhagavā “ayampi mama vaṃso mama paveṇī”ti āha, taṃ sotukāmamhāti. |
But what the Blessed One said, 'this one is also of my lineage, my heritage,' we are eager to hear." |
sotukāmattha bhikkhaveti? |
Are you eager to hear, monks? |
āma, bhagavāti. |
Yes, Blessed One. |
tena hi suṇāthāti tīhi gāthāsatehi maṇḍetvā kuṇālajātakaṃ kathento anabhiratiṃ vinodesi. |
"Then listen," and he told the Kuṇāla Jātaka, adorned with three hundred verses, and dispelled their discontent. |
desanāpariyosāne sabbepi sotāpattiphale patiṭṭhahiṃsu, maggeneva ca nesaṃ iddhipi āgatā. |
At the end of the discourse, all of them were established in the fruit of stream-entry, and by the path itself, psychic power also came to them. |
bhagavā — “hotu tāva ettakaṃ etesaṃ bhikkhūnan”ti ākāse uppatitvā mahāvanameva agamāsi. |
The Blessed One, thinking, "Let this be enough for these monks for now," rose into the air and went to the Great Forest itself. |
tepi bhikkhū gamanakāle dasabalassa ānubhāvena gantvā āgamanakāle attano ānubhāvena bhagavantaṃ parivāretvā mahāvane otariṃsu. |
Those monks too, who had gone by the power of the one of ten powers at the time of departure, returned by their own power at the time of arrival, surrounded the Blessed One, and descended in the Great Forest. |
♦ bhagavā paññattāsane nisīditvā te bhikkhū āmantetvā — “etha, bhikkhave, nisīdatha, uparimaggattayavajjhānaṃ vo kilesānaṃ pahānāya kammaṭṭhānaṃ kathessāmī”ti kammaṭṭhānaṃ kathesi. |
♦ The Blessed One, having sat down on the prepared seat, addressed those monks, "Come, monks, sit down. I will give you a meditation subject for the abandoning of your defilements that are to be destroyed by the upper three paths." And he gave them a meditation subject. |
bhikkhū cintesuṃ — “bhagavā amhākaṃ anabhiratabhāvaṃ ñatvā kuṇāladahaṃ netvā anabhiratiṃ vinodesi, tattha sotāpattiphalappattānaṃ no idāni idha tiṇṇaṃ maggānaṃ kammaṭṭhānaṃ adāsi, na kho panamhehi ‘sotāpannā mayan’ti vītināmetuṃ vaṭṭati, uttamapurisasadisehi no bhavituṃ vaṭṭatī”ti te dasabalassa pāde vanditvā uṭṭhāya nisīdanaṃ papphoṭetvā visuṃ visuṃ pabbhārarukkhamūlesu nisīdiṃsu. |
The monks thought, "The Blessed One, knowing our state of discontent, took us to the Kuṇāla lake and dispelled our discontent. There, having attained the fruit of stream-entry, he has now given us here the meditation subject for the three paths. It is not proper for us to pass the time thinking, 'We are stream-enterers.' We must become like the highest of men." They bowed at the feet of the one of ten powers, rose, and shaking out their sitting cloths, they sat down separately at the foot of trees on the slope. |
♦ bhagavā cintesi — “ime bhikkhū pakatiyāpi avissaṭṭhakammaṭṭhānā, laddhupāyassa pana bhikkhuno kilamanakāraṇaṃ nāma natthi. |
♦ The Blessed One thought: "These monks, even by nature, have not neglected their meditation subject. But for a monk who has found the way, there is no reason for fatigue. |
gacchantā gacchantā ca vipassanaṃ vaḍḍhetvā arahattaṃ patvā — “attanā attanā paṭiladdhaguṇaṃ ārocessāmā’ti mama santikaṃ āgamissanti. |
As they go on and on, developing insight, they will attain arahantship and come to my presence, thinking, 'Let us announce the quality we have each attained.' |
etesu āgatesu dasasahassacakkavāḷe devatā ekacakkavāḷe sannipatissanti, mahāsamayo bhavissati, vivitte okāse mayā nisīdituṃ vaṭṭatī”ti. |
When they have come, the deities in the ten-thousand world-systems will assemble in one world-system, there will be a great assembly, and it is proper for me to sit in a secluded place." |
tato vivitte okāse buddhāsanaṃ paññapetvā nisīdi. |
Then, having prepared a Buddha-seat in a secluded place, he sat down. |
♦ sabbapaṭhamaṃ kammaṭṭhānaṃ gahetvā gatathero saha paṭisambhidāhi arahattaṃ pāpuṇi. |
♦ The very first elder who took the meditation subject and went attained arahantship with the analytical knowledges. |
tato aparo tato aparoti pañcasatāpi paduminiyaṃ padumāni viya vikasiṃsu. |
Then another, and then another, all five hundred blossomed like lotuses in a lotus pond. |
sabbapaṭhamaṃ arahattappattabhikkhu — “bhagavato ārocessāmī”ti pallaṅkaṃ vinibbhujitvā nisīdanaṃ papphoṭetvā uṭṭhāya dasabalābhimukho ahosi. |
The monk who first attained arahantship, thinking, "I will report to the Blessed One," broke his cross-legged posture, shook out his sitting cloth, stood up, and faced the one of ten powers. |
evaṃ aparopi aparopīti pañcasatāpi bhattasālaṃ pavisantā viya paṭipāṭiyāva āgamaṃsu. |
Thus, another and another, all five hundred came in succession as if entering a dining hall. |
paṭhamaṃ āgato vanditvā nisīdanaṃ paññapetvā ekamantaṃ nisīditvā paṭiladdhaguṇaṃ ārocetukāmo — “atthi nu kho añño koci, natthī”ti nivattitvā āgamanamaggaṃ olokento aparampi addasa aparampi addasa. |
The first one who came, having bowed, prepared his sitting cloth and sat down to one side, wishing to announce the quality he had attained. Thinking, "Is there anyone else, or not?" he turned and, looking at the path of arrival, saw another and another. |
iti sabbepi te āgantvā ekamantaṃ nisīditvā ayaṃ imassa harāyamāno na kathesi, ayaṃ imassa harāyamāno na kathesīti. |
Thus, all of them, having come and sat down to one side, this one, being shy of that one, did not speak; that one, being shy of this one, did not speak. |
khīṇāsavānaṃ kira dve ākārā honti — “aho vata mayā paṭiladdhaguṇaṃ sadevako loko khippameva paṭivijjheyyā”ti cittaṃ uppajjati. |
It seems there are two modes for the taintless ones: the thought arises, "Oh, may the world with its gods quickly realize the quality I have attained!" |
paṭiladdhabhāvaṃ pana nidhiladdhapuriso viya na aññassa ārocetukāmo hoti. |
But, like a person who has found a treasure, he is not eager to announce to another the state he has attained. |
♦ evaṃ osīdamatte pana tasmiṃ ariyamaṇḍale pācīnayugandharaparikkhepato abbhā, mahikā, dhūmo, rajo, rāhūti imehi upakkilesehi vippamuttaṃ buddhuppādapaṭimaṇḍitassa lokassa rāmaṇeyyakadassanatthaṃ pācīnadisāya ukkhittarajatamayamahāādāsamaṇḍalaṃ viya, nemivaṭṭiyaṃ gahetvā parivattiyamānarajatacakkasassirikaṃ puṇṇacandamaṇḍalaṃ ullaṅghitvā anilapathaṃ paṭipajjittha. |
♦ Thus, when that assembly of noble ones was just settling down, from the perimeter of the eastern Yugandhara range, freed from the defilements of mist, dew, smoke, dust, and Rāhu, for the purpose of seeing the beauty of the world adorned by the arising of a Buddha, like a great silver mirror-disc held up in the eastern direction, with the splendor of a silver wheel being turned, held by its rim, the full moon disc, transcending, entered the path of the wind. |
iti evarūpe khaṇe laye muhutte bhagavā sakkesu viharati kapilavatthusmiṃ mahāvane mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi sabbeheva arahantehi. |
Thus, at such a moment, time, and instant, the Blessed One was dwelling among the Sakyans, in Kapilavatthu, in the great forest, with a great community of monks, with about five hundred monks, all of them arahants. |
♦ tattha bhagavāpi mahāsammatassa vaṃse uppanno, tepi pañcasatā bhikkhū mahāsammatassa kule uppannā. |
♦ There, the Blessed One was born in the lineage of Mahāsammata, and those five hundred monks were also born in the family of Mahāsammata. |
bhagavāpi khattiyagabbhe jāto, tepi khattiyagabbhe jātā. |
The Blessed One was also born in the womb of a warrior, and they were also born in the womb of warriors. |
bhagavāpi rājapabbajito, tepi rājapabbajitā. |
The Blessed One was also a royal ascetic, and they were also royal ascetics. |
bhagavāpi setacchattaṃ pahāya hatthagataṃ cakkavattirajjaṃ nissajjetvā pabbajito, tepi setacchattaṃ pahāya hatthagatāni rajjāni nissajjetvā pabbajitā. |
The Blessed One also renounced the white parasol and the wheel-turning kingship that had come into his hands and went forth, and they also renounced their white parasols and the kingdoms that had come into their hands and went forth. |
iti bhagavā parisuddhe okāse parisuddhe rattibhāge sayaṃ parisuddho parisuddhaparivāro vītarāgo vītarāgaparivāro vītadoso vītadosaparivāro vītamoho vītamohaparivāro nittaṇho nittaṇhaparivāro nikkileso nikkilesaparivāro santo santaparivāro danto dantaparivāro mutto muttaparivāro ativiya virocatīti. |
Thus the Blessed One, in a pure place, in the pure part of the night, himself pure, with a pure retinue, free from passion with a passionless retinue, free from aversion with an aversionless retinue, free from delusion with a delusionless retinue, without craving with a cravingless retinue, without defilement with a defilementless retinue, peaceful with a peaceful retinue, tamed with a tamed retinue, liberated with a liberated retinue, shines exceedingly. |
vaṇṇabhūmi nāmesā, yattakaṃ sakkoti, tattakaṃ vattabbaṃ. |
This is a ground for praise; as much as one can, so much should be said. |
iti ime bhikkhū sandhāya vuttaṃ — “pañcamattehi bhikkhusatehi sabbeheva arahantehī”ti. |
Thus, referring to these monks, it was said, "with about five hundred monks, all of them arahants." |
♦ yebhuyyenāti bahutarā sannipatitā, mandā na sannipatitā asaññā arūpāvacaradevatā samāpannadevatā ca. |
♦ ‘Mostly’ means the greater part had assembled; a few had not assembled: the non-percipient and formless-sphere deities and the deities in meditative attainment. |
tatrāyaṃ sannipātakkamo mahāvanassa kira sāmantā devatā caliṃsu — “āyāma, bho buddhadassanaṃ nāma bahūpakāraṃ, dhammassavanaṃ bahūpakāraṃ, bhikkhusaṅghadassanaṃ bahūpakāraṃ, āyāma āyāmā”ti mahāsaddaṃ kurumānā āgantvā bhagavantañca taṃmuhuttaṃ arahattappattakhīṇāsave ca vanditvā ekamantaṃ aṭṭhaṃsu. |
Here is the order of assembly: it is said that the deities around the Great Forest were stirred—"Come, sirs, seeing a Buddha is of great benefit, hearing the Dhamma is of great benefit, seeing the community of monks is of great benefit, come, come!"—making a great sound, they came, and having bowed to the Blessed One and to the taintless ones who had that moment attained arahantship, they stood to one side. |
eteneva upāyena tāsaṃ tāsaṃ saddaṃ sutvā saddantarāḍḍhagāvutagāvutāḍḍhayojanayojanādivasena tiyojanasahassavitthate himavante, tikkhattuṃ tesaṭṭhiyā nagarasahassesu, navanavutiyā doṇamukhasatasahassesu, channavutiyā paṭṭanakoṭisatasahassesu, chapaṇṇāsāya ratanākaresūti sakalajambudīpe, pubbavidehe, aparagoyāne, uttarakurumhi, dvīsu parittadīpasahassesūti sakalacakkavāḷe, tato dutiyatatiyacakkavāḷeti evaṃ dasasahassacakkavāḷesu devatā sannipatitāti veditabbā. |
By this same method, hearing the sound of those, from a distance of half a gāvuta, a gāvuta, half a yojana, a yojana, and so on, in the three-thousand-league-wide Himalayas, in the sixty-three thousand cities, in the ninety-nine hundred thousand market towns, in the ninety-six hundred thousand million port cities, in the fifty-six gem mines—thus in the whole of Jambudīpa, in Pubbavideha, in Aparagoyāna, in Uttarakuru, in the two thousand minor islands—thus in the entire world-system, then in the second and third world-systems, thus in ten thousand world-systems, deities assembled, it should be known. |
dasasahassacakkavāḷañhi idha dasalokadhātuyoti adhippetā. |
For here, ten thousand world-systems are intended as ten world-spheres. |
tena vuttaṃ — “dasahi ca lokadhātūhi devatā yebhuyyena sannipatitā hontī”ti. |
Therefore it is said, "deities from ten world-spheres have mostly assembled." |
♦ evaṃ sannipatitāhi devatāhi sakalacakkavāḷagabbhaṃ yāva brahmalokā sūcighare nirantaraṃ pakkhittasūcīhi viya paripuṇṇaṃ hoti. |
♦ Thus, with the assembled deities, the whole interior of the world-system up to the Brahma world becomes filled as if with needles packed into a needle case without any gap. |
tatra brahmalokassa evaṃ uccattanaṃ veditabbaṃ. |
There, the height of the Brahma world should be understood thus: |
lohapāsāde kira sattakūṭāgārasamo pāsāṇo brahmaloke ṭhatvā adho khitto catūhi māsehi pathaviṃ pāpuṇāti. |
It is said that a stone the size of the seven-pinnacled Loha Pāsāda, dropped from the Brahma world, reaches the earth in four months. |
evaṃ mahante okāse yathā heṭṭhā ṭhatvā khittāni pupphāni vā dhūmo vā upari gantuṃ, upari vā ṭhatvā khittasāsapā heṭṭhā otarituṃ antaraṃ na labhanti, evaṃ nirantaraṃ devatā ahesuṃ. |
In such a vast space, just as flowers or smoke thrown from below cannot go up, or mustard seeds thrown from above cannot descend below without finding an interval, so continuous were the deities. |
yathā kho pana cakkavattirañño nisinnaṭṭhānaṃ asambādhaṃ hoti, āgatāgatā mahesakkhā khattiyā okāsaṃ labhantiyeva, parato parato pana atisambādhaṃ hoti, evameva bhagavato nisinnaṭṭhānaṃ asambādhaṃ, āgatāgatā mahesakkhā devatā ca mahābrahmāno ca okāsaṃ labhantiyeva. |
And just as the seat of a wheel-turning king is not crowded, and powerful warriors who come find a place, but further away it is very crowded, in the same way, the seat of the Blessed One was not crowded, and powerful deities and great Brahmās who came found a place. |
apisudaṃ bhagavato āsannāsannaṭṭhāne mahāparinibbāne vuttanayeneva vālaggakoṭinitudanamatte padese dasapi vīsampi sabbaparato tiṃsampi devatā sukhume sukhume attabhāve māpetvā aṭṭhaṃsu. |
Moreover, in the place nearest to the Blessed One, as mentioned in the Mahāparinibbāna Sutta, in a space the size of a needle-prick, ten, twenty, and at the very back, thirty deities, creating minute bodies, stood. |
saṭṭhi saṭṭhi devatā aṭṭhaṃsu. |
Sixty by sixty deities stood. |
♦ suddhāvāsakāyikānanti suddhāvāsavāsīnaṃ. |
♦ ‘Of the host of the Pure Abodes’ means of those dwelling in the Pure Abodes. |
suddhāvāsā nāma suddhānaṃ anāgāmikhīṇāsavānaṃ āvāsā pañca brahmalokā. |
The Pure Abodes are the five Brahma worlds, the dwellings of the pure non-returners and taintless ones. |
etadahosīti kasmā ahosi? |
‘This occurred to them’—why did it occur? |
te kira brahmāno samāpattiṃ samāpajjitvā yathāparicchedena vuṭṭhitā brahmabhavanaṃ olokentā pacchābhatte bhattagehaṃ viya suññataṃ addasaṃsu. |
It seems those Brahmās, having entered into meditative attainment and having emerged at the appointed time, looking at the Brahma-abode, saw it empty like a dining hall after a meal. |
tato “kuhiṃ brahmāno gatā”ti āvajjantā mahāsamāgamaṃ ñatvā — “ayaṃ samāgamo mahā, mayaṃ ohīnā, ohīnakānaṃ okāso dullabho hoti, tasmā gacchantā atucchahatthā hutvā ekekaṃ gāthaṃ abhisaṅkharitvā gacchāma. |
Then, wondering, "Where have the Brahmās gone?" they became aware of the great assembly and thought, "This assembly is great, we are left behind. For those left behind, an opportunity is hard to get. Therefore, as we go, let us not go empty-handed, but let us each compose a verse and go. |
tāya mahāsamāgame ca attano āgatabhāvaṃ jānāpessāma, dasabalassa ca vaṇṇaṃ bhāsissāmā”ti. |
By that, we will make our arrival known in the great assembly, and we will also speak the praise of the one of ten powers." |
iti tesaṃ samāpattito vuṭṭhāya āvajjitattā etadahosi. |
Thus, because they reflected after emerging from their meditative attainment, this occurred to them. |
♦ 332. bhagavato purato pāturahesunti pāḷiyaṃ bhagavato santike abhimukhaṭṭhāneyeva otiṇṇā viya katvā vuttā, na kho panettha evaṃ attho veditabbo. |
♦ 332. ‘They appeared before the Blessed One’—in the Pāli, it is said as if they descended right in front of the Blessed One, but the meaning should not be understood thus. |
te pana brahmaloke ṭhitāyeva gāthā abhisaṅkharitvā eko puratthimacakkavāḷamukhavaṭṭiyaṃ otari, eko dakkhiṇacakkavāḷamukhavaṭṭiyaṃ, eko pacchimacakkavāḷamukhavaṭṭiyaṃ, eko uttaracakkavāḷamukhavaṭṭiyaṃ otari. |
But they, remaining in the Brahma world, composed the verses, and one descended at the rim of the eastern world-system, one at the rim of the southern world-system, one at the rim of the western world-system, and one at the rim of the northern world-system. |
tato puratthimacakkavāḷamukhavaṭṭiyaṃ otiṇṇabrahmā nīlakasiṇaṃ samāpajjitvā nīlarasmiyo vissajjitvā dasasahassacakkavāḷadevatānaṃ maṇicammaṃ paṭimuñcanto viya attano āgatabhāvaṃ jānāpetvā buddhavīthi nāma kenaci ottharituṃ na sakkā, tasmā pahaṭabuddhavīthiyāva āgantvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. |
Then the Brahmā who descended at the rim of the eastern world-system, entering into the blue kasina, emitting blue rays, as if draping a jewel-hide over the deities of the ten-thousand world-systems, making his arrival known, thinking, "The path of a Buddha cannot be obstructed by anyone," came along the unobstructed Buddha-path, paid homage to the Blessed One, and stood to one side. |
ekamantaṃ ṭhito attanā abhisaṅkhataṃ gāthaṃ abhāsi. |
Standing to one side, he recited the verse he had composed. |
♦ dakkhiṇacakkavāḷamukhavaṭṭiyaṃ otiṇṇabrahmāpi pītakasiṇaṃ samāpajjitvā pītarasmiyo suvaṇṇapabhaṃ muñcitvā dasasahassacakkavāḷadevatānaṃ suvaṇṇapaṭaṃ pārupento viya attano āgatabhāvaṃ jānāpetvā tatheva aṭṭhāsi. |
♦ The Brahmā who descended at the rim of the southern world-system also, entering the yellow kasiṇa, emitting yellow rays like the gleam of gold, as if draping a golden cloth over the deities of the ten-thousand world-systems, made his arrival known and stood in the same way. |
pacchimacakkavāḷamukhavaṭṭiyaṃ otiṇṇabrahmāpi lohitakasiṇaṃ samāpajjitvā lohitarasmiyo muñcitvā dasasahassacakkavāḷadevatānaṃ rattavarakambalena parikkhipanto viya attano āgatabhāvaṃ jānāpetvā tatheva aṭṭhāsi. |
The Brahmā who descended at the rim of the western world-system also, entering the red kasiṇa, emitting red rays, as if wrapping the deities of the ten-thousand world-systems with a fine red woolen blanket, made his arrival known and stood in the same way. |
uttaracakkavāḷamukhavaṭṭiyaṃ otiṇṇabrahmāpi odātakasiṇaṃ samāpajjitvā odātarasmiyo muñcitvā dasasahassacakkavāḷadevatānaṃ sumanapaṭaṃ pārupanto viya attano āgatabhāvaṃ jānāpetvā tatheva aṭṭhāsi. |
The Brahmā who descended at the rim of the northern world-system also, entering the white kasiṇa, emitting white rays, as if draping a jasmine cloth over the deities of the ten-thousand world-systems, made his arrival known and stood in the same way. |
♦ pāḷiyaṃ pana “bhagavato purato pāturahesuṃ. |
♦ But in the Pāli, "they appeared before the Blessed One. Then those deities, having paid homage to the Blessed One, stood to one side"—thus their appearance before him and their standing to one side after paying homage are spoken of as if in a single moment. This happened in this sequence, but it is shown combined. |
atha kho tā devatā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsū”ti evaṃ ekakkhaṇaṃ viya purato pātubhāvo ca abhivādetvā ekamantaṃ ṭhitabhāvo ca vutto, so iminā anukkamena ahosi, ekato katvā pana dassito. |
The recitation of the verses, however, is spoken of separately in the Pāli. |
gāthābhāsanaṃ pana pāḷiyaṃ visuṃ visuṃyeva vuttaṃ. |
|
♦ tattha mahāsamayoti mahāsamūho. |
♦ Therein, ‘mahāsamayo’ means a great assembly. |
pavanaṃ vuccati vanasaṇḍo. |
‘pavanaṃ’ is said of a forest grove. |
ubhayenapi bhagavā imasmiṃ vanasaṇḍe ajja mahāsamūho mahāsannipātoti āha. |
By both, the Blessed One said, "In this forest grove today there is a great assembly, a great gathering." |
tato yesaṃ so sannipāto, te dassetuṃ devakāyā samāgatāti āha. |
Then, to show whose assembly it was, he said, ‘the hosts of gods have come together’. |
tattha devakāyāti devaghaṭā. |
Therein, ‘devakāyā’ means groups of gods. |
āgatamha imaṃ dhammasamayanti evaṃ samāgate devakāye disvā mayampi imaṃ dhammasamūhaṃ āgatā. |
‘We have come to this Dhamma-assembly’ means seeing the assembled hosts of gods, we too have come to this Dhamma-assembly. |
kiṃ kāraṇā? |
For what reason? |
dakkhitāye aparājitasaṅghaṃ, kenaci aparājitaṃ ajjeva tayo māre madditvā vijitasaṅgāmaṃ imaṃ aparājitasaṅghaṃ dassanatthāya āgatamhāti attho. |
‘To see the unconquered Sangha’, the unconquered Sangha which has just today crushed the three Māras and won the battle; we have come to see this unconquered Sangha. This is the meaning. |
so pana brahmā imaṃ gāthaṃ bhāsitvā bhagavantaṃ abhivādetvā puratthimacakkavāḷamukhavaṭṭiyaṃyeva aṭṭhāsi. |
And that Brahmā, having spoken this verse, paid homage to the Blessed One and stood right at the rim of the eastern world-system. |
♦ atha dutiyo vuttanayeneva āgantvā abhāsi. |
♦ Then the second, having come in the manner described, spoke. |
tattha tatra bhikkhavoti tasmiṃ sannipātaṭṭhāne bhikkhū. |
Therein, ‘tatra bhikkhavo’ means the monks at that place of assembly. |
samādahaṃsūti samādhinā yojesuṃ. |
‘samādahaṃsu’ means they yoked themselves with concentration. |
cittamattano ujukaṃ akaṃsūti attano cittaṃ sabbe vaṅkakuṭilajimhabhāve haritvā ujukaṃ akariṃsu. |
‘cittamattano ujukaṃ akaṃsu’ means they made their own minds straight, removing all crookedness, cunning, and dishonesty. |
sārathīva nettāni gahetvāti yathā samappavattesu sindhavesu odhastapatodo sārathi sabbayottāni gahetvā acodento avārento tiṭṭhati, evaṃ chaḷaṅgupekkhāsamannāgatā guttadvārā sabbepete pañcasatā bhikkhū indriyāni rakkhanti paṇḍitā, ete daṭṭhuṃ idhāgatamha bhagavāti. |
‘sārathīva nettāni gahetvā’ means just as a charioteer of well-behaved Sindh horses, with his whip laid down, holding all the reins, stands without goading or restraining, so too, endowed with the six-factored equanimity, with guarded sense-doors, all these five hundred monks guard their senses, the wise ones. We have come here to see them, O Blessed One. |
sopi gantvā yathāṭhāneyeva aṭṭhāsi. |
He too went and stood in his own place. |
♦ atha tatiyo vuttanayeneva āgantvā abhāsi. |
♦ Then the third, having come in the manner described, spoke. |
tattha chetvā khīlanti rāgadosamohakhīlaṃ chinditvā. |
Therein, ‘chetvā khīlaṃ’ means having cut the stake of passion, aversion, and delusion. |
palighanti rāgadosamohapalighameva. |
‘palighaṃ’ means the bolt of passion, aversion, and delusion. |
indakhīlantipi rāgadosamohaindakhīlameva. |
‘indakhīlaṃ’ means the Indra-post of passion, aversion, and delusion. |
ūhacca manejāti ete taṇhāejāya abhāvena anejā bhikkhū indakhīlaṃ ūhacca samūhanitvā. |
‘ūhacca manejā’ means these monks, being unshakable due to the absence of the agitation of craving, have uprooted the Indra-post. |
te carantīti catūsu disāsu appaṭihatacārikaṃ caranti. |
‘te caranti’ means they wander with an unimpeded course in the four directions. |
suddhāti nirupakkilesā. |
‘suddhā’ means undefiled. |
vimalāti nimmalā. |
‘vimalā’ means stainless. |
idaṃ tasseva vevacanaṃ. |
This is a synonym for the same thing. |
cakkhumatāti pañcahi cakkhūhi cakkhumantena. |
‘cakkhumatā’ means by the one with the five eyes. |
sudantāti cakkhutopi dantā, sotatopi ghānatopi jivhātopi kāyatopi manatopi dantā. |
‘sudantā’ means tamed in eye, ear, nose, tongue, body, and mind. |
susunāgāti taruṇanāgā. |
‘susunāgā’ means young nāgas. |
te evarūpena anuttarena yogācariyena damite taruṇanāge dassanāya āgatamha bhagavāti. |
We have come, O Blessed One, to see these young nāgas tamed by such an unsurpassed trainer of those to be tamed. |
sopi gantvā yathāṭhāneyeva aṭṭhāsi. |
He too went and stood in his own place. |
♦ atha catuttho vuttanayeneva āgantvā abhāsi. |
♦ Then the fourth, having come in the manner described, spoke. |
tattha gatāseti nibbematikasaraṇagamanena gatā. |
Therein, ‘gatāse’ means gone by way of taking refuge without doubt. |
sopi gantvā yathāṭhāneyeva aṭṭhāsi. |
He too went and stood in his own place. |
♦ devatāsannipātavaṇṇanā |
♦ The Description of the Assembly of Deities |
♦ 333. atha bhagavā olokento pathavītalato yāva cakkavāḷamukhavaṭṭiparicchedā yāva akaniṭṭhabrahmalokā devatāsannipātaṃ disvā cintesi — “mahā ayaṃ devatāsamāgamo, bhikkhū pana evaṃ mahā devatāya samāgamoti na jānanti, handa, nesaṃ ācikkhāmī”ti, evaṃ cintetvā “atha kho bhagavā bhikkhū āmantesī”ti sabbaṃ vitthāretabbaṃ. |
♦ 333. Then the Blessed One, looking from the surface of the earth up to the boundary of the world-system's rim and up to the Akaniṭṭha Brahma world, saw the assembly of deities and thought: "This assembly of deities is great, but the monks do not know that such a great assembly of deities has gathered. Well then, I will inform them." Thinking thus, "Then the Blessed One addressed the monks," the whole should be elaborated. |
tattha etaparamāti etaṃ paramaṃ pamāṇaṃ etesanti etaparamā. |
Therein, ‘etaparamā’ means this is the supreme measure for them. |
idāni buddhānaṃ pana abhāvā “yepi te, bhikkhave, etarahī”ti tatiyo vāro na vutto. |
But now, due to the absence of Buddhas, the third clause, "those who, monks, are now," is not spoken. |
ācikkhissāmi, bhikkhaveti kasmā āha? |
‘I will announce, O monks’—why did he say this? |
devatānaṃ cittakallatājananatthaṃ. |
To produce gladness of heart in the deities. |
devatā kira cintesuṃ — “bhagavā evaṃ mahante samāgame mahesakkhānaṃyeva devatānaṃ nāmagottāni kathessati, appesakkhānaṃ kiṃ kathessatī”ti? |
It is said the deities thought, "In such a great assembly, the Blessed One will mention the names and clans of only the powerful deities. What will he say about the less powerful ones?" |
atha bhagavā “imā devatā kiṃ cintentī”ti āvajjanto mukhena hatthaṃ pavesetvā hadayamaṃsaṃ maddanto viya sabhaṇḍaṃ coraṃ gaṇhanto viya ca taṃ tāsaṃ cittācāraṃ ñatvā — “dasasahassacakkavāḷato āgatāgatānaṃ appesakkhamahesakkhānaṃ sabbāsampi devatānaṃ nāmagottaṃ kathessāmī”ti cintesi. |
Then the Blessed One, reflecting, "What are these deities thinking?" as if inserting his hand through their mouths and squeezing their heart-flesh, and as if catching a thief with his stolen goods, knew that train of thought of theirs and thought, "I will state the name and clan of all the deities, both less powerful and powerful, who have come from the ten-thousand world-systems." |
♦ buddhā nāma mahantā ete sattavisesā, yaṃ sadevakassa lokassa diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, na kiñci katthaci nīlādivasena vibhattarūpārammaṇesu rūpārammaṇaṃ vā bherīsaddādivasena vibhattasaddārammaṇādīsu visuṃ visuṃ saddādiārammaṇaṃ vā atthi, yaṃ etesaṃ ñāṇamukhe āpāthaṃ nāgacchati. |
♦ Buddhas are indeed these great, special beings; whatever in the world with its gods is seen, heard, sensed, cognized, attained, sought, and mentally pondered, there is nothing whatsoever among the variously distinguished visible forms, like blue etc., as a visible object, or among the variously distinguished audible objects, etc., like the sound of a conch, etc., as a distinct sound-object or other, that does not come into the range of their knowledge. |
yathāha — |
As it is said— |
♦ “yaṃ bhikkhave sadevakassa lokassa ... pe ... sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tamahaṃ jānāmi, tamahaṃ passāmi, tamahaṃ abbhaññāsin”ti . |
♦ “Whatever, monks, in the world with its gods... and so on... in the world with its gods and humans is seen, heard, sensed, cognized, attained, sought, and mentally pondered, that I know, that I see, that I have fully understood.” |
♦ evaṃ sabbattha appaṭihatañāṇo bhagavā sabbāpi tā devatā bhabbābhabbavasena dve koṭṭhāse akāsi. |
♦ Thus, the Blessed One, whose knowledge is unimpeded everywhere, divided all those deities into two groups: the capable and the incapable. |
“kammāvaraṇena vā samannāgatā”tiādinā nayena vuttā sattā abhabbā nāma. |
Beings described by the phrase "endowed with a kamma-obstruction," etc., are called incapable. |
te ekavihāre vasantepi buddhā na olokenti. |
They, even living in the same monastery, are not seen by Buddhas. |
viparītā pana bhabbā nāma, te dūre vasantepi gantvā saṅgaṇhanti. |
But the opposite are called capable; they, even living far away, he goes and gathers. |
tasmā tasmimpi devatāsannipāte ye abhabbā, te pahāya bhabbe pariggahesi. |
Therefore, in that assembly of deities too, he set aside those who were incapable and took up the capable. |
pariggahetvā — “ettakā ettha rāgacaritā, ettakā dosacaritā, ettakā mohacaritā”ti caritavasena cha koṭṭhāse akāsi. |
Having taken them up, he divided them into six groups according to temperament: "so many here are of a lustful temperament, so many of a hateful temperament, so many of a deluded temperament." |
atha nesaṃ sappāyaṃ dhammadesanaṃ upadhārayanto — “rāgacaritānaṃ devatānaṃ sammāparibbājaniyasuttaṃ kathessāmi, dosacaritānaṃ kalahavivādasuttaṃ, mohacaritānaṃ mahābyūhasuttaṃ, vitakkacaritānaṃ cūḷabyūhasuttaṃ, saddhācaritānaṃ tuvaṭṭakapaṭipadaṃ, buddhicaritānaṃ purābhedasuttaṃ kathessāmī”ti desanaṃ vavatthapetvā puna taṃ parisaṃ manasākāsi — “attajjhāsayena nu kho jāneyya, parajjhāsayena atthuppattikena pucchāvasenā”ti. |
Then, considering the appropriate Dhamma discourse for them, he thought, "For the deities of lustful temperament, I will teach the Sammāparibbājaniya Sutta; for those of hateful temperament, the Kalahavivāda Sutta; for those of deluded temperament, the Mahābyūha Sutta; for those of speculative temperament, the Cūḷabyūha Sutta; for those of faithful temperament, the Tuvaṭṭaka Paṭipadā; for those of intellectual temperament, I will teach the Purābheda Sutta." Having determined the discourse, he considered that assembly again: "Should he know by his own inclination, or by the inclination of another, arising from the occasion, by way of a question?" |
tato “pucchāvasena jāneyyā”ti ñatvā “atthi nu kho koci devatānaṃ ajjhāsayaṃ gahetvā caritavasena pañhaṃ pucchituṃ samattho”ti “tesu pañcasatesu bhikkhūsu ekopi na sakkotī”ti addasa. |
Then, knowing, "He should know by way of a question," he thought, "Is there anyone capable of grasping the inclination of the deities and asking a question according to their temperament?" and he saw, "Among those five hundred monks, not even one is able." |
tato asītimahāsāvake dve aggasāvake ca samannāharitvā “tepi na sakkontī”ti disvā cintesi “sace paccekabuddho bhaveyya, sakkuṇeyya nu kho”ti “sopi na sakkuṇeyyā”ti ñatvā “sakkasuyāmādīsu koci sakkuṇeyyā”ti samannāhari. |
Then, considering the eighty great disciples and the two chief disciples, and seeing that "they too are not able," he thought, "If there were a Paccekabuddha, would he be able?" and knowing, "he too would not be able," he considered, "Could one of Sakka, Suyāma, etc., be able?" |
sace hi tesu koci sakkuṇeyya, taṃ pucchāpetvā attanā vissajjeyya, na pana tesupi koci sakkoti. |
For if one of them were able, he would have him ask and would answer himself, but not even one of them is able. |
♦ athassa etadahosi — “mādiso buddhoyeva sakkuṇeyya, atthi pana katthaci añño buddho”ti anantāsu lokadhātūsu anantañāṇaṃ pattharitvā olokento aññaṃ buddhaṃ na addasa. |
♦ Then this occurred to him: "Only a Buddha like myself would be able to. But is there another Buddha anywhere?" Spreading his infinite knowledge through the infinite world-systems and looking, he did not see another Buddha. |
anacchariyañcetaṃ, yaṃ idāni attanā samaṃ na passeyya, so jātadivasepi brahmajālavaṇṇanāyaṃ vuttanayena attanā samaṃ apassanto — “aggohamasmi lokassā”ti appaṭivattiyaṃ sīhanādaṃ nadi. |
And this is not surprising, that he would not see one equal to himself now; for on the very day he was born, as described in the commentary on the Brahmajāla Sutta, not seeing one equal to himself, he gave the unconquerable lion's roar, "I am the foremost in the world." |
evaṃ aññaṃ attanā samaṃ apassitvā cintesi — “sace ahaṃ pucchitvā ahameva vissajjeyyaṃ, evampetā devatā na sakkhissanti paṭivijjhituṃ. |
Thus, not seeing another equal to himself, he thought, "If I were to ask and I myself were to answer, even so these deities would not be able to penetrate. |
aññasmiṃ pana buddheyeva pucchante mayi ca vissajjante accherakaṃ bhavissati, sakkhissanti ca devatā paṭivijjhituṃ, tasmā nimmitabuddhaṃ māpessāmī”ti abhiññāpādakajjhānaṃ samāpajjitvā vuṭṭhāya — “pattacīvaragahaṇaṃ ālokitavilokitaṃ samiñjitapasāritañca mama sadisaṃyeva hotū”ti kāmāvacaracittehi parikammaṃ katvā pācīnayugandharaparikkhepato ullaṅghamānaṃ candamaṇḍalaṃ bhinditvā nikkhamantaṃ viya rūpāvacaracittena adhiṭṭhāsi. |
But if another Buddha were to ask and I were to answer, it would be wonderful, and the deities would be able to penetrate. Therefore, I will create a phantom Buddha." Having entered the jhāna which is the basis for supernormal powers and having emerged, he made a preliminary volition with a sense-sphere mind, thinking, "May the taking of the bowl and robe, the looking forward and backward, the bending and stretching be just like mine," and with a fine-material-sphere mind he resolved on it as if emerging by breaking through the moon-disc that was transcending the perimeter of the eastern Yugandhara range. |
♦ devasaṅgho taṃ disvā — “aññopi nu kho, bho, cando uggato”ti āha. |
♦ The assembly of gods, seeing it, said, "Has another moon, sirs, risen?" |
atha candaṃ ohāya āsannatare jāte “na cando, sūriyo uggato”ti, puna āsannatare jāte “na sūriyo, devavimānaṃ ekan”ti, puna āsannatare jāte “na devavimānaṃ, devaputto eko”ti, puna āsannatare jāte “na devaputto, mahābrahmā eko”ti, puna āsannatare jāte “na mahābrahmā, aparopi bho buddho āgato”ti āha. |
Then, as the moon faded and it came closer, "Not the moon, the sun has risen." Again, as it came closer, "Not the sun, it is a divine palace." Again, as it came closer, "Not a divine palace, it is a god." Again, as it came closer, "Not a god, it is a Mahābrahmā." Again, as it came closer, they said, "Not a Mahābrahmā, sirs, another Buddha has come." |
tattha puthujjanadevatā cintayiṃsu — “ekabuddhassa tāva ayaṃ devatāsannipāto, dvinnaṃ kīva mahanto bhavissatī”ti. |
There, the common deities thought, "For one Buddha, this is the assembly of deities; for two, how great will it be?" |
ariyadevatā cintayiṃsu — “ekissā lokadhātuyā dve buddhā nāma natthi, addhā bhagavatā attanā sadiso añño eko buddho nimmito”ti. |
The noble deities thought, "In one world-system, there are not two Buddhas. Surely, the Blessed One has created another Buddha identical to himself." |
♦ atha tassa devasaṅghassa passantasseva nimmitabuddho āgantvā dasabalaṃ avanditvāva sammukhaṭṭhāne samasamaṃ katvā māpite āsane nisīdi. |
♦ Then, as that assembly of gods was watching, the phantom Buddha came, and without bowing to the one of ten powers, sat on a seat made exactly equal, in a face-to-face position. |
bhagavatopi dvattiṃsa mahāpurisalakkhaṇāni, nimmitassāpi dvattiṃsāva, bhagavatopi sarīrā chabbaṇṇarasmiyo nikkhamanti, nimmitassāpi, bhagavato sarīrarasmiyo nimmitassa sarīre paṭihaññanti, nimmitassa sarīrarasmiyo bhagavato kāye paṭihaññanti. |
The Blessed One has the thirty-two marks of a great man, and the phantom also has thirty-two. From the Blessed One's body, six-hued rays emanate, and from the phantom's also. The rays from the Blessed One's body strike the phantom's body, and the rays from the phantom's body strike the Blessed One's body. |
tā dvinnampi buddhānaṃ sarīrato uggamma akaniṭṭhabhavanaṃ āhacca tato paṭinivattitvā devatānaṃ matthakapariyante otaritvā cakkavāḷamukhavaṭṭiyaṃ patiṭṭhahiṃsu. |
Those rays, issuing from the bodies of both Buddhas, struck the Akaniṭṭha abode and, turning back from there, descended upon the crowns of the deities and rested on the rim of the world-system. |
sakalacakkavāḷagabbhaṃ suvaṇṇamayavaṅkagopānasīvinaddhamiva cetiyagharaṃ virocittha. |
The entire interior of the world-system shone like a cetiya-house with curved golden rafters. |
dasasahassacakkavāḷadevatā ekacakkavāḷe rāsibhūtā dvinnaṃ buddhānaṃ rasmigabbhantaraṃ pavisitvā aṭṭhaṃsu. |
The deities of the ten-thousand world-systems, gathered in a heap in one world-system, stood, having entered the womb of light of the two Buddhas. |
nimmitabuddho nisīdantoyeva dasabalassa bodhipallaṅke kilesappahānaṃ abhitthavanto — |
The phantom Buddha, as he sat down, praising the abandoning of defilements at the seat of enlightenment of the one of ten powers, said— |
♦ “pucchāmi muniṃ pahūtapaññaṃ, |
♦ “I ask the sage of vast wisdom, |
♦ tiṇṇaṃ pāraṅgataṃ parinibbutaṃ ṭhitattaṃ. |
♦ who has gone to the further shore, fully quenched, of steadfast mind. |
♦ nikkhamma gharā panujja kāme, |
♦ Having gone forth from home, having thrust away sensual pleasures, |
♦ kathaṃ bhikkhu sammā so loke paribbajeyyā”ti. |
♦ how may a monk wander rightly in the world?” |
— |
-- |
♦ gāthaṃ abhāsi. |
♦ he recited the verse. |
satthā devatānaṃ tāva cittakallatājananatthaṃ āgatāgatānaṃ nāmagottāni kathessāmīti cintetvā ācikkhissāmi, bhikkhavetiādimāha. |
The Teacher, thinking, "First I will create gladness of heart in the deities, I will state the names and clans of those who have come," said, ‘I will announce, O monks,’ and so on. |
♦ 334. tattha silokamanukassāmīti akkharapadaniyamitaṃ vacanasaṅghātaṃ pavattayissāmi. |
♦ 334. Therein, ‘I will recite the verse’ means I will utter the composition of words fixed by letters and feet. |
yattha bhummā tadassitāti yesu yesu ṭhānesu bhummā devatā taṃ taṃ nissitā. |
‘Where the earth-deities are, there they dwell’ means in whatever places the earth-deities dwell, they are dependent on that. |
ye sitā girigabbharantiādīhi tesaṃ bhikkhūnaṃ vaṇṇaṃ kathesi, ye bhikkhū girikucchiṃ nissitāti attho. |
By phrases like ‘those who are situated in mountain caves,’ he praised those monks, meaning those monks who have resorted to mountain caves. |
pahitattāti pesitacittā. |
‘With sent-forth minds’ means with minds dispatched. |
samāhitāti avikkhittā. |
‘Concentrated’ means undistracted. |
♦ puthūti bahujanā. |
♦ ‘Many’ means a great number. |
sīhāva sallīnāti sīhā viya nilīnā ekattaṃ upagatā. |
‘Like lions in hiding’ means like lions concealed, having come to solitude. |
lomahaṃsābhisambhunoti lomahaṃsaṃ abhibhavitvā ṭhitā, nibbhayāti vuttaṃ hoti. |
‘Overcoming horripilation’ means standing, having overcome hair-raising fear; ‘fearless’ is what is said. |
odātamanasā suddhāti odātacittā hutvā suddhā. |
‘With pure minds, pure’ means having pure minds, they are pure. |
vippasannāmanāvilāti vippasannānāvilā. |
‘With clear, untroubled minds’ means with clear and untroubled minds. |
♦ bhiyyopañcasate ñatvāti sammāsambuddhena saddhiṃ atirekapañcasate bhikkhū jānitvā. |
♦ ‘Having known the more than five hundred’ means having known the more than five hundred monks with the Fully Enlightened One. |
vane kāpilavatthaveti kapilavatthusamīpamhi jāte vanasaṇḍe. |
‘In the forest of Kapilavatthu’ means in the forest grove that grew near Kapilavatthu. |
tato āmantayī satthāti tadā āmantayi. |
‘Then the Teacher addressed’ means then he addressed. |
sāvake sāsane rateti attano dhammadesanāya savanante jātattā sāvake sikkhattayasāsane ratattā sāsane rate. |
‘His disciples, delighting in the teaching’ means his disciples because they were born at the end of his Dhamma discourse, and delighting in the teaching because they delight in the threefold training of the teaching. |
idaṃ sabbaṃ — “silokamanukassāmī”ti vacanato aññena vuttaṃ viya katvā vadati. |
All this he says as if spoken by another, according to the phrase ‘I will recite the verse’. |
♦ devakāyā abhikkantā, te vijānātha bhikkhavoti te dibbacakkhunā vijānāthāti nesaṃ bhikkhūnaṃ dibbacakkhuñāṇābhinīhāratthāya kathesi. |
♦ ‘The hosts of gods have arrived; know them, O monks’ means know them with the divine eye. He said this to inspire the divine eye knowledge in those monks. |
te ca ātappamakaruṃ, sutvā buddhassa sāsananti te ca bhikkhū taṃ buddhasāsanaṃ sutvā tāvadeva tadatthāya vīriyaṃ kariṃsu. |
‘And they made an effort, hearing the Buddha’s teaching’ means those monks, hearing that teaching of the Buddha, immediately made an effort for that purpose. |
♦ evaṃ katamattātappānaṃyeva tesaṃ pāturahu ñāṇaṃ. |
♦ Thus, for those who had just made an effort, knowledge arose. |
kīdisaṃ? amanussānaṃ dassanaṃ dibbacakkhuñāṇaṃ uppajji. |
What kind? The divine eye knowledge for seeing non-humans arose. |
na taṃ tehi tasmiṃ khaṇe parikammaṃ katvā uppāditaṃ. |
It was not produced by them through preliminary work at that moment. |
ariyamaggeneva hi taṃ nipphannaṃ. |
For it was produced by the noble path itself. |
amanussadassanatthaṃ panassa abhinīhāramattameva kataṃ. |
But only the inspiration for seeing non-humans was made. |
satthāpi — “atthi tumhākaṃ ñāṇaṃ, taṃ nīharitvā tena hi te vijānāthā”ti idameva sandhāya “te vijānātha, bhikkhavo”ti āha. |
The Teacher too, meaning "You have knowledge, bring it forth and know them by it," said just this: "Know them, O monks." |
♦ appeke satamaddakkhunti tesu bhikkhūsu ekacce bhikkhū amanussānaṃ sataṃ addasaṃsu. |
♦ ‘Some saw a hundred’ means among those monks, some monks saw a hundred non-humans. |
sahassaṃ atha sattarinti eke sahassaṃ. |
‘A thousand, then seventy’ means some a thousand, |
eke sattati sahassāni. |
some seventy thousand. |
♦ sataṃ eke sahassānanti eke satasahassaṃ addasaṃsu. |
♦ ‘Some a hundred thousand’ means some saw a hundred thousand. |
appekenantamaddakkhunti vipulaṃ addasaṃsu, satavasena sahassavasena ca aparicchinnepi addasaṃsūti attho. |
‘Some saw no end’ means they saw a vast number; they also saw numbers not defined by hundreds or thousands. This is the meaning. |
kasmā? yasmā disā sabbā phuṭā ahuṃ, bharitā sampuṇṇāva ahesuṃ. |
Why? Because all directions were pervaded, filled, completely full. |
♦ tañca sabbaṃ abhiññāyāti yaṃ tesu ekenekena diṭṭhaṃ, tañca sabbaṃ jānitvā. |
♦ ‘And having understood all that’ means having known all that was seen by each one. |
vavatthitvāna cakkhumāti hatthatale lekhaṃ viya paccakkhato vavatthapetvā pañcahi cakkhūhi cakkhumā satthā. |
‘And having determined, the one with the eye’ means having determined it as clearly as a line on the palm of the hand, the Teacher, the one with the five eyes. |
tato āmantayīti pubbe vuttagāthameva nāmagottakittanatthāya āha. |
‘Then he addressed’—he spoke the same verse as before for the purpose of proclaiming their names and clans. |
tumhe ete vijānātha, passatha, oloketha, ye vohaṃ kittayissāmīti ayamettha sambandho. |
The connection here is, ‘You know them, see them, look at them, whose names I will proclaim to you.’ |
girāhīti vacanehi. |
‘With words’ means with speeches. |
anupubbasoti anupaṭipāṭiyā. |
‘In order’ means in sequence. |
♦ 335. sattasahassā te yakkhā, bhummā kāpilavatthavāti sattasahassā tāvettha kapilavatthuṃ nissāya nibbattā bhummā yakkhāyevāti vadati . |
♦ 335. ‘Seven thousand of them, yakkhas, earth-deities of Kapilavatthu’ means seven thousand of these are indeed earth-yakkhas born in dependence on Kapilavatthu, he says. |
iddhimantoti dibbaiddhiyuttā. |
‘Possessed of psychic power’ means endowed with divine psychic power. |
jutimantoti ānubhāvasampannā. |
‘Possessed of radiance’ means endowed with power. |
vaṇṇavantoti sarīravaṇṇasampannā. |
‘Possessed of beauty’ means endowed with bodily beauty. |
yasassinoti parivārasampannā. |
‘Possessed of glory’ means endowed with a retinue. |
modamānā abhikkāmunti tuṭṭhacittā āgatā. |
‘Rejoicing, they approached’ means with delighted minds, they came. |
bhikkhūnaṃ samitiṃ vananti imaṃ mahāvanaṃ bhikkhūnaṃ santikaṃ bhikkhūnaṃ dassanatthāya āgatā. |
‘The assembly of monks in the forest’ means they came to this great forest, to the presence of the monks, for the purpose of seeing the monks. |
atha vā samitinti samūhaṃ, bhikkhusamūhaṃ dassanāya āgatātipi attho. |
Or, ‘samitiṃ’ means assembly; they came to see the assembly of monks. This is also the meaning. |
♦ chasahassā hemavatā, yakkhā nānattavaṇṇinoti chasahassā hemavatapabbate nibbattayakkhā, te ca sabbepi nīlādivaṇṇavasena nānattavaṇṇā. |
♦ ‘Six thousand from Hemavata, yakkhas of various colors’ means six thousand yakkhas born on Mount Hemavata, and all of them are of various colors, such as blue. |
♦ sātāgirā tisahassāti sātāgiripabbate nibbattayakkhā tisahassā. |
♦ ‘From Sātāgiri, three thousand’ means three thousand yakkhas born on Mount Sātāgiri. |
♦ iccete soḷasasahassāti ete sabbepi soḷasasahassā honti. |
♦ ‘Thus, these are sixteen thousand’ means all of these are sixteen thousand. |
♦ vessāmittā pañcasatāti vessāmittapabbate nibbattā pañcasatā. |
♦ ‘From Vessāmitta, five hundred’ means five hundred born on Mount Vessāmitta. |
♦ kumbhīro rājagahikoti rājagahanagare nibbatto kumbhīro nāma yakkho. |
♦ ‘Kumbhīra of Rājagaha’ means the yakkha named Kumbhīra, born in the city of Rājagaha. |
vepullassa nivesananti tassa vepullapabbato nivesanaṃ nivāsanaṭṭhānanti attho. |
‘Vepulla is his abode’ means Mount Vepulla is his abode, his dwelling place. This is the meaning. |
bhiyyo naṃ satasahassaṃ, yakkhānaṃ payirupāsatīti taṃ atirekaṃ yakkhānaṃ satasahassaṃ payirupāsati. |
‘More than a hundred thousand yakkhas attend him’ means more than a hundred thousand yakkhas attend him. |
kumbhīro rājagahiko, sopāgā samitiṃ vananti sopi kumbhīro saparivāro imaṃ vanaṃ bhikkhusamitiṃ dassanatthāya āgato. |
‘Kumbhīra of Rājagaha, he too came to the assembly in the forest’ means he too, Kumbhīra, with his retinue, came to this forest to see the assembly of monks. |
♦ 336. purimañca disaṃ rājā, dhataraṭṭho pasāsatīti pācīnadisaṃ anusāsati. |
♦ 336. ‘And the eastern direction the king Dhataraṭṭha rules’ means he rules the eastern direction. |
gandhabbānaṃ adhipatīti catūsupi disāsu gandhabbānaṃ jeṭṭhako. |
‘Lord of the gandhabbas’ means the chief of the gandhabbas in all four directions. |
sabbe te tassa vase vattanti. |
All of them are under his control. |
mahārājā yasassisoti mahāparivāro eso mahārājā. |
‘A great king of glory’ means this great king has a great retinue. |
♦ puttāpi tassa bahavo, indanāmā mahabbalāti tassa dhataraṭṭhassa bahavo mahabbalā puttā, te sabbe sakkassa devarañño nāmadhārakā. |
♦ ‘His sons are also many, named Indra, of great strength’ means Dhataraṭṭha has many sons of great strength; all of them bear the name of Sakka, the king of the gods. |
♦ virūḷho taṃ pasāsatīti taṃ disaṃ virūḷho anusāsati. |
♦ ‘Virūḷha rules it’ means Virūḷha rules that direction. |
♦ puttāpi tassāti tassāpi tādisāyeva puttā. |
♦ ‘His sons also’ means his sons are also of the same kind. |
pāḷiyaṃ pana “mahabbalā”ti likhanti. |
In the Pāli, however, they write ‘mahabbalā’ (of great strength). |
aṭṭhakathāyaṃ sabbavāresu “mahābalā”ti pāṭho. |
In the commentary, the reading in all instances is ‘mahābalā’ (of great power). |
♦ “purimaṃ disaṃ dhataraṭṭho, dakkhiṇena virūḷhako. |
♦ “Dhataraṭṭha in the eastern direction, Virūḷhaka in the southern. |
♦ pacchimena virūpakkho, kuvero uttaraṃ disaṃ. |
♦ Virūpakkha in the western, Kuvera the northern direction. |
♦ cattāro te mahārājā, samantā caturo disā. |
♦ These four great kings, all around in the four directions. |
♦ daddallamānā aṭṭhaṃsu, vane kāpilavatthave”ti. |
♦ Standing shiningly, in the forest of Kapilavatthu.” |
♦ imā pana gāthā sabbasaṅgāhikavasena vuttā. |
♦ These verses, however, are spoken as a summary. |
♦ ayañcettha attho — dasasahassacakkavāḷe dhataraṭṭhā nāma mahārājāno atthi. |
♦ And this is the meaning here: In the ten-thousand world-systems, there are great kings named Dhataraṭṭha. |
te sabbepi koṭisatasahassakoṭisatasahassagandhabbaparivārā āgantvā puratthimāya disāya kapilavatthumahāvanato paṭṭhāya cakkavāḷagabbhaṃ pūretvā ṭhitā. |
All of them, with a retinue of a hundred thousand million hundred thousand million gandhabbas, came and, starting from the Mahāvana of Kapilavatthu in the eastern direction, stood filling the interior of the world-system. |
evaṃ dakkhiṇadisādīsu virūḷhakādayo. |
Similarly, in the southern direction and so on, were Virūḷhaka and others. |
tenevāha — “samantā caturo disā, daddallamānā aṭṭhaṃsū”ti. |
Therefore he said, "all around in the four directions, standing shiningly." |
idañhi vuttaṃ hoti — “samantā cakkavāḷehi āgantvā caturo disā pabbatamatthakesu aggikkhandhā viya suṭṭhu jalamānā ṭhitā”ti. |
For this is what is said: "Having come from all around the world-systems, they stood in the four directions, blazing brightly like masses of fire on mountain tops." |
te pana yasmā kapilavatthuvanameva sandhāya āgatā, tasmā cakkavāḷaṃ pūretvā cakkavāḷena samasamā ṭhitāpi — “vane kāpilavatthave”ti vuttā. |
And since they came with reference to the Kapilavatthu forest, although they stood filling the world-system, equal in size to the world-system, they are said to be "in the forest of Kapilavatthu." |
♦ 337. tesaṃ māyāvino dāsā, āguṃ vañcanikā saṭhāti tesaṃ mahārājānaṃ katapāpapaṭicchādanalakkhaṇāya māyāya yuttā kuṭilācārā dāsā atthi, ye sammukhaparammukhavañcanāhi lokaṃ vañcanato “vañcanikā”ti ca, kerāṭiyasāṭheyyena samannāgatattā “saṭhā”ti ca vuccanti, tepi āgatāti attho. |
♦ 337. ‘Their deceitful slaves came, treacherous and cunning’ means those great kings have slaves endowed with deceit that conceals their wrongdoings, of crooked conduct. Those who, by deceiving in person and behind one's back, deceive the world are called ‘vañcanikā’ (treacherous), and because they are endowed with crafty cunning, they are called ‘saṭhā’ (cunning). They too came. This is the meaning. |
māyā kuṭeṇḍu viṭeṇḍu, viṭucca viṭuṭo sahāti te dāsā sabbepi māyākārakāva. |
‘Māyā, Kuṭeṇḍu, Viṭeṇḍu, with Viṭucca and Viṭuṭo’ means all those slaves are practitioners of deceit. |
nāmena panettha eko kuṭeṇḍu nāma, eko viṭeṇḍu nāma. |
By name, one is named Kuṭeṇḍu, one is named Viṭeṇḍu. |
pāḷiyaṃ pana “veṭeṇḍū”ti likhanti. |
In the Pāli, however, they write ‘Veṭeṇḍū’. |
eko viṭucca nāma, eko viṭuṭo nāma. |
One is named Viṭucca, one is named Viṭuṭo. |
sahāti sopi viṭuṭo tehi saheva āgato. |
‘saha’ means he too, Viṭuṭo, came together with them. |
♦ candano kāmaseṭṭho ca, kinnighaṇḍu nighaṇḍu cāti aparo kinnighaṇḍu nāma. |
♦ ‘Candano, Kāmaseṭṭho, and Kinnighaṇḍu, Nighaṇḍu’ means another is named Kinnighaṇḍu. |
pāḷiyaṃ pana “kinnughaṇḍū”ti likhanti. |
In the Pāli, however, they write ‘Kinnughaṇḍū’. |
nighaṇḍu cāti añño nighaṇḍu nāma, ettakā dāsā. |
‘and Nighaṇḍu’ means another is named Nighaṇḍu; so many slaves. |
ito pare pana — |
But beyond these— |
♦ “panādo opamañño ca, devasuto ca mātali. |
♦ “Panāda, Opamañña, and the deva’s son Mātali. |
♦ cittaseno ca gandhabbo, naḷo rājā janesabho. |
♦ Cittasena the gandhabba, King Naḷa, Janesabha. |
♦ āguṃ pañcasikho ceva, timbarū sūriyavacchasā”ti. |
♦ Pañcasikha also came, Timbarū, and Suriyavacchasā.” |
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♦ ime devarājāno. |
♦ These are deva-kings. |
tattha devasutoti devasārathi. |
Therein, ‘devasuto’ means the deva-charioteer. |
cittasenoti citto ca seno ca cittaseno ca. |
‘Cittaseno’ means Citta and Sena, and Cittasena. |
gandhabboti ayaṃ cittaseno gandhabbakāyiko devaputto, na kevalaṃ cesa, sabbe pete panādādayo gandhabbā eva. |
‘gandhabbo’ means this Cittasena is a deva-son of the gandhabba host; not only he, but all these, Panāda and the others, are also gandhabbas. |
naḷorājāti naḷakāradevaputto nāmeko. |
‘Naḷorājā’ means a deva-son of the Naḷakāra class, named Naḷa. |
janesabhoti janavasabho devaputto. |
‘Janesabho’ means the deva-son Janavasabha. |
āguṃ pañcasikho cevāti pañcasikho ceva devaputto āgato. |
‘Pañcasikho also came’ means the deva-son Pañcasikha also came. |
timbarūti timbarū nāma gandhabbadevarājā. |
‘Timbarū’ means the gandhabba deva-king named Timbarū. |
sūriyavacchasāti tasseva dhītā. |
‘Sūriyavacchasā’ means his daughter. |
♦ ete caññe ca rājāno, gandhabbā saha rājubhīti ete ca nāmavasena vuttagandhabbarājāno aññe ca etehi rājūhi saddhiṃ bahū gandhabbā. |
♦ ‘These and other kings, gandhabbas with their kings’ means these gandhabba-kings mentioned by name and many other gandhabbas with these kings. |
modamānā abhikkāmuṃ, bhikkhūnaṃ samitiṃ vananti haṭṭhatuṭṭhacittā bhikkhusaṅghasamitiṃ imaṃ vanaṃ āgatāti attho. |
‘Rejoicing, they approached the assembly of monks in the forest’ means with happy and delighted minds, they came to the assembly of the Sangha of monks in this forest. This is the meaning. |
♦ 338. athāguṃ nāgasā nāgā, vesālā sahatacchakāti nāgasadahavāsikā ca vesālīvāsikā ca nāgā saha tacchakanāgaparisāya āgatāti attho. |
♦ 338. Then came the nāgas from Nāgasā, and the Vesālī nāgas with Tacchaka’s retinue means the nāgas dwelling in Nāgasadahā and the nāgas dwelling in Vesālī came with the retinue of the nāga Tacchaka. This is the meaning. |
kambalassatarāti kambalo ca assataro ca. |
‘Kambala and Assatara’ means Kambala and Assatara. |
ete kira sinerupāde vasanti, supaṇṇehipi anuddharaṇīyā mahesakkhanāgā pāyāgā saha ñātibhīti payāgatitthavāsino ca saha ñātisaṅghena āgatā. |
These, it is said, live at the foot of Sineru; they are powerful nāgas who cannot be carried off even by supaṇṇas. ‘And those from Payāga with their kinsmen’ means those dwelling at the Payāga ford also came with their host of kinsmen. |
♦ yāmunā dhataraṭṭhā cāti yamunavāsino ca dhataraṭṭhakule uppannā nāgā ca. |
♦ ‘Those from Yamunā and the Dhataraṭṭhas’ means those dwelling on the Yamunā and the nāgas born in the Dhataraṭṭha clan. |
erāvaṇo mahānāgoti erāvaṇo ca devaputto, jātiyā nāgo na hoti. |
‘Erāvaṇa, the great nāga’ means Erāvaṇa the deva-son; by birth he is not a nāga. |
nāgavohārena panesa vohariyati. |
But he is referred to by the term ‘nāga’. |
sopāgāti sopi āgato. |
‘sopi āgā’ means he too came. |
♦ ye nāgarāje sahasā harantīti ye ime vuttappakāre nāge lobhābhibhūtā sāhasaṃ katvā haranti gaṇhanti. |
♦ ‘Those who seize the nāga kings by force’ means those who, overcome by greed, forcibly seize and take these aforesaid nāgas. |
dibbā dijā pakkhī visuddhacakkhūti dibbānubhāvato dibbā mātukucchito ca aṇḍakosato cāti dve vāre jātāti dijā pakkhayuttatāya pakkhī yojanasatantarepi yojanasahassantarepi nāge dassanasamatthacakkhutāya visuddhacakkhū. |
‘Divine, twice-born, winged, of pure sight’ means divine due to their divine power, twice-born because they are born twice, from the mother's womb and from the eggshell, winged due to having wings, of pure sight because their eyes are capable of seeing nāgas even a hundred or a thousand leagues away. |
vehāyasā te vanamajjhappattāti te ākāseneva imaṃ mahāvanaṃ sampattā. |
‘They reached the middle of the forest through the air’ means they reached this great forest through the sky. |
citrā supaṇṇā iti tesa nāmanti tesaṃ “citrasupaṇṇā”ti nāmaṃ. |
‘Citrā Supaṇṇā is their name’ means their name is "Citrā Supaṇṇā." |
♦ abhayaṃ tadā nāgarājānamāsi, supaṇṇato khemamakāsi buddhoti tasmā sabbepi te aññamaññaṃ saṇhāhi vācāhi upavhayantā mittā viya bandhavā viya ca samullapantā sammodamānā āliṅgantā hatthe gaṇhantā aṃsakūṭe hatthaṃ ṭhapentā haṭṭhatuṭṭhacittā. |
♦ ‘Then there was safety for the nāga kings; the Buddha made them safe from the supaṇṇas’ means therefore all of them, calling out to each other with gentle words, like friends and relatives conversing and rejoicing, embracing, taking hands, placing hands on each other's shoulders, with happy and delighted minds. |
nāgā supaṇṇā saraṇamakaṃsu buddhanti buddhaṃyeva saraṇaṃ gatā. |
‘The nāgas and supaṇṇas took refuge in the Buddha’ means they went for refuge to the Buddha himself. |
♦ 339. jitā vajirahatthenāti indena devaraññā jitā. |
♦ 339. ‘Vanquished by the one with the vajra in hand’ means vanquished by Indra, the king of the gods. |
samuddaṃ asurāsitāti mahāsamuddavāsino sujātāya asurakaññāya kāraṇā sabbepi bhātaro vāsavassete, iddhimanto yasassino. |
‘The asuras who dwell in the ocean’ means those who live in the great ocean; because of the asura-maiden Sujātā, all these brothers of Vāsava, possessed of psychic power and glory. |
♦ tesu kālakañcā mahābhismāti kālakañcā ca mahante bhiṃsane attabhāve māpetvā āgamiṃsu. |
♦ Among them, ‘Kālakañcā and Mahābhismā’ means Kālakañcā and they who had created great and terrifying bodies came. |
asurā dānaveghasāti dānaveghasā nāma aññe dhanuggahāsurā. |
‘The asuras Dānaveghasā’ means other bow-wielding asuras named Dānaveghasā. |
vepacitti sucitti ca, pahārādo namucī sahāti vepacittiasuro, sucittiasuro cāti ete ca asurā namuci ca māro devaputto etehi saheva āgato. |
‘Vepacitti, Sucitti, and Pahārāda, with Namuci’ means the asura Vepacitti, the asura Sucitti, and these asuras, and Namuci the deva-son Māra, came together with them. |
ime asurā mahāsamuddavāsino, ayaṃ paranimmitadevalokavāsī, kasmā etehi sahāgatoti? |
These asuras are dwellers of the great ocean; this one is a dweller of the Paranimmitavasavattī heaven. Why did he come with them? |
acchandikattā. tepi hi acchandikā abhabbā, ayampi tādisoyeva. |
Because of lack of will. They too lack will and are incapable; he is also of the same kind. |
tasmā dhātuso saṃsandamāno āgato. |
Therefore, he came, blending in by nature. |
♦ satañca baliputtānanti balino mahāasurassa puttānaṃ sataṃ. |
♦ ‘And the hundred sons of Bali’ means the hundred sons of the mighty Mahāasura Bali. |
sabbe verocanāmakāti sabbe attano mātulassa rāhusseva nāmadharā. |
‘All named Verocana’ means all bearing the name of their maternal uncle, Rāhu. |
sannayhitvā balisenanti attano balisenaṃ sannayhitvā sabbe katasannāhāva hutvā. |
‘Having armed their mighty army’ means having armed their own mighty army, all having become fully armed. |
rāhubhaddamupāgamunti rāhuasurindaṃ upasaṅkamiṃsu. |
‘They approached Rāhu’ means they approached the asura lord Rāhu. |
samayo dāni bhaddanteti bhaddaṃ tava hotu, samayo te bhikkhūnaṃ samitiṃ vanaṃ upasaṅkamitvā bhikkhusaṅghaṃ dassanāyāti attho. |
‘It is time now, sir’ means may it be well with you; it is time for you to approach the assembly of monks in the forest and see the Sangha of monks. This is the meaning. |
♦ 340. āpo ca devā pathavī, tejo vāyo tadāgamunti āpokasiṇādīsu parikammaṃ katvā nibbattā āpotiādināmakā devā āgamuṃ. |
♦ 340. ‘The water gods, earth, fire, and wind then came’ means the gods named Āpo, etc., born from preliminary practice on the water kasiṇa, etc., came. |
varuṇā vāraṇā devā, somo ca yasasā sahāti varuṇadevatā, vāraṇadevatā, somadevatāti evaṃ nāmakā ca devā yasasā nāma devena sahāgatāti attho. |
‘Varuṇā, Vāraṇā gods, and Soma with Yasasā’ means the deities named Varuṇa, Vāraṇa, and Soma came with the god named Yasasā. This is the meaning. |
mettākaruṇākāyikāti mettājhāne ca karuṇājhāne ca parikammaṃ katvā nibbattadevā. |
‘The hosts of loving-kindness and compassion’ means the gods born from preliminary practice on the loving-kindness jhāna and the compassion jhāna. |
āguṃ devā yasassinoti etepi mahāyasā devā āgatā. |
‘The glorious gods came’ means these gods of great glory also came. |
♦ dasete dasadhā kāyā, sabbe nānattavaṇṇinoti te dasadhā ṭhitā dasa devakāyā sabbe nīlādivasena nānattavaṇṇā āgatāti attho. |
♦ ‘These ten hosts in ten groups, all of various colors’ means those ten hosts of gods, stationed in ten groups, all of various colors like blue, etc., came. This is the meaning. |
♦ veṇḍū ca devāti veṇḍudevatā ca. |
♦ ‘And the Veṇḍū gods’ means the Veṇḍū deities. |
sahali cāti sahalidevatā ca. |
‘And Sahali’ means the Sahali deities. |
asamā ca duve yamāti asamadevatā ca dve ca yamakā devā. |
‘And the two Asama, the Yamas’ means the Asama deities and the two Yama gods. |
candassupanisā devā, candamāguṃ purakkhatvāti candanissitakā devā candaṃ purato katvā āgatā. |
‘The gods attending the moon came, with the moon in front’ means the gods associated with the moon came with the moon at their head. |
tathā sūriyanissitakā devā sūriyaṃ purakkhatvā. |
Similarly, the gods associated with the sun came with the sun at their head. |
nakkhattāni purakkhatvāti nakkhattanissitāpi devā nakkhattāni purato katvā āgatā. |
‘With the constellations in front’ means the gods associated with the constellations also came with the constellations at their head. |
āguṃ mandavalāhakāti vātavalāhakā, abbhavalāhakā, uṇhavalāhakā ete sabbepi valāhakāyikā “mandavalāhakā” nāma vuccanti. |
‘The Manda-valāhaka came’ means the wind-clouds, the rain-clouds, the heat-clouds, all these of the cloud-host are called ‘Manda-valāhaka’. |
tepi āgatāti attho. |
They too came. This is the meaning. |
vasūnaṃ vāsavo seṭṭho, sakkopāgā purindadoti vasūnaṃ devatānaṃ seṭṭho vāsavo yo sakkoti ca, purindadoti ca vuccati, sopi āgato. |
‘The chief of the Vasus is Vāsava; Sakka, Purindada, came’ means the chief of the Vasu deities, Vāsava, who is called Sakka and Purindada, he too came. |
♦ dasete dasadhā kāyāti etepi dasa devakāyā dasadhāva āgatā. |
♦ ‘These ten hosts in ten groups’ means these ten hosts of gods also came in ten groups. |
sabbe nānattavaṇṇinoti nīlādivasena nānattavaṇṇā. |
‘All of various colors’ means of various colors like blue, etc. |
♦ athāguṃ sahabhū devāti atha sahabhū nāma devā āgatā. |
♦ ‘Then came the Sahabhū gods’ means then the gods named Sahabhū came. |
jalamaggisikhārivāti aggisikhā viya jalantā. |
‘Like blazing flames of fire’ means blazing like flames of fire. |
jalamaggi ca sikhārivāti imāni tesaṃ nāmānītipi vuttaṃ. |
‘Jalamaggi and Sikhāriva’—it is also said that these are their names. |
ariṭṭhakā ca rojā cāti ariṭṭhakadevā ca rojadevā ca. |
‘And Ariṭṭhakā and Rojā’ means the Ariṭṭhaka gods and the Roja gods. |
umāpupphanibhāsinoti umāpupphadevā nāma ete devā . |
‘Shining like umā flowers’ means these gods are named Umāpuppha gods. |
umāpupphasadisā hi tesaṃ sarīrābhā, tasmā “umāpupphanibhāsino”ti vuccanti. |
For their bodily radiance is like the umā flower; therefore they are called ‘umāpupphanibhāsino’. |
♦ varuṇā sahadhammā cāti ete ca dve janā. |
♦ ‘Varuṇā and Sahadhammā’ means these two persons. |
accutā ca anejakāti accutadevatā ca anejakadevatā ca. |
‘Accutā and Anejakā’ means the Accuta deities and the Anejaka deities. |
suleyyarucirā āgunti suleyyā ca rucirā ca āgatā. |
‘Suleyya and Rucirā came’ means Suleyya and Rucirā came. |
āguṃ vāsavanesinoti vāsavanesīdevā nāma āgatā. |
‘The Vāsavanesī came’ means the gods named Vāsavanesī came. |
dasete dasadhā kāyāti etepi dasadevakāyā dasadhāva āgatā. |
‘These ten hosts in ten groups’ means these ten hosts of gods also came in ten groups. |
♦ samānā mahāsamānāti samānā ca mahāsamānā ca. |
♦ ‘Samānā and Mahāsamānā’ means Samānā and Mahāsamānā. |
mānusā mānusuttamāti mānusā ca mānusuttamā ca. |
‘Mānusā and Mānusuttamā’ means Mānusā and Mānusuttamā. |
khiḍḍāpadosikā āguṃ, āguṃ manopadosikāti khiḍḍāpadosikā manopadosikā ca devā āgatā. |
‘The Khiḍḍāpadosikā came, the Manopadosikā came’ means the Khiḍḍāpadosikā and Manopadosikā gods came. |
♦ athāguṃ harayo devāti haridevā nāma āgatā. |
♦ ‘Then came the Hari gods’ means the gods named Hari came. |
ye ca lohitavāsinoti lohitavāsino ca āgatā. |
‘And those who are Lohitavāsino’ means the Lohitavāsino also came. |
pāragā mahāpāragāti ete ca duvidhā āgatā. |
‘Pāragā and Mahāpāragā’ means these two kinds also came. |
dasete dasadhā kāyāti etepi dasadevakāyā dasadhāva āgatā. |
‘These ten hosts in ten groups’ means these ten hosts of gods also came in ten groups. |
♦ sukkā karambhā aruṇā, āguṃ veghanasā sahāti ete sukkādayo tayo, tehi saha veghanasā ca āgatā. |
♦ ‘Sukkā, Karambhā, Aruṇā, came with Veghanasā’ means these three, Sukkā and others, came with Veghanasā. |
odātagayhā pāmokkhāti odātagayhā nāma pāmokkhadevā āgatā. |
‘The foremost Odātagayhā’ means the foremost gods named Odātagayhā came. |
āguṃ devā vicakkhaṇāti vicakkhaṇā nāma devā āgatā. |
‘The Vicakkhaṇā gods came’ means the gods named Vicakkhaṇā came. |
♦ sadāmattā hāragajāti sadāmattā ca hāragajā ca. |
♦ ‘Sadāmattā, Hāragajā’ means Sadāmattā and Hāragajā. |
missakā ca yasassinoti yasasampannā missakadevā ca. |
‘And the glorious Missakā’ means the glorious Missaka gods. |
thanayaṃ āga pajjunnoti pajjunno ca devarājā thanayanto āgato. |
‘Pajjunna came thundering’ means Pajjunna, the king of gods, came thundering. |
yo disā abhivassatīti yo yaṃ yaṃ disaṃ yāti, tattha tattha devo vassati. |
‘Who rains upon the directions’ means whichever direction he goes, there the god rains. |
dasete dasadhā kāyāti etepi dasadevakāyā dasadhā āgatā. |
‘These ten hosts in ten groups’ means these ten hosts of gods also came in ten groups. |
♦ khemiyā tusitā yāmāti khemiyā devā tusitapuravāsino ca yāmādevalokavāsino ca. |
♦ ‘Khemiyā, Tusitā, Yāmā’ means the Khemiyā gods, the dwellers of Tusita heaven, and the dwellers of the Yāma heaven. |
kathakā ca yasassinoti yasasampannā kathakadevā ca. |
‘And the glorious Kathakā’ means the glorious Kathaka gods. |
pāḷiyaṃ pana “kaṭṭhakā cā”ti likhanti. |
In the Pāli, however, they write ‘Kaṭṭhakā’. |
lambītakā lāmaseṭṭhāti lambitakadevā ca lāmaseṭṭhadevā ca. |
‘Lambītakā, Lāmaseṭṭhā’ means the Lambitaka gods and the Lāmaseṭṭha gods. |
jotināmā ca āsavāti pabbatamatthake katanaḷaggikkhandho viya jotamānā jotidevā nāma atthi, te ca āsā ca devā āgatāti attho. |
‘And those named Joti, and the Āsavā’ means there are gods named Joti who shine like a firebrand made of reeds on a mountain top, and those and the Āsā gods came. This is the meaning. |
pāḷiyaṃ pana “jātināmā”ti likhanti. |
In the Pāli, however, they write ‘Jātināmā’. |
āsā devatā chandavasena āsavāti vuttā. |
The Āsā deities are called Āsavā by way of desire. |
nimmānaratino āguṃ, athāguṃ paranimmitā. |
‘The Nimmānaratino came, then came the Paranimmitā’. |
dasete dasadhā kāyāti etepi dasa devakāyā dasadhāva āgatā. |
‘These ten hosts in ten groups’ means these ten hosts of gods also came in ten groups. |
♦ saṭṭhete devanikāyāti ete ca āpo ca devātiādikā cha dasakā saṭṭhi devanikāyā sabbe nīlādivasena nānattavaṇṇino. |
♦ ‘These sixty hosts of gods’ means these six decades, beginning with ‘Āpo ca devā,’ are sixty hosts of gods, all of various colors like blue. |
nāmanvayena āgacchunti nāmabhāgena nāmakoṭṭhāsena āgatā. |
‘They come by way of their names’ means they came by their name-group, their name-division. |
ye caññe sadisā sahāti ye ca aññepi tehi sadisā vaṇṇatopi nāmatopi etādisāyeva sesacakkavāḷesu devā, tepi āgatāyevāti ekapadeneva kalāpaṃ viya puṭakaṃ viya ca katvā sabbā devatā niddisati. |
‘And others who are similar’ means whatever other gods in the remaining world-systems are similar to them, both in color and in name, they too came. Thus, with a single word, as if in a bundle or a basket, he indicates all the deities. |
♦ evaṃ dasasu lokadhātusahassesu devakāye niddisitvā idāni yadatthaṃ te āgatā, taṃ dassento pavuṭṭhajātinti gāthamāha. |
♦ Thus having indicated the hosts of gods in the ten thousand world-spheres, now, showing for what purpose they came, he utters the verse ‘pavuṭṭhajātiṃ’. |
tassattho — pavuṭṭhā vigatā jāti assāti ariyasaṅgho pavuṭṭhajāti nāma, taṃ pavuṭṭhajātiṃ rāgadosamohakhīlānaṃ abhāvā akhīlaṃ cattāro oghe taritvā ṭhitattā oghatiṇṇaṃ catunnaṃ āsavānaṃ abhāvena anāsavaṃ ariyasaṅghaṃ dakkhema passissāma. |
Its meaning is: ‘One whose birth is ended’ is the noble Sangha, called ‘pavuṭṭhajāti’. That ‘pavuṭṭhajātiṃ’, which is ‘akhīlaṃ’ (without a stake) due to the absence of the stakes of passion, aversion, and delusion, and which is ‘oghatiṇṇaṃ’ (having crossed the flood) because it has crossed the four floods and stands firm, and which is ‘anāsavaṃ’ (taintless) due to the absence of the four taints, we shall see that noble Sangha. |
tesaññeva oghānaṃ tiṇṇattā oghataraṃ āguṃ akaraṇato nāgaṃ. |
Because those same floods have been crossed, they are ‘oghataraṃ’ (crosser of the flood), and because of not doing evil, they are ‘nāgaṃ’ (a noble being). |
asitātiganti kāḷakabhāvātītaṃ candaṃva siriyā virocamānaṃ dasabalañca dakkhema passissāmāti etadatthaṃ sabbepi te nāmanvayena āgacchuṃ, ye caññe sadisā sahāti. |
‘asitātiganti’ means having transcended the state of being dark, shining with splendor like the moon, we shall see that one of ten powers. For this purpose, all of them came by way of their names, and others who are similar. |
♦ 341. idāni brahmāno dassento subrahmā paramatto cātiādimāha. |
♦ 341. Now, showing the Brahmās, he begins with ‘Subrahmā and Paramatta’. |
tattha subrahmāti eko brahmā. |
Therein, ‘Subrahmā’ is one Brahmā. |
paramattopi brahmāva. |
‘Paramatta’ is also a Brahmā. |
puttā iddhimato sahāti ete iddhimato buddhassa bhagavato puttā ariyabrahmāno saheva āgatā. |
‘Sons, with the one of psychic power’ means these are sons of the Blessed One, the Buddha of psychic power; the noble Brahmās came together. |
sanaṅkumāro tisso cāti sanaṅkumāro ca tissamahābrahmā ca. |
‘Sanankumāra and Tissa’ means Sanankumāra and the Mahābrahmā Tissa. |
sopāgāti sopi āgato. |
‘sopi āgā’ means he too came. |
♦ “sahassaṃ brahmalokānaṃ, mahābrahmābhitiṭṭhati. |
♦ “A thousand Brahma worlds, the Mahābrahmā presides over. |
♦ upapanno jutimanto, bhismākāyo yasassi so”ti. |
♦ Arisen, radiant, of awesome form, he is glorious.” |
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-- |
♦ ettha sahassaṃ brahmalokānanti ekaṅguliyā ekasahassacakkavāḷe dasahi aṅgulīhi dasasahassicakkavāḷe ālokapharaṇasamatthānaṃ mahābrahmānaṃ sahassaṃ āgataṃ. |
♦ Here, ‘a thousand Brahma worlds’ means a thousand Mahābrahmās came, each capable of illuminating a ten-thousandfold world-system with their ten fingers, with one finger a thousandfold world-system. |
mahābrahmābhitiṭṭhatīti yattha ekeko mahābrahmā aññe brahme abhibhavitvā tiṭṭhati. |
‘Mahābrahmā presides over’ means where each Mahābrahmā stands, surpassing the other Brahmās. |
upapannoti brahmaloke nibbatto. |
‘Arisen’ means born in the Brahma world. |
jutimantoti ānubhāvasampanno. |
‘Radiant’ means endowed with power. |
bhismākāyoti mahākāyo, dvīhi tīhi māgadhikehi gāmakkhettehi samappamāṇāttabhāvo. |
‘Of awesome form’ means of great body; having a body the size of two or three Māgadhan village-fields. |
yasassisoti attabhāvasirīsaṅkhātena yasena samannāgato. |
‘Glorious’ means endowed with the glory that is the splendor of the body. |
♦ dasettha issarā āguṃ, paccekavasavattinoti etasmiñca brahmasahasse ye pāṭiyekkaṃ pāṭiyekkaṃ vasaṃ vattenti, evarūpā dasa issarā mahābrahmāno āgatā. |
♦ ‘Ten lords came from there, each sovereign in his own right’ means from this thousand of Brahmās, ten lords, Mahābrahmās, came, each of whom wields power individually. |
tesañca majjhato āga, hārito parivāritoti tesaṃ brahmānaṃ majjhe hārito nāma mahābrahmā satasahassabrahmaparivāro āgato. |
‘And in their midst came Hārita, surrounded’ means in the middle of those Brahmās came the Mahābrahmā named Hārita, with a retinue of a hundred thousand Brahmās. |
♦ 342. te ca sabbe abhikkante, sainde deve sabrahmaketi te sabbepi sakkaṃ devarājānaṃ jeṭṭhakaṃ katvā āgate devakāye, hāritamahābrahmānaṃ jeṭṭhakaṃ katvā āgate brahmakāye ca. |
♦ 342. ‘And all of them having arrived, the gods with Indra, with Brahmā’ means all those hosts of gods who came with Sakka, king of gods, as their chief, and the hosts of Brahmās who came with Hārita the Mahābrahmā as their chief. |
mārasenā abhikkāmīti mārasenā abhigatā. |
‘Māra’s army approached’ means Māra’s army arrived. |
passa kaṇhassa mandiyanti kāḷakassa mārasa bālabhāvaṃ passatha. |
‘Behold the foolishness of the Dark One’ means behold the childishness of the dark Māra. |
♦ etha gaṇhatha bandhathāti evaṃ attano parisaṃ āṇāpesi. |
♦ ‘Come, seize, bind’—thus he commanded his host. |
rāgena baddhamatthu voti sabbaṃ vo idaṃ devamaṇḍalaṃ rāgena baddhaṃ hotu. |
‘May all of you be bound by passion’ means may this entire assembly of gods be bound by passion. |
samantā parivāretha, mā vo muñcittha koci nanti tumhākaṃ ekopi etesu ekampi mā muñci. |
‘Surround them on all sides, let none of you escape’ means let not a single one of you let a single one of them escape. |
“mā vo muñcethā”tipi pāṭho, esevattho. |
Another reading is ‘mā vo muñcetha,’ which has the same meaning. |
♦ iti tattha mahāseno, kaṇho senaṃ apesayīti evaṃ tattha mahāsamaye mahāseno māro mārasenaṃ apesayi. |
♦ ‘Thus there the great general, the Dark One, sent his army’ means thus there at the great assembly, the great general Māra sent his Māra-army. |
pāṇinā talamāhaccāti hatthena pathavītalaṃ paharitvā. |
‘Striking the ground with his palm’ means hitting the surface of the earth with his hand. |
saraṃ katvāna bheravanti māravibhiṃsakadassanatthaṃ bhayānakaṃ sarañca katvā. |
‘Making a terrifying sound’ means and making a frightening sound to intimidate Māra. |
♦ yathā pāvussako megho, thanayanto savijjukoti savijjuko pāvussakamegho viya mahāgajjitaṃ gajjanto. |
♦ ‘Like a monsoon cloud, thundering with lightning’ means like a monsoon cloud with lightning, thundering with a great roar. |
tadā so paccudāvattīti tasmiṃ samaye so māro taṃ vibhiṃsanakaṃ dassetvā paṭinivatto . |
‘Then he turned back’ means at that time, he, Māra, having shown that intimidation, turned back. |
saṅkuddho asayaṃ vaseti suṭṭhu kuddho kupito kañci vase vattetuṃ asakkonto asayaṃvase asayaṃvasī attano vasena akāmako hutvā nivatto. |
‘Enraged, not in control’ means greatly enraged, angered, unable to bring anyone under control, not in self-control, he turned back against his will. |
bhagavā kira “ayaṃ māro imaṃ mahāsamāgamaṃ disvā ‘abhisamayantarāyaṃ karissāmī’ti antarantare mārasenaṃ pesetvā māraṃ vibhiṃsakaṃ dassetī”ti aññāsi. |
The Blessed One, it seems, knew, "This Māra, seeing this great gathering, is sending Māra's army in between, thinking 'I will create an obstacle to their realization,' and is showing an intimidating display." |
pakati cesā bhagavato, yattha abhisamayo na bhavissati, tattha māraṃ vibhiṃsakaṃ dassentaṃ na nivāreti. |
And this is the nature of the Blessed One: where there will be no realization, he does not prevent Māra from showing an intimidating display. |
yattha pana abhisamayo hoti, tattha yathā parisā neva mārassa rūpaṃ passati, na saddaṃ suṇāti, evaṃ adhiṭṭhātīti. |
But where there is realization, he resolves so that the assembly neither sees Māra's form nor hears his sound. |
imasmiñca samāgame mahābhisamayo bhavissati, tasmā yathā devatā neva tassa rūpaṃ passanti, na saddaṃ suṇanti, evaṃ adhiṭṭhāsi. |
And in this assembly, there will be a great realization; therefore, he resolved so that the deities neither saw his form nor heard his sound. |
tena vuttaṃ --“tadā so paccudāvatti, saṅkuddho asayaṃvase”ti. |
Therefore it is said, "Then he turned back, enraged, not in control." |
♦ 343. tañca sabbaṃ abhiññāya, vavatthitvāna cakkhumāti taṃ sabbaṃ bhagavā jānitvā vavatthapetvā ca. |
♦ 343. ‘And having understood all that, having determined, the one with the eye’ means the Blessed One, having known all that and having determined it. |
♦ mārasenā abhikkantā, te vijānātha bhikkhavoti bhikkhave mārasenā abhikkantā, te tumhe attano anurūpaṃ vijānātha, phalasamāpattiṃ samāpajjathāti vadati. |
♦ ‘Māra’s army has approached; know them, O monks’ means, O monks, Māra’s army has approached, you know what is appropriate for you, enter into the attainment of fruition, he says. |
ātappamakarunti phalasamāpattiṃ pavisanatthāya vīriyaṃ ārabhiṃsu. |
‘They made an effort’ means they began the effort to enter the attainment of fruition. |
vītarāgehi pakkāmunti māro ca mārasenā ca vītarāgehi ariyehi dūratova apakkamuṃ. |
‘They departed from the passionless’ means Māra and Māra’s army departed from afar from the passionless noble ones. |
nesaṃ lomāpi iñjayunti tesaṃ vītarāgānaṃ lomānipi na cālayiṃsu. |
‘Not even their hair stirred’ means they did not stir even the hairs of those passionless ones. |
atha māro bhikkhusaṅghaṃ ārabbha imaṃ gāthaṃ abhāsi — |
Then Māra, concerning the community of monks, recited this verse: |
♦ “sabbe vijitasaṅgāmā, bhayātītā yasassino. |
♦ “All have conquered in battle, passed beyond fear, are glorious. |
♦ modanti saha bhūtehi, sāvakā te janesutā”ti. |
♦ They rejoice with the beings, your disciples, famed among people.” |
♦ tattha modanti saha bhūtehīti dasabalassa sāsane bhūtehi sañjātehi ariyehi saddhiṃ modanti pamodanti. |
♦ Therein, ‘they rejoice with the beings’ means they rejoice and are delighted with the noble ones who have come into being, who have arisen in the teaching of the one of ten powers. |
janesutāti jane vissutā pākaṭā abhiññātā. |
‘Famed among people’ means renowned among people, famous, well-known. |
♦ idaṃ pana mahāsamayasuttaṃ nāma devatānaṃ piyaṃ manāpaṃ, tasmā maṅgalaṃ vadantena abhinavaṭṭhānesu idameva suttaṃ vattabbaṃ. |
♦ This Mahāsamaya Sutta is dear and pleasing to the deities. Therefore, when reciting a blessing, in new places, this very sutta should be recited. |
devatā kira --“imaṃ suttaṃ suṇissāmā”ti ohitasotā vicaranti. |
It is said that the deities wander with ears attentive, thinking, "We will hear this sutta." |
desanāpariyosāne panassa koṭisatasahassadevatā arahattaṃ pattā, sotāpannādīnaṃ gaṇanā natthi. |
At the end of its recitation, a hundred thousand million deities attained arahantship; the number of stream-enterers and so on is countless. |
♦ devatānañcassa piyamanāpabhāve idaṃ vatthu — koṭipabbatavihāre kira nāgaleṇadvāre nāgarukkhe ekā devadhītā vasati. |
♦ On the matter of it being dear and pleasing to the deities, there is this story: at the Koṭipabbata monastery, it seems, a devadhītā lives in a nāga-tree at the entrance to a nāga-cave. |
eko daharo antoleṇe imaṃ suttaṃ sajjhāyati. |
A young monk inside the cave is reciting this sutta. |
devadhītā sutvā suttapariyosāne mahāsaddena sādhukāramadāsi. |
The devadhītā, having heard it, at the end of the sutta gave a great cry of "Sādhu!" |
ko esoti. |
Who is that? |
ahaṃ, bhante, devadhītāti. |
I, venerable sir, am a devadhītā. |
kasmā sādhukāramadāsīti? |
Why did you cry 'Sādhu'? |
bhante, dasabalena mahāvane nisīditvā kathitadivase imaṃ suttaṃ sutvā ajja assosiṃ, bhagavatā kathitato ekakkharampi ahāpetvā suggahito ayaṃ dhammo tumhehīti. |
Venerable sir, I heard this sutta on the day it was spoken by the one of ten powers sitting in the Great Forest, and today I have heard it again. This Dhamma has been well-grasped by you, without omitting a single letter from how the Blessed One spoke it. |
dasabalassa kathayato sutaṃ tayāti? |
You heard it when the one of ten powers was speaking? |
āma, bhanteti. |
Yes, venerable sir. |
mahā kira devatāsannipāto ahosi, tvaṃ kattha ṭhitā suṇīti? |
There was a great assembly of deities, it seems. Where were you standing when you heard it? |
♦ ahaṃ, bhante, mahāvanavāsiyā devatā, mahesakkhāsu pana devatāsu āgacchantīsu jambudīpe okāsaṃ nālatthaṃ, atha imaṃ tambapaṇṇidīpaṃ āgantvā jambukolapaṭṭane ṭhatvā sotuṃ āraddhamhi, tatrāpi mahesakkhāsu devatāsu āgacchantīsu anukkamena paṭikkamamānā rohaṇajanapade mahāgāmassa piṭṭhibhāgato samudde galappamāṇaṃ udakaṃ pavisitvā tattha ṭhitā assosinti. |
♦ "I, venerable sir, am a deity dwelling in the Great Forest. But when the powerful deities were arriving, I couldn't find a space in Jambudīpa. Then I came to this island of Tambapaṇṇi and started to listen, standing at the port of Jambukola. There too, as powerful deities were arriving, I gradually moved back and entered the ocean behind the Mahāgāma in the Rohaṇa district, up to my neck in water, and standing there, I listened." |
tuyhaṃ ṭhitaṭṭhānato dūre satthāraṃ passasi devateti? |
From the place where you were standing, did you see the Teacher far away, O deity? |
kiṃ kathetha, bhante, satthā mahāvane dhammaṃ desento nirantaraṃ mamaññeva oloketīti maññamānā otappamānā ūmīsu nilayāmīti. |
What can I say, venerable sir? The Teacher, while preaching the Dhamma in the Great Forest, seemed to be looking only at me continuously. Feeling ashamed, I would hide among the waves. |
♦ taṃ divasaṃ kira koṭisatasahassadevatā arahattaṃ pattā, tumhepi tadā arahattaṃ pattāti? |
♦ On that day, it is said, a hundred thousand million deities attained arahantship. Did you also attain arahantship then? |
natthi, bhante. |
No, venerable sir. |
anāgāmiphalaṃ pattattha maññeti? |
You must have attained the fruit of non-returning, then? |
natthi, bhante. |
No, venerable sir. |
sakadāgāmiphalaṃ pattattha maññeti? |
You must have attained the fruit of once-returning, then? |
natthi, bhante. |
No, venerable sir. |
tayo magge pattā devatā kira gaṇanapathaṃ atītā, sotāpannā jātattha maññeti? |
The deities who attained the three paths are said to be beyond counting. You must have become a stream-enterer, then? |
devatā taṃ divasaṃ sotāpattiphalaṃ pattattā harāyamānā --“apucchitabbaṃ pucchati ayyo”ti āha. |
The deity, being ashamed because she had attained the fruit of stream-entry on that day, said, "The noble one asks what should not be asked." |
tato naṃ so bhikkhu āha — “sakkā pana devate, tava attabhāvaṃ amhākaṃ dassetun”ti? |
Then that monk said to her, "Is it possible, O deity, for you to show us your form?" |
na sakkā bhante sakalakāyaṃ dassetuṃ, aṅgulipabbamattaṃ dassessāmi ayyassāti kuñcikachiddena aṅguliṃ antoleṇābhimukhaṃ akāsi, candasahassasūriyasahassauggamanakālo viya ahosi. |
"It is not possible, venerable sir, to show my whole body, but I will show the noble one the tip of my finger." Through the keyhole, she put her finger towards the inside of the cave. It was like the rising of a thousand moons and a thousand suns. |
devadhītā “appamattā, bhante, hothā”ti daharabhikkhuṃ vanditvā agamāsi. |
The devadhītā, saying, "Be heedful, venerable sir," bowed to the young monk and departed. |
evaṃ imaṃ suttaṃ devatānaṃ piyaṃ manāpaṃ, mamāyanti naṃ devatāti. |
Thus, this sutta is dear and pleasing to the deities; the deities claim it as their own. |
♦ iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāyaṃ |
♦ Thus in the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya, |
♦ mahāsamayasuttavaṇṇanā niṭṭhitā. |
♦ the commentary on the Mahāsamaya Sutta is finished. |
♦ 8. sakkapañhasuttavaṇṇanā |
♦ 8. The Commentary on the Sakkapañha Sutta |
♦ nidānavaṇṇanā |
♦ The Commentary on the Introduction |
♦ 344. evaṃ me sutanti sakkapañhasuttaṃ. |
♦ 344. ‘Thus have I heard’ is the Sakkapañha Sutta. |
tatrāyamanuttānapadavaṇṇanā — ambasaṇḍā nāma brāhmaṇagāmoti so kira gāmo ambasaṇḍānaṃ avidūre niviṭṭho, tasmā “ambasaṇḍā” tveva vuccati. |
Therein, this is the explanation of the less common words: ‘the brahmin village named Ambasaṇḍā’—that village, it seems, was established not far from the mango groves, therefore it is called "Ambasaṇḍā". |
vediyake pabbateti so kira pabbato pabbatapāde jātena maṇivedikāsadisena nīlavanasaṇḍena samantā parikkhitto, tasmā ‘vediyakapabbato’ tveva saṅkhyaṃ gato. |
‘On the Vediyaka mountain’—that mountain, it seems, was surrounded on all sides by a blue forest grove at its foot, resembling a jewel platform. Therefore it was named ‘Vediyaka mountain’. |
indasālaguhāyanti pubbepi sā dvinnaṃ pabbatānaṃ antare guhā, indasālarukkho cassā dvāre, tasmā ‘indasālaguhā’ti saṅkhyaṃ gatā. |
‘In the Indasāla cave’—formerly, it was a cave between two mountains, and an Indasāla tree was at its entrance, therefore it was named ‘Indasāla cave’. |
atha naṃ kuṭṭehi parikkhipitvā dvāravātapānāni yojetvā supariniṭṭhitasudhākammamālākammalatākammavicittaṃ leṇaṃ katvā bhagavato adaṃsu. |
Then, having enclosed it with walls and fitted it with doors and windows, they made it into a cave with well-finished plasterwork, garland-work, and creeper-work, and gave it to the Blessed One. |
purimavohāravasena pana “indasālaguhā” tveva naṃ sañjānanti. |
But by its former name, they still know it as "Indasāla cave". |
taṃ sandhāya vuttaṃ ‘indasālaguhāyan’ti. |
Referring to that, it was said ‘in the Indasāla cave’. |
♦ ussukkaṃ udapādīti dhammiko ussāho uppajji. |
♦ ‘Eagerness arose’ means a righteous enthusiasm arose. |
nanu ca esa abhiṇhadassāvī bhagavato, na so devatāsannipāto nāma atthi, yatthāyaṃ na āgatapubbo, sakkena sadiso appamādavihārī devaputto nāma natthi. |
But isn't he one who frequently sees the Blessed One? There is no assembly of deities where he has not previously come. There is no deva-son who lives as heedfully as Sakka. |
atha kasmā buddhadassanaṃ anāgatapubbassa viya assa ussāho udapādīti? |
Then why did an enthusiasm arise in him as if he had never come to see a Buddha before? |
maraṇabhayena santajjitattā. |
Because he was terrified by the fear of death. |
tasmiṃ kirassa samaye āyu parikkhīṇo, so pañca pubbanimittāni disvā “parikkhīṇo dāni me āyū”ti aññāsi. |
At that time, it seems, his lifespan was exhausted. Seeing the five portents, he knew, "My lifespan is now exhausted." |
yesañca devaputtānaṃ maraṇanimittāni āvi bhavanti, tesu ye parittakena puññakammena devaloke nibbattā, te “kuhiṃ nu kho idāni nibbattissāmā”ti bhayaṃ santāsaṃ āpajjanti. |
And among those deva-sons for whom the signs of death appear, those who are born in the deva world through a small amount of meritorious deeds fall into fear and terror, thinking, "Where will we now be reborn?" |
ye katabhīruttānā bahuṃ puññaṃ katvā nibbattā, te attanā dinnadānaṃ rakkhitasīlaṃ bhāvitabhāvanañca āgamma “uparidevaloke sampattiṃ anubhavissāmā”ti na bhāyanti. |
Those who, being fearful of wrongdoing, have done much merit and are reborn, thinking, "We will experience fortune in a higher deva world," do not fear, relying on the alms they have given, the virtue they have kept, and the meditation they have developed. |
♦ sakko pana devarājā pubbanimittāni disvā dasayojanasahassaṃ devanagaraṃ, yojanasahassubbedhaṃ vejayantaṃ, tiyojanasatikaṃ sudhammadevasabhaṃ, yojanasatubbedhaṃ pāricchattakaṃ, saṭṭhiyojanikaṃ paṇḍukambalasilaṃ, aḍḍhatiyā nāṭakakoṭiyo dvīsu devalokesu devaparisaṃ, nandanavanaṃ, cittalatāvanaṃ, missakavanaṃ, phārusakavananti etaṃ sabbasampattiṃ oloketvā “nassati vata bho me ayaṃ sampattī”ti bhayābhibhūto ahosi. |
♦ But Sakka, the king of the gods, seeing the portents, looked at the ten-thousand-league celestial city, the thousand-league-high Vejayanta palace, the hundred-and-three-league Sudhamma assembly hall, the hundred-league-high Pāricchattaka tree, the sixty-league Paṇḍukambala stone seat, the twenty-five million celestial nymphs, the host of gods in the two deva worlds, the Nandanavana garden, the Cittalatāvana garden, the Missakavana garden, and the Phārusakavana garden, and seeing all this fortune, he became overcome with fear, thinking, "Alas, this fortune of mine is perishing." |
♦ tato “atthi nu kho koci samaṇo vā brāhmaṇo vā lokapitāmaho mahābrahmā vā, yo me hadayanissitaṃ sokasallaṃ samuddharitvā imaṃ sampattiṃ thāvaraṃ kareyyā”ti olokento kañci adisvā puna addasa “mādisānaṃ satasahassānampi uppannaṃ sokasallaṃ sammāsambuddho uddharituṃ paṭibalo”ti. |
♦ Then, looking to see, "Is there any ascetic or brahmin, or the great Brahmā, the grandfather of the world, who could remove the arrow of sorrow lodged in my heart and make this fortune permanent?" he saw no one. Then he saw again, "The Fully Enlightened One is capable of removing the arrow of sorrow that has arisen even in a hundred thousand like me." |
athevaṃ parivitakkentassa tena kho pana samayena sakkassa devānamindassa ussukkaṃ udapādi bhagavantaṃ dassanāya. |
As he was thinking thus, at that time eagerness arose in Sakka, the lord of the devas, to see the Blessed One. |
♦ kahaṃ nu kho bhagavā etarahi viharatīti katarasmiṃ janapade kataraṃ nagaraṃ upanissāya kassa paccaye paribhuñjanto kassa amataṃ dhammaṃ desayamāno viharatīti. |
♦ ‘Where is the Blessed One dwelling now?’ means in which country, near which city, partaking of whose requisites, and teaching the deathless Dhamma to whom is he dwelling? |
addasā khoti addakkhi paṭivijjhi. |
‘He saw’ means he perceived, he penetrated. |
mārisāti piyavacanametaṃ, devatānaṃ pāṭiyekko vohāro. |
‘Mārisa’ is a term of affection; it is a particular manner of address among the deities. |
niddukkhātipi vuttaṃ hoti. |
It is also said to mean ‘free from sorrow’. |
kasmā panesa deve āmantesi? |
But why did he address the gods? |
sahāyatthāya. pubbe kiresa bhagavati saḷalaghare viharante ekakova dassanāya agamāsi. |
For the sake of company. Previously, it seems, when the Blessed One was dwelling in the sāla-tree house, he went to see him all alone. |
satthā “aparipakkaṃ tāvassa ñāṇaṃ, katipāhaṃ pana atikkamitvā mayi indasālaguhāyaṃ viharante pañca pubbanimittāni disvā maraṇabhayabhīto dvīsu devalokesu devatāhi saddhiṃ upasaṅkamitvā cuddasa pañhe pucchitvā upekkhāpañhavissajjanāvasāne asītiyā devatāsahassehi saddhiṃ sotāpattiphale patiṭṭhahissatī”ti cintetvā okāsaṃ nākāsi. |
The Teacher, thinking, "His knowledge is still immature. But after a few days, while I am dwelling in the Indasāla cave, he, seeing the five portents and terrified by the fear of death, will approach with the deities of the two deva worlds, ask fourteen questions, and at the end of the answer to the question on equanimity, he will be established in the fruit of stream-entry with eighty thousand deities," did not grant him an opportunity. |
so “mama pubbepi ekakassa gatattā satthārā okāso na kato, addhā me natthi maggaphalassa upanissayo, ekassa pana upanissaye sati cakkavāḷapariyantāyapi parisāya bhagavā dhammaṃ desetiyeva. |
He thought, "Previously, because I went alone, the Teacher did not grant me an opportunity. Surely, I have no supporting condition for the path and fruit. But if even one person has the supporting condition, the Blessed One teaches the Dhamma even to an assembly extending to the edge of the world-system. |
avassaṃ kho pana dvīsu devalokesu kassaci devassa upanissayo bhavissati, taṃ sandhāya satthā dhammaṃ desessati. |
Surely, among the deities of the two deva worlds, some deva will have the supporting condition. With reference to that, the Teacher will teach the Dhamma. |
taṃ sutvā ahampi attano domanassaṃ vūpasamessāmī”ti cintetvā sahāyatthāya āmantesi. |
Hearing that, I too will calm my own dejection." Thinking thus, he addressed them for the sake of company. |
♦ evaṃ bhaddaṃ tavāti kho devā tāvatiṃsāti evaṃ hotu mahārāja, gacchāma bhagavantaṃ dassanāya, dullabho buddhuppādo, bhaddaṃ tava, yo tvaṃ “pabbatakīḷaṃ nadīkīḷaṃ gacchāmā”ti avatvā amhe evarūpesu ṭhānesu niyojesīti. |
♦ ‘So be it, good sir’ said the Tāvatiṃsa devas, ‘it is well with you’. "So be it, great king. Let us go to see the Blessed One. The arising of a Buddha is rare. It is well with you, that you did not say 'Let us go for mountain-sport or river-sport,' but employ us in such matters." |
paccassosunti tassa vacanaṃ sirasā sampaṭicchiṃsu. |
‘They replied’ means they accepted his word with their heads bowed. |
♦ 345. pañcasikhaṃ gandhabbadevaputtaṃ āmantesīti deve tāva āmantetu, imaṃ kasmā visuṃ āmantesi? |
♦ 345. ‘He addressed Pañcasikha, the gandhabba deva-son’—he addressed the gods first, why did he address this one separately? |
okāsakaraṇatthaṃ. evaṃ kirassa ahosi “dvīsu devalokesu devatā gahetvā dhurena paharantassa viya satthāraṃ upasaṅkamituṃ na yuttaṃ, ayaṃ pana pañcasikho dasabalassa upaṭṭhāko vallabho icchiticchitakkhaṇe gantvā pañhaṃ pucchitvā dhammaṃ suṇāti, imaṃ purato pesetvā okāsaṃ kāretvā iminā katokāse upasaṅkamitvā pañhaṃ pucchissāmī”ti okāsakaraṇatthaṃ āmantesi. |
To create an opportunity. It seems it occurred to him thus: "It is not proper to approach the Teacher as if striking him head-on, taking the deities of the two deva worlds. But this Pañcasikha is an attendant of the one of ten powers, a favorite who goes at any desired moment, asks questions, and hears the Dhamma. I will send him first to create an opportunity, and in the opportunity created by him, I will approach and ask a question." He addressed him to create an opportunity. |
♦ evaṃ bhaddaṃ tavāti so “evaṃ mahārāja, hotu, bhaddaṃ tava, yo tvaṃ maṃ ‘ehi, mārisa, uyyānakīḷādīni vā naṭasamajjādīni vā dassanāya gacchāmā’ti avatvā ‘buddhaṃ passissāma, dhammaṃ sossāmā’ti vadasī”ti daḷhataraṃ upatthambhento devānamindassa vacanaṃ paṭissutvā anucariyaṃ sahacaraṇaṃ ekato gamanaṃ upāgami. |
♦ ‘So be it, good sir’—he said, "So be it, great king. It is well with you, that you do not say to me, 'Come, mārisa, let us go to see the park-sports or dance-assemblies,' but say, 'We will see the Buddha, we will hear the Dhamma.'" Thus, strengthening him more firmly, he, having heard the word of the lord of the devas, came to be his companion, to go along with him, to go together. |
♦ tattha beluvapaṇḍunti beluvapakkaṃ viya paṇḍuvaṇṇaṃ. |
♦ Therein, ‘yellow like a ripe beluva fruit’ means yellow-colored like a ripe beluva fruit. |
tassa kira sovaṇṇamayaṃ pokkharaṃ, indanīlamayo daṇḍo, rajatamayā tantiyo, pavāḷamayā veṭhakā, vīṇāpattakaṃ gāvutaṃ, tantibandhanaṭṭhānaṃ gāvutaṃ, upari daṇḍako gāvutanti tigāvutappamāṇā vīṇā. |
Its sounding-box, it is said, was of gold, its neck of sapphire, its strings of silver, its pegs of coral. The body of the lute was a gāvuta, the place where the strings were tied a gāvuta, and the neck above a gāvuta—the lute was three gāvutas in size. |
iti so taṃ vīṇaṃ ādāya samapaññāsamucchanā mucchetvā agganakhehi paharitvā madhuraṃ gītassaraṃ nicchāretvā sesadeve sakkassa gamanakālaṃ jānāpento ekamantaṃ aṭṭhāsi. |
Thus, taking that lute, he tuned it to an even fifty modulations, struck it with the tips of his nails, produced a sweet song, and, signaling to the other gods the time of Sakka's departure, stood to one side. |
evaṃ tassa gītavāditasaññāya sannipatite devagaṇe atha kho sakko devānamindo ... pe ... vediyake pabbate paccuṭṭhāsi. |
Thus, when the host of gods had assembled at the signal of his song and music, then Sakka, the lord of the devas... and so on... appeared on the Vediyaka mountain. |
♦ 346. atiriva obhāsajātoti aññesu divasesu ekasseva devassa vā mārassa vā brahmuno vā obhāsena obhāsajāto hoti, taṃdivasaṃ pana dvīsu devalokesu devatānaṃ obhāsena atiriva obhāsajāto ekapajjoto sahassacandasūriyauggatakālasadiso ahosi. |
♦ 346. ‘An exceedingly great light appeared’ means on other days, a light appears from the radiance of a single god, or Māra, or Brahmā. But on that day, from the radiance of the deities of the two deva worlds, an exceedingly great light appeared, a single blaze like the rising of a thousand moons and suns. |
parito gāmesu manussāti samantā gāmesu manussā. |
‘The people in the surrounding villages’ means the people in the villages all around. |
pakatisāyamāsakāleyeva kira gāmamajjhe dārakesu kīḷantesu tattha sakko agamāsi, tasmā manussā passitvā evamāhaṃsu. |
It seems Sakka arrived there in the early evening, while children were playing in the middle of the village. Therefore the people, seeing it, spoke thus. |
nanu ca majjhimayāme devatā bhagavantaṃ upasaṅkamanti, ayaṃ kasmā paṭhamayāmassāpi purimabhāgeyeva āgatoti? |
But do not the deities approach the Blessed One in the middle watch of the night? Why did this one come even in the first part of the first watch? |
maraṇabhayeneva tajjitattā. |
Precisely because he was tormented by the fear of death. |
kiṃsu nāmāti kiṃsu nāma bho etaṃ, ko nu kho ajja mahesakkho devo vā brahmā vā bhagavantaṃ pañhaṃ pucchituṃ dhammaṃ sotuṃ upasaṅkamanto, kathaṃsu nāma bho bhagavā pañhaṃ vissajjessati dhammaṃ desessati, lābhā amhākaṃ, yesaṃ no evaṃ devatānaṃ kaṅkhāvinodako satthā avidūre vihāre vasati, ye labhāma thālakabhikkhampi kaṭacchubhikkhampi dātunti saṃviggā lomahaṭṭhajātā uddhaggalomā hutvā dasanakhasamodhānasamujjalaṃ añjaliṃ sirasmiṃ patiṭṭhapetvā namassamānā aṭṭhaṃsu. |
‘What is this?’ means what is this, sirs? Which powerful god or Brahmā is it today who is approaching the Blessed One to ask a question, to hear the Dhamma? How, sirs, will the Blessed One answer the question, teach the Dhamma? What a gain for us, whose Teacher, the dispeller of the doubts of such deities, lives in a monastery not far away, to whom we get to give even a spoonful or a ladleful of alms. Thus, moved, with their hair standing on end, with their ten-fingernailed hands clasped in reverence placed on their heads, they stood paying homage. |
♦ 347. durupasaṅkamāti dupayirupāsiyā. |
♦ 347. ‘Difficult to approach’ means difficult to attend upon. |
ahaṃ sarāgo sadoso samoho, satthā vītarāgo vītadoso vītamoho, tasmā dupayirupāsiyā tathāgatā mādisena. |
I am with passion, with aversion, with delusion; the Teacher is without passion, without aversion, without delusion. Therefore, the Tathāgatas are difficult to attend upon by one like me. |
jhāyīti lakkhaṇūpanijjhānena ca ārammaṇūpanijjhānena ca jhāyī. |
‘A meditator’ means a meditator by way of లక్షణోపనిజ్ఝాన (contemplation of characteristics) and by way of ఆరమ్మణోపనిజ్ఝాన (contemplation of the object). |
tasmiññeva jhāne ratāti jhānaratā. |
‘Delighting in that very meditation’ means delighting in meditation. |
tadantaraṃ paṭisallīnāti tadantaraṃ paṭisallīnā sampati paṭisallīnā vā. |
‘In between, secluded’ means secluded in the interval, or presently secluded. |
tasmā na kevalaṃ jhāyī jhānaratāti durupasaṅkamā, idānimeva paṭisallīnātipi durupasaṅkamā. |
Therefore, not only are they difficult to approach because they are meditators delighting in meditation, but they are also difficult to approach because they are secluded right now. |
pasādeyyāsīti ārādheyyāsi, okāsaṃ me kāretvā dadeyyāsīti vadati. |
‘Would you please’ means would you propitiate; would you create an opportunity for me and give it. He says. |
beluvapaṇḍuvīṇaṃ ādāyāti nanu pubbeva ādinnāti? |
‘Taking the Beluvapaṇḍu lute’—but was it not taken before? |
āma, ādinnā. |
Yes, it was taken. |
maggagamanavasena pana aṃsakūṭe laggitā, idāni naṃ vāmahatthe ṭhapetvā vādanasajjaṃ katvā ādiyi. |
But while traveling on the road, it was hung on his shoulder; now he placed it in his left hand and got it ready for playing. |
tena vuttaṃ “ādāyā”ti. |
Therefore, it is said "having taken". |
♦ pañcasikhagītagāthāvaṇṇanā |
♦ The Commentary on the Verses of Pañcasikha's Song |
♦ 348. assāvesīti sāvesi. |
♦ 348. ‘He made him hear’ means he caused him to hear. |
buddhūpasañhitāti buddhaṃ ārabbha buddhaṃ nissayaṃ katvā pavattāti attho. |
‘Connected with the Buddha’ means arising concerning the Buddha, having the Buddha as its support, it proceeds. This is the meaning. |
sesapadesupi eseva nayo. |
In the other phrases too, this is the method. |
♦ vande te pitaraṃ bhadde, timbaruṃ sūriyavacchaseti ettha sūriyavacchasāti sūriyasamānasarīrā. |
♦ ‘I greet your father, O beautiful one, Timbaru, O Suriyavacchasā’—here ‘Suriyavacchasā’ means one with a body like the sun. |
tassā kira devadhītāya pādantato rasmi uṭṭhahitvā kesantaṃ ārohati, tasmā bālasūriyamaṇḍalasadisā khāyati, iti naṃ “sūriyavacchasā”ti sañjānanti. |
It is said that a ray issues from the sole of that devadhītā's foot and rises to the end of her hair; therefore she appears like the disc of the rising sun. Thus they know her as "Suriyavacchasā". |
taṃ sandhāyāha — “bhadde, sūriyavacchase, tava pitaraṃ timbaruṃ gandhabbadevarājānaṃ vandāmī”ti. |
Referring to that, he says, "O beautiful one, Suriyavacchasā, I greet your father, Timbaru, the gandhabba deva-king." |
yena jātāsi kalyāṇīti yena kāraṇabhūtena yaṃ timbaruṃ devarājānaṃ nissāya tvaṃ jātā, kalyāṇī sabbaṅgasobhanā. |
‘By whom you were born, O lovely one’ means by which cause, relying on which deva-king Timbaru you were born, O lovely one of all beautiful limbs. |
ānandajananī mamāti mayhaṃ pītisomanassavaḍḍhanī. |
‘The generator of my joy’ means the augmenter of my delight and gladness. |
♦ vātova sedataṃ kantoti yathā sañjātasedānaṃ sedaharaṇatthaṃ vāto iṭṭho hoti kanto manāpo, evanti attho. |
♦ ‘Like a breeze to one sweating, dear one’ means just as a breeze is desired, dear, and pleasing to those who are sweating to remove their sweat, so is the meaning. |
pānīyaṃva pipāsatoti pātumicchantassa pipāsato pipāsābhibhūtassa. |
‘Like water to the thirsty’ means to one who wishes to drink, to one thirsty, overcome by thirst. |
aṅgīrasīti aṅge rasmiyo assāti aṅgīrasī, tameva ārabbha ālapanto vadati. |
‘Aṅgīrasī’ means she has rays on her limbs, thus ‘Aṅgīrasī’; addressing her, he speaks. |
dhammo arahatāmivāti arahantānaṃ navalokuttaradhammo viya. |
‘Like the Dhamma to the Arahants’ means like the ninefold supramundane Dhamma to the arahants. |
♦ jighacchatoti bhuñjitukāmassa khudābhibhūtassa. |
♦ ‘To the hungry’ means to one who wishes to eat, overcome by hunger. |
jalantamiva vārināti yathā koci jalantaṃ jātavedaṃ udakakumbhena nibbāpeyya, evaṃ tava kāraṇā uppannaṃ mama kāmarāgapariḷāhaṃ nibbāpehīti vadati. |
‘Like water to a blazing fire’ means just as someone would extinguish a blazing fire with a pot of water, so extinguish the torment of my sensual passion that has arisen on account of you. He says. |
♦ yuttaṃ kiñjakkhareṇunāti padumakesarareṇunā yuttaṃ. |
♦ ‘Mixed with the pollen of the lotus stamen’ means mixed with the pollen of the lotus filament. |
nāgo ghammābhitatto vāti ghammābhitattahatthī viya. |
‘Like an elephant tormented by the heat’ means like an elephant tormented by heat. |
ogāhe te thanūdaranti yathā so nāgo pokkharaṇiṃ ogāhitvā pivitvā aggasoṇḍamattaṃ paññāyamānaṃ katvā nimuggo sukhaṃ sātaṃ vindati, evaṃ kadā nu kho te thanūdaraṃ thanavemajjhaṃ udarañca otaritvā ahaṃ sukhaṃ sātaṃ paṭilabhissāmīti vadati. |
‘I would plunge into your breast-belly’ means just as that elephant, plunging into a pond, drinks, and making only the tip of its trunk visible, immersed, finds happiness and pleasure, so when will I, descending into your breast-belly, the space between your breasts and your belly, attain happiness and pleasure? He says. |
♦ “accaṅkusova nāgova, jitaṃ me tuttatomaraṃ. |
♦ “Like an elephant beyond the goad, I have conquered the spear and prod. |
♦ kāraṇaṃ nappajānāmi, sammatto lakkhaṇūruyā”ti. |
♦ I do not know the reason, infatuated by your shapely thigh.” |
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♦ ettha tuttaṃ vuccati kaṇṇamūle vijjhanāyadaṇḍako. |
♦ Here, ‘tuttaṃ’ is said of the goad for piercing at the root of the ear. |
tomaranti pādādīsu vijjhanadaṇḍatomaraṃ. |
‘tomaraṃ’ is the spear-goad for piercing the feet and so on. |
aṅkusoti matthake vijjhanakuṭilakaṇṭako. |
‘aṅkusoti’ is the crooked hook for piercing on the head. |
yo ca nāgo pabhinnamatto accaṅkuso hoti, aṅkusaṃ atīto; |
And the elephant that, when in rut, is beyond the goad, has passed the goad; |
aṅkusena vijjhiyamānopi vasaṃ na gacchati, so “jitaṃ mayā tuttatomaraṃ, yo ahaṃ aṅkusassapi vasaṃ na gacchāmī”ti madadappena kiñci kāraṇaṃ na bujjhati. |
even when being pierced by the goad, it does not come under control. He, thinking, "I have conquered the spear and prod, I who do not come under the control of even the goad," out of pride and arrogance does not understand any reason. |
yathā so accaṅkuso nāgo “jitaṃ me tuttatomaran”ti kiñci kāraṇaṃ nappajānāti, evaṃ ahampi lakkhaṇasampannaūrutāya lakkhaṇūruyā sammatto matto pamatto ummatto viya kiñci kāraṇaṃ nappajānāmīti vadati. |
Just as that elephant beyond the goad, thinking "I have conquered the spear and prod," does not know any reason, so I too, infatuated, drunk, heedless, like a madman because of your shapely thigh, do not know any reason. He says. |
atha vā accaṅkusova nāgo ahampi sammatto lakkhaṇūruyā kiñci tato virāgakāraṇaṃ nappajānāmi. |
Or, like an elephant beyond the goad, I too, infatuated by your shapely thigh, do not know any reason to be dispassionate from it. |
kasmā? yasmā tena nāgena viya jitaṃ me tuttatomaraṃ, na kassaci vadato vacanaṃ ādiyāmi. |
Why? Because, like that elephant, I have conquered the spear and prod; I do not accept the word of anyone who speaks. |
♦ tayi gedhitacittosmīti bhadde lakkhaṇūru tayi baddhacittosmi. |
♦ ‘My mind is obsessed with you’ means, O beautiful one of shapely thighs, my mind is bound to you. |
gedhitacittoti vā gedhaṃ ajjhupetacitto. |
‘Gedhitacitto’ or ‘a mind that has fallen into obsession’. |
cittaṃ vipariṇāmitanti pakatiṃ jahitvā ṭhitaṃ. |
‘The mind is transformed’ means it has abandoned its natural state. |
paṭigantuṃ na sakkomīti nivattituṃ na sakkomi. |
‘I am not able to turn back’ means I am not able to return. |
vaṅkaghastova ambujoti baḷisaṃ gilitvā ṭhitamaccho viya. |
‘Like a fish that has swallowed a hook’ means like a fish that has swallowed a baited hook and is stuck. |
“ghaso”tipi pāṭho, ayamevattho. |
Another reading is ‘ghaso’, which has the same meaning. |
♦ vāmūrūti vāmākārena saṇṭhitaūru, kadalikkhandhasadisaūrūti vā attho. |
♦ ‘Vāmūrū’ means thighs of beautiful shape, or thighs like the trunk of a banana tree. This is the meaning. |
sajāti āliṅga. |
‘Embrace me, O noble one.’ |
mandalocaneti itthiyo na tikhiṇaṃ nijjhāyanti mandaṃ ālocenti olokenti, tasmā “mandalocanā”ti vuccanti. |
‘Mandalocane’ means women do not gaze sharply, they look gently. Therefore, they are called ‘mandalocanā’. |
palissajāti sabbatobhāgena āliṅga. |
‘Palissajā’ means embrace me from all sides. |
etaṃ me abhipatthitanti etaṃ mayā abhiṇhaṃ patthitaṃ. |
‘This is my fervent wish’ means this has been constantly wished for by me. |
♦ appako vata me santoti pakatiyāva mando samāno. |
♦ ‘Though little is my’ means being naturally small. |
vellitakesiyāti kesā muñcitvā piṭṭhiyaṃ vissaṭṭhakāle sappo viya vellantā gacchantā assāti vellitakesī, tassā vellitakesiyā. |
‘Of the one with flowing hair’ means she whose hair, when let loose and spread on her back, sways like a snake as she walks, is ‘vellitakesī’; of that one with flowing hair. |
anekabhāvo samuppādīti anekavidho jāto. |
‘A manifold state has arisen’ means it has become of many kinds. |
anekabhāgoti vā pāṭho. |
Or the reading is ‘anekabhāgo’. |
arahanteva dakkhiṇāti arahantamhi dinnadānaṃ viya nānappakārato pabhinno. |
‘Like a gift to an Arahant’ means like a gift given to an Arahant, it has diversified in many ways. |
♦ yaṃ me atthi kataṃ puññanti yaṃ mayā kataṃ puññamatthi. |
♦ ‘Whatever merit I have made’ means whatever merit has been made by me. |
arahantesu tādisūti tādilakkhaṇappattesu arahantesu. |
‘Towards such Arahants’ means towards Arahants who have attained the state of 'tādi'. |
tayā saddhiṃ vipaccatanti sabbaṃ tayā saddhimeva vipākaṃ detu. |
‘May it ripen with you’ means may all of it give its result together with you. |
♦ ekodīti ekībhāvaṃ gato. |
♦ ‘Ekodī’ means having become one. |
nipako satoti nepakkaṃ vuccati paññā, tāya samannāgatoti nipako. |
‘Nipako sato’ means ‘nepakkaṃ’ is called wisdom, endowed with that, he is ‘nipako’. |
satiyā samannāgatattā sato. |
Being endowed with mindfulness, he is ‘sato’. |
amataṃ muni jigīsānoti yathā so buddhamuni amataṃ nibbānaṃ jigīsati pariyesati, evaṃ taṃ ahaṃ sūriyavacchase jigīsāmi pariyesāmi. |
‘As the sage seeks the deathless’ means just as that Buddha-sage seeks the deathless Nibbāna, so I seek you, O Suriyavacchasā. |
yathā vā so amataṃ jigīsāno esanto gavesanto vicarati, evāhaṃ taṃ esanto gavesanto vicarāmītipi attho. |
Or, just as he wanders seeking and searching for the deathless, so I wander seeking and searching for you. This is also the meaning. |
♦ yathāpi muni nandeyya, patvā sambodhimuttamanti yathā buddhamuni bodhipallaṅke nisinno sabbaññutaññāṇaṃ patvā nandeyya toseyya. |
♦ ‘Just as the sage would rejoice, having attained supreme enlightenment’ means just as the Buddha-sage, sitting on the seat of enlightenment, having attained all-knowing knowledge, would rejoice and be pleased. |
evaṃ nandeyyanti evameva ahampi tayā missībhāvaṃ gato nandeyyaṃ, pītisomanassajāto bhaveyyanti vadati. |
‘So would I rejoice’ means just so would I, having become united with you, rejoice, I would become filled with joy and gladness. He says. |
♦ tāhaṃ bhadde vareyyāheti aheti āmantanaṃ, ahe bhadde sūriyavacchase, sakkena devānamindena “kiṃ dvīsu devalokesu devarajjaṃ gaṇhasi, suriyavacchasan”ti, evaṃ vare dinne devarajjaṃ pahāya “sūriyavacchasaṃ gaṇhāmī”ti evaṃ taṃ ahaṃ vareyyaṃ iccheyyaṃ gaṇheyyanti attho. |
♦ ‘I would choose you, O beautiful one’—‘ahe’ is a form of address. O beautiful Suriyavacchasā, if Sakka, the lord of the devas, were to give me a choice, saying, "Will you take the kingship of the two deva worlds, or Suriyavacchasā?", then I, abandoning the kingship of the devas, would say, "I take Suriyavacchasā." Thus I would choose, desire, take you. This is the meaning. |
♦ sālaṃva na ciraṃ phullanti tava pitu nagaradvāre naciraṃ pupphito sālo atthi. |
♦ ‘Like a sāla tree recently blossomed’—at the gate of your father's city, there is a recently blossomed sāla tree. |
so ativiya manoharo. |
It is very beautiful. |
taṃ naciraṃ phullasālaṃ viya. |
Like that recently blossomed sāla tree. |
pitaraṃ te sumedhaseti atisassirīkaṃ tava pitaraṃ vandamāno namassāmi namo karomi. |
‘I honor your wise father’—I pay homage to, I bow to your very glorious father. |
yassāsetādisī pajāti yassa āsi etādisī dhītā. |
‘To whom such an offspring belongs’ means to whom such a daughter belongs. |
♦ 349. saṃsandatīti kasmā gītasaddassa ceva vīṇāsaddassa ca vaṇṇaṃ kathesi? |
♦ 349. ‘It blends’—why did he praise the sound of the song and the sound of the lute? |
kiṃ tattha bhagavato sārāgo atthīti? |
Is there passion in the Blessed One for that? |
natthi. chaḷaṅgupekkhāya upekkhako bhagavā etādisesu ṭhānesu, kevalaṃ iṭṭhāniṭṭhaṃ jānāti, na tattha rajjati. |
No. The Blessed One is equanimous with the six-factored equanimity in such situations; he merely knows what is pleasant and unpleasant, he does not become attached to it. |
vuttampi cetaṃ “saṃvijjati kho, āvuso, bhagavato cakkhu, passati bhagavā cakkhunā rūpaṃ, chandarāgo bhagavato natthi, suvimuttacitto bhagavā. |
And this has been said: "The Blessed One has an eye, friend; the Blessed One sees a form with the eye, but there is no lustful desire in the Blessed One; the Blessed One's mind is well-liberated. |
saṃvijjati kho, āvuso, bhagavato sotan”tiādi . |
The Blessed One has an ear, friend," and so on. |
sace pana vaṇṇaṃ na katheyya, pañcasikho “okāso me kato”ti na jāneyya. |
But if he did not praise it, Pañcasikha would not know, "An opportunity has been made for me." |
atha sakko “bhagavatā pañcasikhassa okāso na kato”ti devatā gahetvā tatova paṭinivatteyya, tato mahājāniyo bhaveyya. |
Then Sakka, thinking, "The Blessed One has not made an opportunity for Pañcasikha," would take the deities and turn back from there, and then there would be a great loss. |
vaṇṇe pana kathite “kato bhagavatā pañcasikhassa okāso”ti devatāhi saddhiṃ upasaṅkamitvā pañhaṃ pucchitvā vissajjanāvasāne asītiyā devatāsahassehi saddhiṃ sotāpattiphale patiṭṭhahissatīti ñatvā vaṇṇaṃ kathesi. |
But when the praise is spoken, knowing, "The Blessed One has made an opportunity for Pañcasikha," he will approach with the deities, ask a question, and at the end of the answer, he will be established in the fruit of stream-entry with eighty thousand deities. Knowing this, he praised it. |
♦ tattha kadā saṃyūḷhāti kadā ganthitā piṇḍitā. |
♦ Therein, ‘when was it composed?’ means when was it composed, collected? |
tena kho panāhaṃ, bhante, samayenāti tena samayena tasmiṃ tumhākaṃ sambodhippattito paṭṭhāya aṭṭhame sattāhe. |
‘At that time, venerable sir’ means at that time, in the eighth week after your enlightenment. |
bhaddā nāma sūriyavacchasāti nāmato bhaddā sarīrasampattiyā sūriyavacchasā. |
‘Bhaddā by name, Suriyavacchasā’ means Bhaddā by name, Suriyavacchasā by bodily splendor. |
bhaginīti vohāravacanametaṃ, devadhītāti attho. |
‘Sister’ is a conventional term; it means a devadhītā. |
parakāminīti paraṃ kāmeti abhikaṅkhati. |
‘Desiring another’ means she desires, longs for another. |
♦ upanaccantiyāti naccamānāya. |
♦ ‘While dancing’ means while she was dancing. |
sā kira ekasmiṃ samaye cātumahārājikadevehi saddhiṃ sakkassa devarājassa naccaṃ dassanatthāya gatā, tasmiñca khaṇe sakko tathāgatassa aṭṭha yathābhucce guṇe payirudāhāsi. |
It seems that on one occasion, she went with the gods of the Four Great Kings to show a dance to Sakka, the king of the gods, and at that moment, Sakka was extolling the eight true virtues of the Tathāgata. |
evaṃ tasmiṃ divase gantvā naccantī assosi. |
Thus, on that day, she went and heard while dancing. |
♦ sakkūpasaṅkamavaṇṇanā |
♦ The Description of Sakka's Approach |
♦ 350. paṭisammodatīti “saṃsandati kho te”tiādīni vadanto bhagavā sammodati, pañcasikho paṭisammodati. |
♦ 350. ‘He responds’ means the Blessed One responds by saying, "It blends indeed with you," etc.; Pañcasikha responds in return. |
gāthā ca bhāsanto pañcasikho sammodati, bhagavā paṭisammodati. |
Pañcasikha responds by reciting the verses; the Blessed One responds in return. |
āmantesīti jānāpesi. |
‘He addressed’ means he informed. |
tassa kirevaṃ ahosi “ayaṃ pañcasikho mayā mama kammena pesito attano kammaṃ karoti. |
It seems it occurred to him thus: "This Pañcasikha, sent by me on my business, is doing his own business. |
evarūpassa satthu santike ṭhatvā kāmaguṇūpasañhitaṃ ananucchavikaṃ kathesi, naṭā nāma nillajjā honti, kathento vippakārampi dasseyya, handa naṃ mama kammaṃ jānāpemī”ti cintetvā āmantesi. |
Standing in the presence of such a Teacher, he spoke what was connected with sensual pleasures, which is unfitting. Dancers are indeed shameless; while speaking, he might show some impropriety. Let me inform him of my business." Thinking thus, he addressed him. |
♦ 351. evañca pana tathāgatāti dhammasaṅgāhakattherehi ṭhapitavacanaṃ. |
♦ 351. ‘And thus, the Tathāgata’ is a statement established by the elders who compiled the Dhamma. |
abhivadantīti abhivādanasampaṭicchanena vaḍḍhitavacanena vadanti. |
‘They address’ means they speak with a heightened voice, with a voice magnified by the reception of the greeting. |
abhivaditoti vaḍḍhitavacanena vutto. |
‘Addressed’ means spoken to with a heightened voice. |
♦ urundā samapādīti mahantā vivaṭā ahosi, andhakāro guhāyaṃ antaradhāyi. |
♦ ‘It became wide, even’ means it became great and open; the darkness in the cave vanished. |
āloko udapādīti yo pakatiyā guhāyaṃ andhakāro, so antarahito, āloko jāto. |
‘Light arose’ means the darkness that was normally in the cave disappeared, and light arose. |
sabbametaṃ dhammasaṅgāhakānaṃ vacanaṃ. |
All this is the speech of the compilers of the Dhamma. |
♦ 352. cirapaṭikāhaṃ, bhanteti cirato ahaṃ, cirato paṭṭhāyāhaṃ dassanakāmoti attho. |
♦ 352. ‘For a long time, venerable sir’ means for a long time I have been, for a long time I have been desirous of seeing. This is the meaning. |
kehici kehici kiccakaraṇīyehīti devānaṃ dhītā ca puttā ca aṅke nibbattanti, pādaparicārikā itthiyo sayane nibbattanti, tāsaṃ maṇḍanapasādhanakārikā devatā sayanaṃ parivāretvā nibbattanti, veyyāvaccakarā antovimāne nibbattanti, etesaṃ atthāya aḍḍakaraṇaṃ nāma natthi. |
‘By various duties and tasks’ means for the gods, daughters and sons are born on their laps, female foot-servants are born on their beds, deities who do their adornment and beautification are born surrounding their beds, and servants are born within their palaces. For them, there is no lawsuit. |
ye pana sīmantare nibbattanti, te “tava santakā, mama santakā”ti nicchetuṃ asakkontā aḍḍaṃ karonti, sakkaṃ devarājānaṃ pucchanti. |
But those who are born on the border, being unable to decide, "Are they yours or mine?" they start a lawsuit and ask Sakka, the king of the gods. |
so “yassa vimānaṃ āsannataraṃ, tassa santakā”ti vadati. |
He says, "Whosever palace is closer, they belong to them." |
sace dvepi samaṭṭhāne honti, “yassa vimānaṃ olokentī ṭhitā, tassa santakā”ti vadati. |
If both are at the same place, he says, "Whosever palace they were looking at when they stood, they belong to them." |
sace ekampi na oloketi, taṃ ubhinnaṃ kalahupacchedanatthaṃ attano santakaṃ karoti. |
If they were not looking at either, he makes them his own to put an end to the quarrel between the two. |
kīḷādīnipi kiccāni karaṇīyāneva. |
Sports and so on are also duties and tasks. |
evarūpāni tāni karaṇīyāni sandhāya “kehici kehici kiccakaraṇīyehī”ti āha. |
Referring to such tasks, he said, "by various duties and tasks." |
♦ salaḷāgāraketi salaḷamayagandhakuṭiyaṃ. |
♦ ‘In the sāla-wood house’ means in the perfume-chamber made of sāla-wood. |
aññatarena samādhināti tadā kira bhagavā sakkasseva aparipākagataṃ ñāṇaṃ viditvā okāsaṃ akāretukāmo phalasamāpattivihārena nisīdi. |
‘By some concentration’ means at that time, it seems, the Blessed One, knowing Sakka's knowledge was not yet mature and wishing not to grant an opportunity, sat in the state of fruition-attainment. |
taṃ esa ajānanto “aññatarena samādhinā”ti āha. |
He, not knowing this, said, "by some concentration." |
bhūjati ca nāmāti bhūjatīti tassā nāmaṃ. |
‘Bhūjati is her name’ means Bhūjati is the name of that one. |
paricārikāti pādaparicārikā devadhītā. |
‘Attendant’ means a foot-serving devadhītā. |
sā kira dve phalāni pattā, tenassā devaloke abhiratiyeva natthi. |
She, it seems, had attained two fruits; therefore, she has no delight at all in the deva world. |
niccaṃ bhagavato upaṭṭhānaṃ āgantvā añjaliṃ sirasi ṭhapetvā bhagavantaṃ namassamānā tiṭṭhati. |
She constantly comes to attend on the Blessed One, places her hands in reverence on her head, and stands bowing to the Blessed One. |
nemisaddena tamhā samādhimhā vuṭṭhitoti “samāpanno saddaṃ suṇātī”ti no vata re vattabbe, nanu bhagavā sakkassa devānamindassa “apicāhaṃ āyasmato cakkanemisaddena tamhā samādhimhā vuṭṭhito”ti bhaṇatīti. |
‘Risen from that concentration by the sound of the wheel-rim’—"Does one in attainment hear a sound?" should not be said. But does not the Blessed One say to Sakka, the lord of the devas, "And I, friend, rose from that concentration by the sound of your wheel-rim"? |
tiṭṭhatu nemisaddo, samāpanno nāma antosamāpattiyaṃ kaṇṇamūle dhamamānassa saṅkhayugaḷassāpi asanisannipātassāpi saddaṃ na suṇāti. |
Let the sound of the wheel-rim be. One in attainment does not hear the sound of even a pair of conchs blown at the root of his ear, nor the sound of a thunderclap, while inside the attainment. |
bhagavā pana “ettakaṃ kālaṃ sakkassa okāsaṃ na karissāmī”ti paricchinditvā kālavasena phalasamāpattiṃ samāpanno. |
But the Blessed One, having determined, "I will not grant an opportunity to Sakka for this long," entered the attainment of fruition for that period of time. |
sakko “na dāni me satthā okāsaṃ karotī”ti gandhakuṭiṃ padakkhiṇaṃ katvā rathaṃ nivattetvā devalokābhimukhaṃ pesesi. |
Sakka, thinking, "The Teacher will not grant me an opportunity now," circumambulated the perfume-chamber, turned his chariot, and sent it towards the deva world. |
gandhakuṭipariveṇaṃ rathasaddena samohitaṃ pañcaṅgikatūriyaṃ viya ahosi. |
The precinct of the perfume-chamber became filled with the sound of the chariot, like a five-limbed orchestra. |
bhagavato yathāparicchinnakālavasena samāpattito vuṭṭhitassa rathasaddeneva paṭhamāvajjanaṃ uppajji, tasmā evamāha. |
For the Blessed One, who had emerged from the attainment at the predetermined time, the first reflection arose from the sound of the chariot. Therefore, he said thus. |
♦ gopakavatthuvaṇṇanā |
♦ The Description of the Gopaka Story |
♦ 353. sīlesu paripūrakārinīti pañcasu sīlesu paripūrakārinī. |
♦ 353. ‘A perfect performer in the virtues’ means a perfect performer in the five precepts. |
itthittaṃ virājetvāti itthittaṃ nāma alaṃ, na hi itthitte ṭhatvā cakkavattisiriṃ, na sakkamārabrahmasiriyo paccanubhavituṃ, na paccekabodhiṃ, na sammāsambodhiṃ gantuṃ sakkāti evaṃ itthittaṃ virājeti nāma. |
‘Having become dispassionate towards womanhood’ means enough of this womanhood; for while remaining in womanhood, it is not possible to experience the splendor of a wheel-turning monarch, nor the splendors of Sakka, Māra, or Brahmā; it is not possible to attain Paccekabodhi, nor Sammāsambodhi. Thus, one becomes dispassionate towards womanhood. |
mahantamidaṃ purisattaṃ nāma seṭṭhaṃ uttamaṃ, ettha ṭhatvā sakkā etā sampattiyo pāpuṇitunti evaṃ pana purisattaṃ bhāveti nāma. |
‘This manhood is great, supreme, excellent; established in this, it is possible to attain these fortunes.’ Thus one cultivates manhood. |
sāpi evamakāsi. |
She too did so. |
tena vuttaṃ — “itthittaṃ virājetvā purisattaṃ bhāvetvā”ti. |
Therefore, it is said, "having become dispassionate towards womanhood and having cultivated manhood." |
hīnaṃ gandhabbakāyanti hīnaṃ lāmakaṃ gandhabbanikāyaṃ. |
‘The inferior gandhabba host’ means the inferior, base gandhabba company. |
kasmā pana te parisuddhasīlā tattha uppannāti? |
But why did they, of pure virtue, arise there? |
pubbanikantiyā. pubbepi kira nesaṃ etadeva vasitaṭṭhānaṃ, tasmā nikantivasena tattha uppannā. |
Due to a previous inclination. It seems that previously, this was their dwelling place. Therefore, due to their inclination, they arose there. |
upaṭṭhānanti upaṭṭhānasālaṃ. |
‘Upaṭṭhānaṃ’ means the attendance hall. |
pāricariyanti paricaraṇabhāvaṃ. |
‘Pāricariyanti’ means the state of being an attendant. |
gītavāditehi amhe paricarissāmāti āgacchanti. |
They come, thinking, "We will attend on you with song and music." |
♦ paṭicodesīti sāresi. |
♦ ‘He reproached’ means he reminded. |
so kira te disvā “ime devaputtā ativiya virocenti ativaṇṇavanto, kiṃ nu kho kammaṃ katvā āgatā”ti āvajjanto “bhikkhū ahesun”ti addasa. |
It seems that, seeing them, he thought, "These deva-sons are exceedingly radiant, of excellent complexion. What kamma, I wonder, have they done to come here?" Reflecting, he saw, "They were monks." |
tato “bhikkhū hontu, sīlesu paripūrakārino”ti upadhārento “paripūrakārino”ti addasa. |
Then, considering, "Let them be monks, were they perfect performers in the virtues?" he saw, "They were perfect performers." |
“paripūrakārino hontu, añño guṇo atthi natthī”ti upadhārento “jhānalābhino”ti addasa. |
Considering, "Let them be perfect performers, was there any other quality or not?" he saw, "They were attainers of jhāna." |
“jhānalābhino hontu, kuhiṃ vāsikā”ti upadhārento “mayhaṃva kulūpakā”ti addasa. |
Considering, "Let them be attainers of jhāna, where did they dwell?" he saw, "They were my own family patrons." |
parisuddhasīlā nāma chasu devalokesu yatthicchanti, tattha nibbattanti. |
Those of pure virtue are reborn in whichever of the six deva worlds they wish. |
ime pana uparidevaloke ca na nibbattā. |
But these were not reborn in the upper deva worlds. |
jhānalābhino nāma brahmaloke nibbattanti, ime ca brahmaloke na nibbattā. |
Those who attain jhāna are reborn in the Brahma world, but these were not reborn in the Brahma world. |
ahaṃ pana etesaṃ ovāde ṭhatvā devalokasāmikassa sakkassa devānamindassa pallaṅke putto hutvā nibbatto, ime hīne gandhabbakāye nibbattā. |
But I, having followed their advice, was reborn as a son on the couch of Sakka, the lord of the deva world, while they were reborn in the inferior gandhabba host. |
aṭṭhivedhapuggalā nāmete vaṭṭetvā vaṭṭetvā gāḷhaṃ vijjhitabbāti cintetvā kutomukhā nāmātiādīhi vacanehi paṭicodesi. |
They are indeed persons to be pierced with eight arrows, to be turned over and over and pierced firmly. Thinking thus, he reproached them with the words, ‘From what were you facing away?’ and so on. |
♦ tattha kutomukhāti bhagavati abhimukhe dhammaṃ desente tumhe kutomukhā kiṃ aññā vihitā ito cito ca olokayamānā udāhu niddāyamānā? |
♦ Therein, ‘kutomukhā’ means while the Blessed One was facing you and teaching the Dhamma, from what were you facing away? Were you looking here and there with your attention elsewhere, or were you sleeping? |
duddiṭṭharūpanti duddiṭṭhasabhāvaṃ daṭṭhuṃ ayuttaṃ . |
‘Duddiṭṭharūpanti’ means a wrongly seen nature, unfit to be seen. |
sahadhammiketi ekassa satthu sāsane samāciṇṇadhamme katapuññe. |
‘Sahadhammike’ means those who have made merit, having practiced the Dhamma in common in the dispensation of one Teacher. |
tesaṃ bhanteti tesaṃ gopakena devaputtena evaṃ vatvā puna “aho tumhe nillajjā ahirikā”tiādīhi vacanehi paṭicoditānaṃ dve devā diṭṭheva dhamme satiṃ paṭilabhiṃsu. |
‘tesaṃ bhante’ means of them, venerable sir, who were thus spoken to by the deva-son Gopaka and then reproached with words like, "Oh, you are shameless, without conscience," two devas regained mindfulness in this very life. |
♦ kāyaṃ brahmapurohitanti te kira cintayiṃsu — “naṭehi nāma naccantehi gāyantehi vādentehi āgantvā dāyo nāma labhitabbo assa, ayaṃ pana amhākaṃ diṭṭhakālato paṭṭhāya pakkhittaloṇaṃ uddhanaṃ viya taṭataṭāyateva, kiṃ nu kho idan”ti āvajjantā attano samaṇabhāvaṃ parisuddhasīlataṃ jhānalābhitaṃ tasseva kulūpakabhāvañca disvā “parisuddhasīlā nāma chasu devalokesu yathārucite ṭhāne nibbattanti, jhānalābhino brahmaloke. |
♦ ‘The host of Brahma's ministers’—it seems they thought: "Dancers, singers, and musicians, having come, should receive a payment. But this one, from the moment we saw him, has been crackling like salt thrown on a fire. What is this?" Reflecting, they saw their own state as monks, their pure virtue, their attainment of jhāna, and their being his family patrons. They thought, "Those of pure virtue are reborn in any of the six deva worlds as they wish, and those who attain jhāna in the Brahma world. |
mayaṃ uparidevalokepi brahmalokepi nibbattituṃ nāsakkhimha. |
We were not able to be reborn in the upper deva worlds or in the Brahma world. |
amhākaṃ ovāde ṭhatvā ayaṃ itthikā upari nibbattā, mayaṃ bhikkhū samānā bhagavati brahmacariyaṃ caritvā hīne gandhabbakāye nibbattā. |
This woman, having followed our advice, was reborn above, while we, being monks and having lived the holy life under the Blessed One, were reborn in the inferior gandhabba host. |
tena no ayaṃ evaṃ niggaṇhātī”ti ñatvā tassa kathaṃ suṇantāyeva tesu dve janā paṭhamajjhānasatiṃ paṭilabhitvā jhānaṃ pādakaṃ katvā saṅkhāre sammasantā anāgāmiphaleyeva patiṭṭhahiṃsu. |
That is why this one rebukes us so." Thus, while listening to his words, two of them regained mindfulness of the first jhāna, and making that jhāna a basis, contemplating the conditioned phenomena, they were established in the fruit of non-returning. |
atha nesaṃ so paritto kāmāvacarattabhāvo dhāretuṃ nāsakkhi. |
Then that limited sense-sphere existence of theirs could not sustain them. |
tasmā tāvadeva cavitvā brahmapurohitesu nibbattā. |
Therefore, they passed away at that very moment and were reborn among the ministers of Brahmā. |
so ca nesaṃ kāyo tattha ṭhitānaṃyeva nibbatto. |
And that body of theirs was reborn while they were standing there. |
tena vuttaṃ — “tesaṃ, bhante, gopakena devaputtena paṭicoditānaṃ dve devā diṭṭheva dhamme satiṃ paṭilabhiṃsu kāyaṃ brahmapurohitan”ti. |
Therefore it is said: "Of them, venerable sir, being reproached by the deva-son Gopaka, two devas regained mindfulness in this very life, for the host of Brahma's ministers." |
♦ tattha diṭṭheva dhammeti tasmiññeva attabhāve jhānasatiṃ paṭilabhiṃsu. |
♦ Therein, ‘in this very life’ means in that very existence they regained mindfulness of jhāna. |
tattheva ṭhatvā cutā pana kāyaṃ brahmapurohitaṃ brahmapurohitasarīraṃ paṭilabhiṃsūti evamattho daṭṭhabbo. |
But, having passed away while standing there, they attained ‘the host of Brahma's ministers,’ the body of a Brahma's minister. The meaning should be seen thus. |
eko pana devoti eko devaputto nikantiṃ chindituṃ asakkonto kāme ajjhavasi, tattheva āvāsiko ahosi. |
But ‘one deva’ means one deva-son, unable to cut off his inclination, dwelt in sensual pleasures and became a resident there. |
♦ 354. saṅghañcupaṭṭhāsinti saṅghañca upaṭṭhāsiṃ. |
♦ 354. 'saṅghañcupaṭṭhāsiṃ' means 'I attended on the Sangha'. |
♦ sudhammatāyāti dhammassa sundarabhāvena. |
♦ 'sudhammatāya' means by the good nature of the Dhamma. |
tidivūpapannoti tidive tidasapure upapanno. |
'tidivūpapanno' means born in the third heaven, in the city of the thirty-three. |
gandhabbakāyūpagate vasīneti gandhabbakāyaṃ āvāsiko hutvā upagate. |
'gandhabbakāyūpagate vasīne' means those who, having become residents in the gandhabba host, have approached. |
ye ca mayaṃ pubbe manussabhūtāti ye pubbe manussabhūtā mayaṃ annena pānena upaṭṭhahimhāti iminā saddhiṃ yojetvā attho veditabbo. |
'ye ca mayaṃ pubbe manussabhūtā' means 'we who were formerly human beings'; the meaning should be understood by connecting it with 'we attended with food and drink'. |
♦ pādūpasaṅgayhāti pāde upasaṅgayha pādadhovanapādamakkhanānuppadānena pūjetvā ceva vanditvā ca. |
♦ ‘pādūpasaṅgayhā’ means having approached his feet, having honored and bowed by giving foot-washing and foot-anointing. |
sake nivesaneti attano ghare. |
‘sake nivesane’ means in one's own house. |
imassāpi padassa upaṭṭhahimhāti imināva sambandho. |
The connection of this phrase is also with ‘upaṭṭhahimha’. |
♦ paccattaṃ veditabboti attanāva veditabbo. |
♦ ‘To be known by oneself’ means to be known by oneself. |
ariyāna subhāsitānīti tumhehi vuccamānāni buddhānaṃ bhagavantānaṃ subhāsitāni. |
‘The well-spoken words of the noble ones’ means the well-spoken words of the Buddhas, the Blessed Ones, which are spoken by you. |
♦ tumhe pana seṭṭhamupāsamānāti uttamaṃ buddhaṃ bhagavantaṃ upāsamānā anuttare buddhasāsane vā. |
♦ ‘But you, attending on the Highest’ means attending on the supreme Buddha, the Blessed One, or in the unsurpassed dispensation of the Buddha. |
brahmacariyanti seṭṭhacariyaṃ. |
‘The holy life’ means the supreme life. |
bhavatūpapattīti bhavantānaṃ upapatti. |
‘The rebirth of you venerable ones’ means your rebirth. |
♦ agāre vasato mayhanti gharamajjhe vasantassa mayhaṃ. |
♦ ‘Of me dwelling in the household’ means of me dwelling in the midst of the house. |
♦ svajjāti so ajja. |
♦ ‘svajjā’ means ‘so ajja’ (he today). |
gotamasāvakenāti idha gopako gotamasāvakoti vutto. |
‘By a disciple of Gotama’—here Gopaka is called a disciple of Gotama. |
sameccāti samāgantvā. |
‘sameccā’ means having come together. |
♦ handa viyāyāma byāyāmāti handa uyyamāma byāyamāma. |
♦ ‘Come, let us strive, let us exert’ means come, let us endeavor, let us exert. |
mā no mayaṃ parapessā ahumhāti noti nipātamattaṃ, mā mayaṃ parassa pesanakārakāva ahumhāti attho. |
‘May we not be others’ servants’—‘no’ is just a particle; the meaning is, may we not be the message-bearers of another. |
gotamasāsanānīti idha pakatiyā paṭividdhaṃ paṭhamajjhānameva gotamasāsanānīti vuttaṃ, taṃ anussaraṃ anussaritvāti attho. |
‘The teachings of Gotama’—here, the first jhāna which was naturally penetrated is called the teachings of Gotama; ‘remembering that’ means remembering it. This is the meaning. |
♦ cittāni virājayitvāti pañcakāmaguṇikacittāni virājayitvā. |
♦ ‘Having become dispassionate towards the minds’ means having become dispassionate towards the minds connected with the five strands of sensual pleasure. |
kāmesu ādīnavanti vikkhambhanavasena paṭhamajjhānena kāmesu ādīnavaṃ addasaṃsu, samucchedavasena tatiyamaggena. |
‘The danger in sensual pleasures’—they saw the danger in sensual pleasures by way of suppression through the first jhāna, and by way of eradication through the third path. |
kāmasaṃyojanabandhanānīti kāmasaññojanāni ca kāmabandhanāni ca. |
‘The fetters and bonds of sensual pleasure’ means the fetters of sensual pleasure and the bonds of sensual pleasure. |
pāpimayogānīti pāpimato mārassa yogabhūtāni, bandhanabhūtānīti attho. |
‘The yokes of the Evil One’ means they are the yokes of the Evil One, Māra; they are bonds. This is the meaning. |
duraccayānīti duratikkamāni. |
‘Difficult to cross’ means difficult to overcome. |
saindā devā sapajāpatikāti indaṃ jeṭṭhakaṃ katvā upaviṭṭhā saindā pajāpatiṃ devarājānaṃ jeṭṭhakaṃ katvā upaviṭṭhā sapajāpatikā. |
‘The gods with Indra, with Pajāpati’ means those who sat down with Indra as their chief are ‘saindā’; those who sat down with Pajāpati, the king of the gods, as their chief are ‘sapajāpatikā’. |
sabhāyupaviṭṭhāti sabhāyaṃ upaviṭṭhā, nisinnāti attho. |
‘sabhāyupaviṭṭhā’ means sat down in the assembly, seated. This is the meaning. |
♦ vīrāti sūrā. |
♦ ‘vīrā’ means heroes. |
virāgāti vītarāgā. |
‘virāgā’ means free from passion. |
virajaṃ karontāti virajaṃ anāgāmimaggaṃ karontā uppādentā. |
‘virajaṃ karontā’ means making the stainless non-returner path, producing it. |
nāgova sannāni guṇānīti kāmasaññojanabandhanāni chetvā deve tāvatiṃse atikkamiṃsu. |
‘nāgova sannāni guṇāni’ means having cut the bonds of the fetters of sensual pleasure, they surpassed the Tāvatiṃsa gods. |
saṃvegajātassāti jātasaṃvegassa sakkassa. |
‘Of him in whom agitation had arisen’ means of Sakka, in whom agitation had arisen. |
♦ kāmābhibhūti duvidhānampi kāmānaṃ abhibhū. |
♦ ‘The subduer of sensual pleasure’ means the subduer of both kinds of sensual pleasure. |
satiyā vihīnāti jhānasativirahitā. |
‘Devoid of mindfulness’ means lacking mindfulness of jhāna. |
♦ tiṇṇaṃ tesanti tesu tīsu janesu. |
♦ ‘Of those three’ means of those three persons. |
āvasinettha ekoti tattha hīne kāye ekoyeva āvāsiko jāto. |
‘One was a resident there’ means there, in that inferior state, only one became a resident. |
sambodhipathānusārinoti anāgāmimaggānusārino. |
‘Following the path to enlightenment’ means following the non-returner path. |
devepi hīḷentīti dve devaloke hīḷentā adhokarontā upacārappanāsamādhīhi samāhitattā attano pādapaṃsuṃ devatānaṃ matthake okirantā ākāse uppatitvā gatāti. |
‘Despising even the gods’ means despising, subordinating the two deva worlds; because of being concentrated with access and absorption concentration, they, as if scattering the dust of their feet on the heads of the deities, rose into the sky and went. |
♦ etādisī dhammappakāsanetthāti ettha sāsane evarūpā dhammappakāsanā, yāya sāvakā etehi guṇehi samannāgatā honti. |
♦ ‘Such is the proclamation of the Dhamma here’ means here in this dispensation, there is such a proclamation of the Dhamma, by which the disciples become endowed with these qualities. |
na tattha kiṃ kaṅkhati koci sāvakoti kiṃ tattha tesu sāvakesu koci ekasāvakopi buddhādīsu vā cātuddisabhāve vā na kaṅkhati “sabbadisāsu asajjamāno agayhamāno viharatī”ti. |
‘Therein no disciple has any doubt’ means what doubt does any disciple, even a single disciple, have there among those disciples concerning the Buddhas, etc., or concerning the state of the four directions? He dwells without clinging, without being grasped in any of the directions. |
idāni bhagavato vaṇṇaṃ bhaṇanto “nitiṇṇaoghaṃ vicikicchachinnaṃ, buddhaṃ namassāma jinaṃ janindan”ti āha. |
Now, speaking the praise of the Blessed One, he said, "We pay homage to the Buddha, the Jina, the lord of people, who has crossed the flood, whose doubt is cut." |
tattha vicikicchachinnanti chinnavicikicchaṃ. |
Therein, ‘whose doubt is cut’ means one whose doubt is cut. |
janindanti sabbalokuttamaṃ. |
‘Lord of people’ means the highest in all the world. |
♦ yaṃ te dhammanti yaṃ tava dhammaṃ. |
♦ ‘Whatever Dhamma of yours’ means whatever your Dhamma. |
ajjhagaṃsu teti te devaputtā adhigatā. |
‘Those they attained’ means those deva-sons attained. |
kāyaṃ brahmapurohitanti amhākaṃ passantānaṃyeva brahmapurohitasarīraṃ. |
‘The host of Brahma's ministers’ means the body of a Brahma's minister, right before our eyes. |
idaṃ vuttaṃ hoti — yaṃ tava dhammaṃ jānitvā tesaṃ tiṇṇaṃ janānaṃ te dve visesagū amhākaṃ passantānaṃyeva kāyaṃ brahmapurohitaṃ adhigantvā maggaphalavisesaṃ ajjhagaṃsu, mayampi tassa dhammassa pattiyā āgatamhāsi mārisāti. |
This is what is said: having known your Dhamma, those two of the three persons, being of special quality, attained the body of a Brahma's minister right before our eyes and realized the special state of the path and fruit. We too have come for the attainment of that Dhamma, O mārisa. |
āgatamhaseti sampattamha. |
‘āgatamhase’ means we have arrived. |
katāvakāsā bhagavatā, pañhaṃ pucchemu mārisāti sace no bhagavā okāsaṃ karoti, atha bhagavatā katāvakāsā hutvā pañhaṃ, mārisa, puccheyyāmāti attho. |
‘An opportunity having been made by the Blessed One, may we ask a question, O mārisa’ means if the Blessed One grants us an opportunity, then, an opportunity having been made by the Blessed One, we would ask a question, O mārisa. This is the meaning. |
♦ maghamāṇavavatthu |
♦ The Story of the Youth Magha |
♦ 355. dīgharattaṃ visuddho kho ayaṃ yakkhoti cirakālato pabhuti visuddho. |
♦ 355. ‘This yakkha has been pure for a long time’ means he has been pure for a long time. |
kīva cirakālato? |
For how long? |
anuppanne buddhe magadharaṭṭhe macalagāmake maghamāṇavakālato paṭṭhāya. |
From the time he was the youth Magha in the village of Macala in the country of Magadha, before a Buddha had arisen. |
tadā kiresa ekadivasaṃ kālasseva vuṭṭhāya gāmamajjhe manussānaṃ gāmakammakaraṇaṭṭhānaṃ gantvā attano ṭhitaṭṭhānaṃ pādanteneva paṃsukacavaraṃ apanetvā ramaṇīyamakāsi, añño āgantvā tattha aṭṭhāsi. |
At that time, it is said, one day, having risen early, he went to the place in the middle of the village where people did village work, and with the tip of his foot he cleared away the dust and rubbish from where he stood and made it pleasant. Another came and stood there. |
so tāvatakeneva satiṃ paṭilabhitvā majjhe gāmassa khalamaṇḍalamattaṃ ṭhānaṃ sodhetvā vālukaṃ okiritvā dārūni āharitvā sītakāle aggiṃ karoti, daharā ca mahallakā ca āgantvā tattha nisīdanti. |
He, having gained mindfulness from just that, cleared a space the size of a threshing floor in the middle of the village, scattered sand, brought firewood, and makes a fire in the cold season. The young and the old come and sit there. |
♦ athassa ekadivasaṃ etadahosi — “mayaṃ nagaraṃ gantvā rājarājamahāmattādayo passāma, imesupi candimasūriyesu ‘cando nāma devaputto, sūriyo nāma devaputto’ti vadanti. |
♦ Then one day this occurred to him: "We go to the city and see kings, royal ministers, and so on. Of these moon and sun too, they say, 'The moon is a deva-son, the sun is a deva-son.' |
kiṃ nu kho katvā ete etā sampattiyo adhigatā”ti? |
Having done what, I wonder, did they attain these fortunes?" |
tato “nāññaṃ kiñci, puññakammameva katvā”ti cintetvā “mayāpi evaṃvidhasampattidāyakaṃ puññakammameva kattabban”ti cintesi. |
Then, thinking, "Nothing other than having done meritorious deeds," he thought, "I too must do meritorious deeds that yield such fortune." |
♦ so kālasseva vuṭṭhāya yāguṃ pivitvā vāsipharasukudālamusalahattho catumahāpathaṃ gantvā musalena pāsāṇe uccāletvā pavaṭṭeti, yānānaṃ akkhapaṭighātarukkhe harati, visamaṃ samaṃ karoti, catumahāpathe sālaṃ karoti, pokkharaṇiṃ khaṇati, setuṃ bandhati, evaṃ divasaṃ kammaṃ katvā atthaṅgate sūriye gharaṃ eti. |
♦ So, having risen early, drunk gruel, and with axe, adze, spade, and mallet in hand, he went to the crossroads, lifted stones with the mallet and rolled them away, removed trees that obstruct the axles of carts, made the uneven even, built a hall at the crossroads, dug a pond, and built a bridge. Thus, having worked all day, he comes home when the sun has set. |
taṃ añño pucchi — “bho, magha, tvaṃ pātova nikkhamitvā sāyaṃ araññato esi, kiṃ kammaṃ karosī”ti? |
Another asked him, "Sir, Magha, you go out early in the morning and come from the forest in the evening. What work do you do?" |
puññakammaṃ karomi. |
"I do meritorious work. |
saggagāmimaggaṃ sodhemīti. |
I am clearing the road to heaven." |
kimidaṃ, bho, puññaṃ nāmāti? |
What is this, sir, called merit? |
tvaṃ na jānāsīti? |
Do you not know? |
āma, na jānāmīti. |
No, I do not know. |
nagaraṃ gatakāle diṭṭhapubbā te rājarājamahāmattādayoti? |
When you went to the city, have you seen kings, royal ministers, and so on before? |
āma, diṭṭhapubbāti. |
Yes, I have seen them before. |
puññakammaṃ katvā tehi taṃ ṭhānaṃ laddhaṃ, ahampi evaṃvidhasampattidāyakaṃ kammaṃ karomi. |
They obtained that position by doing meritorious deeds. I too am doing deeds that yield such fortune. |
“cando nāma devaputto, sūriyo nāma devaputto”ti sutapubbaṃ tayāti? |
Have you heard it said, 'The moon is a deva-son, the sun is a deva-son'? |
āma sutapubbanti. |
Yes, I have heard it. |
etassa saggassa gamanamaggaṃ ahaṃ sodhemīti. |
I am clearing the road for going to that heaven. |
idaṃ pana puññakammaṃ kiṃ taveva vaṭṭati, aññassa na vaṭṭatīti? |
But this meritorious deed, is it only for you, not for another? |
na kassacetaṃ vāritanti. |
It is not forbidden to anyone. |
yadi evaṃ sve araññaṃ gamanakāle mayhampi saddaṃ dehīti. |
If so, tomorrow when you go to the forest, give me a call too. |
punadivase taṃ gahetvā gato, evaṃ tasmiṃ gāme tettiṃsa manussā taruṇavayā sabbe tasseva anuvattakā ahesuṃ. |
The next day, he took him and went. Thus, in that village, thirty-three young men all became his followers. |
te ekacchandā hutvā puññakammāni karontā vicaranti. |
They, with one accord, wander about doing meritorious deeds. |
yaṃ disaṃ gacchanti, maggaṃ samaṃ karontā ekadivaseneva karonti, pokkharaṇiṃ khaṇantā, sālaṃ karontā, setuṃ bandhantā ekadivaseneva niṭṭhāpenti. |
Whichever direction they go, they make the road even in a single day. Digging a pond, making a hall, building a bridge, they finish it in a single day. |
♦ atha nesaṃ gāmabhojako cintesi — “ahaṃ pubbe etesu suraṃ pivantesu pāṇaghātādīni karontesu ca kahāpaṇādivasena ceva daṇḍabalivasena ca dhanaṃ labhāmi. |
♦ Then the village headman thought: "Formerly, when these men were drinking liquor and committing acts of killing, etc., I received wealth by way of kahāpaṇas and by way of fines. |
idāni etesaṃ puññakaraṇakālato paṭṭhāya ettako āyo natthi, handa ne rājakule paribhindāmī”ti rājānaṃ upasaṅkamitvā core, mahārāja, passāmīti. |
Now, since the time they started doing meritorious deeds, I have no such income. I must break them up at the royal court." He approached the king and said, "I see robbers, great king." |
kuhiṃ, tātāti? |
Where, my good man? |
mayhaṃ gāmeti. |
In my village. |
kiṃ corā nāma, tātāti? |
What kind of robbers, my good man? |
rājāparādhikā devāti. |
They are offenders against the king, Your Majesty. |
kiṃ jātikāti? |
What is their caste? |
gahapatijātikā devāti. |
They are of the householder caste, Your Majesty. |
gahapatikā kiṃ karissanti, tayā jānamānena kasmā mayhaṃ na kathitanti? |
What will householders do? Since you knew, why did you not tell me? |
bhayena, mahārāja, na kathemi, idāni mā mayhaṃ dosaṃ kareyyāthāti. |
Out of fear, great king, I did not speak. Now, please do not find fault with me. |
atha rājā “ayaṃ mayhaṃ mahāravaṃ ravatī”ti saddahitvā “tena hi gaccha, tvameva ne ānehī”ti balaṃ datvā pesesi. |
Then the king, believing him because "he is making a great fuss to me," sent him with a force, saying, "Then go, you yourself bring them." |
so gantvā divasaṃ araññe kammaṃ katvā sāyamāsaṃ bhuñjitvā gāmamajjhe nisīditvā “sve kiṃ kammaṃ karissāma, kiṃ maggaṃ samaṃ karoma, pokkharaṇiṃ khaṇāma, setuṃ bandhāmā”ti mantayamāneyeva te parivāretvā “mā phandittha, rañño āṇā”ti bandhitvā pāyāsi. |
He went and, while they were gathered in the middle of the village after working in the forest all day and eating their evening meal, discussing, "What work shall we do tomorrow? Shall we level a road, dig a pond, or build a bridge?" he surrounded them and, saying, "Do not move, it is the king's order," he bound them and set off. |
atha kho nesaṃ itthiyo “sāmikā kira vo ‘rājāparādhikā corā’ti bandhitvā niyyantī”ti sutvā “aticirena kūṭā ete ‘puññakammaṃ karomā’ti divase divase araññeva acchanti, sabbakammantā parihīnā, gehe na kiñci vaḍḍhati, suṭṭhu baddhā suṭṭhu gahitā”ti vadiṃsu. |
Then their wives, hearing, "Your husbands are being taken away, bound, as 'robbers who have offended the king'," said, "These fools have been away for a long time, saying 'we are doing meritorious deeds,' spending every day in the forest. All their work has been neglected, nothing in the house is prospering. It is good that they are bound, it is good that they are caught." |
♦ gāmabhojakopi te netvā rañño dassesi. |
♦ The village headman took them and showed them to the king. |
rājā anupaparikkhitvāyeva “hatthinā maddāpethā”ti āha. |
The king, without any investigation, said, "Have them trampled by an elephant." |
tesu nīyamānesu magho itare āha — “bho, sakkhissatha mama vacanaṃ kātun”ti? |
As they were being led away, Magha said to the others, "Sirs, will you be able to do what I say?" |
tava vacanaṃ karontāyevamha imaṃ bhayaṃ pattā, evaṃ santepi tava vacanaṃ karoma, bhaṇa bho, kiṃ karomāti? |
It is by doing what you say that we have come to this fear. Even so, we will do what you say. Speak, sir, what shall we do? |
ettha bho vaṭṭe carantānaṃ nāma nibaddhaṃ etaṃ, kiṃ pana tumhe corāti? |
Sirs, for those wandering in this cycle, this is a fixed thing. But are you robbers? |
na coramhāti. |
We are not robbers. |
imassa lokassa saccakiriyā nāma avassayo, tasmā sabbepi “yadi amhe corā, hatthī maddatu, atha na corā, mā maddatū”ti saccakiriyaṃ karothāti. |
An act of truth is a refuge in this world. Therefore, all of you make an act of truth, saying, 'If we are robbers, may the elephant trample us; but if we are not robbers, may it not trample us.' |
te tathā akaṃsu. |
They did so. |
hatthī upagantumpi na sakkoti, viravanto palāyati, hatthiṃ tuttatomaraṅkusehi koṭṭentāpi upanetuṃ na sakkonti. |
The elephant could not even approach; trumpeting, it ran away. Even when they beat the elephant with prods, spears, and goads, they could not make it approach. |
“hatthiṃ upanetuṃ na sakkomā”ti rañño ārocesuṃ. |
They reported to the king, "We cannot make the elephant approach." |
tena hi upari kaṭena paṭicchādetvā maddāpethāti. |
Then have them trampled after covering them with a mat. |
upari kaṭe dinne diguṇaravaṃ viravanto palāyati. |
When they put a mat over them, it trumpeted with twice the noise and ran away. |
♦ rājā sutvā pesuññakārakaṃ pakkosāpetvā āha — “tāta, hatthī maddituṃ na icchatī”ti? |
♦ The king, having heard, had the slanderer summoned and said, "My good man, the elephant does not want to trample them." |
āma, deva, jeṭṭhakamāṇavo mantaṃ jānāti, mantasseva ayamānubhāvoti. |
Yes, Your Majesty, the chief young man knows a spell. This is the power of the spell. |
rājā taṃ pakkosāpetvā “manto kira te atthī”ti pucchi? |
The king had him summoned and asked, "Is it true you have a spell?" |
natthi, deva, mayhaṃ manto, saccakiriyaṃ pana mayaṃ karimha — “yadi amhe rañño corā, maddatu, atha na corā, mā maddatū”ti, saccakiriyāya no esa ānubhāvoti. |
I have no spell, Your Majesty, but we performed an act of truth: 'If we are the king's robbers, let it trample us; but if we are not robbers, may it not trample us.' This is the power of our act of truth. |
kiṃ pana, tāta, tumhe kammaṃ karothāti? |
But what work do you do, my good man? |
amhe, deva, maggaṃ samaṃ karoma, catumahāpathe sālaṃ karoma, pokkharaṇiṃ khaṇāma, setuṃ bandhāma, evarūpāni puññakammāni karontā vicarimhāti. |
We, Your Majesty, level roads, build halls at the four great crossroads, dig ponds, and build bridges. We wander about doing such meritorious deeds. |
♦ ayaṃ tumhe kimatthaṃ pisuṇesīti? |
♦ "Why did this one slander you?" |
amhākaṃ pamattakāle idañcidañca labhati, appamattakāle taṃ natthi, etena kāraṇenāti. |
In the time of our heedlessness, he gets this and that. In the time of our heedfulness, that is not so. For this reason. |
tāta, ayaṃ hatthī nāma tiracchāno, sopi tumhākaṃ guṇe jānāti. |
"My good man, this elephant is an animal, yet even he knows your virtue. |
ahaṃ manusso hutvāpi na jānāmi, tumhākaṃ vasanagāmaṃ tumhākaṃyeva puna aharaṇīyaṃ katvā demi, ayampi hatthī tumhākaṃyeva hotu, pesuññakārakopi tumhākaṃyeva dāso hotu. |
I, being a human, did not know. I give your dwelling village to you, to be your own, not to be taken back again. May this elephant also be yours. May the slanderer also be your slave. |
ito paṭṭhāya mayhampi puññakammaṃ karothāti dhanaṃ datvā vissajjesi. |
From now on, do meritorious deeds for me as well." Giving them wealth, he dismissed them. |
te dhanaṃ gahetvā vārena vārena hatthiṃ āruyha gacchantā mantayanti “bho puññakammaṃ nāma anāgatabhavatthāya kariyati, amhākaṃ pana antoudake pupphitaṃ nīluppalaṃ viya imasmiññeva attabhāve vipākaṃ deti. |
They, taking the wealth and riding the elephant in turns, discuss, "Sirs, meritorious deeds are done for the sake of a future existence, but for us, like a blue water lily blooming in the water, it gives its fruit in this very existence. |
idāni atirekaṃ puññaṃ karissāmā”ti, kiṃ karomāti? |
Now we will do even more merit." "What shall we do?" |
catumahāpathe thāvaraṃ katvā mahājanassa vissamanasālaṃ karoma, itthīhi pana saddhiṃ apattikaṃ katvā karissāma, amhesu hi “corā”ti gahetvā nīyamānesu itthīnaṃ ekāpi cintāmattakampi akatvā “subaddhā sugahitā”ti uṭṭhahiṃsu, tasmā tāsaṃ pattiṃ na dassāmāti. |
Let us build a permanent hall at the crossroads for the great populace to rest in. But we will do it without making it a joint possession with women. For when we were being led away, seized as 'robbers', not one of the women even had a thought of concern, but rose up saying, 'Well bound, well caught.' Therefore, we will not give them a share. |
te attano gehāni gantvā hatthino tettiṃsapiṇḍaṃ denti, tettiṃsa tiṇamuṭṭhiyo āharanti, taṃ sabbaṃ hatthissa kucchipūraṃ jātaṃ. |
They went to their own houses, gave thirty-three portions of food to the elephant, and brought thirty-three bundles of grass. All that filled the elephant's belly. |
te araññaṃ pavisitvā rukkhe chindanti, chinnaṃ chinnaṃ hatthī kaḍḍhitvā sakaṭapathe ṭhapesi. |
They entered the forest and cut trees. The elephant dragged each felled tree and placed it on the cart path. |
te rukkhe tacchetvā sālāya kammaṃ ārabhiṃsu. |
They dressed the timber and began the work on the hall. |
♦ maghassa gehe sujātā, sudhammā, cittā, nandāti catasso bhariyāyo ahesuṃ. |
♦ In Magha's house, there were four wives: Sujātā, Sudhammā, Cittā, and Nandā. |
sudhammā vaḍḍhakiṃ pucchati — “tāta, ime sahāyā kālasseva gantvā sāyaṃ enti, kiṃ kammaṃ karontī”ti? |
Sudhammā asks the carpenter, "Sir, these companions go out early and come in the evening. What work do they do?" |
“sālaṃ karonti, ammā”ti. |
They are building a hall, madam. |
“tāta, mayhampi sālāya pattiṃ katvā dehī”ti. |
Sir, make me a partner in the hall. |
“itthīhi apattikaṃ karomā”ti ete vadantīti. |
They say, 'Let us do it without making it a joint possession with women.' |
sā vaḍḍhakissa aṭṭha kahāpaṇe datvā “tāta, yena kenaci upāyena mayhaṃ pattikaṃ karohī”ti āha. |
She gave the carpenter eight kahāpaṇas and said, "Sir, by some means or other, make me a partner." |
so “sādhu ammā”ti vatvā puretaraṃ vāsipharasuṃ gahetvā gāmamajjhe ṭhatvā “kiṃ bho ajja imasmimpi kāle na nikkhamathā”ti uccāsaddaṃ katvā “sabbe maggaṃ āruḷhā”ti ñatvā “gacchatha tāva tumhe, mayhaṃ papañco atthī”ti te purato katvā aññaṃ maggaṃ āruyha kaṇṇikūpagaṃ rukkhaṃ chinditvā tacchetvā maṭṭhaṃ katvā āharitvā sudhammāya gehe ṭhapesi — “mayā dehīti vuttadivase nīharitvā dadeyyāsī”ti. |
He said, "Very well, madam," and taking an axe and adze beforehand, he stood in the middle of the village and, making a loud noise, said, "What, sirs, are you not coming out even at this time?" Knowing that "all are on the road," he said, "You go on ahead, I have some business," and sending them ahead, he took another road, cut down a tree suitable for a pinnacle, dressed it, made it smooth, brought it, and placed it in Sudhammā's house, saying, "On the day I say 'give it,' you should bring it out and give it." |
♦ atha niṭṭhite dabbasambhārakamme bhūmikammato paṭṭhāya cayabandhanathambhussāpana saṅghāṭayojana kaṇṇikamañcabandhanesu katesu so vaḍḍhakī kaṇṇikamañce nisīditvā catūhi disāhi gopānasiyo ukkhipitvā “bho ekaṃ pamuṭṭhaṃ atthī”ti āha. |
♦ Then, when the collection of materials was finished, starting from the groundwork, the laying of the foundation, the raising of the pillars, the joining of the beams, and the fixing of the pinnacle-base were done. The carpenter sat on the pinnacle-base, raised the rafters from the four directions, and said, "Sirs, one thing has been forgotten." |
kiṃ bho pamuṭṭhaṃ, sabbameva tvaṃ pamussasīti. |
What has been forgotten, sir? You forget everything. |
imā bho gopānasiyo kattha patiṭṭhahissantīti? |
Sirs, on what will these rafters rest? |
kaṇṇikā nāma laddhuṃ vaṭṭatīti. |
A pinnacle must be got. |
kuhiṃ bho idāni sakkā laddhunti? |
Where can one be got now, sirs? |
kulānaṃ gehe sakkā laddhunti. |
It can be got in the houses of the families. |
āhiṇḍantā pucchathāti. |
Go around and ask. |
te antogāmaṃ pavisitvā pucchitvā sudhammāya gharadvāre “imasmiṃ ghare kaṇṇikā atthī”ti āhaṃsu. |
They entered the village and, after asking, said at Sudhammā's house-door, "There is a pinnacle in this house." |
sā “atthī”ti āha. |
She said, "There is." |
handa mūlaṃ gaṇhāhīti. |
Come, take a price. |
mūlaṃ na gaṇhāmi, sace mama pattiṃ karotha, dassāmīti. |
I will not take a price. If you make me a partner, I will give it. |
etha bho mātugāmassa pattiṃ na karoma, araññaṃ gantvā rukkhaṃ chindissāmāti nikkhamiṃsu. |
"Come, sirs, let us not make a woman a partner. Let us go to the forest and cut a tree." They set out. |
♦ tato vaḍḍhakī “kiṃ na laddhā, tāta, kaṇṇikā”ti pucchi. |
♦ Then the carpenter asked, "What, sir, was the pinnacle not got?" |
te tamatthaṃ ārocayiṃsu. |
They told him the matter. |
vaḍḍhakī kaṇṇikamañce nisinnova ākāsaṃ ulloketvā “bho ajja nakkhattaṃ sundaraṃ, idaṃ aññaṃ saṃvaccharaṃ atikkamitvā sakkā laddhuṃ, tumhehi ca dukkhena ābhatā dabbasambhārā, te sakalasaṃvaccharena imasmiññeva ṭhāne pūtikā bhavissanti. |
The carpenter, still sitting on the pinnacle-base, looked up at the sky and said, "Sirs, today the constellation is auspicious. This can be got again after another year has passed. And the materials you have brought with difficulty will rot in this very place within a whole year. |
devaloke nibbattakāle tassāpi ekasmiṃ koṇe sālā hotu, āharatha nan”ti āha. |
When you are reborn in the deva world, let there be a hall for her in one corner. Bring it," he said. |
sāpi yāva te na puna āgacchanti, tāva kaṇṇikāya heṭṭhimatale “ayaṃ sālā sudhammā nāmā”ti akkharāni chindāpetvā ahatena vatthena veṭhetvā ṭhapesi. |
She too, until they came back, had letters carved on the lower side of the pinnacle, saying, "This hall is named Sudhammā," wrapped it in a new cloth, and kept it. |
kammikā āgantvā — “āhara, re kaṇṇikaṃ, yaṃ hotu taṃ hotu. |
The workers came and said, "Bring the pinnacle, woman, let what will be, be. |
tuyhampi pattiṃ karissāmā”ti āhaṃsu. |
We will make you a partner too." |
sā nīharitvā “tātā, yāva aṭṭha vā soḷasa vā gopānasiyo na ārohanti, tāva imaṃ vatthaṃ mā nibbeṭhayitthā”ti vatvā adāsi. |
She brought it out and said, "Sirs, until eight or sixteen rafters are raised, do not unwrap this cloth," and gave it. |
te “sādhū”ti sampaṭicchitvā gahetvā gopānasiyo āropetvāva vatthaṃ nibbeṭhesuṃ. |
They said, "Very well," accepted it, took it, and after raising the rafters, they unwrapped the cloth. |
♦ eko mahāgāmikamanusso uddhaṃ ullokento akkharāni disvā “kiṃ, bho, idan”ti akkharaññuṃ manussaṃ pakkosāpetvā dassesi. |
♦ A man from a large village, looking up, saw the letters and, saying, "What is this, sirs?" he had a man who knew letters summoned and showed it to him. |
so “sudhammā nāma ayaṃ sālā”ti āha. |
He said, "This hall is named Sudhammā." |
“haratha, bho, mayaṃ ādito paṭṭhāya sālaṃ katvā nāmamattampi na labhāma, esā ratanamattena kaṇṇikarukkhena sālaṃ attano nāmena kāretī”ti viravanti. |
"Take it away, sirs! We have built a hall from the beginning and do not get even a name, but she, with just a gem of a pinnacle-tree, has the hall named after herself," they clamored. |
vaḍḍhakī tesaṃ viravantānaṃyeva gopānasiyo pavesetvā āṇiṃ datvā sālākammaṃ niṭṭhāpesi. |
The carpenter, while they were clamoring, inserted the rafters, fixed the pin, and finished the work on the hall. |
♦ sālaṃ tidhā vibhajiṃsu, ekasmiṃ koṭṭhāse issarānaṃ vasanaṭṭhānaṃ akaṃsu, ekasmiṃ duggatānaṃ, ekasmiṃ gilānānaṃ. |
♦ They divided the hall into three parts. In one section, they made a place for the wealthy to stay; in one, for the poor; and in one, for the sick. |
tettiṃsa janā tettiṃsa phalakāni paññapetvā hatthissa saññaṃ adaṃsu — “āgantuko āgantvā yassa atthate phalake nisīdati, taṃ gahetvā phalakasāmikasseva gehe patiṭṭhapehi. |
The thirty-three men prepared thirty-three planks and gave a sign to the elephant: "Whatever visitor comes and sits on whose spread-out plank, take him and establish him in the house of the owner of the plank. |
tassa pādaparikammapiṭṭhiparikammakhādanīyabhojanīyasayanāni sabbāni phalakasāmikasseva bhāro bhavissatī”ti. |
His foot-care, back-care, food, drink, and bed will all be the responsibility of the owner of the plank." |
hatthī āgatāgataṃ gahetvā phalakasāmikassa gehaṃ neti, so tassa taṃ divasaṃ kattabbaṃ karoti. |
The elephant took each visitor who came to the house of the owner of the plank, and he did what was necessary for him for that day. |
♦ maghamāṇavo sālato avidūre ṭhāne koviḷārarukkhaṃ ropāpesi, mūle cassa pāsāṇaphalakaṃ atthari. |
♦ The youth Magha had a koviḷāra tree planted in a place not far from the hall, and at its base he spread a stone slab. |
nandā nāmassa bhariyā avidūre pokkharaṇiṃ khaṇāpesi, cittā mālāvacche ropāpesi, sabbajeṭṭhikā pana ādāsaṃ gahetvā attabhāvaṃ maṇḍayamānāva vicarati. |
His wife named Nandā had a pond dug not far away. Cittā had flower beds planted. But the eldest of all just walked around, taking a mirror and adorning her own body. |
magho taṃ āha — “bhadde, sudhammā, sālāya pattikā jātā, nandā pokkharaṇiṃ khaṇāpesi, cittā mālāvacche ropāpesi. |
Magha said to her, "My dear, Sudhammā has become a partner in the hall, Nandā has had a pond dug, Cittā has had flower beds planted. |
tava pana puññakammaṃ nāma natthi, ekaṃ puññaṃ karohi, bhadde”ti sā “tvaṃ kassa kāraṇā karosi, nanu tayā kataṃ mayhamevā”ti vatvā attabhāvamaṇḍanameva anuyuñjati. |
But you have no meritorious deed. Do one meritorious deed, my dear." She said, "For whose sake are you doing it? Is not what you have done mine as well?" and she continued to apply herself only to the adornment of her body. |
♦ magho yāvatāyukaṃ ṭhatvā tato cavitvā tāvatiṃsabhavane sakko hutvā nibbatti, tepi tettiṃsa gāmikamanussā kālaṅkatvā tettiṃsa devaputtā hutvā tasseva santike nibbattā. |
♦ Magha, having lived out his lifespan, passed away from there and was reborn as Sakka in the Tāvatiṃsa heaven. Those thirty-three village men, having died, were reborn as thirty-three deva-sons in his presence. |
sakkassa vejayanto nāma pāsādo satta yojanasatāni uggacchi, dhajo tīṇi yojanasatāni uggacchi, koviḷārarukkhassa nissandena samantā tiyojanasataparimaṇḍalo pañcadasayojanapariṇāhakkhandho pāricchattako nibbatti, pāsāṇaphalakassa nissandena pāricchattakamūle saṭṭhiyojanikā paṇḍukambalasilā nibbatti. |
Sakka's Vejayanta palace rose seven hundred leagues, its banner rose three hundred leagues. As a result of the koviḷāra tree, the Pāricchattaka tree was born, with a circumference of three hundred leagues and a trunk fifteen leagues in girth. As a result of the stone slab, the sixty-league Paṇḍukambala stone seat was born at the base of the Pāricchattaka tree. |
sudhammāya kaṇṇikarukkhassa nissandena tiyojanasatikā sudhammā devasabhā nibbatti. |
As a result of Sudhammā's pinnacle-tree, the Sudhammā deva-assembly hall, three hundred leagues in size, was born. |
nandāya pokkharaṇiyā nissandena paññāsayojanā nandā nāma pokkharaṇī nibbatti. |
As a result of Nandā's pond, the pond named Nandā, fifty leagues in size, was born. |
cittāya mālāvacchavatthunissandena saṭṭhiyojanikaṃ cittalatāvanaṃ nāma uyyānaṃ nibbatti. |
As a result of Cittā's plot of flower beds, the park named Cittalatāvana, sixty leagues in size, was born. |
♦ sakko devarājā sudhammāya devasabhāya yojanike suvaṇṇapallaṅke nisinno tiyojanike setacchatte dhāriyamāne tehi devaputtehi tāhi devakaññāhi aḍḍhatiyāhi nāṭakakoṭīhi dvīsu devalokesu devatāhi ca parivārito mahāsampattiṃ olokento tā tisso itthiyo disvā “imā tāva paññāyanti, sujātā kuhin”ti olokento “ayaṃ mama vacanaṃ akatvā girikandarāya bakasakuṇikā hutvā nibbattā”ti disvā devalokato otaritvā tassā santikaṃ gato. |
♦ Sakka, the king of the gods, seated on a golden couch one league in size in the Sudhammā deva-assembly hall, with a white parasol three leagues in size being held over him, surrounded by those deva-sons, those deva-maidens, twenty-five million celestial nymphs, and the deities of the two deva worlds, surveyed his great fortune, and seeing those three women, thought, "These are accounted for, but where is Sujātā?" Looking, he saw, "This one, not doing what I said, has been reborn as a crane in a mountain cleft." He descended from the deva world and went to her. |
sā disvāva sañjānitvā adhomukhā jātā. |
She, upon seeing him, recognized him and her face fell. |
“bāle, idāni kiṃ sīsaṃ na ukkhipasi? |
"Fool, why do you not lift your head now? |
tvaṃ mama vacanaṃ akatvā attabhāvameva maṇḍayamānā vītināmesi. |
You, not doing what I said, spent your time only adorning your own body. |
sudhammāya ca nandāya ca cittāya ca mahāsampatti nibbattā, ehi amhākaṃ sampattiṃ passā”ti devalokaṃ netvā nandāya pokkharaṇiyā pakkhipitvā pallaṅke nisīdi. |
Great fortune has been born for Sudhammā, Nandā, and Cittā. Come and see our fortune." He took her to the deva world, put her in Nandā's pond, and sat on the couch. |
♦ nāṭakitthiyo “kuhiṃ gatattha, mahārājā”ti pucchiṃsu. |
♦ The celestial nymphs asked, "Where have you been, great king?" |
so anārocetukāmopi tāhi nippīḷiyamāno “sujātāya santikan”ti āha. |
Though he did not want to tell, being pressed by them, he said, "To Sujātā's presence." |
kuhiṃ nibbattā, mahārājāti? |
Where was she reborn, great king? |
kandarapādeti. idāni kuhinti? |
At the foot of a mountain cleft." "And now where? |
nandāpokkharaṇiyaṃ me vissaṭṭhāti. |
She has been released by me into the Nandā pond. |
etha, bho, amhākaṃ ayyaṃ passāmāti sabbā tattha agamaṃsu. |
"Come, sirs, let us see our lady." They all went there. |
sā pubbe sabbajeṭṭhikā hutvā tā avamaññittha. |
She, who was formerly the eldest of all, had looked down on them. |
idāni tāpi taṃ disvā — “passatha, bho amhākaṃ ayyāya mukhaṃ kakkaṭakavijjhanasūlasadisan”tiādīni vadantiyo keḷiṃ akaṃsu. |
Now they too, seeing her, said things like, "Behold, sirs, our lady's face, like a spear for piercing crabs," and made sport of her. |
sā ativiya aṭṭiyamānā sakkaṃ devarājānaṃ āha — “mahārāja, imāni suvaṇṇarajatamaṇivimānāni vā nandāpokkharaṇī vā mayhaṃ kiṃ karissati, jātibhūmiyeva mahārāja sattānaṃ sukhā, maṃ tattheva kandarapāde vissajjehī”ti. |
She, being extremely annoyed, said to Sakka, the king of the gods, "Great king, what will these golden, silver, and jewel palaces or the Nandā pond do for me? The land of one's birth, great king, is happiness for beings. Release me right there, at the foot of the mountain cleft." |
sakko taṃ tattha vissajjetvā “mama vacanaṃ karissasī”ti āha. |
Sakka, having released her there, said, "Will you do what I say?" |
karissāmi, mahārājāti. |
I will, great king. |
pañca sīlāni gahetvā akhaṇḍāni katvā rakkha, katipāhena taṃ etāsaṃ jeṭṭhikaṃ karissāmīti. |
Take the five precepts and keep them unbroken. In a few days, I will make you the chief of these. |
sā tathā akāsi. |
She did so. |
♦ sakko katipāhassa accayena “sakkā nu kho sīlaṃ rakkhitun”ti gantvā maccharūpena uttānako hutvā tassā purato udakapiṭṭhe osarati, sā “matamacchako bhavissatī”ti gantvā sīse aggahesi. |
♦ Sakka, after a few days, thinking, "Is she able to keep the precepts?", went in the form of a fish and floated on his back on the surface of the water in front of her. She, thinking, "It must be a dead fish," went and took it by the head. |
maccho naṅguṭṭhaṃ cālesi. |
The fish moved its tail. |
sā “jīvati maññe”ti udake vissajjesi. |
She, thinking, "I think it's alive," released it into the water. |
sakko ākāse ṭhatvā “sādhu, sādhu, rakkhasi sikkhāpadaṃ, evaṃ taṃ rakkhamānaṃ katipāheneva nāṭakānaṃ jeṭṭhikaṃ karissāmī”ti āha. |
Sakka, standing in the air, said, "Good, good, you are keeping the training rule. If you keep it thus, in a few days I will make you the chief of the nymphs." |
tassāpi pañca vassasatāni āyu ahosi. |
Her lifespan was also five hundred years. |
ekadivasampi udarapūraṃ nālatthaṃ, sukkhitvā parisukkhitvā milāyamānāpi sīlaṃ akhaṇḍetvā kālaṅkatvā bārāṇasiyaṃ kumbhakāragehe nibbatti. |
Not getting a full stomach even for one day, having dried up, become withered, and faded, but without breaking the precepts, she died and was reborn in a potter's house in Bārāṇasī. |
♦ sakko “kuhiṃ nibbattā”ti olokento disvā “tato idha ānetuṃ na sakkā, jīvitavuttimassā dassāmī”ti suvaṇṇaeḷālukānaṃ yānakaṃ pūretvā majjhe gāmassa mahallakavesena nisīditvā “eḷālukāni gaṇhathā”ti ukkuṭṭhimakāsi. |
♦ Sakka, looking to see, "Where was she reborn?", saw her and thought, "She cannot be brought here from there. I will give her the means to live." He filled a cart with golden gourds and, sitting in the middle of the village in the guise of an old man, he called out, "Take gourds!" |
samantā gāmavāsikā āgantvā “dehi, tātā”ti āhaṃsu. |
The surrounding villagers came and said, "Give us some, father." |
ahaṃ sīlarakkhakānaṃ demi, tumhe sīlaṃ rakkhathāti. |
I give to those who keep the precepts. Do you keep the precepts? |
tāta mayaṃ sīlaṃ nāma kīdisantipi na jānāma, mūlena dehīti. |
Father, we don't even know what precepts are. Give them to us for a price. |
“sīlarakkhakānaṃyeva dammī”ti āha. |
"I only give to those who keep the precepts," he said. |
“etha, re kosi ayaṃ eḷālukamahallako”ti sabbe nivattiṃsu. |
"Come on, who is this old gourd-seller?" All turned back. |
♦ sā dārikā pucchi — “amma, tumhe eḷālukatthāya gatā tucchahatthāva āgatā”ti. |
♦ The girl asked, "Mother, you went for gourds but came back empty-handed." |
kosi, amma, eḷālukamahallako “ahaṃ sīlarakkhakānaṃ dammī”ti vadati, nūnimassa dārikā sīlaṃ khāditvā vattanti, mayaṃ sīlameva na jānāmāti. |
Daughter, some old gourd-seller says, 'I give to those who keep the precepts.' It seems his daughters live by eating precepts. We don't even know what precepts are. |
sā “mayhaṃ ānītaṃ bhavissatī”ti gantvā “eḷālukaṃ, tāta, dehī”ti āha. |
She, thinking, "It must have been brought for me," went and said, "Give me a gourd, father." |
“tvaṃ sīlāni rakkhasi ammā”ti? |
Do you keep the precepts, daughter? |
“āma, tāta rakkhāmī”ti. |
Yes, father, I do. |
idaṃ mayā tuyhameva ābhatanti gehadvāre yānena saddhiṃ ṭhapetvā pakkāmi. |
"I brought this just for you." He placed it with the cart at the door of her house and departed. |
sāpi yāvajīvaṃ sīlaṃ rakkhitvā cavitvā vepacittiasurassa dhītā hutvā nibbatti. |
She too, keeping the precepts for her whole life, passed away and was reborn as the daughter of the asura Vepacitti. |
sīlanissandena pāsādikā ahosi. |
As a result of her virtue, she was graceful. |
so “dhītuvivāhamaṅgalaṃ karissāmī”ti asure sannipātesi. |
He, thinking, "I will hold a marriage festival for my daughter," assembled the asuras. |
♦ sakko “kuhiṃ nibbattā”ti olokento “asurabhavane nibbattā, ajjassā vivāhamaṅgalaṃ karissantī”ti disvā “idāni yaṃkiñci katvā ānetabbā mayā”ti asuravaṇṇaṃ nimminitvā gantvā asurānaṃ antare aṭṭhāsi. |
♦ Sakka, looking to see, "Where was she reborn?", saw, "She has been reborn in the asura realm. Today they will hold her marriage festival." Thinking, "Now I must bring her, whatever it takes," he created the form of an asura, went, and stood among the asuras. |
“tava sāmikaṃ vadehī”ti tassā hatthe pitā pupphadāmaṃ adāsi “yaṃ icchasi, tassūpari khipāhī”ti. |
Choose your husband." Her father gave a garland of flowers into her hand, saying, "On whomever you wish, throw it. |
sā olokentī sakkaṃ disvā pubbasannivāsena sañjātasinehā “ayaṃ me sāmiko”ti tassūpari dāmaṃ khipi. |
She, looking around, saw Sakka and, with affection born of previous association, thought, "This is my husband," and threw the garland on him. |
so taṃ bāhāya gahetvā ākāse uppati, tasmiṃ khaṇe asurā sañjāniṃsu. |
He took her by the arm and flew into the sky. At that moment, the asuras recognized him. |
te “gaṇhatha, gaṇhatha, jarasakkaṃ, veriko amhākaṃ, na mayaṃ etassa dārikaṃ dassāmā”ti anubandhiṃsu. |
They pursued him, saying, "Catch him, catch old Sakka! He is our enemy. We will not give the girl to him." |
vepacitti pucchi “kenāhaṭā”ti? |
Vepacitti asked, "By whom was she taken?" |
“jarasakkena mahārājā”ti. |
By old Sakka, great king. |
“avasesesu ayameva seṭṭho, apethā”ti āha. |
"Among the rest, he is the best. Let him go," he said. |
sakko naṃ netvā aḍḍhatiyakoṭināṭakānaṃ jeṭṭhikaṭṭhāne ṭhapesi. |
Sakka took her and established her in the position of chief of the twenty-five million celestial nymphs. |
sā sakkaṃ varaṃ yāci — “mahārāja, mayhaṃ imasmiṃ devaloke mātā vā pitā vā bhātā vā bhaginī vā natthi, yattha yattha gacchasi, tattha tattha maṃ gahetvāva gaccha mahārājā”ti. |
She asked a boon of Sakka: "Great king, in this deva world, I have no mother, father, brother, or sister. Wherever you go, take me with you, great king." |
sakko “sādhū”ti paṭiññaṃ adāsi. |
Sakka gave his promise, saying, "Very well." |
♦ evaṃ macalagāmake maghamāṇavakālato paṭṭhāya visuddhabhāvamassa sampassanto bhagavā “dīgharattaṃ visuddho kho ayaṃ yakkho”ti āha. |
♦ Thus, seeing his state of purity from the time he was the youth Magha in the village of Macala, the Blessed One said, "This yakkha has been pure for a long time." |
atthasañhitanti atthanissitaṃ kāraṇanissitaṃ. |
'Connected with the goal' means connected with the purpose, connected with the reason. |
♦ pañhaveyyākaraṇavaṇṇanā |
♦ The Commentary on the Explanation of the Questions |
♦ 357. kiṃ saṃyojanāti kiṃ bandhanā, kena bandhanena baddhā hutvā. |
♦ 357. ‘What is the fetter?’ means what is the bond, being bound by what bond? |
puthukāyāti bahujanā. |
‘The many beings’ means the great populace. |
averāti appaṭighā. |
‘Without enmity’ means without resentment. |
adaṇḍāti āvudhadaṇḍadhanadaṇḍavinimuttā. |
‘Without punishment’ means free from the punishment of weapons and the punishment of fines. |
asapattāti apaccatthikā. |
‘Without rivals’ means without adversaries. |
abyāpajjāti vigatadomanassā. |
‘Without affliction’ means with dejection gone. |
viharemu averinoti aho vata kenaci saddhiṃ averino vihareyyāma, katthaci kopaṃ na uppādetvā accharāya gahitakaṃ jaṅghasahassena saddhiṃ paribhuñjeyyāmāti dānaṃ datvā pūjaṃ katvā ca patthayanti. |
‘May we dwell without enmity’—"Oh, may we dwell without enmity towards anyone, not giving rise to anger anywhere, may we enjoy with a thousand nymphs taken at a snap of the fingers." Thus they wish, having given alms and made offerings. |
iti ca nesaṃ hotīti evañca nesaṃ ayaṃ patthanā hoti. |
‘And this occurs to them’ means and this wish occurs to them. |
atha ca panāti evaṃ patthanāya satipi. |
‘And yet’ means even though there is this wish. |
♦ issāmacchariyasaṃyojanāti parasampattikhīyanalakkhaṇā issā, attasampattiyā parehi sādhāraṇabhāvassa asahanalakkhaṇaṃ macchariyaṃ, issā ca macchariyañca saṃyojanaṃ etesanti issāmacchariyasaṃyojanā. |
♦ ‘The fetter of envy and miserliness’ means envy, characterized by languishing at others' success, and miserliness, characterized by not enduring one's own success being shared with others; those for whom envy and miserliness are a fetter are 'issāmacchariyasaṃyojanā'. |
ayamettha saṅkhepo. |
This is the summary here. |
vitthārato pana issāmacchariyāni abhidhamme vuttāneva. |
But in detail, envy and miserliness are as stated in the Abhidhamma. |
♦ āvāsamacchariyena panettha yakkho vā peto vā hutvā tasseva āvāsassa saṅkāraṃ sīsena ukkhipitvā vicarati. |
♦ Here, through miserliness regarding a dwelling, one becomes a yakkha or a peta and wanders about, carrying the rubbish of that very dwelling on one's head. |
kulamacchariyena tasmiṃ kule aññesaṃ dānādīni karonte disvā “bhinnaṃ vatidaṃ kulaṃ mamā”ti cintayato lohitampi mukhato uggacchati, kucchivirecanampi hoti, antānipi khaṇḍākhaṇḍāni hutvā nikkhamanti. |
Through miserliness regarding a family, seeing others giving alms, etc., in that family, and thinking, "My family is ruined," blood even comes from his mouth, and he has loose bowels, and his intestines come out in pieces. |
lābhamacchariyena saṅghassa vā gaṇassa vā santake lābhe maccharāyitvā puggalikaparibhogena paribhuñjitvā yakkho vā peto vā mahāajagaro vā hutvā nibbattati. |
Through miserliness regarding gain, being miserly with the gain belonging to the Sangha or a group, and consuming it for personal use, one is reborn as a yakkha, a peta, or a great python. |
sarīravaṇṇaguṇavaṇṇamacchariyena pana pariyattidhammamacchariyena ca attanova vaṇṇaṃ vaṇṇeti, na paresaṃ vaṇṇaṃ, “kiṃ vaṇṇo eso”ti taṃ taṃ dosaṃ vadanto pariyattiñca kassaci kiñci adento dubbaṇṇo ceva eḷamūgo ca hoti. |
But through miserliness regarding the beauty of the body, the beauty of virtue, and miserliness regarding the Dhamma of the scriptures, one praises only one's own beauty, not the beauty of others. Saying, "What beauty is this?" and speaking of this and that fault, and not giving anything of the scriptures to anyone, one becomes ugly and mute. |
♦ apica āvāsamacchariyena lohagehe paccati. |
♦ Moreover, through miserliness regarding a dwelling, one is tormented in the Loha-geha (Copper House). |
kulamacchariyena appalābho hoti. |
Through miserliness regarding a family, one has little gain. |
lābhamacchariyena gūthaniraye nibbattati. |
Through miserliness regarding gain, one is reborn in the Gūtha-niraya (Dung Hell). |
vaṇṇamacchariyena bhave nibbattassa vaṇṇo nāma na hoti. |
Through miserliness regarding beauty, one has no beauty when reborn in any existence. |
dhammamacchariyena kukkuḷaniraye nibbattati. |
Through miserliness regarding the Dhamma, one is reborn in the Kukkuḷa-niraya (Hot Embers Hell). |
idaṃ pana issāmacchariyasaṃyojanaṃ sotāpattimaggena pahīyati. |
But this fetter of envy and miserliness is abandoned by the path of stream-entry. |
yāva taṃ nappahīyati, tāva devamanussā averatādīni patthayantāpi verādīhi na parimuccantiyeva. |
As long as it is not abandoned, gods and humans, though wishing for non-enmity and so on, are not freed from enmity and so on. |
♦ tiṇṇā mettha kaṅkhāti etasmiṃ pañhe mayā tumhākaṃ vacanaṃ sutvā kaṅkhā tiṇṇāti vadati, na maggavasena tiṇṇakaṅkhataṃ dīpeti. |
♦ ‘My doubt is crossed here’—in this question, having heard your words, my doubt is crossed, he says. He is not indicating the crossing of doubt by way of the path. |
vigatā kathaṃkathāti idaṃ kathaṃ, idaṃ kathanti ayampi kathaṃkathā vigatā. |
‘Perplexity is gone’—this perplexity, 'how is this, how is this,' is also gone. |
♦ 358. nidānādīni vuttatthāneva. |
♦ 358. The cause, etc., have the meanings already stated. |
piyāppiyanidānanti piyasattasaṅkhāranidānaṃ macchariyaṃ, appiyasattasaṅkhāranidānā issā. |
‘Having the pleasant and unpleasant as its cause’—miserliness has pleasant beings and things as its cause; envy has unpleasant beings and things as its cause. |
ubhayaṃ vā ubhayanidānaṃ. |
Or both have both as their cause. |
pabbajitassa hi saddhivihārikādayo, gahaṭṭhassa puttādayo hatthiassādayo vā sattā piyā honti keḷāyitā mamāyitā, muhuttampi te apassanto adhivāsetuṃ na sakkoti. |
For a renunciant, his fellow monks, etc., and for a householder, his sons, etc., or his elephants, horses, etc., are pleasant beings, cherished and held dear. Not seeing them even for a moment, he cannot endure it. |
so aññaṃ tādisaṃ piyasattaṃ labhantaṃ disvā issaṃ karoti. |
He, seeing another obtaining such a pleasant being, becomes envious. |
“iminā amhākaṃ kiñci kammaṃ atthi, muhuttaṃ tāva naṃ dethā”ti tameva aññehi yācito “na sakkā dātuṃ, kilamissati vā ukkaṇṭhissati vā”tiādīni vatvā macchariyaṃ karoti. |
When others ask for that very one, saying, "We have some work with him, lend him to us for a moment," he says things like, "It is not possible to give him, he will be tired or discontented," and becomes miserly. |
evaṃ tāva ubhayampi piyasattanidānaṃ hoti. |
Thus, both are caused by pleasant beings. |
bhikkhussa pana pattacīvaraparikkhārajātaṃ, gahaṭṭhassa vā alaṅkārādiupakaraṇaṃ piyaṃ hoti manāpaṃ, so aññassa tādisaṃ uppajjamānaṃ disvā “aho vatassa evarūpaṃ na bhaveyyā”ti issaṃ karoti, yācito vāpi “mayampetaṃ mamāyantā na paribhuñjāma, na sakkā dātun”ti macchariyaṃ karoti. |
But for a monk, his bowl, robes, and other requisites, or for a householder, his ornaments and other belongings, are pleasant and pleasing. He, seeing such arising for another, becomes envious, thinking, "Oh, may he not have such a thing." Or, when asked, he becomes miserly, saying, "We ourselves, though holding it dear, do not use it; it cannot be given." |
evaṃ ubhayampi piyasaṅkhāranidānaṃ hoti. |
Thus, both are caused by pleasant things. |
appiye pana te vuttappakāre satte ca saṅkhāre ca labhitvā sacepissa te amanāpā honti, tathāpi kilesānaṃ viparītavuttitāya “ṭhapetvā maṃ ko añño evarūpassa lābhī”ti issaṃ vā karoti, yācito tāvakālikampi adadamāno macchariyaṃ vā karoti. |
But regarding the unpleasant, if he obtains those aforesaid beings and things, even if they are displeasing to him, still, due to the perverse nature of defilements, thinking, "Who other than me is a recipient of such a thing?" he becomes envious. Or, when asked, not giving even for a short time, he becomes miserly. |
evaṃ ubhayampi appiyasattasaṅkhāranidānaṃ hoti. |
Thus, both are caused by unpleasant beings and things. |
♦ chandanidānanti ettha pariyesanachando, paṭilābhachando, paribhogachando, sannidhichando, vissajjanachandoti pañcavidho chando. |
♦ ‘Having desire as its cause’—here desire is fivefold: the desire of seeking, the desire of obtaining, the desire of using, the desire of storing, and the desire of giving away. |
♦ katamo pariyesanachando? |
♦ What is the desire of seeking? |
idhekacco atitto chandajāto rūpaṃ pariyesati, saddaṃ. |
Here, someone, insatiable, with desire arisen, seeks a form, a sound, |
gandhaṃ. rasaṃ. |
a smell, a taste, |
phoṭṭhabbaṃ pariyesati, dhanaṃ pariyesati. |
a tangible object; he seeks wealth. |
ayaṃ pariyesanachando. |
This is the desire of seeking. |
♦ katamo paṭilābhachando? |
♦ What is the desire of obtaining? |
idhekacco atitto chandajāto rūpaṃ paṭilabhati, saddaṃ. |
Here, someone, insatiable, with desire arisen, obtains a form, a sound, |
gandhaṃ. rasaṃ. |
a smell, a taste, |
phoṭṭhabbaṃ paṭilabhati, dhanaṃ paṭilabhati. |
a tangible object; he obtains wealth. |
ayaṃ paṭilābhachando. |
This is the desire of obtaining. |
♦ katamo paribhogachando? |
♦ What is the desire of using? |
idhekacco atitto chandajāto rūpaṃ paribhuñjati, saddaṃ. |
Here, someone, insatiable, with desire arisen, uses a form, a sound, |
gandhaṃ. rasaṃ. |
a smell, a taste, |
phoṭṭhabbaṃ paribhuñjati, dhanaṃ paribhuñjati. |
a tangible object; he uses wealth. |
ayaṃ paribhogachando. |
This is the desire of using. |
♦ katamo sannidhichando? |
♦ What is the desire of storing? |
idhekacco atitto chandajāto dhanasannicayaṃ karoti “āpadāsu bhavissatī”ti. |
Here, someone, insatiable, with desire arisen, makes a store of wealth, thinking, "It will be for times of misfortune." |
ayaṃ sannidhichando. |
This is the desire of storing. |
♦ katamo vissajjanachando? |
♦ What is the desire of giving away? |
idhekacco atitto chandajāto dhanaṃ vissajjeti, hatthārohānaṃ, assārohānaṃ, rathikānaṃ, dhanuggahānaṃ — “ime maṃ rakkhissanti gopissanti mamāyissanti samparivārayissantī”ti. |
Here, someone, insatiable, with desire arisen, gives away wealth to elephant-riders, horse-riders, charioteers, and archers, thinking, "These will protect me, guard me, hold me dear, and surround me." |
ayaṃ vissajjanachando. |
This is the desire of giving away. |
ime pañca chandā. |
These are the five desires. |
idha taṇhāmattameva, taṃ sandhāya idaṃ vuttaṃ. |
Here it is merely craving; referring to that, this was said. |
♦ vitakkanidānoti ettha “lābhaṃ paṭicca vinicchayo”ti evaṃ vutto vinicchayavitakko vitakko nāma. |
♦ ‘Having thought as its cause’—here, the thought of judgment, spoken of as "judgment depending on gain," is called thought. |
vinicchayoti dve vinicchayā taṇhāvinicchayo ca, diṭṭhivinicchayo ca. |
‘Judgment’—there are two judgments: judgment by craving and judgment by view. |
aṭṭhasataṃ taṇhāvicaritaṃ taṇhāvinicchayo nāma. |
The one hundred and eight elaborations of craving are called judgment by craving. |
dvāsaṭṭhi diṭṭhiyo diṭṭhivinicchayo nāmāti evaṃ vuttataṇhāvinicchayavasena hi iṭṭhāniṭṭhapiyāppiyavavatthānaṃ na hoti. |
The sixty-two views are called judgment by view. For by way of the judgment by craving mentioned, there is no determination of pleasant, unpleasant, dear, and not-dear. |
tadeva hi ekaccassa iṭṭhaṃ hoti, ekaccassa aniṭṭhaṃ paccantarājamajjhimadesarājūnaṃ gaṇḍuppādamigamaṃsādīsu viya. |
For that very thing is pleasant to one and unpleasant to another, as with the flesh of monitor lizards and deer for kings of border countries and kings of the middle country. |
tasmiṃ pana taṇhāvinicchayavinicchite paṭiladdhavatthusmiṃ “ettakaṃ rūpassa bhavissati, ettakaṃ saddassa, ettakaṃ gandhassa, ettakaṃ rasassa, ettakaṃ phoṭṭhabbassa bhavissati, ettakaṃ mayhaṃ bhavissati, ettakaṃ parassa bhavissati, ettakaṃ nidahissāmi, ettakaṃ parassa dassāmī”ti vavatthānaṃ vitakkavinicchayena hoti. |
But in that object obtained and determined by the judgment of craving, the determination "so much will be for form, so much for sound, so much for smell, so much for taste, so much for tangible objects; so much will be for me, so much for another; so much I will store, so much I will give to another" is by the judgment of thought. |
tenāha “chando kho, devānaminda, vitakkanidāno”ti. |
Therefore he said, "Desire, O Lord of the Devas, has thought as its cause." |
♦ papañcasaññāsaṅkhānidānoti tayo papañcā taṇhāpapañco, mānapapañco, diṭṭhipapañcoti. |
♦ ‘Having conceptual proliferation as its cause’—there are three conceptual proliferations: the proliferation of craving, the proliferation of conceit, and the proliferation of view. |
tattha aṭṭhasatataṇhāvicaritaṃ taṇhāpapañco nāma. |
Therein, the one hundred and eight elaborations of craving are called the proliferation of craving. |
navavidho māno mānapapañco nāma. |
The ninefold conceit is called the proliferation of conceit. |
dvāsaṭṭhi diṭṭhiyo diṭṭhipapañco nāma. |
The sixty-two views are called the proliferation of view. |
tesu idha taṇhāpapañco adhippeto. |
Among them, the proliferation of craving is intended here. |
kenaṭṭhena papañco? |
In what sense is it a proliferation? |
mattapamattākārapāpanaṭṭhena papañco. |
It is a proliferation in the sense of causing the state of being drunk and heedless. |
taṃsampayuttā saññā papañcasaññā. |
The perception associated with it is the perception of conceptual proliferation. |
saṅkhā vuccati koṭṭhāso “saññānidānā hi papañcasaṅkhā”tiādīsu viya. |
‘Saṅkhā’ is said of a division, as in "conceptual proliferations are based on perception." |
iti papañcasaññāsaṅkhānidānoti papañcasaññākoṭṭhāsanidāno vitakkoti attho. |
Thus, ‘having conceptual proliferation as its cause’ means thought has the division of the perception of conceptual proliferation as its cause. This is the meaning. |
♦ papañcasaññāsaṅkhānirodhasāruppagāmininti etissā papañcasaññāsaṅkhāya khayā nirodho vūpasamo, tassa sāruppañceva tattha gāminiṃ cāti saha vipassanāya maggaṃ pucchati. |
♦ ‘Leading to the cessation of conceptual proliferation’—he asks about the path, together with insight, which is suitable for and leads to the fading away, cessation, and calming of this division of conceptual proliferation. |
♦ vedanākammaṭṭhānavaṇṇanā |
♦ The Commentary on the Meditation Subject of Feeling |
♦ 359. athassa bhagavā somanassaṃpāhanti tisso vedanā ārabhi. |
♦ 359. Then the Blessed One, saying, "Joy, I say...", began with the three feelings. |
kiṃ pana bhagavatā pucchitaṃ kathitaṃ, apucchitaṃ, sānusandhikaṃ, ananusandhikanti? |
But did the Blessed One speak what was asked, what was not asked, what was connected, or what was not connected? |
pucchitameva kathitaṃ, no apucchitaṃ, sānusandhikameva, no ananusandhikaṃ. |
He spoke only what was asked, not what was not asked; only what was connected, not what was not connected. |
devatānañhi rūpato arūpaṃ pākaṭataraṃ, arūpepi vedanā pākaṭatarā. |
For deities, the formless is more manifest than form, and in the formless, feeling is most manifest. |
kasmā? devatānañhi karajakāyaṃ sukhumaṃ, kammajaṃ balavaṃ, karajakāyassa sukhumattā, kammajassa balavattā ekāhārampi atikkamitvā na tiṭṭhanti, uṇhapāsāṇe ṭhapitasappipiṇḍi viya vilīyantīti sabbaṃ brahmajāle vuttanayeneva veditabbaṃ. |
Why? For the physical body of deities is subtle, but the kamma-born body is strong. Because of the subtlety of the physical body and the strength of the kamma-born body, they do not last even beyond one meal; they melt like a lump of ghee placed on a hot stone. All this should be understood in the way stated in the Brahmajāla Sutta. |
tasmā bhagavā sakkassa tisso vedanā ārabhi. |
Therefore, the Blessed One began with the three feelings for Sakka. |
duvidhañhi kammaṭṭhānaṃ — rūpakammaṭṭhānaṃ, arūpakammaṭṭhānañca. |
For the meditation subject is twofold: the meditation subject of form and the meditation subject of the formless. |
rūpapariggaho, arūpapariggahotipi etadeva vuccati. |
The grasping of form and the grasping of the formless are also said of this. |
tattha bhagavā yassa rūpaṃ pākaṭaṃ, tassa saṅkhepamanasikāravasena vā vitthāramanasikāravasena vā catudhātuvavatthānaṃ vitthārento rūpakammaṭṭhānaṃ katheti. |
Therein, for one to whom form is manifest, the Blessed One, elaborating on the determination of the four elements either by way of brief contemplation or by way of detailed contemplation, teaches the meditation subject of form. |
yassa arūpaṃ pākaṭaṃ, tassa arūpakammaṭṭhānaṃ katheti. |
For one to whom the formless is manifest, he teaches the meditation subject of the formless. |
kathento ca tassa vatthubhūtaṃ rūpakammaṭṭhānaṃ dassetvāva katheti, devānaṃ pana arūpakammaṭṭhānaṃ pākaṭanti arūpakammaṭṭhānavasena vedanā ārabhi. |
And when teaching, he teaches it only after showing the meditation subject of form which is its basis. But since the meditation subject of the formless is manifest to the gods, he began with feeling by way of the meditation subject of the formless. |
♦ tividho hi arūpakammaṭṭhāne abhiniveso — phassavasena, vedanāvasena, cittavasenāti. |
♦ For the application in the formless meditation subject is threefold: by way of contact, by way of feeling, and by way of consciousness. |
kathaṃ? ekaccassa hi saṅkhittena 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 has been grasped briefly or in detail, the first impact of mind and mental factors on that object, the contact arising while touching that object, becomes manifest. |
ekaccassa taṃ ārammaṇaṃ anubhavantī uppajjamānā vedanā pākaṭā hoti. |
For a certain person, the feeling arising while experiencing that object becomes manifest. |
ekaccassa taṃ ārammaṇaṃ pariggahetvā taṃ vijānantaṃ uppajjamānaṃ viññāṇaṃ pākaṭaṃ hoti. |
For a certain person, the consciousness arising, having grasped that object and cognizing it, becomes manifest. |
♦ tattha yassa phasso pākaṭo hoti, sopi na kevalaṃ phassova uppajjati, tena saddhiṃ tadeva ārammaṇaṃ anubhavamānā vedanāpi uppajjati, sañjānamānā saññāpi, cetayamānā cetanāpi, vijānamānaṃ viññāṇampi uppajjatīti phassapañcamakeyeva pariggaṇhāti. |
♦ Therein, for whom contact becomes manifest, he too grasps the group of five beginning with contact, thinking, "Not only contact arises, but with it, feeling also arises, experiencing that same object; perception also arises, perceiving; volition also arises, intending; and consciousness also arises, cognizing." |
yassa vedanā pākaṭā hoti, sopi na kevalaṃ vedanāva uppajjati, tāya saddhiṃ tadeva ārammaṇaṃ phusamāno phassopi uppajjati, sañjānamānā saññāpi, cetayamānā cetanāpi, vijānamānaṃ viññāṇampi uppajjatīti phassapañcamakeyeva pariggaṇhāti. |
For whom feeling becomes manifest, he too grasps the group of five beginning with contact, thinking, "Not only feeling arises, but with it, contact also arises, touching that same object; perception also arises, perceiving; volition also arises, intending; and consciousness also arises, cognizing." |
yassa viññāṇaṃ pākaṭaṃ hoti, sopi na kevalaṃ viññāṇameva uppajjati, tena saddhiṃ tadevārammaṇaṃ phusamāno phassopi uppajjati, anubhavamānā vedanāpi, sañjānamānā saññāpi, cetayamānā cetanāpi uppajjatīti phassapañcamakeyeva pariggaṇhāti. |
For whom consciousness becomes manifest, he too grasps the group of five beginning with contact, thinking, "Not only consciousness arises, but with it, contact also arises, touching that same object; feeling also arises, experiencing; perception also arises, perceiving; and volition also arises, intending." |
♦ so “ime phassapañcamakā dhammā kiṃ nissitā”ti upadhārento “vatthunissitā”ti pajānāti. |
♦ He, considering, "On what are these five states beginning with contact dependent?" understands, "They are dependent on a basis." |
vatthu nāma karajakāyo, yaṃ sandhāya vuttaṃ — “idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhan”ti. |
The basis is the physical body, regarding which it was said, "And this consciousness of mine is situated here, is bound here." |
so atthato bhūtāni ceva upādārūpāni ca. |
That, in essence, is the primary elements and the derivative matter. |
evamettha vatthu rūpaṃ, phassapañcamakā nāmanti nāmarūpamattameva passati. |
Thus, here the basis is form, and the five beginning with contact are mentality. Thus he sees only mentality-materiality. |
rūpañcettha rūpakkhandho, nāmaṃ cattāro arūpino khandhāti pañcakkhandhamattaṃ hoti. |
And here, form is the form-aggregate, and mentality is the four formless aggregates. Thus it is only the five aggregates. |
nāmarūpavinimuttā hi pañcakkhandhā, pañcakkhandhavinimuttaṃ vā nāmarūpaṃ natthi. |
For there are no five aggregates apart from mentality-materiality, nor is there mentality-materiality apart from the five aggregates. |
so “ime pañcakkhandhā kiṃ hetukā”ti upaparikkhanto “avijjādihetukā”ti passati. |
He, examining, "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, suddhasaṅkhārapuñjamattamevā”ti sappaccayanāmarūpavasena tilakkhaṇaṃ āropetvā vipassanāpaṭipāṭiyā “aniccaṃ dukkhaṃ anattā”ti sammasanto vicarati, so ajja ajjāti paṭivedhaṃ ākaṅkhamāno tathārūpe divase utusappāyaṃ, puggalasappāyaṃ, bhojanasappāyaṃ, dhammasavanasappāyaṃ vā labhitvā ekapallaṅkena nisinnova vipassanaṃ matthakaṃ pāpetvā arahatte patiṭṭhāti. |
Then, having crossed over doubt that "This is only cause and effect, there is no other being or person, it is merely a heap of pure conditioned things," he applies the three characteristics to mentality-materiality with its conditions and wanders about, contemplating by way of the sequence of insight, "impermanent, suffering, not-self." He, aspiring for realization today or today, having obtained a suitable season, a suitable person, suitable food, or a suitable Dhamma hearing on such a day, sitting in a single cross-legged posture, brings insight to its peak and is established in arahantship. |
evamimesampi tiṇṇaṃ janānaṃ yāva arahattā kammaṭṭhānaṃ kathitaṃ hoti. |
Thus, for these three persons as well, the meditation subject up to arahantship has been taught. |
♦ idha pana bhagavā arūpakammaṭṭhānaṃ kathento vedanāsīsena kathesi. |
♦ But here, the Blessed One, when teaching the formless meditation subject, taught it with feeling as the chief point. |
phassavasena hi viññāṇavasena vā kathiyamānaṃ etassa na pākaṭaṃ hoti, andhakāraṃ viya khāyati. |
For if it were taught by way of contact or by way of consciousness, it would not be manifest to him; it would appear as if in darkness. |
vedanāvasena pana pākaṭaṃ hoti. |
But by way of feeling, it becomes manifest. |
kasmā? vedanānaṃ uppattiyā pākaṭatāya. |
Why? Because of the manifestness of the arising of feelings. |
sukhadukkhavedanānañhi uppatti pākaṭā. |
For the arising of pleasant and painful feelings is manifest. |
yadā sukhaṃ uppajjati, tadā sakalaṃ sarīraṃ khobhentaṃ maddantaṃ pharamānaṃ abhisandayamānaṃ satadhotasappiṃ khādāpayantaṃ viya, satapākatelaṃ makkhayamānaṃ viya, ghaṭasahassena pariḷāhaṃ nibbāpayamānaṃ viya, “aho sukhaṃ, aho sukhan”ti vācaṃ nicchārayamānameva uppajjati. |
When pleasure arises, it arises agitating, crushing, pervading, and flooding the entire body, as if making one eat ghee washed a hundred times, as if anointing one with oil cooked a hundred times, as if extinguishing a conflagration with a thousand pots, making one exclaim, "Oh, happiness! Oh, happiness!" |
yadā dukkhaṃ uppajjati, tadā 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, crushing, pervading, and flooding the entire body, as if inserting a hot plowshare, as if pouring molten copper, as if throwing a bundle of firebrands into a forest of dry grass, making one lament, "Oh, pain! Oh, pain!" |
iti sukhadukkhavedanānaṃ uppatti pākaṭā hoti. |
Thus, the arising of pleasant and painful feelings is manifest. |
♦ adukkhamasukhā pana duddīpanā andhakārena viya abhibhūtā. |
♦ But neither-painful-nor-pleasant feeling is hard to discern, as if overcome by darkness. |
sā sukhadukkhānaṃ apagame sātāsātapaṭikkhepavasena majjhattākārabhūtā adukkhamasukhā vedanāti nayato gaṇhantassa pākaṭā hoti. |
It becomes manifest to one who grasps it by inference as the state of neutrality, by way of the rejection of pleasure and pain, at the cessation of pleasure and pain. |
yathā kiṃ? |
Like what? |
yathā antarā piṭṭhipāsāṇaṃ āruhitvā palātassa migassa anupadaṃ gacchanto migaluddako piṭṭhipāsāṇassa orabhāgepi parabhāgepi padaṃ disvā majjhe apassantopi “ito āruḷho, ito oruḷho, majjhe piṭṭhipāsāṇe iminā padesena gato bhavissatī”ti nayato jānāti . |
Just as a deer-hunter, following the track of a deer that has climbed onto and fled from a flat rock in between, sees the track on the near side and the far side of the flat rock, but not seeing it in the middle, knows by inference, "It climbed up from here, it descended from here; it must have gone by this path on the flat rock in the middle." |
evaṃ āruḷhaṭṭhāne padaṃ viya hi sukhavedanāya uppatti pākaṭā hoti, oruḷhaṭṭhāne padaṃ viya dukkhavedanāya uppatti pākaṭā hoti, ito āruyha, ito oruyha, majjhe evaṃ gatoti nayato gahaṇaṃ viya sukhadukkhānaṃ apagame sātāsātapaṭikkhepavasena majjhattākārabhūtā adukkhamasukhā vedanāti nayato gaṇhantassa pākaṭā hoti. |
Just so, the arising of pleasant feeling is manifest like the track at the place of ascent; the arising of painful feeling is manifest like the track at the place of descent; just as one grasps by inference, "Having ascended from here and descended from here, it went thus in the middle," so it becomes manifest to one who grasps by inference that neither-painful-nor-pleasant feeling is the state of neutrality, by way of the rejection of pleasure and pain, at the cessation of pleasure and pain. |
evaṃ bhagavā paṭhamaṃ rūpakammaṭṭhānaṃ kathetvā pacchā arūpakammaṭṭhānaṃ vedanāvasena nivattetvā dassesi. |
Thus, the Blessed One first taught the meditation subject of form and then, concluding, showed the formless meditation subject by way of feeling. |
♦ na kevalañca idheva evaṃ dassesi, mahāsatipaṭṭhāne, majjhimanikāyamhi satipaṭṭhāne, cūḷataṇhāsaṅkhaye, mahātaṇhāsaṅkhaye, cūḷavedallasutte, mahāvedallasutte, raṭṭhapālasutte, māgaṇḍiyasutte, dhātuvibhaṅge, āneñjasappāye, sakale vedanāsaṃyutteti evaṃ anekesu suttantesu paṭhamaṃ rūpakammaṭṭhānaṃ kathetvā pacchā arūpakammaṭṭhānaṃ vedanāvasena nivattetvā dassesi. |
♦ And not only here did he show it thus, but in the Mahāsatipaṭṭhāna, in the Satipaṭṭhāna of the Majjhima Nikāya, in the Cūḷataṇhāsaṅkhaya, in the Mahātaṇhāsaṅkhaya, in the Cūḷavedalla Sutta, in the Mahāvedalla Sutta, in the Raṭṭhapāla Sutta, in the Māgaṇḍiya Sutta, in the Dhātuvibhaṅga, in the Āneñjasappāya, and in the entire Vedanā Saṃyutta—in so many suttas, he first taught the meditation subject of form and then, concluding, showed the formless meditation subject by way of feeling. |
yathā ca tesu tesu, evaṃ imasmimpi sakkapañhe paṭhamaṃ rūpakammaṭṭhānaṃ kathetvā pacchā arūpakammaṭṭhānaṃ vedanāvasena nivattetvā dassesi. |
And just as in those, so in this Sakkapañha, he first taught the meditation subject of form and then, concluding, showed the formless meditation subject by way of feeling. |
rūpakammaṭṭhānaṃ panettha vedanāya ārammaṇamattakaṃyeva saṅkhittaṃ, tasmā pāḷiyaṃ nāruḷhaṃ bhavissati. |
Here, the meditation subject of form is only the brief object of feeling; therefore, it may not have been included in the Pāli text. |
♦ 360. arūpakammaṭṭhāne yaṃ tassa pākaṭaṃ vedanāvasena abhinivesamukhaṃ, tameva dassetuṃ somanassaṃpāhaṃ, devānamindātiādimāha. |
♦ 360. In the formless meditation subject, to show that which was manifest to him, the point of application by way of feeling, he began with, ‘Joy, I say, O Lord of the Devas...’. |
tattha duvidhenāti dvividhena, dvīhi koṭṭhāsehīti attho. |
Therein, ‘of two kinds’ means twofold, of two parts. This is the meaning. |
evarūpaṃ somanassaṃ na sevitabbanti evarūpaṃ gehasitasomanassaṃ na sevitabbaṃ. |
‘Such joy should not be cultivated’ means such household-based joy should not be cultivated. |
gehasitasomanassaṃ nāma “tattha katamāni cha gehasitāni somanassāni? |
Household-based joy is: "Therein, what are the six kinds of household-based joy? |
cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā paṭilābhato samanupassato, pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati gehasitaṃ somanassan”ti evaṃ chasu dvāresu vuttakāmaguṇanissitaṃ somanassaṃ . |
The joy that arises from obtaining, or from seeing the obtaining of, forms cognizable by the eye that are desirable, dear, pleasing, delightful, and connected with the baits of the world; or from recollecting a form previously obtained in the past, which has ceased and changed—such joy is called household-based joy." Thus, joy dependent on the objects of sensual pleasure, mentioned in connection with the six sense-doors. |
♦ evarūpaṃ somanassaṃ sevitabbanti evarūpaṃ nekkhammasitaṃ somanassaṃ sevitabbaṃ. |
♦ ‘Such joy should be cultivated’ means such renunciation-based joy should be cultivated. |
nekkhammasitaṃ somanassaṃ nāma — “tattha katamāni cha nekkhammasitāni somanassāni? |
Renunciation-based joy is: "Therein, what are the six kinds of renunciation-based joy? |
rūpānaṃ tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā, dukkhā, vipariṇāmadhammāti evametaṃ yathābhūtaṃ sammappaññāya passato uppajjati somanassaṃ, yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati nekkhammasitaṃ somanassan”ti evaṃ chasu dvāresu iṭṭhārammaṇe āpāthagate aniccādivasena vipassanaṃ paṭṭhapetvā ussukkāpetuṃ sakkontassa “ussukkitā me vipassanā”ti somanassajātassa uppannaṃ somanassaṃ. |
Having known the impermanence of forms, their change, fading away, and cessation, and seeing with right wisdom as it really is that 'forms in the past and all forms now are impermanent, suffering, and subject to change,' joy arises. Such joy is called renunciation-based joy." Thus, the joy that arises for one who is joyful because "my insight is stimulated," when, having established insight by way of impermanence, etc., upon a desirable object coming into range of the six sense-doors, he is able to stimulate it. |
sevitabbanti idaṃ nekkhammavasena, vipassanāvasena, anussativasena, paṭhamajjhānādivasena ca uppajjanakasomanassaṃ sevitabbaṃ nāma. |
‘Should be cultivated’ means this joy that arises by way of renunciation, by way of insight, by way of recollection, and by way of the first jhāna, etc., should be cultivated. |
♦ tattha yaṃ ce savitakkaṃ savicāranti tasmimpi nekkhammasite somanasse yaṃ nekkhammavasena, vipassanāvasena, anussativasena, paṭhamajjhānavasena ca uppannaṃ savitakkaṃ savicāraṃ somanassanti jāneyya. |
♦ Therein, ‘that which is with thought and examination’—even in that renunciation-based joy, one should know that which arises by way of renunciation, by way of insight, by way of recollection, and by way of the first jhāna is joy with thought and examination. |
yaṃ ce avitakkaṃ avicāranti yaṃ pana dutiyatatiyajjhānavasena uppannaṃ avitakkaṃ avicāraṃ somanassanti jāneyya. |
‘And that which is without thought and examination’—one should know that which arises by way of the second and third jhānas is joy without thought and examination. |
ye avitakke avicāre, te paṇītatareti etesupi dvīsu yaṃ avitakkaṃ avicāraṃ, taṃ paṇītataranti attho. |
‘Of those without thought and examination, they are more sublime’—of these two, that which is without thought and examination is more sublime. This is the meaning. |
♦ iminā kiṃ kathitaṃ hoti? |
♦ What is said by this? |
dvinnaṃ arahattaṃ kathitaṃ. |
The arahantship of two is spoken of. |
kathaṃ? eko kira bhikkhu savitakkasavicāre somanasse vipassanaṃ paṭṭhapetvā “idaṃ somanassaṃ kiṃ nissitan”ti upadhārento “vatthunissitan”ti pajānātīti phassapañcamake vuttanayeneva anukkamena arahatte patiṭṭhāti. |
How? One monk, it seems, establishing insight in joy with thought and examination and considering, "On what is this joy dependent?" understands, "It is dependent on a basis." In the way stated in the section on the five beginning with contact, he is established in arahantship in sequence. |
eko avitakkāvicāre somanasse vipassanaṃ paṭṭhapetvā vuttanayeneva arahatte patiṭṭhāti. |
One, establishing insight in joy without thought and examination, is established in arahantship in the way stated. |
tattha abhiniviṭṭhasomanassesupi savitakkasavicārato avitakkāvicāraṃ paṇītataraṃ. |
Therein, even among applied joys, that without thought and examination is more sublime than that with thought and examination. |
savitakkasavicārasomanassavipassanātopi avitakkāvicāravipassanā paṇītatarā. |
Even insight into joy without thought and examination is more sublime than insight into joy with thought and examination. |
savitakkasavicārasomanassaphalasamāpattitopi avitakkāvicārasomanassaphalasamāpattiyeva paṇītatarā. |
Even the fruition-attainment of joy without thought and examination is more sublime than the fruition-attainment of joy with thought and examination. |
tenāha bhagavā “ye avitakke avicāre, te paṇītatare”ti. |
Therefore, the Blessed One said, "those without thought and examination, they are more sublime." |
♦ 361. evarūpaṃ domanassaṃ na sevitabbanti evarūpaṃ gehasitadomanassaṃ na sevitabbaṃ. |
♦ 361. ‘Such grief should not be cultivated’ means such household-based grief should not be cultivated. |
gehasitadomanassaṃ nāma — “tattha katamāni cha gehasitāni domanassāni? |
Household-based grief is: "Therein, what are the six kinds of household-based grief? |
cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā appaṭilābhato samanupassato pubbe vā apaṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati domanassaṃ, yaṃ evarūpaṃ domanassaṃ, idaṃ vuccati gehasitadomanassan”ti . |
The grief that arises from not obtaining, or from seeing the non-obtaining of, forms cognizable by the eye that are desirable, dear, pleasing, delightful, and connected with the baits of the world; or from recollecting a form not previously obtained in the past, which has ceased and changed—such grief is called household-based grief." |
evaṃ chasu dvāresu iṭṭhārammaṇaṃ nānubhaviṃ, nānubhavissāmi, nānubhavāmīti vitakkayato uppannaṃ kāmaguṇanissitaṃ domanassaṃ. |
Thus, the grief dependent on sensual pleasures that arises for one who reflects, "I did not experience, will not experience, am not experiencing a desirable object," in connection with the six sense-doors. |
♦ evarūpaṃ domanassaṃ sevitabbanti evarūpaṃ nekkhammasitadomanassaṃ sevitabbaṃ. |
♦ ‘Such grief should be cultivated’ means such renunciation-based grief should be cultivated. |
nekkhammasitadomanassaṃ nāma — “tattha katamāni cha nekkhammasitāni domanassāni? |
Renunciation-based grief is: "Therein, what are the six kinds of renunciation-based grief? |
rūpānaṃ tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā, dukkhā, vipariṇāmadhammāti evametaṃ yathābhūtaṃ sampappaññāya disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti ‘kudāssu nāmāhaṃ tadāyatanaṃ, upasampajja viharissāmi, yadariyā etarahi āyatanaṃ upasampajja viharantī’ti. |
Having known the impermanence of forms, their change, fading away, and cessation, and seeing with proper wisdom as it really is that 'forms in the past and all forms now are impermanent, suffering, and subject to change,' one establishes a longing for the unsurpassed liberations, thinking, 'When will I enter and dwell in that sphere where the noble ones now enter and dwell?' |
iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato uppajjati pihapaccayā domanassaṃ, yaṃ evarūpaṃ domanassaṃ, idaṃ vuccati nekkhammasitadomanassan”ti evaṃ chasu dvāresu iṭṭhārammaṇe āpāthagate anuttaravimokkhasaṅkhātāriyaphaladhammesu pihaṃ upaṭṭhapetvā tadadhigamāya aniccādivasena vipassanaṃ paṭṭhapetvā ussukkāpetumasakkontassa imampi pakkhaṃ, imampi māsaṃ, imampi saṃvaccharaṃ vipassanaṃ ussukkāpetvā ariyabhūmiṃ pāpuṇituṃ nāsakkhinti anusocato uppannaṃ domanassaṃ. |
Thus, for one who establishes a longing for the unsurpassed liberations, grief arises dependent on that longing. Such grief is called renunciation-based grief." Thus, the grief that arises for one who laments, "I was not able to stimulate insight and attain the noble plane this season, this month, this year," when, having established a longing for the noble fruit-states called the unsurpassed liberations upon a desirable object coming into range of the six sense-doors, and having established insight by way of impermanence, etc., for its attainment, he is unable to stimulate it. |
sevitabbanti idaṃ nekkhammavasena, vipassanāvasena, anussativasena, paṭhamajjhānādivasena ca uppajjanakadomanassaṃ sevitabbaṃ nāma. |
‘Should be cultivated’ means this grief that arises by way of renunciation, by way of insight, by way of recollection, and by way of the first jhāna, etc., should be cultivated. |
♦ tattha yaṃ ce savitakkasavicāranti tasmimpi duvidhe domanasse gehasitadomanassameva savitakkasavicāradomanassaṃ nāma. |
♦ Therein, ‘that which is with thought and examination’—in that twofold grief, household-based grief itself is called grief with thought and examination. |
nekkhammavasena, vipassanāvasena, anussativasena, paṭhamadutiyajjhānavasena ca uppannadomanassaṃ pana avitakkāvicāradomanassanti veditabbaṃ. |
But grief that arises by way of renunciation, by way of insight, by way of recollection, and by way of the first and second jhānas should be known as grief without thought and examination. |
nippariyāyena pana avitakkāvicāradomanassaṃ nāma natthi. |
Strictly speaking, however, there is no grief without thought and examination. |
domanassindriyañhi ekaṃsena akusalañceva savitakkasavicārañca, etassa pana bhikkhuno maññanavasena savitakkasavicāranti ca avitakkāvicāranti ca vuttaṃ. |
For the faculty of grief is exclusively unwholesome and with thought and examination. But it is said to be with thought and examination and without thought and examination by way of that monk's thinking. |
♦ tatrāyaṃ nayo — idha bhikkhu domanassapaccayabhūte savitakkasavicāradhamme avitakkāvicāradhamme ca domanassapaccayā eva uppanne maggaphaladhamme ca aññesaṃ paṭipattidassanavasena domanassanti gahetvā “kadā nu kho me savitakkasavicāradomanasse vipassanā paṭṭhapitā bhavissati, kadā avitakkāvicāradomanasse”ti ca “kadā nu kho me savitakkasavicāradomanassaphalasamāpatti nibbattitā bhavissati, kadā avitakkāvicāradomanassaphalasamāpattī”ti cintetvā temāsikaṃ, chamāsikaṃ, navamāsikaṃ vā paṭipadaṃ gaṇhāti. |
♦ Here is the method: here a monk, taking the conditions that are the basis for grief, the states with thought and examination and the states without thought and examination, and the path and fruit states that arise dependent on grief, based on seeing the practice of others, as grief, and thinking, "When will insight be established for me in grief with thought and examination, and when in grief without thought and examination?" and "When will the fruition-attainment of grief with thought and examination be produced for me, and when the fruition-attainment of grief without thought and examination?" he undertakes a practice of three months, six months, or nine months. |
temāsikaṃ gahetvā paṭhamamāse ekaṃ yāmaṃ jaggati, dve yāme niddāya okāsaṃ karoti, majjhime māse dve yāme jaggati, ekaṃ yāmaṃ niddāya okāsaṃ karoti, pacchimamāse caṅkamanisajjāyeva yāpeti. |
Having undertaken a three-month practice, in the first month he stays awake for one watch and allows for sleep for two watches. In the middle month, he stays awake for two watches and allows for sleep for one watch. In the last month, he spends his time only in walking and sitting. |
evaṃ ce arahattaṃ pāpuṇāti, iccetaṃ kusalaṃ. |
If he attains arahantship thus, this is excellent. |
no ce pāpuṇāti, visesetvā chamāsikaṃ gaṇhāti. |
If he does not attain it, he undertakes a six-month practice with more intensity. |
tatrāpi dve dve māse vuttanayena paṭipajjitvā arahattaṃ pāpuṇituṃ asakkonto visesetvā navamāsikaṃ gaṇhāti. |
Therein too, having practiced for two months each in the stated manner and being unable to attain arahantship, he undertakes a nine-month practice with more intensity. |
tatrāpi tayo tayo māse tatheva paṭipajjitvā arahattaṃ pāpuṇituṃ asakkontassa “na ladvaṃ vata me sabrahmacārīhi saddhiṃ visuddhipavāraṇaṃ pavāretun”ti āvajjato domanassaṃ uppajjati, assudhārā pavattanti gāmantapabbhāravāsīmahāsīvattherassa viya. |
Therein too, having practiced for three months each in the same way and being unable to attain arahantship, he reflects, "Alas, I have not been able to celebrate the purity-pavāraṇā with my fellow monks," and grief arises, and tears flow, like for the great elder Sīva, a dweller of a mountain-slope near a village. |
♦ mahāsīvattheravatthu |
♦ The Story of the Great Elder Sīva |
♦ thero kira aṭṭhārasa mahāgaṇe vācesi. |
♦ The elder, it is said, taught eighteen great groups. |
tassovāde ṭhatvā tiṃsasahassā bhikkhū arahattaṃ pāpuṇiṃsu. |
Thirty thousand monks, following his advice, attained arahantship. |
atheko bhikkhu “mayhaṃ tāva abbhantare guṇā appamāṇā, kīdisā nu kho me ācariyassa guṇā”ti āvajjanto puthujjanabhāvaṃ passitvā “amhākaṃ ācariyo aññesaṃ avassayo hoti, attano bhavituṃ na sakkoti, ovādamassa dassāmī”ti ākāsena gantvā vihārasamīpe otaritvā divāṭṭhāne nisinnaṃ ācariyaṃ upasaṅkamitvā vattaṃ dassetvā ekamantaṃ nisīdi. |
Then one monk, thinking, "My own inner qualities are immeasurable; what, I wonder, are the qualities of my teacher?" and reflecting, he saw his state as a common person and thought, "Our teacher is a refuge for others, but cannot be one for himself. I will give him advice." He went by air, descended near the monastery, and approaching the teacher who was sitting in his day-quarters, he showed his respects and sat down to one side. |
♦ thero — “kiṃ kāraṇā āgatosi piṇḍapātikā”ti āha. |
♦ The elder said, "For what reason have you come, O alms-goer?" |
ekaṃ anumodanaṃ gaṇhissāmīti āgatosmi, bhanteti. |
I have come to receive a single word of appreciation, venerable sir. |
okāso na bhavissati, āvusoti? |
There will be no opportunity, friend. |
vitakkamāḷake ṭhitakāle pucchissāmi, bhanteti. |
I will ask when you are standing on the promenade for thought, venerable sir. |
tasmiṃ ṭhāne aññe pucchantīti. |
At that place, others are asking. |
bhikkhācāramagge, bhanteti. |
On the alms-round path, venerable sir. |
tatrāpi aññe pucchantīti. |
There too, others are asking. |
dupaṭṭanivāsanaṭṭhāne, saṅghāṭipārupanaṭṭhāne, pattanīharaṇaṭṭhāne, gāme caritvā āsanasālāyaṃ yāgupītakāle, bhanteti. |
At the place for putting on the under-robe, at the place for putting on the outer robe, at the place for taking out the bowl, in the village after the alms-round, at the time of drinking gruel in the seating-hall, venerable sir. |
tattha aṭṭhakathātherā attano kaṅkhaṃ vinodenti, āvusoti. |
There the commentary-elders are clearing their own doubts, friend. |
antogāmato nikkhantakāle pucchissāmi, bhanteti. |
I will ask when you are leaving the inner village, venerable sir. |
tatrāpi aññe pucchanti, āvusoti. |
There too, others are asking, friend. |
antarāmagge, bhante, bhojanasālāyaṃ bhattakiccapariyosāne, bhante, divāṭṭhāne, pādadhovanakāle, mukhadhovanakāle, bhanteti? |
On the path in between, venerable sir? In the dining hall at the end of the meal, venerable sir? In the day-quarters, at the time of washing the feet, at the time of washing the face, venerable sir? |
tadā aññe pucchantīti. |
At that time, others are asking. |
tato paṭṭhāya yāva aruṇā apare pucchanti, āvusoti. |
From then on until dawn, others are asking, friend. |
dantakaṭṭhaṃ gahetvā mukhadhovanatthaṃ gamanakāle, bhanteti? |
When you have taken the tooth-stick and are going to wash your face, venerable sir? |
tadā aññe pucchantīti. |
At that time, others are asking. |
mukhaṃ dhovitvā āgamanakāle, bhanteti? |
When you have washed your face and are coming back, venerable sir? |
tatrāpi aññe pucchantīti. |
There too, others are asking. |
senāsanaṃ pavisitvā nisinnakāle, bhanteti? |
When you have entered the lodging and are seated, venerable sir? |
tatrāpi aññe pucchantīti. |
There too, others are asking. |
bhante, nanu mukhaṃ dhovitvā senāsanaṃ pavisitvā tayo cattāro pallaṅke usumaṃ gāhāpetvā yonisomanasikāre kammaṃ karontānaṃ okāsakālena bhavitabbaṃ siyā, maraṇakhaṇampi na labhissatha, bhante, phalakasadisattha bhante parassa avassayo hotha, attano bhavituṃ na sakkotha, na me tumhākaṃ anumodanāya atthoti ākāse uppatitvā agamāsi. |
"Venerable sir, surely, after washing your face, entering the lodging, having warmed yourself by three or four cross-legged sittings, there should be a time of opportunity for those who are working on yogic contemplation. Will you not get even a moment for death, venerable sir? You are like a plank, venerable sir, you are a refuge for others, but cannot be one for yourself. I have no need of your appreciation." He rose into the air and departed. |
♦ thero — “imassa bhikkhuno pariyattiyā kammaṃ natthi, mayhaṃ pana aṅkusako bhavissāmīti āgato”ti ñatvā “idāni okāso na bhavissati, paccūsakāle gamissāmī”ti pattacīvaraṃ samīpe katvā sabbaṃ divasabhāgaṃ paṭhamayāmamajjhimayāmañca dhammaṃ vācetvā pacchimayāme ekasmiṃ there uddesaṃ gahetvā nikkhante pattacīvaraṃ gahetvā teneva saddhiṃ nikkhanto. |
♦ The elder, knowing, "This monk has no work with the scriptures, but has come to be a goad for me," thought, "There will be no opportunity now, I will go at dawn." He placed his bowl and robe nearby, and after teaching the Dhamma for the entire day-part, the first watch, and the middle watch, when one elder had taken his lesson in the last watch and left, he took his bowl and robe and left with him. |
nisinnāntevāsikā ācariyo kenaci papañcena nikkhantoti maññiṃsu. |
The seated disciples thought that the teacher had left for some matter. |
nikkhanto thero koci deva samānācariyabhikkhūti saññaṃ akāsi. |
The elder who left did not recognize him as a monk who was his contemporary. |
♦ thero kira “mādisassa arahattaṃ nāma kiṃ, dvīhatīheneva pāpuṇitvā paccāgamissāmī”ti antevāsikānaṃ anārocetvāva āsāḷhīmāsassa juṇhapakkhaterasiyā nikkhanto gāmantapabbhāraṃ gantvā caṅkamaṃ āruyha kammaṭṭhānaṃ manasikaronto taṃ divasaṃ arahattaṃ gahetuṃ nāsakkhi. |
♦ The elder, it seems, thinking, "What is arahantship for one like me? I will attain it in two or three days and return," left without informing his disciples on the thirteenth day of the bright fortnight of the month of Āsāḷha. He went to a mountain-slope near a village, ascended the walking-path, and contemplating his meditation subject, he could not attain arahantship that day. |
uposathadivase sampatte “dvīhatīhena arahattaṃ gaṇhissāmīti āgato, gahetuṃ pana nāsakkhiṃ. |
When the uposatha day arrived, he thought, "I came to attain arahantship in two or three days, but I could not. |
tayo māse pana tīṇi divasāni viya yāva mahāpavāraṇā tāva jānissāmī”ti vassaṃ upagantvāpi gahetuṃ nāsakkhi. |
But I will know in three months as if it were three days, until the great pavāraṇā." Though he entered the rains-retreat, he could not attain it. |
pavāraṇādivase cintesi — “ahaṃ dvīhatīhena arahattaṃ gaṇhissāmīti āgato, temāsenāpi nāsakkhiṃ, sabrahmacārino pana visuddhipavāraṇaṃ pavārentī”ti. |
On the day of pavāraṇā, he thought, "I came to attain arahantship in two or three days, but I could not in three months. But my fellow monks are celebrating the purity-pavāraṇā." |
tassevaṃ cintayato assudhārā pavattanti. |
As he was thinking thus, tears flowed. |
tato “na mañce mayhaṃ catūhi iriyāpathehi maggaphalaṃ uppajjissati, arahattaṃ appatvā neva mañce piṭṭhiṃ pasāressāmi, na pāde dhovissāmī”ti mañcaṃ ussāpetvā ṭhapesi. |
Then he thought, "It seems the path and fruit will not arise for me in the four postures. Until I attain arahantship, I will not stretch my back on a bed, nor will I wash my feet." He raised the bed and set it aside. |
puna antovassaṃ pattaṃ, arahattaṃ gahetuṃ nāsakkhiyeva. |
Again the rains-retreat came, but he could not attain arahantship. |
ekūnatiṃsapavāraṇāsu assudhārā pavattanti. |
At the twenty-ninth pavāraṇā, tears flowed. |
gāmadārakā therassa pādesu phālitaṭṭhānāni kaṇṭakehi sibbanti, davaṃ karontāpi “ayyassa mahāsīvattherassa viya pādā hontū”ti davaṃ karonti. |
The village children would mend the cracked places on the elder's feet with thorns. When making a brand, they would say, "May my feet be like the great elder Sīva's," and make the brand. |
♦ thero tiṃsasaṃvacchare mahāpavāraṇādivase ālambaṇaphalakaṃ nissāya ṭhito “idāni me tiṃsa vassāni samaṇadhammaṃ karontassa, nāsakkhiṃ arahattaṃ pāpuṇituṃ, addhā me imasmiṃ attabhāve maggo vā phalaṃ vā natthi, na me laddhaṃ sabrahmacārīhi saddhiṃ visuddhipavāraṇaṃ pavāretun”ti cintesi. |
♦ The elder, in his thirtieth year, on the day of the great pavāraṇā, stood leaning on a supporting plank and thought, "Now, for thirty years I have been practicing the monk's duties, but I have not been able to attain arahantship. Surely, for me in this existence, there is no path or fruit. I have not been able to celebrate the purity-pavāraṇā with my fellow monks." |
tassevaṃ cintayatova domanassaṃ uppajji, assudhārā pavattanti. |
As he was thinking thus, grief arose, and tears flowed. |
atha avidūraṭṭhāne ekā devadhītā rodamānā aṭṭhāsi. |
Then, not far away, a devadhītā stood weeping. |
“ko ettha rodasī”ti? |
Who is weeping here? |
“ahaṃ, bhante, devadhītā”ti. |
I, venerable sir, am a devadhītā. |
“kasmā rodasī”ti? |
Why are you weeping? |
“rodamānena maggaphalaṃ nibbattitaṃ, tena ahampi ekaṃ dve maggaphalāni nibbattessāmīti rodāmi, bhante”ti. |
The path and fruit were produced by one who wept. Therefore I too weep, thinking, 'I will produce one or two paths and fruits,' venerable sir. |
♦ tato thero — “bho mahāsīvatthera, devatāpi tayā saddhiṃ keḷiṃ karonti, anucchavikaṃ nu kho te etan”ti vipassanaṃ vaḍḍhetvā saha paṭisambhidāhi arahattaṃ aggahesi. |
♦ Then the elder thought, "Sir Mahāsīva, even a deity is making sport of you. Is this fitting for you?" He developed insight and attained arahantship with the analytical knowledges. |
so “idāni nipajjissāmī”ti senāsanaṃ paṭijaggitvā mañcakaṃ paññapetvā udakaṭṭhāne udakaṃ paccupaṭṭhapetvā “pāde dhovissāmī”ti sopānaphalake nisīdi. |
He, thinking, "Now I will lie down," prepared his lodging, set up the bed, and having prepared water at the water-stand, he sat on the foot-step plank, thinking, "I will wash my feet." |
♦ antevāsikāpissa “amhākaṃ ācariyassa samaṇadhammaṃ kātuṃ gacchantassa tiṃsa vassāni, sakkhi nu kho visesaṃ nibbattetuṃ, nāsakkhī”ti āvajjayamānā “arahattaṃ patvā pādadhovanatthaṃ nisinno”ti disvā “amhākaṃ ācariyo amhādisesu antevāsikesu tiṭṭhantesu ‘attanāva pāde dhovissatī’ti aṭṭhānametaṃ, ahaṃ dhovissāmi ahaṃ dhovissāmī”ti tiṃsasahassānipi ākāsena gantvā vanditvā “pāde dhovissāma, bhante”ti āhaṃsu. |
♦ His disciples too, reflecting, "It has been thirty years since our teacher went to practice the monk's duties. Was he able to produce a special attainment, or not?" saw, "Having attained arahantship, he is seated to wash his feet." Thinking, "When disciples like us are present, it is not a possibility that our teacher will wash his own feet. I will wash them, I will wash them," all thirty thousand went through the air, bowed, and said, "We will wash your feet, venerable sir." |
āvuso, idāni tiṃsa vassāni honti mama pādānaṃ adhotānaṃ, tiṭṭhatha, tumhe, ahameva dhovissāmīti. |
Friends, it has now been thirty years since my feet were unwashed. Stand aside, you; I myself will wash them. |
♦ sakkopi āvajjanto — “mayhaṃ ayyo mahāsīvatthero arahattaṃ patto tiṃsasahassānaṃ antevāsikānaṃ ‘pāde dhovissāmā’ti āgatānaṃ pāde dhovituṃ na deti. |
♦ Sakka too, reflecting, thought, "My noble Mahāsīva Thera has attained arahantship. He does not let his thirty thousand disciples, who have come saying, 'We will wash his feet,' wash his feet. |
mādise pana upaṭṭhāke tiṭṭhante ‘mayhaṃ ayyo sayaṃ pāde dhovissatī’ti aṭṭhānametaṃ, ahaṃ dhovissāmī”ti sanniṭṭhānaṃ katvā sujātāya deviyā saddhiṃ bhikkhusaṅghassa santike pāturahosi. |
But when an attendant like me is present, it is not a possibility that my noble one will wash his own feet. I will wash them." Having made this resolve, he appeared in the presence of the community of monks with the goddess Sujātā. |
so sujaṃ asurakaññaṃ purato katvā “apetha, bhante, mātugāmo”ti okāsaṃ kāretvā theraṃ upasaṅkamitvā vanditvā purato ukkuṭiko nisīditvā “pāde dhovissāmi, bhante”ti āha. |
He, placing Sujā, the asura-maiden, in front and saying, "Step aside, venerable sirs, it is a woman," made a space, approached the elder, bowed, and sitting on his heels in front, said, "I will wash your feet, venerable sir." |
kosiya, idāni me tiṃsa vassāni pādānaṃ adhotānaṃ, devatānañca pakatiyāpi manussasarīragandho nāma jeguccho, yojanasate ṭhitānampi kaṇṭhe āsattakuṇapaṃ viya hoti, ahameva dhovissāmīti. |
Who are you? It has now been thirty years since my feet were unwashed. And for deities, the smell of a human body is naturally disgusting; even standing a hundred leagues away, it is like a corpse tied to their necks. I myself will wash them. |
bhante, ayaṃ gandho nāma na paññāyati, tumhākaṃ pana sīlagandho cha devaloke atikkamitvā upari bhavaggaṃ patvā ṭhito. |
"Venerable sir, that smell is not perceived. But the fragrance of your virtue, having surpassed the six deva worlds, has reached and stands at the highest point of existence. |
sīlagandhato añño uttaritaro gandho nāma natthi, bhante, tumhākaṃ sīlagandhenamhi āgatoti vāmahatthena gopphakasandhiyaṃ gahetvā dakkhiṇahatthena pādatalaṃ parimajji. |
There is no fragrance superior to the fragrance of virtue. Venerable sir, I have come because of the fragrance of your virtue." He took hold of the ankle-joint with his left hand and rubbed the sole of the foot with his right hand. |
daharakumārasseva pādā ahesuṃ. |
The feet became like those of a young boy. |
sakko pāde dhovitvā vanditvā devalokameva gato. |
Sakka, having washed the feet and bowed, went back to the deva world. |
♦ evaṃ “na labhāmi sabrahmacārīhi saddhiṃ visuddhipavāraṇaṃ pavāretun”ti āvajjantassa uppannaṃ domanassaṃ nissāya bhikkhuno maññanavasena vipassanāya ārammaṇampi vipassanāpi maggopi phalampi savitakkasavicāradomanassanti ca avitakkāvicāradomanassanti ca vuttanti veditabbaṃ. |
♦ Thus, it should be understood that grief arising for one reflecting, "I am not able to celebrate the purity-pavāraṇā with my fellow monks," by way of the monk's thinking, the object of insight, insight itself, the path, and the fruit are said to be grief with thought and examination and grief without thought and examination. |
♦ tattha eko bhikkhu savitakkasavicāradomanasse vipassanaṃ paṭṭhapetvā idaṃ domanassaṃ kiṃ nissitanti upadhārento vatthunissitanti pajānātīti phassapañcamake vuttanayeneva anukkamena arahatte patiṭṭhāti. |
♦ Therein, one monk, establishing insight in grief with thought and examination and considering, "On what is this grief dependent?" understands, "It is dependent on a basis." In the way stated in the section on the five beginning with contact, he is established in arahantship in sequence. |
eko avitakkāvicāre domanasse vipassanaṃ paṭṭhapetvā vuttanayeneva arahatte patiṭṭhāti. |
One, establishing insight in grief without thought and examination, is established in arahantship in the way stated. |
tattha abhiniviṭṭhadomanassesupi savitakkasavicārato avitakkāvicāraṃ paṇītataraṃ. |
Therein, even among applied griefs, that without thought and examination is more sublime than that with thought and examination. |
savitakkasavicāradomanassavipassanātopi avitakkāvicāradomanassavipassanā paṇītatarā. |
Even insight into grief without thought and examination is more sublime than insight into grief with thought and examination. |
savitakkasavicāradomanassaphalasamāpattitopi avitakkāvicāradomanassaphalasamāpattiyeva paṇītatarā . |
Even the fruition-attainment of grief without thought and examination is more sublime than the fruition-attainment of grief with thought and examination. |
tenāha bhagavā — “ye avitakkāvicāre te paṇītatare”ti. |
Therefore, the Blessed One said, "those without thought and examination, they are more sublime." |
♦ 362. evarūpā upekkhā na sevitabbāti evarūpā gehasitaupekkhā na sevitabbā. |
♦ 362. ‘Such equanimity should not be cultivated’ means such household-based equanimity should not be cultivated. |
gehasitaupekkhā nāma “tattha katamā cha gehasitaupekkhā. |
Household-based equanimity is: "Therein, what are the six kinds of household-based equanimity? |
cakkhunā rūpaṃ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa, yā evarūpā upekkhā, rūpaṃ sā nātivattati, tasmā sā upekkhā gehasitāti vuccatī”ti evaṃ chasu dvāresu iṭṭhārammaṇe āpāthagate guḷapiṇḍike nilīnamakkhikā viya rūpādīni anativattamānā tattheva laggā laggitā hutvā uppannā kāmaguṇanissitā upekkhā na sevitabbā. |
Having seen a form with the eye, equanimity arises for a foolish, deluded, ordinary person, one who has not conquered the foundations, one who has not conquered the results, one who does not see the danger, an unlearned ordinary person. Such equanimity does not transcend the form; therefore, that equanimity is called household-based." Thus, the equanimity dependent on sensual pleasure that arises for one who, upon a desirable object coming into range of the six sense-doors, is stuck and fastened right there, like a fly stuck on a lump of molasses, not transcending forms, etc., should not be cultivated. |
♦ evarūpā upekkhā sevitabbāti evarūpā nekkhammasitā upekkhā sevitabbā. |
♦ ‘Such equanimity should be cultivated’ means such renunciation-based equanimity should be cultivated. |
nekkhammasitā upekkhā nāma — “tattha katamā cha nekkhammasitā upekkhā? |
Renunciation-based equanimity is: "Therein, what are the six kinds of renunciation-based equanimity? |
rūpānaṃ tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ ‘pubbe ceva rūpā etarahi ca, sabbe te rūpā aniccā, dukkhā, vipariṇāmadhammā’ti evametaṃ yathābhūtaṃ sammappaññāya passato uppajjati upekkhā, yā evarūpā upekkhā, rūpaṃ sā ativattati, tasmā sā upekkhā nekkhammasitāti vuccatī”ti . |
Having known the impermanence of forms, their change, fading away, and cessation, and seeing with proper wisdom as it really is that 'forms in the past and all forms now are impermanent, suffering, and subject to change,' equanimity arises. Such equanimity transcends the form; therefore, that equanimity is called renunciation-based." |
evaṃ chasu dvāresu iṭṭhāniṭṭhāarammaṇe āpāthagate iṭṭhe arajjantassa, aniṭṭhe adussantassa, asamapekkhanena asammuyhantassa uppannā vipassanā ñāṇasampayuttā upekkhā. |
Thus, the equanimity endowed with knowledge of insight that arises for one who, upon a desirable or undesirable object coming into range of the six sense-doors, does not become attached to the desirable, is not repulsed by the undesirable, and is not deluded by indifference. |
apica vedanāsabhāgā tatra majjhattupekkhāpi ettha upekkhāva. |
Moreover, the equanimity of neutrality which is a part of feeling is also equanimity here. |
tasmā sevitabbāti ayaṃ nekkhammavasena vipassanāvasena anussatiṭṭhānavasena paṭhamadutiyatatiyacatutthajjhānavasena ca uppajjanakaupekkhā sevitabbā nāma. |
Therefore, ‘should be cultivated’ means this equanimity that arises by way of renunciation, by way of insight, by way of the places of recollection, and by way of the first, second, third, and fourth jhānas, should be cultivated. |
♦ ettha yaṃ ce savitakkaṃ savicāranti tāyapi nekkhammasitaupekkhāya yaṃ nekkhammavasena vipassanāvasena anussatiṭṭhānavasena paṭhamajjhānavasena ca uppannaṃ savitakkasavicāraṃ upekkhanti jāneyya. |
♦ Here, ‘that which is with thought and examination’—even in that renunciation-based equanimity, one should know that which arises by way of renunciation, by way of insight, by way of the places of recollection, and by way of the first jhāna is equanimity with thought and examination. |
yaṃ ce avitakkaṃ avicāranti yaṃ pana dutiyajjhānādivasena uppannaṃ avitakkāvicāraṃ upekkhanti jāneyya. |
‘And that which is without thought and examination’—one should know that which arises by way of the second jhāna and so on is equanimity without thought and examination. |
ye avitakke avicāre te paṇītatareti etāsu dvīsu yā avitakkāvicārā, sā paṇītatarāti attho. |
‘Of those without thought and examination, they are more sublime’—of these two, that which is without thought and examination is more sublime. This is the meaning. |
iminā kiṃ kathitaṃ hoti ? |
What is said by this? |
dvinnaṃ arahattaṃ kathitaṃ. |
The arahantship of two is spoken of. |
eko hi bhikkhu savitakkasavicāraupekkhāya vipassanaṃ paṭṭhapetvā ayaṃ upekkhā kiṃ nissitāti upadhārento vatthunissitāti pajānātīti phassapañcamake vuttanayeneva anukkamena arahatte patiṭṭhāti. |
For one monk, establishing insight in equanimity with thought and examination and considering, "On what is this equanimity dependent?" understands, "It is dependent on a basis." In the way stated in the section on the five beginning with contact, he is established in arahantship in sequence. |
eko avitakkāvicārāya upekkhāya vipassanaṃ paṭṭhapetvā vuttanayeneva arahatte patiṭṭhāti. |
One, establishing insight in equanimity without thought and examination, is established in arahantship in the way stated. |
tattha abhiniviṭṭhaupekkhāsupi savitakkasavicārato avitakkāvicārā paṇītatarā. |
Therein, even among applied equanimities, that without thought and examination is more sublime than that with thought and examination. |
savitakkasavicāraupekkhāvipassanātopi avitakkāvicāraupekkhāvipassanāpaṇītatarā. |
Even insight into equanimity without thought and examination is more sublime than insight into equanimity with thought and examination. |
savitakkasavicāraupekkhāphalasamāpattitopi avitakkāvicārupekkhāphalasamāpattiyeva paṇītatarā. |
Even the fruition-attainment of equanimity without thought and examination is more sublime than the fruition-attainment of equanimity with thought and examination. |
tenāha bhagavā “ye avitakke avicāre te paṇītatare”ti. |
Therefore, the Blessed One said, "those without thought and examination, they are more sublime." |
♦ 363. evaṃ paṭipanno kho, devānaminda, bhikkhu papañcasaññāsaṅkhānirodhasāruppagāminiṃ paṭipadaṃ paṭipanno hotīti bhagavā arahattanikūṭena desanaṃ niṭṭhapesi. |
♦ 363. Thus practicing, O Lord of the Devas, a monk is practicing the path leading to the cessation of conceptual proliferation. Thus the Blessed One concluded the discourse with the peak of arahantship. |
sakko pana sotāpattiphalaṃ patto. |
But Sakka attained the fruit of stream-entry. |
buddhānañhi ajjhāsayo hīno na hoti, ukkaṭṭhova hoti. |
For the inclination of Buddhas is not low, but lofty. |
ekassapi bahūnampi dhammaṃ desentā arahatteneva kūṭaṃ gaṇhanti. |
When teaching the Dhamma to one or to many, they take arahantship as the pinnacle. |
sattā pana attano anurūpe upanissaye ṭhitā keci sotāpannā honti, keci sakadāgāmī, keci anāgāmī, keci arahanto. |
But beings, established in their own corresponding supporting conditions, some become stream-enterers, some once-returners, some non-returners, some arahants. |
rājā viya hi bhagavā, rājakumārā viya veneyyā. |
For the Blessed One is like a king, and those to be trained are like princes. |
yathā hi rājā bhojanakāle attano pamāṇena piṇḍaṃ uddharitvā rājakumārānaṃ upaneti, te tato attano mukhappamāṇeneva kabaḷaṃ karonti, evaṃ bhagavā attajjhāsayānurūpāya desanāya arahatteneva kūṭaṃ gaṇhāti. |
Just as a king, at mealtime, having taken a portion of food according to his own measure, presents it to the princes, and they make a morsel according to the measure of their own mouths, so the Blessed One, with a discourse corresponding to his own inclination, takes arahantship as the pinnacle. |
veneyyā attano upanissayappamāṇena tato sotāpattiphalamattaṃ vā sakadāgāmianāgāmiarahattaphalameva vā gaṇhanti. |
Those to be trained, according to the measure of their own supporting conditions, take from it just the fruit of stream-entry, or the fruit of once-returning, non-returning, or arahantship. |
sakko pana sotāpanno jāto. |
But Sakka became a stream-enterer. |
sotāpanno ca hutvā bhagavato puratoyeva cavitvā taruṇasakko hutvā nibbatti, devatānañhi cavamānānaṃ attabhāvassa gatāgataṭṭhānaṃ nāma na paññāyati, dīpasikhāgamanaṃ viya hoti. |
And having become a stream-enterer, he passed away right in front of the Blessed One and was reborn as a young Sakka. For of deities who are passing away, the place where their existence has gone or come from is not perceived; it is like the going of a lamp-flame. |
tasmā sesadevatā na jāniṃsu. |
Therefore, the other deities did not know. |
sakko pana sayaṃ cutattā bhagavā ca appaṭihatañāṇattā dveva janā jāniṃsu. |
But Sakka himself, because he had passed away, and the Blessed One, because of his unimpeded knowledge, only the two of them knew. |
atha sakko cintesi “mayhañhi bhagavatā tīsu ṭhānesu nibbattitaphalameva kathitaṃ, ayañca pana maggo vā phalaṃ vā sakuṇikāya viya uppatitvā gahetuṃ na sakkā, āgamanīyapubbabhāgapaṭipadāya assa bhavitabbaṃ. |
Then Sakka thought, "The Blessed One has taught me only the fruit produced in three instances. But this path or fruit cannot be grasped by jumping up like a bird. It must have a preliminary part of the path to be approached. |
handāhaṃ upari khīṇāsavassa pubbabhāgapaṭipadaṃ pucchāmī”ti. |
Well then, I will ask further about the preliminary part of the path of a taintless one." |
♦ pātimokkhasaṃvaravaṇṇanā |
♦ The Commentary on the Restraint of the Pātimokkha |
♦ 364. tato taṃ pucchanto kathaṃ paṭipanno pana, mārisātiādimāha. |
♦ 364. Then, asking that, he began with, ‘How then, practicing, O mārisa...’. |
tattha pātimokkhasaṃvarāyāti uttamajeṭṭhakasīlasaṃvarāya. |
Therein, ‘for the restraint of the Pātimokkha’ means for the restraint of the supreme, chief virtue. |
kāyasamācārampītiādi sevitabbakāyasamācārādivasena pātimokkhasaṃvaradassanatthaṃ vuttaṃ. |
‘Bodily conduct,’ etc., is said for the purpose of showing the restraint of the Pātimokkha by way of bodily conduct, etc., that should be cultivated. |
sīlakathā ca nāmesā kammapathavasena vā paṇṇattivasena vā kathetabbā hoti. |
And this talk on virtue should be given by way of the course of action or by way of the precept. |
♦ tattha kammapathavasena kathentena asevitabbakāyasamācāro tāva pāṇātipātādinnādānamicchācārehi kathetabbo. |
♦ Therein, when speaking by way of the course of action, bodily conduct that should not be cultivated should be explained through killing living beings, taking what is not given, and sexual misconduct. |
paṇṇattivasena kathentena kāyadvāre paññattasikkhāpadavītikkamavasena kathetabbo. |
When speaking by way of the precept, it should be explained by way of transgressing the training rules laid down for the bodily door. |
sevitabbakāyasamācāro pāṇātipātādiveramaṇīhi ceva kāyadvāre paññattasikkhāpadāvītikkamena ca kathetabbo. |
Bodily conduct that should be cultivated should be explained through refraining from killing living beings, etc., and by not transgressing the training rules laid down for the bodily door. |
asevitabbavacīsamācāro musāvādādivacīduccaritena ceva vacīdvāre paññattasikkhāpadavītikkamena ca kathetabbo. |
Verbal conduct that should not be cultivated should be explained by way of verbal misconduct such as false speech, etc., and by transgressing the training rules laid down for the verbal door. |
sevitabbavacīsamācāro musāvādādiveramaṇīhi ceva vacīdvāre paññattasikkhāpadāvītikkamena ca kathetabbo. |
Verbal conduct that should be cultivated should be explained through refraining from false speech, etc., and by not transgressing the training rules laid down for the verbal door. |
♦ pariyesanā pana kāyavācāhi pariyesanāyeva. |
♦ But seeking is simply seeking with body and speech. |
sā kāyavacīsamācāragahaṇena gahitāpi samānā yasmā ājīvaṭṭhamakasīlaṃ nāma etasmiññeva dvāradvaye uppajjati, na ākāse, tasmā ājīvaṭṭhamakasīladassanatthaṃ visuṃ vuttā. |
Although it is included by the mention of bodily and verbal conduct, because the virtue of right livelihood consisting of eight factors arises in these two doors alone, not in space, it is mentioned separately to show the virtue of right livelihood consisting of eight factors. |
tattha nasevitabbapariyesanā anariyapariyesanāya kathetabbā. |
Therein, seeking that should not be cultivated should be explained by way of ignoble seeking. |
sevitabbapariyesanā ariyapariyesanāya. |
Seeking that should be cultivated, by way of noble seeking. |
vuttañhetaṃ — |
And this was said— |
♦ “dvemā, bhikkhave, pariyesanā anariyā ca pariyesanā, ariyā ca pariyesanā. |
♦ “There are these two kinds of search, O monks: the ignoble search and the noble search. |
katamā ca, bhikkhave, anariyā pariyesanā? |
And what, O monks, is the ignoble search? |
idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhammaṃyeva pariyesati, attanā jarādhammo, byādhidhammo, maraṇadhammo, sokadhammo, saṃkilesadhammo samāno saṃkilesadhammaṃyeva pariyesati. |
Here, O monks, someone, being himself subject to birth, seeks what is also subject to birth; being himself subject to aging, to sickness, to death, to sorrow, to defilement, seeks what is also subject to defilement. |
♦ kiñca, bhikkhave, jātidhammaṃ vadetha? |
♦ And what, O monks, would you say is subject to birth? |
puttabhariyaṃ, bhikkhave, jātidhammaṃ, dāsidāsaṃ jātidhammaṃ ajeḷakaṃ jātidhammaṃ, kukkuṭasūkaraṃ jātidhammaṃ, hatthigavāssavaḷavaṃ jātidhammaṃ, jātarūparajataṃ jātidhammaṃ. |
Wife and children, O monks, are subject to birth; male and female slaves are subject to birth; goats and sheep are subject to birth; chickens and pigs are subject to birth; elephants, cattle, horses, and mares are subject to birth; gold and silver are subject to birth. |
jātidhammā hete, bhikkhave, upadhayo, etthāyaṃ gathito mucchito ajjhāpanno attanā jātidhammo samāno jātidhammaṃyeva pariyesati. |
These, O monks, are acquisitions subject to birth. Herein he is greedy, infatuated, attached. Being himself subject to birth, he seeks what is also subject to birth. |
♦ kiñca, bhikkhave, jarādhammaṃ vadetha? |
♦ And what, O monks, would you say is subject to aging? |
puttabhariyaṃ, bhikkhave, jarādhammaṃ ... pe ... jarādhammaṃyeva pariyesati. |
Wife and children, O monks, are subject to aging... and so on... he seeks what is also subject to aging. |
♦ kiñca, bhikkhave, byādhidhammaṃ vadetha? |
♦ And what, O monks, would you say is subject to sickness? |
puttabhariyaṃ, bhikkhave, byādhidhammaṃ, dāsidāsaṃ byādhidhammaṃ, ajeḷakaṃ, kukkuṭasūkaraṃ, hatthigavāssavaḷavaṃ byādhidhammaṃ. |
Wife and children, O monks, are subject to sickness; male and female slaves are subject to sickness; goats and sheep, chickens and pigs, elephants, cattle, horses, and mares are subject to sickness. |
byādhidhammā hete, bhikkhave, upadhayo, etthāyaṃ gathito mucchito ajjhāpanno attanā byādhidhammo samāno byādhidhammaṃyeva pariyesati. |
These, O monks, are acquisitions subject to sickness. Herein he is greedy, infatuated, attached. Being himself subject to sickness, he seeks what is also subject to sickness. |
♦ kiñca, bhikkhave, maraṇadhammaṃ vadetha? |
♦ And what, O monks, would you say is subject to death? |
puttabhariyaṃ, bhikkhave, maraṇadhammaṃ ... pe ... maraṇadhammaṃyeva pariyesati. |
Wife and children, O monks, are subject to death... and so on... he seeks what is also subject to death. |
♦ kiñca, bhikkhave, sokadhammaṃ vadetha? |
♦ And what, O monks, would you say is subject to sorrow? |
puttabhariyaṃ ... pe ... sokadhammaṃyeva pariyesati. |
Wife and children... and so on... he seeks what is also subject to sorrow. |
♦ kiñca, bhikkhave, saṃkilesadhammaṃ vadetha ... pe ... jātarūparajataṃ saṃkilesadhammaṃ. |
♦ And what, O monks, would you say is subject to defilement... and so on... gold and silver are subject to defilement. |
saṃkilesadhammā, hete, bhikkhave, upadhayo, etthāyaṃ gathito mucchito ajjhāpanno attanā saṃkilesadhammo samāno saṃkilesadhammaṃyeva pariyesati. |
These, O monks, are acquisitions subject to defilement. Herein he is greedy, infatuated, attached. Being himself subject to defilement, he seeks what is also subject to defilement. |
ayaṃ, bhikkhave, anariyā pariyesanāti . |
This, O monks, is the ignoble search. |
♦ apica kuhanādivasena pañcavidhā, agocaravasena chabbidhā vejjakammādivasena ekavīsatividhā, evaṃ pavattā sabbāpi anesanā anariyapariyesanāyevāti veditabbā. |
♦ Moreover, all wrong livelihood, which is fivefold by way of scheming, etc., sixfold by way of unsuitable pastures, and twenty-onefold by way of medical practice, etc., being conducted thus, should be known as the ignoble search. |
♦ “katamā ca, bhikkhave, ariyā pariyesanā? |
♦ “And what, O monks, is the noble search? |
idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhamme ādīnavaṃ viditvā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā jarādhammo, byādhi, maraṇa, soka, saṃkilesadhammo samāno saṃkilesadhamme ādīnavaṃ viditvā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati. |
Here, O monks, someone, being himself subject to birth, having seen the danger in what is subject to birth, seeks the unborn, unsurpassed security from bondage, Nibbāna. Being himself subject to aging, sickness, death, sorrow, and defilement, having seen the danger in what is subject to defilement, he seeks the undefiled, unsurpassed security from bondage, Nibbāna. |
ayaṃ ariyā pariyesanāti . |
This is the noble search. |
♦ apica pañca kuhanādīni cha agocare ekavīsatividhañca anesanaṃ vajjetvā bhikkhācariyāya dhammena samena pariyesanāpi ariyapariyesanāyevāti veditabbā. |
♦ Moreover, seeking by way of alms-round, righteously and fairly, avoiding the five kinds of scheming, etc., the six unsuitable pastures, and the twenty-one kinds of wrong livelihood, should also be known as the noble search. |
♦ ettha ca yo yo “na sevitabbo”ti vutto, so so pubbabhāge pāṇātipātādīnaṃ sambhārapariyesanāpayogakaraṇagamanakālato paṭṭhāya na sevitabbova. |
♦ And here, whatever is said to be 'not to be cultivated,' that should not be cultivated from the preliminary stage, from the time of seeking the means for killing living beings, etc., making the effort, and going. |
itaro ādito paṭṭhāya sevitabbo, asakkontena cittampi uppādetabbaṃ. |
The other should be cultivated from the beginning. If one is unable, one should at least give rise to the thought. |
apica saṅghabhedādīnaṃ atthāya parakkamantānaṃ devadattādīnaṃ viya kāyasamācāro na sevitabbo, divasassa dvattikkhattuṃ tiṇṇaṃ ratanānaṃ upaṭṭhānagamanādivasena pavatto dhammasenāpatimahāmoggallānattherādīnaṃ viya kāyasamācāro sevitabbo. |
Moreover, bodily conduct like that of Devadatta and others, who strive for the purpose of causing a schism in the Sangha, etc., should not be cultivated. Bodily conduct like that of the General of the Dhamma, the great Moggallāna Thera, and others, which consists of going to attend on the Three Jewels two or three times a day, should be cultivated. |
dhanuggahapesanādivasena vācaṃ bhindantānaṃ devadattādīnaṃ viya vacīsamācāro na sevitabbo, tiṇṇaṃ ratanānaṃ guṇakittanādivasena pavatto dhammasenāpatimahāmoggallānattherādīnaṃ viya vacīsamācāro sevitabbo. |
Verbal conduct like that of Devadatta and others, who break their word by way of sending archers, etc., should not be cultivated. Verbal conduct like that of the General of the Dhamma, the great Moggallāna Thera, and others, which consists of proclaiming the virtues of the Three Jewels, etc., should be cultivated. |
anariyapariyesanaṃ pariyesantānaṃ devadattādīnaṃ viya pariyesanā na sevitabbā, ariyapariyesanameva pariyesantānaṃ dhammasenāpatimahāmoggallānattherādīnaṃ viya pariyesanā sevitabbā. |
Seeking like that of Devadatta and others, who seek the ignoble search, should not be cultivated. Seeking like that of the General of the Dhamma, the great Moggallāna Thera, and others, who seek only the noble search, should be cultivated. |
♦ evaṃ paṭipanno khoti evaṃ asevitabbaṃ kāyavacīsamācāraṃ pariyesanañca pahāya sevitabbānaṃ pāripūriyā paṭipanno, devānaminda, bhikkhu pātimokkhasaṃvarāya uttamajeṭṭhakasīlasaṃvaratthāya paṭipanno nāma hotīti bhagavā khīṇāsavassa āgamanīyapubbabhāgapaṭipadaṃ kathesi. |
♦ ‘Thus practicing indeed’—thus, abandoning bodily and verbal conduct and seeking that should not be cultivated, and practicing for the fulfillment of what should be cultivated, O Lord of the Devas, a monk is said to be practicing for the restraint of the Pātimokkha, for the purpose of the supreme, chief virtue-restraint. Thus the Blessed One taught the preliminary part of the path to be approached by a taintless one. |
♦ indriyasaṃvaravaṇṇanā |
♦ The Commentary on the Restraint of the Senses |
♦ 365. dutiyapucchāyaṃ indriyasaṃvarāyāti indriyānaṃ pidhānāya, guttadvāratāya saṃvutadvāratāyāti attho. |
♦ 365. In the second question, ‘for the restraint of the senses’ means for the closing of the senses, for having guarded doors, for having restrained doors. This is the meaning. |
vissajjane panassa cakkhuviññeyyaṃ rūpampītiādi sevitabbarūpādivasena indriyasaṃvaradassanatthaṃ vuttaṃ. |
But in the explanation, ‘a form cognizable by the eye,’ etc., is said for the purpose of showing the restraint of the senses by way of forms, etc., that should be cultivated. |
tattha evaṃ vutteti heṭṭhā somanassādipañhāvissajjanānaṃ sutattā imināpi evarūpena bhavitabbanti sañjātapaṭibhāno bhagavatā evaṃ vutte sakko devānamindo bhagavantaṃ etadavoca, etaṃ imassa kho ahaṃ, bhanteti ādikaṃ vacanaṃ avoca. |
Therein, ‘thus spoken’—having heard the answers to the questions on joy, etc., below, and having gained the readiness to speak, thinking, "This too must be of such a kind," when the Blessed One had spoken thus, Sakka, the lord of the devas, said this to the Blessed One, he spoke the words beginning with, ‘This, venerable sir, is from me...’. |
bhagavāpissa okāsaṃ datvā tuṇhī ahosi. |
The Blessed One, having given him the opportunity, remained silent. |
kathetukāmopi hi yo atthaṃ sampādetuṃ na sakkoti, atthaṃ sampādetuṃ sakkonto vā na kathetukāmo hoti, na tassa bhagavā okāsaṃ karoti. |
For even if one is eager to speak but is not able to accomplish the purpose, or is able to accomplish the purpose but is not eager to speak, the Blessed One does not grant him an opportunity. |
ayaṃ pana yasmā kathetukāmo ceva, sakkoti ca atthaṃ sampādetuṃ tenassa bhagavā okāsamakāsi. |
But since this one was both eager to speak and able to accomplish the purpose, the Blessed One granted him the opportunity. |
♦ tattha evarūpaṃ na sevitabbanti ādīsu ayaṃ saṅkhepo — yaṃ rūpaṃ passato rāgādayo uppajjanti, taṃ na sevitabbaṃ na daṭṭhabbaṃ na oloketabbanti attho. |
♦ Therein, in phrases like ‘such a thing should not be cultivated,’ this is the summary: whatever form, upon seeing which, passion, etc., arise, that should not be cultivated, not be seen, not be looked at. This is the meaning. |
yaṃ pana passato asubhasaññā vā saṇṭhāti, pasādo vā uppajjati, aniccasaññāpaṭilābho vā hoti, taṃ sevitabbaṃ. |
But whatever, upon seeing which, a perception of foulness is established, or confidence arises, or the attainment of the perception of impermanence occurs, that should be cultivated. |
♦ yaṃ cittakkharaṃ cittabyañjanampi saddaṃ suṇato rāgādayo uppajjanti, evarūpo saddo na sevitabbo. |
♦ Whatever sound, even the letter or syllable of which, upon hearing, passion, etc., arise, such a sound should not be cultivated. |
yaṃ pana atthanissitaṃ dhammanissitaṃ kumbhadāsigītampi suṇantassa pasādo vā uppajjati, nibbidā vā saṇṭhāti, evarūpo saddo sevitabbo. |
But whatever sound connected with the goal, connected with the Dhamma, even the song of a pot-slave girl, upon hearing which confidence arises or revulsion is established, such a sound should be cultivated. |
♦ yaṃ gandhaṃ ghāyato rāgādayo uppajjanti, evarūpo gandho na sevitabbo. |
♦ Whatever smell, upon smelling which, passion, etc., arise, such a smell should not be cultivated. |
yaṃ pana gandhaṃ ghāyato asubhasaññādipaṭilābho hoti, evarūpo gandho sevitabbo. |
But whatever smell, upon smelling which, the attainment of the perception of foulness, etc., occurs, such a smell should be cultivated. |
♦ yaṃ rasaṃ sāyato rāgādayo uppajjanti, evarūpo raso na sevitabbo. |
♦ Whatever taste, upon tasting which, passion, etc., arise, such a taste should not be cultivated. |
yaṃ pana rasaṃ sāyato āhāre paṭikūlasaññā ceva uppajjati, sāyitapaccayā ca kāyabalaṃ nissāya ariyabhūmiṃ okkamituṃ sakkoti, mahāsīvattherabhāgineyyasīvasāmaṇerassa viya paribhuñjantasseva kilesakkhayo vā hoti, evarūpo raso sevitabbo. |
But whatever taste, upon tasting which, a perception of loathsomeness towards food arises, and by the strength of the body dependent on the tasting, one is able to enter the noble plane, or, like for the novice Sīva, nephew of the great elder Sīva, the destruction of defilements occurs even while partaking, such a taste should be cultivated. |
♦ yaṃ phoṭṭhabbaṃ phusato rāgādayo uppajjanti, evarūpaṃ phoṭṭhabbaṃ na sevitabbaṃ. |
♦ Whatever tangible object, upon touching which, passion, etc., arise, such a tangible object should not be cultivated. |
yaṃ pana phusato sāriputtattherādīnaṃ viya āsavakkhayo ceva, vīriyañca supaggahitaṃ, pacchimā ca janatā diṭṭhānugatiṃ āpādanena anuggahitā hoti, evarūpaṃ phoṭṭhabbaṃ sevitabbaṃ. |
But whatever, upon touching which, like for the elder Sāriputta and others, there is both the destruction of taints and well-grasped energy, and the later generation is benefited by setting an example to be followed, such a tangible object should be cultivated. |
sāriputtatthero kira tiṃsa vassāni mañce piṭṭhiṃ na pasāresi. |
The elder Sāriputta, it is said, did not stretch his back on a bed for thirty years. |
tathā mahāmoggallānatthero. |
Similarly, the great elder Moggallāna. |
mahākassapatthero vīsavassasataṃ mañce piṭṭhiṃ na pasāresi. |
The great elder Kassapa did not stretch his back on a bed for one hundred and twenty years. |
anuruddhatthero paññāsa vassāni. |
The elder Anuruddha for fifty years. |
bhaddiyatthero tiṃsa vassāni. |
The elder Bhaddiya for thirty years. |
soṇatthero aṭṭhārasa vassāni. |
The elder Soṇa for eighteen years. |
raṭṭhapālatthero dvādasa. |
The elder Raṭṭhapāla for twelve. |
ānandatthero pannarasa. |
The elder Ānanda for fifteen. |
rāhulatthero dvādasa. |
The elder Rāhula for twelve. |
bākulatthero asīti vassāni. |
The elder Bākula for eighty years. |
nāḷakatthero yāvaparinibbānā mañce piṭṭhiṃ na pasāresīti. |
The elder Nāḷaka did not stretch his back on a bed until his final Nibbāna. |
♦ ye manoviññeyye dhamme samannāharantassa rāgādayo uppajjanti, “aho, vata yaṃ paresaṃ paravittūpakaraṇaṃ taṃ mamassā”tiādinā nayena vā abhijjhādīni āpāthamāgacchanti evarūpā dhammā na sevitabbā. |
♦ Whatever mental objects, upon attending to which, passion, etc., arise, or by way of "Oh, may what is another's property and belongings be mine," etc., greed, etc., come into range, such mental objects should not be cultivated. |
“sabbe sattā averā hontū”ti evaṃ mettādivasena, ye vā pana tiṇṇaṃ therānaṃ dhammā, evarūpā sevitabbā. |
By way of "May all beings be without enmity," etc., through loving-kindness, etc., or whatever are the states of the three elders, such should be cultivated. |
tayo kira therā vassūpanāyikadivase kāmavitakkādayo akusalavitakkā na vitakketabbāti katikaṃ akaṃsu. |
It is said that three elders, on the day of entering the rains-retreat, made an agreement that unwholesome thoughts of sensual pleasure, etc., should not be thought. |
atha pavāraṇadivase saṅghatthero saṅghanavakaṃ pucchi — “āvuso, imasmiṃ temāse kittake ṭhāne cittassa dhāvituṃ dinnan”ti? |
Then, on the day of pavāraṇā, the senior elder of the Sangha asked the newest elder, "Friend, in this three-month period, to how many places was the mind allowed to wander?" |
na, bhante, pariveṇaparicchedato bahi dhāvituṃ adāsinti. |
Not, venerable sir, was it allowed to wander outside the boundary of the monastic cell. |
dutiyaṃ pucchi — “tava āvuso”ti? |
He asked the second, "And you, friend?" |
nivāsagehato, bhante, bahi dhāvituṃ na adāsinti. |
Not, venerable sir, was it allowed to wander outside the dwelling where I reside. |
atha dvepi theraṃ pucchiṃsu “tumhākaṃ pana, bhante”ti? |
Then both asked the elder, "And you, venerable sir?" |
niyakajjhattakhandhapañcakato, āvuso, bahi dhāvituṃ na adāsinti. |
Not, friends, was it allowed to wander outside the five aggregates of my own person. |
tumhehi, bhante, dukkaraṃ katanti. |
Venerable sir, you have done what is difficult. |
evarūpo manoviññeyyo dhammo sevitabbo. |
Such a mental object should be cultivated. |
♦ 366. ekantavādāti ekoyeva anto vādassa etesaṃ, na dvedhā gatavādāti ekantavādā, ekaññeva vadantīti pucchati. |
♦ 366. ‘Of a single doctrine’ means the doctrine of these is a single end, not a doctrine that goes in two ways, thus ‘of a single doctrine’; they say only one thing, he asks. |
ekantasīlāti ekācārā. |
‘Of a single virtue’ means of a single practice. |
ekantachandāti ekaladdhikā. |
‘Of a single desire’ means of a single conviction. |
ekantājjhosānāti ekantapariyosānā. |
‘Of a single commitment’ means of a single final end. |
♦ anekadhātu nānādhātu kho, devānaminda, lokoti devānaminda, ayaṃ loko anekajjhāsayo nānajjhāsayo. |
♦ ‘The world has many elements, various elements, O Lord of the Devas’ means, O Lord of the Devas, this world has many inclinations, various inclinations. |
ekasmiṃ gantukāme eko ṭhātukāmo hoti. |
When one wishes to go, another wishes to stay. |
ekasmiṃ ṭhātukāme eko sayitukāmo hoti. |
When one wishes to stay, another wishes to lie down. |
dve sattā ekajjhāsayā nāma dullabhā. |
Two beings of one inclination are rare. |
tasmiṃ anekadhātunānādhātusmiṃ loke yaṃ yadeva dhātuṃ yaṃ yadeva ajjhāsayaṃ sattā abhinivisanti gaṇhanti, taṃ tadeva. |
In that world of many and various elements, whatever element, whatever inclination beings hold to and grasp, that very thing. |
thāmasā parāmāsāti thāmena ca parāmāsena ca. |
‘With force and insistence’ means with force and with insistence. |
abhinivissa voharantīti suṭṭhu gaṇhitvā voharanti, kathenti dīpenti kittenti. |
‘Having held to it, they declare’ means having grasped it firmly, they declare, they speak, they explain, they proclaim. |
idameva saccaṃ moghamaññanti idaṃ amhākameva vacanaṃ saccaṃ, aññesaṃ vacanaṃ moghaṃ tucchaṃ niratthakanti. |
‘This alone is true, the other is false’ means this word of ours alone is true, the word of others is false, empty, worthless. |
♦ accantaniṭṭhāti anto vuccati vināso, antaṃ atītā niṭṭhā etesanti accantaniṭṭhā. |
♦ ‘The ultimate goal’—‘anta’ (end) is called destruction; the goal of these has passed beyond the end, thus ‘accantaniṭṭhā’. |
yā etesaṃ niṭṭhā, yo paramassāso nibbānaṃ, taṃ sabbesaṃ vināsātikkantaṃ niccanti vuccati. |
Whatever is their goal, whatever is the supreme peace, Nibbāna, that is said to be permanent, having transcended all destruction. |
yogakkhemoti nibbānasseva nāmaṃ, accanto yogakkhemo etesanti accantayogakkhemī. |
‘Security from bondage’ is a name for Nibbāna itself; those for whom security from bondage is the ultimate end are ‘accantayogakkhemī’. |
seṭṭhaṭṭhena brahmaṃ ariyamaggaṃ carantīti brahmacārī. |
‘One who lives the holy life’ means one who lives the supreme life, the noble path, thus ‘brahmacārī’. |
accantatthāya brahmacārī accantabrahmacārī. |
‘One who lives the holy life for the ultimate purpose’ is ‘accantabrahmacārī’. |
pariyosānantipi nibbānassa nāmaṃ. |
‘The final end’ is also a name for Nibbāna. |
accantaṃ pariyosānaṃ etesanti accantapariyosānā. |
Those for whom the final end is the ultimate are ‘accantapariyosānā’. |
♦ taṇhāsaṅkhayavimuttāti taṇhāsaṅkhayoti maggopi nibbānampi. |
♦ ‘Liberated by the destruction of craving’—‘taṇhāsaṅkhayo’ (destruction of craving) is both the path and Nibbāna. |
maggo taṇhaṃ saṅkhiṇāti vināsetīti taṇhāsaṅkhayo. |
The path is ‘taṇhāsaṅkhayo’ because it destroys, annihilates craving. |
nibbānaṃ yasmā taṃ āgamma taṇhā saṅkhiyati vinassati, tasmā taṇhāsaṅkhayo. |
Nibbāna is ‘taṇhāsaṅkhayo’ because, by reaching it, craving is destroyed, annihilated. |
taṇhāsaṅkhayena maggena vimuttā, taṇhāsaṅkhaye nibbāne vimuttā adhimuttāti taṇhāsaṅkhayavimuttā. |
‘Liberated by the destruction of craving’ means liberated by the path; ‘liberated in the destruction of craving,’ Nibbāna, resolved upon it, thus ‘taṇhāsaṅkhayavimuttā’. |
♦ ettāvatā ca bhagavatā cuddasapi mahāpañhā byākatā honti. |
♦ And by this much, all fourteen great questions have been answered by the Blessed One. |
cuddasa mahāpañhā nāma issāmacchariyaṃ eko pañho, piyāppiyaṃ eko, chando eko, vitakko eko, papañco eko, somanassaṃ eko, domanassaṃ eko, upekkhā eko, kāyasamācāro eko, vacīsamācāro eko, pariyesanā eko, indriyasaṃvaro eko, anekadhātu eko, accantaniṭṭhā ekoti. |
The fourteen great questions are: envy and miserliness is one question, the pleasant and unpleasant is one, desire is one, thought is one, conceptual proliferation is one, joy is one, grief is one, equanimity is one, bodily conduct is one, verbal conduct is one, seeking is one, restraint of the senses is one, many elements is one, and the ultimate goal is one. |
♦ 367. ejāti calanaṭṭhena taṇhā vuccati. |
♦ 367. ‘Ejā’ (agitation) is said of craving in the sense of trembling. |
sā pīḷanaṭṭhena rogo, anto padussanaṭṭhena gaṇḍo, anuppaviṭṭhaṭṭhena sallaṃ. |
It is a disease in the sense of oppressing, a boil in the sense of corrupting within, an arrow in the sense of having penetrated. |
tasmā ayaṃ purisoti yasmā ejā attanā katakammānurūpena purisaṃ tattha tattha abhinibbattatthāya kaḍḍhati, tasmā ayaṃ puriso tesaṃ tesaṃ bhavānaṃ vasena uccāvacaṃ āpajjati. |
‘Therefore this person’—because agitation drags the person here and there to be reborn according to the deeds he has done, therefore this person falls into high and low states by way of those various existences. |
brahmaloke ucco hoti, devaloke avaco. |
In the Brahma world, he is high; in the deva world, low. |
devaloke ucco, manussaloke avaco. |
In the deva world, he is high; in the human world, low. |
manussaloke ucco, apāye avaco. |
In the human world, he is high; in a state of deprivation, low. |
yesāhaṃ, bhanteti yesaṃ ahaṃ bhante. |
‘Yesāhaṃ, bhante’ means ‘yesaṃ ahaṃ bhante’ (of whom I, venerable sir). |
sandhivasena panettha “yesāhan”ti hoti. |
Here, by way of conjunction, it becomes ‘yesāhaṃ’. |
yathāsutaṃ yathāpariyattanti yathā mayā suto ceva uggahito ca, evaṃ. |
‘As heard, as learned’ means as it was heard and learned by me. |
dhammaṃ desemīti sattavatapadaṃ dhammaṃ desemi. |
‘I teach the Dhamma’ means I teach the Dhamma of the seven vows. |
na cāhaṃ tesanti ahaṃ pana tesaṃ sāvako na sampajjāmi. |
‘And I am not their’ means but I do not become their disciple. |
ahaṃ kho pana, bhantetiādinā attano sotāpannabhāvaṃ jānāpeti. |
By the phrase ‘But I, venerable sir,’ etc., he makes known his state as a stream-enterer. |
♦ somanassapaṭilābhakathāvaṇṇanā |
♦ The Commentary on the Story of the Attainment of Joy |
♦ 368. vedapaṭilābhanti tuṭṭhipaṭilābhaṃ. |
♦ 368. ‘The attainment of knowledge’ means the attainment of satisfaction. |
devāsurasaṅgāmoti devānañca asurānañca saṅgāmo. |
‘The battle between the gods and asuras’ means the battle between the gods and the asuras. |
samupabyūḷhoti samāpanno nalāṭena nalāṭaṃ paharaṇākārappatto viya. |
‘Was drawn up’ means was joined, as if about to strike forehead against forehead. |
etesaṃ kira kadāci mahāsamuddapiṭṭhe saṅgāmo hoti tattha pana chedanavijjhanādīhi aññamaññaṃ ghāto nāma natthi, dārumeṇḍakayuddhaṃ viya jayaparājayamattameva hoti. |
It seems that sometimes their battle takes place on the surface of the great ocean. But there, there is no killing by way of cutting, piercing, etc.; it is only a matter of victory and defeat, like a battle of wooden rams. |
kadāci devā jinanti, kadāci asurā. |
Sometimes the gods win, sometimes the asuras. |
tattha yasmiṃ saṅgāme devā puna apaccāgamanāya asure jiniṃsu, taṃ sandhāya tasmiṃ kho pana bhantetiādimāha. |
Therein, referring to the battle in which the gods defeated the asuras so that they would not return again, he said, ‘And on that occasion, venerable sir...’. |
ubhayametanti ubhayaṃ etaṃ. |
‘ubhayametaṃ’ means both of these. |
duvidhampi ojaṃ ettha devaloke devāyeva paribhuñjissantīti evamassa āvajjantassa balavapītisomanassaṃ uppajji. |
"The gods alone will enjoy both kinds of essence here in the deva world." As he was reflecting thus, strong delight and joy arose. |
sadaṇḍāvacaroti sadaṇḍāvacarako, daṇḍaggahaṇena satthaggahaṇena saddhiṃ ahosi, na nikkhittadaṇḍasatthoti dasseti. |
‘With staff in hand’ means with a staff-wielder; he was with a staff-holder, with a weapon-holder. He shows that he was not one with staff and weapon laid down. |
ekantanibbidāyāti ekanteneva vaṭṭe nibbindanatthāyāti sabbaṃ mahāgovindasutte vuttameva. |
‘Exclusively for revulsion’ means exclusively for becoming disgusted with the cycle of existence. All this is as stated in the Mahāgovinda Sutta. |
♦ 369. pavedesīti kathesi dīpesi. |
♦ 369. ‘He explained’ means he spoke, he clarified. |
idhevāti imasmiññeva okāse. |
‘Right here’ means in this very place. |
devabhūtassa me satoti devassa me sato. |
‘Of me who have become a god’ means of me who am a god. |
punarāyu ca me laddhoti puna aññena kammavipākena me jīvitaṃ laddhanti, iminā attano cutabhāvaṃ ceva upapannabhāvañca āvikaroti. |
‘And my life has been regained’ means my life has been regained by the result of another kamma. By this, he reveals his state of having passed away and been reborn. |
♦ diviyā kāyāti dibbā attabhāvā. |
♦ ‘Divine bodies’ means divine existences. |
āyuṃ hitvā amānusanti dibbaṃ āyuṃ jahitvā. |
‘Having left a non-human life’ means having abandoned a divine lifespan. |
amūḷho gabbhamessāmīti niyatagatikattā amūḷho hutvā. |
‘Not bewildered, I shall enter a womb’ means being of a fixed destiny, I will not be bewildered. |
yattha me ramatī manoti yattha me mano ramissati, tattheva khattiyakulādīsu gabbhaṃ upagacchissāmīti sattakkhattuṃ deve ca mānuse cāti imamatthaṃ dīpeti. |
‘Where my mind delights’—where my mind will delight, there I will enter a womb in a warrior family, etc. Thus he clarifies the meaning of 'seven times among gods and humans'. |
♦ ñāyena viharissāmīti manussesu upapannopi mātaraṃ jīvitā voropanādīnaṃ abhabbattā ñāyena kāraṇena samena viharissāmīti attho. |
♦ ‘I will live righteously’ means even when reborn among humans, because of the impossibility of depriving my mother of life, etc., I will live by reason, by fairness. This is the meaning. |
♦ sambodhi ce bhavissatīti idaṃ sakadāgāmimaggaṃ sandhāya vadati, sace sakadāgāmī bhavissāmīti dīpeti. |
♦ ‘And if there is enlightenment’—this he says referring to the once-returner path. He clarifies, 'if I become a once-returner'. |
aññātā viharissāmīti aññātā ājānitukāmo hutvā viharissāmi. |
‘I will live as one who knows’ means I will live as one who wishes to know. |
sveva anto bhavissatīti so eva me manussaloke anto bhavissatīti. |
‘That itself will be the end’ means that will be my end in the human world. |
♦ puna devo bhavissāmi, devalokasmiṃ uttamoti puna devalokasmiṃ uttamo sakko devānamindo bhavissāmīti vadati. |
♦ ‘I will be a god again, supreme in the deva world’ means I will again be Sakka, the lord of the devas, supreme in the deva world, he says. |
♦ antime vattamānamhīti antime bhave vattamāne. |
♦ ‘Being in the final’ means being in the final existence. |
so nivāso bhavissatīti ye te āyunā ca paññāya ca akaniṭṭhā jeṭṭhakā sabbadevehi paṇītatarā devā, avasāne me so nivāso bhavissati . |
‘That will be my abode’ means those gods who are the eldest, the Akaniṭṭha, more sublime than all gods in lifespan and wisdom, that will be my abode in the end. |
ayaṃ kira tato sakkattabhāvato cuto tasmiṃ attabhāve anāgāmimaggassa paṭiladdhattā uddhaṃsoto akaniṭṭhagāmī hutvā avihādīsu nibbattanto avasāne akaniṭṭhe nibbattissati. |
This one, it seems, having passed away from that state as Sakka, because of having attained the non-returner path in that existence, will become one who flows upstream to the Akaniṭṭha realm, and being reborn in the Avihā, etc., he will finally be reborn in the Akaniṭṭha realm. |
taṃ sandhāya evamāha. |
Referring to that, he said thus. |
esa kira avihesu kappasahassaṃ vasissati, atappesu dve kappasahassāni, sudassesu cattāri kappasahassāni, sudassīsu aṭṭha, akaniṭṭhesu soḷasāti ekatiṃsa kappasahassāni brahmāayuṃ anubhavissati. |
He, it seems, will live for a thousand eons in the Avihā realm, for two thousand eons in the Atappa realm, for four thousand eons in the Sudassa realm, for eight thousand in the Sudassī realm, and for sixteen thousand in the Akaniṭṭha realm. Thus he will experience a Brahma-lifespan of thirty-one thousand eons. |
sakko devarājā anāthapiṇḍiko gahapati visākhā mahāupāsikāti tayopi hi ime ekappamāṇāayukā eva, vaṭṭābhiratasattā nāma etehi sadisā sukhabhāgino nāma natthi. |
For Sakka, the king of the gods, Anāthapiṇḍika the householder, and Visākhā the great laywoman, all three of these have lifespans of the same measure. Among beings who delight in the cycle of existence, there are none who are as fortunate as these. |
♦ 370. apariyositasaṅkappoti aniṭṭhitamanoratho. |
♦ 370. ‘Whose resolve is not accomplished’ means whose desire is not fulfilled. |
yassu maññāmi samaṇeti ye ca samaṇe pavivittavihārinoti maññāmi. |
‘Whatever ascetics I think of’ means and whatever ascetics I think are living in seclusion. |
♦ ārādhanāti sampādanā. |
♦ ‘Attainment’ means accomplishment. |
virādhanāti asampādanā. |
‘Non-attainment’ means non-accomplishment. |
na sampāyantīti sampādetvā kathetuṃ na sakkonti. |
‘They do not accomplish’ means they are not able to accomplish and speak. |
♦ ādiccabandhunanti ādiccopi gotamagotto, bhagavāpi gotamagotto, tasmā evamāha. |
♦ ‘Kinsman of the Sun’—the sun is also of the Gotama clan, and the Blessed One is also of the Gotama clan; therefore he said thus. |
yaṃ karomasīti yaṃ pubbe brahmuno namakkāraṃ karoma. |
‘Which we do’ means the homage to Brahmā which we formerly did. |
samaṃ devehīti devehi saddhiṃ, ito paṭṭhāya idāni amhākaṃ brahmuno namakkārakaraṇaṃ natthīti dasseti. |
‘Together with the gods’ means with the gods. He shows that from now on, there is no paying of homage to Brahmā for us. |
sāmaṃ karomāti namakkāraṃ karoma. |
‘We ourselves do’ means we pay homage. |
♦ 371. parāmasitvāti tuṭṭhacitto sahāyaṃ hatthena hatthamhi paharanto viya pathaviṃ paharitvā, sakkhibhāvatthāya vā paharitvā “yathā tvaṃ niccalo, evamahaṃ bhagavatī”ti. |
♦ 371. ‘Having insisted’ means with a delighted mind, as if striking hand on hand with a companion, he struck the earth, or struck it for the purpose of making it a witness, thinking, "As you are unshakable, so am I in the Blessed One." |
ajjhiṭṭhapañhāti ajjhesitapañhā patthitapañhā. |
‘The questions requested’ means the questions asked, the questions desired. |
sesaṃ sabbattha uttānamevāti. |
The rest is clear everywhere. |
♦ iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāyaṃ |
♦ Thus in the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya, |
♦ sakkapañhasuttavaṇṇanā niṭṭhitā. |
♦ the commentary on the Sakkapañha Sutta is finished. |
♦ 9. mahāsatipaṭṭhānasuttavaṇṇanā |
♦ 9. The Commentary on the Mahāsatipaṭṭhāna Sutta |
♦ uddesavārakathāvaṇṇanā |
♦ The Commentary on the Uddesa Section |
♦ 373. evaṃ me sutanti mahāsatipaṭṭhānasuttaṃ. |
♦ 373. ‘Thus have I heard’ is the Mahāsatipaṭṭhāna Sutta. |
tatrāyamapubbapadavaṇṇanā — ekāyano ayaṃ, bhikkhave, maggoti kasmā bhagavā idaṃ suttamabhāsi? |
Therein, this is the explanation of unfamiliar words: ‘This, O monks, is the direct path’—why did the Blessed One deliver this sutta? |
kururaṭṭhavāsīnaṃ gambhīradesanāpaṭiggahaṇasamatthatāya. |
Because of the ability of the residents of the Kuru country to grasp a profound discourse. |
kururaṭṭhavāsino kira bhikkhū bhikkhuniyo upāsakā upāsikāyo utupaccayādisampannattā tassa raṭṭhassa sappāyautupaccayasevanena niccaṃ kallasarīrā kallacittā ca honti. |
The monks, nuns, laymen, and laywomen of the Kuru country, it is said, due to the excellence of the climate and other conditions of that country, by using the suitable climate and conditions, are always of sound body and sound mind. |
te cittasarīrakallatāya anuggahitapaññābalā gambhīrakathaṃ paṭiggahetuṃ samatthā honti. |
They, with their power of wisdom aided by the soundness of mind and body, are able to grasp a profound talk. |
tena nesaṃ bhagavā imaṃ gambhīradesanāpaṭiggahaṇasamatthataṃ sampassanto ekavīsatiyā ṭhānesu kammaṭṭhānaṃ arahatte pakkhipitvā idaṃ gambhīratthaṃ mahāsatipaṭṭhānasuttaṃ abhāsi. |
Therefore the Blessed One, seeing their ability to grasp this profound discourse, delivered this profound Mahāsatipaṭṭhāna Sutta, placing the meditation subject in twenty-one places culminating in arahantship. |
yathā hi puriso suvaṇṇacaṅkoṭakaṃ labhitvā tattha nānāpupphāni pakkhipeyya, suvaṇṇamañjūsaṃ vā pana labhitvā sattaratanāni pakkhipeyya, evaṃ bhagavā kururaṭṭhavāsiparisaṃ labhitvā gambhīradesanaṃ desesi. |
Just as a person, having obtained a golden casket, would place various flowers in it, or having obtained a golden chest, would place the seven kinds of gems in it, so the Blessed One, having obtained the assembly of the Kuru country residents, delivered a profound discourse. |
tenevettha aññānipi gambhīratthāni imasmiṃ dīghanikāye mahānidānaṃ majjhimanikāye satipaṭṭhānaṃ, sāropamaṃ, rukkhopamaṃ, raṭṭhapālaṃ, māgaṇḍiyaṃ, āneñjasappāyanti aññānipi suttāni desesi. |
For that very reason, he also delivered other profound suttas here in this Dīgha Nikāya, such as the Mahānidāna, and in the Majjhima Nikāya, the Satipaṭṭhāna, the Sāropama, the Rukkhopama, the Raṭṭhapāla, the Māgaṇḍiya, and the Āneñjasappāya. |
♦ apica tasmiṃ janapade catasso parisā pakatiyāva satipaṭṭhānabhāvanānuyogamanuyuttā viharanti, antamaso dāsakammakaraparijānāpi satipaṭṭhānapaṭisaṃyuttameva kathaṃ kathenti. |
♦ Moreover, in that country, the four assemblies naturally dwell engaged in the practice of the foundations of mindfulness. Even the slave-workers and servants hold conversations connected with the foundations of mindfulness. |
udakatitthasuttakantanaṭṭhānādīsupi niratthakakathā nāma nappavattati. |
Even at water-fords, spinning-places, and so on, worthless talk does not occur. |
sace kāci itthī “amma, tvaṃ kataraṃ satipaṭṭhānabhāvanaṃ manasikarosī”ti pucchitā “na kiñcī”ti vadati, taṃ garahanti “dhiratthu tava jīvitaṃ, jīvamānāpi tvaṃ matasadisā”ti. |
If some woman, being asked, "Mother, which foundation of mindfulness do you contemplate?" says, "None," they rebuke her, saying, "Fie on your life! Though living, you are like one dead." |
atha naṃ “mā dāni puna evamakāsī”ti ovaditvā aññataraṃ satipaṭṭhānaṃ uggaṇhāpenti. |
Then, advising her, "Do not do so again," they have her learn one of the foundations of mindfulness. |
yā pana “ahaṃ asukasatipaṭṭhānaṃ nāma manasikaromī”ti vadati, tassā “sādhu sādhū”ti sādhukāraṃ katvā “tava jīvitaṃ sujīvitaṃ, tvaṃ nāma manussattaṃ pattā, tavatthāya sammāsambuddho uppanno”tiādīhi pasaṃsanti. |
But to the one who says, "I contemplate such-and-such a foundation of mindfulness," they give cries of "Sādhu, sādhu!" and praise her with words like, "Your life is well-lived, you have indeed attained a human state, for your sake the Fully Enlightened One arose." |
na kevalañcettha manussajātikāva satipaṭṭhānamanasikārayuttā, te nissāya viharantā tiracchānagatāpi. |
And not only are the human beings there engaged in the contemplation of the foundations of mindfulness, but also the animals that live depending on them. |
♦ tatridaṃ vatthu — eko kira naṭako suvapotakaṃ gahetvā sikkhāpento vicarati. |
♦ Here is a story on this: a certain actor, it is said, was wandering about, taking a young parrot and training it. |
so bhikkhunupassayaṃ upanissāya vasitvā gamanakāle suvapotakaṃ pamussitvā gato. |
He, having lived near a nunnery, forgot the young parrot when he left and went away. |
taṃ sāmaṇeriyo gahetvā paṭijaggiṃsu. |
The novices took it and looked after it. |
buddharakkhito tissa nāmaṃ akaṃsu. |
They named it Buddharakkhita. |
taṃ ekadivasaṃ purato nisinnaṃ disvā mahātherī āha — “buddharakkhitā”ti. |
One day, the great elder nun, seeing it sitting in front of her, said, "Buddharakkhita." |
kiṃ, ayyeti? |
What is it, noble lady? |
atthi te koci bhāvanāmanasikāroti? |
Do you have any contemplation of meditation? |
natthi, ayyeti. |
No, 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, one living in the presence of renunciants should not be one who has given up on himself; some contemplation should be desired. But you will not be able to do another; recite 'aṭṭhi, aṭṭhi' (bone, bone). |
so theriyā ovāde ṭhatvā “aṭṭhi aṭṭhī”ti sajjhāyanto carati. |
He, following the elder nun's advice, wanders about reciting "aṭṭhi, aṭṭhi." |
♦ taṃ ekadivasaṃ pātova toraṇagge nisīditvā bālātapaṃ tapamānaṃ eko sakuṇo nakhapañjarena aggahesi. |
♦ One day, early in the morning, while it was sitting on the gateway arch, basking in the early sun, a hawk seized it with its claws. |
so “kiri kirī”ti saddamakāsi. |
It made the sound "kiri, kiri." |
sāmaṇeriyo sutvā “ayye buddharakkhito sakuṇena gahito, mocema nan”ti leḍḍuādīni gahetvā anubandhitvā mocesuṃ . |
The novices, hearing it, said, "Noble lady, Buddharakkhita has been seized by a hawk! Let us free him!" Taking clods of earth and so on, they pursued it and freed him. |
taṃ ānetvā purato ṭhapitaṃ therī āha — “buddharakkhita, sakuṇena gahitakāle kiṃ cintesī”ti? |
Having brought him back and placed him in front, the elder nun said, "Buddharakkhita, what were you thinking when you were seized by the hawk?" |
na, ayye, aññaṃ kiñci cintesiṃ, aṭṭhipuñjova aṭṭhipuñjaṃ gahetvā gacchati, katarasmiṃ ṭhāne vippakirissatīti, evaṃ ayye aṭṭhipuñjameva cintesinti. |
Noble lady, I was not thinking of anything else. A heap of bones was carrying away a heap of bones. In what place will it scatter them? Thus, noble lady, I was contemplating only the heap of bones. |
sādhu, sādhu, buddharakkhita, anāgate bhavakkhayassa te paccayo bhavissatīti. |
Good, good, Buddharakkhita! In the future, this will be a condition for the destruction of your existence. |
evaṃ tattha tiracchānagatāpi satipaṭṭhānamanasikārayuttā. |
Thus, even the animals there were engaged in the contemplation of the foundations of mindfulness. |
tasmā nesaṃ bhagavā satipaṭṭhānabuddhimeva janento idaṃ suttamabhāsi. |
Therefore, the Blessed One, to generate the wisdom of the foundations of mindfulness in them, delivered this sutta. |
♦ tattha ekāyanoti ekamaggo. |
♦ Therein, ‘ekāyano’ means the one path. |
maggassa hi — |
For of the path— |
♦ “maggo pantho patho pajjo, añjasaṃ vaṭumāyanaṃ. |
♦ “Maggo, pantho, patho, pajjo, añjasaṃ, vaṭumāyanaṃ. |
♦ nāvā uttarasetū ca, kullo ca bhisisaṅkamo”ti. |
♦ Nāvā, uttarasetū ca, kullo ca, bhisisaṅkamo.” |
♦ bahūni nāmāni. |
♦ there are many names. |
svāyamidha ayananāmena vutto, tasmā ekāyano ayaṃ, bhikkhave, maggoti ettha ekamaggo ayaṃ, bhikkhave, maggo na dvidhā pathabhūtoti evamattho daṭṭhabbo. |
That is here spoken of by the name ‘ayana’ (going). Therefore, in ‘ekāyano ayaṃ, bhikkhave, maggo’, the meaning should be understood thus: this path, O monks, is a single path, not a twofold way. |
atha vā ekena ayitabboti ekāyano. |
Or, ‘ekāyano’ because it is to be gone by one. |
ekenāti gaṇasaṅgaṇikaṃ pahāya vūpakaṭṭhena pavivittacittena. |
By one means by one with a mind that is withdrawn, secluded, having abandoned association with a group. |
ayitabbo paṭipajjitabbo, ayanti vā etenāti ayano, saṃsārato nibbānaṃ gacchantīti attho. |
‘ayitabba’ means to be practiced; or ‘ayanti’ (they go) by means of this, thus ‘ayano’; they go from the cycle of existence to Nibbāna. This is the meaning. |
ekassa ayano ekāyano. |
The path of one is ‘ekāyano’. |
ekassāti seṭṭhassa. |
Of one means of the best one. |
sabbasattaseṭṭho ca bhagavā, tasmā bhagavatoti vuttaṃ hoti. |
And the Blessed One is the best of all beings; therefore, it is said to mean 'of the Blessed One'. |
kiñcāpi hi tena aññepi ayanti, evaṃ santepi bhagavatova so ayano tena uppāditattā. |
For although others also go by it, even so, it is the path of the Blessed One because it was produced by him. |
yathāha “so hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā”tiādi . |
As he said, "For that Blessed One, brahmin, is the producer of an unarisen path," and so on. |
ayatīti vā ayano, gacchati pavattatīti attho. |
Or ‘ayati’ is ‘ayano’; it goes, it proceeds. This is the meaning. |
ekasmiṃ ayanoti ekāyano, imasmiññeva dhammavinaye pavattati, na aññatthāti vuttaṃ hoti. |
In one it goes, thus ‘ekāyano’; it proceeds in this Dhamma-Vinaya alone, not elsewhere. This is what is said. |
yathāha — “imasmiṃ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhatī”ti . |
As he said, "In this Dhamma-Vinaya, Subhadda, the noble eightfold path is found." |
desanābhedoyeva heso, atthato pana ekova. |
This is only a difference in teaching; in meaning, however, it is one. |
apica ekaṃ ayatīti ekāyano. |
Moreover, ‘ekaṃ ayatī’ is ‘ekāyano’. |
pubbabhāge nānāmukhabhāvanānayappavattopi aparabhāge ekaṃ nibbānameva gacchatīti vuttaṃ hoti. |
Although in the preliminary stage it proceeds with various methods of meditation, in the later stage it goes to one Nibbāna alone. This is what is said. |
yathāha brahmā sahampati — |
As Brahmā Sahampati said— |
♦ ekāyanaṃ jātikhayantadassī, |
♦ The seer of the end of birth knows the direct path, |
♦ maggaṃ pajānāti hitānukampī. |
♦ the compassionate one for the welfare of beings. |
♦ etena maggena tariṃsu pubbe, |
♦ By this path they crossed over in the past, |
♦ tarissanti ye ca taranti oghanti. |
♦ and they will cross, and they do cross the flood. |
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. |
♦ keci pana “na pāraṃ diguṇaṃ yantī”ti gāthānayena yasmā ekavāraṃ nibbānaṃ gacchati, tasmā “ekāyano”ti vadanti, taṃ na yujjati. |
♦ Some, however, say, following the principle of the verse "they do not go to the further shore twice," that because one goes to Nibbāna one time, it is called ‘ekāyano’. That is not appropriate. |
imassa hi atthassa sakiṃ ayanoti iminā byañjanena bhavitabbaṃ. |
For the wording for this meaning should be ‘sakiṃ ayano’. |
yadi pana ekaṃ ayanamassa ekā gati pavattīti evaṃ atthaṃ yojetvā vucceyya, byañjanaṃ yujjeyya, attho pana ubhayathāpi na yujjati. |
But if the meaning is construed as 'it has one going, one course,' the wording would be appropriate, but the meaning is not appropriate in either case. |
kasmā? idha pubbabhāgamaggassa adhippetattā. |
Why? Because here the preliminary-part path is intended. |
kāyādicatuārammaṇappavatto hi pubbabhāgasatipaṭṭhānamaggo idhādhippeto, na lokuttaro, so ca anekavārampi ayati, anekañcassa ayanaṃ hoti. |
For here, the preliminary-part path of the foundations of mindfulness, which proceeds with the four objects of body, etc., is intended, not the supramundane one. And that proceeds many times, and its going is manifold. |
♦ pubbepi ca imasmiṃ pade mahātherānaṃ sākacchā ahosiyeva. |
♦ And formerly, there was a discussion among the great elders on this phrase. |
tipiṭakacūḷanāgatthero pubbabhāgasatipaṭṭhānamaggoti āha. |
The elder Tipiṭaka Cūḷanāga said it means the preliminary-part path of the foundations of mindfulness. |
ācariyo panassa tipiṭakacūḷasumatthero missakamaggoti āha. |
But his teacher, the elder Tipiṭaka Cūḷasumana, said it means the mixed path. |
pubbabhāgo bhanteti? |
The preliminary part, venerable sir? |
missako, āvusoti. |
Mixed, friend. |
ācariye pana punappunaṃ bhaṇante appaṭibāhitvā tuṇhī ahosi. |
But when the teacher said it again and again, without opposing him, he remained silent. |
pañhaṃ avinicchinitvāva uṭṭhahiṃsu. |
They rose without having decided the question. |
athācariyatthero nahānakoṭṭhakaṃ gacchanto “mayā missakamaggo kathito, cūḷanāgo pubbabhāgamaggoti 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. |
Then the teacher, the elder, while going to the bathing chamber, thought, "I said the mixed path, but Cūḷanāga holds to and declares it as the preliminary-part path. What, I wonder, is the decision here?" and reviewing the sutta from the beginning, he took note at this point: "Whoever, O monks, should cultivate these four foundations of mindfulness in this way for seven years." |
lokuttaramaggo uppajjitvā satta vassāni tiṭṭhamāno nāma natthi, mayā vutto missakamaggo na labbhati. |
The supramundane path, having arisen, does not remain for seven years. The mixed path I spoke of is not tenable. |
cūḷanāgena diṭṭho pubbabhāgamaggova labbhatīti ñatvā aṭṭhamiyaṃ dhammasavane saṅghuṭṭhe agamāsi. |
The preliminary-part path that Cūḷanāga saw is tenable. Knowing this, he went when the Dhamma hearing was announced on the eighth day. |
♦ porāṇakattherā kira piyadhammasavanā honti, saddaṃ sutvāva “ahaṃ paṭhamaṃ, ahaṃ paṭhaman”ti ekappahāreneva osaranti. |
♦ The ancient elders, it is said, were fond of hearing the Dhamma. As soon as they heard the sound, they would rush out with a single impulse, saying, "I first, I first." |
tasmiñca divase cūḷanāgattherassa vāro, tena dhammāsane nisīditvā bījaniṃ gahetvā pubbagāthāsu vuttāsu therassa āsanapiṭṭhiyaṃ ṭhitassa etadahosi — “raho nisīditvā na vakkhāmī”ti. |
And on that day, it was the elder Cūḷanāga's turn. When he had sat on the Dhamma-seat, taken the fan, and the preliminary verses had been spoken, this occurred to the elder standing behind his seat: "I will not speak after sitting in private." |
porāṇakattherā hi anusūyakā honti. |
For the ancient elders were not envious. |
na attano rucimeva ucchubhāraṃ viya evaṃ ukkhipitvā vicaranti, kāraṇameva gaṇhanti, akāraṇaṃ vissajjenti. |
They did not walk around holding up their own opinion like a bundle of sugarcane. They grasp only the reason; they discard what is not reason. |
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 voice as that of his teacher, stopped the Dhamma and said, "What is it, venerable sir?" |
āvuso, cūḷanāga, mayā vutto missakamaggo na labbhati, tayā vutto pubbabhāgasatipaṭṭhānamaggova labbhatīti. |
Friend, Cūḷanāga, the mixed path I spoke of is not tenable; the preliminary-part path of the foundations of mindfulness that you spoke of is tenable. |
thero cintesi — “amhākaṃ ācariyo sabbapariyattiko tepiṭako sutabuddho, evarūpassāpi 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-holder, a Buddha in learning. Even for such a monk, this question is perplexing. In the future, my brothers will be perplexed by this question. Taking the sutta, I will make this question unshakable." From the Paṭisambhidāmagga, he said, "The direct path is called the preliminary-part path of the foundations 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 one with vision. |
♦ eseva maggo natthañño, dassanassa visuddhiyā. |
♦ This is the path, there is no other, for the purification of vision. |
♦ etañhi tumhe paṭipajjatha, mārasenappamaddanaṃ. |
♦ You should practice this, the subduer of Māra's army. |
♦ etañhi tumhe paṭipannā, dukkhassantaṃ karissathāti. |
♦ Having practiced this, you will make an end of suffering." |
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♦ suttaṃ āharitvā ṭhapesi. |
♦ He brought the sutta and established it. |
♦ maggoti kenaṭṭhena maggo? |
♦ ‘Path’—in what sense is it a path? |
nibbānagamanaṭṭhena nibbānatthikehi magganīyaṭṭhena 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 defilements such as passion, etc., and by taints such as greed, the unrighteous craving, etc. |
tathā hi imināva maggena ito satasahassakappādhikānaṃ catunnaṃ asaṅkhyeyyānaṃ upari ekasmiṃyeva kappe nibbatte taṇhaṅkaramedhaṅkarasaraṇaṅkaradīpaṅkaranāmake buddhe ādiṃ katvā sakyamunipariyosānā aneke sammāsambuddhā anekasatā paccekabuddhā gaṇanapathaṃ vītivattā ariyasāvakā cāti ime sattā sabbe cittamalaṃ pavāhetvā paramavisuddhiṃ pattā. |
For by this very path, above the four incalculable aeons and a hundred thousand kalpas, in a single eon, beginning with the Buddhas named Taṇhaṅkara, Medhaṅkara, Saraṇaṅkara, and Dīpaṅkara, and ending with Sakyamuni, many Sammāsambuddhas, many hundreds of Paccekabuddhas, and countless noble disciples—all these beings, having washed away the defilement of the mind, attained supreme purity. |
rūpamalavasena pana saṃkilesavodānapaññattiyeva natthi. |
But in terms of the defilement of form, there is no designation of defilement and purification at all. |
tathā hi — |
For so it is said— |
♦ “rūpena saṃkiliṭṭhena, saṃkilissanti māṇavā. |
♦ “By a defiled form, young men are defiled. |
♦ rūpe suddhe visujjhanti, anakkhātaṃ mahesinā. |
♦ With a 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”. |
♦ With a pure mind, they are purified—so it was said by the great sage.” |
♦ yathāha — “cittasaṃkilesā, bhikkhave, sattā saṃkilissanti, cittavodānā visujjhantī”ti. |
♦ As it is said, "By the defilement of the mind, O monks, beings are defiled; by the purification of the mind, they are purified." |
tañca cittavodānaṃ iminā satipaṭṭhānamaggena hoti. |
And that purification of the mind is by this path of the foundations of mindfulness. |
tenāha “sattānaṃ visuddhiyā”ti. |
Therefore he said, "for the purification of beings." |
♦ sokaparidevānaṃ samatikkamāyāti sokassa ca paridevassa ca samatikkamāya pahānāyāti attho, ayañhi maggo bhāvito santatimahāmattādīnaṃ viya sokasamatikkamāya, paṭācārādīnaṃ viya paridevasamatikkamāya saṃvattati. |
♦ ‘For the overcoming of sorrow and lamentation’ means for the overcoming, for the abandoning of sorrow and lamentation. This is the meaning. For this path, when cultivated, leads to the overcoming of sorrow, as for the great minister Santati and others, and to the overcoming of lamentation, as for Paṭācārā and others. |
tenāha “sokaparidevānaṃ samatikkamāyā”ti. |
Therefore he said, "for the overcoming of sorrow and lamentation." |
kiñcāpi hi santatimahāmatto — |
Although the great minister Santati— |
♦ “yaṃ pubbe taṃ visodhehi, pacchā te mātu kiñcanaṃ. |
♦ “What is past, that you should cleanse; may there be nothing for you in the future. |
♦ majjhe ce no gahessasi, upasanto carissasī”ti. |
♦ If you will not grasp at the middle, you will wander peacefully.” |
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♦ imaṃ gāthaṃ sutvāva saha paṭisambhidāhi arahattaṃ patto. |
♦ having heard this verse, attained arahantship 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 end-maker, there is no protection among kin.” |
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♦ imaṃ gāthaṃ sutvā sotāpattiphale patiṭṭhitā. |
♦ having heard this verse, 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 since meditation does not exist without contemplating some state in the body, feeling, mind, and dhammas, it should be understood that they too overcame sorrow and lamentation by this very path. |
♦ dukkhadomanassānaṃ atthaṅgamāyāti kāyikadukkhassa cetasikadomanassassa cāti imesaṃ dvinnaṃ atthaṅgamāya, nirodhāyāti attho. |
♦ ‘For the disappearance of pain and grief’ means for the disappearance, for the cessation of bodily pain and mental grief. This is the meaning. |
ayañhi maggo bhāvito tissattherādīnaṃ viya dukkhassa, sakkādīnaṃ viya ca domanassassa atthaṅgamāya saṃvattati. |
For this path, when cultivated, leads to the disappearance of pain, as for the elder Tissa and others, and of grief, as for Sakka and others. |
♦ tatrāyaṃ atthadīpanā — sāvatthiyaṃ kira tisso nāma kuṭumbikaputto cattālīsa hiraññakoṭiyo pahāya pabbajitvā agāmake araññe viharati. |
♦ Here is the clarification of the meaning: in Sāvatthī, it is said, a householder's son named Tissa, having abandoned forty million in gold, went forth and lived in a forest without a village. |
tassa kaniṭṭhabhātu bhariyā “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 and, having surrounded the elder, sat down. |
thero āha — “kasmā āgatattha upāsakā”ti? |
The elder said, "Why have you come, lay supporters?" |
taṃ jīvitā voropessāmāti. |
To deprive you of life. |
pāṭibhogaṃ me upāsakā, gahetvā ajjekarattiṃ jīvitaṃ dethāti. |
Take a surety from me, lay supporters, and give me my life for just one night. |
ko te, samaṇa, imasmiṃ ṭhāne pāṭibhogo bhavissatīti? |
What surety will you have, ascetic, 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 supporters?" |
te apakkamitvā caṅkamanasīse aggiṃ katvā nipajjiṃsu. |
They moved away, 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, suppressing the pain and reflecting on his virtue, delight and joy arose based on his pure virtue. |
tato anukkamena vipassanaṃ vaḍḍhento tiyāmarattiṃ samaṇadhammaṃ katvā aruṇuggamane arahattaṃ patto imaṃ udānaṃ udānesi — |
Then, gradually developing insight, he practiced the ascetic's duties for the three watches of the night and, at the break of dawn, attained arahantship and uttered this inspired utterance: |
♦ “ubho pādāni bhinditvā, saññapessāmi vo ahaṃ. |
♦ “Having broken both my legs, I will make you understand. |
♦ aṭṭiyāmi harāyāmi, sarāgamaraṇaṃ ahaṃ. |
♦ I am oppressed and ashamed by 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. |
♦ Also, thirty other monks, having received a meditation subject from the Blessed One, entered the rains-retreat in a forest dwelling and, saying, "Friends, the ascetic's duties must be practiced for the three watches of the night; we must not go to one another's presence," they dwelt. |
tesaṃ samaṇadhammaṃ katvā paccūsasamaye pacalāyantānaṃ eko byaggho āgantvā ekekaṃ bhikkhuṃ gahetvā gacchati. |
As they were practicing the ascetic's duties and dozing at dawn, a tiger came and, taking one monk at a time, went away. |
na koci “maṃ byaggho gaṇhī”ti vācampi nicchāresi. |
No one even uttered a word, "A tiger has got 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 monks had been eaten, on the uposatha day, having asked, "Friends, where are the others?" and having found out, they said, "Now, he who is taken must say, 'I have been taken,'" and they dwelt. |
atha aññataraṃ daharabhikkhuṃ purimanayeneva byaggho gaṇhi. |
Then a tiger seized a certain young monk 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 monks, thinking, "We will free him," took sticks and torches and pursued it. |
byaggho bhikkhūnaṃ agatiṃ chinnataṭaṭṭhānamāruyha taṃ bhikkhuṃ pādaṅguṭṭhakato paṭṭhāya khādituṃ ārabhi. |
The tiger, having climbed a steep riverbank inaccessible to the monks, began to eat that monk, starting from his big toe. |
itarepi “idāni sappurisa, amhehi kattabbaṃ natthi, bhikkhūnaṃ viseso nāma evarūpe ṭhāne paññāyatī”ti āhaṃsu. |
The others said, "Now, good man, there is nothing for us to do. The distinction of monks is 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, suppressed that pain and, developing insight, became a stream-enterer when he was eaten up to the ankles, a once-returner when eaten up to the knees, a non-returner when eaten up to the navel, and before his heart-base was eaten, he attained arahantship with the analytical knowledges and uttered this inspired utterance: |
♦ “sīlavā vatasampanno, paññavā susamāhito. |
♦ “Virtuous, accomplished in vows, wise, well-concentrated. |
♦ muhuttaṃ pamādamanvāya, byagghenoruddhamānaso. |
♦ Through a moment's heedlessness, with mind seized by a tiger. |
♦ pañjarasmiṃ gahetvāna, silāya uparī kato. |
♦ Seized in its cage, placed upon a rock. |
♦ kāmaṃ khādatu maṃ byaggho, aṭṭhiyā ca nhārussa ca. |
♦ Let the tiger eat me, as it wishes, of bone and sinew. |
♦ kilese khepayissāmi, phusissāmi vimuttiyan”ti. |
♦ I will destroy the defilements, I will touch liberation.” |
♦ aparopi pītamallatthero nāma gihikāle tīsu rajjesu paṭākaṃ gahetvā tambapaṇṇidīpaṃ āgamma rājānaṃ passitvā raññā katānuggaho ekadivasaṃ kilañjakāpaṇasāladvārena gacchanto “rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha, taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissatī”ti na tumhākavākyaṃ sutvā cintesi “neva kira rūpaṃ attano, na vedanā”ti. |
♦ Another, the elder Pītamalla, in his lay life, having carried the banner in three kingdoms, came to the island of Tambapaṇṇi, and having seen the king and received his favor, one day, while passing by the door of a shop selling mats, heard the phrase, "Form, O monks, is not yours; abandon it. Its abandoning will be for your welfare and happiness for a long time," from the 'Not Yours' discourse. He thought, "It seems that neither form is one's own, nor feeling." |
so taṃyeva aṅkusaṃ katvā nikkhamitvā mahāvihāraṃ gantvā pabbajjaṃ yācitvā pabbajito upasampanno dvemātikā paguṇā katvā tiṃsa bhikkhū gahetvā gabalavāliyāṅgaṇaṃ gantvā samaṇadhammaṃ akāsi. |
He, making that very thing his goad, went forth, went to the Mahāvihāra, asked for ordination, was ordained, became proficient in the two Mātikās, and taking thirty monks, went to Gabalavāliyāṅgaṇa and practiced the ascetic's duties. |
pādesu avahantesu jaṇṇukehi caṅkamati. |
When his feet gave way, he walked on his knees. |
tamenaṃ rattiṃ eko migaluddako migoti maññamāno pahari. |
At night, a hunter, thinking him to be a deer, struck him. |
satti vinivijjhitvā gatā, so taṃ sattiṃ harāpetvā paharaṇamukhāni tiṇavaṭṭiyā pūrāpetvā pāsāṇapiṭṭhiyaṃ attānaṃ nisīdāpetvā okāsaṃ kāretvā vipassanaṃ vaḍḍhetvā saha paṭisambhidāhi arahattaṃ patvā ukkāsitasaddena āgatānaṃ bhikkhūnaṃ byākaritvā imaṃ udānaṃ udānesi — |
The spear went right through. He had the spear removed, had the wound filled with a plug of grass, had himself seated on a flat stone, made an opportunity, developed insight, and attained arahantship with the analytical knowledges. He declared it to the monks who came at the sound of his clearing his throat and uttered this inspired utterance: |
♦ “bhāsitaṃ buddhaseṭṭhassa, sabbalokaggavādino. |
♦ “Spoken by the best of Buddhas, the foremost speaker in all the world. |
♦ na tumhākamidaṃ rūpaṃ, taṃ jaheyyātha bhikkhavo. |
♦ This form is not yours, you should abandon it, O monks. |
♦ aniccā vata saṅkhārā, uppādavayadhammino. |
♦ Impermanent, indeed, are conditioned things, of a nature to arise and pass away. |
♦ uppajjitvā nirujjhanti, tesaṃ vūpasamo sukho”ti. |
♦ Having arisen, they cease; their calming is happiness.” |
♦ evaṃ tāva ayaṃ maggo tissattherādīnaṃ viya dukkhassa atthaṅgamāya saṃvattati. |
♦ Thus, this path leads to the disappearance of pain, as for the elder Tissa and others. |
♦ sakko pana devānamindo attano pañcavidhapubbanimittaṃ disvā maraṇabhayasantajjito domanassajāto bhagavantaṃ upasaṅkamitvā pañhaṃ pucchi. |
♦ But Sakka, the lord of the devas, seeing his fivefold portent, tormented by the fear of death and filled with grief, approached the Blessed One and asked a question. |
so upekkhāpañhavissajjanāvasāne asītisahassāhi devatāhi saddhiṃ sotāpattiphale patiṭṭhāsi. |
He, at the end of the answer to the question on equanimity, was established in the fruit of stream-entry with eighty thousand deities. |
sā cassa upapatti puna pākatikāva ahosi. |
And that rebirth of his became stable again. |
♦ subrahmāpi devaputto accharāsahassaparivuto saggasampattiṃ anubhoti. |
♦ The deva-son Subrahmā also enjoys celestial bliss, surrounded by a thousand nymphs. |
tattha pañcasatā accharāyo rukkhato pupphāni ocinantiyo cavitvā niraye uppannā. |
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 nibbattanabhāvaṃ ñatvā “kittakaṃ nu kho mama āyū”ti upaparikkhanto attano āyuparikkhayaṃ viditvā cavitvā 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 they taking so long?" and investigating, knew of their rebirth in hell. Examining, "How long is my lifespan?" and seeing the exhaustion of his own lifespan and his rebirth in that very hell, he became frightened and extremely grieved. 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 ever terrified, this heart is ever agitated. |
♦ anuppannesu kicchesu, atho uppatitesu ca. |
♦ Concerning troubles not yet arisen, and also those that have arisen. |
♦ sace atthi anutrastaṃ, taṃ me akkhāhi pucchitoti. |
♦ If there is a state free from terror, tell me that, when asked.” |
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♦ tato naṃ bhagavā āha — |
♦ Then the Blessed One said to him— |
♦ “nāññatra bojjhā tapasā, nāññatrindriyasaṃvarā. |
♦ “Not otherwise than by awakening and austerity, not otherwise than by restraint of the senses, |
♦ nāññatra sabbanissaggā, sotthiṃ passāmi pāṇinan”ti. |
♦ Not otherwise than by the relinquishing of all, do I see safety for beings.” |
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♦ so desanāpariyosāne pañcahi accharāsatehi saddhiṃ sotāpattiphale patiṭṭhāya taṃ sampattiṃ thāvaraṃ katvā devalokameva agamāsīti. |
♦ He, at the end of the discourse, was established in the fruit of stream-entry with the five hundred nymphs, and having made that fortune stable, he went back to the deva world. |
evaṃ ayaṃ maggo bhāvito sakkādīnaṃ viya domanassassa atthaṅgamāya saṃvattatīti veditabbo. |
Thus, it should be understood that this path, when cultivated, leads to the disappearance of grief, as for Sakka and others. |
♦ ñāyassa adhigamāyāti ñāyo vuccati ariyo aṭṭhaṅgiko maggo, tassa adhigamāya, pattiyāti vuttaṃ hoti. |
♦ ‘For the attainment of the right way’—‘ñāya’ (right way) is called the noble eightfold path; ‘for the attainment of that’ means for the attainment. This is what is said. |
ayañhi pubbabhāge lokiyo satipaṭṭhānamaggo bhāvito lokuttaramaggassa adhigamāya saṃvattati. |
For this worldly path of the foundations of mindfulness in the preliminary stage, when cultivated, leads to the attainment of the supramundane path. |
tenāha “ñāyassa adhigamāyā”ti. |
Therefore he said, "for the attainment of the right way." |
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 received the name Nibbāna because it is free from the clinging of craving. This is what is said. |
ayañhi maggo bhāvito anupubbena nibbānasacchikiriyaṃ sādheti. |
For this path, when cultivated, gradually brings about 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 it is said, "for the purification of beings," the overcoming of sorrow, etc., are in essence established, except for those skilled in the dispensation, they are not manifest to others. And the Blessed One does not first make people skilled in the dispensation and then teach the Dhamma. |
tena teneva pana suttena taṃ taṃ atthaṃ ñāpeti. |
But by this and that sutta, he makes known this and that meaning. |
tasmā idha yaṃ yaṃ atthaṃ ekāyanamaggo sādheti, taṃ taṃ pākaṭaṃ katvā dassento “sokaparidevānaṃ samatikkamāyā”tiādimāha. |
Therefore, here, showing manifestly whatever purpose the direct path accomplishes, he began with, "for the overcoming of sorrow and lamentation." |
yasmā vā yā sattānaṃ visuddhi ekāyanamaggena saṃvattati, sā sokaparidevānaṃ samatikkamena hoti. |
Or, because the purification of beings which comes about through the direct path is through the overcoming of sorrow and lamentation. |
sokaparidevānaṃ samatikkamo dukkhadomanassānaṃ atthaṅgamena, dukkhadomanassānaṃ atthaṅgamo ñāyassādhigamena, ñāyassādhigamo nibbānassa sacchikiriyāya. |
The overcoming of sorrow and lamentation is through the disappearance of pain and grief; the disappearance of pain and grief is through the attainment of the right way; the attainment of the right way is through the realization of Nibbāna. |
tasmā imampi kamaṃ dassento “sattānaṃ visuddhiyā”ti vatvā “sokaparidevānaṃ samatikkamāyā”tiādimāha. |
Therefore, showing this sequence, having said, "for the purification of beings," he began with, "for the overcoming of sorrow and lamentation." |
♦ 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 chachakkadesanāya aṭṭhahi padehi vaṇṇaṃ abhāsi. |
Just as the Blessed One praised the teaching of the six sixes with eight phrases, saying, "I will teach you the Dhamma, O monks, lovely in the beginning, lovely in the middle, lovely in the end, with its meaning and its phrasing; I will proclaim the holy life that is utterly complete and pure, that is, the six sixes." |
yathā ca ariyavaṃsadesanāya “cattārome, bhikkhave, ariyavaṃsā aggaññā rattaññā vaṃsaññā porāṇā asaṃkiṇṇā asaṃkiṇṇapubbā na saṅkīyanti na saṅkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhī”ti navahi padehi vaṇṇaṃ abhāsi; |
And just as in the teaching of the noble lineages, he praised it with nine phrases, saying, "There are these four noble lineages, O monks, supreme, of long standing, traditional, ancient, unadulterated, never before adulterated, not being adulterated, and will not be adulterated, not censured by wise ascetics and brahmins." |
evaṃ imassāpi ekāyanamaggassa sattānaṃ visuddhiyātiādīhi sattahi padehi vaṇṇaṃ abhāsi. |
So too, he praised this direct path with seven phrases, beginning with, "for the purification of beings." |
kasmāti ce, tesaṃ bhikkhūnaṃ ussāhajananatthaṃ. |
If it is asked why, it was to generate enthusiasm in those monks. |
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 monks will think, "This path, it seems, destroys the four troubles: sorrow, which is the burning of the heart; lamentation, which is verbal wailing; pain, which is bodily discomfort; and grief, which is mental discomfort. It brings the three special qualities: purification, the right way, and Nibbāna." Filled with enthusiasm, they will think that this Dhamma discourse should be learned, mastered, and remembered, that it should be recited, and that this path should be cultivated. |
iti tesaṃ bhikkhūnaṃ ussāhajananatthaṃ vaṇṇaṃ abhāsi. |
Thus, to generate enthusiasm in those monks, he spoke the praise, like merchants of blankets and so on praising their blankets. |
kambalavāṇijādayo kambalādīnaṃ vaṇṇaṃ viya. |
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♦ yathā hi satasahassagghanikapaṇḍukambalavāṇijena ‘kambalaṃ gaṇhathā’ti ugghositepi asukakambaloti na tāva manussā jānanti. |
♦ For just as when a merchant of a Paṇḍu blanket worth a hundred thousand has announced, 'Take a blanket,' people do not yet know what kind of blanket it is. |
kesakambalavāḷakambalādayopi hi duggandhā kharasamphassā kambalātveva vuccanti. |
For blankets made of hair, blankets made of wool, etc., which have a bad smell and a rough touch, are also called blankets. |
yadā pana tena gandhārako rattakambalo sukhumo ujjalo sukhasamphassoti ugghositaṃ hoti, tadā ye pahonti, te gaṇhanti. |
But when he has announced that it is a Gandharan red blanket, fine, bright, and of pleasant touch, then those who can afford it, take it. |
ye nappahonti, tepi dassanakāmā honti; |
Those who cannot afford it, still want to see it. |
evameva ‘ekāyano, bhikkhave, ayaṃ maggo’ti vuttepi asukamaggoti na tāva pākaṭo hoti. |
Just so, when it is said, 'This, O monks, is the direct path,' it is not yet clear what kind of path it is. |
nānappakārakā hi aniyyānikamaggāpi maggātveva vuccanti. |
For various kinds of paths that do not lead out 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 it is said, "for the purification of beings," etc., then, thinking, "This path, it seems, destroys the four troubles and brings the three special qualities," filled with enthusiasm, they will think that this Dhamma discourse should be learned, mastered, remembered, and recited, and that this path should be cultivated. Thus, speaking the praise, he began with, "for the purification of beings." |
yathā ca satasahassagghanikapaṇḍukambalavāṇijūpamā; |
And just as the simile of the merchant of a Paṇḍu blanket worth a hundred thousand, |
evaṃ rattajambunadasuvaṇṇaudakappasādakamaṇiratanasuvisuddhamuttaratanapavāḷādivāṇijūpamādayopettha āharitabbā. |
so similes of merchants of red Jambu-river gold, water-purifying gems, perfectly pure pearls, coral, etc., should also be brought in here. |
♦ yadidanti nipāto, ye imeti ayamassa attho. |
♦ ‘yadidaṃ’ is a particle; ‘which are these’ is its meaning. |
cattāroti gaṇanaparicchedo. |
‘Four’ is a numerical definition. |
tena na tato heṭṭhā, na uddhanti satipaṭṭhānaparicchedaṃ dīpeti. |
By that, he indicates the definition of the foundations of mindfulness as not less than and not more than that. |
satipaṭṭhānāti tayo satipaṭṭhānā satigocaropi tidhā paṭipannesu sāvakesu satthuno paṭighānunayavītivattatāpi, satipi. |
‘Foundations of mindfulness’—there are three foundations of mindfulness: the sphere of mindfulness is also threefold in disciples who have practiced; the transcending of repulsion and attraction by the Teacher is also a foundation of mindfulness; and mindfulness itself. |
“catunnaṃ, bhikkhave, satipaṭṭhānānaṃ samudayañca atthaṅgamañca desessāmi, taṃ suṇātha ... pe ... ko ca, bhikkhave, kāyassa samudayo. |
For in phrases like, "I will teach you, O monks, the arising and passing away of the four foundations of mindfulness. Listen to that... and what, O monks, is the arising of the body? |
āhārasamudayā kāyassa samudayo”tiādīsu hi satigocaro satipaṭṭhānanti vuccati. |
From the arising of nutriment is the arising of the body," the sphere of mindfulness is called the foundation of mindfulness. |
tathā “kāyo upaṭṭhānaṃ no sati, sati pana upaṭṭhānañceva sati cā”tiādīsupi . |
Similarly in phrases like, "The body is the establishment, not the mindfulness; but mindfulness is both the establishment and the mindfulness." |
tassattho — patiṭṭhāti asminti paṭṭhānaṃ. |
The meaning of that is: it is established in this, thus ‘paṭṭhānaṃ’. |
kā patiṭṭhāti? |
What is established? |
sati. satiyā paṭṭhānaṃ satipaṭṭhānaṃ, padhānaṃ ṭhānanti vā paṭṭhānaṃ. |
Mindfulness. The establishment of mindfulness is ‘satipaṭṭhānaṃ’; or, the principal place is ‘paṭṭhānaṃ’. |
satiyā paṭṭhānaṃ satipaṭṭhānaṃ hatthiṭṭhānāssaṭṭhānādīni viya. |
The establishment of mindfulness is ‘satipaṭṭhānaṃ’, like an elephant-post, a horse-post, and so on. |
♦ “tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsituṃ arahatī”ti ettha tidhā paṭipannesu sāvakesu satthuno paṭighānunayavītivattatā “satipaṭṭhānan”ti vuttā. |
♦ In "There are three foundations of mindfulness which a noble one cultivates, cultivating which a noble one is fit to instruct a group," the Teacher's transcending of repulsion and attraction in disciples who have practiced in three ways is called a "foundation of mindfulness." |
tassattho — paṭṭhapetabbato paṭṭhānaṃ, pavattayitabbatoti attho. |
The meaning of that is: 'paṭṭhānaṃ' because it is to be established, meaning it is to be set in motion. |
kena paṭṭhapetabbatoti? |
By what is it to be established? |
satiyā. satiyā paṭṭhānaṃ satipaṭṭhānaṃ. |
By mindfulness. The establishment by mindfulness is ‘satipaṭṭhānaṃ’. |
“cattāro satipaṭṭhānā bhāvitā bahulīkatā satta sambojjhaṅge paripūrentī”tiādīsu pana satiyeva “satipaṭṭhānaṃ”ti vuccati. |
But in phrases like, "The four foundations of mindfulness, being cultivated and made much of, fulfill the seven factors of enlightenment," mindfulness itself is called a "foundation of mindfulness." |
tassattho — paṭṭhātīti paṭṭhānaṃ, upaṭṭhāti okkanditvā pakkhanditvā pattharitvā pavattatīti attho. |
The meaning of that is: it establishes, thus ‘paṭṭhānaṃ’; it establishes itself, it leaps forth, it rushes in, it spreads out, it proceeds. This is the meaning. |
satiyeva satipaṭṭhānaṃ. |
Mindfulness itself is the foundation of mindfulness. |
atha vā saraṇaṭṭhena sati, upaṭṭhānaṭṭhena paṭṭhānaṃ. |
Or, mindfulness in the sense of remembering, and establishment in the sense of setting up. |
iti sati ca sā paṭṭhānaṃ cātipi satipaṭṭhānaṃ. |
Thus, it is both mindfulness and its establishment, hence ‘satipaṭṭhānaṃ’. |
idamidhādhippetaṃ. |
This is what is intended here. |
♦ yadi evaṃ kasmā “satipaṭṭhānā”ti bahuvacanaṃ? |
♦ If so, why the plural ‘satipaṭṭhānā’? |
satibahuttā. ārammaṇabhedena hi bahukā etā satiyo. |
Because of the multiplicity of mindfulness. For these mindfulnesses are many due to the difference in their objects. |
atha maggoti kasmā ekavacanaṃ? |
Then why the singular ‘maggo’? |
maggaṭṭhena ekattā. |
Because of its oneness in the sense of being a path. |
catassopi hi etā satiyo maggaṭṭhena ekattaṃ gacchanti. |
For all four of these mindfulnesses attain oneness in the sense of being a path. |
vuttañhetaṃ — “maggoti kenaṭṭhena maggo? |
And this has been said: "Path—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, ādito paṭṭhāya ca nibbānatthikehi maggiyanti, tasmā catassopi eko maggoti vuccanti. |
And all four of these, accomplishing their task in the objects of body, etc., in the later stage, go to Nibbāna. 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 ... pe ... katamo ca, bhikkhave, mārasenappamaddano maggo? |
And this being so, the discourse is connected by the sequence of words, as in "I will teach you, O monks, the path that crushes Māra's army. Listen to that... and what, O monks, is the path that crushes Māra's army? |
yadidaṃ satta bojjhaṅgā”tiādīsu viya. |
That is, the seven factors of enlightenment," and so on. |
yathā mārasenappamaddanoti ca, satta bojjhaṅgāti ca atthato ekaṃ, byañjanamevettha nānaṃ . |
Just as 'crushing Māra's army' and 'the seven factors of enlightenment' are one in meaning, only the wording is different here. |
evaṃ “ekāyanamaggo”ti ca “cattāro satipaṭṭhānā”ti ca atthato ekaṃ, byañjanamevettha nānaṃ, tasmā maggaṭṭhena ekattā ekavacanaṃ. |
So too, 'the direct path' and 'the four foundations of mindfulness' are one in meaning, only the wording is different here. Therefore, it is singular because of its oneness in the sense of a path. |
ārammaṇabhedena satibahuttā bahuvacanaṃ veditabbaṃ. |
It should be understood as plural because of the multiplicity of mindfulness due to the difference in objects. |
♦ kasmā pana bhagavatā cattārova satipaṭṭhānā vuttā anūnā anadhikāti? |
♦ But why were exactly four foundations of mindfulness taught by the Blessed One, no fewer and no more? |
veneyyahitattā. taṇhācaritadiṭṭhicaritasamathayānikavipassanāyānikesu hi mandatikkhavasena dvedhā dvedhā pavattesu veneyyesu mandassa taṇhācaritassa oḷārikaṃ kāyānupassanāsatipaṭṭhānaṃ visuddhimaggo, tikkhassa sukhumaṃ vedanānupassanāsatipaṭṭhānaṃ. |
For the welfare of those to be trained. For among those to be trained, divided into two each as dull and sharp in the classes of lustful temperament, speculative temperament, tranquility-vehicle, and insight-vehicle, for the dull one of lustful temperament, the coarse foundation of mindfulness of contemplation of the body is the path to purification; for the sharp one, the subtle foundation of mindfulness of contemplation of feelings. |
diṭṭhicaritassapi mandassa nātippabhedagataṃ cittānupassanāsatipaṭṭhānaṃ visuddhimaggo, tikkhassa atippabhedagataṃ dhammānupassanāsatipaṭṭhānaṃ visuddhimaggo. |
Also for one of speculative temperament, for the dull one, the foundation of mindfulness of contemplation of the mind, which is not greatly differentiated, is the path to purification; for the sharp one, the foundation of mindfulness of contemplation of dhammas, which is greatly differentiated. |
samathayānikassa ca mandassa akicchena adhigantabbanimittaṃ paṭhamaṃ satipaṭṭhānaṃ visuddhimaggo, tikkhassa oḷārikārammaṇe asaṇṭhahanato dutiyaṃ. |
And for one of the tranquility-vehicle, for the dull one, the first foundation of mindfulness, whose sign is to be attained without difficulty, is the path to purification; for the sharp one, the second, because he does not settle on a coarse object. |
vipassanāyānikassapi mandassa nātippabhedagatārammaṇaṃ tatiyaṃ, tikkhassa atippabhedagatārammaṇaṃ catutthaṃ. |
Also for one of the insight-vehicle, for the dull one, the third, whose object is not greatly differentiated; for the sharp one, the fourth, whose object is greatly differentiated. |
iti cattārova vuttā anūnā anadhikāti. |
Thus, exactly four were taught, no fewer and no more. |
♦ subhasukhaniccāttabhāvavipallāsappahānatthaṃ vā. |
♦ Or, for the abandoning of the perversions of the ideas of beauty, happiness, permanence, and self. |
kāyo hi asubho, tattha ca subhavipallāsavipallatthā sattā. |
For the body is foul, and therein beings are perverted by the perversion of beauty. |
tesaṃ tattha asubhabhāvadassanena tassa vipallāsassa pahānatthaṃ paṭhamaṃ satipaṭṭhānaṃ vuttaṃ. |
For the abandoning of that perversion by seeing the foulness 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. |
And in feelings, etc., which are grasped as happy, permanent, and self, feeling is suffering, mind is impermanent, and dhammas are not-self. And beings are perverted by the perversions of happiness, permanence, and self in them. |
tesaṃ tattha dukkhādibhāvadassanena tesaṃ vipallāsānaṃ pahānatthaṃ sesāni tīṇi vuttānīti evaṃ subhasukhaniccāttabhāvavipallāsappahānatthaṃ vā cattārova vuttā anūnā anadhikāti veditabbā. |
For the abandoning of those perversions by seeing the nature of suffering, etc., in them, the remaining three were taught. Thus, or, for the abandoning of the perversions of the ideas of beauty, happiness, permanence, and self, exactly four were taught, no fewer and no more, it should be understood. |
na kevalañca vipallāsappahānatthameva, atha kho caturoghayogāsavaganthaupādānāgatipahānatthampi catubbidhāhārapariññatthañca cattārova vuttāti veditabbā. |
And not only for the abandoning of the perversions, but also for the abandoning of the four floods, yokes, taints, bonds, wrong graspings, and wrong paths, and for the full understanding of the four kinds of nutriment, exactly four were taught, it should be understood. |
ayaṃ tāva pakaraṇanayo. |
This, for now, is the method of the text. |
♦ aṭṭhakathāyaṃ pana saraṇavasena ceva ekattasamosaraṇavasena ca ekameva satipaṭṭhānaṃ ārammaṇavasena cattāroti etadeva vuttaṃ. |
♦ But in the commentary, it is said that there is only one foundation of mindfulness by way of refuge and by way of converging into one, and four by way of object. |
yathā hi catudvāre nagare pācīnato āgacchantā pācīnadisāya uṭṭhānakaṃ bhaṇḍaṃ gahetvā pācīnadvārena nagarameva pavisanti, dakkhiṇato. |
For just as in a city with four gates, those coming from the east, taking goods produced in the eastern region, enter the city by the eastern gate; from the south; |
pacchimato. uttarato āgacchantā uttaradisāya uṭṭhānakaṃ bhaṇḍaṃ gahetvā uttaradvārena nagarameva pavisanti; |
from the west; those coming from the north, taking goods produced in the northern region, enter the city by the northern gate. |
evaṃ — sampadamidaṃ veditabbaṃ. |
So this simile should be understood. |
nagaraṃ viya hi nibbānamahānagaraṃ, dvāraṃ viya aṭṭhaṅgiko lokuttaramaggo, pācīnadisādayo viya kāyādayo. |
For the great city of Nibbāna is like the city, the noble eightfold supramundane path is like the gate, and the body, etc., are like the eastern region, 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 produced in the eastern region, enter the city by the eastern gate, so those coming by way of the contemplation of the body, having cultivated the fourteenfold contemplation of the body, by the noble path produced by the power of the cultivation of the contemplation of the body, converge into the one Nibbāna. |
yathā dakkhiṇato āgacchantā dakkhiṇāya disāya 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 produced in the southern region, enter the city by the southern gate, so those coming by way of the contemplation of feelings, having cultivated the ninefold contemplation of feelings, by the noble path produced by the power of the cultivation of the contemplation of feelings, converge into 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 produced in the western region, enter the city by the western gate, so those coming by way of the contemplation of the mind, having cultivated the sixteenfold contemplation of the mind, by the noble path produced by the power of the cultivation of the contemplation of the mind, converge into 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 produced in the northern region, enter the city by the northern gate, so those coming by way of the contemplation of dhammas, having cultivated the fivefold contemplation of dhammas, by the noble path produced by the power of the cultivation of the contemplation of dhammas, converge into the one Nibbāna. |
evaṃ saraṇavasena ceva ekattasamosaraṇavasena ca ekameva satipaṭṭhānaṃ ārammaṇavasena cattārova vuttāti veditabbā. |
Thus, it should be understood that there is only one foundation of mindfulness by way of refuge and by way of converging into one, and exactly four were taught by way of object. |
♦ katame cattāroti kathetukamyatā pucchā. |
♦ ‘Which four?’ is a question expressing the desire to speak. |
idhāti imasmiṃ sāsane. |
‘Here’ means in this dispensation. |
bhikkhaveti dhammapaṭiggāhakapuggalālapanametaṃ. |
‘O monks’ is an address to the person who is the recipient of the Dhamma. |
bhikkhūti paṭipattisampādakapuggalanidassanametaṃ. |
‘A monk’ is an indication of the person who accomplishes the practice. |
aññepi ca devamanussā paṭipattiṃ sampādentiyeva, seṭṭhattā pana paṭipattiyā bhikkhubhāvadassanato ca “bhikkhū”ti āha. |
And others, gods and humans, also accomplish the practice. But because of the excellence of the practice and to show the state of being a monk, he said, "a monk." |
bhagavato hi anusāsaniṃ sampaṭicchantesu bhikkhu seṭṭho, sabbappakārāya anusāsaniyā bhājanabhāvato. |
For among those who accept the instruction of the Blessed One, a monk is the best, because he is a vessel for every kind of instruction. |
tasmā seṭṭhattā “bhikkhū”ti āha. |
Therefore, because of his excellence, he said, "a monk." |
tasmiṃ gahite pana sesā gahitāva honti, rājagamanādīsu rājaggahaṇena sesaparisā viya. |
When he is mentioned, the others are included, like the rest of the retinue when a king's journey is mentioned by mentioning the king. |
yo ca imaṃ paṭipattiṃ paṭipajjati, so bhikkhu nāma hotīti paṭipattiyā bhikkhubhāvadassanatopi “bhikkhū”ti āha. |
And whoever practices this practice is called a monk. Thus, to show the state of being a monk through the practice, he said, "a monk." |
paṭipannako hi devo vā hotu manusso vā, bhikkhūti saṅkhyaṃ gacchatiyeva yathāha — |
For one who practices, be he a god or a human, is counted as a monk, as he said— |
♦ “alaṅkato cepi samaṃ careyya, |
♦ “Even if adorned, if he should live peacefully, |
♦ santo danto niyato brahmacārī. |
♦ calm, tamed, certain, living the holy life, |
♦ sabbesu bhūtesu nidhāya daṇḍaṃ, |
♦ having laid down the rod towards all beings, |
♦ so brāhmaṇo so samaṇo sa bhikkhū”ti. |
♦ he is a brahmin, he is an ascetic, he is a monk.” |
. |
. |
♦ kāyeti rūpakāye. |
♦ ‘In the body’ means in the physical body. |
rūpakāyo hi idha aṅgapaccaṅgānaṃ kesādīnañca dhammānaṃ samūhaṭṭhena hatthikāyarathakāyādayo viya kāyoti adhippeto. |
For here, the physical body, in the sense of being a collection of parts and members and of states such as hair, is intended as the body, like a host of elephants, a host of chariots, and so on. |
yathā ca samūhaṭṭhena, evaṃ kucchitānaṃ āyaṭṭhena. |
And just as in the sense of a collection, so in the sense of being a source of foul things. |
kucchitānañhi paramajegucchānaṃ so āyotipi kāyo. |
For it is also the ‘kāyo’ because it is the source of foul things, of utterly disgusting things. |
āyoti uppattideso. |
‘Āyo’ means place of origin. |
tatthāyaṃ vacanattho. |
Here is the etymological meaning. |
āyanti tatoti āyo. |
‘āyanti’ (they come) from it, thus ‘āyo’. |
ke āyanti? |
What comes? |
kucchitā kesādayo. |
Foul things like hair, etc. |
iti kucchitānaṃ āyoti kāyo. |
Thus, the source of foul things is ‘kāyo’. |
♦ kāyānupassīti kāye anupassanasīlo kāyaṃ vā anupassamāno. |
♦ ‘Contemplating the body’ means one who is of the nature to contemplate the body, or one who contemplates the body. |
kāyeti ca vatvāpi puna kāyānupassīti dutiyakāyaggahaṇaṃ asammissato vavatthānaghanavinibbhogādidassanatthaṃ katanti veditabbaṃ. |
And having said ‘in the body’, the second mention of the body in ‘contemplating the body’ should be understood as made for the purpose of showing the unmixedness, the analysis of the compact, and so on. |
tena na kāye vedanānupassī vā, cittadhammānupassī vā, atha kho kāyānupassīyevāti kāyasaṅkhāte vatthusmiṃ kāyānupassanākārasseva dassanena asammissato vavatthānaṃ dassitaṃ hoti. |
By that, it is shown that he is not one who contemplates feelings in the body, or who contemplates mind or dhammas, but is indeed one who contemplates the body. Thus, by showing the nature of the contemplation of the body in the object called the body, the unmixedness is shown. |
tathā na kāye aṅgapaccaṅgavinimuttaekadhammānupassī, nāpi kesalomādivinimuttaitthipurisānupassī, yopi cettha kesalomādiko bhūtupādāyasamūhasaṅkhāto kāyo, tatthapi na bhūtupādāyavinimuttaekadhammānupassī, atha kho rathasambhārānupassako viya aṅgapaccaṅgasamūhānupassī, nagarāvayavānupassako viya kesalomādisamūhānupassī, kadalikkhandhapattavaṭṭivinibbhujako viya rittamuṭṭhiviniveṭhako viya ca bhūtupādāyasamūhānupassīyevāti nānappakārato samūhavaseneva kāyasaṅkhātassa vatthuno dassanena ghanavinibbhogo dassito hoti. |
Similarly, he is not one who contemplates a single state apart from the parts and members, nor one who contemplates a woman or a man apart from the hair, body hair, etc. And whatever body there is here, called a collection of primary and derived matter, such as hair, body hair, etc., even there he is not one who contemplates a single state apart from the primary and derived matter, but is indeed one who contemplates the collection of parts and members, like one who contemplates the components of a chariot; one who contemplates the collection of hair, body hair, etc., like one who contemplates the parts of a city; and one who contemplates the collection of primary and derived matter, like one who peels off the layers of a banana trunk, or like one who unwraps an empty fist. Thus, by showing the object called the body by way of a collection in various ways, the analysis of the compact 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, apart from the aforesaid collection, no body or woman or man or any other state is seen. But in the mere collection of the aforesaid states, beings make wrong applications in various ways. |
tenāhu porāṇā — |
Therefore, the ancients said— |
♦ “yaṃ passati na taṃ diṭṭhaṃ, yaṃ diṭṭhaṃ taṃ na passati. |
♦ “What one sees is not the seen, what is seen, that one does not see. |
♦ apassaṃ bajjhate mūḷho, bajjhamāno na muccatī”ti. |
♦ Not seeing, the fool is bound; being bound, he is not released.” |
♦ ghanavinibbhogādidassanatthanti vuttaṃ, ādisaddena cettha ayampi attho veditabbo. |
♦ It was said, ‘for the purpose of showing the analysis of the compact, etc.’ By the word ‘etc.’, this meaning should also be understood. |
ayañhi etasmiṃ kāye kāyānupassīyeva, na añña dhammānupassīti vuttaṃ hoti. |
This is what is said: this one is a contemplator of the body in this body, not a contemplator of other dhammas. |
yathā anudakabhūtāyapi marīciyā udakānupassino honti, na evaṃ aniccadukkhānattāsubhabhūteyeva imasmiṃ kāye niccasukhāttasubhabhāvānupassī, atha kho kāyānupassī aniccadukkhānattāsubhākārasamūhānupassīyevāti vuttaṃ hoti. |
Just as there are those who contemplate water in a mirage which is devoid of water, it is not so that he is one who contemplates the nature of permanence, happiness, self, and beauty in this body which is indeed impermanent, suffering, not-self, and foul. Rather, this is what is said: he is indeed a contemplator of the body, a contemplator of the collection of the characteristics of impermanence, suffering, not-self, and foulness. |
atha vā yvāyaṃ parato “idha, bhikkhave, bhikkhu araññagato vā ... pe ... so satova assasatī”tiādinā nayena assāsapassāsādicuṇṇikajātāṭṭhikapariyosāno kāyo vutto, yo ca “idhekacco pathavīkāyaṃ aniccato anupassati, āpokāyaṃ tejokāyaṃ vāyokāyaṃ kesakāyaṃ lomakāyaṃ chavikāyaṃ cammakāyaṃ maṃsakāyaṃ rudhirakāyaṃ nhārukāyaṃ aṭṭhikāyaṃ aṭṭhimiñjakāyan”ti paṭisambhidāyaṃ kāyo vutto, tassa sabbassa imasmiññeva kāye anupassanato kāye kāyānupassīti evampi attho veditabbo. |
Or, whatever body is spoken of further on by the phrase, "Here, O monks, a monk having gone to the forest... and so on... he, mindful, breathes in," which is a collection of fragments ending with the skeleton; and whatever body is spoken of in the Paṭisambhidā, "Here, someone contemplates the earth-element as impermanent, the water-element, the fire-element, the air-element, the hair-element, the body-hair-element, the skin-element, the hide-element, the flesh-element, the blood-element, the sinew-element, the bone-element, the bone-marrow-element," the contemplation of all that in this very body is also to be understood as the meaning of ‘contemplating the body in the body’. |
♦ atha vā kāye ahanti vā mamanti vā evaṃ gahetabbassa yassa kassaci ananupassanato, tassa tasseva pana kesalomādikassa nānādhammasamūhassa anupassanato kāye kesādidhammasamūhasaṅkhātakāyānupassīti evamattho daṭṭhabbo. |
♦ Or, because of the non-contemplation of anything whatsoever to be grasped as 'I' or 'mine' in the body, but because of the contemplation of that very collection of various states such as hair, body hair, etc., the meaning should be understood thus: ‘contemplating in the body the body which is the collection of states such as hair, etc.’ |
♦ apica “imasmiṃ kāye aniccato anupassati, no niccato”tiādinā anukkamena paṭisambhidāyaṃ āgatanayassa sabbasseva aniccalakkhaṇādino ākārasamūhasaṅkhātassa kāyassa anupassanatopi kāye kāyānupassīti evampi attho daṭṭhabbo. |
♦ Moreover, the meaning can also be understood thus: ‘contemplating in the body the body’ also because of the contemplation of the body which is the collection of characteristics such as impermanence, etc., of all the methods stated in sequence in the Paṭisambhidā, "in this body he contemplates as impermanent, not as permanent," and so on. |
tathā hi ayaṃ kāye kāyānupassanāpaṭipadaṃ paṭipanno bhikkhu imaṃ kāyaṃ aniccānupassanādīnaṃ sattannaṃ anupassanānaṃ vasena aniccato anupassati, no niccato. |
For so, a monk who practices the path of contemplation of the body in the body contemplates this body as impermanent by way of the seven contemplations of impermanence, etc., not as permanent. |
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, virajjati, no rajjati, nirodheti. |
He becomes disenchanted, he does not delight; he becomes dispassionate, he is not passionate; he brings to cessation, |
no samudeti, paṭinissajjati, no ādiyati. |
he does not cause to arise; 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; bringing to cessation, he abandons arising; relinquishing, he abandons grasping. It should be understood. |
♦ viharatīti iriyati. |
♦ ‘Dwells’ means he comports himself. |
ātāpīti tīsu bhavesu kilese ātāpetīti ātāpo, vīriyassetaṃ nāmaṃ. |
‘Ardent’—‘ātāpo’ is that which scorches the defilements in the three existences; this is a name for energy. |
ātāpo assa atthīti ātāpī. |
He who has ardor is ‘ātāpī’. |
sampajānoti sampajaññasaṅkhātena ñāṇena samannāgato. |
‘Clearly comprehending’ means endowed with the knowledge called clear comprehension. |
satimāti kāyapariggāhikāya satiyā samannāgato. |
‘Mindful’ means endowed with the mindfulness that grasps the body. |
ayaṃ pana yasmā satiyā ārammaṇaṃ pariggahetvā paññāya anupassati, na hi sativirahitassa anupassanā nāma atthi, tenevāha — “satiñca khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmī”ti . |
But since this one, having grasped the object with mindfulness, contemplates it with wisdom—for there is no contemplation for one devoid of mindfulness, as he said, "And I, O monks, declare mindfulness to be useful everywhere"— |
tasmā ettha “kāye kāyānupassī viharatī”ti ettāvatā kāyānupassanāsatipaṭṭhānaṃ vuttaṃ hoti. |
therefore, here, by the phrase ‘dwells contemplating the body in the body’, the foundation of mindfulness of contemplation of the body is spoken of. |
atha vā yasmā anātāpino antosaṅkhepo antarāyakaro hoti, asampajāno upāyapariggahe anupāyaparivajjane ca sammuyhati, muṭṭhassati upāyāpariccāge anupāyāpariggahe ca asamattho hoti, tenassa taṃ kammaṭṭhānaṃ na sampajjati. |
Or, because for one who is not ardent, internal contraction is an obstacle; one who is not clearly comprehending is confused in grasping the means and avoiding what is not the means; one who is not mindful is unable to not abandon the means and not grasp what is not the means. Therefore, his meditation subject does not succeed. |
tasmā yesaṃ dhammānaṃ ānubhāvena taṃ sampajjati, tesaṃ dassanatthaṃ “ātāpī sampajāno satimā”ti idaṃ vuttanti veditabbaṃ. |
Thus, to show the states by whose power it succeeds, it should be understood that this was said: "ardent, clearly comprehending, mindful." |
♦ 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 abandoning, it was said, ‘having subdued greed and grief for the world.’ |
tattha vineyyāti tadaṅgavinayena vā vikkhambhanavinayena vā vinayitvā. |
Therein, ‘having subdued’ means having subdued by way of temporary subduing or by way of subduing by suppression. |
loketi tasmiññeva kāye. |
‘In the world’ means in that very body. |
kāyo hi idha lujjanapalujjanaṭṭhena lokoti adhippeto. |
For the body is here intended as the world in the sense of crumbling and falling apart. |
yasmā panassa na kāyamatteyeva abhijjhādomanassaṃ pahīyati, vedanādīsupi pahīyatiyeva. |
But since his greed and grief are not abandoned only in the body, but are also abandoned in feelings, etc., |
tasmā pañcapi upādānakkhandhā lokoti vibhaṅge vuttaṃ. |
therefore, all five aggregates of clinging are called the world, as stated in the Vibhaṅga. |
lokasaṅkhātattā vā tesaṃ dhammānaṃ atthuddhāranayenetaṃ vuttaṃ. |
Or, because of their being designated as the world, this is said by way of drawing out the meaning of those states. |
yaṃ panāha — “tattha katamo loko? |
But what he said—"Therein, what is the world? |
sveva kāyo loko”ti, ayamevettha attho. |
The body itself is the world"—this is the meaning here. |
tasmiṃ loke abhijjhādomanassaṃ vineyyāti evaṃ sambandho daṭṭhabbo. |
The connection should be seen thus: ‘having subdued greed and grief in that world.’ |
yasmā panettha abhijjhāggahaṇena kāmacchando, domanassaggahaṇena byāpādo saṅgahaṃ gacchati, tasmā nīvaraṇapariyāpannabalavadhammadvayadassanena nīvaraṇappahānaṃ vuttaṃ hotīti veditabbaṃ. |
Since here, by the mention of greed, sensual desire is included, and by the mention of grief, ill will is included, it should be understood that the abandoning of the hindrances is spoken of by showing the two strong states included in the hindrances. |
♦ visesena cettha abhijjhāvinayena kāyasampattimūlakassa anurodhassa, domanassavinayena kāyavipattimūlakassa virodhassa, abhijjhāvinayena ca kāye abhiratiyā, domanassavinayena kāyabhāvanāya anabhiratiyā, abhijjhāvinayena kāye abhūtānaṃ subhasukhabhāvādīnaṃ pakkhepassa, domanassavinayena kāye bhūtānaṃ asubhāsukhabhāvādīnaṃ apanayanassa ca pahānaṃ vuttaṃ. |
♦ And especially here, by the subduing of greed, the abandoning of attraction based on the excellence of the body is spoken of; by the subduing of grief, the abandoning of repulsion based on the imperfection of the body. And by the subduing of greed, the abandoning of delight in the body; by the subduing of grief, the abandoning of non-delight in the cultivation of the body. By the subduing of greed, the abandoning of the imputation of unreal qualities of beauty, happiness, etc., to the body; by the subduing of grief, the abandoning of the removal of real qualities of foulness, unhappiness, etc., from the body. |
tena yogāvacarassa yogānubhāvo yogasamatthatā ca dīpitā hoti. |
By that, the power of the yogi's practice and the yogi's competence are shown. |
yogānubhāvo hi esa, yadidaṃ anurodhavirodhavippamutto aratiratisaho abhūtapakkhepabhūtāpanayanavirahito ca hoti. |
For this is the power of the practice: that one is free from attraction and repulsion, endures non-delight and delight, and is free from the imputation of the unreal and the removal of the real. |
anurodhavirodhavippamutto cesa aratiratisaho abhūtaṃ apakkhipanto bhūtañca anapanayanto yogasamattho hotīti. |
And being free from attraction and repulsion, enduring non-delight and delight, not imputing the unreal and not removing the real, one becomes competent in the practice. |
♦ aparo nayo “kāye kāyānupassī”ti ettha anupassanāya kammaṭṭhānaṃ vuttaṃ. |
♦ Another method: in ‘contemplating the body in the body,’ the meditation subject is spoken of by contemplation. |
“viharatī”ti ettha vuttavihārena kammaṭṭhānikassa kāyapariharaṇaṃ, “ātāpī”tiādīsu pana ātāpena sammappadhānaṃ, satisampajaññena sabbatthakakammaṭṭhānaṃ, kammaṭṭhānapariharaṇūpāyo vā. |
In ‘dwells,’ by the aforesaid dwelling, the maintenance of the body of the one practicing the meditation subject. In ‘ardent,’ etc., by ardor, the right effort. By mindfulness and clear comprehension, the meditation subject useful everywhere, or the method of maintaining the meditation subject. |
satiyā vā kāyānupassanāvasena paṭiladdhasamatho, sampajaññena vipassanā abhijjhādomanassavinayena bhāvanābalaṃ vuttanti veditabbaṃ. |
Or, by mindfulness, the calm attained by way of contemplation of the body; by clear comprehension, insight; by the subduing of greed and grief, the strength of cultivation is spoken of. It should be understood. |
♦ vibhaṅge pana anupassīti tattha “katamā anupassanā? |
♦ But in the Vibhaṅga, ‘contemplating’ is: "Therein, what is contemplation? |
yā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabyā cintā upaparikkhā bhūrīmedhā pariṇāyikā vipassanā sampajaññaṃ patodo paññā paññindriyaṃ paññābalaṃ paññāsatthaṃ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṃ amoho dhammavicayo sammādiṭṭhi, ayaṃ vuccati anupassanā. |
That which is wisdom, understanding, investigation, inquiry, investigation of dhammas, discernment, observation, close observation, sagacity, skill, cleverness, ingenuity, thought, examination, breadth of mind, guiding insight, clear comprehension, a goad, wisdom, the faculty of wisdom, the power of wisdom, the sword of wisdom, the palace of wisdom, the light of wisdom, the radiance of wisdom, the torch of wisdom, the jewel of wisdom, non-delusion, investigation of dhammas, right view—this is called contemplation. |
imāya anupassanāya upeto hoti samupeto upagato samupagato upapanno samannāgato, tena vuccati anupassīti. |
He is endowed with, possessed of, has attained, is possessed of, has reached, is endowed with this contemplation. Therefore, he is called a contemplator. |
viharatīti iriyati pavattati pāleti yapeti yāpeti carati viharati, tena vuccati viharatīti. |
‘Dwells’ means he comports himself, he continues, he maintains, he sustains, he lives, he dwells. Therefore, it is said, he dwells. |
ātāpīti tattha katamaṃ ātāpaṃ? |
‘Ardent’ is: Therein, what is ardor? |
yo cetasiko vīriyārambho nikammo parakkamo uyyāmo vāyāmo ussāho ussoḷhī thāmo dhiti asithilaparakkamatā anikkhittaddandatā anikkhittadhuratā dhurasampaggāhī vīriyaṃ vīriyindriyaṃ vīriyabalaṃ sammāvāyāmo, idaṃ vuccati ātāpaṃ. |
That which is mental striving, initiative, exertion, endeavor, effort, enthusiasm, zeal, stability, resolution, unwavering exertion, not giving up the struggle, not laying down the burden, taking up the yoke, energy, the faculty of energy, the power of energy, right effort—this is called ardor. |
iminā ātāpena upeto hoti ... pe ... samannāgato, tena vuccati ātāpīti. |
He is endowed with... and so on... possessed of this ardor. Therefore, he is called ardent. |
sampajānoti tattha katamaṃ sampajaññaṃ? |
‘Clearly comprehending’ is: Therein, what is clear comprehension? |
yā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabyā cintā upaparikkhā bhūrīmedhā pariṇāyikā vipassanā sampajaññaṃ patodo paññā paññindriyaṃ paññābalaṃ paññāsatthaṃ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṃ amoho dhammavicayo sammādiṭṭhi, idaṃ vuccati sampajaññaṃ. |
That which is wisdom, understanding, investigation, inquiry, investigation of dhammas, discernment, observation, close observation, sagacity, skill, cleverness, ingenuity, thought, examination, breadth of mind, guiding insight, clear comprehension, a goad, wisdom, the faculty of wisdom, the power of wisdom, the sword of wisdom, the palace of wisdom, the light of wisdom, the radiance of wisdom, the torch of wisdom, the jewel of wisdom, non-delusion, investigation of dhammas, right view—this is called clear comprehension. |
iminā sampajaññena upeto hoti ... pe ... samannāgato, tena vuccati sampajānoti. |
He is endowed with... and so on... possessed of this clear comprehension. Therefore, he is called clearly comprehending. |
satimāti tattha katamā sati? |
‘Mindful’ is: Therein, what is mindfulness? |
yā sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammusanatā sati satindriyaṃ satibalaṃ sammāsati, ayaṃ vuccati sati. |
That which is mindfulness, recollection, remembrance, mindfulness, remembering, retaining, not forgetting, not being confused, mindfulness, the faculty of mindfulness, the power of mindfulness, right mindfulness—this is called mindfulness. |
imāya satiyā upeto hoti ... pe ... samannāgato, tena vuccati satimāti. |
He is endowed with... and so on... possessed of this mindfulness. Therefore, he is called mindful. |
♦ vineyya loke abhijjhādomanassanti tattha katamo loko? |
♦ ‘Having subdued greed and grief for the world’ is: Therein, what is the world? |
sveva kāyo loko. |
The body itself is the world. |
pañcapi upādānakkhandhā loko, ayaṃ vuccati loko. |
The five aggregates of clinging are the world. This is called the world. |
tattha katamā abhijjhā? |
Therein, what is greed? |
yo rāgo sārāgo anunayo anurodho nandī nandirāgo cittassa sārāgo, ayaṃ vuccati abhijjhā. |
That which is passion, lust, affection, attraction, delight, delight in passion, lust of the mind—this is called greed. |
tattha katamaṃ domanassaṃ? |
Therein, what is grief? |
yaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ cetosamphassajā asātā dukkhā vedanā, idaṃ vuccati domanassaṃ. |
That which is mental displeasure, mental pain, the unpleasant, painful feeling born of mind-contact—this is called grief. |
iti ayañca abhijjhā, idañca domanassaṃ imamhi loke vinītā honti paṭivinītā santā samitā vūpasamitā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā, tena vuccati vineyya loke abhijjhādomanassan”ti . |
Thus, this greed and this grief are subdued in this world, they are well-subdued, calmed, quieted, stilled, disappeared, vanished, made barren, made thoroughly barren, made extinct. Therefore, it is said, ‘having subdued greed and grief for the world.’ |
♦ evametesaṃ padānaṃ attho vutto. |
♦ Thus the meaning of these phrases has been stated. |
tena saha ayaṃ aṭṭhakathānayo yathā saṃsandati, evaṃ veditabbo. |
The way this commentary-method accords with that should be understood thus. |
ayaṃ tāva kāyānupassanāsatipaṭṭhānuddesassa atthavaṇṇanā. |
This, for now, is the explanation of the meaning of the uddesa of the contemplation of the body. |
♦ idāni vedanāsu. |
♦ Now, in feelings, |
citte. dhammesu dhammānupassī viharati ... pe ... vineyya loke abhijjhādomanassanti ettha vedanāsu vedanānupassīti evamādīsu vedanādīnaṃ puna vacane payojanaṃ kāyānupassanāyaṃ vuttanayeneva veditabbaṃ. |
in mind, in dhammas, he dwells contemplating dhammas... and so on... having subdued greed and grief for the world. Here, in ‘contemplating feelings in feelings,’ and so on, the purpose of the repetition of feelings, etc., should be understood in the same way as stated in the contemplation of the body. |
vedanāsu vedanānupassī. |
Contemplating feelings in feelings. |
citte cittānupassī. |
Contemplating the mind in the mind. |
dhammesu dhammānupassīti ettha pana vedanāti tisso vedanā, tā ca lokiyā eva. |
Contemplating dhammas in dhammas. Here, ‘feelings’ means the three feelings, and they are only worldly. |
cittampi lokiyaṃ, tathā dhammā. |
The mind is also worldly, and so are the dhammas. |
tesaṃ vibhāgo niddesavāre pākaṭo bhavissati. |
Their division will be clear in the niddesa section. |
kevalaṃ panidha yathā vedanā anupassitabbā, tathā tā anupassanto “vedanāsu vedanānupassī”ti veditabbo. |
But here, it should be understood that he who contemplates feelings in the way they should be contemplated is a ‘contemplator of feelings in feelings’. |
esa nayo cittadhammesupi. |
This is the method also in mind and dhammas. |
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 an arrow, neither-painful-nor-pleasant feeling as impermanent. |
yathāha — |
As he said— |
♦ “yo sukhaṃ dukkhato adda, dukkhamaddakkhi sallato. |
♦ “He who saw pleasure as suffering, saw suffering as an arrow. |
♦ adukkhamasukhaṃ santaṃ, addakkhi naṃ aniccato. |
♦ And saw the peaceful neither-painful-nor-pleasant as impermanent. |
♦ sa ve sammaddaso bhikkhu, upasanto carissatī”ti. |
♦ He is indeed a monk of right vision, he will wander peacefully.” |
. |
. |
♦ sabbā eva cetā “dukkhā”tipi anupassitabbā. |
♦ All of them should be contemplated as "suffering" as well. |
vuttañhetaṃ — “yaṃ kiñci vedayitaṃ, taṃ dukkhasminti vadāmī”ti . |
And this has been said: "Whatever is felt, that I call suffering." |
sukhadukkhatopi ca anupassitabbā. |
And they should be contemplated also from the perspective of pleasure and pain. |
yathāha “sukhā vedanā ṭhitisukhā vipariṇāmadukkhā”ti sabbaṃ vitthāretabbaṃ. |
As he said, "Pleasant feeling is pleasant when it remains, painful when it changes." The whole should be elaborated. |
apica aniccādisattānupassanāvasenapi anupassitabbā. |
Moreover, they should also be contemplated by way of the seven contemplations of impermanence, etc. |
sesaṃ niddesavāreyeva pākaṭaṃ bhavissati. |
The rest will be clear in the niddesa section itself. |
♦ cittadhammesupi cittaṃ tāva ārammaṇādhipatisahajātabhūmikammavipākakiriyādinānattabhedānaṃ aniccādianupassanānaṃ niddesavāre āgatasarāgādibhedānañca vasena anupassitabbaṃ. |
♦ In mind and dhammas too, the mind should be contemplated by way of the various distinctions of object, predominance, co-nascence, plane, kamma, result, functional, etc., of the contemplations of impermanence, etc., and of the distinctions of lustful, etc., stated in the niddesa section. |
dhammā salakkhaṇasāmaññalakkhaṇānaṃ suññatadhammassa aniccādisattānupassanānaṃ niddesavāre āgatasantādibhedānañca vasena anupassitabbā. |
Dhammas should be contemplated by way of the specific and general characteristics, of the dhamma of emptiness, of the seven contemplations of impermanence, etc., and of the distinctions of peaceful, etc., stated in the niddesa section. |
sesaṃ vuttanayameva. |
The rest is as stated. |
kāmañcettha yassa kāyasaṅkhāte loke abhijjhādomanassaṃ pahīnaṃ, tassa vedanādīsupi taṃ pahīnameva. |
And although here, for whom greed and grief for the world called the body are abandoned, for him they are also abandoned in feelings, etc. |
nānāpuggalavasena pana nānācittakkhaṇikasatipaṭṭhānabhāvanāvasena ca sabbattha vuttaṃ. |
But it is stated everywhere by way of different persons and by way of the cultivation of the foundations of mindfulness which are momentary in different minds. |
yato vā ekattha pahīnaṃ sesesupi pahīnaṃ hoti, tenevassa tattha pahānadassanatthampi etaṃ vuttanti veditabbanti. |
Or, because when it is abandoned in one, it is also abandoned in the others, it is stated to show its abandoning there as well. It should be understood. |
♦ uddesavārakathā niṭṭhitā. |
♦ The commentary on the uddesa section is finished. |
♦ kāyānupassanā ānāpānapabbavaṇṇanā |
♦ The Commentary on the Kāyānupassanā, Ānāpānapabba Section |
♦ 374. 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 anekappakāraṃ visesādhigamaṃ kattukāmo ekameva sammāsatiṃ “cattāro satipaṭṭhānā. |
♦ 374. Now, just as a skilled bamboo-worker, wishing to make various implements such as thick-strip baskets, thin-strip baskets, caskets, chests, containers, etc., having obtained a large bamboo, would split it into four, and then taking each bamboo piece, would split it and make this and that implement; just so the Blessed One, wishing to bring about various special attainments for beings by the teaching of the foundations of mindfulness, taking the one right mindfulness, split it into four by way of object, by the method of "the four foundations of mindfulness. |
katame cattāro? |
Which four? |
idha, bhikkhave, bhikkhu kāye kāyānupassī viharatī”tiādinā nayena ārammaṇavasena catudhā bhinditvā tato ekekaṃ satipaṭṭhānaṃ gahetvā kāyaṃ vibhajanto “kathañca bhikkhave”tiādinā nayena niddesavāraṃ vattumāraddho. |
Here, O monks, a monk dwells contemplating the body in the body," and so on, and then taking each foundation of mindfulness, dividing the body, he began to state the niddesa section by the method of "And how, O monks," and so on. |
♦ tattha kathañcātiādi vitthāretukamyatāpucchā. |
♦ Therein, ‘And how,’ etc., is a question expressing the desire to elaborate. |
ayaṃ panettha saṅkhepattho — bhikkhave, kena ca pakārena bhikkhu kāye kāyānupassī viharatīti? |
This is the summary meaning here: O monks, in what way does a monk dwell contemplating the body in the body? |
esa nayo sabbapucchāvāresu. |
This is the method in all the question sections. |
idha bhikkhave bhikkhūti bhikkhave imasmiṃ sāsane bhikkhu. |
‘Here, O monks, a monk’ means, O monks, in this dispensation, a monk. |
ayañhettha idhasaddo sabbappakārakāyānupassanānibbattakassa puggalassa sannissayabhūtasāsanaparidīpano aññasāsanassa tathābhāvapaṭisedhano ca. |
For here, the word 'here' indicates the dispensation which is the support for the person who produces the contemplation of the body in all its aspects, and it negates that being the case in another dispensation. |
vuttañhetaṃ “idheva bhikkhave, samaṇo ... pe ... suññā parappavādā samaṇebhi aññehī”ti . |
And this has been said: "Here alone, O monks, is there an ascetic... and so on... empty are the doctrines of others, of other ascetics." |
tena vuttaṃ “imasmiṃ sāsane bhikkhū”ti. |
Therefore it was said, "in this dispensation, a monk." |
♦ araññagato vā rukkhamūlagato vā suññāgāragato vāti idamassa satipaṭṭhānabhāvanānurūpasenāsanapariggahaparidīpanaṃ. |
♦ ‘Having gone to the forest, or to the root of a tree, or to an empty place’—this indicates his taking up a lodging suitable for the cultivation of the foundations of mindfulness. |
imassa hi bhikkhuno dīgharattaṃ rūpādīsu ārammaṇesu anuvisaṭaṃ cittaṃ kammaṭṭhānavīthiṃ otarituṃ na icchati, kūṭagoṇayuttaratho viya uppathameva dhāvati. |
For the mind of this monk, which has for a long time been scattered among objects such as forms, etc., does not wish to enter the path of the meditation subject; it runs only on the wrong path, like a chariot yoked to a rogue bull. |
tasmā seyyathāpi nāma gopo kūṭadhenuyā sabbaṃ khīraṃ pivitvā vaḍḍhitaṃ kūṭavacchaṃ dametukāmo dhenuto apanetvā ekamante mahantaṃ thambhaṃ nikhaṇitvā tattha yottena bandheyya. |
Therefore, just as a cowherd, wishing to tame a rogue calf that has grown up drinking all the milk of a rogue cow, would take it away from the cow, and in a secluded spot, having driven 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 pavisitvā tattha satipaṭṭhānārammaṇatthambhe satiyottena bandhitabbaṃ. |
Then that calf, struggling here and there and being unable to escape, would sit down or lie down right by that post. So too, this monk, wishing to tame his wicked mind, which has grown strong for a long time by drinking the pleasure of forms and other objects, should take it away from objects such as forms, and having entered a forest, or the root of a tree, or 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 his mind, though struggling here and there, not finding its previously accustomed objects and being unable to break the rope of mindfulness and escape, comes to sit down and lie down by that very object by way of access and absorption. |
tenāhu porāṇā — |
Therefore, the ancients said— |
♦ “yathā thambhe nibandheyya, vacchaṃ damaṃ naro idha. |
♦ “As a man here would tie a calf to a post to tame it, |
♦ bandheyyevaṃ sakaṃ cittaṃ, satiyārammaṇe daḷhan”ti. |
♦ so should one bind one's own mind, firmly to the object of mindfulness.” |
♦ evamassetaṃ senāsanaṃ bhāvanānurūpaṃ hoti. |
♦ Thus this lodging becomes suitable for his cultivation. |
tena vuttaṃ “idamassa satipaṭṭhānabhāvanānurūpasenāsanapariggahaparidīpanan”ti. |
Therefore it was said, "this indicates his taking up a lodging suitable for the cultivation of the foundations of mindfulness." |
♦ apica yasmā idaṃ kāyānupassanāya muddhabhūtaṃ sabbabuddhapaccekabuddhasāvakānaṃ visesādhigamadiṭṭhadhammasukhavihārapadaṭṭhānaṃ ānāpānassatikammaṭṭhānaṃ itthipurisahatthiassādisaddasamākulaṃ gāmantaṃ apariccajitvā na sukaraṃ sampādetuṃ, saddakaṇḍakattā jhānassa. |
♦ Moreover, since this meditation subject of mindfulness of breathing, which is the pinnacle of the contemplation of the body and the basis for the special attainment and the happy dwelling in this very life for all Buddhas, Paccekabuddhas, and their disciples, is not easy to accomplish without abandoning the vicinity of a village, which is crowded with the sounds of women, men, elephants, horses, etc., because sound is a thorn for jhāna. |
agāmake pana araññe sukaraṃ yogāvacarena idaṃ kammaṭṭhānaṃ pariggahetvā ānāpānacatutthajjhānaṃ nibbattetvā tadeva jhānaṃ pādakaṃ katvā saṅkhāre sammasitvā aggaphalaṃ arahattaṃ pāpuṇituṃ, tasmāssa anurūpasenāsanaṃ dassento bhagavā, “araññagato vā”tiādimāha. |
But in a forest without a village, it is easy for a yogi, having taken up this meditation subject, to produce the fourth jhāna of breathing, and making that very jhāna a basis, to contemplate the conditioned phenomena and attain the supreme fruit, arahantship. Therefore, to show him a suitable lodging, the Blessed One began with, "having gone to the forest." |
♦ vatthuvijjācariyo viya hi bhagavā. |
♦ For the Blessed One is like a master of architecture. |
so yathā vatthuvijjācariyo nagarabhūmiṃ passitvā suṭṭhu upaparikkhitvā “ettha nagaraṃ māpethā”ti upadisati, sotthinā ca nagare niṭṭhite rājakulato mahāsakkāraṃ labhati, evameva yogāvacarassa anurūpasenāsanaṃ upaparikkhitvā “ettha kammaṭṭhānamanuyuñjitabban”ti upadisati, tato tattha kammaṭṭhānamanuyuñjantena yoginā anukkamena arahatte patte “sammāsambuddho vata so bhagavā”ti mahantaṃ sakkāraṃ labhati. |
Just as a master of architecture, having seen a site for a city and examined it well, advises, "Build a city here," and when the city is successfully completed, he receives great honor from the royal family. So too, he examines a suitable lodging for a yogi and advises, "Practice the meditation subject here." Then, when the yogi who practices the meditation subject there attains arahantship in due course, he receives great honor, being called "The Blessed One is indeed a Fully Enlightened One." |
♦ ayaṃ pana bhikkhu dīpisadisoti vuccati. |
♦ This monk, 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, hiding in a thicket of grass, a dense wood, or a mountain cleft in the forest, catches wild animals such as wild buffaloes, gokaṇṇas, and boars, so too this monk, practicing his meditation subject in the forest, etc., catches in due course the four paths and the four noble fruits. |
tenāhu porāṇā — |
Therefore, the ancients said— |
♦ “yathāpi dīpiko nāma, nilīyitvā gaṇhatī mige. |
♦ “Just as a leopard, hiding, catches its prey, |
♦ tathevāyaṃ buddhaputto, yuttayogo vipassako. |
♦ so this son of the Buddha, engaged in the practice, an insightful one, |
♦ araññaṃ pavisitvāna, gaṇhāti phalamuttaman”ti. |
♦ having entered the forest, catches the supreme fruit.” |
♦ tenassa parakkamajavayoggabhūmiṃ araññasenāsanaṃ dassento bhagavā “araññagato vā”tiādimāha. |
♦ Therefore, to show him the ground suitable for his swift exertion, the forest lodging, the Blessed One began with, "having gone to the forest." |
ito paraṃ imasmiṃ ānāpānapabbe yaṃ vattavbaṃ siyā, taṃ visuddhimagge vuttameva. |
Whatever else is to be said in this section on mindfulness of breathing has already been said in the Visuddhimagga. |
seyyathāpi, bhikkhave, dakkho bhamakāro vāti idañhi upamāmattameva iti ajjhattaṃ vā kāyeti idaṃ appanāmattameva ca tattha anāgataṃ, sesaṃ āgatameva. |
For 'Just as, O monks, a skilled turner'—this is only a simile; and 'Thus internally in the body'—this is only an application, which was not stated there; the rest has already been stated. |
♦ yaṃ pana anāgataṃ, tattha dakkhoti cheko. |
♦ But regarding what was not stated, there ‘skilled’ means clever. |
dīghaṃ vā añchantoti mahantānaṃ bherīpokkharādīnaṃ likhanakāle hatthe ca pāde ca pasāretvā dīghaṃ kaḍḍhanto. |
‘Drawing a long turn’ means when carving large things like drums, sounding-boxes, etc., he draws a long turn, stretching out his hands and feet. |
rassaṃ vā añchantoti khuddakānaṃ dantasūcivedhakādīnaṃ likhanakāle mandamandaṃ rassaṃ kaḍḍhanto. |
‘Drawing a short turn’ means when carving small things like tooth-picks, needles, etc., he draws a short turn, slowly and gently. |
evameva khoti evaṃ ayampi bhikkhu addhānavasena ittaravasena ca pavattānaṃ assāsapassāsānaṃ vasena dīghaṃ vā assasanto dīghaṃ assasāmīti pajānāti ... pe ... passasissāmīti sikkhatīti. |
‘Just so’ means just so this monk, by way of the breaths that proceed for a long time or a short time, breathing in long, knows, "I am breathing in long"... and so on... he trains, thinking, "I will breathe out." |
tassevaṃ sikkhato assāsapassāsanimitte cattāri jhānāni uppajjanti, so jhānā vuṭṭhahitvā assāsapassāse vā pariggaṇhāti jhānaṅgāni vā. |
For him who trains thus, the four jhānas arise on the sign of the in-and-out breaths. He, having emerged from the jhānas, grasps either the in-and-out breaths or the jhāna factors. |
♦ tattha assāsapassāsakammiko “ime assāsapassāsā kiṃ nissitā? |
♦ Therein, one who practices on the in-and-out breaths reflects thus: "On what are these in-and-out breaths dependent? |
vatthunissitā. vatthu nāma karajakāyo, karajakāyo nāma cattāri mahābhūtāni upādārūpañce”ti evaṃ rūpaṃ pariggaṇhāti. |
They are dependent on a basis. The basis is the physical body. The physical body is the four great elements and derived matter." Thus he grasps form. |
tato tadārammaṇe phassapañcamake nāmanti. |
Then, on that object, the five beginning with contact are mentality. |
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. |
Thus, having grasped mentality-materiality, and seeking its cause, he sees the dependent origination beginning with ignorance. Having crossed over doubt that "This is merely cause and effect, there is no other being or person," he applies the three characteristics to mentality-materiality with its conditions and, developing insight, he attains arahantship in due course. |
idaṃ ekassa bhikkhuno yāva arahattā niyyānamukhaṃ. |
This is the outlet to arahantship for one monk. |
♦ jhānakammikopi “imāni jhānaṅgāni kiṃ nissitāni, vatthunissitāni, vatthu nāma karajakāyo 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. |
♦ The one who practices on the jhānas also reflects, "On what are these jhāna factors dependent? They are dependent on a basis. The basis is the physical body. The jhāna factors are mentality, the physical body is form." Having determined mentality-materiality, and seeking its cause, he sees the conditional structure beginning with ignorance. Having crossed over doubt that "This is merely cause and effect, there is no other being or person," he applies the three characteristics to mentality-materiality with its conditions and, developing insight, he attains arahantship in due course. |
idamekassa bhikkhuno yāva arahattā niyyānamukhaṃ. |
This is the outlet to arahantship for one monk. |
♦ iti ajjhattaṃ vāti evaṃ attano vā assāsapassāsakāye kāyānupassī viharati. |
♦ ‘Thus internally’ means thus he dwells contemplating the body in his own body of in-and-out breaths. |
bahiddhā vāti parassa vā assāsapassāsakāye. |
‘Externally’ means in another's body of in-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-and-out breaths. |
etenassa paguṇakammaṭṭhānaṃ aṭṭhapetvā aparāparaṃ sañcaraṇakālo kathito. |
By this is described the time of moving from one to another after having established the meditation subject as proficient. |
ekasmiṃ kāle panidaṃ ubhayaṃ na labbhati. |
But this pair does not occur at one and the same time. |
♦ samudayadhammānupassī vāti yathā nāma kammārassa bhastañca gaggaranāḷiñca tajjañca vāyāmaṃ paṭicca vāto aparāparaṃ sañcarati, evaṃ bhikkhuno karajakāyañca nāsapuṭañca cittañca paṭicca assāsapassāsakāyo aparāparaṃ sañcarati. |
♦ ‘Contemplating the nature of arising’ means just as the wind moves back and forth depending on the blacksmith's bellows, the nozzle, and the effort involved, so the body of in-and-out breaths moves back and forth depending on the monk's physical body, nostrils, and mind. |
kāyādayo dhammā samudayadhammā, te passanto “samudayadhammānupassī vā kāyasmiṃ viharatī”ti vuccati. |
The states of the body, etc., are the nature of arising. Contemplating them, he is said to "dwell contemplating the nature of arising in the body." |
vayadhammānupassī vāti yathā bhastāya apanītāya gaggaranāḷiyā bhinnāya tajje ca vāyāme asati so vāto nappavattati, evameva kāye bhinne nāsapuṭe viddhaste citte ca niruddhe assāsapassāsakāyo nāma nappavattatīti kāyādinirodhā assāsapassāsanirodhoti evaṃ passanto “vayadhammānupassī vā kāyasmiṃ viharatī”ti vuccati. |
‘Contemplating the nature of passing away’ means just as when the bellows are removed, the nozzle is broken, and the effort involved ceases, that wind does not proceed, so too when the body is broken, the nostrils are destroyed, and the mind has ceased, the body of in-and-out breaths does not proceed. Thus, from the cessation of the body, etc., is the cessation of the in-and-out breaths. Contemplating thus, he is said to "dwell contemplating the nature of passing away in the body." |
samudayavayadhammānupassī vāti kālena samudayaṃ kālena vayaṃ anupassanto. |
‘Contemplating the nature of arising and passing away’ means contemplating arising at times and passing away at times. |
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, the body exists’ 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 anyone's. Thus his mindfulness is established. |
♦ yāvadevāti payojanaparicchedavavatthāpanametaṃ. |
♦ ‘To the extent that’—this is a definition defining the limit of the purpose. |
idaṃ vuttaṃ hoti — yā sā sati paccupaṭṭhitā hoti, sā na aññadatthāya. |
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 only to the extent of mere knowledge, for the purpose of further and further 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 anissitova viharati. |
‘And he dwells independent’ means he dwells independent by way of the dependence on craving and the dependence on views. |
na ca kiñci loke upādiyatīti lokasmiṃ kiñci rūpaṃ vā ... pe ... viññāṇaṃ vā “ayaṃ me attā vā attaniyaṃ vā”ti na gaṇhāti. |
‘And he clings to nothing in the world’ means in the world, he does not grasp any form... and so on... or consciousness as "this is my self or what belongs to my self." |
evampīti upari atthaṃ upādāya sampiṇḍanattho pi-kāro. |
‘evampi’—the particle ‘pi’ has the meaning of summing up, with reference to the meaning above. |
iminā pana padena bhagavā ānāpānapabbadesanaṃ niyyātetvā dasseti. |
By this phrase, the Blessed One shows that he has concluded the teaching of the section on mindfulness of breathing. |
♦ tattha assāsapassāsapariggāhikā sati dukkhasaccaṃ, tassā samuṭṭhāpikā purimataṇhā samudayasaccaṃ ubhinnaṃ appavatti nirodhasaccaṃ, dukkhaparijānano samudayapajahano nirodhārammaṇo ariyamaggo maggasaccaṃ. |
♦ Therein, the mindfulness that grasps the in-and-out breaths is the truth of suffering; the previous craving that originates 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 catusaccavasena ussakkitvā nibbutiṃ pāpuṇātīti idamekassa assāsapassāsavasena abhiniviṭṭhassa bhikkhuno yāva arahattā niyyānamukhanti. |
Thus, having striven by way of the four truths, he attains Nibbāna. This is the outlet to arahantship for one monk who is applied to mindfulness of breathing. |
♦ ānāpānapabbaṃ niṭṭhitaṃ. |
♦ The Ānāpānapabba section is finished. |
♦ iriyāpathapabbavaṇṇanā |
♦ The Commentary on the Iriyāpathapabba Section |
♦ 375. evaṃ assāsapassāsavasena kāyānupassanaṃ vibhajitvā idāni iriyāpathavasena vibhajituṃ puna caparantiādimāha. |
♦ 375. Thus having divided the contemplation of the body by way of mindfulness of breathing, now, to divide it by way of the postures, he began with ‘And further,’ and so on. |
tattha kāmaṃ soṇasiṅgālādayopi gacchantā “gacchāmā”ti jānanti, na panetaṃ evarūpaṃ jānanaṃ sandhāya vuttaṃ. |
Therein, even jackals and the like, while going, know, "We are going." But this was not said with reference to that kind of knowing. |
evarūpañhi jānanaṃ sattūpaladdhiṃ na pajahati, attasaññaṃ na ugghāṭeti, kammaṭṭhānaṃ vā satipaṭṭhānabhāvanā vā na hoti. |
For that kind of knowing does not abandon the clinging to a being, does not uproot the perception of a self, and is not a meditation subject or the cultivation of a foundation of mindfulness. |
imassa pana bhikkhuno jānanaṃ sattūpaladdhiṃ pajahati, attasaññaṃ ugghāṭeti kammaṭṭhānañceva satipaṭṭhānabhāvanā ca hoti. |
But the knowing of this monk abandons the clinging to a being, uproots the perception of a self, and is both a meditation subject and the cultivation of a foundation of mindfulness. |
idañhi “ko gacchati, kassa gamanaṃ, kiṃ kāraṇā gacchatī”ti evaṃ sampajānanaṃ sandhāya vuttaṃ. |
For this was said with reference to the clear comprehension, "Who is going? Whose is the going? For what reason is one going?" |
ṭhānādīsupi eseva nayo. |
In standing, etc., too, this is the method. |
♦ tattha ko gacchatīti? |
♦ Therein, who is going? |
na koci satto vā puggalo vā gacchati. |
No being or person is going. |
kassa gamananti? |
Whose is the going? |
na kassaci sattassa vā puggalassa vā gamanaṃ. |
It is not the going of any being or person. |
kiṃ kāraṇā gacchatīti ? |
For what reason is one going? |
cittakiriyavāyodhātuvipphārena gacchati. |
One goes by the impulsion of the wind-element produced by the action of the mind. |
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 movement. The forward propulsion of the whole body by the impulsion of the wind-element produced by the action of the mind is called going. |
ṭhānādīsupi eseva nayo. |
In standing, etc., too, this is the method. |
♦ tatrāpi hi “tiṭṭhāmī”ti cittaṃ uppajjati, taṃ vāyaṃ janeti, vāyo viññattiṃ janeti, cittakiriyavāyodhātuvipphārena sakalakāyassa koṭito paṭṭhāya ussitabhāvo ṭhānanti vuccati. |
♦ Therein too, the thought "I am standing" arises, that generates wind, the wind generates movement. The upright state of the whole body from its base by the impulsion of the wind-element produced by the action of the mind 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 movement. The bending of the lower body and the upright state of the upper body by the impulsion of the wind-element produced by the action of the mind 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 movement. The stretching out of the whole body horizontally by the impulsion of the wind-element produced by the action of the mind is called lying down. |
♦ tassa evaṃ pajānato evaṃ hoti “satto gacchati, satto tiṭṭhatī”ti vuccati, atthato pana koci satto gacchanto vā ṭhito vā natthi. |
♦ For him who understands thus, it occurs thus: "A being goes, a being stands," is said, but in reality, there is no being that is going or standing. |
yathā pana “sakaṭaṃ gacchati, sakaṭaṃ tiṭṭhatī”ti vuccati, na ca kiñci sakaṭaṃ nāma gacchantaṃ vā ṭhitaṃ vā atthi, cattāro pana goṇe yojetvā chekamhi sārathimhi pājente “sakaṭaṃ gacchati, sakaṭaṃ tiṭṭhatī”ti vohāramattameva hoti, evameva ajānanaṭṭhena sakaṭaṃ viya kāyo, goṇā viya cittajavātā, sārathi viya cittaṃ. |
Just as it is said, "A cart goes, a cart stands," but there is no cart that is going or standing. But when four oxen are yoked and a skilled driver is driving, there is only the convention, "The cart goes, the cart stands." So too, the body is like the cart because it is unknowing, the mind-born winds are like the oxen, and the mind is like the driver. |
“gacchāmi tiṭṭhāmī”ti citte uppanne vāyodhātu viññattiṃ janayamānā uppajjati, cittakiriyavāyodhātuvipphārena gamanādīni pavattanti, tato “satto gacchati, satto tiṭṭhati, ahaṃ gacchāmi, ahaṃ tiṭṭhāmī”ti vohāramattaṃ hoti. |
When the thought "I am going, I am standing" arises, the wind-element arises, generating movement. By the impulsion of the wind-element produced by the action of the mind, going, etc., occur. Then there is the convention, "A being goes, a being stands; I am going, I am standing." |
tenāha — |
Therefore he said— |
♦ “nāvā mālutavegena, jiyāvegena tejanaṃ. |
♦ “Like a boat by the force of the wind, an arrow by the force of the string, |
♦ yathā yāti tathā kāyo, yāti vātāhato ayaṃ. |
♦ so goes this body, impelled by the wind. |
♦ yantaṃ suttavaseneva, cittasuttavasenidaṃ. |
♦ Like a puppet by the force of a string, this by the force of the mind-string, |
♦ payuttaṃ kāyayantampi, yāti ṭhāti nisīdati. |
♦ the body-puppet, being set in motion, goes, stands, and sits. |
♦ ko nāma ettha so satto, yo vinā hetupaccaye. |
♦ Who is that being here, who without a cause and condition, |
♦ attano ānubhāvena, tiṭṭhe vā yadi vā vaje”ti. |
♦ by his own power, would stand or would go?” |
♦ tasmā evaṃ hetupaccayavaseneva pavattāni gamanādīni sallakkhento esa “gacchanto vā gacchāmīti pajānāti, ṭhito vā, nisinno vā, sayāno vā sayānomhīti pajānātī”ti veditabbo. |
♦ Therefore, it should be understood that he who discerns going, etc., which occur only by way of cause and condition, "when going, knows 'I am going'; or when standing, sitting, or lying down, knows 'I am lying down'." |
♦ yathā yathā vā panassa kāyo paṇihito hoti, tathā tathā naṃ pajānātīti sabbasaṅgāhikavacanametaṃ. |
♦ ‘Or however his body is disposed, so he knows it’—this is a summary statement. |
idaṃ vuttaṃ hoti — yena yena vā ākārenassa kāyo ṭhito hoti, tena tena naṃ pajānāti. |
This is what is said: in whatever way his body is, so he knows it. |
gamanākārena ṭhitaṃ gacchatīti pajānāti. |
When it is in the state of going, he knows 'it is going'. |
ṭhānanisajjasayanākārena ṭhitaṃ sayānoti pajānātīti. |
When it is in the state of standing, sitting, or lying down, he knows 'it is lying down'. |
♦ iti ajjhattaṃ vāti evaṃ attano vā catuiriyāpathapariggaṇhanena kāye kāyānupassī viharati. |
♦ ‘Thus internally’ means thus he dwells contemplating the body in the body by grasping his own four postures. |
bahiddhā vāti parassa vā catuiriyāpathapariggaṇhanena. |
‘Externally’ means by grasping another's four postures. |
ajjhattabahiddhā vāti kālena attano, kālena parassa catuiriyāpathapariggaṇhanena kāye kāyānupassī viharati. |
‘Internally and externally’ means at times by grasping his own, at times another's four postures, he dwells contemplating the body in the body. |
samudayadhammānupassī vātiādīsu pana avijjāsamudayā rūpasamudayotiādinā nayena pañcahākārehi rūpakkhandhassa samudayo ca vayo ca nīharitabbo. |
But in phrases like ‘contemplating the nature of arising,’ etc., the arising and passing away of the form-aggregate should be brought out in five ways, by the method of 'from the arising of ignorance is the arising of form,' etc. |
tañhi sandhāya idha “samudayadhammānupassī vā”tiādi vuttaṃ. |
For it is with reference to that that it is said here, ‘or contemplating the nature of arising,’ etc. |
atthi kāyoti vā panassātiādi vuttasadisameva. |
‘Or, the body exists,’ etc., is similar to what has been said. |
♦ idhāpi catuiriyāpathapariggāhikā sati dukkhasaccaṃ, tassā samuṭṭhāpikā purimataṇhā samudayasaccaṃ, ubhinnaṃ appavatti nirodhasaccaṃ, dukkhaparijānano samudayapajahano nirodhārammaṇo ariyamaggo maggasaccaṃ. |
♦ Here too, the mindfulness that grasps the four postures is the truth of suffering; the previous craving that originates 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 catusaccavasena ussakkitvā nibbutiṃ pāpuṇātīti idamekassa catuiriyāpathapariggāhakassa bhikkhuno yāva arahattā niyyānamukhanti. |
Thus, having striven by way of the four truths, he attains Nibbāna. This is the outlet to arahantship for one monk who grasps the four postures. |
♦ iriyāpathapabbaṃ niṭṭhitaṃ. |
♦ The Iriyāpathapabba section is finished. |
♦ catusampajaññapabbavaṇṇanā |
♦ The Commentary on the Catusampajaññapabba Section |
♦ 376. evaṃ iriyāpathavasena kāyānupassanaṃ vibhajitvā idāni catusampajaññavasena vibhajituṃ puna caparantiādimāha . |
♦ 376. Thus having divided the contemplation of the body by way of the postures, now, to divide it by way of the fourfold clear comprehension, he began with ‘And further,’ and so on. |
tattha abhikkantetiādīni sāmaññaphale vaṇṇitāni. |
Therein, ‘in going forward,’ etc., has been explained in the Sāmaññaphala Sutta. |
iti ajjhattaṃ vāti evaṃ catusampajaññapariggaṇhanena attano vā kāye, parassa vā kāye, kālena vā attano, kālena vā parassa kāye kāyānupassī viharati. |
‘Thus internally’ means thus he dwells contemplating the body in the body by grasping the fourfold clear comprehension in his own body, or in another's body, or at times in his own, at times in another's body. |
idhāpi samudayavayadhammānupassītiādīsu rūpakkhandhasseva samudayo ca vayo ca nīharitabbo. |
Here too, in phrases like ‘contemplating the nature of arising and passing away,’ etc., the arising and passing away of the form-aggregate itself should be brought out. |
sesaṃ vuttasadisameva. |
The rest is similar to what has been said. |
♦ 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 previous craving that originates it is the truth of the origin; the non-occurrence of both is the truth of cessation; the aforesaid noble path 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 is the outlet to arahantship for one monk by way of grasping the fourfold clear comprehension. |
♦ catusampajaññapabbaṃ niṭṭhitaṃ. |
♦ The Catusampajaññapabba section is finished. |
♦ paṭikūlamanasikārapabbavaṇṇanā |
♦ Explanation of the Section on Attention to Repulsiveness |
♦ 377. evaṃ catusampajaññavasena kāyānupassanaṃ vibhajitvā idāni paṭikūlamanasikāravasena vibhajituṃ puna caparantiādimāha. |
♦ 377. Having thus analyzed the contemplation of the body by way of the four kinds of full awareness, now, in order to analyze it by way of attention to repulsiveness, he said, “And further,” and so on. |
tattha imameva kāyantiādīsu yaṃ vattabbaṃ siyā, taṃ sabbaṃ sabbākārena vitthārato visuddhimagge kāyagatāsatikammaṭṭhāne vuttaṃ. |
Therein, whatever should be said in the phrases beginning “this very body,” all that has been said in every way in detail in the Visuddhimagga in the section on the meditation subject of mindfulness directed to the body. |
ubhatomukhāti heṭṭhā ca upari cāti dvīhi mukhehi yuttā. |
With openings at both ends means having two mouths, that is, below and above. |
nānāvihitassāti nānāvidhassa. |
Of various kinds means of different 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 vibhūtakālo veditabbo. |
♦ Herein, this is the connection with the simile — for the body composed of the four great elements is like a sack with openings at both ends; the thirty-two parts, such as hair of the head, are like the various kinds of grain mixed and put therein; the meditator is like a man with good eyesight; the time when the thirty-two parts become manifest to the yogi should be understood as like the time when the various kinds of grain become clear to him as he unties that sack and examines it. |
iti ajjhattaṃ vāti evaṃ kesādipariggaṇhanena attano vā kāye, parassa vā kāye, kālena vā attano, kālena vā parassa kāye kāyānupassī viharati. |
Thus internally or, in this way, by comprehending the hair of the head and so on, he dwells contemplating the body in his own body, or in the body of another, or at one time in his own, and at another time in the body of another. |
ito paraṃ vuttanayameva. |
From here on, the method is as stated. |
kevalañhi idha dvattiṃsākārapariggāhikā sati dukkhasaccanti evaṃ yojanaṃ katvā niyyānamukhaṃ veditabbaṃ. |
Only here, mindfulness that comprehends the thirty-two parts is the truth of suffering; having made the connection thus, the path to release is to be understood. |
sesaṃ purimasadisamevāti. |
The rest is just like the preceding. |
♦ paṭikūlamanasikārapabbaṃ niṭṭhitaṃ. |
♦ The section on attention to repulsiveness is finished. |
♦ dhātumanasikārapabbavaṇṇanā |
♦ Explanation of the Section on Attention to the Elements |
♦ 378. evaṃ paṭikūlamanasikāravasena kāyānupassanaṃ vibhajitvā idāni dhātumanasikāravasena vibhajituṃ puna caparantiādimāha. |
♦ 378. Having thus analyzed the contemplation of the body by way of attention to repulsiveness, he now says, “And further,” etc., in order to analyze it by way of attention to the elements. |
tatthāyaṃ 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 ... pe ... vāyodhātū”ti evaṃ paccavekkhati. |
Therein, this is the explanation of the meaning along with the connection of the simile — just as a certain cow-butcher, or his apprentice who is fed and paid by him, having killed a cow and divided it up, would sit down at the crossroads, at a place in the middle of the four great highways leading to the four directions, having made it into portions; just so, a monk, in whatever posture he may be among the four postures, because he is standing in that way, and because he is standing in that way, he reflects on the body as it is placed, as it is disposed: “There is in this body the earth element… and so on… the air element.” |
♦ kiṃ vuttaṃ hoti — yathā goghātakassa gāviṃ posentassāpi āghātanaṃ āharantassāpi āharitvā tattha bandhitvā ṭhapentassapi vadhentassāpi vadhitaṃ mataṃ passantassāpi tāvadeva gāvīti saññā na antaradhāyati, yāva naṃ padāletvā bilaso na vibhajati. |
♦ What is meant by this? — Just as for a cow-butcher, even while he is raising the cow, even while he is bringing it to the slaughterhouse, even while he has brought it there and tied it up, even while he is killing it, even while he is looking at it after it has been killed and is dead, the perception of ‘cow’ does not disappear, as long as he has not cut it up and divided it into pieces. |
vibhajitvā nisinnassa panassa gāvīti saññā antaradhāyati, maṃsasaññā pavattati. |
But when he is seated after having divided it, the perception of 'cow' disappears, and the perception of 'meat' arises. |
nāssa evaṃ hoti — “ahaṃ gāviṃ vikkiṇāmi, ime gāviṃ harantī”ti. |
It does not occur to him thus: "I am selling a cow, these people are taking a cow." |
atha khvassa “ahaṃ maṃsaṃ vikkiṇāmi, ime maṃsaṃ haranti” cceva hoti; |
Rather, it occurs to him, "I am selling meat, these people are taking meat"; |
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. |
in the same way, for this monk, in his former state as an ignorant ordinary person, whether he was a householder or had gone forth, the perception of ‘a being’ or ‘a person’ does not disappear as long as he does not, after having broken down the solid mass, reflect on this very body as it is placed, as it is disposed, in terms of the elements. |
dhātuso paccavekkhato panassa sattasaññā antaradhāyati, dhātuvaseneva cittaṃ santiṭṭhati. |
But when he reflects on it in terms of the elements, the perception of a being disappears, and the mind becomes established in the elements alone. |
tenāha bhagavā — “‘imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. |
Therefore the Blessed One said: “'He reflects on this very body, as it is placed, as it is disposed, in terms 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 ... pe ... vāyodhātū”ti. |
Just as, monks, a skilled cow-butcher or… and so on… the air element.” |
goghātako viya hi yogī, gāvīti saññā viya sattasaññā, catumahāpatho viya catuiriyāpatho, bilaso vibhajitvā nisinnabhāvo viya dhātuso paccavekkhaṇanti ayamettha pāḷivaṇṇanā. |
For the yogī is like the cow-butcher, the perception of a being is like the perception of a cow, the four postures are like the four great highways, the state of being seated after having divided it into portions is like reflecting on it in terms of the elements. This is the explanation of the Pāḷi here. |
kammaṭṭhānakathā pana visuddhimagge vitthāritā. |
The talk on the meditation subject, however, is detailed in the Visuddhimagga. |
♦ iti ajjhattaṃ vāti evaṃ catudhātupariggaṇhanena attano vā kāye, parassa vā kāye, kālena vā attano, kālena vā parassa kāye kāyānupassī viharati. |
♦ Thus internally or, in this way, by comprehending the four elements, he dwells contemplating the body in his own body, or in the body of another, or at one time in his own, and at another time in the body of another. |
ito paraṃ vuttanayameva. |
From here on, the method is as stated. |
kevalañhi idha catudhātupariggāhikā sati dukkhasaccanti evaṃ yojanaṃ katvā niyyānamukhaṃ veditabbaṃ, sesaṃ purimasadisamevāti. |
Only, here, the mindfulness that comprehends the four elements is the truth of suffering, and having made the connection thus, the path of release should be known; the rest is just like the preceding. |
♦ dhātumanasikārapabbaṃ niṭṭhitaṃ. |
♦ The section on attention to the elements is finished. |
♦ navasivathikapabbavaṇṇanā |
♦ Explanation of the Nine Charnel Ground Sections |
♦ 379. evaṃ dhātumanasikāravasena kāyānupassanaṃ vibhajitvā idāni navahi sivathikapabbehi vibhajituṃ puna caparantiādimāha. |
♦ 379. Having thus analyzed the contemplation of the body by way of attention to the elements, now, in order to analyze it by way of the nine charnel ground sections, he says, “And further,” and so on. |
tattha seyyathāpi passeyyāti yathā passeyya. |
Therein, just as if one were to see means just as one might see. |
sarīranti matasarīraṃ. |
A body means a dead body. |
sivathikāya chaḍḍitanti susāne apaviddhaṃ. |
Cast away in a charnel ground means thrown away in a cemetery. |
ekāhaṃ matassa assāti ekāhamataṃ. |
As if it were dead for one day means dead for one day. |
dvīhaṃ matassa assāti dvīhamataṃ. |
As if it were dead for two days means dead for two days. |
tīhaṃ matassa assāti tīhamataṃ. |
As if it were dead for three days means dead for three days. |
kammārabhastā viya vāyunā uddhaṃ jīvitapariyādānā yathānukkamaṃ samuggatena sūnabhāvena uddhumātattā uddhumātaṃ, uddhumātameva uddhumātakaṃ. |
Swollen because of being inflated with air, like a blacksmith’s bellows, which has gradually arisen since the end of life, bloated; bloated itself is bloatedness. |
paṭikūlattā vā kucchitaṃ uddhumātanti uddhumātakaṃ. |
Or, due to its repulsiveness, a despicable bloated thing is bloatedness. |
vinīlaṃ vuccati viparibhinnavaṇṇaṃ, vinīlameva vinīlakaṃ. |
Discolored is said of that which has a changed color; discolored itself is discoloration. |
paṭikūlattā vā kucchitaṃ vinīlanti vinīlakaṃ. |
Or, due to its repulsiveness, a despicable discolored thing is discoloration. |
maṃsussadaṭṭhānesu rattavaṇṇassa pubbasannicayaṭṭhānesu setavaṇṇassa yebhuyyena ca nīlavaṇṇassa nīlaṭṭhānesu nīlasāṭakapārutasseva chavasarīrassetaṃ adhivacanaṃ. |
This is a term for a corpse which, in the places where the flesh is abundant, is of a reddish color, in the places where pus has accumulated, is of a whitish color, and for the most part, in the blue places, is of a blue color, as if covered with a blue cloth. |
paribhinnaṭṭhānehi navahi vā vaṇamukhehi vissandamānapubbaṃ vipubbaṃ, vipubbameva vipubbakaṃ. |
Festering is pus flowing from the nine wound-openings in the festering places; festering itself is festering. |
paṭikūlattā vā kucchitaṃ vipubbanti vipubbakaṃ. |
Or, because it is repulsive, despicable festering is called festering. |
vipubbakaṃ jātaṃ tathābhāvaṃ gatanti vipubbakajātaṃ. |
Having become festering means having reached that state, thus it is called having become festering. |
♦ so imameva kāyanti so bhikkhu imaṃ attano kāyaṃ tena kāyena saddhiṃ ñāṇena upasaṃharati upaneti. |
♦ He this very body, that monk brings his own body together with that body by means of knowledge, he brings it near. |
kathaṃ? ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatītoti. |
How? This body too is of such a nature, it will become like this, it has not escaped this. |
idaṃ vuttaṃ hoti — āyu, usmā, viññāṇanti imesaṃ tiṇṇaṃ dhammānaṃ atthitāya ayaṃ kāyo ṭhānagamanādikhamo hoti, imesaṃ pana vigamā ayampi kho kāyo evaṃdhammo evaṃ pūtikasabhāvoyeva, evaṃbhāvī evaṃ uddhumātādibhedo bhavissati, evaṃanatīto evaṃ uddhumātādibhāvaṃ anatikkantoti. |
This is what is meant: this body is capable of standing, walking, etc., because of the existence of these three things: life, heat, and consciousness. But when these depart, this body too is of such a nature, it will become just so putrid in nature, it will become like this, it will become swollen, etc., it has not escaped this, it has not gone beyond the state of being swollen, etc. |
iti ajjhattaṃ vāti evaṃ uddhumātādipariggaṇhanena attano vā kāye, parassa vā kāye, kālena vā attano, kālena vā parassa kāye kāyānupassī viharati. |
Thus internally or, in this way, by comprehending the swollen state and so on, he dwells contemplating the body in his own body, or in the body of another, or at one time in his own, and at another time in the body of another. |
♦ khajjamānanti udarādīsu nisīditvā udaramaṃsaoṭṭhamaṃsākkhikūṭādīni luñcitvā luñcitvā khādiyamānaṃ. |
♦ Being devoured means being eaten, after having been torn and torn away from the belly and other places, such as the flesh of the belly, the flesh of the lips, and the sockets of the eyes, by sitting on them. |
samaṃsalohitanti sāvasesamaṃsalohitayuttaṃ. |
With flesh and blood means with remaining flesh and blood. |
nimaṃsalohitamakkhitanti maṃse khīṇepi lohitaṃ na sussati, taṃ sandhāya vuttaṃ “nimaṃsalohitamakkhitan”ti. |
Smeared with fleshless blood, even when the flesh is gone, the blood does not dry up; with reference to that, it is said, "smeared with fleshless blood." |
aññenāti aññena disābhāgena. |
In another means in another direction. |
hatthaṭṭhikanti catusaṭṭhibhedampi hatthaṭṭhikaṃ pāṭiyekkaṃ pāṭiyekkaṃ vippakiṇṇaṃ. |
A hand bone means the sixty-four kinds of hand bones, scattered one by one. |
pādaṭṭhikādīsupi eseva nayo. |
This same method applies to the foot bones and so on. |
♦ terovassikānīti atikkantasaṃvaccharāni. |
♦ A year old means the years have passed. |
pūtīnīti abbhokāse ṭhitāni vātātapavuṭṭhisamphassena terovassikāneva pūtīni honti, antobhūmigatāni pana cirataraṃ tiṭṭhanti. |
Rotten means those that have been in the open air, through contact with wind, sun, and rain, become rotten after a year; but those that have gone into the ground last longer. |
cuṇṇakajātānīti cuṇṇaṃ cuṇṇaṃ hutvā vippakiṇṇāni. |
Turned to dust means having become dust and scattered. |
sabbattha so imamevāti vuttanayena khajjamānādīnaṃ vasena yojanā kātabbā. |
Everywhere, he himself and so on, the application should be made in accordance with the method stated for the state of being devoured and so on. |
iti ajjhattaṃ vāti evaṃ khajjamānādipariggaṇhanena yāva cuṇṇakabhāvā attano vā kāye, parassa vā kāye kālena vā attano, kālena vā parassa kāye kāyānupassī viharati. |
Thus internally or, in this way, by comprehending the state of being devoured and so on, up to the state of being powder, in one's own body, or in another's body, or at times in one's own, and at times in another's body, he dwells contemplating the body. |
♦ idha pana ṭhatvā navasivathikā samodhānetabbā. |
♦ But here, standing, the nine charnel grounds should be summarized. |
ekāhamataṃ vāti hi ādinā nayena vuttā sabbāpi ekā, kākehi vā khajjamānantiādikā ekā, aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhanti ekā, nimaṃsalohitamakkhitaṃ nhārusambandhanti ekā, apagatamaṃsalohitaṃ nhārusambandhanti ekā, aṭṭhikāni apagatasambandhānītiādikā ekā aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgānīti ekā, puñjakitāni terovassikānīti ekā, pūtīni cuṇṇakajātānīti ekāti. |
For whether dead for one day, etc., as stated in the method beginning with this, all are one; or being devoured by crows, etc., is one; a chain of bones with flesh and blood, held together by sinews, is one; smeared with fleshless blood, held together by sinews, is one; devoid of flesh and blood, held together by sinews, is one; bones without sinews, etc., is one; bones white, like the color of a conch shell, is one; heaped up, a year old, is one; rotten and turned to dust, is one. |
♦ evaṃ kho, bhikkhaveti idaṃ navasivathikā dassetvā kāyānupassanaṃ niṭṭhapento āha. |
♦ Thus indeed, O monks, this is what he said, finishing the contemplation of the body after showing the nine charnel grounds. |
tattha navasivathikapariggāhikā sati dukkhasaccaṃ, tassā samuṭṭhāpikā purimataṇhā samudayasaccaṃ, ubhinnaṃ appavatti nirodhasaccaṃ, dukkhaparijānano samudayapajahano nirodhārammaṇo ariyamaggo maggasaccaṃ. |
Therein, mindfulness that comprehends the nine charnel grounds is the truth of suffering; the previous 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 which understands suffering, abandons its origin, and has cessation as its object is the truth of the path. |
evaṃ catusaccavasena ussakkitvā nibbutiṃ pāpuṇātīti idaṃ navasivathikapariggāhakānaṃ bhikkhūnaṃ yāva arahattā niyyānamukhanti. |
Thus, having ascended by way of the four truths, he attains nibbāna. This is the path to release for the monks who comprehend the nine charnel grounds, up to arahantship. |
♦ navasivathikapabbaṃ niṭṭhitaṃ. |
♦ The ninth charnel ground section is finished. |
♦ ettāvatā ca ānāpānapabbaṃ, iriyāpathapabbaṃ, catusampajaññapabbaṃ, paṭikūlamanasikārapabbaṃ, dhātumanasikārapabbaṃ, navasivathikapabbānīti cuddasapabbā kāyānupassanā niṭṭhitā hoti. |
♦ Thus far, the fourteen sections of the contemplation of the body are finished: the section on in-and-out breathing, the section on the four postures, the section on the four kinds of full awareness, the section on attention to repulsiveness, the section on attention to the elements, and the nine charnel ground sections. |
tattha ānāpānapabbaṃ, paṭikūlamanasikārapabbanti imāneva dve appanākammaṭṭhānāni, sivathikānaṃ pana ādīnavānupassanāvasena vuttattā sesāni dvādasāpi upacārakammaṭṭhānānevāti. |
Therein, the section on in-and-out breathing and the section on attention to repulsiveness are the two meditation subjects for absorption; but since the charnel grounds are spoken of by way of contemplating their danger, the remaining twelve are only meditation subjects for access concentration. |
♦ kāyānupassanā niṭṭhitā. |
♦ The contemplation of the body is finished. |
♦ vedanānupassanāvaṇṇanā |
♦ Explanation of the Contemplation of Feelings |
♦ 380. evaṃ bhagavā cuddasavidhena kāyānupassanāsatipaṭṭhānaṃ kathetvā idāni navavidhena vedanānupassanaṃ kathetuṃ kathañca, bhikkhavetiādimāha. |
♦ 380. Thus the Blessed One, having taught the establishment of mindfulness on the contemplation of the body in fourteen ways, now, in order to teach the contemplation of feelings in nine ways, said, “And how, O monks,” and so on. |
tattha sukhaṃ vedananti kāyikaṃ vā cetasikaṃ vā sukhaṃ vedanaṃ vedayamāno “ahaṃ sukhaṃ vedanaṃ vedayāmī”ti pajānātīti attho. |
Therein, a pleasant feeling means, when feeling a pleasant feeling, whether physical or mental, he knows, “I am feeling a pleasant feeling,” this is the meaning. |
tattha kāmaṃ uttānaseyyakāpi dārakā thaññapivanādikāle sukhaṃ vedayamānā “sukhaṃ vedanaṃ vedayāmā”ti pajānanti, na panetaṃ evarūpaṃ jānanaṃ sandhāya vuttaṃ. |
Therein, even infants lying on their backs know, when they feel pleasure at the time of drinking milk and so on, “We are feeling a pleasant feeling,” but it is not with reference to such a kind of knowing that this is said. |
evarūpañhi jānanaṃ sattūpaladdhiṃ na jahati, attasaññaṃ na ugghāṭeti, kammaṭṭhānaṃ vā satipaṭṭhānabhāvanā vā na hoti. |
For such knowing does not abandon the clinging to a self, 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 jahati, attasaññaṃ ugghāṭeti, kammaṭṭhānañceva satipaṭṭhānabhāvanā ca hoti. |
But the knowing of this monk abandons the clinging to a self, uproots the perception of a self, and is both a meditation subject and the development of the foundations of mindfulness. |
idañhi “ko vedayati, kassa vedanā, kiṃ kāraṇā vedanā”ti evaṃ sampajānavediyanaṃ sandhāya vuttaṃ. |
This is said with reference to the clear comprehension that knows thus: "Who feels? Whose is the feeling? For what reason is there 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 is the feeling? The feeling does not belong to any being or person. |
kiṃ kāraṇā vedanāti vatthuārammaṇāva panassa vedanā, tasmā esa evaṃ pajānāti “taṃ taṃ sukhādīnaṃ vatthuṃ ārammaṇaṃ katvā vedanāva vedayati taṃ pana vedanāya pavattiṃ upādāya’ahaṃ vedayāmī’ti vohāramattaṃ hotī”ti. |
For what reason is the feeling? The feeling is due to a basis and an object, therefore he knows thus: "The feeling itself feels, having made this or that pleasant or other thing its basis and object; but with regard to the occurrence of that feeling, the conventional expression 'I feel' arises." |
evaṃ vatthuṃ ārammaṇaṃ katvā vedanāva vedayatīti sallakkhento esa “sukhaṃ vedanaṃ vedayāmīti pajānātī”ti veditabbo cittalapabbate aññataratthero viya. |
Thus, as one who marks well that the feeling itself feels, having made the basis and object its own, he is to be understood as one who "knows, 'I feel a pleasant feeling'," like a certain elder in the Cittala mountain. |
♦ thero kira aphāsukakāle balavavedanāya nitthunanto aparāparaṃ parivattati, tameko daharo āha — “kataraṃ vo, bhante, ṭhānaṃ rujjatī”ti. |
♦ The elder, it is said, during a time of discomfort, groaning with a strong feeling, turns over and over again. A certain young monk said to him, "Venerable sir, which part of you hurts?" |
āvuso, pāṭiyekkaṃ rujjanaṭṭhānaṃ nāma natthi, vatthuṃ ārammaṇaṃ katvā vedanāva vedayatīti. |
"Friend, there is no particular place that hurts; it is just the feeling that feels, taking the body as its object." |
evaṃ jānanakālato paṭṭhāya adhivāsetuṃ vaṭṭati no, bhante,ti. |
"From the time of knowing thus, is it possible to endure it, venerable sir?" |
adhivāsemi, āvusoti. |
"I endure it, friend." |
adhivāsanā, bhante, seyyoti. |
"Endurance, venerable sir, is best." |
thero adhivāsesi. |
The elder endured it. |
vāto yāva hadayā phālesi, mañcake antāni rāsikatāni ahesuṃ. |
The wind pierced him up to the heart, the ends of the bed were piled up. |
thero daharassa dassesi “vaṭṭatāvuso, ettakā adhivāsanā”ti. |
The elder showed the young man, "Friend, is this much endurance enough?" |
daharo tuṇhī ahosi. |
The young man was silent. |
thero vīriyasamataṃ yojetvā saha paṭisambhidāhi arahattaṃ pāpuṇitvā samasīsī hutvā parinibbāyi. |
The elder, having balanced his energy, attained arahantship with the discriminations and, having become one of equal head, passed away into final Nibbāna. |
♦ yathā ca sukhaṃ, evaṃ dukkhaṃ ... pe ... nirāmisaṃ adukkhamasukhaṃ vedanaṃ vedayamāno “nirāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī”ti pajānāti. |
♦ And just as a pleasant feeling, so too a painful feeling… and so on… feeling a neither-painful-nor-pleasant feeling that is not of the flesh, he knows, “I am feeling a neither-painful-nor-pleasant feeling that is not of the flesh.” |
iti bhagavā rūpakammaṭṭhānaṃ kathetvā arūpakammaṭṭhānaṃ kathento yasmā phassavasena cittavasena vā kathiyamānaṃ pākaṭaṃ na hoti, andhakāraṃ viya khāyati, vedanānaṃ pana uppattipākaṭatāya vedanāvasena pākaṭaṃ hoti, tasmā sakkapañhe viya idhāpi vedanāvasena arūpakammaṭṭhānaṃ kathesi. |
Thus the Blessed One, having taught the meditation subject of form, in teaching the meditation subject of the formless, since when it is taught by way of contact or by way of consciousness it is not clear, it appears as if in darkness, but by way of feelings it becomes clear because of the clarity of the arising of feelings, therefore, as in the Sakka’s Questions, here too he taught the formless meditation subject by way of feelings. |
tattha “duvidhañhi kammaṭṭhānaṃ rūpakammaṭṭhānaṃ arūpakammaṭṭhānañcā”tiādi kathāmaggo sakkapañhe vuttanayeneva veditabbo. |
Therein, the course of the teaching, “For the meditation subject is twofold: the meditation subject of form and the meditation subject of the formless,” and so on, should be understood in the same way as it was stated in Sakka’s Questions. |
♦ tattha sukhaṃ vedanantiādīsu ayaṃ aparopi pajānanapariyāyo, sukhaṃ vedanaṃ vedayāmīti pajānātīti sukhavedanākkhaṇe dukkhavedanāya abhāvato sukhaṃ vedanaṃ vedayamāno “sukhaṃ vedanaṃyeva vedayāmī”ti pajānāti. |
♦ Therein, in "feeling a pleasant feeling," etc., this is another mode of knowing: when feeling a pleasant feeling, he knows, "I am feeling a pleasant feeling," because at the moment of a pleasant feeling there is no painful feeling, so when feeling a pleasant feeling, he knows, "I am feeling only a pleasant feeling." |
tena yā pubbe bhūtapubbā dukkhavedanā, tassa idāni abhāvato imissā ca sukhāya vedanāya ito paṭhamaṃ abhāvato vedanā nāma aniccā adhuvā vipariṇāmadhammā, itiha tattha sampajāno hoti. |
By that, because of the absence now of the painful feeling that was formerly present, and because of the absence before of this pleasant feeling, feelings are impermanent, not lasting, subject to change. Thus he is fully aware 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. |
♦ “Aggivessana, at the time when he feels a pleasant feeling, at that time he does not feel a painful feeling, nor does he feel a neither-painful-nor-pleasant feeling; at that time he feels only a pleasant feeling. |
yasmiṃ, aggivessana, samaye dukkhaṃ ... pe ... adukkhamasukhaṃ vedanaṃ vedeti, neva tasmiṃ samaye sukhaṃ vedanaṃ vedeti, na dukkhaṃ vedanaṃ vedeti, adukkhamasukhaṃyeva tasmiṃ samaye vedanaṃ vedeti. |
Aggivessana, at the time when a painful... and so on... he feels a neither-painful-nor-pleasant feeling, at that time he does not feel a pleasant feeling, nor does he feel a painful feeling; at that time he feels only a neither-painful-nor-pleasant feeling. |
sukhāpi, kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. |
A pleasant feeling, too, Aggivessana, is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation. |
dukkhāpi, kho ... pe ... adukkhamasukhāpi kho, aggivessana, vedanā aniccā ... pe ... nirodhadhammā. |
A painful feeling, too… and so on… a neither-painful-nor-pleasant feeling, too, Aggivessana, is impermanent… and so on… subject to cessation. |
evaṃ passaṃ, aggivessana, sutavā ariyasāvako sukhāyapi vedanāya nibbindati, dukkhāyapi vedanāya nibbindati, adukkhamasukhāyapi vedanāya nibbindati, nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ ‘vimuttamī’ti ñāṇaṃ hoti, ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti . |
Seeing thus, Aggivessana, a learned noble disciple becomes disenchanted with pleasant feeling, becomes disenchanted with painful feeling, becomes disenchanted with neither-painful-nor-pleasant feeling. Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. In the liberated one, the knowledge arises, ‘I am liberated.’ He understands, ‘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.’” |
♦ sāmisaṃ vā sukhantiādīsu sāmisā sukhā nāma pañcakāmaguṇāmisasannissitā cha gehasitasomanassavedanā. |
♦ In the case of "carnal or pleasant" and so on, carnal pleasant feelings are the six feelings of mental pleasure connected with the five strands of sensual pleasure. |
nirāmisā sukhā nāma cha nekkhammasitasomanassavedanā. |
Non-carnal pleasant feelings are the six feelings of mental pleasure connected with renunciation. |
sāmisā dukkhā nāma cha gehasitadomanassavedanā. |
Carnal painful feelings are the six feelings of mental pain connected with the household life. |
nirāmisā dukkhā nāma cha nekkhammasitadomanassavedanā. |
Non-carnal painful feelings are the six feelings of mental pain connected with renunciation. |
sāmisā adukkhamasukhā nāma cha gehasitaupekkhāvedanā. |
Carnal neither-painful-nor-pleasant feelings are the six feelings of equanimity connected with the household life. |
nirāmisā adukkhamasukhā nāma cha nekkhammasitaupekkhāvedanā. |
Non-carnal neither-painful-nor-pleasant feelings are the six feelings of equanimity connected with renunciation. |
tāsaṃ vibhāgo sakkapañhe vuttoyeva. |
Their division has already been stated in the Sakka’s Questions. |
♦ iti ajjhattaṃ vāti evaṃ sukhavedanādipariggaṇhanena attano vā vedanāsu, parassa vā vedanāsu, kālena vā attano, kālena vā parassa vedanāsu vedanānupassī viharati. |
♦ Thus internally or, in this way, by comprehending pleasant feelings and so on, he dwells contemplating feelings in his own feelings, or in the feelings of another, or at one time in his own, and at another time in the feelings of another. |
samudayavayadhammānupassī vāti ettha pana avijjāsamudayā vedanāsamudayotiādīhi pañcahi pañcahi ākārehi vedanānaṃ samudayañca vayañca passanto “samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, kālena samudayadhammānupassī vā vedanāsu, kālena vayadhammānupassī vā vedanāsu viharatī”ti veditabbo. |
Contemplating the phenomena of arising and passing away, or herein, seeing the arising and passing away of feelings in five ways each, beginning with "from the arising of ignorance, the arising of feeling," he is to be understood as "dwelling contemplating the phenomena of arising in feelings, or dwelling contemplating the phenomena of passing away in feelings, or at times dwelling contemplating the phenomena of arising in feelings, and at times dwelling contemplating the phenomena of passing away in feelings." |
ito paraṃ kāyānupassanāyaṃ vuttanayameva. |
From here on, the method is the same as that stated in the contemplation of the body. |
kevalañhi idha vedanāpariggāhikā sati dukkhasaccanti evaṃ yojanaṃ katvā vedanāpariggāhakassa bhikkhuno niyyānamukhaṃ veditabbaṃ, sesaṃ tādisamevāti. |
Only, here, mindfulness that comprehends feelings is the truth of suffering, and having made the connection thus, the path of release for the monk who comprehends feelings should be known; the rest is just the same. |
♦ vedanānupassanā niṭṭhitā. |
♦ The contemplation of feelings is finished. |
♦ cittānupassanāvaṇṇanā |
♦ Explanation of the Contemplation of the Mind |
♦ 381. evaṃ navavidhena vedanānupassanāsatipaṭṭhānaṃ kathetvā idāni soḷasavidhena cittānupassanaṃ kathetuṃ kathañca, bhikkhavetiādimāha. |
♦ 381. Thus, having taught the establishment of mindfulness on the contemplation of feelings in nine ways, now, in order to teach the contemplation of the mind in sixteen ways, he said, “And how, O monks,” and so on. |
tattha sarāganti aṭṭhavidhalobhasahagataṃ. |
Therein, with passion means accompanied by the eight kinds of greed. |
vītarāganti lokiyakusalābyākataṃ. |
Without passion means worldly wholesome and indeterminate. |
idaṃ pana yasmā sammasanaṃ na dhammasamodhānaṃ tasmā idha ekapadepi lokuttaraṃ na labbhati. |
But since this is a consideration, not a combination of things, the supramundane is not obtained here even in a single term. |
sesāni cattāri akusalacittāni neva purimapadaṃ na pacchimapadaṃ bhajanti. |
The remaining four unwholesome states of mind do not belong to either the preceding term or the following term. |
sadosanti duvidhadomanassasahagataṃ. |
With hate means accompanied by the two kinds of mental pain. |
vītadosanti lokiyakusalābyākataṃ. |
Without hate means worldly wholesome and indeterminate. |
sesāni dasa akusalacittāni neva purimapadaṃ, na pacchimapadaṃ bhajanti. |
The remaining ten unwholesome states of mind do not belong to either the preceding term or the following term. |
samohanti vicikicchāsahagatañceva, uddhaccasahagatañcāti duvidhaṃ. |
With delusion means both accompanied by doubt and accompanied by restlessness, thus it is twofold. |
yasmā pana moho sabbākusalesu uppajjati, tasmā sesānipi idha vaṭṭantiyeva. |
But since delusion arises in all unwholesome states, the others are also applicable here. |
imasmiññeva hi duke dvādasākusalacittāni pariyādinnānīti. |
In this very pair, the twelve unwholesome states of mind are included. |
vītamohanti lokiyakusalābyākataṃ. |
Without delusion means worldly wholesome and indeterminate. |
saṅkhittanti thinamiddhānupatitaṃ. |
Contracted means fallen into sloth and torpor. |
etañhi saṅkuṭitacittaṃ nāma. |
This is called a shrunken mind. |
vikkhittanti uddhaccasahagataṃ, etañhi pasaṭacittaṃ nāma. |
Distracted means accompanied by restlessness; this is called a scattered mind. |
♦ mahaggatanti rūpārūpāvacaraṃ. |
♦ Exalted means of the fine-material and immaterial spheres. |
amahaggatanti kāmāvacaraṃ. |
|
sauttaranti kāmāvacaraṃ. |
Not exalted means of the sense-sphere. |
anuttaranti rūpāvacaraṃ arūpāvacarañca. |
With a superior means of the sense-sphere. |
tatrāpi sauttaraṃ rūpāvacaraṃ, anuttaraṃ arūpāvacarameva. |
Without a superior means of the fine-material sphere and the immaterial sphere. |
samāhitanti yassa appanāsamādhi upacārasamādhi vā atthi. |
Therein also, the fine-material sphere is with a superior, the immaterial sphere alone is without a superior. |
asamāhitanti ubhayasamādhivirahitaṃ . |
Concentrated means that which has absorption-concentration or access-concentration. |
vimuttanti tadaṅgavikkhambhanavimuttīhi vimuttaṃ. |
Unconcentrated means devoid of both kinds of concentration. |
avimuttanti ubhayavimuttivirahitaṃ. |
Liberated means liberated by the liberation of suppression by the opposite and by the liberation of suppression. |
samucchedapaṭippassaddhinissaraṇavimuttīnaṃ pana idha okāsova natthi. |
Unliberated means devoid of both kinds of liberation. |
| But here there is no occasion for the liberations of eradication, tranquilization, and escape. | |
♦ iti ajjhattaṃ vāti evaṃ sarāgādipariggaṇhanena 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, in this way, by comprehending the mind with passion and so on, at whichever moment whichever mind occurs, marking that very one, he dwells contemplating the mind in his own mind, or in the mind of another, or at one time in his own, and at another time in the mind of another. |
samudayavayadhammānupassīti ettha pana avijjāsamudayā viññāṇasamudayoti evaṃ pañcahi pañcahi ākārehi viññāṇassa samudayo ca vayo ca nīharitabbo. |
Contemplating the phenomena of arising and passing away, and here, the arising and passing away of consciousness should be brought out in five ways each, thus: "from the arising of ignorance, the arising of consciousness." |
ito paraṃ vuttanayameva. |
From here on, the method is as stated. |
kevalañhi idha cittapariggāhikā sati dukkhasaccanti evaṃ padayojanaṃ katvā cittapariggāhakassa bhikkhuno niyyānamukhaṃ veditabbaṃ. |
|
sesaṃ tādisamevāti. |
Only, here, the mindfulness that comprehends the mind is the truth of suffering; having thus made the connection of the words, the path of release for the monk who comprehends the mind should be known. |
| The rest is just the same. | |
♦ cittānupassanā niṭṭhitā. |
♦ The contemplation of the mind is finished. |
♦ dhammānupassanā nīvaraṇapabbavaṇṇanā |
♦ Explanation of the Hindrances Section of the Contemplation of Dhammas |
♦ 382. evaṃ soḷasavidhena cittānupassanāsatipaṭṭhānaṃ kathetvā idāni pañcavidhena dhammānupassanaṃ kathetuṃ kathañca, bhikkhavetiādimāha. |
♦ 382. Having thus taught the establishment of mindfulness on the contemplation of the mind in sixteen ways, he now, in order to teach the contemplation of dhammas in five ways, says, “And how, O monks,” and so on. |
apica bhagavatā kāyānupassanāya suddharūpapariggaho kathito, vedanācittānupassanāhi suddhārūpapariggaho. |
Moreover, the Blessed One has taught the comprehension of pure form in the contemplation of the body, and the comprehension of pure formlessness in the contemplations of feeling and mind. |
idāni rūpārūpamissakapariggahaṃ kathetuṃ “kathañca, bhikkhave”tiādimāha. |
Now, in order to teach the comprehension of the mixture of form and formlessness, he said, “And how, O monks,” and so on. |
kāyānupassanāya vā rūpakkhandhapariggahova kathito, vedanānupassanāya vedanākkhandhapariggahova, cittānupassanāya viññāṇakkhandhapariggahova idāni saññāsaṅkhārakkhandhapariggahampi kathetuṃ “kathañca, bhikkhave”tiādimāha. |
Or, in the contemplation of the body, the comprehension of the aggregate of form alone was taught; in the contemplation of feeling, the comprehension of the aggregate of feeling alone; in the contemplation of the mind, the comprehension of the aggregate of consciousness alone. Now, in order to teach the comprehension of the aggregates of perception and formations as well, he said, “And how, O monks,” and so on. |
♦ tattha santanti abhiṇhasamudācāravasena saṃvijjamānaṃ. |
♦ Therein, existing means being present due to frequent occurrence. |
asantanti asamudācāravasena vā pahīnattā vā asaṃvijjamānaṃ. |
Non-existent means not being present either due to non-occurrence or due to being abandoned. |
yathā cāti yena kāraṇena kāmacchandassa uppādo hoti. |
And how, that is, for what reason there is an arising of sensual desire. |
tañca pajānātīti tañca kāraṇaṃ pajānāti. |
He knows that too means he knows that reason too. |
iti iminā nayena sabbapadesu attho veditabbo. |
In this way, the meaning should be understood in all passages. |
♦ tattha subhanimitte ayonisomanasikārena kāmacchandassa uppādo hoti. |
♦ Therein, through unwise attention to a sign of beauty, sensual desire arises. |
subhanimittaṃ nāma subhampi subhanimittaṃ, subhārammaṇampi subhanimittaṃ. |
The sign of beauty means both the beautiful itself is a sign of beauty, and an object of beauty is a sign of beauty. |
ayonisomanasikāro nāma anupāyamanasikāro uppathamanasikāro anicce niccanti vā, dukkhe sukhanti vā, anattani attāti vā, asubhe subhanti vā manasikāro. |
Unwise attention means attention that is not the right way, attention that is the wrong path, attention that takes the impermanent as permanent, or the painful as pleasant, or the not-self as self, or the impure as pure. |
taṃ tattha bahulaṃ pavattayato kāmacchando uppajjati. |
When one frequently engages in that, sensual desire arises. |
tenāha bhagavā — “atthi, bhikkhave, subhanimittaṃ, tattha ayonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā kāmacchandassa uppādāya uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāyā”ti . |
Therefore the Blessed One said: “There is, monks, a sign of beauty; much practice of unwise attention to it, this is the nutriment for the arising of unarisen sensual desire, or for the increase and full development of arisen sensual desire.” |
♦ asubhanimitte pana yonisomanasikārenassa pahānaṃ hoti. |
♦ But by wise attention to the sign of the foul, its abandonment occurs. |
asubhanimittaṃ nāma asubhampi asubhārammaṇampi. |
The sign of the foul means both the foul itself and a foul object. |
yonisomanasikāro nāma upāyamanasikāro pathamanasikāro anicce aniccanti vā, dukkhe dukkhanti vā, anattani anattāti vā, asubhe asubhanti vā manasikāro. |
Wise attention means attention that is the right way, attention that is the path, attention that takes the impermanent as impermanent, or the painful as painful, or the not-self as not-self, or the foul as foul. |
taṃ tattha bahulaṃ pavattayato kāmacchando pahīyati. |
When one frequently engages in that, sensual desire is abandoned. |
tenāha bhagavā — “atthi, bhikkhave, asubhanimittaṃ, tattha yonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā kāmacchandassa anuppādāya uppannassa vā kāmacchandassa pahānāyā”ti . |
Therefore the Blessed One said: “There is, O monks, a sign of the foul; much practice of wise attention to it, this is the nutriment for the non-arising of unarisen sensual desire, or for the abandoning of arisen sensual desire.” |
♦ 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 sign of the foul, the practice of developing 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 bhojanamattaññunopi. |
For one who learns the ten kinds of signs of the foul, sensual desire is abandoned; for one who develops it, for one who has the doors of the senses closed, for one who is of the habit of subsisting on water after taking four or five morsels, for one who is moderate in eating, sensual desire is also abandoned. |
teneva vuttaṃ — |
Therefore it is said: |
♦ “cattāro pañca ālope, abhutvā udakaṃ pive. |
♦ "Four or five morsels, having not eaten, one should drink water. |
♦ alaṃ phāsuvihārāya, pahitattassa bhikkhuno”ti. |
♦ Enough for the comfortable abiding of a monk who has put forth effort." |
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♦ asubhakammikatissattherasadise asubhabhāvanārate kalyāṇamitte sevantassapi kāmacchando pahīyati, ṭhānanisajjādīsu dasāsubhanissitasappāyakathāya pahīyati, tena vuttaṃ — “cha dhammā kāmacchandassa pahānāya saṃvattantī”ti. |
♦ For one who cultivates good friends who delight in the development of the foul, like the elder Tissa who practiced the foul meditation, sensual desire is abandoned; by suitable talk based on the ten foul things in postures of standing, sitting, etc., it is abandoned. Therefore it is said: “Six things lead to the abandonment of sensual desire.” |
imehi pana chahi dhammehi pahīnakāmacchandassa arahattamaggena āyatiṃ anuppādo hotīti pajānāti. |
He understands that for one whose sensual desire has been abandoned by these six things, there is no future arising through the path of Arahantship. |
♦ paṭighanimitte ayonisomanasikārena pana byāpādassa uppādo hoti. |
♦ With unwise attention to a sign of aversion, however, ill will arises. |
tattha paṭighampi paṭighanimittaṃ, paṭighārammaṇampi paṭighanimittaṃ. |
Therein, aversion itself is a sign of aversion, and an object of aversion is a sign of aversion. |
ayonisomanasikāro sabbattha ekalakkhaṇova. |
Unwise attention has the same characteristic everywhere. |
taṃ tasmiṃ nimitte bahulaṃ pavattayato byāpādo uppajjati. |
When one frequently directs it towards that sign, ill will arises. |
tenāha bhagavā — “atthi, bhikkhave, paṭighanimittaṃ, tattha ayonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā byāpādassa uppādāya uppannassa vā byāpādassa bhiyyobhāvāya vepullāyā”ti . |
Therefore the Blessed One said: “There is, O monks, a sign of aversion; much practice of unwise attention to it, this is the nutriment for the arising of unarisen ill will, or for the increase and full development of arisen ill will.” |
♦ mettāya pana cetovimuttiyā yonisomanasikārenassa pahānaṃ hoti. |
♦ But with wise attention to the liberation of the mind through loving-kindness, its abandonment occurs. |
tattha mettāti vutte appanāpi upacāropi vaṭṭati. |
Therein, when loving-kindness is mentioned, both absorption and access concentration are applicable. |
cetovimuttīti appanāva. |
Liberation of the mind means only absorption. |
yonisomanasikāro vuttalakkhaṇova. |
Wise attention has the same characteristic as described. |
taṃ tattha bahulaṃ pavattayato byāpādo pahīyati. |
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tenāha bhagavā — “atthi, bhikkhave, mettā cetovimutti, tattha yonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā byāpādassa anuppādāya uppannassa vā byāpādassa pahānāyā”ti . |
When one frequently directs it there, ill will is abandoned. |
| Therefore the Blessed One said: “There is, O monks, the liberation of the mind through loving-kindness; much practice of wise attention to it, this is the nutriment for the non-arising of unarisen ill will, or for the abandoning of arisen ill will.” | |
♦ apica cha dhammā byāpādassa pahānāya saṃvattanti mettānimittassa uggaho mettābhāvanānuyogo kammassakatāpaccavekkhaṇā paṭisaṅkhānabahulatā kalyāṇamittatā sappāyakathāti. |
♦ Moreover, six things conduce to the abandoning of ill will: the learning of the sign of loving-kindness, the practice of developing loving-kindness, reflection on one's own kamma, abundance of patient reflection, good friendship, and suitable talk. |
odissakānodissakadisāpharaṇānañhi aññataravasena mettaṃ uggaṇhantassāpi byāpādo pahīyati, odhisoanodhisopharaṇavasena mettaṃ bhāventassāpi. |
For one who learns loving-kindness in one of the ways of specified, unspecified, or directional pervasion, ill will is abandoned; for one who develops loving-kindness by way of specified or unspecified pervasion. |
“tvaṃ etassa kuddho kiṃ karissasi, kimassa sīlādīni vināsetuṃ sakkhissasi, nanu tvaṃ attano kammena āgantvā attano kammeneva gamissasi, parassa kujjhanaṃ nāma vītaccitaṅgāra tattāya salākagūthādīni gahetvā paraṃ paharitukāmatāsadisaṃ hoti. |
"What will you do by being angry with this person? Will you be able to destroy his virtue and so on? Do you not come by your own kamma and go by your own kamma? To be angry with another is like wishing to strike another by taking up a blazing charcoal, a sharp stake, or excrement. |
esopi tava kuddho kiṃ karissati, kiṃ te sīlādīni vināsetuṃ sakkhissati, esa attano kammena āgantvā attano kammeneva gamissati, appaṭicchitapaheṇakaṃ viya paṭivātaṃ khittarajomuṭṭhi viya ca etassevesa kodho matthake patissatī”ti evaṃ attano ca parassa ca kammassakataṃ paccavekkhatopi, ubhayakammassakataṃ paccavekkhitvā paṭisaṅkhāne ṭhitassāpi, assaguttattherasadise mettābhāvanārate kalyāṇamitte sevantassāpi byāpādo pahīyati. |
What will this angry person do to you? Will he be able to destroy your virtue and so on? He has come by his own kamma and will go by his own kamma. Just as an unreceived gift, just as a handful of dust thrown against the wind, so this anger of his will fall on his own head." Thus, for one who reflects on the ownership of kamma of both himself and the other, for one who stands in reflection after reflecting on the ownership of kamma of both, for one who cultivates good friends who are devoted to the development of loving-kindness, like the elder Assagutta, ill will is abandoned. |
ṭhānanisajjādīsu mettānissitasappāyakathāyapi pahīyati. |
In postures of standing, sitting, and so on, by suitable talk based on loving-kindness, it is abandoned. |
tena vuttaṃ — “cha dhammā byāpādassa pahānāya saṃvattantī”ti. |
Therefore it is said: "Six things conduce to the abandoning of ill will." |
imehi pana chahi dhammehi pahīnassa byāpādassa anāgāmimaggena āyatiṃ anuppādo hotīti pajānāti. |
He knows that for one whose ill will has been abandoned by these six things, there is no future arising through the path of a non-returner. |
♦ aratiādīsu ayonisomanasikārena thinamiddhassa uppādo hoti. |
♦ Through unwise attention to discontent and so on, sloth and torpor arise. |
tandī nāma kāyālasiyatā. |
Lassitude means bodily laziness. |
vijambhitā nāma kāyavinamanā. |
Yawning means stretching the body. |
bhattasammado nāma bhattamucchā bhattapariḷāho. |
Drowsiness from food means stupor from food, burning from food. |
cetaso līnattaṃ nāma cittassa līnākāro. |
Slackness of mind means the state of a sluggish mind. |
imesu aratiādīsu ayonisomanasikāraṃ bahulaṃ pavattayato thinamiddhaṃ uppajjati. |
in these states of discontent and so on, by frequently applying unwise attention, 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 . |
Therefore he said, "There is, O monks, discontent, lassitude, yawning, drowsiness from food, slackness of mind; much practice of unwise attention to it, this is the nutriment for the arising of unarisen sloth and torpor, or for the increase and full development of arisen sloth and torpor." |
♦ ārambhadhātuādīsu pana yonisomanasikārenassa pahānaṃ hoti. |
♦ But with wise attention to the element of arousal and so on, its abandonment occurs. |
ārambhadhātu nāma paṭhamārambhavīriyaṃ. |
The element of arousal means the initial effort of arousal. |
nikkamadhātu nāma kosajjato nikkhantatāya tato balavataraṃ. |
The element of exertion means stronger than that, due to having come out of 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. |
When one frequently directs wise attention to this threefold energy, sloth and torpor are abandoned. |
tenāha — “atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu, tattha yonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā thinamiddhassa anuppādāya, uppannassa vā thinamiddhassa pahānāyā”ti . |
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| Therefore he said: "There is, O monks, the element of arousal, the element of exertion, the element of striving; much practice of wise attention to it, this is the nutriment for the non-arising of unarisen sloth and torpor, or for the abandoning of arisen sloth and torpor." | |
♦ apica cha dhammā thinamiddhassa pahānāya saṃvattanti — atibhojane nimittaggāho, iriyāpathasamparivattanatā, ālokasaññāmanasikāro, abbhokāsavāso, kalyāṇamittatā, sappāyakathāti. |
♦ Moreover, six things conduce to the abandonment of sloth and torpor: taking as a sign overeating, changing of posture, attention to the perception of light, living in the open, good friendship, and suitable talk. |
āharahatthaka tatravaṭṭaka alaṃsāṭaka kākamāsaka bhuttavamitakabhojanaṃ bhuñjitvā rattiṭṭhānadivāṭṭhāne nisinnassa hi samaṇadhammaṃ karoto thinamiddhaṃ mahāhatthī viya ottharantaṃ āgacchati, catupañcāalopaokāsaṃ pana ṭhapetvā pānīyaṃ pivitvā yāpanasīlassa bhikkhuno taṃ na hotīti evaṃ atibhojane nimittaṃ gaṇhantassāpi thinamiddhaṃ pahīyati. |
For one who, having eaten food like a cowherd’s sack, a dung-beetle, a sufficient cloth, a crow’s measure, or food vomited, sits day and night practicing the monk’s duty, sloth and torpor come upon him like a great elephant. But for a monk who is accustomed to sustain himself by drinking water, leaving aside four or five morsels, that does not happen. Thus, for one who takes 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. |
In whatever posture sloth and torpor overcome him, for one who changes to another posture, for one who at night attends to the light of the moon, the light of a lamp, or the light of a torch, and by day to the light of the sun, for one who lives in the open, for one who cultivates good friends who have abandoned sloth and torpor, like the great elder Kassapa, sloth and torpor are abandoned. |
ṭhānanisajjādīsu dhutaṅganissitasappāyakathāyapi pahīyati. |
In postures of standing, sitting, and so on, by suitable talk connected with the ascetic practices, it is also abandoned. |
tena vuttaṃ — “cha dhammā thinamiddhassa pahānāya saṃvattantī”ti. |
Therefore it is said, "Six things conduce to the abandoning of sloth and torpor." |
imehi pana chahi dhammehi pahīnassa thinamiddhassa arahattamaggena āyatiṃ anuppādo hotīti pajānāti. |
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| He knows that for one whose sloth and torpor have been 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 the lack of calm in the mind, restlessness and remorse arise. |
avūpasamo nāma avūpasantākāro, uddhaccakukkuccamevetaṃ atthato. |
Lack of calm means a state of being uncalmed; in substance, this is restlessness and remorse. |
tattha ayonisomanasikāraṃ bahulaṃ pavattayato uddhaccakukkuccaṃ uppajjati. |
When one frequently applies unwise attention to it, restlessness and remorse arise. |
tenāha — “atthi, bhikkhave, cetaso avūpasamo, tattha ayonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāyā”ti. |
Therefore he said, "There is, O monks, a lack of calm in the mind; much practice of unwise attention to it, this is the nutriment for the arising of unarisen restlessness and remorse, or for the increase and full development of arisen restlessness and remorse." |
♦ samādhisaṅkhāte pana cetaso vūpasame yonisomanasikārenassa pahānaṃ hoti. |
♦ But with wise attention to the calming of the mind, which is called concentration, its abandonment occurs. |
tenāha — “atthi, bhikkhave, cetaso vūpasamo, tattha yonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā uddhaccakukkuccassa anuppādāya, uppannassa vā uddhaccakukkuccassa pahānāyā”ti. |
Therefore he said: "There is, O monks, a calming of the mind; much practice of wise attention to it, this is the nutriment for the non-arising of unarisen restlessness and remorse, or for the abandoning of arisen restlessness and remorse." |
♦ apica cha dhammā uddhaccakukkuccassa pahānāya saṃvattanti bahussutatā paripucchakatā vinaye pakataññutā vuddhasevitā kalyāṇamittatā sappāyakathāti. |
♦ Moreover, six things lead to the abandonment of restlessness and remorse: great learning, frequent questioning, being skilled in the Vinaya, associating with elders, good friendship, and suitable talk. |
bāhussaccenapi hi ekaṃ vā dve vā tayo vā cattāro vā pañca vā nikāye pāḷivasena atthavasena ca uggaṇhantassāpi uddhaccakukkuccaṃ pahīyati. |
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kappiyākappiyaparipucchābahulassāpi, vinayapaññattiyaṃ ciṇṇavasibhāvatāya pakataññunopi, vuḍḍhe mahallakatthere upasaṅkamantassāpi, upālittherasadise vinayadhare kalyāṇamitte sevantassāpi uddhaccakukkuccaṃ pahīyati, ṭhānanisajjādīsu kappiyākappiyanissitasappāyakathāyapi pahīyati. |
For one who has great learning, by learning one, two, three, four, or five Nikāyas in terms of both text and meaning, restlessness and remorse are abandoned. |
tena vuttaṃ — “cha dhammā uddhaccakukkuccassa pahānāya saṃvattantī”ti. |
For one who frequently asks about what is allowable and what is not allowable, for one who is skilled in the rules of the Vinaya through long practice, for one who approaches the elders, for one who associates with a good friend who is a master of the Vinaya like the Elder Upāli, restlessness and remorse are abandoned; in postures of standing, sitting, and so on, by suitable talk connected with what is allowable and what is not allowable, it is also abandoned. |
imehi pana chahi dhammehi pahīne uddhaccakukkucce uddhaccassa arahattamaggena, kukkuccassa anāgāmimaggena āyatiṃ anuppādo hotīti pajānāti. |
Therefore it is said, "Six things lead to the abandonment of restlessness and remorse." |
| He knows that when restlessness and remorse have been abandoned by these six things, restlessness by the path of arahatship, and remorse by the path of a non-returner, there is no future arising. | |
♦ vicikicchāṭhānīyesu dhammesu ayonisomanasikārena vicikicchāya uppādo hoti. |
♦ Through unwise attention to things that are a basis for doubt, doubt arises. |
vicikicchāṭhānīyā dhammā nāma punappunaṃ vicikicchāya kāraṇattā vicikicchāva. |
Things that are a basis for doubt are doubt itself, because they are repeatedly the cause of doubt. |
tattha ayonisomanasikāraṃ bahulaṃ pavattayato vicikicchā uppajjati. |
When one frequently applies unwise attention to it, doubt arises. |
tenāha — “atthi, bhikkhave, vicikicchāṭhānīyā dhammā, tattha ayonisomanasikārabahulīkāro, ayamāhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāyā”ti . |
Therefore he said: "There are, O monks, things that are a basis for doubt; much practice of unwise attention to it, this is the nutriment for the arising of unarisen doubt, or for the increase and full development of arisen doubt." |
♦ kusalādidhammesu yonisomanasikārena panassā pahānaṃ hoti, tenāha — “atthi, bhikkhave, kusalākusalā dhammā sāvajjānavajjā dhammā sevitabbāsevitabbā dhammā hīnapaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā. |
♦ But by wise attention to wholesome and other qualities, its abandonment occurs. Therefore he said: “There are, O monks, wholesome and unwholesome qualities, blameworthy and blameless qualities, qualities to be cultivated and qualities not to be cultivated, inferior and superior qualities, dark and bright qualities with their counterparts. |
tattha yonisomanasikārabahulīkāro, ayamāhāro, anuppannāya vā vicikicchāya anuppādāya; |
Therein, much practice of wise attention, this is the nutriment for the non-arising of unarisen doubt; |
uppannāya vā vicikicchāya pahānāyā”ti. |
or for the abandonment of arisen doubt.” |
♦ apica cha dhammā vicikicchāya pahānāya saṃvattanti bahussutatā, paripucchakatā, vinaye pakataññutā, adhimokkhabahulatā, kalyāṇamittatā, sappāyakathāti. |
♦ Moreover, six things lead to the abandonment of doubt: extensive learning, frequent questioning, being skilled in the Vinaya, abundance of conviction, good friendship, and suitable talk. |
bāhussaccenapi hi ekaṃ vā ... pe ... pañca vā nikāye pāḷivasena ca atthavasena ca uggaṇhantassāpi vicikicchā pahīyati, tīṇi ratanāni ārabbha paripucchābahulassāpi, vinaye ciṇṇavasībhāvassāpi, tīsu ratanesu okappaniyasaddhāsaṅkhātādhimokkhabahulassāpi, saddhādhimutte vakkalittherasadise kalyāṇamitte sevantassāpi vicikicchā pahīyati, ṭhānanisajjādīsu tiṇṇaṃ ratanānaṃ guṇanissitasappāyakathāyapi pahīyati. |
By great learning, by learning one or… and so on… five Nikāyas by way of text and meaning, doubt is abandoned. For one who is full of questions concerning the three jewels, for one who is skilled in the Vinaya through long practice, for one who has abundant conviction which is confidence in the three jewels, for one who cultivates a good friend who is firm in faith like the elder Vakkali, doubt is abandoned. In postures of standing, sitting, and so on, by suitable talk connected with the qualities of the three jewels, it is also abandoned. |
tena vuttaṃ — “cha dhammā vicikicchāya pahānāya saṃvattantī”ti. |
Therefore it is said: “Six things lead to the abandonment of doubt.” |
imehi pana chahi dhammehi pahīnāya vicikicchāya sotāpattimaggena āyatiṃ anuppādo hotīti pajānāti. |
He knows that when doubt has been abandoned by these six things, there is no future arising through the path of a stream-enterer. |
♦ iti ajjhattaṃ vāti evaṃ pañcanīvaraṇapariggaṇhanena attano vā dhammesu, parassa vā dhammesu, kālena vā attano, kālena vā parassa dhammesu dhammānupassī viharati. |
♦ Thus internally or, in this way, by comprehending the five hindrances, he dwells contemplating dhammas in his own dhammas, or in the dhammas of another, or at one time in his own, and at another time in the dhammas of another. |
samudayavayā panettha subhanimittāsubhanimittādīsu ayonisomanasikārayonisomanasikāravasena pañcasu nīvaraṇesu vuttāyeva nīharitabbā. |
The arising and passing away here should be brought out in the five hindrances as stated by way of wise and unwise attention to the sign of beauty, the sign of foulness, and so on. |
ito paraṃ vuttanayameva. |
From here on, the method is as stated. |
kevalañhi idha nīvaraṇapariggāhikā sati dukkhasaccanti evaṃ yojanaṃ katvā nīvaraṇapariggāhakassa bhikkhuno niyyānamukhaṃ veditabbaṃ. |
Only, here, the mindfulness that comprehends the hindrances is the truth of suffering, and having made the connection thus, the path of release for the monk who comprehends the hindrances should be known; the rest is just the same. |
sesaṃ tādisamevāti. |
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♦ nīvaraṇapabbaṃ niṭṭhitaṃ. |
♦ The section on the hindrances is finished. |
♦ khandhapabbavaṇṇanā |
♦ Explanation of the Aggregates Section |
♦ 383. evaṃ pañcanīvaraṇavasena dhammānupassanaṃ vibhajitvā idāni pañcakkhandhavasena vibhajituṃ puna caparantiādimāha. |
♦ 383. Having thus analyzed the contemplation of dhammas by way of the five hindrances, now, in order to analyze it by way of the five aggregates, he says, “And further,” and so on. |
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; they are heaps of things, masses of things that are the condition for clinging, this is the meaning. |
ayamettha saṅkhepo. |
This is the summary here. |
vitthārato pana khandhakathā visuddhimagge vuttā. |
In detail, however, the talk on the aggregates has been given in the Visuddhimagga. |
♦ iti rūpanti idaṃ rūpaṃ, ettakaṃ rūpaṃ, na ito paraṃ rūpaṃ atthīti sabhāvato rūpaṃ pajānāti. |
♦ Thus form means this is form, so much is form, there is no form beyond this; he knows form in its own nature. |
vedanādīsupi eseva nayo. |
This same method applies to feelings and so on. |
ayamettha saṅkhepo, vitthārena pana rūpādīni visuddhimagge khandhakathāyameva vuttāni. |
This is the summary here; in detail, however, form and so on have been explained in the Visuddhimagga in the section on the aggregates. |
iti rūpassa samudayoti evaṃ avijjāsamudayādivasena pañcahākārehi rūpassa samudayo. |
Thus the arising of form means in this way the arising of form in five ways, beginning with the arising from ignorance. |
iti rūpassa atthaṅgamoti evaṃ avijjānirodhādivasena pañcahākārehi rūpassa atthaṅgamo. |
Thus the cessation of form means in this way the cessation of form in five ways, beginning with the cessation of ignorance. |
vedanādīsupi eseva nayo. |
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ayamettha saṅkhepo, vitthāro pana visuddhimagge udayabbayañāṇakathāya vutto. |
This same method applies to feelings and so on. |
| This is the summary here, but the detailed explanation is given in the Visuddhimagga in the section on the knowledge of rise and fall. | |
♦ iti ajjhattaṃ vāti evaṃ pañcakkhandhapariggaṇhanena attano vā dhammesu, parassa vā dhammesu, kālena vā attano, kālena vā parassa dhammesu dhammānupassī viharati. |
♦ Thus internally or, in this way, by comprehending the five aggregates, he dwells contemplating dhammas in his own dhammas, or in the dhammas of another, or at one time in his own, and at another time in the dhammas of another. |
samudayavayā panettha “avijjāsamudayā rūpasamudayo”tiādīnaṃ pañcasu khandhesu vuttānaṃ paññāsāya lakkhaṇānaṃ vasena nīharitabbā. |
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ito paraṃ vuttanayameva. |
The arising and passing away here should be brought out by way of the fifty characteristics stated in the five aggregates, such as "from the arising of ignorance, the arising of form." |
kevalañhi idha khandhapariggāhikā sati dukkhasaccanti evaṃ yojanaṃ katvā khandhapariggāhakassa bhikkhuno niyyānamukhaṃ veditabbaṃ. |
From here on, the method is as stated. |
sesaṃ tādisamevāti. |
Only, here, the mindfulness that comprehends the aggregates is the truth of suffering, and having made the connection thus, the path of release for the monk who comprehends the aggregates should be known; the rest is just the same. |
♦ khandhapabbaṃ niṭṭhitaṃ. |
♦ The Aggregates Section is finished. |
♦ āyatanapabbavaṇṇanā |
♦ Explanation of the Sense-Bases Chapter |
♦ 384. evaṃ pañcakkhandhavasena dhammānupassanaṃ vibhajitvā idāni āyatanavasena vibhajituṃ puna caparantiādimāha. |
♦ 384. Having thus analyzed the contemplation of dhammas by way of the five aggregates, now, in order to analyze it by way of the sense-bases, he says, “And further,” and so on. |
tattha chasu ajjhattikabāhiresu āyatanesūti cakkhu sotaṃ ghānaṃ jivhā kāyo manoti imesu chasu ajjhattikesu, rūpaṃ saddo gandho raso phoṭṭhabbo dhammoti imesu chasu bāhiresu. |
Therein, in the six internal and external sense-bases means in these six internal ones: eye, ear, nose, tongue, body, and mind; and in these six external ones: form, sound, odor, taste, tangible object, and mental object. |
cakkhuñca pajānātīti cakkhupasādaṃ yāthāvasarasalakkhaṇavasena pajānāti. |
And he knows the eye means he knows the eye-sensitivity by way of its own characteristic as it really is. |
rūpe ca pajānātīti bahiddhā catusamuṭṭhānikarūpañca yāthāvasarasalakkhaṇavasena pajānāti. |
And he knows forms means he knows the externally originated form from the four sources by way of its own characteristic as it really is. |
yañca tadubhayaṃ paṭicca uppajjati saṃyojananti yañca taṃ cakkhuṃ ceva rūpe cāti ubhayaṃ paṭicca. |
And whatever fetter arises in dependence on both means whatever fetter arises in dependence on both, that is, the eye and forms. |
kāmarāgasaṃyojanaṃ paṭigha, māna, diṭṭhi, vicikicchā, sīlabbataparāmāsa, bhavarāga, issā, macchariya, avijjāsaṃyojananti dasavidhaṃ saṃyojanaṃ uppajjati, tañca yāthāvasarasalakkhaṇavasena pajānāti. |
The ten kinds of fetters are: the fetter of sensual passion, aversion, conceit, views, doubt, adherence to rules and observances, passion for existence, envy, stinginess, and the fetter of ignorance; he knows that too by way of its own characteristic as it really is. |
♦ kathaṃ panetaṃ uppajjatīti? |
♦ How then does this arise? |
cakkhudvāre tāva āpāthagataṃ iṭṭhārammaṇaṃ kāmassādavasena assādayato abhinandato kāmarāgasaṃyojanaṃ uppajjati. |
At the eye-door, for one who delights in and enjoys a desirable object that has come into range, by way of sensual pleasure, the fetter of sensual passion arises. |
aniṭṭhārammaṇe kujjhato paṭighasaṃyojanaṃ uppajjati. |
When one is angry at an undesirable object, the fetter of aversion arises. |
“ṭhapetvā maṃ ko añño etaṃ ārammaṇaṃ vibhāvetuṃ samattho atthī”ti maññato mānasaṃyojanaṃ uppajjati. |
When one thinks, "Who else but me is capable of discerning this object?" the fetter of conceit arises. |
etaṃ rūpārammaṇaṃ niccaṃ dhuvanti gaṇhato diṭṭhisaṃyojanaṃ uppajjati. |
When one grasps that this form-object is permanent and lasting, the fetter of views arises. |
“etaṃ rūpārammaṇaṃ satto nu kho, sattassa nu kho”ti vicikicchato vicikicchāsaṃyojanaṃ uppajjati. |
When one 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. |
When one longs for existence, thinking, "May this be easily obtained by us in a future existence," the fetter of passion for existence arises. |
“āyatimpi evarūpaṃ sīlabbataṃ samādiyitvā sakkā laddhun”ti sīlabbataṃ samādiyantassa sīlabbataparāmāsasaṃyojanaṃ uppajjati. |
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“aho vata taṃ rūpārammaṇaṃ aññe na labheyyun”ti usūyato issāsaṃyojanaṃ uppajjati. |
When one undertakes a rule or observance, thinking, "By undertaking such a rule or observance in the future, it can be obtained," the fetter of adherence to rules and observances arises. |
attanā laddhaṃ rūpārammaṇaṃ aññassa maccharāyato macchariyasaṃyojanaṃ uppajjati. |
When one is envious, thinking, "Oh, may others not obtain that form-object," the fetter of envy arises. |
sabbeheva sahajātāññāṇavasena avijjāsaṃyojanaṃ uppajjati. |
When one is stingy with a form-object one has obtained, towards another, the fetter of stinginess arises. |
| With all of them, the fetter of ignorance arises by way of innate ignorance. | |
♦ yathā ca anuppannassāti yena kāraṇena asamudācāravasena anuppannassa tassa dasavidhassāpi saṃyojanassa uppādo hoti, tañca kāraṇaṃ pajānāti. |
♦ And how the unarisen means by what reason the arising of that ten-fold fetter, which has not arisen through non-occurrence, comes to be, he knows that reason too. |
yathā ca uppannassāti appahīnaṭṭhena pana samudācāravasena vā uppannassa tassa dasavidhassāpi saṃyojanassa yena kāraṇena pahānaṃ hoti, tañca kāraṇaṃ pajānāti. |
And how the arisen means for what reason there is the abandoning of that ten-fold fetter, which has arisen through non-abandonment or through occurrence, he knows that reason too. |
yathā ca pahīnassāti tadaṅgavikkhambhanappahānavasena pahīnassāpi tassa dasavidhassa saṃyojanassa yena kāraṇena āyatiṃ anuppādo hoti, tañca pajānāti. |
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kena kāraṇena panassa āyatiṃ anuppādo hoti? |
And how the abandoned, even when abandoned by the abandoning of suppression by the opposite, by what reason there is no future arising of that ten-fold fetter, he knows that too. |
diṭṭhivicikicchāsīlabbataparāmāsaissāmacchariyabhedassa tāva pañcavidhassa saṃyojanassa sotāpattimaggena āyatiṃ anuppādo hoti. |
For what reason, then, is there no future arising of it? |
kāmarāgapaṭighasaṃyojanadvayassa oḷārikassa sakadāgāmimaggena, aṇusahagatassa anāgāmimaggena, mānabhavarāgāvijjāsaṃyojanattayassa arahattamaggena āyatiṃ anuppādo hoti. |
Of the five kinds of fetters, namely, the fetter of views, doubt, adherence to rules and observances, envy, and stinginess, there is no future arising through the path of a stream-enterer. |
sotañca pajānāti sadde cātiādīsupi eseva nayo. |
Of the two fetters of sensual passion and aversion, the gross form by the path of a once-returner, the subtle form by the path of a non-returner; of the three fetters of conceit, passion for existence, and ignorance, by the path of an arahant, there is no future arising. |
apicettha āyatanakathā vitthārato visuddhimagge āyatananiddese vuttanayeneva veditabbā. |
And he knows the ear and sounds, and so on, this is the same method. |
| Moreover, the talk on the sense bases should be understood in detail in the Visuddhimagga in the exposition of the sense bases, in the same way as it is stated there. | |
♦ iti ajjhattaṃ vāti evaṃ ajjhattikāyatanapariggaṇhanena attano vā dhammesu bāhirāyatanapariggaṇhanena parassa vā dhammesu, kālena vā attano, kālena vā parassa dhammesu dhammānupassī viharati. |
♦ Thus internally, that is, by comprehending the internal sense-bases in his own dhammas, or by comprehending the external sense-bases in the dhammas of another, or at times in his own, and at times in the dhammas of another, he dwells contemplating dhammas. |
samudayavayā panettha “avijjāsamudayā cakkhusamudayo”ti rūpāyatanassa rūpakkhandhe, arūpāyatanesu manāyatanassa viññāṇakkhandhe, dhammāyatanassa sesakkhandhesu vuttanayena nīharitabbā. |
The arising and passing away here should be brought out for the form-base in the form-aggregate, for the formless bases, for the mind-base in the consciousness-aggregate, and for the dhamma-base in the remaining aggregates, in the way stated. |
lokuttaradhammā na gahetabbā. |
The supramundane dhammas should not be taken. |
ito paraṃ vuttanayameva. |
From here on, the method is as stated. |
kevalañhi idha āyatanapariggāhikā sati dukkhasaccanti evaṃ yojanaṃ katvā āyatanapariggāhakassa bhikkhuno niyyānamukhaṃ veditabbaṃ. |
Only, here, the mindfulness that comprehends the sense-bases is the truth of suffering, and having made the connection thus, the path of release for the monk who comprehends the sense-bases should be known; the rest is just the same. |
sesaṃ tādisamevāti. |
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♦ āyatanapabbaṃ niṭṭhitaṃ. |
♦ The Sense-Base Section is finished. |
♦ bojjhaṅgapabbavaṇṇanā |
♦ Explanation of the Enlightenment Factors Chapter |
♦ 385. evaṃ cha ajjhattikabāhirāyatanavasena dhammānupassanaṃ vibhajitvā idāni bojjhaṅgavasena vibhajituṃ puna caparantiādimāha. |
♦ 385. Having thus analyzed the contemplation of dhammas by way of the six internal and external sense-bases, now, in order to analyze it by way of the factors of enlightenment, he says, “And further,” and so on. |
tattha bojjhaṅgesūti bujjhanakasattassa aṅgesu. |
Therein, in the factors of enlightenment means in the factors of the being who awakens. |
santanti paṭilābhavasena saṃvijjamānaṃ. |
Existing means being present 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. |
For here, from the one who has begun insight onwards, the yogi awakens, thus it is enlightenment. |
yāya vā so satiādikāya sattadhammasāmaggiyā sambujjhati kilesaniddāto uṭṭhāti, saccāni vā paṭivijjhati, sā dhammasāmaggī sambodhi. |
Or, by which collection of seven dhammas, beginning with mindfulness, he awakens, rises from the sleep of the defilements, or penetrates the truths, that collection of dhammas is enlightenment. |
tassa sambodhissa, tassā vā sambodhiyā aṅganti sambojjhaṅgaṃ. |
Of that enlightenment, or of that enlightenment, it is a factor, thus it is an enlightenment-factor. |
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 word should be understood in this same way. |
♦ asantanti appaṭilābhavasena avijjamānaṃ. |
♦ Non-existent means not existing due to non-attainment. |
yathā ca anupannassātiādīsu pana satisambojjhaṅgassa tāva “atthi, bhikkhave, satisambojjhaṅgaṭṭhānīyā dhammā, tattha yonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī”ti evaṃ uppādo hoti. |
And how the unarisen and so on, but of the enlightenment-factor of mindfulness, “There are, O monks, dhammas that are the basis for the enlightenment-factor of mindfulness; therein, much practice of wise attention, this is the nutriment for the arising of the unarisen enlightenment-factor of mindfulness, or for the increase, full development, cultivation, and completion of the arisen enlightenment-factor of mindfulness,” thus it arises. |
tattha satiyeva satisambojjhaṅgaṭṭhānīyā dhammā. |
Therein, mindfulness itself are the dhammas that are the basis for the enlightenment-factor of mindfulness. |
yonisomanasikāro vuttalakkhaṇoyeva. |
Wise attention has the same characteristic as described. |
taṃ tattha bahulaṃ pavattayato satisambojjhaṅgo uppajjati. |
When one frequently directs it 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, the avoidance of a person of lapsed mindfulness, the cultivation of a person of established mindfulness, and the inclination towards that. |
abhikkantādīsu hi sattasu ṭhānesu satisampajaññena, bhattanikkhittakākasadise muṭṭhassatipuggale parivajjanena, tissadattattherābhayattherasadise upaṭṭhitassatipuggale sevanena, ṭhānanisajjādīsu satisamuṭṭhāpanatthaṃ ninnapoṇapabbhāracittatāya ca satisambojjhaṅgo uppajjati. |
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evaṃ catūhi kāraṇehi uppannassa panassa arahattamaggena bhāvanāpāripūri hotīti pajānāti. |
For in the seven instances, such as going forward, by mindfulness and clear comprehension; by avoiding persons of lapsed mindfulness, like a crow that has dropped its food; by cultivating persons of established mindfulness, like the elders Tissadatta and Abhayatthera; and by the mind being inclined, bent, and sloped towards the establishing of mindfulness in postures of standing, sitting, and so on, the enlightenment-factor of mindfulness arises. |
| Thus, for one who has arisen it through these four causes, the fullness of development occurs through the path of Arahantship, he understands. | |
♦ dhammavicayasambojjhaṅgassa pana “atthi, bhikkhave, kusalākusalā dhammā ... pe ... kaṇhasukkasappaṭibhāgā dhammā, tattha yonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī”ti evaṃ uppādo hoti. |
♦ Of the enlightenment-factor of investigation of states, “There are, O monks, wholesome and unwholesome states… and so on… dark and bright states with their counterparts; therein, much practice of wise attention, this is the nutriment for the arising of the unarisen enlightenment-factor of investigation of states, or for the increase, full development, cultivation, and completion of the arisen enlightenment-factor of investigation of states,” thus it arises. |
♦ apica satta dhammā dhammavicayasambojjhaṅgassa uppādāya saṃvattanti paripucchakatā vatthuvisadakiriyā indriyasamattapaṭipādanā duppaññapuggalaparivajjanā paññavantapuggalasevanā gambhīrañāṇacariyapaccavekkhaṇā tadadhimuttatāti. |
♦ Moreover, seven things conduce to the arising of the enlightenment factor of investigation of dhammas: frequent questioning, making the basis clear, balancing the faculties, avoiding a person of weak wisdom, cultivating a person of wisdom, reflecting on the profound course of knowledge, and being inclined towards it. |
tattha paripucchakatāti khandhadhātuāyatanaindriyabalabojjhaṅgamaggaṅgajhānaṅgasamathavipassanānaṃ atthasannissitaparipucchābahulatā. |
Therein, frequent questioning means being full of questions concerning the meaning of the aggregates, elements, sense-bases, faculties, powers, enlightenment factors, path factors, jhāna factors, serenity, and insight. |
vatthuvisadakiriyāti ajjhattikabāhirānaṃ vatthūnaṃ visadabhāvakaraṇaṃ. |
Making the basis clear means making the internal and external bases clear. |
yadā hissa kesanakhalomāni dīghāni honti, sarīraṃ vā ussannadosañceva sedamalamakkhitañca, tadā ajjhattikaṃ vatthu avisadaṃ hoti aparisuddhaṃ. |
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yadā pana cīvaraṃ jiṇṇaṃ kiliṭṭhaṃ duggandhaṃ hoti, senāsanaṃ vā uklāpaṃ, tadā bāhiravatthu avisadaṃ hoti aparisuddhaṃ. |
When his hair, nails, and body hair are long, or his body is full of humors and smeared with sweat and dirt, then the internal basis is unclear, impure. |
tasmā kesādichedāpanena uddhaṃvirecanādhovirecanādīhi sarīrasallahukabhāvakaraṇena ucchādananahāpanena ca ajjhattikavatthu visadaṃ kātabbaṃ. |
When, however, the robe is old, soiled, and foul-smelling, or the dwelling is dilapidated, then the external basis is unclear, impure. |
sūcikammadhovanarajanaparibhaṇḍakaraṇādīhi bāhiravatthu visadaṃ kātabbaṃ. |
Therefore, the internal basis should be made clear by having the hair, etc., cut, by making the body light through purgatives and emetics, and by rubbing and bathing. |
etasmiñhi ajjhattikabāhire vatthumhi avisade uppannesu cittacetasikesu ñāṇampi avisadaṃ hoti aparisuddhaṃ aparisuddhāni dīpakapallavaṭṭitelāni nissāya uppannadīpasikhāya obhāso viya. |
The external basis should be made clear by sewing, washing, dyeing, and taking care of the requisites. |
visade pana ajjhattikabāhire vatthumhi uppannesu cittacetasikesu ñāṇampi visadaṃ hoti parisuddhāni dīpakapallavaṭṭitelāni nissāya uppannadīpasikhāya obhāso viya. |
For when this internal and external basis is unclear, the knowledge that arises in the mind and mental states is also unclear, impure, like the light of a lamp-flame that arises depending on an impure lamp, wick, and oil. |
tena vuttaṃ “vatthuvisadakiriyā dhammavicayasambojjhaṅgassa uppādāya saṃvattatī”ti. |
But when the internal and external basis is clear, the knowledge that arises in the mind and mental states is also clear, like the light of a lamp-flame that arises depending on a pure lamp, wick, and oil. |
| Therefore it is said: "Making the basis clear conduces to the arising of the enlightenment factor of investigation of dhammas." | |
♦ indriyasamattapaṭipādanā nāma saddhādīnaṃ indriyānaṃ samabhāvakaraṇaṃ. |
♦ Balancing the faculties means making the faculties of faith and so on equal. |
sace hissa saddhindriyaṃ balavaṃ hoti, itarāni mandāni, tato vīriyindriyaṃ paggahakiccaṃ, satindriyaṃ upaṭṭhānakiccaṃ, samādhindriyaṃ avikkhepakiccaṃ, paññindriyaṃ dassanakiccaṃ kātuṃ na sakkoti. |
If his faith-faculty is strong and the others are weak, 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 weakened by reflecting on the nature of things or by not attending to it in the way that it became strong by attending to it. |
vakkalittheravatthu cettha nidassanaṃ. |
The story of the elder Vakkali is an illustration here. |
sace pana vīriyindriyaṃ balavaṃ hoti, atha saddhindriyaṃ adhimokkhakiccaṃ kātuṃ na sakkoti, na itarāni itarakiccabhedaṃ. |
But if the energy-faculty is strong, then the faith-faculty cannot perform the function of conviction, nor the others their respective functions. |
tasmā taṃ passaddhādibhāvanāya hāpetabbaṃ. |
Therefore, it should be weakened by developing tranquility and so on. |
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 to perform their own functions should be understood. |
♦ visesato panettha saddhāpaññānaṃ samādhivīriyānañca samataṃ pasaṃsanti. |
♦ Especially here they praise the equality of faith and wisdom, and of concentration and energy. |
balavasaddho hi mandapañño mudhappasanno hoti, avatthusmiṃ pasīdati. |
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balavapañño mandasaddho kerāṭikapakkhaṃ bhajati, bhesajjasamuṭṭhito viya rogo atekiccho hoti. |
For one with strong faith but weak wisdom is blindly devout, he has faith in what is not a proper object of faith. |
cittuppādamatteneva kusalaṃ hotīti atidhāvitvā dānādīni akaronto niraye uppajjati. |
One with strong wisdom but weak faith tends towards the side of craftiness; like a disease arising from a remedy, he becomes incurable. |
ubhinnaṃ samatāya vatthusmiṃyeva pasīdati. |
Thinking that merit is produced by the mere arising of a thought, he does not perform acts of giving and so on and is reborn in hell. |
balavasamādhiṃ pana mandavīriyaṃ samādhissa kosajjapakkhattā kosajjaṃ abhibhavati. |
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balavavīriyaṃ mandasamādhiṃ vīriyassa uddhaccapakkhattā uddhaccaṃ abhibhavati. |
By the equality of the two, one has faith only in a proper object. |
samādhi pana vīriyena saṃyojito kosajje patituṃ na labhati, vīriyaṃ samādhinā saṃyojitaṃ uddhacce patituṃ na labhati. |
But for one with strong concentration and weak energy, laziness overcomes concentration, because concentration is on the side of laziness. |
tasmā tadubhayaṃ samaṃ kātabbaṃ. |
For one with strong energy and weak concentration, restlessness overcomes energy, because energy is on the side of restlessness. |
ubhayasamatāya hi appanā hoti. |
But concentration, when conjoined with energy, does not get a chance to fall into laziness; energy, when conjoined with concentration, does not get a chance to fall into restlessness. |
| Therefore, both should be made equal. | |
| By the equality of both, absorption occurs. | |
♦ apica samādhikammikassa balavatīpi saddhā vaṭṭati. |
♦ Moreover, even strong faith is suitable for one who practices concentration. |
evaṃ saddahanto okappento appanaṃ pāpuṇissati. |
Thus, by believing and being convinced, he will attain absorption. |
samādhipaññāsu pana samādhikammikassa ekaggatā balavatī vaṭṭati. |
But in the case of concentration and wisdom, for one who practices concentration, one-pointedness being strong is suitable. |
evañhi so appanaṃ pāpuṇāti. |
For thus he attains absorption. |
vipassanākammikassa paññā balavatī vaṭṭati. |
For one who practices insight, wisdom being strong is suitable. |
evañhi so lakkhaṇapaṭivedhaṃ pāpuṇāti. |
For thus he attains penetration of the characteristics. |
ubhinnaṃ pana samatāyapi appanā hotiyeva. |
But by the equality of both also, absorption occurs. |
sati pana sabbattha balavatī vaṭṭati. |
But mindfulness is suitable to be strong in all cases. |
sati hi cittaṃ uddhaccapakkhikānaṃ saddhāvīriyapaññānaṃ vasena uddhaccapātato, kosajjapakkhikena ca samādhinā kosajjapātato rakkhati. |
For mindfulness protects the mind from falling into restlessness through the faculties of faith, energy, and wisdom, which are on the side of restlessness, and from falling into laziness through concentration, which is on the side of laziness. |
tasmā sā loṇadhūpanaṃ viya sabbabyañjanesu, sabbakammikāmacco viya ca, sabbarājakiccesu sabbattha icchitabbā. |
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tenāha — “sati ca pana sabbatthikā vuttā bhagavatā, kiṃ kāraṇā? |
Therefore, it is to be desired everywhere, like salt and seasoning in all curries, and like an all-purpose minister in all the king's affairs. |
cittañhi satipaṭisaraṇaṃ, ārakkhapaccupaṭṭhānā ca sati, na vinā satiyā cittassa paggahaniggaho hotī” ti. |
Therefore he said: “And mindfulness has been said by the Blessed One to be useful everywhere. For what reason? |
duppaññapuggalaparivajjanā nāma khandhādibhede anogāḷhapaññānaṃ dummedhapuggalānaṃ ārakā parivajjanaṃ. |
For the mind has mindfulness as its refuge, and mindfulness is the establishment of protection; without mindfulness there is no restraining or exerting of the mind.” |
paññavantapuggalasevanā nāma samapaññāsalakkhaṇapariggāhikāya udayabbayapaññāya samannāgatapuggalasevanā. |
Avoiding a person of weak wisdom means keeping far away from foolish people whose wisdom has not penetrated the division of the aggregates and so on. |
gambhīrañāṇacariyapaccavekkhaṇā nāma gambhīresu khandhādīsu pavattāya gambhīrapaññāya pabhedapaccavekkhaṇā. |
Cultivating a person of wisdom means cultivating a person endowed with the wisdom of rise and fall, which comprehends the characteristics of the same wisdom. |
tadadhimuttatā nāma ṭhānanisajjādīsu dhammavicayasambojjhaṅgasamuṭṭhāpanatthaṃ ninnapoṇapabbhāracittatā. |
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evaṃ uppannassa pannassa arahattamaggena bhāvanāpāripūri hotīti pajānāti. |
Reflecting on the profound course of knowledge means reflecting on the division of the profound wisdom that proceeds in the profound aggregates and so on. |
| Inclination thereto means the mind being inclined, bent, and sloped towards the arising of the enlightenment-factor of investigation of dhammas in postures of standing, sitting, and so on. | |
| Thus, for one who has developed it, the full development of development occurs through the path of Arahantship, he knows. | |
♦ vīriyasambojjhaṅgassa “atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu, tattha yonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī”ti evaṃ uppādo hoti. |
♦ For the enlightenment factor of energy, “There is, O monks, the element of arousal, the element of exertion, the element of striving; much practice of wise attention to it, this is the nutriment for the arising of unarisen energy as a factor of enlightenment, or for the increase, full development, cultivation, and completion of arisen energy as a factor of enlightenment,” thus it arises. |
♦ apica ekādasa dhammā vīriyasambojjhaṅgassa uppādāya saṃvattanti apāyabhayapaccavekkhaṇatā ānisaṃsadassāvitā gamanavīthipaccavekkhaṇatā piṇḍapātāpacāyanatā dāyajjamahattapaccavekkhaṇatā satthumahattapaccavekkhaṇatā jātimahattapaccavekkhaṇatā sabrahmacārimahattapaccavekkhaṇatā kusītapuggalaparivajjanatā āraddhavīriyapuggalasevanatā tadadhimuttatāti. |
♦ Moreover, eleven things conduce to the arising of the enlightenment factor of energy: reflecting on the fear of the states of woe, seeing the benefits, reflecting on the path to be trodden, revering the alms-food, reflecting on the greatness of the inheritance, reflecting on the greatness of the Teacher, reflecting on the greatness of one's birth, reflecting on the greatness of one's fellow-monks, avoiding lazy people, cultivating energetic people, and being inclined towards that. |
♦ tattha nirayesu pañcavidhabandhanakammakāraṇato paṭṭhāya mahādukkhānubhavanakālepi, tiracchānayoniyaṃ jālakhipanakumīnādīhi gahitakālepi, pājanakaṇṭakādippahāratunnassa sakaṭavahanādikālepi, pettivisaye anekānipi vassasahassāni ekaṃ buddhantarampi khuppipāsāhi āturībhūtakālepi, kālakañcikāsuresu saṭṭhihatthāsītihatthappamāṇena aṭṭhicammamatteneva attabhāvena vātātapādidukkhānubhavanakālepi na sakkā vīriyasambojjhaṅgaṃ uppādetuṃ, ayameva te bhikkhu kālo vīriyakaraṇāyāti evaṃ apāyabhayaṃ paccavekkhantassāpi vīriyasambojjhaṅgo uppajjati. |
♦ Therein, even at the time of undergoing great suffering, starting from the time of the five kinds of binding and punishment in the hells; even at the time of being caught by nets, fish-traps, and so on in the animal realm; even at the time of pulling carts and so on, being beaten with goads, thorns, and so on; even at the time of being afflicted with hunger and thirst for many thousands of years, even for one Buddha-interval, in the realm of the petas; even at the time of undergoing suffering from wind, sun, and so on with a body of sixty or eighty cubits in size, consisting only of bones and skin, in the realm of the Kālakañcika asuras, it is not possible to arouse the enlightenment factor of energy. Reflecting thus on the fear of the states of woe, "This, O monk, is the time for you to make effort," for one who reflects thus, the enlightenment factor of energy arises. |
♦ na sakkā kusītena navalokuttaradhammaṃ laddhuṃ, āraddhavīriyeneva sakkā ayamānisaṃso vīriyassāti evaṃ ānisaṃsadassāvinopi uppajjati. |
♦ It is not possible for a lazy person to attain the nine supramundane states; it is only possible for one who has put forth effort. This benefit is of energy. Thus, for one who sees the benefit, it arises. |
sabbabuddhapaccekabuddhamahāsāvakehi te gatamaggo gantabbo, so ca na sakkā kusītena gantunti evaṃ gamanavīthiṃ paccavekkhantassāpi uppajjati. |
The path trodden by all Buddhas, Paccekabuddhas, and great disciples is to be trodden by you, and that cannot be trodden by a lazy person. Thus, for one who reflects on the path to be trodden, it arises. |
ye taṃ piṇḍapātādīhi upaṭṭhahanti, ime te manussā neva ñātakā, na dāsakammakarā, nāpi taṃ nissāya jīvissāmāti te paṇītāni cīvarādīni denti. |
Those who support you with alms-food and so on, these people are neither your relatives, nor your slaves or servants, nor do they live depending on you, yet they give you fine robes and so on. |
atha kho attano kārānaṃ mahapphalataṃ paccāsīsamānā denti. |
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satthārāpi “ayaṃ ime paccaye paribhuñjitvā kāyadaḷhībahulo sukhaṃ viharissatī”ti na evaṃ sampassatā tuyhaṃ paccayā anuññātā. |
Rather, they give, hoping for the great fruitfulness of their own deeds. |
atha kho “ayaṃ ime paribhuñjamāno samaṇadhammaṃ katvā vaṭṭadukkhato muccissatī”ti te paccayā anuññātā, so dāni tvaṃ kusīto viharanto na taṃ piṇḍaṃ apacāyissati. |
The Teacher too did not allow you requisites thinking thus, "This one, having consumed these requisites, will live happily, being of strong body." |
āraddhavīriyasseva hi piṇḍapātāpacāyanaṃ nāma hotīti evaṃ piṇḍapātāpacāyanaṃ paccavekkhantassāpi uppajjati ayyamittattherassa viya. |
Rather, thinking, "This one, while consuming these, will practice the monk's duty and be freed from the suffering of the round of rebirths," he allowed you those requisites. But now, you, living lazily, will not repay that alms-food. |
| For it is only for one who has put forth effort that there is what is called repaying the alms-food. Thus, for one who reflects on repaying the alms-food, it arises, as in the case of the Elder Ayyamitta. | |
♦ 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-resort village, a certain great laywoman looked after the elder, having made him her son. |
sā ekadivasaṃ araññaṃ gacchantī dhītaraṃ āha — “amma, asukasmiṃ ṭhāne purāṇataṇḍulā, asukasmiṃ sappi, asukasmiṃ khīraṃ, asukasmiṃ phāṇitaṃ, tava bhātikassa ayyamittassa āgatakāle bhattaṃ pacitvā khīrasappiphāṇitehi saddhiṃ dehi, tvañca bhuñjeyyāsi. |
One day, as she was going to the forest, she said to her daughter, “My dear, in such and such a place there is old rice, in such and such a place ghee, in such and such a place milk, in such and such a place molasses; when your brother Ayyamitta comes, cook a meal and give it to him with milk, ghee, and molasses, and you too should eat. |
ahaṃ pana hiyyo pakkapārivāsikabhattaṃ kañjiyena bhuttāmhī”ti. |
As for me, yesterday I ate the leftover rice from the previous day with sour gruel.” |
divā kiṃ bhuñjissasi ammā,ti? |
"What will you eat during the day, mother?" |
sākapaṇṇaṃ pakkhipitvā kaṇataṇḍulehi ambilayāguṃ pacitvā ṭhapehi ammā,ti. |
"Cook some sour gruel with broken rice, putting in some vegetable leaves, and keep it, my dear." |
♦ thero cīvaraṃ pārupitvā pattaṃ nīharantova taṃ saddaṃ sutvā attānaṃ ovadi “mahāupāsikā kira kañjiyena pārivāsikabhattaṃ bhuñji, divāpi kaṇapaṇṇambilayāguṃ bhuñjissati, tuyhaṃ atthāya pana purāṇataṇḍulādīni ācikkhati, 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 gaṇhitun”ti pattaṃ thavikāya pakkhipitvā gaṇṭhikaṃ muñcitvā nivattitvā kassakaleṇameva gantvā pattaṃ heṭṭhāmañce cīvaraṃ cīvaravaṃse ṭhapetvā “arahattaṃ apāpuṇitvā na nikkhamissāmī”ti vīriyaṃ adhiṭṭhahitvā nisīdi. |
♦ The elder, while putting on his robe and taking out his bowl, heard that sound and admonished himself: "The great laywoman, it seems, ate leftover rice with sour gruel, and during the day too she will eat sour gruel with broken rice and vegetable leaves. But for your sake she points out old rice and so on. She does not expect from you a field, or a site, or food, or clothing. But she gives, desiring the three attainments. Will you be able to give her those attainments, or will you not be able to? This alms-food cannot be taken by you with passion, with aversion, with delusion." So he put the bowl into its bag, untied the knot, turned back, went to the Kassaka cave, placed the bowl under the bed and the robe on the robe-rack, and sat down, having resolved, "I will not leave without attaining arahantship." |
dīgharattaṃ appamatto hutvā nivutthabhikkhu vipassanaṃ vaḍḍhetvā purebhattameva arahattaṃ patvā vikasamānamiva padumaṃ mahākhīṇāsavo sitaṃ karontova nisīdi. |
Having been heedful for a long time, the monk who had completed his residence developed insight and, before the meal, attained arahantship and sat smiling like a blossoming lotus, a great arahant. |
leṇadvāre rukkhamhi adhivatthā devatā — |
A deity dwelling in a tree at the entrance of the cave— |
♦ “namo te purisājañña, namo te purisuttama. |
♦ “Homage to you, O noble man, homage to you, O supreme man. |
♦ yassa te āsavā khīṇā, dakkhiṇeyyosi mārisā”ti. |
♦ Whose cankers are destroyed, you are worthy of offerings, O venerable one.” |
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♦ udānaṃ udānetvā “bhante, piṇḍāya paviṭṭhānaṃ tumhādisānaṃ arahantānaṃ bhikkhaṃ datvā mahallakitthiyo dukkhā muccissantī”ti āha. |
♦ Having uttered this utterance, he said, "Venerable sir, by giving alms to Arahants like you who have gone on their alms-round, the old women will be freed from suffering." |
thero uṭṭhahitvā dvāraṃ vivaritvā kālaṃ olokento “pātoyevā”ti ñatvā pattacīvaramādāya gāmaṃ pāvisi. |
The elder, having risen, opened the door and, looking at the time, knew, "It is still early," and taking his bowl and robe, he entered the village. |
♦ dārikāpi bhattaṃ sampādetvā “idāni me bhātā āgamissati, idāni āgamissatī”ti dvāraṃ olokayamānā nisīdi. |
♦ The girl also prepared the meal and sat looking at 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 arrived at the door of the house, she took his bowl and, having filled it with a ball of rice and milk mixed with ghee and molasses, 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 olokayamānā aṭṭhāsi. |
She too stood looking at him. |
therassa hi tadā ativiya parisuddho chavivaṇṇo ahosi, vippasannāni indriyāni, mukhaṃ bandhanā pavuttatālapakkaṃ viya ativiya virocittha. |
For at that time, the elder's skin-color was extremely pure, his faculties were very clear, and his face shone brightly, like a palmyra fruit released from its stalk. |
♦ mahāupāsikā araññā āgantvā “kiṃ, amma, bhātiko te āgato”ti pucchi. |
♦ The great laywoman, having come from the forest, asked, "What, my dear, has your brother come?" |
sā sabbaṃ taṃ pavattiṃ ārocesi. |
She related the whole incident. |
upāsikā “ajja mama puttassa pabbajitakiccaṃ matthakaṃ pattan”ti ñatvā “abhiramati te, amma, bhātā buddhasāsane, na ukkaṇṭhatī”ti āha. |
The laywoman, knowing, "Today my son's purpose for going forth has been fulfilled," said, "Your brother delights in the Buddha's dispensation, my dear; he is not discontented." |
♦ mahantaṃ kho panetaṃ satthudāyajjaṃ yadidaṃ satta ariyadhanāni nāma, taṃ na sakkā kusītena gahetuṃ. |
♦ This great inheritance from the Teacher, namely, the seven noble treasures, cannot be obtained by a lazy person. |
yathā hi vippaṭipannaṃ puttaṃ mātāpitaro “ayaṃ amhākaṃ aputto”ti paribāhiraṃ karonti, so tesaṃ accayena dāyajjaṃ na labhati, evaṃ kusītopi idaṃ ariyadhanadāyajjaṃ na labhati, āraddhavīriyova labhatīti dāyajjamahattaṃ paccavekkhatopi uppajjati. |
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| Just as a disobedient son is disowned by his parents, who say, "This is not our son," and he does not receive the inheritance upon their death, so too a lazy person does not receive this inheritance of the noble treasures; only one who has put forth effort receives it. Thus, for one who reflects on the greatness of the inheritance, it arises. | |
♦ mahā kho pana te satthā, satthuno hi te mātukucchismiṃ paṭisandhigaṇhanakālepi abhinikkhamanepi abhisambodhiyampi dhammacakkappavattanayamakapāṭihāriyadevorohanāayusaṅkhāravossajjanesupi parinibbānakālepi dasasahassilokadhātu akampittha, yuttaṃ nu te evarūpassa satthu sāsane pabbajitvā kusītena bhavitunti evaṃ satthumahattaṃ paccavekkhatopi uppajjati. |
♦ Great indeed was your Teacher. For at the time of your Teacher's conception in his mother's womb, at his great renunciation, at his supreme enlightenment, at the setting in motion of the wheel of the Dhamma, at the twin miracle, at the descent from the celestial world, at the relinquishing of the life-force, and at the time of his final Nibbāna, the ten-thousand-world system trembled. Is it proper for you, having gone forth in the dispensation of such a Teacher, to be lazy? Thus, for one who reflects on the greatness of the Teacher, it arises. |
♦ jātiyāpi tvaṃ idāni na lāmakajātiko, asambhinnāya mahāsammatapaveṇiyā āgataukkākarājavaṃse jātosi, suddhodanamahārājassa ca mahāmāyādeviyā ca nattā, rāhulabhaddassa kaniṭṭho, tayā nāma evarūpena jinaputtena hutvā na yuttaṃ kusītena viharitunti evaṃ jātimahattaṃ paccavekkhatopi uppajjati. |
♦ You are not of a low birth now; you are born in the royal lineage of Okkāka, descended from the unbroken line of Mahāsammata. You are the grandson of King Suddhodana and Queen Mahāmāyā, and the younger brother of Rāhulabhadra. It is not proper for you, being such a son of the Victorious One, to live lazily. Thus, for one who reflects on the greatness of your birth, it arises. |
♦ sāriputtamahāmoggallānā ceva asīti ca mahāsāvakā vīriyeneva lokuttaradhammaṃ paṭivijjhiṃsu, tvaṃ etesaṃ sabrahmacārīnaṃ maggaṃ paṭipajjasi, na paṭipajjasīti evaṃ sabrahmacārimahattaṃ paccavekkhatopi uppajjati. |
♦ Sāriputta, Mahāmoggallāna, and the eighty great disciples penetrated the supramundane Dhamma only through effort. Do you follow the path of these, your fellow monks, or do you not? Thus, for one who reflects on the greatness of his fellow monks, it arises. |
♦ kucchiṃ pūretvā ṭhitājagarasadise vissaṭṭhakāyikacetasikavīriye kusītapuggale parivajjantassāpi āraddhavīriye pahitatte puggale sevantassāpi ṭhānanisajjādīsu vīriyuppādanatthaṃ ninnapoṇapabbhāracittassāpi uppajjati. |
♦ For one who avoids lazy people who have given up physical and mental effort, like a python that has filled its belly, and for one who associates with people who have put forth effort and are dedicated, and for one who has a mind inclined, bent, and sloped towards arousing effort in postures of standing, sitting, and so on, it arises. |
evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūri hotīti pajānāti. |
Thus, for one who has so arisen it, the full development of development occurs through the path of Arahantship, he understands. |
♦ pītisambojjhaṅgassa “atthi, bhikkhave, pītisambojjhaṅgaṭṭhānīyā dhammā, tattha yonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī”ti evaṃ uppādo hoti . |
♦ Of the enlightenment-factor of rapture, “There are, O monks, things that are the basis for the enlightenment-factor of rapture; therein, much practice of wise attention, this is the nutriment for the arising of the unarisen enlightenment-factor of rapture, or for the increase, full development, cultivation, and completion of the arisen enlightenment-factor of rapture,” thus it arises. |
tattha pītiyeva pītisambojjhaṅgaṭṭhānīyā dhammā nāma. |
Therein, rapture itself is what is called the things that are the basis for the enlightenment-factor of rapture. |
tassā uppādakamanasikāro yonisomanasikāro nāma. |
The attention that gives rise to it is what is called wise attention. |
♦ apica ekādasa dhammā pītisambojjhaṅgassa uppādāya saṃvattanti buddhānussati, dhamma, saṅgha, sīla, cāga, devatānussati upasamānussati lūkhapuggalaparivajjanatā siniddhapuggalasevanatā pasādanīyasuttantapaccavekkhaṇatā tadadhimuttatāti. |
♦ Moreover, eleven things conduce to the arising of the enlightenment factor of rapture: recollection of the Buddha, Dhamma, Saṅgha, virtue, generosity, deities, recollection of peace, avoiding rough people, cultivating gentle people, reflecting on inspiring suttas, and being inclined towards it. |
buddhaguṇe anussarantassāpi hi yāva upacārā sakalasarīraṃ pharamāno pītisambojjhaṅgo uppajjati, dhammasaṅghaguṇe anussarantassāpi, dīgharattaṃ akhaṇḍaṃ katvā rakkhitaṃ catupārisuddhisīlaṃ paccavekkhantassāpi, gihinopi dasasīlaṃ pañcasīlaṃ pañcavekkhantassāpi, dubbhikkhabhayādīsu paṇītabhojanaṃ 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 samudācarantīti paccavekkhantassāpi, cetiyadassanabodhidassanatheradassanesu asakkaccakiriyāya saṃsūcitalūkhabhāve buddhādīsu pasādasinehābhāvena gadrabhapiṭṭhe rajasadise lūkhapuggale parivajjantassāpi, buddhādīsu pasādabahule muducitte siniddhapuggale sevantassāpi, ratanattayaguṇaparidīpake pasādanīyasuttante paccavekkhantassāpi, ṭhānanisajjādīsu pītiuppādanatthaṃ ninnapoṇapabbhāracittassāpi uppajjati. |
For one who recollects the qualities of the Buddha, the enlightenment-factor of rapture, pervading the entire body up to access concentration, arises; for one who recollects the qualities of the Dhamma and the Saṅgha; for one who reflects on the four kinds of pure virtue which have been kept unbroken for a long time; for a householder who reflects on the ten precepts or the five precepts; for one who, having given fine food to his fellow monks during a famine, reflects on his generosity, thinking, “Thus indeed have I given”; for a householder too who reflects on the gift given to the virtuous at such a time; for one who reflects on the presence in himself of those qualities by which deities have attained divinity; for one who reflects that the defilements, suppressed by attainment, do not arise for sixty or seventy years; for one who avoids rough people who are like dust on a donkey’s back due to lack of devotion and affection for the Buddha and others, indicated by their disrespectful behavior at the sight of a cetiya, the sight of a Bodhi tree, or the sight of an elder; for one who cultivates gentle people who are full of devotion and have a tender heart towards the Buddha and others; for one who reflects on inspiring suttas that extol the qualities of the three jewels; for one who has a mind inclined, bent, and sloped towards arousing rapture in postures of standing, sitting, and so on, it arises. |
evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūri hotīti pajānāti. |
Thus, for one who has so arisen it, the full development of development occurs through the path of Arahantship, he understands. |
♦ passaddhisambojjhaṅgassa “atthi, bhikkhave, kāyapassaddhi cittapassaddhi, tattha yonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī”ti evaṃ uppādo hoti. |
♦ Of the enlightenment-factor of tranquility, “There is, O monks, tranquility of body and tranquility of mind; therein, much practice of wise attention, this is the nutriment for the arising of the unarisen enlightenment-factor of tranquility, or for the increase, full development, cultivation, and completion of the arisen enlightenment-factor of tranquility,” thus it arises. |
♦ apica satta dhammā passaddhisambojjhaṅgassa uppādāya saṃvattanti paṇītabhojanasevanatā utusukhasevanatā iriyāpathasukhasevanatā majjhattapayogatā sāraddhakāyapuggalaparivajjanatā passaddhakāyapuggalasevanatā tadadhimuttatāti. |
♦ Moreover, seven things conduce to the arising of the enlightenment-factor of tranquility: partaking of fine food, partaking of pleasant climate, partaking of pleasant posture, the application of neutrality, avoiding persons with agitated bodies, cultivating persons with tranquil bodies, and being inclined towards that. |
paṇītañhi siniddhaṃ sappāyabhojanaṃ bhuñjantassāpi, sītuṇhesu ca utūsu ṭhānādīsu ca iriyāpathesu sappāyautuñca iriyāpathañca sevantassāpi passaddhi uppajjati. |
For one who eats fine, smooth, and suitable food, and for one who, in cold and hot climates and in postures such as standing, partakes of a suitable climate and posture, tranquility arises. |
yo pana mahāpurisajātiko sabbautuiriyāpathakkhamo hoti, na taṃ sandhāyetaṃ vuttaṃ. |
But this is not said with reference to one who is of the nature of a great being and is tolerant of all climates and postures. |
yassa sabhāgavisabhāgatā atthi, tasseva visabhāge utuiriyāpathe vajjetvā sabhāge sevantassa uppajjati. |
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majjhattapayogo vuccati attano ca parassa ca kammassakatāpaccavekkhaṇā. |
For one who has what is suitable and unsuitable, it arises when he avoids unsuitable climates and postures and cultivates suitable ones. |
iminā majjhattapayogena uppajjati. |
The application of neutrality is called the reflection on the ownership of kamma of oneself and others. |
yo leḍḍudaṇḍādīhi paraṃ viheṭhayamāno vicarati, evarūpaṃ sāraddhakāyaṃ puggalaṃ parivajjantassāpi, saṃyatapādapāṇiṃ passaddhakāyaṃ puggalaṃ sevantassāpi, ṭhānanisajjādīsu passaddhiuppādanatthāya ninnapoṇapabbhāracittassāpi uppajjati. |
By this application of neutrality, it arises. |
evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūri hotīti pajānāti. |
He who goes about harassing others with clods, sticks, and the like, for one who avoids such a person of agitated body, for one who cultivates a person of tranquil body with restrained hands and feet, for one who in postures of standing, sitting, and so on has a mind inclined, bent, and sloped towards the arising of tranquility, it arises. |
| Thus, for one who has so arisen it, the full development of development occurs through the path of Arahantship, he understands. | |
♦ samādhisambojjhaṅgassa “atthi, bhikkhave, samathanimittaṃ abyagganimittaṃ, tattha yonisomanasikārabahulīkāro, ayamāhāro, anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī”ti evaṃ uppādo hoti. |
♦ Of the enlightenment-factor of concentration, “There is, O monks, a sign of serenity, a sign of non-distraction; therein, much practice of wise attention, this is the nutriment for the arising of the unarisen enlightenment-factor of concentration, or for the increase, full development, cultivation, and completion of the arisen enlightenment-factor of concentration,” thus it arises. |
tattha samathova samathanimittaṃ avikkhepaṭṭhena ca abyagganimittanti. |
Therein, serenity itself is the sign of serenity, and by the meaning of non-distraction, it is the sign of non-distraction. |
♦ apica ekādasa dhammā samādhisambojjhaṅgassa uppādāya saṃvattanti vatthuvisadakiriyatā indriyasamattapaṭipādanatā nimittakusalatā samaye cittassa paggaṇhanatā samaye cittassa niggaṇhanatā samaye sampahaṃsanatā samaye ajjhupekkhanatā asamāhitapuggalaparivajjanatā samāhitapuggalasevanatā jhānavimokkhapaccavekkhaṇatā tadadhimuttatāti. |
♦ Moreover, eleven things conduce to the arising of the enlightenment factor of concentration: making the basis clear, balancing the faculties, skill in the sign, exerting the mind at the right time, restraining the mind at the right time, gladdening the mind at the right time, looking on with equanimity at the right time, avoiding unconcentrated people, cultivating concentrated people, reflecting on jhāna and liberation, and being inclined towards that. |
tattha vatthuvisadakiriyatā ca indriyasamattapaṭipādanatā ca vuttanayeneva veditabbā. |
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| Therein, making the basis clear and balancing the faculties should be understood in the way stated. | |
♦ nimittakusalatā nāma kasiṇanimittassa uggahaṇakusalatā. |
♦ Skill in the sign means skill in grasping the kasina-sign. |
samaye cittassa paggaṇhanatāti yasmiṃ samaye atisithilavīriyatādīhi līnaṃ cittaṃ hoti, tasmiṃ samaye dhammavicayavīriyapītisambojjhaṅgasamuṭṭhāpanena tassa paggaṇhanaṃ. |
Exerting the mind at the right time means at the time when the mind is sluggish due to excessive slackness of energy and so on, exerting it by arousing the enlightenment-factors of investigation of dhammas, energy, and rapture. |
samaye cittassa paggaṇhanatāti yasmiṃ samaye āraddhavīriyatādīhi uddhataṃ cittaṃ hoti, tasmiṃ samaye passaddhisamādhiupekkhāsambojjhaṅgasamuṭṭhāpanena tassa niggaṇhanaṃ. |
Restraining the mind at the right time means at the time when the mind is agitated due to excessive energy and so on, restraining it 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 the time when the mind is listless due to the weakness of the application of wisdom or due to not having attained the bliss of peace, to arouse compunction by reflecting on the eight objects of compunction. |
aṭṭha saṃvegavatthūni nāma jāti jarā byādhi maraṇāni cattāri, apāyadukkhaṃ pañcamaṃ, atīte vaṭṭamūlakaṃ dukkhaṃ, anāgate vaṭṭamūlakaṃ dukkhaṃ, paccuppanne āhārapariyeṭṭhimūlakaṃ dukkhanti. |
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ratanattayaguṇānussaraṇena ca pasādaṃ janeti, ayaṃ vuccati “samaye sampahaṃsanatā”ti. |
The eight objects of compunction are: birth, old age, sickness, and death, these four; the suffering of the lower realms is the fifth; the suffering rooted in the round of existence in the past; the suffering rooted in the round of existence in the future; and the suffering rooted in the search for food in the present. |
| And by recollecting the virtues of the Three Jewels, one generates gladness. This is called "gladdening the mind at the right time." | |
♦ samaye ajjhupekkhanatā nāma yasmiṃ samaye sammāpaṭipattiṃ āgamma alīnaṃ anuddhataṃ anirassādaṃ ārammaṇe samappavattaṃ samathavīthipaṭipannaṃ cittaṃ hoti, tadāssa paggahaniggahasampahaṃsanesu na byāpāraṃ āpajjati, sārathi viya samappavattesu assesu. |
♦ Looking on with equanimity at the right time means at the time when the mind, having come to the right practice, is not sluggish, not agitated, not listless, proceeding evenly in the object, having entered upon the path of serenity, at that time he does not engage in exerting, restraining, or gladdening it, like a charioteer with well-behaved horses. |
ayaṃ vuccati — “samaye ajjhupekkhanatā”ti. |
This is called "looking on with equanimity at the right time." |
asamāhitapuggalaparivajjanatā nāma upacāraṃ vā appanaṃ vā appattānaṃ vikkhittacittānaṃ puggalānaṃ ārakā parivajjanaṃ. |
Avoiding unconcentrated people means keeping far away from people with distracted minds who have not attained access or absorption. |
samāhitapuggalasevanā nāma upacārena vā appanāya vā samāhitacittānaṃ sevanā bhajanā payirupāsanā. |
Cultivating concentrated people means cultivating, associating with, and waiting upon those whose minds are concentrated through access or absorption. |
tadadhimuttatā nāma ṭhānanisajjādīsu samādhiuppādanatthaṃyeva ninnapoṇapabbhāracittatā. |
Inclination thereto means the mind being inclined, bent, and sloped towards the arising of concentration in postures of standing, sitting, and so on. |
evañhi paṭipajjato esa uppajjati. |
For one who practices thus, it arises. |
evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūri hotīti pajānāti. |
Thus, for one who has so arisen it, the full development of development occurs through the path of Arahantship, he knows. |
♦ upekkhāsambojjhaṅgassa “atthi, bhikkhave, upekkhāsambojjhaṅgaṭṭhānīyā dhammā, tattha yonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī”ti evaṃ uppādo hoti. |
♦ Of the enlightenment-factor of equanimity, “There is, O monks, things that are the basis for the enlightenment-factor of equanimity; therein, much practice of wise attention, this is the nutriment for the arising of the unarisen enlightenment-factor of equanimity, or for the increase, full development, cultivation, and completion of the arisen enlightenment-factor of equanimity,” thus it arises. |
tattha upekkhāva upekkhāsambojjhaṅgaṭṭhānīyā dhammā nāma. |
Therein, equanimity itself is what is called the things that are the basis for the enlightenment-factor of equanimity. |
♦ apica pañca dhammā upekkhāsambojjhaṅgassa uppādāya saṃvattanti sattamajjhattatā saṅkhāramajjhattatā sattasaṅkhārakelāyanapuggalaparivajjanatā sattasaṅkhāramajjhattapuggalasevanatā tadadhimuttatāti. |
♦ Moreover, five things conduce to the arising of the enlightenment-factor of equanimity: neutrality towards beings, neutrality towards formations, avoiding a person who is attached to beings and formations, cultivating a person who is neutral towards beings and formations, and being inclined towards it. |
tattha dvīhākārehi sattamajjhattataṃ samuṭṭhāpeti “tvaṃ attano kammena āgantvā attanova kammena gamissasi, esopi attanova kammena āgantvā attanova kammena gamissati, tvaṃ kaṃ kelāyasī”ti evaṃ kammassakatāpaccavekkhaṇena, “paramatthato sattoyeva natthi, so tvaṃ kaṃ kelāyasī”ti evaṃ nissattapaccavekkhaṇena cāti. |
Therein, he arouses 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; he too has come by his own kamma and will go by his own kamma. Whom are you attached to?" and by reflecting on non-self thus, "Ultimately, there is no being at all; so whom are you attached to?" |
dvīhevākārehi saṅkhāramajjhattataṃ samuṭṭhāpeti — “idaṃ cīvaraṃ anupubbena vaṇṇavikāratañceva jiṇṇabhāvañca upagantvā pādapuñchanacoḷakaṃ hutvā yaṭṭhikoṭiyā chaḍḍanīyaṃ bhavissati, sace panassa sāmiko bhaveyya, nāssa evaṃ vinassituṃ dadeyyā”ti evaṃ assāmikabhāvapaccavekkhaṇena ca, “anaddhaniyaṃ idaṃ tāvakālikan”ti evaṃ tāvakālikabhāvapaccavekkhaṇena cāti. |
He arouses neutrality towards formations in two ways: by reflecting on the lack of ownership thus, "This robe will gradually undergo a change of color and become old, and having become a foot-wiping cloth, it will have to be thrown away with a stick. If it had an owner, he would not let it be destroyed thus," and by reflecting on its temporariness thus, "This is not lasting, it is for a time." |
yathā ca cīvare, evaṃ pattādīsupi yojanā kātabbā. |
And just as with a robe, so the application should be made to a bowl and so on. |
♦ 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 oloketi, aññena kesacchedanādīnaṃ atthāya “muhuttaṃ asukaṃ pesethā”ti yāciyamānopi “amhepi taṃ attano kammaṃ na kārema, tumhe naṃ gahetvā kilamessathā”ti na deti, ayaṃ sattakelāyano nāma. |
♦ Avoiding a person who is attached to beings and formations. Here, a person, whether a householder who is attached to his own sons and daughters, or one who has gone forth who is attached to his own pupils and fellow-residents, who himself does their hair-cutting, sewing, robe-washing, dyeing, and bowl-cooking, and who, not seeing them even for a moment, looks here and there like a frightened deer, saying, “Where is the novice so-and-so, where is the young monk so-and-so?” and who, even when asked to send so-and-so for a moment for the purpose of cutting hair, etc., by another, says, “We do not do our own work for him; you, having taken him, will tire him out,” and does not give him—this is called one who is attached to beings. |
♦ yo pana cīvarapattathālakakattarayaṭṭhiādīni mamāyati, aññassa hatthena parāmasitumpi na deti, tāvakālikaṃ yācito “mayampi idaṃ mamāyantā na paribhuñjāma, tumhākaṃ kiṃ dassāmā”ti vadati, ayaṃ saṅkhārakelāyano nāma. |
♦ He who, however, is attached to his robe, bowl, plate, needle, staff, etc., and does not allow another to touch them with his hand, and when asked for them for a time, says, “We ourselves, being attached to this, do not use it; what shall we give you?”—this is called one who is attached to formations. |
yo pana tesu dvīsupi vatthūsu majjhatto udāsino, ayaṃ sattasaṅkhāramajjhatto nāma. |
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iti ayaṃ upekkhāsambojjhaṅgo evarūpaṃ sattasaṅkhārakelāyanapuggalaṃ ārakā parivajjantassāpi, sattasaṅkhāramajjhattapuggalaṃ sevantassāpi, ṭhānanisajjādīsu taduppādanatthaṃ ninnapoṇapabbhāracittassāpi uppajjati. |
He who, however, is neutral and indifferent to both these things, is called one who is neutral towards beings and formations. |
evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūri hotīti pajānāti. |
Thus, this enlightenment factor of equanimity arises for one who keeps far away from such a person who is attached to beings and formations, for one who cultivates a person who is neutral towards beings and formations, and for one who in postures of standing, sitting, and so on has a mind inclined, bent, and sloped towards its arising. |
| Thus, for one who has so arisen it, the full development of development occurs through the path of Arahantship, he knows. | |
♦ iti ajjhattaṃ vāti evaṃ attano vā satta sambojjhaṅge pariggaṇhitvā, parassa vā, kālena vā attano, kālena vā parassa sambojjhaṅge pariggaṇhitvā dhammesu dhammānupassī viharati. |
♦ Thus internally, or in this way, having comprehended the seven enlightenment factors in oneself, or in another, or at one time in oneself, and at another time in the enlightenment factors of another, he dwells contemplating dhammas in dhammas. |
samudayavayā panettha sambojjhaṅgānaṃ nibbattinirodhavasena veditabbā. |
The arising and passing away here should be understood by way of the arising and ceasing of the enlightenment factors. |
ito paraṃ vuttanayameva. |
From here on, the method is as stated. |
kevalañhi idha bojjhaṅgapariggāhikā sati dukkhasaccanti evaṃ yojanaṃ katvā bojjhaṅgapariggāhakassa bhikkhuno niyyānamukhaṃ veditabbaṃ. |
Only, here, the mindfulness that comprehends the enlightenment-factors is the truth of suffering, and having made the connection thus, the path of release for the monk who comprehends the enlightenment-factors should be known; the rest is just the same. |
sesaṃ tādisamevāti. |
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♦ bojjhaṅgapabbaṃ niṭṭhitaṃ. |
♦ The enlightenment-factor section is finished. |
♦ catusaccapabbavaṇṇanā |
♦ Explanation of the Four Truths Section |
♦ 386. evaṃ sattabojjhaṅgavasena dhammānupassanaṃ vibhajitvā idāni catusaccavasena vibhajituṃ puna caparantiādimāha. |
♦ 386. Having thus analyzed the contemplation of dhammas by way of the seven factors of enlightenment, now, in order to analyze it by way of the four truths, he says, “And further,” and so on. |
tattha idaṃ dukkhanti yathābhūtaṃ pajānātīti ṭhapetvā taṇhaṃ tebhūmakadhamme “idaṃ dukkhan”ti yathāsabhāvato pajānāti, tasseva kho pana dukkhassa janikaṃ samuṭṭhāpikaṃ purimataṇhaṃ “ayaṃ dukkhasamudayo”ti, ubhinnaṃ appavattinibbānaṃ “ayaṃ dukkhanirodho”ti, dukkhaparijānanaṃ samudayapajahanaṃ nirodhasacchikaraṇaṃ ariyamaggaṃ “ayaṃ dukkhanirodhagāminipaṭipadā”ti yathāsabhāvato pajānātīti attho. |
Therein, this is suffering, he knows as it really is, means, leaving aside craving, he knows the things of the three planes as "this is suffering," as they are in their own nature. He knows the previous craving which is the origin, the producer of that very suffering, as "this is the origin of suffering." He knows the non-occurrence of both, nibbāna, as "this is the cessation of suffering." He knows the noble path, which fully understands suffering, abandons the origin, and realizes cessation, as "this is the path leading to the cessation of suffering," as it is in its own nature. |
avasesā ariyasaccakathā ṭhapetvā jātiādīnaṃ padabhājanakathaṃ visuddhimagge vitthāritāyeva. |
The rest of the talk on the noble truths, except for the talk on the analysis of the terms of birth and so on, has been detailed in the Visuddhimagga. |
♦ dukkhasaccaniddesavaṇṇanā |
♦ Explanation of the exposition of the truth of suffering |
♦ 388. padabhājane pana katamā ca, bhikkhave, jātīti bhikkhave, yā jātipi dukkhāti evaṃ vuttā jāti, sā katamāti evaṃ sabbapucchāsu attho veditabbo. |
♦ 388. But in the analysis of the terms, "And what, O monks, is birth?" "O monks, that which is called birth, which is suffering, what is that?" Thus the meaning should be understood in all the questions. |
yā tesaṃ tesaṃ sattānanti idaṃ “imesaṃ nāmā”ti niyamābhāvato sabbasattānaṃ pariyādānavacanaṃ. |
That of those various beings means this is a statement including all beings, because there is no restriction such as "of these named." |
tamhi tamhi sattanikāyeti idampi sabbasattanikāyapariyādānavacanaṃ jananaṃ jāti savikārānaṃ paṭhamābhinibbattakkhandhānametaṃ adhivacanaṃ. |
In this or that class of beings, this too is a statement including all classes of beings. Birth, the first arising of the aggregates which are subject to change, this is a term for it. |
sañjātīti idaṃ tassā eva upasaggamaṇḍitavevacanaṃ. |
Coming into being means this is a synonymous expression for it, adorned with a prefix. |
sā eva anupaviṭṭhākārena okkamanaṭṭhena okkanti. |
It is the very same that is called conception because it enters, and arising because it arises, being called birth. |
nibbattisaṅkhātena abhinibbattanaṭṭhena abhinibbatti. |
Thus this fourfold is what is called conventional talk. |
iti ayaṃ catubbidhāpi sammutikathā nāma . |
The appearance of the aggregates, this, however, is ultimate talk. |
khandhānaṃ pātubhāvoti ayaṃ pana paramatthakathā. |
In the one-constituent existence and so on, there is the appearance of the aggregates of one, four, or five kinds, not of a person; but when that is present, it is a conventional expression to say that a person has appeared. |
ekavokārabhavādīsu ekacatupañcabhedānaṃ khandhānaṃyeva pātubhāvo, na puggalassa, tasmiṃ pana sati puggalo pātubhūtoti vohāramattaṃ hoti. |
The acquisition of the sense-bases means the sense-bases, as they appear, are what are called acquired; so the meaning is the acquisition which is called their appearance. |
āyatanānaṃ paṭilābhoti āyatanāni pātubhavantāneva paṭiladdhāni nāma honti, so tesaṃ pātubhāvasaṅkhāto paṭilābhoti attho. |
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♦ 389. jarāti sabhāvaniddeso. |
♦ 389. Old age is the exposition of the nature. |
jīraṇatāti ākārabhāvaniddeso. |
Aging is the exposition of the state or condition. |
khaṇḍiccantiādi vikāraniddeso. |
Brokenness of teeth and so on is the exposition of the change. |
daharakālasmiñhi dantā samasetā honti. |
For in youth the teeth are even and white. |
teyeva paripaccante anukkamena vaṇṇavikāraṃ āpajjitvā tattha tattha pattanti. |
But as they ripen they gradually change color and fall out here and there. |
atha patitañca ṭhitañca upādāya khaṇḍitadantā khaṇḍitā nāma. |
Then, with regard to what has fallen and what remains, those with broken teeth are called broken-toothed. |
khaṇḍitānaṃ bhāvo khaṇḍiccanti vuccati. |
The state of having broken teeth is called brokenness of teeth. |
anukkamena paṇḍarabhūtāni kesalomāni palitāni nāma. |
Hair and body-hair that have gradually become white are called grey. |
palitāni sañjātāni assāti palito, palitassa bhāvo pāliccaṃ. |
He who has become grey is called grey-haired; the state of being grey-haired is greyness. |
jarāvātappahārena sositamaṃsalohitatāya valiyo tacasmiṃ assāti valittaco, tassa bhāvo valittacatā. |
He whose skin is wrinkled due to the flesh and blood having been dried up by the wind of old age is called wrinkled-skinned; the state of being wrinkled-skinned is wrinkledness of skin. |
ettāvatā dantakesalomatacesu vikāradassanavasena pākaṭībhūtā pākaṭajarā dassitā. |
Thus far, the manifest old age which has become apparent through the manifestation of change in the teeth, hair, body-hair, and skin has been shown. |
♦ yatheva hi udakassa vā vātassa vā aggino vā tiṇarukkhādīnaṃ saṃbhaggapalibhaggatāya vā jhāmatāya vā gatamaggo pākaṭo hoti, na ca so gatamaggo tāneva udakādīni, evameva jarāya dantādīnaṃ khaṇḍiccādivasena gatamaggo pākaṭo, cakkhuṃ ummiletvāpi gayhati, na ca khaṇḍiccādīneva jarā. |
♦ For just as the path taken by water, or wind, or fire is made manifest by the breaking and smashing of grass, trees, and so on, or by their being burnt, and that path taken is not those very things, water and so on, so too the path taken by old age is manifest by the brokenness of teeth and so on, and can be seen even with open eyes, but old age is not just the brokenness of teeth and so on. |
na hi jarā cakkhuviññeyyā hoti. |
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yasmā pana jaraṃ pattassa āyu hāyati, tasmā jarā “āyuno saṃhānī”ti phalūpacārena vuttā. |
For old age is not cognizable by the eye-consciousness. |
yasmā daharakāle suppasannāni sukhumampi attano visayaṃ sukheneva ca gaṇhanasamatthāni cakkhādīni indriyāni jaraṃ pattassa paripakkāni ālulitāni avisadāni oḷārikampi attano visayaṃ gahetuṃ asamatthāni honti, tasmā “indriyānaṃ paripāko”tipi phalūpacāreneva vuttā. |
But since, when one has reached old age, one's lifespan diminishes, old age is called "the shortening of the lifespan" by way of a metaphorical use of the effect. |
| Since in youth the faculties of the eye and so on are very clear and capable of easily grasping even a subtle object in their own sphere, but when one has reached old age they become mature, confused, unclear, and incapable of grasping even a gross object in their own sphere, it is also called "the maturing of the faculties" by way of a metaphorical use of the effect. | |
♦ 390. maraṇaniddese yanti maraṇaṃ sandhāya napuṃsakaniddeso, yaṃ maraṇaṃ cutīti vuccati, cavanatāti vuccatīti ayamettha yojanā. |
♦ 390. In the exposition of death, which is a neuter term with reference to death, the death which is called passing away, is called ceasing to be, this is the connection here. |
tattha cutīti sabhāvaniddeso. |
Therein, passing away is the exposition of the nature. |
cavanatāti ākārabhāvaniddeso. |
The state of passing away is the exposition of the state or condition. |
maraṇaṃ pattassa khandhā bhijjanti ceva antaradhāyanti ca adassanaṃ gacchanti, tasmā taṃ bhedo antaradhānanti vuccati. |
When one has attained death, the aggregates break up and disappear, they go to invisibility; therefore it is called breaking up, disappearance. |
maccumaraṇanti maccumaraṇaṃ, na khaṇikamaraṇaṃ. |
The death of death means the death of death, not momentary death. |
kālakiriyāti maraṇakālakiriyā. |
The act of time means the act of the time of death. |
ayaṃ sabbāpi sammutikathāva. |
All this is conventional talk. |
khandhānaṃ bhedoti ayaṃ pana paramatthakathā. |
The breaking up of the aggregates, this, however, is ultimate talk. |
ekavokārabhavādīsu ekacatupañcabhedānaṃ khandhānaṃyeva bhedo, na puggalassa, tasmiṃ pana sati puggalo matoti vohāramattaṃ hoti. |
In the one-constituent existence and so on, there is only the breaking up of the aggregates of one, four, or five kinds, not of a person; but when that is present, it is a conventional expression to say that a person has died. |
♦ kaḷevarassa nikkhepoti attabhāvassa nikkhepo. |
♦ The laying down of the corpse means the laying down of the personal existence. |
maraṇaṃ pattassa hi niratthaṃva kaliṅgaraṃ attabhāvo patati, tasmā taṃ kaḷevarassa nikkhepoti vuttaṃ. |
For when one has reached death, the personal existence falls down like a useless piece of wood; therefore it is called the laying down of the corpse. |
jīvitindriyassa upacchedo pana sabbākārato paramatthato maraṇaṃ. |
The cutting off of the life-faculty, however, is death in the ultimate sense, in every way. |
etadeva sammutimaraṇanti pi vuccati. |
This very thing is also called conventional death. |
jīvitindriyupacchedameva hi gahetvā lokiyā “tisso mato, phusso mato”ti vadanti. |
For it is by taking the cutting off of the life-faculty that worldly people say, "Tissa is dead, Phussa is dead." |
♦ 391. byasanenāti ñātibyasanādīsu yena kenaci byasanena. |
♦ 391. By misfortune means by any kind of misfortune, such as the misfortune of relatives. |
dukkhadhammenāti vadhabandhādinā dukkhakāraṇena. |
By a painful state means by a cause of pain, such as execution or imprisonment. |
phuṭṭhassāti ajjhotthaṭassa abhibhūtassa. |
Of one who is touched means of one who is overcome, overwhelmed. |
sokoti yo ñātibyasanādīsu vā vadhabandhanādīsu vā aññatarasmiṃ sati tena abhibhūtassa uppajjati socanalakkhaṇo soko. |
Sorrow is the sorrow characterized by grieving which arises in one who is overwhelmed by some misfortune, such as the misfortune of relatives, or by execution, imprisonment, and so on. |
socitattanti socitabhāvo. |
The state of being sorrowful means the state of sorrow. |
yasmā panesa abbhantare sosento parisosento uppajjati, tasmā antosoko antoparisokoti vuccati. |
But since this arises while burning, while completely burning within, it is called internal sorrow, internal complete sorrow. |
♦ 392. “mayhaṃ dhītā, mayhaṃ putto”ti evaṃ ādissa ādissa devanti paridevanti etenāti ādevo. |
♦ 392. “My daughter, my son,” thus lamenting again and again, they lament with this, thus it is lamentation. |
taṃ taṃ vaṇṇaṃ parikittetvā devanti etenāti paridevo. |
Having recited this and that quality, they lament with this, thus it is lamentation. |
tato parā dve tasseva bhāvaniddesā. |
The two following are expositions of its state. |
♦ 393. kāyikanti kāyapasādavatthukaṃ. |
♦ 393. Bodily means having the body-sensitivity as its basis. |
dukkhamanaṭṭhena dukkhaṃ. |
Painful because it is unpleasant. |
asātanti amadhuraṃ. |
Unpleasant means not sweet. |
kāyasamphassajaṃ dukkhanti kāyasamphassato jātaṃ dukkhaṃ. |
Pain arising from bodily contact means pain born from bodily contact. |
asātaṃ vedayitanti amadhuraṃ vedayitaṃ. |
An unpleasant feeling means an unsweet feeling. |
♦ 394. cetasikanti cittasampayuttaṃ. |
♦ 394. Mental means associated with the mind. |
sesaṃ dukkhe vuttanayameva. |
The rest is as stated in the case of pain. |
♦ 395. āyāsoti saṃsīdanavisīdanākārappatto cittakilamatho. |
♦ 395. Despair is the mental fatigue that has reached the state of sinking and collapsing. |
balavataraṃ āyāso upāyāso. |
A stronger despair is utter despair. |
tato parā dve attattaniyābhāvadīpakā bhāvaniddesā. |
The two following are expositions of the state indicating the state of self and what belongs to self. |
♦ 398. jātidhammānanti jātisabhāvānaṃ. |
♦ 398. Of those subject to birth means of those whose nature is birth. |
icchā uppajjatīti taṇhā uppajjati. |
A wish arises means craving arises. |
aho vatāti patthanā. |
Oh that means a wish. |
na kho panetaṃ icchāyāti evaṃ jātiyā anāgamanaṃ vinā maggabhāvanaṃ na icchāya pattabbaṃ. |
But this is not by wishing, thus the non-coming of birth is not to be obtained by wishing, without the development of the path. |
idampīti etampi upari sesāni upādāya pikāro. |
This too, the particle 'pi' is used with reference to the remaining things above. |
yampicchanti yenapi dhammena alabbhaneyyavatthuṃ icchanto na labhati, taṃ alabbhaneyya vatthumhi icchanaṃ dukkhaṃ. |
|
esa nayo sabbattha. |
Whatever one wishes for, and by whatever means one wishes for an unobtainable thing and does not get it, that wishing for an unobtainable thing is suffering. |
| This method applies everywhere. | |
♦ 399. khandhaniddese rūpañca taṃ upādānakkhandho cāti rūpupādānakkhandho evaṃ sabbattha. |
♦ 399. In the exposition of the aggregates, form which is also the aggregate of clinging is the form-aggregate of clinging; thus it is everywhere. |
♦ samudayasaccaniddesavaṇṇanā |
♦ Explanation of the exposition of the truth of the origin |
♦ 400. yāyaṃ taṇhāti yā ayaṃ taṇhā. |
♦ 400. That which is this craving means that which is this craving. |
ponobbhavikāti punabbhavakaraṇaṃ punobbhavo, punobbhavo sīlaṃ assāti ponobbhavikā. |
Leading to renewed existence means that which causes renewed existence is renewed existence; that whose nature is renewed existence is what leads to renewed existence. |
nandīrāgena saha gatāti nandīrāgasahagatā. |
Accompanied by delight and passion means accompanied by delight and passion. |
nandīrāgena saddhiṃ atthato ekattameva gatāti vuttaṃ hoti. |
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tatratatrābhinandinīti yatra yatra attabhāvo, tatra tatra abhinandinī. |
It is said to be one in substance with delight and passion. |
rūpādīsu vā ārammaṇesu tatra tatra abhinandinī, rūpābhinandinī sadda, gandha, rasa, phoṭṭhabba, dhammābhinandinīti attho. |
Delighting here and there means wherever there is personal existence, there it delights. |
seyyathidanti nipāto. |
Or, in objects such as form, it delights here and there; delighting in form, sound, smell, taste, tangible objects, and mental objects, this is the meaning. |
tassa sā katamā ceti attho. |
That is to say is a particle. |
kāme taṇhā kāmataṇhā, pañcakāmaguṇikarāgassetaṃ nāmaṃ. |
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bhave taṇhā bhavataṇhā, bhavapatthanāvasena uppannassa sassatadiṭṭhisahagatassa rūpārūpabhavarāgassa ca jhānanikantiyā cetaṃ adhivacanaṃ. |
What is that? This is the meaning. |
vibhave taṇhā vibhavataṇhā, ucchedadiṭṭhisahagatarāgassetaṃ adhivacanaṃ. |
Craving for sense-pleasures is craving for sense-pleasures; this is the name for the passion for the five strands of sense-pleasures. |
| Craving for existence is craving for existence; this is a term for the passion for the fine-material and immaterial existences, accompanied by the eternalist view, which arises through the desire for existence, and for the attachment to jhāna. | |
| Craving for non-existence is craving for non-existence; this is a term for the passion accompanied by the annihilationist view. | |
♦ idāni tassā taṇhāya vatthuṃ vitthārato dassetuṃ sā kho panesātiādimāha. |
♦ Now, in order to show in detail the object of that craving, he said, “And this craving,” and so on. |
tattha uppajjatīti jāyati. |
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nivisatīti punappunaṃ pavattivasena patiṭṭhahati. |
Therein, it arises means it is born. |
yaṃ loke piyarūpaṃ sātarūpanti yaṃ lokasmiṃ piyasabhāvañceva madhurasabhāvañca. |
It establishes itself means it becomes established through repeated occurrence. |
cakkhu loketiādīsu lokasmiñhi cakkhādīsu mamattena abhiniviṭṭhā sattā sampattiyaṃ patiṭṭhitā attano cakkhuṃ ādāsatalādīsu nimittaggahaṇānusārena vippasannaṃ pañcapasādaṃ suvaṇṇavimāne ugghāṭitamaṇisīhapañjaraṃ viya maññanti, sotaṃ rajatapanāḷikaṃ viya, pāmaṅgasuttaṃ viya ca maññanti, “tuṅganāsā”ti laddhavohāraṃ ghānaṃ vaṭṭitvā ṭhapitaharitālavaṭṭaṃ viya maññanti, jivhaṃ rattakambalapaṭalaṃ viya mudusiniddhamadhurasadaṃ maññanti, kāyaṃ sālalaṭṭhiṃ viya, suvaṇṇatoraṇaṃ viya ca maññanti, manaṃ aññesaṃ manena asadisaṃ uḷāraṃ maññanti. |
Whatever in the world is pleasant and agreeable means whatever in the world has a pleasant nature and a sweet nature. |
rūpaṃ suvaṇṇakaṇikārapupphādivaṇṇaṃ viya, saddaṃ mattakaravīka kokilamandadhamitamaṇivaṃsanigghosaṃ viya, attanā paṭiladdhāni catusamuṭṭhānikagandhārammaṇādīni “kassaññassa evarūpāni atthī”ti maññanti. |
The eye in the world, and so on. For in the world, beings who are attached to the eye and so on with the idea of 'mine', when established in prosperity, think of their own eye, which is clear according to the way it is seen in a mirror and so on, as like a jeweled lion-window opened in a golden palace; they think of the ear as like a silver pipe, and like a string of pearls; they think of the nose, which has received the name "high-nosed," as like a tube of green orpiment that has been turned and placed; they think of the tongue as like a piece of red woolen cloth, soft, smooth, and sweet-sounding; they think of the body as like a sala-tree trunk, and like a golden archway; they think of the mind as sublime, unlike the minds of others. |
tesaṃ evaṃ maññamānānaṃ tāni cakkhādīni piyarūpāni ceva sātarūpāni ca honti. |
They think of form as like the color of a golden kaṇikāra flower, and so on; of sound as like the sound of a drunken cuckoo, a nightingale, a gently blown jewel-flute; and of the objects of smell and so on, which have arisen from the four sources and which they have obtained, they think, “Who else has such things?” |
atha nesaṃ tattha anuppannā ceva taṇhā uppajjati, uppannā ca taṇhā punappunaṃ pavattivasena nivisati. |
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tasmā bhagavā “cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjatī”tiādimāha. |
For those who think thus, those eyes and so on are both pleasant and agreeable. |
tattha uppajjamānāti yadā uppajjamānā hoti, tadā ettha uppajjatīti attho. |
Then for them, unarisen craving arises, and arisen craving establishes itself through repeated occurrence. |
esa nayo sabbattha. |
Therefore the Blessed One said, “The eye in the world is pleasant and agreeable; here this craving, when arising, arises,” and so on. |
| Therein, when arising means when it is in the process of arising, then here it arises, this is the meaning. | |
| This method applies everywhere. | |
♦ nirodhasaccaniddesavaṇṇanā |
♦ Explanation of the exposition of the truth of cessation |
♦ 401. asesavirāganirodhotiādīni sabbāni nibbānavevacanāneva. |
♦ 401. The remainderless fading away and cessation and so on are all synonyms for Nibbāna. |
nibbānañhi āgamma taṇhā asesā virajjati nirujjhati, tasmā taṃ “tassāyeva taṇhāya asesavirāganirodho”ti vuccati. |
For, coming to Nibbāna, craving completely fades away and ceases; therefore it is called "the remainderless fading away and cessation of that very craving." |
nibbānañca āgamma taṇhā cajiyati paṭinissajjiyati vimuccati na allīyati, tasmā nibbānaṃ “cāgo paṭinissaggo mutti anālayo”ti vuccati. |
And coming to Nibbāna, craving is abandoned, relinquished, released, not clung to; therefore Nibbāna is called "abandonment, relinquishment, release, non-attachment." |
ekameva hi nibbānaṃ, nāmāni panassa sabbasaṅkhatānaṃ nāmapaṭipakkhavasena anekāni honti. |
Nibbāna is one, but its names are many, in opposition to the names of all conditioned things. |
seyyathidaṃ, asesavirāgo asesanirodho cāgo paṭinissaggo mutti anālayo rāgakkhayo dosakkhayo mohakkhayo taṇhakkhayo anuppādo appavattaṃ animittaṃ appaṇihitaṃ anāyūhanaṃ appaṭisandhi anupapatti agati ajātaṃ ajaraṃ abyādhi amataṃ asokaṃ aparidevaṃ anupāyāsaṃ asaṃkiliṭṭhanti. |
That is to say, remainderless fading away, remainderless cessation, abandonment, relinquishment, release, non-attachment, destruction of passion, destruction of aversion, destruction of delusion, destruction of craving, non-arising, non-occurrence, the signless, the uninclined, the non-accumulating, the non-rebirth, the non-coming-to-be, the non-destination, the unborn, the unaging, the unailing, the deathless, the sorrowless, the unlamenting, the undespised, the unstained. |
♦ idāni maggena chinnāya nibbānaṃ āgamma appavattipattāyapi ca taṇhāya yesu vatthūsu tassā uppatti dassitā, tattheva abhāvaṃ dassetuṃ sā kho panesātiādimāha. |
♦ Now, in order to show the absence of craving in those very things in which its arising was shown, even though it has been cut off by the path and has reached non-occurrence by coming to Nibbāna, he says, "And this craving," and so on. |
tattha yathā puriso khette jātaṃ tittālābuvalliṃ disvā aggato paṭṭhāya mūlaṃ pariyesitvā chindeyya, sā anupubbena milāyitvā apaññattiṃ gaccheyya. |
Therein, just as a man, seeing a bitter gourd vine growing in a field, might search for its root from the top and cut it, and it would gradually wither and become non-existent. |
tato tasmiṃ khette tittālābu niruddhā pahīnāti vucceyya, evameva khette tittālābu viya cakkhādīsu taṇhā. |
Then it would be said that the bitter gourd in that field has ceased and been abandoned. In the same way, craving in the eye and so on is like the bitter gourd in the field. |
sā ariyamaggena mūlacchinnā nibbānaṃ āgamma appavattiṃ gacchati. |
It, having had its root cut by the noble path, reaches non-occurrence by coming to Nibbāna. |
evaṃ gatā pana tesu vatthūsu khette tittālābu viya na paññāyati. |
Having reached it thus, it is not found in those things, just as the bitter gourd in the field is not found. |
♦ yathā ca aṭavito core ānetvā nagarassa dakkhiṇadvāre ghāteyyuṃ, tato aṭaviyaṃ corā matāti vā māritāti vā vucceyyuṃ, evaṃ aṭaviyaṃ corā viya cakkhādīsu taṇhā. |
♦ And just as they might bring robbers from the forest and execute them at the south gate of the city, and then it might be said that the robbers in the forest are dead or have been killed, so too craving in the eye and so on is like the robbers in the forest. |
sā dakkhiṇadvāre corā viya nibbānaṃ āgamma niruddhattā nibbāne niruddhā. |
It, having ceased at Nibbāna like the robbers at the south gate, has ceased in Nibbāna. |
evaṃ niruddhā panetesu vatthūsu aṭaviyaṃ corā viya na paññāyati, tenassā tattheva nirodhaṃ dassento “cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhatī”tiādimāha. |
Having thus ceased, it is not found in these things, just as the robbers are not found in the forest. Therefore, showing its cessation in those very things, he says, “The eye in the world is pleasant and agreeable; here this craving, when being abandoned, is abandoned; here, when ceasing, it ceases,” and so on. |
♦ maggasaccaniddesavaṇṇanā |
♦ Explanation of the exposition of the truth of the path |
♦ 402. ayamevāti aññamaggapaṭikkhepanatthaṃ niyamanaṃ. |
♦ 402. This very one means a determination for the sake of rejecting other paths. |
ariyoti taṃ taṃ maggavajjhehi kilesehi ārakattā ariyabhāvakarattā ca ariyo. |
Noble means noble because it is far from the defilements that are to be abandoned by each path, and because it makes one noble. |
dukkhe ñāṇantiādinā catusaccakammaṭṭhānaṃ dassitaṃ. |
Knowledge of suffering, and so on, shows the meditation subject of the four truths. |
tattha purimāni dve saccāni vaṭṭaṃ, pacchimāni vivaṭṭaṃ. |
Therein, the first two truths are the round of existence, the latter two are release from the round of existence. |
tesu bhikkhuno vaṭṭe kammaṭṭhānābhiniveso hoti, vivaṭṭe natthi abhiniveso. |
In these, the monk's intense application of the meditation subject is on the round of existence; there is no intense application on release from the round of existence. |
purimāni hi dve saccāni “pañcakkhandhā dukkhaṃ, taṇhā samudayo”ti evaṃ saṅkhepena ca “katame pañcakkhandhā, rūpakkhandho”tiādinā nayena vitthārena ca ācariyassa santike uggaṇhitvā vācāya punappunaṃ parivattento yogāvacaro kammaṃ karoti. |
For the first two truths, “The five aggregates are suffering, craving is the origin,” thus in summary, and “What are the five aggregates? The aggregate of form,” and so on, in detail, the yogi, having learned them from a teacher and repeating them over and over with his voice, practices. |
itaresu pana dvīsu saccesu nirodhasaccaṃ iṭṭhaṃ kantaṃ manāpaṃ, maggasaccaṃ iṭṭhaṃ kantaṃ manāpanti evaṃ savanena kammaṃ karoti. |
But in the other two truths, the truth of cessation is desirable, pleasant, agreeable, and the truth of the path is desirable, pleasant, agreeable; thus by hearing he practices. |
so evaṃ karonto cattāri saccāni ekapaṭivedheneva paṭivijjhati ekābhisamayena abhisameti. |
He, practicing thus, penetrates the four truths with one penetration, he comprehends them with one comprehension. |
dukkhaṃ pariññāpaṭivedhena paṭivijjhati, samudayaṃ pahānapaṭivedhena, nirodhaṃ sacchikiriyāpaṭivedhena, maggaṃ bhāvanāpaṭivedhena paṭivijjhati. |
He penetrates suffering by the penetration of full understanding, the origin by the penetration of abandoning, cessation by the penetration of realization, the path by the penetration of development. |
dukkhaṃ pariññābhisamayena ... pe ... maggaṃ bhāvanābhisamayena abhisameti. |
He comprehends suffering by the comprehension of full understanding… and so on… the path by the comprehension of development. |
evamassa pubbabhāge dvīsu saccesu uggahaparipucchāsavanadhāraṇasammasanapaṭivedho hoti, dvīsu pana savanapaṭivedhoyeva. |
Thus, in his preliminary stage, there is the penetration of learning, questioning, hearing, remembering, and considering in the two truths; but in the other two, there is only the penetration of hearing. |
aparabhāge tīsu kiccato paṭivedho hoti, nirodhe ārammaṇapaṭivedho. |
In the subsequent stage, in three there is penetration by way of function; in cessation, there is penetration by way of object. |
paccavekkhaṇā pana pattasaccassa hoti. |
Reflection, however, is of the truth that has been attained. |
ayañca ādikammiko, tasmā sā idha na vuttā. |
And this is for a beginner; therefore it is not mentioned here. |
♦ imassa ca bhikkhuno pubbe pariggahato “dukkhaṃ parijānāmi, samudayaṃ pajahāmi, nirodhaṃ sacchikaromi, maggaṃ bhāvemī”ti ābhogasamannāhāramanasikārapaccavekkhaṇā natthi, pariggahato paṭṭhāya hoti. |
♦ And for this monk, before comprehension, there is no attention, consideration, or reflection of the thought, "I am fully understanding suffering, I am abandoning the origin, I am realizing cessation, I am developing the path"; it occurs from the time of comprehension. |
aparabhāge pana dukkhaṃ pariññātameva ... pe ... maggo bhāvitova hoti. |
In the later stage, however, suffering has already been fully understood… and so on… the path has already been developed. |
tattha dve saccāni duddasattā gambhīrāni, dve gambhīrattā duddasāni. |
Therein, two truths are profound because they are difficult to see; two are difficult to see because they are profound. |
dukkhasaccañhi uppattito pākaṭaṃ, khāṇukaṇṭakapahārādīsu “aho dukkhan”ti vattabbatampi āpajjati. |
For the truth of suffering is clear from its arising; in cases of being struck by stakes, thorns, and so on, it even comes to be said, “Oh, suffering!” |
samudayampi khāditukāmatābhuñjitukāmatādivasena uppattito pākaṭaṃ. |
The origin too is clear from its arising, in the form of the desire to eat, the desire to enjoy, and so on. |
lakkhaṇapaṭivedhato pana ubhayampi gambhīraṃ. |
But from the point of view of penetration of the characteristics, both are profound. |
iti tāni duddasattā gambhīrāni. |
Thus they are profound because they are difficult to see. |
itaresaṃ pana dvinnaṃ dassanatthāya payogo bhavaggagahaṇatthaṃ hatthappasāraṇaṃ viya avīciphusanatthaṃ pādappasāraṇaṃ viya satadhā bhinnassa vālassa koṭiyā koṭipādanaṃ viya ca hoti. |
But for the seeing of the other two, the effort is like stretching out the hand to grasp the summit of existence, like stretching out the foot to touch Avīci, like threading the end of a hair split a hundred times with another end. |
iti tāni gambhīrattā duddasāni. |
Thus they are difficult to see because they are profound. |
evaṃ duddasattā gambhīresu gambhīrattā ca duddasesu catūsu saccesu uggahādivasena pubbabhāgañāṇuppattiṃ sandhāya idaṃ dukkhe ñāṇantiādi vuttaṃ. |
Thus, in the four truths, which are profound because they are difficult to see and difficult to see because they are profound, with reference to the arising of knowledge in the preliminary stage by way of learning and so on, it is said, "knowledge in suffering," and so on. |
paṭivedhakkhaṇe pana ekameva taṃ ñāṇaṃ hoti. |
But at the moment of penetration, that knowledge is one. |
♦ nekkhammasaṅkappādayo kāmabyāpādavihiṃsāviramaṇasaññānaṃ nānattā pubbabhāge nānā, maggakkhaṇe pana imesu tīsu ṭhānesu uppannassa akusalasaṅkappassa padapacchedato anuppattisādhanavasena maggaṅgaṃ pūrayamāno ekova kusalasaṅkappo uppajjati. |
♦ Intentions of renunciation and so on, due to the diversity of perceptions of abstaining from sensual pleasure, ill will, and cruelty, are various in the preliminary stage. But at the moment of the path, a single wholesome intention arises, fulfilling the path-factor by bringing about the non-arising through the eradication of the unwholesome intention that has arisen in these three instances. |
ayaṃ sammāsaṅkappo nāma. |
This is called right intention. |
♦ musāvādāveramaṇiādayopi musāvādādīhi viramaṇasaññānaṃ nānattā pubbabhāge nānā, maggakkhaṇe pana imesu catūsu ṭhānesu uppannāya akusaladussīlyacetanāya padapacchedato anuppattisādhanavasena maggaṅgaṃ pūrayamānā ekāva kusalaveramaṇī uppajjati. |
♦ Abstinence from false speech and so on, too, due to the diversity of perceptions of abstaining from false speech and so on, are various in the preliminary stage. But at the moment of the path, a single wholesome abstinence arises, fulfilling the path-factor by bringing about the non-arising through the eradication of the unwholesome immoral volition that has arisen in these four instances. |
ayaṃ sammāvācā nāma . |
This is called right speech. |
♦ pāṇātipātāveramaṇiādayopi pāṇātipātādīhi viramaṇasaññānaṃ nānattā pubbabhāge nānā, maggakkhaṇe pana imesu tīsu ṭhānesu uppannāya akusaladussīlyacetanāya akiriyato padapacchedato anuppattisādhanavasena maggaṅgaṃ pūrayamānā ekāva kusalaveramaṇī uppajjati, ayaṃ sammākammanto nāma. |
♦ Abstinence from taking life and so on, too, due to the diversity of perceptions of abstaining from taking life and so on, are various in the preliminary stage. But at the moment of the path, a single wholesome abstinence arises, fulfilling the path-factor by bringing about the non-arising through the eradication of the unwholesome immoral volition that has arisen in these three instances through non-action. This is called right action. |
♦ micchāājīvanti khādanīyabhojanīyādīnaṃ atthāya pavattitaṃ kāyavacīduccaritaṃ. |
♦ Wrong livelihood is wrong conduct of body and speech engaged in for the sake of food, drink, and so on. |
pahāyāti vajjetvā. |
Having abandoned means having avoided. |
sammāājīvenāti buddhapasatthena ājīvena. |
By right livelihood means by a livelihood approved by the Buddha. |
jīvitaṃ kappetīti jīvitappavattiṃ pavatteti. |
He carries on his life means he carries on the process of life. |
sammāājīvopi kuhanādīhi viramaṇasaññānaṃ nānattā pubbabhāge nānā, maggakkhaṇe pana imesuyeva sattasu ṭhānesu uppannāya micchājīvadussīlyacetanāya padapacchedato anuppattisādhanavasena maggaṅgaṃ pūrayamānā ekāva kusalaveramaṇī uppajjati, ayaṃ sammāājīvo nāma. |
Right livelihood too, due to the diversity of perceptions of abstaining from hypocrisy and so on, is various in the preliminary stage. But at the moment of the path, a single wholesome abstinence arises, fulfilling the path-factor by bringing about the non-arising through the eradication of the immoral volition of wrong livelihood that has arisen in these very seven instances. This is called right livelihood. |
♦ anuppannānanti ekasmiṃ vā bhave tathārūpe vā ārammaṇe attano na uppannānaṃ. |
♦ Of the unarisen means of those that have not arisen in oneself in a single existence or in such an object. |
parassa pana uppajjamāne disvā “aho vata me evarūpā pāpakā akusaladhammā na uppajjeyyun”ti evaṃ anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya. |
But seeing them arising in another, he thinks, "Oh, may such evil, unwholesome states not arise in me." Thus, for the non-arising of unarisen evil, unwholesome states. |
chandaṃ janetīti tesaṃ anuppādakapaṭipattisādhakaṃ vīriyachandaṃ janeti. |
He generates desire means he generates the desire for effort that brings about the practice that leads to their non-arising. |
vāyamatīti vāyāmaṃ karoti. |
He strives means he makes an effort. |
vīriyaṃ ārabhatīti vīriyaṃ pavatteti. |
He arouses energy means he sets energy in motion. |
cittaṃ paggaṇhātīti vīriyena cittaṃ paggahitaṃ karoti. |
He exerts his mind means he makes his mind exerted by energy. |
padahatīti kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatūti padahanaṃ pavatteti. |
He puts forth effort means he sets in motion the effort, thinking, "Let skin and sinews and bones remain." |
♦ uppannānanti samudācāravasena attano uppannapubbānaṃ. |
♦ Of the arisen means of those that have previously arisen in oneself by way of occurrence. |
idāni tādise na uppādessāmīti tesaṃ pahānāya chandaṃ janeti. |
Now he generates the desire for their abandonment, thinking, "I will not arouse such things." |
anuppannānaṃ kusalānanti appaṭiladdhānaṃ paṭhamajjhānādīnaṃ. |
Of unarisen wholesome states means of the first jhānas and so on that have not been attained. |
uppannānanti tesaṃyeva paṭiladdhānaṃ. |
Of the arisen means of those very things that have been attained. |
ṭhitiyāti punappunaṃ uppattipabandhavasena ṭhitatthaṃ. |
For the stability means for the sake of the continuation of the series of repeated arisings. |
asammosāyāti avināsanatthaṃ. |
For the non-disappearance means for the sake of non-destruction. |
bhiyyobhāvāyāti uparibhāvāya. |
For the increase means for the sake of higher development. |
vepullāyāti vipulabhāvāya. |
For the full development means for the sake of full development. |
bhāvanāya pāripūriyāti bhāvanāya paripūraṇatthaṃ. |
For the completion of development means for the sake of completing the development. |
ayampi sammāvāyāmo anuppannānaṃ akusalānaṃ anuppādanādicittānaṃ nānattā pubbabhāge nānā, maggakkhaṇe pana imesuyeva catūsu ṭhānesu kiccasādhanavasena maggaṅgaṃ pūrayamānaṃ ekameva kusalavīriyaṃ uppajjati. |
This right effort too, due to the diversity of the thoughts of not arousing unarisen unwholesome states and so on, is various in the preliminary stage. But at the moment of the path, a single wholesome effort arises, fulfilling the path-factor by accomplishing the task in these very four instances. |
ayaṃ sammāvāyāmo nāma. |
This is called right effort. |
♦ sammāsatipi kāyādipariggāhakacittānaṃ nānattā pubbabhāge nānā, maggakkhaṇe pana catūsu ṭhānesu kiccasādhanavasena maggaṅgaṃ pūrayamānā ekāva sati uppajjati. |
♦ Right mindfulness also, due to the diversity of the minds comprehending the body and so on, is various in the preliminary stage. But at the moment of the path, a single mindfulness arises, fulfilling the path-factor by accomplishing the task in the four instances. |
ayaṃ sammāsati nāma. |
This is called right mindfulness. |
♦ jhānāni pubbabhāgepi maggakkhaṇepi nānā, pubbabhāge samāpattivasena nānā, maggakkhaṇe nānāmaggavasena. |
♦ The jhānas are various both in the preliminary stage and at the moment of the path. In the preliminary stage they are various by way of attainment; at the moment of the path, by way of the various paths. |
ekassa hi paṭhamamaggo paṭhamajjhāniko hoti, dutiyamaggādayopi paṭhamajjhānikā vā dutiyajjhānādīsu aññatarajhānikā vā. |
For one, the first path is of the first jhāna; the second path and so on are also either of the first jhāna or of one of the second jhāna and so on. |
ekassapi paṭhamamaggo dutiyādīnaṃ aññatarajhāniko hoti, dutiyādayopi dutiyādīnaṃ aññatarajjhānikā vā paṭhamajjhānikā vā. |
For one also, the first path is of one of the second and so on; the second and so on are also either of one of the second and so on, or of the first jhāna. |
evaṃ cattāropi maggā jhānavasena sadisā vā asadisā vā ekaccasadisā vā honti. |
Thus all four paths are either similar or dissimilar or partly similar in respect of jhāna. |
ayaṃ panassa viseso pādakajjhānaniyamena hoti. |
But this difference of his is due to the determination of the basic jhāna. |
♦ pādakajjhānaniyamena tāva paṭhamajjhānalābhino paṭhamajjhānā vuṭṭhāya vipassantassa uppanno maggo paṭhamajjhāniko hoti. |
♦ By the determination of the basic jhāna, for one who has attained the first jhāna, the path that has arisen for one who is practicing insight after emerging from the first jhāna is of the first jhāna. |
maggaṅgabojjhaṅgāni panettha paripuṇṇāneva honti. |
The path factors and enlightenment factors here are complete. |
dutiyajjhānato vuṭṭhāya vipassantassa uppanno dutiyajjhāniko hoti. |
For one who is practicing insight after emerging from the second jhāna, the path that has arisen is of the second jhāna. |
maggaṅgāni panettha satta honti. |
Here there are seven path factors. |
tatiyajjhānato vuṭṭhāya vipassantassa uppanno tatiyajjhāniko. |
For one who practices insight after emerging from the third jhāna, the path that has arisen is of the third jhāna. |
maggaṅgāni panettha satta, bojjhaṅgāni cha honti. |
Here there are seven path factors, and six enlightenment factors. |
esa nayo catutthajjhānato vuṭṭhāya yāva nevasaññānāsaññāyatanaṃ. |
This is the method for one who has emerged from the fourth jhāna up to the base of neither perception nor non-perception. |
♦ āruppe catukkapañcakajjhānaṃ uppajjati, tañca lokuttaraṃ, no lokiyanti vuttaṃ, ettha kathanti? |
♦ The fourth and fifth jhānas arise in the formless realm, and it is said that they are supramundane, not worldly. How is this here? |
etthāpi paṭhamajjhānādīsu yato vuṭṭhāya sotāpattimaggaṃ paṭilabhitvā arūpasamāpattiṃ bhāvetvā so āruppe uppanno, taṃ jhānikāvassa tattha tayo maggā uppajjanti. |
Here too, for one who, having emerged from the first jhāna and so on and attained the path of a stream-enterer, develops the formless attainments and is reborn in the formless realm, the three paths that arise for him there are of that jhāna. |
evaṃ pādakajjhānameva niyameti. |
Thus the basic jhāna itself determines it. |
♦ keci pana therā “vipassanāya ārammaṇabhūtā khandhā niyamentī”ti vadanti. |
♦ Some elders, however, say, "The aggregates that are the object of insight determine it." |
keci “puggalajjhāsayo niyametī”ti vadanti. |
Some say, "The individual's disposition determines it." |
keci “vuṭṭhānagāminivipassanā niyametī”ti vadanti. |
Some say, "The insight leading to emergence determines it." |
tesaṃ vādavinicchayo visuddhimagge vuṭṭhānagāminivipassanādhikāre vuttanayeneva veditabbo. |
The decision on their views should be understood in the way stated in the Visuddhimagga in the section on the insight leading to emergence. |
♦ ayaṃ vuccati, bhikkhave, sammāsamādhīti ayaṃ pubbabhāge lokiyo aparabhāge lokuttaro sammāsamādhīti vuccati. |
♦ This is called, O monks, right concentration. This is called right concentration, which is worldly in the preliminary stage and supramundane in the later stage. |
♦ 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 in oneself, or in another, or at one time in oneself, and at another time the four truths of another, he dwells contemplating dhammas in dhammas. |
samudayavayā panettha catunnaṃ saccānaṃ yathāsambhāvato uppattinivattivasena veditabbā. |
The arising and passing away here should be understood by way of the arising and cessation of the four truths as they may be. |
ito paraṃ vuttanayameva. |
From here on, the method is as stated. |
kevalañhi idha catusaccapariggāhikā sati dukkhasaccanti evaṃ yojanaṃ katvā saccapariggāhakassa bhikkhuno niyyānamukhaṃ veditabbaṃ, sesaṃ tādisamevāti. |
Only, here, the mindfulness that comprehends the four truths is the truth of suffering, and having made the connection thus, the path of release for the monk who comprehends the truths should be known; the rest is just the same. |
♦ catusaccapabbaṃ niṭṭhitaṃ. |
♦ The Four Truths section is finished. |
♦ 404. ettāvatā ānāpānapabbaṃ catuiriyāpathapabbaṃ catusampajaññapabbaṃ dvattiṃsākāraṃ catudhātuvavatthānaṃ navasivathikā vedanānupassanā cittānupassanā nīvaraṇapariggaho khandhapariggaho āyatanapariggaho bojjhaṅgapariggaho saccapariggahoti ekavīsati kammaṭṭhānāni. |
♦ 404. Thus far, there are twenty-one meditation subjects: the section on in-and-out breathing, the section on the four postures, the section on the four kinds of full awareness, the thirty-two parts, the analysis of the four elements, the nine charnel grounds, the contemplation of feeling, the contemplation of mind, the comprehension of the hindrances, the comprehension of the aggregates, the comprehension of the sense-bases, the comprehension of the enlightenment factors, and the comprehension of the truths. |
tesu ānāpānaṃ dvattiṃsākāraṃ navasivathikāti ekādasa appanākammaṭṭhānāni honti. |
Among them, in-and-out breathing, the thirty-two parts, and the nine charnel grounds are the eleven meditation subjects for absorption. |
dīghabhāṇakamahāsīvatthero pana “navasivathikā ādīnavānupassanāvasena vuttā”ti āha. |
But the great elder Dīghabhāṇaka Mahāsīva said, "The nine charnel grounds are spoken of by way of contemplating their danger." |
tasmā tassa matena dveyeva appanākammaṭṭhānāni, sesāni upacārakammaṭṭhānāni. |
Therefore, according to his opinion, there are only two meditation subjects for absorption; the rest are meditation subjects for access concentration. |
kiṃ panetesu sabbesu abhiniveso jāyatīti? |
But does intense application arise in all of them? |
na jāyati. |
It does not arise. |
iriyāpathasampajaññanīvaraṇabojjhaṅgesu hi abhiniveso na jāyati, sesesu jāyatīti. |
For intense application does not arise in the postures, full awareness, hindrances, and enlightenment factors; in the rest, it does arise. |
mahāsīvatthero panāha “etesupi abhiniveso jāyati. |
But the great elder Sīva said, "In these too, intense application arises. |
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 natthī’ti evaṃ pariggaṇhāti. |
For he comprehends thus: ‘Do I have the four postures or not? Do I have the four kinds of full awareness or not? Do I have the five hindrances or not? Do I have the seven enlightenment factors or not?’ |
tasmā sabbattha abhiniveso jāyatī”ti. |
Therefore, intense application arises in all of them." |
♦ yo hi koci, bhikkhaveti yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā upāsako vā upāsikā vā. |
♦ Whosoever, O monks, means whosoever, O monks, be it a monk or a nun, a layman or a laywoman. |
evaṃ bhāveyyātiādito paṭṭhāya vuttena bhāvanānukkamena bhāveyya. |
Should thus develop, starting from the beginning, he should develop according to the sequence of development that has been stated. |
pāṭikaṅkhanti paṭikaṅkhitabbaṃ icchitabbaṃ avassaṃbhāvīti attho. |
It is to be expected means it is to be expected, it is to be desired, it is inevitable, this is the meaning. |
aññāti arahattaṃ. |
Aññā means arahantship. |
sati vā upādiseseti upādānasese vā sati aparikkhīṇe. |
Or if there is a remnant of clinging means or if there is a remnant of the basis of clinging, not yet completely destroyed. |
anāgāmitāti anāgāmibhāvo. |
The state of a non-returner means the state of a non-returner. |
♦ evaṃ sattannaṃ vassānaṃ vasena sāsanassa niyyānikabhāvaṃ dassetvā puna tato appatarepi kāle dassento tiṭṭhantu, bhikkhavetiādimāha. |
♦ Having thus shown the liberating nature of the teaching by way of seven years, he again, in order to show it in an even shorter time, says, "Let alone, O monks," and so on. |
sabbampi cetaṃ majjhimassa veneyyapuggalassa vasena vuttaṃ, tikkhapaññaṃ pana sandhāya “pātova anusiṭṭho sāyaṃ visesaṃ adhigamissati, sāyaṃ anusiṭṭho pāto visesaṃ adhigamissatī”ti vuttaṃ. |
And all this is said with reference to a person of medium faculties to be trained. But with reference to one of sharp wisdom, it is said, "Having been instructed in the morning, he will attain distinction in the evening; having been instructed in the evening, he will attain distinction in the morning." |
iti bhagavā “evaṃ niyyānikaṃ, bhikkhave, mama sāsanan”ti dassetvā ekavīsatiyāpi ṭhānesu arahattanikūṭena desitaṃ desanaṃ niyyātento “ekāyano ayaṃ, bhikkhave, maggo ... pe ... iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttan”ti āha. |
Thus the Blessed One, having shown, "Thus liberating, O monks, is my teaching," and having delivered the teaching, which is crowned with arahantship in all twenty-one places, concludes the teaching by saying, "This is the one and only way, O monks… and so on… what was said thus, was said in reference to this." |
sesaṃ uttānatthamevāti. |
The rest is clear in meaning. |
desanāpariyosāne pana tiṃsa bhikkhusahassāni arahatte patiṭṭhahiṃsūti. |
But at the end of the discourse, thirty thousand monks were established in arahantship. |
♦ iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāyaṃ |
♦ Thus in the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya, |
♦ mahāsatipaṭṭhānasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Mahāsatipaṭṭhāna Sutta is finished. |
♦ 10. pāyāsirājaññasuttavaṇṇanā |
♦ 10. Explanation of the Pāyāsirājañña Sutta |
♦ [unnamed] |
♦ [unnamed] |
♦ 406. evaṃ me sutanti pāyāsirājaññasuttaṃ. |
♦ 406. Thus have I heard, the Pāyāsirājañña Sutta. |
tatrāyamapubbapadavaṇṇanā — āyasmāti piyavacanametaṃ. |
Therein, this is the explanation of the unprecedented words: venerable is a term of endearment. |
kumārakassapoti tassa nāmaṃ. |
Kumārakassapa is his name. |
kumārakāle pabbajitattā pana bhagavatā “kassapaṃ pakkosatha, idaṃ phalaṃ vā khādanīyaṃ vā kassapassa dethā”ti vutte “katarakassapassā”ti. |
But because he had gone forth in his youth, when the Blessed One said, "Call Kassapa, give this fruit or food to Kassapa," and was asked, "To which Kassapa?" |
“kumārakassapassā”ti evaṃ gahitanāmattā tato paṭṭhāya vuḍḍhakālepi “kumārakassapo” tveva vuccati. |
Since the name was taken as “to Kumārakassapa,” from then on, even in his old age, he was called “Kumārakassapa.” |
apica rañño posāvanikaputtattāpi taṃ kumārakassapoti sañjāniṃsu. |
Moreover, because he was the king's foster-son, they knew him as Kumārakassapa. |
♦ ayaṃ panassa pubbayogato paṭṭhāya āvibhāvakathā — thero kira padumuttarassa bhagavato kāle seṭṭhiputto ahosi. |
♦ This, however, is the story of his appearance, starting from his previous aspiration: the elder, it is said, was the son of a wealthy merchant in the time of the Blessed One Padumuttara. |
athekadivasaṃ bhagavantaṃ citrakathiṃ ekaṃ attano sāvakaṃ etadagge ṭhapentaṃ disvā bhagavato sattāhaṃ dānaṃ datvā “ahampi bhagavā anāgate ekassa buddhassa ayaṃ thero viya citrakathī sāvako bhavāmī”ti patthanaṃ katvā puññāni karonto kassapassa bhagavato sāsane pabbajitvā visesaṃ nibbattetuṃ nāsakkhi. |
Then one day, seeing the Blessed One place one of his disciples, a master of variegated discourse, at the head, he gave alms to the Blessed One for seven days and made an aspiration, "I too, O Blessed One, in the future, may I become a disciple of a Buddha, a master of variegated discourse like this elder." And performing meritorious deeds, he went forth in the dispensation of the Blessed One Kassapa, but was not able to achieve any special attainment. |
tadā kira parinibbutassa bhagavato sāsane osakkante pañca bhikkhū nisseṇiṃ bandhitvā pabbataṃ āruyha samaṇadhammaṃ akaṃsu. |
At that time, it is said, when the dispensation of the Blessed One who had attained final Nibbāna was declining, five monks, having built a ladder, climbed a mountain and practiced the monk's life. |
saṅghatthero tatiyadivase arahattaṃ patto, anuthero catutthadivase anāgāmī ahosi, itare tayo visesaṃ nibbattetuṃ asakkontā devaloke nibbattā. |
The chief elder attained arahantship on the third day, the next elder became a non-returner on the fourth day, and the other three, being unable to achieve any special attainment, were reborn in the celestial world. |
♦ tesaṃ ekaṃ buddhantaraṃ devesu ca manussesu ca sampattiṃ anubhavantānaṃ eko takkasilāyaṃ rājakule nibbattitvā pakkusāti nāma rājā hutvā bhagavantaṃ uddissa pabbajitvā rājagahaṃ uddissa āgacchanto kumbhakārasālāyaṃ bhagavato dhammadesanaṃ sutvā anāgāmiphalaṃ patto. |
♦ Of them, after one Buddha-interval, while experiencing prosperity among gods and men, one was reborn in the royal family in Takkasilā and, becoming a king named Pakkusāti, went forth for the sake of the Blessed One and, while going towards Rājagaha, heard the Blessed One's discourse in a potter's hall and attained the fruit of a non-returner. |
eko ekasmiṃ samuddapaṭṭane kulaghare nibbattitvā nāvaṃ āruyha bhinnanāvo dārucīrāni nivāsetvā lābhasampattiṃ patto “ahaṃ arahā”ti cittaṃ uppādetvā “na tvaṃ arahā, gaccha, satthāraṃ upasaṅkamitvā pañhaṃ pucchā”ti atthakāmāya devatāya codito tathā katvā arahattaphalaṃ patto. |
One, having been reborn in a family in a certain seaport town, boarded a ship and, when the ship was wrecked, clad himself in bark and cloth, and attained great fortune. Thinking, "I am an arahant," he aroused the thought. Being prompted by a well-wishing deity, "You are not an arahant; go, approach the Teacher and ask a question," he did so and attained the fruit of arahantship. |
♦ eko rājagahe ekissā kuladārikāya kucchimhi uppanno. |
♦ One was born in the womb of a certain noble lady in Rājagaha. |
sā ca paṭhamaṃ mātāpitaro yācitvā pabbajjaṃ alabhamānā kulagharaṃ gantvā gabbhaṃ gaṇhi . |
She, having first asked her parents and not obtaining permission to go forth, went to a noble family and became pregnant. |
gabbhasaṇṭhitampi ajānanti sāmikaṃ ārādhetvā tena anuññātā bhikkhunīsu pabbajitā, tassā gabbhanimittaṃ disvā bhikkhuniyo devadattaṃ pucchiṃsu. |
Not knowing that she was pregnant, she pleased her husband and, having been given permission by him, went forth among the nuns. Seeing the signs of her pregnancy, the nuns asked Devadatta. |
so “assamaṇī”ti āha. |
He said, "She is not a true nun." |
dasabalaṃ pucchiṃsu. |
They asked the one of ten powers. |
satthā upālittheraṃ sampaṭicchāpesi. |
The Teacher entrusted the matter to the elder Upāli. |
thero sāvatthinagaravāsīni kulāni visākhañca upāsikaṃ pakkosāpetvā sodhento “pure laddho gabbho, pabbajjā arogā”ti āha. |
The elder, having summoned the families of Sāvatthi and the laywoman Visākhā, and having investigated, said, “The pregnancy was conceived before; the going forth is blameless.” |
satthā “suvinicchitaṃ adhikaraṇan”ti therassa sādhukāramadāsi. |
The Teacher gave his approval to the elder, saying, “The case is well decided.” |
sā bhikkhunī suvaṇṇabimbasadisaṃ puttaṃ vijāyi. |
That nun gave birth to a son like a golden image. |
taṃ gahetvā rājā pasenadi kosalo posāpesi. |
King Pasenadi of Kosala took him and had him raised. |
“kassapo”ti cassa nāmaṃ katvā aparabhāge alaṅkaritvā satthu santikaṃ netvā pabbājesi. |
Having given him the name “Kassapa,” later, having adorned him, he took him to the Teacher and had him ordained. |
iti naṃ rañño posāvanikaputtattāpi “kumārakassapo”ti sañjāniṃsūti. |
Thus, because he was the king's foster-son, they knew him as "Kumārakassapa." |
taṃ ekadivasaṃ andhavane samaṇadhammaṃ karontaṃ atthakāmā devatā pañhe uggahāpetvā “ime pañhe bhagavantaṃ pucchā”ti āha. |
One day, while he was practicing the monk's life in the Andhavana forest, a well-wishing deity had him learn some questions and said, "Ask the Blessed One these questions." |
thero pañhe pucchitvā pañhavissajjanāvasāne arahattaṃ pāpuṇi. |
The elder asked the questions and, at the end of the explanation of the questions, he attained arahantship. |
bhagavāpi taṃ citrakathikānaṃ bhikkhūnaṃ aggaṭṭhāne ṭhapesi. |
The Blessed One also placed him at the head of the monks who were masters of variegated discourse. |
♦ setabyāti tassa nagarassa nāmaṃ. |
♦ Setabyā is the name of that city. |
uttarena setabyanti setabyato uttaradisāya. |
North of Setabyā means in the northern direction from Setabyā. |
rājaññoti anabhisittakarājā. |
A chieftain is an unanointed king. |
diṭṭhigatanti diṭṭhiyeva. |
A wrong view is just a view. |
yathā gūthagataṃ muttagatanti vutte na gūthādito aññaṃ atthi, evaṃ diṭṭhiyeva diṭṭhigataṃ. |
Just as when it is said, "gone to excrement, gone to urine," there is nothing other than excrement and so on, so too a wrong view is just a view. |
itipi natthīti taṃ taṃ kāraṇaṃ apadisitvā evampi natthīti vadati. |
Thus there is not, he says, having pointed out this or that reason, thus there is not. |
purā ... pe ... saññāpetīti yāva na saññāpeti. |
Formerly… and so on… he convinces, as long as he does not convince. |
♦ candimasūriyaupamāvaṇṇanā |
♦ Explanation of the Simile of the Sun and Moon |
♦ 411. ime bho, kassapa, candimasūriyāti so kira therena pucchito cintesi “ayaṃ samaṇo paṭhamaṃ candimasūriye upamaṃ āhari, candimasūriyasadiso bhavissati paññāya, anabhibhavanīyo aññena, sace panāhaṃ ‘candimasūriyā imasmiṃ loke’ti bhaṇissāmi, ‘kiṃ nissitā ete, kittakapamāṇā, kittakaṃ uccā’tiādīhi paliveṭhessati. |
♦ 411. These, O Kassapa, are the sun and moon. He, it is said, when asked by the elder, thought, “This monk first brought up the simile of the sun and moon; he must be like the sun and moon in wisdom, not to be overcome by another. If I say, ‘The sun and moon are in this world,’ he will press me with questions like, ‘On what do they rest? What is their size? How high are they?’ |
ahaṃ kho panetaṃ nibbeṭhetuṃ na sakkhissāmi, ‘parasmiṃ loke’ iccevassa kathessāmī”ti. |
I, however, will not be able to answer that. I will just tell him, ‘They are in another world.’” |
tasmā evamāha. |
Therefore he said thus. |
♦ bhagavā pana tato pubbe na cirasseva sudhābhojanīyajātakaṃ kathesi. |
♦ But the Blessed One had, not long before that, preached the Sudhābhojanīya Jātaka. |
tattha “cande cando devaputto, sūriye sūriyo devaputto”ti āgataṃ. |
Therein it is stated, “In the moon is the moon-god, in the sun is the sun-god.” |
bhagavatā ca kathitaṃ jātakaṃ vā suttantaṃ vā sakalajambudīpe patthaṭaṃ hoti, tena so “ettha nivāsino devaputtā natthī”ti na sakkā vattunti cintetvā devā te na manussāti āha. |
And a Jātaka or Suttanta preached by the Blessed One is spread throughout the whole of Jambudīpa. Therefore, thinking that it could not be said, “There are no gods dwelling here,” he said, “They are gods, not men.” |
♦ 412. atthi pana, rājañña, pariyāyoti atthi pana kāraṇanti pucchati. |
♦ 412. Is there, O chieftain, a way means is there a reason, he asks. |
ābādhikāti visabhāgavedanāsaṅkhātena ābādhena samannāgatā. |
Ailing means endowed with the sickness called an unpleasant feeling. |
dukkhitāti dukkhappattā. |
Afflicted means having attained suffering. |
bāḷhagilānāti adhimattagilānā. |
Gravely ill means extremely ill. |
saddhāyikāti ahaṃ tumhe saddahāmi, tumhe mayhaṃ saddhāyikā saddhāyitabbavacanāti attho. |
Trustworthy means I trust you; you are trustworthy to me, whose words are to be trusted, this is the meaning. |
paccayikāti ahaṃ tumhe pattiyāmi, tumhe mayhaṃ paccayikā pattiyāyitabbāti attho. |
Reliable means I rely on you; you are reliable to me, to be relied upon, this is the meaning. |
♦ corādiupamāvaṇṇanā |
♦ Explanation of the Simile of the Thief and Others |
♦ 413. uddisitvāti tesaṃ attānañca paṭisāmitabhaṇḍakañca dassetvā, sampaṭicchāpetvāti attho. |
♦ 413. Having pointed out means having shown them themselves and the goods to be guarded; having entrusted them, this is the meaning. |
vippalapantassāti “putto me, dhītā me, dhanaṃ me”ti vividhaṃ palapantassa. |
While he was babbling means while he was babbling variously, "My son, my daughter, my wealth." |
nirayapālesūti niraye kammakāraṇikasattesu. |
Among the hell-wardens means among the beings who inflict punishment in hell. |
ye pana “kammameva kammakāraṇaṃ karoti, natthi nirayapālā”ti vadanti. |
But those who say, "Kamma itself inflicts the punishment, there are no hell-wardens." |
te “tamenaṃ, bhikkhave, nirayapālā”ti devadūtasuttaṃ paṭibāhanti. |
They contradict the Devadūta Sutta, which says, "The hell-wardens, O monks, take him." |
manussaloke rājakulesu kāraṇikamanussā viya hi niraye nirayapālā honti. |
For just as there are punishing men in the royal families in the human world, so there are hell-wardens in hell. |
♦ 415. veḷupesikāhīti veḷuvilīvehi. |
♦ 415. With bamboo strips means with strips of bamboo bark. |
sunimmajjathāti yathā suṭṭhu nimmajjitaṃ hoti, evaṃ nimmajjatha, apanethāti attho. |
Wipe well, so that it is well wiped, thus wipe, remove, this is the meaning. |
♦ asucīti amanāpo. |
♦ Impure means unpleasant. |
asucisaṅkhātoti asucikoṭṭhāsabhūto asucīti ñāto vā. |
Called impure means being a part of impurity, or known as impure. |
duggandhoti kuṇapagandho. |
Foul-smelling means having the smell of a corpse. |
jegucchoti jigucchitabbayutto. |
Disgusting means worthy of disgust. |
paṭikūloti dassaneneva paṭighāvaho. |
Repulsive means inspiring aversion by its very sight. |
ubbādhatīti divasassa dvikkhattuṃ nhatvā tikkhattuṃ vatthāni parivattetvā alaṅkatapaṭimaṇḍitānaṃ cakkavattiādīnampi manussānaṃ gandho yojanasate ṭhitānaṃ devatānaṃ kaṇṭhe āsattakuṇapaṃ viya bādhati. |
It troubles, even for universal monarchs and others who bathe twice a day, change their clothes three times a day, and are adorned and ornamented, the smell of men, even when they are a hundred yojanas away, troubles the deities like a corpse tied around the neck. |
♦ 416. puna pāṇātipātādipañcasīlāni samādāyavattentānaṃ vasena vadati. |
♦ 416. Again he speaks in terms of those who have undertaken and practice the five precepts, starting with abstaining from taking life. |
tāvatiṃsānanti idañca dūre nibbattā tāva mā āgacchantu, ime kasmā na entīti vadati. |
The Thirty-three, and this, let alone those who are born far away, why do not these come? he says. |
♦ 418. jaccandhūpamo maññe paṭibhāsīti jaccandho viya upaṭṭhāsi. |
♦ 418. I think you speak like one born blind, you have appeared like one born blind. |
araññavanapatthānīti araññakaṅgayuttatāya araññāni, mahāvanasaṇḍatāya vanapatthāni. |
Forests and woodlands, because they are connected with the wildness of the forest, are forests; because of the great groves, they are woodlands. |
pantānīti dūrāni. |
Remote means far. |
♦ 419. kalyāṇadhammeti teneva sīlena sundaradhamme. |
♦ 419. in good conduct, by that very virtue, in beautiful conduct. |
dukkhapaṭikūleti dukkhaṃ apatthente. |
Averse to suffering means not desiring suffering. |
seyyo bhavissatīti paraloke sugatisukhaṃ bhavissatīti adhippāyo. |
It will be better, in the next world there will be the bliss of a happy state, this is the intention. |
♦ 420. upavijaññāti upagatavijāyanakālā, paripakkagabbhā na cirasseva vijāyissatīti attho. |
♦ 420. About to give birth means having reached the time of giving birth, with a mature womb, about to give birth soon, this is the meaning. |
opabhoggā bhavissatīti pādaparicārikā bhavissati. |
She will become a handmaiden, she will become a foot-servant. |
anayabyasananti mahādukkhaṃ. |
Misfortune and disaster means great suffering. |
ayoti sukhaṃ, na ayo anayo, dukkhaṃ. |
Ayo means happiness; not ayo is anayo, suffering. |
tadetaṃ sabbaso sukhaṃ byasati vikkhipatīti byasanaṃ. |
That which completely scatters happiness is byasanaṃ. |
iti anayova byasanaṃ anayabyasanaṃ, mahādukkhanti attho. |
Thus anayova byasanaṃ anayabyasanaṃ, great suffering, this is the meaning. |
ayonisoti anupāyena. |
Unwisely means in an improper way. |
apakkaṃ na paripācentīti apariṇataṃ akhīṇaṃ āyuṃ antarāva na upacchindanti. |
They do not bring the unripe to maturity, they do not cut short the immature, unexhausted lifespan in the middle. |
paripākaṃ āgamentīti āyuparipākakālaṃ āgamenti. |
They await its ripening, they await the time of the ripening of the lifespan. |
dhammasenāpatināpetaṃ vuttaṃ — |
This too was said by the commander of the Dhamma: |
♦ “nābhinandāmi maraṇaṃ, nābhinandāmi jīvitaṃ. |
♦ "I do not delight in death, I do not delight in life. |
♦ kālañca paṭikaṅkhāmi, nibbisaṃ bhatako yathāti. |
♦ And I await the time, like a hired servant waiting for his wages. |
♦ 421. ubbhinditvāti mattikālepaṃ bhinditvā. |
♦ 421. Having broken means having broken the clay plaster. |
♦ 422. rāmaṇeyyakanti ramaṇīyabhāvaṃ. |
♦ 422. Charm means the state of being charming. |
velāsikāti khiḍḍāparādhikā. |
Playful means given to playful misbehavior. |
komārikāti taruṇadārikā. |
A young girl means a young girl. |
tuyhaṃ jīvanti supinadassanakāle nikkhamantaṃ vā pavisantaṃ vā jīvaṃ api nu passanti. |
Your life, at the time of seeing a dream, do they see the life coming out or going in? |
idha cittācāraṃ “jīvan”ti gahetvā āha. |
Here, taking the activity of the mind as "life," he said. |
so hi tattha jīvasaññīti. |
For he there has the perception of life. |
♦ 423. jiyāyāti dhanujiyāya, gīvaṃ veṭhetvāti attho. |
♦ 423. With a string means with a bowstring, having wrapped it around the neck, this is the meaning. |
patthinnataroti thaddhataro. |
Stiffer means more rigid. |
iminā kiṃ dasseti? |
What does he show by this? |
tumhe jīvakāle sattassa pañcakkhandhāti vadanti, cavanakāle pana rūpakkhandhamattameva avasissati, tayo khandhā appavattā honti, viññāṇakkhandho gacchati. |
You say that in the time of life a being has five aggregates. But at the time of death, only the aggregate of form remains; three aggregates become non-existent, and the aggregate of consciousness departs. |
avasiṭṭhena rūpakkhandhena lahutarena bhavitabbaṃ, garukataro ca hoti. |
The remaining aggregate of form should be lighter, but it becomes heavier. |
tasmā natthi koci kuhiṃ gantāti imamatthaṃ dasseti. |
Therefore, there is no one who goes anywhere. He shows this meaning. |
♦ 424. nibbutanti vūpasantatejaṃ. |
♦ 424. Extinguished means with its fire calmed. |
♦ 425. anupahaccāti avināsetvā. |
♦ 425. Without harming means without destroying. |
āmato hotīti addhamato marituṃ āraddho hoti. |
He becomes half-dead, he has begun to die. |
odhunāthāti orato karotha. |
Shake it this way, make it come this way. |
sandhunāthāti parato karotha. |
Shake it that way, make it go that way. |
niddhunāthāti aparāparaṃ karotha. |
Shake it back and forth, make it go back and forth. |
tañcāyatanaṃ na paṭisaṃvedetīti tena cakkhunā taṃ rūpāyatanaṃ na vibhāveti. |
He does not perceive that sense-base, with that eye he does not discern that form-base. |
esa nayo sabbattha. |
This method applies everywhere. |
♦ 426. saṅkhadhamoti saṅkhadhamako. |
♦ 426. A conch-blower is a conch-blower. |
upalāpetvāti dhamitvā. |
Having blown means having blown. |
♦ 428. aggikoti aggiparicārako. |
♦ 428. A fire-tender is a fire-attendant. |
āpādeyyanti nipphādeyyaṃ, āyuṃ vā pāpuṇāpeyyaṃ. |
I would produce, I would bring forth, or I would cause life to be reached. |
poseyyanti bhojanādīhi bhareyyaṃ. |
I would nourish, I would fill with food and so on. |
vaḍḍheyyanti vaḍḍhiṃ gameyyaṃ. |
I would make it grow, I would cause it to grow. |
araṇīsahitanti araṇīyugaḷaṃ. |
With a fire-stick means a pair of fire-sticks. |
♦ 429. tirorājānopīti tiroraṭṭhe aññasmimpi janapade rājāno jānanti. |
♦ 429. Even the kings across the border, even the kings in another country know. |
abyattoti avisado acheko. |
Unskilled means unclear, unskillful. |
kopenapīti ye maṃ evaṃ vakkhanti, tesu uppajjanakena kopenapi etaṃ diṭṭhigataṃ harissāmi pariharissāmīti gahetvā vicarissāmi. |
Even with anger, I will carry this view, I will hold it, even with the anger that arises in those who will speak to me thus. |
makkhenāti tayā vuttayuttakāraṇamakkhalakkhaṇena makkhenāpi. |
With malice, with the malice that is the characteristic of quibbling about the reasons you have stated. |
palāsenāti tayā saddhiṃ yugaggāhalakkhaṇena palāsenāpi. |
With contention, with the contention that is the characteristic of taking up a yoke with you. |
♦ 430. haritakapaṇṇanti yaṃ kiñci haritakaṃ, antamaso allatiṇapaṇṇampi na hotīti attho. |
♦ 430. A green leaf means any green thing, even a blade of fresh grass is not there, this is the meaning. |
sannaddhakalāpanti sannaddhadhanukalāpaṃ. |
A quiver ready for use means a quiver with a bow ready. |
āsittodakāni vaṭumānīti paripuṇṇasalilā maggā ca kandarā ca. |
The paths and pools filled with water means the roads and hollows full of water. |
yoggānīti balibadde. |
Bullocks means draught oxen. |
♦ bahunikkhantaroti bahunikkhanto ciranikkhantoti attho. |
♦ Long gone out means having gone out for a long time, this is the meaning. |
yathābhatena bhaṇḍenāti yaṃ vo tiṇakaṭṭhodakabhaṇḍakaṃ āropitaṃ, tena yathābhatena yathāropitena, yathāgahitenāti attho. |
With the goods as they were carried means with whatever grass, wood, and water goods were loaded onto you, with them as they were carried, as they were loaded, as they were taken, this is the meaning. |
♦ appasārānīti appagghāni. |
♦ Of little value means of little price. |
paṇiyānīti bhaṇḍāni. |
Merchandise means goods. |
♦ gūthabhārikādiupamāvaṇṇanā |
♦ Explanation of the Simile of the Dung-Carrier and Others |
♦ 432. mama ca sūkarabhattanti mama ca sūkarānaṃ idaṃ bhattaṃ. |
♦ 432. And my pig-food means this is food for my pigs. |
uggharantanti upari gharantaṃ. |
Gushing up means gushing upwards. |
paggharantanti heṭṭhā parissavantaṃ. |
Flowing out means trickling down. |
tumhe khvettha bhaṇeti tumhe kho ettha bhaṇe. |
You all here, speak, you all here, speak. |
ayameva vā pāṭho. |
Or this is the reading. |
tathā hi pana me sūkarabhattanti tathā hi pana me ayaṃ gūtho sūkarānaṃ bhattaṃ. |
For so indeed is my pig-food, for so indeed is this dung of mine food for pigs. |
♦ 434. āgatāgataṃ kaliṃ gilatīti āgatāgataṃ parājayaguḷaṃ gilati. |
♦ 434. He swallows every die that comes up, he swallows every losing piece that comes up. |
pajjohissāmīti pajjohanaṃ karissāmi, balikammaṃ karissāmīti attho. |
I will make an offering, I will perform an offering, I will perform a ritual act, this is the meaning. |
akkhehi dibbissāmāti guḷehi kīḷissāma. |
Let us play with dice, let us play with pieces. |
littaṃ paramena tejasāti paramatejena visena littaṃ. |
Smeared with the highest potency, smeared with a poison of the highest potency. |
♦ 436. gāmapaṭṭanti vuṭṭhitagāmapadeso vuccati. |
♦ 436. A village settlement is said to be a place where a village has sprung up. |
“gāmapadan”tipi pāṭho, ayamevattho. |
“gāmapadan” is also a reading, with the same meaning. |
sāṇabhāranti sāṇavākabhāraṃ. |
A load of hemp cloth means a load of hemp fiber cloth. |
susannaddhoti subaddho. |
Well-bound means well-fastened. |
tvaṃ pajānāhīti tvaṃ jāna. |
You know, you know. |
sace gaṇhitukāmosi, gaṇhāhīti vuttaṃ hoti. |
If you want to take it, take it, is what is said. |
♦ khomanti khomavākaṃ. |
♦ Linen means linen cloth. |
ayanti kāḷalohaṃ. |
Iron means black metal. |
lohanti tambalohaṃ. |
Copper means copper metal. |
sajjhanti rajataṃ. |
Silver means silver. |
suvaṇṇanti suvaṇṇamāsakaṃ. |
Gold means a gold coin. |
abhinandiṃsūti tussiṃsu. |
They rejoiced, they were pleased. |
♦ 437. attamanoti sakamano tuṭṭhacitto. |
♦ 437. With his own mind, with a pleased mind. |
abhiraddhoti abhippasanno. |
Pleased means well-pleased. |
pañhāpaṭibhānānīti pañhupaṭṭhānāni. |
The brilliance of the questions means the occurrences of the questions. |
paccanīkaṃ kattabbanti paccanīkaṃ paṭiviruddhaṃ viya kattabbaṃ amaññissaṃ, paṭilomagāhaṃ gahetvā aṭṭhāsinti attho. |
To do what is contrary, I would have thought it should be done as if it were contrary, opposed; I stood having taken a contrary position, this is the meaning. |
♦ 438. saṅghātaṃ āpajjantīti saṅghātaṃ vināsaṃ maraṇaṃ āpajjanti. |
♦ 438. They meet with slaughter, they meet with destruction, death. |
na mahapphaloti vipākaphalena na mahapphalo hoti. |
Not of great fruit means not of great fruit in terms of its result. |
na mahānisaṃsoti guṇānisaṃsena mahānisaṃso na hoti. |
Not of great benefit means not of great benefit in terms of its quality. |
na mahājutikoti ānubhāvajutiyā mahājutiko na hoti. |
Not of great splendor means not of great splendor in terms of its power. |
na mahāvipphāroti vipākavipphāratāya mahāvipphāro na hoti. |
Not of great diffusion means not of great diffusion in terms of the diffusion of its result. |
bījanaṅgalanti bījañca naṅgalañca. |
Seed and plough means both seed and plough. |
dukkhetteti duṭṭhukhette nissārakhette. |
In a bad field means in a bad, barren field. |
dubbhūmeti visamabhūmibhāge. |
On bad ground means on an uneven part of the ground. |
patiṭṭhāpeyyāti ṭhapeyya. |
He would establish, he would place. |
khaṇḍānīti chinnabhinnāni. |
Broken means broken and shattered. |
pūtīnīti nissārāni. |
Rotten means without substance. |
vātātapahatānīti vātena ca ātapena ca hatāni pariyādinnatejāni. |
Struck by wind and sun means whose vigor has been taken away, struck by wind and sun. |
asārādānīti taṇḍulasārādānarahitāni palālāni. |
Without substance means without the substance of rice grains, chaff. |
asukhasayitānīti yāni sukkhāpetvā koṭṭhe ākiritvā ṭhapitāni, tāni sukhasayitāni nāma. |
Not well-laid means those which, having been dried, are piled up and placed in a granary, are called well-laid. |
etāni pana na tādisāni. |
But these are not like that. |
anuppaveccheyyāti anupaveseyya, na sammā vasseyya, anvaddhamāsaṃ anudasāhaṃ anupañcāhaṃ na vasseyyāti attho. |
He would not let it rain, he would not let it rain properly, he would not let it rain for half a month, for ten days, for five days, this is the meaning. |
api nu tānīti api nu evaṃ khettabījavuṭṭhidose sati tāni bījāni aṅkuramūlapattādīhi uddhaṃ vuddhiṃ heṭṭhā virūḷhiṃ samantato ca vepullaṃ āpajjeyyunti . |
Would those, that is, with such defects in the field, seed, and rain, would those seeds grow upwards with shoots, roots, and leaves, and spread downwards and all around? |
evarūpo kho rājañña yaññoti evarūpaṃ rājañña dānaṃ parūpaghātena uppāditapaccayatopi dāyakatopi pariggāhakatopi avisuddhattā na mahapphalaṃ hoti. |
Such a sacrifice, O chieftain, such a gift, O chieftain, from requisites produced by harming others, from the giver, and from the recipient, being impure, is not of great fruit. |
♦ evarūpo kho rājañña yaññoti evarūpaṃ rājaññadānaṃ aparūpaghātena uppannapaccayatopi aparūpaghātitāya sīlavantadāyakatopi sammādiṭṭhiādiguṇasampannapaṭiggāhakatopi mahapphalaṃ hoti. |
♦ Such a sacrifice, O chieftain, such a gift, O chieftain, from requisites produced without harming others, from the virtuous giver who does not harm others, and from the recipient endowed with qualities such as right view, is of great fruit. |
sace pana guṇātirekaṃ nirodhā vuṭṭhitaṃ paṭiggāhakaṃ labhati, cetanā ca vipulā hoti, diṭṭheva dhamme vipākaṃ detīti. |
But if one finds a recipient who has emerged from cessation, who is superior in qualities, and the intention is vast, it gives its result in this very life. |
♦ 439. imaṃ pana therassa dhammakathaṃ sutvā pāyāsirājañño theraṃ nimantetvā sattāhaṃ therassa mahādānaṃ datvā tato paṭṭhāya mahājanassa dānaṃ paṭṭhapesi. |
♦ 439. Having heard this discourse on the Dhamma from the elder, the chieftain Pāyāsi, having invited the elder, gave a great offering to the elder for seven days, and from then on established an offering for the general public. |
taṃ sandhāya atha kho pāyāsi rājaññotiādi vuttaṃ. |
With reference to that, it is said, “Then the chieftain Pāyāsi,” and so on. |
tattha kaṇājakanti sakuṇḍakaṃ uttaṇḍulabhattaṃ. |
Therein, coarse rice means rice with husks and unpolished grains. |
bilaṅgadutiyanti kañjikadutiyaṃ. |
With sour gruel as the second course means with sour gruel as the second dish. |
dhorakāni ca vatthānīti thūlāni ca vatthāni. |
And thick cloths means coarse cloths. |
guḷavālakānīti guḷadasāni, puñjapuñjavasena ṭhitamahantadasānīti attho. |
With molasses-tassels means with molasses-tassels, with large tassels placed in bunches, this is the meaning. |
evaṃ anuddisatīti evaṃ upadisati. |
He instructs thus, he advises thus. |
pādāpīti pādenapi. |
Even with the foot, even with the foot. |
♦ 440. asakkaccanti saddhāvirahitaṃ assaddhadānaṃ. |
♦ 440. Disrespectfully means a gift given without faith, a faithless gift. |
asahatthāti na sahatthena. |
Not with one's own hand, not with one's own hand. |
acittīkatanti cittīkāravirahitaṃ, na cittīkārampi paccupaṭṭhāpetvā na paṇītacittaṃ katvā adāsi. |
Without due attention means without respect, not having established even respect, not having made the mind refined, he gave. |
apaviddhanti chaḍḍitaṃ vippatitaṃ. |
Thrown away means cast away, scattered. |
suññaṃ serīsakanti serīsakaṃ nāma ekaṃ tucchaṃ rajatavimānaṃ upagato. |
An empty Serīsaka, he reached a certain empty silver mansion named Serīsaka. |
tassa kira dvāre mahāsirīsarukkho, tena taṃ “serīsakan”ti vuccati. |
At its door, it is said, there was a great sirīsa tree, and because of that it is called "Serīsaka." |
♦ 441. āyasmā gavaṃpatīti thero kira pubbe manussakāle gopāladārakānaṃ jeṭṭhako hutvā mahato sirīsassa mūlaṃ sodhetvā vālikaṃ okiritvā ekaṃ piṇḍapātikattheraṃ rukkhamūle nisīdāpetvā attanā laddhaṃ āhāraṃ datvā tato cuto tassānubhāvena tasmiṃ rajatavimāne nibbatti. |
♦ 441. The venerable Gavampati, it is said, was formerly, in a human existence, the chief of a group of cowherd boys. Having cleared the ground at the foot of a great sirīsa tree and spread sand, he had a certain elder who practiced for alms sit at the foot of the tree and gave him the food he had received. Having passed away from there, through the power of that deed, he was reborn in that silver mansion. |
sirīsarukkho vimānadvāre aṭṭhāsi. |
The sirīsa tree stood at the door of the mansion. |
so paññāsāya vassehi phalati, tato paññāsa vassāni gatānīti devaputto saṃvegaṃ āpajjati. |
It bears fruit every fifty years, and then fifty years have passed, and the god becomes agitated. |
so aparena samayena amhākaṃ bhagavato kāle manussesu nibbattitvā satthu dhammakathaṃ sutvā arahattaṃ patto. |
At another time, in the time of our Blessed One, he was reborn among men and, having heard the Teacher's discourse on the Dhamma, he attained arahantship. |
pubbāciṇṇavasena pana divāvihāratthāya tadeva vimānaṃ abhiṇhaṃ gacchati, taṃ kirassa utusukhaṃ hoti. |
But due to his former habit, he frequently goes to that very mansion for his day-sojourn; it is said that it is pleasant for him in terms of climate. |
taṃ sandhāya “tena kho pana samayena āyasmā gavaṃpatī”tiādi vuttaṃ. |
With reference to that, it is said, “And at that time, the venerable Gavampati,” and so on. |
♦ so sakkaccaṃ dānaṃ datvāti so parassa santakampi dānaṃ sakkaccaṃ datvā. |
♦ He, having given a gift respectfully, he, having given a gift even of another's property respectfully. |
evamārocesīti “sakkaccaṃ dānaṃ dethā”tiādinā nayena ārocesi. |
He informed thus, he informed in the way beginning with, "Give gifts respectfully." |
tañca pana therassa ārocanaṃ sutvā mahājano sakkaccaṃ dānaṃ datvā devaloke nibbatto. |
And having heard that information from the elder, the great multitude, having given gifts respectfully, was reborn in the celestial world. |
pāyāsissa pana rājaññassa paricārakā sakkaccaṃ dānaṃ datvāpi nikantivasena gantvā tasseva santike nibbattā. |
But the attendants of the chieftain Pāyāsi, although they had given gifts respectfully, went by their inclination and were reborn in his presence. |
taṃ kira disācārikavimānaṃ vaṭṭaniaṭaviyaṃ ahosi. |
That mansion, it is said, was a traveling mansion in the Vaṭṭania forest. |
pāyāsidevaputto ca ekadivasaṃ vāṇijakānaṃ dassetvā attano katakammaṃ kathesīti. |
And the god Pāyāsi, having shown himself to some merchants one day, related the deed he had done. |
♦ iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāyaṃ |
♦ Thus in the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya, |
♦ pāyāsirājaññasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Pāyāsirājañña Sutta is finished. |
♦ niṭṭhitā ca mahāvaggassatthavaṇṇanā. |
♦ And the explanation of the Mahāvagga is finished. |
♦ mahāvaggaṭṭhakathā niṭṭhitā. |
♦ The commentary on the Mahāvagga is finished. |
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DN-a 3 - pāthikavaggaṭṭhakathā |
DN-a 3 - pāthikavaggaṭṭhakathā |
♦ pāthikavaggaṭṭhakathā |
♦ Commentary on the Pāthika Vagga |
♦ 1. pāthikasuttavaṇṇanā |
♦ 1. Explanation of the Pāthika Sutta |
♦ sunakkhattavatthuvaṇṇanā |
♦ Explanation of the story of Sunakkhatta |
♦ 1. evaṃ me sutaṃ ... pe ... mallesu viharatīti pāthikasuttaṃ. |
♦ 1. Thus have I heard... and so on... dwells among the Mallas, this is the Pāthika Sutta. |
tatrāyaṃ apubbapadavaṇṇanā. |
Therein, this is the explanation of the unprecedented words. |
mallesu viharatīti mallā nāma jānapadino rājakumārā, tesaṃ nivāso ekopi janapado ruḷhīsaddena “mallā”ti vuccati, tasmiṃ mallesu janapade. |
Dwells among the Mallas means the Mallas are a people, royal princes; their country, even a single country, is called "Mallas" by a derivative term. In that country of the Mallas. |
“anupiyaṃ nāma mallānaṃ nigamo”ti anupiyanti evaṃnāmako mallānaṃ janapadassa eko nigamo, taṃ gocaragāmaṃ katvā ekasmiṃ chāyūdakasampanne vanasaṇḍe viharatīti attho. |
"A market-town of the Mallas named Anupiya," Anupiya is the name of a market-town of the Mallas' country. Having made that his alms-resort village, he dwells in a forest grove endowed with shade and water, this is the meaning. |
anopiyantipi pāṭho. |
Anopiya is also a reading. |
pāvisīti paviṭṭho. |
Entered means had entered. |
bhagavā pana na tāva paviṭṭho, pavisissāmīti nikkhantattā pana pāvisīti vutto. |
But the Blessed One had not yet entered; but because he had set out with the intention of entering, he is said to have entered. |
yathā kiṃ, yathā “gāmaṃ gamissāmī”ti nikkhanto puriso taṃ gāmaṃ apattopi “kuhiṃ itthannāmo”ti vutte “gāmaṃ gato”ti vuccati, evaṃ. |
Like what? Just as a man who has set out saying, "I will go to the village," even though he has not yet reached that village, when asked, "Where is so-and-so?" is said to have "gone to the village," so too here. |
etadahosīti gāmasamīpe ṭhatvā sūriyaṃ olokentassa etadahosi. |
This occurred to him, while standing near the village and looking at the sun, this occurred to him. |
atippago khoti ativiya pago kho, na tāva kulesu yāgubhattaṃ niṭṭhitanti. |
It is too early, it is very early, for gruel and rice have not yet been prepared in the houses. |
kiṃ pana bhagavā kālaṃ ajānitvā nikkhantoti? |
But did the Blessed One set out without knowing the time? |
na ajānitvā. |
Not without knowing. |
paccūsakāleyeva hi bhagavā ñāṇajālaṃ pattharitvā lokaṃ volokento ñāṇajālassa anto paviṭṭhaṃ bhaggavagottaṃ channaparibbājakaṃ disvā “ajjāhaṃ imassa paribbājakassa mayā pubbe katakāraṇaṃ samāharitvā dhammaṃ kathessāmi, sā dhammakathā assa mayi pasādappaṭilābhavasena saphalā bhavissatī”ti ñatvāva paribbājakārāmaṃ pavisitukāmo atippagova nikkhami. |
For at dawn the Blessed One, having spread his net of knowledge and surveyed the world, saw the wanderer Bhaggavagotta who had entered the net of knowledge, and thinking, "Today I will deliver a discourse to this wanderer, summarizing the deeds I have done in the past, and that discourse will be fruitful for him by way of his gaining faith in me," he set out very early, desiring to enter the wanderers' park. |
tasmā tattha pavisitukāmatāya evaṃ cittaṃ uppādesi. |
Therefore, out of a desire to enter there, he had this thought. |
♦ 2. etadavocāti bhagavantaṃ disvā mānathaddhataṃ akatvā satthāraṃ paccuggantvā etaṃ etu kho, bhantetiādikaṃ vacanaṃ avoca. |
♦ 2. He said this, seeing the Blessed One, he did not show pride and arrogance, but went to meet the Teacher and said these words: "Let the venerable one come," and so on. |
imaṃ pariyāyanti imaṃ vāraṃ, ajja imaṃ āgamanavāranti attho. |
This time means this occasion, today this occasion of coming, this is the meaning. |
kiṃ pana bhagavā pubbepi tattha gatapubboti? |
But had the Blessed One gone there before? |
na gatapubbo, lokasamudācāravasena pana evamāha. |
He had not gone before, but he spoke thus in accordance with worldly custom. |
lokiyā hi cirassaṃ āgatampi anāgatapubbampi manāpajātikaṃ āgataṃ disvā “kuto bhavaṃ āgato, cirassaṃ bhavaṃ āgato, kathaṃ te idhāgamanamaggo ñāto, kiṃ maggamūḷhosī”tiādīni vadanti. |
For worldly people, seeing a welcome person who has come after a long time or who has never come before, say things like, "Where have you come from? You have come after a long time. How did you know the way here? Were you lost?" |
tasmā ayampi lokasamudācāravasena evamāhāti veditabbo. |
Therefore, he too should be understood to have spoken thus in accordance with worldly custom. |
idamāsananti attano nisinnāsanaṃ papphoṭetvā sampādetvā dadamāno evamāha. |
This seat, having patted and prepared his own seat, he said this while giving it. |
sunakkhatto licchaviputtoti sunakkhatto nāma licchavirājaputto. |
Sunakkhatta, the son of a Licchavi, means Sunakkhatta, the son of a Licchavi prince. |
so kira tassa gihisahāyo hoti, kālena kālaṃ tassa santikaṃ gacchati. |
He, it is said, was his lay friend, and from time to time he would go to him. |
paccakkhātoti “paccakkhāmi dānāhaṃ, bhante, bhagavantaṃ na dānāhaṃ, bhante, bhagavantaṃ uddissa viharissāmī”ti evaṃ paṭiakkhāto nissaṭṭho pariccatto. |
Renounced means “I now renounce, venerable sir, the Blessed One; I will no longer, venerable sir, live for the sake of the Blessed One.” Thus renounced, released, abandoned. |
♦ 3. bhagavantaṃ uddissāti bhagavā me satthā “bhagavato ahaṃ ovādaṃ paṭikaromī”ti evaṃ apadisitvā. |
♦ 3. For the sake of the Blessed One means my teacher is the Blessed One, “I am practicing the teaching of the Blessed One,” thus referring to him. |
ko santo kaṃ paccācikkhasīti yācako vā yācitakaṃ paccācikkheyya, yācitako vā yācakaṃ. |
Being who, do you renounce whom? A petitioner might renounce what was petitioned, or the one petitioned might renounce the petitioner. |
tvaṃ pana neva yācako na yācitako, evaṃ sante, moghapurisa, ko santo ko samāno kaṃ paccācikkhasīti dasseti. |
But you are neither a petitioner nor one petitioned. That being so, foolish man, being who, being what, do you renounce whom? he shows. |
passa moghapurisāti passa tucchapurisa. |
See, foolish man, means see, empty man. |
yāvañca te idaṃ aparaddhanti yattakaṃ idaṃ tava aparaddhaṃ, yattako te aparādho tattako dosoti evāhaṃ bhaggava tassa dosaṃ āropesinti dasseti. |
And as much as this is your fault, as much as this is your fault, so much is your transgression. Thus I, Bhaggava, impute the fault to him, he shows. |
♦ 4. uttarimanussadhammāti pañcasīladasasīlasaṅkhātā manussadhammāuttari. |
♦ 4. Beyond the human state means beyond the human state which consists of the five and ten precepts. |
iddhipāṭihāriyanti iddhibhūtaṃ pāṭihāriyaṃ. |
A miraculous feat of psychic power means a miracle that is a feat of psychic power. |
kate vāti katamhi vā. |
Or when it is performed. |
yassatthāyāti yassa dukkhakkhayassa atthāya. |
For the sake of which, for the sake of the destruction of which suffering. |
so niyyāti takkarassāti so dhammo takkarassa yathā mayā dhammo desito, tathā kārakassa sammā paṭipannassa puggalassa sabbavaṭṭadukkhakkhayāya amatanibbānasacchikiriyāya gacchati, na gacchati, saṃvattati, na saṃvattatīti pucchati. |
That leads to that for the doer, does that Dhamma lead to the complete destruction of all suffering of the round of existence, to the realization of deathless Nibbāna, for the person who practices correctly, as the Dhamma was taught by me, or does it not lead, does it conduce, or does it not conduce? he asks. |
tatra sunakkhattāti tasmiṃ sunakkhatta mayā desite dhamme takkarassa sammā dukkhakkhayāya saṃvattamāne kiṃ uttarimanussadhammā iddhipāṭihāriyaṃ kataṃ karissati, ko tena katena attho. |
Therein, Sunakkhatta, in that Dhamma taught by me, which conduces to the complete destruction of suffering for the one who practices correctly, what will a miraculous feat of psychic power beyond the human state, when performed, accomplish? What is the use of it when performed? |
tasmiñhi katepi akatepi mama sāsanassa parihāni natthi, devamanussānañhi amatanibbānasampāpanatthāya ahaṃ pāramiyo pūresiṃ, na pāṭihāriyakaraṇatthāyāti pāṭihāriyassa niratthakataṃ dassetvā “passa, moghapurisā”ti dutiyaṃ dosaṃ āropesi. |
For whether it is performed or not, there is no decline in my teaching. For it was for the sake of leading gods and men to deathless Nibbāna that I fulfilled the perfections, not for the sake of performing miracles. Having shown the uselessness of miracles, he imputed a second fault, saying, "See, foolish man." |
♦ 5. aggaññanti lokapaññattiṃ. |
♦ 5. The supreme knowledge means the conventional knowledge of the world. |
“idaṃ nāma lokassa aggan”ti evaṃ jānitabbampi aggaṃ mariyādaṃ na taṃ paññapetīti vadati. |
He says that he does not proclaim the supreme, the standard that should be known as “this is the supreme of the world.” |
sesamettha anantaravādānusāreneva veditabbaṃ. |
The rest here should be understood in accordance with the preceding statement. |
♦ 6. anekapariyāyena khoti idaṃ kasmā āraddhaṃ. |
♦ 6. For many reasons, why was this started? |
sunakkhatto kira “bhagavato guṇaṃ makkhessāmi, “dosaṃ paññapessāmī”ti ettakaṃ vippalapitvā bhagavato kathaṃ suṇanto appatiṭṭho niravo aṭṭhāsi. |
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| Sunakkhatta, it is said, having babbled so much, thinking, “I will disparage the Buddha’s virtue, I will point out a fault,” stood listening to the Buddha’s talk, unsettled, without a foundation. | |
♦ atha bhagavā — “sunakkhatta, evaṃ tvaṃ makkhibhāve ṭhito sayameva garahaṃ pāpuṇissasī”ti makkhibhāve ādīnavadassanatthaṃ anekapariyāyenātiādimāha. |
♦ Then the Blessed One, thinking, “Sunakkhatta, if you remain in this state of disparagement, you alone will incur blame,” in order to show the danger in the state of disparagement, began with “in many ways,” and so on. |
tattha anekapariyāyenāti anekakāraṇena. |
Therein, in many ways means for many reasons. |
vajjigāmeti vajjirājānaṃ gāme, vesālīnagare no visahīti nāsakkhi. |
In the village of the Vajjis, in the city of Vesālī, he was not able, he could not. |
so avisahantoti so sunakkhatto yassa pubbe tiṇṇaṃ ratanānaṃ vaṇṇaṃ kathentassa mukhaṃ nappahoti, so dāni teneva mukhena avaṇṇaṃ katheti, addhā avisahanto asakkonto brahmacariyaṃ carituṃ attano bālatāya avaṇṇaṃ kathetvā hīnāyāvatto. |
He, not being able, that Sunakkhatta, whose mouth was formerly unable to praise the three jewels, now with that same mouth speaks dispraise. Surely, not being able, being unable to live the holy life, he, due to his own foolishness, speaks dispraise and has reverted to a low state. |
buddho pana subuddhova, dhammo svākkhātova, saṅgho suppaṭipannova. |
But the Buddha is truly well-awakened, the Dhamma is well-proclaimed, the Saṅgha is well-practicing. |
evaṃ tīṇi ratanāni thomentā manussā tuyheva dosaṃ dassessantīti. |
Thus the people, praising the three jewels, will point out your fault. |
iti kho teti evaṃ kho te, sunakkhatta, vattāro bhavissanti. |
Thus indeed, that is, thus indeed, Sunakkhatta, there will be those who speak to you. |
tato evaṃ dose uppanne satthā atītānāgate appaṭihatañāṇo, mayhaṃ evaṃ doso uppajjissatīti jānantopi puretaraṃ na kathesīti vattuṃ na lacchasīti dasseti. |
Then, when such a fault has arisen, you will not be able to say that the Teacher, having unimpeded knowledge of the past and future, did not speak of it beforehand, knowing that such a fault would arise for me, he shows. |
apakkamevāti apakkamiyeva, apakkanto vā cutoti attho. |
Departed means having departed, or departed is fallen, this is the meaning. |
yathā taṃ āpāyikoti yathā apāye nibbattanāraho satto apakkameyya, evameva apakkamīti attho. |
Just as a being destined to be reborn in a state of woe would depart, so too he departed, this is the meaning. |
♦ korakkhattiyavatthuvaṇṇanā |
♦ The story of Korakkhattiya |
♦ 7. ekamidāhanti iminā kiṃ dasseti? |
♦ 7. On one occasion, what does this show? |
idaṃ suttaṃ dvīhi padehi ābaddhaṃ iddhipāṭihāriyaṃ na karotīti ca aggaññaṃ na paññapetīti ca. |
This sutta is bound by two terms: "he does not perform a miraculous feat of psychic power" and "he does not proclaim the supreme knowledge." |
tattha “aggaññaṃ na paññapetī”ti idaṃ padaṃ suttapariyosāne dassessati. |
Therein, the term "he does not proclaim the supreme knowledge" will be shown at the end of the sutta. |
“pāṭihāriyaṃ na karotī”ti imassa pana padassa anusandhidassanavasena ayaṃ desanā āraddhā. |
As for the term "he does not perform a miracle," this discourse was begun in order to show the connection with this term. |
♦ tattha ekamidāhanti ekasmiṃ ahaṃ. |
♦ Therein, on one occasion means at one time. |
samayanti samaye, ekasmiṃ kāle ahanti attho. |
At one time, I, this is the meaning. |
thūlūsūti thūlū nāma janapado, tattha viharāmi. |
In Thūlū means Thūlū is a country; I am dwelling there. |
uttarakā nāmāti itthiliṅgavasena uttarakāti evaṃnāmako thūlūnaṃ janapadassa nigamo, taṃ nigamaṃ gocaragāmaṃ katvāti attho. |
Named Uttarakā means in the feminine gender, Uttarakā is the name of a market-town of the Thūlū country. Having made that market-town his alms-resort, this is the meaning. |
aceloti naggo. |
Naked means naked. |
korakkhattiyoti antovaṅkapādo khattiyo. |
Korakkhattiya means a Khattiya with crooked feet. |
kukkuravatikoti samādinnakukkuravato sunakho viya ghāyitvā khādati, uddhanantare nipajjati, aññampi sunakhakiriyameva karoti. |
A dog-ascetic means one who has undertaken the vow of a dog; he eats by sniffing like a dog, lies down in the kitchen, and also performs other dog-like actions. |
catukkuṇḍikoti catusaṅghaṭṭito dve jāṇūni dve ca kappare bhūmiyaṃ ṭhapetvā vicarati. |
On all fours means he moves about with his two knees and two elbows placed on the ground. |
chamānikiṇṇanti bhūmiyaṃ nikiṇṇaṃ pakkhittaṃ ṭhapitaṃ. |
Lying on the ground means placed on the ground, laid down. |
bhakkhasanti bhakkhaṃ yaṃkiñci khādanīyaṃ bhojanīyaṃ. |
Food means whatever is to be eaten or drunk. |
mukhenevāti hatthena aparāmasitvā khādanīyaṃ mukheneva khādati, bhojanīyampi mukheneva bhuñjati. |
With the mouth only means he eats food that can be eaten without touching it with his hand, with his mouth only, and drinks what is to be drunk with his mouth only. |
sādhurūpoti sundararūpo. |
A good-looking one means a beautiful-looking one. |
ayaṃ samaṇoti ayaṃ arahataṃ samaṇo ekoti. |
This ascetic means this Arahant ascetic is one. |
tattha vatāti patthanatthe nipāto. |
Therein, vata is a particle in the sense of a wish. |
evaṃ kirassa patthanā ahosi “iminā samaṇena sadiso añño samaṇo nāma natthi, ayañhi appicchatāya vatthaṃ na nivāseti, ‘esa papañco’ti maññamāno bhikkhābhājanampi na pariharati, chamānikiṇṇameva khādati, ayaṃ samaṇo nāma. |
Thus, it is said, his wish was: “There is no other ascetic like this ascetic. For this one, out of fewness of wishes, does not wear clothes; thinking, ‘This is a proliferation,’ he does not even carry an alms-bowl; he eats only what is lying on the ground. This is an ascetic. |
mayaṃ pana kiṃ samaṇā”ti? |
But what kind of ascetics are we?” |
evaṃ sabbaññubuddhassa pacchato carantova imaṃ pāpakaṃ vitakkaṃ vitakkesi. |
Thus, while walking behind the all-knowing Buddha, he thought this evil thought. |
♦ etadavocāti bhagavā kira cintesi “ayaṃ sunakkhatto pāpajjhāsayo, kiṃ nu imaṃ disvā cintesī”ti? |
♦ He said this. The Blessed One, it is said, thought, “This Sunakkhatta is of evil inclination. What did he think when he saw this?” |
athevaṃ cintento tassa ajjhāsayaṃ viditvā “ayaṃ moghapuriso mādisassa sabbaññuno pacchato āgacchanto acelaṃ arahāti maññati, idheva dānāyaṃ bālo niggahaṃ arahatī”ti anivattitvāva etaṃ tvampi nāmātiādivacanamavoca. |
Then, thinking thus and knowing his inclination, he thought, “This foolish man, coming behind a fully enlightened one like me, thinks that a naked ascetic is an Arahant. Right here and now this fool deserves to be rebuked.” And without turning back, he said these words, “You too, and so on.” |
tattha tvampi nāmāti garahatthe pikāro. |
Therein, you too is a particle in the sense of censure. |
garahanto hi naṃ bhagavā “tvampi nāmā”ti āha. |
For the Blessed One, censuring him, said, “You too.” |
“tvampi nāma evaṃ hīnajjhāsayo, ahaṃ samaṇo sakyaputtiyoti evaṃ paṭijānissasī”ti ayañhettha adhippāyo. |
“You too, being of such a low inclination, will you profess to be an ascetic, a son of the Sakyans?” This is the intention here. |
kiṃ pana maṃ, bhanteti mayhaṃ, bhante, kiṃ gārayhaṃ disvā bhagavā “evamāhā”ti pucchati. |
But what, venerable sir, to me? Seeing what blame in me, venerable sir, did the Blessed One say so? he asks. |
athassa bhagavā ācikkhanto “nanu te”tiādimāha. |
Then the Blessed One, explaining to him, said, “Is it not so that you,” and so on. |
maccharāyatīti “mā aññassa arahattaṃ hotū”ti kiṃ bhagavā evaṃ arahattassa maccharāyatīti pucchati. |
Is he jealous? Does the Blessed One, thinking, “May no one else become an Arahant,” thus become jealous of Arahantship? he asks. |
na kho ahanti ahaṃ, moghapurisa, sadevakassa lokassa arahattappaṭilābhameva paccāsīsāmi, etadatthameva me bahūni dukkarāni karontena pāramiyo pūritā, na kho ahaṃ, moghapurisa, arahattassa maccharāyāmi. |
Not I, I, foolish man, hope for the attainment of Arahantship for the world with its devas. It was for this very purpose that I, performing many difficult deeds, fulfilled the perfections. Not I, foolish man, am jealous of Arahantship. |
pāpakaṃ diṭṭhigatanti na arahantaṃ arahāti, arahante ca anarahantoti evaṃ tassa diṭṭhi uppannā. |
A bad view, he thinks that one who is not an Arahant is an Arahant, and that Arahants are not Arahants. Thus this view has arisen in him. |
taṃ sandhāya “pāpakaṃ diṭṭhigatan”ti āha. |
With reference to that, he said, “a bad view.” |
yaṃ kho panāti yaṃ etaṃ acelaṃ evaṃ maññasi. |
But that which is this naked ascetic, whom you think so. |
sattamaṃ divasanti sattame divase. |
On the seventh day means on the seventh day. |
alasakenāti alasakabyādhinā. |
With a digestive ailment means with a disease of indigestion. |
kālaṅkarissatīti uddhumātaudaro marissati. |
He will die means he will die with a swollen belly. |
♦ kālakañcikāti tesaṃ asurānaṃ nāmaṃ. |
♦ Kālakañcika is the name of those asuras. |
tesaṃ kira tigāvuto attabhāvo appamaṃsalohito purāṇapaṇṇasadiso kakkaṭakānaṃ viya akkhīni nikkhamitvā matthake tiṭṭhanti, mukhaṃ sūcipāsakasadisaṃ matthakasmiṃyeva hoti, tena oṇamitvā gocaraṃ gaṇhanti. |
Their bodies, it is said, are three gāvutas in size, with little flesh and blood, like old leaves. Their eyes, like those of crabs, protrude and are situated on their heads. Their mouths are like the eye of a needle and are also on their heads. With them, bending down, they take their food. |
bīraṇatthambaketi bīraṇatiṇatthambo tasmiṃ susāne atthi, tasmā taṃ bīraṇatthambakanti vuccati. |
Bīraṇatthambaka means there is a clump of bīraṇa grass in that charnel ground, therefore it is called Bīraṇatthambaka. |
♦ tenupasaṅkamīti bhagavati ettakaṃ vatvā tasmiṃ gāme piṇḍāya caritvā vihāraṃ gate vihārā nikkhamitvā upasaṅkami. |
♦ He approached, after the Blessed One had said this much and had gone to the monastery after going for alms in that village, he left the monastery and approached. |
yena tvanti yena kāraṇena tvaṃ. |
By which you, by which reason you. |
yasmāpi bhagavatā byākato, tasmāti attho. |
Because you were also predicted by the Blessed One, this is the meaning. |
mattaṃ mattanti pamāṇayuttaṃ pamāṇayuttaṃ. |
Measuredly, measuredly means with measure, with measure. |
“mantā mantā”tipi pāṭho, paññāya upaparikkhitvā upaparikkhitvāti attho. |
"mantā mantā" is also a reading, meaning having examined and examined with wisdom. |
yathā samaṇassa gotamassāti yathā samaṇassa gotamassa micchā vacanaṃ assa, tathā kareyyāsīti āha. |
As the ascetic Gotama, so that the words of the ascetic Gotama may be false, so you should do, he said. |
evaṃ vutte acelo sunakho viya uddhanaṭṭhāne nipanno sīsaṃ ukkhipitvā akkhīni ummīletvā olokento kiṃ kathesi “samaṇo nāma gotamo amhākaṃ verī visabhāgo, samaṇassa gotamassa uppannakālato paṭṭhāya mayaṃ sūriye uggate khajjopanakā viya jātā. |
When this was said, the naked ascetic, lying in the fireplace like a dog, raised his head and, opening his eyes and looking, what did he say? “The ascetic Gotama is our enemy, our adversary. From the time of the arising of the ascetic Gotama, we have become like fireflies when the sun has risen. |
samaṇo gotamo amhe, evaṃ vācaṃ vadeyya aññathā vā. |
The ascetic Gotama may speak of us thus or otherwise. |
verino pana kathā nāma tacchā na hoti, gaccha tvaṃ ahamettha kattabbaṃ jānissāmī”ti vatvā punadeva nipajji. |
But the words of an enemy are not true. You go, I will know what to do here.” And having said this, he lay down again. |
♦ 8. ekadvīhikāyāti ekaṃ dveti vatvā gaṇesi. |
♦ 8. One-two, he counted, saying one, two. |
yathā tanti yathā asaddahamāno koci gaṇeyya, evaṃ gaṇesi. |
Just as, as one who does not believe would count, so he counted. |
ekadivasañca tikkhattuṃ upasaṅkamitvā eko divaso atīto, dve divasā atītāti ārocesi. |
And three times a day he approached and announced that one day had passed, that two days had passed. |
sattamaṃ divasanti so kira sunakkhattassa vacanaṃ sutvā sattāhaṃ nirāhārova ahosi. |
On the seventh day, it is said, having heard the words of Sunakkhatta, he was without food for seven days. |
athassa sattame divase eko upaṭṭhāko “amhākaṃ kulūpakasamaṇassa ajja sattamo divaso gehaṃ anāgacchantassa aphāsu nu kho jātan”ti sūkaramaṃsaṃ pacāpetvā bhattamādāya gantvā purato bhūmiyaṃ nikkhipi. |
Then on the seventh day, one of his supporters, thinking, “It is the seventh day today since our family ascetic has not come to our house. Has something gone wrong with him?” had pork cooked and, taking the food, went and placed it on the ground before him. |
acelo disvā cintesi “samaṇassa gotamassa kathā tacchā vā atacchā vā hotu, āhāraṃ pana khāditvā suhitassa me maraṇampi sumaraṇan”ti dve hatthe jaṇṇukāni ca bhūmiyaṃ ṭhapetvā kucchipūraṃ bhuñji. |
The naked ascetic saw it and thought, “Whether the words of the ascetic Gotama are true or false, it is a good death for me to die after having eaten and being satisfied.” And placing his two hands and knees on the ground, he ate his fill. |
so rattibhāge jīrāpetuṃ asakkonto alasakena kālamakāsi. |
He, being unable to digest it during the night, died of a digestive ailment. |
sacepi hi so “na bhuñjeyyan”ti cinteyya, tathāpi taṃ divasaṃ bhuñjitvā alasakena kālaṃ kareyya. |
Even if he had thought, "I will not eat," still he would have eaten on that day and died of a digestive ailment. |
advejjhavacanā hi tathāgatāti. |
For the words of the Tathāgatas are not in vain. |
♦ bīraṇatthambaketi titthiyā kira “kālaṅkato korakkhattiyo”ti sutvā divasāni gaṇetvā idaṃ tāva saccaṃ jātaṃ, idāni naṃ aññattha chaḍḍetvā “musāvādena samaṇaṃ gotamaṃ niggaṇhissāmā”ti gantvā tassa sarīraṃ valliyā bandhitvā ākaḍḍhantā “ettha chaḍḍessāma, ettha chaḍḍessāmā”ti gacchanti. |
♦ At Bīraṇatthambaka, the heretics, having heard that "Korakkhattiya is dead," and having counted the days, knew that this much was true. Now, thinking, "We will throw him somewhere else and defeat the ascetic Gotama with a lie," they went and, having tied his body with a vine, dragged it, saying, "We will throw it here, we will throw it here." |
gatagataṭṭhānaṃ aṅgaṇameva hoti. |
Wherever they went, it was just open ground. |
te kaḍḍhamānā bīraṇatthambakasusānaṃyeva gantvā susānabhāvaṃ ñatvā “aññattha chaḍḍessāmā”ti ākaḍḍhiṃsu. |
They, dragging him, went to the Bīraṇatthambaka charnel ground and, knowing it to be a charnel ground, thought, "We will throw him somewhere else," and dragged him. |
atha nesaṃ valli chijjittha, pacchā cāletuṃ nāsakkhiṃsu. |
Then their vine broke, and afterwards they could not move him. |
te tatova pakkantā. |
They departed from there. |
tena vuttaṃ — “bīraṇatthambake susāne chaḍḍesun”ti. |
Therefore it is said, "They threw him in the Bīraṇatthambaka charnel ground." |
♦ 9. tenupasaṅkamīti kasmā upasaṅkami? |
♦ 9. He approached him. Why did he approach him? |
so kira cintesi “avasesaṃ tāva samaṇassa gotamassa vacanaṃ sameti, matassa pana uṭṭhāya aññena saddhiṃ kathanaṃ nāma natthi, handāhaṃ gantvā pucchāmi. |
He, it is said, thought, “The rest of the ascetic Gotama’s words are true, but for a dead person to get up and speak with another is impossible. Let me go and ask. |
sace katheti, sundaraṃ. |
If he speaks, it is good. |
no ce katheti, samaṇaṃ gotamaṃ musāvādena niggaṇhissāmī”ti iminā kāraṇena upasaṅkami. |
If he does not speak, I will defeat the ascetic Gotama with a lie.” For this reason, he approached. |
ākoṭesīti pahari. |
He struck means he hit. |
jānāmi āvusoti matasarīraṃ uṭṭhahitvā kathetuṃ samatthaṃ nāma natthi, idaṃ kathaṃ kathesīti? |
I know, friend, a dead body is not capable of getting up and speaking. How did it speak this? |
buddhānubhāvena. bhagavā kira korakkhattiyaṃ asurayonito ānetvā sarīre adhimocetvā kathāpesi. |
By the power of the Buddha. The Blessed One, it is said, brought Korakkhattiya from the asura realm and, having made him possess the body, made him speak. |
tameva vā sarīraṃ kathāpesi, acinteyyo hi buddhavisayo. |
Or he made that very body speak, for the sphere of a Buddha is inconceivable. |
♦ 10. tatheva taṃ vipākanti tassa vacanassa vipākaṃ tatheva, udāhu noti liṅgavipallāso kato, tatheva so vipākoti attho. |
♦ 10. The result of that word is just so, or is it not? The gender is changed; the result of that is just so, this is the meaning. |
keci pana “vipakkan”tipi paṭhanti, nibbattanti attho. |
Some, however, also read "vipakkan," meaning it comes to be. |
♦ ettha ṭhatvā pāṭihāriyāni samānetabbāni. |
♦ Standing here, the miracles should be connected. |
sabbāneva hetāni pañca pāṭihāriyāni honti. |
For all these five are miracles. |
“sattame divase marissatī”ti vuttaṃ, so tatheva mato, idaṃ paṭhamaṃ pāṭihāriyaṃ. |
It was said, "He will die on the seventh day," and he died just so. This is the first miracle. |
“alasakenā”ti vuttaṃ, alasakeneva mato, idaṃ dutiyaṃ. |
It was said, "with a digestive ailment," and he died with a digestive ailment. This is the second. |
“kālakañcikesu nibbattissatī”ti vuttaṃ, tattheva nibbatto, idaṃ tatiyaṃ. |
It was said, “He will be reborn among the Kālakañcikas,” and he was reborn there. This is the third. |
“bīraṇatthambake susāne chaḍḍessantī”ti vuttaṃ, tattheva chaḍḍito, idaṃ catutthaṃ. |
It was said, "They will throw him in the Bīraṇatthambaka charnel ground," and he was thrown there. This is the fourth. |
“nibbattaṭṭhānato āgantvā sunakkhattena saddhiṃ kathessatī”ti vutto, so kathesiyeva, idaṃ pañcamaṃ pāṭihāriyaṃ. |
It was said, "Having come from the place of rebirth, he will speak with Sunakkhatta," and he did speak. This is the fifth miracle. |
♦ acelakaḷāramaṭṭakavatthuvaṇṇanā |
♦ The story of the naked ascetic Kaḷāramaṭṭaka |
♦ 11. kaḷāramaṭṭakoti nikkhantadantamattako. |
♦ 11. Kaḷāramaṭṭaka means one with only the stumps of his teeth left. |
nāmameva vā tassetaṃ. |
Or that is just his name. |
lābhaggappattoti lābhaggaṃ patto, aggalābhaṃ pattoti vuttaṃ hoti. |
Attained the highest gain means he attained the highest gain, he attained the supreme gain, is what is said. |
yasaggappattoti yasaggaṃ aggaparivāraṃ patto. |
Attained the highest fame means he attained the highest fame, the supreme retinue. |
vatapadānīti vatāniyeva, vatakoṭṭhāsā vā. |
Vows and practices means just vows, or sections of vows. |
samattānīti gahitāni. |
Undertaken means taken up. |
samādinnānīti tasseva vevacanaṃ. |
Adopted is a synonym for it. |
puratthimena vesālinti vesālito avidūre puratthimāya disāya. |
East of Vesālī means not far from Vesālī, in the eastern direction. |
cetiyanti yakkhacetiyaṭṭhānaṃ. |
A shrine means a place of a yakkha-shrine. |
esa nayo sabbattha. |
This method applies everywhere. |
♦ 12. yena acelakoti bhagavato vattaṃ katvā yena acelo kaḷāramaṭṭako tenupasaṅkami. |
♦ 12. By which the naked ascetic, having performed his duties to the Blessed One, went to where the naked ascetic Kaḷāramaṭṭaka was. |
pañhaṃ apucchīti gambhīraṃ tilakkhaṇāhataṃ pañhaṃ pucchi. |
He asked a question, he asked a profound question touched by the three characteristics. |
na sampāyāsīti na sammā ñāṇagatiyā pāyāsi, andho viya visamaṭṭhāne tattha tattheva pakkhali. |
He did not comprehend, he did not properly comprehend with the faculty of knowledge; like a blind man in a difficult place, he stumbled here and there. |
neva ādiṃ, na pariyosānamaddasa. |
He saw neither the beginning nor the end. |
atha vā “na sampāyāsī”ti na sampādesi, sampādetvā kathetuṃ nāsakkhi. |
Or, "he did not comprehend" means he did not produce, he was not able to produce and explain. |
asampāyantoti kabarakkhīni parivattetvā olokento “asikkhitakassa santike vuṭṭhosi, anokāsepi pabbajito pañhaṃ pucchanto vicarasi, apehi mā etasmiṃ ṭhāne aṭṭhāsī”ti vadanto. |
Not comprehending, rolling his mottled eyes and looking, he said, "You have grown up in the company of an uneducated person; though you have gone forth in an unsuitable place, you go about asking questions. Go away, do not stand in this place." |
kopañca dosañca appaccayañca pātvākāsīti kuppanākāraṃ kopaṃ, dussanākāraṃ dosaṃ, atuṭṭhākārabhūtaṃ domanassasaṅkhātaṃ appaccayañca pākaṭamakāsi. |
He showed anger, ill will, and displeasure; he made manifest the form of anger, the form of ill will, the form of displeasure which is called discontent. |
āsādimhaseti āsādiyimha ghaṭṭayimha. |
We have provoked, we have annoyed. |
mā vata no ahosīti aho vata me na bhaveyya. |
May it not be so for us, oh, may it not be so for me. |
maṃ vata no ahosītipi pāṭho. |
"maṃ vata no ahosīti" is also a reading. |
tattha manti sāmivacanatthe upayogavacanaṃ, ahosi vata nu mamāti attho. |
There, "maṃ" is a dative case in the sense of a master's word; oh, was it not so for me, this is the meaning. |
evañca pana cintetvā ukkuṭikaṃ nisīditvā “khamatha me, bhante”ti taṃ khamāpesi. |
And having thought thus, he sat down squatting and said, "Forgive me, venerable sir," and made him forgive him. |
sopi ito paṭṭhāya aññaṃ kiñci pañhaṃ nāma na pucchissasīti. |
He too, from now on, will you not ask any other question? |
āma na pucchissāmīti. |
Yes, I will not ask. |
yadi evaṃ gaccha, khamāmi teti taṃ uyyojesi. |
If so, go, I forgive you, he sent him away. |
♦ 14. parihitoti paridahito nivatthavattho. |
♦ 14. Dressed means wearing clothes. |
sānucārikoti anucārikā vuccati bhariyā, saha anucārikāya sānucāriko, taṃ taṃ brahmacariyaṃ pahāya sabhariyoti attho. |
With his companion means a companion is called a wife; with his companion is with his wife; having abandoned that holy life, he is with his wife, this is the meaning. |
odanakummāsanti surāmaṃsato atirekaṃ odanampi kummāsampi bhuñjamāno. |
Rice and gruel means eating rice and gruel in excess of liquor and meat. |
yasā nihīnoti yaṃ lābhaggayasaggaṃ patto, tato parihīno hutvā. |
Fallen from fame, having fallen from the highest gain and fame he had attained. |
“kataṃ hoti uttarimanussadhammā iddhipāṭihāriyan”ti idha sattavatapadātikkamavasena satta pāṭihāriyāni veditabbāni. |
“Has a superhuman state, a miraculous power, been created?” Here, seven miracles should be understood by way of the transgression of the seven vows. |
♦ acelapāthikaputtavatthuvaṇṇanā |
♦ The story of the naked ascetic Pāthikaputta |
♦ 15. pāthikaputtoti pāthikassa putto. |
♦ 15. Pāthikaputta means the son of Pāthika. |
ñāṇavādenāti ñāṇavādena saddhiṃ. |
With the claim of knowledge means with the claim of knowledge. |
upaḍḍhapathanti yojanaṃ ce, no antare bhaveyya, gotamo aḍḍhayojanaṃ, ahaṃ aḍḍhayojanaṃ. |
Half a path, if it were a yojana, it would not be in between; Gotama half a yojana, I half a yojana. |
esa nayo aḍḍhayojanādīsu. |
This is the method in the case of half a yojana and so on. |
ekapadavārampi atikkamma gacchato jayo bhavissati, anāgacchato parājayoti. |
For one who goes even one step further, there will be victory; for one who does not come, defeat. |
te tatthāti te mayaṃ tattha samāgataṭṭhāne. |
They, there, we, there at the meeting place. |
taddiguṇaṃ taddiguṇāhanti tato tato diguṇaṃ diguṇaṃ ahaṃ karissāmi, bhagavatā saddhiṃ pāṭihāriyaṃ kātuṃ asamatthabhāvaṃ jānantopi “uttamapurisena saddhiṃ paṭṭhapetvā asakkuṇantassāpi pāsaṃso hotī”ti ñatvā evamāha. |
I will do twice as much, twice as much. Knowing that he was unable to perform a miracle with the Blessed One, he said this, thinking, “Even for one who, having set up with a supreme person, is unable, there is praise.” |
nagaravāsinopi taṃ sutvā “asamattho nāma evaṃ na gajjati, addhā ayampi arahā bhavissatī”ti tassa mahantaṃ sakkāramakaṃsu. |
The townspeople too, having heard that, thought, “One who is unable does not roar thus; surely this one too will be an Arahant,” and they gave him great honor. |
♦ 16. yenāhaṃ tenupasaṅkamīti “sunakkhatto kira pāthikaputto evaṃ vadatī”ti assosi. |
♦ 16. To where I was, he approached. "Sunakkhatta, it is said, the son of Pāthika, speaks thus," he heard. |
athassa hīnajjhāsayattā hīnadassanāya cittaṃ udapādi. |
Then, because of his low inclination, a thought arose for a low vision. |
♦ so bhagavato vattaṃ katvā bhagavati gandhakuṭiṃ paviṭṭhe pāthikaputtassa santikaṃ gantvā pucchi “tumhe kira evarūpiṃ kathaṃ kathethā”ti? |
♦ He, having performed his duties to the Blessed One, when the Blessed One had entered the fragrant hut, went to Pāthikaputta and asked, "Do you indeed say such a thing?" |
“āma, kathemā”ti. |
"Yes, we do," he said. |
yadi evaṃ “mā bhāyittha vissatthā punappunaṃ evaṃ vadatha, ahaṃ samaṇassa gotamassa upaṭṭhāko, tassa visayaṃ vijānāmi, tumhehi saddhiṃ pāṭihāriyaṃ kātuṃ na sakkhissati, ahaṃ samaṇassa gotamassa kathetvā bhayaṃ uppādetvā taṃ aññato gahetvā gamissāmi, tumhe mā bhāyitthā”ti taṃ assāsetvā bhagavato santikaṃ gato. |
If so, "Do not be afraid, be confident, say so again and again. I am the attendant of the ascetic Gotama; I know his range. He will not be able to perform a miracle with you. I will speak to the ascetic Gotama and arouse fear in him and take him away somewhere else. Do not you be afraid." Having thus reassured him, he went to the Blessed One. |
tena vuttaṃ “yenāhaṃ tenupasaṅkamī”ti. |
Therefore it is said, "He approached where I was." |
taṃ vācantiādīsu “ahaṃ abuddhova samāno buddhomhīti vicariṃ, abhūtaṃ me kathitaṃ nāhaṃ buddho”ti vadanto taṃ vācaṃ pajahati nāma. |
In "that speech," and so on, "I, though not a Buddha, went about as if I were a Buddha. What I said was false; I am not a Buddha." Saying this, he abandons that speech. |
raho nisīditvā cintayamāno “ahaṃ ‘ettakaṃ kālaṃ abuddhova samāno buddhomhī’ti vicariṃ, ito dāni paṭṭhāya nāhaṃ buddho”ti cintayanto taṃ cittaṃ pajahati nāma. |
Sitting in seclusion and thinking, "For so long I, though not a Buddha, went about as if I were a Buddha. From now on, I am not a Buddha." Thinking this, he abandons that thought. |
“ahaṃ ‘ettakaṃ kālaṃ abuddhova samāno buddhomhī’ti pāpakaṃ diṭṭhiṃ gahetvā vicariṃ, ito dāni paṭṭhāya imaṃ diṭṭhiṃ pajahāmī”ti pajahanto taṃ diṭṭhiṃ paṭinissajjati nāma. |
"For so long I, though not a Buddha, went about as if I were a Buddha, having taken up a wrong view. From now on, I abandon this view." Abandoning it thus, he relinquishes that view. |
evaṃ akaronto pana taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvāti vuccati. |
But by not doing so, it is said that he does not abandon that speech, does not abandon that thought, does not relinquish that view. |
vipateyyāti bandhanā muttatālapakkaṃ viya gīvato pateyya, sattadhā vā pana phaleyya. |
It would fall, like a palmyra fruit released from its stalk, it would fall from the neck, or it would split into seven pieces. |
♦ 17. rakkhatetanti rakkhatu etaṃ. |
♦ 17. Let it protect, let it protect this. |
ekaṃsenāti nippariyāyena. |
Unequivocally means without reservation. |
odhāritāti bhāsitā. |
Uttered means spoken. |
acelo ca, bhante, pāthikaputtoti evaṃ ekaṃsena bhagavato vācāya odhāritāya sace acelo pāthikaputto. |
And the naked ascetic, venerable sir, Pāthikaputta, thus, when the Blessed One's words have been unequivocally uttered, if the naked ascetic Pāthikaputta. |
virūparūpenāti vigatarūpena vigacchitasabhāvena rūpena attano rūpaṃ pahāya adissamānena kāyena. |
With a different form means with a form that has lost its form, with a form that has departed from its nature, with an invisible body. |
sīhabyagghādivasena vā vividharūpena sammukhībhāvaṃ āgaccheyya. |
Or he might come face to face in the form of a lion, a tiger, and so on, in various forms. |
tadassa bhagavato musāti evaṃ sante bhagavato taṃ vacanaṃ musā bhaveyyāti musāvādena niggaṇhāti. |
Then that would be a lie of the Blessed One. In that case, that statement of the Blessed One would be false. Thus he accuses him of lying. |
ṭhapetvā kira etaṃ na aññena bhagavā musāvādena niggahitapubboti. |
It is said that apart from this, the Blessed One had never been accused of lying by anyone else. |
♦ 18. dvayagāminīti sarūpena atthibhāvaṃ, atthena natthibhāvanti evaṃ dvayagāminī. |
♦ 18. Going in two ways means going in two ways, in form as existing, in meaning as not existing. |
alikatucchanipphalavācāya etaṃ adhivacanaṃ. |
This is a term for false, empty, and fruitless speech. |
♦ 19. ajitopi nāma licchavīnaṃ senāpatīti so kira bhagavato upaṭṭhāko ahosi, so kālamakāsi. |
♦ 19. Ajita, the commander of the Licchavis, it is said, was an attendant of the Blessed One; he passed away. |
athassa sarīrakiccaṃ katvā manussā pāthikaputtaṃ pucchiṃsu “kuhiṃ nibbatto senāpatī”ti? |
Then, after his funeral rites had been performed, the people asked Pāthikaputta, "Where was the commander reborn?" |
so āha — “mahāniraye nibbatto”ti. |
He said, "He was reborn in the great hell." |
idañca pana vatvā puna āha “tumhākaṃ senāpati mama santikaṃ āgamma ahaṃ tumhākaṃ vacanamakatvā samaṇassa gotamassa vādaṃ patiṭṭhapetvā niraye nibbattomhī”ti paroditthāti. |
And having said this, he said again, "Your commander came to me and said, 'I, not having followed your words, but having established the doctrine of the ascetic Gotama, have been reborn in hell.'" |
tenupasaṅkami divāvihārāyāti ettha “pāṭihāriyakaraṇatthāyā”ti kasmā na vadati? |
He approached for his day-sojourn. Why does he not say here, "for the purpose of performing a miracle"? |
abhāvā. sammukhībhāvopi hissa tena saddhiṃ natthi, kuto pāṭihāriyakaraṇaṃ, tasmā tathā avatvā “divāvihārāyā”ti āha. |
Because of its absence. For he did not even come face to face with him, so how could he perform a miracle? Therefore, not saying so, he said, "for his day-sojourn." |
♦ iddhipāṭihāriyakathāvaṇṇanā |
♦ Explanation of the talk on the miracle of psychic power |
♦ 20. gahapatinecayikāti gahapati mahāsālā. |
♦ 20. Householders of great wealth means householders who are great sāla trees. |
tesañhi mahādhanadhaññanicayo, tasmā “necayikā”ti vuccanti. |
For they have a great accumulation of wealth and grain, therefore they are called "of great wealth." |
anekasahassāti sahassehipi aparimāṇagaṇanā. |
Many thousands means an innumerable number even by thousands. |
evaṃ mahatiṃ kira parisaṃ ṭhapetvā sunakkhattaṃ añño sannipātetuṃ samattho natthi. |
It is said that no one but Sunakkhatta was able to assemble so great a crowd. |
teneva bhagavā ettakaṃ kālaṃ sunakkhattaṃ gahetvā vicari. |
For that very reason, the Blessed One went about with Sunakkhatta for so long. |
♦ 21. bhayanti cittutrāsabhayaṃ. |
♦ 21. Fear means fear that is a trembling of the mind. |
chambhitattanti sakalasarīracalanaṃ. |
Trembling means a shaking of the whole body. |
lomahaṃsoti lomānaṃ uddhaggabhāvo. |
Horripilation means the standing up of the hairs. |
so kira cintesi — “ahaṃ atimahantaṃ kathaṃ kathetvā sadevake loke aggapuggalena saddhiṃ paṭiviruddho, mayhaṃ kho panabbhantare arahattaṃ vā pāṭihāriyakaraṇahetu vā natthi, samaṇo pana gotamo pāṭihāriyaṃ karissati, athassa pāṭihāriyaṃ disvā mahājano ‘tvaṃ dāni pāṭihāriyaṃ kātuṃ asakkonto kasmā attano pamāṇamajānitvā loke aggapuggalena saddhiṃ paṭimallo hutvā gajjasī’ti kaṭṭhaleḍḍudaṇḍādīhi viheṭhessatī”ti. |
He, it is said, thought: “I have spoken a very great word and am at odds with the foremost person in the world with its devas. But within me there is neither arahantship nor a cause for performing a miracle. The ascetic Gotama, however, will perform a miracle. Then, seeing his miracle, the great crowd will say, ‘You, now, being unable to perform a miracle, why do you roar, not knowing your own measure, having become a rival to the foremost person in the world?’ and will harass me with sticks, clods, and staves.” |
tenassa mahājanasannipātañceva tena bhagavato ca āgamanaṃ sutvā bhayaṃ vā chambhitattaṃ vā lomahaṃso vā udapādi. |
Therefore, having heard of the great gathering of people and the arrival of the Blessed One, fear or trembling or horripilation arose in him. |
so tato dukkhā muccitukāmo tindukakhāṇukaparibbājakārāmaṃ agamāsi. |
He, wishing to be free from that suffering, went to the park of the wanderers at Tindukakhāṇuka. |
tamatthaṃ dassetuṃ atha kho bhagavātiādimāha . |
To explain that matter, the Blessed One then said, and so on. |
tattha upasaṅkamīti na kevalaṃ upasaṅkami, upasaṅkamitvā pana dūraṃ aḍḍhayojanantaraṃ paribbājakārāmaṃ paviṭṭho. |
Therein, he approached, not only did he approach, but having approached, he entered the park of the wanderers, which was a distance of half a yojana. |
tatthapi cittassādaṃ alabhamāno antantena āvijjhitvā ārāmapaccante ekaṃ gahanaṭṭhānaṃ upadhāretvā pāsāṇaphalake nisīdi. |
There too, not finding any pleasure of mind, he wandered about at the end of the park and, having found a secluded spot, sat down on a stone slab. |
atha bhagavā cintesi — “sace ayaṃ bālo kassacideva kathaṃ gahetvā idhāgaccheyya, mā nassatu bālo”ti “nisinnapāsāṇaphalakaṃ tassa sarīre allīnaṃ hotū”ti adhiṭṭhāsi. |
Then the Blessed One thought: “If this fool, having taken someone’s word, should come here, may the fool not be destroyed.” He resolved, “Let the stone slab on which he is sitting be attached to his body.” |
saha adhiṭṭhānacittena taṃ tassa sarīre allīyi. |
With the thought of resolution, it became attached to his body. |
so mahāaddubandhanabaddho viya chinnapādo viya ca ahosi. |
He became as if bound by a great and strong bond, as if his feet had been cut off. |
♦ assosīti ito cito ca pāthikaputtaṃ pariyesamānā parisā tassa anupadaṃ gantvā nisinnaṭṭhānaṃ ñatvā āgatena aññatarena purisena “tumhe kaṃ pariyesathā”ti vutte pāthikaputtanti. |
♦ He heard that the assembly, searching for Pāthikaputta here and there, followed his footsteps and, having learned the place where he was sitting, he heard it from a certain man who had come and, when asked, "Whom are you searching for?", said, "Pāthikaputta." |
so “tindukakhāṇukaparibbājakārāme nisinno”ti vuttavacanena assosi. |
He heard the words, "He is sitting in the park of the wanderers at Tindukakhāṇuka." |
♦ 22. saṃsappatīti osīdati. |
♦ 22. Sinks down means sinks down. |
tattheva sañcarati. |
He moves about there. |
pāvaḷā vuccati ānisadaṭṭhikā. |
Pāvaḷā is called the sitting-bone. |
♦ 23. parābhūtarūpoti parājitarūpo, vinaṭṭharūpo vā. |
♦ 23. A defeated form means a defeated form, or a ruined form. |
♦ 25. goyugehīti goyuttehi satamattehi vā sahassamattehi vā yugehi. |
♦ 25. With pairs of oxen means with pairs of yoked oxen, with a hundred or a thousand pairs. |
āviñcheyyāmāti ākaḍḍheyyāma. |
We would drag, we would pull. |
chijjeyyunti chindeyyuṃ. |
They would be broken, they would be broken. |
pāthikaputto vā bandhaṭṭhāne chijjeyya. |
Or Pāthikaputta would be broken at the place of binding. |
♦ 26. dārupattikantevāsīti dārupattikassa antevāsī. |
♦ 26. The pupil of the wooden-bowl ascetic means the pupil of the wooden-bowl ascetic. |
tassa kira etadahosi “tiṭṭhatu tāva pāṭihāriyaṃ, samaṇo gotamo ‘acelo pāthikaputto āsanāpi na vuṭṭhahissatī’ti āha. |
This occurred to him, it is said: "Let the miracle be, the ascetic Gotama said, 'The naked ascetic Pāthikaputta will not even get up from his seat.' |
handāhaṃ gantvā yena kenaci upāyena taṃ āsanā vuṭṭhāpemi. |
Let me go and by some means or other make him get up from his seat. |
ettāvatā ca samaṇassa gotamassa parājayo bhavissatī”ti. |
By that much, the defeat of the ascetic Gotama will come about." |
tasmā evamāha. |
Therefore he said thus. |
♦ 27. sīhassāti cattāro sīhā tiṇasīho ca kāḷasīho ca paṇḍusīho ca kesarasīho ca. |
♦ 27. Of a lion, there are four kinds of lions: the grass lion, the black lion, the pale lion, and the maned lion. |
tesaṃ catunnaṃ sīhānaṃ kesarasīho aggataṃ gato, so idhādhippeto. |
Of these four lions, the maned lion has attained supremacy; it is intended here. |
migaraññoti sabbacatuppadānaṃ rañño. |
The king of beasts means the king of all quadrupeds. |
āsayanti nivāsaṃ. |
The lair means the dwelling. |
sīhanādanti abhītanādaṃ. |
A lion's roar means a fearless roar. |
gocarāya pakkameyyanti āhāratthāya pakkameyyaṃ. |
I would go forth for food means I would go forth for food. |
varaṃ varanti uttamuttamaṃ, thūlaṃ thūlanti attho. |
The best of the best means the most excellent, the thickest, this is the meaning. |
mudumaṃsānīti mudūni maṃsāni . |
Tender meats means tender meats. |
“madhumaṃsānī”tipi pāṭho, madhuramaṃsānīti attho. |
"madhumaṃsānī" is also a reading, meaning sweet meats. |
ajjhupeyyanti upagaccheyyaṃ. |
I would approach. |
sīhanādaṃ naditvāti ye dubbalā pāṇā, te palāyantūti attano sūrabhāvasannissitena kāruññena naditvā. |
Having uttered a lion's roar, having roared with the compassion that is inherent in his own heroic nature, saying, "Let the weak creatures flee." |
♦ 28. vighāsasaṃvaḍḍhoti vighāsena saṃvaḍḍho, vighāsaṃ bhakkhitā tirittamaṃsaṃ khāditvā vaḍḍhito. |
♦ 28. One nourished on leftovers means one nourished on leftovers, one who has eaten the leftover meat and has grown up. |
dittoti dappito thūlasarīro. |
Proud means arrogant, with a fat body. |
balavāti balasampanno. |
Strong means endowed with strength. |
etadahosīti kasmā ahosi? |
This occurred to him. Why did it occur? |
asmimānadosena. |
Because of the fault of conceit. |
♦ tatrāyaṃ anupubbikathā — ekadivasaṃ kira so sīho gocarato nivattamāno taṃ siṅgālaṃ bhayena palāyamānaṃ disvā kāruññajāto hutvā “vayasa, mā bhāyi, tiṭṭha ko nāma tvan”ti āha. |
♦ Here is the sequential story — one day, it is said, that lion, returning from his feeding ground, saw that jackal fleeing in fear and, feeling compassionate, said, "Friend, do not be afraid, stop. What is your name?" |
jambuko nāmāhaṃ sāmīti. |
"My name is Jackal, lord." |
vayasa, jambuka, ito paṭṭhāya maṃ upaṭṭhātuṃ sakkhissasīti. |
"Friend Jackal, from now on, will you be able to attend on me?" |
upaṭṭhahissāmīti. so tato paṭṭhāya upaṭṭhāti. |
"I will attend on you." So from then on, he attended on him. |
sīho gocarato āgacchanto mahantaṃ mahantaṃ maṃsakhaṇḍaṃ āharati. |
The lion, coming from his feeding ground, brings a large piece of meat. |
so taṃ khāditvā avidūre pāsāṇapiṭṭhe vasati. |
He, having eaten it, lives on a stone slab not far away. |
so katipāhaccayeneva thūlasarīro mahākhandho jāto. |
After a few days, he became fat-bodied and large. |
atha naṃ sīho avoca — “vayasa, jambuka, mama vijambhanakāle avidūre ṭhatvā ‘viroca sāmī’ti vattuṃ sakkhissasī”ti. |
Then the lion said to him, "Friend Jackal, when I stretch, will you be able to stand nearby and say, 'Shine forth, lord'?" |
sakkomi sāmīti. |
"I can, lord." |
so tassa vijambhanakāle tathā karoti . |
He does so when he stretches. |
tena sīhassa atireko asmimāno hoti. |
Because of that, the lion has excessive conceit. |
♦ athekadivasaṃ jarasiṅgālo udakasoṇḍiyaṃ pānīyaṃ pivanto attano chāyaṃ olokento addasa attano thūlasarīratañceva mahākhandhatañca. |
♦ Then one day, the old jackal, drinking water at a watering hole, looked at his own reflection and saw his own fat body and large size. |
disvā ‘jarasiṅgālosmī’ti manaṃ akatvā “ahampi sīho jāto”ti maññi. |
Seeing it, without thinking, "I am an old jackal," he thought, "I too have become a lion." |
tato attanāva attānaṃ etadavoca — “vayasa, jambuka, yuttaṃ nāma tava iminā attabhāvena parassa ucchiṭṭhamaṃsaṃ khādituṃ, kiṃ tvaṃ puriso na hosi, sīhassāpi cattāro pādā dve dāṭhā dve kaṇṇā ekaṃ naṅguṭṭhaṃ, tavapi sabbaṃ tatheva, kevalaṃ tava kesarabhāramattameva natthī”ti. |
Then he said this to himself: "Friend Jackal, is it proper for you, with this body, to eat the leftovers of another? Are you not a man? A lion also has four feet, two fangs, two ears, and one tail; you too have all the same, only you do not have a mane." |
tassevaṃ cintayato asmimāno vaḍḍhi. |
As he was thinking thus, his conceit grew. |
athassa tena asmimānadosena etaṃ “ko cāhan”tiādi maññitamahosi. |
Then, because of that fault of conceit, this thought occurred to him: "Who am I?" and so on. |
tattha ko cāhanti ahaṃ ko, sīho migarājā ko, na me ñāti, na sāmiko, kimahaṃ tassa nipaccakāraṃ karomīti adhippāyo. |
Therein, who am I, what am I? The lion is the king of beasts, what is he? He is not my relative, not my master. Why should I show him respect? This is the intention. |
siṅgālakaṃyevāti siṅgālaravameva. |
Just a jackal's howl means just the howl of a jackal. |
bheraṇḍakaṃyevāti appiyāmanāpasaddameva. |
Just a braying means just an unpleasant, disagreeable sound. |
ke ca chave siṅgāleti ko ca lāmako siṅgālo. |
And who are these base jackals? Who is this base jackal? |
ke pana sīhanādeti ko pana sīhanādo siṅgālassa ca sīhanādassa ca ko sambandhoti adhippāyo. |
And what of the lion's roar? What connection is there between a jackal and a lion's roar? This is the intention. |
sugatāpadānesūti sugatalakkhaṇesu. |
In the accomplishments of the Sugata means in the characteristics of the Sugata. |
sugatassa sāsanasambhūtāsu tīsu sikkhāsu. |
In the three trainings that have come into being from the dispensation of the Sugata. |
kathaṃ panesa tattha jīvati? |
How then does he live there? |
etassa hi cattāro paccaye dadamānā sīlādiguṇasampannānaṃ sambuddhānaṃ demāti denti, tena esa abuddho samāno buddhānaṃ niyāmitapaccaye paribhuñjanto sugatāpadānesu jīvati nāma. |
For those who give him the four requisites give them thinking, "We are giving to the fully enlightened ones who are endowed with virtue and other qualities." Thus he, though not a Buddha, lives on the accomplishments of the Sugata by consuming the requisites intended for the Buddhas. |
sugatātirittānīti tesaṃ kira bhojanāni dadamānā buddhānañca buddhasāvakānañca datvā pacchā avasesaṃ sāyanhasamaye denti. |
The leftovers of the Sugata means those who, giving them food, give it after having given to the Buddhas and the disciples of the Buddhas, and the remainder in the evening. |
evamesa sugatātirittāni bhuñjati nāma. |
Thus he eats the leftovers of the Sugata. |
tathāgateti tathāgataṃ arahantaṃ sammāsambuddhaṃ āsādetabbaṃ ghaṭṭayitabbaṃ. |
The Tathāgata means the Tathāgata, the Arahant, the Fully Enlightened One, is to be assailed, to be annoyed. |
atha vā “tathāgate”tiādīni upayogabahuvacanāneva. |
Or, "tathāgate" and so on are just plurals of use. |
āsādetabbanti idampi bahuvacanameva ekavacanaṃ viya vuttaṃ. |
To be assailed, this too is a plural, spoken as if it were a singular. |
āsādanāti ahaṃ buddhena saddhiṃ pāṭihāriyaṃ karissāmīti ghaṭṭanā. |
Assailing means "I will perform a miracle with the Buddha," this is the annoyance. |
♦ 29. samekkhiyānāti samekkhitvā, maññitvāti attho. |
♦ 29. Having considered, having considered, having thought, this is the meaning. |
amaññīti puna amaññittha kotthūti siṅgālo. |
He thought again, the jackal thought. |
♦ 30. attānaṃ vighāse samekkhiyāti soṇḍiyaṃ ucchiṭṭhodake thūlaṃ attabhāvaṃ disvā. |
♦ 30. Having considered himself in the leftovers, having seen his fat body in the leftover water at the watering hole. |
yāva attānaṃ na passatīti yāva ahaṃ sīhavighāsasaṃvaḍḍhitako jarasiṅgāloti evaṃ yathābhūtaṃ attānaṃ na passati. |
As long as he does not see himself, as long as he does not see himself as he really is, as an old jackal nourished on the leftovers of a lion. |
^bbyagghoti maññatīti sīhohamasmīti maññati, sīhena vā samānabalo byagghoyeva ahanti maññati. |
He thinks he is a tiger, he thinks, "I am a lion," or he thinks, "I am a tiger, equal in strength to a lion." |
♦ 31. bhutvāna bheketi āvāṭamaṇḍūke khāditvā. |
♦ 31. Having eaten frogs, having eaten frogs in the pond. |
khalamūsikāyoti khalesu mūsikāyo ca khāditvā. |
And mice in the threshing-floors, having eaten mice in the threshing-floors. |
kaṭasīsu khittāni ca koṇapānīti susānesu chaḍḍitakuṇapāni ca khāditvā. |
And the corpses thrown in the charnel grounds, having eaten the corpses thrown in the cemeteries. |
mahāvaneti mahante vanasmiṃ. |
In the great forest, in the great forest. |
suññavaneti tucchavane. |
In the empty forest, in the empty forest. |
vivaḍḍhoti vaḍḍhito. |
Grown up means grown up. |
tatheva so siṅgālakaṃ anadīti evaṃ saṃvaḍḍhopi migarājāhamasmīti maññitvāpi yathā pubbe dubbalasiṅgālakāle, tatheva so siṅgālaravaṃyeva aravīti . |
Just so he howled like a jackal, even though he had grown up thus and thought, "I am the king of beasts," just as in his former time as a weak jackal, so he howled the howl of a jackal. |
imāyapi gāthāya bhekādīni bhutvā vaḍḍhitasiṅgālo viya lābhasakkāragiddho tvanti pāthikaputtameva ghaṭṭesi. |
By this verse also, he struck at Pāthikaputta, saying, "You, greedy for gain and honor, are like a jackal grown up by eating frogs and so on." |
♦ nāgehīti hatthīhi. |
♦ By elephants means by elephants. |
mahābandhanāti mahatā kilesabandhanā mocetvā. |
From the great bondage, having freed them from the great bondage of the defilements. |
mahāviduggāti mahāviduggaṃ nāma cattāro oghā. |
The great flood, the great flood is the four floods. |
tato uddharitvā nibbānathale patiṭṭhapetvā. |
Having lifted them out of that and established them on the shore of Nibbāna. |
♦ aggaññapaññattikathāvaṇṇanā |
♦ Explanation of the talk on the proclamation of the supreme |
♦ 36. iti “bhagavā ettakena kathāmaggena pāṭihāriyaṃ na karotī”ti padassa anusandhiṃ dassetvā idāni “na aggaññaṃ paññāpetī”ti imassa anusandhiṃ dassento aggaññañcāhanti desanaṃ ārabhi. |
♦ 36. Thus, having shown the connection of the term "the Blessed One does not perform a miracle" by this much of the discourse, now, in order to show the connection of this term "he does not proclaim the supreme," he began the discourse, "And I, the supreme." |
tattha aggaññañcāhanti ahaṃ, bhaggava, aggaññañca pajānāmi lokuppatticariyavaṃsañca. |
Therein, and I, the supreme, I, Bhaggava, know the supreme, the lineage of the origin of the world. |
tañca pajānāmīti na kevalaṃ aggaññameva, tañca aggaññaṃ pajānāmi. |
And I know that, not only the supreme, but I also know that supreme. |
tato ca uttaritaraṃ sīlasamādhito paṭṭhāya yāva sabbaññutaññāṇā pajānāmi. |
And I know what is higher than that, from virtue and concentration up to the knowledge of omniscience. |
tañca pajānaṃ na parāmasāmīti tañca pajānantopi ahaṃ idaṃ nāma pajānāmīti taṇhādiṭṭhimānavasena na parāmasāmi. |
And knowing that, I do not grasp at it, even though I know it, I do not grasp at it by way of craving, views, and conceit, thinking, "I know this." |
natthi tathāgatassa parāmāsoti dīpeti. |
There is no grasping for a Tathāgata, he reveals. |
paccattaññeva nibbuti viditāti attanāyeva attani kilesanibbānaṃ viditaṃ. |
Nibbāna is known by oneself alone, the Nibbāna of the defilements is known by oneself in oneself. |
yadabhijānaṃ tathāgatoti yaṃ kilesanibbānaṃ jānanto tathāgato. |
Knowing which, the Tathāgata, knowing which Nibbāna of the defilements, the Tathāgata. |
no anayaṃ āpajjatīti aviditanibbānā titthiyā viya anayaṃ dukkhaṃ byasanaṃ nāpajjati. |
He does not fall into misfortune, like the heretics whose Nibbāna is not known, he does not fall into misfortune, suffering, and disaster. |
♦ 37. idāni yaṃ taṃ titthiyā aggaññaṃ paññapenti, taṃ dassento santi bhaggavātiādimāha. |
♦ 37. Now, in order to show that which the heretics proclaim as the supreme, he said, "There are, Bhaggava," and so on. |
tattha issarakuttaṃ brahmakuttanti issarakataṃ brahmakataṃ, issaranimmitaṃ brahmanimmitanti attho. |
Therein, the creation of God, the creation of Brahmā, means created by God, created by Brahmā; created by Isvara, created by Brahmā, this is the meaning. |
brahmā eva hi ettha ādhipaccabhāvena issaroti veditabbo. |
For Brahmā himself should be understood here as God by way of his lordship. |
ācariyakanti ācariyabhāvaṃ ācariyavādaṃ. |
The teaching of a teacher means the state of a teacher, the doctrine of a teacher. |
tattha ācariyavādo aggaññaṃ. |
Therein, the doctrine of a teacher is the supreme. |
aggaññaṃ pana ettha desitanti katvā so aggaññaṃ tveva vutto. |
But since the supreme is taught here, it is called just the supreme. |
kathaṃ vihitakanti kena vihitaṃ kinti vihitaṃ. |
How was it made? By whom was it made? What was made? |
sesaṃ brahmajāle vitthāritanayeneva veditabbaṃ. |
The rest should be understood in the same way as detailed in the Brahmajāla. |
♦ 41. khiḍḍāpadosikanti khiḍḍāpadosikamūlaṃ. |
♦ 41. Corrupted by play means rooted in corruption by play. |
♦ 47. asatāti avijjamānena, asaṃvijjamānaṭṭhenāti attho. |
♦ 47. By what is not, by what is non-existent, by the meaning of what is not present, this is the meaning. |
tucchāti tucchena antosāravirahitena. |
By what is empty, by what is empty, devoid of inner substance. |
musāti musāvādena. |
By falsehood, by false speech. |
abhūtenāti bhūtatthavirahitena. |
By what is not real, devoid of real substance. |
abbhācikkhantīti abhiācikkhanti. |
They misrepresent, they misrepresent. |
viparītoti viparītasañño viparītacitto. |
Perverted means with a perverted perception, a perverted mind. |
bhikkhavo cāti na kevalaṃ samaṇo gotamoyeva, ye ca assa anusiṭṭhiṃ karonti, te bhikkhū ca viparītā. |
And the monks, not only the ascetic Gotama, but also those who follow his instruction, those monks are also perverted. |
atha yaṃ sandhāya viparītoti vadanti, taṃ dassetuṃ samaṇo gotamotiādi vuttaṃ. |
Then, to show on account of what they say "perverted," it is said, "The ascetic Gotama," and so on. |
subhaṃ vimokkhanti vaṇṇakasiṇaṃ. |
The beautiful liberation means the color kasina. |
asubhantvevāti subhañca asubhañca sabbaṃ asubhanti evaṃ pajānāti. |
As impure, he knows everything, both the beautiful and the impure, as impure. |
subhantveva tasmiṃ samayeti subhanti eva ca tasmiṃ samaye pajānāti, na asubhaṃ. |
As beautiful at that time, he knows it as beautiful at that time, not as impure. |
bhikkhavo cāti ye te evaṃ vadanti, tesaṃ bhikkhavo ca antevāsikasamaṇā viparītā. |
And the monks, those who say so, their monks and novice disciples are perverted. |
pahotīti samattho paṭibalo. |
He is able, he is capable, he is competent. |
♦ 48. dukkaraṃ khoti ayaṃ paribbājako yadidaṃ “evaṃpasanno ahaṃ, bhante”tiādimāha, taṃ sāṭheyyena kohaññena āha. |
♦ 48. It is difficult, this wanderer, what he said, "I am so pleased, venerable sir," and so on, he said it with deceit and hypocrisy. |
evaṃ kirassa ahosi — “samaṇo gotamo mayhaṃ ettakaṃ dhammakathaṃ kathesi, tamahaṃ sutvāpi pabbajituṃ na sakkomi, mayā etassa sāsanaṃ paṭipannasadisena bhavituṃ vaṭṭatī”ti. |
Thus, it is said, it occurred to him: "The ascetic Gotama has given me so much of a discourse on the Dhamma, and even though I have heard it, I am not able to go forth. It is proper for me to appear as one who has entered his dispensation." |
tato so sāṭheyyena kohaññena evamāha. |
Then he said so with deceit and hypocrisy. |
tenassa bhagavā mammaṃ ghaṭṭento viya “dukkaraṃ kho etaṃ, bhaggava tayā aññadiṭṭhikenā”tiādimāha. |
Therefore, the Blessed One, as if striking him in a vital spot, said, "It is difficult, Bhaggava, for you of another view," and so on. |
taṃ poṭṭhapādasutte vuttatthameva. |
That is just as stated in the Poṭṭhapāda Sutta. |
sādhukamanurakkhāti suṭṭhu anurakkha. |
Guard it well, guard it very well. |
♦ iti bhagavā pasādamattānurakkhaṇe paribbājakaṃ niyojesi. |
♦ Thus the Blessed One enjoined the wanderer to guard his mere faith. |
sopi evaṃ mahantaṃ suttantaṃ sutvāpi nāsakkhi kilesakkhayaṃ kātuṃ. |
He too, though he had heard so great a sutta, was not able to achieve the destruction of the defilements. |
desanā panassa āyatiṃ vāsanāya paccayo ahosi. |
But the discourse was a condition for his future potential. |
sesaṃ sabbattha uttānatthamevāti. |
The rest is clear in meaning everywhere. |
♦ sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya |
♦ In the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya |
♦ pāthikasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Pāthika Sutta is finished. |
♦ 2. udumbarikasuttavaṇṇanā |
♦ 2. Explanation of the Udumbarika Sutta |
♦ nigrodhaparibbājakavatthuvaṇṇanā |
♦ The Story of the Wanderer Nigrodha |
♦ 49. evaṃ me sutanti udumbarikasuttaṃ. |
♦ 49. Thus have I heard, the Udumbarika Sutta. |
tatrāyamapubbapadavaṇṇanā — paribbājakoti channaparibbājako. |
Therein, this is the explanation of the unprecedented words: a wanderer means the wanderer Channa. |
udumbarikāya paribbājakārāmeti udumbarikāya deviyā santake paribbājakārāme. |
In the wanderers' park of Udumbarikā means in the wanderers' park belonging to the goddess Udumbarikā. |
sandhānoti tassa nāmaṃ. |
Sandhāna is his name. |
ayaṃ pana mahānubhāvo parivāretvā vicarantānaṃ pañcannaṃ upāsakasatānaṃ aggapuriso anāgāmī bhagavatā mahāparisamajjhe evaṃ saṃvaṇṇito — |
This one, however, of great power, the chief of five hundred lay disciples who surrounded and followed him, a non-returner, was thus praised by the Blessed One in the midst of a great assembly: |
♦ “chahi, bhikkhave, aṅgehi samannāgato sandhāno gahapati tathāgate niṭṭhaṅgato saddhamme iriyati. |
♦ “Endowed with six qualities, O monks, the householder Sandhāna has gone to the goal in the Tathāgata, he proceeds in the good Dhamma. |
katamehi chahi? |
With which six? |
buddhe aveccappasādena dhamme aveccappasādena saṅghe aveccappasādena ariyena sīlena ariyena ñāṇena ariyāya vimuttiyā. |
With unwavering faith in the Buddha, with unwavering faith in the Dhamma, with unwavering faith in the Saṅgha, with noble virtue, with noble knowledge, with noble liberation. |
imehi kho, bhikkhave, chahi aṅgehi samannāgato sandhāno gahapati tathāgate niṭṭhaṅgato saddhamme iriyatī”ti . |
Endowed with these six qualities, O monks, the householder Sandhāna has gone to the goal in the Tathāgata, he proceeds in the good Dhamma.” |
♦ so pātoyeva uposathaṅgāni adhiṭṭhāya pubbaṇhasamaye buddhappamukhassa saṅghassa dānaṃ datvā bhikkhūsu vihāraṃ gatesu ghare khuddakamahallakānaṃ dārakānaṃ saddena ubbāḷho satthu santike “dhammaṃ sossāmī”ti nikkhanto. |
♦ He, having undertaken the Uposatha precepts early in the morning, and having given alms to the Saṅgha with the Buddha at its head in the forenoon, when the monks had gone to the monastery, being disturbed by the noise of the young and old children in the house, set out to hear the Dhamma from the Teacher. |
tena vuttaṃ divā divassa rājagahā nikkhamīti. |
Therefore it is said that he left Rājagaha during the day. |
tattha divā divassāti divasassa divā nāma majjhanhātikkamo, tasmiṃ divasassāpi divābhūte atikkantamatte majjhanhike nikkhamīti attho. |
Therein, during the day of the day means the passing of noon is called the day of the day. At that time, when the day had just passed its noon, he set out, this is the meaning. |
paṭisallīnoti tato tato rūpādigocarato cittaṃ paṭisaṃharitvā nilīno jhānaratisevanāvasena ekībhāvaṃ gato. |
Secluded means having withdrawn the mind from the objects of form and so on and become absorbed, having attained oneness by way of delighting in jhāna. |
manobhāvanīyānanti manavaḍḍhakānaṃ. |
Inspiring to the mind means of those that increase the mind. |
ye ca āvajjato manasikaroto cittaṃ vinīvaraṇaṃ hoti unnamati vaḍḍhati. |
Which, when one adverts to and attends to them, the mind becomes free from the hindrances, rises up, and grows. |
♦ 50. unnādiniyātiādīni poṭṭhapādasutte vitthāritanayeneva veditabbāni. |
♦ 50. Boisterous and so on should be understood in the same way as detailed in the Poṭṭhapāda Sutta. |
♦ 51. yāvatāti yattakā. |
♦ 51. As many as. |
ayaṃ tesaṃ aññataroti ayaṃ tesaṃ abbhantaro eko sāvako, bhagavato kira sāvakā gihianāgāminoyeva pañcasatā rājagahe paṭivasanti. |
This is one of them, this is one from among them. It is said that five hundred lay non-returners, disciples of the Blessed One, lived in Rājagaha. |
yesaṃ ekekassa pañca pañca upāsakasatāni parivārā, te sandhāya “ayaṃ tesaṃ aññataro”ti āha. |
Of whom, each had a retinue of five hundred lay disciples. With reference to them, he said, “This is one of them.” |
| s | |
appeva nāmāti tassa upasaṅkamanaṃ patthayamāno āha. |
Hoping for his approach, he said. |
patthanākāraṇaṃ pana poṭṭhapādasutte vuttameva. |
The reason for the hope, however, is as stated in the Poṭṭhapāda Sutta. |
♦ 52. etadavocāti āgacchanto antarāmaggeyeva tesaṃ kathāya sutattā etaṃ aññathā kho imetiādivacanaṃ avoca. |
♦ 52. He said this, coming along, because he had heard their conversation on the way, he said these words: "It is otherwise with these," and so on. |
tattha aññatitthiyāti dassanenapi ākappenapi kuttenapi ācārenapi vihārenapi iriyāpathenapi aññe titthiyāti aññatitthiyā. |
Therein, of another persuasion means they are of another persuasion in their views, in their dress, in their practice, in their conduct, in their way of life, and in their posture. |
saṅgamma samāgammāti saṅgantvā samāgantvā rāsi hutvā nisinnaṭṭhāne. |
Having gathered together and assembled means having come together and assembled, having formed a group and sat down. |
araññavanapatthānīti araññavanapatthāni gāmūpacārato muttāni dūrasenāsanāni. |
Forests and woodlands means remote dwellings, free from the confines of a village. |
pantānīti dūratarāni manussūpacāravirahitāni. |
Secluded means more remote, devoid of human traffic. |
appasaddānīti vihārūpacārena gacchato addhikajanassapi saddena mandasaddāni. |
Of little sound means with little sound from the noise of travellers passing by on the monastery grounds. |
appanigghosānīti avibhāvitatthena nigghosena mandanigghosāni. |
Of little noise means with little noise due to its indistinctness. |
vijanavātānīti antosañcārino janassa vātena vigatavātāni. |
Free from the wind of people means free from the wind of people moving about inside. |
manussarāhasseyyakānīti manussānaṃ rahassakaraṇassa yuttāni anucchavikāni. |
Fit for the privacy of men means suitable and proper for men's secret practice. |
paṭisallānasāruppānīti ekībhāvassa anurūpāni. |
Conducive to seclusion means suitable for solitude. |
iti sandhāno gahapati “aho mama satthā yo evarūpāni senāsanāni paṭisevatī”ti añjaliṃ paggayha uttamaṅge sirasmiṃ patiṭṭhapetvā imaṃ udānaṃ udānento nisīdi. |
Thus the householder Sandhāna, thinking, “Oh, my Teacher, who resorts to such dwellings,” raised his hands in reverence and, placing them on his head, sat there uttering this exclamation. |
♦ 53. evaṃ vutteti evaṃ sandhānena gahapatinā udānaṃ udānentena vutte. |
♦ 53. When this was said, when the householder Sandhāna uttered this exclamation. |
nigrodho paribbājako ayaṃ gahapati mama santike nisinnopi attano satthāraṃyeva thometi ukkaṃsati, amhe pana atthītipi na maññati, etasmiṃ uppannakopaṃ samaṇassa gotamassa upari pātessāmīti sandhānaṃ gahapatiṃ etadavoca. |
The wanderer Nigrodha, thinking, “This householder, though sitting near me, praises and extols his own teacher, but does not even consider us to be present,” in order to direct the anger that had arisen in him towards the ascetic Gotama, said this to the householder Sandhāna. |
♦ yaggheti codanatthe nipāto. |
♦ If you please is a particle in the sense of urging. |
jāneyyāsīti bujjheyyāsi passeyyāsi. |
You should know, you should see. |
kena samaṇo gotamo saddhiṃ sallapatīti kena kāraṇena kena puggalena saddhiṃ samaṇo gotamo sallapati vadati bhāsati. |
With whom does the ascetic Gotama converse? For what reason, with what person does the ascetic Gotama converse, speak, talk? |
kiṃ vuttaṃ hoti — “yadi kiñci sallāpakāraṇaṃ bhaveyya, yadi vā koci samaṇassa gotamassa santikaṃ sallāpatthiko gaccheyya, sallapeyya, na pana kāraṇaṃ atthi, na tassa santikaṃ koci gacchati, svāyaṃ kena samaṇo gotamo saddhiṃ sallapati, asallapanto kathaṃ unnādī bhavissatī”ti. |
What is meant by this? “If there were any reason for conversation, or if anyone were to go to the ascetic Gotama for the sake of conversation, he would converse. But there is no reason, and no one goes to him. With whom then does the ascetic Gotama converse? And if he does not converse, how will he be boisterous?” |
♦ sākacchanti saṃsandanaṃ. |
♦ A discussion, a debate. |
paññāveyyattiyanti uttarapaccuttaranayena ñāṇabyattabhāvaṃ. |
The brilliance of wisdom means the brilliance of knowledge in terms of statement and counter-statement. |
suññāgārahatāti suññāgāresu naṭṭhā, samaṇena hi gotamena bodhimūle appamattikā paññā adhigatā, sāpissa suññāgāresu ekakassa nisīdato naṭṭhā. |
Destroyed by empty lodgings means destroyed in empty lodgings. For the little wisdom that the ascetic Gotama acquired at the foot of the Bodhi tree was destroyed when he sat alone in empty lodgings. |
yadi pana mayaṃ viya gaṇasaṅgaṇikaṃ katvā nisīdeyya, nāssa paññā nasseyyāti dasseti. |
If he were to sit in company like us, his wisdom would not be destroyed, he shows. |
aparisāvacaroti avisāradattā parisaṃ otarituṃ na sakkoti. |
He does not frequent assemblies because he is not confident, he is not able to enter an assembly. |
nālaṃ sallāpāyāti na samattho sallāpaṃ kātuṃ. |
He is not fit for conversation, he is not able to hold a conversation. |
antamantānevāti koci maṃ pañhaṃ puccheyyāti pañhābhīto antamantāneva pantasenāsanāni sevati. |
He resorts to the very edges, afraid of questions, thinking, “Someone might ask me a question,” he resorts to the very edges, to remote dwellings. |
gokāṇāti ekakkhihatā kāṇagāvī. |
A one-eyed cow, a one-eyed cow with one eye destroyed. |
sā kira pariyantacārinī hoti, antamantāneva sevati. |
She, it is said, is a wanderer on the edge; she resorts to the very edges. |
sā kira kāṇakkhibhāvena vanantābhimukhīpi na sakkoti bhavituṃ. |
She, it is said, is not able to face the forest with her one-eyed side. |
kasmā? yasmā pattena vā sākhāya vā kaṇṭakena vā pahārassa bhāyati. |
Why? Because she is afraid of being struck by a leaf, or a branch, or a thorn. |
gunnaṃ abhimukhīpi na sakkoti bhavituṃ. |
She is not able to face the herd. |
kasmā? yasmā siṅgena vā kaṇṇena vā vālena vā pahārassa bhāyati. |
Why? Because she is afraid of being struck by a horn, or an ear, or a tail. |
iṅghāti codanatthe nipāto. |
Come now is a particle in the sense of urging. |
saṃsādeyyāmāti ekapañhapucchaneneva saṃsādanaṃ visādamāpannaṃ kareyyāma. |
We would make him despondent, with the asking of a single question we would make him despondent, afflicted with despondency. |
tucchakumbhīva nanti rittaghaṭaṃ viya naṃ. |
Like an empty pot, like an empty pot. |
orodheyyāmāti vinandheyyāma. |
We would overwhelm him, we would crush him. |
pūritaghaṭo hi ito cito ca parivattetvā na suvinandhanīyo hoti. |
For a full pot, being turned over here and there, is not easy to crush. |
rittako yathāruci parivattetvā sakkā hoti vinandhituṃ, evameva hatapaññatāya rittakumbhisadisaṃ samaṇaṃ gotamaṃ vādavinandhanena samantā vinandhissāmāti vadati. |
An empty one, being turned over at will, can be crushed. In the same way, we will crush the ascetic Gotama, who is like an empty pot due to his destroyed wisdom, from all sides with the crushing of debate, he says. |
♦ iti paribbājako satthu suvaṇṇavaṇṇaṃ nalāṭamaṇḍalaṃ apassanto dasabalassa parammukhā attano balaṃ dīpento asambhinnaṃ khattiyakumāraṃ jātiyā ghaṭṭayanto caṇḍālaputto viya asambhinnakesarasīhaṃ migarājānaṃ thāmena ghaṭṭento jarasiṅgālo viya ca nānappakāraṃ tucchagajjitaṃ gajji. |
♦ Thus the wanderer, not seeing the golden-colored forehead of the Teacher, displaying his own strength in the absence of the one of ten powers, and attacking the pure-born Khattiya prince in respect of his birth, like a Caṇḍāla's son attacking an unbroken-maned lion, the king of beasts, in respect of its strength, and like an old jackal, uttered various kinds of empty roars. |
upāsakopi cintesi “ayaṃ paribbājako ati viya gajjati, avīciphusanatthāya pādaṃ, bhavaggaggahaṇatthāya hatthaṃ pasārayanto viya niratthakaṃ vāyamati. |
The lay-disciple also thought: “This wanderer roars too much; he strives in vain, like one stretching out his foot to touch Avīci, and his hand to grasp the summit of existence. |
| s | |
sace me satthā imaṃ ṭhānamāgaccheyya, imassa paribbājakassa yāva bhavaggā ussitaṃ mānaddhajaṃ ṭhānasova opāteyyā”ti. |
If my teacher were to come to this place, he would fell the banner of this wanderer's pride, which is raised as high as the summit of existence, right where it stands.” |
♦ 54. bhagavāpi tesaṃ taṃ kathāsallāpaṃ assosiyeva. |
♦ 54. The Blessed One heard that conversation of theirs. |
tena vuttaṃ “assosi kho imaṃ kathāsallāpan”ti. |
Therefore it is said, "He heard this conversation." |
♦ sumāgadhāyāti sumāgadhā nāma pokkharaṇī, yassā tīre nisinno aññataro puriso padumanāḷantarehi asurabhavanaṃ pavisantaṃ asurasenaṃ addasa. |
♦ At Sumāgadhā, Sumāgadhā is the name of a pond, on the bank of which a certain man, sitting, saw the army of the asuras entering the asura abode through the stalks of a lotus. |
| s | |
moranivāpoti nivāpo vuccati bhattaṃ, yattha morānaṃ abhayena saddhiṃ nivāpo dinno, taṃ ṭhānanti attho. |
The peacock's feeding-ground means a feeding-ground is called food. The place where food was given to peacocks with safety, this is the meaning. |
abbhokāseti aṅgaṇaṭṭhāne. |
In the open means in an open space. |
assāsapattāti tuṭṭhipattā somanassapattā. |
Pleased means having attained satisfaction, having attained joy. |
ajjhāsayanti uttamanissayabhūtaṃ. |
The supreme support. |
ādibrahmacariyanti purāṇabrahmacariyasaṅkhātaṃ ariyamaggaṃ. |
The original holy life means the noble path called the ancient holy life. |
idaṃ vuttaṃ hoti — “ko nāma so, bhante, dhammo yena bhagavatā sāvakā vinītā ajjhāsayādibrahmacariyabhūtaṃ ariyamaggaṃ pūretvā arahattādhigamavasena assāsapattā paṭijānantī”ti. |
This is what is meant: “What, venerable sir, is that Dhamma by which the disciples, instructed by the Blessed One, having fulfilled the noble path which is the supreme support and the original holy life, declare themselves to have attained satisfaction by way of the attainment of arahantship?” |
♦ tapojigucchāvādavaṇṇanā |
♦ The discourse on asceticism and revulsion |
♦ 55. vippakatāti mamāgamanapaccayā aniṭṭhitā, va hutvā ṭhitā, kathehi, ahametaṃ niṭṭhapetvā matthakaṃ pāpetvā dassemīti sabbaññupavāraṇaṃ pavāresi. |
♦ 55. Unfinished, because of my coming, unfinished, having been, speak, I will finish it and bring it to a conclusion and show it. He offered the offer of the all-knowing one. |
♦ 56. dujjānaṃ khoti bhagavā paribbājakassa vacanaṃ sutvā “ayaṃ paribbājako mayā sāvakānaṃ desetabbaṃ dhammaṃ tehi pūretabbaṃ paṭipattiṃ pucchati, sacassāhaṃ āditova taṃ kathessāmi, kathitampi naṃ na jānissati, ayaṃ pana vīriyena pāpajigucchanavādo, handāhaṃ etasseva visaye pañhaṃ pucchāpetvā puthusamaṇabrāhmaṇānaṃ laddhiyā niratthakabhāvaṃ dassemi. |
♦ 56. It is hard to know. The Blessed One, having heard the wanderer's words, thought, "This wanderer is asking about the Dhamma that I should teach to my disciples and the practice that they should fulfill. If I were to tell him that from the beginning, he would not understand it even if I told him. This one, however, is a proponent of revulsion of evil through effort. Let me, having him ask a question in his own sphere, show the fruitlessness of the doctrine of the many ascetics and brahmins. |
atha pacchā imaṃ pañhaṃ byākarissāmī”ti cintetvā dujjānaṃ kho etantiādimāha. |
Then afterwards I will answer this question.” Thinking thus, he said, “It is hard to know,” and so on. |
tattha sake ācariyaketi attano ācariyavāde. |
Therein, in their own teaching, in the doctrine of their own teacher. |
adhijeguccheti vīriyena pāpajigucchanabhāve. |
In being extremely scrupulous, in the state of revulsion of evil through effort. |
kathaṃ santāti kathaṃ bhūtā. |
Being how, being what kind. |
tapojigucchāti vīriyena pāpajigucchā pāpavivajjanā. |
Asceticism and revulsion means revulsion of evil through effort, avoidance of evil. |
paripuṇṇāti parisuddhā. |
Complete means purified. |
kathaṃ aparipuṇṇāti kathaṃ aparisuddhā hotīti evaṃ pucchāti. |
How is it incomplete? How is it impure? Thus he asks. |
yatra hi nāmāti yo nāma. |
Wherein indeed, he who. |
♦ 57. appasadde katvāti nirave appasadde katvā. |
♦ 57. Having made them quiet, having made them silent, without a sound. |
so kira cintesi — “samaṇo gotamo ekaṃ pañhampi na katheti, sallāpakathāpissa atibahukā natthi, ime pana ādito paṭṭhāya samaṇaṃ gotamaṃ anuvattanti ceva pasaṃsanti ca, handāhaṃ ime nissadde katvā sayaṃ kathemī”ti. |
He, it is said, thought: “The ascetic Gotama does not speak even a single question; his conversational talk is not very much. But these people, from the beginning, follow and praise the ascetic Gotama. Let me make them silent and speak myself.” |
so tathā akāsi. |
So he did so. |
tena vuttaṃ “appasadde katvā”ti. |
Therefore it is said, "having made them quiet." |
“tapojigucchavādā”tiādīsu tapojigucchaṃ vadāma, manasāpi tameva sārato gahetvā vicarāma, kāyenapimhā tameva allīnā, nānappakārakaṃ attakilamathānuyogamanuyuttā viharāmāti attho. |
In “We are proponents of asceticism and revulsion,” and so on, we speak of asceticism and revulsion, we live with it in our minds as the essence, and we are attached to it with our bodies. We live engaged in the practice of various kinds of self-mortification, this is the meaning. |
♦ upakkilesavaṇṇanā |
♦ Explanation of the defilements |
♦ 58. tapassīti tapanissitako. |
♦ 58. An ascetic is one who relies on austerity. |
“acelako”tiādīni sīhanāde vitthāritanayeneva veditabbāni. |
"Naked" and so on should be understood in the same way as detailed in the Sīhanāda. |
tapaṃ samādiyatīti acelakabhāvādikaṃ tapaṃ sammā ādiyati, daḷhaṃ gaṇhāti. |
He undertakes austerity means he properly undertakes, he firmly grasps, the austerity of nakedness and so on. |
attamano hotīti ko añño mayā sadiso imasmiṃ tape atthīti tuṭṭhamano hoti. |
He is pleased in his mind, thinking, "Who else is there like me in this austerity?" he is pleased in his mind. |
paripuṇṇasaṅkappoti alamettāvatāti evaṃ pariyositasaṅkappo, idañca titthiyānaṃ vasena āgataṃ. |
His intention is fulfilled, thinking, "This is enough," his intention is concluded. And this has come in terms of the heretics. |
sāsanāvacarenāpi pana dīpetabbaṃ. |
But it should also be explained by one who is a follower of the dispensation. |
ekacco hi dhutaṅgaṃ samādiyati, so teneva dhutaṅgena ko añño mayā sadiso dhutaṅgadharoti attamano hoti paripuṇṇasaṅkappo. |
For a certain person undertakes the ascetic practices, and with that ascetic practice alone, he is pleased in his mind, thinking, "Who else is there like me, an ascetic?" and his intention is fulfilled. |
tapassino upakkileso hotīti duvidhassāpetassa tapassino ayaṃ upakkileso hoti. |
It is a defilement for the ascetic, for both these kinds of ascetics, this is a defilement. |
ettāvatāyaṃ tapo upakkileso hotīti vadāmi. |
To this extent, I say, this austerity is a defilement. |
♦ attānukkaṃsetīti “ko mayā sadiso atthī”ti attānaṃ ukkaṃsati ukkhipati. |
♦ He exalts himself, thinking, "Who is there like me?" he exalts himself, he lifts himself up. |
paraṃ vambhetīti “ayaṃ na mādiso”ti paraṃ saṃhāreti avakkhipati. |
He disparages another, thinking, "This one is not like me," he belittles another, he puts him down. |
♦ majjatīti mānamadakaraṇena majjati. |
♦ He is intoxicated, he is intoxicated with the intoxication of conceit. |
mucchatīti mucchito hoti gadhito ajjhāpanno. |
He is infatuated, he is infatuated, he is greedy, he is attached. |
pamādamāpajjatīti etadeva sāranti pamādamāpajjati. |
He falls into negligence, thinking, “This alone is the essence,” he falls into negligence. |
sāsane pabbajitopi dhutaṅgasuddhiko hoti, na kammaṭṭhānasuddhiko. |
Even one who has gone forth in the dispensation may be pure in the ascetic practices, but not pure in the meditation subject. |
dhutaṅgameva arahattaṃ viya sārato pacceti. |
He regards the ascetic practices alone as the essence, like arahantship. |
♦ 59. lābhasakkārasilokanti ettha cattāro paccayā labbhantīti lābhā, teyeva suṭṭhu katvā paṭisaṅkharitvā laddhā sakkāro, vaṇṇabhaṇanaṃ siloko. |
♦ 59. Gain, honor, and fame. Here, the four requisites are what are obtained, thus they are gains. Those very things, when well-made and cared for, are honor. The praise of one's virtues is fame. |
abhinibbattetīti acelakādibhāvaṃ terasadhutaṅgasamādānaṃ vā nissāya mahālābho uppajjati, tasmā “abhinibbattetī”ti vutto. |
He brings it into being, a great gain arises depending on the state of being a naked ascetic and so on, or on the undertaking of the thirteen ascetic practices. Therefore it is said, “He brings it into being.” |
sesamettha purimavāranayeneva duvidhassāpi tapassino vasena veditabbaṃ. |
The rest here should be understood in the way of the previous section, in terms of both kinds of ascetics. |
♦ 60. vodāsaṃ āpajjatīti dvebhāgaṃ āpajjati, dve bhāge karoti. |
♦ 60. He falls into two parts, he becomes divided into two, he makes two parts. |
khamatīti ruccati. |
He likes, it is pleasing. |
nakkhamatīti na ruccati. |
He does not like, it is not pleasing. |
sāpekkho pajahatīti sataṇho pajahati. |
He abandons with attachment, he abandons with craving. |
kathaṃ? pātova khīrabhattaṃ bhutto hoti. |
How? In the morning he has eaten a meal of milk-rice. |
athassa maṃsabhojanaṃ upaneti. |
Then a meat meal is brought to him. |
tassa evaṃ hoti “idāni evarūpaṃ kadā labhissāma, sace jāneyyāma, pātova khīrabhattaṃ na bhuñjeyyāma, kiṃ mayā sakkā kātuṃ, gaccha bho, tvameva bhuñjā”ti jīvitaṃ pariccajanto viya sāpekkho pajahati. |
It occurs to him thus: "When shall we get such a thing again? If we had known, we would not have eaten milk-rice in the morning. What can I do? Go, sir, you eat it yourself." As if giving up his life, he abandons it with attachment. |
| s | |
gadhitoti gedhajāto. |
Greedy means having become greedy. |
mucchitoti balavataṇhāya mucchito saṃmuṭṭhassatī hutvā. |
Infatuated means infatuated by strong craving, having become of confused mindfulness. |
ajjhāpannoti āmise atilaggo, “bhuñjissatha, āvuso”ti dhammanimantanamattampi akatvā mahante mahante kabaḷe karoti. |
Attached means excessively attached to material things; without even making a formal invitation, “Eat, friends,” he makes large mouthfuls. |
anādīnavadassāvītiādīnavamattampi na passati. |
Not seeing the danger, he does not see even the slightest danger. |
anissaraṇapaññoti idha mattaññutānissaraṇapaccavekkhaṇaparibhogamattampi na karoti. |
Without the wisdom of escape, here he does not even practice moderation in eating, the reflection on escape, and the mere consumption. |
lābhasakkārasilokanikantihetūti lābhādīsu taṇhāhetu. |
For the sake of gain, honor, and fame, means for the sake of craving for gain and so on. |
♦ 61. saṃbhakkhetīti saṃkhādati. |
♦ 61. He devours means he consumes. |
asanivicakkanti vicakkasaṇṭhānā asaniyeva. |
A thunderbolt-disc means a thunderbolt in the form of a disc. |
idaṃ vuttaṃ hoti “asanivicakkaṃ imassa dantakūṭaṃ mūlabījādīsu na kiñci na saṃbhuñjati. |
This is what is meant: “A thunderbolt-disc is this set of his teeth; it does not fail to devour anything, from roots and seeds onwards. |
atha ca pana naṃ samaṇappavādena samaṇoti sañjānantī”ti. |
And yet they know him as an ascetic by the name of ascetic.” |
evaṃ apasādeti avakkhipati. |
Thus he disparages, he puts down. |
idaṃ titthiyavasena āgataṃ. |
This has come in terms of the heretics. |
bhikkhuvasena panettha ayaṃ yojanā, attanā dhutaṅgadharo hoti, so aññaṃ evaṃ apasādeti “kiṃ samaṇā nāma ime samaṇamhāti vadanti, dhutaṅgamattampi natthi, uddesabhattādīni pariyesantā paccayabāhullikā vicarantī”ti. |
In terms of a monk, this is the application here: he himself is an observer of the ascetic practices, and he disparages another thus: “What kind of ascetics are these who say they are ascetics? They do not even have the ascetic practices; they go about seeking alms-food and so on, being full of requisites.” |
lūkhājīvinti acelakādivasena vā dhutaṅgavasena vā lūkhājīviṃ. |
A life of austerity, a life of austerity by way of being a naked ascetic and so on, or by way of the ascetic practices. |
issāmacchariyanti parassa sakkārādisampattikhīyanalakkhaṇaṃ issaṃ, sakkārādikaraṇākkhamanalakkhaṇaṃ macchariyañca. |
Envy and selfishness, the envy which is the characteristic of being pained at another’s success in honor and so on, and the selfishness which is the characteristic of not being able to bear to give honor and so on. |
♦ 62. āpāthakanisādī hotīti manussānaṃ āpāthe dassanaṭṭhāne nisīdati. |
♦ 62. He sits in a place of resort, he sits in a place where people can see him, in a place of resort. |
| s | |
yattha te passanti, tattha ṭhito vaggulivataṃ carati, pañcātapaṃ tappati, ekapādena tiṭṭhati, sūriyaṃ namassati. |
Where they see him, there he stands, practicing the vow of a bat, he performs the five-fire austerity, he stands on one foot, he worships the sun. |
sāsane pabbajitopi samādinnadhutaṅgo sabbarattiṃ sayitvā manussānaṃ cakkhupathe tapaṃ karoti, mahāsāyanheyeva cīvarakuṭiṃ karoti, sūriye uggate paṭisaṃharati, manussānaṃ āgatabhāvaṃ ñatvā ghaṇḍiṃ paharitvā cīvaraṃ matthake ṭhapetvā caṅkamaṃ otarati, sammuñjaniṃ gahetvā vihāraṅgaṇaṃ sammajjati. |
Even one who has gone forth in the dispensation, who has undertaken the ascetic practices, after sleeping all night, performs austerities in the sight of people. Only in the late evening does he make a hut of robes; when the sun rises, he puts it away. Knowing that people have come, he strikes the bell and, placing his robe on his head, he descends to the walking-path. Taking a broom, he sweeps the monastery courtyard. |
♦ attānanti attano guṇaṃ adassayamānoti ettha a-kāro nipātamattaṃ, dassayamānoti attho. |
♦ Himself, not showing his own virtue, here the letter 'a' is a mere particle; showing, this is the meaning. |
idampi me tapasminti idampi kammaṃ mameva tapasmiṃ, paccatte vā bhummaṃ, idampi mama tapoti attho. |
This too is in my austerity, this action too is in my very austerity; or it is a locative of self; this too is my austerity, this is the meaning. |
so hi asukasmiṃ ṭhāne acelako atthi muttācārotiādīni sutvā amhākaṃ esa tapo, amhākaṃ so antevāsikotiādīni bhaṇati. |
For he, having heard that in such and such a place there is a naked ascetic, a man of free conduct, and so on, says, “That is our austerity, he is our disciple,” and so on. |
asukasmiṃ vā pana ṭhāne paṃsukūliko bhikkhu atthītiādīni sutvā amhākaṃ esa tapo, amhākaṃ so antevāsikotiādīni bhaṇati. |
Or, having heard that in such and such a place there is a monk who wears rags from a dust-heap, and so on, he says, “That is our austerity, he is our disciple,” and so on. |
♦ kiñcidevāti kiñci vajjaṃ diṭṭhigataṃ vā. |
♦ Anything whatsoever, any fault or wrong view. |
paṭicchannaṃ sevatīti yathā aññe na jānanti, evaṃ sevati. |
He practices it secretly, he practices it so that others do not know. |
akkhamamānaṃ āha khamatīti aruccamānaṃyeva ruccati meti vadati. |
He says that what is not pleasing is pleasing, he says that what is not agreeable is agreeable to me. |
attanā kataṃ atimahantampi vajjaṃ appamattakaṃ katvā paññapeti, parena kataṃ dukkaṭamattaṃ vītikkamampi pārājikasadisaṃ katvā dasseti. |
He makes a fault committed by himself, even a very great one, appear to be a small one; he makes a transgression committed by another, even a mere offense, appear to be like a pārājika. |
| s | |
anuññeyyanti anujānitabbaṃ anumoditabbaṃ. |
To be approved, to be permitted, to be rejoiced in. |
♦ 63. kodhano hoti upanāhīti kujjhanalakkhaṇena kodhena, verāppaṭinissaggalakkhaṇena upanāhena ca samannāgato. |
♦ 63. He is angry and bears a grudge, he is endowed with anger characterized by wrath, and with grudge characterized by not giving up enmity. |
makkhī hoti paḷāsīti paraguṇamakkhanalakkhaṇena makkhena, yugaggāhalakkhaṇena paḷāsena ca samannāgato. |
He is hypocritical and contentious, endowed with hypocrisy characterized by deceit, and with contentiousness characterized by taking up a yoke. |
♦ issukī hoti maccharīti parasakkārādīsu usūyanalakkhaṇāya issāya, āvāsakulalābhavaṇṇadhammesu maccharāyanalakkhaṇena pañcavidhamaccherena ca samannāgato hoti. |
♦ He is envious and selfish, he is endowed with envy characterized by jealousy of another's honor and so on, and with the five kinds of selfishness characterized by selfishness in regard to dwelling, family, gain, praise, and Dhamma. |
saṭho hoti māyāvīti kerāṭikalakkhaṇena sāṭheyyena, katappaṭicchādanalakkhaṇāya māyāya ca samannāgato hoti. |
He is deceitful and cunning, he is endowed with deceitfulness characterized by craftiness, and with cunning characterized by concealing what has been done. |
thaddho hoti atimānīti nissinehanikkaruṇathaddhalakkhaṇena thambhena, atikkamitvā maññanalakkhaṇena atimānena ca samannāgato hoti. |
He is stubborn and arrogant, he is endowed with stubbornness characterized by lack of affection and compassion, and with arrogance characterized by thinking in an overbearing manner. |
pāpiccho hotīti asantasambhāvanapatthanalakkhaṇāya pāpicchatāya samannāgato hoti. |
He has evil desires, he is endowed with evil desires characterized by desiring what is not real. |
pāpikānanti tāsaṃyeva lāmakānaṃ icchānaṃ vasaṃ gato. |
Of evil desires, he has fallen under the sway of those very low desires. |
micchādiṭṭhikoti natthi dinnantiādinayappavattāya ayāthāvadiṭṭhiyā upeto. |
Of wrong view, he is endowed with a wrong view that holds that there is no giving, and so on. |
antaggāhikāyāti sāyeva diṭṭhi ucchedantassa gahitattā “antaggāhikā”ti vuccati, tāya samannāgatoti attho. |
Holding to an extreme, that very view, because it grasps the extreme of annihilationism, is called "holding to an extreme"; endowed with that, this is the meaning. |
sandiṭṭhiparāmāsītiādīsu sayaṃ diṭṭhi sandiṭṭhi, sandiṭṭhimeva parāmasati gahetvā vadatīti sandiṭṭhiparāmāsī. |
Grasping one's own view and so on, one's own view is a personal view; he grasps and speaks only of his personal view, thus he is one who grasps his own view. |
ādhānaṃ vuccati daḷhaṃ suṭṭhu ṭhapitaṃ, tathā katvā gaṇhātīti ādhānaggāhī. |
A firm grasp is called a firm, well-placed grasp; he grasps it in that way, thus he is a firm grasper. |
ariṭṭho viya na sakkā hoti paṭinissajjāpetunti duppaṭinissaggī. |
- As with Ariṭṭha, it is not possible to make him relinquish it, thus he is one who is hard to make relinquish. |
yadimeti yadi ime. |
If these, if these. |
♦ parisuddhapapaṭikappattakathāvaṇṇanā |
♦ The discourse on the attainment of the pure bark-like state |
♦ 64. idha, nigrodha, tapassīti evaṃ bhagavā aññatitthiyehi gahitaladdhiṃ tesaṃ rakkhitaṃ tapaṃ sabbameva saṃkiliṭṭhanti upakkilesapāḷiṃ dassetvā idāni parisuddhapāḷidassanatthaṃ desanamārabhanto idha, nigrodhātiādimāha. |
♦ 64. Here, Nigrodha, an ascetic. Thus the Blessed One, having shown that the doctrine held by the other heretics and the austerity practiced by them are all defiled, in order to show the section on purity, began the discourse, “Here, Nigrodha,” and so on. |
tattha “na attamano”tiādīni vuttavipakkhavaseneva veditabbāni. |
Therein, “not pleased in his mind,” and so on, should be understood by way of the opposite of what has been said. |
sabbavāresu ca lūkhatapassino ceva dhutaṅgadharassa ca vasena yojanā veditabbā. |
And in all the sections, the application should be understood in terms of the ascetic of austerity and the one who practices the ascetic practices. |
evaṃ so tasmiṃ ṭhāne parisuddho hotīti evaṃ so tena na attamanatā na paripuṇṇasaṅkappabhāvasaṅkhātena kāraṇena parisuddho nirupakkileso hoti, uttari vāyamamāno kammaṭṭhānasuddhiko hutvā arahattaṃ pāpuṇāti. |
Thus he is pure in that state, thus he is pure, free from defilement, by that reason which is called not being pleased in his mind and not having his intention fulfilled. Striving further, being pure in the meditation subject, he attains arahantship. |
iminā nayena sabbavāresu attho veditabbo. |
In this way, the meaning should be understood in all sections. |
♦ 69. addhā kho, bhanteti bhante evaṃ sante ekaṃseneva vīriyena pāpajigucchanavādo parisuddho hotīti anujānāti. |
♦ 69. Surely, venerable sir, in that case, the proponent of scrupulousness in regard to evil through effort is certainly pure, he agrees. |
ito parañca aggabhāvaṃ vā sārabhāvaṃ vā ajānanto aggappattā sārappattā cāti āha. |
And not knowing the supreme state or the essential state beyond this, he said, "They have reached the supreme, they have reached the essence." |
athassa bhagavā sārappattabhāvaṃ paṭisedhento na kho nigrodhātiādimāha . |
Then the Blessed One, refuting his state of having reached the essence, said, “Not so, Nigrodha,” and so on. |
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papaṭikappattā hotīti sāravato rukkhassa sāraṃ phegguṃ tacañca atikkamma bahipapaṭikasadisā hotīti dasseti. |
They have reached the state of bark, he shows that, in relation to a tree with a core, they have passed beyond the pith and the bark and are like the outer bark. |
♦ parisuddhatacappattādikathāvaṇṇanā |
♦ The discourse on the attainment of the pure bark-like state and so on |
♦ 70. aggaṃ pāpetūti desanāvasena aggaṃ pāpetvā desetu, sāraṃ pāpetvā desetūti dasabalaṃ yācati. |
♦ 70. Let him lead to the supreme, let him lead to the supreme by way of his teaching, let him teach having led to the essence. He requests the one of ten powers. |
cātuyāmasaṃvarasaṃvutoti catubbidhena saṃvarena pihito. |
Restrained by the fourfold restraint means covered by the fourfold restraint. |
na pāṇaṃ atipātetīti pāṇaṃ na hanati. |
He does not take life, he does not kill a living being. |
na bhāvitamāsīsatīti bhāvitaṃ nāma tesaṃ saññāya pañca kāmaguṇā, te na āsīsati na sevatīti attho. |
He does not desire what is developed, what is developed is, in their perception, the five strands of sensual pleasure; he does not desire them, he does not partake of them, this is the meaning. |
♦ aduṃ cassa hotīti etañcassa idāni vuccamānaṃ “so abhiharatī”tiādilakkhaṇaṃ. |
♦ This also is his, this which is now being spoken of, “He carries it forward,” and so on. |
tapassitāyāti tapassibhāvena hoti. |
By being an ascetic, it is by being an ascetic. |
tattha so abhiharatīti so taṃ sīlaṃ abhiharati, uparūpari vaḍḍheti. |
Therein, he carries it forward, he carries that virtue forward, he develops it more and more. |
sīlaṃ me paripuṇṇaṃ, tapo āraddho, alamettāvatāti na vīriyaṃ vissajjeti. |
My virtue is complete, my austerity is undertaken, this is enough. He does not abandon his effort. |
no hīnāyāvattatīti hīnāya gihibhāvatthāya na āvattati. |
He does not revert to a lower state, he does not revert to the lower state of a householder. |
sīlato uttari visesādhigamatthāya vīriyaṃ karotiyeva, evaṃ karonto so vivittaṃ senāsanaṃ bhajati. |
He makes an effort for the attainment of a special state higher than virtue. Doing so, he resorts to a secluded dwelling. |
“araññan”tiādīni sāmaññaphale vitthāritāneva. |
"Forest" and so on are detailed in the Sāmaññaphala. |
“mettāsahagatenā”tiādīni visuddhimagge vaṇṇitāni. |
"With a mind accompanied by loving-kindness" and so on are described in the Visuddhimagga. |
tacappattāti papaṭikato abbhantaraṃ tacaṃ pattā. |
They have reached the bark, they have reached the bark which is inside the outer bark. |
phegguppattāti tacato abbhantaraṃ phegguṃ pattā, pheggusadisā hotīti attho. |
They have reached the pith, they have reached the pith which is inside the bark; they are like the pith, this is the meaning. |
♦ 74. “ettāvatā, kho nigrodha, tapojigucchā aggappattā ca hoti sārappattā cā”ti idaṃ bhagavā titthiyānaṃ vasenāha. |
♦ 74. “To this extent, Nigrodha, does asceticism and revulsion reach the supreme and the essence.” This the Blessed One said in terms of the heretics. |
titthiyānañhi lābhasakkāro rukkhassa sākhāpalāsasadiso. |
For the heretics, gain and honor are like the branches and leaves of a tree. |
pañcasīlamattakaṃ papaṭikasadisaṃ. |
The mere five precepts are like the outer bark. |
aṭṭhasamāpattimattaṃ tacasadisaṃ. |
The mere eight attainments are like the bark. |
pubbenivāsañāṇāvasānā abhiññā pheggusadisā. |
The supernormal knowledges, culminating in the knowledge of previous existences, are like the pith. |
dibbacakkhuṃ panete arahattanti gahetvā vicaranti. |
But they go about taking the divine eye to be arahantship. |
tena nesaṃ taṃ rukkhassa sārasadisaṃ. |
Therefore, for them, that is like the core of a tree. |
sāsane pana lābhasakkāro sākhāpalāsasadiso. |
In the dispensation, however, gain and honor are like the branches and leaves. |
sīlasampadā papaṭikasadisā. |
The accomplishment of virtue is like the outer bark. |
jhānasamāpattiyo tacasadisā. |
The jhāna-attainments are like the bark. |
lokiyābhiññā pheggusadisā. |
The worldly supernormal knowledges are like the pith. |
maggaphalaṃ sāro. |
The path and fruit are the core. |
iti bhagavatā attano sāsanaṃ onatavinataphalabhārabharitarukkhūpamāya upamitaṃ. |
Thus the Blessed One compared his own dispensation to a tree laden with fruit that is bent and bowed down. |
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so desanākusalatāya tato tacasārasampattito mama sāsanaṃ uttaritarañceva paṇītatarañca, taṃ tuvaṃ kadā jānissasīti attanodesanāya visesabhāvaṃ dassetuṃ “iti kho nigrodhā”ti desanaṃ ārabhi . |
He, out of skill in discourse, in order to show the special nature of his own teaching, “My teaching is higher and more sublime than the attainment of that bark-essence. When will you know that?” began the discourse, “Thus indeed, Nigrodha.” |
te paribbājakāti te tassa parivārā tiṃsasatasaṅkhyā paribbājakā. |
Those wanderers means his retinue, the wanderers numbering thirty hundred. |
ettha mayaṃ anassāmāti ettha acelakapāḷiādīsu, idaṃ vuttaṃ hoti “amhākaṃ acelakapāḷimattampi natthi, kuto parisuddhapāḷi. |
Here we are lost, here in the section on the naked ascetic and so on. This is what is meant: “We do not even have the section on the naked ascetic, let alone the section on purity. |
amhākaṃ parisuddhapāḷimattampi natthi, kuto cātuyāmasaṃvarādīni. |
We do not even have the section on purity, let alone the fourfold restraint and so on. |
cātuyāmasaṃvaropi natthi, kuto araññavāsādīni. |
We do not even have the fourfold restraint, let alone dwelling in the forest and so on. |
araññavāsopi natthi, kuto nīvaraṇappahānādīni. |
We do not even have dwelling in the forest, let alone the abandoning of the hindrances and so on. |
nīvaraṇappahānampi natthi, kuto brahmavihārādīni. |
We do not even have the abandoning of the hindrances, let alone the divine abodes and so on. |
brahmavihāramattampi natthi, kuto pubbenivāsādīni. |
We do not even have the mere divine abodes, let alone the recollection of previous existences and so on. |
pubbenivāsañāṇamattampi natthi, kuto amhākaṃ dibbacakkhu. |
We do not even have the mere knowledge of previous existences, let alone the divine eye for us. |
ettha mayaṃ sāacariyakā naṭṭhā”ti. |
Here we and our teacher are lost.” |
ito bhiyyo uttaritaranti ito dibbacakkhuñāṇādhigamato bhiyyo aññaṃ uttaritaraṃ visesādhigamaṃ mayaṃ sutivasenāpi na jānāmāti vadanti. |
Beyond this, still higher, beyond this attainment of the knowledge of the divine eye, we do not know any other higher special attainment even by way of hearing, they say. |
♦ nigrodhassapajjhāyanavaṇṇanā |
♦ The description of Nigrodha's disparagement |
♦ 75. atha nigrodhaṃ paribbājakanti evaṃ kirassa ahosi “ime paribbājakā idāni bhagavato bhāsitaṃ sussūsanti, iminā ca nigrodhena bhagavato parammukhā kakkhaḷaṃ durāsadavacanaṃ vuttaṃ, idāni ayampi sotukāmo jāto, kālo dāni me imassa mānaddhajaṃ nipātetvā bhagavato sāsanaṃ ukkhipitun”ti. |
♦ 75. Then Nigrodha the wanderer. Thus it occurred to him: “These wanderers are now listening attentively to the Blessed One’s words, and this Nigrodha has spoken harsh and unapproachable words in the absence of the Blessed One. Now he too has become desirous of hearing. It is now time for me to fell his banner of pride and to raise up the dispensation of the Blessed One.” |
atha nigrodhaṃ paribbājakaṃ etadavoca. |
Then he said this to Nigrodha the wanderer. |
aparampissa ahosi “ayaṃ mayi akathente satthāraṃ na khamāpessati, tadassa anāgate ahitāya dukkhāya saṃvattissati, mayā pana kathite khamāpessati, tadassa bhavissati dīgharattaṃ hitāya sukhāyā”ti. |
And again it occurred to him: "If I do not speak, he will not ask forgiveness of the Teacher, and that will conduce to his harm and suffering in the future. But if I speak, he will ask forgiveness, and that will conduce to his welfare and happiness for a long time." |
atha nigrodhaṃ paribbājakaṃ etadavoca. |
Then he said this to Nigrodha the wanderer. |
aparisāvacaraṃ pana naṃ karothāti ettha panāti nipāto, atha naṃ aparisāvacaraṃ karothāti attho. |
But make him unfit for an assembly, here "pana" is a particle; then make him unfit for an assembly, this is the meaning. |
“aparisāvacaretan”tipi pāṭho, aparisāvacaraṃ vā etaṃ karotha, gokāṇādīnaṃ vā aññataranti attho. |
"aparisāvacaretan" is also a reading, meaning, "Or make him unfit for an assembly, or one of the one-eyed cows and so on," this is the meaning. |
♦ gokāṇanti etthāpi gokāṇaṃ pariyantacāriniṃ viya karothāti attho. |
♦ A one-eyed cow, here too, make him like a one-eyed cow that wanders on the edge, this is the meaning. |
tuṇhībhūtoti tuṇhībhāvaṃ upagato. |
Having become silent means having reached a state of silence. |
maṅkubhūtoti nittejataṃ āpanno. |
Having become dejected means having fallen into a state of powerlessness. |
pattakkhandhoti onatagīvo. |
With drooping shoulders means with a bowed neck. |
adhomukhoti heṭṭhāmukho. |
With his face cast down means with his face turned downwards. |
♦ 76. buddho so bhagavā bodhāyāti sayaṃ buddho sattānampi catusaccabodhatthāya dhammaṃ deseti. |
♦ 76. That Blessed One is a Buddha for the sake of awakening, he himself is a Buddha and teaches the Dhamma for the sake of the awakening of beings to the four truths. |
dantoti cakkhutopi danto ... pe ... manatopi danto. |
Tamed, he is tamed in respect of the eye… and so on… tamed in respect of the mind. |
damathāyāti aññesampi damanatthāya eva, na vādatthāya. |
For the sake of taming, for the sake of taming others too, not for the sake of debate. |
santoti rāgasantatāya santo, dosamohasantatāya sabba akusalasabbābhisaṅkhārasantatāya santo. |
Calm, he is calm because of the calming of passion, calm because of the calming of hatred and delusion, calm because of the calming of all unwholesome and all accumulations. |
samathāyāti mahājanassa rāgādisamanatthāya dhammaṃ deseti. |
For the sake of calm, he teaches the Dhamma for the sake of calming the passion and so on of the great multitude. |
tiṇṇoti cattāro oghe tiṇṇo. |
Crossed over, he has crossed the four floods. |
taraṇāyāti mahājanassa oghanittharaṇatthāya. |
For the sake of crossing over, for the sake of the great multitude's crossing over the floods. |
parinibbutoti kilesaparinibbānena parinibbuto. |
Fully extinguished, he is fully extinguished by the full extinction of the defilements. |
parinibbānāyāti mahājanassāpi sabbakilesaparinibbānatthāya dhammaṃ deseti. |
For the sake of full extinction, he teaches the Dhamma for the sake of the full extinction of all defilements of the great multitude as well. |
♦ brahmacariyapariyosānādivaṇṇanā |
♦ The description of the end of the holy life and so on |
♦ 77. accayotiādīni sāmaññaphale vuttāni. |
♦ 77. Transgression and so on are as stated in the Sāmaññaphala. |
ujujātikoti kāyavaṅkādivirahito ujusabhāvo. |
Of upright nature means without bodily crookedness and so on, of an upright nature. |
ahamanusāsāmīti ahaṃ tādisaṃ puggalaṃ anusāsāmi, dhammaṃ assa desemi. |
I will instruct, I will instruct such a person, I will teach him the Dhamma. |
sattāhanti sattadivasāni, idaṃ sabbampi bhagavā dandhapaññaṃ puggalaṃ sandhāyāha asaṭho pana amāyāvī ujujātiko taṃmuhutteneva arahattaṃ pattuṃ sakkhissati. |
Seven days, seven days. All this the Blessed One said with reference to a person of dull wisdom. But one who is not deceitful, not hypocritical, of an upright nature, will be able to attain arahantship in that very moment. |
iti bhagavā “asaṭhan”tiādivacanena saṭho hi vaṅkavaṅko, mayāpi na sakkā anusāsitunti dīpento paribbājakaṃ pādesu gahetvā mahāmerupādatale viya khipittha. |
Thus the Blessed One, with the words "not deceitful," and so on, revealing that a deceitful person, being crooked, cannot be instructed even by me, threw the wanderer as if taking him by the feet and throwing him at the foot of the great Meru. |
kasmā? ayañhi atisaṭho, kuṭilacitto satthari evaṃ kathentepi buddhadhammasaṅghesu nādhimuccati, adhimuccanatthāya sotaṃ na odahati, kohaññe ṭhito satthāraṃ khamāpeti. |
Why? This one is very deceitful; with a crooked mind, even when the Teacher speaks thus, he does not have faith in the Buddha, Dhamma, and Saṅgha; he does not incline his ear for the sake of gaining faith; standing in hypocrisy, he asks forgiveness of the Teacher. |
tasmā bhagavā tassajjhāsayaṃ viditvā “etu viññū puriso asaṭho”tiādimāha. |
Therefore the Blessed One, knowing his inclination, said, "Let a wise man come, one who is not deceitful," and so on. |
saṭhaṃ panāhaṃ anusāsituṃ na sakkomīti. |
But a deceitful person I cannot instruct. |
♦ 78. antevāsikamyatāti antevāsikamyatāya, amhe antevāsike icchanto. |
♦ 78. Out of affection for his disciples, out of affection for us his disciples, desiring us as disciples. |
evamāhāti “etu viññupuriso”tiādimāha. |
He said thus, he said, “Let a wise man come,” and so on. |
yo eva vo ācariyoti yo eva tumhākaṃ pakatiyā ācariyo. |
He who is your teacher, he who is your usual teacher. |
uddesā no cāvetukāmoti attano anusāsaniṃ gāhāpetvā amhe amhākaṃ uddesato cāvetukāmo. |
He wishes to make us deviate from our instruction, having made us grasp his instruction, he wishes to make us deviate from our instruction. |
so eva vo uddeso hotūti yo tumhākaṃ pakatiyā uddeso, so tumhākaṃyeva hotu, na mayaṃ tumhākaṃ uddesena atthikā. |
Let that be your instruction, whatever is your usual instruction, let that be yours alone; we are not concerned with your instruction. |
ājīvāti ājīvato. |
From livelihood, from livelihood. |
akusalasaṅkhātāti akusalāti koṭṭhāsaṃ pattā. |
Called unwholesome means classed as unwholesome. |
akusalā dhammāti dvādasa akusalacittuppādadhammā taṇhāyeva vā visesena. |
Unwholesome states means the twelve states of the arising of unwholesome consciousness, or especially craving. |
sā hi punabbhavakaraṇato “ponobbhavikā”ti vuttā. |
For it, because it causes renewed existence, is called “leading to renewed existence.” |
sadarathāti kilesadarathasampayuttā. |
With distress means accompanied by the distress of the defilements. |
jātijarāmaraṇiyāti jātijarāmaraṇānaṃ paccayabhūtā. |
Of birth, old age, and death means being the condition for birth, old age, and death. |
saṃkilesikā dhammāti dvādasa akusalacittuppādā. |
Defiling states means the twelve arisings of unwholesome consciousness. |
vodāniyāti, samathavipassanā dhammā. |
Cleansing, serenity and insight are the dhammas. |
te hi satte vodāpenti, tasmā “vodāniyā”ti vuccanti. |
For they cleanse beings, therefore they are called “cleansing.” |
paññāpāripūrinti maggapaññāpāripūriṃ. |
The completion of wisdom means the completion of the wisdom of the path. |
vepullattañcāti phalapaññāvepullataṃ, ubhopi vā etāni aññamaññavevacanāneva. |
And the fullness means the fullness of the wisdom of the fruit; or both of these are synonyms for each other. |
idaṃ vuttaṃ hoti “tato tumhe maggapaññañceva phalapaññañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā”ti. |
This is what is meant: “Then you, having realized it for yourselves by direct knowledge in this very life, will dwell having attained the wisdom of the path and the wisdom of the fruit.” |
evaṃ bhagavā paribbājake ārabbha attano ovādānusāsaniyā phalaṃ dassento arahattanikūṭena desanaṃ niṭṭhapesi. |
Thus the Blessed One, beginning with the wanderers, showed the fruit of his instruction and teaching, and concluded the discourse with the crown of arahantship. |
♦ 79. yathā taṃ mārenāti yathā mārena pariyuṭṭhitacittā nisīdanti evameva tuṇhībhūtā ... pe ... appaṭibhānā nisinnā. |
♦ 79. As by Māra, just as they sit with their minds possessed by Māra, so they sat silent… and so on… without confidence. |
♦ māro kira satthā ativiya gajjanto buddhabalaṃ dīpetvā imesaṃ paribbājakānaṃ dhammaṃ deseti, kadāci dhammābhisamayo bhaveyya, handāhaṃ pariyuṭṭhāmīti so tesaṃ cittāni pariyuṭṭhāsi. |
♦ Māra, it is said, the Teacher, roaring exceedingly, displaying the power of a Buddha, teaches the Dhamma to these wanderers. "Perhaps there might be a comprehension of the Dhamma. Let me possess them." So he possessed their minds. |
appahīnavipallāsānañhi cittaṃ mārassa yathākāmakaraṇīyaṃ hoti. |
For the mind of those whose perversions have not been abandoned is subject to Māra's will. |
tepi mārena pariyuṭṭhitacittā thaddhaṅgapaccaṅgā viya tuṇhī appaṭibhānā nisīdiṃsu. |
They too, with their minds possessed by Māra, sat as if their limbs were stiff, silent and without confidence. |
atha satthā ime paribbājakā ativiya niravā hutvā nisinnā, kiṃ nu khoti āvajjanto mārena pariyuṭṭhitabhāvaṃ aññāsi. |
Then the Teacher, seeing that these wanderers were sitting very silently, and wondering, “What can it be?” knew that they were possessed by Māra. |
sace pana tesaṃ maggaphaluppattihetu bhaveyya, māraṃ paṭibāhitvāpi bhagavā dhammaṃ deseyya, so pana tesaṃ natthi. |
But if there were a cause for the arising of the path and fruit for them, the Blessed One would have taught the Dhamma even after having repulsed Māra, but that was not there for them. |
“sabbepi me tucchapurisā”ti aññāsi. |
He knew, “All these are empty men.” |
tena vuttaṃ “atha kho bhagavato etadahosi sabbepi me moghapurisā”tiādi. |
Therefore it is said, “Then this occurred to the Blessed One: ‘All these are foolish men,’” and so on. |
♦ tattha phuṭṭhā pāpimatāti pāpimatā mārena phuṭṭhā. |
♦ Therein, possessed by the Evil One means possessed by Māra, the Evil One. |
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yatra hi nāmāti yesu nāma. |
Wherein indeed, in whom. |
aññāṇatthampīti jānanatthampi. |
Even for the sake of knowledge, even for the sake of knowing. |
kiṃ karissati sattāhoti samaṇena gotamena paricchinnasattāho amhākaṃ kiṃ karissati. |
What will seven days do? What will the seven days defined by the ascetic Gotama do for us? |
idaṃ vuttaṃ hoti “samaṇena gotamena ‘sayaṃ abhiññā sacchikatvā upasampajja viharissati sattāhan’ti vuttaṃ, so sattāho amhākaṃ kiṃ apphāsukaṃ karissati. |
This is what is meant: “The ascetic Gotama has said, ‘He will dwell for seven days, having realized it for himself by direct knowledge.’ What discomfort will those seven days cause us? |
handa mayaṃ sattāhabbhantare etaṃ dhammaṃ sacchikātuṃ sakkā, na sakkāti aññāṇatthampi brahmacariyaṃ carissāmā”ti. |
Come, we are able to realize this Dhamma within seven days. Let us live the holy life even for the sake of not knowing whether we can or not.” |
atha vā jānāma tāvassa dhammanti ekadivase ekavāraṃ aññāṇatthampi etesaṃ cittaṃ nuppannaṃ, sattāho pana etesaṃ kusītānaṃ kiṃ karissati, kiṃ sakkhissanti te sattāhaṃ pūretunti ayamettha adhippāyo. |
Or, "Let us know his Dhamma." Not even once in a single day did a thought arise in them even for the sake of not knowing. What will seven days do for these lazy ones? What will they be able to accomplish in seven days? This is the intention here. |
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sīhanādanti paravādabhindanaṃ sakavādasamussāpanañca abhītanādaṃ naditvā. |
A lion's roar, having uttered a fearless roar that shatters the doctrines of others and establishes one's own doctrine. |
paccupaṭṭhāsīti patiṭṭhito. |
He stood, he was established. |
tāvadevāti tasmiññeva khaṇe. |
At that very moment, at that very instant. |
rājagahaṃ pāvisīti rājagahameva paviṭṭho. |
He entered Rājagaha, he entered Rājagaha itself. |
tesaṃ pana paribbājakānaṃ kiñcāpi idaṃ suttantaṃ sutvā viseso na nibbatto, āyatiṃ pana nesaṃ vāsanāya paccayo bhavissatīti. |
But for those wanderers, although no special attainment arose from hearing this sutta, it would be a condition for their future potential. |
sesaṃ sabbattha uttānamevāti. |
The rest is clear everywhere. |
♦ sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya |
♦ In the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya |
♦ udumbarikasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Udumbarika Sutta is finished. |
♦ 3. cakkavattisuttavaṇṇanā |
♦ 3. Explanation of the Cakkavatti Sutta |
♦ attadīpasaraṇatāvaṇṇanā |
♦ The description of taking oneself as an island and a refuge |
♦ 80. evaṃ me sutanti cakkavattisuttaṃ. |
♦ 80. Thus have I heard, the Cakkavatti Sutta. |
tatrāyamanuttānapadavaṇṇanā — mātulāyanti evaṃnāmake nagare. |
Therein, this is the explanation of the terms that are not clear: in Mātulā, in the city so named. |
taṃ nagaraṃ gocaragāmaṃ katvā avidūre vanasaṇḍe viharati. |
Having made that city his alms-resort, he dwells in a forest grove nearby. |
“tatra kho bhagavā bhikkhū āmantesī”ti ettha ayamanupubbikathā -- |
“There the Blessed One addressed the monks.” Here is the sequential story -- |
♦ bhagavā kira imassa suttassa samuṭṭhānasamaye paccūsakāle mahākaruṇāsamāpattito vuṭṭhāya lokaṃ volokento imāya anāgatavaṃsadīpikāya suttantakathāya mātulanagaravāsīnaṃ caturāsītiyā pāṇasahassānaṃ dhammābhisamayaṃ disvā pātova vīsatibhikkhusahassaparivāro mātulanagaraṃ sampatto. |
♦ The Blessed One, it is said, at the time of the arising of this sutta, at dawn, having arisen from the attainment of great compassion and surveyed the world, seeing the comprehension of the Dhamma by eighty-four thousand beings of Mātulanagara through this discourse of the sutta that illuminates the future lineage, set out early in the morning with a retinue of twenty thousand monks and arrived at Mātulanagara. |
mātulanagaravāsino khattiyā “bhagavā āgato”ti sutvā paccuggamma dasabalaṃ nimantetvā mahāsakkārena nagaraṃ pavesetvā nisajjaṭṭhānaṃ saṃvidhāya bhagavantaṃ mahārahe pallaṅke nisīdāpetvā buddhappamukhassa bhikkhusaṅghassa mahādānaṃ adaṃsu. |
The Khattiyas of Mātulanagara, having heard that "the Blessed One has come," went to meet him and, having invited the one of ten powers, led him into the city with great honor. Having arranged a place for him to sit, they had the Blessed One sit on a magnificent couch and gave a great offering to the assembly of monks with the Buddha at its head. |
bhagavā bhattakiccaṃ niṭṭhāpetvā cintesi — “sacāhaṃ imasmiṃ ṭhāne imesaṃ manussānaṃ dhammaṃ desessāmi, ayaṃ padeso sambādho, manussānaṃ ṭhātuṃ vā nisīdituṃ vā okāso na bhavissati, mahatā kho pana samāgamena bhavitabban”ti. |
The Blessed One, having finished his meal, thought: “If I teach the Dhamma to these people in this place, this place is crowded, and there will be no room for the people to stand or sit. But there should be a great gathering.” |
♦ atha rājakulānaṃ bhattānumodanaṃ akatvāva pattaṃ gahetvā nagarato nikkhami. |
♦ Then, without even giving the blessing after the meal to the royal families, he took his bowl and left the city. |
manussā cintayiṃsu — “satthā amhākaṃ anumodanampi akatvā gacchati, addhā bhattaggaṃ amanāpaṃ ahosi, buddhānaṃ nāma na sakkā cittaṃ gahetuṃ, buddhehi saddhiṃ vissāsakaraṇaṃ nāma samussitaphaṇaṃ āsīvisaṃ gīvāya gahaṇasadisaṃ hoti; |
The people thought: “The Teacher is leaving without even giving us a blessing. Surely the meal was not to his liking. It is not possible to win the hearts of Buddhas. To have confidence in Buddhas is like taking a venomous snake with a raised hood by the neck. |
etha bho, tathāgataṃ khamāpessāmā”ti. |
Come, sirs, let us ask forgiveness of the Tathāgata.” |
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sakalanagaravāsino bhagavatā saheva nikkhantā. |
The inhabitants of the entire city left with the Blessed One. |
bhagavā gacchantova magadhakkhette ṭhitaṃ sākhāviṭapasampannaṃ sandacchāyaṃ karīsamattabhūmipatthaṭaṃ ekaṃ mātularukkhaṃ disvā imasmiṃ rukkhamūle nisīditvā dhamme desiyamāne “mahājanassa ṭhānanisajjanokāso bhavissatī”ti. |
The Blessed One, as he was going, saw a Mātula tree in the Magadha country, endowed with branches and foliage, with a dense shade, covering an area the size of a cow-pen, and thought, “If I sit at the foot of this tree and teach the Dhamma, there will be room for the great multitude to stand and sit.” |
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nivattitvā maggā okkamma rukkhamūlaṃ upasaṅkamitvā dhammabhaṇḍāgārikaṃ ānandattheraṃ olokesi. |
Turning back, he left the road and approached the foot of the tree, and looked at the elder Ānanda, the treasurer of the Dhamma. |
thero olokitasaññāya eva “satthā nisīditukāmo”ti ñatvā sugatamahācīvaraṃ paññapetvā adāsi. |
The elder, by the mere sign of his looking, knew, “The Teacher wishes to sit,” and having folded the great robe of the Sugata, he gave it. |
nisīdi bhagavā paññatte āsane. |
The Blessed One sat down on the prepared seat. |
athassa purato manussā nisīdiṃsu. |
Then the people sat down in front of him. |
ubhosu passesu pacchato ca bhikkhusaṅgho, ākāse devatā aṭṭhaṃsu, evaṃ mahāparisamajjhagato tatra kho bhagavā bhikkhū āmantesi. |
On both sides and behind was the assembly of monks; in the sky stood the deities. Thus, having gone into the midst of a great assembly, there the Blessed One addressed the monks. |
♦ te bhikkhūti tatra upaviṭṭhā dhammappaṭiggāhakā bhikkhū. |
♦ Those monks means the monks who were sitting there, the receivers of the Dhamma. |
attadīpāti attānaṃ dīpaṃ tāṇaṃ leṇaṃ gatiṃ parāyaṇaṃ patiṭṭhaṃ katvā viharathāti attho. |
As an island to yourselves means having made yourselves an island, a protection, a shelter, a goal, a last resort, a foundation, you should dwell, this is the meaning. |
attasaraṇāti idaṃ tasseva vevacanaṃ. |
As a refuge to yourselves, this is a synonym for it. |
anaññasaraṇāti idaṃ aññasaraṇapaṭikkhepavacanaṃ. |
With no other refuge, this is a statement rejecting other refuges. |
na hi añño aññassa saraṇaṃ hoti, aññassa vāyāmena aññassa asujjhanato. |
For another is not a refuge for another, because one is not purified by the effort of another. |
vuttampi cetaṃ “attā hi attano nātho, ko hi nātho paro siyā”ti . |
And this is said: “Oneself is one’s own protector; who else could be the protector?” |
tenāha “anaññasaraṇā”ti. |
Therefore he said, “with no other refuge.” |
ko panettha attā nāma, lokiyalokuttaro dhammo. |
What is the self here? The worldly and supramundane Dhamma. |
tenāha — “dhammadīpā dhammasaraṇā anaññasaraṇā”ti. |
Therefore he said: “with the Dhamma as an island, with the Dhamma as a refuge, with no other refuge.” |
“kāye kāyānupassī”tiādīni mahāsatipaṭṭhāne vitthāritāni. |
"Contemplating the body in the body" and so on are detailed in the Mahāsatipaṭṭhāna. |
♦ gocareti carituṃ yuttaṭṭhāne. |
♦ In the pasture means in a place suitable for wandering. |
saketi attano santake. |
In one's own, in one's own possession. |
pettike visayeti pitito āgatavisaye. |
In the paternal domain, in the domain inherited from one's father. |
caratanti carantānaṃ. |
Of those who wander means of those who wander. |
“carantan”tipi pāṭho, ayamevattho. |
"carantan" is also a reading, with the same meaning. |
na lacchatīti na labhissati na passissati. |
He will not get, he will not get, he will not see. |
māroti devaputtamāropi, maccumāropi, kilesamāropi. |
Māra means both the deva Māra, the Māra of death, and the Māra of the defilements. |
otāranti randhaṃ chiddaṃ vivaraṃ. |
An opportunity means a flaw, a hole, an opening. |
ayaṃ panattho leḍḍuṭṭhānato nikkhamma toraṇe nisīditvā bālātapaṃ tapantaṃ lāpaṃ sakuṇaṃ gahetvā. |
This meaning, however, should be illustrated by the story of the hawk that, having left its perch on a clod, sat on a gateway and, seizing a lark that was basking in the morning sun. |
pakkhandasenasakuṇavatthunā dīpetabbo. |
should be illustrated by the story of the swooping hawk. |
vuttañhetaṃ — |
And this is said: |
♦ “bhūtapubbaṃ, bhikkhave, sakuṇagghi lāpaṃ sakuṇaṃ sahasā ajjhappattā aggahesi. |
♦ “Once upon a time, O monks, a hawk suddenly swooped down and seized a lark. |
atha kho, bhikkhave, lāpo sakuṇo sakuṇagghiyā hariyamāno evaṃ paridevasi ‘mayamevamha alakkhikā, mayaṃ appapuññā, ye mayaṃ agocare carimha paravisaye, sacejja mayaṃ gocare careyyāma sake pettike visaye, na myāyaṃ sakuṇagghi alaṃ abhavissa yadidaṃ yuddhāyā’ti. |
Then, O monks, the lark, being carried away by the hawk, lamented thus: ‘We are so unfortunate, we are of little merit, that we have wandered out of our proper domain, in the territory of others. If today we were to wander in our proper domain, in our own paternal territory, this hawk would not have been a match for us in battle.’ |
ko pana te lāpa gocaro sako pettiko visayoti? |
‘And what, O lark, is your proper domain, your own paternal territory?’ |
yadidaṃ naṅgalakaṭṭhakaraṇaṃ leḍḍuṭṭhānanti. |
‘That which is the place where the plough is cut, the place where the clods are.’ |
atha kho, bhikkhave, sakuṇagghi sake bale apatthaddhā sake bale asaṃvadamānā lāpaṃ sakuṇaṃ pamuñci gaccha kho tvaṃ lāpa, tatrapi gantvā na mokkhasīti. |
Then, O monks, the hawk, not confident in its own strength, not relying on its own strength, released the lark, saying, ‘Go, O lark, even if you go there, you will not escape.’ |
♦ atha kho, bhikkhave, lāpo sakuṇo naṅgalakaṭṭhakaraṇaṃ leḍḍuṭṭhānaṃ gantvā mahantaṃ leḍḍuṃ abhiruhitvā sakuṇagghiṃ vadamāno aṭṭhāsi “ehi kho dāni me sakuṇagghi, ehi kho dāni me sakuṇagghī”ti. |
♦ Then, O monks, the lark, having gone to the place where the plough is cut, the place where the clods are, and having perched on a large clod, stood there challenging the hawk, saying, “Come now, you hawk, come now, you hawk.” |
atha kho sā, bhikkhave, sakuṇagghi sake bale apatthaddhā sake bale asaṃvadamānā ubho pakkhe sannayha lāpaṃ sakuṇaṃ sahasā ajjhappattā. |
Then, O monks, that hawk, not confident in its own strength, not relying on its own strength, folding its two wings, suddenly swooped down on the lark. |
yadā kho, bhikkhave, aññāsi lāpo sakuṇo bahuāgatā kho myāyaṃ sakuṇagghīti, atha kho tasseva leḍḍussa antaraṃ paccupādi. |
When, O monks, the lark knew, “This hawk has come with great force,” it then slipped into the space between that very clod. |
atha kho, bhikkhave, sakuṇagghi tattheva uraṃ paccatāḷesi. |
Then, O monks, the hawk struck its breast right there. |
evañhi taṃ, bhikkhave, hoti yo agocare carati paravisaye. |
Thus it happens, O monks, to one who wanders out of his proper domain, in the territory of others. |
♦ tasmātiha, bhikkhave, mā agocare carittha paravisaye, agocare, bhikkhave, carataṃ paravisaye lacchati māro otāraṃ, lacchati māro ārammaṇaṃ. |
♦ Therefore, O monks, do not wander out of your proper domain, in the territory of others. For those who wander out of their proper domain, in the territory of others, Māra will find an opportunity, Māra will find a foothold. |
ko ca, bhikkhave, bhikkhuno agocaro paravisayo, yadidaṃ pañca kāmaguṇā. |
And what, O monks, is the improper domain of a monk, the territory of others? That which is the five strands of sensual pleasure. |
katame pañca? |
What five? |
cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, ghānaviññeyyā gandhā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, jivhāviññeyyā rasā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
Forms cognizable by the eye, which are desirable, pleasing, agreeable, of a pleasant form, connected with sensual pleasure, and alluring; sounds cognizable by the ear…; smells cognizable by the nose…; tastes cognizable by the tongue…; tangible objects cognizable by the body, which are desirable, pleasing, agreeable, of a pleasant form, connected with sensual pleasure, and alluring. |
ayaṃ, bhikkhave, bhikkhuno agocaro paravisayo. |
This, O monks, is the improper domain of a monk, the territory of others. |
♦ gocare, bhikkhave, caratha ... pe ... na lacchati māro ārammaṇaṃ. |
♦ Wander, O monks, in your proper domain… and so on… Māra will not find a foothold. |
ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo, yadidaṃ cattāro satipaṭṭhānā. |
And what, O monks, is the proper domain of a monk, his own paternal territory? That which is the four foundations of mindfulness. |
katame cattāro? |
What four? |
idha bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; |
Here, O monks, a monk dwells contemplating the body in the body, ardent, clearly comprehending, and mindful, having overcome covetousness and displeasure in the world; |
vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; |
he dwells contemplating feelings in feelings, ardent, clearly comprehending, and mindful, having overcome covetousness and displeasure in the world; |
citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; |
he dwells contemplating the mind in the mind, ardent, clearly comprehending, and mindful, having overcome covetousness and displeasure in the world; |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ — ayaṃ, bhikkhave, bhikkhuno gocaro sako pettiko visayoti . |
he dwells contemplating dhammas in dhammas, ardent, clearly comprehending, and mindful, having overcome covetousness and displeasure in the world — this, O monks, is the proper domain of a monk, his own paternal territory. |
♦ kusalānanti anavajjalakkhaṇānaṃ. |
♦ Of the wholesome means of those characterized by blamelessness. |
samādānahetūti samādāya vattanahetu. |
For the sake of undertaking means for the sake of undertaking and practicing. |
evamidaṃ puññaṃ pavaḍḍhatīti evaṃ idaṃ lokiyalokuttaraṃ puññaphalaṃ vaḍḍhati, puññaphalanti ca uparūpari puññampi puññavipākopi veditabbo. |
Thus this merit increases, thus this worldly and supramundane fruit of merit increases. And by the fruit of merit, both the merit itself and the result of merit should be understood as increasing more and more. |
♦ daḷhanemicakkavattirājakathāvaṇṇanā |
♦ The story of the wheel-turning king Daḷhanemi |
♦ 81. tattha duvidhaṃ kusalaṃ vaṭṭagāmī ca vivaṭṭagāmī ca. |
♦ 81. Therein, there are two kinds of merit: that which leads to the round of existence and that which leads to release from the round of existence. |
tattha vaṭṭagāmikusalaṃ nāma mātāpitūnaṃ puttadhītāsu puttadhītānañca mātāpitūsu sinehavasena mudumaddavacittaṃ. |
Therein, the merit that leads to the round of existence is the gentle and tender mind of parents towards their sons and daughters and of sons and daughters towards their parents, due to affection. |
vivaṭṭagāmikusalaṃ nāma “cattāro satipaṭṭhānā”tiādibhedā sattatiṃsa bodhipakkhiyadhammā. |
The wholesome that leads to release from the round of existence are the thirty-seven things on the side of enlightenment, divided into "the four foundations of mindfulness" and so on. |
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tesu vaṭṭagāmipuññassa pariyosānaṃ manussaloke cakkavattisirīvibhavo. |
Of these, the culmination of the merit that leads to the round of existence is the glory and wealth of a universal monarch in the human world. |
vivaṭṭagāmikusalassa maggaphalanibbānasampatti. |
The culmination of the wholesome that leads to release from the round of existence is the attainment of the path, fruit, and Nibbāna. |
tattha vivaṭṭagāmikusalassa vipākaṃ suttapariyosāne dassessati. |
Therein, he will show the result of the wholesome that leads to release from the round of existence at the end of the sutta. |
♦ idha pana vaṭṭagāmikusalassa vipākadassanatthaṃ, bhikkhave, yadā puttadhītaro mātāpitūnaṃ ovāde na aṭṭhaṃsu, tadā āyunāpi vaṇṇenāpi issariyenāpi parihāyiṃsu. |
♦ But here, for the sake of showing the result of the wholesome that leads to the round of existence, he began the discourse, “Once upon a time, O monks,” having said, “O monks, when sons and daughters did not follow the advice of their parents, they declined in lifespan, in beauty, and in power. |
yadā pana aṭṭhaṃsu, tadā vaḍḍhiṃsūti vatvā vaṭṭagāmikusalānusandhivasena “bhūtapubbaṃ, bhikkhave”ti desanaṃ ārabhi. |
But when they did, they increased.” And by way of the connection with the wholesome that leads to the round of existence, he began the discourse, “Once upon a time, O monks.” |
tattha cakkavattītiādīni mahāpadāne vitthāritāneva. |
Therein, a universal monarch and so on are detailed in the Mahāpadāna. |
♦ 82. osakkitanti īsakampi avasakkitaṃ. |
♦ 82. Slipped means slipped even slightly. |
ṭhānā cutanti sabbaso ṭhānā apagataṃ. |
Fallen from its position means completely departed from its position. |
taṃ kira cakkaratanaṃ antepuradvāre akkhāhataṃ viya vehāsaṃ aṭṭhāsi. |
That wheel-treasure, it is said, stood in the sky at the entrance to the inner palace as if struck by an axle. |
athassa ubhosu passesu dve khadiratthambhe nikhaṇitvā cakkaratanamatthake nemiabhimukhaṃ ekaṃ suttakaṃ bandhiṃsu. |
Then, on both its sides, they dug in two khadira-posts and tied a string at the top of the wheel-treasure, facing the rim. |
adhobhāgepi nemiabhimukhaṃ ekaṃ bandhiṃsu. |
In the lower part too, they tied one facing the rim. |
tesu uparimasuttato appamattakampi ogataṃ cakkaratanaṃ osakkitaṃ nāma hoti, heṭṭhā suttassa ṭhānaṃ uparimakoṭiyā atikkantagataṃ ṭhānā cutaṃ nāma hoti, tadetaṃ atibalavadose sati evaṃ hoti. |
Of these, the wheel-treasure that has gone down even a little from the upper string is called slipped. That which has gone beyond the position of the lower string with its upper edge is called fallen from its position. This happens when there is a very strong fault. |
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suttamattampi ekaṅguladvaṅgulamattaṃ vā bhaṭṭhaṃ ṭhānā cutameva hoti. |
Even if it has slipped by the measure of a thread, by the measure of one or two inches, it is fallen from its position. |
taṃ sandhāyetaṃ vuttaṃ “osakkitaṃ ṭhānā cutan”ti. |
With reference to this, it is said, “slipped, fallen from its position.” |
♦ atha me āroceyyāsīti tāta, tvaṃ ajja ādiṃ katvā divasassa tikkhattuṃ cakkaratanassa upaṭṭhānaṃ gaccha, evaṃ gacchanto yadā cakkaratanaṃ īsakampi osakkitaṃ ṭhānā cutaṃ passasi, atha mayhaṃ ācikkheyyāsi. |
♦ Then you should inform me, "Son, from today onwards, you should go to attend on the wheel-treasure three times a day. As you go thus, when you see the wheel-treasure has slipped even a little from its position, then you should inform me. |
jīvitañhi me tava hatthe nikkhittanti. |
For my life is placed in your hands." |
addasāti appamatto divasassa tikkhattuṃ gantvā olokento ekadivasaṃ addasa. |
He saw, being heedful, going and looking three times a day, one day he saw. |
♦ 83. atha kho, bhikkhaveti bhikkhave, atha rājā daḷhanemi “cakkaratanaṃ osakkitan”ti sutvā uppannabalavadomanasso “na dāni mayā ciraṃ jīvitabbaṃ bhavissati, appāvasesaṃ me āyu, na me dāni kāme paribhuñjanakālo, pabbajjākālo me idānī”ti roditvā paridevitvā jeṭṭhaputtaṃ kumāraṃ āmantāpetvā etadavoca. |
♦ 83. Then, O monks, King Daḷhanemi, having heard that "the wheel-treasure has slipped," and being overcome by strong grief, thought, "I will not have to live long now; my lifespan is short. It is not the time for me now to enjoy sensual pleasures; it is time for me to go forth." And weeping and lamenting, he had his eldest son, the prince, summoned and said this to him. |
samuddapariyantanti parikkhittaekasamuddapariyantameva. |
Bounded by the ocean means only bounded by the single ocean that surrounds it. |
idaṃ hissa kulasantakaṃ. |
For this is his family property. |
cakkavāḷapariyantaṃ pana puññiddhivasena nibbattaṃ, na taṃ sakkā dātuṃ. |
But the one bounded by the universe is born of the power of merit; it cannot be given. |
kulasantakaṃ pana niyyātento “samuddapariyantan”ti āha. |
But while giving away the family property, he said, “bounded by the ocean.” |
kesamassunti tāpasapabbajjaṃ pabbajantāpi hi paṭhamaṃ kesamassuṃ ohārenti. |
Hair and beard, for even those who go forth as ascetics first shave their hair and beard. |
tato paṭṭhāya parūḷhakese bandhitvā vicaranti. |
From then on, they go about with their grown hair tied up. |
tena vuttaṃ — “kesamassuṃ ohāretvā”ti. |
Therefore it is said, “having shaved his hair and beard.” |
♦ kāsāyānīti kasāyarasapītāni. |
♦ Saffron robes means dyed with the juice of the kasāya plant. |
ādito evaṃ katvā pacchā vakkalānipi dhārenti. |
Having done so from the beginning, afterwards they also wear bark clothes. |
pabbajīti pabbajito. |
He went forth, he became a wanderer. |
pabbajitvā ca attano maṅgalavanuyyāneyeva vasi. |
And having gone forth, he lived in his own royal pleasure-garden. |
rājisimhīti rājaīsimhi. |
In the royal hermitage, in the royal hermitage. |
brāhmaṇapabbajitā hi “brāhmaṇisayo”ti vuccanti. |
For those who have gone forth from the Brahmin caste are called “Brahmin-sages.” |
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setacchattaṃ pana pahāya rājapabbajitā rājisayoti. |
But those who have gone forth as kings, having given up the white umbrella, are called royal sages. |
antaradhāyīti antarahitaṃ nibbutadīpasikhā viya abhāvaṃ upagataṃ. |
It disappeared, it vanished, it went to a state of non-existence like the extinguished flame of a lamp. |
paṭisaṃvedesīti kandanto paridevanto jānāpesi. |
He informed, weeping and lamenting, he made it known. |
pettikanti pitito āgataṃ dāyajjaṃ na hoti, na sakkā kusītena hīnavīriyena dasa akusalakammapathe samādāya vattantena pāpuṇituṃ. |
Paternal, it is not an inheritance that comes from a father; it cannot be obtained by a lazy, indolent person who practices the ten unwholesome courses of action. |
attano pana sukataṃ kammaṃ nissāya dasavidhaṃ dvādasavidhaṃ vā cakkavattivattaṃ pūrentenevetaṃ pattabbanti dīpeti. |
But he reveals that it is obtained only by one who fulfills the ten-fold or twelve-fold practice of a universal monarch, depending on his own good deeds. |
atha naṃ vattapaṭipattiyaṃ codento “iṅgha tvan”tiādimāha. |
Then, urging him to the practice of the vow, he said, “Come now, you,” and so on. |
tattha ariyeti niddose. |
Therein, noble means blameless. |
cakkavattivatteti cakkavattīnaṃ vatte. |
In the practice of a universal monarch, in the practice of universal monarchs. |
♦ cakkavattiariyavattavaṇṇanā |
♦ The description of the noble practice of a universal monarch |
♦ 84. dhammanti dasakusalakammapathadhammaṃ. |
♦ 84. The Dhamma means the Dhamma of the ten wholesome courses of action. |
nissāyāti tadadhiṭṭhānena cetasā tameva nissayaṃ katvā. |
Relying on means with a mind established in that, having made that very thing one's support. |
dhammaṃ sakkarontoti yathā kato so dhammo suṭṭhu kato hoti, evametaṃ karonto. |
Honoring the Dhamma, so that the Dhamma that has been practiced is well-practiced, thus he does this. |
dhammaṃ garuṃ karontoti tasmiṃ gāravuppattiyā taṃ garuṃ karonto. |
Holding the Dhamma as supreme, holding it as supreme through the arising of respect for it. |
dhammaṃ mānentoti tameva dhammaṃ piyañca bhāvanīyañca katvā viharanto. |
Esteeming the Dhamma, living having made that very Dhamma dear and to be developed. |
dhammaṃ pūjentoti taṃ apadisitvā gandhamālādipūjanenassa pūjaṃ karonto. |
Worshipping the Dhamma, referring to it, he performs worship of it with garlands of incense and so on. |
dhammaṃ apacayamānoti tasseva dhammassa añjalikaraṇādīhi nīcavuttitaṃ karonto. |
Revering the Dhamma, showing lowliness to that very Dhamma with folded hands and so on. |
dhammaddhajo dhammaketūti taṃ dhammaṃ dhajamiva purakkhatvā ketumiva ca ukkhipitvā pavattiyā dhammaddhajo dhammaketu ca hutvāti attho. |
With the Dhamma as his banner, with the Dhamma as his standard, having put that Dhamma forward like a banner and raised it up like a standard, by his practice he becomes one with the Dhamma as his banner and with the Dhamma as his standard, this is the meaning. |
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dhammādhipateyyoti dhammādhipatibhūto āgatabhāvena dhammavaseneva sabbakiriyānaṃ karaṇena dhammādhipateyyo hutvā. |
With the Dhamma as his sovereign, being one whose sovereign is the Dhamma, by the fact that he has come, by his doing all actions according to the Dhamma, he becomes one whose sovereign is the Dhamma. |
dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahassūti dhammo assā atthīti dhammikā, rakkhā ca āvaraṇañca gutti ca rakkhāvaraṇagutti . |
You should establish a righteous protection, guard, and custody. Righteous is that which has the Dhamma. Protection, guard, and custody is protection, guard, and custody. |
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tattha “paraṃ rakkhanto attānaṃ rakkhatī”ti vacanato khantiādayo rakkhā. |
Therein, “protecting another, he protects himself,” according to the statement, forbearance and so on are protection. |
vuttañhetaṃ “kathañca, bhikkhave, paraṃ rakkhanto attānaṃ rakkhati. |
And this is said: “And how, O monks, does one who protects another protect himself? |
khantiyā avihiṃsāya mettacittatā anuddayatā”ti . |
By forbearance, by non-violence, by a mind of loving-kindness, by compassion.” |
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nivāsanapārupanagehādīnaṃ nivāraṇā āvaraṇaṃ, corādiupaddavanivāraṇatthaṃ gopāyanā gutti, taṃ sabbampi suṭṭhu saṃvidahassu pavattaya ṭhapehīti attho. |
The prevention of dwelling, clothing, housing, and so on is a guard; the protection for the purpose of preventing the danger of thieves and so on is a custody. You should establish all that well, you should set it in motion, you should establish it, this is the meaning. |
idāni yattha sā saṃvidahitabbā, taṃ dassento antojanasmintiādimāha. |
Now, to show where it should be established, he says, "Among the people within," and so on. |
♦ tatrāyaṃ saṅkhepattho — antojanasaṅkhātaṃ tava puttadāraṃ sīlasaṃvare patiṭṭhapehi, vatthagandhamālādīni cassa dehi, sabbopaddave cassa nivārehi. |
♦ Here is the summary of the meaning: Establish your sons and wives, who are called the people within, in the restraint of virtue. Give them clothing, incense, garlands, and so on, and prevent all dangers for them. |
balakāyādīsupi eseva nayo. |
This same method applies to the army and so on. |
ayaṃ pana viseso — balakāyo kālaṃ anatikkamitvā bhattavetanasampadānenapi anuggahetabbo. |
This, however, is the difference: the army should be supported by providing food and wages without missing the time. |
abhisittakhattiyā bhadrassājāneyyādiratanasampadānenapi upasaṅgaṇhitabbā. |
The anointed Khattiyas should be gathered together by providing them with the treasure of excellent horses and so on. |
anuyantakhattiyā tesaṃ anurūpayānavāhanasampadānenapi paritosetabbā. |
The attendant Khattiyas should be pleased by providing them with suitable vehicles and conveyances. |
brāhmaṇā annapānavatthādinā deyyadhammena. |
The Brahmins with the gift of food, drink, clothing, and so on. |
gahapatikā bhattabījanaṅgalaphālabalibaddādisampadānena. |
The householders with the provision of food, seed, ploughs, shares, oxen, and so on. |
tathā nigamavāsino negamā, janapadavāsino ca jānapadā. |
Likewise, the town-dwellers are the townsfolk, and the country-dwellers are the country-folk. |
samitapāpabāhitapāpā samaṇabrāhmaṇā samaṇaparikkhārasampadānena sakkātabbā. |
Ascetics and brahmins who have put away evil and banished evil should be honored with the provision of the requisites of an ascetic. |
migapakkhino abhayadānena samassāsetabbā. |
Beasts and birds should be reassured with the gift of fearlessness. |
♦ vijiteti attano āṇāpavattiṭṭhāne. |
♦ In the conquered territory means in the place where his command is in force. |
adhammakāroti adhammakiriyā. |
An unrighteous act means an unrighteous action. |
mā pavattitthāti yathā nappavattati, tathā naṃ paṭipādehīti attho. |
Let it not arise, so that it does not arise, you should arrange it thus, this is the meaning. |
samaṇabrāhmaṇāti samitapāpabāhitapāpā. |
Ascetics and brahmins who have put away evil and banished evil. |
madappamādā paṭiviratāti navavidhā mānamadā, pañcasu kāmaguṇesu cittavossajjanasaṅkhātā pamādā ca paṭiviratā. |
- Restrained from the nine kinds of pride and conceit, and from the negligence which is the release of the mind in the five strands of sensual pleasure. |
khantisoracce niviṭṭhāti adhivāsanakhantiyañca suratabhāve ca patiṭṭhitā. |
Established in forbearance and gentleness, established in the forbearance of endurance and in the state of being gentle. |
ekamattānanti attano rāgādīnaṃ damanādīhi ekamattānaṃ damenti samenti parinibbāpentīti vuccanti. |
Each one tames himself, by the taming of their own passion and so on, they are said to tame, calm, and fully extinguish themselves. |
kālena kālanti kāle kāle . |
From time to time means at every time. |
abhinivajjeyyāsīti gūthaṃ viya visaṃ viya aggiṃ viya ca suṭṭhu vajjeyyāsi. |
You should avoid, you should avoid it well, like dung, like poison, and like fire. |
samādāyāti surabhikusumadāmaṃ viya amataṃ viya ca sammā ādāya pavatteyyāsi. |
Having undertaken, like a garland of fragrant flowers, and like ambrosia, having well undertaken, you should practice. |
♦ idha ṭhatvā vattaṃ samānetabbaṃ. |
♦ Standing here, the practice should be connected. |
antojanasmiṃ balakāyepi ekaṃ, khattiyesu ekaṃ, anuyantesu ekaṃ, brāhmaṇagahapatikesu ekaṃ, negamajānapadesu ekaṃ, samaṇabrāhmaṇesu ekaṃ, migapakkhīsu ekaṃ, adhammakārappaṭikkhepo ekaṃ, adhanānaṃ dhanānuppadānaṃ ekaṃ samaṇabrāhmaṇe upasaṅkamitvā pañhapucchanaṃ ekanti evametaṃ dasavidhaṃ hoti. |
Among the people within and in the army is one; among the Khattiyas is one; among the attendants is one; among the brahmins and householders is one; among the townsfolk and countryfolk is one; among the ascetics and brahmins is one; among the beasts and birds is one; the rejection of unrighteous action is one; the giving of wealth to the poor is one; approaching ascetics and brahmins and asking questions is one. Thus it is tenfold. |
gahapatike pana pakkhijāte ca visuṃ katvā gaṇentassa dvādasavidhaṃ hoti. |
But when counting the householders and the winged creatures separately, it becomes twelvefold. |
pubbe avuttaṃ vā gaṇentena adhammarāgassa ca visamalobhassa ca pahānavasena dvādasavidhaṃ veditabbaṃ. |
Or, by counting what was not said before, it should be understood as twelvefold by way of the abandoning of unrighteous passion and unequal greed. |
idaṃ kho tāta tanti idaṃ dasavidhaṃ dvādasavidhañca ariyacakkavattivattaṃ nāma. |
This indeed, son, is what is called the noble practice of a universal monarch, which is tenfold and twelvefold. |
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vattamānassāti pūretvā vattamānassa. |
Of one who is practicing, of one who is practicing, having fulfilled it. |
tadahuposathetiādi mahāsudassane vuttaṃ. |
On that Uposatha day and so on is as stated in the Mahāsudassana. |
♦ 90. samatenāti attano matiyā. |
♦ 90. By his own opinion. |
sudanti nipātamattaṃ. |
Sudanti is a mere particle. |
pasāsatīti anusāsati. |
He rules means he governs. |
idaṃ vuttaṃ hoti — porāṇakaṃ rājavaṃsaṃ rājapaveṇiṃ rājadhammaṃ pahāya attano matimatte ṭhatvā janapadaṃ anusāsatīti. |
This is what is meant: having abandoned the ancient royal lineage, the royal tradition, the royal law, and standing on his own opinion alone, he governs the country. |
evamayaṃ maghadevavaṃsassa kaḷārajanako viya daḷhanemivaṃsassa upacchedako antimapuriso hutvā uppanno. |
Thus this one, like Kaḷārajanaka of the Maghadeva lineage, has arisen as the last man, the destroyer of the Daḷhanemi lineage. |
pubbenāparanti pubbakālena sadisā hutvā aparakālaṃ. |
From the former to the later, being like the former time, the later time. |
janapadā na pabbantīti na vaḍḍhanti. |
The countries do not prosper, they do not increase. |
yathā taṃ pubbakānanti yathā pubbakānaṃ rājūnaṃ pubbe ca pacchā ca sadisāyeva hutvā pabbiṃsu, tathā na pabbanti. |
Just as the former kings prospered, being the same both before and after, so they do not prosper. |
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katthaci suññā honti hataviluttā, telamadhuphāṇitādīsu ceva yāgubhattādīsu ca ojāpi parihāyitthāti attho. |
In some places they are empty, destroyed and plundered; the richness in ghee, honey, molasses, and so on, and in gruel, rice, and so on, has also declined, this is the meaning. |
♦ amaccā pārisajjāti amaccā ceva parisāvacarā ca. |
♦ Ministers and courtiers means both ministers and those who attend the court. |
gaṇakamahāmattāti acchiddakādipāṭhagaṇakā ceva mahāamaccā ca. |
Accountants and chief ministers means both accountants who recite the Acchiddaka and so on, and chief ministers. |
anīkaṭṭhāti hatthiācariyādayo. |
Army commanders means elephant trainers and so on. |
dovārikāti dvārarakkhino. |
Doorkeepers means gatekeepers. |
mantassājīvinoti mantā vuccati paññā, taṃ nissayaṃ katvā ye jīvanti paṇḍitā mahāmattā, tesaṃ etaṃ nāmaṃ. |
Those who live by counsel means counsel is called wisdom; those who live by relying on it, the wise chief ministers, this is their name. |
♦ āyuvaṇṇādiparihānikathāvaṇṇanā |
♦ The story of the decline of lifespan, beauty, and so on |
♦ 91. no ca kho adhanānanti balavalobhattā pana adhanānaṃ daliddamanussānaṃ dhanaṃ nānuppadāsi. |
♦ 91. But he did not give wealth to the poor because of his strong greed, he did not give wealth to the poor, to the destitute people. |
nānuppadiyamāneti ananuppadiyamāne, ayameva vā pāṭho. |
Not being given means not being given, or this is the reading. |
dāliddiyanti daliddabhāvo. |
Poverty means the state of being poor. |
attanā ca jīvāhīti sayañca jīvaṃ yāpehīti attho. |
And you live by yourself, and you support your own life, this is the meaning. |
uddhaggikantiādīsu uparūparibhūmīsu phaladānavasena uddhamaggamassāti uddhaggikā. |
Leading upwards and so on, in the higher and higher planes, because it gives its fruit, its path is upwards, thus it is leading upwards. |
saggassa hitā tatrupapattijananatoti sovaggikā. |
Beneficial to heaven, because it generates rebirth there, it is beneficial to heaven. |
nibbattaṭṭhāne sukho vipāko assāti sukhavipākā. |
It has a happy result in the place of rebirth, thus it has a happy result. |
suṭṭhu aggānaṃ dibbavaṇṇādīnaṃ dasannaṃ visesānaṃ nibbattanato saggasaṃvattanikā. |
Because it generates the ten special qualities of divine beauty and so on, which are supremely excellent, it leads to heaven. |
evarūpaṃ dakkhiṇaṃ dānaṃ patiṭṭhapetīti attho. |
He establishes such a meritorious offering, this is the meaning. |
♦ 92. pavaḍḍhissatīti vaḍḍhissati bahuṃ bhavissati. |
♦ 92. It will increase, it will increase, it will become much. |
sunisedhaṃ nisedheyyanti suṭṭhu nisiddhaṃ nisedheyyaṃ. |
I would well prohibit, I would prohibit what is well-prohibited. |
mūlaghaccanti mūlahataṃ. |
Cut off at the root, struck at the root. |
kharassarenāti pharusasaddena. |
With a harsh voice means with a rough voice. |
paṇavenāti vajjhabheriyā. |
With a proclamation drum means with a drum for announcing punishments. |
♦ 93. sīsāni nesaṃ chindissāmāti yesaṃ antamaso mūlakamuṭṭhimpi harissāma, tesaṃ tatheva sīsāni chindissāma, yathā koci haṭabhāvampi na jānissati, amhākaṃ dāni kimettha rājāpi evaṃ uṭṭhāya paraṃ māretīti ayaṃ nesaṃ adhippāyo. |
♦ 93. I will cut off their heads, of those from whom we will take even a handful of roots, we will cut off their heads right there, so that no one will even know that they have been plundered. Now, what of this king of ours who rises up and kills another? This is their intention. |
upakkamiṃsūti ārabhiṃsu. |
They undertook, they began. |
panthaduhananti panthaghātaṃ, panthe ṭhatvā corakammaṃ. |
Robbery on the highway means assault on the highway, acting as a thief while standing on the highway. |
♦ 94. na hi, devāti so kira cintesi — “ayaṃ rājā saccaṃ devāti mukhapaṭiññāya dinnāya mārāpeti, handāhaṃ musāvādaṃ karomī”ti, maraṇabhayā “na hi devā”ti avoca. |
♦ 94. No, Your Majesty. He, it is said, thought, “This king, when a verbal promise of ‘Yes, Your Majesty’ has been given, has him killed. Let me tell a lie.” Out of fear of death, he said, “No, Your Majesty.” |
♦ 96. ekidanti ettha idanti nipātamattaṃ, eke sattāti attho. |
♦ 96. A certain one, here "idan" is a mere particle; a certain being, this is the meaning. |
cārittanti micchācāraṃ. |
Wrong conduct means wrong conduct. |
abhijjhābyāpādāti abhijjhā ca byāpādo ca. |
Covetousness and ill will means both covetousness and ill will. |
micchādiṭṭhīti natthi dinnantiādikā antaggāhikā paccanīkadiṭṭhi. |
Wrong view means a view that holds to an extreme, a contrary view, that there is no giving, and so on. |
♦ 101. adhammarāgoti mātā mātucchā pitucchā mātulānītiādike ayuttaṭṭhāne rāgo. |
♦ 101. Unrighteous passion is passion for an improper object, such as one's mother, maternal aunt, paternal aunt, maternal uncle's wife, and so on. |
visamalobhoti paribhogayuttesupi ṭhānesu atibalavalobho. |
Unequal greed is excessively strong greed even for things that are proper to be enjoyed. |
micchādhammoti purisānaṃ purisesu itthīnañca itthīsu chandarāgo. |
Wrong practice is sexual desire of men for men and of women for women. |
♦ amatteyyatātiādīsu mātu hito matteyyo, tassa bhāvo matteyyatā, mātari sammā paṭipattiyā etaṃ nāmaṃ. |
♦ Not being dutiful to one's mother and so on, one who is good to one's mother is matteyyo; the state of that is matteyyatā. This is the name for right conduct towards one's mother. |
tassā abhāvo ceva tappaṭipakkhatā ca amatteyyatā. |
The absence of that and its opposite is amatteyyatā. |
apetteyyatādīsupi eseva nayo. |
This same method applies to not being dutiful to one's father and so on. |
na kule jeṭṭhāpacāyitāti kule jeṭṭhānaṃ apacitiyā nīcavuttiyā akaraṇabhāvo. |
Not showing respect to the elders in the family means not showing reverence, not showing lowliness, to the elders in the family. |
♦ dasavassāyukasamayavaṇṇanā |
♦ The description of the ten-year lifespan |
♦ 103. yaṃ imesanti yasmiṃ samaye imesaṃ. |
♦ 103. At which time these. |
alaṃpateyyāti patino dātuṃ yuttā. |
Fit to be a husband, fit to be given to a husband. |
imāni rasānīti imāni loke aggarasāni. |
These tastes are the highest tastes in the world. |
atibyādippissantīti ativiya dippissanti, ayameva vā pāṭho. |
They will shine exceedingly, they will shine very brightly, or this is the reading. |
kusalantipi na bhavissatīti kusalanti nāmampi na bhavissati, paññattimattampi na paññāyissatīti attho. |
Even the word "wholesome" will not exist, even the name "wholesome" will not exist; even a mere concept will not be known, this is the meaning. |
pujjā ca bhavissanti pāsaṃsā cāti pūjārahā ca bhavissanti pasaṃsārahā ca. |
They will be worthy of worship and praise, they will be worthy of worship and worthy of praise. |
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tadā kira manussā “asukena nāma mātā pahatā, pitā pahato, samaṇabrāhmaṇā jīvitā voropitā, kule jeṭṭhānaṃ atthibhāvampi na jānāti, aho puriso”ti tameva pūjessanti ceva pasaṃsissanti ca. |
At that time, it is said, people will worship and praise him, saying, “So-and-so has struck his mother, struck his father, deprived ascetics and brahmins of their lives, does not even know the existence of elders in his family. Oh, what a man!” |
♦ na bhavissati mātāti vāti ayaṃ mayhaṃ mātāti garucittaṃ na bhavissati. |
♦ There will not be a mother, or, the respectful thought, "This is my mother," will not exist. |
gehe mātugāmaṃ viya nānāvidhaṃ asabbhikathaṃ kathayamānā agāravupacārena upasaṅkamissanti. |
They will approach with disrespectful and improper behavior, speaking various kinds of unbecoming talk, like a woman in the house. |
mātucchādīsupi eseva nayo. |
This same method applies to a maternal aunt and so on. |
ettha ca mātucchāti mātubhaginī. |
And here, a maternal aunt means a mother's sister. |
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mātulānīti mātulabhariyā. |
The maternal uncle's wife means the wife of the maternal uncle. |
ācariyabhariyāti sippāyatanāni sikkhāpakassa ācariyassa bhariyā. |
The teacher's wife means the wife of the teacher who taught the arts. |
garūnaṃ dārāti cūḷapitumahāpituādīnaṃ bhariyā. |
The wives of the elders means the wives of the younger and older paternal uncles and so on. |
sambhedanti missībhāvaṃ, mariyādabhedaṃ vā. |
Mixture means mingling, or the breaking of boundaries. |
♦ tibbo āghāto paccupaṭṭhito bhavissatīti balavakopo punappunaṃ uppattivasena paccupaṭṭhito bhavissati. |
♦ A strong aversion will be present, a strong anger will be present by way of repeated arising. |
aparāni dve etasseva vevacanāni. |
The other two are synonyms for it. |
kopo hi cittaṃ āghātetīti āghāto. |
Anger, because it strikes the mind, is āghāto. |
attano ca parassa ca hitasukhaṃ byāpādetīti byāpādo. |
Because it destroys the welfare and happiness of oneself and others, it is byāpādo. |
manopadūsanato manopadosoti vuccati. |
Because it defiles the mind, it is called manopadoso. |
tibbaṃ vadhakacittanti piyamānassāpi paraṃ māraṇatthāya vadhakacittaṃ. |
A strong intention to kill means an intention to kill another, even one who is dear. |
tassa vatthuṃ dassetuṃ mātupi puttamhītiādi vuttaṃ. |
To show the basis for that, it is said, “A mother towards her son,” and so on. |
māgavikassāti migaluddakassa. |
Of a hunter means of a deer hunter. |
♦ 104. satthantarakappoti satthena antarakappo. |
♦ 104. The sword-interval-eon is an interval-eon with a sword. |
saṃvaṭṭakappaṃ appatvā antarāva lokavināso. |
The destruction of the world without reaching a contraction-eon. |
antarakappo ca nāmesa dubbhikkhantarakappo rogantarakappo satthantarakappoti tividho. |
And this interval-eon is of three kinds: the famine-interval-eon, the disease-interval-eon, and the sword-interval-eon. |
tattha lobhussadāya pajāya dubbhikkhantarakappo hoti. |
Therein, for a people dominated by greed, the famine-interval-eon occurs. |
mohussadāya rogantarakappo. |
For a people dominated by delusion, the disease-interval-eon. |
dosussadāya satthantarakappo. |
For a people dominated by hatred, the sword-interval-eon. |
tattha dubbhikkhantarakappena naṭṭhā yebhuyyena pettivisaye upapajjanti. |
Therein, those who are destroyed by the famine-interval-eon are for the most part reborn in the realm of the petas. |
kasmā? āhāranikantiyā balavattā. |
Why? Because of the strength of their attachment to food. |
rogantarakappena naṭṭhā yebhuyyena sagge nibbattanti kasmā? |
Those who are destroyed by the disease-interval-eon are for the most part reborn in heaven. Why? |
tesañhi “aho vataññesaṃ sattānaṃ evarūpo rogo na bhaveyyā”ti mettacittaṃ uppajjatīti. |
For in them the thought of loving-kindness arises, “Oh, may such a disease not befall other beings.” |
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satthantarakappena naṭṭhā yebhuyyena niraye upapajjanti. |
Those who are destroyed by the sword-interval-eon are for the most part reborn in hell. |
kasmā? aññamaññaṃ balavāghātatāya. |
Why? Because of their strong hatred for one another. |
♦ migasaññanti “ayaṃ migo, ayaṃ migo”ti saññaṃ. |
♦ The perception of a deer, the perception, "This is a deer, this is a deer." |
tiṇhāni satthāni hatthesu pātubhavissantīti tesaṃ kira hatthena phuṭṭhamattaṃ yaṃkiñci antamaso tiṇapaṇṇaṃ upādāya āvudhameva bhavissati. |
Sharp weapons will appear in their hands. It is said that whatever they touch with their hands, even a blade of grass, will become a weapon. |
mā ca mayaṃ kañcīti mayaṃ kañci ekapurisampi jīvitā mā voropayimha. |
Let us not deprive any of life, let us not deprive any single person of life. |
mā ca amhe kocīti amhepi koci ekapuriso jīvitā mā voropayittha. |
And let no one deprive us of life, and let no single person deprive us of life. |
yaṃnūna mayanti ayaṃ lokavināso paccupaṭṭhito, na sakkā dvīhi ekaṭṭhāne ṭhitehi jīvitaṃ laddhunti maññamānā evaṃ cintayiṃsu. |
What if we, this destruction of the world is at hand, it is not possible for two to live, having stood in one place. Thinking thus, they thought thus. |
vanagahananti vanasaṅkhātehi tiṇagumbalatādīhi gahanaṃ duppavesaṭṭhānaṃ. |
A dense forest means a place difficult to enter, dense with grass, bushes, vines, and so on, which are called a forest. |
rukkhagahananti rukkhehi gahanaṃ duppavesaṭṭhānaṃ. |
A dense thicket of trees means a place difficult to enter, dense with trees. |
nadīvidugganti nadīnaṃ antaradīpādīsu duggamanaṭṭhānaṃ. |
A difficult river crossing means a place difficult to cross in the middle of a river island and so on. |
pabbatavisamanti pabbatehi visamaṃ, pabbatesupi vā visamaṭṭhānaṃ. |
A rugged mountain means a mountain that is rugged, or a rugged place on a mountain. |
sabhāgāyissantīti yathā ahaṃ jīvāmi diṭṭhā bho sattā, tvampi tathā jīvasīti evaṃ sammodanakathāya attanā sabhāge karissanti. |
They will greet each other, just as I live, you have seen beings, you too live thus. Thus with words of greeting, they will make themselves friendly with each other. |
♦ āyuvaṇṇādivaḍḍhanakathāvaṇṇanā |
♦ The story of the increase of lifespan, beauty, and so on |
♦ 105. āyatanti mahantaṃ. |
♦ 105. Great. |
pāṇātipātā virameyyāmāti pāṇātipātato osakkeyyāma. |
Let us abstain from taking life, let us desist from taking life. |
pāṇātipātaṃ virameyyāmātipi sajjhāyanti, tattha pāṇātipātaṃ pajaheyyāmāti attho. |
They also recite, “Let us abstain from taking life,” and there the meaning is, “Let us abandon the taking of life.” |
vīsativassāyukāti mātāpitaro pāṇātipātā paṭiviratā, puttā kasmā vīsativassāyukā ahesunti khettavisuddhiyā. |
With a lifespan of twenty years, the parents abstained from taking life. Why were the sons with a lifespan of twenty years? Because of the purity of the field. |
tesañhi mātāpitaro sīlavanto jātā. |
For their parents were born virtuous. |
iti sīlagabbhe vaḍḍhitattā imāya khettavisuddhiyā dīghāyukā ahesuṃ. |
Thus, having been raised in a womb of virtue, they had a long lifespan because of this purity of the field. |
ye panettha kālaṃ katvā tattheva nibbattā, te attanova sīlasampattiyā dīghāyukā ahesuṃ. |
Those who died here and were reborn there had a long lifespan because of their own accomplishment of virtue. |
♦ assāmāti bhaveyyāma. |
♦ Let us be. |
cattārīsavassāyukātiādayo koṭṭhāsā adinnādānādīhi paṭiviratānaṃ vasena veditabbā. |
With a lifespan of forty years and so on, the sections should be understood in terms of those who have abstained from taking what is not given and so on. |
♦ saṅkharājauppattivaṇṇanā |
♦ The description of the arising of King Saṅkha |
♦ 106. icchāti mayhaṃ bhattaṃ dethāti evaṃ uppajjanakataṇhā. |
♦ 106. Desire means the craving that arises, "Give me my food." |
anasananti na asanaṃ avipphārikabhāvo kāyālasiyaṃ, bhattaṃ bhuttānaṃ bhattasammadapaccayā nipajjitukāmatājanako kāyadubbalabhāvoti attho. |
Not eating means not eating, the state of not being expansive, bodily laziness, the state of bodily weakness that makes one want to lie down due to the drowsiness from food after eating, this is the meaning. |
jarāti pākaṭajarā. |
Old age means manifest old age. |
kukkuṭasampātikāti ekagāmassa chadanapiṭṭhato uppatitvā itaragāmassa chadanapiṭṭhe patanasaṅkhāto kukkuṭasampāto. |
As far as a cock can fly, the flight of a cock is the flight from the roof of one village to the roof of another village. |
etāsu atthīti kukkuṭasampātikā. |
In these there is, thus it is kukkuṭasampātikā. |
“kukkuṭasampādikā”tipi pāṭho, gāmantarato gāmantaraṃ kukkuṭānaṃ padasā gamanasaṅkhāto kukkuṭasampādo etāsu atthīti attho. |
“kukkuṭasampādikā” is also a reading, meaning the journey of cocks from one village to another on foot is present in these, this is the meaning. |
ubhayampetaṃ ghananivāsataṃyeva dīpeti. |
Both of these indicate a dense population. |
avīci maññe phuṭo bhavissatīti avīcimahānirayo viya nirantarapūrito bhavissati. |
It seems Avīci will be filled, it will be filled without interruption like the great Avīci hell. |
♦ 107. “asītivassasahassāyukesu, bhikkhave, manussesu metteyyo nāma bhagavā loke uppajjissatī”ti na vaḍḍhamānakavasena vuttaṃ. |
♦ 107. “With a lifespan of eighty thousand years, O monks, in men, a Blessed One named Metteyya will arise in the world.” This is not said in terms of an increasing lifespan. |
na hi buddhā vaḍḍhamāne āyumhi nibbattanti, hāyamāne pana nibbattanti. |
For Buddhas are not born when the lifespan is increasing, but they are born when it is decreasing. |
tasmā yadā taṃ āyu vaḍḍhitvā asaṅkheyyataṃ patvā puna hāyamānaṃ asītivassasahassakāle ṭhassati, tadā uppajjissatīti attho. |
Therefore, when that lifespan, having increased to an incalculable number and then decreasing again, stands at eighty thousand years, then he will arise, this is the meaning. |
pariharissatīti idaṃ pana parivāretvā vicarantānaṃ vasena vuttaṃ. |
He will have as his retinue, this is said in terms of those who surround and follow him. |
yūpoti pāsādo. |
Yūpa means a palace. |
raññā mahāpanādena kārāpitoti raññā hetubhūtena tassatthāya sakkena devarājena vissakammadevaputtaṃ pesetvā kārāpito. |
Caused to be built by King Mahāpanāda, caused to be built for him by Sakka, the king of the devas, who sent the deva Vissakamma, with the king as the cause. |
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pubbe kira dve pitāputtā naḷakārā paccekabuddhassa naḷehi ca udumbarehi ca paṇṇasālaṃ kārāpetvā taṃ tattha vāsāpetvā catūhi paccayehi upaṭṭhahiṃsu. |
Formerly, it is said, two father and son reed-workers had a leaf-hut made of reeds and udumbara for a Paccekabuddha and, having made him live there, they attended on him with the four requisites. |
te kālaṃ katvā devaloke nibbattā. |
They, having died, were reborn in the celestial world. |
tesu pitā devalokeyeva aṭṭhāsi. |
Of them, the father remained in the celestial world. |
putto devalokā cavitvā surucissa rañño deviyā sumedhāya kucchismiṃ nibbatto. |
The son, having fallen from the celestial world, was reborn in the womb of Sumedhā, the queen of King Suruci. |
mahāpanādo nāma kumāro ahosi. |
A prince named Mahāpanāda was born. |
so aparabhāge chattaṃ ussāpetvā mahāpanādo nāma rājā jāto. |
He, in his later life, having raised the umbrella, became a king named Mahāpanāda. |
athassa puññānubhāvena sakko devarājā vissakammadevaputtaṃ rañño pāsādaṃ karohīti pahiṇi so tassa pāsādaṃ nimmini pañcavīsatiyojanubbedhaṃ sattaratanamayaṃ satabhūmakaṃ. |
Then, through the power of his merit, Sakka, the king of the devas, sent the deva Vissakamma, saying, “Build a palace for the king.” He built a palace for him, twenty-five yojanas high, made of the seven jewels, with a hundred stories. |
yaṃ sandhāya jātake vuttaṃ — |
With reference to which it is said in the Jātaka: |
♦ “panādo nāma so rājā, yassa yūpo suvaṇṇayo. |
♦ “Panāda was the name of that king, whose pillar was of gold. |
♦ tiriyaṃ soḷasubbedho, uddhamāhu sahassadhā. |
♦ Sixteen cubits wide, a thousand high they say. |
♦ sahassakaṇḍo satageṇḍu, dhajālu haritāmayo. |
♦ A thousand-branched, hundred-balled, green-bannered. |
♦ anaccuṃ tattha gandhabbā, cha sahassāni sattadhā. |
♦ There the gandhabbas danced, six thousand sevenfold. |
♦ evametaṃ tadā āsi, yathā bhāsasi bhaddaji. |
♦ Thus it was then, as you say, Bhaddaji. |
♦ sakko ahaṃ tadā āsiṃ, veyyāvaccakaro tavā”ti. |
♦ I was Sakka then, your attendant.” |
. |
. |
♦ so rājā tattha yāvatāyukaṃ vasitvā kālaṃ katvā devaloke nibbatti. |
♦ That king, having lived there for the duration of his life, died and was reborn in the celestial world. |
tasmiṃ devaloke nibbatte so pāsādo mahāgaṅgāya anusotaṃ pati. |
When he was reborn in that celestial world, that palace fell down the stream of the great Ganges. |
tassa dhurasopānasammukhaṭṭhāne payāgapatiṭṭhānaṃ nāma nagaraṃ māpitaṃ. |
At the place opposite its main staircase, a city named Payāgapatiṭṭhāna was built. |
thupikāsammukhaṭṭhāne koṭigāmo nāma. |
At the place opposite its spire, a village named Koṭigāma. |
aparabhāge amhākaṃ bhagavato kāle so naḷakāradevaputto devalokato cavitvā manussapathe bhaddajiseṭṭhi nāma hutvā satthu santike pabbajitvā arahattaṃ pāpuṇi. |
In a later time, in the time of our Blessed One, that son of a reed-worker deva, having fallen from the celestial world, was born in the human world as the merchant Bhaddaji and, having gone forth in the presence of the Teacher, he attained arahantship. |
so nāvāya gaṅgātaraṇadivase bhikkhusaṅghassa taṃ pāsādaṃ dassetīti vatthu vitthāretabbaṃ. |
The story should be detailed that on the day of crossing the Ganges by boat, he showed that palace to the assembly of monks. |
kasmā panesa pāsādo na antarahitoti? |
But why did this palace not disappear? |
itarassa ānubhāvā. |
Because of the power of the other. |
tena saddhiṃ puññaṃ katvā devaloke nibbattakulaputto anāgate saṅkho nāma rājā bhavissati. |
A son of a good family, having performed merit with him and been reborn in the celestial world, will in the future become a king named Saṅkha. |
tassa paribhogatthāya so pāsādo uṭṭhahissati, tasmā na antarahitoti. |
For his enjoyment, that palace will rise up. Therefore it did not disappear. |
♦ 108. ussāpetvāti taṃ pāsādaṃ uṭṭhāpetvā. |
♦ 108. Having raised means having raised that palace. |
ajjhāvasitvāti tattha vasitvā. |
Having dwelt means having lived there. |
taṃ datvā vissajjitvāti taṃ pāsādaṃ dānavasena datvā nirapekkho pariccāgavasena ca vissajjitvā. |
Having given that and relinquished it means having given that palace as a gift and having relinquished it without attachment. |
kassa ca evaṃ datvāti? |
And to whom was it thus given? |
samaṇādīnaṃ. tenāha — “samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānaṃ dānaṃ datvā”ti. |
To ascetics and so on. Therefore he said, “Having given a gift to ascetics, brahmins, the poor, the needy, beggars, and mendicants.” |
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kathaṃ pana so ekaṃ pāsādaṃ bahūnaṃ dassatīti? |
But how will he give one palace to many? |
evaṃ kirassa cittaṃ uppajjissati “ayaṃ pāsādo vippakiriyatū”ti. |
Thus, it is said, a thought will arise in him: "Let this palace be scattered." |
so khaṇḍakhaṇḍaso vippakirissati. |
It will be scattered into pieces. |
so taṃ alaggamānova hutvā “yo yattakaṃ icchati, so tattakaṃ gaṇhatū”ti dānavasena vissajjissati. |
He, without being attached to it, will relinquish it as a gift, saying, “Let him who wishes for as much as he wishes take that much.” |
tena vuttaṃ — “dānaṃ datvā metteyyassa bhagavato ... pe ... viharissatī”ti. |
Therefore it is said, “Having given a gift, he will live for the Blessed One Metteyya… and so on.” |
ettakena bhagavā vaṭṭagāmikusalassa anusandhiṃ dasseti. |
With this much, the Blessed One shows the connection with the wholesome that leads to the round of existence. |
♦ 109. idāni vivaṭṭagāmikusalassa anusandhiṃ dassento puna attadīpā, bhikkhave, viharathātiādimāha. |
♦ 109. Now, in order to show the connection with the wholesome that leads to release from the round of existence, he again says, “Be islands unto yourselves, O monks,” and so on. |
♦ bhikkhuno āyuvaṇṇādivaḍḍhanakathāvaṇṇanā |
♦ The story of the increase of the monk's lifespan, beauty, and so on |
♦ 110. idaṃ kho, bhikkhave, bhikkhuno āyusminti bhikkhave yaṃ vo ahaṃ āyunāpi vaḍḍhissathāti avocaṃ, tattha idaṃ bhikkhuno āyusmiṃ idaṃ āyukāraṇanti attho. |
♦ 110. This, O monks, is the lifespan of a monk. O monks, what I said to you, “You will increase in lifespan,” this is the cause of lifespan for a monk, this is the meaning. |
tasmā tumhehi āyunā vaḍḍhitukāmehi ime cattāro iddhipādā bhāvetabbāti dasseti. |
Therefore he shows that you, who wish to increase in lifespan, should develop these four bases of psychic power. |
♦ vaṇṇasminti yaṃ vo ahaṃ vaṇṇenapi vaḍḍhissathāti avocaṃ, idaṃ tattha vaṇṇakāraṇaṃ. |
♦ In beauty, what I said to you, “You will increase in beauty,” this is the cause of beauty there. |
sīlavato hi avippaṭisārādīnaṃ vasena sarīravaṇṇopi kittivasena guṇavaṇṇopi vaḍḍhati. |
For a virtuous person, the beauty of the body increases by way of non-remorse and so on, and the beauty of virtue by way of fame. |
tasmā tumhehi vaṇṇena vaḍḍhitukāmehi sīlasampannehi bhavitabbanti dasseti. |
Therefore he shows that you who wish to increase in beauty should be accomplished in virtue. |
♦ sukhasminti yaṃ vo ahaṃ sukhenapi vaḍḍhissathāti avocaṃ, idaṃ tattha vivekajaṃ pītisukhādinānappakārakaṃ jhānasukhaṃ. |
♦ In happiness, what I said to you, “You will increase in happiness,” this is the various kinds of jhāna-happiness, such as the bliss and happiness born of seclusion. |
tasmā tumhehi sukhena vaḍḍhitukāmehi imāni cattāri jhānāni bhāvetabbāni. |
Therefore, you who wish to increase in happiness should develop these four jhānas. |
♦ bhogasminti yaṃ vo ahaṃ bhogenapi vaḍḍhissathāti avocaṃ, ayaṃ so appamāṇānaṃ sattānaṃ appaṭikūlatāvaho sukhasayanādi ekādasānisaṃso sabbadisāvipphāritabrahmavihārabhogo. |
♦ In wealth, what I said to you, “You will increase in wealth,” this is the wealth of the divine abodes spread in all directions, which brings the eleven benefits, such as pleasant sleep, which is not repulsive to innumerable beings. |
tasmā tumhehi bhogena vaḍḍhitukāmehi ime brahmavihārā bhāvetabbā. |
Therefore, you who wish to increase in wealth should develop these divine abodes. |
♦ balasminti yaṃ vo ahaṃ balenapi vaḍḍhissathāti avocaṃ, idaṃ āsavakkhayapariyosāne uppannaṃ arahattaphalasaṅkhātaṃ balaṃ. |
♦ In strength, what I said to you, “You will increase in strength,” this is the strength called the fruit of arahantship, which arises at the end of the destruction of the cankers. |
tasmā tumhehi balena vaḍḍhitukāmehi arahattappattiyā yogo karaṇīyo. |
Therefore, you who wish to increase in strength should strive for the attainment of arahantship. |
♦ yathayidaṃ, bhikkhave, mārabalanti yathā idaṃ devaputtamāramaccumārakilesamārānaṃ balaṃ duppasahaṃ durabhisambhavaṃ, evaṃ aññaṃ loke ekabalampi na samanupassāmi. |
♦ Just as this, O monks, is the power of Māra, just as this power of the deva Māra, the Māra of death, and the Māra of the defilements is difficult to overcome, difficult to conquer, so I do not see any other single power in the world. |
tampi balaṃ idameva arahattaphalaṃ pasahati abhibhavati ajjhottharati. |
Even that power, this very fruit of arahantship, overcomes, conquers, and overwhelms. |
tasmā ettheva yogo karaṇīyoti dasseti. |
Therefore he shows that one should strive right here. |
♦ evamidaṃ puññanti evaṃ idaṃ lokuttarapuññampi yāva āsavakkhayā pavaḍḍhatīti vivaṭṭagāmikusalānusandhiṃ niṭṭhapento arahattanikūṭena desanaṃ niṭṭhapesi. |
♦ Thus this merit, thus this supramundane merit also increases up to the destruction of the cankers. Concluding the connection with the wholesome that leads to release from the round of existence, he concluded the discourse with the crown of arahantship. |
suttapariyosāne vīsati bhikkhusahassāni arahattaṃ pāpuṇiṃsu. |
At the end of the sutta, twenty thousand monks attained arahantship. |
caturāsīti pāṇasahassāni amatapānaṃ piviṃsūti. |
Eighty-four thousand beings drank the nectar of immortality. |
♦ sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya |
♦ In the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya |
♦ cakkavattisuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Cakkavatti Sutta is finished. |
♦ 4. aggaññasuttavaṇṇanā |
♦ 4. Explanation of the Aggañña Sutta |
♦ vāseṭṭhabhāradvājavaṇṇanā |
♦ The description of Vāseṭṭha and Bhāradvāja |
♦ 111. evaṃ me sutanti aggaññasuttaṃ. |
♦ 111. Thus have I heard, the Aggañña Sutta. |
tatrāyamanuttānapadavaṇṇanā — pubbārāme migāramātupāsādeti ettha ayaṃ anupubbikathā. |
Therein, this is the explanation of the terms that are not clear: in the Eastern Park, in the palace of Migāra's mother. Here is the sequential story. |
atīte satasahassakappamatthake ekā upāsikā padumuttaraṃ bhagavantaṃ nimantetvā buddhappamukhassa bhikkhusatasahassassa dānaṃ datvā bhagavato pādamūle nipajjitvā “anāgate tumhādisassa buddhassa aggupaṭṭhāyikā homī”ti patthanaṃ akāsi. |
In the past, a hundred thousand kalpas ago, a certain laywoman invited the Blessed One Padumuttara and, having given alms to a hundred thousand monks with the Buddha at their head, fell at the feet of the Blessed One and made an aspiration, “In the future, may I be the chief female supporter of a Buddha like you.” |
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sā kappasatasahassaṃ devesu ceva manussesu ca saṃsaritvā amhākaṃ bhagavato kāle bhaddiyanagare meṇḍakaseṭṭhiputtassa dhanañcayaseṭṭhino gehe sumanadeviyā kucchimhi paṭisandhiṃ gaṇhi. |
She, having wandered for a hundred thousand kalpas among gods and men, in the time of our Blessed One, took conception in the womb of Sumanadevī in the house of the merchant Dhanañcaya, the son of the merchant Meṇḍaka, in the city of Bhaddiya. |
jātakāle tassā visākhāti nāmaṃ akaṃsu. |
At the time of her birth, they gave her the name Visākhā. |
sā yadā bhagavā bhaddiyanagaraṃ āgamāsi, tadā pañcadāsisatehi saddhiṃ bhagavato paccuggamanaṃ katvā paṭhamadassanamhiyeva sotāpannā ahosi. |
She, when the Blessed One came to the city of Bhaddiya, went to meet the Blessed One with five hundred maidservants and, at the very first sight, she became a stream-enterer. |
♦ aparabhāge sāvatthiyaṃ migāraseṭṭhiputtassa puṇṇavaḍḍhanakumārassa gehaṃ gatā. |
♦ In her later life, she went to the house of Puṇṇavaḍḍhana-kumāra, the son of the merchant Migāra, in Sāvatthi. |
tattha naṃ migāraseṭṭhi mātuṭṭhāne ṭhapesi. |
There the merchant Migāra placed her in the position of his mother. |
tasmā migāramātāti vuccati. |
Therefore she is called 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 made for her. |
tasmiṃ piḷandhane catasso vajiranāḷiyo upayogaṃ agamaṃsu, muttānaṃ ekādasa nāḷiyo, pavāḷassa dvāvīsati nāḷiyo, maṇīnaṃ tettiṃsa nāḷiyo. |
In that ornament, four tubes of diamond were used, eleven tubes of pearls, twenty-two tubes of coral, and thirty-three tubes of jewels. |
iti etehi ca aññehi ca sattahi ratanehi niṭṭhānaṃ agamāsi. |
Thus it was completed with these and the other seven jewels. |
taṃ sīse paṭimukkaṃ yāva pādapiṭṭhiyā bhassati. |
When worn on the head, it hung down to the top of the feet. |
pañcannaṃ hatthīnaṃ balaṃ dhārayamānāva naṃ itthī dhāretuṃ sakkoti. |
Only a woman who could bear the strength of five elephants was able to wear it. |
sā aparabhāge dasabalassa aggupaṭṭhāyikā hutvā taṃ pasādhanaṃ vissajjetvā navahi koṭīhi bhagavato vihāraṃ kārayamānā karīsamatte bhūmibhāge pāsādaṃ kāresi . |
She, in her later life, having become the chief female supporter of the one of ten powers, gave away that ornament and, with nine crores, had a monastery built for the Blessed One, and had a palace built on a piece of land the size of a cow-pen. |
tassa uparibhūmiyaṃ pañca gabbhasatāni honti, heṭṭhimabhūmiyaṃ pañcāti gabbhasahassappaṭimaṇḍito ahosi. |
In its upper story there were five hundred chambers, and in its lower story five hundred, so it was adorned with a thousand chambers. |
sā “suddhapāsādova na sobhatī”ti taṃ parivāretvā pañca duvaḍḍhagehasatāni, pañca cūḷapāsādasatāni, pañca dīghasālasatāni ca kārāpesi. |
She, thinking, “A bare palace is not beautiful,” had it surrounded by five hundred two-storied houses, five hundred small palaces, and five hundred long halls built. |
| _ | |
vihāramaho catūhi māsehi niṭṭhānaṃ agamāsi. |
The monastery festival was completed in four months. |
♦ mātugāmattabhāve ṭhitāya visākhāya viya aññissā buddhasāsane dhanapariccāgo nāma natthi, purisattabhāve ṭhitassa anāthapiṇḍikassa viya aññassāti. |
♦ Just as there is no other such giving of wealth in the Buddha's dispensation by a woman as by Visākhā, who was in a female state, so there is no other such by a man as by Anāthapiṇḍika, who was in a male state. |
so hi catupaṇṇāsakoṭiyo vissajjetvā sāvatthiyā dakkhiṇabhāge anurādhapurassa mahāvihārasadise ṭhāne jetavanamahāvihāraṃ nāma kāresi. |
For he, having given away fifty-four crores, had the great Jetavana monastery built in a place like the Mahāvihāra of Anurādhapura, in the southern part of Sāvatthi. |
visākhā sāvatthiyā pācīnabhāge uttaradeviyā vihārasadise ṭhāne pubbārāmaṃ nāma kāresi. |
Visākhā had the Eastern Park built in the eastern part of Sāvatthi, in a place like the monastery of the northern queen. |
bhagavā imesaṃ dvinnaṃ kulānaṃ anukampāya sāvatthiṃ nissāya viharanto imesu dvīsu vihāresu nibaddhavāsaṃ vasi. |
The Blessed One, out of compassion for these two families, lived near Sāvatthi and had a fixed residence in these two monasteries. |
ekaṃ antovassaṃ jetavane vasati, ekaṃ pubbārāme. |
He would spend one rains-retreat in Jetavana, and one in the Eastern Park. |
tasmiṃ samaye pana bhagavā pubbārāme viharati. |
But at that time, the Blessed One was dwelling in the Eastern Park. |
tena vuttaṃ “pubbārāme migāramātupāsāde”ti. |
Therefore it is said, “in the Eastern Park, in the palace of Migāra's mother.” |
♦ vāseṭṭhabhāradvājāti vāseṭṭho ca sāmaṇero bhāradvājo ca. |
♦ Vāseṭṭha and Bhāradvāja means both the novice Vāseṭṭha and Bhāradvāja. |
bhikkhūsu parivasantīti te neva titthiyaparivāsaṃ vasanti, na āpattiparivāsaṃ. |
They are dwelling among the monks, they are not dwelling in the residence of heretics, nor in the residence for an offense. |
aparipuṇṇavassattā pana bhikkhubhāvaṃ patthayamānā vasanti. |
But because their years are not complete, they are dwelling, desiring the state of a monk. |
tenevāha “bhikkhubhāvaṃ ākaṅkhamānā”ti. |
Therefore he said, “desiring the state of a monk.” |
| s | |
ubhopi hete udiccabrāhmaṇamahāsālakule nibbattā, cattālīsa cattālīsa koṭivibhavā tiṇṇaṃ vedānaṃ pāragū majjhimanikāye vāseṭṭhasuttaṃ sutvā saraṇaṃ gatā, tevijjasuttaṃ sutvā pabbajitvā imasmiṃ kāle bhikkhubhāvaṃ ākaṅkhamānā parivasanti. |
Both of them were born in a great Udicca Brahmin family, with a fortune of forty crores each, and were masters of the three Vedas. Having heard the Vāseṭṭha Sutta in the Majjhima Nikāya, they took refuge. Having heard the Tevijja Sutta, they went forth and at this time are residing, desiring the state of a monk. |
abbhokāse caṅkamatīti uttaradakkhiṇena āyatassa pāsādassa puratthimadisābhāge pāsādacchāyāyaṃ yantarajjūhi ākaḍḍhiyamānaṃ ratanasatubbedhaṃ suvaṇṇāgghikaṃ viya anilapathe vidhāvantīhi chabbaṇṇāhi buddharasmīhi sobhamāno aparāparaṃ caṅkamati. |
He is walking up and down in the open, on the eastern side of the palace, which is long from north to south, in the shade of the palace, adorned with the six-colored Buddha-rays that stream forth in the path of the wind like a golden urn with a hundred jeweled spires being pulled by machine-ropes, he walks back and forth. |
♦ 113. anucaṅkamiṃsūti añjaliṃ paggayha onatasarīrā hutvā anuvattamānā caṅkamiṃsu. |
♦ 113. They walked behind him, with their hands folded in reverence and their bodies bowed, they walked behind him, following him. |
vāseṭṭhaṃ āmantesīti so tesaṃ paṇḍitataro gahetabbaṃ vissajjetabbañca jānāti, tasmā taṃ āmantesi. |
He addressed Vāseṭṭha, he was the wiser of the two and knew what should be taken and what should be left. Therefore he addressed him. |
tumhe khvatthāti tumhe kho attha. |
You are, you are indeed. |
brāhmaṇajaccāti, brāhmaṇajātikā. |
Of the Brahmin caste, of the Brahmin caste. |
brāhmaṇakulīnāti brāhmaṇesu kulīnā kulasampannā. |
Of a Brahmin family, of a Brahmin family, of good family. |
brāhmaṇakulāti brāhmaṇakulato, bhogādisampannaṃ brāhmaṇakulaṃ pahāyāti attho. |
From a Brahmin family, from a Brahmin family, having given up a Brahmin family endowed with wealth and so on, this is the meaning. |
na akkosantīti dasavidhena akkosavatthunā na akkosanti. |
Do they not revile, do they not revile with the ten kinds of objects of reviling? |
na paribhāsantīti nānāvidhāya paribhavakathāya na paribhāsantīti attho. |
Do they not abuse, do they not abuse with various kinds of abusive talk? This is the meaning. |
iti bhagavā “brāhmaṇā ime sāmaṇere akkosanti paribhāsantī”ti jānamānova pucchati. |
Thus the Blessed One, knowing that “the brahmins revile and abuse these novices,” asks. |
kasmā? ime mayā apucchitā paṭhamataraṃ na kathessanti, akathite kathā na samuṭṭhātīti kathāsamuṭṭhāpanatthāya. |
Why? Because if I do not ask, they will not speak first, and if they do not speak, the conversation will not arise. For the sake of starting a conversation. |
tagghāti ekaṃsavacane nipāto, ekaṃseneva no, bhante, brāhmaṇā akkosanti paribhāsantīti vuttaṃ hoti. |
Tagghā is a particle in the sense of a definite statement. It means, “Certainly, venerable sir, the brahmins revile and abuse us.” |
attarūpāyāti attano anurūpāya. |
In a manner befitting themselves, in a manner befitting themselves. |
paripuṇṇāyāti yathāruci padabyañjanāni āropetvā āropetvā paripūritāya. |
Complete, having added words and syllables at will, filled up. |
no aparipuṇṇāyāti antarā aṭṭhapitāya nirantaraṃ pavattāya. |
Not incomplete, proceeding continuously, not stopping in the middle. |
♦ kasmā pana brāhmaṇā ime sāmaṇere akkosantīti? |
♦ But why do the brahmins revile these novices? |
appatiṭṭhatāya. ime hi sāmaṇerā aggabrāhmaṇānaṃ puttā tiṇṇaṃ vedānaṃ pāragū jambudīpe brāhmaṇānaṃ antare pākaṭā sambhāvitā tesaṃ pabbajitattā aññe brāhmaṇaputtā pabbajiṃsu. |
Because of their instability. For these novices were the sons of the chief brahmins, masters of the three Vedas, famous and esteemed among the brahmins of Jambudīpa. Because of their going forth, other sons of brahmins went forth. |
atha kho brāhmaṇā “apatiṭṭhā mayaṃ jātā”ti imāya appatiṭṭhatāya gāmadvārepi antogāmepi te disvā “tumhehi brāhmaṇasamayo bhinno, muṇḍasamaṇakassa pacchato pacchato rasagiddhā hutvā vicarathā”tiādīni ceva pāḷiyaṃ āgatāni “brāhmaṇova seṭṭho vaṇṇo”tiādīni ca vatvā akkosanti. |
Then the brahmins, thinking, “We have become unstable,” out of this instability, seeing them at the village gate or within the village, revile them, saying, “You have broken the Brahmin tradition; you go about behind the shaven-headed ascetics, greedy for tastes,” and so on, and also what is stated in the Pāli, “The Brahmin alone is the superior class,” and so on. |
| _ | |
sāmaṇerā tesu akkosantesupi kopaṃ vā āghātaṃ vā akatvā kevalaṃ bhagavatā puṭṭhā “taggha no, bhante, brāhmaṇā akkosanti paribhāsantī”ti ārocesuṃ. |
The novices, though reviled by them, did not show anger or aversion, but only when asked by the Blessed One, they reported, “Certainly, venerable sir, the brahmins revile and abuse us.” |
atha ne bhagavā akkosanākāraṃ pucchanto yathā kathaṃ pana voti pucchati. |
Then the Blessed One, asking them the manner of their reviling, asks, “In what way, then, do they?” |
te ācikkhantā brāhmaṇā bhantetiādimāhaṃsu. |
They, explaining, said, “The brahmins, venerable sir,” and so on. |
♦ tattha seṭṭho vaṇṇoti jātigottādīnaṃ paññāpanaṭṭhāne brāhmaṇova seṭṭhoti dassenti. |
♦ Therein, the superior class, they show that in the place of proclaiming birth, lineage, and so on, the Brahmin alone is superior. |
hīnā aññe vaṇṇāti itare tayo vaṇṇā hīnā lāmakāti vadanti. |
The other classes are inferior, they say that the other three classes are inferior, low. |
sukkoti paṇḍaro. |
White means white. |
kaṇhoti kāḷako. |
Black means black. |
sujjhantīti jātigottādīnaṃ paññāpanaṭṭhāne sujjhanti. |
They are pure, in the place of proclaiming birth, lineage, and so on, they are pure. |
brahmuno puttāti mahābrahmuno puttā. |
Sons of Brahmā, sons of the great Brahmā. |
orasā mukhato jātāti ure vasitvā mukhato nikkhantā, ure katvā saṃvaḍḍhitāti vā orasā. |
Born from the mouth, born from the mouth after dwelling in the breast. Or, having been raised in the breast, they are legitimate sons. |
brahmajāti brahmato nibbattā. |
Born of Brahmā, sprung from Brahmā. |
brahmanimmitāti brahmunā nimmitā. |
Created by Brahmā, created by Brahmā. |
brahmadāyādāti brahmuno dāyādā. |
Heirs of Brahmā, heirs of Brahmā. |
hīnamattha vaṇṇaṃ ajjhupagatāti hīnaṃ vaṇṇaṃ ajjhupagatā attha. |
You have gone over to a lower class, you have gone over to a lower class. |
muṇḍake samaṇaketi nindantā jigucchantā vadanti, na muṇḍakamattañceva samaṇamattañca sandhāya. |
Shavelings, ascetics, they say this, despising and loathing them, not with reference to the mere state of being shaven-headed or an ascetic. |
ibbheti gahapatike. |
Householders. |
kaṇheti kāḷake. |
Black ones. |
bandhūti mārassa bandhubhūte mārapakkhike. |
Kinsmen of Māra, being on the side of Māra. |
pādāpacceti mahābrahmuno pādānaṃ apaccabhūte pādato jāteti adhippāyo. |
Born from the feet, born from the feet of the great Brahmā, this is the intention. |
♦ 114. “taggha vo, vāseṭṭha, brāhmaṇā porāṇaṃ assarantā evamāhaṃsū”ti ettha voti nipātamattaṃ, sāmivacanaṃ vā, tumhākaṃ brāhmaṇāti attho. |
♦ 114. “Surely, Vāseṭṭha, the brahmins, not remembering the ancient tradition, say so.” Here, "vo" is a mere particle, or a genitive case, meaning "your brahmins." |
porāṇanti porāṇakaṃ aggaññaṃ lokuppatticariyavaṃsaṃ. |
The ancient tradition means the ancient account of the supreme, the lineage of the origin of the world. |
assarantāti assaramānā. |
Not remembering means not remembering. |
idaṃ vuttaṃ hoti, ekaṃsena vo, vāseṭṭha, brāhmaṇā porāṇaṃ lokuppattiṃ ananussarantā ajānantā evaṃ vadantīti. |
This is what is meant: “Certainly, Vāseṭṭha, your brahmins, not remembering, not knowing the ancient origin of the world, say so.” |
| _ | |
“dissanti kho panā”ti evamādi tesaṃ laddhibhindanatthāya vuttaṃ. |
“But it is seen,” and so on, is said to refute their doctrine. |
tattha brāhmaṇiyoti brāhmaṇānaṃ puttappaṭilābhatthāya āvāhavivāhavasena kulaṃ ānītā brāhmaṇiyo dissanti. |
Therein, brahmin women, the brahmin women who have been brought into the family by marriage for the sake of obtaining sons for the brahmins, are seen. |
tā kho panetā aparena samayena utuniyopi honti, sañjātapupphāti attho. |
But they, at a later time, are also menstruous, that is, they have their monthly courses. |
gabbhiniyoti sañjātagabbhā. |
Pregnant means having conceived a child. |
vijāyamānāti puttadhītaro janayamānā. |
Giving birth means giving birth to sons and daughters. |
pāyamānāti dārake thaññaṃ pāyantiyo. |
Suckling means giving suck to their children. |
yonijāva samānāti brāhmaṇīnaṃ passāvamaggena jātā samānā. |
Being born from the womb, being born from the birth-canal of brahmin women. |
evamāhaṃsūti evaṃ vadanti. |
They say so, they say so. |
kathaṃ? “brāhmaṇova seṭṭho vaṇṇo ... pe ... brahmadāyādā”ti. |
How? “The Brahmin alone is the superior class… and so on… heirs of Brahmā.” |
yadi pana nesaṃ taṃ saccavacanaṃ siyā, brāhmaṇīnaṃ kucchi mahābrahmassa uro bhaveyya, brāhmaṇīnaṃ passāvamaggo mahābrahmuno mukhaṃ bhaveyya, na kho panetaṃ evaṃ daṭṭhabbaṃ. |
But if that were a true statement of theirs, the womb of a brahmin woman would be the breast of the great Brahmā, and the birth-canal of a brahmin woman would be the mouth of the great Brahmā. But this is not to be seen so. |
tenāha “te ca brahmūnañceva abbhācikkhantī”tiādi. |
Therefore he said, “And they misrepresent Brahmā,” and so on. |
♦ catuvaṇṇasuddhivaṇṇanā |
♦ The description of the purity of the four classes |
♦ ettāvatā “mayaṃ mahābrahmuno ure vasitvā mukhato nikkhantāti vattuṃ mā labhantū”ti imaṃ mukhacchedakavādaṃ vatvā puna cattāropi vaṇṇā kusale dhamme samādāya vattantāva sujjhantīti dassanatthaṃ cattārome, vāseṭṭha, vaṇṇātiādimāha. |
♦ Thus far, having spoken this refutation of the mouth, “Let them not get to say, ‘We, having dwelt in the breast of the great Brahmā, have come forth from his mouth,’” he now, in order to show that all four classes are purified by undertaking and practicing wholesome things, began the discourse, “These four classes, Vāseṭṭha,” and so on. |
akusalasaṅkhātāti akusalāti saṅkhātā akusalakoṭṭhāsabhūtā vā. |
Called unwholesome means called unwholesome, or being a part of the unwholesome class. |
esa nayo sabbattha. |
This method applies everywhere. |
na alamariyāti ariyabhāve asamatthā. |
Not noble, incapable of being noble. |
kaṇhāti pakatikāḷakā. |
Black, naturally black. |
kaṇhavipākāti vipākopi nesaṃ kaṇho dukkhoti attho. |
Of black result, their result is also black, painful, this is the meaning. |
khattiyepi teti khattiyamhipi te. |
Among the Khattiyas too, they, among the Khattiyas too. |
ekacceti ekasmiṃ. |
In a certain one, in one. |
esa nayo sabbattha. |
This method applies everywhere. |
♦ sukkāti nikkilesabhāvena paṇḍarā. |
♦ White, white because of the state of being free from defilements. |
sukkavipākāti vipākopi nesaṃ sukko sukhoti attho. |
Of white result, their result is also white, pleasant, this is the meaning. |
♦ 116. ubhayavokiṇṇesu vattamānesūti ubhayesu vokiṇṇesu missībhūtesu hutvā vattamānesu. |
♦ 116. Practicing in a mixed way, practicing while being mixed in both. |
katamesu ubhayesūti? |
In which both? |
kaṇhasukkesu dhammesu viññugarahitesu ceva viññuppasatthesu ca. |
In the dark and bright dhammas, those blamed by the wise and those praised by the wise. |
yadettha brāhmaṇā evamāhaṃsūti ettha etesu kaṇhasukkadhammesu vattamānāpi brāhmaṇā yadetaṃ evaṃ vadanti “brāhmaṇova seṭṭho vaṇṇo”tiādi. |
Wherein the brahmins say so, wherein even those who practice these dark and bright dhammas, the brahmins, say this, “The brahmin alone is the superior class,” and so on. |
taṃ nesaṃ viññū nānujānantīti ye loke paṇḍitā, te nānumodanti, na pasaṃsantīti attho. |
The wise do not approve of that, those who are wise in the world do not approve of it, they do not praise it, this is the meaning. |
taṃ kissa hetu? |
For what reason? |
imesañhi vāseṭṭhātiādimhi ayaṃ saṅkhepattho. |
Of these, Vāseṭṭha, and so on, this is the summary of the meaning. |
yaṃ vuttaṃ nānujānantīti, taṃ kasmāti ce? |
What is said, “The wise do not approve,” for what reason? |
yasmā imesaṃ catunnaṃ vaṇṇānaṃ yo bhikkhu arahaṃ ... pe ... sammadaññā vimutto, so tesaṃ aggamakkhāyati, te ca na evarūpā. |
Because of these four classes, whoever is a monk, an Arahant… and so on… a knower of the truth, liberated, he is declared to be the chief of them, and they are not of such a kind. |
tasmā nesaṃ viññū nānujānanti. |
Therefore the wise do not approve of them. |
♦ arahantiādipadesu cettha kilesānaṃ ārakattādīhi kāraṇehi arahaṃ. |
♦ In the passage beginning with "Arahant," he is an Arahant for reasons such as being far from the defilements. |
āsavānaṃ khīṇattā khīṇāsavo . |
One whose cankers are destroyed because his cankers are destroyed. |
satta sekkhā puthujjanakalyāṇakā ca brahmacariyavāsaṃ vasanti nāma. |
The seven learners and the good ordinary people are said to live the holy life. |
ayaṃ pana vutthavāsoti vusitavā. |
But this one has lived the life, so he has lived the life. |
catūhi maggehi catūsu saccesu parijānanādikaraṇīyaṃ kataṃ assāti katakaraṇīyo. |
He has done what was to be done in the four truths by the four paths, so he has done what was to be done. |
kilesabhāro ca khandhabhāro ca ohito assāti ohitabhāro. |
The burden of the defilements and the burden of the aggregates have been laid down by him, so he has laid down the burden. |
ohitoti ohārito. |
Laid down means put down. |
sundaro attho, sako vā attho sadattho, anuppatto sadattho etenāti anuppattasadattho. |
A beautiful goal, or one's own goal, a good goal. He has reached his own goal, so he has reached his own goal. |
bhavasaṃyojanaṃ vuccati taṇhā, sā parikkhīṇā assāti parikkhīṇabhavasaṃyojano. |
The fetter of existence is called craving; it is destroyed in him, so he is one whose fetter of existence is destroyed. |
sammadaññā vimuttoti sammā hetunā kāraṇena jānitvā vimutto. |
Liberated by right knowledge, liberated by knowing rightly, by reason, by cause. |
janetasminti jane etasmiṃ, imasmiṃ loketi attho. |
In this person, in this person, in this world, this is the meaning. |
diṭṭhe ceva dhamme abhisamparāyañcāti idhattabhāve ca parattabhāve. |
Both in this very life and in the life to come, in this state of being and in the next state of being. |
♦ 117. anantarāti antaravirahitā, attano kulena sadisāti attho. |
♦ 117. Uninterrupted means without a break, like his own family, this is the meaning. |
anuyuttāti vasavattino. |
Attendants means under their control. |
nipaccakāranti mahallakatarā nipaccakāraṃ dassenti. |
Respect, the older ones show respect. |
daharatarā abhivādanādīni karonti. |
The younger ones perform salutations and so on. |
tattha sāmīcikammanti taṃtaṃvattakaraṇādi anucchavikakammaṃ. |
Therein, proper conduct means suitable action, such as performing the various duties. |
♦ 118. niviṭṭhāti abhiniviṭṭhā acalaṭṭhitā. |
♦ 118. Established means firmly established, unshakably established. |
kassa pana evarūpā saddhā hotīti? |
But whose faith is of such a kind? |
sotāpannassa. so hi niviṭṭhasaddho asinā sīse chejjamānepi buddho abuddhoti vā, dhammo adhammoti vā, saṅgho asaṅghoti vā na vadati. |
A stream-enterer's. For he is of established faith; even if his head were to be cut off with a sword, he would not say that the Buddha is not a Buddha, or that the Dhamma is not the Dhamma, or that the Saṅgha is not the Saṅgha. |
patiṭṭhitasaddho hoti sūrambaṭṭho viya. |
He is of established faith, like Sūrambaṭṭha. |
♦ so kira satthu dhammadesanaṃ sutvā sotāpanno hutvā gehaṃ agamāsi. |
♦ He, it is said, having heard the Teacher's discourse on the Dhamma and become a stream-enterer, went 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.” |
sūrambaṭṭho cintesi “ahaṃ idāneva satthu santike dhammaṃ sutvā āgato, kiṃ nu kho bhavissatī”ti upasaṅkamitvā satthusaññāya vanditvā aṭṭhāsi. |
Sūrambaṭṭha thought, “I have just now heard the Dhamma from the Teacher and have come. What can this be?” He approached and, with the perception of the Teacher, paid homage and stood there. |
māro āha — “ambaṭṭha, yaṃ te mayā ‘rūpaṃ aniccaṃ ... pe ... viññāṇaṃ aniccanti kathitaṃ, taṃ dukkathitaṃ. |
Māra said, “Ambaṭṭha, what I said to you, ‘Form is impermanent… and so on… consciousness is impermanent,’ that was wrongly spoken. |
anupadhāretvāva hi mayā evaṃ vuttaṃ. |
For I said so without due consideration. |
tasmā tvaṃ ‘rūpaṃ niccaṃ ... pe ... viññāṇaṃ niccan’ti gaṇhāhī”ti. |
Therefore, you should take it as ‘Form is permanent… and so on… consciousness is permanent.’” |
| s | |
so cintesi — “aṭṭhānametaṃ yaṃ buddhā anupadhāretvā apaccakkhaṃ katvā kiñci katheyyuṃ, addhā ayaṃ mayhaṃ vicchindajananatthaṃ māro āgato”ti. |
He thought, “It is impossible that Buddhas should say anything without due consideration, without direct knowledge. Surely this Māra has come to cause me to waver.” |
tato naṃ “tvaṃ mārosī”ti āha. |
Then he said to him, “You are Māra.” |
so musāvādaṃ kātuṃ nāsakkhi. |
He was not able to tell a lie. |
“āma mārosmī”ti paṭijānāti. |
He admitted, “Yes, I am Māra.” |
“kasmā āgatosī”ti? |
“Why have you come?” |
tava saddhācālanatthanti āha. |
“To shake your faith,” he said. |
“kaṇha pāpima, tvaṃ tāva eko tiṭṭha, tādisānaṃ mārānaṃ satampi sahassampi satasahassampi mama saddhaṃ cāletuṃ asamatthaṃ, maggena āgatasaddhā nāma thirā silāpathaviyaṃ patiṭṭhitasineru viya acalā hoti, kiṃ tvaṃ etthā”ti accharaṃ pahari. |
“Black one, evil one, you alone stand there. A hundred, a thousand, a hundred thousand Māras like you are unable to shake my faith. The faith that has come by way of the path is firm, unshakable like Sineru established on the rocky earth. What are you here for?” He snapped his fingers. |
| s | |
so ṭhātuṃ asakkonto tattheva antaradhāyi. |
He, being unable to stand, disappeared right there. |
evarūpaṃ saddhaṃ sandhāyetaṃ vuttaṃ “niviṭṭhā”ti. |
With reference to such a faith, it is said, “established.” |
♦ mūlajātā patiṭṭhitāti maggamūlassa sañjātattā tena maggamūlena patiṭṭhitā. |
♦ Rooted and established, because the root of the path has arisen, it is established by that root of the path. |
daḷhāti thirā. |
Firm means steadfast. |
asaṃhāriyāti sunikhātaindakhīlo viya kenaci cāletuṃ asakkuṇeyyā. |
Unshakable, like a well-dug-in boundary post, it cannot be shaken by anyone. |
tassetaṃ kallaṃ vacanāyāti tassa ariyasāvakassa yuttametaṃ vattuṃ. |
It is proper for him to say, it is proper for that noble disciple to say. |
kinti? “bhagavatomhi putto oraso”ti evamādi. |
What? "I am the son of the Blessed One, the legitimate son," and so on. |
so hi bhagavantaṃ nissāya ariyabhūmiyaṃ jātoti bhagavato putto. |
For he, having been born in the noble plane depending on the Blessed One, is the son of the Blessed One. |
ure vasitvā mukhato nikkhantadhammaghosavasena maggaphalesu patiṭṭhitattā oraso mukhato jāto. |
Because he is established in the path and fruit by way of the sound of the Dhamma that has come forth from the mouth after dwelling in the breast, he is the legitimate son, born from the mouth. |
ariyadhammato jātattā ariyadhammena ca nimmitattā dhammajo dhammanimmito. |
Because he is born from the noble Dhamma and created by the noble Dhamma, he is born of the Dhamma, created by the Dhamma. |
navalokuttaradhammadāyajjaṃ arahatīti dhammadāyādo. |
He is worthy of the inheritance of the nine supramundane Dhammas, so he is an heir of the Dhamma. |
taṃ kissa hetūti yadetaṃ “bhagavatomhi putto”ti vatvā “dhammajo dhammanimmito”ti vuttaṃ, taṃ kasmāti ce? |
For what reason? What is said, “I am the son of the Blessed One,” and having said, “born of the Dhamma, created by the Dhamma,” why? |
idānissa atthaṃ dassento tathāgatassa hetantiādimāha. |
Now, to show its meaning, he begins, “For this is a name of the Tathāgata,” and so on. |
tattha “dhammakāyo itipī”ti kasmā tathāgato “dhammakāyo”ti vutto? |
Therein, “the body of Dhamma, so it is said,” why is the Tathāgata called “the body of Dhamma”? |
tathāgato hi tepiṭakaṃ buddhavacanaṃ hadayena cintetvā vācāya abhinīhari. |
For the Tathāgata, having considered the word of the Buddha, the Tepiṭaka, with his heart, brought it forth with his speech. |
tenassa kāyo dhammamayattā dhammova. |
Therefore his body, being made of Dhamma, is Dhamma itself. |
iti dhammo kāyo assāti dhammakāyo. |
Thus, he whose body is Dhamma is the body of Dhamma. |
dhammakāyattā eva brahmakāyo. |
Because he is the body of Dhamma, he is the body of Brahmā. |
dhammo hi seṭṭhatthena brahmāti vuccati. |
For Dhamma, because it is supreme, is called Brahmā. |
dhammabhūtoti dhammasabhāvo. |
Become Dhamma means of the nature of Dhamma. |
dhammabhūtattā eva brahmabhūto. |
Because he has become Dhamma, he has become Brahmā. |
♦ 119. ettāvatā bhagavā seṭṭhacchedakavādaṃ dassetvā idāni aparenapi nayena seṭṭhacchedakavādameva dassetuṃ hoti kho so, vāseṭṭha, samayotiādimāha. |
♦ 119. Thus far, the Blessed One, having shown the refutation of the supreme, now, in order to show the refutation of the supreme in another way as well, began with “There is, Vāseṭṭha, a time,” and so on. |
tattha saṃvaṭṭavivaṭṭakathā brahmajāle vitthāritāva. |
Therein, the talk on contraction and expansion is detailed in the Brahmajāla. |
itthattaṃ āgacchantīti itthabhāvaṃ manussattaṃ āgacchanti. |
They come to this state, they come to this state, the human state. |
tedha honti manomayāti te idha manussaloke nibbattamānāpi opapātikā hutvā maneneva nibbattāti manomayā. |
They are here mind-made, even though they are born here in the human world, having been spontaneously reborn, they are born of mind alone, thus they are mind-made. |
| p | |
brahmaloke viya idhāpi nesaṃ pītiyeva āhārakiccaṃ sādhetīti pītibhakkhā. |
As in the Brahma-world, here too rapture alone serves the purpose of food for them, thus they are eaters of rapture. |
eteneva nayena sayaṃpabhādīnipi veditabbānīti. |
In this same way, self-luminous and so on should be understood. |
♦ rasapathavipātubhāvavaṇṇanā |
♦ The description of the appearance of the earth's savor |
♦ 120. ekodakībhūtanti sabbaṃ cakkavāḷaṃ ekodakameva bhūtaṃ. |
♦ 120. It became a single mass of water, the whole universe became a single mass of water. |
andhakāroti tamo. |
Darkness means darkness. |
andhakāratimisāti cakkhuviññāṇuppattinivāraṇena andhabhāvakaraṇaṃ bahalatamaṃ. |
Pitch-darkness means a dense darkness that causes blindness by preventing the arising of eye-consciousness. |
samatanīti patiṭṭhahi samantato patthari. |
It spread, it was established, it spread all around. |
| p | |
payaso tattassāti tattassa khīrassa. |
Of boiled milk, of boiled milk. |
vaṇṇasampannāti vaṇṇena sampannā. |
Endowed with color, endowed with color. |
kaṇikārapupphasadiso hissā vaṇṇo ahosi. |
Its color, it is said, was like that of a kaṇikāra flower. |
gandhasampannāti gandhena sampannā dibbagandhaṃ vāyati. |
Endowed with scent, endowed with scent, it emits a divine scent. |
rasasampannāti rasena sampannā pakkhittadibbojā viya hoti. |
Endowed with taste, endowed with taste, it is like a divine food that has been put in. |
khuddamadhunti khuddakamakkhikāhi katamadhuṃ. |
Honey from small bees means honey made by small bees. |
aneḷakanti niddosaṃ makkhikaṇḍakavirahitaṃ. |
Without fault, free from the eggs of bees. |
lolajātikoti lolasabhāvo. |
Of a greedy nature means of a greedy nature. |
atītānantarepi kappe loloyeva. |
Even in the immediately preceding eon, he was greedy. |
ambhoti acchariyajāto āha. |
Oh, he said, being amazed. |
kimevidaṃ bhavissatīti vaṇṇopissā manāpo gandhopi, raso panassā kīdiso bhavissatīti attho. |
What will this be? Its color is pleasant, and its scent too. But what will its taste be like? This is the meaning. |
| _ | |
yo tattha uppannalobho, so rasapathaviṃ aṅguliyā sāyi, aṅguliyā gahetvā jivhagge ṭhapesi. |
He who had greed arisen there tasted the savor of the earth with his finger; having taken it with his finger, he placed it on the tip of his tongue. |
♦ acchādesīti jivhagge ṭhapitamattā satta rasaharaṇīsahassāni pharitvā manāpā hutvā tiṭṭhati. |
♦ It pervaded, as soon as it was placed on the tip of his tongue, it pervaded the seven thousand taste-nerves and stood there, being pleasant. |
taṇhā cassa okkamīti tattha cassa taṇhā uppajji. |
And craving arose in him, and craving arose in him there. |
♦ candimasūriyādipātubhāvavaṇṇanā |
♦ The description of the appearance of the sun, moon, and so on |
♦ 121. āluppakārakaṃ upakkamiṃsu paribhuñjitunti ālopaṃ katvā piṇḍe piṇḍe chinditvā paribhuñjituṃ ārabhiṃsu. |
♦ 121. They began to eat it in lumps, they began to eat it, having made it into lumps, breaking it into pieces. |
candimasūriyāti candimā ca sūriyo ca. |
The sun and moon means both the sun and the moon. |
pāturahesunti pātubhaviṃsu. |
They appeared, they appeared. |
♦ ko pana tesaṃ paṭhamaṃ pātubhavi, ko kasmiṃ vasati, kassa kiṃ pamāṇaṃ, ko upari, ko sīghaṃ gacchati, kati nesaṃ vīthiyo, kathaṃ caranti, kittake ṭhāne ālokaṃ karontīti? |
♦ But which of them appeared first? Who lives in which? What is the size of which? Who is above? Who goes faster? How many are their paths? How do they travel? In how many places do they give light? |
ubho ekato pātubhavanti. |
Both appear together. |
sūriyo paṭhamataraṃ paññāyati. |
The sun is perceived first. |
tesañhi sattānaṃ sayaṃpabhāya antarahitāya andhakāro ahosi. |
For those beings, when their self-luminosity had disappeared, there was darkness. |
te bhītatasitā “bhaddakaṃ vatassa sace āloko pātubhaveyyā”ti cintayiṃsu. |
They, frightened and terrified, thought, “It would be good if a light were to appear.” |
tato mahājanassa sūrabhāvaṃ janayamānaṃ sūriyamaṇḍalaṃ uṭṭhahi. |
Then the sun-disc rose, generating heroism in the great multitude. |
tenevassa sūriyoti nāmaṃ ahosi. |
For that very reason, its name was “sun.” |
tasmiṃ divasaṃ ālokaṃ katvā atthaṅgate puna andhakāro ahosi. |
When it had given light during the day and had set, there was darkness again. |
te “bhaddakaṃ vatassa sace añño āloko uppajjeyyā”ti cintayiṃsu. |
They thought, “It would be good if another light were to arise.” |
atha nesaṃ chandaṃ ñatvāva candamaṇḍalaṃ uṭṭhahi. |
Then the moon-disc rose, as if knowing their desire. |
tenevassa candoti nāmaṃ ahosi. |
For that very reason, its name was “moon.” |
♦ tesu cando antomaṇivimāne vasati. |
♦ Of them, the moon lives in an inner jewel-mansion. |
taṃ bahi rajatena parikkhittaṃ . |
It is surrounded on the outside by silver. |
ubhayampi sītalameva ahosi. |
Both were cool. |
sūriyo antokanakavimāne vasati. |
The sun lives in an inner golden mansion. |
taṃ bāhiraṃ phalikaparikkhittaṃ hoti. |
It is surrounded on the outside by crystal. |
ubhayampi uṇhameva. |
Both are hot. |
♦ pamāṇato cando ujukaṃ ekūnapaññāsayojano. |
♦ In size, the moon is forty-nine yojanas straight across. |
parimaṇḍalato tīhi yojanehi ūnadiyaḍḍhasatayojano. |
In circumference, it is one hundred and fifty yojanas minus three yojanas. |
sūriyo ujukaṃ paññāsayojano, parimaṇḍalato diyaḍḍhasatayojano. |
The sun is fifty yojanas straight across, and one hundred and fifty yojanas in circumference. |
♦ cando heṭṭhā, sūriyo upari, antarā nesaṃ yojanaṃ hoti. |
♦ The moon is below, the sun is above; between them is a yojana. |
candassa heṭṭhimantato sūriyassa uparimantato yojanasataṃ hoti. |
From the lower edge of the moon to the upper edge of the sun is a hundred yojanas. |
♦ cando ujukaṃ saṇikaṃ gacchati, tiriyaṃ sīghaṃ. |
♦ The moon moves slowly in a straight line, and quickly sideways. |
dvīsu passesu nakkhattatārakā gacchanti. |
The constellations and stars move on both sides. |
cando dhenu viya vacchaṃ taṃ taṃ nakkhattaṃ upasaṅkamati. |
The moon, like a cow to its calf, approaches each constellation. |
nakkhattāni pana attano ṭhānaṃ na vijahanti. |
But the constellations do not leave their own places. |
sūriyassa ujukaṃ gamanaṃ sīghaṃ, tiriyaṃ gamanaṃ dandhaṃ. |
The sun's straight-line motion is fast, its sideways motion is slow. |
so kāḷapakkhauposathato pāṭipadadivase yojanānaṃ satasahassaṃ candamaṇḍalaṃ ohāya gacchati. |
On the first day after the Uposatha of the dark fortnight, it leaves the moon-disc by a hundred thousand yojanas. |
atha cando lekhā viya paññāyati. |
Then the moon appears like a line. |
pakkhassa dutiyāya satasahassanti evaṃ yāva uposathadivasā satasahassaṃ satasahassaṃ ohāya gacchati. |
On the second day of the fortnight, by a hundred thousand, and so on, until the Uposatha day, it leaves by a hundred thousand each time. |
atha cando anukkamena vaḍḍhitvā uposathadivase paripuṇṇo hoti. |
Then the moon, having gradually increased, becomes full on the Uposatha day. |
puna pāṭipadadivase yojanānaṃ satasahassaṃ dhāvitvā gaṇhāti. |
Again, on the first day, it runs and catches up by a hundred thousand yojanas. |
dutiyāya satasahassanti evaṃ yāva uposathadivasā satasahassaṃ satasahassaṃ dhāvitvā gaṇhāti. |
On the second day, by a hundred thousand, and so on, until the Uposatha day, it runs and catches up by a hundred thousand each time. |
atha cando anukkamena hāyitvā uposathadivase sabbaso na paññāyati. |
Then the moon, having gradually decreased, is not seen at all on the Uposatha day. |
candaṃ heṭṭhā katvā sūriyo upari hoti. |
The sun is above, with the moon below. |
mahatiyā pātiyā khuddakabhājanaṃ viya candamaṇḍalaṃ pidhīyati. |
The moon-disc is covered like a small bowl by a large dish. |
majjhanhike gehacchāyā viya candassa chāyā na paññāyati. |
The moon's shadow is not seen, like the shadow of a house at noon. |
so chāyāya apaññāyamānāya dūre ṭhitānaṃ divā padīpo viya sayampi na paññāyati. |
Its shadow not being seen, it itself is not seen, like a lamp by day to those who are far away. |
♦ kati nesaṃ vīthiyoti ettha pana ajavīthi, nāgavīthi, govīthīti tisso vīthiyo honti. |
♦ How many are their paths? Here there are three paths: the goat's path, the elephant's path, and the cow's path. |
tattha ajānaṃ udakaṃ paṭikūlaṃ hoti, hatthināgānaṃ manāpaṃ. |
Therein, water is repulsive to goats, but pleasing to elephants. |
gunnaṃ sītuṇhasamatāya phāsu hoti. |
For cows, the balance of heat and cold is pleasant. |
tasmā yaṃ kālaṃ candimasūriyā ajavīthiṃ āruhanti, tadā devo ekabindumpi na vassati. |
Therefore, when the sun and moon ascend the goat's path, the god does not rain even a single drop. |
yadā nāgavīthiṃ ārohanti, tadā bhinnaṃ viya nabhaṃ paggharati. |
When they ascend the elephant's path, the sky pours as if it were broken. |
yadā govīthiṃ ārohanti, tadā utusamatā sampajjati. |
When they ascend the cow's path, the balance of the seasons is achieved. |
candimasūriyā chamāse sineruto bahi nikkhamanti, chamāse anto vicaranti. |
The sun and moon go out of Sineru for six months, and wander within for six months. |
te hi āsāḷhamāse sinerusamīpena vicaranti. |
For in the month of Āsāḷha, they wander near Sineru. |
tato pare dve māse nikkhamitvā bahi vicarantā paṭhamakattikamāse majjhena gacchanti. |
Then for the next two months they go out and, wandering outside, they go through the middle in the first month of Kattika. |
tato cakkavāḷābhimukhā gantvā tayo māse cakkavāḷasamīpena caritvā puna nikkhamitvā citramāse majjhena gantvā tato dve māse sinerubhimukhā pakkhanditvā puna āsāḷhe sinerusamīpena caranti. |
Then, going towards the Cakkavāḷa, they wander near the Cakkavāḷa for three months and, having gone out again, they go through the middle in the month of Citta. Then, for two months, they move towards Sineru and again, in Āsāḷha, they wander near Sineru. |
♦ kittake ṭhāne ālokaṃ karontīti? |
♦ In how many places do they give light? |
ekappahārena tīsu dīpesu ālokaṃ karonti. |
They give light in three continents at once. |
kathaṃ? imasmiñhi dīpe sūriyuggamanakālo pubbavidehe majjhanhiko hoti, uttarakurūsu atthaṅgamanakālo, aparagoyāne majjhimayāmo. |
How? When it is sunrise on this continent, it is noon in Pubbavideha, sunset in Uttarakuru, and midnight in Aparagoyāna. |
pubbavidehamhi uggamanakālo uttarakurūsu majjhanhiko, aparagoyāne atthaṅgamanakālo, idha majjhimayāmo. |
When it is sunrise in Pubbavideha, it is noon in Uttarakuru, sunset in Aparagoyāna, and midnight here. |
uttarakurūsu uggamanakālo aparagoyāne majjhanhiko, idha atthaṅgamanakālo, pubbavidehe majjhimayāmo. |
When it is sunrise in Uttarakuru, it is noon in Aparagoyāna, sunset here, and midnight in Pubbavideha. |
aparagoyānadīpe uggamanakālo idha majjhanhiko, pubbavidehe atthaṅgamanakālo, uttarakurūsu majjhimayāmoti. |
When it is sunrise on the continent of Aparagoyāna, it is noon here, sunset in Pubbavideha, and midnight in Uttarakuru. |
♦ nakkhattāni tārakarūpānīti kattikādinakkhattāni ceva sesatārakarūpāni ca candimasūriyehi saddhiṃyeva pāturahesuṃ. |
♦ The constellations and stars appeared together with the sun and moon. |
rattindivāti tato sūriyatthaṅgamanato yāva aruṇuggamanā ratti, aruṇuggamanato yāva sūriyatthaṅgamanā divāti evaṃ rattindivā paññāyiṃsu. |
Night and day, then from the setting of the sun until the rising of the dawn is night, and from the rising of the dawn until the setting of the sun is day. Thus night and day were distinguished. |
atha pañcadasa rattiyo aḍḍhamāso, dve aḍḍhamāsā māsoti evaṃ māsaḍḍhamāsā paññāyiṃsu. |
Then fifteen nights are a half-month, two half-months are a month. Thus months and half-months were distinguished. |
atha cattāro māsā utu, tayo utū saṃvaccharoti evaṃ utusaṃvaccharā paññāyiṃsu. |
Then four months are a season, three seasons are a year. Thus seasons and years were distinguished. |
♦ 122. vaṇṇavevaṇṇatā cāti vaṇṇassa vivaṇṇabhāvo. |
♦ 122. And a change of color, a change of color. |
tesaṃ vaṇṇātimānapaccayāti tesaṃ vaṇṇaṃ ārabbha uppannātimānapaccayā. |
Because of the conceit that arose in them concerning their color. |
mānātimānajātikānanti punappunaṃ uppajjamānātimānasabhāvānaṃ. |
Of those who are of a conceited and arrogant nature, who repeatedly arise. |
rasāya pathaviyāti sampannarasattā rasāti laddhanāmāya pathaviyā. |
Of the earth with savor, of the earth which had received the name "savor" because of its delicious taste. |
anutthuniṃsūti anubhāsiṃsu. |
They lamented, they uttered. |
aho rasanti aho amhākaṃ madhurarasaṃ antarahitaṃ. |
Oh, what a taste! Oh, our sweet taste has disappeared! |
aggaññaṃ akkharanti lokuppattivaṃsakathaṃ. |
The supreme letter, the story of the lineage of the origin of the world. |
anusarantīti anugacchanti. |
They follow, they follow after. |
♦ bhūmipappaṭakapātubhāvādivaṇṇanā |
♦ The description of the appearance of the earth-crust and so on |
♦ 123. evameva pāturahosīti ediso hutvā uṭṭhahi, antovāpiyaṃ udake chinne sukkhakalalapaṭalaṃ viya ca uṭṭhahi. |
♦ 123. It appeared just so, it arose having become like this, and it arose like a layer of dry mud in a pond when the water has dried up. |
♦ 124. padālatāti ekā madhurarasā bhaddālatā. |
♦ 124. Padālatā is a certain sweet-tasting, beautiful creeper. |
kalambukāti nāḷikā. |
Kalambukā means reeds. |
ahu vata noti madhurarasā vata no padālatā ahosi. |
Oh, that we had, oh, that we had a sweet-tasting padālatā creeper. |
ahāyi vata noti sā no etarahi antarahitāti. |
Oh, that we have lost it, it has now disappeared from us. |
♦ 125. akaṭṭhapākoti akaṭṭheyeva bhūmibhāge uppanno. |
♦ 125. Uncultivated means grown in an unploughed part of the earth. |
akaṇoti nikkuṇḍako. |
Without husk means without husk. |
athusoti nitthuso. |
Without chaff means without chaff. |
sugandhoti dibbagandhaṃ vāyati. |
Fragrant means it emits a divine fragrance. |
taṇḍulapphaloti suparisuddhaṃ paṇḍaraṃ taṇḍulameva phalati. |
With rice as its fruit, it bears as fruit only very pure, white rice. |
pakkaṃ paṭivirūḷhanti sāyaṃ gahitaṭṭhānaṃ pāto pakkaṃ hoti, puna virūḷhaṃ paṭipākatikameva gahitaṭṭhānaṃ na paññāyati. |
Ripe and re-grown, the place where it was taken in the evening is ripe in the morning; having grown again, the place where it was taken is just as it was before, it is not seen. |
nāpadānaṃ paññāyatīti alāyitaṃ hutvā anūnameva paññāyati. |
No sign of it is seen, having been cut, it is seen as undiminished. |
♦ itthipurisaliṅgādipātubhāvavaṇṇanā |
♦ The description of the appearance of the female and male signs and so on |
♦ 126. itthiyā cāti yā pubbe manussakāle itthī, tassa itthiliṅgaṃ pātubhavati, pubbe purisassa purisaliṅgaṃ. |
♦ 126. And of a woman, for her who was a woman in a previous human existence, the female sign appears; for him who was a man before, the male sign. |
mātugāmo nāma hi purisattabhāvaṃ labhanto anupubbena purisattapaccaye dhamme pūretvā labhati. |
For a woman, when she obtains a male existence, she obtains it by fulfilling the conditions for a male existence in due course. |
puriso itthattabhāvaṃ labhanto kāmesumicchācāraṃ nissāya labhati. |
A man, when he obtains a female existence, obtains it depending on sexual misconduct. |
tadā pana pakatiyā mātugāmassa itthiliṅgaṃ, purisassa purisaliṅgaṃ pāturahosi. |
But at that time, the female sign appeared for a woman by nature, and the male sign for a man. |
upanijjhāyatanti upanijjhāyantānaṃ olokentānaṃ. |
While they were gazing at each other, while they were looking. |
pariḷāhoti rāgapariḷāho. |
A burning passion, the burning of passion. |
seṭṭhinti chārikaṃ. |
Ashes. |
nibbuyhamānāyāti niyyamānāya. |
While it was being carried away, while it was being taken away. |
♦ 127. adhammasammatanti taṃ paṃsukhipanādi adhammoti sammataṃ. |
♦ 127. Considered unrighteous, that throwing of dust and so on was considered unrighteous. |
tadetarahi dhammasammatanti taṃ idāni dhammoti sammataṃ, dhammoti taṃ gahetvā vicaranti. |
Now it is considered righteous, now it is considered righteous; they go about taking it as righteous. |
tathā hi ekaccesu jānapadesu kalahaṃ kurumānā itthiyo “tvaṃ kasmā kathesi? |
For in some countries, women, when quarreling, say, "Why do you speak? |
yā gomayapiṇḍamattampi nālatthā”ti vadanti. |
You who did not even get a lump of cow-dung." |
pātabyatanti sevitabbataṃ. |
To be practiced. |
sannidhikārakanti sannidhiṃ katvā. |
Having made a store, having made a store. |
apadānaṃ paññāyitthāti chinnaṭṭhānaṃ ūnameva hutvā paññāyittha. |
A sign of it appeared, the place where it was cut appeared as diminished. |
saṇḍasaṇḍāti ekekasmiṃ ṭhāne kalāpabandhā viya gumbagumbā hutvā. |
In clumps, in each place, as if bound in sheaves, in clumps. |
♦ 128. mariyādaṃ ṭhapeyyāmāti sīmaṃ ṭhapeyyāma. |
♦ 128. Let us set a boundary, let us set a limit. |
yatra hi nāmāti yo hi nāma. |
For he who. |
pāṇinā pahariṃsūti tayo vāre vacanaṃ agaṇhantaṃ pāṇinā pahariṃsu. |
They struck with their hands, they struck with their hands him who did not take heed of their words three times. |
tadagge khoti taṃ aggaṃ katvā. |
From that time onwards. |
♦ mahāsammatarājavaṇṇanā |
♦ The description of the king Mahāsammata |
♦ 130. khīyitabbaṃ khīyeyyāti pakāsetabbaṃ pakāseyya khipitabbaṃ khipeyya, hāretabbaṃ hāreyyāti vuttaṃ hoti. |
♦ 130. He who should be blamed should be blamed, he who should be pointed out should be pointed out, he who should be banished should be banished, this is what is meant. |
yo nesaṃ sattoti yo tesaṃ satto. |
He who is their being, he who is their being. |
ko pana soti? |
But who is he? |
amhākaṃ bodhisatto. |
Our Bodhisatta. |
sālīnaṃ bhāgaṃ anupadassāmāti mayaṃ ekekassa khettato ambaṇambaṇaṃ āharitvā tuyhaṃ sālibhāgaṃ dassāma, tayā kiñci kammaṃ na kātabbaṃ, tvaṃ amhākaṃ jeṭṭhakaṭṭhāne tiṭṭhāti. |
We will give a portion of the rice, we will each bring a portion from our own fields and give you a portion of the rice. You do not have to do any work; you should be in the position of our chief. |
♦ 131. akkharaṃ upanibbattanti saṅkhā samaññā paññatti vohāro uppanno. |
♦ 131. A letter arose, a number, a designation, a concept, a term arose. |
khattiyo khattiyotveva dutiyaṃ akkharanti na kevalaṃ akkharameva, te panassa khettasāmino tīhi saṅkhehi abhisekampi akaṃsu. |
A Khattiya, a Khattiya, and a second letter, not only a letter, but they also performed his coronation with three conches, being the owners of his fields. |
rañjetīti sukheti pineti. |
He gladdens means he makes happy, he pleases. |
aggaññenāti agganti ñātena, agge vā ñātena lokuppattisamaye uppannena abhinibbatti ahosīti. |
By the supreme, by that which is known as the supreme, or by that which was known at the beginning, by that which arose at the time of the origin of the world, there was an arising. |
♦ brāhmaṇamaṇḍalādivaṇṇanā |
♦ The description of the Brahmin circle and so on |
♦ 132. vītaṅgārā vītadhūmāti pacitvā khāditabbābhāvato vigatadhūmaṅgārā. |
♦ 132. Without embers, without smoke, because there was no need to cook and eat, they were without smoke and embers. |
pannamusalāti koṭṭetvā pacitabbābhāvato patitamusalā. |
With pestles fallen, because there was no need to pound and cook, their pestles had fallen. |
ghāsamesamānāti bhikkhācariyavasena yāgubhattaṃ pariyesantā. |
Seeking food, seeking gruel and rice by way of begging. |
tamenaṃ manussā disvāti te ete manussā passitvā. |
The people, seeing them, those people, seeing them. |
anabhisambhuṇamānāti asahamānā asakkontā. |
Not being able to bear it, not being able, not being able. |
ganthe karontāti tayo vede abhisaṅkharontā ceva vācentā ca. |
Composing texts, composing and reciting the three Vedas. |
acchantīti vasanti, “acchentī”tipi pāṭho. |
They live, they dwell. "acchentī" is also a reading. |
esevattho. hīnasammatanti “mante dhārenti mante vācentī”ti kho, vāseṭṭha, idaṃ tena samayena hīnasammataṃ. |
This is the meaning. Considered low, “They preserve the mantras, they recite the mantras,” this, Vāseṭṭha, was considered low at that time. |
tadetarahi seṭṭhasammatanti taṃ idāni “ettake mante dhārenti ettake mante vācentī”ti seṭṭhasammataṃ jātaṃ. |
Now it is considered high, now it is considered high, "They preserve so many mantras, they recite so many mantras." |
brāhmaṇamaṇḍalassāti brāhmaṇagaṇassa. |
Of the Brahmin circle, of the Brahmin group. |
♦ 133. methunaṃ dhammaṃ samādāyāti methunadhammaṃ samādiyitvā. |
♦ 133. Having engaged in sexual intercourse, having engaged in the practice of sexual intercourse. |
visukammante payojesunti gorakkha vāṇijakammādike vissute uggate kammante payojesuṃ. |
They engaged in various occupations, they engaged in well-known, prominent occupations such as cattle-herding and trade. |
♦ 134. suddā suddāti tena luddācārakammakhuddācārakammunā suddaṃ suddaṃ lahuṃ lahuṃ kucchitaṃ gacchanti, vinassantīti attho. |
♦ 134. Vile, vile, by that practice of cruel and vile actions, they go to a vile, vile, low, low, despised state; they perish, this is the meaning. |
ahu khoti hoti kho. |
It was so. |
♦ 135. sakaṃ dhammaṃ garahamānoti na setacchattaṃ ussāpanamattena sujjhituṃ sakkāti evaṃ attano khattiyadhammaṃ nindamāno. |
♦ 135. Despising his own practice, thinking that it is not possible to be purified by the mere raising of the white umbrella, thus despising his own Khattiya practice. |
esa nayo sabbattha. |
This is the method everywhere. |
“imehi kho, vāseṭṭha, catūhi maṇḍalehī”ti iminā imaṃ dasseti “samaṇamaṇḍalaṃ nāma visuṃ natthi, yasmā pana na sakkā jātiyā sujjhituṃ, attano attano sammāpaṭipattiyā visuddhi hoti. |
“By these four circles, Vāseṭṭha,” by this he shows this: “There is no separate circle of ascetics. But since it is not possible to be purified by birth, there is purity by one’s own right practice. |
tasmā imehi catūhi maṇḍalehi samaṇamaṇḍalassa abhinibbatti hoti. |
Therefore, the arising of the circle of ascetics is from these four circles. |
imāni maṇḍalāni samaṇamaṇḍalaṃ anuvattanti, anuvattantāni ca dhammeneva anuvattanti, no adhammena. |
These circles follow the circle of ascetics, and in following it, they follow it by the Dhamma, not by what is not the Dhamma. |
samaṇamaṇḍalañhi āgamma sammāpaṭipattiṃ pūretvā suddhiṃ pāpuṇantī”ti. |
For, having come to the circle of ascetics, they fulfill the right practice and attain purity.” |
♦ duccaritādikathāvaṇṇanā |
♦ The discourse on wrong conduct and so on |
♦ 136. idāni yathājātiyā na sakkā sujjhituṃ, sammāpaṭipattiyāva sujjhanti, tamatthaṃ pākaṭaṃ karonto khattiyopi kho, vāseṭṭhāti desanaṃ ārabhi. |
♦ 136. Now, in order to make it clear that it is not possible to be purified by birth, but that they are purified only by right practice, he began the discourse, “A Khattiya also, Vāseṭṭha.” |
tattha micchādiṭṭhikammasamādānahetūti micchādiṭṭhivasena samādinnakammahetu, micchādiṭṭhikammassa vā samādānahetu. |
Therein, for the sake of undertaking the practice of wrong view, for the sake of the practice undertaken by way of wrong view, or for the sake of undertaking the practice of wrong view. |
♦ 137. dvayakārīti kālena kusalaṃ karoti, kālena akusalanti evaṃ ubhayakārī. |
♦ 137. One who does both means one who at times does good and at times does evil, thus one who does both. |
sukhadukkhappaṭisaṃvedī hotīti ekakkhaṇe ubhayavipākadānaṭṭhānaṃ nāma natthi. |
He experiences pleasure and pain means that there is no such thing as the dual results [of good and evil] ripening in one and the same moment. |
yena pana akusalaṃ bahuṃ kataṃ hoti, kusalaṃ mandaṃ, so taṃ kusalaṃ nissāya khattiyakule vā brāhmaṇakule vā nibbattati. |
But one by whom much evil and little good has been done is reborn, through the influence of that good, in a warrior family or a brahmin family. |
atha naṃ akusalakammaṃ kāṇampi karoti khujjampi pīṭhasappimpi. |
Then the evil kamma makes him one-eyed, or a hunchback, or a cripple. |
so rajjassa vā anaraho hoti, abhisittakāle vā evaṃbhūto bhoge paribhuñjituṃ na sakkoti. |
He is unfit for the throne, or, although consecrated, being such, he is unable to enjoy his possessions. |
aparassa maraṇakāle dve balavamallā viya te dvepi kusalākusalakammāni upaṭṭhahanti. |
For another, at the time of death, like two strong wrestlers, both his good and evil kammas present themselves. |
tesu akusalaṃ balavataraṃ hoti, taṃ kusalaṃ paṭibāhitvā tiracchānayoniyaṃ nibbattāpeti. |
Among them, the evil is stronger; overcoming the good, it causes him to be reborn in the womb of an animal. |
kusalakammampi pavattivedanīyaṃ hoti. |
The good kamma too brings its ripening in the course of his life. |
tamenaṃ maṅgalahatthiṃ vā karonti maṅgalāssaṃ vā maṅgalausabhaṃ vā. |
They make him a state elephant, or a state horse, or a state bull. |
so sampattiṃ anubhavati . |
He enjoys good fortune. |
idaṃ sandhāya vuttaṃ “sukhadukkhappaṭisaṃvedī hotī”ti. |
It is with reference to this that it was said, “he experiences pleasure and pain.” |
♦ bodhipakkhiyabhāvanāvaṇṇanā |
♦ Description of the Development of the Factors of Enlightenment |
♦ 138. sattannaṃ bodhipakkhiyānanti “cattāro satipaṭṭhānā”ti ādikoṭṭhāsavasena sattannaṃ, paṭipāṭiyā pana sattatiṃsāya bodhipakkhiyānaṃ dhammānaṃ . |
♦ 138. Of the seven factors of enlightenment means, of the seven divisions beginning with "the four foundations of mindfulness," and in sequence, the thirty-seven things that are factors of enlightenment. |
bhāvanamanvāyāti bhāvanaṃ anugantvā, paṭipajjitvāti attho. |
Following the development means following after the development, that is to say, having practiced. |
parinibbāyatīti kilesaparinibbānena parinibbāyati. |
He attains final Nibbāna means he attains final Nibbāna through the final Nibbāna of the defilements. |
iti bhagavā cattāro vaṇṇe dassetvā vinivattetvā paṭividdhacatusaccaṃ khīṇāsavameva devamanussesu seṭṭhaṃ katvā dassesi. |
Thus the Blessed One, having shown the four classes and turned them back, showed the one who has penetrated the four truths, the one whose cankers are destroyed, as the highest among gods and humans. |
♦ 140. idāni tamevatthaṃ lokasammatassa brahmunopi vacanadassanānusārena daḷhaṃ katvā dassento imesañhi vāseṭṭha catunnaṃ vaṇṇānantiādimāha. |
♦ 140. Now, to firmly establish that very meaning in accordance with the words of Brahma, who is esteemed by the world, he said, "For these four classes, Vāseṭṭha," and so on. |
“brahmunāpesā”tiādi ambaṭṭhasutte vitthāritaṃ. |
"By Brahma also" and so on is explained in detail in the Ambaṭṭha Sutta. |
iti bhagavā ettakena iminā kathāmaggena seṭṭhacchedakavādameva dassetvā suttantaṃ vinivattetvā arahattanikūṭena desanaṃ niṭṭhāpesi. |
Thus the Blessed One, having shown the doctrine of the highest distinction by this much of the discourse, turned the sutta back and concluded the teaching with the pinnacle of Arahantship. |
attamanā vāseṭṭhabhāradvājāti vāseṭṭhabhāradvāja sāmaṇerāpi hi sakamanā tuṭṭhamanā “sādhu, sādhū”ti bhagavato bhāsitaṃ abhinandiṃsu. |
Vāseṭṭha and Bhāradvāja were pleased means that the novices Vāseṭṭha and Bhāradvāja, with delighted and joyful minds, applauded the Blessed One’s words, saying, "Excellent, excellent." |
idameva suttantaṃ āvajjantā anumajjantā saha paṭisambhidāhi arahattaṃ pāpuṇiṃsūti. |
Reflecting upon and considering this very sutta, they attained Arahantship together with the analytical knowledges. |
♦ sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya |
♦ From the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya |
♦ aggaññasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Aggañña Sutta is finished. |
♦ 5. sampasādanīyasuttavaṇṇanā |
♦ 5. Explanation of the Sampasādanīya Sutta |
♦ sāriputtasīhanādavaṇṇanā |
♦ Explanation of Sāriputta's Lion's Roar |
♦ 141. evaṃ me sutanti sampasādanīyasuttaṃ. |
♦ 141. Thus have I heard is the Sampasādanīya Sutta. |
tatrāyamanuttānapadavaṇṇanā — nāḷandāyanti nāḷandāti evaṃnāmake nagare, taṃ nagaraṃ gocaragāmaṃ katvā. |
Therein, this is the explanation of the difficult words — In Nāḷandā means in the city named Nāḷandā; having made that city a resort for alms. |
pāvārikambavaneti dussapāvārikaseṭṭhino ambavane. |
In Pāvārika's mango grove means in the mango grove of the merchant Pāvārika, the cloth-merchant. |
taṃ kira tassa uyyānaṃ ahosi. |
It seems that was his park. |
so bhagavato dhammadesanaṃ sutvā bhagavati pasanno tasmiṃ uyyāne kuṭileṇamaṇḍapādipaṭimaṇḍitaṃ bhagavato vihāraṃ katvā niyyātesi. |
He, having heard the Blessed One's teaching of the Dhamma, became confident in the Blessed One, and in that park, he had a monastery built for the Blessed One, adorned with huts, halls, and so on, and dedicated it. |
so vihāro jīvakambavanaṃ viya “pāvārikambavana”ntveva saṅkhyaṃ gato, tasmiṃ pāvārikambavane viharatīti attho. |
That monastery, like Jīvaka's mango grove, came to be known as "Pāvārika's mango grove"; he dwells in that Pāvārika's mango grove, that is the meaning. |
bhagavantaṃ etadavoca — “evaṃpasanno ahaṃ, bhante, bhagavatī”ti. |
He said this to the Blessed One: "So confident am I, venerable sir, in the Blessed One." |
kasmā evaṃ avoca? |
Why did he say this? |
attano uppannasomanassapavedanatthaṃ. |
To express the joy that had arisen in him. |
♦ tatrāyamanupubbikathā — thero kira taṃdivasaṃ kālasseva sarīrappaṭijagganaṃ katvā sunivatthanivāsano pattacīvaramādāya pāsādikehi abhikkantādīhi devamanussānaṃ pasādaṃ āvahanto nāḷandavāsīnaṃ hitasukhamanubrūhayanto piṇḍāya pavisitvā pacchābhattaṃ piṇḍapātapaṭikkanto vihāraṃ gantvā satthu vattaṃ dassetvā satthari gandhakuṭiṃ paviṭṭhe satthāraṃ vanditvā attano divāṭṭhānaṃ agamāsi. |
♦ Herein is the sequence of events: The Elder, it seems, on that day, having attended to his bodily needs early in the morning, having dressed neatly, taking his bowl and robe, inspiring faith in gods and men with his graceful approach, etc., and promoting the welfare and happiness of the people of Nāḷandā, entered for alms. After the meal, having returned from his alms round and gone to the monastery, having shown his duty to the Teacher, and when the Teacher had entered the fragrant chamber, having paid homage to the Teacher, he went to his own day-quarters. |
tattha saddhivihārikantevāsikesu vattaṃ dassetvā paṭikkantesu divāṭṭhānaṃ sammajjitvā cammakkhaṇḍaṃ paññapetvā udakatumbato udakena hatthapāde sītale katvā tisandhipallaṅkaṃ ābhujitvā kālaparicchedaṃ katvā phalasamāpattiṃ samāpajji. |
There, after his co-residents and pupils had shown their duties and departed, having swept the day-quarters, spread out a piece of leather, and cooled his hands and feet with water from a water pot, he sat cross-legged with three folds, and having set a time limit, he entered into the attainment of fruition. |
♦ so yathāparicchinnakālavasena samāpattito vuṭṭhāya attano guṇe anussaritumāraddho. |
♦ He, having emerged from the attainment at the predetermined time, began to recollect his own virtues. |
athassa guṇe anussarato sīlaṃ āpāthamāgataṃ. |
Then, as he was recollecting his virtues, his virtue came to mind. |
tato paṭipāṭiyāva samādhi paññā vimutti vimuttiñāṇadassanaṃ paṭhamaṃ jhānaṃ dutiyaṃ jhānaṃ tatiyaṃ jhānaṃ catutthaṃ jhānaṃ ākāsānañcāyatanasamāpatti viññānañcāyatanasamāpatti ākiñcaññāyatanasamāpatti nevasaññānāsaññāyatanasamāpatti vipassanāñāṇaṃ manomayiddhiñāṇaṃ iddhividhañāṇaṃ dibbasotañāṇaṃ cetopariyañāṇaṃ pubbenivāsānussatiñāṇaṃ dibbacakkhuñāṇaṃ ... pe ... sotāpattimaggo sotāpattiphalaṃ ... pe ... arahattamaggo arahattaphalaṃ atthapaṭisambhidā dhammapaṭisambhidā niruttipaṭisambhidā paṭibhānapaṭisambhidā sāvakapāramīñāṇaṃ. |
Then, in order, concentration, wisdom, liberation, the knowledge and vision of liberation, the first jhāna, the second jhāna, the third jhāna, the fourth jhāna, the attainment of the sphere of infinite space, the attainment of the sphere of infinite consciousness, the attainment of the sphere of nothingness, the attainment of the sphere of neither perception nor non-perception, the knowledge of insight, the knowledge of the mind-made body, the knowledge of the kinds of psychic power, the knowledge of the divine ear, the knowledge of others' minds, the knowledge of recollecting past lives, the knowledge of the divine eye... and so on... the path of stream-entry, the fruit of stream-entry... and so on... the path of arahantship, the fruit of arahantship, the analytical knowledge of meaning, the analytical knowledge of the Dhamma, the analytical knowledge of language, the analytical knowledge of ready-wit, the knowledge of the perfections of a disciple. |
ito paṭṭhāya kappasatasahassādhikassa asaṅkhyeyyassa upari anomadassībuddhassa pādamūle kataṃ abhinīhāraṃ ādiṃ katvā attano guṇe anussarato yāva nisinnapallaṅkā guṇā upaṭṭhahiṃsu. |
From this point, starting with the aspiration made at the feet of the Buddha Anomadassī over a hundred thousand and an incalculable number of eons ago, as he recollected his own virtues, the virtues up to the very seat he was on arose in him. |
♦ evaṃ thero attano guṇe anussaramāno guṇānaṃ pamāṇaṃ vā paricchedaṃ vā daṭṭhuṃ nāsakkhi. |
♦ Thus the elder, recollecting his own virtues, was not able to see a measure or a limit of his virtues. |
so cintesi — “mayhaṃ tāva padesañāṇe ṭhitassa sāvakassa guṇānaṃ pamāṇaṃ vā paricchedo vā natthi. |
He thought: "For me, a disciple standing in partial knowledge, there is no measure or limit to my virtues. |
ahaṃ pana yaṃ satthāraṃ uddissa pabbajito, kīdisā nu kho tassa guṇā”ti dasabalassa guṇe anussarituṃ āraddho. |
But I, for the sake of which Teacher I went forth, what kind of virtues must he have?" And he began to recollect the virtues of the one with the ten powers. |
so bhagavato sīlaṃ nissāya, samādhiṃ paññaṃ vimuttiṃ vimuttiñāṇadassanaṃ nissāya, cattāro satipaṭṭhāne nissāya, cattāro sammappadhāne cattāro iddhipāde cattāro magge cattāri phalāni catasso paṭisambhidā catuyoniparicchedakañāṇaṃ cattāro ariyavaṃse nissāya dasabalassa guṇe anussaritumāraddho. |
He began to recollect the virtues of the one with the ten powers by relying on the Blessed One's virtue, concentration, wisdom, liberation, knowledge and vision of liberation; by relying on the four foundations of mindfulness, the four right efforts, the four bases of psychic power, the four paths, the four fruits, the four analytical knowledges, the knowledge of the classification of the four wombs, the four noble lineages. |
♦ tathā pañca padhāniyaṅgāni, pañcaṅgikaṃsammāsamādhiṃ, pañcindriyāni, pañca balāni, pañca nissaraṇiyā dhātuyo, pañca vimuttāyatanāni, pañca vimuttiparipācaniyā paññā, cha sāraṇīye dhamme, cha anussatiṭṭhānāni, cha gārave, cha nissaraṇiyā dhātuyo, cha satatavihāre, cha anuttariyāni, cha nibbedhabhāgiyā paññā, cha abhiññā, cha asādhāraṇañāṇāni, satta aparihāniye dhamme, satta ariyadhanāni, satta bojjhaṅge, satta sappurisadhamme, satta nijjaravatthūni, satta paññā, satta dakkhiṇeyyapuggale, satta khīṇāsavabalāni, aṭṭha paññāpaṭilābhahetū, aṭṭha sammattāni, aṭṭha lokadhammātikkame, aṭṭha ārambhavatthūni, aṭṭha akkhaṇadesanā, aṭṭha mahāpurisavitakke, aṭṭha abhibhāyatanāni, aṭṭha vimokkhe, nava yonisomanasikāramūlake dhamme, nava pārisuddhipadhāniyaṅgāni, nava sattāvāsadesanā, nava āghātappaṭivinaye, nava paññā, nava nānattāni, nava anupubbavihāre, dasa nāthakaraṇe dhamme, dasa kasiṇāyatanāni, dasa kusalakammapathe, dasa tathāgatabalāni, dasa sammattāni, dasa ariyavāse, dasa asekkhadhamme, ekādasa mettānisaṃse, dvādasa dhammacakkākāre, terasa dhutaṅgaguṇe, cuddasa buddhañāṇāni, pañcadasa vimuttiparipācaniye dhamme, soḷasavidhaṃ ānāpānassatiṃ, aṭṭhārasa buddhadhamme, ekūnavīsati paccavekkhaṇañāṇāni, catucattālīsa ñāṇavatthūni, paropaṇṇāsa kusaladhamme, sattasattati ñāṇavatthūni, catuvīsatikoṭisatasahassasamāpattisañcaramahāvajirañāṇaṃ nissāya dasabalassa guṇe anussarituṃ ārabhi. |
♦ Likewise, the five constituents of striving, the five-factored right concentration, the five faculties, the five powers, the five emancipating elements, the five spheres of liberation, the five wisdoms conducive to the ripening of liberation, the six principles of cordiality, the six bases of recollection, the six things to be revered, the six emancipating elements, the six constant abidings, the six unsurpassed things, the six wisdoms leading to penetration, the six super-knowledges, the six unique knowledges, the seven qualities that prevent decline, the seven noble treasures, the seven factors of enlightenment, the seven qualities of a good person, the seven grounds for purification, the seven wisdoms, the seven persons worthy of offerings, the seven powers of one whose cankers are destroyed, the eight causes for the attainment of wisdom, the eight rightnesses, the eight transcendences of worldly conditions, the eight grounds for initiative, the eight untimely teachings, the eight thoughts of a great man, the eight spheres of mastery, the eight liberations, the nine things rooted in wise attention, the nine constituents of purity and striving, the nine teachings on the abodes of beings, the nine ways of subduing resentment, the nine wisdoms, the nine diversities, the nine successive abodes, the ten protecting qualities, the ten kasina-spheres, the ten paths of wholesome action, the ten powers of a Tathāgata, the ten rightnesses, the ten noble dwellings, the ten qualities of one beyond training, the eleven benefits of loving-kindness, the twelve aspects of the Wheel of Dhamma, the thirteen ascetic qualities, the fourteen knowledges of a Buddha, the fifteen qualities conducive to the ripening of liberation, the sixteen kinds of mindfulness of breathing, the eighteen qualities of a Buddha, the nineteen knowledges of review, the forty-four bases of knowledge, the fifty-plus wholesome states, the seventy-seven bases of knowledge, and relying on the great diamond-like knowledge of the sequence of attainments of twenty-four hundred thousand kotis, he began to recollect the virtues of the one with the ten powers. |
♦ tasmiṃyeva ca divāṭṭhāne nisinnoyeva upari “aparaṃ pana, bhante, etadānuttariyan”ti āgamissanti soḷasa aparampariyadhammā, tepi nissāya anussarituṃ ārabhi. |
♦ And on that very day, while seated, the sixteen "further more, venerable sir, this is unsurpassed" qualities that will come later, relying on them too he began to recollect. |
so “kusalapaññattiyaṃ anuttaro mayhaṃ satthā, āyatanapaññattiyaṃ anuttaro, gabbhāvakkantiyaṃ anuttaro, ādesanāvidhāsu anuttaro, dassanasamāpattiyaṃ anuttaro, puggalapaññattiyaṃ anuttaro, padhāne anuttaro, paṭipadāsu anuttaro, bhassasamācāre anuttaro, purisasīlasamācāre anuttaro, anusāsanīvidhāsu anuttaro, parapuggalavimuttiñāṇe anuttaro, sassatavādesu anuttaro, pubbenivāsañāṇe anuttaro, dibbacakkhuñāṇe anuttaro, iddhividhe anuttaro, iminā ca iminā ca anuttaro”ti evaṃ dasabalassa guṇe anussaranto bhagavato guṇānaṃ neva antaṃ, na pamāṇaṃ passi. |
He, thinking "My Teacher is unsurpassed in the declaration of what is wholesome, unsurpassed in the declaration of the sense-bases, unsurpassed in conception in the womb, unsurpassed in the methods of instruction, unsurpassed in the attainment of vision, unsurpassed in the declaration of persons, unsurpassed in striving, unsurpassed in the practices, unsurpassed in conduct of speech, unsurpassed in the conduct of a man's virtue, unsurpassed in the methods of instruction, unsurpassed in the knowledge of the liberation of other persons, unsurpassed in the doctrines of eternalism, unsurpassed in the knowledge of past lives, unsurpassed in the knowledge of the divine eye, unsurpassed in the kinds of psychic power, and unsurpassed in this and that," thus recollecting the virtues of the one with the ten powers, he saw neither an end nor a measure to the Blessed One's virtues. |
thero attanopi tāva guṇānaṃ antaṃ vā pamāṇaṃ vā nāddasa, bhagavato guṇānaṃ kiṃ passissati? |
The elder did not see an end or a measure even of his own virtues, so how could he see those of the Blessed One? |
yassa yassa hi paññā mahatī ñāṇaṃ visadaṃ, so so buddhaguṇe mahantato saddahati. |
For whoever has great wisdom and clear knowledge, that one has great faith in the virtues of a Buddha. |
lokiyamahājano ukkāsitvāpi khipitvāpi “namo buddhānan”ti attano attano upanissaye ṭhatvā buddhānaṃ guṇe anussarati. |
The great mass of worldly people, whether praising or disparaging, recollect the virtues of the Buddhas, standing in their own respective capacities, saying, "Homage to the Buddhas." |
sabbalokiyamahājanato eko sotāpanno buddhaguṇe mahantato saddahati. |
More than the whole great mass of worldly people, a single stream-enterer has great faith in the virtues of a Buddha. |
sotāpannānaṃ satatopi sahassatopi eko sakadāgāmī. |
More than a hundred or a thousand stream-enterers, a single once-returner. |
sakadāgāmīnaṃ satatopi sahassatopi eko anāgāmī. |
More than a hundred or a thousand once-returners, a single non-returner. |
anāgāmīnaṃ satatopi sahassatopi eko arahā buddhaguṇe mahantato saddahati. |
More than a hundred or a thousand non-returners, a single Arahant has great faith in the virtues of a Buddha. |
avasesārahantehi asīti mahātherā buddhaguṇe mahantato saddahanti. |
Among the remaining Arahants, the eighty great elders have great faith in the virtues of a Buddha. |
asītimahātherehi cattāro mahātherā. |
Among the eighty great elders, the four great elders. |
catūhi mahātherehi dve aggasāvakā. |
Among the four great elders, the two chief disciples. |
tesupi sāriputtatthero, sāriputtattheratopi eko paccekabuddho buddhaguṇe mahantato saddahati. |
And among them, the elder Sāriputta, and more than the elder Sāriputta, a single Paccekabuddha has great faith in the virtues of a Buddha. |
sace pana sakalacakkavāḷagabbhe saṅghāṭikaṇṇena saṅghāṭikaṇṇaṃ pahariyamānā nisinnā paccekabuddhā buddhaguṇe anussareyyuṃ, tehi sabbehipi eko sabbaññubuddhova buddhaguṇe mahantato saddahati. |
But if all the Paccekabuddhas seated in the entire galactic sphere, with their robes touching, were to recollect the virtues of a Buddha, more than all of them, a single all-knowing Buddha has great faith in the virtues of a Buddha. |
♦ seyyathāpi nāma mahājano “mahāsamuddo gambhīro uttāno”ti jānanatthaṃ yottāni vaṭṭeyya, tattha koci byāmappamāṇaṃ yottaṃ vaṭṭeyya, koci dve byāmaṃ, koci dasabyāmaṃ, koci vīsatibyāmaṃ, koci tiṃsabyāmaṃ, koci cattālīsabyāmaṃ, koci paññāsabyāmaṃ, koci satabyāmaṃ, koci sahassabyāmaṃ, koci caturāsītibyāmasahassaṃ. |
♦ Just as, for instance, a great crowd, in order to know "the great ocean is deep or shallow," would twist ropes. There, someone might twist a rope of a fathom's length, another two fathoms, another ten fathoms, another twenty fathoms, another thirty fathoms, another forty fathoms, another fifty fathoms, another a hundred fathoms, another a thousand fathoms, another eighty-four thousand fathoms. |
te nāvaṃ āruyha, samuddamajjhe uggatapabbatādimhi vā ṭhatvā attano attano yottaṃ otāreyyuṃ, tesu yassa yottaṃ byāmamattaṃ, so byāmamattaṭṭhāneyeva udakaṃ jānāti ... pe ... yassa caturāsītibyāmasahassaṃ, so caturāsītibyāmasahassaṭṭhāneyeva udakaṃ jānāti. |
They, having boarded a ship, or standing on a mountain peak that has emerged in the middle of the ocean, would lower their respective ropes. Among them, he whose rope is a fathom long knows the water only at the fathom-mark... and so on... he whose rope is eighty-four thousand fathoms long knows the water only at the eighty-four-thousand-fathom mark. |
parato udakaṃ ettakanti na jānāti. |
Beyond that, he does not know how much water there is. |
mahāsamudde pana na tattakaṃyeva udakaṃ, atha kho anantamaparimāṇaṃ. |
But in the great ocean, there is not just that much water; rather, it is endless and immeasurable. |
caturāsītiyojanasahassaṃ gambhīro hi mahāsamuddo, evameva ekabyāmayottato paṭṭhāya navabyāmayottena ñātaudakaṃ viya lokiyamahājanena diṭṭhabuddhaguṇā veditabbā. |
For the great ocean is eighty-four thousand leagues deep. In the same way, the Buddha-qualities seen by the great mass of worldly people should be understood as like the water known with a rope from one to nine fathoms. |
dasabyāmayottena dasabyāmaṭṭhāne ñātaudakaṃ viya sotāpannena diṭṭhabuddhaguṇā. |
The Buddha-qualities seen by a stream-enterer are like the water known at the ten-fathom mark with a ten-fathom rope. |
vīsatibyāmayottena vīsatibyāmaṭṭhāne ñātaudakaṃ viya sakadāgāminā diṭṭhabuddhaguṇā. |
The Buddha-qualities seen by a once-returner are like the water known at the twenty-fathom mark with a twenty-fathom rope. |
tiṃsabyāmayottena tiṃsabyāmaṭṭhāne ñātaudakaṃ viya anāgāminā diṭṭhabuddhaguṇā. |
The Buddha-qualities seen by a non-returner are like the water known at the thirty-fathom mark with a thirty-fathom rope. |
cattālīsabyāmayottena cattālīsabyāmaṭṭhāne ñātaudakaṃ viya arahatā diṭṭhabuddhaguṇā. |
The Buddha-qualities seen by an Arahant are like the water known at the forty-fathom mark with a forty-fathom rope. |
paññāsabyāmayottena paññāsabyāmaṭṭhāne ñātaudakaṃ viya asītimahātherehi diṭṭhabuddhaguṇā. |
The Buddha-qualities seen by the eighty great elders are like the water known at the fifty-fathom mark with a fifty-fathom rope. |
satabyāmayottena satabyāmaṭṭhāne ñātaudakaṃ viya catūhi mahātherehi diṭṭhabuddhaguṇā. |
The Buddha-qualities seen by the four great elders are like the water known at the hundred-fathom mark with a hundred-fathom rope. |
sahassabyāmayottena sahassabyāmaṭṭhāne ñātaudakaṃ viya mahāmoggallānattherena diṭṭhabuddhaguṇā. |
The Buddha-qualities seen by the great Moggallāna are like the water known at the thousand-fathom mark with a thousand-fathom rope. |
caturāsītibyāmasahassayottena caturāsītibyāmasahassaṭṭhāne ñātaudakaṃ viya dhammasenāpatinā sāriputtattherena diṭṭhabuddhaguṇā. |
The Buddha-qualities seen by the General of the Dhamma, the elder Sāriputta, are like the water known at the eighty-four-thousand-fathom mark with a rope of eighty-four thousand fathoms. |
tattha yathā so puriso mahāsamudde udakaṃ nāma na ettakaṃyeva, anantamaparimāṇanti gaṇhāti, evameva āyasmā sāriputto dhammanvayena anvayabuddhiyā anumānena nayaggāhena sāvakapāramīñāṇe ṭhatvā dasabalassa guṇe anussaranto “buddhaguṇā anantā aparimāṇā”ti saddahi. |
There, just as that man understands, "The water in the great ocean is not just this much, it is endless and immeasurable," in the same way, the venerable Sāriputta, by way of the Dhamma, by inferential wisdom, by deduction, by grasping the method, standing in the knowledge of a disciple's perfections, recollecting the virtues of the one with the ten powers, had faith that "the virtues of a Buddha are endless and immeasurable." |
♦ therena hi diṭṭhabuddhaguṇehi dhammanvayena gahetabbabuddhaguṇāyeva bahutarā. |
♦ Indeed, the Buddha-qualities to be grasped by way of the Dhamma were far more numerous than the Buddha-qualities seen by the elder. |
yathā kathaṃ viya? |
Like what, you might ask? |
yathā ito nava ito navāti aṭṭhārasa yojanāni avattharitvā gacchantiyā candabhāgāya mahānadiyā puriso sūcipāsena udakaṃ gaṇheyya, sūcipāsena gahitaudakato aggahitameva bahu hoti. |
Just as if a man were to take up water with the eye of a needle from the great river Candabhāgā, which flows covering eighteen leagues from here and nine from there; the water not taken by the needle's eye is much more. |
yathā vā pana puriso mahāpathavito aṅguliyā paṃsuṃ gaṇheyya, aṅguliyā gahitapaṃsuto avasesapaṃsuyeva bahu hoti. |
Or just as if a man were to take up dust from the great earth with his finger; the remaining dust is much more than the dust taken by the finger. |
yathā vā pana puriso mahāsamuddābhimukhiṃ aṅguliṃ kareyya, aṅguliabhimukhaudakato avasesaṃ udakaṃyeva bahu hoti. |
Or just as if a man were to point his finger towards the great ocean; the remaining water is much more than the water in front of the finger. |
yathā ca puriso ākāsābhimukhiṃ aṅguliṃ kareyya, aṅguliabhimukhāakāsato sesāakāsappadesova bahu hoti. |
And just as if a man were to point his finger towards the sky; the remaining space is much more than the space in front of the finger. |
evaṃ therena diṭṭhabuddhaguṇehi adiṭṭhā guṇāva bahūti veditabbā. |
In the same way, it should be understood that the unseen virtues are many more than the Buddha-qualities seen by the elder. |
vuttampi cetaṃ — |
And this has been said: |
♦ “buddhopi buddhassa bhaṇeyya vaṇṇaṃ, |
♦ "Even if a Buddha were to speak of a Buddha's praise, |
♦ kappampi ce aññamabhāsamāno. |
♦ For an aeon, speaking of nothing else, |
♦ khīyetha kappo ciradīghamantare, |
♦ The aeon would be exhausted in that long interval, |
♦ vaṇṇo na khīyetha tathāgatassā”ti. |
♦ But the praise of the Tathāgata would not be exhausted." |
♦ evaṃ therassa attano ca satthu ca guṇe anussarato yamakamahānadīmahogho viya abbhantare pītisomanassaṃ avattharamānaṃ vāto viya bhastaṃ, ubbhijjitvā uggataudakaṃ viya mahārahadaṃ sakalasarīraṃ pūreti. |
♦ Thus, as the elder recollected his own virtues and those of the Teacher, joy and happiness, like a great river's flood, filled his entire body from within, like wind in a bellows, like a great lake overflowing with rising water. |
tato therassa “supatthitā vata me patthanā, suladdhā me pabbajjā, yvāhaṃ evaṃvidhassa satthu santike pabbajito”ti āvajjantassa balavataraṃ pītisomanassaṃ uppajji. |
Then to the elder, reflecting, "My aspiration was well-established, my going-forth was well-gained, that I went forth in the presence of such a Teacher," an even stronger joy and happiness arose. |
♦ atha thero “kassāhaṃ imaṃ pītisomanassaṃ āroceyyan”ti cintento añño koci samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā mama imaṃ pasādaṃ anucchavikaṃ katvā paṭiggahetuṃ na sakkhissati, ahaṃ imaṃ somanassaṃ satthunoyeva pavedeyyāmi, satthāva me paṭiggaṇhituṃ sakkhissati, so hi tiṭṭhatu mama pītisomanassaṃ, mādisassa samaṇasatassa vā samaṇasahassassa vā samaṇasatasahassassa vā somanassaṃ pavedentassa sabbesaṃ manaṃ gaṇhanto paṭiggahetuṃ sakkoti. |
♦ Then the elder, thinking, "To whom shall I report this joy and happiness?" and considering that no other monk or brahmin, god, Māra, or Brahmā would be able to receive this confidence of mine in a fitting manner, thought, "I will report this happiness to the Teacher alone; only the Teacher will be able to receive it. Indeed, let alone my joy and happiness, he is able to receive it, understanding the minds of all, even if a hundred, a thousand, or a hundred thousand monks like me were to report their happiness. |
seyyathāpi nāma aṭṭhārasa yojanāni avattharamānaṃ gacchantiṃ candabhāgamahānadiṃ kusumbhā vā kandarā vā sampaṭicchituṃ na sakkonti, mahāsamuddova taṃ sampaṭicchati. |
Just as the great river Candabhāgā, flowing and covering eighteen leagues, cannot be received by ponds or chasms, but only the great ocean receives it. |
mahāsamuddo hi tiṭṭhatu candabhāgā, evarūpānaṃ nadīnaṃ satampi sahassampi satasahassampi sampaṭicchati, na cassa tena ūnattaṃ vā pūrattaṃ vā paññāyati, evameva satthā mādisassa samaṇasatassa samaṇasahassassa samaṇasatasahassassa vā pītisomanassaṃ pavedentassa sabbesaṃ manaṃ gaṇhanto paṭiggahetuṃ sakkoti. |
For the great ocean, let alone the Candabhāgā, receives even a hundred, a thousand, or a hundred thousand such rivers, and by that it is not seen to be either depleted or full. In the same way, the Teacher, understanding the minds of all, is able to receive the joy and happiness of a hundred, a thousand, or a hundred thousand monks like me. |
sesā samaṇabrāhmaṇādayo candabhāgaṃ kusumbhakandarā viya mama somanassaṃ sampaṭicchituṃ na sakkonti . |
Other monks and brahmins, like ponds and chasms to the Candabhāgā, are not able to receive my happiness. |
handāhaṃ mama pītisomanassaṃ satthunova ārocemīti pallaṅkaṃ vinibbhujitvā cammakkhaṇḍaṃ papphoṭetvā ādāya sāyanhasamaye pupphānaṃ vaṇṭato chijjitvā paggharaṇakāle satthāraṃ upasaṅkamitvā attano somanassaṃ pavedento evaṃpasanno ahaṃ, bhantetiādimāha. |
Therefore, I shall report my joy and happiness to the Teacher alone." So unfolding his sitting mat, and shaking out his leather rug, he took it and in the evening, at the time when flowers fall from their stalks, he approached the Teacher, and reporting his happiness, he said, "So confident am I, venerable sir," and so on. |
tattha evaṃpasannoti evaṃ uppannasaddho, evaṃ saddahāmīti attho. |
There, "so confident" means with such faith arisen, "I have such faith," is the meaning. |
bhiyyobhiññataroti bhiyyataro abhiññāto, bhiyyatarābhiñño vā, uttaritarañāṇoti attho. |
"More and more fully known" means more fully known, or more fully knowable; "with higher and higher knowledge," is the meaning. |
sambodhiyanti sabbaññutaññāṇe arahattamaggañāṇe vā, arahattamaggeneva hi buddhaguṇā nippadesā gahitā honti. |
In enlightenment means in the knowledge of all-knowingness or in the knowledge of the path of Arahantship. For it is through the path of Arahantship that the qualities of a Buddha are completely grasped. |
dve hi aggasāvakā arahattamaggeneva sāvakapāramīñāṇaṃ paṭilabhanti. |
For the two chief disciples attain the knowledge of the disciple's perfections through the path of Arahantship. |
paccekabuddhā paccekabodhiñāṇaṃ. |
The Paccekabuddhas attain the knowledge of a Paccekabodhi. |
buddhā sabbaññutaññāṇañceva sakale ca buddhaguṇe. |
The Buddhas attain the knowledge of all-knowingness and all the qualities of a Buddha. |
sabbañhi nesaṃ arahattamaggeneva ijjhati. |
All this is accomplished for them through the path of Arahantship. |
tasmā arahattamaggañāṇaṃ sambodhi nāma hoti. |
Therefore, the knowledge of the path of Arahantship is called enlightenment. |
tena uttaritaro bhagavatā natthi. |
Because of that, there is none more fully known than the Blessed One. |
tenāha “bhagavatā bhiyyobhiññataro yadidaṃ sambodhiyan”ti. |
Therefore he says, "more fully known than the Blessed One with regard to enlightenment." |
♦ 142. uḷārāti seṭṭhā. |
♦ 142. Noble means excellent. |
ayañhi uḷārasaddo “uḷārāni khādanīyāni khādantī”tiādīsu madhure āgacchati. |
This word "noble" (uḷāra) appears in the sense of "sweet" in passages like "they eat noble foods." |
“uḷārāya khalu bhavaṃ, vacchāyano, samaṇaṃ gotamaṃ pasaṃsāya pasaṃsatī”tiādīsu seṭṭhe. |
In passages like "The venerable Vacchāyana praises the ascetic Gotama with noble praise," it appears in the sense of "excellent." |
“appamāṇo uḷāro obhāso”tiādīsu vipule. |
In passages like "immeasurable, noble light," it appears in the sense of "vast." |
svāyamidha seṭṭhe āgato. |
Here, it has come in the sense of "excellent." |
tena vuttaṃ — “uḷārāti seṭṭhā”ti. |
Therefore it is said, "Noble means excellent." |
āsabhīti usabhassa vācāsadisī acalā asampavedhī. |
Asabhī means like the voice of a bull, unshakeable, un-trembling. |
ekaṃso gahitoti anussavena vā ācariyaparamparāya vā itikirāya vā piṭakasampadānena vā ākāraparivitakkena vā diṭṭhinijjhānakkhantiyā vā takkahetu vā nayahetu vā akathetvā paccakkhato ñāṇena paṭivijjhitvā viya ekaṃso gahito, sanniṭṭhānakathāva kathitāti attho. |
Taken as a certainty means not by hearsay or by the tradition of teachers, nor by rumor, nor by the authority of the scriptures, nor by mere reasoning, nor by reflection on reasons, nor by the acceptance of a view after consideration, nor by logic, nor by method, but having penetrated it with direct knowledge as a certainty; a conclusive statement has been made, is the meaning. |
♦ sīhanādoti seṭṭhanādo, neva dandhāyantena na gaggarāyantena sīhena viya uttamanādo naditoti attho. |
♦ A lion's roar means a noble roar; a supreme roar uttered like a lion, not slowly and not falteringly, that is the meaning. |
kiṃ te sāriputtāti imaṃ desanaṃ kasmā ārabhīti? |
Why did he begin this discourse with "What is it to you, Sāriputta?"? |
anuyogadāpanatthaṃ. ekacco hi sīhanādaṃ naditvā attano sīhanāde anuyogaṃ dātuṃ na sakkoti, nighaṃsanaṃ nakkhamati, lepe patitamakkaṭo viya hoti. |
To allow for a challenge. For one person, having uttered a lion's roar, is not able to allow for a challenge to his lion's roar; he cannot withstand scrutiny, he becomes like a monkey fallen in pitch. |
yathā dhamamānaṃ aparisuddhalohaṃ jhāyitvā jhāmāṅgāro hoti, evaṃ jhāmaṅgāro viya hoti . |
Just as impure metal being smelted becomes a burnt ember, he becomes like a burnt ember. |
eko sīhanāde anuyogaṃ dāpiyamāno dātuṃ sakkoti, nighaṃsanaṃ khamati, dhamamānaṃ niddosajātarūpaṃ viya adhikataraṃ sobhati, tādiso thero. |
One, when challenged on his lion's roar, is able to respond; he withstands scrutiny, he shines all the more, like refined gold being smelted. Such was the elder. |
tena naṃ bhagavā “anuyogakkhamo ayan”ti ñatvā sīhanāde anuyogadāpanatthaṃ imampi desanaṃ ārabhi. |
Therefore, the Blessed One, knowing "this one can withstand a challenge," began this discourse also to allow for a challenge to his lion's roar. |
♦ tattha sabbe teti sabbe te tayā. |
♦ There, 'all of them' means 'all of them by you'. |
evaṃsīlātiādīsu lokiyalokuttaravasena sīlādīni pucchati. |
In 'of such virtue' and so on, he asks about virtue and so on in both the worldly and supramundane sense. |
tesaṃ vitthārakathā mahāpadāne kathitāva. |
The detailed account of them is given in the Mahāpadāna. |
♦ kiṃ pana te, sāriputta, ye te bhavissantīti atītā ca tāva niruddhā, apaṇṇattikabhāvaṃ gatā dīpasikhā viya nibbutā, evaṃ niruddhe apaṇṇattikabhāvaṃ gate tvaṃ kathaṃ jānissasi, anāgatabuddhānaṃ pana guṇā kinti tayā attano cittena paricchinditvā viditāti pucchanto evamāha. |
♦ "But what about you, Sāriputta, those who will be?" The past ones have ceased, they have gone to a state of non-declaration, extinguished like the flame of a lamp. How will you know them when they have thus ceased and gone to a state of non-declaration? And how are the qualities of future Buddhas known to you, having been comprehended by your own mind? he asks, saying this. |
kiṃ pana te, sāriputta, ahaṃ etarahīti anāgatāpi buddhā ajātā anibbattā anuppannā, tepi kathaṃ tvaṃ jānissasi? |
"But what about you, Sāriputta, I who am now?" Future Buddhas are also unborn, not come into being, not arisen. How will you know them too? |
tesañhi jānanaṃ apade ākāse padadassanaṃ viya hoti. |
For knowing them is like seeing a footprint in the sky, a place without a path. |
idāni mayā saddhiṃ ekavihāre vasasi, ekato bhikkhāya carasi, dhammadesanākāle dakkhiṇapasse nisīdasi, kiṃ pana mayhaṃ guṇā attano cetasā paricchinditvā viditā tayāti anuyuñjanto evamāha. |
Now you live with me in the same monastery, you go for alms together, at the time of the Dhamma talk you sit on the right side. But are my qualities known to you, having been comprehended by your own mind? he asks, challenging him thus. |
♦ thero pana pucchite pucchite “no hetaṃ, bhante”ti paṭikkhipati. |
♦ But the elder, for each question asked, rejects it, saying, "Certainly not, venerable sir." |
therassa ca viditampi atthi aviditampi atthi, kiṃ so attano viditaṭṭhāne paṭikkhepaṃ karoti, aviditaṭṭhāneti? |
The elder has things he knows and things he does not know. Does he make a denial in the area of what he knows, or in the area of what he does not know? |
viditaṭṭhāne na karoti, aviditaṭṭhāneyeva karotīti. |
He does not do so in the area of what he knows; he does so only in the area of what he does not know. |
thero kira anuyoge āraddheyeva aññāsi. |
It is said that the elder knew as soon as the challenge began. |
na ayaṃ anuyogo sāvakapāramīñāṇe, sabbaññutaññāṇe ayaṃ anuyogoti attano sāvakapāramīñāṇe paṭikkhepaṃ akatvā aviditaṭṭhāne sabbaññutaññāṇe paṭikkhepaṃ karoti. |
"This challenge is not in the scope of a disciple's perfections, this challenge is in the scope of omniscience." So, not making a denial in the area of his disciple's perfections, he makes a denial in the unknown area of omniscience. |
tena idampi dīpeti “bhagavā mayhaṃ atītānāgatapaccuppannānaṃ buddhānaṃ sīlasamādhipaññāvimuttikāraṇajānanasamatthaṃ sabbaññutaññāṇaṃ natthī”ti. |
By this he also reveals, "The Blessed One does not have the omniscient knowledge capable of knowing the causes of virtue, concentration, wisdom, and liberation of the Buddhas of the past, future, and present for me." |
♦ etthāti etesu atītādibhedesu buddhesu. |
♦ Here means among these Buddhas divided into past, etc. |
atha kiñcarahīti atha kasmā evaṃ ñāṇe asati tayā evaṃ kathitanti vadati. |
Then why is it so? means then why, when you have no such knowledge, have you spoken thus? he says. |
♦ 143. dhammanvayoti dhammassa paccakkhato ñāṇassa anuyogaṃ anugantvā uppannaṃ anumānañāṇaṃ nayaggāho vidito. |
♦ 143. The course of the Dhamma means the inferential knowledge, the grasp of the method, that arises by following the application of direct knowledge of the Dhamma, is known. |
sāvakapāramīñāṇe ṭhatvāva imināva ākārena jānāmi bhagavāti vadati. |
Standing in the knowledge of a disciple's perfections, I know by this very method, O Blessed One, he says. |
therassa hi nayaggāho appamāṇo apariyanto. |
For the elder's grasp of the method is immeasurable, without limit. |
yathā sabbaññutaññāṇassa pamāṇaṃ vā pariyanto vā natthi, evaṃ dhammasenāpatino nayaggāhassa. |
Just as there is no measure or limit to the knowledge of omniscience, so there is no limit to the grasp of the method of the General of the Dhamma. |
tena so “iminā evaṃvidho, iminā anuttaro satthā”ti jānāti. |
By that he knows, "By this he is such, by this the Teacher is unsurpassed." |
therassa hi nayaggāho sabbaññutaññāṇagatiko eva. |
For the elder's grasp of the method is in line with the knowledge of omniscience. |
idāni taṃ nayaggāhaṃ pākaṭaṃ kātuṃ upamāya dassento seyyathāpi, bhantetiādimāha. |
Now, to make that grasp of the method clear, he shows it with a simile, saying, "Just as, venerable sir," and so on. |
tattha yasmā majjhimapadese nagarassa uddhāpapākārādīni thirāni vā hontu, dubbalāni vā, sabbaso vā pana mā hontu, corāsaṅkā na hoti, tasmā taṃ aggahetvā paccantimanagaranti āha. |
There, because in a city in the middle region, the walls and so on may be strong, or weak, or not exist at all, and there is no fear of robbers, therefore, not taking that, he said "a frontier city." |
daḷhuddhāpanti thirapākārapādaṃ. |
With a strong foundation means with a strong wall foundation. |
daḷhapākāratoraṇanti thirapākārañceva thirapiṭṭhasaṅghāṭañca. |
With strong walls and gate-towers means with a strong wall and a strong lintel. |
ekadvāranti kasmā āha? |
One-gated, why did he say that? |
bahudvāre hi nagare bahūhi paṇḍitadovārikehi bhavitabbaṃ. |
For in a city with many gates, there should be many wise gatekeepers. |
ekadvāre ekova vaṭṭati. |
In a one-gated city, one is sufficient. |
therassa ca paññāya sadiso añño natthi. |
And there is no other equal to the elder's wisdom. |
tasmā attano paṇḍitabhāvassa opammatthaṃ ekaṃyeva dovārikaṃ dassetuṃ ekadvāran”ti āha. |
Therefore, to make his own wisdom an object of comparison, he showed only one gatekeeper, saying "one-gated." |
paṇḍitoti paṇḍiccena samannāgato. |
Wise means endowed with wisdom. |
byattoti veyyattiyena samannāgato visadañāṇo. |
Competent means endowed with competence, with clear knowledge. |
medhāvīti ṭhānuppattikapaññāsaṅkhātāya medhāya samannāgato. |
Intelligent means endowed with intelligence, which is described as wisdom that arises in a situation. |
anupariyāyapathanti anupariyāyanāmakaṃ pākāramaggaṃ. |
The path along the rampart means the path on the wall called the patrol path. |
pākārasandhinti dvinnaṃ iṭṭhakānaṃ apagataṭṭhānaṃ. |
A crack in the wall means a place where two bricks have separated. |
pākāravivaranti pākārassa chinnaṭṭhānaṃ. |
A breach in the wall means a broken place in the wall. |
♦ cetaso upakkileseti pañca nīvaraṇāni cittaṃ upakkilesenti kiliṭṭhaṃ karonti upatāpenti vibādhenti, tasmā “cetaso upakkilesā”ti vuccanti. |
♦ The imperfections of the mind means the five hindrances defile the mind, make it sullied, torment it, obstruct it, therefore they are called "imperfections of the mind." |
paññāya dubbalīkaraṇeti nīvaraṇā uppajjamānā anuppannāya paññāya uppajjituṃ na denti, uppannāya paññāya vaḍḍhituṃ na denti, tasmā “paññāya dubbalīkaraṇā”ti vuccanti. |
Weakening of wisdom means when the hindrances arise, they do not allow unarisen wisdom to arise; they do not allow arisen wisdom to grow. Therefore they are called "weakening of wisdom." |
suppatiṭṭhitacittāti catūsu satipaṭṭhānesu suṭṭhu ṭhapitacittā hutvā. |
With well-established minds means having minds well-established in the four foundations of mindfulness. |
satta bojjhaṅge yathābhūtanti satta bojjhaṅge yathāsabhāvena bhāvetvā. |
Having developed the seven factors of enlightenment as they really are means having developed the seven factors of enlightenment according to their true nature. |
anuttaraṃ sammāsambodhinti arahattaṃ sabbaññutaññāṇaṃ vā paṭivijjhiṃsūti dasseti. |
He shows that they penetrated the unsurpassed, perfect enlightenment, which is Arahantship or the knowledge of omniscience. |
♦ apicettha satipaṭṭhānāti vipassanā. |
♦ Moreover, herein "the foundations of mindfulness" is insight. |
sambojjhaṅgā maggo. |
The factors of enlightenment is the path. |
anuttarāsammāsambodhi arahattaṃ. |
The unsurpassed perfect enlightenment is Arahantship. |
satipaṭṭhānāti vā maggāti vā bojjhaṅgamissakā. |
Or, "the foundations of mindfulness" means both path and the factors of enlightenment mixed. |
sammāsambodhi arahattameva. |
Perfect enlightenment is Arahantship itself. |
dīghabhāṇakamahāsīvatthero panāha “satipaṭṭhāne vipassanāti gahetvā bojjhaṅge maggo ca sabbaññutaññāṇañcāti gahite sundaro pañho bhaveyya, na panevaṃ gahitan”ti. |
But the Elder Mahāsīva, the Dīgha-reciter, says: "If one were to take 'foundations of mindfulness' as insight and 'factors of enlightenment' as both the path and the knowledge of omniscience, the question would be excellent, but it was not taken so." |
iti thero sabbaññubuddhānaṃ nīvaraṇappahāne satipaṭṭhānabhāvanāya sambodhiyañca majjhe bhinnasuvaṇṇarajatānaṃ viya nānattābhāvaṃ dasseti. |
Thus the elder shows that among the all-knowing Buddhas, there is no diversity, like that between refined gold and silver, in the middle of the abandonment of hindrances, the development of the foundations of mindfulness, and enlightenment. |
♦ idha ṭhatvā upamā saṃsandetabbā — āyasmā hi sāriputto paccantanagaraṃ dassesi, pākāraṃ dassesi, pariyāyapathaṃ dassesi, dvāraṃ dassesi, paṇḍitadovārikaṃ dassesi, nagaraṃ pavesanakanikkhamanake oḷārike pāṇe dassesi, paṇḍitadovārikassa tesaṃ pāṇānaṃ pākaṭabhāvañca dassesi. |
♦ Here, standing, the simile should be compared: The venerable Sāriputta showed a frontier city, he showed a wall, he showed a patrol path, he showed a gate, he showed a wise gatekeeper, he showed the large beings entering and leaving the city, and he showed the obviousness of those beings to the wise gatekeeper. |
tattha kiṃ kena sadisanti ce. |
Therein, what is like what, you ask? |
nagaraṃ viya hi nibbānaṃ, pākāro viya sīlaṃ, pariyāyapatho viya hirī, dvāraṃ viya ariyamaggo, paṇḍitadovāriko viya dhammasenāpati, nagarappavisanakanikkhamanakaoḷārikapāṇā viya atītānāgatapaccuppannā buddhā, dovārikassa tesaṃ pāṇānaṃ pākaṭabhāvo viya āyasmato sāriputtassa atītānāgatapaccuppannabuddhānaṃ sīlasamathādīhi pākaṭabhāvo. |
Nibbāna is like the city, virtue is like the wall, shame is like the patrol path, the noble path is like the gate, the General of the Dhamma is like the wise gatekeeper, the Buddhas of the past, future, and present are like the large beings entering and leaving the city, and the obviousness of those beings to the gatekeeper is like the obviousness of the past, future, and present Buddhas with their virtue, tranquility, and so on, to the venerable Sāriputta. |
ettāvatā therena bhagavā evamahaṃ sāvakapāramīñāṇe ṭhatvā dhammanvayena nayaggāhena jānāmīti attano sīhanādassa anuyogo dinno hoti. |
By this much, the elder, saying, "Thus, O Blessed One, standing in the knowledge of a disciple's perfections, I know by way of the Dhamma, by grasping the method," has given his response to the challenge to his lion's roar. |
♦ 144. idhāhaṃ, bhante, yena bhagavāti imaṃ desanaṃ kasmā ārabhi ? |
♦ 144. Here, venerable sir, by which the Blessed One—why did he begin this teaching? |
sāvakapāramīñāṇassa nipphattidassanatthaṃ. |
To show the accomplishment of the knowledge of a disciple's perfections. |
ayañhettha adhippāyo, bhagavā ahaṃ sāvakapāramīñāṇaṃ paṭilabhanto pañcanavutipāsaṇḍe na aññaṃ ekampi samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā sāvakapāramīñāṇampi paṭilabhiṃ, tumheyeva upasaṅkamitvā tumhe payirupāsanto paṭilabhinti. |
This is the intention here: "Blessed One, I, in attaining the knowledge of a disciple's perfections, did not attain even the knowledge of a disciple's perfections by approaching any other single monk or brahmin among the ninety-five heretical sects. It was by approaching you alone and attending on you that I attained it." |
tattha idhāti nipātamattaṃ. |
There, "here" is a mere particle. |
upasaṅkamiṃ dhammasavanāyāti tumhe upasaṅkamanto panāhaṃ na cīvarādihetu upasaṅkamanto, dhammasavanatthāya upasaṅkamanto. |
I approached to hear the Dhamma means but when I approached you, I did not approach for the sake of robes and so on, but for the sake of hearing the Dhamma. |
evaṃ upasaṅkamitvā sāvakapāramīñāṇaṃ paṭilabhiṃ. |
Having approached thus, I attained the knowledge of a disciple's perfections. |
kadā pana thero dhammasavanatthāya upasaṅkamantoti. |
But when did the elder approach to hear the Dhamma? |
sūkarakhataleṇe bhāgineyyadīghanakhaparibbājakassa vedanāpariggahasuttantakathanadivase upasaṅkamanto, tadāyeva sāvakapāramīñāṇaṃ paṭilabhīti. |
In the Boar's Cave, on the day of the discourse on the Vedanāpariggaha Sutta to his nephew, the wanderer Dīghanakha, he approached, and at that very time he attained the knowledge of a disciple's perfections. |
taṃdivasañhi thero tālavaṇṭaṃ gahetvā bhagavantaṃ bījamāno ṭhito taṃ desanaṃ sutvā tattheva sāvakapāramīñāṇaṃ hatthagataṃ akāsi. |
For on that day, the elder, standing and fanning the Blessed One with a palm-leaf fan, having heard that teaching, made the knowledge of a disciple's perfections his own right there. |
uttaruttaraṃ paṇītapaṇītanti uttaruttarañceva paṇītapaṇītañca katvā desesi. |
More and more sublime means he taught making it more and more sublime and more and more profound. |
kaṇhasukkasappaṭibhāganti kaṇhañceva sukkañca. |
With black and white counterparts means both the black and the white. |
tañca kho sappaṭibhāgaṃ savipakkhaṃ katvā. |
And that too with its counterpart, with its opposite. |
kaṇhaṃ paṭibāhitvā sukkaṃ, sukkaṃ paṭibāhitvā kaṇhanti evaṃ sappaṭibhāgaṃ katvā kaṇhasukkaṃ desesi, kaṇhaṃ desentopi ca saussāhaṃ savipākaṃ desesi, sukkaṃ desentopi saussāhaṃ savipākaṃ desesi. |
Having rejected the black, the white; having rejected the white, the black—thus, having made a counterpart, he taught the black and the white. And when teaching the black, he taught it with its cause and its result; and when teaching the white, he taught it with its cause and its result. |
♦ tasmiṃ dhamme abhiññā idhekaccaṃ dhammaṃ dhammesu niṭṭhamagamanti tasmiṃ desite dhamme ekaccaṃ dhammaṃ nāma sāvakapāramīñāṇaṃ sañjānitvā dhammesu niṭṭhamagamaṃ. |
♦ Having directly known a certain state in that Dhamma, I came to a conclusion in the Dhammas means in that taught Dhamma, having come to know a certain state, namely the knowledge of a disciple's perfections, I came to a conclusion in the Dhammas. |
katamesu dhammesūti? |
In which Dhammas? |
catusaccadhammesu. etthāyaṃ therasallāpo, kāḷavallavāsī sumatthero tāva vadati “catusaccadhammesu idāni niṭṭhagamanakāraṇaṃ natthi. |
In the Dhammas of the four truths. Here is the elder's discussion: The Elder Suma of Kāḷavallavāsa says, "In the Dhammas of the four truths, there is now no reason for coming to a conclusion. |
assajimahāsāvakassa hi diṭṭhadivaseyeva so paṭhamamaggena catusaccadhammesu niṭṭhaṃ gato, aparabhāge sūkarakhataleṇadvāre upari tīhi maggehi catusaccadhammesu niṭṭhaṃ gato, imasmiṃ pana ṭhāne ‘dhammesū’ti buddhaguṇesu niṭṭhaṃ gato”ti. |
For on the very day he saw the great disciple Assaji, he came to a conclusion in the Dhammas of the four truths with the first path. Later, at the entrance to the Boar's Cave, he came to a conclusion in the Dhammas of the four truths with the upper three paths. But in this place, 'in the Dhammas' means he came to a conclusion in the qualities of a Buddha." |
lokantaravāsī cūḷasīvatthero pana “sabbaṃ tatheva vatvā imasmiṃ pana ṭhāne ‘dhammesū’ti arahatte niṭṭhaṃ gato”ti āha. |
But the Elder Cūḷasīva, a resident of Lokantaravāsa, says, "Having said all the same, in this place 'in the Dhammas' means he came to a conclusion in Arahantship." |
dīghabhāṇakatipiṭakamahāsīvatthero pana “tatheva purimavādaṃ vatvā imasmiṃ pana ṭhāne ‘dhammesū’ti sāvakapāramīñāṇe niṭṭhaṃ gato”ti vatvā “buddhaguṇā pana nayato āgatā”ti āha. |
But the Elder Mahāsīva, the Dīgha-reciter and Tipiṭaka-master, says, "Having stated the former view in the same way, in this place 'in the Dhammas' means he came to a conclusion in the knowledge of a disciple's perfections," and he adds, "but the qualities of a Buddha came by way of inference." |
♦ satthari pasīdinti evaṃ sāvakapāramīñāṇadhammesu niṭṭhaṃ gantvā bhiyyosomattāya “sammāsambuddho vata so bhagavā”ti satthari pasīdiṃ. |
♦ I gained confidence in the Teacher means thus having come to a conclusion in the dhammas of the knowledge of the disciple's perfections, for greater joy I gained confidence in the Teacher, thinking, "The Blessed One is indeed a Perfectly Enlightened One." |
svākkhāto bhagavatā dhammoti suṭṭhu akkhāto sukathito niyyāniko maggo phalatthāya niyyāti rāgadosamohanimmadanasamattho. |
Well-proclaimed by the Blessed One is the Dhamma means well-proclaimed, well-taught, leading out; the path leads out to the fruit, capable of crushing lust, hatred, and delusion. |
♦ suppaṭipanno saṅghoti buddhassa bhagavato sāvakasaṅghopi vaṅkādidosavirahitaṃ sammāpaṭipadaṃ paṭipannattā suppaṭipannoti pasannomhi bhagavatīti dasseti. |
♦ The Sangha has practiced well means the community of the Blessed Buddha's disciples, having practiced the right path free from crookedness and other faults, has practiced well. Thus I became confident in the Blessed One, he shows. |
♦ kusaladhammadesanāvaṇṇanā |
♦ Description of the Teaching on Wholesome States |
♦ 145. idāni divāṭṭhāne nisīditvā samāpajjite soḷasa aparāpariyadhamme dassetuṃ aparaṃ pana bhante etadānuttariyanti desanaṃ ārabhi. |
♦ 145. Now, to show the sixteen "further more" qualities which he had attained while seated in his day-quarters, he began the discourse, "And further, venerable sir, this is unsurpassed." |
tattha anuttariyanti anuttarabhāvo. |
There, "unsurpassed" means the state of being unsurpassed. |
yathā bhagavā dhammaṃ desetīti yathā yenākārena yāya desanāya bhagavā dhammaṃ deseti, sā tumhākaṃ desanā anuttarāti vadati. |
As the Blessed One teaches the Dhamma means in whatever way, with whatever teaching the Blessed One teaches the Dhamma, that teaching of yours is unsurpassed, he says. |
kusalesu dhammesūti tāya desanāya desitesu kusalesu dhammesupi bhagavāva anuttaroti dīpeti. |
In wholesome states means in the wholesome states taught by that teaching, the Blessed One is also unsurpassed, he points out. |
yā vā sā desanā, tassā bhūmiṃ dassentopi “kusalesu dhammesū”ti āha. |
Or, that teaching, showing its basis, he said, "in wholesome states." |
tatrime kusalā dhammāti tatra kusalesu dhammesūti vuttapade ime kusalā dhammā nāmāti veditabbā. |
Therein these are the wholesome states means in that passage where it says "in wholesome states," these should be understood as the wholesome states. |
tattha ārogyaṭṭhena, anavajjaṭṭhena, kosallasambhūtaṭṭhena, niddarathaṭṭhena, sukhavipākaṭṭhenāti pañcadhā kusalaṃ veditabbaṃ. |
There, "wholesome" (kusala) should be understood in five ways: in the sense of health, in the sense of blamelessness, in the sense of being produced by skill, in the sense of being without affliction, and in the sense of having a pleasant result. |
tesu jātakapariyāyaṃ patvā ārogyaṭṭhena kusalaṃ vaṭṭati. |
Among these, taking the Jātaka division, "wholesome" is used in the sense of health. |
suttantapariyāyaṃ patvā anavajjaṭṭhena. |
Taking the Suttanta division, in the sense of blamelessness. |
abhidhammapariyāyaṃ patvā kosallasambhūtaniddarathasukhavipākaṭṭhena. |
Taking the Abhidhamma division, in the sense of being produced by skill, without affliction, and with a pleasant result. |
imasmiṃ pana ṭhāne bāhitikasuttantapariyāyena anavajjaṭṭhena kusalaṃ daṭṭhabbaṃ. |
But in this place, by way of the Bāhitika Suttanta division, "wholesome" should be seen in the sense of blamelessness. |
♦ cattāro satipaṭṭhānāti cuddasavidhena kāyānupassanāsatipaṭṭhānaṃ, navavidhena vedanānupassanāsatipaṭṭhānaṃ, soḷasavidhena cittānupassanāsatipaṭṭhānaṃ, pañcavidhena dhammānupassanāsatipaṭṭhānanti evaṃ nānānayehi vibhajitvā samathavipassanāmaggavasena lokiyalokuttaramissakā cattāro satipaṭṭhānā desitā. |
♦ The four foundations of mindfulness means the foundation of mindfulness by contemplating the body in fourteen ways, the foundation of mindfulness by contemplating feelings in nine ways, the foundation of mindfulness by contemplating the mind in sixteen ways, and the foundation of mindfulness by contemplating dhammas in five ways. Thus, having divided it in various ways, by way of calm, insight, and path, the four foundations of mindfulness, mixed worldly and supramundane, were taught. |
phalasatipaṭṭhānaṃ pana idha anadhippetaṃ. |
But the foundation of mindfulness of the fruit is not intended here. |
cattāro sammappadhānāti paggahaṭṭhena ekalakkhaṇā, kiccavasena nānākiccā. |
The four right efforts means they have one characteristic in the sense of exertion, but have various functions in the sense of their tasks. |
“idha bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāyā”tiādinā nayena samathavipassanāmaggavasena lokiyalokuttaramissakāva cattāro sammappadhānā desitā. |
By the method beginning with "Here, a monk, for the non-arising of unarisen evil, unwholesome states," the four right efforts, mixed worldly and supramundane, were taught by way of calm, insight, and path. |
cattāro iddhipādāti ijjhanaṭṭhena ekasaṅgahā, chandādivasena nānāsabhāvā. |
The four bases of psychic power means they are collected under one heading in the sense of accomplishment, but have various natures in the sense of will, etc. |
“idha bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāvetī”tiādinā nayena samathavipassanāmaggavasena lokiyalokuttaramissakāva cattāro iddhipādā desitā. |
By the method beginning with "Here, a monk develops the basis of psychic power endowed with concentration due to will and the formations of striving," the four bases of psychic power, mixed worldly and supramundane, were taught by way of calm, insight, and path. |
♦ pañcindriyānīti ādhipateyyaṭṭhena ekalakkhaṇāni, adhimokkhādisabhāvavasena nānāsabhāvāni. |
♦ The five faculties means they have one characteristic in the sense of dominance, but have various natures in the sense of the nature of conviction, etc. |
samathavipassanāmaggavaseneva ca lokiyalokuttaramissakāni saddhādīni pañcindriyāni desitāni. |
And by way of calm, insight, and path, the five faculties of faith, etc., mixed worldly and supramundane, were taught. |
pañca balānīti upatthambhanaṭṭhena akampiyaṭṭhena vā ekasaṅgahāni, salakkhaṇena nānāsabhāvāni . |
The five powers means they are collected under one heading in the sense of supporting or in the sense of being unshakeable, but have various natures in their individual characteristics. |
samathavipassanāmaggavaseneva lokiyalokuttaramissakāni saddhādīni pañca balāni desitāni. |
By way of calm, insight, and path, the five powers of faith, etc., mixed worldly and supramundane, were taught. |
satta bojjhaṅgāti niyyānaṭṭhena ekasaṅgahā, upaṭṭhānādinā salakkhaṇena nānāsabhāvā. |
The seven factors of enlightenment means they are collected under one heading in the sense of leading out, but have various natures in their individual characteristics of mindfulness, etc. |
samathavipassanā maggavaseneva lokiyalokuttaramissakā satta bojjhaṅgā desitā. |
By way of calm, insight, and path, the seven factors of enlightenment, mixed worldly and supramundane, were taught. |
♦ ariyo aṭṭhaṅgiko maggoti hetuṭṭhena ekasaṅgaho, dassanādinā salakkhaṇena nānāsabhāvo. |
♦ The Noble Eightfold Path means it is collected under one heading in the sense of cause, but has various natures in its individual characteristics of view, etc. |
samathavipassanāmaggavaseneva lokiyalokuttaramissako ariyo aṭṭhaṅgiko maggo desitoti attho. |
By way of calm, insight, and path, the Noble Eightfold Path, mixed worldly and supramundane, was taught, that is the meaning. |
♦ idha, bhante, bhikkhu āsavānaṃ khayāti idaṃ kimatthaṃ āraddhaṃ? |
♦ Here, venerable sir, a monk, through the destruction of the cankers—why was this started? |
sāsanassa pariyosānadassanatthaṃ. |
To show the conclusion of the teaching. |
sāsanassa hi na kevalaṃ maggeneva pariyosānaṃ hoti, arahattaphalena pana hoti. |
For the conclusion of the teaching is not merely by the path, but by the fruit of Arahantship. |
tasmā taṃ dassetuṃ idamāraddhanti veditabbaṃ. |
Therefore, to show that, this was started, it should be understood. |
etadānuttariyaṃ, bhante, kusalesu dhammesūti bhante yā ayaṃ kusalesu dhammesu evaṃdesanā, etadānuttariyaṃ. |
This is unsurpassed, venerable sir, in wholesome states means, venerable sir, this teaching on wholesome states, this is unsurpassed. |
taṃ bhagavāti taṃ desanaṃ bhagavā asesaṃ sakalaṃ abhijānāti. |
That the Blessed One means that teaching the Blessed One knows completely, entirely. |
taṃ bhagavatoti taṃ desanaṃ bhagavato asesaṃ abhijānato. |
Of the Blessed One means of the Blessed One who knows that teaching completely. |
uttari abhiññeyyaṃ natthīti taduttari abhijānitabbaṃ natthi, ayaṃ nāma ito añño dhammo vā puggalo vā yaṃ bhagavā na jānātīti idaṃ natthi. |
There is nothing further to be directly known means there is nothing further to be known beyond that; this thing, namely, another dhamma or person that the Blessed One does not know, this does not exist. |
yadabhijānaṃ añño samaṇo vāti yaṃ tumhehi anabhiññātaṃ, taṃ añño samaṇo vā brāhmaṇo vā abhijānanto bhagavatā bhiyyobhiññataro assa, adhikatarapañño bhaveyya. |
Directly knowing which another monk or... means that which is not directly known by you, if another monk or brahmin were to know it, he would be more fully known than the Blessed One, he would be of greater wisdom. |
yadidaṃ kusalesu dhammesūti ettha yadidanti nipātamattaṃ, kusalesu dhammesu bhagavatā uttaritaro natthīti ayametthattho. |
That is to say, in wholesome states, here "that is to say" is a mere particle; in wholesome states, there is none higher than the Blessed One, this is the meaning here. |
iti bhagavāva kusalesu dhammesu anuttaroti dassento “imināpi kāraṇena evaṃpasanno ahaṃ, bhante, bhagavatī”ti dīpeti. |
Thus, showing that the Blessed One is unsurpassed in wholesome states, he reveals, "For this reason, too, I am so confident, venerable sir, in the Blessed One." |
ito paresu aparaṃ panātiādīsu visesamattameva vaṇṇayissāma. |
From here on, in "And further..." and so on, we shall explain only the specific points. |
purimavārasadisaṃ pana vuttanayeneva veditabbaṃ. |
But what is similar to the preceding section should be understood in the way that has been stated. |
♦ āyatanapaṇṇattidesanāvaṇṇanā |
♦ Description of the Teaching on the Declaration of the Sense-Bases |
♦ 146. āyatanapaṇṇattīsūti āyatanapaññāpanāsu. |
♦ 146. In the declarations of the sense-bases means in the expositions of the sense-bases. |
idāni tā āyatanapaññattiyo dassento chayimāni, bhantetiādimāha. |
Now, showing those declarations of the sense-bases, he said, "These six, venerable sir," and so on. |
āyatanakathā panesā visuddhimagge vitthārena kathitā, tena na taṃ vitthārayissāma, tasmā tattha vuttanayeneva sā vitthārato veditabbā. |
This talk on the sense-bases has been explained in detail in the Visuddhimagga, therefore we will not elaborate on it; so it should be understood in detail in the way stated there. |
♦ etadānuttariyaṃ, bhante, āyatanapaṇṇattīsūti yāyaṃ āyatanapaṇṇattīsu ajjhattikabāhiravavatthānādivasena evaṃ desanā, etadānuttariyaṃ. |
♦ This is unsurpassed, venerable sir, in the declarations of the sense-bases means this teaching in the declarations of the sense-bases by way of the distinction between internal and external, etc., this is unsurpassed. |
sesaṃ vuttanayameva. |
The rest is as stated before. |
♦ gabbhāvakkantidesanāvaṇṇanā |
♦ Description of the Teaching on Conception in the Womb |
♦ 147. gabbhāvakkantīsūti gabbhokkamanesu. |
♦ 147. In conceptions in the womb means in descents into the womb. |
tā gabbhāvakkantiyo dassento catasso imā, bhantetiādimāha. |
Showing those conceptions in the womb, he said, "These four, venerable sir," and so on. |
tattha asampajānoti ajānanto sammūḷho hutvā. |
There, not fully aware means not knowing, being confused. |
mātukucchiṃ okkamatīti paṭisandhivasena pavisati. |
Descends into the mother's womb means enters by way of rebirth. |
ṭhātīti vasati. |
Remains means dwells. |
nikkhamatīti nikkhamantopi asampajāno sammūḷhova nikkhamati. |
Exits means when exiting, he also exits not fully aware, confused. |
ayaṃ paṭhamāti ayaṃ pakatilokiyamanussānaṃ paṭhamā gabbhāvakkanti. |
This is the first means this is the first kind of conception in the womb for ordinary worldly people. |
♦ sampajāno mātukucchiṃ okkamatīti okkamanto sampajāno asammūḷho hutvā okkamati. |
♦ Fully aware he descends into his mother's womb means when descending, he descends fully aware, not confused. |
♦ ayaṃ dutiyāti ayaṃ asītimahātherānaṃ sāvakānaṃ dutiyā gabbhāvakkanti. |
♦ This is the second means this is the second kind of conception in the womb for the eighty great elders and disciples. |
te hi pavisantāva jānanti, vasantā ca nikkhamantā ca na jānanti. |
For they know when they enter, but they do not know when they dwell and when they exit. |
♦ ayaṃ tatiyāti ayaṃ dvinnañca aggasāvakānaṃ paccekabodhisattānañca tatiyā gabbhāvakkanti. |
♦ This is the third means this is the third kind of conception in the womb for the two chief disciples and the Paccekabodhisattas. |
te kira kammajehi vātehi adhosirā uddhaṃpādā anekasataporise papāte viya yonimukhe khittā tāḷacchiggaḷena hatthī viya sambādhena yonimukhena nikkhamamānā anantaṃ dukkhaṃ pāpuṇanti. |
It is said that they, with their heads down and feet up due to the kamma-born winds, thrown into the mouth of the womb as if into a precipice of many hundreds of fathoms, and exiting through the narrow mouth of the womb like an elephant through the eye of a needle, experience endless suffering. |
tena nesaṃ “mayaṃ nikkhamamhā”ti sampajānatā na hoti. |
Because of that, they do not have the full awareness that "we are exiting." |
evaṃ pūritapāramīnampi ca sattānaṃ evarūpe ṭhāne mahantaṃ dukkhaṃ uppajjatīti alameva gabbhāvāse nibbindituṃ alaṃ virajjituṃ. |
Thus, even for beings who have fulfilled the perfections, great suffering arises in such a state. Enough to be disgusted with existence in the womb, enough to be dispassionate. |
♦ ayaṃ catutthāti ayaṃ sabbaññubodhisattānaṃ vasena catutthā gabbhāvakkanti. |
♦ This is the fourth means this is the fourth kind of conception in the womb, by way of the all-knowing Bodhisattas. |
sabbaññubodhisattā hi mātukucchismiṃ paṭisandhiṃ gaṇhantāpi jānanti, tattha vasantāpi jānanti, nikkhamantāpi jānanti, nikkhamanakālepi ca te kammajavātā uddhaṃpāde adhosire katvā khipituṃ na sakkonti, dve hatthe pasāretvā akkhīni ummīletvā ṭhitakāva nikkhamanti. |
For the all-knowing Bodhisattas know when they take rebirth in the mother's womb, they know when they dwell there, and they know when they exit. And at the time of exiting, the kamma-born winds are not able to throw them with feet up and head down; they exit standing, having stretched out their two hands and opened their eyes. |
bhavaggaṃ upādāya avīciantare añño tīsu kālesu sampajāno nāma natthi ṭhapetvā sabbaññubodhisatte. |
From the highest state of existence down to the Avīci hell, there is no other who is fully aware at the three times, except for the all-knowing Bodhisattas. |
teneva nesaṃ mātukucchiṃ okkamanakāle ca nikkhamanakāle ca dasasahassilokadhātu kampatīti. |
For this very reason, at the time of their descent into the mother's womb and at the time of their exit, the ten-thousand-world system trembles. |
sesamettha vuttanayeneva veditabbaṃ. |
The rest here should be understood in the way stated before. |
♦ ādesanavidhādesanāvaṇṇanā |
♦ Description of the Teaching on the Methods of Declaration |
♦ 148. ādesanavidhāsūti ādesanakoṭṭhāsesu. |
♦ 148. In the methods of declaration means in the categories of declaration. |
idāni tā ādesanavidhā dassento catasso imātiādimāha. |
Now, showing those methods of declaration, he said, "These four," and so on. |
nimittena ādisatīti āgatanimittena gatanimittena ṭhitanimittena vā idaṃ nāma bhavissatīti katheti. |
He declares by a sign means by a sign that has come, by a sign that has gone, or by a sign that is present, he says, "This will be so." |
♦ tatridaṃ vatthu — eko rājā tisso muttā gahetvā purohitaṃ pucchi “kiṃ me, ācariya, hatthe”ti? |
♦ Here is the story: A king, taking three pearls, asked his chaplain, "What is in my hand, teacher?" |
so ito cito ca olokesi. |
He looked here and there. |
tena ca samayena ekā sarabū “makkhikaṃ gahessāmī”ti pakkhandi, gahaṇakāle makkhikā palātā, so makkhikāya muttattā “muttā mahārājā”ti āha. |
And at that moment, a spider rushed forward, thinking, "I will catch a fly." At the moment of catching, the fly escaped. Because the fly was released (muttā), he said, "Pearls (muttā), your majesty." |
muttā tāva hotu, kati muttāti? |
"Let them be pearls, but how many pearls?" |
so puna nimittaṃ olokesi. |
He looked for a sign again. |
atha avidūre kukkuṭo tikkhattuṃ saddaṃ nicchāresi. |
Then, not far away, a rooster crowed three times. |
brāhmaṇo “tisso mahārājā”ti āha. |
The brahmin said, "Three, your majesty." |
evaṃ ekacco āgatanimittena katheti. |
Thus one person speaks by a sign that has come. |
etenupāyena gataṭhitani mittehipi kathanaṃ veditabbaṃ. |
By this method, speaking by signs that have gone or are present should also be understood. |
♦ amanussānanti yakkhapisācādīnaṃ. |
♦ Of non-humans means of yakkhas, pisācas, and so on. |
devatānanti cātumahārājikādīnaṃ. |
Of deities means of the Cātumahārājika gods and so on. |
saddaṃ sutvāti aññassa cittaṃ ñatvā kathentānaṃ saddaṃ sutvā. |
Having heard a sound means having heard the sound of those who speak after knowing another's mind. |
vitakkavipphārasaddanti vitakkavipphāravasena uppannaṃ vippalapantānaṃ suttapamattādīnaṃ saddaṃ. |
The sound of the diffusion of thought means the sound of those who are delirious, sleeping, heedless, etc., that has arisen due to the diffusion of thought. |
sutvāti taṃ saddaṃ sutvā. |
Having heard means having heard that sound. |
yaṃ vitakkayato tassa so saddo uppanno, tassa vasena “evampi te mano”ti ādisati. |
By whatever thought of his that sound arose, based on that he declares, "Such is your mind." |
manosaṅkhārā paṇihitāti cittasaṅkhārā suṭṭhapitā. |
The mental formations are directed means the formations of the mind are well-established. |
vitakkessatīti vitakkayissati pavattessatīti pajānāti. |
He will think means he will think, he will cause to arise, he knows. |
jānanto ca āgamanena jānāti, pubbabhāgena jānāti, antosamāpattiyaṃ cittaṃ oloketvā jānāti. |
And knowing, he knows by its coming, he knows by its preceding part, he knows by looking at the mind in deep concentration. |
āgamanena jānāti nāma kasiṇaparikammakāleyeva yenākārena esa kasiṇabhāvanaṃ āraddho paṭhamajjhānaṃ vā ... pe ... catutthajjhānaṃ vā aṭṭhasamāpattiyo vā nibbattessatīti jānāti. |
He knows by its coming means that at the very time of the preliminary work on a kasina, he knows in what way this one, having started the kasina meditation, will produce the first jhāna or... up to... the fourth jhāna or the eight attainments. |
pubbabhāgena jānāti nāma samathavipassanāya āraddhāyeva jānāti, yenākārena esa vipassanaṃ āraddho sotāpattimaggaṃ vā nibbattessati, sakadāgāmimaggaṃ vā nibbattessati, anāgāmimaggaṃ vā nibbattessati, arahattamaggaṃ vā nibbattessatīti jānāti. |
He knows by its preceding part means that as soon as calm and insight are undertaken, he knows in what way this one, having undertaken insight, will produce the path of stream-entry, or the path of the once-returner, or the path of the non-returner, or the path of arahantship. |
antosamāpattiyaṃ cittaṃ oloketvā jānāti nāma yenākārena imassa manosaṅkhārā suṭṭhapitā, imassa nāma cittassa anantarā imaṃ nāma vitakkaṃ vitakkessati. |
He knows by looking at the mind in deep concentration means he knows in what way his mental formations are well-established, and after this particular thought, he will think that particular thought. |
ito vuṭṭhitassa etassa hānabhāgiyo vā samādhi bhavissati, ṭhitibhāgiyo vā visesabhāgiyo vā nibbedhabhāgiyo vā abhiññāyo vā nibbattessatīti jānāti. |
When he emerges from this, his concentration will be either of the declining part, or the static part, or the progressive part, or the penetrating part, or he will produce the super-knowledges. |
♦ tattha puthujjano cetopariyañāṇalābhī puthujjanānaṃyeva cittaṃ jānāti, na ariyānaṃ. |
♦ Therein, a worldling who has obtained the knowledge of others' minds knows the minds of worldlings only, not of the nobles. |
ariyesupi heṭṭhimo heṭṭhimo uparimassa uparimassa cittaṃ na jānāti, uparimo pana heṭṭhimassa jānāti. |
And among the nobles, the lower does not know the mind of the higher, but the higher knows that of the lower. |
etesu ca sotāpanno sotāpattiphalasamāpattiṃ samāpajjati. |
And among these, the stream-enterer attains the attainment of the fruit of stream-entry. |
sakadāgāmī, anāgāmī, arahā, arahattaphalasamāpattiṃ samāpajjati. |
The once-returner, the non-returner, the Arahant, attains the attainment of the fruit of Arahantship. |
uparimo heṭṭhimaṃ na samāpajjati. |
The higher one does not attain the attainment of the lower one. |
tesañhi heṭṭhimā heṭṭhimā samāpatti tatrupapattiyeva hoti. |
For them, the lower attainment is only for rebirth there. |
tatheva taṃ hotīti idaṃ ekaṃsena tatheva hoti. |
It is just so means this is absolutely so. |
cetopariyañāṇavasena ñātañhi aññathābhāvī nāma natthi. |
For what is known by the knowledge of others' minds is not subject to being otherwise. |
sesaṃ purimanayeneva yojetabbaṃ. |
The rest should be connected in the previous manner. |
♦ dassanasamāpattidesanāvaṇṇanā |
♦ Description of the Teaching on the Attainment of Vision |
♦ 149. ātappamanvāyātiādi brahmajāle vitthāritameva. |
♦ 149. By means of austerity and so on is explained in detail in the Brahmajāla. |
ayaṃ panettha saṅkhepo, ātappanti vīriyaṃ. |
This is the summary here: Austerity is energy. |
tadeva padahitabbato padhānaṃ. |
That very thing, since it is to be undertaken, is striving. |
anuyuñjitabbato anuyogo. |
Since it is to be practiced, it is application. |
appamādanti satiavippavāsaṃ. |
Heedfulness is the non-absence of mindfulness. |
sammāmanasikāranti anicce aniccantiādivasena pavattaṃ upāyamanasikāraṃ. |
Right mental application is the methodical attention that proceeds by way of "impermanent in the impermanent," and so on. |
cetosamādhinti paṭhamajjhānasamādhiṃ. |
Concentration of mind is the concentration of the first jhāna. |
ayaṃ paṭhamā dassanasamāpattīti ayaṃ dvattiṃ sākāraṃ paṭikūlato manasikatvā paṭikūladassanavasena uppāditā paṭhamajjhānasamāpatti paṭhamā dassanasamāpatti nāma, sace pana taṃ jhānaṃ pādakaṃ katvā sotāpanno hoti, ayaṃ nippariyāyeneva paṭhamā dassanasamāpatti. |
This is the first attainment of vision means this concentration of the first jhāna, produced by way of seeing the repulsive after having mentally attended to the thirty-two parts as repulsive, is called the first attainment of vision. But if, making that jhāna a basis, he becomes a stream-enterer, this is the first attainment of vision without qualification. |
♦ atikkamma cāti atikkamitvā ca. |
♦ And having transcended means and having gone beyond. |
chavimaṃsalohitanti chaviñca maṃsañca lohitañca. |
Skin, flesh, and blood means skin and flesh and blood. |
aṭṭhiṃ paccavekkhatīti aṭṭhi aṭṭhīti paccavekkhati. |
He reflects on the bone means he reflects, "bone, bone." |
aṭṭhi aṭṭhīti paccavekkhitvā uppāditā aṭṭhiārammaṇā dibbacakkhupādakajjhānasamāpatti dutiyā dassanasamāpatti nāma. |
The attainment of the concentration of the jhāna which is the basis for the divine eye, which has bone as its object, produced after reflecting "bone, bone," is called the second attainment of vision. |
sace pana taṃ jhānaṃ pādakaṃ katvā sakadāgāmimaggaṃ nibbatteti. |
But if, making that jhāna a basis, he produces the path of the once-returner. |
ayaṃ nippariyāyena dutiyā dassanasamāpatti. |
This is the second attainment of vision without qualification. |
kāḷavallavāsī sumatthero pana “yāva tatiyamaggā vaṭṭatī”ti āha. |
But the Elder Suma of Kāḷavallavāsa says, "It is valid up to the third path." |
♦ viññāṇasotanti viññāṇameva. |
♦ The stream of consciousness means consciousness itself. |
ubhayato abbocchinnanti dvīhipi bhāgehi acchinnaṃ. |
Unbroken on both sides means uninterrupted in both parts. |
idha loke patiṭṭhitañcāti chandarāgavasena imasmiñca loke patiṭṭhitaṃ. |
And established in this world means established in this world by way of sensual desire. |
dutiyapadepi eseva nayo. |
In the second phrase, the method is the same. |
kammaṃ vā kammato upagacchantaṃ idha loke patiṭṭhitaṃ nāma. |
Kamma, or one who approaches from kamma, is called established in this world. |
kammabhavaṃ ākaḍḍhantaṃ paraloke patiṭṭhitaṃ nāma. |
Drawing in kamma-becoming is called established in the next world. |
iminā kiṃ kathitaṃ? |
What is said by this? |
sekkhaputhujjanānaṃ cetopariyañāṇaṃ kathitaṃ. |
The knowledge of the minds of trainees and worldlings is spoken of. |
sekkhaputhujjanānañhi cetopariyañāṇaṃ tatiyā dassanasamāpatti nāma. |
For the knowledge of the minds of trainees and worldlings is called the third attainment of vision. |
♦ idha loke appatiṭṭhitañcāti nicchandarāgattā idhaloke ca appatiṭṭhitaṃ. |
♦ And not established in this world means and not established in this world due to lack of sensual desire. |
dutiyapadepi eseva nayo. |
In the second phrase, the method is the same. |
kammaṃ vā kammato na upagacchantaṃ idha loke appatiṭṭhitaṃ nāma. |
Kamma, or one who does not approach from kamma, is called not established in this world. |
kammabhavaṃ anākaḍḍhantaṃ paraloke appatiṭṭhitaṃ nāma. |
Not drawing in kamma-becoming is called not established in the next world. |
iminā kiṃ kathitaṃ? |
What is said by this? |
khīṇāsavassa cetopariyañāṇaṃ kathitaṃ. |
The knowledge of the minds of one whose cankers are destroyed is spoken of. |
khīṇāsavassa hi cetopariyañāṇaṃ catutthā dassanasamāpatti nāma. |
For the knowledge of the minds of one whose cankers are destroyed is called the fourth attainment of vision. |
♦ apica dvattiṃsākāre āraddhavipassanāpi paṭhamā dassanasamāpatti. |
♦ Moreover, insight undertaken on the thirty-two parts is also the first attainment of vision. |
aṭṭhiārammaṇe āraddhavipassanā dutiyā dassanasamāpatti. |
Insight undertaken with bone as its object is the second attainment of vision. |
sekkhaputhujjanānaṃ cetopariyañāṇaṃ khīṇāsavassa cetopariyañāṇanti idaṃ padadvayaṃ niccalameva. |
The knowledge of the minds of trainees and worldlings, and the knowledge of the minds of one whose cankers are destroyed—this pair of phrases is fixed. |
aparo nayo paṭhamajjhānaṃ paṭhamā dassanasamāpatti . |
Another method: the first jhāna is the first attainment of vision. |
dutiyajjhānaṃ dutiyā. |
The second jhāna is the second. |
tatiyajjhānaṃ tatiyā. |
The third jhāna is the third. |
catutthajjhānaṃ catutthā dassanasamāpatti. |
The fourth jhāna is the fourth attainment of vision. |
tathā paṭhamamaggo paṭhamā dassanasamāpatti. |
Likewise, the first path is the first attainment of vision. |
dutiyamaggo dutiyā. |
The second path is the second. |
tatiyamaggo tatiyā. |
The third path is the third. |
catutthamaggo catutthā dassanasamāpattīti. |
The fourth path is the fourth attainment of vision. |
sesamettha purimanayeneva yojetabbaṃ. |
The rest here should be connected in the previous manner. |
♦ puggalapaṇṇattidesanāvaṇṇanā |
♦ Description of the Teaching on the Declaration of Persons |
♦ 150. puggalapaṇṇattīsūti lokavohāravasena “satto puggalo naro poso”ti evaṃ paññāpetabbāsu lokapaññattīsu. |
♦ 150. In the declarations of persons means in the conventional designations to be declared by way of worldly usage, such as "a being, a person, a man, an individual." |
buddhānañhi dve kathā sammutikathā, paramatthakathāti poṭṭhapādasutte vitthāritā. |
For Buddhas have two kinds of talk: conventional talk and ultimate talk, as is detailed in the Poṭṭhapāda Sutta. |
♦ tattha puggalapaṇṇattīsūti ayaṃ sammutikathā. |
♦ Therein, "in the declarations of persons" is this conventional talk. |
idāni ye puggale paññapento puggalapaṇṇattīsu bhagavā anuttaro hoti, te dassento sattime bhante puggalā. |
Now, showing the persons by declaring whom the Blessed One is unsurpassed in the declarations of persons, he said, "These seven, venerable sir, are persons. |
ubhatobhāgavimuttotiādimāha. tattha ubhatobhāgavimuttoti dvīhi bhāgehi vimutto, arūpasamāpattiyā rūpakāyato vimutto, maggena nāmakāyato. |
Liberated in both ways," and so on. Therein, "liberated in both ways" means liberated in two parts: liberated from the physical body by the formless attainments, and from the mental body by the path. |
so catunnaṃ arūpasamāpattīnaṃ ekekato vuṭṭhāya saṅkhāre sammasitvā arahattappattānaṃ, catunnaṃ, nirodhā vuṭṭhāya arahattappattānāgāmino ca vasena pañcavidho hoti. |
He is of five kinds, by way of those who have attained Arahantship after emerging from each of the four formless attainments and contemplating the formations, and the non-returner who has attained Arahantship after emerging from cessation. |
♦ pāḷi panettha “katamo ca puggalo ubhatobhāgavimutto? |
♦ The Pāḷi here comes by way of one who has obtained the eight liberations: "And what kind of person is liberated in both ways? |
idhekacco puggalo aṭṭhavimokkhe kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā hontī”ti evaṃ aṭṭhavimokkhalābhino vasena āgatā. |
Here, a certain person dwells having touched the eight liberations with his body, and having seen with wisdom, his cankers are destroyed." |
paññāya vimuttoti paññāvimutto. |
Liberated by wisdom means one liberated by wisdom. |
so sukkhavipassako ca, catūhi jhānehi vuṭṭhāya arahattaṃ pattā cattāro cāti imesaṃ vasena pañcavidhova hoti. |
He is of five kinds, by way of the one who practices dry insight, and the four who have attained Arahantship after emerging from the four jhānas. |
♦ pāḷi panettha aṭṭhavimokkhapaṭikkhepavaseneva āgatā. |
♦ The Pāḷi here comes by way of rejecting the eight liberations. |
yathāha “na heva kho aṭṭha vimokkhe kāyena phusitvā viharati. |
As it is said, "He does not dwell having touched the eight liberations with his body. |
paññāya cassa disvā āsavā parikkhīṇā honti. |
But having seen with wisdom, his cankers are destroyed. |
ayaṃ vuccati puggalo paññāvimutto”ti . |
This is called a person liberated by wisdom." |
♦ phuṭṭhantaṃ sacchi karotīti kāyasakkhi. |
♦ He who realizes the touched is a body-witness. |
so jhānaphassaṃ paṭhamaṃ phusati, pacchā nirodhaṃ nibbānaṃ sacchikaroti, so sotāpattiphalaṭṭhaṃ ādiṃ katvā yāva arahattamaggaṭṭhā chabbidho hotīti veditabbo. |
He first touches the touch of jhāna, then he realizes cessation, Nibbāna. He is to be understood as being of six kinds, starting from one who is on the fruit of stream-entry up to one who is on the path of Arahantship. |
tenevāha “idhekacco puggalo aṭṭha vimokkhe kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti. |
Therefore he says, "Here, a certain person dwells having touched the eight liberations with his body, and having seen with wisdom, some of his cankers are destroyed. |
ayaṃ vuccati puggalo kāyasakkhī”ti . |
This is called a person who is a body-witness." |
♦ diṭṭhantaṃ pattoti diṭṭhippatto. |
♦ One who has attained the view is one attained-to-view. |
tatridaṃ saṅkhepalakkhaṇaṃ, dukkhā saṅkhārā sukho nirodhoti ñātaṃ hoti diṭṭhaṃ viditaṃ sacchikataṃ passitaṃ paññāyāti diṭṭhippatto. |
Herein, this is the brief characteristic: "Formations are suffering, cessation is happiness"—this is known, seen, realized, witnessed, penetrated by wisdom; thus he is one attained-to-view. |
vitthārato panesopi kāyasakkhi viya chabbidho hoti. |
In detail, he too, like the body-witness, is of six kinds. |
tenevāha — “idhekacco puggalo idaṃ dukkhanti yathābhūtaṃ pajānāti ... pe ... ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti, tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā, paññāya cassa disvā ekacce āsavā parikkhīṇā honti. |
Therefore he said: "Here, a certain person understands as it really is, 'This is suffering'... and so on... 'This is the path leading to the cessation of suffering.' And the teachings proclaimed by the Tathāgata are seen and considered by his wisdom, and having seen with wisdom, some of his cankers are destroyed. |
ayaṃ vuccati puggalo diṭṭhippatto”ti . |
This is called a person attained-to-view." |
♦ saddhāya vimuttoti saddhāvimutto. |
♦ Liberated by faith means one liberated by faith. |
sopi vuttanayeneva chabbidho hoti. |
He too, in the way stated, is of six kinds. |
tenevāha — “idhekacco puggalo idaṃ dukkhanti yathābhūtaṃ pajānāti, ayaṃ dukkhasamudayoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti, tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā, paññāya cassa disvā ekacce āsavā parikkhīṇā honti no ca kho yathā diṭṭhippattassa. |
Therefore he said: "Here, a certain person understands as it really is, 'This is suffering,' he understands as it really is, 'This is the origin of suffering,' he understands as it really is, 'This is the cessation of suffering,' he understands as it really is, 'This is the path leading to the cessation of suffering.' And the teachings proclaimed by the Tathāgata are seen and considered by his wisdom, and having seen with wisdom, some of his cankers are destroyed, but not in the same way as for one attained-to-view. |
ayaṃ vuccati puggalo saddhāvimutto”ti . |
This is called a person liberated by faith." |
etesu hi saddhāvimuttassa pubbabhāgamaggakkhaṇe saddahantassa viya, okappentassa viya, adhimuccantassa viya ca kilesakkhayo hoti. |
Among these, for the one liberated by faith, at the moment of the path in the preliminary phase, the destruction of defilements occurs as if by believing, as if by approving, as if by resolving. |
diṭṭhippattassa pubbabhāgamaggakkhaṇe kilesacchedakaṃ ñāṇaṃ adandhaṃ tikhiṇaṃ sūraṃ hutvā vahati. |
For the one attained-to-view, at the moment of the path in the preliminary phase, the knowledge that cuts the defilements flows undelayed, sharp, and swift. |
tasmā yathā nāma nātitikhiṇena asinā kadaliṃ chindantassa chinnaṭṭhānaṃ na maṭṭhaṃ hoti, asi na sīghaṃ vahati, saddo suyyati, balavataro vāyāmo kātabbo hoti, evarūpā saddhāvimuttassa pubbabhāgamaggabhāvanā. |
Therefore, just as when cutting a plantain tree with a not-so-sharp sword, the cut place is not smooth, the sword does not move quickly, a sound is heard, and a stronger effort has to be made, such is the development of the path in the preliminary phase for one liberated by faith. |
yathā pana atinisitena asinā kadaliṃ chindantassa chinnaṭṭhānaṃ maṭṭhaṃ hoti, asi sīghaṃ vahati, saddo na suyyati, balavataraṃ vāyāmakiccaṃ na hoti, evarūpā paññāvimuttassa pubbabhāgamaggabhāvanā veditabbā. |
But just as when cutting a plantain tree with a very sharp sword, the cut place is smooth, the sword moves quickly, no sound is heard, and there is no need for a stronger effort, so should the development of the path in the preliminary phase for one liberated by wisdom be understood. |
♦ dhammaṃ anussaratīti dhammānusārī. |
♦ One who follows the Dhamma is a Dhamma-follower. |
dhammoti paññā, paññāpubbaṅgamaṃ maggaṃ bhāvetīti attho. |
Dhamma means wisdom; he develops the path with wisdom as the forerunner, that is the meaning. |
saddhānusārimhipi eseva nayo, ubhopete sotāpattimaggaṭṭhāyeva. |
In the case of a faith-follower, the method is the same. Both of them are on the path of stream-entry. |
vuttampi cetaṃ “yassa puggalassa sotāpattiphalasacchikiriyāya paṭipannassa paññindriyaṃ adhimattaṃ hoti, paññāvāhiṃ paññāpubbaṅgamaṃ ariyamaggaṃ bhāveti. |
And this has been said: "The person for whom, being engaged in the realization of the fruit of stream-entry, the faculty of wisdom is predominant, and who develops the noble path with wisdom as his vehicle and wisdom as his forerunner, |
ayaṃ vuccati puggalo dhammānusārī”ti. |
this is called a person who is a Dhamma-follower." |
♦ tathā “yassa puggalassa sotāpattiphalasacchikiriyāya paṭipannassa saddhindriyaṃ adhimattaṃ hoti, saddhāvāhiṃ saddhāpubbaṅgamaṃ ariyamaggaṃ bhāveti. |
♦ Similarly, "the person for whom, being engaged in the realization of the fruit of stream-entry, the faculty of faith is predominant, and who develops the noble path with faith as his vehicle and faith as his forerunner, this is called a person who is a faith-follower." |
ayaṃ vuccati puggalo saddhānusārī”ti. |
|
ayamettha saṅkhepo, vitthārato panesā ubhatobhāgavimuttādikathā visuddhimagge paññābhāvanādhikāre vuttā. |
This is the summary here; in detail, this discussion of the one liberated in both ways and so on is given in the Visuddhimagga, in the section on the development of wisdom. |
tasmā tattha vuttanayeneva veditabbā. |
Therefore, it should be understood in the way stated there. |
sesamidhāpi purimanayeneva yojetabbaṃ. |
The rest here also should be connected in the previous manner. |
♦ padhānadesanāvaṇṇanā |
♦ Description of the Teaching on Striving |
♦ 151. padhānesūti idha padahanavasena “satta bojjhaṅgā padhānā”ti vuttā. |
♦ 151. In strivings means here, by way of striving, "the seven factors of enlightenment are strivings" is said. |
tesaṃ vitthārakathā mahāsatipaṭṭhāne vuttanayeneva veditabbā. |
The detailed account of them should be understood in the way stated in the Mahāsatipaṭṭhāna. |
sesamidhāpi purimanayeneva yojetabbaṃ. |
The rest here also should be connected in the previous manner. |
♦ paṭipadādesanāvaṇṇanā |
♦ Description of the Teaching on the Path |
♦ 152. dukkhapaṭipadādīsu ayaṃ vitthāranayo — “tattha katamā dukkhapaṭipadā dandhābhiññā paññā? |
♦ 152. In painful practice and so on, this is the detailed method: "Therein, what is the painful practice with slow insight wisdom? |
dukkhena kasirena samādhiṃ uppādentassa dandhaṃ taṃ ṭhānaṃ abhijānantassa yā paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi, ayaṃ vuccati dukkhapaṭipadā dandhābhiññā paññā. |
The wisdom, the understanding... and so on... non-delusion, investigation of phenomena, right view of one who produces concentration with difficulty, with trouble, and who slowly knows that state, this is called the painful practice with slow insight wisdom. |
tattha katamā dukkhapaṭipadā khippābhiññā paññā? |
Therein, what is the painful practice with swift insight wisdom? |
dukkhena kasirena samādhiṃ uppādentassa khippaṃ taṃ ṭhānaṃ abhijānantassa yā paññā pajānanā ... pe ... sammādiṭṭhi, ayaṃ vuccati dukkhapaṭipadā khippābhiññā paññā. |
The wisdom, the understanding... and so on... right view of one who produces concentration with difficulty, with trouble, and who swiftly knows that state, this is called the painful practice with swift insight wisdom. |
tattha katamā sukhapaṭipadā dandhābhiññā paññā? |
Therein, what is the pleasant practice with slow insight wisdom? |
akicchena akasirena samādhiṃ uppādentassa dandhaṃ taṃ ṭhānaṃ abhijānantassa yā paññā pajānanā ... pe ... sammādiṭṭhi, ayaṃ vuccati sukhapaṭipadā dandhābhiññā paññā. |
The wisdom, the understanding... and so on... right view of one who produces concentration without difficulty, without trouble, and who slowly knows that state, this is called the pleasant practice with slow insight wisdom. |
tattha katamā sukhapaṭipadā khippābhiññā paññā? |
Therein, what is the pleasant practice with swift insight wisdom? |
akicchena akasirena samādhiṃ uppādentassa khippaṃ taṃ ṭhānaṃ abhijānantassa yā paññā pajānanā ... pe ... sammādiṭṭhi, ayaṃ vuccati sukhapaṭipadā khippābhiññā paññā”ti . |
The wisdom, the understanding... and so on... right view of one who produces concentration without difficulty, without trouble, and who swiftly knows that state, this is called the pleasant practice with swift insight wisdom." |
ayamettha saṅkhepo, vitthāro pana visuddhimagge vutto. |
This is the summary here, but the detail is given in the Visuddhimagga. |
sesamidhāpi purimanayeneva yojetabbaṃ. |
The rest here also should be connected in the previous manner. |
♦ bhassasamācārādivaṇṇanā |
♦ Description of Conduct of Speech and so on |
♦ 153. na ceva musāvādūpasañhitanti bhassasamācāre ṭhitopi kathāmaggaṃ anupacchinditvā kathentopi idhekacco bhikkhu na ceva musāvādūpasañhitaṃ bhāsati. |
♦ 153. Not associated with false speech means even when engaged in the conduct of speech, even when speaking without interrupting the flow of conversation, a certain monk does not speak what is associated with false speech. |
aṭṭha anariyavohāre vajjetvā aṭṭha ariyavohārayuttameva bhāsati. |
Having avoided the eight un-noble speeches, he speaks only what is endowed with the eight noble speeches. |
na ca vebhūtiyanti bhassasamācāre ṭhitopi bhedakaravācaṃ na bhāsati. |
And not with divisive speech means even when engaged in the conduct of speech, he does not speak divisive words. |
na ca pesuṇiyanti tassāyevetaṃ vevacanaṃ. |
And not with slander means this is a synonym for that. |
vebhūtiyavācā hi piyabhāvassa suññakaraṇato “pesuṇiyan”ti vuccati. |
For divisive speech, because it makes what is dear empty, is called "slander." |
nāmamevassā etanti mahāsīvatthero avoca. |
This is just its name, said the elder Mahāsīva. |
na ca sārambhajanti sārambhajā ca yā vācā, tañca na bhāsati. |
And not harsh means and the speech which is harsh, he does not speak that either. |
“tvaṃ dussīlo”ti vutte, “tvaṃ dussīlo tavācariyo dussīlo”ti vā, “tuyhaṃ āpattī”ti vutte, “ahaṃ piṇḍāya caritvā pāṭaliputtaṃ gato”tiādinā nayena bahiddhā vikkhepakathāpavattaṃ vā karaṇuttariyavācaṃ na bhāsati. |
When told, "You are immoral," or "You are immoral, your teacher is immoral," or when told, "It is your fault," he does not speak evasively, in the manner of "I went to Pāṭaliputta to go for alms," or speak words of self-exaltation. |
jayāpekkhoti jayapurekkhāro hutvā, yathā hatthako sakyaputto titthiyā nāma dhammenapi adhammenapi jetabbāti saccālikaṃ yaṃkiñci bhāsati, evaṃ jayāpekkho jayapurekkhāro hutvā na bhāsatīti attho. |
Expecting victory means being intent on victory. Just as Hatthaka the Sakyan says that heretics should be defeated by any means, true or false, and speaks anything whatsoever, in the same way, expecting victory, being intent on victory, he does not speak, that is the meaning. |
mantā mantā ca vācaṃ bhāsatīti ettha mantāti vuccati paññā, mantāya paññāya. |
And he speaks thoughtfully means here, 'thoughtfully' (mantā) is said to be wisdom; with the wisdom of thought. |
puna mantāti upaparikkhitvā. |
Again, 'thoughtfully' means having investigated. |
idaṃ vuttaṃ hoti, bhassasamācāre ṭhito divasabhāgampi kathento paññāya upaparikkhitvā yuttakathameva kathetīti. |
This is what is said: one who is engaged in the conduct of speech, even if he speaks for a part of the day, having investigated with wisdom, speaks only what is proper. |
nidhānavatinti hadayepi nidahitabbayuttaṃ. |
Worthy of being treasured means worthy of being treasured even in the heart. |
kālenāti yuttapattakālena. |
At the right time means at the appropriate, fitting time. |
♦ evaṃ bhāsitā hi vācā amusā ceva hoti apisuṇā ca apharusā ca asaṭhā ca asamphappalāpā ca. |
♦ Speech spoken thus is indeed not false, not slanderous, not harsh, not deceitful, and not idle chatter. |
evarūpā ca ayaṃ vācā catusaccanissitātipi sikkhattayanissitātipi dasakathāvatthunissitātipi terasadhutaṅganissitātipi sattattiṃsabodhipakkhiyadhammanissitātipi magganissitātipi vuccati. |
And such speech is said to be based on the four truths, based on the three trainings, based on the ten topics of conversation, based on the thirteen ascetic practices, based on the thirty-seven factors of enlightenment, and based on the path. |
tenāha etadānuttariyaṃ, bhante, bhassasamācāreti taṃ purimanayeneva yojetabbaṃ. |
Therefore he says, "This is unsurpassed, venerable sir, in conduct of speech," and that should be connected in the previous manner. |
♦ sacco cassa saddho cāti sīlācāre ṭhito bhikkhu sacco ca bhaveyya saccakatho saddho ca saddhāsampanno. |
♦ He is truthful and faithful means a monk established in virtuous conduct should be truthful and a truth-speaker, and faithful and endowed with faith. |
nanu heṭṭhā saccaṃ kathitameva, idha kasmā puna vuttanti? |
Has not truth already been spoken of below? Why is it mentioned again here? |
heṭṭhā vācāsaccaṃ kathitaṃ. |
Below, truth of speech was spoken of. |
sīlācāre ṭhito pana bhikkhu antamaso hasanakathāyapi musāvādaṃ na karotīti dassetuṃ idha vuttaṃ. |
But to show that a monk established in virtuous conduct does not tell a lie even in jest, it is mentioned here. |
idāni so dhammena samena jīvitaṃ kappetīti dassanatthaṃ na ca kuhakotiādi vuttaṃ. |
Now, to show that he maintains his life righteously and justly, "and not a hypocrite" and so on is said. |
tattha “kuhako”tiādīni brahmajāle vitthāritāni. |
Therein, "hypocrite" and so on are detailed in the Brahmajāla. |
♦ indriyesu guttadvāro, bhojane mattaññūti chasu indriyesu guttadvāro bhojanepi pamāṇaññū. |
♦ With guarded senses, moderate in eating means with senses guarded in the six faculties, and also moderate in eating. |
samakārīti samacārī, kāyena vācāya manasā ca kāyavaṅkādīni pahāya samaṃ caratīti attho. |
Acts evenly means behaves evenly; with body, speech, and mind, having abandoned bodily crookedness and so on, he acts evenly, that is the meaning. |
jāgariyānuyogamanuyuttoti rattindivaṃ cha koṭṭhāse katvā “divasaṃ caṅkamena nisajjāyā”ti vuttanayeneva jāgariyānuyogaṃ yuttappayutto viharati. |
Devoted to wakefulness means day and night, having divided it into six parts, he dwells devoted to wakefulness in the way described as "by day walking and sitting." |
atanditoti nittandī kāyālasiyavirahito. |
Not lazy means without laziness, free from bodily sloth. |
āraddhavīriyoti kāyikavīriyenāpi āraddhavīriyo hoti, gaṇasaṅgaṇikaṃ vinodetvā catūsu iriyāpathesu aṭṭhāarabbhavatthuvasena ekavihārī. |
With aroused energy means he has aroused energy also with physical energy, having dispelled association with company, he is a solitary dweller in the four postures by way of the eight grounds for initiative. |
cetasikavīriyenāpi āraddhavīriyo hoti, kilesasaṅgaṇikaṃ pahāya vinodetvā aṭṭhasamāpattivasena ekavihārī. |
He also has aroused energy with mental energy; having abandoned and dispelled association with defilements, he is a solitary dweller by way of the eight attainments. |
api ca yathā tathā kilesuppattiṃ nivārento cetasikavīriyena āraddhavīriyo hoti. |
And also, in whatever way he prevents the arising of defilements, he has aroused energy with mental energy. |
jhāyīti ārammaṇalakkhaṇūpanijjhānavasena jhāyī. |
Meditative means meditative in the sense of close contemplation of the object's characteristics. |
satimāti cirakatādianussaraṇasamatthāya satiyā samannāgato. |
Mindful means endowed with the mindfulness capable of recollecting things done long ago and so on. |
♦ kalyāṇapaṭibhānoti vākkaraṇasampanno ceva hoti paṭibhānasampanno ca. |
♦ Of good eloquence means he is endowed with skill in speech and endowed with ready wit. |
yuttapaṭibhāno kho pana hoti no muttapaṭibhāno. |
But he is of appropriate ready wit, not of loose ready wit. |
sīlasamācārasmiñhi ṭhitabhikkhu muttapaṭibhāno na hoti, yuttapaṭibhāno pana hoti vaṅgīsatthero viya. |
For a monk established in virtuous conduct is not of loose ready wit, but is of appropriate ready wit, like the elder Vaṅgīsa. |
gatimāti gamanasamatthāya paññāya samannāgato. |
Of good understanding means endowed with the wisdom capable of comprehension. |
dhitimāti dhāraṇasamatthāya paññāya samannāgato. |
Of good memory means endowed with the wisdom capable of retention. |
matimāti ettha pana matīti paññāya nāmameva, tasmā paññavāti attho. |
Of good intelligence means here, 'intelligence' (mati) is just a name for wisdom; therefore, wise is the meaning. |
iti tīhipi imehi padehi paññāva kathitā. |
Thus, by these three terms, wisdom itself is spoken of. |
tattha heṭṭhā samaṇadhammakaraṇavīriyaṃ kathitaṃ, idha buddhavacanagaṇhanavīriyaṃ. |
Therein, below, the energy for practicing the ascetic's duties was spoken of; here, the energy for grasping the Buddha's word. |
tathā heṭṭhā vipassanāpaññā kathitā, idha buddhavacanagaṇhanapaññā. |
Likewise, below, the wisdom of insight was spoken of; here, the wisdom for grasping the Buddha's word. |
na ca kāmesu giddhoti vatthukāmakilesakāmesu agiddho. |
And not greedy for sensual pleasures means not greedy for sensual pleasures of the object and defilements. |
sato ca nipako cāti abhikkantapaṭikkantādīsu sattasu ṭhānesu satiyā ceva ñāṇena ca samannāgato caratīti attho. |
Mindful and circumspect means in the seven situations of going forward, returning, and so on, he acts endowed with both mindfulness and knowledge, that is the meaning. |
nepakkanti paññā, tāya samannāgatattā nipakoti vutto. |
Circumspection is wisdom; because of being endowed with it, he is called circumspect. |
sesamidhāpi purimanayeneva yojetabbaṃ. |
The rest here also should be connected in the previous manner. |
♦ anusāsanavidhādivaṇṇanā |
♦ Description of the Method of Instruction and so on |
♦ 154. paccattaṃ yoniso manasikārāti attano upāyamanasikārena. |
♦ 154. By one's own wise attention means by one's own methodical attention. |
yathānusiṭṭhaṃ tathā paṭipajjamānoti yathā mayā anusiṭṭhaṃ anusāsanī dinnā, tathā paṭipajjamāno. |
Practicing as instructed means practicing as I have instructed, as the instruction has been given. |
tiṇṇaṃ saṃyojanānaṃ parikkhayātiādi vuttatthameva. |
Through the destruction of the three fetters and so on has the meaning already stated. |
sesamidhāpi purimanayeneva yojetabbaṃ. |
The rest here also should be connected in the previous manner. |
♦ 155. parapuggalavimuttiñāṇeti sotāpannādīnaṃ parapuggalānaṃ tena tena maggena kilesavimuttiñāṇe. |
♦ 155. In the knowledge of the liberation of other persons means in the knowledge of the liberation from defilements by this or that path of other persons, such as stream-enterers. |
sesamidhāpi purimanayeneva yojetabbaṃ. |
The rest here also should be connected in the previous manner. |
♦ 156. amutrāsiṃ evaṃnāmoti eko pubbenivāsaṃ anussaranto nāmagottaṃ pariyādiyamāno gacchati. |
♦ 156. "I was there with such a name" means one, recollecting past lives, proceeds comprehending name and clan. |
eko suddhakhandheyeva anussarati, eko hi sakkoti, eko na sakkoti. |
One recollects only the aggregates; one is able, another is not. |
tattha yo sakkoti, tassa vasena aggahetvā asakkontassa vasena gahitaṃ. |
tatra yo sakkoti, tassa vasena aggahetvā asakkontassa vasena gahitaṃ. |
asakkonto pana kiṃ karoti? |
asakkonto pana kiṃ karoti? |
suddhakhandheyeva anussaranto gantvā anekajātisatasahassamatthake ṭhatvā nāmagottaṃ pariyādiyamāno otarati. |
suddhakhandheyeva anussaranto gantvā anekajātisatasahassamatthake ṭhatvā nāmagottaṃ pariyādiyamāno otarati. |
taṃ dassento evaṃnāmotiādimāha . |
taṃ dassento evaṃnāmotiādimāha . |
so evamāhāti so diṭṭhigatiko evamāha. |
so evamāhāti so diṭṭhigatiko evamāha. |
tattha kiñcāpi sassatoti vatvā “te ca sattā saṃsarantī”ti vadantassa vacanaṃ pubbāparaviruddhaṃ hoti. |
tattha kiñcāpi sassatoti vatvā “te ca sattā saṃsarantī”ti vadantassa vacanaṃ pubbāparaviruddhaṃ hoti. |
diṭṭhigatikattā panesa etaṃ na sallakkhesi. |
diṭṭhigatikattā panesa etaṃ na sallakkhesi. |
diṭṭhigatikassa hi ṭhānaṃ vā niyamo vā natthi. |
diṭṭhigatikassa hi ṭhānaṃ vā niyamo vā natthi. |
imaṃ gahetvā imaṃ vissajjeti, imaṃ vissajjetvā imaṃ gaṇhātīti brahmajāle vitthāritamevetaṃ. |
imaṃ gahetvā imaṃ vissajjeti, imaṃ vissajjetvā imaṃ gaṇhātīti brahmajāle vitthāritamevetaṃ. |
ayaṃ tatiyo sassatavādoti thero lābhisseva vasena tayo sassatavāde āha. |
ayaṃ tatiyo sassatavādoti thero lābhisseva vasena tayo sassatavāde āha. |
bhagavatā pana takkīvādampi gahetvā brahmajāle cattāro vuttā. |
bhagavatā pana takkīvādampi gahetvā brahmajāle cattāro vuttā. |
etesaṃ pana tiṇṇaṃ vādānaṃ vitthārakathā brahmajāle vuttanayeneva veditabbā. |
etesaṃ pana tiṇṇaṃ vādānaṃ vitthārakathā brahmajāle vuttanayeneva veditabbā. |
sesamidhāpi purimanayeneva vitthāretabbaṃ. |
sesamidhāpi purimanayeneva vitthāretabbaṃ. |
♦ 157. gaṇanāya vāti piṇḍagaṇanāya. |
♦ 157. By counting means by counting a lump sum. |
saṅkhānenāti acchiddakavasena manogaṇanāya. |
By calculation means by mental calculation without interruption. |
ubhayathāpi piṇḍagaṇanameva dasseti. |
In both ways, he shows only a lump sum calculation. |
idaṃ vuttaṃ hoti, vassānaṃ satavasena sahassavasena satasahassavasena koṭivasena piṇḍaṃ katvāpi ettakāni vassasatānīti vā ettakā vassakoṭiyoti vā evaṃ saṅkhātuṃ na sakkā. |
This is what is said: even by making a lump sum of years by the hundred, by the thousand, by the hundred thousand, by the koti, it is not possible to calculate thus, "so many hundreds of years" or "so many kotis of years." |
tumhe pana attano dasannaṃ pāramīnaṃ pūritattā sabbaññutaññāṇassa suppaṭividdhattā yasmā vo anāvaraṇañāṇaṃ sūraṃ vahati. |
But you, because of the fulfillment of your ten perfections and the full penetration of the knowledge of omniscience, because your unobstructed knowledge flows swiftly, |
tasmā desanāñāṇakusalataṃ purakkhatvā vassagaṇanāyapi pariyantikaṃ katvā kappagaṇanāyapi paricchinditvā ettakanti dassethāti dīpeti. |
therefore, putting forward the skill in the knowledge of teaching, you show it by making a limit even in the counting of years and by defining it even in the counting of aeons, saying "so much," he points out. |
pāḷiyattho panettha vuttanayoyeva. |
The meaning of the Pāḷi here is as stated. |
sesamidhāpi purimanayeneva yojetabbaṃ. |
The rest here also should be connected in the previous manner. |
♦ 158. etadānuttariyaṃ, bhante, sattānaṃ cutūpapātañāṇeti bhante yāpi ayaṃ sattānaṃ cutipaṭisandhivasena ñāṇadesanā, sāpi tumhākaṃyeva anuttarā. |
♦ 158. This is unsurpassed, venerable sir, in the knowledge of the passing away and rebirth of beings means, venerable sir, this knowledge and teaching by way of the passing away and rebirth of beings, that too is unsurpassed in you. |
atītabuddhāpi evameva desesuṃ. |
The past Buddhas also taught in this very way. |
anāgatāpi evameva desessanti. |
The future ones also will teach in this very way. |
tumhe tesaṃ atītānāgatabuddhānaṃ ñāṇena saṃsanditvāva desayittha. |
You taught by comparing it with the knowledge of those past and future Buddhas. |
“imināpi kāraṇena evaṃpasanno ahaṃ bhante bhagavatī”ti dīpeti. |
"For this reason, too, I am so confident, venerable sir, in the Blessed One," he points out. |
pāḷiyattho panettha vitthāritoyeva. |
The meaning of the Pāḷi here has been explained in detail. |
♦ 159. sāsavā saupadhikāti sadosā saupārambhā. |
♦ 159. With cankers, with attachments means with faults, with grounds for censure. |
no ariyāti vuccatīti ariyiddhīti na vuccati. |
It is not called noble means it is not called a noble psychic power. |
anāsavā anupadhikāti niddosā anupārambhā. |
Without cankers, without attachments means without faults, without grounds for censure. |
ariyāti vuccatīti ariyiddhīti vuccati. |
yāte, yāte, yāte, yāte, yāte, yāte. |
appaṭikūlasaññī tattha viharatīti kathaṃ appaṭikūlasaññī tattha viharatīti? |
He dwells there with a perception of the non-repulsive—how does he dwell there with a perception of the non-repulsive? |
paṭikūle satte mettaṃ pharati, saṅkhāre dhātusaññaṃ upasaṃharati. |
He suffuses repulsive beings with loving-kindness; he applies the perception of the elements to formations. |
yathāha “kathaṃ paṭikūle appaṭikūlasaññī viharati ? |
As it is said: "How does one dwell with a perception of the non-repulsive in the repulsive? |
aniṭṭhasmiṃ vatthusmiṃ mettāya vā pharati, dhātuto vā upasaṃharatī”ti. |
One either suffuses an undesirable object with loving-kindness, or applies the perception of the elements to it." |
paṭikūlasaññī tattha viharatīti appaṭikūle satte asubhasaññaṃ pharati, saṅkhāre aniccasaññaṃ upasaṃharati. |
He dwells there with a perception of the repulsive means he suffuses a non-repulsive being with the perception of the foul; he applies the perception of impermanence to formations. |
yathāha “kathaṃ appaṭikūle paṭikūlasaññī viharati? |
As it is said: "How does one dwell with a perception of the repulsive in the non-repulsive? |
iṭṭhasmiṃ vatthusmiṃ asubhāya vā pharati, aniccato vā upasaṃharatī”ti. |
One either suffuses a desirable object with the perception of the foul, or applies the perception of impermanence to it." |
evaṃ sesapadesupi attho veditabbo. |
Thus the meaning should be understood in the remaining passages as well. |
♦ upekkhako tattha viharatīti iṭṭhe arajjanto aniṭṭhe adussanto yathā aññe asamapekkhanena mohaṃ uppādenti, evaṃ anuppādento chasu ārammaṇesu chaḷaṅgupekkhāya upekkhako viharati. |
♦ He dwells there equanimous means not delighting in the desirable, not resenting the undesirable, just as others, by not paying equal attention, give rise to delusion, not giving rise to it thus, he dwells equanimous with the six-factored equanimity towards the six sense-objects. |
etadānuttariyaṃ, bhante, iddhividhāsūti, bhante, yā ayaṃ dvīsu iddhīsu evaṃdesanā, etadānuttariyaṃ. |
This is unsurpassed, venerable sir, in the kinds of psychic power means, venerable sir, this teaching on the two kinds of psychic power, this is unsurpassed. |
taṃ bhagavāti taṃ desanaṃ bhagavā asesaṃ sakalaṃ abhijānāti. |
That the Blessed One means that teaching the Blessed One knows completely, entirely. |
taṃ bhagavatoti taṃ desanaṃ bhagavato asesaṃ abhijānato. |
Of the Blessed One means of the Blessed One who knows that teaching completely. |
uttari abhiññeyyaṃ natthīti uttari abhijānitabbaṃ natthi. |
There is nothing further to be directly known means there is nothing further to be known beyond that. |
ayaṃ nāma ito añño dhammo vā puggalo vā yaṃ bhagavā na jānāti idaṃ natthi. |
This, namely another dhamma or person that the Blessed One does not know, this does not exist. |
yadabhijānaṃ añño samaṇo vā brāhmaṇo vāti yaṃ tumhehi anabhiññātaṃ añño samaṇo vā brāhmaṇo vā abhijānanto bhagavatā bhiyyobhiññataro assa, adhikatarapañño bhaveyya. |
Directly knowing which another monk or brahmin... means that which is not directly known by you, if another monk or brahmin were to know it, he would be more fully known than the Blessed One, he would be of greater wisdom. |
yadidaṃ iddhividhāsūti ettha yadidanti nipātamattaṃ. |
That is to say, in the kinds of psychic power, here "that is to say" is a mere particle. |
iddhividhāsu bhagavatā uttaritaro natthi. |
In the kinds of psychic power, there is none higher than the Blessed One. |
atītabuddhāpi hi imā dve iddhiyo desesuṃ, anāgatāpi imāva desessanti. |
For the past Buddhas also taught these two psychic powers, and the future ones will also teach these same ones. |
tumhepi tesaṃ ñāṇena saṃsanditvā imāva desayittha. |
You also taught these same ones by comparing them with their knowledge. |
iti bhagavā iddhividhāsu anuttaroti dassento “imināpi kāraṇena evaṃpasanno ahaṃ, bhante, bhagavatī”ti dīpeti. |
Thus, showing that the Blessed One is unsurpassed in the kinds of psychic power, he points out, "For this reason, too, I am so confident, venerable sir, in the Blessed One." |
ettāvatā ye dhammasenāpati divāṭṭhāne nisīditvā soḷasa aparampariyadhamme sammasi, teva dassitā honti. |
By this much, the sixteen "further more" qualities which the General of the Dhamma contemplated while sitting in his day-quarters have been shown. |
♦ aññathāsatthuguṇadassanādivaṇṇanā |
♦ Description of Seeing the Teacher's Qualities in Another Way and so on |
♦ 160. idāni aparenapi ākārena bhagavato guṇe dassento yaṃ taṃ bhantetiādimāha. |
♦ 160. Now, showing the qualities of the Blessed One in another way, he said, "That which, venerable sir," and so on. |
tattha saddhena kulaputtenāti saddhā kulaputtā nāma atītānāgatapaccuppannā bodhisattā. |
There, by a faithful clansman means faithful clansmen are the Bodhisattas of the past, future, and present. |
tasmā yaṃ sabbaññubodhisattena pattabbanti vuttaṃ hoti. |
Therefore, it is said, "that which is to be attained by an all-knowing Bodhisatta." |
kiṃ pana tena pattabbaṃ? |
But what is to be attained by him? |
nava lokuttaradhammā. |
The nine supramundane states. |
āraddhavīriyenātiādīsu “vīriyaṃ thāmo”tiādīni sabbāneva vīriyavevacanāni. |
In "with aroused energy" and so on, "energy, strength" and so on are all synonyms for energy. |
tattha āraddhavīriyenāti paggahitavīriyena. |
Therein, with aroused energy means with exerted energy. |
thāmavatāti thāmasampannena thiravīriyena. |
With strength means endowed with strength, with firm energy. |
purisathāmenāti tena thāmavatā yaṃ purisathāmena pattabbanti vuttaṃ hoti. |
With manly strength means with that strength, what is to be attained by manly strength is said. |
anantarapadadvayepi eseva nayo. |
In the following two phrases, the method is the same. |
purisadhorayhenāti yā asamadhurehi buddhehi vahitabbā dhurā, taṃ dhuraṃ vahanasamatthena mahāpurisena. |
By a man of burden means by a great man capable of bearing the burden that is to be borne by Buddhas of unequal yokes. |
anuppattaṃ taṃ bhagavatāti taṃ sabbaṃ atītānāgatabuddhehi pattabbaṃ, sabbameva anuppattaṃ, bhagavato ekaguṇopi ūno natthīti dasseti. |
That the Blessed One has attained means all that which is to be attained by the past and future Buddhas, all of it has been attained; not a single quality of the Blessed One is lacking, he shows. |
kāmesu kāmasukhallikānuyoganti vatthukāmesu kāmasukhallikānuyogaṃ. |
Indulgence in sensual pleasures, in sensual happiness means indulgence in sensual pleasures in material things. |
yathā aññe keṇiyajaṭilādayo samaṇabrāhmaṇā “ko jānāti paralokaṃ . |
Just as other monks and brahmins, like the Keṇiya ascetics, say, "Who knows the next world? |
sukho imissā paribbājikāya mudukāya lomasāya bāhāya samphasso”ti moḷibandhāhi paribbājikāhi paricārenti sampattaṃ sampattaṃ rūpādiārammaṇaṃ anubhavamānā kāmasukhamanuyuttā, na evamanuyuttoti dasseti. |
The touch of this soft, hairy arm of this female ascetic is pleasant," and being served by female ascetics with their hair tied up, experiencing whatever object of form, etc., that comes, they are devoted to sensual pleasure; he shows that he is not devoted in that way. |
♦ hīnanti lāmakaṃ. |
♦ Lowly means base. |
gammanti gāmavāsīnaṃ dhammaṃ. |
Common means the way of villagers. |
pothujjanikanti puthujjanehi sevitabbaṃ. |
Worldly means practiced by worldlings. |
anariyanti na niddosaṃ. |
Not noble means not blameless. |
na vā ariyehi sevitabbaṃ. |
Or not practiced by the noble ones. |
anatthasañhitanti anatthasaṃyuttaṃ. |
Not connected with the goal means conjoined with what is not the goal. |
attakilamathānuyoganti attano ātāpanaparitāpanānuyogaṃ. |
Indulgence in self-mortification means indulgence in self-torment and self-chastisement. |
dukkhanti dukkhayuttaṃ, dukkhamaṃ vā. |
Painful means conjoined with pain, or painful. |
yathā eke samaṇabrāhmaṇā kāmasukhallikānuyogaṃ parivajjessāmāti kāyakilamathaṃ anudhāvanti, tato muñcissāmāti kāmasukhaṃ anudhāvanti, na evaṃ bhagavā. |
Just as some monks and brahmins, thinking, "We will avoid indulgence in sensual pleasures," pursue bodily mortification, and thinking, "We will be freed from that," they pursue sensual pleasure; not so the Blessed One. |
bhagavā pana ubho ete ante vajjetvā yā sā “atthi, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī”ti evaṃ vuttā sammāpaṭipatti, tameva paṭipanno. |
But the Blessed One, having avoided both these extremes, has practiced that very right practice which was spoken of thus: "There is, O monks, a middle path discovered by the Tathāgata, which gives rise to vision." |
tasmā “na ca attakilamathānuyogan”tiādimāha. |
Therefore, he said, "and not indulgence in self-mortification," and so on. |
♦ ābhicetasikānanti abhicetasikānaṃ, kāmāvacaracittāni atikkamitvā ṭhitānanti attho. |
♦ Of the higher mental states means of the higher mental states, which have surpassed and stand beyond the minds of the sensual sphere, that is the meaning. |
diṭṭhadhammasukhavihārānanti imasmiṃyeva attabhāve sukhavihārānaṃ. |
Of the pleasant abidings in this very life means of the pleasant abidings in this very existence. |
poṭṭhapādasuttantasmiñhi sappītikadutiyajjhānaphalasamāpatti kathitā . |
For in the Poṭṭhapāda Sutta, the attainment of the fruit of the second jhāna with rapture is spoken of. |
pāsādikasuttante saha maggena vipassanāpādakajjhānaṃ. |
In the Pāsādika Sutta, the jhāna that is the basis for insight, together with the path. |
dasuttarasuttante catutthajjhānikaphalasamāpatti. |
In the Dasuttara Sutta, the attainment of the fruit of the fourth jhānic state. |
imasmiṃ sampasādanīye diṭṭhadhammasukhavihārajjhānāni kathitāni. |
In this Sampasādanīya Sutta, the jhānas of pleasant abiding in this very life are spoken of. |
nikāmalābhīti yathākāmalābhī. |
He obtains at will means he obtains as he wishes. |
akicchalābhīti adukkhalābhī. |
He obtains without difficulty means he obtains without trouble. |
akasiralābhīti vipulalābhī. |
He obtains without hardship means he obtains abundantly. |
♦ anuyogadānappakāravaṇṇanā |
♦ Description of the Way of Giving a Challenge |
♦ 161. ekissā lokadhātuyāti dasasahassilokadhātuyā. |
♦ 161. Of one world-system means of the ten-thousand-world-system. |
tīṇi hi khettāni — jātikhettaṃ āṇākhettaṃ visayakhettaṃ. |
There are three fields: the field of birth, the field of command, and the field of range. |
tattha jātikhettaṃ nāma dasasahassī lokadhātu. |
Therein, the field of birth is the ten-thousand-world-system. |
sā hi tathāgatassa mātukucchiṃ okkamanakāle nikkhamanakāle sambodhikāle dhammacakkappavattane āyusaṅkhārossajjane parinibbāne ca kampati. |
For it trembles at the time of the Tathāgata's descent into the mother's womb, at the time of his exit, at the time of enlightenment, at the setting in motion of the wheel of Dhamma, at the renunciation of the life-span, and at the final Nibbāna. |
koṭisatasahassacakkavāḷaṃ pana āṇākhettaṃ nāma. |
The hundred-thousand-koti-cakka-vāḷa, however, is called the field of command. |
āṭānāṭiyamoraparittadhajaggaparittaratanaparittādīnañhi ettha āṇā vattati. |
For herein the command of the Āṭānāṭiya, Moraparitta, Dhajaggaparitta, Ratanaparitta, and so on, holds sway. |
visayakhettassa pana parimāṇaṃ natthi, buddhānañhi “yāvatakaṃ ñāṇaṃ, tāvatakaṃ ñeyyaṃ, yāvatakaṃ ñeyyaṃ tāvatakaṃ ñāṇaṃ, ñāṇapariyantikaṃ ñeyyaṃ, ñeyyapariyantikaṃ ñāṇan”ti vacanato avisayo nāma natthi. |
But there is no limit to the field of range, for of the Buddhas it is said, "As far as knowledge, so far the knowable; as far as the knowable, so far knowledge. The knowable is limited by knowledge, knowledge is limited by the knowable." Therefore, there is nothing that is not their range. |
♦ imesu pana tīsu khettesu ṭhapetvā imaṃ cakkavāḷaṃ aññasmiṃ cakkavāḷe buddhā uppajjantīti suttaṃ natthi, nuppañjantīti pana atthi. |
♦ But in these three fields, except for this world-system, there is no sutta saying that Buddhas arise in another world-system, but there is one saying they do not. |
tīṇi piṭakāni vinayapiṭakaṃ, suttantapiṭakaṃ abhidhammapiṭakaṃ. |
The three Piṭakas are the Vinaya Piṭaka, the Suttanta Piṭaka, and the Abhidhamma Piṭaka. |
tisso saṅgītiyo mahākassapattherassa saṅgīti, yasattherassa saṅgīti, moggaliputtatissattherassa saṅgītīti. |
The three councils are the council of the Elder Mahākassapa, the council of the Elder Yasa, and the council of the Elder Moggaliputtatissa. |
imā tisso saṅgītiyo āruḷhe tepiṭake buddhavacane “imaṃ cakkavāḷaṃ muñcitvā aññattha buddhā uppajjantī”ti suttaṃ natthi, nuppajjantīti pana atthi. |
In the Tipiṭaka Buddha-word that has been established by these three councils, there is no sutta saying, "Leaving this world-system, Buddhas arise elsewhere," but there is one saying they do not. |
♦ apubbaṃ acarimanti apure apacchā ekato nuppajjanti, pure vā pacchā vā uppajjantīti vuttaṃ hoti. |
♦ Not before and not after means they do not arise together, not before and not after; they arise either before or after, it is said. |
tattha bodhipallaṅke “bodhiṃ apatvā na uṭṭhahissāmī”ti nisinnakālato paṭṭhāya yāva mātukucchismiṃ paṭisandhiggahaṇaṃ, tāva pubbeti na veditabbaṃ. |
Therein, from the time of sitting on the seat of enlightenment thinking, "I will not get up without attaining enlightenment," until the time of taking rebirth in the mother's womb, it should not be understood as "before." |
bodhisattassa hi paṭisandhiggahaṇe dasasahassacakkavāḷakampaneneva khettapariggaho kato. |
For of the Bodhisatta, at the time of taking rebirth, the field has been claimed by the trembling of the ten-thousand-world-system. |
aññassa buddhassa uppattipi nivāritā hoti. |
The arising of another Buddha is also prevented. |
parinibbānato paṭṭhāya ca yāva sāsapamattāpi dhātuyo tiṭṭhanti, tāva pacchāti na veditabbaṃ. |
And from the final Nibbāna until even a mustard-seed-sized relic remains, it should not be understood as "after." |
dhātūsu hi ṭhitāsu buddhāpi ṭhitāva honti. |
For when the relics remain, the Buddhas also remain. |
tasmā etthantare aññassa buddhassa uppatti nivāritāva hoti. |
Therefore, in this interval, the arising of another Buddha is prevented. |
dhātuparinibbāne pana jāte aññassa buddhassa uppatti na nivāritā. |
But when the relics have finally passed away, the arising of another Buddha is not prevented. |
♦ tipiṭakāntaradhānakathā |
♦ The Story of the Disappearance of the Tipiṭaka |
♦ tīṇi antaradhānāni nāma pariyattiantaradhānaṃ, paṭivedhāntaradhānaṃ, paṭipattiantaradhānanti. |
♦ The three disappearances are the disappearance of the scriptures, the disappearance of the penetration, and the disappearance of the practice. |
tattha pariyattīti tīṇi piṭakāni. |
Therein, the scriptures are the three Piṭakas. |
paṭivedhoti saccappaṭivedho. |
The penetration is the penetration of the truths. |
paṭipattīti paṭipadā. |
The practice is the path of practice. |
tattha paṭivedho ca paṭipatti ca hotipi na hotipi. |
Therein, the penetration and the practice may or may not be. |
ekasmiñhi kāle paṭivedhakarā bhikkhū bahū honti, esa bhikkhu puthujjanoti aṅguliṃ pasāretvā dassetabbo hoti. |
At one time, there are many monks who have achieved penetration; one has to point with a finger and show, "This monk is a worldling." |
imasmiṃyeva dīpe ekavāraṃ puthujjanabhikkhu nāma nāhosi. |
On this very island, at one time, there was no such thing as a worldling monk. |
paṭipattipūrakāpi kadāci bahū honti, kadāci appā. |
Those who fulfill the practice are also sometimes many, sometimes few. |
iti paṭivedho ca paṭipatti ca hotipi na hotipi. |
Thus, the penetration and the practice may or may not be. |
sāsanaṭṭhitiyā pana pariyatti pamāṇaṃ. |
But for the stability of the teaching, the scriptures are the standard. |
paṇḍito hi tepiṭakaṃ sutvā dvepi pūreti. |
For a wise person, having heard the Tipiṭaka, fulfills both. |
♦ yathā amhākaṃ bodhisatto āḷārassa santike pañcābhiññā satta ca samāpattiyo nibbattetvā nevasaññānāsaññāyatanasamāpattiyā parikammaṃ pucchi, so na jānāmīti āha. |
♦ Just as our Bodhisatta, having produced the five super-knowledges and the seven attainments in the presence of Āḷāra, asked about the preliminary work for the attainment of the sphere of neither perception nor non-perception, and he said, "I do not know." |
tato udakassa santikaṃ gantvā adhigatavisesaṃ saṃsanditvā nevasaññānāsaññāyatanassa parikammaṃ pucchi, so ācikkhi, tassa vacanasamanantarameva mahāsatto taṃ jhānaṃ sampādesi, evameva paññavā bhikkhu pariyattiṃ sutvā dvepi pūreti. |
Then, having gone to the presence of Udaka, and having compared the special attainment he had gained, he asked about the preliminary work for the sphere of neither perception nor non-perception. He explained it, and immediately after his words, the great being accomplished that jhāna. In the same way, a wise monk, having heard the scriptures, fulfills both. |
tasmā pariyattiyā ṭhitāya sāsanaṃ ṭhitaṃ hoti. |
Therefore, as long as the scriptures stand, the teaching stands. |
yadā pana sā antaradhāyati, tadā paṭhamaṃ abhidhammapiṭakaṃ nassati. |
But when it disappears, first the Abhidhamma Piṭaka is lost. |
tattha paṭṭhānaṃ sabbapaṭhamaṃ antaradhāyati. |
Therein, the Paṭṭhāna disappears first of all. |
anukkamena pacchā dhammasaṅgaho, tasmiṃ antarahite itaresu dvīsu piṭakesu ṭhitesupi sāsanaṃ ṭhitameva hoti. |
In sequence, then the Dhammasaṅgaha. When that has disappeared, even if the other two Piṭakas remain, the teaching remains. |
♦ tattha suttantapiṭake antaradhāyamāne paṭhamaṃ aṅguttaranikāyo ekādasakato paṭṭhāya yāva ekakā antaradhāyati, tadanantaraṃ saṃyuttanikāyo cakkapeyyālato paṭṭhāya yāva oghataraṇā antaradhāyati. |
♦ Therein, when the Suttanta Piṭaka is disappearing, first the Aṅguttara Nikāya disappears from the book of elevens down to the book of ones. After that, the Saṃyutta Nikāya disappears from the Cakka Peyyāla down to the Oghataraṇa. |
tadanantaraṃ majjhimanikāyo indriyabhāvanato paṭṭhāya yāva mūlapariyāyā antaradhāyati. |
After that, the Majjhima Nikāya disappears from the Indriyabhāvanā down to the Mūlapariyāya. |
tadanantaraṃ dīghanikāyo dasuttarato paṭṭhāya yāva brahmajālā antaradhāyati. |
After that, the Dīgha Nikāya disappears from the Dasuttara down to the Brahmajāla. |
ekissāpi dvinnampi gāthānaṃ pucchā addhānaṃ gacchati, sāsanaṃ dhāretuṃ na sakkoti, sabhiyapucchā āḷavakapucchā viya ca. |
The question of even one or two verses lasts for a long time; it cannot support the teaching, like the Sabhiya question and the Āḷavaka question. |
etā kira kassapabuddhakālikā antarā sāsanaṃ dhāretuṃ nāsakkhiṃsu. |
It is said that these, from the time of the Buddha Kassapa, in between could not support the teaching. |
♦ dvīsu pana piṭakesu antarahitesupi vinayapiṭake ṭhite sāsanaṃ tiṭṭhati. |
♦ But even when two Piṭakas have disappeared, if the Vinaya Piṭaka remains, the teaching stands. |
parivārakkhandhakesu antarahitesu ubhatovibhaṅge ṭhite ṭhitameva hoti. |
When the Parivāra and Khandhakas have disappeared, if the two Vibhaṅgas remain, it remains. |
ubhatovibhaṅge antarahite mātikāyapi ṭhitāya ṭhitameva hoti. |
When the two Vibhaṅgas have disappeared, even if the Mātikā remains, it remains. |
mātikāya antarahitāya pātimokkhapabbajjāupasampadāsu ṭhitāsu sāsanaṃ tiṭṭhati. |
When the Mātikā has disappeared, if the Pātimokkha, ordination, and higher ordination remain, the teaching stands. |
liṅgaṃ addhānaṃ gacchati. |
The outward sign lasts for a long time. |
setavatthasamaṇavaṃso pana kassapabuddhakālato paṭṭhāya sāsanaṃ dhāretuṃ nāsakkhi. |
But the lineage of the white-robed monks from the time of the Buddha Kassapa could not support the teaching. |
paṭisambhidāpattehi vassasahassaṃ aṭṭhāsi. |
It stood for a thousand years with those who had attained the analytical knowledges. |
chaḷabhiññehi vassasahassaṃ. |
A thousand years with those who had the six super-knowledges. |
tevijjehi vassasahassaṃ. |
A thousand years with those who had the three knowledges. |
sukkhavipassakehi vassasahassaṃ. |
A thousand years with the dry-insight practitioners. |
pātimokkhehi vassasahassaṃ aṭṭhāsi. |
It stood for a thousand years with the Pātimokkha practitioners. |
pacchimakassa pana saccappaṭivedhato pacchimakassa sīlabhedato paṭṭhāya sāsanaṃ osakkitaṃ nāma hoti. |
But from the last penetration of the truth and from the last breach of virtue, the teaching is said to have declined. |
tato paṭṭhāya aññassa buddhassa uppatti na nivāritā. |
From then on, the arising of another Buddha is not prevented. |
♦ sāsanāntarahitavaṇṇanā |
♦ Description of the Disappearance of the Teaching |
♦ tīṇi parinibbānāni nāma kilesaparinibbānaṃ khandhaparinibbānaṃ dhātuparinibbānanti. |
♦ The three final Nibbānas are the final Nibbāna of the defilements, the final Nibbāna of the aggregates, and the final Nibbāna of the relics. |
tattha kilesaparinibbānaṃ bodhipallaṅke ahosi. |
Therein, the final Nibbāna of the defilements happened at the seat of enlightenment. |
khandhaparinibbānaṃ kusinārāyaṃ. |
The final Nibbāna of the aggregates was in Kusinārā. |
dhātuparinibbānaṃ anāgate bhavissati. |
The final Nibbāna of the relics will be in the future. |
sāsanassa kira osakkanakāle imasmiṃ tambapaṇṇidīpe dhātuyo sannipatitvā mahācetiyaṃ gamissanti. |
It is said that at the time of the decline of the teaching, on this island of Tambapaṇṇi, the relics will gather and go to the Mahā Cetiya. |
mahācetiyato nāgadīpe rājāyatanacetiyaṃ. |
From the Mahā Cetiya to the Rājāyatana Cetiya on Nāgadīpa. |
tato mahābodhipallaṅkaṃ gamissanti. |
From there they will go to the seat of Mahābodhi. |
nāgabhavanatopi devalokatopi brahmalokatopi dhātuyo mahābodhipallaṅkameva gamissanti. |
From the realm of the Nāgas, from the world of the devas, and from the world of Brahmā, the relics will go to the very seat of Mahābodhi. |
sāsapamattāpi dhātuyo na antarā nassissanti. |
Not even a mustard-seed-sized relic will be lost on the way. |
sabbadhātuyo mahābodhipallaṅke rāsibhūtā suvaṇṇakkhandho viya ekagghanā hutvā chabbaṇṇarasmiyo vissajjessanti. |
All the relics, having become a single mass like a pile of gold on the seat of Mahābodhi, will emit six-colored rays. |
♦ tā dasasahassilokadhātuṃ pharissanti, tato dasasahassacakkavāḷadevatā sannipatitvā “ajja satthā parinibbāti, ajja sāsanaṃ osakkati, pacchimadassanaṃ dāni idaṃ amhākan”ti dasabalassa parinibbutadivasato mahantataraṃ kāruññaṃ karissanti. |
♦ They will pervade the ten-thousand-world-system. Then the deities of the ten-thousand-world-system will gather and say, "Today the Teacher attains final Nibbāna, today the teaching declines, this is now our last sight," and they will show a compassion greater than on the day of the final Nibbāna of the one with the ten powers. |
ṭhapetvā anāgāmikhīṇāsave avasesā sakabhāvena sandhāretuṃ na sakkhissanti. |
Except for the non-returners and the canker-freed ones, the rest will not be able to contain themselves in their own nature. |
dhātūsu tejodhātu uṭṭhahitvā yāva brahmalokā uggacchissati. |
From the relics, the fire element will arise and ascend up to the world of Brahmā. |
sāsapamattāyapi dhātuyā sati ekajālā bhavissati. |
Even if there is a relic the size of a mustard seed, there will be a single flame. |
dhātūsu pariyādānaṃ gatāsu upacchijjissati. |
When the relics are exhausted, it will be extinguished. |
evaṃ mahantaṃ ānubhāvaṃ dassetvā dhātūsu antarahitāsu sāsanaṃ antarahitaṃ nāma hoti. |
Thus having shown such great power, when the relics have disappeared, the teaching is said to have disappeared. |
♦ yāva na evaṃ antaradhāyati, tāva acarimaṃ nāma hoti. |
♦ As long as it does not disappear thus, it is called not the last. |
evaṃ apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjati. |
Thus they would arise not before and not after; that state of affairs does not exist. |
kasmā pana apubbaṃ acarimaṃ nuppajjantīti? |
But why do they not arise not before and not after? |
anacchariyattā. buddhā hi acchariyamanussā. |
Because it would not be wonderful. For Buddhas are wonderful men. |
yathāha — “ekapuggalo, bhikkhave, loke uppajjamāno uppajjati acchariyamanusso. |
As it is said, "One person, O monks, arising in the world, arises as a wonderful man. |
katamo ekapuggalo? |
Who is that one person? |
tathāgato arahaṃ sammāsambuddho”ti . |
The Tathāgata, the Arahant, the Perfectly Enlightened One." |
yadi ca dve vā cattāro vā aṭṭha vā soḷasa vā ekato uppajjeyyuṃ, anacchariyā bhaveyyuṃ. |
And if two or four or eight or sixteen were to arise together, they would not be wonderful. |
ekasmiñhi vihāre dvinnaṃ cetiyānampi lābhasakkāro uḷāro na hoti. |
Even of two cetiyas in one monastery, the gain and honor is not great. |
bhikkhūpi bahutāya na acchariyā jātā, evaṃ buddhāpi bhaveyyuṃ, tasmā nuppajjanti. |
Monks too, being many, are not considered wonderful; so it would be with Buddhas, therefore they do not arise. |
desanāya ca visesābhāvato. |
And because of the lack of distinction in the teaching. |
yañhi satipaṭṭhānādibhedaṃ dhammaṃ eko deseti. |
For whatever Dhamma, divided into the foundations of mindfulness and so on, one teaches, |
aññena uppajjitvāpi sova desetabbo siyā, tato anacchariyo siyā. |
if another were to arise, the same would have to be taught, and then he would not be wonderful. |
ekasmiṃ pana dhammaṃ desente desanāpi acchariyā hoti, vivādabhāvato ca. |
But when one teaches the Dhamma, the teaching also is wonderful. And because of the absence of dispute. |
bahūsu hi buddhesu uppannesu bahūnaṃ ācariyānaṃ antevāsikā viya amhākaṃ buddho pāsādiko, amhākaṃ buddho madhurassaro lābhī puññavāti vivadeyyuṃ. |
For if many Buddhas were to arise, like the disciples of many teachers, they would dispute, saying, "Our Buddha is graceful, our Buddha has a sweet voice, is successful, is meritorious." |
tasmāpi evaṃ nuppajjanti. |
Therefore, too, they do not arise thus. |
api cetaṃ kāraṇaṃ milindaraññāpi puṭṭhena nāgasenattherena vitthāritameva. |
And this reason was also explained in detail by the Elder Nāgasena when asked by King Milinda. |
vuttañhi tattha — |
It is said there: |
♦ bhante, nāgasena, bhāsitampi hetaṃ bhagavatā “aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjatī”ti. |
♦ Venerable Nāgasena, this has also been said by the Blessed One: "It is impossible, O monks, it is not a possibility, that in one world-system two Arahants, Perfectly Enlightened Ones, should arise not before and not after; that state of affairs does not exist." |
desayantā ca, bhante nāgasena, sabbepi tathāgatā sattatiṃsa bodhipakkhiye dhamme desenti, kathayamānā ca cattāri ariyasaccāni kathenti, sikkhāpentā ca tīsu sikkhāsu sikkhāpenti, anusāsamānā ca appamādappaṭipattiyaṃ anusāsanti. |
And when they teach, venerable Nāgasena, all Tathāgatas teach the thirty-seven factors of enlightenment; and when they speak, they speak of the four noble truths; and when they train, they train in the three trainings; and when they instruct, they instruct in the practice of heedfulness. |
yadi, bhante nāgasena, sabbesampi tathāgatānaṃ ekā desanā ekā kathā ekasikkhā ekānusāsanī, kena kāraṇena dve tathāgatā ekakkhaṇe nuppajjanti. |
If, venerable Nāgasena, for all Tathāgatas there is one teaching, one speech, one training, one instruction, for what reason do two Tathāgatas not arise at the same moment? |
ekenapi tāva buddhuppādena ayaṃ loko obhāsajāto, yadi dutiyo buddho bhaveyya, dvinnaṃ pabhāya ayaṃ loko bhiyyosomattāya obhāsajāto bhaveyya, ovadamānā ca dve tathāgatā sukhaṃ ovadeyyuṃ, anusāsamānā ca sukhaṃ anusāseyyuṃ, tattha me kāraṇaṃ desehi, yathāhaṃ nissaṃsayo bhaveyyan”ti. |
With the arising of even one Buddha, this world is illumined. If a second Buddha were to be, with the light of two, this world would be all the more illumined. And teaching, two Tathāgatas would teach with ease; and instructing, they would instruct with ease. Tell me the reason for that, so that I may be free from doubt." |
♦ ayaṃ, mahārāja, dasasahassī lokadhātu ekabuddhadhāraṇī, ekasseva tathāgatassa guṇaṃ dhāreti, yadi dutiyo buddho uppajjeyya, nāyaṃ dasasahassī lokadhātu dhāreyya, caleyya, kampeyya, nameyya, oṇameyya, vinameyya, vikireyya, vidhameyya, viddhaṃseyya, na ṭhānamupagaccheyya. |
♦ This ten-thousand-world-system, Your Majesty, can bear one Buddha; it bears the virtue of only one Tathāgata. If a second Buddha were to arise, this ten-thousand-world-system would not bear it; it would shake, it would tremble, it would bend, it would bow down, it would stoop, it would scatter, it would be dispersed, it would be destroyed, it would not come to a standstill. |
♦ yathā, mahārāja, nāvā ekapurisasandhāraṇī bhaveyya, ekapurise abhirūḷhe sā nāvā samupādikā bhaveyya, atha dutiyo puriso āgaccheyya tādiso āyunā vaṇṇena vayena pamāṇena kisathūlena sabbaṅgapaccaṅgena, so taṃ nāvaṃ abhirūheyya, api nu sā, mahārāja, nāvā dvinnampi dhāreyyāti? |
♦ "Just as, Your Majesty, a boat might be able to carry one man. When one man has embarked, that boat would be balanced. Then if a second man were to come, of the same age, complexion, size, proportion, lean or fat, with all his limbs and parts, and he were to embark on that boat, would that boat, Your Majesty, be able to carry both?" |
na hi, bhante, caleyya, kampeyya, nameyya, oṇameyya, vinameyya, vikireyya, vidhameyya, viddhaṃseyya, na ṭhānamupagaccheyya osīdeyya udaketi. |
"No, venerable sir, it would shake, it would tremble, it would bend, it would bow down, it would stoop, it would scatter, it would be dispersed, it would be destroyed, it would not come to a standstill, it would sink in the water." |
evameva kho, mahārāja, ayaṃ dasasahassī lokadhātu ekabuddhadhāraṇī, ekasseva tathāgatassa guṇaṃ dhāreti, yadi dutiyo buddho uppajjeyya, nāyaṃ dasasahassī lokadhātu dhāreyya ... pe ... na ṭhānamupagaccheyya. |
"In the same way, Your Majesty, this ten-thousand-world-system can bear one Buddha; it bears the virtue of only one Tathāgata. If a second Buddha were to arise, this ten-thousand-world-system would not bear it... and so on... it would not come to a standstill." |
♦ yathā vā pana, mahārāja, puriso yāvadatthaṃ bhojanaṃ bhuñjeyya chādentaṃ yāva kaṇṭhamabhipūrayitvā, so dhāto pīṇito paripuṇṇo nirantaro tandīkato anoṇamitadaṇḍajāto punadeva tāvatakaṃ bhojanaṃ bhuñjeyya, api nu kho so, mahārāja, puriso sukhito bhaveyyāti? |
♦ Or just as, Your Majesty, a man might eat his fill of food, filling himself up to the throat. He, being satisfied, gratified, full, without a gap, sluggish, with his staff unbent, were to eat the same amount of food again, would that man, Your Majesty, be happy? |
na hi, bhante, sakiṃ bhuttova mareyyāti; |
"No, venerable sir, he would die after eating once." |
evameva kho, mahārāja, ayaṃ dasasahassī lokadhātu ekabuddhadhāraṇī ... pe ... na ṭhānamupagaccheyyāti. |
"In the same way, Your Majesty, this ten-thousand-world-system can bear one Buddha... and so on... it would not come to a standstill." |
♦ kiṃ nu kho, bhante nāgasena, atidhammabhārena pathavī calatīti? |
♦ "Does the earth shake, venerable Nāgasena, because of an excess of Dhamma?" |
idha, mahārāja, dve sakaṭā ratanapūritā bhaveyyuṃ yāva mukhasamā, ekasmā sakaṭato ratanaṃ gahetvā ekasmiṃ sakaṭe ākireyyuṃ, api nu kho taṃ, mahārāja, sakaṭaṃ dvinnampi sakaṭānaṃ ratanaṃ dhāreyyāti? |
"Here, Your Majesty, suppose there were two carts filled with jewels up to the brim. If they were to take the jewels from one cart and pour them into the other cart, would that cart, Your Majesty, be able to bear the jewels of both carts?" |
na hi, bhante, nābhipi tassa phaleyya, arāpi tassa bhijjeyyuṃ, nemipi tassa opateyya, akkhopi tassa bhijjeyyāti. |
"No, venerable sir, its hub would break, its spokes would shatter, its rim would fall off, its axle would break." |
kiṃ nu kho, mahārāja, atiratanabhārena sakaṭaṃ bhijjatīti? |
"Does the cart break, Your Majesty, because of an excess of jewels?" |
āma, bhante,ti. |
"Yes, venerable sir." |
evameva kho, mahārāja, atidhammabhārena pathavī calati. |
"In the same way, Your Majesty, the earth shakes because of an excess of Dhamma." |
♦ apica, mahārāja, imaṃ kāraṇaṃ buddhabalaparidīpanāya osāritaṃ aññampi tattha atirūpaṃ kāraṇaṃ suṇohi, yena kāraṇena dve sammāsambuddhā ekakkhaṇe nuppajjanti. |
♦ "Moreover, Your Majesty, this reason has been set forth to display the power of a Buddha. Hear also another excellent reason for this, by which reason two Perfectly Enlightened Ones do not arise at the same moment. |
yadi, mahārāja, dve sammāsambuddhā ekakkhaṇe uppajjeyyuṃ, tesaṃ parisāya vivādo uppajjeyya “tumhākaṃ buddho amhākaṃ buddho”ti, ubhato pakkhajātā bhaveyyuṃ. |
If, Your Majesty, two Perfectly Enlightened Ones were to arise at the same moment, a dispute would arise in their assembly, 'Your Buddha, our Buddha,' and they would become two factions. |
yathā, mahārāja, dvinnaṃ balavāmaccānaṃ parisāya vivādo uppajjeyya “tumhākaṃ amacco amhākaṃ amacco”ti, ubhato pakkhajātā honti; |
Just as, Your Majesty, a dispute would arise in the assembly of two powerful ministers, 'Your minister, our minister,' and they become two factions; |
evameva kho, mahārāja, yadi dve sammāsambuddhā ekakkhaṇe uppajjeyyuṃ, tesaṃ parisāya vivādo uppajjeyya “tumhākaṃ buddho, amhākaṃ buddho”ti, ubhato pakkhajātā bhaveyyuṃ, idaṃ tāva, mahārāja, ekaṃ kāraṇaṃ, yena kāraṇena dve sammāsambuddhā ekakkhaṇe nuppajjanti. |
in the same way, Your Majesty, if two Perfectly Enlightened Ones were to arise at the same moment, a dispute would arise in their assembly, 'Your Buddha, our Buddha,' and they would become two factions. This, Your Majesty, is one reason why two Perfectly Enlightened Ones do not arise at the same moment." |
♦ aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, yena kāraṇena dve sammāsambuddhā ekakkhaṇe nuppajjanti. |
♦ "Furthermore, Your Majesty, listen to another reason, by which reason two Perfectly Enlightened Ones do not arise at the same moment. |
yadi, mahārāja, dve sammāsambuddhā ekakkhaṇe uppajjeyyuṃ, “aggo buddho”ti yaṃ vacanaṃ, taṃ micchā bhaveyya, “jeṭṭho buddho”ti, seṭṭho buddhoti, visiṭṭho buddhoti, uttamo buddhoti, pavaro buddhoti, asamo buddhoti, asamasamo buddhoti, appaṭimo buddhoti, appaṭibhāgo buddhoti, appaṭipuggalo buddhoti yaṃ vacanaṃ, taṃ micchā bhaveyya. |
If, Your Majesty, two Perfectly Enlightened Ones were to arise at the same moment, the statement 'the Buddha is the foremost' would be false; 'the Buddha is the eldest,' 'the Buddha is the best,' 'the Buddha is the most excellent,' 'the Buddha is the highest,' 'the Buddha is the supreme,' 'the Buddha is the unequalled,' 'the Buddha is the equal of the unequalled,' 'the Buddha is the incomparable,' 'the Buddha is without a counterpart,' 'the Buddha is without a rival'—that statement would be false. |
imampi kho tvaṃ, mahārāja, kāraṇaṃ atthato sampaṭiccha, yena kāraṇena dve sammāsambuddhā ekakkhaṇe nuppajjanti. |
Accept this reason too, Your Majesty, in its meaning, by which reason two Perfectly Enlightened Ones do not arise at the same moment." |
♦ apica kho, mahārāja, buddhānaṃ bhagavantānaṃ sabhāvapakati esā, yaṃ ekoyeva buddho loke uppajjati. |
♦ "And also, Your Majesty, it is the natural character of the Blessed Buddhas that only one Buddha arises in the world. |
kasmā kāraṇā? |
For what reason? |
mahantatāya sabbaññubuddhaguṇānaṃ, yaṃ aññampi, mahārāja, mahantaṃ hoti, taṃ ekaṃyeva hoti. |
Because of the greatness of the qualities of an All-Knowing Buddha. For whatever else, Your Majesty, is great, that is one only. |
pathavī, mahārāja, mahantī, sā ekāyeva. |
The earth, Your Majesty, is great; it is one only. |
sāgaro mahanto, so ekoyeva. |
The ocean is great; it is one only. |
sineru girirājā mahanto, so ekoyeva. |
Sineru, the king of mountains, is great; it is one only. |
ākāso mahanto, so ekoyeva. |
Space is great; it is one only. |
sakko mahanto, so ekoyeva. |
Sakka is great; he is one only. |
māro mahanto, so ekoyeva. |
Māra is great; he is one only. |
mahābrahmā mahanto, so ekoyeva. |
Mahābrahmā is great; he is one only. |
tathāgato arahaṃ sammāsambuddho mahanto, so ekoyeva lokasmiṃ. |
The Tathāgata, the Arahant, the Perfectly Enlightened One, is great; he is one only in the world. |
yattha te uppajjanti, tattha aññesaṃ okāso na hoti. |
Where they arise, there is no room for others. |
tasmā, mahārāja, tathāgato arahaṃ sammāsambuddho ekoyeva loke uppajjatīti. |
Therefore, Your Majesty, the Tathāgata, the Arahant, the Perfectly Enlightened One, arises one only in the world." |
sukathito, bhante nāgasena, pañho opammehi kāraṇehīti . |
"Well spoken, venerable Nāgasena, is the question, with similes and reasons." |
♦ dhammassa cānudhammanti navavidhassa lokuttaradhammassa anudhammaṃ pubbabhāgappaṭipadaṃ. |
♦ And the sub-dhamma of the Dhamma means the preliminary practice, the sub-dhamma of the ninefold supramundane Dhamma. |
sahadhammikoti sakāraṇo. |
Conformable to the Dhamma means with reason. |
vādānuvādoti vādoyeva. |
Thesis and counter-thesis is just a thesis. |
♦ acchariyābbhutavaṇṇanā |
♦ Description of the Wonderful and Marvellous |
♦ 162. āyasmā udāyīti tayo therā udāyī nāma — lāḷudāyī, kāḷudāyī, mahāudāyīti. |
♦ 162. The venerable Udāyī means there are three elders named Udāyī: Lāḷudāyī, Kāḷudāyī, and Mahāudāyī. |
idha mahāudāyī adhippeto. |
Here, Mahāudāyī is intended. |
tassa kira imaṃ suttaṃ ādito paṭṭhāya yāva pariyosānā suṇantassa abbhantare pañcavaṇṇā pīti uppajjitvā pādapiṭṭhito sīsamatthakaṃ gacchati, sīsamatthakato pādapiṭṭhiṃ āgacchati, ubhato paṭṭhāya majjhaṃ otarati, majjhato paṭṭhāya ubhato gacchati. |
It is said that for him, listening to this sutta from beginning to end, a five-colored rapture arose within, going from the soles of his feet to the top of his head, and coming from the top of his head to the soles of his feet, descending from both ends to the middle, and going from the middle to both ends. |
so nirantaraṃ pītiyā phuṭasarīro balavasomanassena dasabalassa guṇaṃ kathento acchariyaṃ bhantetiādimāha. |
He, with his body constantly suffused with rapture, and with great joy, speaking of the qualities of the one with the ten powers, said, "It is wonderful, venerable sir," and so on. |
appicchatāti nittaṇhatā. |
Fewness of wishes means absence of craving. |
santuṭṭhitāti catūsu paccayesu tīhākārehi santoso. |
Contentment means contentment in the four requisites in three ways. |
sallekhatāti sabbakilesānaṃ sallikhitabhāvo. |
Austerity means the state of having worn away all defilements. |
yatra hi nāmāti yo nāma. |
Where indeed means who indeed. |
na attānaṃ pātukarissatīti attano guṇe na āvi karissati. |
He will not make himself known means he will not reveal his own qualities. |
paṭākaṃ parihareyyunti “ko amhehi sadiso atthī”ti vadantā paṭākaṃ ukkhipitvā nāḷandaṃ vicareyyuṃ. |
They would carry a banner means saying, "Who is there like us?" they would raise a banner and wander through Nāḷandā. |
♦ passa kho tvaṃ, udāyi, tathāgatassa appicchatāti passa udāyi yādisī tathāgatassa appicchatāti therassa vacanaṃ sampaṭicchanto āha. |
♦ "See, Udāyi, the Tathāgata's fewness of wishes," said the Blessed One, agreeing with the elder's words. |
kiṃ pana bhagavā neva attānaṃ pātukaroti, na attano guṇaṃ kathetīti ce? |
But does the Blessed One never make himself known, never speak of his own qualities, you ask? |
na, na katheti. |
No, he does not not speak. |
appicchatādīhi kathetabbaṃ, cīvarādihetuṃ na katheti. |
It should be spoken of with fewness of wishes and so on; he does not speak for the sake of robes and so on. |
tenevāha — “passa kho tvaṃ, udāyi, tathāgatassa appicchatā”tiādi. |
Therefore he said, "See, Udāyi, the Tathāgata's fewness of wishes," and so on. |
bujjhanakasattaṃ pana āgamma veneyyavasena katheti. |
But he speaks for the sake of those to be enlightened, for the sake of beings who can understand. |
yathāha — |
As it is said: |
♦ “na me ācariyo atthi, sadiso me na vijjati. |
♦ "I have no teacher, my equal does not exist. |
♦ sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo”ti. |
♦ In the world with its gods, there is no one to match me." |
. |
. |
♦ evaṃ tathāgatassa guṇadīpikā bahū gāthāpi suttantāpi vitthāretabbā. |
♦ Thus many verses and suttas that illuminate the qualities of the Tathāgata should be explained in detail. |
♦ 163. abhikkhaṇaṃ bhāseyyāsīti punappunaṃ bhāseyyāsi. |
♦ 163. You should speak it repeatedly means you should speak it again and again. |
pubbaṇhasamaye me kathitanti mā majjhanhikādīsu na kathayittha. |
You have spoken to me in the forenoon means do not not speak it in the afternoon and so on. |
ajja vā me kathitanti mā paradivasādīsu na kathayitthāti attho. |
You have spoken to me today means do not not speak it on the following days and so on, that is the meaning. |
pavedesīti kathesi. |
He declared means he spoke. |
imassa veyyākaraṇassāti niggāthakattā idaṃ suttaṃ “veyyākaraṇan”ti vuttaṃ. |
Of this prose discourse means because it has no verses, this sutta is called "prose discourse." |
adhivacananti nāmaṃ. |
Designation means name. |
idaṃ pana “iti hidan”ti paṭṭhāya padaṃ saṅgītikārehi ṭhapitaṃ. |
But this phrase, beginning with "Thus indeed," was placed by the compilers of the council. |
sesaṃ sabbattha uttānatthamevāti. |
The rest everywhere has a clear meaning. |
♦ sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya |
♦ From the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya |
♦ sampasādanīyasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Sampasādanīya Sutta is finished. |
♦ 6. pāsādikasuttavaṇṇanā |
♦ 6. Explanation of the Pāsādika Sutta |
♦ nigaṇṭhanāṭaputtakālaṅkiriyavaṇṇanā |
♦ Description of the Death of Nigaṇṭha Nāṭaputta |
♦ 164. evaṃ me sutanti pāsādikasuttaṃ. |
♦ 164. Thus have I heard is the Pāsādika Sutta. |
tatrāyamanuttānapadavaṇṇanā — vedhaññā nāma sakyāti dhanumhi katasikkhā vedhaññanāmakā eke sakyā. |
Therein, this is the explanation of the difficult words — The Vedhaññā Sakyans means certain Sakyans named Vedhaññā who were skilled in archery. |
tesaṃ ambavane pāsādeti tesaṃ ambavane sippaṃ uggaṇhatthāya kato dīghapāsādo atthi, tattha viharati. |
In their mango grove, in the palace means in their mango grove there is a long palace built for practicing their art; he dwells there. |
adhunā kālaṅkatoti sampati kālaṅkato. |
Recently died means just now dead. |
dvedhikajātāti dvejjhajātā, dvebhāgā jātā. |
Split into two means become of two minds, become two factions. |
bhaṇḍanādīsu bhaṇḍanaṃ pubbabhāgakalaho, taṃ daṇḍādānādivasena paṇṇattivītikkamavasena ca vaḍḍhitaṃ kalaho. |
In quarrels and so on, a quarrel is a preliminary dispute; that, having grown through taking up staves and so on and through transgression of the rules, is a conflict. |
“na tvaṃ imaṃ dhammavinayaṃ ājānāsī”tiādinā nayena viruddhavacanaṃ vivādo. |
"You do not know this Dhamma and Vinaya" and so on, with such words, contradictory speech is a dispute. |
vitudantāti vijjhantā. |
Wounding means piercing. |
sahitaṃ meti mama vacanaṃ atthasañhitaṃ. |
My word is coherent means my word is connected with the meaning. |
adhiciṇṇaṃ te viparāvattanti yaṃ tava adhiciṇṇaṃ cirakālāsevanavasena paguṇaṃ, taṃ mama vādaṃ āgamma nivattaṃ. |
Your long-held view is overturned means that which was your long-held view, well-practiced through long habit, is reversed by my argument. |
āropito te vādoti tuyhaṃ upari mayā doso āropito. |
A charge has been brought against you means a fault has been brought against you by me. |
cara vādappamokkhāyāti bhattapuṭaṃ ādāya taṃ taṃ upasaṅkamitvā vādappamokkhatthāya uttari pariyesamāno vicara. |
Go and try to refute the charge means taking a food packet, and approaching this person and that, wander about searching for a refutation of the charge. |
nibbeṭhehi vāti atha vā mayā āropitadosato attānaṃ mocehi. |
Or else, free yourself from the charge I have brought against you. |
sace pahosīti sace sakkosi. |
If you can means if you are able. |
vadhoyevāti maraṇameva. |
It was just death means it was only death. |
nāṭaputtiyesūti nāṭaputtassa antevāsikesu. |
Among the followers of Nāṭaputta means among the disciples of Nāṭaputta. |
nibbinnarūpāti ukkaṇṭhitasabhāvā abhivādanādīnipi na karonti. |
Disgusted means with a nature of discontent; they do not even pay homage and so on. |
virattarūpāti vigatapemā. |
Disaffected means with affection gone. |
paṭivānarūpāti tesaṃ sakkaccakiriyato nivattanasabhāvā. |
Turned away means with a nature of turning away from their diligent service. |
yathā tanti yathā durakkhātādisabhāve dhammavinaye nibbinnavirattappaṭivānarūpehi bhavitabbaṃ, tatheva jātāti attho. |
Just as means just as one should be disgusted, disaffected, and turned away from a poorly taught Dhamma and Vinaya, so it has happened, that is the meaning. |
durakkhāteti dukkathite. |
Poorly taught means badly spoken. |
duppavediteti duviññāpite. |
Poorly proclaimed means badly explained. |
anupasamasaṃvattaniketi rāgādīnaṃ upasamaṃ kātuṃ asamatthe. |
Not leading to peace means not capable of calming lust and so on. |
bhinnathūpeti bhindappatiṭṭhe. |
With a broken stupa means with a broken foundation. |
ettha hi nāṭaputtova nesaṃ patiṭṭhaṭṭhena thūpo. |
Here indeed, Nāṭaputta himself was their foundation like a stupa. |
so pana bhinno mato. |
But he is broken, dead. |
tena vuttaṃ “bhinnathūpe”ti. |
Therefore it is said, "with a broken stupa." |
appaṭisaraṇeti tasseva abhāvena paṭisaraṇavirahite. |
Without a refuge means without a refuge due to his absence. |
♦ nanu cāyaṃ nāṭaputto nāḷandavāsiko, so kasmā pāvāyaṃ kālaṅkatoti? |
♦ But this Nāṭaputta was a resident of Nāḷandā, so why did he die in Pāvā? |
so kira upālinā gahapatinā paṭividdhasaccena dasahi gāthāhi bhāsite buddhaguṇe sutvā uṇhaṃ lohitaṃ chaḍḍesi. |
It is said that he, having heard the qualities of the Buddha spoken in ten verses by the householder Upāli, who had penetrated the truth, vomited hot blood. |
atha naṃ aphāsukaṃ gahetvā pāvaṃ agamaṃsu. |
Then they took him, being unwell, and went to Pāvā. |
so tattha kālamakāsi. |
He died there. |
kālaṃ kurumāno ca cintesi — “mama laddhi aniyyānikā sāravirahitā, mayaṃ tāva naṭṭhā, avasesajanopi mā apāyapūrako ahosi, sace panāhaṃ ‘mama sāsanaṃ aniyyānikan’ti vakkhāmi, na saddahissanti, yaṃnūnāhaṃ dvepi jane na ekanīhārena uggaṇhāpeyyaṃ, te mamaccayena aññamaññaṃ vivadissanti, satthā taṃ vivādaṃ paṭicca ekaṃ dhammakathaṃ kathessati, tato te sāsanassa mahantabhāvaṃ jānissantī”ti. |
And as he was dying, he thought: "My doctrine is not a way of release, it is without substance. We are lost, let not the rest of the people also fill up hell. But if I say, 'My teaching is not a way of release,' they will not believe. What if I do not train both groups in one method? After my death, they will dispute with each other. The Teacher, on account of that dispute, will give a Dhamma talk, and then they will know the greatness of the teaching." |
♦ atha naṃ eko antevāsiko upasaṅkamitvā āha — “bhante tumhe dubbalā, mayhampi imasmiṃ dhamme sāraṃ ācikkhatha, ācariyappamāṇan”ti. |
♦ Then a disciple approached him and said, "Venerable sir, you are weak. Please teach me the essence of this doctrine, the standard of the teacher." |
“āvuso, tvaṃ mamaccayena sassatanti gaṇheyyāsī”ti. |
"Friend, after my death, you should hold to eternalism." |
aparopi upasaṅkami, taṃ ucchedaṃ gaṇhāpesi. |
Another also approached. He had him hold to annihilationism. |
evaṃ dvepi jane ekaladdhike akatvā bahū nānānīhārena uggaṇhāpetvā kālamakāsi. |
Thus, not making both groups of one doctrine, but having trained many in different methods, he passed away. |
te tassa sarīrakiccaṃ katvā sannipatitvā aññamaññaṃ pucchiṃsu — “kassāvuso, ācariyo sāraṃ ācikkhī”ti? |
They, having performed his funeral rites, gathered and asked each other, "To whom, friends, did the teacher teach the essence?" |
eko uṭṭhahitvā mayhanti āha. |
One stood up and said, "To me." |
kiṃ ācikkhīti? |
"What did he teach?" |
sassatanti. aparo taṃ paṭibāhitvā “mayhaṃ sāraṃ ācikkhī”ti āha. |
"Eternalism." Another, refuting him, said, "He taught the essence to me." |
evaṃ sabbe “mayhaṃ sāraṃ ācikkhi, ahaṃ jeṭṭhako”ti aññamaññaṃ vivādaṃ vaḍḍhetvā akkose ceva paribhāse ca hatthapādappahārādīni ca pavattetvā ekamaggena dve agacchantā nānādisāsu pakkamiṃsu. |
Thus all, saying, "He taught the essence to me, I am the senior," increased their mutual dispute, and engaging in abuse and insults, and in blows with hands and feet and so on, two who were going on one path went off in different directions. |
♦ 165. atha kho cundo samaṇuddesoti ayaṃ thero dhammasenāpatissa kaniṭṭhabhātiko. |
♦ 165. Then Cunda the novice means this elder was the younger brother of the General of the Dhamma. |
taṃ bhikkhū anupasampannakāle “cundo samaṇuddeso”ti samudācaritvā therakālepi tatheva samudācariṃsu. |
The monks, in his time as a novice, addressed him as "Cunda the novice," and in his time as an elder, they addressed him in the same way. |
tena vuttaṃ — “cundo samaṇuddeso”ti. |
Therefore it is said, "Cunda the novice." |
♦ “pāvāyaṃ vassaṃvuṭṭho yena sāmagāmo, yenāyasmā ānando tenupasaṅkamī”ti kasmā upasaṅkami? |
♦ "Having spent the rains in Pāvā, he went to Sāmagāma, where the venerable Ānanda was"—why did he go? |
nāṭaputte kira kālaṅkate jambudīpe manussā tattha tattha kathaṃ pavattayiṃsu “nigaṇṭho nāṭaputto eko satthāti paññāyittha, tassa kālaṅkiriyāya sāvakānaṃ evarūpo vivādo jāto. |
It is said that when Nāṭaputta died, people throughout Jambudīpa started a conversation here and there: "Nigaṇṭha Nāṭaputta was known as a teacher, and at his death, such a dispute arose among his disciples. |
samaṇo pana gotamo jambudīpe cando viya sūriyo viya ca pākaṭo, sāvakāpissa pākaṭāyeva. |
But the ascetic Gotama is as famous in Jambudīpa as the moon and the sun, and his disciples are also famous. |
kīdiso nu kho samaṇe gotame parinibbute sāvakānaṃ vivādo bhavissatī”ti . |
What kind of dispute will there be among the disciples when the ascetic Gotama attains final Nibbāna?" |
thero taṃ kathaṃ sutvā cintesi — “imaṃ kathaṃ gahetvā dasabalassa ārocessāmi, satthā etaṃ aṭṭhuppattiṃ katvā ekaṃ desanaṃ kathessatī”ti. |
The elder, having heard that conversation, thought: "I will take this conversation and report it to the one with the ten powers. The Teacher, making this the occasion, will give a teaching." |
so nikkhamitvā yena sāmagāmo, yenāyasmā ānando tenupasaṅkami. |
So he set out and went to Sāmagāma, where the venerable Ānanda was. |
♦ sāmagāmoti sāmākānaṃ ussannattā tassa gāmassa nāmaṃ. |
♦ Sāmagāma means the name of that village is due to the abundance of sāmāka plants. |
yenāyasmā ānandoti ujumeva bhagavato santikaṃ agantvā yenassa upajjhāyo āyasmā ānando tenupasaṅkami. |
Where the venerable Ānanda was means not going straight to the presence of the Blessed One, he went where his preceptor, the venerable Ānanda, was. |
♦ buddhakāle kira sāriputtatthero ca ānandatthero ca aññamaññaṃ mamāyiṃsu. |
♦ During the Buddha's time, it is said that the Elder Sāriputta and the Elder Ānanda were fond of each other. |
sāriputtatthero “mayā kātabbaṃ satthu upaṭṭhānaṃ karotī”ti ānandattheraṃ mamāyi. |
The Elder Sāriputta was fond of the Elder Ānanda, thinking, "He does the service to the Teacher that should be done by me." |
ānandatthero “bhagavato sāvakānaṃ aggo”ti sāriputtattheraṃ mamāyi. |
The Elder Ānanda was fond of the Elder Sāriputta, thinking, "He is the chief of the Blessed One's disciples." |
kuladārake ca pabbājetvā sāriputtattherassa santike upajjhaṃ gaṇhāpesi. |
And having ordained young men of good family, he had them take the Elder Sāriputta as their preceptor. |
sāriputtattheropi tatheva akāsi. |
The Elder Sāriputta also did the same. |
evaṃ ekamekena attano pattacīvaraṃ datvā pabbājetvā upajjhaṃ gaṇhāpitāni pañca pañca bhikkhusatāni ahesuṃ. |
Thus there were five hundred monks each, ordained after being given their own bowl and robe by one of them, and having taken a preceptor. |
āyasmā ānando paṇītāni cīvarādīnipi labhitvā therassa adāsi. |
The venerable Ānanda, even when he received fine robes and so on, gave them to the elder. |
♦ dhammaratanapūjā |
♦ Homage to the Jewel of the Dhamma |
♦ eko kira brāhmaṇo cintesi — “buddharatanassa ca saṅgharatanassa ca pūjā paññāyati, kathaṃ nu kho dhammaratanaṃ pūjitaṃ hotī”ti? |
♦ A certain brahmin thought: "Homage to the Jewel of the Buddha and the Jewel of the Sangha is known, but how is the Jewel of the Dhamma to be worshipped?" |
so bhagavantaṃ upasaṅkamitvā etamatthaṃ pucchi. |
He approached the Blessed One and asked this matter. |
bhagavā āha — “sacepi brāhmaṇa dhammaratanaṃ pūjetukāmo, ekaṃ bahussutaṃ pūjehī”ti. |
The Blessed One said, "If, brahmin, you wish to worship the Jewel of the Dhamma, worship one who is learned." |
bahussutaṃ, bhante, ācikkhathāti. |
"Tell me, venerable sir, who is learned." |
bhikkhusaṅghaṃ pucchāti. |
"Ask the Sangha of monks." |
so bhikkhusaṅghaṃ upasaṅkamitvā “bahussutaṃ, bhante, ācikkhathā”ti āha. |
He approached the Sangha of monks and said, "Tell me, venerable sir, who is learned." |
ānandatthero brāhmaṇāti. |
"The Elder Ānanda, brahmin." |
brāhmaṇo theraṃ sahassagghanikena ticīvarena pūjesi. |
The brahmin worshipped the elder with a set of three robes worth a thousand. |
thero taṃ gahetvā bhagavato santikaṃ agamāsi. |
The elder took it and went to the presence of the Blessed One. |
bhagavā “kuto, ānanda, laddhan”ti āha? |
The Blessed One said, "From where, Ānanda, was this obtained?" |
ekena, bhante, brāhmaṇena dinnaṃ, idaṃ panāhaṃ āyasmato sāriputtassa dātukāmoti. |
"It was given by a certain 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 a journey, venerable sir." |
āgatakāle dehīti, sikkhāpadaṃ bhante, paññattanti. |
"Give it when he comes," "A rule has been laid down, venerable sir." |
kadā pana sāriputto āgamissatīti? |
"But when will Sāriputta come?" |
dasāhamattena bhanteti. |
"In about ten days, venerable sir." |
“anujānāmi, ānanda, dasāhaparamaṃ atirekacīvaraṃ nikkhipitun”ti sikkhāpadaṃ paññāpesi. |
"I allow you, Ānanda, to keep an extra robe for a maximum of ten days," and he laid down the training rule. |
♦ sāriputtattheropi tatheva yaṃkiñci manāpaṃ labhati, taṃ ānandattherassa deti. |
♦ The Elder Sāriputta also, in the same way, whatever pleasant thing he received, he gave it to the Elder Ānanda. |
so imampi attano kaniṭṭhabhātikaṃ therasseva saddhivihārikaṃ adāsi. |
So he gave this younger brother of his also as a co-resident to the elder. |
tena vuttaṃ — “yenassa upajjhāyo āyasmā ānando tenupasaṅkamī”ti. |
Therefore it is said, "he went where his preceptor, the venerable Ānanda, was." |
evaṃ kirassa ahosi — “upajjhāyo me mahāpañño, so imaṃ kathaṃ satthu ārocessati, atha satthā tadanurūpaṃ dhammaṃ desessatī”ti. |
Thus it was to him, it seems: "My preceptor is very wise; he will report this matter to the Teacher, and then the Teacher will teach the Dhamma appropriate to it." |
kathāpābhatanti kathāya mūlaṃ. |
A gift of a story means the root of a story. |
mūlañhi “pābhatan”ti vuccati. |
For the root is called "a gift." |
yathāha — |
As it is said: |
♦ “appakenāpi medhāvī, pābhatena vicakkhaṇo. |
♦ "With even a small gift, a wise and discerning person |
♦ samuṭṭhāpeti attānaṃ, aṇuṃ aggiṃva sandhaman”ti. |
♦ raises himself up, like one fanning a small fire." |
. |
. |
♦ bhagavantaṃ dassanāyāti bhagavantaṃ dassanatthāya. |
♦ To see the Blessed One means for the purpose of seeing the Blessed One. |
kiṃ panānena bhagavā na diṭṭhapubboti? |
But had he not seen the Blessed One before? |
no na diṭṭhapubbo. |
No, not that he had not seen him before. |
ayañhi āyasmā divā nava vāre, rattiṃ nava vāreti ekāhaṃ aṭṭhārasa vāre upaṭṭhānameva gacchati. |
For this venerable one went to attend on him nine times a day and nine times a night, eighteen times a day. |
divasassa pana satavāraṃ vā sahassavāraṃ vā gantukāmo samānopi na akāraṇā gacchati, ekaṃ pañhuddhāraṃ gahetvāva gacchati. |
But even though he wished to go a hundred or a thousand times a day, he did not go without a reason; he went only after taking up a question to be answered. |
so taṃ divasaṃ tena kathāpābhatena gantukāmo evamāha. |
So on that day, wishing to go with that gift of a story, he said thus. |
♦ asammāsambuddhappaveditadhammavinayavaṇṇanā |
♦ Description of the Dhamma and Vinaya Proclaimed by a Non-Perfectly Enlightened One |
♦ 166. evañhetaṃ, cunda, hotīti bhagavā ānandattherena ārocitepi yasmā na ānandatthero imissā kathāya sāmiko, cundatthero pana sāmiko. |
♦ 166. "So it is, Cunda," said the Blessed One. Even though the Elder Ānanda reported it, since the Elder Ānanda was not the originator of this story, but the Elder Cunda was the originator, |
sova tassā ādimajjhapariyosānaṃ jānāti. |
he alone knew its beginning, middle, and end. |
tasmā bhagavā tena saddhiṃ kathento “evañhetaṃ, cunda, hotī”tiādimāha . |
Therefore the Blessed One, speaking with him, said, "So it is, Cunda," and so on. |
tassattho — cunda evañhetaṃ hoti durakkhātādisabhāve dhammavinaye sāvakā dvedhikajātā bhaṇḍanādīni katvā mukhasattīhi vitudantā viharanti. |
The meaning of that is: Cunda, so it is that in a poorly taught Dhamma and Vinaya, the disciples become divided, and having made quarrels and so on, they dwell wounding each other with their mouth-spears. |
♦ idāni yasmā aniyyānikasāsaneneva niyyānikasāsanaṃ pākaṭaṃ hoti, tasmā ādito aniyyānikasāsanameva dassento idha cunda satthā ca hoti asammāsambuddhotiādimāha. |
♦ Now, since the teaching that leads out is made clear by the teaching that does not lead out, therefore, first showing the teaching that does not lead out, he said, "Here, Cunda, the teacher is not perfectly enlightened," and so on. |
tattha vokkamma ca tamhā dhammā vattatīti na nirantaraṃ pūreti, okkamitvā okkamitvā antarantaraṃ katvā vattatīti attho. |
There, and he practices that dhamma intermittently means he does not fulfill it continuously, he practices it intermittently, with gaps, that is the meaning. |
tassa te, āvuso, lābhāti tassa tuyhaṃ ete dhammānudhammappaṭipattiādayo lābhā. |
Those are your gains, friend means those gains of the practice of the Dhamma and its concomitants are yours. |
suladdhanti manussattampi te suladdhaṃ. |
Well-gained means your human existence is also well-gained. |
tathā paṭipajjatūti evaṃ paṭipajjatu. |
Let him practice accordingly means let him practice in that way. |
yathā te satthārā dhammo desitoti yena te ākārena satthārā dhammo kathito. |
As the Dhamma was taught by your teacher means in the way the Dhamma was spoken by your teacher. |
yo ca samādapetīti yo ca ācariyo samādapeti. |
And he who exhorts means and the teacher who exhorts. |
yañca samādapetīti yaṃ antevāsiṃ samādapeti. |
And he who is exhorted means and the disciple who is exhorted. |
yo ca samādapitoti yo ca evaṃ samādapito antevāsiko. |
And he who has been exhorted means and the disciple who has been so exhorted. |
yathā ācariyena samādapitaṃ, tathatthāya paṭipajjati. |
He practices for the purpose as instructed by the teacher. |
sabbe teti tayopi te. |
All three of them means all three of them. |
ettha hi ācariyo samādapitattā apuññaṃ pasavati, samādinnantevāsiko samādinnattā, paṭipannako paṭipannattā. |
Here, the teacher produces demerit because of having exhorted, the disciple who has accepted, because of having accepted, the one who practices, because of having practiced. |
tena vuttaṃ — “sabbe te bahuṃ apuññaṃ pasavantī”ti. |
Therefore it is said, "All three of them produce much demerit." |
etenupāyena sabbavāresu attho veditabbo. |
By this method, the meaning in all cases should be understood. |
♦ 167. apicettha ñāyappaṭipannoti kāraṇappaṭipanno. |
♦ 167. Moreover, herein, one who has entered upon the right way means one who has entered upon the reasoned way. |
ñāyamārādhessatīti kāraṇaṃ nipphādessati. |
He will accomplish the right way means he will bring about the reason. |
vīriyaṃ ārabhatīti attano dukkhanibbattakaṃ vīriyaṃ karoti. |
He strives with energy means he makes an effort that produces his own suffering. |
vuttañhetaṃ “durakkhāte, bhikkhave, dhammavinaye yo āraddhavīriyo, so dukkhaṃ viharati. |
And this has been said: "In a poorly taught Dhamma and Vinaya, O monks, he who is energetic dwells in suffering. |
yo kusīto, so sukhaṃ viharatī”ti . |
He who is lazy dwells in happiness." |
♦ sammāsambuddhappaveditadhammavinayādivaṇṇanā |
♦ Description of the Dhamma and Vinaya Proclaimed by a Perfectly Enlightened One and so on |
♦ 168. evaṃ aniyyānikasāsanaṃ dassetvā idāni niyyānikasāsanaṃ dassento idha pana, cunda, satthā ca hoti sammāsambuddhotiādimāha. |
♦ 168. Thus having shown the teaching that does not lead out, now showing the teaching that leads out, he said, "But here, Cunda, the teacher is a perfectly enlightened one," and so on. |
tattha niyyānikoti maggatthāya phalatthāya ca niyyāti. |
There, leading out means it leads out for the sake of the path and for the sake of the fruit. |
♦ 169. vīriyaṃ ārabhatīti attano sukhanipphādakaṃ vīriyaṃ ārabhati. |
♦ 169. He strives with energy means he strives with an energy that produces his own happiness. |
vuttañhetaṃ “svākkhāte, bhikkhave, dhammavinaye yo kusīto, so dukkhaṃ viharati. |
And this has been said: "In a well-taught Dhamma and Vinaya, O monks, he who is lazy dwells in suffering. |
yo āraddhavīriyo, so sukhaṃ viharatī”ti . |
He who is energetic dwells in happiness." |
♦ 170. iti bhagavā niyyānikasāsane sammāpaṭipannassa kulaputtassa pasaṃsaṃ dassetvā puna desanaṃ vaḍḍhento idha, cunda, satthā ca loke udapādītiādimāha. |
♦ 170. Thus the Blessed One, having shown the praise of a clansman who has practiced well in the teaching that leads out, again extended the discourse, saying, "Here, Cunda, a teacher has arisen in the world," and so on. |
tattha aviññāpitatthāti abodhitatthā. |
There, with meaning not explained means with meaning not made clear. |
sabbasaṅgāhapadakatanti sabbasaṅgahapadehi kataṃ, sabbasaṅgāhikaṃ kataṃ na hotīti attho. |
Not made all-embracing means made with all-embracing terms, not made all-embracing, that is the meaning. |
“sabbasaṅgāhapadagatan”tipi pāṭho, na sabbasaṅgāhapadesu gataṃ, na ekasaṅgahajātanti attho. |
The reading is also "not gone to all-embracing terms," not gone to all-embracing terms, not become of one collection, that is the meaning. |
sappāṭihīrakatanti niyyānikaṃ. |
Made effective means leading out. |
yāva devamanussehīti devalokato yāva manussalokā suppakāsitaṃ. |
As far as gods and men means well-proclaimed from the world of gods down to the world of men. |
anutappo hotīti anutāpakaro hoti. |
It causes remorse means it is a cause of remorse. |
satthā ca no loketi idaṃ tesaṃ anutāpakāradassanatthaṃ vuttaṃ. |
Our teacher is in the world means this is said to show the cause of their remorse. |
nānutappo hotīti satthāraṃ āgamma sāvakehi yaṃ pattabbaṃ, tassa pattattā anutāpakaro na hoti. |
It does not cause remorse means with regard to the teacher, what is to be attained by the disciples, because that has been attained, it is not a cause of remorse. |
♦ 172. theroti thiro therakārakehi dhammehi samannāgato. |
♦ 172. Elder means firm, endowed with the qualities that make an elder. |
“rattaññū”tiādīni vuttatthāneva. |
"Of long standing" and so on has the meaning already stated. |
etehi ce pīti etehi heṭṭhā vuttehi. |
If by these means if by these stated below. |
♦ 173. pattayogakkhemāti catūhi yogehi khemattā arahattaṃ idha yogakkhemaṃ nāma, taṃ pattāti attho. |
♦ 173. One who has attained the security from the yokes means because of being secure from the four yokes, Arahantship here is called security from the yokes; one who has attained that is the meaning. |
alaṃ samakkhātuṃ saddhammassāti sammukhā gahitattā assa saddhammaṃ sammā ācikkhituṃ samatthā. |
Able to explain the true Dhamma means because of having grasped it directly, they are capable of explaining this true Dhamma correctly. |
♦ 174. brahmacārinoti brahmacariyavāsaṃ vasamānā ariyasāvakā. |
♦ 174. Religious practitioners means noble disciples who live the holy life. |
kāmabhoginoti gihisotāpannā. |
Enjoyers of sensual pleasures means householder stream-enterers. |
“iddhañcevā”tiādīni mahāparinibbāne vitthāritāneva. |
"Prosperous and so on" are detailed in the Mahāparinibbāna. |
lābhaggayasaggapattanti lābhaggañceva yasaggañca pattaṃ. |
Attained to the summit of gain and fame means attained to the summit of gain and the summit of fame. |
♦ 175. santi kho pana me, cunda, etarahi therā bhikkhū sāvakāti sāriputtamoggallānādayo therā. |
♦ 175. There are now, Cunda, elder monks who are my disciples means elders like Sāriputta and Moggallāna. |
bhikkhuniyoti khemātherīuppalavaṇṇatherīādayo. |
Nuns means Khemā Therī, Uppalavaṇṇā Therī, and others. |
upāsakā sāvakā gihī odātavatthavasanā brahmacārinoti cittagahapatihatthakāaḷavakādayo. |
Lay male disciples, householders, wearing white clothes, living the holy life means Citta the householder, Hatthaka Āḷavaka, and others. |
kāmabhoginoti cūḷānāthapiṇḍikamahāanāthapiṇḍikādayo. |
Enjoyers of sensual pleasures means Cūḷa Anāthapiṇḍika, Mahā Anāthapiṇḍika, and others. |
brahmacāriniyoti nandamātādayo. |
Female religious practitioners means Nandamātā and others. |
kāmabhoginiyoti khujjuttarādayo. |
Female enjoyers of sensual pleasures means Khujjuttarā and others. |
♦ 176. sabbākārasampannanti sabbakāraṇasampannaṃ. |
♦ 176. Accomplished in all aspects means accomplished in all reasons. |
idameva tanti idameva brahmacariyaṃ, imameva dhammaṃ sammā hetunā nayena vadamāno vadeyya. |
This very thing means this very holy life, this very Dhamma, speaking with right reason and method, he should speak. |
udakāssudanti udako sudaṃ. |
Water indeed means water indeed. |
passaṃ na passatīti passanto na passati. |
Seeing, he does not see means while seeing, he does not see. |
so kira imaṃ pañhaṃ mahājanaṃ pucchi. |
It is said that he asked the great crowd this question. |
tehi “na jānāma, ācariya, kathehi no”ti vutto so āha — “gambhīro ayaṃ pañho āhārasappāye sati thokaṃ cintetvā sakkā kathetun”ti. |
When they said, "We do not know, teacher, tell us," he said, "This is a profound question; when there is a supply of food, one can speak after thinking a little." |
tato tehi cattāro māse mahāsakkāre kate taṃ pañhaṃ kathento kiñca passaṃ na passatītiādimāha. |
Then, after they had shown him great honor for four months, when he was speaking on that question, he said, "And what, seeing, does he not see?" and so on. |
tattha sādhunisitassāti suṭṭhunisitassa tikhiṇassa, sunisitakhurassa kira talaṃ paññāyati, dhārā na paññāyatīti ayamettha attho. |
There, of a well-sharpened one means of a sharp, well-sharpened one. It is said that the blade of a well-sharpened razor is perceptible, but its edge is not perceptible. This is the meaning here. |
♦ saṅgāyitabbadhammādivaṇṇanā |
♦ Description of the Dhammas to be Recited in Council and so on |
♦ 177. saṅgamma samāgammāti saṅgantvā samāgantvā. |
♦ 177. Having come together, having assembled means having gathered together, having assembled together. |
atthena atthaṃ, byañjanena byañjananti atthena saha atthaṃ, byañjanenapi saha byañjanaṃ samānentehīti attho. |
Meaning with meaning, and phrasing with phrasing means comparing meaning with meaning, and also phrasing with phrasing, that is the meaning. |
saṅgāyitabbanti vācetabbaṃ sajjhāyitabbaṃ. |
It should be recited means it should be chanted, it should be rehearsed. |
yathayidaṃ brahmacariyanti yathā idaṃ sakalaṃ sāsanabrahmacariyaṃ. |
So that this holy life means so that this entire holy life of the teaching. |
♦ 178. tatra ceti tatra saṅghamajjhe, tassa vā bhāsite. |
♦ 178. And there, in that assembly of the Sangha, or in his speech. |
atthañceva micchā gaṇhāti, byañjanāni ca micchā ropetīti “cattāro satipaṭṭhānā”ti ettha ārammaṇaṃ “satipaṭṭhānan”ti atthaṃ gaṇhāti. |
He both misunderstands the meaning and misapplies the phrasing means in "the four foundations of mindfulness," he takes the object as the meaning of "foundation of mindfulness." |
“satipaṭṭhānānī”ti byañjanaṃ ropeti. |
He applies the phrasing "foundations of mindfulness." |
imassa nu kho, āvuso, atthassāti “satiyeva satipaṭṭhānan”ti. |
"Of this meaning, friend," means "mindfulness itself is the foundation of mindfulness." |
atthassa “cattāro satipaṭṭhānā”ti kiṃ nu kho imāni byañjanāni, udāhu cattāri satipaṭṭhānānī”ti etāni vā byañjanāni. |
"Of the meaning, 'the four foundations of mindfulness,' are these indeed the phrases, or are 'the four foundations of mindfulness' these phrases?" |
katamāni opāyikatarānīti imassa atthassa katamāni byañjanāni upapannatarāni allīnatarāni. |
"Which are more appropriate?" means for this meaning, which phrases are more fitting, more congruent? |
imesañca byañjanānanti “cattāro satipaṭṭhānā”ti byañjanānaṃ “satiyeva satipaṭṭhānan”ti kiṃ nu kho ayaṃ attho, udāhu “ārammaṇaṃ satipaṭṭhānan”ti eso atthoti? |
"And of these phrases," means of the phrases "the four foundations of mindfulness," "mindfulness itself is the foundation of mindfulness," is this indeed the meaning, or is "the object is the foundation of mindfulness" the meaning? |
imassa kho, āvuso, atthassāti “ārammaṇaṃ satipaṭṭhānan”ti imassa atthassa. |
"Of this meaning, friend," means of this meaning, "the object is the foundation of mindfulness." |
yā ceva etānīti yāni ceva etāni mayā vuttāni. |
"And those which are these," means those which are these that I have spoken. |
yā ceva esoti yo ceva esa mayā vutto. |
"And he who is this," means he who is this that I have spoken. |
so neva ussādetabboti tumhehi tāva sammā atthe ca sammā byañjane ca ṭhātabbaṃ. |
He should neither be encouraged nor discouraged means you, for your part, should stand correctly in both meaning and phrasing. |
so pana neva ussādetabbo, na apasādetabbo. |
But he should neither be encouraged nor discouraged. |
saññāpetabboti jānāpetabbo. |
He should be informed means he should be made to know. |
tassa ca atthassāti “satiyeva satipaṭṭhānan”ti atthassa ca. |
"And of that meaning," means of the meaning "mindfulness itself is the foundation of mindfulness." |
tesañca byañjanānanti “satipaṭṭhānā”ti byañjanānaṃ. |
"And of those phrases," means of the phrases "foundations of mindfulness." |
nisantiyāti nisāmanatthaṃ dhāraṇatthaṃ. |
For the sake of examination means for the purpose of examining, for the purpose of retaining. |
iminā nayena sabbavāresu attho veditabbo. |
By this method, the meaning in all cases should be understood. |
♦ 181. tādisanti tumhādisaṃ. |
♦ 181. Such as you. |
atthupetanti atthena upetaṃ atthassa viññātāraṃ. |
Accompanied by meaning means accompanied by meaning, a knower of the meaning. |
byañjanupetanti byañjanehi upetaṃ byañjanānaṃ viññātāraṃ. |
Accompanied by phrasing means accompanied by phrasing, a knower of the phrasing. |
evaṃ etaṃ bhikkhuṃ pasaṃsatha. |
Thus you should praise this monk. |
eso hi bhikkhu na tumhākaṃ sāvako nāma, buddho nāma esa cundāti. |
For this monk is not called your disciple; he is called a Buddha, Cunda. |
iti bhagavā bahussutaṃ bhikkhuṃ attano ṭhāne ṭhapesi. |
Thus the Blessed One placed a learned monk in his own position. |
♦ paccayānuññātakāraṇādivaṇṇanā |
♦ Description of the Reasons for Allowing Requisites and so on |
♦ 182. idāni tatopi uttaritaraṃ desanaṃ vaḍḍhento na vo ahaṃ, cundātiādimāha. |
♦ 182. Now, extending the teaching even further than that, he said, "Not for you, Cunda, do I..." and so on. |
tattha diṭṭhadhammikā āsavā nāma idhaloke paccayahetu uppajjanakā āsavā. |
Therein, cankers of this life are cankers that arise in this world due to requisites. |
samparāyikā āsavā nāma paraloke bhaṇḍanahetu uppajjanakā āsavā. |
Cankers of the next life are cankers that arise in the next world due to quarrels. |
saṃvarāyāti yathā te na pavisanti, evaṃ pidahanāya. |
For restraint means so that they do not enter, for covering. |
paṭighātāyāti mūlaghātena paṭihananāya. |
For warding off means for striking at the root. |
alaṃ vo taṃ yāvadeva sītassa paṭighātāyāti taṃ tumhākaṃ sītassa paṭighātāya samatthaṃ. |
It is enough for you just for warding off the cold means that is sufficient for you for warding off the cold. |
idaṃ vuttaṃ hoti, yaṃ vo mayā cīvaraṃ anuññātaṃ, taṃ pārupitvā dappaṃ vā mānaṃ vā kurumānā viharissathāti na anuññātaṃ, taṃ pana pārupitvā sītappaṭighātādīni katvā sukhaṃ samaṇadhammaṃ yoniso manasikāraṃ karissathāti anuññātaṃ. |
This is what is said: The robe that I have allowed you is not allowed so that, wearing it, you may live with pride or conceit. But it is allowed so that, wearing it and warding off cold and so on, you may happily practice the monk's duties with wise attention. |
yathā ca cīvaraṃ, evaṃ piṇḍapātādayopi. |
And just as the robe, so also almsfood and so on. |
anupadasaṃvaṇṇanā panettha visuddhimagge vuttanayeneva veditabbā. |
The detailed explanation here should be understood in the way stated in the Visuddhimagga. |
♦ sukhallikānuyogādivaṇṇanā |
♦ Description of Indulgence in Luxury and so on |
♦ 183. sukhallikānuyoganti sukhalliyanānuyogaṃ, sukhasevanādhimuttanti attho. |
♦ 183. Indulgence in luxury means indulgence in luxurious living; addicted to the pursuit of pleasure, that is the meaning. |
sukhetīti sukhitaṃ karoti. |
It makes happy means it makes one happy. |
pīṇetīti pīṇitaṃ thūlaṃ karoti. |
It fattens means it makes one fat, plump. |
♦ 186. aṭṭhitadhammāti naṭṭhitasabhāvā. |
♦ 186. Of unstable nature means of a nature that is not established. |
jivhā no atthīti yaṃ yaṃ icchanti, taṃ taṃ kathenti, kadāci maggaṃ kathenti, kadāci phalaṃ kadāci nibbānanti adhippāyo. |
We have a tongue means whatever they wish, they say that. Sometimes they speak of the path, sometimes of the fruit, sometimes of Nibbāna, that is the intention. |
jānatāti sabbaññutaññāṇena jānantena. |
By one who knows means by one who knows with the knowledge of omniscience. |
passatāti pañcahi cakkhūhi passantena. |
By one who sees means by one who sees with the five eyes. |
gambhīranemoti gambhīrabhūmiṃ anupaviṭṭho. |
Of deep foundation means who has penetrated to the deep ground. |
sunikhātoti suṭṭhu nikhāto. |
Well-established means firmly established. |
evameva kho, āvusoti evaṃ khīṇāsavo abhabbo nava ṭhānāni ajjhācarituṃ. |
Just so, friend means thus an Arahant is incapable of transgressing in nine matters. |
tasmiṃ anajjhācāro acalo asampavedhī. |
In him, there is no transgression; he is firm, unshakeable. |
tattha sañcicca pāṇaṃ jīvitā voropanādīsu sotāpannādayopi abhabbā. |
Therein, even stream-enterers and so on are incapable of intentionally depriving a living being of life and so on. |
sannidhikārakaṃ kāme paribhuñjitunti vatthukāme ca kilesakāme ca sannidhiṃ katvā paribhuñjituṃ. |
To enjoy sensual pleasures by storing them up means to enjoy sensual pleasures of object and defilement by making a store. |
seyyathāpi pubbe agārikabhūtoti yathā pubbe gihibhūto paribhuñjati, evaṃ paribhuñjituṃ abhabbo. |
Just as he was formerly a householder means just as he enjoyed them when he was formerly a householder, he is incapable of enjoying them thus. |
♦ pañhabyākaraṇavaṇṇanā |
♦ Explanation of Answering Questions |
♦ 187. agāramajjhe vasantā hi sotāpannādayo yāvajīvaṃ gihibyañjanena tiṭṭhanti. |
♦ 187. Indeed, stream-enterers and others dwelling at home remain for their whole life with the appearance of a householder. |
khīṇāsavo pana arahattaṃ patvāva manussabhūto parinibbāti vā pabbajati vā. |
But one whose cankers are destroyed, having attained Arahantship as a human, either attains final Nibbāna or goes forth. |
cātumahārājikādīsu kāmāvacaradevesu muhuttampi na tiṭṭhati. |
In the sensual-sphere heavens of the Cātumahārājikas and so on, he does not remain even for a moment. |
kasmā? vivekaṭṭhānassa abhāvā. |
Why? Because of the absence of a place for seclusion. |
bhummadevattabhāve pana ṭhito arahattaṃ patvāpi tiṭṭhati. |
But in the state of a earth-deity, having attained Arahantship, he does remain. |
tassa vasena ayaṃ pañho āgato. |
With reference to him, this question has come. |
bhinnadosattā panassa bhikkhubhāvo veditabbo. |
But his state as a monk should be understood from his having broken the faults. |
atīrakanti atīraṃ aparicchedaṃ mahantaṃ. |
Without a shore means shoreless, limitless, great. |
no ca kho anāgatanti anāgataṃ pana addhānaṃ ārabbha evaṃ na paññapeti, atītameva maññe samaṇo gotamo jānāti, na anāgataṃ. |
But not indeed the future means he does not declare thus concerning the future period of time; "the ascetic Gotama knows only the past, I think, not the future." |
tathā hissa atīte aḍḍhachaṭṭhasatajātakānussaraṇaṃ paññāyati. |
For thus his recollection of five hundred and fifty past births is known. |
anāgate evaṃ bahuṃ anussaraṇaṃ na paññāyatīti imamatthaṃ maññamānā evaṃ vadeyyuṃ. |
In the future, such a great recollection is not known. Thinking this, they would speak thus. |
tayidaṃ kiṃ sūti anāgate apaññāpanaṃ kiṃ nu kho? |
What is that? means what is this non-declaration in the future? |
kathaṃsūti kena nu kho kāraṇena ajānantoyeva nu kho anāgataṃ nānussarati, ananussaritukāmatāya nānussaratīti. |
How so? means for what reason does he not recollect the future? Is it because he does not know, or because he does not wish to recollect? |
aññavihitakena ñāṇadassanenāti paccakkhaṃ viya katvā dassanasamatthatāya dassanabhūtena ñāṇena aññatthavihitakena ñāṇena aññaṃ ārabbha pavattena, aññavihitakaṃ aññaṃ ārabbha pavattamānaṃ ñāṇadassanaṃ saṅgāhetabbaṃ paññāpetabbaṃ maññanti. |
By another applied knowledge and vision means they think that the knowledge and vision, which is like direct perception due to its ability to see, applied elsewhere, knowledge arisen with reference to another thing, another applied knowledge and vision arisen with reference to another thing, should be included and declared. |
te hi carato ca tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitaṃ maññanti, tādisañca ñāṇaṃ nāma natthi. |
For they think that knowledge and vision is constantly and uninterruptedly present whether he is walking or standing, sleeping or waking, and such knowledge does not exist. |
tasmā yathariva bālā abyattā, evaṃ maññantīti veditabbo. |
Therefore, it should be understood that just as fools and the uninstructed, so they think. |
♦ satānusārīti pubbenivāsānussatisampayuttakaṃ. |
♦ Following a hundred means conjoined with the recollection of past lives. |
yāvatakaṃ ākaṅkhatīti yattakaṃ ñātuṃ icchati, tattakaṃ jānissāmīti ñāṇaṃ pesesi. |
As much as he wishes means as much as he wishes to know, he sent forth his knowledge, thinking, "I will know that much." |
athassa dubbalapattapuṭe pakkhandanārāco viya appaṭihataṃ anivāritaṃ ñāṇaṃ gacchati, tena yāvatakaṃ ākaṅkhati tāvatakaṃ anussarati. |
Then his knowledge goes unimpeded, unhindered, like a spear thrust into a weak leaf-packet. Therefore, he recollects as much as he wishes. |
bodhijanti bodhimūle jātaṃ. |
Born at the Bodhi means born at the foot of the Bodhi tree. |
ñāṇaṃ uppajjatīti catumaggañāṇaṃ uppajjati. |
Knowledge arises means the knowledge of the four paths arises. |
ayamantimā jātīti tena ñāṇena jātimūlassa pahīnattā puna ayamantimā jāti. |
This is the final birth means because the root of birth is abandoned by that knowledge, again, this is the final birth. |
natthidāni punabbhavoti aparampi ñāṇaṃ uppajjati. |
There is now no future existence means another knowledge also arises. |
anatthasaṃhitanti na idhalokatthaṃ vā paralokatthaṃ vā nissitaṃ. |
Not connected with the goal means not based on the welfare of this world or the next. |
na taṃ tathāgato byākarotīti taṃ bhāratayuddhasītāharaṇasadisaṃ aniyyānikakathaṃ tathāgato na katheti. |
The Tathāgata does not explain that means the Tathāgata does not speak that kind of talk which does not lead to release, like the story of the Bhārata war or the abduction of Sītā. |
bhūtaṃ tacchaṃ anatthasaṃhitanti rājakathāditiracchānakathaṃ. |
True, factual, but not connected with the goal means animal-talk like talk about kings. |
kālaññū tathāgato hotīti kālaṃ jānāti. |
The Tathāgata is a knower of time means he knows the time. |
sahetukaṃ sakāraṇaṃ katvā yuttapattakāleyeva katheti. |
Having made it with cause and reason, he speaks only at the appropriate time. |
♦ 188. tasmā tathāgatoti vuccatīti yathā yathā gaditabbaṃ, tathā tatheva gadanato dakārassa takāraṃ katvā tathāgatoti vuccatīti attho. |
♦ 188. Therefore he is called a Tathāgata means because he speaks just as it should be spoken, changing the 'd' to 't', he is called a Tathāgata, that is the meaning. |
diṭṭhanti rūpāyatanaṃ. |
Seen means the sense-object of form. |
sutanti saddāyatanaṃ. |
Heard means the sense-object of sound. |
mutanti mutvā patvā gahetabbato gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ. |
Sensed means, because it is to be grasped by smelling and touching, the sense-object of smell, the sense-object of taste, the sense-object of touch. |
viññātanti sukhadukkhādidhammāyatanaṃ. |
Known means the sense-object of mental phenomena like pleasure and pain. |
pattanti pariyesitvā vā apariyesitvā vā pattaṃ. |
Attained means attained whether sought for or not sought for. |
pariyesitanti pattaṃ vā apattaṃ vā pariyesitaṃ. |
Sought for means sought for, whether attained or not attained. |
anuvicaritaṃ manasāti cittena anusañcaritaṃ. |
Mentally traversed means traversed by the mind. |
“tathāgatena abhisambuddhan”ti iminā etaṃ dasseti, yañhi aparimāṇāsu lokadhātūsu imassa sadevakassa lokassa nīlaṃ pītakantiādi rūpārammaṇaṃ cakkhudvāre āpāthamāgacchati, “ayaṃ satto imasmiṃ khaṇe imaṃ nāma rūpārammaṇaṃ disvā sumano vā dummano vā majjhatto vā jāto”ti sabbaṃ taṃ tathāgatassa evaṃ abhisambuddhaṃ . |
"Has been fully enlightened by the Tathāgata" — by this he shows this: whatever blue, yellow, etc., form-object in the immeasurable world-systems of this world with its gods comes into the range of the eye-door, "this being, at this moment, having seen this particular form-object, has become pleased, or displeased, or neutral"—all that is thus fully enlightened by the Tathāgata. |
tathā yaṃ aparimāṇāsu lokadhātūsu imassa sadevakassa lokassa bherisaddo mudiṅgasaddotiādi saddārammaṇaṃ sotadvāre āpāthamāgacchati. |
Likewise, whatever sound-object, such as the sound of a kettledrum or a tabor, in the immeasurable world-systems of this world with its gods, comes into the range of the ear-door. |
mūlagandho tacagandhotiādi gandhārammaṇaṃ ghānadvāre āpāthamāgacchati. |
Whatever smell-object, such as the smell of a root or the smell of bark, in the immeasurable world-systems, comes into the range of the nose-door. |
mūlaraso khandharasotiādi rasārammaṇaṃ jivhādvāre āpāthamāgacchati. |
Whatever taste-object, such as the taste of a root or the taste of a trunk, in the immeasurable world-systems, comes into the range of the tongue-door. |
kakkhaḷaṃ mudukantiādi pathavīdhātutejodhātuvāyodhātubhedaṃ phoṭṭhabbārammaṇaṃ kāyadvāre āpāthamāgacchati. |
Whatever tangible object, divided into the earth element, fire element, and air element, such as hard or soft, in the immeasurable world-systems, comes into the range of the body-door. |
“ayaṃ satto imasmiṃ khaṇe imaṃ nāma phoṭṭhabbārammaṇaṃ phusitvā sumano vā dummano vā majjhatto vā jāto”ti sabbaṃ taṃ tathāgatassa evaṃ abhisambuddhaṃ. |
"This being, at this moment, having touched this particular tangible object, has become pleased, or displeased, or neutral"—all that is thus fully enlightened by the Tathāgata. |
tathā yaṃ aparimāṇāsu lokadhātūsu imassa sadevakassa lokassa sukhadukkhādibhedaṃ dhammārammaṇaṃ manodvārassa āpāthamāgacchati, “ayaṃ satto imasmiṃ khaṇe idaṃ nāma dhammārammaṇaṃ vijānitvā sumano vā dummano vā majjhatto vā jāto”ti sabbaṃ taṃ tathāgatassa evaṃ abhisambuddhaṃ. |
Likewise, whatever mental-object, divided into pleasure, pain, etc., in the immeasurable world-systems of this world with its gods, comes into the range of the mind-door, "this being, at this moment, having known this particular mental-object, has become pleased, or displeased, or neutral"—all that is thus fully enlightened by the Tathāgata. |
♦ yañhi, cunda, imesaṃ sattānaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ tattha tathāgatena adiṭṭhaṃ vā asutaṃ vā amutaṃ vā aviññātaṃ vā natthi. |
♦ For, Cunda, whatever of these beings is seen, heard, sensed, known, there is nothing therein that is unseen, unheard, unsensed, or unknown by the Tathāgata. |
imassa mahājanassa pariyesitvā pattampi atthi, pariyesitvā appattampi atthi. |
For this great crowd, there is what is attained by seeking, and there is what is not attained by seeking. |
apariyesitvā pattampi atthi, apariyesitvā appattampi atthi. |
There is what is attained without seeking, and there is what is not attained without seeking. |
sabbampi taṃ tathāgatassa appattaṃ nāma natthi, ñāṇena asacchikataṃ nāma. |
All of that is not something not attained by the Tathāgata, not something not realized by knowledge. |
“tasmā tathāgatoti vuccatī”ti. |
"Therefore he is called a Tathāgata." |
yaṃ yathā lokena gataṃ tassa tatheva gatattā “tathāgato”ti vuccati. |
Because it has been gone to by the world in a certain way, and he has gone to it in that same way, he is called "Tathāgata." |
pāḷiyaṃ pana abhisambuddhanti vuttaṃ, taṃ gatasaddena ekatthaṃ. |
But in the Pāḷi, "fully enlightened" is said, which is synonymous with the word "gone." |
iminā nayena sabbavāresu “tathāgato”ti nigamanassa attho veditabbo, tassa yutti brahmajāle tathāgatasaddavitthāre vuttāyeva. |
By this method, the meaning of the conclusion "Tathāgata" should be understood in all cases; the justification for it is given in the detailed explanation of the word Tathāgata in the Brahmajāla. |
♦ abyākataṭṭhānavaṇṇanā |
♦ Description of the Undeclared Points |
♦ 189. evaṃ attano asamataṃ anuttarataṃ sabbaññutaṃ dhammarājabhāvaṃ kathetvā idāni “puthusamaṇabrāhmaṇānaṃ laddhīsu mayā aññātaṃ adiṭṭhaṃ nāma natthi, sabbaṃ mama ñāṇassa antoyeva parivattatī”ti sīhanādaṃ nadanto ṭhānaṃ kho panetaṃ, cunda, vijjatītiādimāha. |
♦ 189. Thus having spoken of his own peerlessness, unsurpassability, omniscience, and state as king of the Dhamma, now, uttering a lion's roar, "Among the doctrines of the many monks and brahmins, there is nothing unknown or unseen by me; everything revolves within my knowledge," he said, "This is indeed a possibility, Cunda," and so on. |
tattha tathāgatoti satto. |
There, 'Tathāgata' means a being. |
na hetaṃ, āvuso, atthasaṃhitanti idhalokaparalokātthasaṃhitaṃ na hoti. |
"This, friend, is not connected with the goal" means it is not connected with the welfare of this world or the next. |
na ca dhammasaṃhitanti navalokuttaradhammanissitaṃ na hoti. |
"And it is not connected with the Dhamma" means it is not based on the ninefold supramundane Dhamma. |
na ādibrahmacariyakanti sikkhattayasaṅgahitassa sakalasāsanabrahmacariyassa ādibhūtaṃ na hoti. |
"It is not the beginning of the holy life" means it is not the beginning of the entire holy life which is comprised of the three trainings. |
♦ 190. idaṃ dukkhanti khotiādīsu taṇhaṃ ṭhapetvā avasesā tebhummakā dhammā idaṃ dukkhanti byākataṃ. |
♦ 190. In "This is suffering," and so on, leaving aside craving, the remaining phenomena of the three realms are declared as "this is suffering." |
tasseva dukkhassa pabhāvikā janikā taṇhā dukkhasamudayoti byākataṃ. |
The craving that is the source and origin of that very suffering is declared as "the origin of suffering." |
ubhinnaṃ appavatti dukkhanirodhoti byākataṃ. |
The non-occurrence of both is declared as "the cessation of suffering." |
dukkhaparijānano samudayapajahano nirodhasacchikaraṇo ariyamaggo dukkhanirodhagāminī paṭipadāti byākataṃ. |
The noble path which is the full understanding of suffering, the abandoning of the origin, and the realization of cessation, is declared as "the path leading to the cessation of suffering." |
“etañhi, āvuso, atthasaṃhitan”tiādīsu etaṃ idhalokaparalokātthanissitaṃ navalokuttaradhammanissitaṃ sakalasāsanabrahmacariyassa ādi padhānaṃ pubbaṅgamanti ayamattho. |
In "For this, friend, is connected with the goal," and so on, this is based on the welfare of this world and the next, based on the ninefold supramundane Dhamma, the beginning, the principal, the forerunner of the entire holy life of the teaching, this is the meaning. |
♦ pubbantasahagatadiṭṭhinissayavaṇṇanā |
♦ Description of Reliance on Views Connected with the Past |
♦ 191. idāni yaṃ taṃ mayā na byākataṃ, taṃ ajānantena na byākatanti mā evaṃ saññamakaṃsu. |
♦ 191. Now, do not think thus, "That which was not declared by me, was not declared because I did not know it." |
jānantova ahaṃ evaṃ “etasmiṃ byākatepi attho natthī”ti na byākariṃ. |
Knowing it, I did not declare it, thinking, "There is no benefit in declaring this." |
yaṃ pana yathā byākātabbaṃ, taṃ mayā byākatamevāti sīhanādaṃ nadanto puna yepi te, cundātiādimāha. |
But what should be declared in what way, that has been declared by me. Uttering a lion's roar again, he said, "And those too, Cunda," and so on. |
tattha diṭṭhiyova diṭṭhinissayā, diṭṭhinissitakā diṭṭhigatikāti attho. |
There, 'views' are 'reliances on views'; 'those who rely on views' are 'those who hold views', is the meaning. |
idameva saccanti idameva dassanaṃ saccaṃ. |
"This alone is true" means this view alone is true. |
moghamaññanti aññesaṃ vacanaṃ moghaṃ. |
"Other things are foolish" means the words of others are foolish. |
asayaṃkāroti asayaṃ kato. |
"Not self-made" means not made by oneself. |
♦ 192. tatrāti tesu samaṇabrāhmaṇesu. |
♦ 192. Therein means among those monks and brahmins. |
atthi nu kho idaṃ āvuso vuccatīti, āvuso, yaṃ tumhehi sassato attā ca loko cāti vuccati, idamatthi nu kho udāhu natthīti evamahaṃ te pucchāmīti attho. |
"Is this indeed said, friend?" means, "Friend, what is said by you, 'The self and the world are eternal,' does this indeed exist or not?" Thus I ask you, is the meaning. |
yañca kho te evamāhaṃsūti yaṃ pana te “idameva saccaṃ moghamaññan”ti vadanti, taṃ tesaṃ nānujānāmi. |
"And whatever they said thus," means but what they say, "This alone is true, other things are foolish," I do not approve of that of theirs. |
paññattiyāti diṭṭhipaññattiyā. |
In the declaration means in the declaration of a view. |
samasamanti samena ñāṇena samaṃ. |
Equal to the equal means equal with equal knowledge. |
yadidaṃ adhipaññattīti yā ayaṃ adhipaññatti nāma. |
That is to say, the higher declaration means that which is this higher declaration. |
ettha ahameva bhiyyo uttaritaro na mayā samo atthi. |
Herein, I alone am superior, there is none equal to me. |
tattha yañca vuttaṃ “paññattiyāti yañca adhipaññattī”ti ubhayametaṃ atthato ekaṃ. |
There, what is said, "in the declaration" and "what is the higher declaration," both of these are one in meaning. |
bhedato hi paññatti adhipaññattīti dvayaṃ hoti. |
For by way of distinction, "declaration" and "higher declaration" become two. |
tattha paññatti nāma diṭṭhipaññatti. |
Therein, "declaration" is the declaration of a view. |
adhipaññatti nāma khandhapaññatti dhātupaññatti āyatanapaññatti indriyapaññatti saccapaññatti puggalapaññattīti evaṃ vuttā cha paññattiyo. |
"Higher declaration" are the six declarations thus spoken of: the declaration of the aggregates, the declaration of the elements, the declaration of the sense-bases, the declaration of the faculties, the declaration of the truths, the declaration of persons. |
idha pana paññattiyāti etthāpi paññatti ceva adhipaññatti ca adhippetā, adhipaññattīti etthāpi. |
But here, in "in the declaration," both declaration and higher declaration are intended, and in "in the higher declaration" also. |
bhagavā hi paññattiyāpi anuttaro, adhipaññattiyāpi anuttaro. |
For the Blessed One is unsurpassed in declaration and also unsurpassed in higher declaration. |
tenāha — “ahameva tattha bhiyyo yadidaṃ adhipaññattī”ti. |
Therefore he said, "I alone am superior therein, that is to say, in the higher declaration." |
♦ 196. pahānāyāti pajahanatthaṃ. |
♦ 196. For abandoning means for the purpose of abandoning. |
samatikkamāyāti tasseva vevacanaṃ. |
For overcoming means a synonym for that. |
desitāti kathitā. |
Taught means spoken. |
paññattāti ṭhapitā. |
Established means laid down. |
satipaṭṭhānabhāvanāya hi ghanavinibbhogaṃ katvā sabbadhammesu yāthāvato diṭṭhesu “suddhasaṅkhārapuñjoyaṃ nayidha sattūpalabbhatī”ti sanniṭṭhānato sabbadiṭṭhinissayānaṃ pahānaṃ hotīti. |
For by the development of the foundations of mindfulness, having made a penetration of the mass, and when all phenomena are seen as they really are, from the conclusion, "This is a mere heap of formations, no being is found here," there is an abandoning of all reliances on views. |
tena vuttaṃ. |
Therefore it was said. |
diṭṭhinissayānaṃ pahānāya samatikkamāya evaṃ mayā ime cattāro satipaṭṭhānā desitā paññattā”ti. |
"For the abandoning of the reliances on views, for overcoming them, thus have I taught and established these four foundations of mindfulness." |
sesaṃ sabbattha uttānatthamevāti. |
The rest everywhere has a clear meaning. |
♦ sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya |
♦ From the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya |
♦ pāsādikasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Pāsādika Sutta is finished. |
♦ 7. lakkhaṇasuttavaṇṇanā |
♦ 7. Explanation of the Lakkhaṇa Sutta |
♦ dvattiṃsamahāpurisalakkhaṇavaṇṇanā |
♦ Description of the Thirty-two Marks of a Great Man |
♦ 199. evaṃ me sutanti lakkhaṇasuttaṃ. |
♦ 199. Thus have I heard is the Lakkhaṇa Sutta. |
tatrāyamanuttānapadavaṇṇanā. dvattiṃsimānīti dvattiṃsa imāni. |
Therein, this is the explanation of the new words. These thirty-two means these thirty-two. |
mahāpurisalakkhaṇānīti mahāpurisabyañjanāni mahāpurisanimittāni “ayaṃ mahāpuriso”ti sañjānanakāraṇāni. |
The marks of a great man means the characteristics of a great man, the signs of a great man, the reasons for recognizing "this is a great man." |
“yehi samannāgatassa mahāpurisassā”tiādi mahāpadāne vitthāritanayeneva veditabbaṃ. |
"Endowed with which a great man..." and so on should be understood in the way detailed in the Mahāpadāna. |
♦ “bāhirakāpi isayo dhārenti, no ca kho jānanti ‘imassa kammassa katattā imaṃ lakkhaṇaṃ paṭilabhatī’ti” kasmā āha? |
♦ "Even external seers hold them, but they do not know, 'Because of the doing of this kamma, he obtains this mark.'" Why did he say this? |
aṭṭhuppattiyā anurūpattā. |
Because it is appropriate to the occasion. |
idañhi suttaṃ sāṭṭhuppattikaṃ. |
For this sutta has an occasion. |
sā panassa aṭṭhuppatti kattha samuṭṭhitā? |
But where did its occasion arise? |
antogāme manussānaṃ antare. |
Among the people in the village. |
tadā kira sāvatthivāsino attano attano gehesu ca gehadvāresu ca santhāgārādīsu ca nisīditvā kathaṃ samuṭṭhāpesuṃ — “bhagavato asītianubyañjanāni byāmappabhā dvattiṃsamahāpurisalakkhaṇāni, yehi ca bhagavato kāyo, sabbaphāliphullo viya pāricchattako, vikasitamiva kamalavanaṃ, nānāratanavicittaṃ viya suvaṇṇatoraṇaṃ, tārāmaricivirocamiva gaganatalaṃ, ito cito ca vidhāvamānā vipphandamānā chabbaṇṇarasmiyo muñcanto ativiya sobhati. |
For at that time, the residents of Sāvatthī, sitting in their respective houses and at their house doors and in assembly halls and so on, raised a conversation: "The Blessed One has the eighty minor characteristics, the fathom-wide aura, and the thirty-two marks of a great man, by which the Blessed One's body shines exceedingly, like a Pāricchattaka tree in full bloom, like a blossoming lotus grove, like a golden archway variegated with various jewels, like the sky-plane resplendent with stars and constellations, emitting six-colored rays that dart and flicker here and there. |
bhagavato ca iminā nāma kammena idaṃ lakkhaṇaṃ nibbattanti kathitaṃ natthi, yāgūḷuṅkamattampi pana kaṭacchubhattamattaṃ vā pubbe dinnapaccayā evaṃ uppajjatīti bhagavatā vuttaṃ. |
And it has not been said by the Blessed One, "By this particular kamma this mark is produced." But it has been said by the Blessed One that even a little gruel or a spoonful of rice given in the past arises thus. |
kiṃ nu kho satthā kammaṃ akāsi, yenassa imāni lakkhaṇāni nibbattantī”ti. |
What kamma did the Teacher do, by which these marks were produced?" |
♦ athāyasmā ānando antogāme caranto imaṃ kathāsallāpaṃ sutvā katabhattakicco vihāraṃ āgantvā satthu vattaṃ katvā vanditvā ṭhito “mayā, bhante, antogāme ekā kathā sutā”ti āha. |
♦ Then the venerable Ānanda, walking in the village, having heard this conversation, and having finished his meal, came to the monastery, and having done his duty to the Teacher, stood and saluted and said, "Venerable sir, I heard a conversation in the village." |
tato bhagavatā “kiṃ te, ānanda, sutan”ti vutte sabbaṃ ārocesi. |
Then when the Blessed One said, "What have you heard, Ānanda?" he related everything. |
satthā therassa vacanaṃ sutvā parivāretvā nisinne bhikkhū āmantetvā “dvattiṃsimāni, bhikkhave, mahāpurisassa mahāpurisalakkhaṇānī”ti paṭipāṭiyā lakkhaṇāni dassetvā yena kammena yaṃ nibbattaṃ, tassa dassanatthaṃ evamāha. |
The Teacher, having heard the elder's words, and surrounded by the seated monks, addressed them and said, "These thirty-two, O monks, are the marks of a great man," and having shown the marks in order, to show by which kamma which was produced, he said thus. |
♦ suppatiṭṭhitapādatālakkhaṇavaṇṇanā |
♦ Description of the Mark of Well-placed Feet |
♦ 201. purimaṃ jātintiādīsu pubbe nivutthakkhandhā jātavasena “jātī”ti vuttā. |
♦ 201. In a former birth and so on, the aggregates lived in the past are called "birth" by way of birth. |
tathā bhavanavasena “bhavo”ti, nivutthavasena ālayaṭṭhena vā “niketo”ti. |
Likewise, by way of becoming, "bhava"; by way of having dwelt, in the sense of an abode, "niketa". |
tiṇṇampi padānaṃ pubbe nivutthakkhandhasantāne ṭhitoti attho. |
The meaning of all three terms is: he stood in the continuity of the aggregates that had been lived in the past. |
idāni yasmā taṃ khandhasantānaṃ devalokādīsupi vattati. |
Now, because that continuity of aggregates also occurs in the world of the gods and so on, |
lakkhaṇanibbattanasamatthaṃ pana kusalakammaṃ tattha na sukaraṃ, manussabhūtasseva sukaraṃ. |
but the wholesome kamma capable of producing the marks is not easy there, it is easy only for one who has become a human. |
tasmā yathābhūtena yaṃ kammaṃ kataṃ, taṃ dassento pubbe manussabhūto samānoti āha. |
Therefore, to show what kamma was done as it really was, he said, "formerly being a human." |
akāraṇaṃ vā etaṃ. |
Or this is not the reason. |
hatthiassamigamahiṃsavānarādibhūtopi mahāpuriso pāramiyo pūretiyeva. |
Even being a great man as an elephant, horse, deer, buffalo, monkey, and so on, he fulfills the perfections. |
yasmā pana evarūpe attabhāve ṭhitena katakammaṃ na sakkā sukhena dīpetuṃ, manussabhāve ṭhitena katakammaṃ pana sakkā sukhena dīpetuṃ. |
But because the kamma done while standing in such an existence cannot be easily shown, whereas the kamma done while standing in a human existence can be easily shown, |
tasmā “pubbe manussabhūto samāno”ti āha. |
therefore he said, "formerly being a human." |
♦ daḷhasamādānoti thiragahaṇo. |
♦ Of firm resolve means of firm grasp. |
kusalesu dhammesūti dasakusalakammapathesu. |
In wholesome states means in the ten paths of wholesome action. |
avatthitasamādānoti niccalagahaṇo anivattitagahaṇo. |
Of established resolve means of unshakable grasp, of irreversible grasp. |
mahāsattassa hi akusalakammato aggiṃ patvā kukkuṭapattaṃ viya cittaṃ paṭikuṭati, kusalaṃ patvā vitānaṃ viya pasāriyati. |
For of the great being, the mind recoils from unwholesome kamma like a chicken feather from fire, but spreads out towards wholesome kamma like a canopy. |
tasmā daḷhasamādāno hoti avatthitasamādāno. |
Therefore he is of firm resolve, of established resolve. |
na sakkā kenaci samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kusalasamādānaṃ vissajjāpetuṃ. |
It is not possible for any monk or brahmin, god, Māra, or Brahmā to make him abandon his wholesome resolve. |
♦ tatrimāni vatthūni — pubbe kira mahāpuriso kalandakayoniyaṃ nibbatti. |
♦ Here are the stories: Formerly, it is said, the great man was reborn in the womb of a mongoose. |
atha deve vuṭṭhe ogho āgantvā kulāvakaṃ gahetvā samuddameva pavesesi. |
Then when the god rained, a flood came and took the nest and entered the very ocean. |
mahāpuriso “puttake nīharissāmī”ti naṅguṭṭhaṃ temetvā temetvā samuddato udakaṃ bahi khipi. |
The great man, thinking, "I will bring out my young," wetting his tail again and again, threw water out of the ocean. |
sattame divase sakko āvajjitvā tattha āgamma “kiṃ karosī”ti pucchi? |
On the seventh day, Sakka, reflecting, came there and asked, "What are you doing?" |
so tassa ārocesi. |
He told him. |
sakko mahāsamuddato udakassa dunnīharaṇīyabhāvaṃ kathesi. |
Sakka spoke of the difficulty of bringing water out of the great ocean. |
bodhisatto tādisena kusītena saddhiṃ kathetumpi na vaṭṭati. |
The Bodhisatta thought it not proper to even speak with such a lazy person. |
“mā idha tiṭṭhā”ti apasāresi. |
He dismissed him, saying, "Do not stand here." |
sakko “anomapurisena gahitagahaṇaṃ na sakkā vissajjāpetun”ti tuṭṭho tassa puttake ānetvā adāsi. |
Sakka, thinking, "The resolve undertaken by an extraordinary man cannot be made to be abandoned," was pleased and brought his young and gave them to him. |
mahājanakakālepi mahāsamuddaṃ taramāno “kasmā mahāsamuddaṃ tarasī”ti devatāya puṭṭho “pāraṃ gantvā kulasantake raṭṭhe rajjaṃ gahetvā dānaṃ dātuṃ tarāmī”ti āha. |
Also in the time of Mahājanaka, while crossing the great ocean, when asked by a deity, "Why are you crossing the great ocean?" he said, "I am crossing to go to the other shore, take the kingdom in my ancestral land, and give alms." |
tato devatāya — “ayaṃ mahāsamuddo gambhīro ceva puthulo ca, kadā naṃ tarissatī”ti vutte so āha “taveso mahāsamuddasadiso, mayhaṃ pana ajjhāsayaṃ āgamma khuddakamātikā viya khāyati. |
Then when the deity said, "This great ocean is both deep and wide, when will you cross it?" he said, "To you it is like the great ocean, but to me, based on my intention, it seems like a small canal. |
tvaṃyeva maṃ dakkhissasi samuddaṃ taritvā samuddapārato dhanaṃ āharitvā kulasantakaṃ rajjaṃ gahetvā dānaṃ dadamānan”ti. |
You yourself will see me, having crossed the ocean and brought wealth from the other side of the ocean, having taken the ancestral kingdom, giving alms." |
devatā “anomapurisena gahitagahaṇaṃ na sakkā vissajjāpetun”ti bodhisattaṃ āliṅgetvā haritvā uyyāne nipajjāpesi. |
The deity, thinking, "The resolve undertaken by an extraordinary man cannot be made to be abandoned," embraced the Bodhisatta, carried him, and laid him down in a park. |
so chattaṃ ussāpetvā divase divase pañcasatasahassapariccāgaṃ katvā aparabhāge nikkhamma pabbajito. |
He, having raised the parasol, gave away five hundred thousand each day, and later went forth and became an ascetic. |
evaṃ mahāsatto na sakkā kenaci samaṇena vā ... pe ... brahmunā vā kusalasamādānaṃ vissajjāpetuṃ. |
Thus the great being cannot be made to abandon his wholesome resolve by any monk or... up to... or Brahmā. |
tena vuttaṃ — “daḷhasamādāno ahosi kusalesu dhammesu avatthitasamādāno”ti. |
Therefore it is said, "He was of firm resolve, of established resolve in wholesome states." |
♦ idāni yesu kusalesu dhammesu avatthitasamādāno ahosi, te dassetuṃ kāyasucaritetiādimāha. |
♦ Now, to show in which wholesome states he was of established resolve, he said, "in bodily good conduct," and so on. |
dānasaṃvibhāgeti ettha ca dānameva diyyanavasena dānaṃ, saṃvibhāgakaraṇavasena saṃvibhāgo. |
In giving and sharing, here giving itself, by way of being given, is giving; by way of making a share, it is sharing. |
sīlasamādāneti pañcasīladasasīlacatupārisuddhisīlapūraṇakāle. |
In the undertaking of virtue means at the time of fulfilling the five precepts, the ten precepts, and the fourfold purification virtue. |
uposathūpavāseti cātuddasikādibhedassa uposathassa upavasanakāle. |
In observing the Uposatha means at the time of observing the Uposatha, which is divided into the fourteenth day and so on. |
matteyyatāyāti mātukātabbavatte. |
In filial piety towards the mother means in the duty to be done to the mother. |
sesapadesupi eseva nayo. |
In the other terms, the method is the same. |
aññataraññataresu cāti aññesu ca evarūpesu. |
And in other various things means and in other such things. |
adhikusalesūti ettha atthi kusalā, atthi adhikusalā. |
In higher wholesome states, here there are wholesome states, and there are higher wholesome states. |
sabbepi kāmāvacarā kusalā kusalā nāma, rūpāvacarā adhikusalā. |
All wholesome states of the sensual sphere are called wholesome; those of the form sphere are higher wholesome. |
ubhopi te kusalā nāma, arūpāvacarā adhikusalā. |
Both of them are called wholesome; those of the formless sphere are higher wholesome. |
sabbepi te kusalā nāma, sāvakapāramīpaṭilābhapaccayā kusalā adhikusalā nāma. |
All of them are called wholesome; the wholesome states that are the condition for the attainment of the perfections of a disciple are called higher wholesome. |
tepi kusalā nāma, paccekabodhipaṭilābhapaccayā kusalā adhikusalā. |
Those too are called wholesome; the wholesome states that are the condition for the attainment of a Paccekabodhi are higher wholesome. |
tepi kusalā nāma, sabbaññutaññāṇappaṭilābhapaccayā pana kusalā idha “adhikusalā”ti adhippetā. |
Those too are called wholesome; but the wholesome states that are the condition for the attainment of the knowledge of omniscience are intended here as "higher wholesome." |
tesu adhikusalesu dhammesu daḷhasamādāno ahosi avatthitasamādāno. |
In those higher wholesome states, he was of firm resolve, of established resolve. |
♦ kaṭattā upacitattāti ettha sakimpi kataṃ katameva, abhiṇhakaraṇena pana upacitaṃ hoti. |
♦ Because of being done, because of being accumulated, here, even what is done once is done, but by frequent doing, it becomes accumulated. |
ussannattāti piṇḍīkataṃ rāsīkataṃ kammaṃ ussannanti vuccati. |
Because of being abundant means kamma that is amassed and piled up is called abundant. |
tasmā “ussannattā”ti vadanto mayā katakammassa cakkavāḷaṃ atisambādhaṃ, bhavaggaṃ atinīcaṃ, evaṃ me ussannaṃ kammanti dasseti. |
Therefore, by saying "because of being abundant," he shows, "The universe is too confined for the kamma I have done, the highest state of existence is too low; so abundant is my kamma." |
vipulattāti appamāṇattā. |
Because of being vast means because of being immeasurable. |
iminā “anantaṃ aparimāṇaṃ mayā kataṃ kamman”ti dasseti. |
By this he shows, "The kamma I have done is endless and immeasurable." |
adhiggaṇhātīti adhibhavati, aññehi devehi atirekaṃ labhatīti attho. |
He surpasses means he overcomes; he receives more than other gods, that is the meaning. |
paṭilabhatīti adhigacchati. |
He obtains means he attains. |
♦ sabbāvantehi pādatalehīti idaṃ “samaṃ pādaṃ bhūmiyaṃ nikkhipatī”ti etassa vitthāravacanaṃ. |
♦ With the entire soles of his feet means this is a detailed expression for "he places his foot evenly on the ground." |
tattha sabbāvantehīti sabbapadesavantehi, na ekena padesena paṭhamaṃ phusati, na ekena pacchā, sabbeheva pādatalehi samaṃ phusati, samaṃ uddharati. |
There, 'with the entire' means with all parts; he does not touch first with one part and later with another; he touches evenly with the entire soles of his feet, and lifts them evenly. |
sacepi hi tathāgato “anekasataporisaṃ narakaṃ akkamissāmī”ti pādaṃ abhinīharati. |
For even if the Tathāgata extends his foot, thinking, "I will step over a hell of many hundreds of fathoms," |
tāvadeva ninnaṭṭhānaṃ vātapūritā viya kammārabhastā unnamitvā pathavisamaṃ hoti. |
at that very moment, a low place, like a blacksmith's bellows filled with wind, rises up and becomes level with the earth. |
unnataṭṭhānampi anto pavisati. |
A high place also sinks in. |
“dūre akkamissāmī”ti abhinīharantassa sineruppamāṇopi pabbato suseditavettaṅkuro viya onamitvā pādasamīpaṃ āgacchati. |
When he extends his foot, thinking, "I will step far," even a mountain the size of Sineru, like a well-softened cane shoot, bends down and comes near his foot. |
tathā hissa yamakapāṭihāriyaṃ katvā “yugandharapabbataṃ akkamissāmī”ti pāde abhinīhaṭe pabbato onamitvā pādasamīpaṃ āgato. |
For thus, when he had performed the twin miracle and extended his foot, thinking, "I will step on Mount Yugandhara," the mountain bent down and came near his foot. |
sopi taṃ akkamitvā dutiyapādena tāvatiṃsabhavanaṃ akkami. |
And he, having stepped on it, with his second step stepped into the Tāvatiṃsa heaven. |
na hi cakkalakkhaṇena patiṭṭhātabbaṭṭhānaṃ visamaṃ bhavituṃ sakkoti. |
For the place to be established by the wheel-mark cannot be uneven. |
khāṇu vā kaṇṭako vā sakkharā vā kathalā vā uccārapassāvakheḷasiṅghāṇikādīni vā purimataraṃ vā apagacchanti, tattha tattheva vā pathaviṃ pavisanti. |
A stump or a thorn, a pebble or a potsherd, or excrement, urine, spittle, snot, and so on, either move away beforehand or sink into the earth right there. |
tathāgatassa hi sīlatejena puññatejena dhammatejena dasannaṃ pāramīnaṃ ānubhāvena ayaṃ mahāpathavī sammā mudupupphābhikiṇṇā hoti. |
For by the power of the Tathāgata's virtue, the power of his merit, the power of the Dhamma, and the power of the ten perfections, this great earth becomes perfectly smooth and strewn with soft flowers. |
♦ 202. sāgarapariyantanti sāgarasīmaṃ. |
♦ Ocean-bounded means with the ocean as its limit. |
na hi tassa rajjaṃ karontassa antarā rukkho vā pabbato vā nadī vā sīmā hoti mahāsamuddova sīmā. |
For when he is ruling the kingdom, a tree, a mountain, or a river in between is not his boundary; the great ocean itself is the boundary. |
tena vuttaṃ “sāgarapariyantan”ti. |
Therefore it is said, "ocean-bounded." |
akhilamanimittamakaṇṭakanti niccoraṃ. |
Without defect, without sign, without thorn means without robbers. |
corā hi kharasamphassaṭṭhena khilā, upaddavapaccayaṭṭhena nimittā, vijjhanaṭṭhena kaṇṭakāti vuccanti. |
For robbers, in the sense of having a harsh touch, are called defects; in the sense of being a cause of trouble, signs; in the sense of piercing, thorns. |
iddhanti samiddhaṃ. |
Prosperous means rich. |
phītanti sabbasampattiphāliphullaṃ. |
Thriving means blooming with all success. |
khemanti nibbhayaṃ. |
Secure means without fear. |
sivanti nirupaddavaṃ. |
Safe means without trouble. |
nirabbudanti abbudavirahitaṃ, gumbaṃ gumbaṃ hutvā carantehi corehi virahitanti attho. |
Without tumult means free from tumors; free from robbers who move about in gangs, that is the meaning. |
akkhambhiyoti avikkhambhanīyo. |
Invincible means not to be shaken. |
na naṃ koci ṭhānato cāletuṃ sakkoti. |
No one can dislodge him from his position. |
paccatthikenāti paṭipakkhaṃ icchantena. |
By an adversary means by one who desires opposition. |
paccāmittenāti paṭiviruddhena amittena. |
By an enemy means by an opposing enemy. |
ubhayampetaṃ sapattavevacanaṃ. |
Both of these are synonyms for a rival. |
abbhantarehīti anto uṭṭhitehi rāgādīhi. |
By internal ones means by lust and so on that arise within. |
♦ bāhirehīti samaṇādīhi. |
♦ By external ones means by monks and so on. |
tathā hi naṃ bāhirā devadattakokālikādayo samaṇāpi soṇadaṇḍakūṭadaṇḍādayo brāhmaṇāpi sakkasadisā devatāpi satta vassāni anubandhamāno māropi bakādayo brahmānopi vikkhambhetuṃ nāsakkhiṃsu. |
For thus, external monks like Devadatta and Kokālika, and brahmins like Soṇadaṇḍa and Kūṭadaṇṭa, and deities like Sakka, and even Māra who followed him for seven years, and Brahmās like Baka, could not shake him. |
♦ ettāvatā bhagavatā kammañca kammasarikkhakañca lakkhaṇañca lakkhaṇānisaṃso ca vutto hoti. |
♦ By this much, the Blessed One has spoken of the kamma, the kamma's counterpart, the mark, and the mark's benefit. |
kammaṃ nāma satasahassakappādhikāni cattāri asaṅkhyeyyāni daḷhavīriyena hutvā kataṃ kammaṃ. |
Kamma is the kamma done with firm energy for four incalculable aeons and a hundred thousand more. |
kammasarikkhakaṃ nāma daḷhena hutvā katabhāvaṃ sadevako loko jānātūti suppatiṭṭhitapādamahāpurisalakkhaṇaṃ. |
Kamma's counterpart is the mark of the great man with well-placed feet, which arose so that the world with its gods may know that it was done with firmness. |
lakkhaṇaṃ nāma suppatiṭṭhitapādatā. |
The mark is the well-placed feet. |
lakkhaṇānisaṃso nāma paccatthikehi avikkhambhanīyatā. |
The mark's benefit is invincibility by adversaries. |
♦ 203. tatthetaṃ vuccatīti tattha vutte kammādibhede aparampi idaṃ vuccati, gāthābandhaṃ sandhāya vuttaṃ. |
♦ 203. Therein this is said means there, in the stated divisions of kamma and so on, this is also said, said with reference to the verse form. |
etā pana gāthā porāṇakattherā “ānandattherena ṭhapitā vaṇṇanāgāthā”ti vatvā gatā. |
But these verses, the ancient elders, saying, "They are verses of praise placed by the Elder Ānanda," have passed on. |
aparabhāge therā “ekapadiko atthuddhāro”ti āhaṃsu. |
Later elders said, "It is a summary of the meaning in one phrase." |
♦ tattha sacceti vacīsacce. |
♦ There, in truth means in truth of speech. |
dhammeti dasakusalakammapathadhamme. |
In the Dhamma means in the Dhamma of the ten paths of wholesome action. |
dameti indriyadamane. |
In restraint means in restraint of the senses. |
saṃyameti sīlasaṃyame. |
In self-control means in self-control of virtue. |
“soceyyasīlālayuposathesu cā”ti ettha kāyasoceyyādi tividhaṃ soceyyaṃ. |
"And in purity, the abode of virtue, and Uposatha," here purity is threefold: bodily purity and so on. |
ālayabhūtaṃ sīlameva sīlālayo. |
Virtue which is an abode is the abode of virtue. |
uposathakammaṃ uposatho. |
The Uposatha observance is the Uposatha. |
ahiṃsāyāti avihiṃsāya. |
In non-harming means in non-violence. |
samattamācarīti sakalaṃ acari. |
He practiced completely means he practiced all of it. |
♦ anvabhīti anubhavi. |
♦ He experienced means he enjoyed. |
veyyañjanikāti lakkhaṇapāṭhakā. |
Soothsayers means readers of marks. |
parābhibhūti pare abhibhavanasamattho. |
Overcomer of others means capable of overcoming others. |
sattubhīti sapattehi akkhambhiyo hoti. |
By enemies means he is invincible by rivals. |
♦ na so gacchati jātu khambhananti so ekaṃseneva aggapuggalo vikkhambhetabbataṃ na gacchati. |
♦ He never goes to be shaken means he, the foremost person, absolutely does not go to a state of being shaken. |
esā hi tassa dhammatāti tassa hi esā dhammatā ayaṃ sabhāvo. |
For this is his nature means for this is his nature, this is his disposition. |
♦ pādatalacakkalakkhaṇavaṇṇanā |
♦ Description of the Mark of the Wheel on the Sole of the Foot |
♦ 204. ubbegauttāsabhayanti ubbegabhayañceva uttāsabhayañca. |
♦ 204. Anxiety, terror, and fear means both the fear of anxiety and the fear of terror. |
tattha corato vā rājato vā paccatthikato vā vilopanabandhanādinissayaṃ bhayaṃ ubbego nāma, taṃmuhuttikaṃ caṇḍahatthiassādīni vā ahiyakkhādayo vā paṭicca lomahaṃsanakaraṃ bhayaṃ uttāsabhayaṃ nāma. |
There, the fear arising from robbers or from the king or from an adversary, based on plunder, bondage, and so on, is called anxiety. The momentary fear that causes the hair to stand on end, depending on a wild elephant, horse, or on a snake, yakkha, and so on, is called the fear of terror. |
taṃ sabbaṃ apanuditā vūpasametā. |
All that has been dispelled, appeased. |
saṃvidhātāti saṃvidahitā. |
Provider means one who provides. |
kathaṃ saṃvidahati? |
How does he provide? |
aṭaviyaṃ sāsaṅkaṭṭhānesu dānasālaṃ kāretvā tattha āgate bhojetvā manusse datvā ativāheti, taṃ ṭhānaṃ pavisituṃ asakkontānaṃ manusse pesetvā paveseti. |
In the wilderness, in places of danger, he has alms-halls built, and having fed those who come there, and having given them men, he has them escorted. For those who cannot enter that place, he sends men and has them brought in. |
nagarādīsupi tesu tesu ṭhānesu ārakkhaṃ ṭhapeti, evaṃ saṃvidahati. |
Also in cities and so on, he places guards in various places. Thus he provides. |
saparivārañca dānaṃ adāsīti annaṃ pānanti dasavidhaṃ dānavatthuṃ. |
And he gave a gift with its accompaniments means the ten kinds of things to be given, such as food and drink. |
♦ tattha annanti yāgubhattaṃ. |
♦ There, 'food' means gruel and rice. |
taṃ dadanto na dvāre ṭhapetvā adāsi, atha kho antonivesane haritupalittaṭṭhāne lājā ceva pupphāni ca vikiritvā āsanaṃ paññapetvā vitānaṃ bandhitvā gandhadhūmādīhi sakkāraṃ katvā bhikkhusaṅghaṃ nisīdāpetvā yāguṃ adāsi. |
Giving that, he did not give it standing at the door, but rather, in the inner apartments, on a place smeared with green cow-dung, having scattered parched grain and flowers, having prepared a seat and put up a canopy, and having made an offering with incense, perfumes, and so on, he had the Sangha of monks seated and gave gruel. |
yāguṃ dento ca sabyañjanaṃ adāsi. |
And giving gruel, he gave it with curry. |
yāgupānāvasāne pāde dhovitvā telena makkhetvā nānappakārakaṃ anantaṃ khajjakaṃ datvā pariyosāne anekasūpaṃ anekabyañjanaṃ paṇītabhojanaṃ adāsi . |
At the end of drinking the gruel, having washed their feet and anointed them with oil, he gave various kinds of unlimited sweetmeats, and at the end, he gave fine food with many soups and many curries. |
pānaṃ dento ambapānādiaṭṭhavidhaṃ pānaṃ adāsi, tampi yāgubhattaṃ datvā. |
Giving drink, he gave the eight kinds of drink, such as mango juice, and that too after giving gruel and rice. |
vatthaṃ dento na suddhavatthameva adāsi, ekapaṭṭadupaṭṭādipahonakaṃ pana datvā sucimpi adāsi, suttampi adāsi, suttaṃ vaṭṭesi, sūcikammakaraṇaṭṭhāne bhikkhūnaṃ āsanāni, yāgubhattaṃ, pādamakkhanaṃ, piṭṭhimakkhanaṃ, rajanaṃ, paṇḍupalāsaṃ, rajanadoṇikaṃ, antamaso cīvararajanakaṃ kappiyakārakampi adāsi. |
Giving cloth, he did not give just plain cloth, but having given what was suitable for a single or double robe, he also gave a needle, he also gave thread, he twisted the thread, at the place for doing needlework for the monks, he gave seats, gruel and rice, foot ointment, back ointment, dye, faded leaves, a dyeing vat, and even a lay attendant for dyeing robes. |
♦ yānanti upāhanaṃ. |
♦ 'Vehicle' means footwear. |
taṃ dadantopi upāhanatthavikaṃ upāhanadaṇḍakaṃ makkhanatelaṃ heṭṭhā vuttāni ca annādīni tasseva parivāraṃ katvā adāsi. |
And giving that, he gave a bag for the footwear, a stick for the footwear, anointing oil, and the food and so on mentioned below, making them its accompaniments. |
mālaṃ dentopi na suddhamālameva adāsi, atha kho naṃ gandhehi missetvā heṭṭhimāni cattāri tasseva parivāraṃ katvā adāsi. |
And giving a garland, he did not give just a plain garland, but rather, having mixed it with perfumes, he gave the four things below, making them its accompaniments. |
bodhicetiyāasanapotthakādipūjanatthāya ceva cetiyagharadhūpanatthāya ca gandhaṃ dentopi na suddhagandhameva adāsi, gandhapisanakanisadāya ceva pakkhipanakabhājanena ca saddhiṃ heṭṭhimāni pañca tassa parivāraṃ katvā adāsi. |
And giving perfume for the purpose of worshipping the Bodhi-cetiya, seats, books, and so on, and for the purpose of perfuming the cetiya-house, he did not give just plain perfume, but together with a grinding stone for perfume and a container for putting it in, he gave the five things below, making them its accompaniments. |
cetiyapūjādīnaṃ atthāya haritālamanosilācīnapiṭṭhādivilepanaṃ dentopi na suddhavilepanameva adāsi, vilepanabhājanena saddhiṃ heṭṭhimāni cha tassa parivāraṃ katvā adāsi. |
And giving ointment, such as orpiment, realgar, and Chinese chalk, for the purpose of worshipping the cetiya and so on, he did not give just plain ointment, but together with a container for the ointment, he gave the six things below, making them its accompaniments. |
seyyāti mañcapīṭhaṃ. |
'Bedding' means a bed and a seat. |
taṃ dentopi na suddhakameva adāsi, kojavakambalapaccattharaṇamañcappaṭipādakehi saddhiṃ antamaso maṅgulasodhanadaṇḍakaṃ heṭṭhimāni ca satta tassa parivāraṃ katvā adāsi. |
And giving that, he did not give just a bare one, but together with a woollen blanket, a covering, and bedposts, and even a cleaning stick for the bed, and the seven things below, he gave, making them its accompaniments. |
āvasathaṃ dentopi na gehamattameva adāsi, atha kho naṃ mālākammalatākammapaṭimaṇḍitaṃ supaññattaṃ mañcapīṭhaṃ kāretvā heṭṭhimāni aṭṭha tassa parivāraṃ katvā adāsi. |
And giving a dwelling, he did not give just a house, but rather, having had it adorned with garlands and creepers, and having had a well-prepared bed and seat made, he gave the eight things below, making them its accompaniments. |
padīpeyyanti padīpatelaṃ. |
'Lamp-oil' means oil for a lamp. |
taṃ dento cetiyaṅgaṇe bodhiyaṅgaṇe dhammassavanagge vasanagehe potthakavācanaṭṭhāne iminā dīpaṃ jālāpethāti na suddhatelameva adāsi, vaṭṭi kapallakatelabhājanādīhi saddhiṃ heṭṭhimāni nava tassa parivāraṃ katvā adāsi. |
Giving that, he did not give just plain oil, saying, "Light a lamp with this in the cetiya courtyard, in the Bodhi courtyard, in the Dhamma-hearing hall, in the dwelling, at the place for reading books," but together with a wick, a lamp-dish, an oil-container, and so on, he gave the nine things below, making them its accompaniments. |
suvibhattantarānīti suvibhattāntarāni. |
With well-divided spokes means with spokes that are well-divided. |
♦ rājānoti abhisittā. |
♦ 'Kings' means consecrated ones. |
bhogiyāti bhojakā kumārāti rājakumārā. |
'Landowners' means feudal lords. 'Princes' means royal princes. |
idha kammaṃ nāma saparivāraṃ dānaṃ. |
Here, the kamma is the gift given with its accompaniments. |
kammasarikkhakaṃ nāma saparivāraṃ katvā dānaṃ adāsīti iminā kāraṇena sadevako loko jānātūti nibbattaṃ cakkalakkhaṇaṃ. |
The kamma's counterpart is the wheel-mark that arose so that the world with its gods may know, for this reason, that he gave a gift with its accompaniments. |
lakkhaṇaṃ nāma tadeva cakkalakkhaṇaṃ. |
The mark is that very wheel-mark. |
ānisaṃso mahāparivāratā. |
The benefit is having a large retinue. |
♦ 205. tatthetaṃ vuccatīti imā tadatthaparidīpanā gāthā vuccanti. |
♦ 205. Therein this is said means these verses that illuminate that meaning are said. |
duvidhā hi gāthā honti — tadatthaparidīpanā ca visesatthaparidīpanā ca. |
For verses are of two kinds: those that illuminate that meaning and those that illuminate a special meaning. |
tattha pāḷiāgatameva atthaṃ paridīpanā tadatthaparidīpanā nāma. |
There, those that illuminate the meaning that has come in the Pāḷi are called those that illuminate that meaning. |
pāḷiyaṃ anāgataṃ paridīpanā visesatthaparidīpanā nāma. |
Those that illuminate what has not come in the Pāḷi are called those that illuminate a special meaning. |
imā pana tadatthaparidīpanā. |
But these are those that illuminate that meaning. |
tattha pureti pubbe. |
There, 'formerly' means in the past. |
puratthāti tasseva vevacanaṃ. |
'In the past' is a synonym for that. |
purimāsu jātīsūti imissā jātiyā pubbekatakammapaṭikkhepadīpanaṃ. |
'In former births' is a showing of the rejection of kamma done previously to this birth. |
ubbegauttāsabhayāpanūdanoti ubbegabhayassa ca uttāsabhayassa ca apanūdano. |
'Dispeller of anxiety, terror, and fear' means dispeller of the fear of anxiety and the fear of terror. |
ussukoti adhimutto. |
'Eager' means devoted. |
♦ satapuññalakkhaṇanti satena satena puññakammena nibbattaṃ ekekaṃ lakkhaṇaṃ. |
♦ The mark of a hundred merits means each and every mark is produced by a hundred meritorious deeds. |
evaṃ sante yo koci buddho bhaveyyāti na rocayiṃsu, anantesu pana cakkavāḷesu sabbe sattā ekekaṃ kammaṃ satakkhattuṃ kareyyuṃ, ettakehi janehi kataṃ kammaṃ bodhisatto ekova ekekaṃ sataguṇaṃ katvā nibbatto. |
"In that case, anyone could become a Buddha," they did not approve. But in the endless universes, if all beings were to do each kamma a hundred times, the kamma done by that many people, the Bodhisatta alone, having done each one a hundred times, was born. |
tasmā “satapuññalakkhaṇo”ti imamatthaṃ rocayiṃsu. |
Therefore, they approved this meaning of "having the mark of a hundred merits." |
manussāsurasakkarakkhasāti manussā ca asurā ca sakkā ca rakkhasā ca. |
Men, asuras, sakkas, and rakshasas means men and asuras and sakkas and rakshasas. |
♦ āyatapaṇhitāditilakkhaṇavaṇṇanā |
♦ Description of the Three Marks of Long Heels and so on |
♦ 206. antarāti paṭisandhito sarasacutiyā antare. |
♦ 206. Between means between rebirth and the final consciousness. |
idha kammaṃ nāma pāṇātipātā virati. |
Here the kamma is abstinence from killing living beings. |
kammasarikkhakaṃ nāma pāṇātipātaṃ karonto padasaddasavanabhayā aggaggapādehi akkamantā gantvā paraṃ pātenti. |
The kamma's counterpart is that one who kills living beings, for fear of the sound of footsteps, walking on the tips of their feet, goes and kills another. |
atha te iminā kāraṇena tesaṃ taṃ kammaṃ jano jānātūti antovaṅkapādā vā bahivaṅkapādā vā ukkuṭikapādā vā aggakoṇḍā vā paṇhikoṇḍā vā bhavanti. |
Then, for this reason, so that people may know that kamma of theirs, they have inward-turning feet or outward-turning feet, or squatting feet, or pointed tips, or pointed heels. |
aggapādehi gantvā parassa amāritabhāvaṃ pana tathāgatassa sadevako loko iminā kāraṇena jānātūti āyatapaṇhi mahāpurisalakkhaṇaṃ nibbattati . |
But so that the world with its gods may know, for this reason, that the Tathāgata did not kill another by walking on the tips of his feet, the great man's mark of long heels is produced. |
tathā paraṃ ghātentā unnatakāyena gacchantā aññe passissantīti onatā gantvā paraṃ ghātenti. |
Likewise, those who kill another, thinking, "If we go with our bodies erect, others will see," they go bent over and kill another. |
atha te evamime gantvā paraṃ ghātayiṃsūti nesaṃ taṃ kammaṃ iminā kāraṇena paro jānātūti khujjā vā vāmanā vā pīṭhasappi vā bhavanti. |
Then, so that another may know, for this reason, that they went thus and killed another, they become hunchbacks or dwarfs or cripples. |
tathāgatassa pana evaṃ gantvā paresaṃ aghātitabhāvaṃ iminā kāraṇena sadevako loko jānātūti brahmujugattamahāpurisalakkhaṇaṃ nibbattati. |
But so that the world with its gods may know, for this reason, that the Tathāgata did not kill others by going thus, the great man's mark of a body straight as Brahma's is produced. |
tathā paraṃ ghātentā āvudhaṃ vā muggaraṃ vā gaṇhitvā muṭṭhikatahatthā paraṃ ghātenti. |
Likewise, those who kill another, taking a weapon or a club, kill another with a fisted hand. |
te evaṃ tesaṃ parassa ghātitabhāvaṃ iminā kāraṇena jano jānātūti rassaṅgulī vā rassahatthā vā vaṅkaṅgulī vā phaṇahatthakā vā bhavanti. |
So that people may know, for this reason, that they killed another thus, they have short fingers or short hands, or bent fingers, or cobra-hood hands. |
tathāgatassa pana evaṃ paresaṃ aghātitabhāvaṃ sadevako loko iminā kāraṇena jānātūti dīghaṅgulimahāpurisalakkhaṇaṃ nibbattati. |
But so that the world with its gods may know, for this reason, that the Tathāgata did not kill others thus, the great man's mark of long fingers is produced. |
idamettha kammasarikkhakaṃ. |
This is the kamma's counterpart here. |
idameva pana lakkhaṇattayaṃ lakkhaṇaṃ nāma. |
These very three marks are called the mark. |
dīghāyukabhāvo lakkhaṇānisaṃso. |
The state of long life is the benefit of the mark. |
♦ 207. maraṇavadhabhayattanoti ettha maraṇasaṅkhāto vadho maraṇavadho, maraṇavadhato bhayaṃ maraṇavadhabhayaṃ, taṃ attano jānitvā. |
♦ 207. Having known for oneself the fear of death and killing, here the slaughter which is called death is the death-slaughter; the fear of the death-slaughter is the fear of death and killing. |
paṭivirato paraṃmāraṇāyāti yathā mayhaṃ maraṇato bhayaṃ mama jīvitaṃ piyaṃ, evaṃ paresampīti ñatvā paraṃ māraṇato paṭivirato ahosi. |
He refrained from killing another means knowing, "Just as for me there is fear of death and my life is dear, so it is for others too," he refrained from killing another. |
sucaritenāti suciṇṇena. |
By good conduct means by what is well-practiced. |
saggamagamāti saggaṃ gato. |
He went to heaven means he went to heaven. |
♦ caviya punaridhāgatoti cavitvā puna idhāgato. |
♦ Having passed away and come here again means having passed away and come here again. |
dīghapāsaṇhikoti dīghapaṇhiko. |
Having long heels means having long heels. |
brahmāva sujūti brahmā viya suṭṭhu uju. |
As straight as Brahmā means perfectly straight like Brahmā. |
♦ subhujoti sundarabhujo. |
♦ Of beautiful arms means of beautiful arms. |
susūti mahallakakālepi taruṇarūpo. |
Youthful means of youthful appearance even in old age. |
susaṇṭhitoti susaṇṭhānasampanno. |
Well-proportioned means endowed with good proportions. |
mudutalunaṅguliyassāti mudū ca talunā ca aṅguliyo assa. |
Whose fingers are soft and tender means whose fingers are both soft and tender. |
tībhīti tīhi. |
By the three means by the three. |
purisavaraggalakkhaṇehīti purisavarassa aggalakkhaṇehi. |
By the foremost marks of the best of men means by the foremost marks of the best of men. |
cirayapanāyāti ciraṃ yāpanāya, dīghāyukabhāvāya. |
For long living means for long living, for the state of long life. |
♦ ciraṃ yapetīti ciraṃ yāpeti. |
♦ He lives long means he lives long. |
cirataraṃ pabbajati yadi tatoti tato cirataraṃ yāpeti, yadi pabbajatīti attho. |
He lives longer if he goes forth from that means he lives longer than that, if he goes forth, that is the meaning. |
yāpayati ca vasiddhibhāvanāyāti vasippatto hutvā iddhibhāvanāya yāpeti. |
And he lives on by the development of mastery means being one who has attained mastery, he lives on by the development of psychic power. |
♦ sattussadatālakkhaṇavaṇṇanā |
♦ Description of the Mark of Seven Convexities |
♦ 208. rasitānanti rasasampannānaṃ. |
♦ 208. Of flavorful things means of things full of flavor. |
“khādanīyānan”tiādīsu khādanīyāni nāma piṭṭhakhajjakādīni. |
In "of things to be chewed," and so on, things to be chewed are cakes and sweets. |
bhojanīyānīti pañca bhojanāni. |
Things to be eaten are the five kinds of food. |
sāyanīyānīti sāyitabbāni sappinavanītādīni. |
Things to be tasted are things to be tasted, like ghee and fresh butter. |
lehanīyānīti nillehitabbāni piṭṭhapāyāsādīni. |
Things to be licked are things to be licked, like flour-porridge. |
pānānīti aṭṭha pānakāni. |
Drinks are the eight kinds of beverages. |
♦ idha kammaṃ nāma kappasatasahassādhikāni cattāri asaṅkhyeyyāni dinnaṃ idaṃ paṇītabhojanadānaṃ. |
♦ Here the kamma is this gift of fine food given for four incalculable aeons and a hundred thousand more. |
kammasarikkhakaṃ nāma lūkhabhojane kucchigate lohitaṃ sussati, maṃsaṃ milāyati. |
The kamma's counterpart is that when coarse food enters the stomach, the blood dries up, the flesh withers. |
tasmā lūkhadāyakā sattā iminā kāraṇena nesaṃ lūkhabhojanassa dinnabhāvaṃ jano jānātūti appamaṃsā appalohitā manussapetā viya dullabhannapānā bhavanti. |
Therefore, so that people may know, for this reason, that coarse food was given by beings who give coarse food, they have little flesh, little blood, and are like human ghosts, with food and drink hard to get. |
paṇītabhojane pana kucchigate maṃsalohitaṃ vaḍḍhati, paripuṇṇakāyā pāsādikā abhirūpadassanā honti. |
But when fine food enters the stomach, the flesh and blood increase, their bodies become full, and they are graceful and beautiful to see. |
tasmā tathāgatassa dīgharattaṃ paṇītabhojanadāyakattaṃ sadevako loko iminā kāraṇena jānātūti sattussadamahāpurisalakkhaṇaṃ nibbattati. |
Therefore, so that the world with its gods may know, for this reason, that the Tathāgata was a giver of fine food for a long time, the great man's mark of seven convexities is produced. |
lakkhaṇaṃ nāma sattussadalakkhaṇameva. |
The mark is the very mark of seven convexities. |
paṇītalābhitā ānisaṃso. |
The obtaining of fine things is the benefit. |
♦ 209. khajjabhojjamathaleyyasāyitanti khajjakañca bhojanañca lehanīyañca sāyanīyañca. |
♦ 209. Things to be chewed, eaten, licked, and tasted means things to be chewed and food and things to be licked and things to be tasted. |
uttamaggarasadāyakoti uttamo aggarasadāyako, uttamānaṃ vā aggarasānaṃ dāyako. |
A giver of the best and finest flavors means a giver of the best and finest flavors, or a giver of the best of fine flavors. |
♦ satta cussadeti satta ca ussade. |
♦ And seven convexities means and seven convexities. |
tadatthajotakanti khajjabhojjādijotakaṃ, tesaṃ lābhasaṃvattanikanti attho. |
Illuminating that meaning means illuminating things to be chewed, eaten, and so on; conducive to the obtaining of them, that is the meaning. |
pabbajampi cāti pabbajamānopi ca. |
And even if he goes forth means and even if he goes forth. |
tadādhigacchatīti taṃ adhigacchati. |
He attains that means he attains that. |
lābhiruttamanti lābhi uttamaṃ. |
The best of obtainers means an obtainer of the best. |
♦ karacaraṇādilakkhaṇavaṇṇanā |
♦ Description of the Marks of Hands, Feet, and so on |
♦ 210. dānenātiādīsu ekacco dāneneva saṅgaṇhitabbo hoti, taṃ dānena saṅgahesi. |
♦ 210. By giving and so on, one person is to be won over by giving; he won him over by giving. |
pabbajitānaṃ pabbajitaparikkhāraṃ, gihīnaṃ gihiparikkhāraṃ adāsi. |
To the ordained, the requisites of the ordained; to the laity, the requisites of the laity, he gave. |
♦ peyyavajjenāti ekacco hi “ayaṃ dātabbaṃ nāma deti, ekena pana vacanena sabbaṃ makkhetvā nāseti, kiṃ etassa dānan”ti vattā hoti. |
♦ By kind speech means for one person is a speaker who says, "This one gives what should be given, but with one word he spoils and destroys everything. What is this giving of his?" |
ekacco “ayaṃ kiñcāpi dānaṃ na deti, kathento pana telena viya makkheti. |
Another is a speaker who says, "Although this one gives no gift, when he speaks, he anoints as if with oil. |
eso detu vā mā vā, vacanameva tassa sahassaṃ agghatī”ti vattā hoti. |
Let him give or not, his word alone is worth a thousand." |
evarūpo puggalo dānaṃ na paccāsīsati, piyavacanameva paccāsīsati. |
Such a person does not expect a gift, he expects only kind speech. |
taṃ piyavacanena saṅgahesi. |
He won him over with kind speech. |
♦ atthacariyāyāti atthasaṃvaḍḍhanakathāya. |
♦ By beneficial conduct means by talk that promotes welfare. |
ekacco hi neva dānaṃ, na piyavacanaṃ paccāsīsati. |
For one person expects neither a gift nor kind speech. |
attano hitakathaṃ vaḍḍhitakathameva paccāsīsati. |
He expects only talk that is beneficial to himself, talk that promotes his growth. |
evarūpaṃ puggalaṃ “idaṃ te kātabbaṃ, idaṃ te na kātabbaṃ. |
Such a person he won over with beneficial conduct, saying, "This you should do, this you should not do. |
evarūpo puggalo sevitabbo, evarūpo puggalo na sevitabbo”ti evaṃ atthacariyāya saṅgahesi. |
Such a person should be associated with, such a person should not be associated with." |
♦ samānattatāyāti samānasukhadukkhabhāvena. |
♦ By impartiality means by being equal in pleasure and pain. |
ekacco hi dānādīsu ekampi na paccāsīsati, ekāsane nisajjaṃ, ekapallaṅke sayanaṃ, ekato bhojananti evaṃ samānasukhadukkhataṃ paccāsīsati. |
For one person expects none of giving and so on; he expects sitting on one seat, sleeping on one couch, eating together—thus he expects impartiality in pleasure and pain. |
tattha jātiyā hīno bhogena adhiko dussaṅgaho hoti. |
There, one who is low in birth and high in wealth is hard to win over. |
na hi sakkā tena saddhiṃ ekaparibhogo kātuṃ, tathā akariyamāne ca so kujjhati. |
For it is not possible to have common use with him, and when it is not done so, he gets angry. |
bhogena hīno jātiyā adhikopi dussaṅgaho hoti. |
One who is low in wealth and high in birth is also hard to win over. |
so hi “ahaṃ jātimā”ti bhogasampannena saddhiṃ ekaparibhogaṃ na icchati, tasmiṃ akariyamāne kujjhati. |
For he, thinking, "I am of high birth," does not wish to have common use with one endowed with wealth, and when it is not done so, he gets angry. |
ubhohipi hīno pana susaṅgaho hoti. |
But one who is low in both is easy to win over. |
na hi so itarena saddhiṃ ekaparibhogaṃ icchati, na akariyamāne ca kujjhati. |
For he does not wish to have common use with another, and when it is not done so, he does not get angry. |
ubhohi sadisopi susaṅgahoyeva. |
One who is equal in both is also easy to win over. |
bhikkhūsu dussīlo dussaṅgaho hoti. |
Among monks, one who is immoral is hard to win over. |
na hi sakkā tena saddhiṃ ekaparibhogo kātuṃ, tathā akariyamāne ca kujjhati. |
For it is not possible to have common use with him, and when it is not done so, he gets angry. |
sīlavā susaṅgaho hoti. |
One who is virtuous is easy to win over. |
sīlavā hi adīyamānepi akariyamānepi na kujjhati. |
For one who is virtuous does not get angry even if something is not given or not done. |
aññaṃ attanā saddhiṃ paribhogaṃ akarontampi na pāpakena cittena passati. |
He does not look with an evil mind even at another who does not have common use with him. |
paribhogopi tena saddhiṃ sukaro hoti. |
Common use with him is also easy. |
tasmā evarūpaṃ puggalaṃ evaṃ samānattatāya saṅgahesi. |
Therefore, he won over such a person with such impartiality. |
♦ susaṅgahitāssa hontīti susaṅgahitā assa honti. |
♦ They are well won over means they are well won over. |
detu vā mā vā detu, karotu vā mā vā karotu, susaṅgahitāva honti, na bhijjanti. |
Let him give or not give, let him do or not do, they are well won over, they are not broken. |
“yadāssa dātabbaṃ hoti, tadā deti. |
They think thus: "When he has something to give, he gives. |
idāni maññe natthi, tena na deti. |
Now, I think, he has nothing, so he does not give. |
kiṃ mayaṃ dadamānameva upaṭṭhahāma? |
Do we attend only on one who gives? |
adentaṃ akarontaṃ na upaṭṭhahāmā”ti evaṃ cintenti. |
Do we not attend on one who does not give, who does not do?" |
♦ idha kammaṃ nāma dīgharattaṃ kataṃ dānādisaṅgahakammaṃ. |
♦ Here the kamma is the kamma of winning over by giving and so on, done for a long time. |
kammasarikkhakaṃ nāma yo evaṃ asaṅgāhako hoti, so iminā kāraṇenassa asaṅgāhakabhāvaṃ jano jānātūti thaddhahatthapādo ceva hoti, visamaṭṭhitāvayavalakkhaṇo ca. |
The kamma's counterpart is that he who is not a winner over in this way, so that people may know, for this reason, his state of not being a winner over, he has stiff hands and feet, and the mark of unevenly placed limbs. |
tathāgatassa pana dīgharattaṃ saṅgāhakabhāvaṃ sadevako loko iminā kāraṇena jānātūti imāni dve lakkhaṇāni nibbattanti. |
But so that the world with its gods may know, for this reason, the Tathāgata's state of being a winner over for a long time, these two marks are produced. |
lakkhaṇaṃ nāma idameva lakkhaṇadvayaṃ. |
The mark is this very pair of marks. |
susaṅgahitaparijanatā ānisaṃso. |
The benefit is having a well-won-over retinue. |
♦ 211. kariyāti karitvā. |
♦ 211. Having done. |
cariyāti caritvā. |
Having practiced. |
anavamatenāti anavaññātena. |
Not by the slighted means not by the despised. |
“anapamodenā”tipi pāṭho, na appamodena, na dīnena na gabbhitenāti attho. |
The reading is also "not by the un-rejoiced"; not with little joy, not with dejection, not with pride, that is the meaning. |
♦ caviyāti cavitvā. |
♦ Having passed away. |
atirucira suvaggu dassaneyyanti atirucirañca supāsādikaṃ suvaggu ca suṭṭhu chekaṃ dassaneyyañca daṭṭhabbayuttaṃ. |
Exceedingly lovely, very graceful, and good-looking means exceedingly lovely and very graceful, and very beautiful, and fit to be seen. |
susu kumāroti suṭṭhu sukumāro. |
A very tender youth means a very delicate youth. |
♦ parijanassavoti parijano assavo vacanakaro. |
♦ His retinue is obedient means his retinue is obedient to his word. |
vidheyyoti kattabbākattabbesu yathāruci vidhātabbo. |
Compliant means to be directed as he wishes in what should and should not be done. |
mahimanti mahiṃ imaṃ. |
This earth. |
piyavadū hitasukhataṃ jigīsamānoti piyavado hutvā hitañca sukhañca pariyesamāno. |
Speaking kindly, seeking what is beneficial and pleasant means being a kind speaker, searching for what is beneficial and pleasant. |
vacanapaṭikarassā bhippasannāti vacanapaṭikarā assa abhippasannā. |
His retinue is very pleased with his response to their words. |
dhammānudhammanti dhammañca anudhammañca. |
The Dhamma and the secondary Dhamma means the Dhamma and the secondary Dhamma. |
♦ ussaṅkhapādādilakkhaṇavaṇṇanā |
♦ Description of the Marks of Arched Feet and so on |
♦ 212. atthūpasaṃhitanti idhalokaparalokatthanissitaṃ. |
♦ 212. Connected with the goal means based on the welfare of this world and the next. |
dhammūpasaṃhitanti dasakusalakammapathanissitaṃ. |
Connected with the Dhamma means based on the ten paths of wholesome action. |
bahujanaṃ nidaṃsesīti bahujanassa nidaṃsanakathaṃ kathesi. |
He instructed the great crowd means he gave instructive talk to the great crowd. |
pāṇīnanti sattānaṃ. |
- of beings |
“aggo”tiādīni sabbāni aññamaññavevacanāni. |
"Foremost" and so on are all synonyms for each other. |
idha kammaṃ nāma dīgharattaṃ bhāsitā uddhaṅgamanīyā atthūpasaṃhitā vācā. |
Here, the kamma is the uplifting, goal-connected speech spoken for a long time. |
kammasarikkhakaṃ nāma yo evarūpaṃ uggatavācaṃ na bhāsati, so iminā kāraṇena uggatavācāya abhāsanaṃ jano jānātūti adhosaṅkhapādo ca hoti adhonatalomo ca. |
The kamma's counterpart is that he who does not speak such uplifting speech, so that people may know, for this reason, his not speaking uplifting speech, he has downward-arched feet and downward-growing body hair. |
tathāgatassa pana dīgharattaṃ evarūpāya uggatavācāya bhāsitabhāvaṃ sadevako loko iminā kāraṇena jānātūti ussaṅkhapādalakkhaṇañca uddhaggalomalakkhaṇañca nibbattati. |
But so that the world with its gods may know, for this reason, that the Tathāgata spoke such uplifting speech for a long time, the mark of arched feet and the mark of upward-growing body hair are produced. |
lakkhaṇaṃ nāma idameva lakkhaṇadvayaṃ. |
The mark is this very pair of marks. |
uttamabhāvo ānisaṃso. |
The benefit is the state of being foremost. |
♦ 213. erayanti bhaṇanto. |
♦ 213. Speaking means saying. |
bahujanaṃ nidaṃsayīti bahujanassa hitaṃ dasseti. |
He instructed the great crowd means he showed what was beneficial to the great crowd. |
dhammayāganti dhammadānayaññaṃ. |
A sacrifice of the Dhamma means a sacrifice of the gift of the Dhamma. |
♦ ubbhamuppatitalomavā sasoti so esa uddhaggatalomavā hoti. |
♦ He has hair growing upwards means he has hair growing upwards. |
pādagaṇṭhirahūti pādagopphakā ahesuṃ. |
His ankle-bones were means his ankle-bones were. |
sādhusaṇṭhitāti suṭṭhu saṇṭhitā. |
Well-formed means well-formed. |
maṃsalohitācitāti maṃsena ca lohitena ca ācitā. |
Covered with flesh and blood means covered with flesh and blood. |
tacotthatāti tacena pariyonaddhā niguḷhā. |
Covered by skin means enveloped and concealed by skin. |
vajatīti gacchati. |
He goes means he goes. |
anomanikkamoti anomavihārī seṭṭhavihārī. |
Of extraordinary progress means of extraordinary abiding, of noble abiding. |
♦ eṇijaṅghalakkhaṇavaṇṇanā |
♦ Description of the Mark of Antelope-like Legs |
♦ 214. sippaṃ vātiādīsu sippaṃ nāma dve sippāni — hīnañca sippaṃ, ukkaṭṭhañca sippaṃ. |
♦ 214. Craft or... and so on, craft is of two kinds: a low craft and a high craft. |
hīnaṃ nāma sippaṃ naḷakārasippaṃ, kumbhakārasippaṃ pesakārasippaṃ nahāpitasippaṃ. |
A low craft is the craft of a basket-maker, the craft of a potter, the craft of a weaver, the craft of a barber. |
ukkaṭṭhaṃ nāma sippaṃ lekhā muddā gaṇanā. |
A high craft is the craft of writing, sealing, and accounting. |
vijjāti ahivijjādianekavidhā. |
Knowledge is of many kinds, such as snake-charming. |
caraṇanti pañcasīlaṃ dasasīlaṃ pātimokkhasaṃvarasīlaṃ. |
Conduct is the five precepts, the ten precepts, the Pātimokkha restraint virtue. |
kammanti kammassakatājānanapaññā. |
Kamma is the wisdom of knowing one's own kamma. |
kilisseyyunti kilameyyuṃ. |
They would be weary means they would be tired. |
antevāsikavattaṃ nāma dukkhaṃ, taṃ nesaṃ mā ciramahosīti cintesi. |
The duty of a pupil is difficult; he thought, "Let it not be long for them." |
♦ rājārahānīti rañño anurūpāni hatthiassādīni, tāniyeva rañño senāya aṅgabhūtattā rājaṅgānīti vuccanti. |
♦ Fit for a king means elephants, horses, and so on, suitable for a king; they themselves, being constituent parts of the king's army, are called the king's limbs. |
rājūpabhogānīti rañño upabhogaparibhogabhaṇḍāni, tāni ceva sattaratanāni ca. |
For the king's use means the king's articles of use and enjoyment; they and the seven treasures. |
rājānucchavikānīti rañño anucchavikāni. |
Befitting a king means befitting a king. |
tesaṃyeva sabbesaṃ idaṃ gahaṇaṃ. |
This is the taking of all of them. |
samaṇārahānīti samaṇānaṃ anurūpāni cīvarādīni. |
Fit for a monk means robes and so on, suitable for monks. |
samaṇaṅgānīti samaṇānaṃ koṭṭhāsabhūtā catasso parisā. |
The monk's limbs means the four assemblies which are the divisions of the monks. |
samaṇūpabhogānīti samaṇānaṃ upabhogaparikkhārā. |
For the monk's use means the monks' requisites of use. |
samaṇānucchavikānīti tesaṃyeva adhivacanaṃ. |
Befitting a monk means a designation for them. |
♦ idha pana kammaṃ nāma dīgharattaṃ sakkaccaṃ sippādivācanaṃ. |
♦ But here, the kamma is the teaching of crafts and so on, diligently, for a long time. |
kammasarikkhakaṃ nāma yo evaṃ sakkaccaṃ sippaṃ avācento antevāsike ukkuṭikāsanajaṅghapesanikādīhi kilameti, tassa jaṅghamaṃsaṃ likhitvā pātitaṃ viya hoti. |
The kamma's counterpart is that he who, teaching a craft without diligence, wearies his pupils with squatting postures, leg-massaging, and so on, his leg muscles are as if scraped and fallen off. |
tathāgatassa pana sakkaccaṃ vācitabhāvaṃ sadevako loko iminā kāraṇena jānātūti anupubbauggatavaṭṭitaṃ eṇijaṅghalakkhaṇaṃ nibbattati. |
But so that the world with its gods may know, for this reason, that the Tathāgata taught diligently, the mark of antelope-like legs, which are progressively raised and rounded, is produced. |
lakkhaṇaṃ nāma idameva lakkhaṇaṃ. |
The mark is this very mark. |
anucchavikalābhitā ānisaṃso. |
The benefit is the obtaining of what is befitting. |
♦ 215. yadūpaghātāyāti yaṃ sippaṃ kassaci upaghātāya na hoti. |
♦ 215. What is for the harm of... means what craft is not for the harm of anyone. |
kilissatīti kilamissati. |
He is weary means he will be tired. |
sukhumattacotthatāti sukhumattacena pariyonaddhā. |
Covered by fine skin means enveloped by fine skin. |
kiṃ pana aññena kammena aññaṃ lakkhaṇaṃ nibbattatīti? |
But is another mark produced by another kamma? |
na nibbattati. |
It is not produced. |
yaṃ pana nibbattati, taṃ anubyañjanaṃ hoti, tasmā idha vuttaṃ. |
But what is produced is a minor characteristic; therefore it is said here. |
♦ sukhumacchavilakkhaṇavaṇṇanā |
♦ Description of the Mark of Fine Skin |
♦ 216. samaṇaṃ vāti samitapāpaṭṭhena samaṇaṃ. |
♦ 216. A monk or... means a monk in the sense of having calmed evil. |
brāhmaṇaṃ vāti bāhitapāpaṭṭhena brāhmaṇaṃ. |
A brahmin or... means a brahmin in the sense of having expelled evil. |
♦ mahāpaññotiādīsu mahāpaññādīhi samannāgato hotīti attho. |
♦ Of great wisdom and so on, the meaning is that he is endowed with great wisdom and so on. |
tatridaṃ mahāpaññādīnaṃ nānattaṃ. |
Herein is the difference between great wisdom and so on. |
♦ tattha katamā mahāpaññā? |
♦ Therein, what is great wisdom? |
mahante sīlakkhandhe pariggaṇhātīti mahāpaññā, mahante samādhikkhandhe paññākkhandhe vimuttikkhandhe vimuttiñāṇadassanakkhandhe pariggaṇhātīti mahāpaññā. |
Because he comprehends the great aggregates of virtue, it is great wisdom; because he comprehends the great aggregates of concentration, the aggregates of wisdom, the aggregates of liberation, the aggregates of the knowledge and vision of liberation, it is great wisdom. |
mahantāni ṭhānāṭhānāni mahantā vihārasamāpattiyo mahantāni ariyasaccāni mahante satipaṭṭhāne sammappadhāne iddhipāde mahantāni indriyāni balāni mahante bojjhaṅge mahante ariyamagge mahantāni sāmaññaphalāni mahantā abhiññāyo mahantaṃ paramatthaṃ nibbānaṃ pariggaṇhātīti mahāpaññā. |
Because he comprehends the great right and wrong courses of action, the great abiding-attainments, the great noble truths, the great foundations of mindfulness, right efforts, bases of psychic power, the great faculties, powers, the great factors of enlightenment, the great noble paths, the great fruits of recluseship, the great super-knowledges, the great ultimate reality, Nibbāna, it is great wisdom. |
♦ katamā puthupaññā? |
♦ What is broad wisdom? |
puthunānākhandhesu ñāṇaṃ pavattatīti puthupaññā. |
Because knowledge proceeds in the various broad aggregates, it is broad wisdom. |
puthunānādhātūsu puthunānāāyatanesu puthunānāpaṭiccasamuppādesu puthunānāsuññatamanupalabbhesu puthunānāatthesu dhammesu niruttīsu paṭibhānesu. |
In the various broad elements, in the various broad sense-bases, in the various broad dependent originations, in the various broad emptinesses which are not to be apprehended, in the various broad meanings, dhammas, languages, and ready-wits. |
puthunānāsīlakkhandhesu puthunānāsamādhipaññāvimuttivimuttiñādassanakkhandhesu puthunānāṭhānāṭhānesu puthunānāvihārasamāpattīsu puthunānāariyasaccesu puthunānāsatipaṭṭhānesu sammappadhānesu iddhipādesu indriyesu balesu bojjhaṅgesu puthunānāariyamaggesu sāmaññaphalesu abhiññāsu puthujjanasādhāraṇe dhamme samatikkamma paramatthe nibbāne ñāṇaṃ pavattatīti puthupaññā. |
In the various broad aggregates of virtue, in the various broad aggregates of concentration, wisdom, liberation, and the knowledge and vision of liberation, in the various broad right and wrong courses of action, in the various broad abiding-attainments, in the various broad noble truths, in the various broad foundations of mindfulness, right efforts, bases of psychic power, faculties, powers, factors of enlightenment, in the various broad noble paths, fruits of recluseship, super-knowledges, having transcended the dhammas common to worldlings, knowledge proceeds in the ultimate reality, Nibbāna, thus it is broad wisdom. |
♦ katamā hāsapaññā? |
♦ What is joyful wisdom? |
idhekacco hāsabahulo vedabahulo tuṭṭhibahulo pāmojjabahulo sīlaṃ paripūreti indriyasaṃvaraṃ paripūreti bhojane mattaññutaṃ jāgariyānuyogaṃ sīlakkhandhaṃ samādhikkhandhaṃ paññākkhandhaṃ vimuttikkhandhaṃ vimuttiñāṇadassanakkhandhaṃ paripūretīti hāsapaññā. |
Here, a certain one, full of joy, full of gladness, full of delight, full of rapture, fulfills virtue, fulfills the restraint of the senses, fulfills moderation in eating, the practice of wakefulness, the aggregate of virtue, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, the aggregate of the knowledge and vision of liberation; this is joyful wisdom. |
hāsabahulo ... pe ... pāmojjabahulo ṭhānāṭhānaṃ paṭivijjhatīti hāsapaññā. |
Full of joy... and so on... full of rapture, he penetrates the right and wrong courses of action; this is joyful wisdom. |
hāsabahulo vihārasamāpattiyo paripūretīti hāsapaññā. |
Full of joy, he fulfills the abiding-attainments; this is joyful wisdom. |
hāsabahulo ariyasaccāni paṭivijjhatīti hāsapaññā. |
Full of joy, he penetrates the noble truths; this is joyful wisdom. |
satipaṭṭhāne sammappadhāne iddhipāde indriyāni balāni bojjhaṅge ariyamaggaṃ bhāvetīti hāsapaññā. |
He develops the foundations of mindfulness, the right efforts, the bases of psychic power, the faculties, the powers, the factors of enlightenment, the noble path; this is joyful wisdom. |
hāsabahulo sāmaññaphalāni sacchikarotīti hāsapaññā. |
Full of joy, he realizes the fruits of recluseship; this is joyful wisdom. |
abhiññāyo paṭivijjhatīti hāsapaññā. |
He penetrates the super-knowledges; this is joyful wisdom. |
hāsabahulo vedatuṭṭhipāmojjabahulo paramatthaṃ nibbānaṃ sacchikarotīti hāsapaññā. |
Full of joy, full of gladness, delight, and rapture, he realizes the ultimate reality, Nibbāna; this is joyful wisdom. |
♦ katamā javanapaññā? |
♦ What is swift wisdom? |
yaṃkiñci rūpaṃ atītānāgatapaccuppannaṃ yaṃ dūre santike vā, sabbaṃ taṃ rūpaṃ aniccato khippaṃ javatīti javanapaññā. |
Whatever form, past, future, or present, whether far or near, all that form he swiftly penetrates as impermanent; this is swift wisdom. |
dukkhato khippaṃ anattato khippaṃ javatīti javanapaññā. |
He swiftly penetrates it as suffering, swiftly as non-self; this is swift wisdom. |
yā kāci vedanā ... pe ... yaṃkiñci viññāṇaṃ atītānāgatapaccuppannaṃ, sabbaṃ taṃ viññāṇaṃ aniccato dukkhato anattato khippaṃ javatīti javanapaññā. |
Whatever feeling... and so on... whatever consciousness, past, future, or present, all that consciousness he swiftly penetrates as impermanent, as suffering, as non-self; this is swift wisdom. |
cakkhu ... pe ... jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccato dukkhato anattato khippaṃ javatīti javanapaññā. |
The eye... and so on... old age and death, past, future, or present, he swiftly penetrates as impermanent, as suffering, as non-self; this is swift wisdom. |
rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhena dukkhaṃ bhayaṭṭhena anattā asārakaṭṭhenāti tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā rūpanirodhe nibbāne khippaṃ javatīti javanapaññā. |
Form, past, future, or present, having weighed, judged, clarified, and made manifest as impermanent in the sense of decay, as suffering in the sense of fear, as non-self in the sense of being without substance, he swiftly penetrates to the cessation of form, Nibbāna; this is swift wisdom. |
vedanā saññā saṅkhārā viññāṇaṃ cakkhu ... pe ... jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhena ... pe ... vibhūtaṃ katvā jarāmaraṇanirodhe nibbāne khippaṃ javatīti javanapaññā. |
Feeling, perception, formations, consciousness, the eye... and so on... old age and death, past, future, or present, having weighed... and so on... made manifest, he swiftly penetrates to the cessation of old age and death, Nibbāna; this is swift wisdom. |
rūpaṃ atītānāgatapaccuppannaṃ . |
Form, past, future, or present. |
cakkhuṃ ... pe ... jarāmaraṇaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā jarāmaraṇanirodhe nibbāne khippaṃ javatīti javanapaññā. |
The eye... and so on... old age and death, having weighed, judged, clarified, and made manifest as impermanent, conditioned, dependently arisen, of a nature to decay, of a nature to vanish, of a nature to fade away, of a nature to cease, he swiftly penetrates to the cessation of old age and death, Nibbāna; this is swift wisdom. |
♦ katamā tikkhapaññā? |
♦ What is penetrating wisdom? |
khippaṃ kilese chindatīti tikkhapaññā. |
It quickly cuts through the defilements; this is penetrating wisdom. |
uppannaṃ kāmavitakkaṃ nādhivāseti, uppannaṃ byāpādavitakkaṃ, uppannaṃ vihiṃsāvitakkaṃ, uppannuppanne pāpake akusale dhamme uppannaṃ rāgaṃ dosaṃ mohaṃ kodhaṃ upanāhaṃ makkhaṃ paḷāsaṃ issaṃ macchariyaṃ māyaṃ sāṭheyyaṃ thambhaṃ sārambhaṃ mānaṃ atimānaṃ madaṃ pamādaṃ sabbe kilese sabbe duccarite sabbe abhisaṅkhāre sabbe bhavagāmikamme nādhivāseti pajahati vinodeti byantī karoti anabhāvaṃ gametīti tikkhapaññā. |
He does not tolerate an arisen thought of sensuality, an arisen thought of ill-will, an arisen thought of cruelty, arisen evil, unwholesome states, arisen lust, hatred, delusion, anger, hostility, hypocrisy, contempt, envy, stinginess, deceit, craftiness, obstinacy, arrogance, pride, conceit, intoxication, heedlessness, all defilements, all misconduct, all formations, all kamma leading to becoming; he does not tolerate it, he abandons it, dispels it, brings it to an end, makes it non-existent; this is penetrating wisdom. |
ekasmiṃ āsane cattāro ariyamaggā cattāri sāmaññaphalāni catasso paṭisambhidāyo cha abhiññāyo adhigatā honti sacchikatā phassitā paññāyāti tikkhapaññā. |
On one seat, the four noble paths, the four fruits of recluseship, the four analytical knowledges, the six super-knowledges are attained, realized, touched by wisdom; this is penetrating wisdom. |
♦ katamā nibbedhikapaññā? |
♦ What is penetrative wisdom? |
idhekacco sabbasaṅkhāresu ubbegabahulo hoti uttāsabahulo ukkaṇṭhanabahulo aratibahulo anabhiratibahulo bahimukho na ramati sabbasaṅkhāresu, anibbiddhapubbaṃ apadālitapubbaṃ lobhakkhandhaṃ nibbijjhati padāletīti nibbedhikapaññā. |
Here, a certain one is full of anxiety towards all formations, full of terror, full of discontent, full of aversion, full of dislike, his mind turned outwards, he does not delight in any formations. He penetrates and shatters the aggregate of greed, which has not been penetrated or shattered before; this is penetrative wisdom. |
anibbiddhapubbaṃ apadālitapubbaṃ dosakkhandhaṃ mohakkhandhaṃ kodhaṃ upanāhaṃ ... pe ... sabbe bhavagāmikamme nibbijjhati padāletīti nibbedhikapaññāti . |
He penetrates and shatters the aggregate of hatred, the aggregate of delusion, anger, hostility... and so on... all kamma leading to becoming, which has not been penetrated or shattered before; this is penetrative wisdom. |
♦ 217. pabbajitaṃ upāsitāti paṇḍitaṃ pabbajitaṃ upasaṅkamitvā payirupāsitā. |
♦ 217. He attended on an ordained person means having approached and attended on a wise ordained person. |
atthantaroti yathā eke randhagavesino upārambhacittatāya dosaṃ abbhantaraṃ karitvā nisāmayanti, evaṃ anisāmetvā atthaṃ abbhantaraṃ katvā atthayuttaṃ kathaṃ nisāmayi upadhārayi. |
With the meaning as the main thing means just as some, looking for faults, with a mind of reproach, listen with the fault as the main thing, not listening thus, he listened to and considered the talk connected with the meaning, with the meaning as the main thing. |
♦ paṭilābhagatenāti paṭilābhatthāya gatena. |
♦ By one gone for attainment means by one gone for the sake of attainment. |
uppādanimittakovidāti uppāde ca nimitte ca chekā. |
Skilled in arising and signs means skilled in arising and in signs. |
avecca dakkhitīti ñatvā passissati. |
He will see, having known means he will see, having known. |
♦ atthānusiṭṭhīsu pariggahesu cāti ye atthānusāsanesu pariggahā atthānatthaṃ pariggāhakāni ñāṇāni, tesūti attho. |
♦ In the instructions on the meaning and in the comprehensions means in the instructions on the meaning, the comprehensions, the knowledges that comprehend the meaning and non-meaning, in them, that is the meaning. |
♦ suvaṇṇavaṇṇalakkhaṇavaṇṇanā |
♦ Description of the Mark of Golden Complexion |
♦ 218. akkodhanoti na anāgāmimaggena kodhassa pahīnattā, atha kho sacepi me kodho uppajjeyya, khippameva naṃ paṭivinodeyyanti evaṃ akkodhavasikattā. |
♦ 218. Not given to anger means not because anger is abandoned by the path of a non-returner, but rather, "Even if anger were to arise in me, I would quickly dispel it." Thus, because of being one who has mastery over not being angry. |
nābhisajjīti kuṭilakaṇṭako viya tattha tattha mammaṃ tudanto viya na laggi. |
He did not cling means like a crooked thorn, he did not get stuck here and there, as if piercing a vital spot. |
na kuppi na byāpajjītiādīsu pubbuppattiko kopo. |
He was not angry, not malevolent, and so on, the first arising is anger. |
tato balavataro byāpādo. |
Stronger than that is malevolence. |
tato balavatarā patitthiyanā. |
Stronger than that is resentment. |
taṃ sabbaṃ akaronto na kuppi na byāpajji na patitthiyi. |
Not doing all that, he was not angry, not malevolent, not resentful. |
appaccayanti domanassaṃ. |
Displeasure. |
na pātvākāsīti na kāyavikārena vā vacīvikārena vā pākaṭamakāsi. |
He did not make it manifest means he did not make it manifest by a physical gesture or a verbal gesture. |
♦ idha kammaṃ nāma dīgharattaṃ akkodhanatā ceva sukhumattharaṇādidānañca. |
♦ Here the kamma is both not being given to anger and the giving of fine coverings and so on for a long time. |
kammasarikkhakaṃ nāma kodhanassa chavivaṇṇo āvilo hoti mukhaṃ duddasiyaṃ vatthacchādanasadisañca maṇḍanaṃ nāma natthi. |
The kamma's counterpart is that of one given to anger, the skin color is turbid, the face is unpleasant to see, and there is no adornment like a cloth covering. |
tasmā yo kodhano ceva vatthacchādanānañca adātā, so iminā kāraṇenassa jano kodhanādibhāvaṃ jānātūti dubbaṇṇo hoti dussaṇṭhāno. |
Therefore, he who is both given to anger and a non-giver of cloth coverings, so that people may know, for this reason, his state of being given to anger and so on, he has a bad complexion and a bad form. |
akkodhanassa pana mukhaṃ virocati, chavivaṇṇo vippasīdati. |
But of one not given to anger, the face shines, the skin color is clear. |
sattā hi catūhi kāraṇehi pāsādikā honti āmisadānena vā vatthadānena vā sammajjanena vā akkodhanatāya vā. |
For beings become graceful for four reasons: by the giving of alms, or by the giving of cloth, or by sweeping, or by not being given to anger. |
imāni cattāripi kāraṇāni dīgharattaṃ tathāgatena katāneva. |
These four reasons were all done by the Tathāgata for a long time. |
tenassa imesaṃ katabhāvaṃ sadevako loko iminā kāraṇena jānātūti suvaṇṇavaṇṇaṃ mahāpurisalakkhaṇaṃ nibbattati. |
Therefore, so that the world with its gods may know, for this reason, that these were done by him, the great man's mark of a golden complexion is produced. |
lakkhaṇaṃ nāma idameva lakkhaṇaṃ. |
The mark is this very mark. |
sukhumattharaṇādilābhitā ānisaṃso. |
The benefit is the obtaining of fine coverings and so on. |
♦ 219. abhivissajīti abhivissajjesi. |
♦ 219. He gave away means he gave away. |
mahimiva suro abhivassanti suro vuccati devo, mahāpathaviṃ abhivassanto devo viya. |
Like a god raining on the earth means 'suro' is said to be a god; like a god raining on the great earth. |
♦ suravarataroriva indoti surānaṃ varataro indo viya. |
♦ Like Indra, the best of the gods. |
♦ apabbajjamicchanti apabbajjaṃ gihibhāvaṃ icchanto. |
♦ Wishing not to go forth means wishing for the state of a householder. |
mahatimahinti mahantiṃ pathaviṃ. |
The great earth. |
♦ acchādanavatthamokkhapāvuraṇānanti acchādanānañceva vatthānañca uttamapāvuraṇānañca. |
♦ Of coverings, clothes, and excellent garments means of coverings and of clothes and of the best garments. |
panāsoti vināso. |
Destruction. |
♦ kosohitavatthaguyhalakkhaṇavaṇṇanā |
♦ Description of the Mark of a Sheathed Private Part |
♦ 220. mātarampi puttena samānetā ahosīti imaṃ kammaṃ rajje patiṭṭhitena sakkā kātuṃ. |
♦ 220. He was one who united a mother with her son means this kamma can be done by one established in a kingdom. |
tasmā bodhisattopi rajjaṃ kārayamāno antonagare catukkādīsu catūsu nagaradvāresu bahinagare catūsu disāsu imaṃ kammaṃ karothāti manusse ṭhapesi. |
Therefore the Bodhisatta also, while ruling a kingdom, placed men in the inner city at the crossroads and so on, at the four city gates, and outside the city in the four directions, saying, "Do this kamma." |
te mātaraṃ kuhiṃ me putto puttaṃ na passāmīti vilapantiṃ pariyesamānaṃ disvā ehi, amma, puttaṃ dakkhasīti taṃ ādāya gantvā nahāpetvā bhojetvā puttamassā pariyesitvā dassenti. |
They, seeing a mother lamenting and searching, "Where is my son, I do not see my son," said, "Come, mother, you will see your son," and taking her, they had her bathed and fed, and having searched for her son, they showed him. |
esa nayo sabbattha. |
This is the method everywhere. |
♦ idha kammaṃ nāma dīgharattaṃ ñātīnaṃ samaṅgibhāvakaraṇaṃ. |
♦ Here the kamma is the making of concord among relatives for a long time. |
kammasarikkhakaṃ nāma ñātayo hi samaṅgībhūtā aññamaññassa vajjaṃ paṭicchādenti. |
The kamma's counterpart is that relatives who are in concord conceal each other's faults. |
kiñcāpi hi te kalahakāle kalahaṃ karonti, ekassa pana dose uppanne aññaṃ jānāpetuṃ na icchanti. |
For although they quarrel at the time of a quarrel, when a fault arises in one, they do not wish to let another know. |
ayaṃ nāma etassa dosoti vutte sabbe uṭṭhahitvā kena diṭṭhaṃ kena sutaṃ, amhākaṃ ñātīsu evarūpaṃ kattā nāma natthīti. |
When it is said, "This is his fault," all stand up and say, "Who saw it, who heard it? Among our relatives, there is no one who would do such a thing." |
tathāgatena ca taṃ ñātisaṅgahaṃ karontena dīgharattaṃ idaṃ vajjappaṭicchādanakammaṃ nāma kataṃ hoti. |
And by the Tathāgata, by making that concord of relatives, this kamma of concealing faults was done for a long time. |
athassa sadevako loko iminā kāraṇena evarūpassa kammassa katabhāvaṃ jānātūti kosohitavatthaguyhalakkhaṇaṃ nibbattati. |
Then, so that the world with its gods may know, for this reason, that such a kamma was done, the great man's mark of a sheathed private part is produced. |
lakkhaṇaṃ nāma idameva lakkhaṇaṃ. |
The mark is this very mark. |
pahūtaputtatā ānisaṃso. |
The benefit is having many sons. |
♦ 221. vatthachādiyanti vatthena chādetabbaṃ vatthaguyhaṃ. |
♦ 221. To be covered by cloth means the private part to be covered by cloth. |
♦ amittatāpanāti amittānaṃ patāpanā. |
♦ Tormentor of enemies means tormentor of enemies. |
gihissa pītiṃ jananāti gihibhūtassa sato pītijananā. |
Generator of joy for a householder means generator of joy for one who is a householder. |
♦ parimaṇḍalādilakkhaṇavaṇṇanā |
♦ Description of the Marks of a Symmetrical Body and so on |
♦ 222. samaṃ jānātīti “ayaṃ tārukkhasamo ayaṃ pokkharasātisamo”ti evaṃ tena tena samaṃ jānāti. |
♦ 222. He knows the equal means "this one is equal to Tārukkha, this one is equal to Pokkharasāti," thus he knows the equal in this and that way. |
sāmaṃ jānātīti sayaṃ jānāti. |
He knows for himself means he himself knows. |
purisaṃ jānātīti “ayaṃ seṭṭhasammato”ti purisaṃ jānāti. |
He knows a person means "this one is considered excellent," thus he knows a person. |
purisavisesaṃ jānātīti muggaṃ māsena samaṃ akatvā guṇavisiṭṭhassa visesaṃ jānāti. |
He knows the distinction of a person means not making a bean equal to a pulse, he knows the distinction of one distinguished by virtue. |
ayamidamarahatīti ayaṃ puriso idaṃ nāma dānasakkāraṃ arahati . |
This one deserves this means this person deserves this particular gift and honor. |
purisavisesakaro ahosīti purisavisesaṃ ñatvā kārako ahosi. |
He was a maker of distinctions among persons means knowing the distinction of a person, he was a doer. |
yo yaṃ arahati, tasseva taṃ adāsi. |
Whoever deserved what, he gave that very thing to him. |
yo hi kahāpaṇārahassa aḍḍhaṃ deti, so parassa aḍḍhaṃ nāseti. |
For he who gives half to one who deserves a kahāpaṇa, he destroys half for the other. |
yo dve kahāpaṇe deti, so attano kahāpaṇaṃ nāseti. |
He who gives two kahāpaṇas, he destroys his own kahāpaṇa. |
tasmā idaṃ ubhayampi akatvā yo yaṃ arahati, tassa tadeva adāsi. |
Therefore, not doing either of these, whoever deserved what, he gave that very thing. |
saddhādhanantiādīsu sampattipaṭilābhaṭṭhena saddhādīnaṃ dhanabhāvo veditabbo. |
The treasure of faith and so on, the state of being a treasure of faith and so on should be understood in the sense of the attainment of success. |
♦ idha kammaṃ nāma dīgharattaṃ purisavisesaṃ ñatvā kataṃ samasaṅgahakammaṃ. |
♦ Here the kamma is the kamma of equal distribution done for a long time, knowing the distinction of persons. |
kammasarikkhakaṃ nāma tadassa kammaṃ sadevako loko iminā kāraṇena jānātūti imāni dve lakkhaṇāni nibbattanti. |
The kamma's counterpart is that, so that the world with its gods may know, for this reason, that kamma of his, these two marks are produced. |
lakkhaṇaṃ nāma idameva lakkhaṇadvayaṃ. |
The mark is this very pair of marks. |
dhanasampatti ānisaṃso. |
The benefit is the possession of wealth. |
♦ 223. tuliyāti tulayitvā. |
♦ 223. Having weighed. |
paṭivicayāti paṭivicinitvā. |
Having investigated. |
mahājanasaṅgāhakanti mahājanasaṅgahaṇaṃ. |
A winner of the great crowd means a winning over of the great crowd. |
samekkhamānoti samaṃ pekkhamāno. |
Looking equally means looking equally. |
atinipuṇā manujāti atinipuṇā sukhumapaññā lakkhaṇapāṭhakamanussā. |
Very clever men means very clever men of subtle wisdom, readers of marks. |
bahuvividhā gihīnaṃ arahānīti bahū vividhāni gihīnaṃ anucchavikāni paṭilabhati. |
Many and various things fit for a householder means he obtains many various things befitting a householder. |
daharo susu kumāro “ayaṃ daharo kumāro paṭilabhissatī”ti byākaṃsu mahīpatissāti rañño. |
The youth, the tender boy, "this young boy will obtain," thus they predicted of the king's son. |
♦ sīhapubbaddhakāyādilakkhaṇavaṇṇanā |
♦ Description of the Marks of a Lion-like Forepart of the Body and so on |
♦ 224. yogakkhemakāmoti yogato khemakāmo. |
♦ 224. Desirous of security from the yoke means desirous of security from the yoke. |
paññāyāti kammassakatapaññāya. |
By wisdom means by the wisdom of knowing one's own kamma. |
idha kammaṃ nāma mahājanassa atthakāmatā. |
Here, the kamma is the desire for the welfare of the great crowd. |
kammasarikkhakaṃ nāma taṃ mahājanassa atthakāmatāya vaḍḍhimeva paccāsīsitabhāvaṃ sadevako loko iminā kāraṇena jānātūti imāni samantaparipūrāni aparihīnāni tīṇi lakkhaṇāni nibbattanti. |
The kamma's counterpart is that, so that the world with its gods may know, for this reason, that he only expected the growth of the great crowd's desire for welfare, these three marks, completely full and not deficient, are produced. |
lakkhaṇaṃ nāma idameva lakkhaṇattayaṃ. |
The mark is this very trio of marks. |
dhanādīhi ceva saddhādīhi ca aparihāni ānisaṃso. |
The benefit is not declining in wealth and so on, and in faith and so on. |
♦ 225. saddhāyāti okappanasaddhāya pasādasaddhāya. |
♦ 225. By faith means by faith of acceptance, by faith of confidence. |
sīlenāti pañcasīlena dasasīlena. |
By virtue means by the five precepts, by the ten precepts. |
sutenāti pariyattisavanena. |
By learning means by the hearing of the scriptures. |
buddhiyāti etesaṃ buddhiyā, “kinti etehi vaḍḍheyyun”ti evaṃ cintesīti attho. |
By intelligence means by the intelligence of these; "how might they grow by these?" thus he thought, that is the meaning. |
dhammenāti lokiyadhammena. |
By the Dhamma means by the worldly Dhamma. |
bahūhi sādhūhīti aññehipi bahūhi uttamaguṇehi. |
By many good things means by many other excellent qualities. |
asahānadhammatanti aparihīnadhammaṃ. |
A state of non-decline means a state of not being deficient. |
♦ rasaggasaggitālakkhaṇavaṇṇanā |
♦ Description of the Mark of the Finest Tastes |
♦ 226. samābhivāhiniyoti yathā tilaphalamattampi jivhagge ṭhapitaṃ sabbattha pharati, evaṃ samā hutvā vahanti. |
♦ 226. Flowing equally means just as even a sesame-seed-sized amount placed on the tip of the tongue spreads everywhere, so they flow, being equal. |
idha kammaṃ nāma aviheṭhanakammaṃ. |
Here the kamma is the kamma of non-violence. |
kammasarikkhakaṃ nāma pāṇiādīhi pahāraṃ laddhassa tattha tattha lohitaṃ saṇṭhāti, gaṇṭhi gaṇṭhi hutvā antova pubbaṃ gaṇhāti, antova bhijjati, evaṃ so bahurogo hoti. |
The kamma's counterpart is that of one who has received a blow from a hand and so on, the blood settles here and there, a lump forms, pus gathers inside, it breaks inside, thus he has many diseases. |
tathāgatena pana dīgharattaṃ imaṃ ārogyakaraṇakammaṃ kataṃ. |
But by the Tathāgata, this kamma of causing health was done for a long time. |
tadassa sadevako loko iminā kāraṇena jānātūti ārogyakaraṃ rasaggasaggilakkhaṇaṃ nibbattati. |
So that the world with its gods may know this of him, for this reason, the health-giving mark of the finest tastes is produced. |
lakkhaṇaṃ nāma idameva lakkhaṇaṃ. |
The mark is this very mark. |
appābādhatā ānisaṃso. |
The benefit is having few illnesses. |
♦ 227. maraṇavadhenāti “etaṃ māretha etaṃ ghātethā”ti evaṃ āṇattena maraṇavadhena. |
♦ 227. By death and slaughter means by the death and slaughter commanded thus: "Kill this one, slay this one." |
ubbādhanāyāti bandhanāgārappavesanena. |
By oppression means by putting in prison. |
♦ abhinīlanettādilakkhaṇavaṇṇanā |
♦ Description of the Marks of Deep Blue Eyes and so on |
♦ 228. na ca visaṭanti kakkaṭako viya akkhīni nīharitvā na kodhavasena pekkhitā ahosi. |
♦ 228. And he did not stare means he did not look with anger, putting out his eyes like a crab. |
na ca visācīti vaṅkakkhikoṭiyā pekkhitāpi nāhosi. |
And not askance means he did not even look with the corner of a crooked eye. |
na ca pana viceyya pekkhitāti viceyya pekkhitā nāma yo kujjhitvā yadā naṃ paro oloketi, tadā nimmīleti na oloketi, puna gacchantaṃ kujjhitvā oloketi, evarūpo nāhosi. |
And not indeed with a scrutinizing look means a scrutinizing look is when one, having become angry, when another looks at him, then he closes his eyes and does not look, and again, as he is going, he looks with anger. He was not of that sort. |
“vineyyapekkhitā”tipi pāṭho, ayamevattho. |
The reading is also "with a training look"; this is the meaning. |
ujuṃ tathā pasaṭamujumanoti ujumano hutvā uju pekkhitā hoti, yathā ca ujuṃ, tathā pasaṭaṃ vipulaṃ vitthataṃ pekkhitā hoti. |
Straight, thus a straight, extended mind means being of a straight mind, he has a straight look; and as it is straight, so it is an extended, broad, wide look. |
piyadassanoti piyāyamānehi passitabbo. |
Of pleasant sight means to be seen by those who are fond of him. |
♦ idha kammaṃ nāma dīgharattaṃ mahājanassa piyacakkhunā olokanakammaṃ. |
♦ Here the kamma is the kamma of looking at the great crowd with a loving eye for a long time. |
kammasarikkhakaṃ nāma kujjhitvā olokento kāṇo viya kākakkhi viya hoti, vaṅkakkhi pana āvilakkhi ca hotiyeva. |
The kamma's counterpart is that one who looks with anger is like one-eyed, like crow-eyed, and a crooked eye is also a turbid eye. |
pasannacittassa pana olokayato akkhīnaṃ pañcavaṇṇo pasādo paññāyati. |
But of one who looks with a clear mind, the five-colored clarity of the eyes is perceived. |
tathāgato ca tathā olokesi. |
And the Tathāgata looked thus. |
athassa taṃ dīgharattaṃ piyacakkhunā olokitabhāvaṃ sadevako loko iminā kāraṇena jānātūti imāni nettasampattikarāni dve mahāpurisalakkhaṇāni nibbattanti. |
Then, so that the world with its gods may know, for this reason, that he looked with a loving eye for a long time, these two great man's marks that produce the perfection of the eyes are produced. |
lakkhaṇaṃ nāma idameva lakkhaṇadvayaṃ. |
The mark is this very pair of marks. |
piyadassanatā ānisaṃso. |
The benefit is having a pleasant sight. |
abhiyoginoti lakkhaṇasatthe yuttā. |
Practitioners means those skilled in the science of marks. |
♦ uṇhīsasīsalakkhaṇavaṇṇanā |
♦ Description of the Mark of a Turban-like Head |
♦ 230. bahujanapubbaṅgamo ahosīti bahujanassa pubbaṅgamo ahosi gaṇajeṭṭhako. |
♦ 230. He was the leader of the great crowd means he was the leader of the great crowd, the chief of the group. |
tassa diṭṭhānugatiṃ aññe āpajjiṃsu. |
Others followed his example. |
idha kammaṃ nāma pubbaṅgamatā. |
Here, the kamma is leadership. |
kammasarikkhakaṃ nāma yo pubbaṅgamo hutvā dānādīni kusalakammāni karoti, so amaṅkubhūto sīsaṃ ukkhipitvā pītipāmojjena paripuṇṇasīso vicarati, mahāpuriso ca hoti. |
The kamma's counterpart is that he who, being a leader, does wholesome kammas such as giving, being unashamed, walks with his head held high, his head full of joy and rapture, and is a great man. |
tathāgato ca tathā akāsi. |
And the Tathāgata did so. |
athassa sadevako loko iminā kāraṇena idaṃ pubbaṅgamakammaṃ jānātūti uṇhīsasīsalakkhaṇaṃ nibbattati. |
Then, so that the world with its gods may know, for this reason, this kamma of leadership, the mark of a turban-like head is produced. |
lakkhaṇaṃ nāma idameva lakkhaṇaṃ. |
The mark is this very mark. |
mahājanānuvattanatā ānisaṃso. |
The benefit is being followed by the great crowd. |
♦ 231. bahujanaṃ hessatīti bahujanassa bhavissati. |
♦ 231. He will be of the great crowd means he will belong to the great crowd. |
paṭibhogiyāti veyyāvaccakarā, etassa bahū veyyāvaccakarā bhavissantīti attho. |
Servants means servants; he will have many servants, that is the meaning. |
abhiharanti tadāti daharakāleyeva tadā evaṃ byākaronti. |
They predict thus at that time means they predict thus even in his youth. |
paṭihārakanti veyyāvaccakarabhāvaṃ. |
Service means the state of being a servant. |
visavīti ciṇṇavasī. |
Mastered means one who has mastered his life. |
♦ ekekalomatādilakkhaṇavaṇṇanā |
♦ Description of the Marks of Single-growing Hairs and so on |
♦ 232. upavattatīti ajjhāsayaṃ anuvattati, idha kammaṃ nāma dīgharattaṃ saccakathanaṃ. |
♦ 232. He conforms to means he conforms to the disposition. Here, the kamma is the speaking of truth for a long time. |
kammasarikkhakaṃ nāma dīgharattaṃ advejjhakathāya parisuddhakathāya kathitabhāvamassa sadevako loko iminā kāraṇena jānātūti ekekalomalakkhaṇañca uṇṇālakkhaṇañca nibbattati. |
The kamma's counterpart is that, so that the world with its gods may know, for this reason, his speaking with pure speech, with non-ambiguous speech for a long time, the mark of single-growing hairs and the mark of the uṇṇā are produced. |
lakkhaṇaṃ nāma idameva lakkhaṇadvayaṃ. |
The mark is this very pair of marks. |
mahājanassa ajjhāsayānukūlena anuvattanatā ānisaṃso. |
The benefit is being followed in a way that is agreeable to the disposition of the great crowd. |
ekekalomūpacitaṅgavāti ekekehi lomehi upacitasarīro. |
Whose body is covered with single-growing hairs means whose body is covered with single-growing hairs. |
♦ cattālīsādilakkhaṇavaṇṇanā |
♦ Description of the Marks of Forty Teeth and so on |
♦ 234. abhejjaparisoti abhinditabbapariso. |
♦ 234. Of an unbreakable retinue means of a retinue that cannot be broken. |
idha kammaṃ nāma dīgharattaṃ apisuṇavācāya kathanaṃ. |
Here the kamma is the speaking of non-slanderous speech for a long time. |
kammasarikkhakaṃ nāma pisuṇavācassa kira samaggabhāvaṃ bhindanato dantā aparipuṇṇā ceva honti viraḷā ca. |
The kamma's counterpart is that of a slanderer, it is said that because of breaking up concord, his teeth are both incomplete and gapped. |
tathāgatassa pana dīgharattaṃ apisuṇavācataṃ sadevako loko iminā kāraṇena jānātūti idaṃ lakkhaṇadvayaṃ nibbattati. |
But so that the world with its gods may know, for this reason, the Tathāgata's non-slanderous speech for a long time, this pair of marks is produced. |
lakkhaṇaṃ nāma idameva lakkhaṇadvayaṃ. |
The mark is this very pair of marks. |
abhejjaparisatā ānisaṃso. |
The benefit is having an unbreakable retinue. |
caturo dasāti cattāro dasa cattālīsaṃ. |
Four tens means four tens, forty. |
♦ pahūtajivhādilakkhaṇavaṇṇanā |
♦ Description of the Marks of a Long Tongue and so on |
♦ 236. ādeyyavāco hotīti gahetabbavacano hoti. |
♦ 236. He is of acceptable speech means he is of speech that is to be accepted. |
idha kammaṃ nāma dīgharattaṃ apharusavāditā. |
Here the kamma is not speaking harshly for a long time. |
kammasarikkhakaṃ nāma ye pharusavācā honti, te iminā kāraṇena nesaṃ jivhaṃ parivattetvā parivattetvā pharusavācāya kathitabhāvaṃ jano jānātūti baddhajivhā vā honti, gūḷhajivhā vā dvijivhā vā mammanā vā. |
The kamma's counterpart is that those who are harsh-spoken, so that people may know, for this reason, that they spoke harsh speech, twisting their tongue again and again, they have tied tongues, or hidden tongues, or forked tongues, or they stammer. |
ye pana jivhaṃ parivattetvā parivattetvā pharusavācaṃ na vadanti, te baddhajivhā gūḷhajivhā dvijivhā na honti. |
But those who do not speak harsh speech, twisting their tongue again and again, do not have tied tongues, hidden tongues, or forked tongues. |
mudu nesaṃ jivhā hoti rattakambalavaṇṇā. |
Their tongue is soft, the color of a red blanket. |
tasmā tathāgatassa dīgharattaṃ jivhaṃ parivattetvā pharusāya vācāya akathitabhāvaṃ sadevako loko iminā kāraṇena jānātūti pahūtajivhālakkhaṇaṃ nibbattati. |
Therefore, so that the world with its gods may know, for this reason, that the Tathāgata did not speak with a harsh voice, twisting his tongue, for a long time, the mark of a long tongue is produced. |
pharusavācaṃ kathentānañca saddo bhijjati. |
And of those who speak harsh speech, the voice breaks. |
te saddabhedaṃ katvā pharusavācāya kathitabhāvaṃ jano jānātūti chinnassarā vā honti bhinnassarā vā kākassarā vā. |
So that people may know that they spoke with harsh speech, breaking their voice, they have a broken voice, or a cracked voice, or a crow-like voice. |
ye pana sarabhedakaraṃ pharusavācaṃ na kathenti, tesaṃ saddo madhuro ca hoti pemanīyo. |
But of those who do not speak harsh speech that breaks the voice, their voice is both sweet and endearing. |
tasmā tathāgatassa dīgharattaṃ sarabhedakarāya pharusavācāya akathitabhāvaṃ sadevako loko iminā kāraṇena jānātūti brahmassaralakkhaṇaṃ nibbattati. |
Therefore, so that the world with its gods may know, for this reason, that the Tathāgata did not speak with a harsh voice that breaks the voice for a long time, the mark of a Brahma-like voice is produced. |
lakkhaṇaṃ nāma idameva lakkhaṇadvayaṃ. |
The mark is this very pair of marks. |
ādeyyavacanatā ānisaṃso. |
The benefit is having acceptable speech. |
♦ 237. ubbādhikanti akkosayuttattā ābādhakariṃ bahujanappamaddananti bahujanānaṃ pamaddaniṃ abāḷhaṃ giraṃ so na bhaṇi pharusanti ettha akāro parato bhaṇisaddena yojetabbo. |
♦ 237. Oppressive means, because it is connected with abuse, causing trouble. Tormentor of the great crowd means the tormentor of the great crowd. He did not speak harsh, very strong words; here the 'a' should be connected with the following word 'bhaṇi'. |
bāḷhanti balavaṃ atipharusaṃ. |
Strong means powerful, very harsh. |
bāḷhaṃ giraṃ so na abhaṇīti ayamettha attho. |
He did not speak a strong word, this is the meaning here. |
susaṃhitanti suṭṭhu pemasañhitaṃ. |
Well-connected means well-connected with affection. |
sakhilanti mudukaṃ. |
Gentle means soft. |
vācāti vācāyo. |
Speeches means speeches. |
kaṇṇasukhāti kaṇṇasukhāyo. |
Pleasing to the ear means pleasing to the ear. |
“kaṇṇasukhan”tipi pāṭho, yathā kaṇṇānaṃ sukhaṃ hoti, evaṃ erayatīti attho. |
The reading is also "pleasing to the ear"; as it is pleasing to the ears, so he utters, that is the meaning. |
vedayathāti vedayittha. |
You should know. |
brahmassarattanti brahmassarataṃ. |
The quality of a Brahmā-like voice means the quality of having a Brahmā-like voice. |
bahuno bahunti bahujanassa bahuṃ. |
Much of the many means much of the great crowd. |
“bahūnaṃ bahunti”pi pāṭho, bahujanānaṃ bahunti attho. |
The reading is also "much of the many"; much of the great crowd, that is the meaning. |
♦ sīhahanulakkhaṇavaṇṇanā |
♦ Description of the Mark of a Lion's Jaw |
♦ 238. appadhaṃsiko hotīti guṇato vā ṭhānato vā padhaṃsetuṃ cāvetuṃ asakkuṇeyyo. |
♦ 238. Not to be oppressed means not to be oppressed or dislodged from virtue or position. |
idha kammaṃ nāma palāpakathāya akathanaṃ. |
Here, the kamma is not speaking idle chatter. |
kammasarikkhakaṃ nāma ye taṃ kathenti, te iminā kāraṇena nesaṃ hanukaṃ cāletvā cāletvā palāpakathāya kathitabhāvaṃ jano jānātūti antopaviṭṭhahanukā vā vaṅkahanukā vā pabbhārahanukā vā honti. |
The kamma's counterpart is that those who speak it, so that people may know, for this reason, that they spoke idle chatter, moving their jaw again and again, they have a jaw that is sunken, or crooked, or sloping. |
tathāgato pana tathā na kathesi. |
But the Tathāgata did not speak thus. |
tenassa hanukaṃ cāletvā cāletvā dīgharattaṃ palāpakathāya akathitabhāvaṃ sadevako loko iminā kāraṇena jānātūti sīhahanulakkhaṇaṃ nibbattati. |
Therefore, so that the world with its gods may know, for this reason, that he did not speak idle chatter, moving his jaw again and again for a long time, the mark of a lion's jaw is produced. |
lakkhaṇaṃ nāma idameva lakkhaṇaṃ. |
The mark is this very mark. |
appadhaṃsikatā ānisaṃso. |
The benefit is not being subject to oppression. |
♦ 239. avikiṇṇavacanabyappatho cāti avikiṇṇavacanānaṃ viya purimabodhisattānaṃ vacanapatho assāti avikiṇṇavacanabyappatho. |
♦ 239. And whose path of speech is not scattered means whose path of speech is like that of the former Bodhisattas, whose speech is not scattered. |
dvidugamavaratarahanuttamalatthāti dvīhi dvīhi gacchatīti dvidugamo, dvīhi dvīhīti catūhi, catuppadānaṃ varatarassa sīhasseva hanubhāvaṃ alatthāti attho. |
He obtained the best of jaws, of him who goes by twos means he who goes by twos is a 'dvidugamo'; by twos is by fours; of the four-footed, he obtained the jaw-like quality of the best, the lion, that is the meaning. |
manujādhipatīti manujānaṃ adhipati. |
Lord of men means lord of men. |
tathattoti tathasabhāvo. |
Of such a nature means of such a nature. |
♦ samadantādilakkhaṇavaṇṇanā |
♦ Description of the Marks of Even Teeth and so on |
♦ 240. suciparivāroti parisuddhaparivāro. |
♦ 240. Of pure retinue means of a purified retinue. |
idha kammaṃ nāma sammājīvatā. |
Here the kamma is right livelihood. |
kammasarikkhakaṃ nāma yo visamena saṃkiliṭṭhājīvena jīvitaṃ kappeti, tassa dantāpi visamā honti dāṭhāpi kiliṭṭhā. |
The kamma's counterpart is that he who maintains his life with a wrong, defiled livelihood, his teeth are also uneven and his eye-teeth are stained. |
tathāgatassa pana samena suddhājīvena jīvitaṃ kappitabhāvaṃ sadevako loko iminā kāraṇena jānātūti samadantalakkhaṇañca susukkadāṭhālakkhaṇañca nibbattati. |
But so that the world with its gods may know, for this reason, that the Tathāgata maintained his life with a right, pure livelihood, the mark of even teeth and the mark of very white eye-teeth are produced. |
lakkhaṇaṃ nāma idameva lakkhaṇadvayaṃ. |
The mark is this very pair of marks. |
suciparivāratā ānisaṃso. |
The benefit is having a pure retinue. |
♦ 241. avassajīti pahāsi tidivapuravarasamoti tidivapuravarena sakkena samo. |
♦ 241. He abandoned means he forsook. Equal to the best city of the gods means equal to Sakka, the best of the city of the gods. |
lapanajanti mukhajaṃ, dantanti attho. |
The product of the mouth means the product of the mouth, that is, the teeth. |
dijasamasukkasucisobhanadantoti dve vāre jātattā dijanāmakā sukkā suci sobhanā ca dantā assāti dijasamasukkasucisobhanadanto. |
Whose teeth are as white, pure, and beautiful as a brahmin's means because they are born twice, they are named 'dija'; whose teeth are white, pure, and beautiful, thus he is one with teeth as white, pure, and beautiful as a brahmin's. |
na ca janapadatudananti yo tassa cakkavāḷaparicchinno janapado, tassa aññena tudanaṃ pīḷā vā ābādho vā natthi. |
And there is no tormenting of the people means of that country which is bounded by the Cakkavāḷa, there is no torment, affliction, or disease from another. |
hitamapi ca bahujana sukhañca carantīti bahujanā samānasukhadukkhā hutvā tasmiṃ janapade aññamaññassa hitañceva sukhañca caranti. |
And the great crowd, being of equal happiness, practices what is beneficial and pleasant for each other in that country. |
vipāpoti vigatapāpo. |
Without sin means with sins gone. |
vigatadarathakilamathoti vigatakāyikadarathakilamatho. |
Without affliction and weariness means without bodily affliction and weariness. |
malakhilakalikilese panudehīti rāgādimalānañceva rāgādikhilānañca dosakalīnañca sabbakilesānañca apanudehi. |
Dispel the stains, defects, and defilements of dirt means dispel the dirt of lust and so on, the defects of lust and so on, the blemishes of hatred, and all defilements. |
sesaṃ sabbattha uttānatthamevāti. |
The rest everywhere has a clear meaning. |
♦ sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya |
♦ From the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya |
♦ lakkhaṇasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Lakkhaṇa Sutta is finished. |
♦ 8. siṅgālasuttavaṇṇanā |
♦ 8. Explanation of the Siṅgāla Sutta |
♦ nidānavaṇṇanā |
♦ Description of the Introduction |
♦ 242. evaṃ me sutanti siṅgālasuttaṃ. |
♦ 242. Thus have I heard is the Siṅgāla Sutta. |
tatrāyamanuttānapadavaṇṇanā — veḷuvane kalandakanivāpeti veḷuvananti tassa uyyānassa nāmaṃ. |
Therein, this is the explanation of the new words — In the Veḷuvana, at the Kalandakanivāpa means Veḷuvana is the name of that park. |
taṃ kira veḷūhi parikkhittaṃ ahosi aṭṭhārasahatthena ca pākārena gopuraṭṭālakayuttaṃ nīlobhāsaṃ manoramaṃ, tena veḷuvananti vuccati. |
It is said that it was enclosed by bamboos and by a wall eighteen cubits high, with gatehouses and watchtowers, of a dark blue sheen, delightful. Therefore it is called Veḷuvana. |
kalandakānañcettha nivāpaṃ adaṃsu, tena kalandakanivāpoti vuccati. |
And here they gave a feeding place to the squirrels, therefore it is called Kalandakanivāpa. |
♦ pubbe kira aññataro rājā tattha uyyānakīḷanatthaṃ āgato surāmadena matto divā niddaṃ okkami. |
♦ Formerly, it is said, a certain king came there for the purpose of playing in the park, and being drunk with liquor, he fell asleep during the day. |
parijanopissa “sutto rājā”ti pupphaphalādīhi palobhiyamāno ito cito ca pakkāmi. |
His retinue also, thinking, "The king is asleep," being enticed by flowers, fruits, and so on, went off here and there. |
atha surāgandhena aññatarasmā susirarukkhā kaṇhasappo nikkhamitvā rañño abhimukho āgacchati, taṃ disvā rukkhadevatā “rañño jīvitaṃ dammī”ti kāḷakavesena āgantvā kaṇṇamūle saddamakāsi. |
Then, by the smell of the liquor, a black snake came out of a certain hollow tree and came towards the king. Seeing it, a tree-deity, thinking, "I will give the king his life," came in the form of a squirrel and made a sound at the root of his ear. |
rājā paṭibujjhi. |
The king awoke. |
kaṇhasappo nivatto. |
The black snake turned back. |
so taṃ disvā “imāya kāḷakāya mama jīvitaṃ dinnan”ti kāḷakānaṃ tattha nivāpaṃ paṭṭhapesi, abhayaghosañca ghosāpesi. |
He, seeing it, thought, "My life was given by this squirrel," and he established a feeding place for the squirrels there, and had a proclamation of safety announced. |
tasmā taṃ tato pabhuti “kalandakanivāpo”ti saṅkhyaṃ gataṃ. |
Therefore, from then on, it came to be known as "Kalandakanivāpa." |
kalandakāti hi kāḷakānaṃ etaṃ nāmaṃ. |
For "kalandaka" is the name for squirrels. |
♦ tena kho pana samayenāti yasmiṃ samaye bhagavā rājagahaṃ gocaragāmaṃ katvā veḷuvane kalandakanivāpe viharati, tena samayena. |
♦ And at that time means at the time when the Blessed One, having made Rājagaha his resort for alms, was dwelling in the Veḷuvana at the Kalandakanivāpa, at that time. |
siṅgālako gahapatiputtoti siṅgālakoti tassa nāmaṃ. |
Siṅgālaka the householder's son means Siṅgālaka was his name. |
gahapatiputtoti gahapatissa putto gahapatiputto. |
The householder's son means the son of a householder is a householder's son. |
tassa kira pitā gahapatimahāsālo, nidahitvā ṭhapitā cassa gehe cattālīsa dhanakoṭiyo atthi. |
His father, it is said, was a great householder, and in his house there were forty kotis of wealth stored up. |
so bhagavati niṭṭhaṅgato upāsako sotāpanno, bhariyāpissa sotāpannāyeva. |
He was a devoted lay follower, a stream-enterer in the Blessed One, and his wife was also a stream-enterer. |
putto panassa assaddho appasanno. |
But his son was without faith, without confidence. |
atha naṃ mātāpitaro abhikkhaṇaṃ evaṃ ovadanti — “tāta satthāraṃ upasaṅkama, dhammasenāpatiṃ mahāmoggallānaṃ mahākassapaṃ asītimahāsāvake upasaṅkamā”ti. |
Then his parents constantly advised him thus: "Son, approach the Teacher, approach the General of the Dhamma, Mahā Moggallāna, Mahā Kassapa, the eighty great disciples." |
so evamāha — “natthi mama tumhākaṃ samaṇānaṃ upasaṅkamanakiccaṃ, samaṇānaṃ santikaṃ gantvā vanditabbaṃ hoti, onamitvā vandantassa piṭṭhi rujjati, jāṇukāni kharāni honti, bhūmiyaṃ nisīditabbaṃ hoti, tattha nisinnassa vatthāni kilissanti jīranti, samīpe nisinnakālato paṭṭhāya kathāsallāpo hoti, tasmiṃ sati vissāso uppajjati, tato nimantetvā cīvarapiṇḍapātādīni dātabbāni honti. |
He said thus: "I have no business in approaching your monks. Having gone to the presence of monks, one has to pay homage. Bowing down and paying homage, the back gets hurt, the knees become stiff. One has to sit on the ground. Sitting there, the clothes get dirty and worn out. From the time of sitting near, there is conversation. When that happens, familiarity arises. Then one has to invite them and give robes, almsfood, and so on. |
evaṃ sante attho parihāyati, natthi mayhaṃ tumhākaṃ samaṇānaṃ upasaṅkamanakiccan”ti. |
When that happens, wealth diminishes. I have no business in approaching your monks." |
iti naṃ yāvajīvaṃ ovadantāpi mātāpitaro sāsane upanetuṃ nāsakkhiṃsu. |
Thus, although they advised him for their whole life, his parents were not able to bring him into the teaching. |
♦ athassa pitā maraṇamañce nipanno “mama puttassa ovādaṃ dātuṃ vaṭṭatī”ti cintetvā puna cintesi — “disā tāta namassāhī”ti evamassa ovādaṃ dassāmi, so atthaṃ ajānanto disā namassissati, atha naṃ satthā vā sāvakā vā passitvā “kiṃ karosī”ti pucchissanti. |
♦ Then his father, lying on his deathbed, thinking, "It is proper to give advice to my son," thought again: "I will give him this advice, 'Son, you should worship the directions.' He, not knowing the meaning, will worship the directions. Then the Teacher or the disciples, seeing him, will ask, 'What are you doing?' |
tato “mayhaṃ pitā disā namassanaṃ karohīti maṃ ovadī”ti vakkhati. |
Then he will say, 'My father advised me, "Worship the directions."' |
athassa te “na tuyhaṃ pitā etā disā namassāpeti, imā pana disā namassāpetī”ti dhammaṃ desessanti. |
Then they will say to him, 'Your father did not have you worship these directions, but he had you worship these directions,' and they will teach him the Dhamma. |
so buddhasāsane guṇaṃ ñatvā “puññakammaṃ karissatī”ti. |
He, knowing the quality in the Buddha's teaching, 'will do meritorious deeds.'" |
atha naṃ āmantāpetvā “tāta, pātova uṭṭhāya cha disā namasseyyāsī”ti āha. |
Then, having had him called, he said, "Son, rising early, you should worship the six directions." |
maraṇamañce nipannassa kathā nāma yāvajīvaṃ anussaraṇīyā hoti. |
The words of one lying on his deathbed are to be remembered for one's whole life. |
tasmā so gahapatiputto taṃ pituvacanaṃ anussaranto tathā akāsi. |
Therefore, that householder's son, remembering his father's words, did so. |
tasmā “kālasseva uṭṭhāya rājagahā nikkhamitvā”tiādi vuttaṃ. |
Therefore, "having risen early and gone out of Rājagaha," and so on is said. |
♦ 243. puthudisāti bahudisā. |
♦ 243. The many directions means the many directions. |
idāni tā dassento puratthimaṃ disantiādimāha. |
Now, showing them, he said, "the eastern direction," and so on. |
pāvisīti na tāva paviṭṭho, pavisissāmīti nikkhantattā pana antarāmagge vattamānopi evaṃ vuccati. |
He entered means he had not yet entered, but because he had set out with the intention of entering, even while on the way, he is spoken of thus. |
addasā kho bhagavāti na idāneva addasa, paccūsasamayepi buddhacakkhunā lokaṃ volokento etaṃ disā namassamānaṃ disvā “ajja ahaṃ siṅgālassa gahapatiputtassa gihivinayaṃ siṅgālasuttantaṃ kathessāmi, mahājanassa sā kathā saphalā bhavissati, gantabbaṃ mayā etthā”ti. |
The Blessed One saw means he did not see him just now, but even in the early morning, while surveying the world with his Buddha-eye, he saw him worshipping the directions and thought, "Today I will teach the householder's code of discipline, the Siṅgāla Sutta, to Siṅgālaka the householder's son. That talk will be fruitful for the great crowd. I should go there." |
tasmā pātova nikkhamitvā rājagahaṃ piṇḍāya pāvisi, pavisanto ca naṃ tatheva addasa. |
Therefore, having set out early, he entered Rājagaha for alms, and while entering, he saw him just so. |
tena vuttaṃ — “addasā kho bhagavā”ti. |
Therefore it is said, "The Blessed One saw." |
etadavocāti so kira avidūre ṭhitampi satthāraṃ na passati, disāyeva namassati. |
He said this means he, it seems, did not see the Teacher even though he was standing not far away; he was worshipping only the directions. |
athaṃ naṃ bhagavā sūriyarasmisamphassena vikasamānaṃ mahāpadumaṃ viya mukhaṃ vivaritvā “kiṃ nu kho tvaṃ, gahapatiputtā”tiādikaṃ etadavoca. |
Then the Blessed One, opening his mouth like a great lotus blooming at the touch of the sun's rays, said, "What are you doing, householder's son?" and so on. |
♦ chadisādivaṇṇanā |
♦ Description of the Six Directions and so on |
♦ 244. yathā kathaṃ pana, bhanteti so kira taṃ bhagavato vacanaṃ sutvāva cintesi “yā kira mama pitarā cha disā namassitabbā”ti vuttā, na kira tā etā, aññā kira ariyasāvakena cha disā namassitabbā. |
♦ 244. But how, venerable sir? means he, it seems, as soon as he heard the Blessed One's words, thought, "What was said by my father, 'The six directions should be worshipped,' it seems those are not these. It seems there are other six directions to be worshipped by a noble disciple. |
handāhaṃ ariyasāvakena namassitabbā disāyeva pucchitvā namassāmīti. |
Come, I will ask about the directions to be worshipped by a noble disciple and worship them." |
so tā pucchanto yathā kathaṃ pana, bhantetiādimāha. |
So, asking about them, he said, "But how, venerable sir?" and so on. |
tattha yathāti nipātamattaṃ. |
There, 'yathā' is a mere particle. |
kathaṃ panāti idameva pucchāpadaṃ. |
'Kathaṃ pana' is the question-word itself. |
kammakilesāti tehi kammehi sattā kilissanti, tasmā kammakilesāti vuccanti. |
Defilements of action means beings are defiled by those actions, therefore they are called defilements of action. |
ṭhānehīti kāraṇehi. |
By grounds means by causes. |
apāyamukhānīti vināsamukhāni. |
The mouths of ruin means the mouths of destruction. |
soti so sotāpanno ariyasāvako. |
He means that stream-enterer, the noble disciple. |
cuddasa pāpakāpagatoti etehi cuddasahi pāpakehi lāmakehi apagato. |
Departed from the fourteen evils means departed from these fourteen low evils. |
chaddisāpaṭicchādīti cha disā paṭicchādento. |
Coverer of the six directions means covering the six directions. |
ubholokavijayāyāti ubhinnaṃ idhalokaparalokānaṃ vijinanatthāya. |
For the conquest of both worlds means for the conquest of both this world and the next. |
ayañceva loko āraddho hotīti evarūpassa hi idha loke pañca verāni na honti, tenassa ayañceva loko āraddho hoti paritosito ceva nipphādito ca. |
This very world is won means for such a one, the five enmities do not exist in this world, therefore for him this very world is won, both satisfied and accomplished. |
paralokepi pañca verāni na honti, tenassa paro ca loko ārādhito hoti. |
In the next world also, the five enmities do not exist, therefore for him the next world is also won. |
tasmā so kāyassa bhedā parammaraṇā sugatiṃ saggaṃ lokaṃ upapajjati. |
Therefore, at the breaking up of the body, after death, he is reborn in a good destination, a heavenly world. |
♦ 245. iti bhagavā saṅkhepena mātikaṃ ṭhapetvā idāni tameva vitthārento katamassa cattāro kammakilesātiādimāha. |
♦ 245. Thus the Blessed One, having laid down the summary in brief, now, explaining that very thing, said, "What are his four defilements of action?" and so on. |
kammakilesoti kammañca taṃ kilesasampayuttattā kileso cāti kammakileso. |
A defilement of action means it is an action, and because it is conjoined with defilement, it is a defilement; thus, a defilement of action. |
sakilesoyeva hi pāṇaṃ hanati, nikkileso na hanati, tasmā pāṇātipāto “kammakileso”ti vutto. |
For one kills a living being only with defilement; one without defilement does not kill. Therefore, killing a living being is called a "defilement of action." |
adinnādānādīsupi eseva nayo. |
In taking what is not given and so on, the method is the same. |
athāparanti aparampi etadatthaparidīpakameva gāthābandhaṃ avocāti attho. |
And then means and then he spoke this verse composition that also illuminates this meaning, that is the meaning. |
♦ catuṭhānādivaṇṇanā |
♦ Description of the Four Grounds and so on |
♦ 246. pāpakammaṃ karotīti idaṃ bhagavā yasmā kārake dassite akārako pākaṭo hoti, tasmā “pāpakammaṃ na karotī”ti mātikaṃ ṭhapetvāpi desanākusalatāya paṭhamataraṃ kārakaṃ dassento āha . |
♦ 246. He does an evil action means the Blessed One, because when the doer is shown, the non-doer becomes clear, therefore, although he had laid down the summary "he does not do an evil action," out of skill in teaching, he first showed the doer, saying. |
tattha chandāgatiṃ gacchantoti chandena pemena agatiṃ gacchanto akattabbaṃ karonto. |
There, 'goes the wrong way through desire' means going the wrong way, doing what should not be done, through desire, through affection. |
parapadesupi eseva nayo. |
In the other phrases, the method is the same. |
tattha yo “ayaṃ me mitto vā sambhatto vā sandiṭṭho vā ñātako vā lañjaṃ vā pana me detī”ti chandavasena assāmikaṃ sāmikaṃ karoti, ayaṃ chandāgatiṃ gacchanto pāpakammaṃ karoti nāma. |
There, he who, because of desire, "This is my friend, or acquaintance, or intimate, or relative, or he gives me a bribe," makes what is not the owner the owner, this one is said to do an evil action by going the wrong way through desire. |
yo “ayaṃ me verī”ti pakativeravasena taṅkhaṇuppannakodhavasena vā sāmikaṃ assāmikaṃ karoti, ayaṃ dosāgatiṃ gacchanto pāpakammaṃ karoti nāma. |
He who, because of hatred, "This is my enemy," or because of anger that has arisen at the moment, makes the owner not the owner, this one is said to do an evil action by going the wrong way through hatred. |
yo pana mandattā momūhattā yaṃ vā taṃ vā vatvā assāmikaṃ sāmikaṃ karoti, ayaṃ mohāgatiṃ gacchanto pāpakammaṃ karoti nāma. |
But he who, out of dullness and stupidity, saying whatever, makes what is not the owner the owner, this one is said to do an evil action by going the wrong way through delusion. |
yo pana “ayaṃ rājavallabho vā visamanissito vā anatthampi me kareyyā”ti bhīto assāmikaṃ sāmikaṃ karoti, ayaṃ bhayāgatiṃ gacchanto pāpakammaṃ karoti nāma. |
But he who, fearing, "This one is a favorite of the king, or relies on a wicked person, he might do me harm," makes what is not the owner the owner, this one is said to do an evil action by going the wrong way through fear. |
yo pana yaṃkiñci bhājento “ayaṃ me sandiṭṭho vā sambhatto vā”ti pemavasena atirekaṃ deti, “ayaṃ me verī”ti dosavasena ūnakaṃ deti, momūhattā dinnādinnaṃ ajānamāno kassaci ūnaṃ kassaci adhikaṃ deti, “ayaṃ imasmiṃ adiyyamāne mayhaṃ anatthampi kareyyā”ti bhīto kassaci atirekaṃ deti, so catubbidhopi yathānukkamena chandāgatiādīni gacchanto pāpakammaṃ karoti nāma. |
But he who, when distributing anything, because of affection, "This is my intimate or acquaintance," gives extra, or because of hatred, "This is my enemy," gives less, or out of stupidity, not knowing what has been given and what has not, gives less to one and more to another, or fearing, "If this is not given, he might do me harm," gives extra to one, he, in all four ways, in the respective order, is said to do an evil action by going the wrong ways of desire and so on. |
♦ ariyasāvako pana jīvitakkhayaṃ pāpuṇantopi chandāgatiādīni na gacchati. |
♦ But a noble disciple, even if he were to reach the point of losing his life, does not go the wrong ways of desire and so on. |
tena vuttaṃ — “imehi catūhi ṭhānehi pāpakammaṃ na karotī”ti. |
Therefore it is said, "He does not do an evil action on these four grounds." |
♦ nihīyati yaso tassāti tassa agatigāmino kittiyasopi parivārayasopi nihīyati parihāyati. |
♦ His fame declines means of that one who goes the wrong way, both the fame of his reputation and the fame of his retinue decline, they diminish. |
♦ chāpāyamukhādivaṇṇanā |
♦ Description of the Six Mouths of Ruin and so on |
♦ 247. surāmerayamajjappamādaṭṭhānānuyogoti ettha surāti piṭṭhasurā pūvasurā odanasurā kiṇṇapakkhittā sambhārasaṃyuttāti pañca surā. |
♦ 247. The practice of indulging in spirits, fermented liquors, and intoxicants which are a basis for heedlessness, here 'spirits' are the five kinds of spirits: flour-spirit, cake-spirit, rice-spirit, yeast-fermented, and blended with ingredients. |
merayanti pupphāsavo phalāsavo madhvāsavo guḷāsavo sambhārasaṃyuttoti pañca āsavā. |
'Fermented liquors' are the five kinds of liquors: flower-liquor, fruit-liquor, honey-liquor, molasses-liquor, and blended with ingredients. |
taṃ sabbampi madakaraṇavasena majjaṃ. |
All that, by way of causing intoxication, is an intoxicant. |
pamādaṭṭhānanti pamādakāraṇaṃ. |
A basis for heedlessness means a cause of heedlessness. |
yāya cetanāya taṃ majjaṃ pivati, tassa etaṃ adhivacanaṃ. |
This is a designation for the intention with which one drinks that intoxicant. |
anuyogoti tassa surāmerayamajjappamādaṭṭhānassa anuanuyogo punappunaṃ karaṇaṃ. |
'Indulgence' is the repeated practice, the repeated doing of that indulgence in spirits, fermented liquors, and intoxicants which are a basis for heedlessness. |
yasmā panetaṃ anuyuttassa uppannā ceva bhogā parihāyanti, anuppannā ca nuppajjanti, tasmā “bhogānaṃ apāyamukhan”ti vuttaṃ. |
And because for one who indulges in it, both arisen wealth diminishes and unarisen wealth does not arise, therefore it is called "a mouth of ruin for wealth." |
vikālavisikhācariyānuyogoti avelāya visikhāsu cariyānuyuttatā. |
The practice of wandering the streets at the wrong time means being devoted to wandering in the streets at an unsuitable time. |
♦ samajjābhicaraṇanti naccādidassanavasena samajjāgamanaṃ. |
♦ Frequenting shows means going to shows by way of seeing dances and so on. |
ālasyānuyogoti kāyālasiyatāya yuttappayuttatā. |
The practice of laziness means being devoted to bodily laziness. |
♦ surāmerayassa chāadīnavādivaṇṇanā |
♦ Description of the Six Dangers of Spirits and Fermented Liquors and so on |
♦ 248. evaṃ channaṃ apāyamukhānaṃ mātikaṃ ṭhapetvā idāni tāni vibhajanto cha kho me, gahapatiputta ādīnavātiādimāha. |
♦ 248. Thus having laid down the summary of the six mouths of ruin, now, dividing them, he said, "These six, householder's son, are the dangers," and so on. |
tattha sandiṭṭhikāti sāmaṃ passitabbā, idhalokabhāvinī. |
Therein, 'visible' means to be seen by oneself, occurring in this world. |
dhanajānīti dhanahāni. |
'Loss of wealth' means loss of wealth. |
kalahappavaḍḍhanīti vācākalahassa ceva hatthaparāmāsādikāyakalahassa ca vaḍḍhanī. |
'Increaser of quarrels' means increaser of both verbal quarrels and physical quarrels involving hand-to-hand contact. |
rogānaṃ āyatananti tesaṃ tesaṃ akkhirogādīnaṃ khettaṃ. |
'A place for diseases' means a field for various diseases of the eyes and so on. |
akittisañjananīti suraṃ pivitvā hi mātarampi paharanti pitarampi, aññaṃ bahumpi avattabbaṃ vadanti, akattabbaṃ karonti. |
'Generator of a bad reputation' means for having drunk liquor, they strike their mother and their father, and they say many other unspeakable things and do what should not be done. |
tena garahampi daṇḍampi hatthapādādichedampi pāpuṇanti, idhalokepi paralokepi akittiṃ pāpuṇanti, iti tesaṃ sā surā akittisañjananī nāma hoti. |
By that they incur censure and punishment, and even the cutting off of hands and feet. They incur a bad reputation in this world and in the next. Thus that liquor becomes for them a generator of a bad reputation. |
kopīnanidaṃsanīti guyhaṭṭhānañhi vivariyamānaṃ hiriṃ kopeti vināseti, tasmā “kopīnan”ti vuccati, surāmadamattā ca taṃ taṃ aṅgaṃ vivaritvā vicaranti, tena nesaṃ sā surā kopīnassa nidaṃsanato “kopīnanidaṃsanī”ti vuccati. |
'Exposer of the private parts' means a hidden place, when it is exposed, it angers and destroys shame. Therefore it is called "private part" (kopīna). And those intoxicated with liquor wander about exposing this and that limb. Therefore, that liquor of theirs, because it exposes the private part, is called "exposer of the private parts." |
paññāya dubbalikaraṇīti sāgatattherassa viya kammassakatapaññaṃ dubbalaṃ karoti, tasmā “paññāya dubbalikaraṇī”ti vuccati. |
'Weakener of wisdom' means, like for the Elder Sāgata, it weakens the wisdom of knowing one's own kamma. Therefore it is called "weakener of wisdom." |
maggapaññaṃ pana dubbalaṃ kātuṃ na sakkoti. |
But it is not able to weaken the wisdom of the path. |
adhigatamaggānañhi sā antomukhameva na pavisati. |
For of those who have attained the path, it does not even enter their mouths. |
chaṭṭhaṃ padanti chaṭṭhaṃ kāraṇaṃ. |
'The sixth point' means the sixth reason. |
♦ 249. attāpissa agutto arakkhito hotīti avelāya caranto hi khāṇukaṇṭakādīnipi akkamati, ahināpi yakkhādīhipi samāgacchati, taṃ taṃ ṭhānaṃ gacchatīti ñatvā verinopi naṃ nilīyitvā gaṇhanti vā hananti vā. |
♦ 249. His own self is unguarded and unprotected means he who wanders at the wrong time steps on stumps, thorns, and so on, he also encounters snakes and yakkhas, and his enemies, knowing that he goes to this and that place, lie in wait and catch him or kill him. |
evaṃ attāpissa agutto hoti arakkhito. |
Thus his own self is unguarded and unprotected. |
puttadārāpi “amhākaṃ pitā amhākaṃ sāmi rattiṃ vicarati, kimaṅgaṃ pana mayan”ti itissa puttadhītaropi bhariyāpi bahi patthanaṃ katvā rattiṃ carantā anayabyasanaṃ pāpuṇanti. |
And his wife and children means his sons and daughters and his wife, thinking, "Our father, our husband, wanders at night, what about us?" also make a wish outside and, wandering at night, meet with misfortune and disaster. |
evaṃ puttadāropissa agutto arakkhito hoti. |
Thus his wife and children are also unguarded and unprotected. |
sāpateyyanti tassa puttadāraparijanassa rattiṃ caraṇakabhāvaṃ ñatvā corā suññaṃ gehaṃ pavisitvā yaṃ icchanti, taṃ haranti. |
His property means robbers, knowing that his wife, children, and retinue are wandering at night, enter the empty house and take what they want. |
evaṃ sāpateyyampissa aguttaṃ arakkhitaṃ hoti. |
Thus his property is also unguarded and unprotected. |
saṅkiyo ca hotīti aññehi katapāpakammesupi “iminā kataṃ bhavissatī”ti saṅkitabbo hoti. |
And he is suspect means even in evil deeds done by others, he is to be suspected, "It might have been done by him." |
yassa yassa gharadvārena yāti, tattha yaṃ aññena corakammaṃ paradārikakammaṃ vā kataṃ, taṃ “iminā katan”ti vutte abhūtaṃ asantampi tasmiṃ rūhati patiṭṭhāti. |
By whatever house door he goes, whatever theft or adultery has been committed there by another, when it is said, "It was done by him," even if it is unreal and non-existent, it sticks to and becomes established in him. |
bahūnañca dukkhadhammānanti ettakaṃ dukkhaṃ, ettakaṃ domanassanti vattuṃ na sakkā, aññasmiṃ puggale asati sabbaṃ vikālacārimhi āharitabbaṃ hoti, iti so bahūnaṃ dukkhadhammānaṃ purakkhato puregāmī hoti. |
And of many states of suffering means it is not possible to say, "so much suffering, so much displeasure." In the absence of another person, everything is to be attributed to the one who wanders at the wrong time. Thus he is the forerunner, the leader of many states of suffering. |
♦ 250. kva naccanti “kasmiṃ ṭhāne naṭanāṭakādinaccaṃ atthī”ti pucchitvā yasmiṃ gāme vā nigame vā taṃ atthi, tattha gantabbaṃ hoti, tassa “sve naccadassanaṃ gamissāmī”ti ajja vatthagandhamālādīni paṭiyādentasseva sakaladivasampi kammacchedo hoti, naccadassanena ekāhampi dvīhampi tīhampi tattheva hoti, atha vuṭṭhisampattiyādīni labhitvāpi vappādikāle vappādīni akarontassa anuppannā bhogā nuppajjanti, tassa bahi gatabhāvaṃ ñatvā anārakkhe gehe corā yaṃ icchanti, taṃ karonti, tenassa uppannāpi bhogā vinassanti. |
♦ 250. "Where is the dancing?" means having asked, "In what place is there dancing by actors, dancers, and so on?" and in whatever village or town it is, one has to go there. For him who thinks, "Tomorrow I will go to see the dancing," even the whole day is a break from work while he is preparing his clothes, perfumes, garlands, and so on today. And with the seeing of the dancing, he is there for one day, or two days, or three days. Then, even if he obtains a good rainfall and so on, for him who does not do the ploughing and so on at the time of ploughing, unarisen wealth does not arise. And robbers, knowing that he has gone out, in the unguarded house, do what they want. By that, his arisen wealth is also destroyed. |
kva gītantiādīsupi eseva nayo. |
In "Where is the singing?" and so on, the method is the same. |
tesaṃ nānākaraṇaṃ brahmajāle vuttameva. |
The difference between them is stated in the Brahmajāla. |
♦ 251. jayaṃ veranti “jitaṃ mayā”ti parisamajjhe parassa sāṭakaṃ vā veṭhanaṃ vā gaṇhāti, so “parisamajjhe me avamānaṃ karosi, hotu, sikkhāpessāmi nan”ti tattha veraṃ bandhati, evaṃ jinanto sayaṃ veraṃ pasavati. |
♦ 251. Victory begets enmity means "I have won," he says, and in the middle of the assembly, he takes another's cloak or turban. That one, thinking, "You have shown me disrespect in the middle of the assembly, so be it, I will teach him a lesson," binds enmity there. Thus the winner himself begets enmity. |
jinoti aññena jito samāno yaṃ tena tassa veṭhanaṃ vā sāṭako vā aññaṃ vā pana hiraññasuvaṇṇādivittaṃ gahitaṃ, taṃ anusocati “ahosi vata me, taṃ taṃ vata me natthī”ti tappaccayā socati. |
The defeated means being defeated by another, he grieves for whatever turban or cloak or other wealth of gold and silver has been taken by him, thinking, "Alas, it was mine, alas, it is no longer mine," and because of that, he grieves. |
evaṃ so jino vittaṃ anusocati. |
Thus the defeated grieves for his wealth. |
sabhāgatassa vacanaṃ na rūhatīti vinicchayaṭṭhāne sakkhipuṭṭhassa sato vacanaṃ na rūhati, na patiṭṭhāti, “ayaṃ akkhasoṇḍo jūtakaro, mā tassa vacanaṃ gaṇhitthā”ti vattāro bhavanti. |
The word of one who has gone to the assembly does not stand means in a place of judgment, when he is asked as a witness, his word does not stand, it is not established. "This one is a gambler, a dice-player, do not take his word," are the speakers. |
mittāmaccānaṃ paribhūto hotīti tañhi mitāmaccā evaṃ vadanti — “samma, tvampi nāma kulaputto jūtakaro chinnabhinnako hutvā vicarasi, na te idaṃ jātigottānaṃ anurūpaṃ, ito paṭṭhāya mā evaṃ kareyyāsī”ti. |
He is despised by friends and associates means for his friends and associates say this to him: "Friend, you, a clansman, are wandering about as a gambler, broken and ruined. This is not suitable for your birth and clan. From now on, do not do so." |
so evaṃ vuttopi tesaṃ vacanaṃ na karoti. |
He, even when spoken to thus, does not do their word. |
tato tena saddhiṃ ekato na tiṭṭhanti na nisīdanti. |
Then they do not stand or sit with him. |
tassa kāraṇā sakkhipuṭṭhāpi na kathenti. |
When asked as witnesses on his account, they do not speak. |
evaṃ mittāmaccānaṃ paribhūto hoti. |
Thus he is despised by friends and associates. |
♦ āvāhavivāhakānanti āvāhakā nāma ye tassa gharato dārikaṃ gahetukāmā. |
♦ Of those who arrange betrothals and marriages means those who arrange betrothals are those who wish to take a girl from his house. |
vivāhakā nāma ye tassa gehe dārikaṃ dātukāmā. |
Those who arrange marriages are those who wish to give a girl to his house. |
apatthito hotīti anicchito hoti. |
He is not sought after means he is not desired. |
nālaṃ dārabharaṇāyāti dārabharaṇāya na samattho. |
He is not able to support a wife means he is not capable of supporting a wife. |
etassa gehe dārikā dinnāpi etassa gehato āgatāpi amhehi eva positabbā bhavissatiyeva. |
Even if a girl is given to his house, or has come from his house, she will have to be supported by us. |
♦ pāpamittatāya chāadīnavādivaṇṇanā |
♦ Description of the Six Dangers of Bad Friendship |
♦ 252. dhuttāti akkhadhuttā. |
♦ 252. Rakes means dice-rakes. |
soṇḍāti itthisoṇḍā bhattasoṇḍā pūvasoṇḍā mūlakasoṇḍā. |
Drunkards means drunkards of women, drunkards of food, drunkards of cakes, drunkards of roots. |
pipāsāti pānasoṇḍā. |
Thirsty means drunkards of drink. |
nekatikāti patirūpakena vañcanakā. |
Deceivers means deceivers by a counterfeit. |
vañcanikāti sammukhāvañcanāhi vañcanikā. |
Cheats means cheats by direct deceptions. |
sāhasikāti ekāgārikādisāhasikakammakārino. |
Violent men means doers of violent acts like house-breakers. |
tyāssa mittā hontīti te assa mittā honti. |
They are his friends means they are his friends. |
aññehi sappurisehi saddhiṃ na ramati gandhamālādīhi alaṅkaritvā varasayanaṃ āropitasūkaro gūthakūpamiva, te pāpamitteyeva upasaṅkamati. |
He does not delight with other good people; having adorned himself with perfumes, garlands, and so on, like a pig placed on a fine bed, he goes to a dung-heap, to those bad friends. |
tasmā diṭṭhe ceva dhamme samparāyañca bahuṃ anatthaṃ nigacchati. |
Therefore, he meets with much misfortune in this very life and in the next. |
♦ 253. atisītanti kammaṃ na karotīti manussehi kālasseva vuṭṭhāya “etha bho kammantaṃ gacchāmā”ti vutto “atisītaṃ tāva, aṭṭhīni bhijjanti viya, gacchatha tumhe pacchā jānissāmī”ti aggiṃ tapanto nisīdati. |
♦ 253. It is too cold, he does not do work means when told by men who have risen early, "Come, let's go to work," he says, "It is too cold, my bones feel like they are breaking. You go, I will see later," and sits warming himself by the fire. |
te gantvā kammaṃ karonti. |
They go and do the work. |
itarassa kammaṃ parihāyati. |
The other's work diminishes. |
atiuṇhantiādīsupi eseva nayo. |
In "It is too hot," and so on, the method is the same. |
♦ hoti pānasakhā nāmāti ekacco pānaṭṭhāne surāgeheyeva sahāyo hoti. |
♦ He is a drinking companion means one person is a companion only in a place of drinking, in liquor houses. |
“pannasakhā”tipi pāṭho, ayamevattho. |
The reading is also "a fallen companion"; this is the meaning. |
sammiyasammiyoti samma sammāti vadanto sammukheyeva sahāyo hoti, parammukhe verīsadiso otārameva gavesati. |
Friend, friend means saying "friend, friend," he is a companion only to one's face; behind one's back, he is like an enemy, looking only for an opportunity. |
atthesu jātesūti tathārūpesu kiccesu samuppannesu. |
When there are things to be done means when such duties have arisen. |
verappasavoti verabahulatā. |
A begetter of enmity means having much enmity. |
anatthatāti anatthakāritā. |
Doing what is not beneficial means being a doer of what is not beneficial. |
sukadariyatāti suṭṭhu kadariyatā thaddhamacchariyabhāvo . |
Extreme stinginess means extreme stinginess, the state of being stubbornly miserly. |
udakamiva iṇaṃ vigāhatīti pāsāṇo udakaṃ viya saṃsīdanto iṇaṃ vigāhati. |
He sinks into debt like water means he sinks into debt like a stone in water. |
♦ rattinuṭṭhānadessināti rattiṃ anuṭṭhānasīlena. |
♦ Hater of rising at night means by one whose habit is not to rise at night. |
atisāyamidaṃ ahūti idaṃ atisāyaṃ jātanti ye evaṃ vatvā kammaṃ na karonti. |
This was too late means "This has become too late," and those who say thus do not do work. |
iti vissaṭṭhakammanteti evaṃ vatvā pariccattakammante. |
Thus with work neglected means thus having said, with work abandoned. |
atthā accenti māṇaveti evarūpe puggale atthā atikkamanti, tesu na tiṭṭhanti. |
Wealth passes by a young man means wealth passes by such a person, it does not remain with them. |
♦ tiṇā bhiyyoti tiṇatopi uttari. |
♦ More than grass means more than grass. |
so sukhaṃ na vihāyatīti so puriso sukhaṃ na jahāti, sukhasamaṅgīyeva hoti. |
He does not abandon happiness means that person does not give up happiness; he is endowed with happiness. |
iminā kathāmaggena imamatthaṃ dasseti “gihibhūtena satā ettakaṃ kammaṃ na kātabbaṃ, karontassa vaḍḍhi nāma natthi. |
By this line of discourse, he shows this meaning: "Being a householder, so much work should not be done; for one who does it, there is no growth. |
idhaloke paraloke garahameva pāpuṇātī”ti. |
He incurs only blame in this world and in the next." |
♦ mittapatirūpakādivaṇṇanā |
♦ Description of the Counterfeit Friend and so on |
♦ 254. idāni yo evaṃ karoto anattho uppajjati, aññāni vā pana yāni kānici bhayāni yekeci upaddavā yekeci upasaggā, sabbe te bālaṃ nissāya uppajjanti. |
♦ 254. Now, whatever misfortune arises for one who acts thus, or whatever other dangers, whatever troubles, whatever calamities, all of them arise depending on a fool. |
tasmā “evarūpā bālā na sevitabbā”ti bāle mittapatirūpake amitte dassetuṃ cattārome, gahapatiputta amittātiādimāha. |
Therefore, to show that "such fools are not to be associated with," and to show the foolish counterfeit friends who are enemies, he said, "These four, householder's son, are enemies," and so on. |
tattha aññadatthuharoti sayaṃ tucchahattho āgantvā ekaṃsena yaṃkiñci haratiyeva. |
There, 'one who takes whatever is there' means he himself comes empty-handed and takes whatever is there without exception. |
vacīparamoti vacanaparamo vacanamatteneva dāyako kārako viya hoti. |
'One whose limit is words' means he is a giver and a doer only in word, by word alone. |
anuppiyabhāṇīti anuppiyaṃ bhaṇati. |
'One who speaks what is pleasing' means he speaks what is pleasing. |
apāyasahāyoti bhogānaṃ apāyesu sahāyo hoti. |
'A companion in ruin' means he is a companion in the ruin of wealth. |
♦ 255. evaṃ cattāro amitte dassetvā puna tattha ekekaṃ catūhi kāraṇehi vibhajanto catūhi kho, gahapatiputtātiādimāha. |
♦ 255. Thus having shown the four enemies, again, dividing each one by four reasons, he said, "By four things, householder's son," and so on. |
tattha aññadatthuharo hotīti ekaṃsena hārakoyeva hoti. |
There, 'he is one who takes whatever is there' means he is a taker without exception. |
sahāyassa gehaṃ rittahattho āgantvā nivatthasāṭakādīnaṃ vaṇṇaṃ bhāsati, so “ativiya tvaṃ samma imassa vaṇṇaṃ bhāsasī”ti aññaṃ nivāsetvā taṃ deti. |
He comes to a companion's house empty-handed and speaks of the quality of the cloak he is wearing and so on. That one says, "Friend, you speak very highly of the quality of this," and having put on another, he gives it. |
appena bahumicchatīti yaṃkiñci appakaṃ datvā tassa santikā bahuṃ pattheti. |
With little he desires much means having given some small thing, he desires much from him. |
bhayassa kiccaṃ karotīti attano bhaye uppanne tassa dāso viya hutvā taṃ taṃ kiccaṃ karoti, ayaṃ sabbadā na karoti, bhaye uppanne karoti, na pemenāti amitto nāma jāto. |
He does a service out of fear means when fear has arisen in him, being like his slave, he does this and that service. This one does not always do it; he does it when fear has arisen, not out of affection, thus he has become an enemy. |
sevati atthakāraṇāti mittasanthavavasena na sevati, attano atthameva paccāsīsanto sevati. |
He associates for the sake of gain means he does not associate with the affection of a friend; he associates expecting only his own gain. |
♦ 256. atītena paṭisantharatīti sahāye āgate “hiyyo vā pare vā na āgatosi, amhākaṃ imasmiṃ vāre sassaṃ ativiya nipphannaṃ, bahūni sāliyavabījādīni ṭhapetvā maggaṃ olokentā nisīdimha, ajja pana sabbaṃ khīṇan”ti evaṃ atītena saṅgaṇhāti. |
♦ 256. He offers solace with the past means when a companion comes, he says, "You did not come yesterday or the day before. Our harvest was very abundant this time. We sat watching the road, having put aside much paddy, barley, seeds, and so on. But today everything is finished." Thus he wins him over with the past. |
anāgatenāti “imasmiṃ vāre amhākaṃ sassaṃ manāpaṃ bhavissati, phalabhārabharitā sāliādayo, sassasaṅgahe kate tumhākaṃ saṅgahaṃ kātuṃ samatthā bhavissāmā”ti evaṃ anāgatena saṅgaṇhāti. |
With the future means "Our harvest will be excellent this time. The paddy and so on are heavy with the burden of fruit. When the harvest is gathered, we will be able to provide for you." Thus he wins him over with the future. |
niratthakenāti hatthikkhandhe vā assapiṭṭhe vā nisinno sahāyaṃ disvā “ehi, bho, idha nisīdā”ti vadati. |
With what is useless means sitting on an elephant's back or a horse's back, seeing a companion, he says, "Come, friend, sit here." |
manāpaṃ sāṭakaṃ nivāsetvā “sahāyakassa vata me anucchaviko añño pana mayhaṃ natthī”ti vadati, evaṃ niratthakena saṅgaṇhāti nāma. |
Having put on a fine cloak, he says, "A companion of mine is indeed worthy of another, but I have none." Thus he wins him over with what is useless. |
paccuppannesu kiccesu byasanaṃ dassetīti “sakaṭena me attho”ti vutte “cakkamassa bhinnaṃ, akkho chinno”tiādīni vadati. |
In present duties, he shows his ruin means when told, "I need a cart," he says, "Its wheel is broken, the axle is snapped," and so on. |
♦ 257. pāpakampissa anujānātīti pāṇātipātādīsu yaṃkiñci karomāti vutte “sādhu samma karomā”ti anujānāti. |
♦ 257. He consents to his evil means when he says, "Let's do something," like killing living beings, he consents, saying, "Good, friend, let's do it." |
kalyāṇepi eseva nayo. |
In what is good, the method is the same. |
sahāyo hotīti “asukaṭṭhāne suraṃ pivanti, ehi tattha gacchāmā”ti vutte sādhūti gacchati. |
He is a companion means when told, "They are drinking liquor in such-and-such a place, come, let's go there," he says, "Good," and goes. |
esa nayo sabbattha. |
This is the method everywhere. |
iti viññāyāti “mittapatirūpakā ete”ti evaṃ jānitvā. |
Having known thus means "These are counterfeit friends," thus having known. |
♦ suhadamittādivaṇṇanā |
♦ Description of the Good-hearted Friend and so on |
♦ 260. evaṃ na sevitabbe pāpamitte dassetvā idāni sevitabbe kalyāṇamitte dassento puna cattārome, gahapatiputtātiādimāha. |
♦ 260. Thus having shown the bad friends not to be associated with, now, showing the good friends to be associated with, he said again, "These four, householder's son," and so on. |
tattha suhadāti sundarahadayā. |
There, 'good-hearted' means of a beautiful heart. |
♦ 261. pamattaṃ rakkhatīti majjaṃ pivitvā gāmamajjhe vā gāmadvāre vā magge vā nipannaṃ disvā “evaṃnipannassa kocideva nivāsanapārupanampi hareyyā”ti samīpe nisīditvā pabuddhakāle gahetvā gacchati. |
♦ 261. He protects the heedless means seeing him lying in the middle of the village, or at the village gate, or on the road, having drunk intoxicants, thinking, "Someone might take even the clothes he is wearing," he sits near him, and when he is awake, he takes him and goes. |
pamattassa sāpateyyanti sahāyo bahigato vā hoti suraṃ pivitvā vā pamatto, gehaṃ anārakkhaṃ “kocideva yaṃkiñci hareyyā”ti gehaṃ pavisitvā tassa dhanaṃ rakkhati. |
The property of the heedless means his companion has gone out, or is heedless from drinking intoxicants, and the house is unguarded. Thinking, "Someone might take something," he enters the house and protects his wealth. |
bhītassāti kismiñcideva bhaye uppanne “mā bhāyi, mādise sahāye ṭhite kiṃ bhāyasī”ti taṃ bhayaṃ haranto paṭisaraṇaṃ hoti. |
Of the frightened means when any fear has arisen, saying, "Do not be afraid, why are you afraid when a companion like me is here?" he becomes a refuge, dispelling that fear. |
taddiguṇaṃ bhoganti kiccakaraṇīye uppanne sahāyaṃ attano santikaṃ āgataṃ disvā vadati “kasmā āgatosī”ti? |
Twice the wealth means when a duty has arisen, seeing his companion coming to him, he says, "Why have you come?" |
rājakule kammaṃ atthīti. |
"There is work at the royal court." |
kiṃ laddhuṃ vaṭṭatīti? |
"What is needed to get it?" |
eko kahāpaṇoti. |
"One kahāpaṇa." |
“nagare kammaṃ nāma na ekakahāpaṇena nipphajjati, dve gaṇhāhī”ti evaṃ yattakaṃ vadati, tato diguṇaṃ deti. |
"Work in the city is not accomplished with one kahāpaṇa, take two." Thus, however much he says, he gives twice that. |
♦ 262. guyhamassa ācikkhatīti attano guyhaṃ nigūhituṃ yuttakathaṃ aññassa akathetvā tasseva ācikkhati. |
♦ 262. He tells him his secret means he tells him alone his own secret, a matter fit to be concealed, not telling it to another. |
guyhamassa parigūhatīti tena kathitaṃ guyhaṃ yathā añño na jānāti, evaṃ rakkhati. |
He guards his secret means he protects the secret told by him so that another does not know it. |
āpadāsu na vijahatīti uppanne bhaye na pariccajati. |
In misfortunes, he does not forsake him means when fear has arisen, he does not abandon him. |
jīvitampissa atthāyāti attano jīvitampi tassa sahāyassa atthāya pariccattameva hoti, attano jīvitaṃ agaṇetvāpi tassa kammaṃ karotiyeva. |
Even his life is for his sake means even his own life is given up for the sake of that companion; not regarding his own life, he does his work. |
♦ 263. pāpā nivāretīti amhesu passantesu passantesu tvaṃ evaṃ kātuṃ na labhasi, pañca verāni dasa akusalakammapathe mā karohīti nivāreti. |
♦ 263. He restrains from evil means "While we are watching, you cannot do so. Do not commit the five enmities, the ten unwholesome paths of action," thus he restrains. |
kalyāṇe nivesetīti kalyāṇakamme tīsu saraṇesu pañcasīlesu dasakusalakammapathesu vattassu, dānaṃ dehi puññaṃ karohi dhammaṃ suṇāhīti evaṃ kalyāṇe niyojeti. |
He establishes in the good means "Engage in good action, in the three refuges, the five precepts, the ten wholesome paths of action. Give gifts, do meritorious deeds, listen to the Dhamma," thus he exhorts to the good. |
assutaṃ sāvetīti assutapubbaṃ sukhumaṃ nipuṇaṃ kāraṇaṃ sāveti. |
He makes him hear what he has not heard means he makes him hear a subtle, profound reason that he has not heard before. |
saggassa magganti idaṃ kammaṃ katvā sagge nibbattantīti evaṃ saggassa maggaṃ ācikkhati. |
The path to heaven means "Having done this kamma, they are reborn in heaven," thus he points out the path to heaven. |
♦ 264. abhavenassa na nandatīti tassa abhavena avuḍḍhiyā puttadārassa vā parijanassa vā tathārūpaṃ pārijuññaṃ disvā vā sutvā vā na nandati, anattamano hoti. |
♦ 264. He does not rejoice in his misfortune means he does not rejoice in his misfortune, his lack of growth, or in seeing or hearing of such distress of his wife, children, or retinue; he is displeased. |
bhavenāti vuḍḍhiyā tathārūpassa sampattiṃ vā issariyappaṭilābhaṃ vā disvā vā sutvā vā nandati, attamano hoti. |
In his prosperity means in his growth, seeing or hearing of such success or attainment of power, he rejoices, he is pleased. |
avaṇṇaṃ bhaṇamānaṃ nivāretīti “asuko virūpo na pāsādiko dujjātiko dussīlo”ti vā vutte “evaṃ mā bhaṇi, rūpavā ca so pāsādiko ca sujāto ca sīlasampanno cā”tiādīhi vacanehi paraṃ attano sahāyassa avaṇṇaṃ bhaṇamānaṃ nivāreti. |
He restrains one who speaks ill of him means when it is said, "So-and-so is ugly, not graceful, of low birth, immoral," he says, "Do not speak thus. He is handsome and graceful, of good birth, and endowed with virtue," and with such words, he restrains another from speaking ill of his companion. |
vaṇṇaṃ bhaṇamānaṃ pasaṃsatīti “asuko rūpavā pāsādiko sujāto sīlasampanno”ti vutte “aho suṭṭhu vadasi, subhāsitaṃ tayā, evametaṃ, esa puriso rūpavā pāsādiko sujāto sīlasampanno”ti evaṃ attano sahāyakassa paraṃ vaṇṇaṃ bhaṇamānaṃ pasaṃsati. |
He praises one who speaks well of him means when it is said, "So-and-so is handsome, graceful, of good birth, endowed with virtue," he says, "Oh, you speak well, well spoken by you. So it is, that person is handsome, graceful, of good birth, endowed with virtue," thus he praises another who speaks well of his companion. |
♦ 265. jalaṃ aggīva bhāsatīti rattiṃ pabbatamatthake jalamāno aggi viya virocati. |
♦ 265. He shines like a fire means at night he shines like a fire burning on a mountain top. |
♦ bhoge saṃharamānassāti attānampi parampi apīḷetvā dhammena samena bhoge sampiṇḍentassa rāsiṃ karontassa. |
♦ Of one who is accumulating wealth means of one who is amassing wealth, making a pile, righteously and justly, without oppressing himself or others. |
bhamarasseva irīyatoti yathā bhamaro pupphānaṃ vaṇṇagandhaṃ apothayaṃ tuṇḍenapi pakkhehipi rasaṃ āharitvā anupubbena cakkappamāṇaṃ madhupaṭalaṃ karoti, evaṃ anupubbena mahantaṃ bhogarāsiṃ karontassa. |
As a bee does means just as a bee, without harming the color and fragrance of flowers, with its proboscis and wings, brings nectar and gradually makes a honeycomb the size of a wheel, so of one who gradually makes a great pile of wealth. |
bhogā sannicayaṃ yantīti tassa bhogā nicayaṃ gacchanti. |
Wealth goes to accumulation means his wealth goes to accumulation. |
kathaṃ? anupubbena upacikāhi saṃvaḍḍhiyamāno vammiko viya. |
How? Like an anthill being gradually built up by termites. |
tenāha “vammikovupacīyatī”ti. |
Therefore he said, "Like an anthill it is built up." |
yathā vammiko upaciyati, evaṃ nicayaṃ yantīti attho. |
Just as an anthill is built up, so it goes to accumulation, that is the meaning. |
♦ samāhatvāti samāharitvā. |
♦ Having accumulated. |
alamatthoti yuttasabhāvo samattho vā pariyattarūpo gharāvāsaṃ saṇṭhāpetuṃ. |
Fit for the purpose means of a suitable nature, or capable, of a sufficient form to establish a household. |
♦ idāni yathā vā gharāvāso saṇṭhapetabbo, tathā ovadanto catudhā vibhaje bhogetiādimāha. |
♦ Now, advising on how a household should be established, he said, "Let him divide his wealth into four," and so on. |
tattha sa ve mittāni ganthatīti so evaṃ vibhajanto mittāni ganthati nāma abhejjamānāni ṭhapeti. |
There, 'he indeed makes friends' means he who divides thus, makes friends, that is, he establishes them so that they are not broken. |
yassa hi bhogā santi, so eva mitte ṭhapetuṃ sakkoti, na itaro. |
For he who has wealth, he alone is able to establish friends, not another. |
♦ ekena bhoge bhuñjeyyāti ekena koṭṭhāsena bhoge bhuñjeyya. |
♦ With one part he should enjoy his wealth means with one portion he should enjoy his wealth. |
dvīhi kammaṃ payojayeti dvīhi koṭṭhāsehi kasivāṇijjādikammaṃ payojeyya. |
With two he should engage in work means with two portions he should engage in work such as agriculture and trade. |
catutthañca nidhāpeyyāti catutthaṃ koṭṭhāsaṃ nidhāpetvā ṭhapeyya. |
And the fourth he should set aside means the fourth portion he should set aside and keep. |
āpadāsu bhavissatīti kulānañhi na sabbakālaṃ ekasadisaṃ vattati, kadāci rājādivasena āpadāpi uppajjanti, tasmā evaṃ āpadāsu uppannāsu bhavissatīti “ekaṃ koṭṭhāsaṃ nidhāpeyyā”ti āha . |
It will be for misfortunes means for families, it does not always go the same way; sometimes misfortunes also arise due to the king and so on. Therefore, so that it will be there when such misfortunes arise, he said, "He should set aside one portion." |
imesu pana catūsu koṭṭhāsesu katarakoṭṭhāsaṃ gahetvā kusalaṃ kātabbanti? |
But among these four portions, taking which portion should wholesome deeds be done? |
“bhoge bhuñjeyyā”ti vuttakoṭṭhāsaṃ. |
The portion of which it is said, "He should enjoy his wealth." |
tato gaṇhitvā bhikkhūnampi kapaṇaddhikādīnampi dātabbaṃ, pesakāranhāpitādīnampi vetanaṃ dātabbaṃ. |
Taking from that, it should be given to monks and to the poor and needy, and wages should be given to weavers, barbers, and so on. |
♦ chaddisāpaṭicchādanakaṇḍavaṇṇanā |
♦ The Section on Covering the Six Directions |
♦ 266. iti bhagavā ettakena kathāmaggena evaṃ gahapatiputtassa ariyasāvako catūhi kāraṇehi akusalaṃ pahāya chahi kāraṇehi bhogānaṃ apāyamukhaṃ vajjetvā soḷasa mittāni sevanto gharāvāsaṃ saṇṭhapetvā dārabharaṇaṃ karonto dhammikena ājīvena jīvati, devamanussānañca antare aggikkhandho viya virocatīti vajjanīyadhammavajjanatthaṃ sevitabbadhammasevanatthañca ovādaṃ datvā idāni namassitabbā cha disā dassento kathañca gahapatiputtātiādimāha. |
♦ 266. Thus the Blessed One, by this much of the discourse, showed that thus a householder's son, a noble disciple, having abandoned the unwholesome on four grounds, having avoided the six mouths of ruin for wealth, associating with sixteen friends, establishing a household, supporting a wife, lives by a righteous livelihood, and shines among gods and men like a mass of fire. Having given advice for the purpose of avoiding what should be avoided and practicing what should be practiced, now, showing the six directions to be worshipped, he said, "And how, householder's son," and so on. |
♦ tattha chaddisāpaṭicchādīti yathā chahi disāhi āgamanabhayaṃ na āgacchati, khemaṃ hoti nibbhayaṃ evaṃ viharanto “chaddisāpaṭicchādī”ti vuccati. |
♦ There, 'coverer of the six directions' means just as the fear of coming from the six directions does not come, and it is safe and without fear, so one who dwells thus is called a "coverer of the six directions." |
“puratthimā disā mātāpitaro veditabbā”tiādīsu mātāpitaro pubbupakāritāya puratthimā disāti veditabbā. |
In "the eastern direction is to be known as mother and father," and so on, mother and father, because of their prior service, are to be known as the eastern direction. |
ācariyā dakkhiṇeyyatāya dakkhiṇā disāti. |
Teachers, because they are worthy of offerings, are the southern direction. |
puttadārā piṭṭhito anubandhanavasena pacchimā disāti. |
Wife and children, because they follow behind, are the western direction. |
mittāmaccā yasmā so mittāmacce nissāya te te dukkhavisese uttarati, tasmā uttarā disāti. |
Friends and associates, because he, relying on friends and associates, overcomes various particular sufferings, are therefore the northern direction. |
dāsakammakarā pādamūle patiṭṭhānavasena heṭṭhimā disāti. |
Servants and workers, because they are established at the foot, are the downward direction. |
samaṇabrāhmaṇā guṇehi upari ṭhitabhāvena uparimā disāti veditabbā. |
Monks and brahmins, because they stand above in virtue, are to be known as the upward direction. |
♦ 267. bhato ne bharissāmīti ahaṃ mātāpitūhi thaññaṃ pāyetvā hatthapāde vaḍḍhetvā mukhena siṅghāṇikaṃ apanetvā nahāpetvā maṇḍetvā bhato bharito jaggito, svāhaṃ ajja te mahallake pādadhovananhāpanayāgubhattadānādīhi bharissāmi. |
♦ 267. Having been supported, I will support them means I, having been supported by my parents, who gave me milk to drink, raised my hands and feet, removed the snot from my mouth, bathed and adorned me, cared for and protected me, I, today, will support them in their old age by washing their feet, bathing them, giving them gruel and rice, and so on. |
♦ kiccaṃ nesaṃ karissāmīti attano kammaṃ ṭhapetvā mātāpitūnaṃ rājakulādīsu uppannaṃ kiccaṃ gantvā karissāmi. |
♦ I will do their work means having put aside my own work, I will go and do the work of my parents that has arisen in the royal court and so on. |
kulavaṃsaṃ saṇṭhapessāmīti mātāpitūnaṃ santakaṃ khettavatthuhiraññasuvaṇṇādiṃ avināsetvā rakkhantopi kulavaṃsaṃ saṇṭhapeti nāma. |
I will maintain the family lineage means even by not destroying and protecting the fields, property, gold, silver, and so on belonging to my parents, one maintains the family lineage. |
mātāpitaro adhammikavaṃsato hāretvā dhammikavaṃse ṭhapentopi, kulavaṃsena āgatāni salākabhattādīni anupacchinditvā pavattentopi kulavaṃsaṃ saṇṭhapeti nāma. |
Even by taking parents from an unrighteous lineage and establishing them in a righteous lineage, and by not interrupting but continuing the rice-ticket offerings and so on that have come down through the family lineage, one maintains the family lineage. |
idaṃ sandhāya vuttaṃ — “kulavaṃsaṃ saṇṭhapessāmī”ti. |
With reference to this it was said, "I will maintain the family lineage." |
♦ dāyajjaṃ paṭipajjāmīti mātāpitaro attano ovāde avattamāne micchāpaṭipanne dārake vinicchayaṃ patvā aputte karonti, te dāyajjārahā na honti. |
♦ I will manage the inheritance means parents, when they reach a decision concerning disobedient, misbehaving children, make them childless; they are not worthy of the inheritance. |
ovāde vattamāne pana kulasantakassa sāmike karonti, ahaṃ evaṃ vattissāmīti adhippāyena “dāyajjaṃ paṭipajjāmī”ti vuttaṃ. |
But for those who are obedient, they make them owners of the family property. With the intention, "I will act thus," it was said, "I will manage the inheritance." |
♦ dakkhiṇaṃ anuppadassāmīti tesaṃ pattidānaṃ katvā tatiyadivasato paṭṭhāya dānaṃ anuppadassāmi. |
♦ I will give an offering means having made a transference of merit for them, from the third day onwards, I will give an offering. |
pāpā nivārentīti pāṇātipātādīnaṃ diṭṭhadhammikasamparāyikaṃ ādīnavaṃ vatvā, “tāta, mā evarūpaṃ karī”ti nivārenti, katampi garahanti. |
They restrain from evil means having spoken of the danger in this life and the next of killing living beings and so on, they restrain, saying, "Son, do not do such a thing," and they censure what has been done. |
kalyāṇe nivesentīti anāthapiṇḍiko viya lañjaṃ datvāpi sīlasamādānādīsu nivesenti. |
They establish in the good means like Anāthapiṇḍika, even by giving a bribe, they establish them in the undertaking of virtue and so on. |
sippaṃ sikkhāpentīti attano ovāde ṭhitabhāvaṃ ñatvā vaṃsānugataṃ muddāgaṇanādisippaṃ sikkhāpenti. |
They teach a craft means knowing that he stands in their advice, they teach the craft of sealing, accounting, and so on, that has been handed down in the family. |
patirūpenāti kulasīlarūpādīhi anurūpena. |
With a suitable one means with one suitable in family, virtue, beauty, and so on. |
♦ samaye dāyajjaṃ niyyādentīti samaye dhanaṃ denti. |
♦ They hand over the inheritance at the proper time means they give the wealth at the proper time. |
tattha niccasamayo kālasamayoti dve samayā. |
There, the constant time and the occasional time are two times. |
niccasamaye denti nāma “uṭṭhāya samuṭṭhāya imaṃ gaṇhitabbaṃ gaṇha, ayaṃ te paribbayo hotu, iminā kusalaṃ karohī”ti denti. |
They give at the constant time means "Rising and striving, take what is to be taken. Let this be your expense, with this do good." |
kālasamaye denti nāma sikhāṭhapanāavāhavivāhādisamaye denti. |
They give at the occasional time means they give at the time of the top-knot ceremony, marriage, and so on. |
apica pacchime kāle maraṇamañce nipannassa “iminā kusalaṃ karohī”ti dentāpi samaye denti nāma. |
And also, at the last moment, when one is lying on the deathbed, giving, saying, "Do good with this," is also called giving at the proper time. |
paṭicchannā hotīti yaṃ puratthimadisato bhayaṃ āgaccheyya, yathā taṃ nāgacchati, evaṃ pihitā hoti. |
It is covered means whatever fear might come from the eastern direction, it is covered so that it does not come. |
sace hi puttā vippaṭipannā, assu, mātāpitaro daharakālato paṭṭhāya jagganādīhi sammā paṭipannā, ete dārakā, mātāpitūnaṃ appatirūpāti etaṃ bhayaṃ āgaccheyya. |
For if the children were misbehaving, and the parents had behaved well from their youth, with care and so on, this fear would come, "These children are unworthy of their parents." |
puttā sammā paṭipannā, mātāpitaro vippaṭipannā, mātāpitaro puttānaṃ nānurūpāti etaṃ bhayaṃ āgaccheyya. |
If the children behave well and the parents misbehave, this fear would come, "The parents are not worthy of their children." |
ubhosu vippaṭipannesu duvidhampi taṃ bhayaṃ hoti. |
If both misbehave, both kinds of fear are there. |
sammā paṭipannesu sabbaṃ na hoti. |
If they behave well, none of it is there. |
tena vuttaṃ — “paṭicchannā hoti khemā appaṭibhayā”ti. |
Therefore it is said, "It is covered, safe, without fear." |
♦ evañca pana vatvā bhagavā siṅgālakaṃ etadavoca — “na kho te, gahapatiputta, pitā lokasammataṃ puratthimaṃ disaṃ namassāpeti. |
♦ And having said this, the Blessed One said this to Siṅgālaka: "Indeed, householder's son, your father did not have you worship the eastern direction as the world understands it. |
mātāpitaro pana puratthimadisāsadise katvā namassāpeti. |
But he had you worship your mother and father, making them like the eastern direction. |
ayañhi te pitarā puratthimā disā akkhātā, no aññā”ti. |
For this is the eastern direction explained by your father, not another." |
♦ 268. uṭṭhānenāti āsanā uṭṭhānena. |
♦ 268. By rising means by rising from a seat. |
antevāsikena hi ācariyaṃ dūratova āgacchantaṃ disvā āsanā vuṭṭhāya paccuggamanaṃ katvā hatthato bhaṇḍakaṃ gahetvā āsanaṃ paññapetvā nisīdāpetvā bījanapādadhovanapādamakkhanāni kātabbāni. |
For a pupil, on seeing his teacher coming from afar, should rise from his seat, go to meet him, take the things from his hand, prepare a seat, have him seated, and fan him, wash his feet, and anoint his feet. |
taṃ sandhāya vuttaṃ “uṭṭhānenā”ti. |
With reference to that it was said, "by rising." |
upaṭṭhānenāti divasassa tikkhattuṃ upaṭṭhānagamanena. |
By attending means by going to attend on him three times a day. |
sippuggahaṇakāle pana avassakameva gantabbaṃ hoti. |
But at the time of learning a craft, it is absolutely necessary to go. |
sussūsāyāti saddahitvā savanena. |
By listening attentively means by listening with faith. |
asaddahitvā suṇanto hi visesaṃ nādhigacchati. |
For one who listens without faith does not attain distinction. |
pāricariyāyāti avasesakhuddakapāricariyāya. |
By personal service means by the remaining minor personal services. |
antevāsikena hi ācariyassa pātova vuṭṭhāya mukhodakadantakaṭṭhaṃ datvā bhattakiccakālepi pānīyaṃ gahetvā paccupaṭṭhānādīni katvā vanditvā gantabbaṃ. |
For a pupil should, having risen early for the teacher, give him water for the mouth and a tooth-stick, and even at the time of the meal, having taken water, he should attend on him and so on, and having paid homage, he should go. |
kiliṭṭhavatthādīni dhovitabbāni, sāyaṃ nahānodakaṃ paccupaṭṭhapetabbaṃ. |
Soiled clothes and so on should be washed; in the evening, water for bathing should be prepared. |
aphāsukāle upaṭṭhātabbaṃ. |
When he is unwell, he should be attended to. |
pabbajitenapi sabbaṃ antevāsikavattaṃ kātabbaṃ. |
Even by one who has gone forth, all the duties of a pupil should be done. |
idaṃ sandhāya vuttaṃ — “pāricariyāyā”ti. |
With reference to that it was said, "by personal service." |
sakkaccaṃ sippapaṭiggahaṇenāti sakkaccaṃ paṭiggahaṇaṃ nāma thokaṃ gahetvā bahuvāre sajjhāyakaraṇaṃ, ekapadampi visuddhameva gahetabbaṃ. |
By respectfully receiving instruction means respectful receiving is to take a little and recite it many times; even a single word should be taken perfectly. |
♦ suvinītaṃ vinentīti “evaṃ te nisīditabbaṃ, evaṃ ṭhātabbaṃ, evaṃ khāditabbaṃ, evaṃ bhuñjitabbaṃ, pāpamittā vajjetabbā, kalyāṇamittā sevitabbā”ti evaṃ ācāraṃ sikkhāpenti vinenti. |
♦ They train the well-trained means "Thus you should sit, thus you should stand, thus you should chew, thus you should eat. Bad friends should be avoided, good friends should be associated with," thus they teach and train in conduct. |
suggahitaṃ gāhāpentīti yathā suggahitaṃ gaṇhāti, evaṃ atthañca byañjanañca sodhetvā payogaṃ dassetvā gaṇhāpenti. |
They make him grasp what is well-grasped means so that he grasps what is well-grasped, having clarified the meaning and the phrasing and shown the application, they make him grasp it. |
mittāmaccesu paṭiyādentīti “ayaṃ amhākaṃ antevāsiko byatto bahussuto mayā samasamo, etaṃ sallakkheyyāthā”ti evaṃ guṇaṃ kathetvā mittāmaccesu patiṭṭhapenti. |
They introduce him to friends and associates means "This pupil of ours is competent, learned, my equal. You should take note of him," thus speaking of his qualities, they establish him among friends and associates. |
♦ disāsu parittāṇaṃ karontīti sippasikkhāpanenevassa sabbadisāsu rakkhaṃ karonti. |
♦ They provide protection in all directions means by teaching him a craft, they provide him protection in all directions. |
uggahitasippo hi yaṃ yaṃ disaṃ gantvā sippaṃ dasseti, tattha tatthassa lābhasakkāro uppajjati. |
For one who has learned a craft, in whatever direction he goes and shows his craft, there gain and honor arise for him. |
so ācariyena kato nāma hoti, guṇaṃ kathentopissa mahājano ācariyapāde dhovitvā vasitāntevāsiko vata ayanti paṭhamaṃ ācariyasseva guṇaṃ kathenti, brahmalokappamāṇopissa lābho uppajjamāno ācariyasantakova hoti. |
That is said to be done by the teacher. And the great crowd, speaking of his quality, says, "This one is indeed a pupil who has washed the feet of his teacher," and first they speak of the teacher's quality. Even if gain the size of the Brahmā world arises for him, it belongs to the teacher. |
apica yaṃ vijjaṃ parijappitvā gacchantaṃ aṭaviyaṃ corā na passanti, amanussā vā dīghajātiādayo vā na viheṭhenti, taṃ sikkhāpentāpi disāsu parittāṇaṃ karonti. |
And also, the knowledge which, when chanted, robbers in the wilderness do not see him as he goes, or non-humans or long-lived beings do not harm him, by teaching that, they also provide protection in all directions. |
yaṃ vā so disaṃ gato hoti, tato kaṅkhaṃ uppādetvā attano santikaṃ āgatamanusse “etissaṃ disāyaṃ amhākaṃ antevāsiko vasati, tassa ca mayhañca imasmiṃ sippe nānākaraṇaṃ natthi, gacchatha tameva pucchathā”ti evaṃ antevāsikaṃ paggaṇhantāpi tassa tattha lābhasakkāruppattiyā parittāṇaṃ karonti nāma, patiṭṭhaṃ karontīti attho. |
Or in whatever direction he has gone, when people who have conceived a doubt from there come to him, he says, "In that direction lives a pupil of ours, and there is no difference between him and me in this craft. Go and ask him," thus promoting his pupil, he also provides protection for the arising of gain and honor for him there, that is, he provides a foundation, is the meaning. |
sesamettha purimanayeneva yojetabbaṃ. |
The rest here should be connected in the previous manner. |
♦ 269. tatiyadisāvāre sammānanāyāti devamāte tissamāteti evaṃ sambhāvitakathākathanena. |
♦ 269. In the third direction, by respecting means by speaking in a respectful way, such as "mother of a god, mother of Tissa." |
anavamānanāyāti yathā dāsakammakarādayo pothetvā viheṭhetvā kathenti, evaṃ hīḷetvā vimānetvā akathanena. |
By not despising means not by speaking contemptuously and disrespectfully, as servants and workers and so on are struck and harassed and spoken to. |
anaticariyāyāti taṃ atikkamitvā bahi aññāya itthiyā saddhiṃ paricaranto taṃ aticarati nāma, tathā akaraṇena. |
By not being unfaithful means by going beyond her and consorting with another woman outside, one is unfaithful to her; by not doing so. |
issariyavossaggenāti itthiyo hi mahālatāsadisampi ābharaṇaṃ labhitvā bhattaṃ vicāretuṃ alabhamānā kujjhanti, kaṭacchuṃ hatthe ṭhapetvā tava ruciyā karohīti bhattagehe vissaṭṭhe sabbaṃ issariyaṃ vissaṭṭhaṃ nāma hoti, evaṃ karaṇenāti attho. |
By handing over authority means for women, even if they receive an ornament as large as a great creeper, if they do not get to manage the food, they get angry. When authority in the kitchen is handed over, saying, "Take the ladle in your hand and do as you please," all authority is said to have been handed over; by doing so, that is the meaning. |
alaṅkārānuppadānenāti attano vibhavānurūpena alaṅkāradānena. |
By providing ornaments means by giving ornaments according to one's means. |
susaṃvihitakammantāti yāgubhattapacanakālādīni anatikkamitvā tassa tassa sādhukaṃ karaṇena suṭṭhu saṃvihitakammantā. |
With well-organized work means with work well-organized, not overstepping the times for cooking gruel and rice and so on, and doing each thing well. |
saṅgahitaparijanāti sammānanādīhi ceva paheṇakapesanādīhi ca saṅgahitaparijanā. |
With a well-cared-for retinue means with a retinue cared for by respecting them and so on, and by sending messages and so on. |
idha parijano nāma sāmikassa ceva attano ca ñātijano. |
Here, 'retinue' means the relatives of both the husband and oneself. |
anaticārinīti sāmikaṃ muñcitvā aññaṃ manasāpi na pattheti. |
Not unfaithful means she does not desire another, even in thought, leaving her husband. |
sambhatanti kasivāṇijjādīni katvā ābhatadhanaṃ. |
Accumulated means wealth brought in by doing agriculture, trade, and so on. |
dakkhā ca hotīti yāgubhattasampādanādīsu chekā nipuṇā hoti. |
And she is skilled means she is clever and expert in preparing gruel, rice, and so on. |
analasāti nikkosajjā. |
Not lazy means without laziness. |
yathā aññā kusītā nisinnaṭṭhāne nisinnāva honti ṭhitaṭṭhāne ṭhitāva, evaṃ ahutvā vipphāritena cittena sabbakiccāni nipphādeti. |
Just as other lazy women are seated where they have sat down, and stand where they have stood up, not being so, she accomplishes all tasks with a diligent mind. |
sesamidhāpi purimanayeneva yojetabbaṃ. |
The rest here also should be connected in the previous manner. |
♦ 270. catutthadisāvāre avisaṃvādanatāyāti yassa yassa nāmaṃ gaṇhāti, taṃ taṃ avisaṃvādetvā idampi amhākaṃ gehe atthi, idampi atthi, gahetvā gacchāhīti evaṃ avisaṃvādetvā dānena. |
♦ 270. In the fourth direction, by not deceiving means whoever's name he takes, not deceiving him, he says, "This too is in our house, and this is here. Take it and go," thus by giving without deception. |
aparapajā cassa paṭipūjentīti sahāyassa puttadhītaro pajā nāma, tesaṃ pana puttadhītaro ca nattupanattakā ca aparapajā nāma. |
And his later descendants they cherish means the sons and daughters of a companion are called descendants; their sons and daughters and grandchildren and great-grandchildren are called later descendants. |
te paṭipūjenti keḷāyanti mamāyanti maṅgalakālādīsu tesaṃ maṅgalādīni karonti. |
They cherish them, they play with them, they are fond of them, at the time of auspicious ceremonies, they perform auspicious rites for them. |
sesamidhāpi purimanayeneva veditabbaṃ. |
The rest here also should be connected in the previous manner. |
♦ 271. yathābalaṃ kammantasaṃvidhānenāti daharehi kātabbaṃ mahallakehi, mahallakehi vā kātabbaṃ daharehi, itthīhi kātabbaṃ purisehi, purisehi vā kātabbaṃ itthīhi akāretvā tassa tassa balānurūpeneva kammantasaṃvidhānena. |
♦ 271. By arranging work according to their ability means not having what should be done by the young done by the old, or what should be done by the old done by the young, or what should be done by women done by men, or what should be done by men done by women, but by arranging work according to the ability of each. |
bhattavetanānuppadānenāti ayaṃ khuddakaputto, ayaṃ ekavihārīti tassa tassa anurūpaṃ sallakkhetvā bhattadānena ceva paribbayadānena ca. |
By providing food and wages means "This is a young boy, this is a solitary dweller," having considered what is suitable for each, by giving food and by giving expenses. |
gilānupaṭṭhānenāti aphāsukakāle kammaṃ akāretvā sappāyabhesajjādīni datvā paṭijagganena. |
By attending on the sick means at a time of illness, not making them work, but giving suitable medicines and so on, and by taking care of them. |
acchariyānaṃ rasānaṃ saṃvibhāgenāti acchariye madhurarase labhitvā sayameva akhāditvā tesampi tato saṃvibhāgakaraṇena. |
By sharing special delicacies means having obtained special sweet tastes, not eating them alone, but by sharing them with them. |
samaye vossaggenāti niccasamaye ca kālasamaye ca vossajjanena. |
By granting leave at the proper time means by granting leave at the constant time and at the occasional time. |
niccasamaye vossajjanaṃ nāma sakaladivasaṃ kammaṃ karontā kilamanti. |
Granting leave at the constant time means they get tired working the whole day. |
tasmā yathā na kilamanti, evaṃ velaṃ ñatvā vissajjanaṃ. |
Therefore, granting leave, knowing the time so that they do not get tired. |
kālasamaye vossaggo nāma chaṇanakkhattakīḷādīsu alaṅkārabhaṇḍakhādanīyabhojanīyādīni datvā vissajjanaṃ. |
Granting leave at the occasional time means at festivals, sports, and so on, giving them ornaments, things to be eaten, and food, and granting leave. |
dinnādāyinoti corikāya kiñci agahetvā sāmikehi dinnasseva ādāyino. |
Taking what is given means not taking anything by theft, but taking only what is given by the masters. |
sukatakammakarāti “kiṃ etassa kammena katena, na mayaṃ kiñci labhāmā”ti anujjhāyitvā tuṭṭhahadayā yathā taṃ kammaṃ sukataṃ hoti, evaṃ kārakā. |
Doing their work well means not complaining, "What is the use of doing his work, we get nothing," but with a pleased heart, so that the work is well done, they are doers. |
kittivaṇṇaharāti parisamajjhe kathāya sampattāya “ko amhākaṃ sāmikehi sadiso atthi, mayaṃ attano dāsabhāvampi na jānāma, tesaṃ sāmikabhāvampi na jānāma, evaṃ no anukampantī”ti guṇakathāhārakā. |
Carrying his praise and fame means when the talk has come up in an assembly, "Who is there like our masters? We do not even know our own state as servants, nor do we know their state as masters. So they have compassion for us," they are carriers of talk of his qualities. |
sesamidhāpi purimanayeneva yojetabbaṃ. |
The rest here also should be connected in the previous manner. |
♦ 272. mettena kāyakammenātiādīsu mettacittaṃ paccupaṭṭhapetvā katāni kāyakammādīni mettāni nāma vuccanti. |
♦ 272. By loving bodily action and so on, bodily actions and so on done after establishing a mind of loving-kindness are called loving. |
tattha bhikkhū nimantessāmīti vihāragamanaṃ, dhamakaraṇaṃ gahetvā udakaparissāvanaṃ, piṭṭhiparikammapādaparikammādikaraṇañca mettaṃ kāyakammaṃ nāma. |
Therein, going to the monastery, thinking, "I will invite the monks," taking a water-strainer and straining water, and doing back-rubbing, foot-rubbing, and so on, is called loving bodily action. |
bhikkhū piṇḍāya paviṭṭhe disvā “sakkaccaṃ yāguṃ detha, bhattaṃ dethā”tiādivacanañceva, sādhukāraṃ datvā dhammasavanañca sakkaccaṃ paṭisanthārakaraṇādīni ca mettaṃ vacīkammaṃ nāma. |
Seeing monks who have entered for alms and saying, "Give gruel respectfully, give rice," and so on, and listening to the Dhamma, saying, "Excellent," and making a respectful welcome and so on, is called loving verbal action. |
“amhākaṃ kulūpakattherā averā hontu abyāpajjā”ti evaṃ cintanaṃ mettaṃ manokammaṃ nāma. |
Thinking, "May the elders who frequent our family be free from enmity, free from ill-will," is called loving mental action. |
anāvaṭadvāratāyāti apihitadvāratāya. |
By not having a closed door means by not having a shut door. |
tattha sabbadvārāni vivaritvāpi sīlavantānaṃ adāyako akārako pihitadvāroyeva. |
There, even if he has opened all the doors, if he is not a giver to the virtuous, not a doer, his door is closed. |
sabbadvārāni pana pidahitvāpi tesaṃ dāyako kārako vivaṭadvāroyeva. |
But even if he has shut all the doors, if he is a giver to them, a doer, his door is open. |
iti sīlavantesu gehadvāraṃ āgatesu santaṃyeva natthīti avatvā dātabbaṃ. |
Thus, when the virtuous have come to the house door, it should be given without saying, "It is not here," when it is. |
evaṃ anāvaṭadvāratā nāma hoti. |
Thus there is what is called not having a closed door. |
♦ āmisānuppadānenāti purebhattaṃ paribhuñjitabbakaṃ āmisaṃ nāma, tasmā sīlavantānaṃ yāgubhattasampadānenāti attho. |
♦ By providing material things means what is to be enjoyed before the meal is called a material thing; therefore, by providing gruel and rice to the virtuous, that is the meaning. |
kalyāṇena manasā anukampantīti “sabbe sattā sukhitā hontu averā arogā abyāpajjā”ti evaṃ hitapharaṇena. |
They have compassion with a good mind means "May all beings be happy, free from enmity, healthy, free from ill-will," thus with a pervading of goodwill. |
apica upaṭṭhākānaṃ gehaṃ aññe sīlavante sabrahmacārī gahetvā pavisantāpi kalyāṇena cetasā anukampanti nāma. |
And also, by bringing other virtuous fellow-monks to the house of the supporters, they are said to have compassion with a good mind. |
sutaṃ pariyodāpentīti yaṃ tesaṃ pakatiyā sutaṃ atthi, tassa atthaṃ kathetvā kaṅkhaṃ vinodenti, tathattāya vā paṭipajjāpenti. |
They clarify what has been heard means whatever they have normally heard, they clarify the meaning and dispel doubt, or they make them practice accordingly. |
sesamidhāpi purimanayeneva yojetabbaṃ. |
The rest here also should be connected in the previous manner. |
♦ 273. alamattoti puttadārabharaṇaṃ katvā agāraṃ ajjhāvasanasamattho. |
♦ 273. Fit for the purpose means capable of supporting a wife and children and living in a house. |
paṇḍitoti disānamassanaṭṭhāne paṇḍito hutvā. |
Wise means being wise in the matter of worshipping the directions. |
saṇhoti sukhumatthadassanena saṇhavācābhaṇanena vā saṇho hutvā. |
Gentle means being gentle by seeing a subtle meaning or by speaking gentle words. |
paṭibhānavāti disānamassanaṭṭhāne paṭibhānavā hutvā nivātavuttīti nīcavutti. |
Of ready wit means being of ready wit in the matter of worshipping the directions. Of humble conduct means of low conduct. |
atthaddhoti thambharahito. |
Not stiff means free from stubbornness. |
uṭṭhānakoti uṭṭhānavīriyasampanno. |
Energetic means endowed with the energy of striving. |
analasoti nikkosajjo. |
Not lazy means without laziness. |
acchinnavuttīti nirantarakaraṇavasena akhaṇḍavutti. |
Of unbroken conduct means of uninterrupted conduct by way of continuous doing. |
medhāvīti ṭhānuppattiyā paññāya samannāgato. |
Intelligent means endowed with the wisdom that arises in a situation. |
♦ saṅgāhakoti catūhi saṅgahavatthūhi saṅgahakaro. |
♦ A unifier means one who unifies with the four bases of sympathy. |
mittakaroti mittagavesano. |
A friend-maker means a seeker of friends. |
vadaññūti pubbakārinā, vuttavacanaṃ jānāti. |
Generous means he knows what has been done before, what has been said. |
sahāyakassa gharaṃ gatakāle “mayhaṃ sahāyakassa veṭhanaṃ detha, sāṭakaṃ detha, manussānaṃ bhattavetanaṃ dethā”ti vuttavacanamanussaranto tassa attano gehaṃ āgatassa tattakaṃ vā tato atirekaṃ vā paṭikattāti attho. |
When he goes to a companion's house, when it is said, "Give my companion a turban, give him a cloak, give the men their wages for food," remembering what was said, when that one comes to his own house, he does the same or more, that is the meaning. |
apica sahāyakassa gharaṃ gantvā imaṃ nāma gaṇhissāmīti āgataṃ sahāyakaṃ lajjāya gaṇhituṃ asakkontaṃ anicchāritampi tassa vācaṃ ñatvā yena atthena so āgato, taṃ nipphādento vadaññū nāma. |
And also, having gone to a companion's house, when a companion has come thinking, "I will take this," but is unable to take it out of shyness, even though he has not expressed his wish, knowing his words by which purpose he came, he who accomplishes that is generous. |
yena yena vā pana sahāyakassa ūnaṃ hoti, oloketvā taṃ taṃ dentopi vadaññūyeva. |
And whatever a companion is lacking, he who sees it and gives that, is also generous. |
netāti taṃ taṃ atthaṃ dassento paññāya netā. |
A leader means a leader by wisdom, showing this and that meaning. |
vividhāni kāraṇāni dassento netīti vinetā. |
He leads by showing various reasons, thus he is a trainer. |
punappunaṃ netīti anunetā. |
He leads again and again, thus he is a persuader. |
♦ tattha tatthāti tasmiṃ tasmiṃ puggale. |
♦ Therein means in that particular person. |
rathassāṇīva yāyatoti yathā āṇiyā satiyeva ratho yāti, asati na yāti, evaṃ imesu saṅgahesu satiyeva loko vattati, asati na vattati. |
As the linchpin of a chariot, it proceeds means just as a chariot goes only when there is a linchpin, and does not go when there is not, so the world continues only when there are these unifiers, and does not continue when there are not. |
tena vuttaṃ — “ete kho saṅgahā loke, rathassāṇīva yāyato”ti. |
Therefore it is said, "These unifiers in the world are like the linchpin of a chariot, by which it proceeds." |
♦ na mātā puttakāraṇāti yadi mātā ete saṅgahe puttassa na kareyya, puttakāraṇā mānaṃ vā pūjaṃ vā na labheyya. |
♦ Not a mother for her son's sake means if a mother does not do these unifications for her son, she would not receive honor or worship for her son's sake. |
♦ saṅgahā eteti upayogavacane paccattaṃ. |
♦ These unifiers means the dative case in the sense of 'for the use of'. |
“saṅgahe ete”ti vā pāṭho. |
The reading is also "these unifiers." |
sammapekkhantīti sammā pekkhanti. |
They look well means they look well. |
pāsaṃsā ca bhavantīti pasaṃsanīyā ca bhavanti. |
And they are praiseworthy means and they are to be praised. |
♦ 274. iti bhagavā yā disā sandhāya te gahapatiputta pitā āha “disā namasseyyāsī”ti, imā tā cha disā. |
♦ 274. Thus the Blessed One, showing, "The directions which your father, householder's son, had in mind when he said, 'You should worship the directions,' these are the six directions. |
yadi tvaṃ pitu vacanaṃ karosi, imā disā namassāti dassento siṅgālassa pucchāya ṭhatvā desanaṃ matthakaṃ pāpetvā rājagahaṃ piṇḍāya pāvisi . |
If you do your father's word, worship these directions," and having stood for Siṅgālaka's question, and having brought the teaching to its climax, he entered Rājagaha for alms. |
siṅgālakopi saraṇesu patiṭṭhāya cattālīsakoṭidhanaṃ buddhasāsane vikiritvā puññakammaṃ katvā saggaparāyaṇo ahosi. |
And Siṅgālaka, having been established in the refuges, and having spent his forty kotis of wealth on the Buddha's teaching, and having done meritorious deeds, was destined for heaven. |
imasmiñca pana sutte yaṃ gihīhi kattabbaṃ kammaṃ nāma, taṃ akathitaṃ natthi, gihivinayo nāmāyaṃ suttanto. |
And in this sutta, whatever kamma is to be done by householders, that has not been left unsaid; this sutta is called the householder's code of discipline. |
tasmā imaṃ sutvā yathānusiṭṭhaṃ paṭipajjamānassa vuddhiyeva pāṭikaṅkhā, no parihānīti. |
Therefore, for one who, having heard this, practices as instructed, only growth is to be expected, not decline. |
♦ sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya |
♦ From the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya |
♦ siṅgālasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Siṅgāla Sutta is finished. |
♦ 9. āṭānāṭiyasuttavaṇṇanā |
♦ 9. Explanation of the Āṭānāṭiya Sutta |
♦ paṭhamabhāṇavāravaṇṇanā |
♦ Description of the First Recital Portion |
♦ 275. evaṃ me sutanti āṭānāṭiyasuttaṃ. |
♦ 275. Thus have I heard is the Āṭānāṭiya Sutta. |
tatrāyamapubbapadavaṇṇanā — catuddisaṃ rakkhaṃ ṭhapetvāti asurasenāya nivāraṇatthaṃ sakkassa devānamindassa catūsu disāsu ārakkhaṃ ṭhapetvā. |
Therein, this is the explanation of the unprecedented words — Having placed a guard in the four directions means having placed a guard in the four directions for the purpose of warding off the army of the asuras of Sakka, the king of the gods. |
gumbaṃ ṭhapetvāti balagumbaṃ ṭhapetvā. |
Having placed a troop means having placed a troop of soldiers. |
ovaraṇaṃ ṭhapetvāti catūsu disāsu ārakkhake ṭhapetvā. |
Having placed a barrier means having placed guards in the four directions. |
evaṃ sakkassa devānamindassa ārakkhaṃ susaṃvihitaṃ katvā āṭānāṭanagare nisinnā satta buddhe ārabbha imaṃ parittaṃ bandhitvā “ye satthu dhammāaṇaṃ amhākañca rājāaṇaṃ na suṇanti, tesaṃ idañcidañca karissāmā”ti sāvanaṃ katvā attanopi catūsu disāsu mahatiyā ca yakkhasenāyātiādīhi catūhi senāhi ārakkhaṃ saṃvidahitvā abhikkantāya rattiyā ... pe ... ekamantaṃ nisīdiṃsu. |
Thus having made the guard of Sakka, the king of the gods, well-arranged, and seated in the city of Āṭānāṭa, and with reference to the seven Buddhas, having composed this protective chant, and having made a proclamation, "Whatever they do to those who do not listen to the command of the Teacher's Dhamma and our royal command, we will do this and that," and having also arranged a guard for themselves in the four directions with the four armies beginning with the great army of yakkhas, when the night was advanced... and so on... they sat down to one side. |
♦ abhikkantāya rattiyāti ettha abhikkantasaddo khayasundarābhirūpābbhanumodanādīsu dissati. |
♦ When the night was advanced, here the word 'abhikkanta' is seen in the senses of 'passed,' 'beautiful,' 'handsome,' 'approval,' and so on. |
tattha “abhikkantā, bhante ratti, nikkhanto paṭhamo yāmo, ciranisinno bhikkhusaṅgho uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkhan”ti evamādīsu khaye dissati. |
There, in "The night is advanced, venerable sir, the first watch has passed, the Sangha of monks has been sitting for a long time. Let the Blessed One, venerable sir, recite the Pātimokkha to the monks," and so on, it is seen in the sense of 'passed.' |
“ayaṃ imesaṃ catunnaṃ puggalānaṃ abhikkantataro paṇītataro cā”ti evamādīsu sundare. |
In "This one of these four persons is more advanced and more sublime," and so on, it is seen in the sense of 'beautiful.' |
♦ “ko me vandati pādāni, iddhiyā yasasā jalaṃ. |
♦ "Who is it that worships my feet, blazing with power and fame, |
♦ abhikkantena vaṇṇena, sabbā obhāsayaṃ disā”ti. |
♦ With a handsome form, illuminating all directions?" |
. |
. |
♦ evamādīsu abhirūpe. |
♦ and so on, it is seen in the sense of 'handsome.' |
“abhikkantaṃ, bho gotamāti evamādīsu abbhanumodane . |
In "Excellent, O Gotama," and so on, it is seen in the sense of 'approval.' |
idha pana khaye. |
But here, in the sense of 'passed.' |
tena abhikkantāya rattiyā, parikkhīṇāya rattiyāti vuttaṃ hoti. |
Therefore, 'when the night was advanced,' 'when the night was spent,' is what is said. |
♦ abhikkantavaṇṇāti idha abhikkantasaddo abhirūpe. |
♦ Of handsome form, here the word 'abhikkanta' is in the sense of 'handsome.' |
vaṇṇasaddo pana chavithutikulavaggakāraṇasaṇṭhānapamāṇarūpāyatanādīsu dissati. |
But the word 'vaṇṇa' is seen in the senses of 'complexion,' 'praise,' 'caste,' 'class,' 'reason,' 'form,' 'measure,' 'form-object,' and so on. |
tattha “suvaṇṇavaṇṇosi bhagavā”ti evamādīsu chaviyaṃ. |
There, in "You are of golden complexion, O Blessed One," and so on, it is in the sense of 'complexion.' |
“kadā saññūḷhā pana te, gahapati, ime samaṇassa gotamassa vaṇṇā”ti evamādīsu thutiyaṃ. |
In "But when were these praises of the ascetic Gotama compiled by you, householder?" and so on, it is in the sense of 'praise.' |
“cattārome, bho gotama, vaṇṇā”ti evamādīsu kulavagge. |
In "These four, O Gotama, are the castes," and so on, it is in the sense of 'caste-class.' |
“atha kena nu vaṇṇena gandhathenoti vuccatī”tiādīsu kāraṇe. |
In "Then for what reason is it called a Gandhatthena?" and so on, it is in the sense of 'reason.' |
“mahantaṃ hatthirājavaṇṇaṃ abhinimminitvā”ti evamādīsu saṇṭhāne. |
In "Having created a great elephant-king form," and so on, it is in the sense of 'form.' |
“tayo pattassa vaṇṇā”ti evamādīsu pamāṇe. |
In "The three qualities of a bowl," and so on, it is in the sense of 'measure.' |
“vaṇṇo gandho raso ojā”ti evamādīsu rūpāyatane. |
In "Form, smell, taste, nutritive essence," and so on, it is in the sense of 'form-object.' |
so idha chaviyaṃ daṭṭhabbo. |
It should be seen here in the sense of 'complexion.' |
tena “abhikkantavaṇṇā abhirūpacchavī”ti vuttaṃ hoti. |
Therefore, "of handsome form, of handsome complexion," is what is said. |
♦ kevalakappanti ettha kevalasaddo anavasesayebhuyyābyāmissānatirekadaḷhatthavisaṃyogādianekattho. |
♦ The entire, here the word 'kevala' has many meanings, such as 'whole,' 'mostly,' 'unmixed,' 'not exceeding,' 'firm,' 'disjunction,' and so on. |
tathā hissa “kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyan”ti evamādīsu anavasesatā attho. |
For thus, in "the holy life that is entirely complete and pure," and so on, the meaning is 'whole.' |
“kevalakappā ca aṅgamāgadhā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya abhikkamitukāmā hontī”ti evamādīsu yebhuyyatā. |
In "And the whole of Aṅga and Māgadha, with abundant food and drink, wish to approach," and so on, the meaning is 'mostly.' |
“kevalassa dukkhakkhandhassa samudayo hotī”ti evamādīsu abyāmissatā. |
In "The arising of the whole mass of suffering," and so on, the meaning is 'unmixed.' |
“kevalaṃ saddhāmattakaṃ nūna ayamāyasmā”ti evamādīsu anatirekatā. |
In "This venerable one is surely only of mere faith," and so on, the meaning is 'not exceeding.' |
“āyasmato, bhante, anuruddhassa bāhiko nāma saddhivihāriko kevalakappaṃ saṅghabhedāya ṭhito”ti evamādīsu daḷhatthatā. |
In "Venerable sir, the co-resident of the venerable Anuruddha, named Bāhika, is standing entirely for the purpose of creating a schism in the Sangha," and so on, the meaning is 'firm.' |
“kevalī vusitavā uttamapurisoti vuccatī”ti evamādīsu visaṃyogo. |
In "One who is complete, who has lived the life, is called a supreme person," and so on, the meaning is 'disjunction.' |
idha panassa anavasesattho adhippeto. |
But here, the meaning 'whole' is intended. |
♦ kappasaddo panāyaṃ abhisaddahanavohārakālapaññattichedanavikappalesasamantabhāvādianekattho. |
♦ But this word 'kappa' has many meanings, such as 'conviction,' 'usage,' 'time,' 'designation,' 'cutting,' 'alternative,' 'pretext,' 'all-around,' and so on. |
tathā hissa “okappaniyametaṃ bhoto gotamassa. |
For thus, in "This is a matter of conviction for the venerable Gotama, |
yathā taṃ arahato sammāsambuddhassā”ti evamādīsu abhisaddahanamattho. |
as it is for an Arahant, a Perfectly Enlightened One," and so on, the meaning is 'conviction.' |
“anujānāmi, bhikkhave, pañcahi samaṇakappehi phalaṃ paribhuñjitun”ti evamādīsu vohāro. |
In "I allow you, monks, to enjoy fruit with the five monastic usages," and so on, the meaning is 'usage.' |
“yena sudaṃ niccakappaṃ viharāmī”ti evamādīsu kālo. |
In "By which I dwell for all time," and so on, the meaning is 'time.' |
“iccāyasmā kappo”ti evamādīsu paññatti. |
In "Thus the venerable Kappa," and so on, the meaning is 'designation.' |
“alaṅkato kappitakesamassū”ti evamādīsu chedanaṃ. |
In "Adorned, with hair and beard cut," and so on, the meaning is 'cutting.' |
“kappati dvaṅgulakappo”ti evamādīsu vikappo, atthi kappo nipajjitun”ti evamādīsu leso. |
In "A two-finger alternative is permissible," and so on, the meaning is 'alternative.' In "Is there a pretext for lying down?" and so on, the meaning is 'pretext.' |
“kevalakappaṃ veḷuvanaṃ obhāsetvā”ti evamādīsu samantabhāvo. |
In "Illuminating the entire Veḷuvana," and so on, the meaning is 'all-around.' |
idha pana samantabhāvo attho adhippeto. |
But here, the meaning 'all-around' is intended. |
tasmā “kevalakappaṃ gijjhakūṭan”ti ettha anavasesaṃ samantato gijjhakūṭanti evamattho daṭṭhabbo. |
Therefore, in "the entire Gijjhakūṭa," the meaning should be seen as 'the whole of Gijjhakūṭa all-around.' |
♦ obhāsetvāti vatthamālālaṅkārasarīrasamuṭṭhitāya ābhāya pharitvā, candimā viya sūriyo viya ca ekobhāsaṃ ekapajjotaṃ karitvāti attho. |
♦ Illuminating means having pervaded with the light emanating from their clothes, garlands, ornaments, and bodies; having made it one light, one radiance, like the moon and the sun, that is the meaning. |
ekamantaṃ nisīdiṃsūti devatānaṃ dasabalassa santike nisinnaṭṭhānaṃ nāma na bahu, imasmiṃ pana sutte parittagāravavasena nisīdiṃsu. |
They sat down to one side means for the deities, there is not much of a place to sit in the presence of the one with the ten powers, but in this sutta, they sat down out of respect for the protective chant. |
♦ 276. vessavaṇoti kiñcāpi cattāro mahārājāno āgatā, vessavaṇo pana dasabalassa vissāsiko kathāpavattane byatto susikkhito, tasmā vessavaṇo mahārājā bhagavantaṃ etadavoca. |
♦ 276. Vessavaṇa means although the four great kings had come, Vessavaṇa was confident in the one with the ten powers, competent in initiating conversation, and well-trained. Therefore, Vessavaṇa the great king said this to the Blessed One. |
uḷārāti mahesakkhānubhāvasampannā. |
Noble means endowed with great power and influence. |
pāṇātipātā veramaṇiyāti pāṇātipāte diṭṭhadhammikasamparāyikaṃ ādīnavaṃ dassetvā tato veramaṇiyā dhammaṃ deseti. |
Abstinence from killing living beings means having shown the danger in this life and the next of killing living beings, he teaches the Dhamma for abstinence from it. |
sesesupi eseva nayo. |
In the others, the method is the same. |
tattha santi uḷārā yakkhā nivāsinoti tesu senāsanesu santi uḷārā yakkhā nibaddhavāsino. |
Therein, there are noble yakkhas who are residents means in those dwelling places, there are noble yakkhas who are permanent residents. |
āṭānāṭiyanti āṭānāṭanagare baddhattā evaṃnāmaṃ. |
Āṭānāṭiya means because it was composed in the city of Āṭānāṭa, it has that name. |
kiṃ pana bhagavato apaccakkhadhammo nāma atthīti, natthi. |
But is there any dhamma not directly perceived by the Blessed One? There is not. |
atha kasmā vessavaṇo “uggaṇhātu, bhante, bhagavā”tiādimāha? |
Then why did Vessavaṇa say, "Let the Blessed One, venerable sir, learn it," and so on? |
okāsakaraṇatthaṃ. so hi bhagavantaṃ imaṃ parittaṃ sāvetuṃ okāsaṃ kārento evamāha. |
For the purpose of making an opportunity. For he, making an opportunity to have the Blessed One hear this protective chant, said thus. |
satthu kathite imaṃ parittaṃ garu bhavissatītipi āha. |
He also said, "When the Teacher has spoken it, this protective chant will be weighty." |
phāsuvihārāyāti gamanaṭṭhānādīsu catūsu iriyāpathesu sukhavihārāya. |
For a comfortable abiding means for a pleasant abiding in the four postures of going, standing, and so on. |
♦ 277. cakkhumantassāti na vipassīyeva cakkhumā, sattapi buddhā cakkhumanto, tasmā ekekassa buddhassa etāni satta satta nāmāni honti. |
♦ 277. Of the one with vision means not only Vipassī is one with vision, the seven Buddhas are ones with vision. Therefore, each of the Buddhas has these seven names. |
sabbepi buddhā cakkhumanto, sabbe sabbabhūtānukampino, sabbe nhātakilesattā nhātakā. |
All Buddhas are ones with vision, all are compassionate to all beings, all are 'nhātakas' because their defilements are washed away. |
sabbe mārasenāpamaddino, sabbe vusitavanto, sabbe vimuttā, sabbe aṅgato rasmīnaṃ nikkhantattā aṅgīrasā. |
All are vanquishers of Māra's army, all have lived the life, all are liberated, all are 'Aṅgīrasas' because rays emanate from their limbs. |
na kevalañca buddhānaṃ etāneva satta nāmāni asaṅkhyeyyāni nāmāni saguṇena mahesinoti vuttaṃ. |
And not only these seven names are of the Buddhas; "incalculable names by his own virtue, the great seer," is said. |
♦ vessavaṇo pana attano pākaṭanāmavasena evamāha. |
♦ But Vessavaṇa spoke according to his own famous name. |
te janāti idha khīṇāsavā janāti adhippetā. |
Those people means here, those whose cankers are destroyed are intended as 'people.' |
apisuṇāthāti desanāsīsamattametaṃ, amusā apisuṇā apharusā mantabhāṇinoti attho . |
Be not slanderous means this is the head of the teaching; 'not false, not slanderous, not harsh, speaking thoughtfully,' that is the meaning. |
mahattāti mahantabhāvaṃ pattā. |
Greatness means having attained a state of greatness. |
“mahantā”tipi pāṭho, mahantāti attho. |
The reading is also 'great'; 'great' is the meaning. |
vītasāradāti nissāradā vigatalomahaṃsā. |
Without essence means without essence, with their hair-raising gone. |
♦ hitanti mettāpharaṇena hitaṃ. |
♦ Benefit means benefit through the pervasion of loving-kindness. |
yaṃ namassantīti ettha yanti nipātamattaṃ. |
Whom they worship, here 'yam' is a mere particle. |
mahattanti mahantaṃ. |
Greatness means great. |
ayameva vā pāṭho, idaṃ vuttaṃ hoti “ye cāpi loke kilesanibbānena nibbutā yathābhūtaṃ vipassisuṃ, vijjādiguṇasampannañca hitaṃ devamanussānaṃ gotamaṃ namassanti, te janā apisuṇā, tesampi namatthū”ti. |
This is also the reading. This is what is said: "And those who in the world, having been extinguished by the Nibbāna of the defilements, saw things as they really are, and who worship Gotama, who is endowed with knowledge and other virtues, and who is a benefactor to gods and men, those people are not slanderous. Homage to them too." |
aṭṭhakathāyaṃ pana te janā apisuṇāti te buddhā apisuṇāti evaṃ paṭhamagāthāya buddhānaṃyeva vaṇṇo kathito, tasmā paṭhamagāthā sattannaṃ buddhānaṃ vasena vuttā. |
But in the commentary, 'those people are not slanderous' means 'those Buddhas are not slanderous.' Thus, in the first verse, the praise of the Buddhas alone is spoken. Therefore, the first verse is spoken with reference to the seven Buddhas. |
dutiyagāthāya “gotaman”ti desanāmukhamattametaṃ. |
In the second verse, "Gotama" is just the opening of the teaching. |
ayampi hi sattannaṃyeva vasena vuttāti veditabbā. |
This too should be understood as spoken with reference to the seven. |
ayañhettha attho — loke paṇḍitā devamanussā yaṃ namassanti gotamaṃ, tassa ca tato purimānañca buddhānaṃ namatthūti. |
This is the meaning here: "Whom the wise gods and men in the world worship, Gotama, homage to him and to the Buddhas before him." |
♦ 278. yato uggacchatīti yato ṭhānato udeti. |
♦ 278. From where it rises means from what place it rises. |
ādiccoti aditiyā putto, vevacanamattaṃ vā etaṃ sūriyasaddassa. |
Ādicca means son of Aditi, or this is a mere synonym for the sun. |
mahantaṃ maṇḍalaṃ assāti maṇḍalīmahā. |
He whose disc is great is Maṇḍalīmahā. |
yassa cuggacchamānassāti yamhi uggacchamāne. |
And when it is rising means when it is rising. |
saṃvarīpi nirujjhatīti ratti antaradhāyati. |
The night also ceases means the night disappears. |
yassa cuggateti yasmiṃ uggate. |
And when it has risen means when it has risen. |
♦ rahadoti udakarahado. |
♦ A lake means a lake of water. |
tatthāti yato uggacchati sūriyo, tasmiṃ ṭhāne. |
Therein means in that place from where the sun rises. |
samuddoti yo so rahadoti vutto, so na añño, atha kho samuddo. |
The ocean means that which was called a lake, it is no other, but it is the ocean. |
saritodakoti visaṭodako, saritā nānappakārā nadiyo assa udake paviṭṭhāti vā saritodako. |
Of flowing water means of water that has spread, or the various rivers have entered its water, thus it is of flowing water. |
evaṃ taṃ tattha jānantīti taṃ rahadaṃ tattha evaṃ jānanti . |
Thus they know it there means they know that lake there thus. |
kinti jānanti? |
How do they know it? |
samuddo saritodakoti evaṃ jānanti. |
They know it thus: "The ocean of flowing water." |
♦ itoti sineruto vā tesaṃ nisinnaṭṭhānato vā. |
♦ From here means from Sineru or from the place where they were seated. |
janoti ayaṃ mahājano. |
The people means this great crowd. |
ekanāmāti indanāmena ekanāmā. |
Of one name means of one name with the name Indra. |
sabbesaṃ kira tesaṃ sakkassa devarañño nāmameva nāmamakaṃsu. |
It is said that for all of them, the name of Sakka, the king of the gods, was made their name. |
asīti dasa eko cāti ekanavutijanā. |
Eighty, ten, and one means ninety-one people. |
indanāmāti indoti evaṃnāmā. |
Of the name Indra means of the name Indra. |
buddhaṃ ādiccabandhunanti kilesaniddāpagamanenāpi buddhaṃ. |
The Buddha, kinsman of the sun means Buddha also by the departure of the sleep of the defilements. |
ādiccena samānagottatāyapi ādiccabandhunaṃ. |
And kinsman of the sun by being of the same clan as the sun. |
kusalena samekkhasīti anavajjena nipuṇena vā sabbaññutaññāṇena mahājanaṃ olokesi. |
You looked with skill means you looked at the great crowd with the blameless and expert knowledge of omniscience. |
amanussāpi taṃ vandantīti amanussāpi taṃ “sabbaññutaññāṇena mahājanaṃ olokesī”ti vatvā vandanti. |
Even non-humans worship you means even non-humans, saying, "You look at the great crowd with the knowledge of omniscience," worship you. |
sutaṃ netaṃ abhiṇhasoti etaṃ amhehi abhikkhaṇaṃ sutaṃ. |
This has been heard by us often means this has been heard by us frequently. |
jinaṃ vandatha gotamaṃ, jinaṃ vandāma gotamanti amhehi puṭṭhā jinaṃ vandāma gotamanti vadanti. |
Worship the conqueror Gotama, we worship the conqueror Gotama means when asked by us, they say, "We worship the conqueror Gotama." |
♦ 279. yena petā pavuccantīti petā nāma kālaṅkatā, te yena disābhāgena nīhariyantūti vuccanti. |
♦ 279. By which the dead are spoken of means the dead are those who have died; by which direction they are said to be carried out. |
pisuṇā piṭṭhimaṃsikāti pisuṇāvācā ceva piṭṭhimaṃsaṃ khādantā viya parammukhā garahakā ca. |
Slanderers, backbiters means both those of slanderous speech and those who censure behind the back, as if eating the flesh of the back. |
ete ca yena nīhariyantūti vuccanti, sabbepi hete dakkhiṇadvārena nīharitvā dakkhiṇato nagarassa ḍayhantu vā chijjantu vā haññantu vāti evaṃ vuccanti. |
And by which these are said to be carried out means all of them are said to be carried out by the southern gate and to be burned, or cut, or killed south of the city. |
ito sā dakkhiṇā disāti yena disābhāgena te petā ca pisuṇādikā ca nīhariyantūti vuccanti, ito sā dakkhiṇā disā. |
From here is that southern direction means by which direction those dead and slanderers and so on are said to be carried out, from here is that southern direction. |
itoti sineruto vā tesaṃ nisinnaṭṭhānato vā. |
From here means from Sineru or from the place where they were seated. |
kumbhaṇḍānanti te kira devā mahodarā honti, rahassaṅgampi ca nesaṃ kumbho viya mahantaṃ hoti. |
Kumbhaṇḍas means it is said that those gods have large bellies, and their private parts are also large like a pot. |
tasmā kumbhaṇḍāti vuccanti. |
Therefore they are called Kumbhaṇḍas. |
♦ 280. yattha coggacchati sūriyoti yasmiṃ disābhāge sūriyo atthaṃ gacchati. |
♦ 280. And where the sun sets means in which direction the sun sets. |
♦ 281. yenāti yena disābhāgena. |
♦ 281. By which means by which direction. |
mahānerūti mahāsineru pabbatarājā. |
Mahāneru means the great Sineru, the king of mountains. |
sudassanoti sovaṇṇamayattā sundaradassano. |
Beautiful means of beautiful appearance because it is made of gold. |
sinerussa hi pācīnapassaṃ rajatamayaṃ, dakkhiṇapassaṃ maṇimayaṃ, pacchimapassaṃ phalikamayaṃ, uttarapassaṃ sovaṇṇamayaṃ, taṃ manuññadassanaṃ hoti. |
For the eastern side of Sineru is made of silver, the southern side of gems, the western side of crystal, and the northern side of gold, which is of pleasant appearance. |
tasmā yena disābhāgena sineru sudassanoti ayametthattho. |
Therefore, by which direction Sineru is beautiful, this is the meaning here. |
manussā tattha jāyantīti tattha uttarakurumhi manussā jāyanti. |
Men are born there means men are born there in Uttarakuru. |
amamāti vatthābharaṇapānabhojanādīsupi mamattavirahitā. |
Without 'mine' means without the sense of 'mine' even in clothes, ornaments, food, and drink. |
apariggahāti itthipariggahena apariggahā. |
Without possessions means without the possession of a wife. |
tesaṃ kira “ayaṃ mayhaṃ bhariyā”ti mamattaṃ na hoti, mātaraṃ vā bhaginiṃ vā disvā chandarāgo nuppajjati. |
It is said that for them, there is no sense of 'mine' such as "this is my wife." Lust and desire do not arise on seeing a mother or a sister. |
♦ napi nīyanti naṅgalāti naṅgalānipi tattha “kasikammaṃ karissāmā”ti na khettaṃ nīyanti. |
♦ And ploughs are not brought means and ploughs are not brought to the field, thinking, "We will do the work of ploughing." |
akaṭṭhapākimanti akaṭṭhe bhūmibhāge araññe sayameva jātaṃ. |
Ripening without being ploughed means born of its own accord in the unploughed land, in the forest. |
taṇḍulapphalanti taṇḍulāva tassa phalaṃ hoti. |
With rice as its fruit means rice itself is its fruit. |
♦ tuṇḍikīre pacitvānāti ukkhaliyaṃ ākiritvā niddhumaṅgārena agginā pacitvā. |
♦ Having cooked in a Tuṇḍikīra pot means having poured it into a pot and cooked it with a smokeless charcoal fire. |
tattha kira jotikapāsāṇā nāma honti. |
It is said that there are stones called jotikapāsāṇā. |
atha kho te tayo pāsāṇe ṭhapetvā taṃ ukkhaliṃ āropenti. |
Then they, having placed three stones, put that pot on top. |
pāsāṇehi tejo samuṭṭhahitvā taṃ pacati. |
Fire arises from the stones and cooks it. |
tato bhuñjanti bhojananti tato ukkhalito bhojanameva bhuñjanti, añño sūpo vā byañjanaṃ vā na hoti, bhuñjantānaṃ cittānukūloyevassa raso hoti. |
Then they eat the food means then from the pot they eat only the food; there is no other soup or curry. For those who eat, its taste is agreeable to their minds. |
te taṃ ṭhānaṃ sampattānaṃ dentiyeva, macchariyacittaṃ nāma na hoti. |
They give it to those who have arrived at that place; there is no such thing as a miserly mind. |
buddhapaccekabuddhādayopi mahiddhikā tattha gantvā piṇḍapātaṃ gaṇhanti. |
Even Buddhas, Paccekabuddhas, and others of great psychic power go there and get almsfood. |
♦ gāviṃ ekakhuraṃ katvāti gāviṃ gahetvā ekakhuraṃ vāhanameva katvā. |
♦ Having made a cow a one-hoofed animal means having taken a cow and made it a one-hoofed vehicle. |
taṃ abhiruyha vessavaṇassa paricārakā yakkhā. |
Riding on it, the yakkhas who are attendants of Vessavaṇa. |
anuyanti disodisanti tāya tāya disāya caranti. |
They travel from direction to direction means they travel in that and that direction. |
pasuṃ ekakhuraṃ katvāti ṭhapetvā gāviṃ avasesacatuppadajātikaṃ pasuṃ ekakhuraṃ vāhanameva katvā disodisaṃ anuyanti. |
Having made an animal a one-hoofed animal means leaving aside the cow, they make the remaining four-footed creatures a one-hoofed vehicle and travel from direction to direction. |
♦ itthiṃ vā vāhanaṃ katvāti yebhuyyena gabbhiniṃ mātugāmaṃ vāhanaṃ karitvā. |
♦ Having made a woman a vehicle means mostly making a pregnant woman a vehicle. |
tassā piṭṭhiyā nisīditvā caranti. |
They travel sitting on her back. |
tassā kira piṭṭhi onamituṃ sahati. |
It is said that her back can bear bending. |
itarā pana itthiyo yāne yojenti. |
But other women they yoke to a vehicle. |
purisaṃ vāhanaṃ katvāti purise gahetvā yāne yojenti. |
Having made a man a vehicle means taking men and yoking them to a vehicle. |
gaṇhantā ca sammādiṭṭhike gahetuṃ na sakkonti. |
And taking them, they are not able to take those of right view. |
yebhuyyena paccantimamilakkhuvāsike gaṇhanti. |
Mostly they take the frontier barbarians. |
aññataro kirettha jānapado ekassa therassa samīpe nisīditvā niddāyati, thero “upāsaka ativiya niddāyasī”ti pucchi. |
It is said that a certain countryman among them was sleeping, sitting near an elder. The elder asked, "Layman, you are very sleepy." |
“ajja, bhante, sabbarattiṃ vessavaṇadāsehi kilamitomhī”ti āha. |
He said, "Today, venerable sir, we were tormented the whole night by the servants of Vessavaṇa." |
♦ kumāriṃ vāhanaṃ katvāti kumāriyo gahetvā ekakhuraṃ vāhanaṃ katvā rathe yojenti. |
♦ Having made a girl a vehicle means taking girls and making them a one-hoofed vehicle, they yoke them to a chariot. |
kumāravāhanepi eseva nayo. |
In the case of a boy-vehicle, the method is the same. |
pacārā tassa rājinoti tassa rañño paricārikā. |
The attendants of that king means the female attendants of that king. |
hatthiyānaṃ assayānanti na kevalaṃ goyānādīniyeva, hatthiassayānādīnipi abhiruhitvā vicaranti. |
An elephant-vehicle, a horse-vehicle means not only cow-vehicles and so on, but they also travel riding on elephant-vehicles, horse-vehicles, and so on. |
dibbaṃ yānanti aññampi nesaṃ bahuvidhaṃ dibbayānaṃ upaṭṭhitameva hoti, etāni tāva nesaṃ upakappanayānāni. |
A divine vehicle means they also have another various kind of divine vehicle that is ready for them. These are their vehicles of use. |
te pana pāsāde varasayanamhi nipannāpi pīṭhasivikādīsu ca nisinnāpi vicaranti. |
But they also travel lying on a fine bed in a palace, and sitting on a stool, a palanquin, and so on. |
tena vuttaṃ “pāsādā sivikā cevā”ti. |
Therefore it is said, "palaces and palanquins." |
mahārājassa yasassinoti evaṃ ānubhāvasampannassa yasassino mahārājassa etāni yānāni nibbattanti. |
Of the great king, the famous one means thus these vehicles are produced for the famous great king who is endowed with power. |
♦ tassa ca nagarā ahu antalikkhe sumāpitāti tassa rañño ākāse suṭṭhu māpitā ete āṭānāṭādikā nagarā ahesuṃ, nagarāni bhaviṃsūti attho. |
♦ And there were cities of his, well-built in the sky means there were these cities of Āṭānāṭa and so on, well-built in the sky for that king; there were cities, that is the meaning. |
ekañhissa nagaraṃ āṭānāṭā nāma āsi, ekaṃ kusināṭā nāma, ekaṃ parakusināṭā nāma, ekaṃ nāṭasūriyā nāma, ekaṃ parakusiṭanāṭā nāma. |
And one of his cities was named Āṭānāṭā, one was named Kusināṭā, one was named Parakusināṭā, one was named Nāṭasūriyā, one was named Parakusiṭanāṭā. |
♦ uttarena kasivantoti tasmiṃ ṭhatvā ujuṃ uttaradisāya kasivanto nāma aññaṃ nagaraṃ. |
♦ To the north, Kasivanta means standing there, straight in the northern direction, is another city named Kasivanta. |
janoghamaparena cāti etassa aparabhāge janoghaṃ nāma aññaṃ nagaraṃ. |
And Janogha to the west means to the west of this is another city named Janogha. |
navanavatiyoti aññampi navanavatiyo nāma ekaṃ nagaraṃ. |
Navanavati means another city named Navanavati. |
aparaṃ ambarāmbaravatiyo nāma. |
Another, Ambarāmbaravati. |
āḷakamandāti aparampi āḷakamandā nāma rājadhānī. |
Āḷakamandā means another, the capital city named Āḷakamandā. |
♦ tasmā kuvero mahārājāti ayaṃ kira anuppanne buddhe kuvero nāma brāhmaṇo hutvā ucchuvappaṃ kāretvā satta yantāni yojesi. |
♦ Therefore Kuvera the great king means this one, it is said, when no Buddha had arisen, being a brahmin named Kuvera, had a sugarcane field planted and set up seven mills. |
ekissāya yantasālāya uṭṭhitaṃ āyaṃ āgatāgatassa mahājanassa datvā puññaṃ akāsi. |
The income that arose from one of the mill-houses, he gave to the great crowd that came and went, and did meritorious deeds. |
avasesasālāhi tattheva bahutaro āyo uṭṭhāsi, so tena pasīditvā avasesasālāsupi uppajjanakaṃ gahetvā vīsati vassasahassāni dānaṃ adāsi. |
From the remaining mills, much more income arose there. He, being pleased with that, taking what arose in the remaining mills also, gave alms for twenty thousand years. |
so kālaṃ katvā cātumahārājikesu kuvero nāma devaputto jāto. |
He, having passed away, was born as a god named Kuvera among the Cātumahārājikas. |
aparabhāge visāṇāya rājadhāniyā rajjaṃ kāresi. |
Later, he ruled in the capital city of Visāṇa. |
tato paṭṭhāya vessavaṇoti vuccati. |
From then on, he is called Vessavaṇa. |
♦ paccesanto pakāsentīti paṭiesanto visuṃ visuṃ atthe upaparikkhamānā anusāsamānā aññe dvādasa yakkharaṭṭhikā pakāsenti. |
♦ They proclaim, each one means they, investigating the matters separately, each one, instructing, proclaim to the other twelve yakkha chieftains. |
te kira yakkharaṭṭhikā sāsanaṃ gahetvā dvādasannaṃ yakkhadovārikānaṃ nivedenti. |
It is said that those yakkha chieftains, having taken the order, report it to the twelve yakkha gatekeepers. |
yakkhadovārikā taṃ sāsanaṃ mahārājassa nivedenti. |
The yakkha gatekeepers report that order to the great king. |
idāni tesaṃ yakkharaṭṭhikānaṃ nāmaṃ dassento tatolātiādimāha. |
Now, showing the names of those yakkha chieftains, he said, "From there," and so on. |
tesu kira eko tatolā nāma, eko tattalā nāma, eko tatotalā nāma, eko ojasi nāma, eko tejasi nāma, eko tatojasī nāma. |
It is said that among them, one was named Tatolā, one Tattalā, one Tatotalā, one Ojasī, one Tejasī, one Tatojasī. |
sūro rājāti eko sūro nāma, eko rājā nāma, eko sūrorājā nāma, ariṭṭho nemīti eko ariṭṭho nāma, eko nemi nāma, eko ariṭṭhanemi nāma. |
Sūro Rājā means one was named Sūro, one Rājā, one Sūrorājā, Ariṭṭho Nemī means one was named Ariṭṭho, one Nemi, one Ariṭṭhanemi. |
♦ rahadopi tattha dharaṇī nāmāti tattha paneko nāmena dharaṇī nāma udakarahado atthi, paṇṇāsayojanā mahāpokkharaṇī atthīti vuttaṃ hoti. |
♦ And there is a lake there named Dharaṇī means and there is a lake of water named Dharaṇī by name; there is a great pond of fifty leagues, it is said. |
yato meghā pavassantīti yato pokkharaṇito udakaṃ gahetvā meghā pavassanti. |
From where the clouds rain means from which pond, having taken water, the clouds rain. |
vassā yato patāyantīti yato vuṭṭhiyo avattharamānā nigacchanti. |
From where the rains fall means from where the rains, spreading, descend. |
meghesu kira uṭṭhitesu tato pokkharaṇito purāṇaudakaṃ bhassati. |
It is said that when the clouds have risen, the old water from that pond flows out. |
upari megho uṭṭhahitvā taṃ pokkharaṇiṃ navodakena pūreti. |
A cloud rises above and fills that pond with new water. |
purāṇodakaṃ heṭṭhimaṃ hutvā nikkhamati. |
The old water, being below, flows out. |
paripuṇṇāya pokkharaṇiyā valāhakā vigacchanti. |
When the pond is full, the clouds depart. |
sabhāpīti sabhā. |
And a hall means a hall. |
tassā kira pokkharaṇiyā tīre sālavatiyā nāma latāya parikkhitto dvādasayojaniko ratanamaṇḍapo atthi, taṃ sandhāyetaṃ vuttaṃ. |
It is said that on the bank of that pond, there is a jewelled pavilion of twelve leagues, surrounded by a creeper named Sālavatī. With reference to this it was said. |
♦ payirupāsantīti nisīdanti. |
♦ They attend means they sit. |
tattha niccaphalā rukkhāti tasmiṃ ṭhāne taṃ maṇḍapaṃ parivāretvā sadā phalitā ambajambuādayo rukkhā niccapupphitā ca campakamālādayoti dasseti. |
Therein, the trees bear perpetual fruit means in that place, surrounding that pavilion, there are trees like mango, jambu, and so on, that always bear fruit, and he shows that there are also perpetually flowering trees like campaka, mālatī, and so on. |
nānādijagaṇāyutāti vividhapakkhisaṅghasamākulā. |
Filled with various flocks of birds means filled with various flocks of birds. |
mayūrakoñcābhirudāti mayūrehi koñcasakuṇehi ca abhirudā upagītā. |
Resounding with peacocks and cranes means resounding and sung to by peacocks and crane birds. |
♦ jīvañjīvakasaddetthāti “jīva jīvā”ti evaṃ viravantānaṃ jīvañjīvakasakuṇānampi ettha saddo atthi. |
♦ The sound of the jīvañjīvaka is here means the sound of the jīvañjīvaka birds, which cry, "Jīva, jīva," is also here. |
oṭṭhavacittakāti “uṭṭhehi, citta, uṭṭhehi cittā”ti evaṃ vassamānā uṭṭhavacittakasakuṇāpi tattha vicaranti. |
Oṭṭhavacittakas means the oṭṭhavacittaka birds, which sing, "Arise, citta, arise, cittā," also roam there. |
kukkuṭakāti vanakukkuṭakā. |
Junglefowls means junglefowls. |
kuḷīrakāti suvaṇṇakakkaṭakā. |
Crabs means golden crabs. |
vaneti padumavane. |
In the lotus grove means in the lotus grove. |
pokkharasātakāti pokkharasātakā nāma sakuṇā. |
Pokkharasātakas means birds named pokkharasātakas. |
♦ sukasāḷikasaddetthāti sukānañca sāḷikānañca saddo ettha. |
♦ The sound of parrots and mynahs is here means the sound of parrots and mynahs is here. |
daṇḍamāṇavakāni cāti manussamukhasakuṇā. |
And daṇḍamāṇavakas means birds with human faces. |
te kira dvīhi hatthehi suvaṇṇadaṇḍaṃ gahetvā ekaṃ pokkharapattaṃ akkamitvā anantare pokkharapatte suvaṇṇadaṇḍaṃ nikkhipantā vicaranti. |
It is said that they, holding a golden staff with two hands, stepping on one lotus leaf, and placing the golden staff on the next lotus leaf, wander about. |
sobhati sabbakālaṃ sāti sā pokkharaṇī sabbakālaṃ sobhati. |
That pond shines at all times means that pond shines at all times. |
kuveranaḷinīti kuverassa naḷinī padumasarabhūtā, sā dharaṇī nāma pokkharaṇī sadā nirantaraṃ sobhati. |
Kuvera's lotus pond means Kuvera's lotus pond, which is a lotus lake; that pond named Dharaṇī shines always, continuously. |
♦ 282. yassa kassacīti idaṃ vessavaṇo āṭānāṭiyaṃ rakkhaṃ niṭṭhapetvā tassā parikammaṃ dassento āha. |
♦ 282. Of whomever means Vessavaṇa, having established the protection of the Āṭānāṭiya, said this, showing its preliminary practice. |
tattha suggahitāti atthañca byañjanañca parisodhetvā suṭṭhu uggahitā. |
There, 'well-grasped' means having clarified the meaning and the phrasing, well-grasped. |
samattā pariyāputāti padabyañjanāni ahāpetvā paripuṇṇaṃ uggahitā. |
'Completely mastered' means having grasped it completely, without omitting words or phrases. |
atthampi pāḷimpi visaṃvādetvā sabbaso vā pana appaguṇaṃ katvā bhaṇantassa hi parittaṃ tejavantaṃ na hoti, sabbaso paguṇaṃ katvā bhaṇantasseva tejavantaṃ hoti. |
For of one who chants it, distorting the meaning and the Pāḷi, or making it of no value at all, the protective chant is not powerful. Only of one who chants it, having made it perfectly correct, is it powerful. |
lābhahetu uggahetvā bhaṇantassāpi atthaṃ na sādheti, nissaraṇapakkhe ṭhatvā mettaṃ purecārikaṃ katvā bhaṇantasseva atthāya hotīti dasseti. |
He shows that of one who learns it and chants it for the sake of gain, it does not accomplish the purpose; it is for the benefit of one who chants it standing on the side of release, with loving-kindness as his forerunner. |
yakkhapacāroti yakkhaparicārako. |
A yakkha's attendant means a yakkha's servant. |
♦ vatthuṃ vāti gharavatthuṃ vā. |
♦ A site or... means a house site or... |
vāsaṃ vāti tattha nibaddhavāsaṃ vā. |
A dwelling or... means a permanent dwelling there or... |
samitinti samāgamaṃ. |
Concord means assembly. |
anāvayhanti na āvāhayuttaṃ. |
Not suitable for marriage means not suitable for giving in marriage. |
avivayhanti na vivāhayuttaṃ. |
Not suitable for taking in marriage means not suitable for taking in marriage. |
tena saha āvāhavivāhaṃ na kareyyunti attho. |
They should not make a marriage alliance with him, that is the meaning. |
attāhipi paripuṇṇāhīti “kaḷārakkhi kaḷāradantā”ti evaṃ etesaṃ attabhāvaṃ upanetvā vuttāhi paripuṇṇabyañjanāhi paribhāsāhi paribhāseyyuṃ yakkhākkosehi nāma akkoseyyunti attho. |
With full abuses means "With crooked teeth, with crooked teeth," thus with abuses that are brought to bear on their physical form, with full phrases, they would abuse them; they would abuse them with what are called yakkha-abuses, that is the meaning. |
rittampissa pattanti bhikkhūnaṃ pattasadisameva lohapattaṃ hoti. |
His empty bowl means it is a metal bowl just like the bowl of the monks. |
taṃ sīse nikkujjitaṃ yāva galavāṭakā bhassati. |
It, being inverted on his head, falls down to his collarbone. |
atha naṃ majjhe ayokhīlena ākoṭenti. |
Then they strike it in the middle with an iron nail. |
♦ caṇḍāti kodhanā. |
♦ Fierce means given to anger. |
ruddhāti viruddhā. |
Hostile means opposed. |
rabhasāti karaṇuttariyā. |
Violent means prone to self-exaltation. |
neva mahārājānaṃ ādiyantīti vacanaṃ na gaṇhanti, āṇaṃ na karonti. |
They do not heed the great kings means they do not accept their word, they do not do their command. |
mahārājānaṃ purisakānanti aṭṭhavīsatiyakkhasenāpatīnaṃ. |
The men of the great kings means of the twenty-eight yakkha generals. |
purisakānanti yakkhasenāpatīnaṃ ye manassā tesaṃ. |
Of the men means of those who are the men of the yakkha generals. |
avaruddhā nāmāti paccāmittā verino. |
Called enemies means adversaries, foes. |
ujjhāpetabbanti parittaṃ vatvā amanusse paṭikkamāpetuṃ asakkontena etesaṃ yakkhānaṃ ujjhāpetabbaṃ, ete jānāpetabbāti attho. |
It should be reported means by one who is unable to make the non-humans retreat by reciting the protective chant, it should be reported to these yakkhas; these should be informed, that is the meaning. |
♦ parittaparikammakathā |
♦ The Story of the Preliminary Practice for the Protective Chant |
♦ idha pana ṭhatvā parittassa parikammaṃ kathetabbaṃ. |
♦ But here, standing, the preliminary practice for the protective chant should be told. |
paṭhamameva hi āṭānāṭiyasuttaṃ na bhaṇitabbaṃ, mettasuttaṃ dhajaggasuttaṃ ratanasuttanti imāni sattāhaṃ bhaṇitabbāni. |
The Āṭānāṭiya Sutta should not be chanted right at first. The Mettā Sutta, the Dhajagga Sutta, and the Ratana Sutta, these should be chanted for seven days. |
sace muñcati, sundaraṃ. |
If he is released, it is good. |
no ce muñcati, āṭānāṭiyasuttaṃ bhaṇitabbaṃ, taṃ bhaṇantena bhikkhunā piṭṭhaṃ vā maṃsaṃ vā na khāditabbaṃ, susāne na vasitabbaṃ. |
If he is not released, the Āṭānāṭiya Sutta should be chanted. The monk who chants it should not eat fish or meat, and should not live in a charnel ground. |
kasmā? amanussā okāsaṃ labhanti. |
Why? The non-humans get an opportunity. |
parittakaraṇaṭṭhānaṃ haritupalittaṃ kāretvā tattha parisuddhaṃ āsanaṃ paññapetvā nisīditabbaṃ. |
The place for performing the protection should be made smeared with green cow-dung, and having prepared a pure seat there, one should sit. |
♦ parittakārako bhikkhu vihārato gharaṃ nentehi phalakāvudhehi parivāretvā netabbo. |
♦ The monk performing the protection should be led from the monastery to the house, surrounded by those with auspicious weapons. |
abbhokāse nisīditvā na vattabbaṃ, dvāravātapānāni pidahitvā nisinnena āvudhahatthehi saṃparivāritena mettacittaṃ purecārikaṃ katvā vattabbaṃ. |
It should not be said sitting in the open; it should be said by one who is seated with the doors and windows closed, surrounded by those with weapons in hand, with a mind of loving-kindness as a forerunner. |
paṭhamaṃ sikkhāpadāni gāhāpetvā sīle patiṭṭhitassa parittaṃ kātabbaṃ. |
First, having had the precepts undertaken, the protection should be done for one who is established in virtue. |
evampi mocetuṃ asakkontena vihāraṃ ānetvā cetiyaṅgaṇe nipajjāpetvā āsanapūjaṃ kāretvā dīpe jālāpetvā cetiyaṅgaṇaṃ sammajjitvā maṅgalakathā vattabbā. |
If he is unable to release him even thus, he should be brought to the monastery and laid down in the cetiya courtyard. An offering of seats should be made, lamps should be lit, the cetiya courtyard should be swept, and an auspicious talk should be given. |
sabbasannipāto ghosetabbo. |
A general assembly should be announced. |
vihārassa upavane jeṭṭhakarukkho nāma hoti, tattha bhikkhusaṅgho tumhākaṃ āgamanaṃ paṭimānetīti pahiṇitabbaṃ. |
In the grove of the monastery, there is a chief tree; there a message should be sent, "The Sangha of monks awaits your arrival." |
sabbasannipātaṭṭhāne anāgantuṃ nāma na labbhati. |
It is not permissible not to come to the place of a general assembly. |
tato amanussagahitako “tvaṃ ko nāmā”ti pucchitabbo. |
Then the one possessed by a non-human should be asked, "What is your name?" |
nāme kathite nāmeneva ālapitabbo. |
When the name is told, he should be addressed by name. |
itthannāma tuyhaṃ mālāgandhādīsu patti āsanapūjāya patti piṇḍapāte patti, bhikkhusaṅghena tuyhaṃ paṇṇākāratthāya mahāmaṅgalakathā vuttā, bhikkhusaṅghe gāravena etaṃ muñcāhīti mocetabbo. |
"Such-and-such, for you there is a share in garlands, perfumes, and so on, a share in the offering of seats, a share in the almsfood. A great auspicious talk has been given by the Sangha of monks for your benefit. Out of respect for the Sangha of monks, release this one," thus he should be released. |
sace na muñcati, devatānaṃ ārocetabbaṃ “tumhe jānātha, ayaṃ amanusso amhākaṃ vacanaṃ na karoti, mayaṃ buddhāaṇaṃ karissāmā”ti parittaṃ kātabbaṃ. |
If he does not release him, it should be reported to the deities, "You should know, this non-human does not do our word. We will perform the Buddha's command," and the protection should be done. |
etaṃ tāva gihīnaṃ parikammaṃ. |
This, for now, is the preliminary practice for the laity. |
sace pana bhikkhu amanussena gahito hoti, āsanāni dhovitvā sabbasannipātaṃ ghosāpetvā gandhamālādīsu pattiṃ datvā parittaṃ bhaṇitabbaṃ. |
But if a monk is possessed by a non-human, having washed the seats and announced a general assembly, and having given a share in perfumes, garlands, and so on, the protective chant should be recited. |
idaṃ bhikkhūnaṃ parikammaṃ. |
This is the preliminary practice for monks. |
♦ vikkanditabbanti sabbasannipātaṃ ghosāpetvā aṭṭhavīsati yakkhasenāpatayo kanditabbā. |
♦ Calling out means having announced a general assembly, the twenty-eight yakkha generals should be called upon. |
viravitabbanti “ayaṃ yakkho gaṇhātī”tiādīni bhaṇantena tehi saddhiṃ kathetabbaṃ. |
Shouting means one should speak with them, saying things like, "This yakkha is possessing him." |
tattha gaṇhātīti sarīre adhimuccati. |
There, 'possesses' means he becomes attached to the body. |
āvisatīti tasseva vevacanaṃ. |
'Enters' is a synonym for that. |
atha vā laggati na apetīti vuttaṃ hoti. |
Or, it is said, 'it clings and does not depart.' |
heṭhetīti uppannaṃ rogaṃ vaḍḍhento bādhati. |
'Torments' means he afflicts by increasing an arisen disease. |
viheṭhetīti tasseva vevacanaṃ. |
'Harasses' is a synonym for that. |
hiṃsatīti appamaṃsalohitaṃ karonto dukkhāpeti. |
'Harms' means he causes suffering by making him have little flesh and blood. |
vihiṃsatīti tasseva vevacanaṃ. |
'Violates' is a synonym for that. |
na muñcatīti appamādagāho hutvā muñcituṃ na icchati, evaṃ etesaṃ viravitabbaṃ. |
'Does not release' means being a heedless possessor, he does not wish to release. Thus they should be shouted at. |
♦ 283. idāni yesaṃ evaṃ viravitabbaṃ, te dassetuṃ katamesaṃ yakkhānantiādimāha. |
♦ 283. Now, to show those to whom it should be thus shouted, he said, "To which yakkhas?" and so on. |
tattha indo somotiādīni tesaṃ nāmāni. |
There, Indo, Somo, and so on are their names. |
tesu vessāmittoti vessāmittapabbatavāsī eko yakkho. |
Among them, Vessāmitto is a yakkha who lives on Mount Vessāmitta. |
yugandharopi yugandharapabbatavāsīyeva. |
Yugandharo also lives on Mount Yugandhara. |
hiri netti ca mandiyoti hiri ca netti ca mandiyo ca. |
Hiri, Netti, and Mandiyo means Hiri and Netti and Mandiyo. |
maṇi māṇi varo dīghoti maṇi ca māṇi ca varo ca dīgho ca. |
Maṇi, Māṇi, Varo, Dīgho means Maṇi and Māṇi and Varo and Dīgho. |
atho serīsako sahāti tehi saha añño serīsako nāma. |
And also Serīsako with them means with them is another named Serīsako. |
“imesaṃ yakkhānaṃ ... pe ... ujjhāpetabban”ti ayaṃ yakkho imaṃ heṭheti viheṭheti na muñcatīti evaṃ etesaṃ yakkhasenāpatīnaṃ ārocetabbaṃ. |
"To these yakkhas... and so on... it should be reported" means "this yakkha torments and harasses this one and does not release him," thus it should be reported to these yakkha generals. |
tato te bhikkhusaṅgho attano dhammāaṇaṃ karoti, mayampi amhākaṃ yakkharājāaṇaṃ karomāti ussukkaṃ karissanti. |
Then they will make an effort, thinking, "The Sangha of monks is carrying out their command of the Dhamma, we too will carry out our command of the yakkha kings." |
evaṃ amanussānaṃ okāso na bhavissati, buddhasāvakānaṃ phāsuvihāro ca bhavissatīti dassento “ayaṃ kho sā, mārisa, āṭānāṭiyā rakkhā”tiādimāha. |
Thus, showing that "non-humans will have no opportunity, and the Buddha's disciples will have a comfortable abiding," he said, "This indeed, friend, is the Āṭānāṭiya protection," and so on. |
taṃ sabbaṃ, tato parañca uttānatthamevāti. |
All that, and what follows, has a clear meaning. |
♦ sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya |
♦ From the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya |
♦ āṭānāṭiyasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Āṭānāṭiya Sutta is finished. |
♦ 10. saṅgītisuttavaṇṇanā |
♦ 10. Explanation of the Saṅgīti Sutta |
♦ [unnamed] |
♦ [unnamed] |
♦ 296. evaṃ me sutanti saṅgītisuttaṃ. |
♦ 296. Thus have I heard is the Saṅgīti Sutta. |
tatrāyamapubbapadavaṇṇanā — cārikaṃ caramānoti nibaddhacārikaṃ caramāno. |
Therein, this is the explanation of the unprecedented words — Wandering on tour means wandering on a regular tour. |
tadā kira satthā dasasahassacakkavāḷe ñāṇajālaṃ pattharitvā lokaṃ volokayamāno pāvānagaravāsino mallarājāno disvā ime rājāno mayhaṃ sabbaññutaññāṇajālassa anto paññāyanti, kiṃ nu khoti āvajjanto “rājāno ekaṃ sandhāgāraṃ kāresuṃ, mayi gate maṅgalaṃ bhaṇāpessanti, ahaṃ tesaṃ maṅgalaṃ vatvā uyyojetvā ‘bhikkhusaṅghassa dhammakathaṃ kathehī’ti sāriputtaṃ vakkhāmi, sāriputto tīhi piṭakehi sammasitvā cuddasapañhādhikena pañhasahassena paṭimaṇḍetvā bhikkhusaṅghassa saṅgītisuttaṃ nāma kathessati, suttantaṃ āvajjetvā pañca bhikkhusatāni saha paṭisambhidāhi arahattaṃ pāpuṇissantī”ti imamatthaṃ disvā cārikaṃ pakkanto. |
For at that time, it is said, the Teacher, having cast the net of his knowledge over the ten-thousand-world-system and surveying the world, saw the Malla kings, residents of the city of Pāvā. Seeing "these kings appear within the net of my omniscient knowledge, what is it?" and reflecting, he saw this: "The kings have had a council hall built. When I go, they will have the dedication ceremony pronounced. I, having spoken the dedication for them and sent them off, will say to Sāriputta, 'Give a talk on the Dhamma to the Sangha of monks.' Sāriputta, having reviewed the three Piṭakas and adorned it with over a thousand questions in fourteen sections, will deliver the Saṅgīti Sutta to the Sangha of monks. Reflecting on the sutta, five hundred monks will attain Arahantship together with the analytical knowledges." And seeing this matter, he set out on tour. |
tena vuttaṃ — “mallesu cārikaṃ caramāno”ti. |
Therefore it is said, "wandering on tour among the Mallas." |
♦ ubbhatakanavasandhāgāravaṇṇanā |
♦ Description of the New Council Hall named Ubbhataka |
♦ 297. ubbhatakanti tassa nāmaṃ, uccattā vā evaṃ vuttaṃ. |
♦ 297. Ubbhataka was its name, or it was so called because of its height. |
sandhāgāranti nagaramajjhe sandhāgārasālā. |
Council hall means the council hall in the middle of the city. |
samaṇena vāti ettha yasmā gharavatthupariggahakāleyeva devatā attano vasanaṭṭhānaṃ gaṇhanti. |
By a monk or... here, because deities take their dwelling place at the very time of claiming a house site, |
tasmā devena vāti avatvā “samaṇena vā brāhmaṇena vā kenaci vā manussabhūtenā”ti vuttaṃ. |
therefore, not saying "or by a god," he said "by a monk or a brahmin or by any human being." |
yena bhagavā tenupasaṅkamiṃsūti bhagavato āgamanaṃ sutvā “amhehi gantvāpi na bhagavā ānīto, dūtaṃ pesetvāpi na pakkosāpito, sayameva pana mahābhikkhusaṅghaparivāro amhākaṃ vasanaṭṭhānaṃ sampatto, amhehi ca sandhāgārasālā kāritā, ettha mayaṃ dasabalaṃ ānetvā maṅgalaṃ bhaṇāpessāmā”ti cintetvā upasaṅkamiṃsu. |
They went to where the Blessed One was means having heard of the Blessed One's arrival, thinking, "The Blessed One was not brought by us going, nor was he summoned by sending a messenger, but he has come to our dwelling place on his own, with a large retinue of monks. And we have had a council hall built. Here we will bring the one with the ten powers and have the dedication ceremony pronounced," they approached. |
♦ 298. yena sandhāgāraṃ tenupasaṅkamiṃsūti taṃ divasaṃ kira sandhāgāre cittakammaṃ niṭṭhapetvā aṭṭakā muttamattā honti, buddhā ca nāma araññajjhāsayā araññārāmā, antogāme vaseyyuṃ vā no vā. |
♦ 298. They went to where the council hall was means on that day, it is said, having finished the painted work in the council hall, the scaffolding had just been removed. And Buddhas are by nature fond of the forest, lovers of the forest; they may or may not dwell in a village. |
tasmā bhagavato manaṃ jānitvāva paṭijaggissāmāti cintetvā te bhagavantaṃ upasaṅkamiṃsu. |
Therefore, thinking, "We will attend to it only after knowing the Blessed One's mind," they approached the Blessed One. |
idāni pana manaṃ labhitvā paṭijaggitukāmā yena sandhāgāraṃ tenupasaṅkamiṃsu . |
But now, having received his assent and wishing to attend to it, they went to where the council hall was. |
sabbasantharinti yathā sabbaṃ santhataṃ hoti, evaṃ. |
The whole floor means so that the whole was covered. |
yena bhagavā tenupasaṅkamiṃsūti ettha pana te mallarājāno sandhāgāraṃ paṭijaggitvā nagaravīthiyopi sammajjāpetvā dhaje ussāpetvā gehadvāresu puṇṇaghaṭe ca kadaliyo ca ṭhapāpetvā sakalanagaraṃ dīpamālādīhi vippakiṇṇatārakaṃ viya katvā khīrapāyake dārake khīraṃ pāyyetha, dahare kumāre lahuṃ lahuṃ bhojāpetvā sayāpetha, uccāsaddaṃ mā karittha, ajja ekarattiṃ satthā antogāme vasissati, buddhā nāma appasaddakāmā hontīti bheriṃ carāpetvā sayaṃ daṇḍadīpikaṃ ādāya yena bhagavā tenupasaṅkamiṃsu. |
They went to where the Blessed One was, here the Malla kings, having attended to the council hall and had the city streets swept and flags raised and full pots and plantain trees placed at the house doors, and having made the whole city like a sky strewn with garlands of lamps and so on, and having had a drum beaten, "Let the milk-drinking children be given milk, let the young boys be fed quickly and put to bed, do not make a loud noise, tonight the Teacher will dwell in the village for one night, Buddhas are lovers of quiet," and themselves taking torches, they went to where the Blessed One was. |
♦ 299. bhagavantaṃyeva purakkhatvāti bhagavantaṃ purato katvā. |
♦ 299. Having placed the Blessed One at their head means having put the Blessed One in front. |
tattha bhagavā bhikkhūnañceva upāsakānañca majjhe nisinno ativiya virocati, samantapāsādiko suvaṇṇavaṇṇo abhirūpo dassanīyo. |
There the Blessed One, seated in the midst of the monks and lay followers, shone exceedingly, graceful all around, of golden complexion, beautiful, and lovely to see. |
purimakāyato suvaṇṇavaṇṇā rasmi uṭṭhahitvā asītihatthaṃ ṭhānaṃ gaṇhāti. |
From the front of his body, a golden-colored ray arose and extended for a distance of eighty cubits. |
pacchimakāyato. dakkhiṇahatthato. |
From the back of his body, from his right hand, |
vāmahatthato suvaṇṇavaṇṇā rasmi uṭṭhahitvā asītihatthaṃ ṭhānaṃ gaṇhāti. |
from his left hand, a golden-colored ray arose and extended for a distance of eighty cubits. |
upari kesantato paṭṭhāya sabbakesāvaṭṭehi moragīvavaṇṇā rasmi uṭṭhahitvā gaganatale asītihatthaṃ ṭhānaṃ gaṇhāti. |
Above, from the end of his hair, from all the curls of his hair, a peacock-neck-colored ray arose and extended for a distance of eighty cubits in the sky. |
heṭṭhā pādatalehi pavāḷavaṇṇā rasmi uṭṭhahitvā ghanapathaviyaṃ asītihatthaṃ ṭhānaṃ gaṇhāti. |
bheṭṭhā pādatalehi pavāḷavaṇṇā rasmi uṭṭhahitvā ghanapathaviyaṃ asītihatthaṃ ṭhānaṃ gaṇhāti. |
evaṃ samantā asīti hatthamattaṃ ṭhānaṃ chabbaṇṇā buddharasmiyo vijjotamānā vipphandamānā vidhāvanti. |
Thus all around, for a distance of eighty cubits, the six-colored Buddha-rays shone, flickered, and darted. |
sabbe disābhāgā suvaṇṇacampakapupphehi vikiriyamānā viya suvaṇṇaghaṭato nikkhantasuvaṇṇarasadhārāhi siñcamānā viya pasāritasuvaṇṇapaṭaparikkhittā viya verambhavātasamuṭṭhitakiṃsukakaṇikārapupphacuṇṇasamākiṇṇā viya ca vippakāsanti. |
All the regions shone as if strewn with golden campaka flowers, as if sprinkled with streams of liquid gold flowing from golden pots, as if wrapped in outspread golden cloths, as if scattered with the pollen 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 dvattiṃsacandānaṃ dvattiṃsasūriyānaṃ dvattiṃsacakkavattirājānaṃ dvattiṃsadevarājānaṃ dvattiṃsamahābrahmānaṃ siriyā siriṃ abhibhavamānaṃ viya virocati. |
♦ And the Blessed One's body, resplendent with the eighty minor characteristics, the fathom-wide aura, and the thirty-two excellent marks, shone like the sky-plane with its risen stars, like a blossoming lotus grove, like the hundred-league-wide Pāricchattaka tree in full bloom, as if surpassing the splendor of thirty-two moons, thirty-two suns, thirty-two universal monarchs, thirty-two kings of the gods, and thirty-two great Brahmās placed in a row. |
parivāretvā nisinnā bhikkhūpi sabbeva appicchā santuṭṭhā pavivittā asaṃsaṭṭhā āraddhavīriyā vattāro vacanakkhamā codakā pāpagarahino sīlasampannā samādhisampannā paññāvimutti vimuttiñāṇadassanasampannā. |
The monks seated around him were all of few wishes, content, secluded, un-sociable, with aroused energy, eloquent, patient of speech, reprovers, censurers 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, rattapadumavanasaṇḍamajjhagatā viya suvaṇṇanāvā, pavāḷavedikāparikkhitto viya suvaṇṇapāsādo virocittha. |
Surrounded by them, the Blessed One shone like a block of gold wrapped in a red blanket, like a golden boat in the midst of a thicket of a red lotus grove, like a golden palace surrounded by a coral balustrade. |
♦ asītimahātherāpi naṃ meghavaṇṇaṃ paṃsukūlaṃ pārupitvā maṇivammavammitā viya mahānāgā parivārayiṃsu vantarāgā bhinnakilesā vijaṭitajaṭā chinnabandhanā kule vā gaṇe vā alaggā. |
♦ The eighty great elders also surrounded him like great nāgas clad in jewel-armor, wearing robes of a cloud-colored dust-heap cloth, with their lust gone, their defilements broken, their tangles untangled, their bonds cut, not attached 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 cakkavattirājā, marugaṇaparivārito viya sakko devarājā, brahmagaṇaparivārito viya hārito mahābrahmā, asamena buddhavesena aparimāṇena buddhavilāsena tassaṃ parisati nisinno pāveyyake malle bahudeva rattiṃ dhammiyā kathāya sandassetvā uyyojesi. |
Thus the Blessed One, himself free from lust, surrounded by those free from lust; free from hatred, by those free from hatred; free from delusion, by those free from delusion; without craving, by those without craving; without defilements, by those without defilements; himself a Buddha, surrounded by learned Buddhas, like a stamen surrounded by petals, like a pericarp surrounded by stamens, like the nāga-king Chaddanta surrounded by eight thousand nāgas, like the goose-king Dhataraṭṭha surrounded by ninety thousand geese, like a universal monarch surrounded by his army, like Sakka, the king of the gods, surrounded by a host of Maruts, like the great Brahmā Hārita surrounded by a host of Brahmās, with the peerless guise of a Buddha, with the immeasurable grace of a Buddha, seated in that assembly, he instructed and sent off the Mallas of Pāvā with a talk on the Dhamma for much of the night. |
♦ ettha ca dhammikathā nāma sandhāgārānumodanappaṭisaṃyuttā pakiṇṇakakathā veditabbā. |
♦ And here, the talk on the Dhamma should be understood as a miscellaneous talk connected with the dedication of the council hall. |
tadā hi bhagavā ākāsagaṅgaṃ otārento viya pathavojaṃ ākaḍḍhanto viya mahājambuṃ matthake gahetvā cālento viya yojaniyamadhugaṇḍaṃ cakkayantena pīḷetvā madhupānaṃ pāyamāno viya ca pāveyyakānaṃ mallānaṃ hitasukhāvahaṃ pakiṇṇakakathaṃ kathesi. |
For at that time, the Blessed One, as if bringing down the celestial Ganges, as if drawing up the essence of the earth, as if taking the great Jambu tree by the top and shaking it, as if making them drink honey by pressing a league-long honeycomb with a wheel-press, gave a miscellaneous talk that brought welfare and happiness to the Mallas of Pāvā. |
♦ 300. tuṇhībhūtaṃ tuṇhībhūtanti yaṃ yaṃ disaṃ anuviloketi, tattha tattha tuṇhībhūtameva. |
♦ 300. Silent, silent means in whatever direction he looked, there it was silent. |
anuviloketvāti maṃsacakkhunā dibbacakkhunāti dvīhi cakkhūhi tato tato viloketvā. |
Having looked around means having looked here and there with the two eyes, the physical eye and the divine eye. |
maṃsacakkhunā hi nesaṃ bahiddhā iriyāpathaṃ pariggahesi. |
With the physical eye, he comprehended their external posture. |
tattha ekabhikkhussāpi neva hatthakukkuccaṃ na pādakukkuccaṃ ahosi, na koci sīsamukkhipi, na kathaṃ kathesi, na niddāyanto nisīdi. |
There, not a single monk had any fidgeting of the hands or fidgeting of the feet, no one lifted his head, no one spoke a word, no one sat sleeping. |
sabbepi tīhi sikkhāhi sikkhitā nivāte padīpasikhā viya niccalā nisīdiṃsu. |
All of them, trained in the three trainings, sat as motionless as the flame of a lamp in a windless place. |
iti nesaṃ imaṃ iriyāpathaṃ maṃsacakkhunā pariggahesi. |
Thus he comprehended this posture of theirs with his physical eye. |
ālokaṃ pana vaḍḍhayitvā dibbacakkhunā hadayarūpaṃ disvā abbhantaragataṃ sīlaṃ olokesi. |
But having increased the light and seen the heart-base with the divine eye, he looked at the virtue that had gone within. |
so anekasatānaṃ bhikkhūnaṃ antokumbhiyaṃ jalamānaṃ padīpaṃ viya arahattupagaṃ sīlaṃ addasa. |
He saw the virtue leading to Arahantship of many hundreds of monks, like a lamp burning inside a pot. |
āraddhavipassakā hi te bhikkhū. |
For those monks were practitioners of insight. |
iti nesaṃ sīlaṃ disvā “imepi bhikkhū mayhaṃ anucchavikā, ahampi imesaṃ anucchaviko”ti cakkhutalesu nimittaṃ ṭhapetvā bhikkhusaṅghaṃ oloketvā āyasmantaṃ sāriputtaṃ āmantesi “piṭṭhi me āgilāyatī”ti. |
Thus, having seen their virtue, and having placed a sign on his eye-sockets, thinking, "These monks too are worthy of me, and I too am worthy of them," he looked at the Sangha of monks and addressed the venerable Sāriputta, "My back is aching." |
kasmā āgilāyati? |
Why was it aching? |
bhagavato hi chabbassāni mahāpadhānaṃ padahantassa mahantaṃ kāyadukkhaṃ ahosi. |
For the Blessed One, while striving the great striving for six years, had great bodily pain. |
athassa aparabhāge mahallakakāle piṭṭhivāto uppajji. |
Then, later in his old age, a wind in the back arose. |
♦ saṅghāṭiṃ paññāpetvāti sandhāgārassa kira ekapasse te rājāno kappiyamañcakaṃ paññapesuṃ “appeva nāma satthā nipajjeyyā”ti. |
♦ Having had his outer robe spread out means on one side of the council hall, it is said, those kings had a suitable couch prepared, thinking, "Perhaps the Teacher will lie down." |
satthāpi catūhi iriyāpathehi paribhuttaṃ imesaṃ mahapphalaṃ bhavissatīti tattha saṅghāṭiṃ paññāpetvā nipajji. |
The Teacher also, thinking, "For them, what has been used in the four postures will be of great fruit," had his outer robe spread out there and lay down. |
♦ bhinnanigaṇṭhavatthuvaṇṇanā |
♦ Description of the Story of the Divided Nigaṇṭhas |
♦ 301. tassa kālaṅkiriyāyātiādīsu yaṃ vattabbaṃ, taṃ sabbaṃ heṭṭhā vuttameva. |
♦ 301. At his death and so on, whatever is to be said, all that has been said above. |
♦ 302. āmantesīti bhaṇḍanādivūpasamakaraṃ svākhyātaṃ dhammaṃ desetukāmo āmantesi. |
♦ 302. He addressed means wishing to teach the well-proclaimed Dhamma that appeases quarrels and so on, he addressed them. |
♦ ekakavaṇṇanā |
♦ Description of the Ones |
♦ 303. tatthāti tasmiṃ dhamme. |
♦ 303. Therein means in that Dhamma. |
saṅgāyitabbanti samaggehi gāyitabbaṃ, ekavacanehi aviruddhavacanehi bhaṇitabbaṃ. |
It should be recited in council means it should be recited by those in harmony, it should be spoken with unanimous words, with unopposed words. |
na vivaditabbanti atthe vā byañjane vā vivādo na kātabbo. |
There should be no dispute means there should be no dispute in the meaning or in the phrasing. |
eko dhammoti ekakadukatikādivasena bahudhā sāmaggirasaṃ dassetukāmo paṭhamaṃ tāva “eko dhammo”ti āha. |
One dhamma means wishing to show the taste of harmony in many ways by way of ones, twos, threes, and so on, he first said, "One dhamma." |
sabbe sattāti kāmabhavādīsu saññābhavādīsu ekavokārabhavādīsu ca sabbabhavesu sabbe sattā. |
All beings means all beings in all existences, in the existences of sensuality and so on, in the existences of perception and so on, and in the one-constituent existences and so on. |
āhāraṭṭhitikāti āhārato ṭhiti etesanti āhāraṭṭhitikā. |
Dependent on food means their existence is from food, thus they are dependent on food. |
iti sabbasattānaṃ ṭhiti hetu āhāro nāma eko dhammo amhākaṃ satthārā yāthāvato ñatvā sammadakkhāto āvusoti dīpeti. |
Thus he points out, "Friend, one dhamma, namely that the existence of all beings is due to a cause, food, has been perfectly understood and well-proclaimed by our Teacher as it really is." |
♦ nanu ca evaṃ sante yaṃ vuttaṃ “asaññasattā devā ahetukā anāhārā aphassakā”tiādi, taṃ vacanaṃ virujjhatīti, na virujjhati. |
♦ But in that case, what was said, "The gods who are non-percipient beings are without cause, without food, without contact," and so on, that statement is contradicted. It is not contradicted. |
tesañhi jhānaṃ āhāro hoti. |
For them, jhāna is their food. |
evaṃ santepi “cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya. |
Even so, "These four, O monks, are foods for the maintenance of beings that have come to be, or for the support of those seeking to be. |
katame cattāro? |
Which four? |
kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthan”ti idampi virujjhatīti, idampi na virujjhati. |
Edible food, coarse or fine; contact is the second; mental volition is the third; consciousness is the fourth." This too is contradicted. This too is not contradicted. |
etasmiñhi sutte nippariyāyena āhāralakkhaṇāva dhammā āhārāti vuttā. |
For in that sutta, the dhammas which are food by their very nature without qualification are called food. |
idha pana pariyāyena paccayo āhāroti vutto. |
But here, by qualification, a condition is called food. |
sabbadhammānañhi paccayo laddhuṃ vaṭṭati. |
For a condition for all dhammas can be found. |
so ca yaṃ yaṃ phalaṃ janeti, taṃ taṃ āharati nāma, tasmā āhāroti vuccati. |
And whatever fruit it produces, that it brings, thus it is called food. |
tenevāha “avijjampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. |
Therefore he said, "I say, O monks, that ignorance is with food, not without food. |
ko ca, bhikkhave, avijjāya āhāro? |
And what, O monks, is the food for ignorance? |
pañcanīvaraṇātissa vacanīyaṃ. |
'The five hindrances,' should be the reply. |
pañcanīvaraṇepāhaṃ, bhikkhave, sāhāre vadāmi, no anāhāre. |
I say, O monks, that the five hindrances are with food, not without food. |
ko ca, bhikkhave, pañcannaṃ nīvaraṇānaṃ āhāro? |
And what, O monks, is the food for the five hindrances? |
ayonisomanasikārotissa vacanīyan”ti . |
'Unwise attention,' should be the reply." |
ayaṃ idha adhippeto. |
This is what is intended here. |
♦ etasmiñhi paccayāhāre gahite pariyāyāhāropi nippariyāyāhāropi sabbo gahitova hoti. |
♦ For when this conditional food is taken, both the food by qualification and the food without qualification, all of it is taken. |
tattha asaññabhave paccayāhāro labbhati. |
Therein, in the non-percipient existence, conditional food is found. |
anuppanne hi buddhe titthāyatane pabbajitā vāyokasiṇe parikammaṃ katvā catutthajjhānaṃ nibbattetvā tato vuṭṭhāya dhī cittaṃ, dhibbatetaṃ cittaṃ cittassa nāma abhāvoyeva sādhu, cittañhi nissāyeva vadhabandhādipaccayaṃ dukkhaṃ uppajjati. |
For when no Buddha has arisen, those who have gone forth in the heretical schools, having done the preliminary work on the wind-kasina and produced the fourth jhāna, and having emerged from that, think, "Fie on the mind, fie on this mind, the non-existence of the mind itself is good. For it is depending on the mind that suffering caused by killing, bondage, and so on arises. |
citte asati natthetanti khantiṃ ruciṃ uppādetvā aparihīnajjhānā kālaṅkatvā asaññabhave nibbattanti. |
When there is no mind, this does not exist." Having produced this conviction and inclination, and not having declined from their jhāna, they die and are reborn in the non-percipient existence. |
yo yassa iriyāpatho manussaloke paṇihito ahosi, so tena iriyāpathena nibbattitvā pañca kappasatāni ṭhito vā nisinno vā nipanno vā hoti. |
Whatever posture was adopted by one in the human world, with that posture he is reborn and for five hundred aeons he is standing, or sitting, or lying down. |
evarūpānampi sattānaṃ paccayāhāro labbhati. |
Even for such beings, conditional food is found. |
te hi yaṃ jhānaṃ bhāvetvā nibbattā, tadeva nesaṃ paccayo hoti. |
For whatever jhāna they developed and were reborn, that itself is their condition. |
yathā jiyāvegena khittasaro yāva jiyāvego atthi, tāva gacchati, evaṃ yāva jhānapaccayo atthi, tāva tiṭṭhanti. |
Just as an arrow shot with the force of a bowstring goes as long as the force of the bowstring exists, so they stand as long as the condition of the jhāna exists. |
tasmiṃ niṭṭhite khīṇavego saro viya patanti. |
When that is finished, they fall like an arrow whose force is spent. |
ye pana te nerayikā neva uṭṭhānaphalūpajīvī na puññaphalūpajīvīti vuttā, tesaṃ ko āhāroti ? |
But those inhabitants of hell of whom it is said that they live neither on the fruit of their effort nor on the fruit of their merit, what is their food? |
tesaṃ kammameva āhāro. |
For them, kamma itself is their food. |
kiṃ pañca āhārā atthīti ce. |
If you ask, "Are there five foods?" |
pañca, na pañcāti idaṃ na vattabbaṃ. |
"Five, not five," this should not be said. |
nanu paccayo āhāroti vuttametaṃ. |
Has it not been said that a condition is food? |
tasmā yena kammena te niraye nibbattā, tadeva tesaṃ ṭhitipaccayattā āhāro hoti. |
Therefore, by whatever kamma they were reborn in hell, that itself, being the condition for their existence, is their food. |
yaṃ sandhāya idaṃ vuttaṃ “na ca tāva kālaṅkaroti, yāva na taṃ pāpakammaṃ byantī hotī”ti . |
With reference to which this was said, "And he does not die as long as that evil kamma is not exhausted." |
♦ kabaḷīkāraṃ āhāraṃ ārabbha cettha vivādo na kātabbo. |
♦ And concerning edible food, there should be no dispute. |
mukhe uppanno kheḷopi hi tesaṃ āhārakiccaṃ sādheti. |
For even spittle that has arisen in the mouth serves the purpose of food for them. |
kheḷopi hi niraye dukkhavedaniyo hutvā paccayo hoti, sagge sukhavedaniyo. |
For spittle, being a condition, is experienced as suffering in hell, and as pleasure in heaven. |
iti kāmabhave nippariyāyena cattāro āhārā. |
Thus in the sensual existence, there are four foods without qualification. |
rūpārūpabhavesu ṭhapetvā asaññaṃ sesānaṃ tayo. |
In the form and formless existences, except for the non-percipient, for the rest there are three. |
asaññānañceva avasesānañca paccayāhāroti iminā āhārena “sabbe sattā āhāraṭṭhitikā”ti etaṃ pañhaṃ kathetvā “ayaṃ kho āvuso”ti evaṃ niyyātanampi “atthi kho āvuso”ti puna uddharaṇampi akatvā “sabbe sattā saṅkhāraṭṭhitikā”ti dutiyapañhaṃ vissajjesi. |
For both the non-percipient and the rest, there is conditional food. With this food, having answered the question, "All beings are dependent on food," and without giving a conclusion, "This, friend," and without raising another point, "There is, friend," he answered the second question, "All beings are dependent on formations." |
♦ kasmā pana na niyyātesi na uddharittha? |
♦ But why did he not give a conclusion, why did he not raise another point? |
tattha tattha niyyātiyamānepi uddhariyamānepi pariyāpuṇituṃ vācetuṃ dukkhaṃ hoti, tasmā dve ekābaddhe katvā vissajjesi. |
If a conclusion were given and a point raised for each one, it would be difficult to master and recite. Therefore, he answered, making two into one. |
imasmimpi vissajjane heṭṭhā vuttapaccayova attano phalassa saṅkharaṇato saṅkhāroti vutto. |
In this answer also, the condition mentioned below, because it forms its own fruit, is called a formation. |
iti heṭṭhā āhārapaccayo kathito, idha saṅkhārapaccayoti ayamettha heṭṭhimato viseso. |
Thus below, the food-condition was spoken of; here, the formation-condition. This is the difference from the one below. |
“heṭṭhā nippariyāyāhāro gahito, idha pariyāyāhāroti evaṃ gahite viseso pākaṭo bhaveyya, no ca gaṇhiṃsū’ti mahāsīvatthero āha. |
The elder Mahāsīva said, "'Below, the food without qualification was taken; here, the food by qualification.' If it were taken thus, the difference would be clear, but they did not take it so." |
indriyabaddhassapi hi anindriyabaddhassapi paccayo laddhuṃ vaṭṭati. |
For a condition for both what is bound to the senses and what is not bound to the senses can be found. |
vinā paccayena dhammo nāma natthi. |
There is no dhamma without a condition. |
tattha anindriyabaddhassa tiṇarukkhalatādino pathavīraso āporaso ca paccayo hoti. |
Therein, for what is not bound to the senses, such as grass, trees, and creepers, the earth-essence and the water-essence are the condition. |
deve avassante hi tiṇādīni milāyanti, vassante ca pana haritāni honti. |
For when the god does not rain, the grass and so on wither, and when he rains, they become green. |
iti tesaṃ pathavīraso āporaso ca paccayo hoti. |
Thus for them, the earth-essence and the water-essence are the condition. |
indriyabaddhassa avijjā taṇhā kammaṃ āhāroti evamādayo paccayā, iti heṭṭhā paccayoyeva āhāroti kathito, idha saṅkhāroti. |
For what is bound to the senses, ignorance, craving, kamma, and food are the conditions. Thus below, the condition itself was called food; here, a formation. |
ayamevettha viseso. |
This is the only difference. |
♦ ayaṃ kho, āvusoti āvuso amhākaṃ satthārā mahābodhimaṇḍe nisīditvā sayaṃ sabbaññutaññāṇena sacchikatvā ayaṃ ekadhammo desito. |
♦ This, friend, means, friend, this one dhamma has been taught by our Teacher, having realized it himself with the knowledge of omniscience while seated on the seat of great enlightenment. |
tattha ekadhamme tumhehi sabbeheva saṅgāyitabbaṃ na vivaditabbaṃ. |
Therein, in the one dhamma, you should all recite it in council, you should not dispute. |
yathayidaṃ brahmacariyanti yathā saṅgāyamānānaṃ tumhākaṃ idaṃ sāsanabrahmacariyaṃ addhaniyaṃ assa. |
So that this holy life means so that for you who are reciting in council, this holy life of the teaching may be long-lasting. |
ekena hi bhikkhunā “atthi, kho āvuso, eko dhammo sammadakkhāto. |
For if by one monk it is said, "There is, friend, one dhamma well-proclaimed. |
katamo eko dhammo? |
What one dhamma? |
sabbe sattā āhāraṭṭhitikā. |
All beings are dependent on food. |
sabbe sattā saṅkhāraṭṭhitikā”ti kathite tassa kathaṃ sutvā añño kathessati. |
All beings are dependent on formations." Having heard his speech, another will speak. |
tassapi aññoti evaṃ paramparakathāniyamena idaṃ brahmacariyaṃ ciraṃ tiṭṭhamānaṃ sadevakassa lokassa atthāya hitāya bhavissatīti ekakavasena dhammasenāpati sāriputtatthero sāmaggirasaṃ dassesīti. |
And of him, another. Thus by the rule of a succession of talks, this holy life, standing for a long time, will be for the welfare and happiness of the world with its gods. Thus, by way of ones, the General of the Dhamma, the elder Sāriputta, showed the taste of harmony. |
♦ ekakavaṇṇanā niṭṭhitā. |
♦ The explanation of the ones is finished. |
♦ dukavaṇṇanā |
♦ Description of the Twos |
♦ 304. iti ekakavasena sāmaggirasaṃ dassetvā idāni dukavasena dassetuṃ puna desanaṃ ārabhi. |
♦ 304. Thus having shown the taste of harmony by way of ones, now, to show it by way of twos, he began the teaching again. |
tattha nāmarūpaduke nāmanti cattāro arūpino khandhā nibbānañca. |
There, in the pair of name and form, name is the four formless aggregates and Nibbāna. |
tattha cattāro khandhā nāmanaṭṭhena nāmaṃ. |
There, the four aggregates are name in the sense of naming. |
nāmanaṭṭhenāti nāmakaraṇaṭṭhena. |
In the sense of naming means in the sense of making a name. |
yathā hi mahājanasammatattā mahāsammatassa “mahāsammato”ti nāmaṃ ahosi, yathā mātāpitaro “ayaṃ tisso nāma hotu, phusso nāma hotū”ti evaṃ puttassa kittimanāmaṃ karonti, yathā vā “dhammakathiko vinayadharo”ti guṇato nāmaṃ āgacchati, na evaṃ vedanādīnaṃ. |
For just as Mahāsammata had the name "Mahāsammata" because of the consensus of the great crowd, and just as parents give their son a glorious name, "Let this one be named Tissa, let him be named Phussa," or just as a name comes from a quality, "a speaker on the Dhamma, an expert in the Vinaya," not so for feeling and so on. |
vedanādayo hi mahāpathavīādayo viya attano nāmaṃ karontāva uppajjanti. |
For feeling and so on, like the great earth and so on, arise making their own name. |
tesu uppannesu tesaṃ nāmaṃ uppannameva hoti. |
When they have arisen, their name has arisen. |
na hi vedanaṃ uppannaṃ “tvaṃ vedanā nāma hohī”ti, koci bhaṇati, na cassā yena kenaci kāraṇena nāmaggahaṇakiccaṃ atthi, yathā pathaviyā uppannāya “tvaṃ pathavī nāma hohī”ti nāmaggahaṇakiccaṃ natthi, cakkavāḷasinerumhi candimasūriyanakkhattesu uppannesu “tvaṃ cakkavāḷaṃ nāma, tvaṃ nakkhattaṃ nāma hohī”ti nāmaggahaṇakiccaṃ natthi, nāmaṃ uppannameva hoti, opapātikā paññatti nipatati, evaṃ vedanāya uppannāya “tvaṃ vedanā nāma hohī”ti nāmaggahaṇakiccaṃ natthi, tāya uppannāya vedanāti nāmaṃ uppannameva hoti. |
For no one says to an arisen feeling, "You shall be named feeling," nor is there any reason for it to be given a name for any reason whatsoever. Just as when the earth has arisen, there is no need to give it a name, "You shall be named earth"; when the universe, Sineru, the moon, the sun, and the stars have arisen, there is no need to give them a name, "You shall be named universe, you shall be named star"; the name has arisen, an immediate designation falls upon it. In the same way, when feeling has arisen, there is no need to give it a name, "You shall be named feeling"; when it has arisen, the name "feeling" has arisen. |
saññādīsupi eseva nayo atītepi hi vedanā vedanāyeva. |
In perception and so on, the method is the same. For in the past, feeling was just feeling. |
saññā. saṅkhārā. |
Perception, formations, |
viññāṇaṃ viññāṇameva. |
consciousness was just consciousness. |
anāgatepi. paccuppannepi. |
So too in the future, and in the present. |
nibbānaṃ pana sadāpi nibbānamevāti. |
But Nibbāna is always just Nibbāna. |
nāmanaṭṭhena nāmaṃ. |
It is name in the sense of naming. |
namanaṭṭhenāpi cettha cattāro khandhā nāmaṃ. |
And here, the four aggregates are name also in the sense of bending. |
te hi ārammaṇābhimukhaṃ namanti. |
For they bend towards an object. |
nāmanaṭṭhena sabbampi nāmaṃ. |
In the sense of making to bend, all is name. |
cattāro hi khandhā ārammaṇe aññamaññaṃ nāmenti, nibbānaṃ ārammaṇādhipatipaccayatāya attani anavajjadhamme nāmeti. |
For the four aggregates make each other bend towards an object. Nibbāna, by its condition of being the dominant object, makes the blameless dhammas in itself bend. |
♦ rūpanti cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāya rūpaṃ, taṃ sabbampi ruppanaṭṭhena rūpaṃ. |
♦ 'Form' is the four great elements and the form derived from the four great elements; all of it is form in the sense of being afflicted. |
tassa vitthārakathā visuddhimagge vuttanayeneva veditabbā. |
The detailed account of it should be understood in the way stated in the Visuddhimagga. |
♦ avijjāti dukkhādīsu aññāṇaṃ. |
♦ 'Ignorance' is ignorance concerning suffering and so on. |
ayampi vitthārato visuddhimagge kathitāyeva. |
This too has been explained in detail in the Visuddhimagga. |
bhavataṇhāti bhavapatthanā. |
'Craving for existence' is the desire for existence. |
yathāha “tattha katamā bhavataṇhā? |
As he said, "Therein, what is craving for existence? |
yo bhavesu bhavacchando”tiādi . |
Whatever desire for existences..." and so on. |
♦ bhavadiṭṭhīti bhavo vuccati sassataṃ, sassatavasena uppajjanakadiṭṭhi. |
♦ 'View of existence' means existence is called eternalism; the view that arises by way of eternalism. |
sā “tattha katamā bhavadiṭṭhi? |
That is detailed in the Abhidhamma in the way of "'The self and the world will be,' whatever such view, wrong view..." and so on. |
‘bhavissati attā ca loko cā’ti yā evarūpā diṭṭhi diṭṭhigatan”tiādinā nayena abhidhamme vitthāritā. |
'View of non-existence' means non-existence is called annihilationism; the view that arises by way of annihilationism. |
vibhavadiṭṭhīti vibhavo vuccati ucchedaṃ, ucchedavasena uppajjanakadiṭṭhi. |
That too is detailed there in the way of "'The self and the world will not be,'... whatever such view, wrong view..." and so on. |
sāpi “tattha katamā vibhavadiṭṭhi? |
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‘na bhavissati attā ca loko cā’ti . |
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yā evarūpā diṭṭhi diṭṭhigatan”tiādinā nayena tattheva vitthāritā. |
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♦ ahirikanti “yaṃ na hirīyati hirīyitabbenā”ti evaṃ vitthāritā nillajjatā. |
♦ 'Shamelessness' is the lack of shame detailed thus: "What is not to be ashamed of by what should be ashamed of." |
anottappanti “yaṃ na ottappati ottappitabbenā”ti evaṃ vitthārito abhāyanakāakāro. |
'Fearlessness' is the state of not fearing detailed thus: "What is not to be feared by what should be feared." |
♦ hirī ca ottappañcāti “yaṃ hirīyati hirīyitabbena, ottappati ottappitabbenā”ti evaṃ vitthāritāni hiriottappāni. |
♦ 'Shame and fear of wrongdoing' are shame and fear of wrongdoing detailed thus: "What is to be ashamed of by what should be ashamed of, to be feared by what should be feared." |
api cettha ajjhattasamuṭṭhānā hirī, bahiddhāsamuṭṭhānaṃ ottappaṃ. |
And here, shame arises from within, fear of wrongdoing arises from without. |
attādhipateyyā hirī, lokādhipateyyaṃ ottappaṃ. |
Shame has the self as its authority, fear of wrongdoing has the world as its authority. |
lajjāsabhāvasaṇṭhitā hirī, bhayasabhāvasaṇṭhitaṃ ottappaṃ. |
Shame is based on the nature of modesty, fear of wrongdoing is based on the nature of fear. |
vitthārakathā panettha sabbākārena visuddhimagge vuttā. |
The detailed account here is given in all its aspects in the Visuddhimagga. |
♦ dovacassatāti dukkhaṃ vaco etasmiṃ vippaṭikūlagāhimhi vipaccanīkasāte anādare puggaleti dubbaco, tassa kammaṃ dovacassaṃ, tassa bhāvo dovacassatā. |
♦ 'Being hard to admonish' means 'his speech is difficult'; in a person who is contrary, oppositional, and disrespectful, he is hard to speak to. His action is being hard to admonish, the state of that is being hard to admonish. |
vitthārato panesā “tattha katamā dovacassatā? |
In detail, this is found in the Abhidhamma: "Therein, what is being hard to admonish? |
sahadhammike vuccamāne dovacassāyan”ti abhidhamme āgatā. |
When spoken to in accordance with the Dhamma, the state of being hard to admonish." |
sā atthato saṅkhārakkhandho hoti. |
In meaning, it is the aggregate of formations. |
“catunnañca khandhānaṃ etenākārena pavattānaṃ etaṃ adhivacanan”ti vadanti. |
They say, "This is the designation for the four aggregates proceeding in this way." |
pāpamittatāti pāpā assaddhādayo puggalā etassa mittāti pāpamitto, tassa bhāvo pāpamittatā. |
'Bad friendship' means evil persons, such as the faithless, are his friends, thus he is a bad friend; the state of that is bad friendship. |
vitthārato panesā — “tattha katamā pāpamittatā? |
In detail, this is found thus: "Therein, what is bad friendship? |
ye te puggalā assaddhā dussīlā appassutā maccharino duppaññā. |
Those persons who are faithless, immoral, of little learning, miserly, of little wisdom. |
yā tesaṃ sevanā nisevanā saṃsevanā bhajanā saṃbhajanā bhatti saṃbhatti taṃsampavaṅkatā”ti evaṃ āgatā. |
Whatever association, frequenting, consorting, companionship, close companionship, devotion, close devotion, and inclination towards them." |
sāpi atthato dovacassatā viya daṭṭhabbā. |
That too should be seen in meaning like being hard to admonish. |
♦ sovacassatā ca kalyāṇamittatā ca vuttappaṭipakkhanayena veditabbā. |
♦ Being easy to admonish and good friendship should be understood in the opposite way to what has been said. |
ubhopi panetā idha lokiyalokuttaramissakā kathitā. |
Both of them are spoken of here as mixed worldly and supramundane. |
♦ āpattikusalatāti “pañcapi āpattikkhandhā āpattiyo, sattapi āpattikkhandhā āpattiyo. |
♦ 'Skill in offenses' is the state of being skilled in offenses thus spoken of: "The five classes of offenses are offenses; the seven classes of offenses are offenses. |
yā tāsaṃ āpattīnaṃ āpattikusalatā paññā pajānanā”ti evaṃ vutto āpattikusalabhāvo. |
Whatever skill in those offenses, wisdom, understanding." |
♦ āpattivuṭṭhānakusalatāti “yā tāhi āpattīhi vuṭṭhānakusalatā paññā pajānanā”ti evaṃ vuttā saha kammavācāya āpattīhi vuṭṭhānaparicchedajānanā paññā. |
♦ 'Skill in rehabilitation from an offense' is the wisdom of knowing the determination of rehabilitation from offenses, together with the formal act, thus spoken of: "Whatever skill in rehabilitating from those offenses, wisdom, understanding." |
♦ samāpattikusalatāti “atthi savitakkasavicārā samāpatti, atthi avitakkavicāramattā samāpatti, atthi avitakkāvicārā samāpatti. |
♦ 'Skill in attainments' is the wisdom of knowing the determination of appanā, together with the preliminary work, thus spoken of: "There is an attainment with thought and examination, there is an attainment with only examination without thought, there is an attainment without thought and examination. |
yā tāsaṃ samāpattīnaṃ kusalatā paññā pajānanā”ti evaṃ vuttā saha parikammena appanāparicchedajānanā paññā. |
Whatever skill in those attainments, wisdom, understanding." |
samāpattivuṭṭhānakusalatāti “yā tāhi samāpattīhi vuṭṭhānakusalatā paññā pajānanā”ti evaṃ vuttā yathāparicchinnasamayavaseneva samāpattito vuṭṭhānasamatthā “ettakaṃ gate sūriye uṭṭhahissāmī”ti vuṭṭhānakālaparicchedakā paññā. |
'Skill in emerging from attainments' is the wisdom capable of determining the time of emergence, "I will emerge when the sun has gone so far," which is capable of emerging from an attainment according to the predetermined time, thus spoken of: "Whatever skill in emerging from those attainments, wisdom, understanding." |
♦ dhātukusalatāti “aṭṭhārasa dhātuyo cakkhudhātu ... pe ... manoviññāṇadhātu. |
♦ 'Skill in the elements' is the wisdom of hearing, retaining, contemplating, and penetrating that determines the nature of the eighteen elements, thus spoken of: "The eighteen elements are the eye-element... and so on... the mind-consciousness-element. |
yā tāsaṃ dhātūnaṃ kusalatā paññā pajānanā”ti evaṃ vuttā aṭṭhārasannaṃ dhātūnaṃ sabhāvaparicchedakā savanadhāraṇasammasanapaṭivedhapaññā. |
Whatever skill in those elements, wisdom, understanding." |
manasikārakusalatāti “yā tāsaṃ dhātūnaṃ manasikārakusalatā paññā pajānanā”ti evaṃ vuttā tāsaṃyeva dhātūnaṃ sammasanapaṭivedhapaccavekkhaṇapaññā. |
'Skill in attention' is the wisdom of contemplating, penetrating, and reviewing those very elements, thus spoken of: "Whatever skill in attending to those elements, wisdom, understanding." |
♦ āyatanakusalatāti “dvādasāyatanāni cakkhāyatanaṃ ... pe ... dhammāyatanaṃ. |
♦ 'Skill in the sense-bases' is the wisdom of learning, attending to, and understanding the twelve sense-bases, thus spoken of: "The twelve sense-bases are the eye-sense-base... and so on... the mind-sense-base. |
yā tesaṃ āyatanānaṃ āyatanakusalatā paññā pajānanā”ti evaṃ vuttā dvādasannaṃ āyatanānaṃ uggahamanasikārapajānanā paññā. |
Whatever skill in those sense-bases, skill in the sense-bases, wisdom, understanding." |
apica dhātukusalatāpi uggahamanasikārasavanasammasanapaṭivedhapaccavekkhaṇesu vattati manasikārakusalatāpi āyatanakusalatāpi. |
And also, skill in the elements is concerned with learning, attention, hearing, contemplation, penetration, and review; so too is skill in attention and skill in the sense-bases. |
ayaṃ panettha viseso, savanauggahapaccavekkhaṇā lokiyā, paṭivedho lokuttaro, sammasanamanasikārā lokiyalokuttaramissakā. |
This is the difference here: hearing, learning, and review are worldly; penetration is supramundane; contemplation and attention are mixed worldly and supramundane. |
paṭiccasamuppādakusalatāti “avijjāpaccayā saṅkhārā ... pe ... samudayo hotīti yā tattha paññā pajānanā”ti evaṃ vuttā dvādasannaṃ paccayākārānaṃ uggahādivasena pavattā paññā. |
'Skill in dependent origination' is the wisdom that proceeds by way of learning and so on of the twelve causal links, thus spoken of: "From ignorance as condition, formations... and so on... there is an origin. Whatever wisdom, understanding, there." |
♦ ṭhānakusalatāti “ye ye dhammā yesaṃ yesaṃ dhammānaṃ hetupaccayā uppādāya taṃ taṃ ṭhānanti yā tattha paññā pajānanā”ti evaṃ vuttā “cakkhuṃ vatthuṃ katvā rūpaṃ ārammaṇaṃ katvā uppannassa cakkhuviññāṇassa cakkhurūpaṃ ṭhānañceva kāraṇañcā”ti evaṃ ṭhānaparicchindanasamatthā paññā. |
♦ 'Skill in what is a possible' means the wisdom capable of determining what is a possible, thus: "'This and that dhamma are the cause and condition for the arising of this and that dhamma, that is a possible.' Whatever wisdom, understanding, there." And thus: "Having made the eye the basis and form the object, for the arising of eye-consciousness, the eye and form are both the possible and the reason." |
aṭṭhānakusalatāti “ye ye dhammā yesaṃ yesaṃ dhammānaṃ na hetū na paccayā uppādāya taṃ taṃ aṭṭhānanti yā tattha paññā pajānanā”ti evaṃ vuttā “cakkhuṃ vatthuṃ katvā rūpaṃ ārammaṇaṃ katvā sotaviññāṇādīni nuppajjanti, tasmā tesaṃ cakkhurūpaṃ na ṭhānaṃ na kāraṇan”ti evaṃ aṭṭhānaparicchindanasamatthā paññā apica etasmiṃ duke “kittāvatā pana, bhante, ṭhānāṭhānakusalo bhikkhūti alaṃ vacanāyāti. |
'Skill in what is impossible' means the wisdom capable of determining what is impossible, thus: "'This and that dhamma are not the cause and not the condition for the arising of this and that dhamma, that is impossible.' Whatever wisdom, understanding, there." And thus: "Having made the eye the basis and form the object, ear-consciousness and so on do not arise. Therefore, for them, the eye and form are not the possible and not the reason." And also in this pair, the meaning should be understood by this sutta: "But to what extent, venerable sir, is a monk fit to be called skilled in what is possible and impossible? |
idhānanda, bhikkhu aṭṭhānametaṃ anavakāso, yaṃ diṭṭhisampanno puggalo kañci saṅkhāraṃ niccato upagaccheyya, netaṃ ṭhānaṃ vijjatīti pajānāti. |
Here, Ānanda, a monk understands, 'It is impossible, it is not a possibility, that a person endowed with right view should regard any formation as permanent; that is not a possibility.' |
ṭhānañca kho etaṃ vijjati, yaṃ puthujjano kañci saṅkhāraṃ niccato upagaccheyyā”ti imināpi suttena attho veditabbo. |
And 'It is a possibility that a worldling should regard some formation as permanent.'" |
♦ ajjavanti gomuttavaṅkatā candavaṅkatā naṅgalakoṭivaṅkatāti tayo anajjavā. |
♦ Straightness means the three crookednesses are the crookedness of cow's urine, the crookedness of the moon, and the crookedness of a ploughshare. |
ekacco hi bhikkhu paṭhamavaye ekavīsatiyā anesanāsu chasu ca agocaresu carati, majjhimapacchimavayesu lajjī kukkuccako sikkhākāmo hoti, ayaṃ gomuttavaṅkatā nāma. |
For one monk, in his first age, practices in the twenty-one wrong livelihoods and the six wrong resorts; in his middle and last ages, he is modest, scrupulous, and desirous of training. This is called the crookedness of cow's urine. |
eko paṭhamavayepi pacchimavayepi catupārisuddhisīlaṃ pūreti, lajjī kukkuccako sikkhākāmo hoti, majjhimavaye purimasadiso, ayaṃ candavaṅkatā nāma. |
One, in his first and last ages, fulfills the fourfold purification virtue; he is modest, scrupulous, and desirous of training. In his middle age, he is like the former. This is called the crookedness of the moon. |
eko paṭhamavayepi majjhimavayepi catupārisuddhisīlaṃ pūreti, lajjī kukkuccako sikkhākāmo hoti, pacchimavaye purimasadiso ayaṃ naṅgalakoṭivaṅkatā nāma. |
One, in his first and middle ages, fulfills the fourfold purification virtue; he is modest, scrupulous, and desirous of training. In his last age, he is like the former. This is called the crookedness of a ploughshare. |
eko sabbametaṃ vaṅkataṃ pahāya tīsupi vayesu pesalo lajjī kukkuccako sikkhākāmo hoti. |
One, having abandoned all this crookedness, in all three ages is amiable, modest, scrupulous, and desirous of training. |
tassa yo so ujubhāvo, idaṃ ajjavaṃ nāma. |
His state of being straight is what is called straightness. |
abhidhammepi vuttaṃ — “tattha katamo ajjavo. |
It is also said in the Abhidhamma: "Therein, what is straightness? |
yā ajjavatā ajimhatā avaṅkatā akuṭilatā, ayaṃ vuccati ajjavo”ti . |
Whatever is straightness, non-crookedness, non-bentness, non-deviousness, this is called straightness." |
lajjavanti “tattha katamo lajjavo? |
Modesty means the state of being modest thus spoken of: "Therein, what is modesty? |
yo hirīyati hirīyitabbena hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. |
Whoever is ashamed of what should be ashamed of, is ashamed of the attainment of evil, unwholesome states. |
ayaṃ vuccati lajjavo”ti evaṃ vutto lajjībhāvo. |
This is called modesty." |
♦ khantīti “tattha katamā khanti? |
♦ 'Forbearance' is the forbearance of endurance thus spoken of: "Therein, what is forbearance? |
yā khanti khamanatā adhivāsanatā acaṇḍikkaṃ anassuropo attamanatā cittassā”ti evaṃ vuttā adhivāsanakhanti. |
Whatever is forbearance, enduring, patience, non-fierceness, non-anger, the satisfaction of the mind." |
soraccanti “tattha katamaṃ soraccaṃ? |
'Gentleness' is the state of being gentle thus spoken of: "Therein, what is gentleness? |
yo kāyiko avītikkamo, vācasiko avītikkamo, kāyikavācasiko avītikkamo. |
Whatever is non-transgression in body, non-transgression in speech, non-transgression in body and speech. |
idaṃ vuccati soraccaṃ. |
This is called gentleness. |
sabbopi sīlasaṃvaro soraccan”ti evaṃ vutto suratabhāvo. |
All restraint of virtue is gentleness." |
♦ sākhalyanti “tattha katamaṃ sākhalyaṃ? |
♦ 'Friendliness' is the state of being amiable and gentle thus spoken of: "Therein, what is friendliness? |
yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṃvattanikā, tathārūpiṃ vācaṃ pahāya yā sā vācā neḷā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṃ vācaṃ bhāsitā hoti. |
Whatever speech is not harsh, not rough, not abusive to others, not bordering on anger, not conducive to lack of concentration, having abandoned such speech, whatever speech is elegant, pleasing to the ear, endearing, going to the heart, urbane, pleasing to many, agreeable to many, he is a speaker of such speech. |
yā tattha saṇhavācatā sakhilavācatā apharusavācatā. |
Whatever gentleness of speech, friendliness of speech, non-harshness of speech there is, |
idaṃ vuccati sākhalyan”ti evaṃ vutto sammodakamudukabhāvo. |
this is called friendliness." |
paṭisanthāroti ayaṃ lokasannivāso āmisena dhammena cāti dvīhi chiddo, tassa taṃ chiddaṃ yathā na paññāyati, evaṃ pīṭhassa viya paccattharaṇena āmisena dhammena ca paṭisantharaṇaṃ. |
'Hospitality' is this worldly existence is flawed by two things, by material things and by the Dhamma. So that that flaw is not perceived, it is hospitality with material things and with the Dhamma, like a covering for a stool. |
abhidhammepi vuttaṃ “tattha katamo paṭisanthāro ? |
It is also said in the Abhidhamma: "Therein, what is hospitality? |
āmisapaṭisanthāro ca dhammapaṭisanthāro ca. |
There is hospitality with material things and hospitality with the Dhamma. |
idhekacco paṭisanthārako hoti āmisapaṭisanthārena vā dhammapaṭisanthārena vā. |
Here, a certain one is hospitable, either with hospitality with material things or with hospitality with the Dhamma. |
ayaṃ vuccati paṭisanthāro”ti . |
This is called hospitality." |
ettha ca āmisena saṅgaho āmisapaṭisanthāro nāma. |
And here, winning over with material things is called hospitality with material things. |
taṃ karontena mātāpitūnaṃ bhikkhugatikassa veyyāvaccakarassa rañño corānañca aggaṃ aggahetvāpi dātuṃ vaṭṭati. |
One who does that can give even without taking the best for his parents, for the servant of a monk, for the king, and for robbers. |
āmasitvā dinne hi rājāno ca corā ca anatthampi karonti jīvitakkhayampi pāpenti, anāmasitvā dinne attamanā honti. |
For if given after touching, both kings and robbers may do harm and even cause the loss of life. If given without touching, they are pleased. |
coranāgavatthuādīni cettha vatthūni kathetabbāni. |
And the stories of the robber Nāga and so on should be told here. |
tāni samantapāsādikāya vinayaṭṭhakathāyaṃ vitthāritāni. |
They are detailed in the Samantapāsādikā, the commentary on the Vinaya. |
sakkaccaṃ uddesadānaṃ pāḷivaṇṇanā dhammakathākathananti evaṃ dhammena saṅgaho dhammapaṭisanthāro nāma. |
Giving a formal instruction, explaining the Pāḷi, giving a Dhamma talk—thus, winning over with the Dhamma is called hospitality with the Dhamma. |
♦ avihiṃsāti karuṇāpi karuṇāpubbabhāgopi. |
♦ 'Non-violence' is both compassion and the preliminary part of compassion. |
vuttampi cetaṃ — “tattha katamā avihiṃsā? |
And this has been said: "Therein, what is non-violence? |
yā sattesu karuṇā karuṇāyanā karuṇāyitattaṃ karuṇācetovimutti, ayaṃ vuccati avihiṃsā”ti. |
Whatever is compassion towards beings, the state of being compassionate, the nature of being compassionate, the liberation of the mind through compassion, this is called non-violence." |
soceyyanti mettāya ca mettāpubbabhāgassa ca vasena sucibhāvo. |
'Purity' is the state of being pure by way of loving-kindness and the preliminary part of loving-kindness. |
vuttampi cetaṃ — “tattha katamaṃ soceyyaṃ? |
And this has been said: "Therein, what is purity? |
yā sattesu metti mettāyanā mettāyitattaṃ mettācetovimutti, idaṃ vuccati soceyyan”ti. |
Whatever is loving-kindness towards beings, the state of being loving, the nature of being loving, the liberation of the mind through loving-kindness, this is called purity." |
♦ muṭṭhassaccanti sativippavāso, yathāha “tattha katamaṃ muṭṭhassaccaṃ? |
♦ 'Lapse of mindfulness' is the lapse of mindfulness, as he says: "Therein, what is lapse of mindfulness? |
yā asati ananussati appaṭissati assaraṇatā adhāraṇatā pilāpanatā sammussanatā, idaṃ vuccati muṭṭhassaccaṃ” . |
Whatever is non-mindfulness, non-recollection, non-remembrance, non-retention, slipping, confusion, this is called lapse of mindfulness." |
asampajaññanti, “tattha katamaṃ asampajaññaṃ? |
'Lack of clear comprehension' is ignorance itself thus spoken of: "Therein, what is lack of clear comprehension? |
yaṃ aññāṇaṃ adassanaṃ avijjālaṅgī moho akusalamūlan”ti evaṃ vuttā avijjāyeva. |
Whatever is ignorance, non-seeing, the fetter of ignorance, delusion, the unwholesome root." |
sati satiyeva. |
'Mindfulness' is mindfulness itself. |
sampajaññaṃ ñāṇaṃ. |
'Clear comprehension' is knowledge. |
♦ indriyesu aguttadvāratāti “tattha katamā indriyesu aguttadvāratā? |
♦ 'Unguardedness in the sense-faculties' is the breaking of the restraint of the senses detailed in the way of "Therein, what is unguardedness in the sense-faculties? |
idhekacco cakkhunā rūpaṃ disvā nimittaggāhī hotī”tiādinā nayena vitthārito indriyasaṃvarabhedo. |
Here, a certain one, having seen a form with the eye, is a grasper of signs," and so on. |
bhojane amattaññutāti “tattha katamā bhojane amattaññutā? |
'Lack of moderation in eating' is the state of not knowing moderation in eating which is found thus: "Therein, what is lack of moderation in eating? |
idhekacco appaṭisaṅkhā ayoniso āhāraṃ āhāreti davāya madāya maṇḍanāya vibhūsanāya. |
Here, a certain one, without reflection, unwisely, takes food for amusement, for intoxication, for adornment, for embellishment. |
yā tattha asantuṭṭhitā amattaññutā appaṭisaṅkhā bhojane”ti evaṃ āgato bhojane amattaññubhāvo. |
Whatever discontent, lack of moderation, lack of reflection in eating there is." The following pair should be understood in the opposite way to what has been said. |
anantaraduko vuttappaṭipakkhanayena veditabbo. |
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♦ paṭisaṅkhānabalanti “tattha katamaṃ paṭisaṅkhānabalaṃ? |
♦ 'The power of reflection' is the knowledge that is unshaken by lack of reflection, detailed thus: "Therein, what is the power of reflection? |
yā paññā pajānanā”ti evaṃ vitthāritaṃ appaṭisaṅkhāya akampanañāṇaṃ. |
Whatever is wisdom, understanding." |
bhāvanābalanti bhāventassa uppannaṃ balaṃ. |
'The power of development' is the power that has arisen in one who is developing. |
atthato vīriyasambojjhaṅgasīsena satta bojjhaṅgā honti. |
In meaning, it is the seven factors of enlightenment, with the factor of energy as the head. |
vuttampi cetaṃ — “tattha katamaṃ bhāvanābalaṃ? |
And this has been said: "Therein, what is the power of development? |
yā kusalānaṃ dhammānaṃ āsevanā bhāvanā bahulīkammaṃ, idaṃ vuccati bhāvanābalaṃ. |
Whatever is the cultivation, development, and frequent practice of wholesome states, this is called the power of development. |
sattabojjhaṅgā bhāvanābalan”ti. |
The seven factors of enlightenment are the power of development." |
♦ satibalanti assatiyā akampanavasena satiyeva. |
♦ 'The power of mindfulness' is mindfulness itself, by way of being unshaken by lack of mindfulness. |
samādhibalanti uddhacce akampanavasena samādhiyeva. |
'The power of concentration' is concentration itself, by way of being unshaken by restlessness. |
samatho samādhi. |
'Calm' is concentration. |
vipassanā paññā. |
'Insight' is wisdom. |
samathova taṃ ākāraṃ gahetvā puna pavattetabbassa samathassa nimittavasena samathanimittaṃ paggāhanimittepi eseva nayo. |
Calm itself, taking that aspect, by way of being a sign for the calm that is to be developed again, is a sign of calm. In the sign of exertion, the method is the same. |
paggāho vīriyaṃ. |
'Exertion' is energy. |
avikkhepo ekaggatā. |
'Non-distraction' is one-pointedness. |
imehi pana sati ca sampajaññañca paṭisaṅkhānabalañca bhāvanābalañca satibalañca samādhibalañca samatho ca vippassanā ca samathanimittañca paggāhanimittañca paggāho ca avikkhepo cāti chahi dukehi parato sīladiṭṭhisampadādukena ca lokiyalokuttaramissakā dhammā kathitā. |
But with these, mindfulness and clear comprehension, the power of reflection and the power of development, the power of mindfulness and the power of concentration, calm and insight, the sign of calm and the sign of exertion, exertion and non-distraction—by these six pairs, and further by the pair of the perfection of virtue and view, the mixed worldly and supramundane dhammas are spoken of. |
♦ sīlavipattīti “tattha katamā sīlavipatti? |
♦ 'Failure in virtue' is the lack of restraint that destroys virtue, thus spoken of: "Therein, what is failure in virtue? |
kāyiko vītikkamo ... pe ... sabbampi dussīlyaṃ sīlavipattī”ti evaṃ vutto sīlavināsako asaṃvaro. |
Bodily transgression... and so on... all immorality is failure in virtue." |
diṭṭhivipattīti “tattha katamā diṭṭhivipatti? |
'Failure in view' is the wrong view that destroys right view, which is found thus: "Therein, what is failure in view? |
natthi dinnaṃ natthi yiṭṭhan”ti evaṃ āgatā sammādiṭṭhivināsikā micchādiṭṭhi. |
'There is no gift, there is no offering...'" |
♦ sīlasampadāti “tattha katamā sīlasampadā? |
♦ 'Perfection in virtue' is gentleness itself, which was spoken of before, because it accomplishes and fulfills virtue, it is called "perfection in virtue." |
kāyiko avītikkamo”ti evaṃ pubbe vuttasoraccameva sīlassa sampādanato paripūraṇato “sīlasampadā”ti vuttaṃ. |
And here, "all restraint of virtue is perfection in virtue" is said for the purpose of including the mental. |
ettha ca “sabbopi sīlasaṃvaro sīlasampadā”ti idaṃ mānasikapariyādānatthaṃ vuttaṃ. |
'Perfection in view' is the knowledge that is the fulfillment of view, which is found thus: "Therein, what is perfection in view? |
diṭṭhisampadāti “tattha katamā diṭṭhisampadā? |
'There is a gift, there is an offering... and so on... they declare, having realized it for themselves.' Whatever such wisdom, understanding." |
atthi dinnaṃ atthi yiṭṭhaṃ ... pe ... sacchikatvā pavedentīti yā evarūpā paññā pajānanā”ti evaṃ āgataṃ diṭṭhipāripūribhūtaṃ ñāṇaṃ. |
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♦ sīlavisuddhīti visuddhiṃ pāpetuṃ samatthaṃ sīlaṃ. |
♦ 'Purity of virtue' is the virtue that is capable of bringing purity. |
abhidhamme panāyaṃ “tattha katamā sīlavisuddhi? |
But in the Abhidhamma, this is divided thus: "Therein, what is purity of virtue? |
kāyiko avītikkamo vācasiko avītikkamo kāyikavācasiko avītikkamo, ayaṃ vuccati sīlavisuddhī”ti evaṃ vibhattā. |
Non-transgression in body, non-transgression in speech, non-transgression in body and speech, this is called purity of virtue." |
diṭṭhivisuddhīti visuddhiṃ pāpetuṃ samatthaṃ dassanaṃ. |
'Purity of view' is the seeing that is capable of bringing purity. |
abhidhamme panāyaṃ “tattha katamā diṭṭhivisuddhi? |
But in the Abhidhamma, this is spoken of thus: "Therein, what is purity of view? |
kammassakatañāṇaṃ saccānulomikañāṇaṃ maggasamaṅgissañāṇaṃ phalasamaṅgissañāṇan”ti evaṃ vuttā. |
The knowledge of kamma as one's own, the knowledge that conforms to the truths, the knowledge of one who is endowed with the path, the knowledge of one who is endowed with the fruit." |
ettha ca tividhaṃ duccaritaṃ attanā katampi parena katampi sakaṃ nāma na hoti atthabhañjanato. |
And here, the threefold misconduct, whether done by oneself or by another, is not called one's own, because it destroys benefit. |
sucaritaṃ sakaṃ nāma atthajananatoti evaṃ jānanaṃ kammassakatañāṇaṃ nāma. |
Good conduct is called one's own, because it generates benefit. Thus, the knowledge of knowing this is called the knowledge of kamma as one's own. |
tasmiṃ ṭhatvā bahuṃ vaṭṭagāmikammaṃ āyūhitvā sukhato sukheneva arahattaṃ pattā gaṇanapathaṃ vītivattā. |
Standing in that, having accumulated much kamma leading to the round of rebirths, those who have attained Arahantship from happiness to happiness have passed beyond the path of counting. |
vipassanāñāṇaṃ pana vacīsaccañca anulometi, paramatthasaccañca na vilometīti saccānulomikaṃ ñāṇanti vuttaṃ. |
But the knowledge of insight is said to conform to the truths because it conforms to the truth of speech and does not oppose the ultimate truth. |
♦ “diṭṭhivisuddhi kho pana yathādiṭṭhissa ca padhānan”ti ettha diṭṭhivisuddhīti ñāṇadassanaṃ kathitaṃ. |
♦ "Purity of view, and also the striving of one who has seen things as they are," here, by 'purity of view,' the knowledge and vision is spoken of. |
yathādiṭṭhissa ca padhānanti taṃsampayuttameva vīriyaṃ. |
"And the striving of one who has seen things as they are" is the energy conjoined with that. |
api ca purimapadena catumaggañāṇaṃ. |
And also, by the former term, the knowledge of the four paths. |
pacchimapadena taṃsampayuttaṃ vīriyaṃ. |
By the latter term, the energy conjoined with that. |
abhidhamme pana “diṭṭhivisuddhi kho panāti yā paññā pajānanā amoho dhammavicayo sammādiṭṭhi. |
But in the Abhidhamma, "Purity of view is whatever is wisdom, understanding, non-delusion, investigation of phenomena, right view. |
yathādiṭṭhissa ca padhānanti yo cetasiko vīriyārambho sammāvāyāmo”ti evaṃ ayaṃ duko vibhatto. |
And the striving of one who has seen things as they are is whatever is the mental arousal of energy, right effort." Thus this pair is divided. |
♦ “saṃvego ca saṃvejanīyesu ṭhānesū”ti ettha “saṃvegoti jātibhayaṃ jarābhayaṃ byādhibhayaṃ maraṇabhayan”ti evaṃ jātiādīni bhayato dassanañāṇaṃ. |
♦ "And agitation in places that cause agitation," here, 'agitation' is the knowledge of seeing as fear, thus: "the fear of birth, the fear of aging, the fear of sickness, the fear of death," these things, namely birth and so on. |
saṃvejanīyaṃ ṭhānanti jātijarābyādhimaraṇaṃ. |
'A place that causes agitation' is birth, aging, sickness, and death. |
etāni hi cattāri jāti dukkhā, jarā dukkhā, byādhi dukkho, maraṇaṃ dukkhanti evaṃ saṃveguppattikāraṇattā saṃvejanīyaṃ ṭhānanti vuttāni. |
For these four, "birth is suffering, aging is suffering, sickness is suffering, death is suffering," thus, because they are a cause for the arising of agitation, they are called a place that causes agitation. |
saṃviggassa ca yoniso padhānanti evaṃ saṃvegajātassa upāyapadhānaṃ. |
"And the wise striving of one who is agitated" is the methodical striving of one who has become agitated thus. |
“idha bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janetī”ti evaṃ āgatavīriyassetaṃ adhivacanaṃ. |
This is a designation for the energy which is found thus: "Here, a monk, for the non-arising of unarisen evil, unwholesome states, generates desire." |
♦ asantuṭṭhitā ca kusalesu dhammesūti yā kusalānaṃ dhammānaṃ bhāvanāya asantuṭṭhassa bhiyyokamyatā, tāya hi samaṅgībhūto puggalo sīlaṃ pūretvā jhānaṃ uppādeti. |
♦ 'And discontent in wholesome states' is the desire for more of one who is discontent with the development of wholesome states. For a person endowed with that, having fulfilled virtue, produces jhāna. |
jhānaṃ labhitvā vipassanaṃ ārabhati. |
Having obtained jhāna, he begins insight. |
āraddhavipassako arahattaṃ agahetvā antarā vosānaṃ nāpajjati. |
A practitioner of insight does not stop in the middle without having grasped Arahantship. |
appaṭivānitā ca padhānasminti “kusalānaṃ dhammānaṃ bhāvanāya sakkaccakiriyatā sātaccakiriyatā aṭṭhitakiriyatā anolīnavuttitā anikkhittachandatā anikkhittadhuratā āsevanā bhāvanā bahulīkamman”ti evaṃ vuttā rattindivaṃ cha koṭṭhāse katvā jāgariyānuyogavasena āraddhe padhānasmiṃ arahattaṃ apatvā anivattanatā. |
'And non-recoiling in striving' is the state of not turning back from the striving that has been undertaken by way of the practice of wakefulness, having divided the day and night into six parts, until Arahantship is attained, thus spoken of: "Diligence, perseverance, persistence, un-slacking resolve, un-abandoned will, un-abandoned responsibility, cultivation, development, and frequent practice in the development of wholesome states." |
♦ vijjāti tisso vijjā. |
♦ 'Knowledge' is the three knowledges. |
vimuttīti dve vimuttiyo, cittassa ca adhimutti, nibbānañca. |
'Liberation' is the two liberations: the liberation of the mind and Nibbāna. |
ettha ca aṭṭha samāpattiyo nīvaraṇādīhi suṭṭhu muttattā adhimutti nāma. |
And here, the eight attainments, because they are well freed from the hindrances and so on, are called liberation. |
nibbānaṃ sabbasaṅkhatato muttattā vimuttīti veditabbaṃ. |
Nibbāna, because it is freed from all conditioned things, should be understood as liberation. |
♦ khaye ñāṇanti kilesakkhayakare ariyamagge ñāṇaṃ. |
♦ 'Knowledge in destruction' is the knowledge in the noble path that destroys the defilements. |
anuppāde ñāṇanti paṭisandhivasena anuppādabhūte taṃtaṃmaggavajjhakilesānaṃ vā anuppādapariyosāne uppanne ariyaphale ñāṇaṃ. |
'Knowledge in non-arising' is the knowledge in the noble fruit that has arisen at the end of the non-arising of the defilements to be abandoned by that particular path, which has become non-arising by way of rebirth. |
tenevāha “khaye ñāṇanti maggasamaṅgissa ñāṇaṃ. |
Therefore he said, "Knowledge in destruction is the knowledge of one endowed with the path. |
anuppāde ñāṇanti phalasamaṅgissa ñāṇan”ti. |
Knowledge in non-arising is the knowledge of one endowed with the fruit." |
ime kho, āvusotiādi ekake vuttanayeneva yojetabbaṃ. |
This, friend, and so on should be connected in the way stated in the ones. |
iti pañcatiṃsāya dukānaṃ vasena thero sāmaggirasaṃ dassesīti. |
Thus, speaking of one hundred and eighty questions by way of thirty-five twos, the elder showed the taste of harmony. |
♦ dukavaṇṇanā niṭṭhitā. |
♦ The explanation of the twos is finished. |
♦ tikavaṇṇanā |
♦ Description of the Threes |
♦ 305. iti dukavasena sāmaggirasaṃ dassetvā idāni tikavasena dassetuṃ puna ārabhi. |
♦ 305. Thus having shown the taste of harmony by way of twos, now, to show it by way of threes, he began again. |
tattha lubbhatīti lobho. |
There, 'he covets,' thus greed. |
akusalañca taṃ mūlañca, akusalānaṃ vā mūlanti akusalamūlaṃ. |
It is both unwholesome and a root, or it is the root of unwholesome states, thus an unwholesome root. |
dussatīti doso. |
'He hates,' thus hatred. |
muyhatīti moho. |
'He is deluded,' thus delusion. |
tesaṃ paṭipakkhanayena alobhādayo veditabbā. |
Non-greed and so on should be understood in the opposite way to them. |
♦ duṭṭhu caritāni, virūpāni vā caritānīti duccaritāni. |
♦ 'Badly practiced,' or 'uglyly practiced,' thus misconduct. |
kāyena duccaritaṃ, kāyato vā pavattaṃ duccaritanti kāyaduccaritaṃ. |
Misconduct by body, or misconduct proceeding from the body, thus bodily misconduct. |
sesesupi eseva nayo. |
In the others, the method is the same. |
suṭṭhu caritāni, sundarāni vā caritānīti sucaritāni. |
'Well practiced,' or 'beautifully practiced,' thus good conduct. |
dvepi cete tikā paṇṇattiyā vā kammapathehi vā kathetabbā. |
Both these triads are to be spoken of either by way of designation or by way of the paths of action. |
paññattiyā tāva kāyadvāre paññattasikkhāpadassa vītikkamo kāyaduccaritaṃ. |
By way of designation, the transgression of a rule designated in the body-door is bodily misconduct. |
avītikkamo kāyasucaritaṃ. |
Non-transgression is bodily good conduct. |
vacīdvāre paññattasikkhāpadassa vītikkamo vacīduccaritaṃ, avītikkamo vacīsucaritaṃ. |
The transgression of a rule designated in the speech-door is verbal misconduct; non-transgression is verbal good conduct. |
ubhayattha paññattassa sikkhāpadassa vītikkamova manoduccaritaṃ, avītikkamo manosucaritaṃ. |
The transgression of a rule designated in both is mental misconduct; non-transgression is mental good conduct. |
ayaṃ paṇṇattikathā. |
This is the talk on designation. |
pāṇātipātādayo pana tisso cetanā kāyadvārepi vacīdvārepi uppannā kāyaduccaritaṃ. |
But the three intentions of killing and so on, which have arisen in the body-door or the speech-door, are bodily misconduct. |
catasso musāvādādicetanā vacīduccaritaṃ. |
The four intentions of false speech and so on are verbal misconduct. |
abhijjhā byāpādo micchādiṭṭhīti tayo cetanāsampayuttadhammā manoduccaritaṃ. |
Covetousness, ill-will, and wrong view, these three dhammas conjoined with intention, are mental misconduct. |
pāṇātipātādīhi viramantassa uppannā tisso cetanāpi viratiyopi kāyasucaritaṃ. |
The three intentions and also the abstinences that have arisen in one who refrains from killing and so on are bodily good conduct. |
musāvādādīhi viramantassa catasso cetanāpi viratiyopi vacīsucaritaṃ. |
The four intentions and also the abstinences of one who refrains from false speech and so on are verbal good conduct. |
anabhijjhā abyāpādo sammādiṭṭhīti tayo cetanāsampayuttadhammā manosucaritanti ayaṃ kammapathakathā. |
Non-covetousness, non-ill-will, and right view, these three dhammas conjoined with intention, are mental good conduct. This is the talk on the paths of action. |
♦ kāmapaṭisaṃyutto vitakko kāmavitakko. |
♦ A thought connected with sensuality is a sensual thought. |
byāpādapaṭisaṃyutto vitakko byāpādavitakko. |
A thought connected with ill-will is a thought of ill-will. |
vihiṃsāpaṭisaṃyutto vitakko vihiṃsāvitakko. |
A thought connected with cruelty is a thought of cruelty. |
tesu dve sattesupi saṅkhāresupi uppajjanti. |
Among them, two arise in both beings and formations. |
kāmavitakko hi piye manāpe satte vā saṅkhāre vā vitakkentassa uppajjati. |
For a sensual thought arises in one who is thinking of a dear, pleasant being or formation. |
byāpādavitakko appiye amanāpe satte vā saṅkhāre vā kujjhitvā olokanakālato paṭṭhāya yāva vināsanā uppajjati. |
A thought of ill-will arises from the time of looking with anger at a disagreeable, unpleasant being or formation, up to its destruction. |
vihiṃsāvitakko saṅkhāresu nuppajjati. |
A thought of cruelty does not arise in formations. |
saṅkhāro hi dukkhāpetabbo nāma natthi. |
For a formation is not something to be caused to suffer. |
ime sattā haññantu vā ucchijjantu vā vinassantu vā mā vā ahesunti cintanakāle pana sattesu uppajjati. |
But it arises in beings at the time of thinking, "May these beings be slain, or cut off, or destroyed, or may they not be." |
♦ nekkhammapaṭisaṃyutto vitakko nekkhammavitakko. |
♦ A thought connected with renunciation is a thought of renunciation. |
so asubhapubbabhāge kāmāvacaro hoti. |
In the preliminary part of the meditation on the foul, it is of the sensual sphere. |
asubhajjhāne rūpāvacaro. |
In the jhāna on the foul, it is of the form sphere. |
taṃ jhānaṃ pādakaṃ katvā uppannamaggaphalakāle lokuttaro. |
At the time of the path and fruit that have arisen with that jhāna as a basis, it is supramundane. |
abyāpādapaṭisaṃyutto vitakko abyāpādavitakko. |
A thought connected with non-ill-will is a thought of non-ill-will. |
so mettāpubbabhāge kāmāvacaro hoti. |
In the preliminary part of loving-kindness, it is of the sensual sphere. |
mettājhāne rūpāvacaro. |
In the jhāna of loving-kindness, it is of the form sphere. |
taṃ jhānaṃ pādakaṃ katvā uppannamaggaphalakāle lokuttaro. |
At the time of the path and fruit that have arisen with that jhāna as a basis, it is supramundane. |
avihiṃsāpaṭisaṃyutto vitakko avihiṃsāvitakko. |
A thought connected with non-cruelty is a thought of non-cruelty. |
so karuṇāpubbabhāge kāmāvacaro. |
In the preliminary part of compassion, it is of the sensual sphere. |
karuṇājhāne rūpāvacaro. |
In the jhāna of compassion, it is of the form sphere. |
taṃ jhānaṃ pādakaṃ katvā uppannamaggaphalakāle lokuttaro. |
At the time of the path and fruit that have arisen with that jhāna as a basis, it is supramundane. |
yadā alobho sīsaṃ hoti, tadā itare dve tadanvāyikā bhavanti. |
When non-greed is the head, then the other two are its followers. |
yadā mettā sīsaṃ hoti, tadā itare dve tadanvāyikā bhavanti. |
When loving-kindness is the head, then the other two are its followers. |
yadā karuṇā sīsaṃ hoti, tadā itare dve tadanvāyikā bhavantīti. |
When compassion is the head, then the other two are its followers. |
kāmasaṅkappādayo vuttanayeneva veditabbā. |
Sensual resolves and so on should be understood in the way stated. |
desanāmattameva hetaṃ. |
This is just a way of teaching. |
atthato pana kāmavitakkādīnañca kāmasaṅkappādīnañca nānākaraṇaṃ natthi. |
But in meaning, there is no difference between sensual thoughts and so on and sensual resolves and so on. |
♦ kāmapaṭisaṃyuttā saññā kāmasaññā. |
♦ A perception connected with sensuality is a sensual perception. |
byāpādapaṭisaṃyuttā saññā byāpādasaññā. |
A perception connected with ill-will is a perception of ill-will. |
vihiṃsāpaṭisaṃyuttā saññā vihiṃsāsaññā. |
A perception connected with cruelty is a perception of cruelty. |
tāsampi kāmavitakkādīnaṃ viya uppajjanākāro veditabbo. |
Their manner of arising should be understood like that of sensual thoughts and so on. |
taṃsampayuttāyeva hi etā. |
For they are conjoined with them. |
nekkhammasaññādayopi nekkhammavitakkādisampayuttāyeva. |
Perceptions of renunciation and so on are also conjoined with thoughts of renunciation and so on. |
tasmā tāsampi tatheva kāmāvacarādibhāvo veditabbo. |
Therefore, their state of being of the sensual sphere and so on should be understood in the same way. |
♦ kāmadhātuādīsu “kāmapaṭisaṃyutto takko vitakko micchāsaṅkappo. |
♦ In the sensual element and so on, "Thought, thinking, wrong resolve connected with sensuality, |
ayaṃ vuccati kāmadhātu. |
this is called the sensual element. |
sabbepi akusalā dhammā kāmadhātū”ti ayaṃ kāmadhātu. |
All unwholesome dhammas are the sensual element," this is the sensual element. |
“byāpādapaṭisaṃyutto takko vitakko micchāsaṅkappo. |
"Thought, thinking, wrong resolve connected with ill-will, |
ayaṃ vuccati byāpādadhātu. |
this is called the element of ill-will. |
dasasu āghātavatthūsu cittassa āghāto paṭighāto anattamanatā cittassā”ti ayaṃ byāpādadhātu. |
In the ten grounds of resentment, the resentment of the mind, the opposition, the displeasure of the mind," this is the element of ill-will. |
“vihiṃsā paṭisaṃyutto takko vitakko micchāsaṅkappo. |
"Cruelty-connected thought, thinking, wrong resolve, |
ayaṃ vuccati vihiṃsādhātu. |
this is called the element of cruelty. |
idhekacco pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā rajjuyā vā aññataraññatarena vā satte viheṭhetī”ti ayaṃ vihiṃsādhātu. |
Here, a certain one harasses beings with his hand or with a clod or with a stick or with a weapon or with a rope or with something else," this is the element of cruelty. |
tattha dve kathā sabbasaṅgāhikā ca asambhinnā ca. |
There, the two talks are all-embracing and unmixed. |
tattha kāmadhātuyā gahitāya itarā dve gahitāva honti, tato pana nīharitvā ayaṃ byāpādadhātu ayaṃ vihiṃsādhātūti dassetīti ayaṃ sabbasaṅgāhikakathā nāma. |
There, when the sensual element is taken, the other two are taken. But having extracted from that, he shows, "This is the element of ill-will, this is the element of cruelty." This is called the all-embracing talk. |
kāmadhātuṃ kathento pana bhagavā byāpādadhātuṃ byāpādadhātuṭṭhāne, vihiṃsādhātuṃ vihiṃsādhātuṭṭhāne ṭhapetvā avasesaṃ kāmadhātu nāmāti kathesīti ayaṃ asambhinnakathā nāma. |
But the Blessed One, when speaking of the sensual element, having placed the element of ill-will in the place of the element of ill-will, and the element of cruelty in the place of the element of cruelty, spoke of the remainder as the sensual element. This is called the unmixed talk. |
♦ nekkhammadhātuādīsu “nekkhammapaṭisaṃyutto takko vitakko sammāsaṅkappo. |
♦ In the element of renunciation and so on, "Thought, thinking, right resolve connected with renunciation, |
ayaṃ vuccati nekkhammadhātu. |
this is called the element of renunciation. |
sabbepi kusalā dhammā nekkhammadhātū”ti ayaṃ nekkhammadhātu. |
All wholesome dhammas are the element of renunciation," this is the element of renunciation. |
“abyāpādapaṭisaṃyutto takko ... pe ... ayaṃ vuccati abyāpādadhātu. |
"Thought connected with non-ill-will... and so on... this is called the element of non-ill-will. |
yā sattesu metti ... pe ... mettācetovimuttī”ti ayaṃ abyāpādadhātu. |
Whatever is loving-kindness towards beings... and so on... the liberation of the mind through loving-kindness," this is the element of non-ill-will. |
“avihiṃsāpaṭisaṃyutto takko ... pe ... ayaṃ vuccati avihiṃsādhātu. |
"Thought connected with non-cruelty... and so on... this is called the element of non-cruelty. |
yā sattesu karuṇā ... pe ... karuṇācetovimuttī”ti ayaṃ avihiṃsādhātu. |
Whatever is compassion towards beings... and so on... the liberation of the mind through compassion," this is the element of non-cruelty. |
idhāpi vuttanayeneva dve kathā veditabbā. |
Here too, the two talks should be understood in the way stated. |
♦ aparāpi tisso dhātuyoti aññāpi suññataṭṭhena tisso dhātuyo. |
♦ Another three elements means another three elements in the sense of emptiness. |
tāsu “tattha katamā kāmadhātu? |
Among them, "Therein, what is the sensual element? |
heṭṭhato avīcinirayaṃ pariyantaṃ karitvā”ti evaṃ vitthārito kāmabhavo kāmadhātu nāma. |
Having made the Avīci hell the lower limit," thus the sensual existence detailed is called the sensual element. |
“heṭṭhato brahmalokaṃ pariyantaṃ karitvā ākāsānañcāyatanupage deve pariyantaṃ karitvā”ti evaṃ vitthāritā pana rūpārūpabhavā itarā dve dhātuyo. |
"Having made the Brahmā world the lower limit and the gods who have attained the sphere of infinite space the upper limit," thus the form and formless existences detailed are the other two elements. |
dhātuyā āgataṭṭhānamhi hi bhavena paricchinditabbā. |
For in the place where the element has come, it should be defined by existence. |
bhavassa āgataṭṭhāne dhātuyā paricchinditabbā. |
In the place where existence has come, it should be defined by element. |
idha bhavena paricchedo kathito. |
Here the definition by existence is spoken of. |
rūpadhātuādīsu rūpārūpadhātuyo rūpārūpabhavāyeva. |
In the form element and so on, the form and formless elements are the form and formless existences. |
nirodhadhātuyā nibbānaṃ kathitaṃ. |
In the element of cessation, Nibbāna is spoken of. |
♦ hīnādīsu hīnā dhātūti dvādasa akusalacittuppādā. |
♦ In the low and so on, the low element is the twelve unwholesome citta-moments. |
avasesā tebhūmakadhammā majjhimadhātu. |
The remaining phenomena of the three realms are the middle element. |
nava lokuttaradhammā paṇītadhātu. |
The nine supramundane dhammas are the sublime element. |
♦ kāmataṇhāti pañcakāmaguṇiko rāgo. |
♦ Sensual craving is the lust for the five strands of sensual pleasure. |
rūpārūpabhavesu pana rāgo jhānanikantisassatadiṭṭhisahagato rāgo bhavavasena patthanā bhavataṇhā. |
But in the form and formless existences, the lust which is conjoined with the delight in jhāna and the eternalist view, and the desire by way of existence, is craving for existence. |
ucchedadiṭṭhisahagato rāgo vibhavataṇhā. |
The lust conjoined with the annihilationist view is craving for non-existence. |
apica ṭhapetvā pacchimaṃ taṇhādvayaṃ sesataṇhā kāmataṇhā nāma. |
And also, leaving aside the last two cravings, the remaining craving is called sensual craving. |
yathāha “tattha katamā bhavataṇhā? |
As he says, "Therein, what is craving for existence? |
bhavadiṭṭhisahagato rāgo sārāgo cittassa sārāgo. |
The lust, the passion, the passion of the mind conjoined with the view of existence. |
ayaṃ vuccati bhavataṇhā. |
This is called craving for existence. |
tattha katamā vibhavataṇhā? |
Therein, what is craving for non-existence? |
ucchedadiṭṭhisahagato rāgo sārāgo cittassa sārāgo, ayaṃ vuccati vibhavataṇhā. |
The lust, the passion, the passion of the mind conjoined with the annihilationist view. This is called craving for non-existence. |
avasesā taṇhā kāmataṇhā”ti. |
The remaining craving is sensual craving." |
puna kāmataṇhādīsu pañcakāmaguṇiko rāgo kāmataṇhā. |
Again, in sensual craving and so on, the lust for the five strands of sensual pleasure is sensual craving. |
rūpārūpabhavesu chandarāgo itarā dve taṇhā. |
The desire and lust in the form and formless existences are the other two cravings. |
abhidhamme panetā “kāmadhātupaṭisaṃyutto ... pe ... arūpadhātupaṭisaṃyutto”ti evaṃ vitthāritā. |
But in the Abhidhamma, these are detailed thus: "Connected with the sensual element... and so on... connected with the formless element." |
iminā vārena kiṃ dasseti? |
What does he show by this section? |
sabbepi tebhūmakā dhammā rajanīyaṭṭhena taṇhāvatthukāti sabbataṇhā kāmataṇhāya pariyādiyitvā tato nīharitvā itarā dve taṇhā dasseti. |
All phenomena of the three realms, because they are a basis for craving in the sense of being enjoyable, he includes all craving in sensual craving, and then, having extracted from that, he shows the other two cravings. |
rūpataṇhādīsu rūpabhave chandarāgo rūpataṇhā. |
In craving for form and so on, the desire and lust in the form existence is craving for form. |
arūpabhave chandarāgo arūpataṇhā. |
The desire and lust in the formless existence is craving for formlessness. |
ucchedadiṭṭhisahagato rāgo nirodhataṇhā. |
The lust conjoined with the annihilationist view is craving for cessation. |
♦ saṃyojanattike vaṭṭasmiṃ saṃyojayanti bandhantīti saṃyojanāni. |
♦ In the triad of fetters, they bind and fetter in the round of rebirths, thus they are fetters. |
sati rūpādibhede kāye diṭṭhi, vijjamānā vā kāye diṭṭhīti sakkāyadiṭṭhi. |
A view in the body, which is divided into form and so on, or a view existing in the body, is the view of individuality. |
vicinanto etāya kicchati, na sakkoti sanniṭṭhānaṃ kātunti vicikicchā. |
Investigating, one is perplexed by it, one is not able to come to a conclusion, thus it is doubt. |
sīlañca vatañca parāmasatīti sīlabbataparāmāso. |
He clings to virtue and vows, thus it is clinging to virtue and vows. |
atthato pana “rūpaṃ attato samanupassatī”tiādinā nayena āgatā vīsativatthukā diṭṭhi sakkāyadiṭṭhi nāma. |
In meaning, the twenty-fold view which comes in the way of "he regards form as self" and so on is called the view of individuality. |
“satthari kaṅkhatī”tiādinā nayena āgatā aṭṭhavatthukā vimati vicikicchā nāma. |
The eight-fold doubt which comes in the way of "he doubts about the Teacher" and so on is called doubt. |
“idhekacco sīlena suddhi vatena suddhi sīlabbatena suddhīti sīlaṃ parāmasati, vataṃ parāmasati, sīlabbataṃ parāmasati. |
"Here, a certain one clings to virtue, clings to a vow, clings to virtue and a vow, thinking, 'By virtue there is purity, by a vow there is purity, by virtue and a vow there is purity.' |
yā evarūpā diṭṭhi diṭṭhigatan”tiādinā nayena āgato vipariyesaggāho sīlabbataparāmāso nāma. |
Whatever such view, wrong view," the wrong grasp which comes in this way is called clinging to virtue and vows. |
♦ tayo āsavāti ettha cirapārivāsiyaṭṭhena vā āsavanaṭṭhena vā āsavā. |
♦ The three cankers, here, cankers are so called either in the sense of long dwelling or in the sense of flowing. |
tattha “purimā, bhikkhave, koṭi na paññāyati avijjāya, ito pubbe avijjā nāhosi, atha pacchā samabhavī”ti, “purimā, bhikkhave, koṭi na paññāyati bhavataṇhāya bhavadiṭṭhiyā, ito pubbe bhavadiṭṭhi nāhosi, atha pacchā samabhavī”ti evaṃ tāva cirapārivāsiyaṭṭhena āsavā veditabbā. |
Therein, "The first point, O monks, of ignorance is not perceived, 'Before this, ignorance was not, and then it came to be.'" "The first point, O monks, of craving for existence, of the view of existence, is not perceived, 'Before this, the view of existence was not, and then it came to be.'" Thus, cankers should be understood in the sense of long dwelling. |
cakkhuto rūpe savati āsavati sandati pavattati. |
It flows, it oozes, it streams, it proceeds from the eye to forms. |
sotato sadde. |
From the ear to sounds, |
ghānato gandhe. |
from the nose to smells, |
jivhāto rase. |
from the tongue to tastes, |
kāyato phoṭṭhabbe. |
from the body to tangibles, |
manato dhamme savati āsavati sandati pavattatīti evaṃ āsavanaṭṭhena āsavāti veditabbā. |
it flows, it oozes, it streams, it proceeds from the mind to dhammas. Thus, cankers should be understood in the sense of flowing. |
♦ pāḷiyaṃ pana katthaci dve āsavā āgatā “diṭṭhadhammikā ca āsavā samparāyikā ca āsavā”ti, katthaci “tayome, bhikkhave, āsavā. |
♦ But in the Pāḷi, sometimes two cankers are found: "cankers of this life and cankers of the next life." Sometimes three: "These three, O monks, are cankers: |
kāmāsavo bhavāsavo avijjāsavo”ti tayo. |
the canker of sensuality, the canker of existence, the canker of ignorance." |
abhidhamme teyeva diṭṭhāsavena saddhiṃ cattāro. |
In the Abhidhamma, those same three, together with the canker of views, are four. |
nibbedhikapariyāye “atthi, bhikkhave, āsavā nirayagāminiyā, atthi āsavā tiracchānayonigāminiyā, atthi āsavā pettivisayagāminiyā, atthi āsavā manussalokagāminiyā atthi āsavā devalokagāminiyā”ti evaṃ pañca. |
In the penetrative discourse, "There are, O monks, cankers that lead to hell, there are cankers that lead to the animal womb, there are cankers that lead to the realm of the petas, there are cankers that lead to the human world, there are cankers that lead to the world of the gods," thus five. |
chakkanipāte āhuneyyasutte “atthi, bhikkhave, āsavā saṃvarā pahātabbā, atthi āsavā paṭisevanā pahātabbā, atthi āsavā parivajjanā pahātabbā, atthi āsavā adhivāsanā pahātabbā, atthi āsavā vinodanā pahātabbā, atthi āsavā bhāvanā pahātabbā”ti evaṃ cha. |
In the six-fold section, in the Āhuneyya Sutta, "There are, O monks, cankers to be abandoned by restraint, there are cankers to be abandoned by use, there are cankers to be abandoned by avoidance, there are cankers to be abandoned by endurance, there are cankers to be abandoned by removal, there are cankers to be abandoned by development," thus six. |
sabbāsavapariyāye teyeva dassanāpahātabbehi saddhiṃ satta. |
In the discourse on all the cankers, those same six, together with those to be abandoned by seeing, are seven. |
imasmiṃ pana saṅgītisutte tayo. |
But in this Saṅgīti Sutta, there are three. |
tattha “yo kāmesu kāmacchando”ti evaṃ vutto pañcakāmaguṇiko rāgo kāmāsavo nāma. |
Therein, the lust for the five strands of sensual pleasure thus spoken of, "Whatever sensual desire in sensual pleasures," is called the canker of sensuality. |
“yo bhavesu bhavacchando”ti evaṃ vutto sassatadiṭṭhisahagato rāgo, bhavavasena vā patthanā bhavāsavo nāma. |
The lust conjoined with the eternalist view, or the desire by way of existence, thus spoken of, "Whatever desire for existences," is called the canker of existence. |
“dukkhe aññāṇan”tiādinā nayena āgatā avijjā avijjāsavo nāmāti. |
Ignorance which comes in the way of "ignorance concerning suffering" and so on is called the canker of ignorance. |
kāmabhavādayo kāmadhātuādivasena vuttāyeva. |
Sensual existence and so on are spoken of by way of the sensual element and so on. |
♦ kāmesanādīsu “tattha katamā kāmesanā? |
♦ In the search for sensuality and so on, "Therein, what is the search for sensuality? |
yo kāmesu kāmacchando kāmajjhosānaṃ, ayaṃ vuccati kāmesanā”ti evaṃ vutto kāmagavesanarāgo kāmesanā nāma. |
Whatever sensual desire, sensual attachment, in sensual pleasures, this is called the search for sensuality," thus the lust of searching for sensual pleasures is called the search for sensuality. |
“tattha katamā bhavesanā? |
"Therein, what is the search for existence? |
yo bhavesu bhavacchando bhavajjhosānaṃ, ayaṃ vuccati bhavesanā”ti evaṃ vutto bhavagavesanarāgo bhavesanā nāma. |
Whatever desire for existences, attachment to existence, in existences, this is called the search for existence," thus the lust of searching for existence is called the search for existence. |
“tattha katamā brahmacariyesanā? |
"Therein, what is the search for a holy life? |
sassato lokoti vā ... pe ... neva hoti na nahoti tathāgato parammaraṇāti vā, yā evarūpā diṭṭhi diṭṭhigataṃ vipariyesaggāho, ayaṃ vuccati brahmacariyesanā”ti evaṃ vuttā diṭṭhigatikasammatassa brahmacariyassa gavesanadiṭṭhi brahmacariyesanā nāma. |
'The world is eternal,' or... and so on... 'The Tathāgata neither is nor is not after death,' or whatever such view, wrong view, wrong grasp, this is called the search for a holy life," thus the view of searching for a holy life as conceived by the holders of views is called the search for a holy life. |
na kevalañca bhavarāgadiṭṭhiyova, tadekaṭṭhaṃ kammampi esanāyeva. |
And not only the lust for existence and views, but also the kamma that is of the same nature is a search. |
vuttañhetaṃ “tattha katamā kāmesanā? |
And this has been said: "Therein, what is the search for sensuality? |
kāmarāgo tadekaṭṭhaṃ akusalaṃ kāyakammaṃ vacīkammaṃ manokammaṃ, ayaṃ vuccati kāmesanā. |
Sensual lust and the unwholesome bodily action, verbal action, and mental action of the same nature, this is called the search for sensuality. |
tattha katamā bhavesanā? |
Therein, what is the search for existence? |
bhavarāgo tadekaṭṭhaṃ akusalaṃ kāyakammaṃ vacīkammaṃ manokammaṃ, ayaṃ vuccati bhavesanā. |
Lust for existence and the unwholesome bodily action, verbal action, and mental action of the same nature, this is called the search for existence. |
tattha katamā brahmacariyesanā? |
Therein, what is the search for a holy life? |
antaggāhikā diṭṭhi tadekaṭṭhaṃ akusalaṃ kāyakammaṃ vacīkammaṃ manokammaṃ, ayaṃ vuccati brahmacariyesanā”ti. |
The view that holds to an extreme and the unwholesome bodily action, verbal action, and mental action of the same nature, this is called the search for a holy life." |
♦ vidhāsu “kathaṃvidhaṃ sīlavantaṃ vadanti, kathaṃvidhaṃ paññavantaṃ vadantī”tiādīsu ākārasaṇṭhānaṃ vidhā nāma. |
♦ In the modes, "Of what mode do they say he is virtuous, of what mode do they say he is wise?" and so on, mode is form and shape. |
“ekavidhena ñāṇavatthu duvidhena ñāṇavatthū”tiādīsu koṭṭhāso. |
"The basis of knowledge in one mode, the basis of knowledge in two modes," and so on, it is a division. |
“seyyohamasmīti vidhā”tiādīsu māno vidhā nāma. |
"The mode 'I am superior,'" and so on, pride is a mode. |
idha so adhippeto. |
Here that is intended. |
māno hi seyyādivasena vidahanato vidhāti vuccati. |
For pride, because it defines by way of being superior and so on, is called a mode. |
seyyohamasmīti iminā seyyasadisahīnānaṃ vasena tayo mānā vuttā. |
"I am superior," by this the three prides by way of one superior to, equal to, and inferior to, are spoken of. |
sadisahīnesupi eseva nayo. |
In the case of one equal to and inferior to, the method is the same. |
♦ ayañhi māno nāma seyyassa tividho, sadisassa tividho, hīnassa tividhoti navavidho hoti. |
♦ For this pride is of nine kinds: threefold for one who is superior, threefold for one who is equal, and threefold for one who is inferior. |
tattha “seyyassa seyyohamasmī”ti māno rājūnañceva pabbajitānañca uppajjati. |
Therein, the pride "I am superior to one who is superior" arises for both kings and the ordained. |
♦ rājā hi raṭṭhena vā dhanavāhanehi vā “ko mayā sadiso atthī”ti etaṃ mānaṃ karoti . |
♦ For a king makes this pride with respect to his kingdom or wealth and vehicles, "Who is there equal to me?" |
pabbajitopi sīladhutaṅgādīhi “ko mayā sadiso atthī”ti etaṃ mānaṃ karoti. |
An ordained person also makes this pride with respect to his virtue, ascetic practices, and so on, "Who is there equal to me?" |
“seyyassa sadisohamasmī”ti mānopi etesaṃyeva uppajjati. |
The pride "I am equal to one who is superior" also arises for these same ones. |
rājā hi raṭṭhena vā dhanavāhanehi vā aññarājūhi saddhiṃ mayhaṃ kiṃ nānākaraṇanti etaṃ mānaṃ karoti. |
For a king makes this pride with respect to his kingdom or wealth and vehicles, "What is the difference between me and other kings?" |
pabbajitopi sīladhutaṅgādīhipi aññena bhikkhunā mayhaṃ kiṃ nānākaraṇanti etaṃ mānaṃ karoti. |
An ordained person also makes this pride with respect to his virtue, ascetic practices, and so on, "What is the difference between me and another monk?" |
“seyyassa hīnohamasmī”ti mānopi etesaṃyeva uppajjati. |
The pride "I am inferior to one who is superior" also arises for these same ones. |
yassa hi rañño raṭṭhaṃ vā dhanavāhanādīni vā nātisampannāni honti, so mayhaṃ rājāti vohāramukhamattameva, kiṃ rājā nāma ahanti etaṃ mānaṃ karoti. |
For a king whose kingdom or wealth, vehicles, and so on are not very prosperous, he makes this pride, "My title of king is a mere formality, what kind of king am I?" |
pabbajitopi appalābhasakkāro ahaṃ dhammakathiko bahussuto mahātheroti kathāmattakameva, kiṃ dhammakathiko nāmāhaṃ kiṃ bahussuto kiṃ mahāthero yassa me lābhasakkāro natthīti etaṃ mānaṃ karoti. |
An ordained person also, with little gain and honor, makes this pride, "I am a speaker on the Dhamma, learned, a great elder—this is a mere saying. What kind of speaker on the Dhamma am I, what kind of learned person, what kind of great elder, for whom there is no gain and honor?" |
♦ “sadisassa seyyohamasmī”ti mānādayo amaccādīnaṃ uppajjanti. |
♦ The prides "I am superior to one who is equal," and so on, arise for ministers and so on. |
amacco vā hi raṭṭhiyo vā bhogayānavāhanādīhi ko mayā sadiso añño rājapuriso atthīti vā mayhaṃ aññehi saddhiṃ kiṃ nānākaraṇanti vā amaccoti nāmameva mayhaṃ, ghāsacchādanamattampi me natthi, kiṃ amacco nāmāhanti vā ete māne karoti. |
For a minister or a provincial governor, with respect to his wealth, vehicles, and so on, makes these prides: "What other royal servant is there equal to me?" or "What is the difference between me and others?" or "My title of minister is just a name. I don't even have enough for food and clothing. What kind of minister am I?" |
♦ “hīnassa seyyohamasmī”ti mānādayo dāsādīnaṃ uppajjanti. |
♦ The prides "I am superior to one who is inferior," and so on, arise for slaves and so on. |
dāso hi mātito vā pitito vā ko mayā sadiso añño dāso nāma atthi, aññe jīvituṃ asakkontā kucchihetu dāsā jātā, ahaṃ pana paveṇīāgatattā seyyoti vā paveṇīāgatabhāvena ubhatosuddhikadāsattena asukadāsena nāma saddhiṃ kiṃ mayhaṃ nānākaraṇanti vā kucchivasenāhaṃ dāsabya upagato, mātāpitukoṭiyā pana me dāsaṭṭhānaṃ natthi, kiṃ dāso nāma ahanti vā ete māne karoti. |
For a slave makes these prides: "By mother or by father, what other slave is there like me? Others, unable to make a living, have become slaves for their belly's sake. But I, being of hereditary stock, am superior," or "By being of hereditary stock and a slave of pure lineage on both sides, what is the difference between me and a certain slave?" or "For my belly's sake, I have come to the state of a slave, but on my mother's and father's side, there is no state of slavery for me. What kind of slave am I?" |
yathā ca dāso, evaṃ pukkusacaṇḍālādayopi ete māne karontiyeva. |
And just as a slave, so also Pukkusas, Caṇḍālas, and so on make these prides. |
♦ ettha ca seyyassa seyyohamasmīti, ca sadisassa sadisohamasmīti ca hīnassa hīnohamasmīti ca ime tayo mānā yāthāvamānā nāma arahattamaggavajjhā. |
♦ And here, "I am superior to one who is superior," and "I am equal to one who is equal," and "I am inferior to one who is inferior," these three prides are called prides according to reality, and are to be abandoned by the path of Arahantship. |
sesā cha mānā ayāthāvamānā nāma paṭhamamaggavajjhā. |
The remaining six prides are called prides not according to reality, and are to be abandoned by the first path. |
♦ tayo addhāti tayo kālā. |
♦ The three periods of time are the three times. |
atīto addhātiādīsu dvepariyāyā suttantapariyāyo ca abhidhammapariyāyo ca. |
The past period of time and so on, there are two interpretations: the Suttanta interpretation and the Abhidhamma interpretation. |
suttantapariyāyena paṭisandhito pubbe atīto addhā nāma. |
By the Suttanta interpretation, before rebirth is called the past period of time. |
cutito pacchā anāgato addhā nāma. |
After death is called the future period of time. |
saha cutipaṭisandhīhi tadantaraṃ paccuppanno addhā nāma. |
Together with death and rebirth, the interval is called the present period of time. |
abhidhammapariyāyena tīsu khaṇesu bhaṅgato uddhaṃ atīto addhā nāma. |
By the Abhidhamma interpretation, above the moment of dissolution in the three moments is called the past period of time. |
uppādato pubbe anāgato addhā nāma. |
Before the moment of arising is called the future period of time. |
khaṇattaye paccuppanno addhā nāma. |
In the three moments is called the present period of time. |
atītādibhedo ca nāma ayaṃ dhammānaṃ hoti, na kālassa. |
And this division into past and so on is of dhammas, not of time. |
atītādibhede pana dhamme upādāya idha paramatthato avijjamānopi kālo teneva vohārena vuttoti veditabbo. |
But it should be understood that here, although time does not exist in the ultimate sense, it is spoken of with the same usage, depending on the dhammas which are divided into past and so on. |
♦ tayo antāti tayo koṭṭhāsā. |
♦ The three ends are the three divisions. |
“kāyabandhanassa anto jīratī”tiādīsu hi antoyeva anto. |
For in "The end of the body's bond wears away," and so on, the end is just the end. |
“esevanto dukkhassā”tiādīsu parabhāgo anto. |
In "This is the end of suffering," and so on, the end is the final part. |
“antamidaṃ, bhikkhave, jīvikānan”ti ettha lāmakabhāvo anto. |
In "This, O monks, is the end of livelihoods," here the end is the base part. |
“sakkāyo kho, āvuso, paṭhamo anto”tiādīsu koṭṭhāso anto. |
In "The individual self, friend, is the first end," and so on, the end is a division. |
idha koṭṭhāso adhippeto. |
Here, a division is intended. |
sakkāyoti pañcupādānakkhandhā. |
'Individuality' is the five aggregates of clinging. |
sakkāyasamudayoti tesaṃ nibbattikā purimataṇhā. |
'The origin of individuality' is the former craving that produces them. |
sakkāyanirodhoti ubhinnaṃ appavattibhūtaṃ nibbānaṃ. |
'The cessation of individuality' is Nibbāna, which is the non-occurrence of both. |
maggo pana nirodhādhigamassa upāyattā nirodhe gahite gahitovāti veditabbo. |
But the path, because it is the means for attaining cessation, when cessation is taken, it is also taken, it should be understood. |
♦ dukkhadukkhatāti dukkhabhūtā dukkhatā. |
♦ The suffering of suffering is the suffering that is of the nature of suffering. |
dukkhavedanāyetaṃ nāmaṃ. |
This is a name for painful feeling. |
saṅkhāradukkhatāti saṅkhārabhāvena dukkhatā. |
The suffering of formations is suffering by being of the nature of formations. |
adukkhamasukhāvedanāyetaṃ nāmaṃ. |
This is a name for neither-painful-nor-pleasant feeling. |
sā hi saṅkhatattā uppādajarābhaṅgapīḷitā, tasmā aññadukkhasabhāvavirahato saṅkhāradukkhatāti vuttā. |
For it, being conditioned, is afflicted by arising, aging, and dissolution. Therefore, due to the absence of another kind of suffering, it is called the suffering of formations. |
vipariṇāmadukkhatāti vipariṇāme dukkhatā. |
The suffering of change is suffering in change. |
sukhavedanāyetaṃ nāmaṃ. |
This is a name for pleasant feeling. |
sukhassa hi vipariṇāme dukkhaṃ uppajjati, tasmā sukhaṃ vipariṇāmadukkhatāti vuttaṃ. |
For in the change of pleasure, suffering arises. Therefore, pleasure is called the suffering of change. |
apica ṭhapetvā dukkhavedanaṃ sukhavedanañca sabbepi tebhūmakā dhammā “sabbe saṅkhārā dukkhā”ti vacanato saṅkhāradukkhatāti veditabbā. |
And also, leaving aside painful feeling and pleasant feeling, all phenomena of the three realms, because of "all formations are suffering," should be understood as the suffering of formations. |
♦ micchattaniyatoti micchāsabhāvo hutvā niyato. |
♦ Wrongly fixed means being of a wrong nature, it is fixed. |
niyatamicchādiṭṭhiyā saddhiṃ ānantariyakammassetaṃ nāmaṃ. |
This is a name for the kamma of immediate result, together with the fixed wrong view. |
sammāsabhāve niyato sammattaniyato. |
Fixed in a right nature is rightly fixed. |
catunnaṃ ariyamaggānametaṃ nāmaṃ. |
This is a name for the four noble paths. |
na niyatoti aniyato. |
Not fixed is unfixed. |
avasesānaṃ dhammānametaṃ nāmaṃ. |
This is a name for the remaining dhammas. |
♦ tayo tamāti “tamandhakāro sammoho avijjogho mahābhayo”ti vacanato avijjā tamo nāma. |
♦ The three darknesses means "Darkness, obscurity, delusion, the flood of ignorance, great fear," thus ignorance is called darkness. |
idha pana avijjāsīsena vicikicchā vuttā. |
But here, by ignorance as the head, doubt is spoken of. |
ārabbhāti āgamma. |
Concerning means depending on. |
kaṅkhatīti kaṅkhaṃ uppādeti. |
He is doubtful means he produces doubt. |
vicikicchatīti vicinanto kicchaṃ āpajjati, sanniṭṭhātuṃ na sakkoti. |
He is uncertain means while investigating, he falls into trouble, he cannot come to a conclusion. |
nādhimucchatīti tattha adhimucchituṃ na sakkoti. |
He does not resolve means he is not able to resolve on that. |
na sampasīdatīti taṃ ārabbha pasādaṃ āropetuṃ na sakkoti. |
He does not become confident means he is not able to place confidence concerning that. |
♦ arakkheyyānīti na rakkhitabbāni. |
♦ To be guarded means not to be guarded. |
tīsu dvāresu paccekaṃ rakkhaṇakiccaṃ natthi, sabbāni satiyā eva rakkhitānīti dīpeti. |
He points out that in the three doors there is no need for individual guarding; all are guarded by mindfulness alone. |
natthi tathāgatassāti. |
There is not for the Tathāgata. |
“idaṃ nāma me sahasā uppannaṃ kāyaduccaritaṃ, imāhaṃ yathā me paro na jānāti, tathā rakkhāmi, paṭicchādemī”ti evaṃ rakkhitabbaṃ natthi tathāgatassa kāyaduccaritaṃ. |
"This bodily misconduct of mine has arisen unexpectedly, I will guard it so that another does not know, I will conceal it." Thus, there is no bodily misconduct of the Tathāgata to be guarded. |
sesesupi eseva nayo. |
In the others, the method is the same. |
kiṃ pana sesakhīṇāsavānaṃ kāyasamācārādayo aparisuddhāti? |
But is the bodily conduct and so on of the other canker-freed ones impure? |
no aparisuddhā. |
Not impure. |
na pana tathāgatassa viya parisuddhā. |
But it is not as pure as that of the Tathāgata. |
appassutakhīṇāsavo hi kiñcāpi lokavajjaṃ nāpajjati, paṇṇattiyaṃ pana akovidattā vihārakāraṃ kuṭikāraṃ sahagāraṃ sahaseyyanti evarūpā kāyadvāre āpattiyo āpajjati. |
For a canker-freed one of little learning, although he does not commit a worldly fault, yet, because of his lack of skill in the designations, he commits offenses at the body-door, such as making a monastery, making a hut, a common house, a common bed. |
sañcarittaṃ padasodhammaṃ uttarichappañcavācaṃ bhūtārocananti evarūpā vacīdvāre āpattiyo āpajjati. |
He commits offenses at the speech-door, such as acting as a go-between, speaking on the basis of partiality, speaking more than six or five words, and reporting what has happened. |
upanikkhittasādiyanavasena manodvāre rūpiyappaṭiggāhaṇāpattiṃ āpajjati, dhammasenāpatisadisassāpi hi khīṇāsavassa manodvāre saupārambhavasena manoduccaritaṃ uppajjati eva. |
He commits the offense of accepting silver at the mind-door by way of having it deposited nearby and consenting. For even for a canker-freed one like the General of the Dhamma, mental misconduct with grounds for censure arises at the mind-door. |
♦ cātumavatthusmiñhi pañcahi bhikkhusatehi saddhiṃ sāriputtamoggallānānaṃ paṇāmitakāle tesaṃ atthāya cātumeyyakehi sakyehi bhagavati khamāpite thero bhagavatā “kinti te sāriputta ahosi mayā bhikkhusaṅghe paṇāmite”ti puṭṭho ahaṃ parisāya abyattabhāvena satthārā paṇāmito. |
♦ For in the story of Cātuma, at the time of the banishment of Sāriputta and Moggallāna with five hundred monks, when the Blessed One was asked for forgiveness by the Sakyans of Cātuma for their sake, the elder, when asked by the Teacher, "What was it to you, Sāriputta, when the Sangha of monks was banished by me?" having produced the thought, "I was banished by the Teacher because of the undisciplined nature of the assembly. |
ito dāni paṭṭhāya paraṃ na ovadissāmīti cittaṃ uppādetvā āha “evaṃ kho me, bhante, ahosi bhagavatā bhikkhusaṅgho paṇāmito, appossukko dāni bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharissati, mayampi dāni appossukkā diṭṭhadhammasukhavihāraṃ anuyuttā viharissāmā”ti. |
From now on, I will not advise another," said, "Thus it was to me, venerable sir: the Sangha of monks has been banished by the Blessed One. The Blessed One will now dwell heedless, devoted to a pleasant abiding in this very life. We too will now dwell heedless, devoted to a pleasant abiding in this very life." |
♦ athassa tasmiṃ manoduccarite upārambhaṃ āropento satthā āha — “āgamehi tvaṃ, sāriputta na kho te, sāriputta, punapi evarūpaṃ cittaṃ uppādetabban”ti. |
♦ Then the Teacher, bringing a charge against him for that mental misconduct, said, "Wait, Sāriputta. You, Sāriputta, should not produce such a thought again." |
evaṃ paraṃ na ovadissāmi nānusāsissāmīti vitakkitamattampi therassa manoduccaritaṃ nāma jātaṃ. |
Thus, even the mere thought, "I will not advise, I will not instruct another," became what is called mental misconduct for the elder. |
bhagavato pana ettakaṃ nāma natthi, anacchariyañcetaṃ. |
But for the Blessed One, there is not even that much. And this is not surprising. |
sabbaññutaṃ pattassa duccaritaṃ na bhaveyya. |
For one who has attained omniscience, there would be no misconduct. |
bodhisattabhūmiyaṃ ṭhitassa chabbassāni padhānaṃ anuyuñjantassāpi panassa nāhosi. |
But even for him who was on the Bodhisatta-stage and engaged in the striving for six years, it did not happen. |
udaracchaviyā piṭṭhikaṇṭakaṃ allīnāya “kālaṅkato samaṇo gotamo”ti devatānaṃ vimatiyā uppajjamānāyapi “siddhattha kasmā kilamasi? |
Although his belly's skin clung to his backbone, and although doubt was arising in the deities, "The ascetic Gotama has died," and although Māra the evil one was saying, "Siddhattha, why do you torment yourself? |
sakkā bhoge ca bhuñjituṃ puññāni ca kātun”ti mārena pāpimatā vuccamānassa “bhoge bhuñjissāmī”ti vitakkamattampi nuppajjati. |
It is possible to both enjoy pleasures and do meritorious deeds," not even the mere thought, "I will enjoy pleasures," arose. |
atha naṃ māro bodhisattakāle chabbassāni buddhakāle ekaṃ vassaṃ anubandhitvā kiñci vajjaṃ apassitvā idaṃ vatvā pakkāmi — |
Then Māra, having followed the Bodhisatta for six years and the Buddha for one year, and not seeing any fault, said this and departed: |
♦ “sattavassāni bhagavantaṃ, anubandhiṃ padāpadaṃ. |
♦ "For seven years I followed the Blessed One, step by step. |
♦ otāraṃ nādhigacchissaṃ, sambuddhassa satīmato”ti. |
♦ I could not find an opening in the All-Enlightened One, the mindful one." |
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♦ apica aṭṭhārasannaṃ buddhadhammānaṃ vasenāpi bhagavato duccaritābhāvo veditabbo. |
♦ And also, by way of the eighteen qualities of a Buddha, the absence of misconduct in the Blessed One should be understood. |
aṭṭhārasa buddhadhammā nāma natthi tathāgatassa kāyaduccaritaṃ, natthi vacīduccaritaṃ, natthi manoduccaritaṃ, atīte buddhassa appaṭihatañāṇaṃ, anāgate, paccuppanne buddhassa appaṭihatañāṇaṃ, sabbaṃ kāyakammaṃ buddhassa bhagavato ñāṇānuparivatti, sabbaṃ vacīkammaṃ, sabbaṃ manokammaṃ buddhassa bhagavato ñāṇānuparivatti, natthi chandassa hāni, natthi vīriyassa hāni, natthi satiyā hāni, natthi davā, natthi ravā, natthi calitaṃ natthi sahasā, natthi abyāvaṭo mano, natthi akusalacittanti. |
The eighteen qualities of a Buddha are: there is no bodily misconduct of the Tathāgata, there is no verbal misconduct, there is no mental misconduct, the Buddha's knowledge is unimpeded in the past, in the future, the Buddha's knowledge is unimpeded in the present, all bodily action of the Blessed Buddha follows upon knowledge, all verbal action, all mental action of the Blessed Buddha follows upon knowledge, there is no decline in will, there is no decline in energy, there is no decline in mindfulness, there is no playfulness, there is no clamor, there is no agitation, there is no haste, there is no inattentive mind, there is no unwholesome thought. |
♦ kiñcanāti palibodhā. |
♦ Stain means an impediment. |
rāgo kiñcananti rāgo uppajjamāno satte bandhati palibundhati tasmā kiñcananti vuccati. |
Lust is a stain means when lust arises, it binds and impedes beings, therefore it is called a stain. |
itaresupi dvīsu eseva nayo. |
In the other two, the method is the same. |
♦ aggīti anudahanaṭṭhena aggi. |
♦ Fire means a fire in the sense of burning. |
rāgaggīti rāgo uppajjamāno satte anudahati jhāpeti, tasmā aggīti vuccati. |
The fire of lust means when lust arises, it burns and scorches beings, therefore it is called a fire. |
itaresupi eseva nayo. |
In the other two, the method is the same. |
tattha vatthūni ekā daharabhikkhunī cittalapabbatavihāre uposathāgāraṃ gantvā dvārapālarūpakaṃ olokayamānā ṭhitā. |
There, the stories are: A certain young nun, having gone to the Uposatha-hall in the Cittala-pabbata vihāra, stood looking at a figure of a gatekeeper. |
athassā anto rāgo uppanno. |
Then lust arose in her. |
sā teneva jhāyitvā kālamakāsi. |
She, being scorched by that, died. |
bhikkhuniyo gacchamānā “ayaṃ daharā ṭhitā, pakkosatha, nan”ti āhaṃsu. |
The nuns, as they were going, said, "This young one is standing, call her." |
ekā gantvā kasmā ṭhitāsīti hatthe gaṇhi. |
One went and, asking, "Why are you standing?" took her by the hand. |
gahitamattā parivattitvā papatā. |
As soon as she was taken, she turned over and fell. |
idaṃ tāva rāgassa anudahanatāya vatthu. |
This, for now, is the story of the burning nature of lust. |
dosassa pana anudahanatāya manopadosikā devā. |
But for the burning nature of hatred, the gods who are mentally malevolent. |
mohassa anudahanatāya khiḍḍāpadosikā devā daṭṭhabbā. |
For the burning nature of delusion, the gods who delight in play should be seen. |
mohavasena hi tāsaṃ satisammoso hoti. |
For through delusion, there is confusion of mindfulness for them. |
tasmā khiḍḍāvasena āhārakālaṃ ativattitvā kālaṅkaronti. |
Therefore, by way of play, they pass the time for food and die. |
♦ āhuneyyaggītiādīsu āhunaṃ vuccati sakkāro, āhunaṃ arahantīti āhuneyyā. |
♦ In the fire of those worthy of offerings and so on, 'āhuna' is said to be an offering; they are worthy of offerings, thus they are 'āhuneyya'. |
mātāpitaro hi puttānaṃ bahūpakāratāya āhunaṃ arahanti. |
For parents are very helpful to their children, so they are worthy of offerings. |
tesu vippaṭipajjamānā puttā nirayādīsu nibbattanti. |
Children who misbehave towards them are reborn in hell and so on. |
tasmā kiñcāpi mātāpitaro nānudahanti, anudahanassa pana paccayā honti. |
Therefore, although parents do not burn, they are a condition for burning. |
iti anudahanaṭṭhena āhuneyyaggīti vuccanti. |
Thus, in the sense of burning, they are called the fire of those worthy of offerings. |
svāyamattho mittavindakavatthunā dīpetabbo -- |
This meaning should be illustrated by the story of Mittavindaka: |
♦ mittavindako hi mātarā “tāta, ajja uposathiko hutvā vihāre sabbarattiṃ dhammassavanaṃ suṇa, sahassaṃ te dassāmī”ti vutto dhanalobhena uposathaṃ samādāya vihāraṃ gantvā idaṃ ṭhānaṃ akutobhayanti sallakkhetvā dhammāsanassa heṭṭhā nipanno sabbarattiṃ niddāyitvā gharaṃ agamāsi. |
♦ For Mittavindaka, when his mother said, "Son, today, being an Uposatha observer, listen to the hearing of the Dhamma in the monastery for the whole night, I will give you a thousand," out of greed for wealth, he undertook the Uposatha and, having gone to the monastery, and having noticed that this place was free from danger, he lay down under the Dhamma-seat and slept the whole night and went home. |
mātā pātova yāguṃ pacitvā upanāmesi. |
His mother, having cooked gruel early in the morning, brought it to him. |
so sahassaṃ gahetvāva pivi. |
He drank it only after taking the thousand. |
athassa etadahosi — “dhanaṃ saṃharissāmī”ti. |
Then this occurred to him: "I will accumulate wealth." |
so nāvāya samuddaṃ pakkhanditukāmo ahosi. |
He wished to set out to sea by boat. |
atha naṃ mātā “tāta, imasmiṃ kule cattālīsakoṭidhanaṃ atthi, alaṃ gamanenā”ti nivāresi. |
Then his mother tried to stop him, saying, "Son, in this family there are forty kotis of wealth, enough of going." |
so tassā vacanaṃ anādiyitvā gacchati eva. |
He, not heeding her words, goes. |
mātā purato aṭṭhāsi. |
His mother stood in front. |
atha naṃ kujjhitvā “ayaṃ mayhaṃ purato tiṭṭhatī”ti pādena paharitvā patitaṃ antaraṃ katvā agamāsi. |
Then, getting angry, "This one stands in front of me," he struck her with his foot, and making a space where she had fallen, he went. |
♦ mātā uṭṭhahitvā “mādisāya mātari evarūpaṃ kammaṃ katvā gatassa te gataṭṭhāne sukhaṃ bhavissatīti evaṃsaññī nāma tvaṃ puttā”ti āha. |
♦ His mother, getting up, said, "You, son, are of the opinion that for one who has done such a deed to a mother like me and gone, there will be happiness in the place he has gone." |
tassa nāvaṃ āruyha gacchato sattame divase nāvā aṭṭhāsi. |
On the seventh day, as he was going, having boarded a boat, the boat stopped. |
atha te manussā “addhā ettha pāpapuriso atthi salākaṃ dethā”ti āhaṃsu. |
Then those men said, "Surely there is an evil person here, give out the lots." |
salākā diyyamānā tasseva tikkhattuṃ pāpuṇāti. |
When the lots were being given out, it fell to him three times. |
te tassa uḷumpaṃ datvā taṃ samudde pakkhipiṃsu. |
They, giving him a raft, threw him into the sea. |
so ekaṃ dīpaṃ gantvā vimānapetīhi saddhiṃ sampattiṃ anubhavanto tāhi “purato purato mā agamāsī”ti vuccamānopi taddiguṇaṃ taddiguṇaṃ sampattiṃ passanto anupubbena khuracakkadharaṃ ekaṃ addasa. |
He, having gone to an island, and enjoying prosperity with the vimānapetīs, and being told by them, "Do not go further and further," yet seeing prosperity twice and twice that, he gradually saw a certain one bearing a razor-wheel. |
tassa taṃ cakkaṃ padumapupphaṃ viya upaṭṭhāsi. |
To him, that wheel appeared like a lotus flower. |
so taṃ āha — “ambho, idaṃ tayā piḷandhitaṃ padumaṃ mayhaṃ dehī”ti. |
He said to him, "Friend, give me this lotus you are wearing." |
“na idaṃ sāmi padumaṃ, khuracakkaṃ etan”ti. |
"This is not a lotus, sir, it is a razor-wheel." |
so “vañcesi maṃ, tvaṃ kiṃ mayā padumaṃ adiṭṭhapubban”ti vatvā tvaṃ lohitacandanaṃ vilimpitvā piḷandhanaṃ padumapupphaṃ mayhaṃ na dātukāmoti āha. |
He, saying, "You are deceiving me, have I not seen a lotus before?" said, "You, having smeared yourself with red sandalwood and wearing a lotus flower, are not willing to give it to me." |
so cintesi “ayampi mayā katasadisaṃ kammaṃ katvā tassa phalaṃ anubhavitukāmo”ti. |
That one thought, "This one too, having done a deed like mine, is desirous of experiencing its fruit." |
atha naṃ “handa re”ti vatvā tassa matthake cakkaṃ pakkhipi. |
Then, saying, "Here, you," he threw the wheel on his head. |
tena vuttaṃ — |
Therefore it was said: |
♦ “catubbhi aṭṭhajjhagamā, aṭṭhāhipi ca soḷasa. |
♦ "From four he went to eight, and from eight to sixteen. |
♦ soḷasāhi ca bāttiṃsa, atricchaṃ cakkamāsado. |
♦ From sixteen to thirty-two, and with excessive greed he met the wheel. |
♦ icchāhatassa posassa, cakkaṃ bhamati matthake”ti. |
♦ On the head of the man overcome by greed, the wheel turns." |
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♦ gahapatīti pana gehasāmiko vuccati. |
♦ But 'householder' is said to be the master of the house. |
so mātugāmassa sayanavatthālaṅkārādianuppadānena bahūpakāro. |
He is very helpful to a woman by providing a bed, clothes, ornaments, and so on. |
taṃ aticaranto mātugāmo nirayādīsu nibbattati, tasmā sopi purimanayeneva anudahanaṭṭhena gahapataggīti vutto. |
A woman who is unfaithful to him is reborn in hell and so on. Therefore, he too, in the previous manner, in the sense of burning, is called the fire of the householder. |
♦ tattha vatthu — kassapabuddhassa kāle sotāpannassa upāsakassa bhariyā aticārinī ahosi . |
♦ Therein is the story: In the time of the Buddha Kassapa, the wife of a lay follower who was a stream-enterer was unfaithful. |
so taṃ paccakkhato disvā “kasmā tvaṃ evaṃ karosī”ti āha. |
He, having seen it with his own eyes, said, "Why do you do so?" |
sā “sacāhaṃ evarūpaṃ karomi, ayaṃ me sunakho viluppamāno khādatū”ti vatvā kālaṅkatvā kaṇṇamuṇḍakadahe vemānikapetī hutvā nibbattā. |
She, saying, "If I do such a thing, may this dog tear me apart and eat me," died and was reborn as a vemānikapetī in the Kaṇṇamuṇḍaka lake. |
divā sampattiṃ anubhavati, rattiṃ dukkhaṃ. |
By day she enjoys prosperity, by night, suffering. |
tadā bārāṇasīrājā migavaṃ caranto araññaṃ pavisitvā anupubbena kaṇṇamuṇḍakadahaṃ sampatto tāya saddhiṃ sampattiṃ anubhavati. |
At that time, the king of Bārāṇasī, while hunting deer, entered the forest and gradually reached the Kaṇṇamuṇḍaka lake and enjoyed prosperity with her. |
sā taṃ vañcetvā rattiṃ dukkhaṃ anubhavati. |
She, deceiving him, enjoys suffering by night. |
so ñatvā “kattha nu kho gacchatī”ti piṭṭhito piṭṭhito gantvā avidūre ṭhito kaṇṇamuṇḍakadahato nikkhamitvā taṃ “paṭapaṭan”ti khādamānaṃ ekaṃ sunakhaṃ disvā asinā dvidhā chindi. |
He, knowing, "Where does she go?" followed her from behind and, standing not far away, saw a dog come out of the Kaṇṇamuṇḍaka lake and eat her, saying, "Patapata." He cut it in two with his sword. |
dve ahesuṃ. |
There were two. |
puna chinne cattāro. |
When cut again, four. |
puna chinne aṭṭha. |
When cut again, eight. |
puna chinne soḷasa ahesuṃ. |
When cut again, there were sixteen. |
sā “kiṃ karosi sāmī”ti āha. |
She said, "What are you doing, master?" |
so “kiṃ idan”ti āha. |
He said, "What is this?" |
sā “evaṃ akatvā kheḷapiṇḍaṃ bhūmiyaṃ niṭṭhubhitvā pādena ghaṃsāhī”ti āha. |
She said, "Instead of doing so, spit a ball of phlegm on the ground and rub it with your foot." |
so tathā akāsi. |
He did so. |
sunakhā antaradhāyiṃsu. |
The dogs disappeared. |
taṃ divasaṃ tassā kammaṃ khīṇaṃ. |
On that day, her kamma was exhausted. |
rājā vippaṭisārī hutvā gantuṃ āraddho. |
The king, being remorseful, started to go. |
sā “mayhaṃ, sāmi, kammaṃ khīṇaṃ mā agamā”ti āha. |
She said, "My kamma, master, is exhausted, do not go." |
rājā asutvāva gato. |
The king went without listening. |
♦ dakkhiṇeyyaggīti ettha pana dakkhiṇāti cattāro paccayā, bhikkhusaṅgho dakkhiṇeyyo. |
♦ The fire of those worthy of offerings, here 'dakkhiṇā' is the four requisites; the Sangha of monks is worthy of offerings. |
so gihīnaṃ tīsu saraṇesu pañcasu sīlesu dasasu sīlesu mātāpitūpaṭṭhāne dhammikasamaṇabrāhmaṇaupaṭṭhāneti evamādīsu kalyāṇadhammesu niyojanena bahūpakāro, tasmiṃ micchāpaṭipannā gihī bhikkhusaṅghaṃ akkositvā paribhāsitvā nirayādīsu nibbattanti, tasmā sopi purimanayeneva anudahanaṭṭhena dakkhiṇeyyaggīti vutto. |
He is very helpful to the laity by exhorting them to good dhammas such as the three refuges, the five precepts, the ten precepts, attending on parents, and attending on righteous monks and brahmins. The laity who misbehave towards him, having abused and reviled the Sangha of monks, are reborn in hell and so on. Therefore, he too, in the previous manner, in the sense of burning, is called the fire of those worthy of offerings. |
imassa panatthassa vibhāvanatthaṃ vimānavatthusmiṃ revatīvatthu vitthāretabbaṃ. |
To illustrate this meaning, the story of Revatī in the Vimānavatthu should be detailed. |
♦ “tividhena rūpasaṅgaho”ti ettha tividhenāti tīhi koṭṭhāsehi. |
♦ "A threefold classification of form," here, 'threefold' means by three divisions. |
saṅgahoti jātisañjātikiriyagaṇanavasena catubbidho saṅgaho. |
'Classification' is a fourfold classification by way of birth, origin, action, and enumeration. |
tattha sabbe khattiyā āgacchantūtiādiko jātisaṅgaho. |
Therein, "Let all Khattiyas come," and so on, is a classification by birth. |
sabbe kosalakātiādiko sañjātisaṅgaho. |
"All Kosalans," and so on, is a classification by origin. |
sabbe hatthārohātiādiko kiriyasaṅgaho. |
"All elephant-riders," and so on, is a classification by action. |
cakkhāyatanaṃ katamaṃ khandhagaṇanaṃ gacchatīti? |
"The eye-sense-base, to which aggregate-enumeration does it go? |
cakkhāyatanaṃ rūpakkhandhagaṇanaṃ gacchatīti. |
The eye-sense-base goes to the form-aggregate-enumeration." |
hañci cakkhāyatanaṃ rūpakkhandhena saṅgahitanti ayaṃ gaṇanasaṅgaho, so idha adhippeto. |
"Indeed, the eye-sense-base is included in the form-aggregate." This is a classification by enumeration, which is intended here. |
tasmā tividhena rūpasaṅgahoti tīhi koṭṭhāsehi rūpagaṇanāti attho. |
Therefore, "a threefold classification of form" means an enumeration of form by three divisions, that is the meaning. |
♦ sanidassanādīsu attānaṃ ārabbha pavattena cakkhuviññāṇasaṅkhātena saha nidassanenāti sanidassanaṃ. |
♦ In 'with appearance' and so on, with the appearance conjoined with what is called eye-consciousness, which has arisen with reference to oneself, is 'with appearance.' |
cakkhupaṭihananasamatthato saha paṭighenāti sappaṭighaṃ. |
Because it is capable of striking the eye, with resistance is 'with resistance.' |
taṃ atthato rūpāyatanameva. |
That, in meaning, is the sense-object of form itself. |
cakkhuviññāṇasaṅkhātaṃ nāssa nidassananti anidassanaṃ. |
What is called eye-consciousness is not its appearance, thus 'without appearance.' |
sotādipaṭihananasamatthato saha paṭighenāti sappaṭighaṃ. |
Because it is capable of striking the ear and so on, with resistance is 'with resistance.' |
taṃ atthato cakkhāyatanādīni nava āyatanāni. |
That, in meaning, is the nine sense-bases of the eye and so on. |
vuttappakāraṃ nāssa nidassananti anidassanaṃ. |
The stated kind is not its appearance, thus 'without appearance.' |
nāssa paṭighoti appaṭighaṃ. |
There is no resistance to it, thus 'without resistance.' |
taṃ atthato ṭhapetvā dasāyatanāni avasesaṃ sukhumarūpaṃ. |
That, in meaning, leaving aside the ten sense-bases, is the remaining subtle form. |
♦ tayo saṅkhārāti sahajātadhamme ceva samparāye phaladhamme ca saṅkharonti rāsī karontīti saṅkhārā. |
♦ The three formations means because they form conascent dhammas and resultant dhammas in the future, making them a mass, they are formations. |
abhisaṅkharotīti abhisaṅkhāro. |
It forms, thus it is a formation. |
puñño abhisaṅkhāro puññābhisaṅkhāro. |
A meritorious formation is a meritorious formation. |
♦ “tattha katamo puññābhisaṅkhāro? |
♦ "Therein, what is a meritorious formation? |
kusalā cetanā kāmāvacarā rūpāvacarā dānamayā sīlamayā bhāvanāmayā”ti evaṃ vuttānaṃ aṭṭhannaṃ kāmāvacarakusalamahācittacetanānaṃ, pañcannaṃ rūpāvacarakusalacetanānañcetaṃ adhivacanaṃ. |
Wholesome volition, of the sensual sphere, of the form sphere, consisting of giving, virtue, and development," thus this is a designation for the eight wholesome great citta-volitions of the sensual sphere, and the five wholesome volitions of the form sphere. |
ettha ca dānasīlamayā aṭṭheva cetanā honti. |
And here, those consisting of giving and virtue are the eight volitions. |
bhāvanāmayā terasāpi. |
Those consisting of development are all thirteen. |
yathā hi paguṇaṃ dhammaṃ sajjhāyamāno ekaṃ dve anusandhiṃ gatopi na jānāti, pacchā āvajjanto jānāti, evameva kasiṇaparikammaṃ karontassa paguṇajjhānaṃ paccavekkhantassa ñāṇavippayuttāpi bhāvanā hoti. |
For just as one who is reciting a well-practiced dhamma, having gone through one or two sections, does not know, but later, reflecting, knows, in the same way, for one who is doing the preliminary work on a kasina and reviewing a well-practiced jhāna, there is also development that is dissociated from knowledge. |
tena vuttaṃ “bhāvanāmayā terasāpī”ti. |
Therefore it is said, "Those consisting of development are all thirteen." |
♦ tattha dānamayādīsu “dānaṃ ārabbha dānamadhikicca yā uppajjati cetanā sañcetanā cetayitattaṃ, ayaṃ vuccati dānamayo puññābhisaṅkhāro. |
♦ Therein, in 'consisting of giving' and so on, "Whatever volition, mental action, state of mind arises with reference to giving, based on giving, this is called a meritorious formation consisting of giving. |
sīlaṃ ārabbha, bhāvanaṃ ārabbha, bhāvanamadhikicca yā uppajjati cetanā sañcetanā cetayitattaṃ, ayaṃ vuccati bhāvanāmayo puññābhisaṅkhāro”ti ayaṃ saṅkhepadesanā. |
With reference to virtue, with reference to development, based on development, whatever volition, mental action, state of mind arises, this is called a meritorious formation consisting of development," this is the brief teaching. |
♦ cīvarādīsu pana catūsu paccayesu rūpādīsu vā chasu ārammaṇesu annādīsu vā dasasu dānavatthūsu taṃ taṃ dentassa tesaṃ uppādanato paṭṭhāya pubbabhāge, pariccāgakāle, pacchā somanassacittena anussaraṇe cāti tīsu kālesu pavattā cetanā dānamayā nāma. |
♦ But in the four requisites, such as robes, or in the six sense-objects, such as form, or in the ten things to be given, such as food, the volition that proceeds in the three times—in the preliminary stage from the production of them, at the time of giving, and afterwards in recollecting with a joyful mind—of one who gives this and that, is called 'consisting of giving.' |
sīlapūraṇatthāya pana pabbajissāmīti vihāraṃ gacchantassa, pabbajantassa manorathaṃ matthakaṃ pāpetvā pabbajito vatamhi sādhu sādhūti āvajjantassa, pātimokkhaṃ saṃvarantassa, cīvarādayo paccaye paccavekkhantassa, āpāthagatesu rūpādīsu cakkhudvārādīni saṃvarantassa, ājīvaṃ sodhentassa ca pavattā cetanā sīlamayā nāma. |
And for the purpose of fulfilling virtue, of one who is going to the monastery, thinking, "I will go forth," of one who is going forth, and of one who, having brought his desire to fruition, reflects, "I have indeed gone forth, excellent, excellent," of one who is restraining himself in the Pātimokkha, of one who is reflecting on the requisites, such as robes, of one who is restraining the eye-door and so on with respect to form and so on that have come into range, and of one who is purifying his livelihood, the volition that proceeds is called 'consisting of virtue.' |
♦ paṭisambhidāyaṃ vuttena vipassanāmaggena “cakkhuṃ aniccato dukkhato anattato bhāventassa ... pe ... manaṃ. |
♦ "By the path of insight stated in the Paṭisambhidā, 'of one who develops the eye as impermanent, as suffering, as non-self... and so on... the mind, |
rūpe. dhamme. |
forms, dhammas, |
cakkhuviññāṇaṃ ... pe ... manoviññāṇaṃ. cakkhusamphassaṃ ... pe ... manosamphassaṃ. |
eye-consciousness... and so on... mind-consciousness, eye-contact... and so on... mind-contact, |
cakkhusamphassajaṃ vedanaṃ ... pe ... manosamphassajaṃ vedanaṃ. |
feeling born of eye-contact... and so on... feeling born of mind-contact, |
rūpasaññaṃ, jarāmaraṇaṃ aniccato dukkhato anattato bhāventassa pavattā cetanā bhāvanāmayā nāmā”ti ayaṃ vitthārakathā. |
form-perception, old age and death as impermanent, as suffering, as non-self,' the volition that proceeds is called 'consisting of development,'" this is the detailed account. |
♦ apuñño ca so abhisaṅkhāro cāti apuññābhisaṅkhāro. |
♦ And it is both demeritorious and a formation, thus a demeritorious formation. |
dvādasākusalacittasampayuttānaṃ cetanānaṃ etaṃ adhivacanaṃ. |
This is a designation for the volitions conjoined with the twelve unwholesome cittas. |
vuttampi cetaṃ “tattha katamo apuññābhisaṅkhāro? |
And this has been said: "Therein, what is a demeritorious formation? |
akusalacetanā kāmāvacarā, ayaṃ vuccati apuññābhisaṅkhāro”ti. |
Unwholesome volition, of the sensual sphere, this is called a demeritorious formation." |
āneñjaṃ niccalaṃ santaṃ vipākabhūtaṃ arūpameva abhisaṅkharotīti āneñjābhisaṅkhāro. |
It forms the imperturbable, the motionless, the peaceful, the resultant, the formless itself, thus an imperturbable formation. |
catunnaṃ arūpāvacarakusalacetanānaṃ etaṃ adhivacanaṃ. |
This is a designation for the four wholesome volitions of the formless sphere. |
yathāha “tattha katamo āneñjābhisaṅkhāro? |
As he says, "Therein, what is an imperturbable formation? |
kusalacetanā arūpāvacarā, ayaṃ vuccati āneñjābhisaṅkhāro”ti. |
Wholesome volition, of the formless sphere, this is called an imperturbable formation." |
♦ puggalattike sattavidho purisapuggalo, tisso sikkhā sikkhatīti sekkho. |
♦ In the triad of persons, the sevenfold noble person who is training in the three trainings is a trainee. |
khīṇāsavo sikkhitasikkhattā puna na sikkhissatīti asekkho. |
One whose cankers are destroyed, because he has trained in the trainings, will not train again, thus he is one beyond training. |
puthujjano sikkhāhi paribāhiyattā nevasekkho nāsekkho. |
A worldling, because he is outside the trainings, is neither a trainee nor one beyond training. |
♦ therattike jātimahallako gihī jātitthero nāma. |
♦ In the triad of elders, a householder who is old in years is called an elder by birth. |
“cattārome, bhikkhave, therakaraṇā dhammā. |
"These four, O monks, are the dhammas that make an elder. |
idha, bhikkhave, thero sīlavā hoti, bahussuto hoti, catunnaṃ jhānānaṃ lābhī hoti, āsavānaṃ khayā bahussuto hoti, catunnaṃ jhānānaṃ lābhī hoti, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. |
Here, O monks, an elder is virtuous, is learned, is an obtainer of the four jhānas, through the destruction of the cankers is learned, is an obtainer of the four jhānas, through the destruction of the cankers he dwells, having realized for himself with super-knowledge in this very life the cankerless liberation of the mind, the liberation by wisdom, and having attained it. |
ime kho, bhikkhave, cattāro therakaraṇā dhammā”ti . |
These, O monks, are the four dhammas that make an elder." |
evaṃ vuttesu dhammesu ekena vā anekehi vā samannāgato dhammathero nāma. |
Thus, one who is endowed with one or many of the stated dhammas is called an elder by Dhamma. |
aññataro theranāmako bhikkhūti evaṃ theranāmako vā, yaṃ vā pana mahallakakāle pabbajitaṃ sāmaṇerādayo disvā thero theroti vadanti, ayaṃ sammutithero nāma. |
A certain monk with the name 'Thera'—thus, one with the name Thera, or one whom novices and so on, seeing him ordained in old age, call 'Thera, Thera,' this one is called an elder by convention. |
♦ puññakiriyavatthūsu dānameva dānamayaṃ. |
♦ In the grounds for meritorious action, giving itself is consisting of giving. |
puññakiriyā ca sā tesaṃ tesaṃ ānisaṃsānaṃ vatthu cāti puññakiriyavatthu. |
It is both a meritorious action and a basis for its various benefits, thus a ground for meritorious action. |
itaresupi dvīsu eseva nayo. |
In the other two, the method is the same. |
atthato pana pubbe vuttadānamayacetanādivaseneva saddhiṃ pubbabhāgāparabhāgacetanāhi imāni tīṇi puññakiriyavatthūni veditabbāni. |
In meaning, these three grounds for meritorious action should be understood by way of the volitions consisting of giving and so on, as stated before, together with the volitions of the preliminary and subsequent stages. |
ekamekañcettha pubbabhāgato paṭṭhāya kāyena karontassa kāyakammaṃ hoti. |
And each of them, for one who does it with the body from the preliminary stage, is a bodily action. |
tadatthaṃ vācaṃ nicchārentassa vacīkammaṃ. |
For one who utters speech for that purpose, it is a verbal action. |
kāyaṅgavācaṅgaṃ acopetvā manasā cintentassa manokammaṃ. |
For one who thinks with the mind without moving a limb of the body or speech, it is a mental action. |
annādīni dentassa cāpi annadānādīni demīti vā dānapāramiṃ āvajjetvā vā dānakāle dānamayaṃ puññakiriyavatthu hoti. |
And for one who gives food and so on, at the time of giving, by reflecting on the perfections of giving or thinking, "I am giving the gift of food and so on," it is a ground for meritorious action consisting of giving. |
vattasīse ṭhatvā dadato sīlamayaṃ. |
For one who gives while standing at the head of his duties, it is consisting of virtue. |
khayato vayato sammasanaṃ paṭṭhapetvā dadato bhāvanāmayaṃ puññakiriyavatthu hoti. |
For one who gives, having established contemplation on decay and passing away, it is a ground for meritorious action consisting of development. |
♦ aparānipi satta puññakiriyavatthūni apacitisahagataṃ puññakiriyavatthu, veyyāvaccasahagataṃ, pattānuppadānaṃ, pattabbhanumodanaṃ, desanāmayaṃ, savanamayaṃ, diṭṭhijugataṃ puññakiriyavatthūti. |
♦ And another seven grounds for meritorious action are: the ground for meritorious action accompanied by reverence, accompanied by service, the giving of merit, the rejoicing in merit, consisting of teaching, consisting of hearing, and the ground for meritorious action of righting one's view. |
tattha mahallakaṃ disvā paccuggamanapattacīvarappaṭiggahaṇābhivādanamaggasampadānādivasena apacitisahagataṃ veditabbaṃ. |
Therein, accompanied by reverence should be understood by way of going to meet an elder when seen, taking his bowl and robe, paying homage, and offering him the path. |
vuḍḍhatarānaṃ vattappaṭipattikaraṇavasena, gāmaṃ piṇḍāya paviṭṭhaṃ bhikkhuṃ disvā pattaṃ gahetvā gāme bhikkhaṃ samādapetvā upasaṃharaṇavasena, “gaccha bhikkhūnaṃ pattaṃ āharā”ti sutvā vegena gantvā pattāharaṇādivasena ca veyyāvaccasahagataṃ veditabbaṃ. |
Accompanied by service should be understood by way of performing duties for elders, by seeing a monk who has entered the village for alms, taking his bowl, having him collect alms in the village, and bringing it back, and by hearing, "Go and bring the monks' bowls," and going quickly and bringing the bowls. |
cattāro paccaye datvā sabbasattānaṃ patti hotūti pavattanavasena pattānuppadānaṃ veditabbaṃ. |
The giving of merit should be understood by way of giving the four requisites and then causing the thought to arise, "May there be merit for all beings." |
parehi dinnāya pattiyā sādhu suṭṭhūti anumodanāvasena pattabbhanumodanaṃ veditabbaṃ. |
The rejoicing in merit should be understood by way of rejoicing, "Excellent, well done," in the merit given by others. |
eko “evaṃ maṃ ‘dhammakathiko’ti jānissantī”ti icchāya ṭhatvā lābhagaruko hutvā deseti, taṃ na mahapphalaṃ. |
One teaches with the desire, "Thus they will know me as a speaker on the Dhamma," and being greedy for gain. That is not of great fruit. |
eko attano paguṇadhammaṃ apaccāsīsamāno paresaṃ deseti, idaṃ desanāmayaṃ puññakiriyavatthu nāma. |
One teaches the Dhamma he has mastered to others without expectation. This is called the ground for meritorious action consisting of teaching. |
eko suṇanto “iti maṃ ‘saddho’ti jānissantī”ti suṇāti, taṃ na mahapphalaṃ. |
One listens, thinking, "Thus they will know me as a faithful one." That is not of great fruit. |
eko “evaṃ me mahapphalaṃ bhavissatī”ti hitappharaṇena muducittena dhammaṃ suṇāti, idaṃ savanamayaṃ puññakiriyavatthu. |
One listens to the Dhamma with a gentle mind, with an application of goodwill, thinking, "Thus there will be great fruit for me." This is the ground for meritorious action consisting of hearing. |
diṭṭhijugataṃ pana sabbesaṃ niyamalakkhaṇaṃ. |
But the righting of view is the defining characteristic of all. |
yaṃkiñci puññaṃ karontassa hi diṭṭhiyā ujubhāveneva mahapphalaṃ hoti. |
For of one who does any merit, it is of great fruit only by the straightness of his view. |
♦ iti imesaṃ sattannaṃ puññakiriyavatthūnaṃ purimeheva tīhi saṅgaho veditabbo. |
♦ Thus, the inclusion of these seven grounds for meritorious action in the former three should be understood. |
ettha hi apacitiveyyāvaccāni sīlamaye. |
For here, reverence and service are in what consists of virtue. |
pattidānapattabbhanumodanāni dānamaye. |
The giving of merit and the rejoicing in merit are in what consists of giving. |
desanāsavanāni bhāvanāmaye. |
Teaching and hearing are in what consists of development. |
diṭṭhijugataṃ tīsupi saṅgahaṃ gacchati. |
The righting of view is included in all three. |
♦ codanāvatthūnīti codanākāraṇāni. |
♦ 'Grounds for censure' means reasons for censure. |
diṭṭhenāti maṃsacakkhunā vā dibbacakkhunā vā vītikkamaṃ disvā codeti. |
'By what has been seen' means he censures, having seen a transgression with the physical eye or the divine eye. |
sutenāti pakatisotena vā dibbasotena vā parassa saddaṃ sutvā codeti. |
'By what has been heard' means he censures, having heard another's voice with the physical ear or the divine ear. |
parisaṅkāya vāti diṭṭhaparisaṅkitena vā sutaparisaṅkitena vā mutaparisaṅkitena vā codeti. |
'Or by suspicion' means he censures by suspicion of what has been seen, or suspicion of what has been heard, or suspicion of what has been sensed. |
ayamettha saṅkhepo, vitthāro pana samantapāsādikāyaṃ vuttanayeneva veditabbo. |
This is the summary here; the detail should be understood in the way stated in the Samantapāsādikā. |
♦ kāmūpapattiyoti kāmūpasevanā kāmappaṭilābhā vā. |
♦ The arising of sensuality means the partaking of sensuality or the attainment of sensuality. |
paccupaṭṭhitakāmāti nibaddhakāmā nibaddhārammaṇā. |
Present sensuality means fixed sensuality, a fixed object. |
seyyathāpi manussāti yathā manussā. |
Just as men means just as men. |
manussā hi nibaddheyeva vatthusmiṃ vasaṃ vattenti . |
For men exercise control over a fixed object. |
yattha paṭibaddhacittā honti, satampi sahassampi datvā mātugāmaṃ ānetvā nibaddhabhogaṃ bhuñjanti. |
In whatever they are attached, they give even a hundred or a thousand and, having brought a woman, they enjoy a fixed pleasure. |
ekacce devā nāma catudevalokavāsino. |
Certain gods are the residents of the four celestial worlds. |
tepi nibaddhavatthusmiṃyeva vasaṃ vattenti. |
They too exercise control over a fixed object. |
ekacce vinipātikā nāma nerayike ṭhapetvā avasesā macchakacchapādayopi hi nibaddhavatthusmiṃyeva vasaṃ vattenti. |
Certain fallen ones, leaving aside the inhabitants of hell, even the rest, such as fish and turtles, exercise control over a fixed object. |
maccho attano macchiyā kacchapo kacchapiyāti . |
A male fish over his female fish, a male turtle over his female turtle. |
nimminitvā nimminitvāti nīlapītādivasena yādisaṃ yādisaṃ attano rūpaṃ icchanti, tādisaṃ tādisaṃ nimminitvā āyasmato anuruddhassa purato manāpakāyikā devatā viya. |
Having created, having created means having created whatever form they wish for themselves by way of blue, yellow, and so on, they create just that. Like the devatās of pleasant form in the presence of the venerable Anuruddha. |
nimmānaratīti evaṃ sayaṃ nimmite nimmite nimmāne rati etesanti nimmānaratī. |
Those who delight in their own creations means thus, their delight is in the creations they themselves have created, thus they are those who delight in their own creations. |
paranimmitakāmāti parehi nimmitakāmā. |
Those whose sensual pleasures are created by others means those whose sensual pleasures are created by others. |
tesañhi manaṃ ñatvā pare yathārucitaṃ kāmabhogaṃ nimminanti, te tattha vasaṃ vattenti. |
For others, knowing their minds, create the enjoyment of sensual pleasure as they wish, and they exercise control there. |
kathaṃ parassa manaṃ jānantīti? |
How do they know another's mind? |
pakatisevanavasena. yathā hi kusalo sūdo rañño bhuñjantassa yaṃ yaṃ so bahuṃ gaṇhāti, taṃ taṃ tassa ruccatīti jānāti, evaṃ pakatiyā abhirucitārammaṇaṃ ñatvā tādisakaṃyeva nimminanti. |
By way of regular association. Just as a skilled cook, of a king who is eating, knows that whatever he takes much of, that is what pleases him, so, knowing the object that is naturally liked, they create just that kind. |
te tattha vasaṃ vattenti, methunaṃ sevanti. |
They exercise control there, they partake of sexual intercourse. |
keci pana therā “hasitamattena olokitamattena āliṅgitamattena ca tesaṃ kāmakiccaṃ ijjhatī”ti vadanti, taṃ aṭṭhakathāyaṃ “etaṃ pana natthī”ti paṭikkhittaṃ. |
But some elders say, "Their sexual act is accomplished by a mere smile, a mere look, a mere embrace." That is rejected in the commentary, "But this does not exist." |
na hi kāyena aphusantassa phoṭṭhabbaṃ kāmakiccaṃ sādheti. |
For of one who does not touch with the body, the tangible does not accomplish the sexual act. |
channampi hi kāmāvacarānaṃ kāmā pākatikā eva. |
For of all six sensual-sphere beings, the sensual pleasures are natural. |
vuttampi cetaṃ — |
And this has been said: |
♦ “cha ete kāmāvacarā, sabbakāmasamiddhino. |
♦ "These six are of the sensual sphere, all fulfilled in all sensual pleasures. |
♦ sabbesaṃ ekasaṅkhātaṃ, āyu bhavati kittakan”ti. |
♦ Of all of them, the life-span is counted as one. How much is it?" |
. |
. |
♦ sukhūpapattiyoti sukhappaṭilābhā. |
♦ The arising of pleasure means the attainment of pleasure. |
uppādetvā uppādetvā sukhaṃ viharantīti te heṭṭhā paṭhamajjhānasukhaṃ nibbattetvā upari vipākajjhānasukhaṃ anubhavantīti attho. |
Having produced, having produced, they dwell in pleasure means they, having first produced the pleasure of the first jhāna, then experience the pleasure of the resultant jhāna, that is the meaning. |
sukhena abhisannāti dutiyajjhānasukhena tintā. |
Saturated with pleasure means imbued with the pleasure of the second jhāna. |
parisannāti samantato tintā. |
Completely saturated means imbued all around. |
paripūrāti paripuṇṇā. |
Completely full means completely full. |
paripphuṭāti tasseva vevacanaṃ. |
Completely suffused is a synonym for that. |
idampi vipākajjhānasukhameva sandhāya vuttaṃ. |
This too is said with reference to the pleasure of the resultant jhāna. |
ahosukhaṃ ahosukhanti tesaṃ kira bhavalobho mahā uppajjati. |
"Oh, what happiness! Oh, what happiness!" means it is said that a great craving for existence arises in them. |
tasmā kadāci karahaci evaṃ udānaṃ udānenti. |
Therefore, sometimes, on some occasion, they utter such an exclamation. |
santamevāti paṇītameva. |
Peaceful indeed means sublime indeed. |
tusitāti tato uttariṃ sukhassa apatthanato santuṭṭhā hutvā. |
Content means not desiring any further happiness, being content. |
sukhaṃ paṭivedentīti tatiyajjhānasukhaṃ anubhavanti. |
They experience pleasure means they experience the pleasure of the third jhāna. |
♦ sekkhā paññāti satta ariyapaññā. |
♦ 'The wisdom of a trainee' is the seven noble wisdoms. |
arahato paññā asekkhā. |
The wisdom of an Arahant is 'beyond training.' |
avasesā paññā nevasekkhānāsekkhā. |
The remaining wisdom is 'neither of a trainee nor beyond training.' |
♦ cintāmayādīsu ayaṃ vitthāro — “tattha katamā cintāmayā paññā? |
♦ In 'developed by thought' and so on, this is the detail: "Therein, what is wisdom developed by thought? |
yogavihitesu vā kammāyatanesu yogavihitesu vā sippāyatanesu yogavihitesu vā vijjāṭṭhānesu kammassakataṃ vā saccānulomikaṃ vā rūpaṃ aniccanti vā ... pe ... viññāṇaṃ aniccanti vā yaṃ evarūpaṃ anulomikaṃ khantiṃ diṭṭhiṃ ruciṃ muttiṃ pekkhaṃ dhammanijjhānakkhantiṃ parato asutvā paṭilabhati, ayaṃ vuccati cintāmayā paññā. |
In the grounds for action developed by practice, or in the grounds for craft developed by practice, or in the grounds of knowledge, or in kamma as one's own, or in what conforms to the truths, or 'form is impermanent'... and so on... 'consciousness is impermanent,' whatever such conforming conviction, view, inclination, release, consideration, acceptance of a dhamma after reflection, one attains without having heard it from another, this is called wisdom developed by thought. |
tattha katamā sutamayā paññā? |
Therein, what is wisdom developed by hearing? |
yogavihitesu vā kammāyatanesu ... pe ... dhammanijjhānakkhantiṃ parato sutvā paṭilabhati, ayaṃ vuccati sutamayā paññā. |
In the grounds for action developed by practice... and so on... acceptance of a dhamma after reflection, one attains after having heard it from another, this is called wisdom developed by hearing. |
sabbāpi samāpannassa paññā bhāvanāmayā paññā”ti . |
All the wisdom of one who has attained is wisdom developed by development." |
♦ sutāvudhanti sutameva āvudhaṃ. |
♦ The weapon of learning means learning itself is a weapon. |
taṃ atthato tepiṭakaṃ buddhavacanaṃ. |
That, in meaning, is the Tipiṭaka, the Buddha's word. |
tañhi nissāya bhikkhu paññāvudhaṃ nissāya sūro yodho avikampamāno mahākantāraṃ viya saṃsārakantāraṃ atikkamati avihaññamāno. |
For relying on that, a monk, a brave warrior relying on the weapon of wisdom, crosses the great wilderness of saṃsāra, unshakeable, unharmed. |
teneva vuttaṃ — “sutāvudho, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhamattānaṃ pariharatī”ti . |
Therefore it was said, "A noble disciple armed with learning, O monks, abandons the unwholesome, develops the wholesome, abandons what is blameworthy, develops what is blameless, and maintains a pure self." |
♦ pavivekāvudhanti “kāyaviveko cittaviveko upadhiviveko”ti ayaṃ tividhopi vivekova āvudhaṃ. |
♦ The weapon of seclusion means "seclusion of body, seclusion of mind, seclusion of attachments," this threefold seclusion itself is a weapon. |
tassa nānākaraṇaṃ kāyaviveko vivekaṭṭhakāyānaṃ nekkhammābhiratānaṃ. |
Their difference is: seclusion of body is for those who are fond of solitude, who delight in renunciation. |
cittaviveko ca parisuddhacittānaṃ paramavodānappattānaṃ. |
Seclusion of mind is for those of pure mind, who have reached the highest purity. |
upadhiviveko ca nirupadhīnaṃ puggalānaṃ. |
Seclusion of attachments is for persons without attachments. |
imasmiñhi tividhe viveke abhirato, na kutoci bhāyati. |
For one who delights in this threefold seclusion is not afraid of anything. |
tasmā ayampi avassayaṭṭhena āvudhanti vutto. |
Therefore, this too, in the sense of a refuge, is called a weapon. |
lokiyalokuttarapaññāva āvudhaṃ paññāvudhaṃ. |
Worldly and supramundane wisdom itself is the weapon of wisdom. |
yassa sā atthi, so na kutoci bhāyati, na cassa koci bhāyati. |
He who has that is not afraid of anything, and no one is afraid of him. |
tasmā sāpi avassayaṭṭheneva āvudhanti vuttā. |
Therefore, that too, in the sense of a refuge, is called a weapon. |
♦ anaññātaññassāmītindriyanti ito pubbe anaññātaṃ aviditaṃ dhammaṃ jānissāmīti paṭipannassa uppannaṃ indriyaṃ. |
♦ The faculty of 'I will know what I have not known' means the faculty that has arisen in one who is practicing, "I will know the dhamma that has not been known, not been understood before this." |
sotāpattimaggañāṇassetaṃ adhivacanaṃ. |
This is a designation for the knowledge of the path of stream-entry. |
aññindriyanti aññābhūtaṃ ājānanabhūtaṃ indriyaṃ. |
The faculty of knowledge means the faculty that has become knowledge, that has become knowing. |
sotāpattiphalato paṭṭhāya chasu ṭhānesu ñāṇassetaṃ adhivacanaṃ. |
This is a designation for the knowledge in the six states from the fruit of stream-entry. |
aññātāvindriyanti aññātāvīsu jānanakiccapariyosānappattesu dhammesu indriyaṃ. |
The faculty of one who has known means the faculty in the dhammas of those who have known, who have reached the end of the task of knowing. |
arahattaphalañāṇassetaṃ adhivacanaṃ. |
This is a designation for the knowledge of the fruit of Arahantship. |
♦ maṃsacakkhu cakkhupasādo. |
♦ The physical eye is the eye-sensitivity. |
dibbacakkhu ālokanissitaṃ ñāṇaṃ. |
The divine eye is knowledge based on light. |
paññācakkhu lokiyalokuttarapaññā. |
The wisdom eye is worldly and supramundane wisdom. |
♦ adhisīlasikkhādīsu adhisīlañca taṃ sikkhitabbato sikkhā cāti adhisīlasikkhā. |
♦ In the training in higher virtue and so on, it is both higher virtue and a training because it is to be trained in, thus the training in higher virtue. |
itarasmiṃ dvayepi eseva nayo. |
In the other two, the method is the same. |
tattha sīlaṃ adhisīlaṃ, cittaṃ adhicittaṃ, paññā adhipaññāti ayaṃ pabhedo veditabbo -- |
Therein, virtue is higher virtue, mind is higher mind, wisdom is higher wisdom. This distinction should be understood: |
♦ sīlaṃ nāma pañcasīladasasīlāni, pātimokkhasaṃvaro adhisīlaṃ nāma. |
♦ Virtue is the five and ten precepts; the Pātimokkha restraint is higher virtue. |
aṭṭha samāpattiyo cittaṃ, vipassanāpādakajjhānaṃ adhicittaṃ. |
The eight attainments are mind; the jhāna that is the basis for insight is higher mind. |
kammassakatañāṇaṃ paññā, vipassanāpaññā adhipaññā. |
The knowledge of kamma as one's own is wisdom; the wisdom of insight is higher wisdom. |
anuppannepi hi buddhuppāde pavattatīti pañcasīladasasīlāni sīlameva, pātimokkhasaṃvarasīlaṃ buddhuppādeyeva pavattatīti adhisīlaṃ. |
For the five and ten precepts occur even when no Buddha has arisen, so they are just virtue. The Pātimokkha restraint virtue occurs only when a Buddha has arisen, so it is higher virtue. |
cittapaññāsupi eseva nayo. |
In mind and wisdom, the method is the same. |
apica nibbānaṃ patthayantena samādinnaṃ pañcasīlampi dasasīlampi adhisīlameva. |
And also, even the five and ten precepts, when undertaken by one who aspires to Nibbāna, are higher virtue. |
samāpannā aṭṭha samāpattiyopi adhicittameva. |
The eight attainments, when attained, are higher mind. |
sabbaṃ vā lokiyaṃ sīlameva, lokuttaraṃ adhisīlaṃ. |
Or all worldly virtue is just virtue; the supramundane is higher virtue. |
cittapaññāsupi eseva nayo. |
In mind and wisdom, the method is the same. |
♦ bhāvanāsu khīṇāsavassa pañcadvārikakāyo kāyabhāvanā nāma. |
♦ In the developments, for one whose cankers are destroyed, the five-door body is called the development of the body. |
aṭṭha samāpattiyo cittabhāvanā nāma. |
The eight attainments are called the development of the mind. |
arahattaphalapaññā paññābhāvanā nāma. |
The wisdom of the fruit of Arahantship is called the development of wisdom. |
khīṇāsavassa hi ekanteneva pañcadvārikakāyo subhāvito hoti. |
For of one whose cankers are destroyed, the five-door body is completely well-developed. |
aṭṭha samāpattiyo cassa na aññesaṃ viya dubbalā, tasseva ca paññā bhāvitā nāma hoti paññāvepullapattiyā. |
And his eight attainments are not weak like those of others. And his wisdom is called developed, because of the fullness of his wisdom. |
tasmā evaṃ vuttaṃ. |
Therefore it was said thus. |
♦ anuttariyesu vipassanā dassanānuttariyaṃ maggo paṭipadānussariyaṃ. |
♦ In the unsurpassed things, insight is the unsurpassed seeing, the path is the unsurpassed practice. |
phalaṃ vimuttānuttariyaṃ. |
The fruit is the unsurpassed liberation. |
phalaṃ vā dassanānuttariyaṃ. |
Or the fruit is the unsurpassed seeing. |
maggo paṭipadānuttariyaṃ. |
The path is the unsurpassed practice. |
nibbānaṃ vimuttānuttariyaṃ. |
Nibbāna is the unsurpassed liberation. |
nibbānaṃ vā dassanānuttariyaṃ, tato uttariñhi daṭṭhabbaṃ nāma natthi. |
Or Nibbāna is the unsurpassed seeing, for there is nothing to be seen beyond it. |
maggo paṭipadānuttariyaṃ. |
The path is the unsurpassed practice. |
phalaṃ vimuttānuttariyaṃ. |
The fruit is the unsurpassed liberation. |
anuttariyanti uttamaṃ jeṭṭhakaṃ. |
Unsurpassed means supreme, chief. |
♦ samādhīsu paṭhamajjhānasamādhi savitakkasavicāro. |
♦ In the concentrations, the concentration of the first jhāna is with thought and examination. |
pañcakanayena dutiyajjhānasamādhi avitakkavicāramatto. |
By the fivefold method, the concentration of the second jhāna is with only examination without thought. |
seso avitakkāvicāro. |
The rest is without thought and examination. |
♦ suññatādīsu tividhā kathā āgamanato, saguṇato, ārammaṇatoti. |
♦ In emptiness and so on, the talk is threefold: from the approach, from its own nature, and from the object. |
āgamanato nāma eko bhikkhu anattato abhinivisitvā anattato disvā anattato vuṭṭhāti, tassa vipassanā suññatā nāma hoti. |
From the approach means a certain monk, having approached from non-self, having seen from non-self, emerges from non-self. His insight is called emptiness. |
kasmā? asuññatattakārakānaṃ kilesānaṃ abhāvā. |
Why? Because of the absence of the defilements that make non-emptiness. |
vipassanāgamanena maggasamādhi suññato nāma hoti. |
By the approach of insight, the concentration of the path is called empty. |
maggāgamanena phalasamādhi suññato nāma. |
By the approach of the path, the concentration of the fruit is called empty. |
aparo aniccato abhinivisitvā aniccato disvā aniccato vuṭṭhāti. |
Another, having approached from impermanence, having seen from impermanence, emerges from impermanence. |
tassa vipassanā animittā nāma hoti. |
His insight is called signless. |
kasmā? nimittakārakakilesābhāvā. |
Why? Because of the absence of the defilements that make a sign. |
vipassanāgamanena maggasamādhi animitto nāma hoti. |
By the approach of insight, the concentration of the path is called signless. |
maggāgamanena phalaṃ animittaṃ nāma. |
By the approach of the path, the fruit is called signless. |
aparo dukkhato abhinivisitvā dukkhato disvā dukkhato vuṭṭhāti, tassa vipassanā appaṇihitā nāma hoti. |
Another, having approached from suffering, having seen from suffering, emerges from suffering. His insight is called undirected. |
kasmā? paṇidhikārakakilesābhāvā. |
Why? Because of the absence of the defilements that make a direction. |
vipassanāgamanena maggasamādhi appaṇihito nāma. |
By the approach of insight, the concentration of the path is called undirected. |
maggāgamanena phalaṃ appaṇihitaṃ nāmāti ayaṃ āgamanato kathā. |
By the approach of the path, the fruit is called undirected. This is the talk from the approach. |
maggasamādhi pana rāgādīhi suññatattā suññato, rāganimittādīnaṃ abhāvā animitto, rāgapaṇidhiādīnaṃ abhāvā appaṇihitoti ayaṃ saguṇato kathā. |
But the concentration of the path, because it is empty of lust and so on, is empty; because of the absence of the sign of lust and so on, it is signless; because of the absence of the direction of lust and so on, it is undirected. This is the talk from its own nature. |
nibbānaṃ rāgādīhi suññatattā rāgādinimittapaṇidhīnañca abhāvā suññatañceva animittañca appaṇihitañca. |
Nibbāna, because it is empty of lust and so on, and because of the absence of the sign and direction of lust and so on, is emptiness, signless, and undirected. |
tadārammaṇo maggasamādhi suññato animitto appaṇihito. |
The concentration of the path which has that as its object is empty, signless, and undirected. |
ayaṃ ārammaṇato kathā. |
This is the talk from the object. |
♦ soceyyānīti sucibhāvakarā soceyyappaṭipadā dhammā. |
♦ 'Purifications' are the dhammas of the practice of purity that cause purity of being. |
vitthāro panettha “tattha katamaṃ kāyasoceyyaṃ? |
The detail here should be understood by way of the three good conducts stated in the way of "Therein, what is bodily purity? |
pāṇātipātā veramaṇī”tiādinā nayena vuttānaṃ tiṇṇaṃ sucaritānaṃ vasena veditabbo. |
Abstinence from killing living beings," and so on. |
♦ moneyyānīti munibhāvakarā moneyyappaṭipadā dhammā. |
♦ 'Sageships' are the dhammas of the practice of sageship that cause the state of a sage. |
tesaṃ vitthāro “tattha katamaṃ kāyamoneyyaṃ? |
Their detail is: "Therein, what is bodily sageship? |
tividhakāyaduccaritassa pahānaṃ kāyamoneyyaṃ, tividhaṃ kāyasucaritaṃ kāyamoneyyaṃ, kāyārammaṇe ñāṇaṃ kāyamoneyyaṃ, kāyapariññā kāyamoneyyaṃ, kāyapariññāsahagato maggo kāyamoneyyaṃ, kāyasmiṃ chandarāgappahānaṃ kāyamoneyyaṃ, kāyasaṅkhāranirodhā catutthajjhānasamāpatti kāyamoneyyaṃ. |
The abandoning of the threefold bodily misconduct is bodily sageship; the threefold bodily good conduct is bodily sageship; knowledge in the body as object is bodily sageship; full understanding of the body is bodily sageship; the path conjoined with full understanding of the body is bodily sageship; the abandoning of desire and lust in the body is bodily sageship; the attainment of the fourth jhāna through the cessation of bodily formations is bodily sageship. |
tattha katamaṃ vacīmoneyyaṃ? |
Therein, what is verbal sageship? |
catubbidhavacīduccaritassa pahānaṃ vacīmoneyyaṃ, catubbidhaṃ vacīsucaritaṃ vacīmoneyyaṃ, vācārammaṇe ñāṇaṃ vacīmoneyyaṃ vācāpariññā vacīmoneyyaṃ pariññāsahagato maggo, vācāya chandarāgappahānaṃ, vacīsaṅkhāranirodhā dutiyajjhānasamāpatti vacīmoneyyaṃ. |
The abandoning of the fourfold verbal misconduct is verbal sageship; the fourfold verbal good conduct is verbal sageship; knowledge in speech as object is verbal sageship; full understanding of speech is verbal sageship; the path conjoined with full understanding; the abandoning of desire and lust in speech; the attainment of the second jhāna through the cessation of verbal formations is verbal sageship. |
tattha katamaṃ manomoneyyaṃ? |
Therein, what is mental sageship? |
tividhamanoduccaritassa pahānaṃ manomoneyyaṃ, tividhaṃ manosucaritaṃ manomoneyyaṃ, manārammaṇe ñāṇaṃ manomoneyyaṃ, manopariññā manomoneyyaṃ. |
The abandoning of the threefold mental misconduct is mental sageship; the threefold mental good conduct is mental sageship; knowledge in the mind as object is mental sageship; full understanding of the mind is mental sageship. |
pariññāsahagato maggo, manasmiṃ chandarāgappahānaṃ, cittasaṅkhāranirodhā saññāvedayitanirodhasamāpatti manomoneyyan”ti . |
The path conjoined with full understanding; the abandoning of desire and lust in the mind; the attainment of the cessation of perception and feeling through the cessation of mental formations is mental sageship." |
♦ kosallesu āyoti vuḍḍhi. |
♦ 'Growth' in skills is increase. |
apāyoti avuḍḍhi. |
'Decline' is decrease. |
tassa tassa kāraṇaṃ upāyo. |
The means for each is the method. |
tesaṃ pajānanā kosallaṃ. |
The understanding of them is skill. |
vitthāro pana vibhaṅge vuttoyeva. |
The detail is given in the Vibhaṅga. |
♦ vuttañhetaṃ — “tattha katamaṃ āyakosallaṃ? |
♦ And this has been said: "Therein, what is skill in growth? |
ime dhamme manasikaroto anuppannā ceva akusalā dhammā nuppajjanti, uppannā ca akusalā dhammā nirujjhanti. |
'When I attend to these dhammas, unarisen unwholesome dhammas do not arise, and arisen unwholesome dhammas cease. |
ime vā pana me dhamme manasikaroto anuppannā ceva kusalā dhammā uppajjanti, uppannā ca kusalā dhammā bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattantīti, yā tattha paññā pajānanā ... pe ... sammādiṭṭhi. |
Or when I attend to these dhammas, unarisen wholesome dhammas arise, and arisen wholesome dhammas conduce to increase, to fullness, to development, to completion.' Whatever wisdom, understanding... and so on... right view there is. |
idaṃ vuccati āyakosallaṃ. |
This is called skill in growth. |
tattha katamaṃ apāyakosallaṃ? |
Therein, what is skill in decline? |
ime dhamme manasikaroto anuppannā ceva kusalā dhammā na uppajjanti, uppannā ca kusalā dhammā nirujjhanti. |
'When I attend to these dhammas, unarisen wholesome dhammas do not arise, and arisen wholesome dhammas cease. |
ime vā pana me dhamme manasikaroto anuppannā ceva akusalā dhammā uppajjanti, uppannā ca akusalā dhammā bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattantīti, yā tattha paññā pajānanā ... pe ... sammādiṭṭhi. |
Or when I attend to these dhammas, unarisen unwholesome dhammas arise, and arisen unwholesome dhammas conduce to increase, to fullness, to development, to completion.' Whatever wisdom, understanding... and so on... right view there is. |
idaṃ vuccati apāyakosallaṃ. |
This is called skill in decline. |
sabbāpi tatrupāyā paññā upāyakosallan”ti . |
All wisdom that is a means thereto is skill in the method." |
idaṃ pana accāyikakicce vā bhaye vā uppanne tassa tikicchanatthaṃ ṭhānuppattiyā kāraṇajānanavaseneva veditabbaṃ. |
But this should be understood by way of knowing the reason for the arising of a situation in order to treat it when an urgent duty or fear has arisen. |
♦ madāti majjanākāravasena pavattamānā. |
♦ 'Intoxications' are those that proceed in the manner of intoxication. |
tesu “ahaṃ nirogo saṭṭhi vā sattati vā vassāni atikkantāni, na me harītakīkhaṇḍampi khāditapubbaṃ, ime panaññe asukaṃ nāma ṭhānaṃ rujjati, bhesajjaṃ khādāmāti vicaranti, ko añño mādiso nirogo nāmā”ti evaṃ mānakaraṇaṃ ārogyamado. |
Among them, the pride, "I am healthy, sixty or seventy years have passed, I have not even eaten a piece of myrobalan. But these others wander about, saying, 'Such-and-such a place hurts, let's take medicine.' What other healthy person is there like me?" this is the intoxication of health. |
“mahallakakāle puññaṃ karissāma, daharamha tāvā”ti yobbane ṭhatvā mānakaraṇaṃ yobbanamado. |
The pride, while being in youth, "We will do meritorious deeds in old age, we are young for now," this is the intoxication of youth. |
“ciraṃ jīviṃ, ciraṃ jīvāmi, ciraṃ jīvissāmi; |
The pride, "I have lived long, I am living long, I will live long; |
sukhaṃ jīviṃ, sukhaṃ jīvāmi, sukhaṃ jīvissāmī”ti evaṃ mānakaraṇaṃ jīvitamado. |
I have lived happily, I am living happily, I will live happily," this is the intoxication of life. |
♦ ādhipateyyesu adhipatito āgataṃ ādhipateyyaṃ. |
♦ In the authorities, what comes from a sovereign is an authority. |
“ettakomhi sīlena samādhinā paññāya vimuttiyā, na me etaṃ patirūpan”ti evaṃ attānaṃ adhipattiṃ jeṭṭhakaṃ katvā pāpassa akaraṇaṃ attādhipateyyaṃ nāma. |
"I am so much in virtue, in concentration, in wisdom, in liberation. This is not suitable for me," thus, making oneself the authority, the master, the non-doing of evil is called self-authority. |
lokaṃ adhipatiṃ katvā akaraṇaṃ lokādhipateyyaṃ nāma. |
The non-doing, making the world the authority, is called world-authority. |
lokuttaradhammaṃ adhipatiṃ katvā akaraṇaṃ dhammādhipateyyaṃ nāma. |
The non-doing, making the supramundane Dhamma the authority, is called Dhamma-authority. |
♦ kathāvatthūnīti kathākāraṇāni. |
♦ 'Topics of conversation' means reasons for conversation. |
atītaṃ vā addhānanti atītaṃ dhammaṃ, atītakkhandheti attho. |
'The past period of time' means the past dhamma, the past aggregates, that is the meaning. |
apica “yaṃ, bhikkhave, rūpaṃ atītaṃ niruddhaṃ vipariṇataṃ, ‘ahosī’ti tassa saṅkhā, ‘ahosī’ti tassa paññatti ‘ahosī’ti tassa samaññā, na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘bhavissatī’ti evaṃ āgatena niruttipathasuttenapettha attho dīpetabbo. |
And also, "Whatever form, O monks, is past, ceased, changed, its designation is 'it was,' its declaration is 'it was,' its convention is 'it was.' Its designation is not 'it is,' its designation is not 'it will be.'" The meaning here should be illustrated by this sutta on the path of language. |
♦ vijjāti tamavijjhanaṭṭhena vijjā. |
♦ 'Knowledge' is knowledge in the sense of piercing the darkness. |
viditakaraṇaṭṭhenāpi vijjā. |
And knowledge in the sense of making known. |
pubbenivāsānussatiñāṇañhi uppajjamānaṃ pubbenivāsaṃ chādetvā ṭhitaṃ tamaṃ vijjhati, pubbenivāsañca viditaṃ karotīti vijjā. |
For the knowledge of recollecting past lives, when it arises, pierces the darkness that has covered the past lives, and it makes the past lives known, thus it is knowledge. |
cutūpapātañāṇaṃ cutipaṭisandhicchādakaṃ tamaṃ vijjhati, tañca viditaṃ karotīti vijjā. |
The knowledge of passing away and rebirth pierces the darkness that covers death and rebirth, and it makes them known, thus it is knowledge. |
āsavānaṃ khaye ñāṇaṃ catusaccacchādakaṃ tamaṃ vijjhati, catusaccadhammañca viditaṃ karotīti vijjā. |
The knowledge of the destruction of the cankers pierces the darkness that covers the four truths, and it makes the dhamma of the four truths known, thus it is knowledge. |
♦ vihāresu aṭṭha samāpattiyo dibbo vihāro. |
♦ In the abidings, the eight attainments are the divine abiding. |
catasso appamaññā brahmā vihāro. |
The four immeasurables are the Brahmā-abiding. |
phalasamāpatti ariyo vihāro. |
The attainment of the fruit is the noble abiding. |
♦ pāṭihāriyāni kevaṭṭasutte vitthāritāneva. |
♦ The miracles are detailed in the Kevaṭṭa Sutta. |
♦ “ime kho, āvuso”tiādīsu vuttanayeneva yojetabbaṃ. |
♦ "These indeed, friends," and so on, should be connected in the way stated. |
iti samasaṭṭhiyā tikānaṃ vasena asītisatapañhe kathento thero sāmaggirasaṃ dassesīti. |
Thus, speaking of one hundred and eighty questions by way of sixty-eight threes, the elder showed the taste of harmony. |
♦ tikavaṇṇanā niṭṭhitā. |
♦ The explanation of the threes is finished. |
♦ catukkavaṇṇanā |
♦ Description of the Fours |
♦ 306. iti tikavasena sāmaggirasaṃ dassetvā idāni catukkavasena dassetuṃ puna desanaṃ ārabhi. |
♦ 306. Thus having shown the taste of harmony by way of threes, now, to show it by way of fours, he began the teaching again. |
tattha “satipaṭṭhānacatukkaṃ” pubbe vitthāritameva. |
Therein, "the four foundations of mindfulness" has been detailed before. |
♦ sammappadhānacatukke chandaṃ janetīti “yo chando chandikatā kattukamyatā kusalo dhammacchando”ti evaṃ vuttaṃ kattukamyataṃ janeti. |
♦ In the four right efforts, 'generates desire' means "whatever desire, wish, willingness to act, wholesome desire for the Dhamma," he generates such willingness to act. |
vāyamatīti vāyāmaṃ karoti. |
'He strives' means he makes an effort. |
vīriyaṃ ārabhatīti vīriyaṃ janeti. |
'He arouses energy' means he generates energy. |
cittaṃ paggaṇhātīti cittaṃ upatthambheti. |
'He exerts his mind' means he supports his mind. |
ayamettha saṅkhepo . |
This is the summary here. |
vitthāro pana sammappadhānavibhaṅge āgatoyeva. |
But the detail is found in the Vibhaṅga on the right efforts. |
♦ iddhipādesu chandaṃ nissāya pavatto samādhi chandasamādhi. |
♦ In the bases of psychic power, the concentration that proceeds depending on will is the concentration of will. |
padhānabhūtā saṅkhārā padhānasaṅkhārā. |
The formations that are the principal are the principal formations. |
samannāgatanti tehi dhammehi upetaṃ. |
'Endowed with' means possessed of those dhammas. |
iddhiyā pādaṃ, iddhibhūtaṃ vā pādanti iddhipādaṃ . |
'A basis for psychic power,' or 'a basis that is psychic power,' thus a basis of psychic power. |
sesesupi eseva nayo. |
In the others, the method is the same. |
ayamettha saṅkhepo, vitthāro pana iddhipādavibhaṅge āgato eva. |
This is the summary here, but the detail is found in the Vibhaṅga on the bases of psychic power. |
visuddhimagge panassa attho dīpito. |
And its meaning is explained in the Visuddhimagga. |
jhānakathāpi visuddhimagge vitthāritāva. |
The talk on the jhānas is also detailed in the Visuddhimagga. |
♦ 307. diṭṭhadhammasukhavihārāyāti imasmiṃyeva attabhāve sukhavihāratthāya. |
♦ 307. For a pleasant abiding in this very life means for the purpose of a pleasant abiding in this very existence. |
idha phalasamāpattijhānāni, khīṇāsavassa aparabhāge nibbattitajhānāni ca kathitāni. |
Here, the jhānas of the attainment of the fruit, and the jhānas produced later by one whose cankers are destroyed, are spoken of. |
♦ ālokasaññaṃ manasikarotīti divā vā rattiṃ vā sūriyacandapajjotamaṇiādīnaṃ ālokaṃ ālokoti manasikaroti. |
♦ He attends to the perception of light means by day or by night, he attends to the light of the sun, moon, torch, jewel, and so on, as light. |
divāsaññaṃ adhiṭṭhātīti evaṃ manasi katvā divātisaññaṃ ṭhapeti. |
He resolves on the perception of day means having attended thus, he establishes the perception of 'as by day.' |
yathā divā tathā rattinti yathā divā diṭṭho āloko, tatheva taṃ rattiṃ manasikaroti. |
As by day, so by night means just as the light was seen by day, so he attends to it by night. |
yathā rattiṃ tathā divāti yathā rattiṃ āloko diṭṭho, evameva divā manasikaroti. |
As by night, so by day means just as the light was seen by night, so he attends to it by day. |
iti vivaṭena cetasāti evaṃ apihitena cittena. |
Thus with an open mind means thus with a mind that is not closed. |
apariyonaddhenāti samantato anaddhena. |
Not enveloped means not enveloped all around. |
sappabhāsanti saobhāsaṃ. |
Luminous means with light. |
ñāṇadassanapaṭilābhāyāti ñāṇadassanapaṭilābhatthāya. |
For the attainment of knowledge and vision means for the purpose of attaining knowledge and vision. |
iminā kiṃ kathitaṃ? |
What is spoken of by this? |
middhavinodanāaloko kathito parikammāaloko vā. |
The light that dispels torpor is spoken of, or the light of the preliminary work. |
iminā kiṃ kathitaṃ hoti? |
What is spoken of by this? |
khīṇāsavassa dibbacakkhuñāṇaṃ. |
The knowledge of the divine eye of one whose cankers are destroyed. |
tasmiṃ vā āgatepi anāgatepi pādakajjhānasamāpattimeva sandhāya “sappabhāsaṃ cittaṃ bhāvetī”ti vuttaṃ. |
Or, whether it has come or not, with reference to the attainment of the concentration of the jhāna which is its basis, it is said, "He develops a luminous mind." |
♦ satisampajaññāyāti sattaṭṭhānikassa satisampajaññassa atthāya. |
♦ For mindfulness and clear comprehension means for the purpose of the seven-fold mindfulness and clear comprehension. |
viditā vedanā uppajjantītiādīsu khīṇāsavassa vatthu viditaṃ hoti ārammaṇaṃ viditaṃ vatthārammaṇaṃ viditaṃ. |
Feelings arise known and so on, for one whose cankers are destroyed, the basis is known, the object is known, the basis and object are known. |
vatthārammaṇaviditatāya evaṃ vedanā uppajjanti, evaṃ tiṭṭhanti, evaṃ nirujjhanti. |
Because the basis and object are known, thus feelings arise, thus they persist, thus they cease. |
na kevalañca vedanā eva idha vuttā saññādayopi, avuttā cetanādayopi, viditā ca uppajjanti ceva tiṭṭhanti ca nirujjhanti ca. |
And not only feelings are spoken of here, but also perceptions and so on, and even the unstated volitions and so on, they arise known, and they persist known, and they cease known. |
api ca vedanāya uppādo vidito hoti, upaṭṭhānaṃ viditaṃ hoti. |
And also, the arising of feeling is known, the presence is known. |
avijjāsamudayā vedanāsamudayo, taṇhāsamudayā kammasamudayo, phassasamudayā vedanāyasamudayo. |
From ignorance as condition, the arising of feeling; from craving as condition, the arising of kamma; from contact as condition, the arising of feeling. |
nibbattilakkhaṇaṃ passantopi vedanākkhandhassa samudayaṃ passati. |
Seeing the characteristic of being produced, one also sees the arising of the aggregate of feeling. |
evaṃ vedanāya uppādo vidito hoti. |
Thus the arising of feeling is known. |
kathaṃ vedanāya upaṭṭhānaṃ viditaṃ hoti? |
How is the presence of feeling known? |
aniccato manasikaroto khayatūpaṭṭhānaṃ viditaṃ hoti. |
For one who attends as impermanent, the presence as decay is known. |
dukkhato manasikaroto bhayatūpaṭṭhānaṃ viditaṃ hoti. |
For one who attends as suffering, the presence as fear is known. |
anattato manasikaroto suññatūpaṭṭhānaṃ viditaṃ hoti. |
For one who attends as non-self, the presence as emptiness is known. |
evaṃ vedanāya upaṭṭhānaṃ viditaṃ hoti, khayato bhayato suññato jānāti. |
Thus the presence of feeling is known; he knows it as decay, as fear, as emptiness. |
kathaṃ vedanāya atthaṅgamo vidito hoti? |
How is the passing away of feeling known? |
avijjānirodhā vedanānirodho. |
From the cessation of ignorance, the cessation of feeling. |
... pe ... evaṃ vedanāya atthaṅgamo vidito hoti. |
... and so on... Thus the passing away of feeling is known. |
imināpi nayenettha attho veditabbo. |
The meaning here should be understood by this method as well. |
♦ iti rūpantiādi vuttanayameva. |
♦ Thus 'form' and so on is the stated method. |
ayaṃ āvuso samādhibhāvanāti ayaṃ āsavānaṃ khayañāṇassa pādakajjhānasamādhibhāvanā. |
This, friend, is the development of concentration means this is the development of the concentration of the jhāna which is the basis for the knowledge of the destruction of the cankers. |
♦ 308. appamaññāti pamāṇaṃ agahetvā anavasesapharaṇavasena appamaññāva. |
♦ 308. Immeasurables means they are immeasurables by way of not taking a limit and by way of all-embracing pervasion. |
anupadavaṇṇanā pana bhāvanāsamādhividhānañca etāsaṃ visuddhimagge vitthāritameva. |
The detailed explanation and the method of developing the concentration for these is detailed in the Visuddhimagga. |
arūpakathāpi visuddhimagge vitthāritāva. |
The talk on the formless is also detailed in the Visuddhimagga. |
♦ apassenānīti apassayāni. |
♦ Things to be relied upon means things to be relied upon. |
saṅkhāyāti ñāṇena ñatvā. |
Having considered means having known with knowledge. |
paṭisevatīti ñāṇena ñatvā sevitabbayuttakameva sevati. |
He uses means having known with knowledge, he uses only what is proper to be used. |
tassa ca vitthāro “paṭisaṅkhā yoniso cīvaraṃ paribhuñjatī”tiādinā nayena veditabbo. |
And its detail should be understood in the way of "Reflecting wisely, he uses a robe," and so on. |
saṅkhāyekaṃ adhivāsetīti ñāṇena ñatvā adhivāsetabbayuttakameva adhivāseti. |
Having considered, he endures means having known with knowledge, he endures only what is proper to be endured. |
vitthāro panettha “paṭisaṅkhā yoniso khamo hoti sītassā”tiādinā nayena veditabbo. |
The detail here should be understood in the way of "Reflecting wisely, he is patient of cold," and so on. |
parivajjetīti ñāṇena ñatvā parivajjetuṃ yuttameva parivajjeti. |
He avoids means having known with knowledge, he avoids only what is proper to be avoided. |
tassa vitthāro “paṭisaṅkhā yoniso caṇḍaṃ hatthiṃ parivajjetī”tiādinā nayena veditabbo. |
Its detail should be understood in the way of "Reflecting wisely, he avoids a fierce elephant," and so on. |
vinodetīti ñāṇena ñatvā vinodetabbameva vinodeti, nudati nīharati anto pavisituṃ na deti. |
He dispels means having known with knowledge, he dispels only what is to be dispelled; he pushes away, he removes, he does not let it enter inside. |
tassa vitthāro “uppannaṃ kāmavitakkaṃ nādhivāsetī”tiādinā nayena veditabbo. |
Its detail should be understood in the way of "He does not tolerate an arisen sensual thought," and so on. |
♦ ariyavaṃsacatukkavaṇṇanā |
♦ Description of the Four Noble Lineages |
♦ 309. ariyavaṃsāti ariyānaṃ vaṃsā. |
♦ 309. Noble lineages are the lineages of the noble ones. |
yathā hi khattiyavaṃso, brāhmaṇavaṃso, vessavaṃso, suddavaṃso, samaṇavaṃso, kulavaṃso, rājavaṃso, evaṃ ayampi aṭṭhamo ariyavaṃso ariyatanti ariyapaveṇī nāma hoti. |
For just as there is the Khattiya lineage, the Brahmin lineage, the Vessa lineage, the Sudda lineage, the ascetic lineage, the family lineage, the royal lineage, so this eighth, the noble lineage, is called the noble tradition, the noble heritage. |
so kho panāyaṃ ariyavaṃso imesaṃ vaṃsānaṃ mūlagandhādīnaṃ kāḷānusāritagandhādayo viya aggamakkhāyati. |
And this noble lineage is declared to be the foremost of these lineages, like the scent of black aloe-wood among the scents of roots and so on. |
ke pana te ariyā yesaṃ ete vaṃsāti? |
But who are those noble ones whose lineages these are? |
ariyā vuccanti buddhā ca paccekabuddhā ca tathāgatasāvakā ca, etesaṃ ariyānaṃ vaṃsāti ariyavaṃsā. |
The noble ones are said to be the Buddhas, the Paccekabuddhas, and the disciples of the Tathāgata. The lineages of these noble ones are the noble lineages. |
ito pubbe hi satasahassakappādhikānaṃ catunnaṃ asaṅkhyeyyānaṃ matthake taṇhaṅkaro medhaṅkaro saraṇaṅkaro dīpaṅkaroti cattāro buddhā uppannā, te ariyā, tesaṃ ariyānaṃ vaṃsāti ariyavaṃsā. |
For before this, at the head of four incalculable aeons and a hundred thousand more, four Buddhas arose: Taṇhaṅkara, Medhaṅkara, Saraṇaṅkara, Dīpaṅkara. They are noble; the lineages of these noble ones are the noble lineages. |
tesaṃ buddhānaṃ parinibbānato aparabhāge asaṅkhyeyyaṃ atikkamitvā koṇḍañño nāma buddho uppanno ... pe ... imasmiṃ kappe kakusandho, koṇāgamano, kassapo, amhākaṃ bhagavā gotamoti cattāro buddhā uppannā. |
After the final Nibbāna of those Buddhas, having passed an incalculable aeon, a Buddha named Koṇḍañña arose... and so on... in this aeon, four Buddhas have arisen: Kakusandha, Koṇāgamana, Kassapa, and our Blessed One, Gotama. |
tesaṃ ariyānaṃ vaṃsāti ariyavaṃsā. |
The lineages of these noble ones are the noble lineages. |
apica atītānāgatapaccuppannānaṃ sabbabuddhapaccekabuddhabuddhasāvakānaṃ ariyānaṃ vaṃsāti ariyavaṃsā. |
And also, the lineages of all past, future, and present Buddhas, Paccekabuddhas, and Buddha's disciples are the noble lineages. |
te kho panete aggaññā aggāti jānitabbā. |
And they are to be known as the foremost, 'aggaññā,' because they are the foremost, 'aggāti.' |
rattaññā dīgharattaṃ pavattāti jānitabbā. |
'Rattaññā,' because they have existed for a long time. |
vaṃsaññā vaṃsāti jānitabbā. |
'Vaṃsaññā,' because they are lineages. |
♦ porāṇāti na adhunuppattikā. |
♦ Ancient means not of recent origin. |
asaṃkiṇṇā avikiṇṇā anapanītā. |
Unconfused, unmixed, not set aside. |
asaṃkiṇṇapubbā atītabuddhehi na saṃkiṇṇapubbā. |
Not confused in the past means not confused by past Buddhas. |
“kiṃ imehī”ti na apanītapubbā? |
"What of these?" Not set aside in the past? |
na saṅkīyantīti idānipi na apanīyanti. |
They are not being confused means even now they are not being set aside. |
na saṅkīyissantīti anāgatabuddhehipi na apanīyissanti, ye loke viññū samaṇabrāhmaṇā, tehi appaṭikuṭṭhā, samaṇehi brāhmaṇehi viññūhi aninditā agarahitā. |
They will not be confused means even by future Buddhas they will not be set aside. They are not rejected by the wise monks and brahmins in the world; they are uncensured, unblamed by the wise monks and brahmins. |
♦ santuṭṭho hotīti paccayasantosavasena santuṭṭho hoti. |
♦ He is content means he is content by way of contentment with the requisites. |
itarītarena cīvarenāti thūlasukhumalūkhapaṇītathirajiṇṇānaṃ yena kenaci. |
With any kind of robe means with any of coarse, fine, inferior, superior, strong, or worn. |
atha kho yathāladdhādīnaṃ itarītarena yena kenaci santuṭṭho hotīti attho. |
Or, he is content with any of what he has received and so on, that is the meaning. |
cīvarasmiñhi tayo santosā — yathālābhasantoso, yathābalasantoso, yathāsāruppasantosoti. |
For in the matter of a robe, there are three contentments: contentment with what is received, contentment with what one's strength allows, and contentment with what is suitable. |
piṇḍapātādīsupi eseva nayo. |
In the matter of almsfood and so on, the method is the same. |
tesaṃ vitthārakathā sāmaññaphale vuttanayeneva veditabbā. |
The detailed account of them should be understood in the way stated in the Sāmaññaphala. |
ime tayo santose sandhāya “santuṭṭho hoti, itarītarena yathāladdhādīsu yena kenaci cīvarena santuṭṭho hotī”ti vuttaṃ. |
With reference to these three contentments, it was said, "He is content; he is content with any kind of robe, whatever is received and so on." |
♦ ettha ca cīvaraṃ jānitabbaṃ, cīvarakkhettaṃ jānitabbaṃ, paṃsukūlaṃ jānitabbaṃ, cīvarasantoso jānitabbo, cīvarapaṭisaṃyuttāni dhutaṅgāni jānitabbāni. |
♦ And here, the robe should be known, the field of the robe should be known, the rag-robe should be known, contentment with the robe should be known, the ascetic practices connected with the robe should be known. |
tattha cīvaraṃ jānitabbanti khomādīni cha cīvarāni dukūlādīni cha anulomacīvarāni jānitabbāni. |
Therein, 'the robe should be known' means the six kinds of robes, such as linen, and the six kinds of allowable robes, such as fine cloth, should be known. |
imāni dvādasa kappiyacīvarāni. |
These twelve are permissible robes. |
kusacīraṃ vākacīraṃ phalakacīraṃ kesakambalaṃ vāḷakambalaṃ potthako cammaṃ ulūkapakkhaṃ rukkhadussaṃ latādussaṃ erakadussaṃ kadalidussaṃ veḷudussanti evamādīni pana akappiyacīvarāni. |
But robes of kusa-grass, bark, fruit-fiber, hair-blanket, horse-hair blanket, book-cover, skin, owl-feather, tree-bark cloth, creeper-cloth, grass-cloth, plantain-cloth, and bamboo-cloth, and so on, are impermissible robes. |
cīvarakkhettanti “saṅghato vā gaṇato vā ñātito vā mittato vā attano vā dhanena paṃsukūlaṃ vā”ti evaṃ uppajjanato cha khettāni, aṭṭhannañca mātikānaṃ vasena aṭṭha khettāni jānitabbāni. |
'The field of the robe' means "From the Sangha, or from a group, or from relatives, or from friends, or with one's own wealth, or a rag-robe," thus from arising, there are six fields. And by way of the eight 'mātikās,' eight fields should be known. |
paṃsukūlanti sosānikaṃ, pāpaṇikaṃ, rathiyaṃ saṅkārakūṭakaṃ, sotthiyaṃ, sinānaṃ, titthaṃ, gatapaccāgataṃ, aggidaḍḍhaṃ, gokhāyitaṃ upacikakhāyitaṃ, undūrakhāyitaṃ, antacchinnaṃ, dasācchinnaṃ, dhajāhaṭaṃ, thūpaṃ, samaṇacīvaraṃ, sāmuddiyaṃ, ābhisekiyaṃ, panthikaṃ, vātāhaṭaṃ, iddhimayaṃ, devadattiyanti tevīsati paṃsukūlāni veditabbāni. |
'Rag-robe' means from a charnel ground, from a shop, from the street, from a rubbish heap, from childbirth, from a bathing place, from a ford, gone and returned, burnt by fire, eaten by cows, eaten by termites, eaten by mice, torn in the middle, torn at the edge, taken from a flag, from a stupa, a monk's robe, from the sea, from a consecration ceremony, from a traveller, carried by the wind, created by psychic power, given by a god—these twenty-three rag-robes should be understood. |
♦ ettha ca sotthiyanti gabbhamalaharaṇaṃ. |
♦ And here, 'sotthiya' is the cloth for wiping away impurities after childbirth. |
gatapaccāgatanti matakasarīraṃ pārupitvā susānaṃ netvā ānītacīvaraṃ. |
'Gatapaccāgata' is a robe brought back after having been wrapped around a dead body and taken to the charnel ground. |
dhajāhaṭanti dhajaṃ ussāpetvā tato ānītaṃ. |
'Dhajāhaṭa' is what is brought from a raised flag. |
thūpanti vammike pūjitacīvaraṃ . |
'Thūpa' is a robe offered at an anthill. |
sāmuddiyanti samuddavīcīhi thalaṃ pāpitaṃ. |
'Sāmuddiya' is what has been washed ashore by the waves of the sea. |
panthikanti panthaṃ gacchantehi corabhayena pāsāṇehi koṭṭetvā pārutacīvaraṃ. |
'Panthika' is a robe worn by travellers who have been struck with stones out of fear of robbers. |
iddhimayanti ehibhikkhucīvaraṃ. |
'Iddhimaya' is the 'come, monk' robe. |
sesaṃ pākaṭameva. |
The rest is clear. |
♦ cīvarasantosoti vīsati cīvarasantosā, vitakkasantoso, gamanasantoso, pariyesanasantoso, paṭilābhasantoso, mattappaṭiggahaṇasantoso, loluppavivajjanasantoso, yathālābhasantoso, yathābalasantoso, yathāsāruppasantoso, udakasantoso, dhovanasantoso, karaṇasantoso, parimāṇasantoso, suttasantoso, sibbanasantoso, rajanasantoso, kappasantoso, paribhogasantoso, sannidhiparivajjanasantoso, vissajjanasantosoti. |
♦ Contentment with the robe means the twenty contentments with the robe: contentment in thought, contentment in going, contentment in searching, contentment in receiving, contentment in accepting the right amount, contentment in avoiding greed, contentment with what is received, contentment with what one's strength allows, contentment with what is suitable, contentment with water, contentment in washing, contentment in making, contentment in measure, contentment in thread, contentment in sewing, contentment in dyeing, contentment in suitability, contentment in use, contentment in avoiding storage, and contentment in giving away. |
♦ tattha sādakabhikkhunā temāsaṃ nibaddhavāsaṃ vasitvā ekamāsamattaṃ vitakketuṃ vaṭṭati. |
♦ Therein, a monk who is in need should, having dwelt in a fixed residence for three months, be allowed to think about it for about one month. |
so hi pavāretvā cīvaramāse cīvaraṃ karoti. |
For he makes a robe in the robe-month after the Pavāraṇā. |
paṃsukūliko aḍḍhamāseneva karoti. |
A rag-robe-wearer does it in half a month. |
iti māsaḍḍhamāsamattaṃ vitakkanaṃ vitakkasantoso. |
Thus, thinking for about a month and a half is contentment in thought. |
vitakkasantosena pana santuṭṭhena bhikkhunā pācīnakkhaṇḍarājivāsikapaṃsukūlikattherasadisena bhavitabbaṃ. |
But a monk who is content with contentment in thought should be like the elder who was a rag-robe-wearer and a resident of the Eastern Section. |
♦ thero kira cetiyapabbatavihāre cetiyaṃ vandissāmīti āgato cetiyaṃ vanditvā cintesi “mayhaṃ cīvaraṃ jiṇṇaṃ bahūnaṃ vasanaṭṭhāne labhissāmī”ti. |
♦ It is said that the elder came to the Cetiyapabbata vihāra, thinking, "I will worship the cetiya." Having worshipped the cetiya, he thought, "My robe is worn out. I will get one in a place where many dwell." |
so mahāvihāraṃ gantvā saṅghattheraṃ disvā vasanaṭṭhānaṃ pucchitvā tattha vuttho punadivase cīvaraṃ ādāya āgantvā theraṃ vandi. |
He, having gone to the Mahāvihāra and seen the chief elder of the Sangha, and having asked for a dwelling place, and having dwelt there, on the next day, taking his robe, he came and saluted the elder. |
thero kiṃ āvusoti āha. |
The elder said, "What is it, friend?" |
gāmadvāraṃ, bhante, gamissāmīti. |
"I will go to the village gate, venerable sir." |
ahampāvuso, gamissāmīti. |
"I too will go, friend." |
sādhu, bhanteti gacchanto mahābodhidvārakoṭṭhake ṭhatvā puññavantānaṃ vasanaṭṭhāne manāpaṃ labhissāmīti cintetvā aparisuddho me vitakkoti tatova paṭinivatti. |
"Good, venerable sir." As he was going, he stood at the gatehouse of the Mahābodhi and thought, "In the dwelling place of the meritorious, I will get a fine one." Thinking, "My thought is impure," he turned back from there. |
punadivase ambaṅgaṇasamīpato, punadivase mahācetiyassa uttaradvārato, tatheva paṭinivattitvā catutthadivase therassa santikaṃ agamāsi. |
On the next day, from near the Ambaṅgaṇa; on the next day, from the northern gate of the Mahācetiya, he turned back in the same way, and on the fourth day, he went to the elder. |
thero imassa bhikkhuno vitakko na parisuddho bhavissatīti cīvaraṃ gahetvā tena saddhiṃyeva pañhaṃ pucchamāno gāmaṃ pāvisi. |
The elder, thinking, "The thought of this monk must not be pure," took his robe and, asking him questions, entered the village with him. |
tañca rattiṃ eko manusso uccārapalibuddho sāṭakeyeva vaccaṃ katvā taṃ saṅkāraṭṭhāne chaḍḍesi. |
And that night, a certain man, being afflicted with a bowel obstruction, having defecated in his very cloak, threw it on a rubbish heap. |
paṃsukūlikatthero taṃ nīlamakkhikāhi samparikiṇṇaṃ disvā añjaliṃ paggahesi. |
The rag-robe-wearing elder, seeing it swarming with blue flies, raised his joined hands. |
mahāthero “kiṃ, āvuso, saṅkāraṭṭhānassa añjaliṃ paggaṇhāsī”ti? |
The great elder said, "Why, friend, do you raise your joined hands to a rubbish heap?" |
“nāhaṃ, bhante, saṅkāraṭṭhānassa añjaliṃ paggaṇhāmi, mayhaṃ pitu dasabalassa paggaṇhāmi, puṇṇadāsiyā sarīraṃ pārupitvā chaḍḍitaṃ paṃsukūlaṃ tumbamatte pāṇake vidhunitvā susānato gaṇhantena dukkaraṃ kataṃ, bhante”ti. |
"I do not, venerable sir, raise my joined hands to a rubbish heap; I raise them to my father, the one with the ten powers. It was a difficult thing to do, venerable sir, to take a rag-robe that had been wrapped around the body of the slave-girl Puṇṇā and thrown away, shaking it free of pumpkin-sized creatures from the charnel ground." |
mahāthero “parisuddho vitakko paṃsukūlikassā”ti cintesi. |
The great elder thought, "The thought of the rag-robe-wearer is pure." |
paṃsukūlikattheropi tasmiṃyeva ṭhāne ṭhito vipassanaṃ vaḍḍhetvā tīṇi phalāni patto taṃ sāṭakaṃ gahetvā cīvaraṃ katvā pārupitvā pācīnakkhaṇḍarājiṃ gantvā aggaphalaṃ arahattaṃ pāpuṇi. |
The rag-robe-wearing elder also, standing in that very place, developed insight and, having attained the three fruits, took that cloak, made it into a robe, wore it, and having gone to the Eastern Section, he attained the highest fruit, Arahantship. |
♦ cīvaratthāya gacchantassa pana “kattha labhissāmī”ti acintetvā kammaṭṭhānasīseneva gamanaṃ gamanasantoso nāma. |
♦ But for one who is going for a robe, not thinking, "Where will I get one?" but going with his meditation subject as the main thing, is called contentment in going. |
♦ pariyesantassa pana yena vā tena vā saddhiṃ apariyesitvā lajjiṃ pesalaṃ bhikkhuṃ gahetvā pariyesanaṃ pariyesanasantoso nāma. |
♦ For one who is searching, not searching with anyone and everyone, but taking a modest, amiable monk and searching, is called contentment in searching. |
♦ evaṃ pariyesantassa āhariyamānaṃ cīvaraṃ dūrato disvā “etaṃ manāpaṃ bhavissati, etaṃ amanāpan”ti evaṃ avitakketvā thūlasukhumādīsu yathāladdheneva santussanaṃ paṭilābhasantoso nāma. |
♦ Seeing a robe being brought from afar, not thinking, "This will be fine, this will be not fine," but being content with whatever is received, coarse, fine, and so on, is called contentment in receiving. |
♦ evaṃ laddhaṃ gaṇhantassāpi “ettakaṃ dupaṭṭassa bhavissati, ettakaṃ ekapaṭṭassā”ti attano pahonakamatteneva santussanaṃ mattappaṭiggahaṇasantoso nāma. |
♦ And when receiving what has been obtained, not thinking, "So much will be for a double robe, so much for a single robe," but being content with just what is sufficient for oneself, is called contentment in accepting the right amount. |
♦ cīvaraṃ pariyesantassa pana “asukassa gharadvāre manāpaṃ labhissāmī”ti acintetvā dvārapaṭipāṭiyā caraṇaṃ loluppavivajjanasantoso nāma. |
♦ But for one who is searching for a robe, not thinking, "I will get a fine one at the house door of so-and-so," but going in order from door to door, is called contentment in avoiding greed. |
♦ lūkhapaṇītesu yena kenaci yāpetuṃ sakkontassa yathāladdheneva yāpanaṃ yathālābhasantoso nāma. |
♦ For one who can manage with any of inferior or superior, managing with whatever is received, is called contentment with what is received. |
♦ attano thāmaṃ jānitvā yena yāpetuṃ sakkoti, tena yāpanaṃ yathābalasantoso nāma. |
♦ Knowing one's own strength and managing with what one can manage, is called contentment with what one's strength allows. |
♦ manāpaṃ aññassa datvā attano yena kenaci yāpanaṃ yathāsāruppasantoso nāma. |
♦ Giving a fine one to another and managing with any for oneself, is called contentment with what is suitable. |
♦ “kattha udakaṃ manāpaṃ, kattha amanāpan”ti avicāretvā yena kenaci dhovanupagena udakena dhovanaṃ udakasantoso nāma. |
♦ Not considering, "Where is the water fine, where is it not fine?" but washing with any water that is suitable for washing, is called contentment with water. |
paṇḍumattikagerukapūtipaṇṇarasakiliṭṭhāni pana udakāni vajjetuṃ vaṭṭati. |
But it is proper to avoid waters that are muddy with clay, red ochre, and the juice of decaying leaves. |
♦ dhovantassa pana muggarādīhi apaharitvā hatthehi madditvā dhovanaṃ dhovanasantoso nāma. |
♦ For one who is washing, not beating it with clubs and so on, but washing it by rubbing it with the hands, is called contentment in washing. |
tathā asujjhantaṃ paṇṇāni pakkhipitvā tāpitaudakenāpi dhovituṃ vaṭṭati. |
If it does not become clean thus, it is proper to wash it also with water heated with leaves put in it. |
♦ evaṃ dhovitvā karontassa idaṃ thūlaṃ, idaṃ sukhumanti akopetvā pahonakanīhāreneva karaṇaṃ karaṇasantoso nāma. |
♦ And when making it after having washed it thus, not complaining, "This is coarse, this is fine," but making it in a way that is sufficient, is called contentment in making. |
♦ timaṇḍalappaṭicchādanamattasseva karaṇaṃ parimāṇasantoso nāma. |
♦ Making it just enough to cover the three circles is called contentment in measure. |
♦ cīvarakaraṇatthāya pana manāpasuttaṃ pariyesissāmīti avicāretvā rathikādīsu vā devaṭṭhāne vā āharitvā pādamūle vā ṭhapitaṃ yaṃkiñcideva suttaṃ gahetvā karaṇaṃ suttasantoso nāma. |
♦ But for the purpose of making a robe, not considering, "I will search for fine thread," but taking any thread at all that has been brought from the street or a shrine, or placed at one's feet, and making it, is called contentment in thread. |
♦ kusibandhanakāle pana aṅgulamatte sattavāre na vijjhitabbaṃ, evaṃ karontassa hi yo bhikkhu sahāyo na hoti, tassa vattabhedopi natthi. |
♦ But when making the seam, one should not pierce seven times in the space of a finger's breadth. For of one who does so, even if a monk is not his companion, there is no breach of duty. |
tivaṅgulamatte pana sattavāre vijjhitabbaṃ, evaṃ karontassa maggapaṭipannenāpi sahāyena bhavitabbaṃ. |
But one should pierce seven times in the space of three finger-breadths. For of one who does so, he should have a companion even on the path. |
yo na hoti, tassa vattabhedo. |
For him who does not, there is a breach of duty. |
ayaṃ sibbanasantoso nāma. |
This is called contentment in sewing. |
♦ rajantena pana kāḷakacchakādīni pariyesantena na rajitabbaṃ. |
♦ But one who is dyeing should not dye it while searching for black clay and so on. |
somavakkalādīsu yaṃ labhati, tena rajitabbaṃ. |
Whatever he gets among soma-bark and so on, he should dye it with that. |
alabhantena pana manussehi araññe vākaṃ gahetvā chaḍḍitarajanaṃ vā bhikkhūhi pacitvā chaḍḍitakasaṭaṃ vā gahetvā rajitabbaṃ, ayaṃ rajanasantoso nāma. |
But if he does not get it, he should take the dye thrown away by men who have taken bark in the forest, or the dregs thrown away by monks after boiling, and dye it. This is called contentment in dyeing. |
♦ nīlakaddamakāḷasāmesu yaṃkiñci gahetvā hatthipiṭṭhe nisinnassa paññāyamānakapakaraṇaṃ kappasantoso nāma. |
♦ Taking any of blue, mud-color, or blackish, and making it suitable so that it is visible to one sitting on an elephant's back, is called contentment in suitability. |
♦ hirikopīnapaṭicchādanamattavasena paribhuñjanaṃ paribhogasantoso nāma. |
♦ Using it just for the purpose of covering the private parts out of shame is called contentment in use. |
♦ dussaṃ pana labhitvā suttaṃ vā sūciṃ vā kārakaṃ vā alabhantena ṭhapetuṃ vaṭṭati, labhantena na vaṭṭati. |
♦ But having received a cloth, and not receiving thread or a needle or a maker, one is allowed to keep it. If one receives them, one is not. |
katampi sace antevāsikādīnaṃ dātukāmo hoti, te ca asannihitā yāva āgamanā ṭhapetuṃ vaṭṭati. |
Even if it is made, if one wishes to give it to pupils and so on, and they are not present, one is allowed to keep it until they arrive. |
āgatamattesu dātabbaṃ. |
It should be given as soon as they have arrived. |
dātuṃ asakkontena adhiṭṭhātabbaṃ. |
If one is unable to give it, it should be determined. |
aññasmiṃ cīvare sati paccattharaṇampi adhiṭṭhātuṃ vaṭṭati. |
If one has another robe, it is proper to determine even a covering. |
anadhiṭṭhitameva hi sannidhi hoti. |
For only what is not determined is storage. |
adhiṭṭhitaṃ na hotīti mahāsīvatthero āha. |
What is determined is not, said the elder Mahāsīva. |
ayaṃ sannidhiparivajjanasantoso nāma. |
This is called contentment in avoiding storage. |
♦ vissajjantena pana na mukhaṃ oloketvā dātabbaṃ. |
♦ But one who is giving it away should not give it, looking at the face. |
sāraṇīyadhamme ṭhatvā vissajjitabbanti ayaṃ vissajjanasantoso nāma. |
It should be given away while standing in the principles of cordiality. This is called contentment in giving away. |
♦ cīvarapaṭisaṃyuttāni dhutaṅgāni nāma paṃsukūlikaṅgañceva tecīvarikaṅgañca. |
♦ And the ascetic practices connected with the robe are the practice of wearing rag-robes and the practice of wearing three robes. |
tesaṃ vitthārakathā visuddhimaggato veditabbā. |
The detailed account of them should be known from the Visuddhimagga. |
iti cīvarasantosamahāariyavaṃsaṃ pūrayamāno bhikkhu imāni dve dhutaṅgāni gopeti. |
Thus a monk who is fulfilling the great noble lineage of contentment with the robe guards these two ascetic practices. |
imāni gopento cīvarasantosamahāariyavaṃsena santuṭṭho hoti. |
Guarding these, he is content with the great noble lineage of contentment with the robe. |
♦ vaṇṇavādīti eko santuṭṭho hoti, santosassa vaṇṇaṃ na katheti, eko na santuṭṭho hoti, santosassa vaṇṇaṃ katheti, eko neva santuṭṭho hoti, na santosassa vaṇṇaṃ katheti, eko santuṭṭho ceva hoti, santosassa ca vaṇṇaṃ katheti, taṃ dassetuṃ “itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī”ti vuttaṃ. |
♦ A speaker of praise means one is content, but does not speak praise of contentment. One is not content, but speaks praise of contentment. One is neither content, nor does he speak praise of contentment. One is both content and speaks praise of contentment. To show that, it was said, "And he is a speaker of praise for contentment with any kind of robe." |
♦ anesananti dūteyyapahinagamanānuyogappabhedaṃ nānappakāraṃ anesanaṃ. |
♦ Wrong livelihood means the various kinds of wrong livelihood, divided into acting as a go-between, sending messages, and so on. |
appatirūpanti ayuttaṃ. |
Unfitting means improper. |
aladdhā cāti alabhitvā. |
And not having received means not having received. |
yathā ekacco “kathaṃ nu kho cīvaraṃ labhissāmī”ti. |
Just as a certain one, "How shall I get a robe?" |
puññavantehi bhikkhūhi saddhiṃ ekato hutvā kohaññaṃ karonto uttasati paritasati, santuṭṭho bhikkhu evaṃ aladdhā cīvaraṃ na paritasati. |
associating with meritorious monks and practicing hypocrisy, is anxious and agitated. A content monk, not having received a robe thus, is not agitated. |
laddhā cāti dhammena samena labhitvā. |
And having received means having received righteously and justly. |
agadhitoti vigatalobhagiddho. |
Not greedy means with greed and craving gone. |
amucchitoti adhimattataṇhāya mucchaṃ anāpanno. |
Not infatuated means not having fallen into the swoon of excessive craving. |
anajjhāpannoti taṇhāya anotthato apariyonaddho. |
Not attached means not overwhelmed and enveloped by craving. |
ādīnavadassāvīti anesanāpattiyañca gedhitaparibhoge ca ādīnavaṃ passamāno. |
Seeing the danger means seeing the danger in the offense of wrong livelihood and in greedy use. |
nissaraṇapaññoti “yāvadeva sītassa paṭighātāyā”ti vuttaṃ nissaraṇameva pajānanto. |
Wise in the way of release means knowing only the way of release spoken of, "Just for the purpose of warding off cold." |
♦ itarītaracīvarasantuṭṭhiyāti yena kenaci cīvarena santuṭṭhiyā. |
♦ With contentment with any kind of robe means with contentment with any robe whatsoever. |
nevattānukkaṃsetīti “ahaṃ paṃsukūliko mayā upasampadamāḷeyeva paṃsukūlikaṅgaṃ gahitaṃ, ko mayā sadiso atthī”ti attukkaṃsanaṃ na karoti. |
He neither exalts himself means "I am a rag-robe-wearer, I took up the practice of wearing rag-robes at my very ordination. Who is there like me?" He does not practice self-exaltation thus. |
na paraṃ vambhetīti “ime panaññe bhikkhū na paṃsukūlikā”ti vā “paṃsukūlikaṅgamattampi etesaṃ natthī”ti vā evaṃ paraṃ na vambheti. |
He does not disparage others means "But these other monks are not rag-robe-wearers," or "They do not even have the practice of wearing rag-robes," thus he does not disparage others. |
yo hi tattha dakkhoti yo tasmiṃ cīvarasantose, vaṇṇavādādīsu vā dakkho cheko byatto. |
Whoever is skilled therein means whoever is skilled, clever, competent in that contentment with the robe, or in speaking praise and so on. |
analasoti sātaccakiriyāya ālasiyavirahito. |
Not lazy means free from laziness in continuous practice. |
sampajāno paṭissatoti sampajānapaññāya ceva satiyā ca yutto. |
Mindful and clearly comprehending means endowed with the wisdom of clear comprehension and with mindfulness. |
ariyavaṃse ṭhitoti ariyavaṃse patiṭṭhito. |
Established in the noble lineage means established in the noble lineage. |
♦ itarītarena piṇḍapātenāti yena kenaci piṇḍapātena. |
♦ With any kind of almsfood means with any almsfood whatsoever. |
etthāpi piṇḍapāto jānitabbo. |
Here too, almsfood should be known, the field of almsfood should be known, contentment with almsfood should be known, the ascetic practice connected with almsfood should be known. |
piṇḍapātakkhettaṃ jānitabbaṃ, piṇḍapātasantoso jānitabbo, piṇḍapātapaṭisaṃyuttaṃ dhutaṅgaṃ jānitabbaṃ. |
Therein, 'almsfood' is the sixteen almsfoods: "rice, barley-meal, parched grain, fish, meat, milk, curds, ghee, fresh butter, oil, honey, molasses, gruel, things to be chewed, things to be tasted, things to be licked." |
tattha piṇḍapātoti “odano, kummāso, sattu, maccho, maṃsaṃ, khīraṃ, dadhi, sappi, navanītaṃ, telaṃ, madhu, phāṇitaṃ, yāgu, khādanīyaṃ, sāyanīyaṃ, lehanīyan”ti soḷasa piṇḍapātā. |
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♦ piṇḍapātakkhettanti saṅghabhattaṃ, uddesabhattaṃ, nimantanaṃ, salākabhattaṃ, pakkhikaṃ, uposathikaṃ, pāṭipadikaṃ, āgantukabhattaṃ, gamikabhattaṃ, gilānabhattaṃ, gilānupaṭṭhākabhattaṃ, dhurabhattaṃ, kuṭibhattaṃ, vārabhattaṃ, vihārabhattanti pannarasa piṇḍapātakkhettāni. |
♦ The field of almsfood is the fifteen fields of almsfood: food for the Sangha, food distributed by ticket, an invitation, food given by lot, fortnightly food, Uposatha-day food, food for the first day of the fortnight, food for guests, food for travellers, food for the sick, food for those attending the sick, food for those on duty, food for a hut, food given in turn, food for the monastery. |
♦ piṇḍapātasantosoti piṇḍapāte vitakkasantoso, gamanasantoso, pariyesanasantoso paṭilābhasantoso, paṭiggahaṇasantoso, mattappaṭiggahaṇasantoso, loluppavivajjanasantoso, yathālābhasantoso, yathābalasantoso, yathāsāruppasantoso, upakārasantoso, parimāṇasantoso, paribhogasantoso, sannidhiparivajjanasantoso, vissajjanasantosoti pannarasa santosā. |
♦ Contentment with almsfood is the fifteen contentments: contentment in thought, contentment in going, contentment in searching, contentment in receiving, contentment in accepting, contentment in accepting the right amount, contentment in avoiding greed, contentment with what is received, contentment with what one's strength allows, contentment with what is suitable, contentment in the benefit, contentment in measure, contentment in use, contentment in avoiding storage, and contentment in giving away. |
♦ tattha sādako bhikkhu mukhaṃ dhovitvā vitakketi. |
♦ Therein, a monk who is in need thinks after washing his face. |
piṇḍapātikena pana gaṇena saddhiṃ caratā sāyaṃ therūpaṭṭhānakāle “sve kattha piṇḍāya carissāmāti asukagāme, bhante”ti, ettakaṃ cintetvā tato paṭṭhāya na vitakketabbaṃ. |
But for one who wanders with a group for alms, at the time of attending on the elders in the evening, "Where shall we wander for alms tomorrow?" "In such-and-such a village, venerable sir." Having thought that much, from then on he should not think. |
ekacārikena vitakkamāḷake ṭhatvā vitakketabbaṃ. |
A solitary wanderer should think while standing in the thinking-place. |
tato paraṃ vitakkento ariyavaṃsā cuto hoti paribāhiro. |
One who thinks beyond that has fallen from the noble lineage, he is an outsider. |
ayaṃ vitakkasantoso nāma. |
This is called contentment in thought. |
♦ piṇḍāya pavisantena “kuhiṃ labhissāmī”ti acintetvā kammaṭṭhānasīsena gantabbaṃ. |
♦ One who is entering for alms should go with his meditation subject as the main thing, not thinking, "Where will I get it?" |
ayaṃ gamanasantoso nāma. |
This is called contentment in going. |
♦ pariyesantena yaṃ vā taṃ vā agahetvā lajjiṃ pesalameva gahetvā pariyesitabbaṃ. |
♦ One who is searching should not take anyone and everyone, but should take a modest, amiable one and search. |
ayaṃ pariyesanasantoso nāma. |
This is called contentment in searching. |
♦ dūratova āhariyamānaṃ disvā “etaṃ manāpaṃ, etaṃ amanāpan”ti cittaṃ na uppādetabbaṃ. |
♦ Seeing it being brought from afar, one should not produce the thought, "This is fine, this is not fine." |
ayaṃ paṭilābhasantoso nāma. |
This is called contentment in receiving. |
♦ “imaṃ manāpaṃ gaṇhissāmi, imaṃ amanāpaṃ na gaṇhissāmī”ti acintetvā yaṃkiñci yāpanamattaṃ gahetabbameva, ayaṃ paṭiggahaṇasantoso nāma. |
♦ One should not think, "I will take this fine one, I will not take this not-fine one," but should take whatever is just enough to sustain oneself. This is called contentment in accepting. |
♦ ettha pana deyyadhammo bahu, dāyako appaṃ dātukāmo, appaṃ gahetabbaṃ. |
♦ And here, if the thing to be given is much, and the giver wishes to give little, little should be taken. |
deyyadhammo bahu, dāyakopi bahuṃ dātukāmo, pamāṇeneva gahetabbaṃ. |
If the thing to be given is much, and the giver also wishes to give much, it should be taken only in measure. |
deyyadhammo na bahu, dāyakopi appaṃ dātukāmo, appaṃ gahetabbaṃ. |
If the thing to be given is not much, and the giver also wishes to give little, little should be taken. |
deyyadhammo na bahu, dāyako pana bahuṃ dātukāmo, pamāṇena gahetabbaṃ. |
But if the thing to be given is not much, and the giver wishes to give much, it should be taken in measure. |
paṭiggahaṇasmiñhi mattaṃ ajānanto manussānaṃ pasādaṃ makkheti, saddhādeyyaṃ vinipāteti, sāsanaṃ na karoti, vijātamātuyāpi cittaṃ gahetuṃ na sakkoti. |
For one who does not know the measure in accepting spoils the faith of men, wastes what is given in faith, does not serve the teaching, and is not able to win the heart of even a mother of a different race. |
iti mattaṃ jānitvāva paṭiggahetabbanti ayaṃ mattappaṭiggahaṇasantoso nāma. |
Thus, one should accept only after knowing the measure. This is called contentment in accepting the right amount. |
♦ saddhakulāniyeva agantvā dvārappaṭipāṭiyā gantabbaṃ. |
♦ One should not go only to faithful families, but should go in order from door to door. |
ayaṃ loluppavivajjanasantoso nāma. |
This is called contentment in avoiding greed. |
yathālābhasantosādayo cīvare vuttanayā eva. |
Contentment with what is received and so on are the same as stated for the robe. |
♦ piṇḍapātaṃ paribhuñjitvā samaṇadhammaṃ anupālessāmīti evaṃ upakāraṃ ñatvā paribhuñjanaṃ upakārasantoso nāma. |
♦ Having eaten almsfood, "I will maintain the ascetic's duties," thus, knowing the benefit, using it is called contentment in the benefit. |
♦ pattaṃ pūretvā ānītaṃ na paṭiggahetabbaṃ, anupasampanne sati tena gāhāpetabbaṃ, asati harāpetvā paṭiggahaṇamattaṃ gahetabbaṃ. |
♦ What has been brought filling the bowl should not be accepted. If there is a novice, it should be had him take it. If there is not, it should be had it brought and just enough for acceptance should be taken. |
ayaṃ parimāṇasantoso nāma. |
This is called contentment in measure. |
♦ “jighacchāya paṭivinodanaṃ idamettha nissaraṇan”ti evaṃ paribhuñjanaṃ paribhogasantoso nāma. |
♦ "The dispelling of hunger is the way of release here," thus, using it is called contentment in use. |
♦ nidahitvā na paribhuñjitabbanti ayaṃ sannidhiparivajjanasantoso nāma. |
♦ One should not use it after having stored it. This is called contentment in avoiding storage. |
♦ mukhaṃ anoloketvā sāraṇīyadhamme ṭhitena vissajjetabbaṃ. |
♦ It should be given away while standing in the principles of cordiality, without looking at the face. |
ayaṃ vissajjanasantoso nāma. |
This is called contentment in giving away. |
♦ piṇḍapātapaṭisaṃyuttāni pana pañca dhutaṅgāni — piṇḍapātikaṅgaṃ, sapadānacārikaṅgaṃ, ekāsanikaṅgaṃ, pattapiṇḍikaṅgaṃ, khalupacchābhattikaṅganti. |
♦ And the five ascetic practices connected with almsfood are: the practice of eating almsfood, the practice of wandering for alms from house to house, the practice of eating in one sitting, the practice of eating from the bowl, and the practice of not eating after the meal has been refused. |
tesaṃ vitthārakathā visuddhimagge vuttā. |
The detailed account of them is given in the Visuddhimagga. |
iti piṇḍapātasantosamahāariyavaṃsaṃ pūrayamāno bhikkhu imāni pañca dhutaṅgāni gopeti. |
Thus a monk who is fulfilling the great noble lineage of contentment with almsfood guards these five ascetic practices. |
imāni gopento piṇḍapātasantosamahāariyavaṃsena santuṭṭho hoti. |
Guarding these, he is content with the great noble lineage of contentment with almsfood. |
“vaṇṇavādī”tiādīni vuttanayeneva veditabbāni. |
"A speaker of praise" and so on should be understood in the way stated. |
♦ senāsanenāti idha senāsanaṃ jānitabbaṃ, senāsanakkhettaṃ jānitabbaṃ, senāsanasantoso jānitabbo, senāsanapaṭisaṃyuttaṃ dhutaṅgaṃ jānitabbaṃ. |
♦ With a dwelling, here the dwelling should be known, the field of the dwelling should be known, contentment with the dwelling should be known, the ascetic practice connected with the dwelling should be known. |
tattha senāsananti mañco, pīṭhaṃ, bhisi, bimbohanaṃ, vihāro, aḍḍhayogo, pāsādo, hammiyaṃ, guhā, leṇaṃ, aṭṭo, māḷo, veḷugumbo, rukkhamūlaṃ, yattha vā pana bhikkhū paṭikkamantīti imāni pannarasa senāsanāni. |
Therein, 'dwelling' is these fifteen dwellings: a couch, a seat, a mattress, a pillow, a monastery, a half-gabled house, a long-house, a mansion, a cave, a grotto, a watch-tower, a shed, a clump of bamboos, the foot of a tree, or wherever monks withdraw. |
♦ senāsanakkhettanti “saṅghato vā gaṇato vā ñātito vā mittato vā attano vā dhanena paṃsukūlaṃ vā”ti cha khettāni. |
♦ The field of the dwelling is the six fields: "From the Sangha, or from a group, or from relatives, or from friends, or with one's own wealth, or a rag-robe." |
♦ senāsanasantosoti senāsane vitakkasantosādayo pannarasa santosā. |
♦ Contentment with the dwelling is the fifteen contentments, such as contentment in thought, concerning the dwelling. |
te piṇḍapāte vuttanayeneva veditabbā. |
They should be understood in the way stated for almsfood. |
senāsanapaṭisaṃyuttāni pana pañca dhutaṅgāni — āraññikaṅgaṃ, rukkhamūlikaṅgaṃ, abbhokāsikaṅgaṃ, sosānikaṅgaṃ, yathāsantatikaṅganti. |
And the five ascetic practices connected with the dwelling are: the practice of living in the forest, the practice of living at the foot of a tree, the practice of living in the open air, the practice of living in a charnel ground, and the practice of accepting whatever dwelling is allotted. |
tesaṃ vitthārakathā visuddhimagge vuttā. |
The detailed account of them is given in the Visuddhimagga. |
iti senāsanasantosamahāariyavaṃsaṃ pūrayamāno bhikkhu imāni pañca dhutaṅgāni gopeti. |
Thus a monk who is fulfilling the great noble lineage of contentment with the dwelling guards these five ascetic practices. |
imāni gopento senāsanasantosamahāariyavaṃsena santuṭṭho hoti. |
Guarding these, he is content with the great noble lineage of contentment with the dwelling. |
♦ gilānapaccayo pana piṇḍapāteyeva paviṭṭho. |
♦ But the requisite for the sick is included in almsfood. |
tattha yathālābhayathābalayathāsāruppasantoseneva santussitabbaṃ. |
Therein, one should be content with the contentment of what is received, what one's strength allows, and what is suitable. |
nesajjikaṅgaṃ bhāvanārāmāriyavaṃsaṃ bhajati. |
The practice of sitting belongs to the noble lineage of delight in development. |
vuttampi cetaṃ — |
And this has been said: |
♦ “pañca senāsane vuttā, pañca āhāranissitā. |
♦ "Five are said for the dwelling, five are based on food. |
♦ eko vīriyasaṃyutto, dve ca cīvaranissitā”ti. |
♦ One is connected with energy, and two are based on the robe." |
♦ iti āyasmā dhammasenāpati sāriputtatthero pathaviṃ pattharamāno viya sāgarakucchiṃ pūrayamāno viya ākāsaṃ vitthārayamāno viya ca paṭhamaṃ cīvarasantosaṃ ariyavaṃsaṃ kathetvā candaṃ uṭṭhāpento viya sūriyaṃ ullaṅghento viya ca dutiyaṃ piṇḍapātasantosaṃ kathetvā sineruṃ ukkhipento viya tatiyaṃ senāsanasantosaṃ ariyavaṃsaṃ kathetvā idāni sahassanayappaṭimaṇḍitaṃ catutthaṃ bhāvanārāmaṃ ariyavaṃsaṃ kathetuṃ puna caparaṃ āvuso bhikkhu pahānārāmo hotīti desanaṃ ārabhi. |
♦ Thus the venerable General of the Dhamma, Sāriputta, as if spreading out the earth, as if filling the belly of the ocean, as if extending the sky, first spoke of the noble lineage of contentment with the robe, and then, as if raising the moon, as if leaping over the sun, he spoke of the second, contentment with almsfood, and then, as if lifting up Sineru, he spoke of the third noble lineage of contentment with the dwelling. Now, to speak of the fourth noble lineage of delight in development, adorned with a thousand methods, he began the teaching again, "And further, friend, a monk is one who delights in abandoning." |
♦ tattha āramanaṃ ārāmo, abhiratīti attho. |
♦ Therein, 'delight' is 'ārāmo,' delight is the meaning. |
pañcavidhe pahāne ārāmo assāti pahānārāmo. |
His delight is in the fivefold abandoning, thus he is one who delights in abandoning. |
kāmacchandaṃ pajahanto ramati, nekkhammaṃ bhāvento ramati, byāpādaṃ pajahanto ramati ... pe ... sabbakilese pajahanto ramati, arahattamaggaṃ bhāvento ramatīti evaṃ pahāne ratoti pahānarato . |
He delights in abandoning sensual desire, he delights in developing renunciation. He delights in abandoning ill-will... and so on... He delights in abandoning all defilements, he delights in developing the path of Arahantship. Thus, he who delights in abandoning is one who delights in abandoning. |
vuttanayeneva bhāvanāya ārāmo assāti bhāvanārāmo. |
In the way stated, his delight is in development, thus he is one who delights in development. |
bhāvanāya ratoti bhāvanārato. |
He who delights in development is one who delights in development. |
♦ imesu pana catūsu ariyavaṃsesu purimehi tīhi terasannaṃ dhutaṅgānaṃ catupaccayasantosassa ca vasena sakalaṃ vinayapiṭakaṃ kathitaṃ hoti. |
♦ But in these four noble lineages, by the former three, by way of the thirteen ascetic practices and the contentment with the four requisites, the entire Vinaya Piṭaka is spoken of. |
bhāvanārāmena avasesaṃ piṭakadvayaṃ. |
By the delight in development, the remaining two Piṭakas. |
imaṃ pana bhāvanārāmataṃ ariyavaṃsaṃ kathentena bhikkhunā paṭisambhidāmagge nekkhammapāḷiyā kathetabbo. |
But this noble lineage of delight in development should be spoken of by a monk who is speaking, in the Paṭisambhidāmagga, by the Pāḷi on renunciation. |
dīghanikāye dasuttarasuttantapariyāyena kathetabbo. |
In the Dīgha Nikāya, it should be spoken of by the method of the Dasuttara Suttanta. |
majjhimanikāye satipaṭṭhānasuttantapariyāyena kathetabbo. |
In the Majjhima Nikāya, it should be spoken of by the method of the Satipaṭṭhāna Suttanta. |
abhidhamme niddesapariyāyena kathetabbo. |
In the Abhidhamma, it should be spoken of by the method of the Niddesa. |
♦ tattha paṭisambhidāmagge nekkhammapāḷiyāti so nekkhammaṃ bhāvento ramati, kāmacchandaṃ pajahanto ramati. |
♦ Therein, in the Paṭisambhidāmagga, by the Pāḷi on renunciation: he delights in developing renunciation, he delights in abandoning sensual desire. |
abyāpādaṃ byāpādaṃ. |
Non-ill-will, ill-will. |
ālokasaññaṃ, thinamiddhaṃ. |
The perception of light, sloth and torpor. |
avikkhepaṃ uddhaccaṃ. |
Non-distraction, restlessness. |
dhammavavatthānaṃ, vicikicchaṃ. |
The determination of the Dhamma, doubt. |
ñāṇaṃ, avijjaṃ. |
Knowledge, ignorance. |
pāmojjaṃ, aratiṃ. |
Rapture, aversion. |
paṭhamaṃ jhānaṃ, pañca nīvaraṇe. |
The first jhāna, the five hindrances. |
dutiyaṃ jhānaṃ, vitakkavicāre. |
The second jhāna, thought and examination. |
tatiyaṃ jhānaṃ, pītiṃ. |
The third jhāna, rapture. |
catutthaṃ jhānaṃ, sukhadukkhe. |
The fourth jhāna, pleasure and pain. |
ākāsānañcāyatanasamāpattiṃ bhāvento ramati, rūpasaññaṃ paṭighasaññaṃ nānattasaññaṃ pajahanto ramati. |
He delights in developing the attainment of the sphere of infinite space, he delights in abandoning the perception of form, the perception of resistance, the perception of diversity. |
viññāṇañcāyatanasamāpattiṃ ... pe ... nevasaññānāsaññāyatanasamāpattiṃ bhāvento ramati, ākiñcaññāyatanasaññaṃ pajahanto ramati. |
The attainment of the sphere of infinite consciousness... and so on... he delights in developing the attainment of the sphere of neither perception nor non-perception, he delights in abandoning the perception of the attainment of the sphere of nothingness. |
♦ aniccānupassanaṃ bhāvento ramati, niccasaññaṃ pajahanto ramati. |
♦ He delights in developing the contemplation of impermanence, he delights in abandoning the perception of permanence. |
dukkhānupassanaṃ, sukhasaññaṃ. |
The contemplation of suffering, the perception of pleasure. |
anattānupassanaṃ, attasaññaṃ. |
The contemplation of non-self, the perception of self. |
nibbidānupassanaṃ, nandiṃ. |
The contemplation of disgust, delight. |
virāgānupassanaṃ, rāgaṃ. |
The contemplation of fading away, lust. |
nirodhānupassanaṃ, samudayaṃ. |
The contemplation of cessation, the origin. |
paṭinissaggānupassanaṃ, ādānaṃ. |
The contemplation of relinquishment, grasping. |
khayānupassanaṃ, ghanasaññaṃ. |
The contemplation of decay, the perception of solidity. |
vayānupassanaṃ, āyūhanaṃ. |
The contemplation of vanishing, accumulation. |
vipariṇāmānupassanaṃ, dhuvasaññaṃ. |
The contemplation of change, the perception of stability. |
animittānupassanaṃ, nimittaṃ. |
The contemplation of the signless, the sign. |
apaṇihitānupassanaṃ, paṇidhiṃ. |
The contemplation of the undirected, the direction. |
suññatānupassanaṃ abhinivesaṃ. |
The contemplation of emptiness, clinging. |
adhipaññādhammavipassanaṃ, sārādānābhinivesaṃ. |
The contemplation of the dhamma of higher wisdom, the clinging of grasping at substance. |
yathābhūtañāṇadassanaṃ, sammohābhinivesaṃ. |
The knowledge and vision of things as they really are, the clinging of delusion. |
ādīnavānupassanaṃ, ālayābhinivesaṃ. |
The contemplation of danger, the clinging of attachment. |
paṭisaṅkhānupassanaṃ, appaṭisaṅkhaṃ. |
The contemplation of reflection, non-reflection. |
vivaṭṭānupassanaṃ, saṃyogābhinivesaṃ. |
The contemplation of turning away, the clinging of fetters. |
sotāpattimaggaṃ, diṭṭhekaṭṭhe kilese. |
The path of stream-entry, the defilements that are of the same nature as the view. |
sakadāgāmimaggaṃ, oḷārike kilese. |
The path of the once-returner, the coarse defilements. |
anāgāmimaggaṃ, aṇusahagate kilese. |
The path of the non-returner, the subtle defilements. |
arahattamaggaṃ bhāvento ramati, sabbakilese pajahanto ramatīti evaṃ paṭisambhidāmagge nekkhammapāḷiyā kathetabbo. |
He delights in developing the path of Arahantship, he delights in abandoning all defilements. Thus it should be spoken of by the Pāḷi on renunciation in the Paṭisambhidāmagga. |
♦ dīghanikāye dasuttarasuttantapariyāyenāti ekaṃ dhammaṃ bhāvento ramati, ekaṃ dhammaṃ pajahanto ramati ... pe ... dasa dhamme bhāvento ramati, dasa dhamme pajahanto ramati. |
♦ In the Dīgha Nikāya, by the method of the Dasuttara Suttanta: he delights in developing one dhamma, he delights in abandoning one dhamma... and so on... he delights in developing ten dhammas, he delights in abandoning ten dhammas. |
katamaṃ ekaṃ dhammaṃ bhāvento ramati? |
What one dhamma does he delight in developing? |
kāyagatāsatiṃ sātasahagataṃ. |
Mindfulness of the body accompanied by pleasure. |
imaṃ ekaṃ dhammaṃ bhāvento ramati. |
He delights in developing this one dhamma. |
katamaṃ ekaṃ dhammaṃ pajahanto ramati? |
What one dhamma does he delight in abandoning? |
asmimānaṃ. imaṃ ekaṃ dhammaṃ pajahanto ramati. |
The conceit 'I am.' He delights in abandoning this one dhamma. |
katame dve dhamme ... pe ... katame dasa dhamme bhāvento ramati? |
What two dhammas... and so on... What ten dhammas does he delight in developing? |
dasa kasiṇāyatanāni. |
The ten kasina-spheres. |
ime dasa dhamme bhāvento ramati. |
He delights in developing these ten dhammas. |
katame dasa dhamme pajahanto ramati? |
What ten dhammas does he delight in abandoning? |
dasa micchatte. |
The ten wrongnesses. |
ime dasa dhamme pajahanto ramati. |
He delights in abandoning these ten dhammas. |
evaṃ kho, bhikkhave, bhikkhu bhāvanārāmo hotīti evaṃ dīghanikāye dasuttarasuttantapariyāyena kathetabbo. |
Thus, O monks, a monk is one who delights in development. Thus it should be spoken of by the method of the Dasuttara Suttanta in the Dīgha Nikāya. |
♦ majjhimanikāye satipaṭṭhānasuttantapariyāyenāti ekāyano, bhikkhave, maggo sattānaṃ visuddhiyā, sokaparidevānaṃ samatikkamāya, dukkhadomanassānaṃ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya yadidaṃ cattāro satipaṭṭhānā. |
♦ In the Majjhima Nikāya, by the method of the Satipaṭṭhāna Suttanta: This one way, O monks, is the path for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and grief, for the attainment of the right way, for the realization of Nibbāna, that is, the four foundations of mindfulness. |
katame cattāro? |
What four? |
idha, bhikkhave, bhikkhu kāye kāyānupassī viharati... vedanāsu vedanānupassī... citte cittānupassī... dhammesu dhammānupassī... ‘atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati na ca kiñci loke upādiyati. |
Here, O monks, a monk dwells contemplating the body in the body... feelings in feelings... the mind in the mind... dhammas in dhammas... Or his mindfulness is established, 'There are dhammas,' just for the sake of knowledge, for the sake of remembrance. And he dwells independent, and does not cling to anything in the world. |
evampi, bhikkhave, bhikkhu bhāvanārāmo hoti bhāvanārato, pahānārāmo hoti pahānarato. |
Thus too, O monks, a monk is one who delights in development, one who delights in development; one who delights in abandoning, one who delights in abandoning. |
puna caparaṃ, bhikkhave, bhikkhu gacchanto vā gacchāmīti pajānāti ... pe ... puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ ... pe ... pūtīni cuṇṇakajātāni. |
And further, O monks, a monk, when walking, knows, "I am walking"... and so on... And further, O monks, just as if he were to see a body thrown in a charnel ground... and so on... putrid, reduced to powder. |
so imameva kāyaṃ upasaṃharati, ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatītoti. |
He applies this to his own body: "This body too is of such a nature, it will be so, it has not gone beyond it." |
iti ajjhattaṃ vā kāye kāyānupassī viharati ... pe ... evampi kho, bhikkhave, bhikkhu bhāvanārāmo hotīti evaṃ majjhimanikāye satipaṭṭhānasuttantapariyāyena kathetabbo. |
Thus he dwells contemplating the body in the body internally... and so on... Thus too, O monks, a monk is one who delights in development. Thus it should be spoken of by the method of the Satipaṭṭhāna Suttanta in the Majjhima Nikāya. |
♦ abhidhamme niddesapariyāyenāti sabbepi saṅkhate aniccato dukkhato rogato gaṇḍato ... pe ... saṃkilesikadhammato passanto ramati. |
♦ In the Abhidhamma, by the method of the Niddesa: he delights in seeing all conditioned things as impermanent, as suffering, as a disease, as a boil... and so on... as a defiling dhamma. |
ayaṃ, bhikkhave, bhikkhu bhāvanārāmo hotīti evaṃ niddesapariyāyena kathetabbo. |
This, O monks, is a monk who delights in development. Thus it should be spoken of by the method of the Niddesa. |
♦ neva attānukkaṃsetīti ajja me saṭṭhi vā sattati vā vassāni aniccaṃ dukkhaṃ anattāti vipassanāya kammaṃ karontassa, ko mayā sadiso atthīti evaṃ attukkaṃsanaṃ na karoti. |
♦ He neither exalts himself means "Today, for sixty or seventy years, I have been doing the work of insight on impermanence, suffering, and non-self. Who is there like me?" Thus he does not practice self-exaltation. |
na paraṃ vambhetīti aniccaṃ dukkhanti vipassanāmattakampi natthi, kiṃ ime vissaṭṭhakammaṭṭhānā carantīti evaṃ paraṃ vambhanaṃ na karoti. |
He does not disparage others means "There is not even the slightest insight into impermanence and suffering. What are they doing, wandering with their meditation subject abandoned?" Thus he does not practice disparagement of others. |
sesaṃ vuttanayameva. |
The rest is the stated method. |
♦ 310. padhānānīti uttamavīriyāni. |
♦ 310. Strivings means supreme efforts. |
saṃvarapadhānanti cakkhādīni saṃvarantassa uppannavīriyaṃ. |
The striving of restraint means the energy that arises in one who is restraining the eyes and so on. |
pahānapadhānanti kāmavitakkādayo pajahantassa uppannavīriyaṃ. |
The striving of abandoning means the energy that arises in one who is abandoning sensual thoughts and so on. |
bhāvanāpadhānanti bojjhaṅge bhāventassa uppannavīriyaṃ. |
The striving of development means the energy that arises in one who is developing the factors of enlightenment. |
anurakkhaṇāpadhānanti samādhinimittaṃ anurakkhantassa uppannavīriyaṃ. |
The striving of protection means the energy that arises in one who is protecting the sign of concentration. |
♦ vivekanissitantiādīsu viveko virāgo nirodhoti tīṇipi nibbānassa nāmāni. |
♦ In 'based on seclusion' and so on, seclusion, fading away, and cessation, these three are all names for Nibbāna. |
nibbānañhi upadhivivekattā viveko. |
For Nibbāna, because it is the seclusion from attachments, is seclusion. |
taṃ āgamma rāgādayo virajjantīti virāgo. |
Relying on it, lust and so on fade away, thus it is fading away. |
nirujjhantīti nirodho. |
They cease, thus it is cessation. |
tasmā “vivekanissitan”tiādīsu ārammaṇavasena adhigantabbavasena vā nibbānanissitanti attho. |
Therefore, in 'based on seclusion' and so on, the meaning is: based on Nibbāna by way of object or by way of what is to be attained. |
vossaggapariṇāminti ettha dve vossaggā pariccāgavossaggo ca pakkhandanavossaggo ca. |
In 'tending to relinquishment,' here there are two relinquishments: the relinquishment of abandoning and the relinquishment of entering into. |
tattha vipassanā tadaṅgavasena kilese ca khandhe ca pariccajatīti pariccāgavossaggo. |
Therein, insight, by way of abandoning in part, abandons the defilements and the aggregates, thus it is the relinquishment of abandoning. |
maggo ārammaṇavasena nibbānaṃ pakkhandatīti pakkhandanavossaggo. |
The path, by way of object, enters into Nibbāna, thus it is the relinquishment of entering into. |
tasmā vossaggapariṇāminti yathā bhāviyamāno satisambojjhaṅgo vossaggatthāya pariṇamati, vipassanābhāvañca maggabhāvañca pāpuṇāti, evaṃ bhāvetīti ayamettha attho. |
Therefore, 'tending to relinquishment' means he develops it in such a way that the factor of enlightenment of mindfulness, when being developed, tends towards relinquishment, and attains the state of insight and the state of the path. This is the meaning here. |
sesapadesupi eseva nayo. |
In the other phrases, the method is the same. |
♦ bhadrakanti bhaddakaṃ. |
♦ 'Good' means good. |
samādhinimittaṃ vuccati aṭṭhikasaññādivasena adhigato samādhiyeva. |
'The sign of concentration' is said to be the concentration itself, attained by way of the perception of a skeleton and so on. |
anurakkhatīti samādhiparibandhakadhamme rāgadosamohe sodhento rakkhati. |
'He protects' means he protects by purifying the dhammas that are obstacles to concentration: lust, hatred, and delusion. |
ettha ca aṭṭhikasaññādikā pañceva saññā vuttā. |
And here, only the five perceptions of a skeleton and so on are spoken of. |
imasmiṃ pana ṭhāne dasapi asubhāni vitthāretvā kathetabbāni. |
But in this place, the ten foul things should be explained in detail. |
tesaṃ vitthāro visuddhimagge vuttoyeva. |
The detail of them is given in the Visuddhimagga. |
♦ dhamme ñāṇanti ekapaṭivedhavasena catusaccadhamme ñāṇaṃ catusaccabbhantare nirodhasacce dhamme ñāṇañca . |
♦ 'Knowledge in the Dhamma' is knowledge in the four noble truths by way of one penetration, and knowledge in the Dhamma of the truth of cessation within the four noble truths. |
yathāha — “tattha katamaṃ dhamme ñāṇaṃ? |
As he says: "Therein, what is knowledge in the Dhamma? |
catūsu maggesu catūsu phalesu ñāṇan”ti . |
Knowledge in the four paths, in the four fruits." |
anvaye ñāṇanti cattāri saccāni paccakkhato disvā yathā idāni, evaṃ atītepi anāgatepi imeva pañcakkhandhā dukkhasaccaṃ, ayameva taṇhā samudayasaccaṃ, ayameva nirodho nirodhasaccaṃ, ayameva maggo maggasaccanti evaṃ tassa ñāṇassa anugatiyaṃ ñāṇaṃ. |
'Knowledge in consequence' is having seen the four truths directly, just as now, so also in the past and in the future, these very five aggregates are the truth of suffering, this very craving is the truth of the origin, this very cessation is the truth of cessation, this very path is the truth of the path. Thus, it is knowledge in the consequence of that knowledge. |
tenāha — “so iminā dhammena ñātena diṭṭhena pattena viditena pariyogāḷhena atītānāgatena nayaṃ netī”ti. |
Therefore he says: "With this Dhamma known, seen, attained, understood, penetrated, he draws an inference for the past and the future." |
pariye ñāṇanti paresaṃ cittaparicchede ñāṇaṃ. |
'Knowledge in others' is knowledge in the determination of others' minds. |
yathāha — “tattha katamaṃ pariye ñāṇaṃ? |
As he says: "Therein, what is knowledge in others? |
idha bhikkhu parasattānaṃ parapuggalānaṃ cetasā ceto paricca jānātī”ti vitthāretabbaṃ. |
Here, a monk, having encompassed the mind with his own mind, knows of other beings, of other persons." This should be detailed. |
ṭhapetvā pana imāni tīṇi ñāṇāni avasesaṃ sammutiñāṇaṃ nāma. |
But leaving aside these three knowledges, the remaining is called conventional knowledge. |
yathāha — “tattha katamaṃ sammutiñāṇaṃ? |
As he says: "Therein, what is conventional knowledge? |
ṭhapetvā dhamme ñāṇaṃ ṭhapetvā anvaye ñāṇaṃ ṭhapetvā paricchede ñāṇaṃ avasesaṃ sammutiñāṇan”ti . |
Leaving aside knowledge in the Dhamma, leaving aside knowledge in consequence, leaving aside knowledge in determination, the remaining is conventional knowledge." |
♦ dukkhe ñāṇādīhi arahattaṃ pāpetvā ekassa bhikkhuno niggamanaṃ catusaccakammaṭṭhānaṃ kathitaṃ. |
♦ By knowledge in suffering and so on, having brought him to Arahantship, the meditation subject of the four truths for the release of one monk has been spoken of. |
tattha dve saccāni vaṭṭaṃ, dve vivaṭṭaṃ, vaṭṭe abhiniveso hoti, no vivaṭṭe. |
Therein, two truths are the round of rebirth, two are the turning away from it. In the round of rebirth there is clinging, not in the turning away from it. |
dvīsu saccesu ācariyasantike pariyattiṃ uggahetvā kammaṃ karoti, dvīsu saccesu “nirodhasaccaṃ nāma iṭṭhaṃ kantaṃ manāpaṃ, maggasaccaṃ nāma iṭṭhaṃ kantaṃ manāpan”ti savanavasena kammaṃ karoti. |
In two truths, having learned the scriptures from a teacher, he does the work. In two truths, he does the work by way of hearing, "The truth of cessation is desirable, pleasant, agreeable; the truth of the path is desirable, pleasant, agreeable." |
dvīsu saccesu uggahaparipucchāsavanadhāraṇasammasanapaṭivedho vaṭṭati, dvīsu savanapaṭivedho vaṭṭati. |
In two truths, learning, questioning, hearing, retaining, contemplating, and penetrating are valid. In two, hearing and penetrating are valid. |
tīṇi kiccavasena paṭivijjhati, ekaṃ ārammaṇavasena. |
He penetrates three by way of their function, one by way of its object. |
dve saccāni duddasattā gambhīrāni, dve gambhīrattā duddasāni. |
Two truths are profound because they are hard to see; two are hard to see because they are profound. |
♦ sotāpattiyaṅgādicatukkavaṇṇanā |
♦ Description of the Four Factors of Stream-entry and so on |
♦ 311. sotāpattiyaṅgānīti sotāpattiyā aṅgāni, sotāpattimaggassa paṭilābhakāraṇānīti attho. |
♦ 311. The factors of stream-entry are the factors of stream-entry; the reasons for the attainment of the path of stream-entry, that is the meaning. |
sappurisasaṃsevoti buddhādīnaṃ sappurisānaṃ upasaṅkamitvā sevanaṃ. |
Association with good persons is approaching and associating with good persons such as the Buddha. |
saddhammassavananti sappāyassa tepiṭakadhammassa savanaṃ. |
Hearing the true Dhamma is the hearing of the true Dhamma of the Tipiṭaka which is beneficial. |
yonisomanasikāroti aniccādivasena manasikāro. |
Wise attention is attention by way of impermanence and so on. |
dhammānudhammappaṭipattīti lokuttaradhammassa anudhammabhūtāya pubbabhāgapaṭipattiyā paṭipajjanaṃ. |
Practice in accordance with the Dhamma is the practice of the preliminary practice which is the secondary Dhamma to the supramundane Dhamma. |
♦ aveccappasādenāti acalappasādena. |
♦ With unwavering confidence means with unshakable confidence. |
“itipi so bhagavā”tiādīni visuddhimagge vitthāritāni. |
"Thus he is the Blessed One," and so on are detailed in the Visuddhimagga. |
phaladhātuāhāracatukkāni uttānatthāneva. |
The four foods of the fruit-element have a clear meaning. |
apicettha lūkhapaṇītavatthuvasena oḷārikasukhumatā veditabbā. |
And here, the coarseness and subtlety should be understood by way of the inferior and superior object. |
♦ viññāṇaṭṭhitiyoti viññāṇaṃ etāsu tiṭṭhatīti viññāṇaṭṭhitiyo. |
♦ The stations of consciousness means consciousness stands in these, thus they are stations of consciousness. |
ārammaṇaṭṭhitivasenetaṃ vuttaṃ. |
This is said by way of the station of the object. |
rūpūpāyanti rūpaṃ upagataṃ hutvā. |
Relying on form means having approached form. |
pañcavokārabhavasmiñhi abhisaṅkhāraviññāṇaṃ rūpakkhandhaṃ nissāya tiṭṭhati. |
For in the five-constituent existence, the formation-consciousness stands relying on the form-aggregate. |
taṃ sandhāyetaṃ vuttaṃ. |
With reference to that, this was said. |
rūpārammaṇanti rūpakkhandhagocaraṃ rūpapatiṭṭhitaṃ hutvā. |
Having form as its object means having the form-aggregate as its sphere, having become established in form. |
nandūpasecananti lobhasahagataṃ sampayuttanandiyāva upasittaṃ hutvā. |
Watered by delight means watered by the delight conjoined with greed. |
itaraṃ upanissayakoṭiyā. |
The other is by way of a support-condition. |
vuddhiṃ virūḷhiṃ vepullaṃ āpajjatīti saṭṭhipi sattatipi vassāni evaṃ pavattamānaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjati. |
It comes to growth, increase, and fullness means proceeding thus for sixty or seventy years, it comes to growth, increase, and fullness. |
vedanūpāyādīsupi eseva nayo. |
In relying on feeling and so on, the method is the same. |
imehi pana tīhi padehi catuvokārabhave abhisaṅkhāraviññāṇaṃ vuttaṃ. |
But by these three terms, the formation-consciousness in the four-constituent existence is spoken of. |
tassa yāvatāyukaṃ pavattanavasena vuddhiṃ virūḷhiṃ vepullaṃ āpajjanā veditabbā. |
Its coming to growth, increase, and fullness should be understood by way of its proceeding for the whole life-span. |
catukkavasena pana desanāya āgatattā viññāṇūpāyanti na vuttaṃ. |
But because it has come in the teaching by way of a fourfold division, 'relying on consciousness' is not said. |
evaṃ vuccamāne ca “katamaṃ nu kho ettha kammaviññāṇaṃ, katamaṃ vipākaviññāṇan”ti sammoho bhaveyya, tasmāpi na vuttaṃ. |
And if it were said thus, there would be confusion, "Which here is the kamma-consciousness, which is the resultant consciousness?" Therefore too it was not said. |
agatigamanāni vitthāritāneva. |
The goings to wrong ways have been detailed. |
♦ cīvarahetūti tattha manāpaṃ cīvaraṃ labhissāmīti cīvarakāraṇā uppajjati. |
♦ For the sake of a robe means there it arises for the reason of a robe, "I will get a fine robe." |
iti bhavābhavahetūti ettha itīti nidassanatthe nipāto. |
Thus for the sake of existence and non-existence, here 'iti' is a particle in the sense of illustration. |
yathā cīvarādihetu, evaṃ bhavābhavahetūpīti attho. |
Just as for the sake of a robe and so on, so also for the sake of existence and non-existence, that is the meaning. |
bhavābhavoti cettha paṇītapaṇītatarāni telamadhuphāṇitādīni adhippetāni. |
And 'existence and non-existence' here means fine and finer things, such as oil, honey, and molasses. |
imesaṃ pana catunnaṃ taṇhuppādānaṃ pahānatthāya paṭipāṭiyāva cattāro ariyavaṃsā desitāti veditabbā. |
It should be understood that for the abandoning of these four arisings of craving, the four noble lineages are taught in order. |
paṭipadācatukkaṃ heṭṭhā vuttameva. |
The four practices have been stated below. |
akkhamādīsu padhānakaraṇakāle sītādīni na khamatīti akkhamā. |
In lack of forbearance and so on, not forbearing cold and so on at the time of making an effort is lack of forbearance. |
khamatīti khamā. |
Forbearing is forbearance. |
indriyadamanaṃ damā. |
Restraint of the senses is restraint. |
“uppannaṃ kāmavitakkaṃ nādhivāsetī”tiādinā nayena vitakkasamanaṃ samā. |
"He does not tolerate an arisen sensual thought," and so on, the calming of thought in this way is calm. |
♦ dhammapadānīti dhammakoṭṭhāsāni. |
♦ 'Items of the Dhamma' means divisions of the Dhamma. |
anabhijjhā dhammapadaṃ nāma alobho vā alobhasīsena adhigatajjhānavipassanāmaggaphalanibbānāni vā. |
'Non-covetousness' as an item of the Dhamma is either non-greed or the jhāna, insight, path, fruit, and Nibbāna attained with non-greed as the head. |
abyāpādo dhammapadaṃ nāma akopo vā mettāsīsena adhigatajjhānādīni vā. |
'Non-ill-will' as an item of the Dhamma is either non-hatred or the jhāna and so on attained with loving-kindness as the head. |
sammāsati dhammapadaṃ nāma suppaṭṭhitasati vā satisīsena adhigatajjhānādīni vā. |
'Right mindfulness' as an item of the Dhamma is either well-established mindfulness or the jhāna and so on attained with mindfulness as the head. |
sammāsamādhi dhammapadaṃ nāma samāpatti vā aṭṭhasamāpattivasena adhigatajjhānavipassanāmaggaphalanibbānāni vā. |
'Right concentration' as an item of the Dhamma is either an attainment or the jhāna, insight, path, fruit, and Nibbāna attained by way of the eight attainments. |
dasāsubhavasena vā adhigatajjhānādīni anabhijjhā dhammapadaṃ. |
Or the jhāna and so on attained by way of the ten foul things is 'non-covetousness' as an item of the Dhamma. |
catubrahmavihāravasena adhigatāni abyāpādo dhammapadaṃ. |
Those attained by way of the four Brahmā-vihāras are 'non-ill-will' as an item of the Dhamma. |
dasānussatiāhārepaṭikūlasaññāvasena adhigatāni sammāsati dhammapadaṃ. |
Those attained by way of the ten recollections and the perception of the foulness of food are 'right mindfulness' as an item of the Dhamma. |
dasakasiṇāanāpānavasena adhigatāni sammāsamādhi dhammapadanti. |
Those attained by way of the ten kasinas and mindfulness of breathing are 'right concentration' as an item of the Dhamma. |
♦ dhammasamādānesu paṭhamaṃ acelakapaṭipadā. |
♦ In the undertakings of the Dhamma, the first is the practice of the naked ascetic. |
dutiyaṃ tibbakilesassa arahattaṃ gahetuṃ asakkontassa assumukhassāpi rudato parisuddhabrahmacariyacaraṇaṃ. |
The second is, for one who is of intense defilements and unable to grasp Arahantship, the practice of the pure holy life even with a tearful face, weeping. |
tatiyaṃ kāmesu pātabyatā. |
The third is inclination towards sensual pleasures. |
catutthaṃ cattāro paccaye alabhamānassāpi jhānavipassanāvasena sukhasamaṅgino sāsanabrahmacariyaṃ. |
The fourth is the holy life of the teaching for one who is endowed with happiness by way of jhāna and insight even if he does not receive the four requisites. |
♦ dhammakkhandhāti ettha guṇaṭṭho khandhaṭṭho. |
♦ 'Aggregates of the Dhamma,' here the meaning of aggregate is quality. |
sīlakkhandhoti sīlaguṇo. |
'The aggregate of virtue' is the quality of virtue. |
ettha ca phalasīlaṃ adhippetaṃ. |
And here, the virtue of the fruit is intended. |
sesapadesupi eseva nayo. |
In the other phrases, the method is the same. |
iti catūsupi ṭhānesu phalameva vuttaṃ. |
Thus in all four places, the fruit itself is spoken of. |
♦ balānīti upatthambhanaṭṭhena akampiyaṭṭhena ca balāni. |
♦ 'Powers' are powers in the sense of supporting and being unshakeable. |
tesaṃ paṭipakkhehi kosajjādīhi akampaniyatā veditabbā. |
Their unshakeability by their opposites, laziness and so on, should be understood. |
sabbānipi samathavipassanāmaggavasena lokiyalokuttarāneva kathitāni. |
All of them are spoken of as both worldly and supramundane, by way of calm, insight, and path. |
♦ adhiṭṭhānānīti ettha adhīti upasaggamattaṃ. |
♦ 'Resolutions,' here 'adhi' is a mere prefix. |
atthato pana tena vā tiṭṭhanti, tattha vā tiṭṭhanti, ṭhānameva vā taṃtaṃguṇādhikānaṃ purisānaṃ adhiṭṭhānaṃ, paññāva adhiṭṭhānaṃ paññādhiṭṭhānaṃ. |
But in meaning, either they stand by it, or they stand in it, or the standing itself is the resolution of persons who are superior in this and that quality. Wisdom itself is the resolution, the resolution of wisdom. |
ettha ca paṭhamena aggaphalapaññā. |
And here, by the first, the wisdom of the highest fruit. |
dutiyena vacīsaccaṃ. |
By the second, the truth of speech. |
tatiyena āmisapariccāgo. |
By the third, the abandoning of material things. |
catutthena kilesūpasamo kathitoti veditabbo. |
By the fourth, the calming of the defilements is spoken of, it should be understood. |
paṭhamena ca kammassakatapaññaṃ vipassanāpaññaṃ vā ādiṃ katvā phalapaññā kathitā. |
And by the first, from the wisdom of kamma as one's own and the wisdom of insight, the wisdom of the fruit is spoken of. |
dutiyena vacīsaccaṃ ādiṃ katvā paramatthasaccaṃ nibbānaṃ. |
By the second, from the truth of speech, the ultimate truth, Nibbāna. |
tatiyena āmisapariccāgaṃ ādiṃ katvā aggamaggena kilesapariccāgo. |
By the third, from the abandoning of material things, the abandoning of the defilements by the highest path. |
catutthena samāpattivikkhambhite kilese ādiṃ katvā aggamaggena kilesavūpasamo. |
By the fourth, from the defilements suppressed by the attainment of concentration, the calming of the defilements by the highest path. |
paññādhiṭṭhānena vā ekena arahattaphalapaññā kathitā. |
Or by the resolution of wisdom alone, the wisdom of the fruit of Arahantship is spoken of. |
sesehi paramatthasaccaṃ. |
By the rest, the ultimate truth. |
saccādhiṭṭhānena vā ekena paramatthasaccaṃ kathitaṃ. |
Or by the resolution of truth alone, the ultimate truth is spoken of. |
sesehi arahattapaññāti mūsikābhayatthero āha. |
By the rest, the wisdom of Arahantship, said the Elder Mūsikābhaya. |
♦ pañhabyākaraṇādicatukkavaṇṇanā |
♦ Description of the Four Ways of Answering Questions and so on |
♦ 312. pañhabyākaraṇāni mahāpadesakathāya vitthāritāneva. |
♦ 312. The ways of answering questions are detailed in the talk on the great regions. |
♦ kaṇhanti kāḷakaṃ dasākusalakammapathakammaṃ. |
♦ 'Black' is the black kamma of the ten unwholesome paths of action. |
kaṇhavipākanti apāye nibbattanato kāḷakavipākaṃ. |
'With black result' is with a black result from being reborn in a state of suffering. |
sukkanti paṇḍaraṃ kusalakammapathakammaṃ. |
'White' is the white kamma of the wholesome paths of action. |
sukkavipākanti sagge nibbattanato paṇḍaravipākaṃ. |
'With white result' is with a white result from being reborn in heaven. |
kaṇhasukkanti missakakammaṃ. |
'Black and white' is mixed kamma. |
kaṇhasukkavipākanti sukhadukkhavipākaṃ. |
'With black and white result' is with a result of pleasure and pain. |
missakakammañhi katvā akusalena tiracchānayoniyaṃ maṅgalahatthiṭṭhānādīsu uppanno kusalena pavatte sukhaṃ vedayati. |
For having done mixed kamma, and having been born by the unwholesome in the womb of an animal in a place of a state elephant and so on, one experiences pleasure in the course of life by the wholesome. |
kusalena rājakulepi nibbatto akusalena pavatte dukkhaṃ vedayati. |
And having been born in a royal family by the wholesome, one experiences pain in the course of life by the unwholesome. |
akaṇhāsukkanti kammakkhayakaraṃ catumaggañāṇaṃ adhippetaṃ. |
'Neither black nor white' means the knowledge of the four paths that brings about the destruction of kamma is intended. |
tañhi yadi kaṇhaṃ bhaveyya, kaṇhavipākaṃ dadeyya. |
For if it were black, it would give a black result. |
yadi sukkaṃ bhaveyya, sukkavipākaṃ dadeyya. |
If it were white, it would give a white result. |
ubhayavipākassa pana adānato akaṇhāsukkavipākattā akaṇhaṃ asukkanti ayamettha attho. |
But because it gives neither result, and because its result is neither black nor white, it is neither black nor white, this is the meaning here. |
♦ sacchikaraṇīyāti paccakkhakaraṇena ceva paṭilābhena ca sacchikātabbā. |
♦ To be realized means to be realized by direct experience and by attainment. |
cakkhunāti dibbacakkhunā. |
With the eye means with the divine eye. |
kāyenāti sahajātanāmakāyena. |
With the body means with the conascent mental body. |
paññāyāti arahattaphalañāṇena. |
With wisdom means with the knowledge of the fruit of Arahantship. |
♦ oghāti vaṭṭasmiṃ satte ohananti osīdāpentīti oghā. |
♦ Floods means they sink and submerge beings in the round of rebirths, thus they are floods. |
tattha pañcakāmaguṇiko rāgo kāmogho. |
Therein, the lust for the five strands of sensual pleasure is the flood of sensuality. |
rūpārūpabhavesu chandarāgo bhavogho. |
The desire and lust in the form and formless existences is the flood of existence. |
tathā jhānanikanti sassatadiṭṭhisahagato ca rāgo. |
Likewise, the lust which is conjoined with the delight in jhāna and the eternalist view. |
dvāsaṭṭhi diṭṭhiyo diṭṭhogho. |
The sixty-two views are the flood of views. |
♦ vaṭṭasmiṃ yojentīti yogā. |
♦ They yoke to the round of rebirths, thus they are yokes. |
te oghā viya veditabbā. |
They should be understood like the floods. |
♦ visaṃyojentīti visaññogā. |
♦ They unyoke, thus they are unyokings. |
tattha asubhajjhānaṃ kāmayogavisaṃyogo. |
Therein, the jhāna on the foul is the unyoking from the yoke of sensuality. |
taṃ pādakaṃ katvā adhigato anāgāmimaggo ekanteneva kāmayogavisaññogo nāma. |
The path of a non-returner, attained with that as a basis, is called the unyoking from the yoke of sensuality without exception. |
arahattamaggo bhavayogavisaññogo nāma. |
The path of Arahantship is called the unyoking from the yoke of existence. |
sotāpattimaggo diṭṭhiyogavisaññogo nāma. |
The path of stream-entry is called the unyoking from the yoke of views. |
arahattamaggo avijjāyogavisaññogo nāma. |
The path of Arahantship is called the unyoking from the yoke of ignorance. |
♦ ganthanavasena ganthā. |
♦ By way of binding, they are bonds. |
vaṭṭasmiṃ nāmakāyañceva rūpakāyañca ganthati bandhati palibundhatīti kāyagantho. |
It binds and fetters both the mental body and the physical body in the round of rebirths, thus it is the bodily bond. |
idaṃsaccābhinivesoti idameva saccaṃ, moghamaññanti evaṃ pavatto diṭṭhābhiniveso. |
The clinging to 'this is true' means the clinging to the view that "this alone is true, other things are foolish." |
♦ upādānānīti ādānaggahaṇāni. |
♦ 'Clingings' are graspings of attachment. |
kāmoti rāgo, soyeva gahaṇaṭṭhena upādānanti kāmupādānaṃ. |
'Sensuality' is lust; it itself, in the sense of grasping, is clinging, thus clinging to sensuality. |
diṭṭhīti micchādiṭṭhi, sāpi gahaṇaṭṭhena upādānanti diṭṭhupādānaṃ. |
'View' is wrong view; it too, in the sense of grasping, is clinging, thus clinging to views. |
iminā suddhīti evaṃ sīlavatānaṃ gahaṇaṃ sīlabbatupādānaṃ. |
'By this there is purity,' thus the grasping of those who hold to virtue and vows is clinging to virtue and vows. |
attāti etena vadati ceva upādiyati cāti attavādupādānaṃ. |
'Self,' by this one speaks and also clings, thus clinging to the theory of self. |
♦ yoniyoti koṭṭhāsā. |
♦ 'Wombs' are divisions. |
aṇḍe jātāti aṇḍajā. |
Born from an egg are egg-born. |
jalābumhi jātāti jalābujā. |
Born from a womb are womb-born. |
saṃsede jātāti saṃsedajā. |
- born from moisture |
sayanasmiṃ pūtimacchādīsu ca nibbattānametaṃ adhivacanaṃ. |
This is a designation for those born in filth, dead fish, and so on. |
vegena āgantvā upapatitā viyāti opapātikā. |
Having come swiftly, as if alighting, are spontaneously born. |
tattha devamanussesu saṃsedajaopapātikānaṃ ayaṃ viseso. |
Therein, among gods and men, this is the difference between those born from moisture and those spontaneously born. |
saṃsedajā mandā daharā hutvā nibbattanti. |
Those born from moisture are born weak and young. |
opapātikā soḷasavassuddesikā hutvā. |
Those spontaneously born are like sixteen-year-old youths. |
manussesu hi bhummadevesu ca imā catassopi yoniyo labbhanti. |
For among men and on the earth-deities, all these four wombs are found. |
tathā tiracchānesu supaṇṇanāgādīsu. |
Likewise among animals, such as Garudas and Nāgas. |
vuttañhetaṃ — “tattha, bhikkhave, aṇḍajā supaṇṇā aṇḍajeva nāge haranti, na jalābuje na saṃsedaje na opapātike”ti . |
And this has been said: "Therein, O monks, the egg-born Garudas carry off only egg-born Nāgas, not womb-born, not moisture-born, not spontaneously born." |
cātumahārājikato paṭṭhāya uparidevā opapātikāyeva . |
The gods above, from the Cātumahārājikas, are all spontaneously born. |
tathā nerayikā. |
Likewise the inhabitants of hell. |
petesu catassopi labbhanti. |
Among the petas, all four are found. |
gabbhāvakkantiyo sampasādanīye kathitā eva. |
Conceptions in the womb have been spoken of in the Sampasādanīya. |
♦ attabhāvapaṭilābhesu paṭhamo khiḍḍāpadosikavasena veditabbo. |
♦ In the attainments of an individual existence, the first should be understood by way of those who delight in play. |
dutiyo orabbhikādīhi ghātiyamānaurabbhādivasena. |
The second, by way of sheep and so on being slaughtered by butchers. |
tatiyo manopadosikāvasena. |
The third, by way of those who are mentally malevolent. |
catuttho cātumahārājike upādāya uparisesadevatāvasena. |
The fourth, by way of the deities above, including the Cātumahārājikas. |
te hi devā neva attasañcetanāya maranti, na parasañcetanāya. |
For those gods die neither by their own volition nor by another's volition. |
♦ dakkhiṇāvisuddhādicatukkavaṇṇanā |
♦ Description of the Four Purities of an Offering |
♦ 313. dakkhiṇāvisuddhiyoti dānasaṅkhātā dakkhiṇā visujjhanti mahapphalā honti etāhīti dakkhiṇāvisuddhiyo. |
♦ 313. The purities of an offering means the offering called dakkhiṇā is purified, becomes of great fruit, by these, thus they are the purities of an offering. |
♦ dāyakato visujjhati, no paṭiggāhakatoti yattha dāyako sīlavā hoti, dhammenuppannaṃ deyyadhammaṃ deti, paṭiggāhako dussīlo. |
♦ It is pure on the part of the giver, not on the part of the recipient means where the giver is virtuous and gives a thing to be given that has been righteously acquired, and the recipient is immoral. |
ayaṃ dakkhiṇā vessantaramahārājassa dakkhiṇāsadisā. |
This offering is like the offering of the great king Vessantara. |
paṭiggāhakato visujjhati, no dāyakatoti yattha paṭiggāhako sīlavā hoti, dāyako dussīlo, adhammenuppannaṃ deti, ayaṃ dakkhiṇā coraghātakassa dakkhiṇāsadisā. |
It is pure on the part of the recipient, not on the part of the giver means where the recipient is virtuous and the giver is immoral and gives what has been unrighteously acquired. This offering is like the offering to the executioner. |
neva dāyakato visujjhati, no paṭiggāhakatoti yattha ubhopi dussīlā deyyadhammopi adhammena nibbatto. |
It is pure neither on the part of the giver nor on the part of the recipient means where both are immoral and the thing to be given has been unrighteously acquired. |
vipariyāyena catutthā veditabbā. |
The fourth should be understood in the opposite way. |
♦ saṅgahavatthūnīti saṅgahakāraṇāni. |
♦ 'Bases of sympathy' means reasons for winning over. |
tāni heṭṭhā vibhattāneva. |
They have been analyzed below. |
♦ anariyavohārāti anariyānaṃ lāmakānaṃ vohārā. |
♦ 'Un-noble expressions' are the expressions of the un-noble, the base. |
♦ ariyavohārāti ariyānaṃ sappurisānaṃ vohārā. |
♦ 'Noble expressions' are the expressions of the noble, the good persons. |
♦ diṭṭhavāditāti diṭṭhaṃ mayāti evaṃ vāditā. |
♦ 'Speaking of what has been seen' means speaking thus, "I have seen." |
ettha ca taṃtaṃsamuṭṭhāpakacetanāvasena attho veditabbo. |
And here, the meaning should be understood by way of the volition that originates each one. |
♦ attantapādicatukkavaṇṇanā |
♦ Description of the Four Tormentors of Self |
♦ 314. attantapādīsu paṭhamo acelako. |
♦ 314. In the tormentors of self, the first is the naked ascetic. |
dutiyo orabbhikādīsu aññataro. |
The second is one of the butchers and so on. |
tatiyo yaññayājako. |
The third is a performer of sacrifices. |
catuttho sāsane sammāpaṭipanno. |
The fourth is one who has practiced well in the teaching. |
♦ attahitāya paṭipannādīsu paṭhamo yo sayaṃ sīlādisampanno, paraṃ sīlādīsu na samādapeti āyasmā vakkalitthero viya. |
♦ In those practicing for their own welfare and so on, the first is he who is himself endowed with virtue and so on, but does not exhort others to virtue and so on, like the venerable Vakkali. |
dutiyo yo attanā na sīlādisampanno, paraṃ sīlādīsu samādapeti āyasmā upanando viya. |
The second is he who is not himself endowed with virtue and so on, but exhorts others to virtue and so on, like the venerable Upananda. |
tatiyo yo nevattanā sīlādisampanno, paraṃ sīlādīsu na samādapeti devadatto viya. |
The third is he who is neither himself endowed with virtue and so on, nor does he exhort others to virtue and so on, like Devadatta. |
catuttho yo attanā ca sīlādisampanno parañca sīlādīsu samādapeti āyasmā mahākassapo viya. |
The fourth is he who is both himself endowed with virtue and so on and exhorts others to virtue and so on, like the venerable Mahākassapa. |
♦ tamādīsu tamoti andhakārabhūto. |
♦ In the darkness and so on, 'darkness' means being in darkness. |
tamaparāyaṇoti tamameva paraṃ ayanaṃ gati assāti tamaparāyaṇo. |
'Destined for darkness' means for whom darkness is the final destination, the goal, thus destined for darkness. |
evaṃ sabbapadesu attho veditabbo. |
Thus the meaning should be understood in all phrases. |
ettha ca paṭhamo nīce caṇḍālādikule dujjīvite hīnattabhāve nibbattitvā tīṇi duccaritāni paripūreti. |
And here, the first, having been born in a low family, such as that of a Caṇḍāla, in a miserable life, in a low state, fulfills the three kinds of misconduct. |
dutiyo tathāvidho hutvā tīṇi sucaritāni paripūreti. |
The second, being of such a kind, fulfills the three kinds of good conduct. |
tatiyo uḷāre khattiyakule bahuannapāne sampannattabhāve nibbattitvā tīṇi duccaritāni paripūreti. |
The third, having been born in a high Khattiya family, with abundant food and drink, in a prosperous state, fulfills the three kinds of misconduct. |
catuttho tādisova hutvā tīṇi sucaritāni paripūreti. |
The fourth, being of such a kind, fulfills the three kinds of good conduct. |
♦ samaṇamacaloti samaṇācalo. |
♦ 'An unshakeable ascetic' means a stable ascetic. |
ma-kāro padasandhimattaṃ. |
The 'ma' is a mere conjunction of words. |
so sotāpanno veditabbo. |
He should be understood as a stream-enterer. |
sotāpanno hi catūhi vātehi indakhīlo viya parappavādehi akampiyo. |
For a stream-enterer is unshakeable by the doctrines of others, like a pillar of Indra by the four winds. |
acalasaddhāya samannāgatoti samaṇamacalo. |
Being endowed with unshakeable faith, he is an unshakeable ascetic. |
vuttampi cetaṃ — “katamo ca puggalo samaṇamacalo? |
And this has been said: "And what kind of person is an unshakeable ascetic? |
idhekacco puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā”ti vitthāro. |
Here, a certain person, through the destruction of the three fetters..." the detail. |
rāgadosānaṃ pana tanubhūtattā sakadāgāmī samaṇapadumo nāma. |
But because lust and hatred have been made thin, a once-returner is called a lotus-ascetic. |
tenāha — “katamo pana puggalo samaṇapadumo? |
Therefore he says: "But what kind of person is a lotus-ascetic? |
idhekacco puggalo sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti, ayaṃ vuccati puggalo samaṇapadumo”ti . |
Here, a certain person, having come to this world only once, makes an end of suffering. This is called a person who is a lotus-ascetic." |
rāgadosānaṃ abhāvā khippameva pupphissatīti anāgāmī samaṇapuṇḍarīko nāma. |
Because of the absence of lust and hatred, he will blossom quickly, thus a non-returner is called a white-lotus-ascetic. |
tenāha — “katamo ca puggalo samaṇapuṇḍarīko? |
Therefore he says: "And what kind of person is a white-lotus-ascetic? |
idhekacco puggalo pañcannaṃ orambhāgiyānaṃ ... pe ... ayaṃ vuccati puggalo samaṇapuṇḍarīko”ti . |
Here, a certain person, of the five lower fetters... and so on... this is called a person who is a white-lotus-ascetic." |
arahā pana sabbesampi ganthakārakilesānaṃ abhāvā samaṇesu samaṇasukhumālo nāma. |
But an Arahant, because of the absence of all the defilements that make bonds, is called a delicate ascetic among ascetics. |
tenāha — “katamo ca puggalo samaṇesu samaṇasukhumālo? |
Therefore he says: "And what kind of person is a delicate ascetic among ascetics? |
idhekacco āsavānaṃ khayā ... pe ... upasampajja viharati. |
Here, a certain one, through the destruction of the cankers... and so on... dwells, having attained. |
ayaṃ vuccati puggalo samaṇesu samaṇasukhumālo”ti. |
This is called a person who is a delicate ascetic among ascetics." |
♦ “ime kho, āvuso”tiādi vuttanayeneva yojetabbaṃ. |
♦ "These indeed, friends," and so on, should be connected in the way stated. |
iti samapaññāsāya catukkānaṃ vasena dvepañhasatāni kathento thero sāmaggirasaṃ dassesīti. |
Thus, speaking of two hundred questions by way of fifty-two fours, the elder showed the taste of harmony. |
♦ catukkavaṇṇanā niṭṭhitā. |
♦ The explanation of the fours is finished. |
♦ pañcakavaṇṇanā |
♦ Description of the Fives |
♦ 315. iti catukkavasena sāmaggirasaṃ dassetvā idāni pañcakavasena dassetuṃ puna desanaṃ ārabhi. |
♦ 315. Thus having shown the taste of harmony by way of fours, now, to show it by way of fives, he began the teaching again. |
tattha pañcasu khandhesu rūpakkhandho lokiyo. |
Therein, in the five aggregates, the form-aggregate is worldly. |
sesā lokiyalokuttarā. |
The rest are worldly and supramundane. |
upādānakkhandhā lokiyāva. |
The aggregates of clinging are only worldly. |
vitthārato pana khandhakathā visuddhimagge vuttā. |
But the talk on the aggregates is given in detail in the Visuddhimagga. |
kāmaguṇā heṭṭhā vitthāritāva. |
The sensual qualities have been detailed below. |
♦ sukatadukkaṭādīhi gantabbāti gatiyo. |
♦ To be gone to by good and bad deeds are the destinations. |
nirayoti nirassādo. |
'Hell' means without pleasure. |
sahokāsena khandhā kathitā. |
The aggregates have been spoken of with their opportunity. |
tato paresu tīsu nibbattā khandhāva vuttā. |
In the following three, the aggregates that have been born are spoken of. |
catutthe okāsopi. |
In the fourth, the opportunity also. |
♦ āvāse macchariyaṃ āvāsamacchariyaṃ. |
♦ Stinginess with a dwelling is dwelling-stinginess. |
tena samannāgato bhikkhu āgantukaṃ disvā “ettha cetiyassa vā saṅghassa vā parikkhāro ṭhapito”tiādīni vatvā saṅghikampi āvāsaṃ nivāreti. |
A monk endowed with that, seeing a guest, says things like, "The requisites of the cetiya or the Sangha are kept here," and he bars even a dwelling belonging to the Sangha. |
so kālaṅkatvā peto vā ajagaro vā hutvā nibbattati. |
He, having passed away, is reborn as a peta or a python. |
kule macchariyaṃ kulamacchariyaṃ. |
Stinginess with a family is family-stinginess. |
tena samannāgato bhikkhu tehi kāraṇehi attano upaṭṭhākakule aññesaṃ pavesanampi nivāreti. |
A monk endowed with that, for those reasons, bars others from entering the houses of his supporters. |
lābhe macchariyaṃ lābhamacchariyaṃ. |
Stinginess with gain is gain-stinginess. |
tena samannāgato bhikkhu saṅghikampi lābhaṃ maccharāyanto yathā aññe na labhanti, evaṃ karoti. |
A monk endowed with that, being stingy with even the gain of the Sangha, acts so that others do not get it. |
vaṇṇe macchariyaṃ vaṇṇamacchariyaṃ. |
Stinginess with praise is praise-stinginess. |
vaṇṇoti cettha sarīravaṇṇopi guṇavaṇṇopi veditabbo. |
And 'praise' here should be understood as both praise of the body and praise of the qualities. |
pariyattidhamme macchariyaṃ dhammamacchariyaṃ. |
Stinginess with the Dhamma of the scriptures is Dhamma-stinginess. |
tena samannāgato bhikkhu “imaṃ dhammaṃ pariyāpuṇitvā eso maṃ abhibhavissatī”ti aññassa na deti. |
A monk endowed with that does not give it to another, thinking, "Having mastered this Dhamma, he will surpass me." |
yo pana dhammānuggahena vā puggalānuggahena vā na deti, na taṃ macchariyaṃ. |
But he who does not give it out of support for the Dhamma or out of support for a person, that is not stinginess. |
♦ cittaṃ nivārenti pariyonandhantīti nīvaraṇāni. |
♦ They restrain and envelop the mind, thus they are hindrances. |
kāmacchando nīvaraṇapatto arahattamaggavajjho. |
Sensual desire, when it has become a hindrance, is to be abandoned by the path of Arahantship. |
kāmarāgānusayo kāmarāgasaṃyojanapatto anāgāmimaggavajjho. |
The underlying tendency of sensual lust, when it has become a fetter of sensual lust, is to be abandoned by the path of a non-returner. |
thinaṃ cittagelaññaṃ . |
Sloth is sickness of the mind. |
middhaṃ khandhattayagelaññaṃ. |
Torpor is sickness of the three aggregates. |
ubhayampi arahattamaggavajjhaṃ. |
Both are to be abandoned by the path of Arahantship. |
tathā uddhaccaṃ. |
Likewise restlessness. |
kukkuccaṃ anāgāmimaggavajjhaṃ. |
Worry is to be abandoned by the path of a non-returner. |
vicikicchā paṭhamamaggavajjhā. |
Doubt is to be abandoned by the first path. |
♦ saṃyojanānīti bandhanāni. |
♦ 'Fetters' are bonds. |
tehi pana baddhesu puggalesu rūpārūpabhave nibbattā sotāpannasakadāgāmino antobaddhā bahisayitā nāma. |
But among the persons bound by them, stream-enterers and once-returners who are born in the form and formless existences are called bound within and lying outside. |
tesañhi kāmabhave bandhanaṃ. |
For their bondage is in the sensual existence. |
kāmabhave anāgāmino bahibaddhā antosayitā nāma. |
Non-returners in the sensual existence are called bound without and lying within. |
tesañhi rūpārūpabhave bandhanaṃ. |
For their bondage is in the form and formless existences. |
kāmabhave sotāpannasakadāgāmino antobaddhā antosayitā nāma. |
Stream-enterers and once-returners in the sensual existence are called bound within and lying within. |
rūpārūpabhave anāgāmino bahibaddhā bahisayitā nāma. |
Non-returners in the form and formless existences are called bound without and lying without. |
khīṇāsavo sabbattha abandhano. |
One whose cankers are destroyed is unbound everywhere. |
♦ sikkhitabbaṃ padaṃ sikkhāpadaṃ, sikkhākoṭṭhāsoti attho. |
♦ A rule to be trained in is a training rule; a division of training, that is the meaning. |
sikkhāya vā padaṃ sikkhāpadaṃ, adhicittādhipaññāsikkhāya adhigamupāyoti attho. |
Or a basis for training is a training rule; a means for the attainment of the training in higher mind and higher wisdom, that is the meaning. |
ayamettha saṅkhepo. |
This is the summary here. |
vitthārato pana sikkhāpadakathā vibhaṅgappakaraṇe sikkhāpadavibhaṅge āgatā eva. |
But the talk on the training rules is found in the Vibhaṅga-prakaraṇa, in the Vibhaṅga on the training rules. |
♦ abhabbaṭṭhānādipañcakavaṇṇanā |
♦ Description of the Five Impossibilities and so on |
♦ 316. “abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇan”tiādi desanāsīsameva, sotāpannādayopi pana abhabbā. |
♦ 316. "A monk whose cankers are destroyed, friend, is incapable of intentionally taking a life," and so on, is just the head of the teaching. But even stream-enterers and so on are incapable. |
puthujjanakhīṇāsavānaṃ nindāpasaṃsatthampi evaṃ vuttaṃ. |
This was also said for the purpose of censuring worldlings and praising those whose cankers are destroyed. |
puthujjano nāma gārayho, mātughātādīnipi karoti . |
A worldling is to be censured; he even commits matricide and so on. |
khīṇāsavo pana pāsaṃso, kunthakipillikaghātādīnipi na karotīti. |
But one whose cankers are destroyed is to be praised; he does not even commit the killing of an ant or a louse. |
♦ byasanesu viyassatīti byasanaṃ, hitasukhaṃ khipati viddhaṃsetīti attho. |
♦ 'It brings ruin' in misfortunes means it is a misfortune; it throws away and destroys welfare and happiness, that is the meaning. |
ñātīnaṃ byasanaṃ ñātibyasanaṃ, corarogabhayādīhi ñātivināsoti attho. |
The misfortune of relatives is relative-misfortune; the destruction of relatives by robbers, disease, fear, and so on, that is the meaning. |
bhogānaṃ byasanaṃ bhogabyasanaṃ, rājacorādivasena bhogavināsoti attho. |
The misfortune of wealth is wealth-misfortune; the destruction of wealth by kings, robbers, and so on, that is the meaning. |
rogo eva byasanaṃ rogabyasanaṃ. |
Disease itself is a misfortune, disease-misfortune. |
rogo hi ārogyaṃ byasati vināsetīti byasanaṃ, sīlassa byasanaṃ sīlabyasanaṃ. |
For disease brings ruin to and destroys health, thus it is a misfortune. The misfortune of virtue is virtue-misfortune. |
dussīlyassetaṃ nāmaṃ. |
This is a name for immorality. |
sammādiṭṭhiṃ vināsayamānā uppannā diṭṭhi eva byasanaṃ diṭṭhibyasanaṃ. |
The view that has arisen, destroying right view, is itself a misfortune, view-misfortune. |
ettha ca ñātibyasanādīni tīṇi neva akusalāni na tilakkhaṇāhatāni. |
And here, the three misfortunes of relatives and so on are neither unwholesome nor afflicted by the three characteristics. |
sīladiṭṭhibyasanadvayaṃ akusalaṃ tilakkhaṇāhataṃ. |
The two misfortunes of virtue and view are unwholesome and afflicted by the three characteristics. |
teneva “nāvuso, sattā ñātibyasanahetu vā”tiādimāha. |
Therefore he says, "Not, friend, are beings because of the misfortune of relatives..." and so on. |
♦ ñātisampadāti ñātīnaṃ sampadā pāripūrī bahubhāvo. |
♦ Success of relatives means the success, the fullness, the abundance of relatives. |
bhogasampadāyapi eseva nayo. |
In success of wealth, the method is the same. |
ārogyassa sampadā ārogyasampadā. |
The success of health is health-success. |
pāripūrī dīgharattaṃ arogatā. |
Fullness is being healthy for a long time. |
sīladiṭṭhisampadāsupi eseva nayo . |
In success of virtue and view, the method is the same. |
idhāpi ñātisampadādayo no kusalā, na tilakkhaṇāhatā. |
Here too, success of relatives and so on are not wholesome, not afflicted by the three characteristics. |
sīladiṭṭhisampadā kusalā, tilakkhaṇāhatā. |
Success of virtue and view are wholesome and afflicted by the three characteristics. |
teneva “nāvuso, sattā ñātisampadāhetu vā”tiādimāha. |
Therefore he says, "Not, friend, are beings because of the success of relatives..." and so on. |
♦ sīlavipattisīlasampattikathā mahāparinibbāne vitthāritāva. |
♦ The talk on failure in virtue and success in virtue is detailed in the Mahāparinibbāna. |
♦ codakenāti vatthusaṃsandassanā, āpattisaṃsandassanā, saṃvāsappaṭikkhepo, sāmīcippaṭikkhepoti catūhi codanāvatthūhi codayamānena. |
♦ By a censurer means by one who censures with the four grounds for censure: showing correspondence with the object, showing correspondence with the offense, rejection of communion, and rejection of respect. |
kālena vakkhāmi no akālenāti ettha cuditakassa kālo kathito, na codakassa. |
"I will speak at the right time, not at the wrong time," here the time of the one being censured is spoken of, not of the censurer. |
paraṃ codentena hi parisamajjhe vā uposathapavāraṇagge vā āsanasālābhojanasālādīsu vā na codetabbaṃ. |
For one who is censuring another should not censure him in the middle of an assembly, or at the Uposatha or Pavāraṇā ceremony, or in a seating hall, a dining hall, and so on. |
divāṭṭhāne nisinnakāle “karotāyasmā okāsaṃ, ahaṃ āyasmantaṃ vattukāmo”ti evaṃ okāsaṃ kāretvā codetabbaṃ. |
He should censure him after having made an opportunity, "May the venerable one grant an opportunity, I wish to speak to the venerable one," at the time when he is seated in his day-quarters. |
puggalaṃ pana upaparikkhitvā yo lolapuggalo abhūtaṃ vatvā bhikkhūnaṃ ayasaṃ āropeti, so okāsakammaṃ vināpi codetabbo. |
But having examined the person, he who is a greedy person and speaks what is not true and brings disrepute to the monks, he should be censured even without making an opportunity. |
bhūtenāti tacchena sabhāvena. |
With what is true means with what is factual, with what is real. |
saṇhenāti maṭṭhena mudukena. |
Gently means smoothly, softly. |
atthasañhitenāti atthakāmatāya hitakāmatāya upetena. |
Connected with the goal means possessed of a desire for his welfare, a desire for his good. |
♦ padhāniyaṅgapañcakavaṇṇanā |
♦ Description of the Five Factors of Striving |
♦ 317. padhāniyaṅgānīti padhānaṃ vuccati padahanaṃ, padhānamassa atthīti padhāniyo, padhāniyassa bhikkhuno aṅgāni padhāniyaṅgāni. |
♦ 317. The factors of striving means striving is said to be striving; he who has striving is a striver. The factors of a striving monk are the factors of striving. |
saddhoti saddhāya samannāgato. |
Faithful means endowed with faith. |
saddhā panesā āgamanasaddhā, adhigamanasaddhā, okappanasaddhā, pasādasaddhāti catubbidhā. |
And faith is of four kinds: faith from approach, faith from attainment, faith from conviction, and faith from confidence. |
tattha sabbaññubodhisattānaṃ saddhā abhinīhārato āgatattā āgamanasaddhā nāma. |
Therein, the faith of all-knowing Bodhisattas, because it has come from an aspiration, is called faith from approach. |
ariyasāvakānaṃ paṭivedhena adhigatattā adhigamanasaddhā nāma. |
The faith of noble disciples, because it has been attained by penetration, is called faith from attainment. |
buddho dhammo saṅghoti vutte acalabhāvena okappanaṃ okappanasaddhā nāma. |
The conviction, with an unshakeable nature, when it is said, "The Buddha, the Dhamma, the Sangha," is called faith from conviction. |
pasāduppatti pasādasaddhā nāma. |
The arising of confidence is called faith from confidence. |
idha okappanasaddhā adhippetā. |
Here, faith from conviction is intended. |
bodhinti catutthamaggañāṇaṃ. |
Enlightenment means the knowledge of the fourth path. |
taṃ suppaṭividdhaṃ tathāgatenāti saddahati. |
He has faith that it has been well penetrated by the Tathāgata. |
desanāsīsameva cetaṃ, iminā pana aṅgena tīsupi ratanesu saddhā adhippetā. |
And this is just the head of the teaching; but by this factor, faith in all three jewels is intended. |
yassa hi buddhādīsu pasādo balavā, tassa padhānavīriyaṃ ijjhati. |
For of him whose confidence in the Buddha and so on is strong, the striving-energy succeeds. |
appābādhoti arogo. |
Of few illnesses means without disease. |
appātaṅkoti niddukkho. |
Of few afflictions means without suffering. |
samavepākiniyāti samavipācanīyā. |
With even digestion means with even digestion. |
gahaṇiyāti kammajatejodhātuyā. |
The digestive faculty means the kamma-born fire element. |
nātisītāya nāccuṇhāyāti atisītagahaṇiko sītabhīrū hoti, accuṇhagahaṇiko uṇhabhīrū hoti, tesaṃ padhānaṃ na ijjhati. |
Not too cold, not too hot means one with a very cold digestive faculty is afraid of cold, one with a very hot digestive faculty is afraid of heat. Their striving does not succeed. |
majjhimagahaṇikassa ijjhati. |
For one with a medium digestive faculty, it succeeds. |
tenāha — “majjhimāya padhānakkhamāyā”ti. |
Therefore he says, "With a medium one, fit for striving." |
yathābhūtaṃ attānaṃ āvikattāti yathābhūtaṃ attano aguṇaṃ pakāsetā. |
Revealing himself as he really is means revealing his own lack of quality as it really is. |
udayatthagāminiyāti udayañca atthaṅgamañca gantuṃ paricchindituṃ samatthāya, etena paññāsalakkhaṇapariggāhakaṃ udayabbayañāṇaṃ vuttaṃ . |
Leading to arising and passing away means capable of going to and determining arising and passing away. By this, the knowledge of arising and passing away, which grasps the fifty characteristics, is spoken of. |
ariyāyāti parisuddhāya. |
Noble means pure. |
nibbedhikāyāti anibbiddhapubbe lobhakkhandhādayo nibbijjhituṃ samatthāya. |
Penetrative means capable of penetrating the aggregates of greed and so on, which have not been penetrated before. |
sammā dukkhakkhayagāminiyāti tadaṅgavasena kilesānaṃ pahīnattā yaṃ yaṃ dukkhaṃ khīyati, tassa tassa dukkhassa khayagāminiyā. |
Leading to the complete destruction of suffering means, by the abandoning of the defilements in part, whatever suffering is destroyed, it leads to the destruction of that suffering. |
iti sabbehi imehi padehi vipassanāpaññāva kathitā. |
Thus, by all these terms, the wisdom of insight itself is spoken of. |
duppaññassa hi padhānaṃ na ijjhati. |
For of one of little wisdom, striving does not succeed. |
♦ suddhāvāsādipañcakavaṇṇanā |
♦ Description of the Five Pure Abodes and so on |
♦ 318. suddhāvāsāti suddhā idha āvasiṃsu āvasanti āvasissanti vāti suddhāvāsā. |
♦ 318. Pure abodes means the pure have dwelt, are dwelling, and will dwell here, thus they are pure abodes. |
suddhāti kilesamalarahitā anāgāmikhīṇāsavā. |
'Pure' means free from the stain of the defilements; non-returners and those whose cankers are destroyed. |
avihātiādīsu yaṃ vattabbaṃ, taṃ mahāpadāne vuttameva. |
In Aviha and so on, whatever is to be said, that has been said in the Mahāpadāna. |
♦ anāgāmīsu āyuno majjhaṃ anatikkamitvā antarāva kilesaparinibbānaṃ arahattaṃ patto antarāparinibbāyī nāma. |
♦ Among non-returners, he who, without having passed the middle of his life-span, has attained the final Nibbāna of the defilements, Arahantship, in the interval, is called one who attains final Nibbāna in the interval. |
majjhaṃ upahacca atikkamitvā patto upahaccaparinibbāyī nāma. |
He who has attained it after having reached and passed the middle is called one who attains final Nibbāna after having reached it. |
asaṅkhārena appayogena akilamanto sukhena patto asaṅkhāraparinibbāyī nāma. |
He who has attained it without effort, without exertion, with ease, is called one who attains final Nibbāna without effort. |
sasaṅkhārena sappayogena kilamanto dukkhena patto sasaṅkhāraparinibbāyī nāma. |
He who has attained it with effort, with exertion, with difficulty, is called one who attains final Nibbāna with effort. |
ime cattāro pañcasupi suddhāvāsesu labbhanti. |
These four are found in all five pure abodes. |
uddhaṃsotoakaniṭṭhagāmīti ettha pana catukkaṃ veditabbaṃ. |
But in 'one who goes upstream to the Akaniṭṭha,' a fourfold division should be understood. |
yo hi avihāto paṭṭhāya cattāro devaloke sodhetvā akaniṭṭhaṃ gantvā parinibbāyati, ayaṃ uddhaṃsoto akaniṭṭhagāmī nāma. |
For he who, having started from Aviha and purified the four celestial worlds, goes to Akaniṭṭha and attains final Nibbāna, this one is called one who goes upstream to Akaniṭṭha. |
yo avihāto dutiyaṃ vā tatiyaṃ vā catutthaṃ vā devalokaṃ gantvā parinibbāyati, ayaṃ uddhaṃsoto na akaniṭṭhagāmī nāma. |
He who, having gone from Aviha to the second, or third, or fourth celestial world, attains final Nibbāna, this one is called one who goes upstream, not to Akaniṭṭha. |
yo kāmabhavato akaniṭṭhesu nibbattitvā parinibbāyati, ayaṃ na uddhaṃsoto akaniṭṭhagāmī nāma. |
He who, having been born from the sensual existence in the Akaniṭṭha realms, attains final Nibbāna, this one is called one who does not go upstream, who goes to Akaniṭṭha. |
yo heṭṭhā catūsu devalokesu tattha tattheva nibbattitvā parinibbāyati, ayaṃ na uddhaṃsoto na akaniṭṭhagāmī nāmāti. |
He who, having been born in the four celestial worlds below, there and there attains final Nibbāna, this one is called one who does not go upstream, who does not go to Akaniṭṭha. |
♦ cetokhilapañcakavaṇṇanā |
♦ Description of the Five Mental Barrennesses |
♦ 319. cetokhilāti cittassa thaddhabhāvā. |
♦ 319. Mental barrennesses are states of stiffness of the mind. |
satthari kaṅkhatīti satthu sarīre vā guṇe vā kaṅkhati. |
He doubts about the Teacher means he doubts about the Teacher's body or his qualities. |
sarīre kaṅkhamāno “dvattiṃsamahāpurisavaralakkhaṇapaṭimaṇḍitaṃ nāma sarīraṃ atthi nu kho natthī”ti kaṅkhati. |
Doubting about the body, he doubts, "Does a body adorned with the thirty-two excellent marks of a great man exist or not?" |
guṇe kaṅkhamāno “atītānāgatapaccuppannajānanasamatthaṃ sabbaññutañāṇaṃ atthi nu kho natthī”ti kaṅkhati. |
Doubting about the qualities, he doubts, "Does the omniscient knowledge capable of knowing the past, future, and present exist or not?" |
ātappāyāti vīriyakaraṇatthāya. |
For austerity means for the purpose of making an effort. |
anuyogāyāti punappunaṃ yogāya. |
For application means for repeated application. |
sātaccāyāti satatakiriyāya. |
For perseverance means for continuous action. |
padhānāyāti padahanatthāya. |
For striving means for the purpose of striving. |
ayaṃ paṭhamo cetokhiloti ayaṃ satthari vicikicchāsaṅkhāto paṭhamo cittassa thaddhabhāvo. |
This is the first mental barrenness means this doubt about the Teacher is the first stiffness of the mind. |
dhammeti pariyattidhamme ca paṭivedhadhamme ca. |
In the Dhamma means in the Dhamma of the scriptures and in the Dhamma of penetration. |
pariyattidhamme kaṅkhamāno “tepiṭakaṃ buddhavacanaṃ caturāsītidhammakkhandhasahassānīti vadanti, atthi nu kho etaṃ natthī”ti kaṅkhati. |
Doubting in the Dhamma of the scriptures, he doubts, "They say the Tipiṭaka, the Buddha's word, is eighty-four thousand sections of the Dhamma. Does this exist or not?" |
paṭivedhadhamme kaṅkhamāno “vipassanānissando maggo nāma, magganissando phalaṃ nāma, sabbasaṅkhārapaṭinissaggo nibbānaṃ nāmāti vadanti, taṃ atthi nu kho natthī”ti kaṅkhati. |
Doubting in the Dhamma of penetration, he doubts, "They say the path is the outcome of insight, the fruit is the outcome of the path, Nibbāna is the relinquishment of all formations. Does that exist or not?" |
saṅghe kaṅkhatīti “ujuppaṭipannotiādīnaṃ padānaṃ vasena evarūpaṃ paṭipadaṃ paṭipanno cattāro maggaṭṭhā cattāro phalaṭṭhāti aṭṭhannaṃ puggalānaṃ samūhabhūto saṅgho nāma atthi nu kho natthī”ti kaṅkhati. |
He doubts about the Sangha means he doubts, "Does a Sangha, which is a community of eight persons—four on the path, four in the fruit—who have practiced the path in the way of 'practicing rightly' and so on, exist or not?" |
sikkhāya kaṅkhamāno “adhisīlasikkhā nāma, adhicittādhipaññāsikkhā nāmāti vadanti, sā atthi nu kho natthī”ti kaṅkhati. |
Doubting about the training, he doubts, "They say there is a training in higher virtue, a training in higher mind and higher wisdom. Does that exist or not?" |
ayaṃ pañcamoti ayaṃ sabrahmacārīsu kopasaṅkhāto pañcamo cittassa thaddhabhāvo kacavarabhāvo khāṇukabhāvo. |
This is the fifth means this anger towards fellow-monks is the fifth stiffness of the mind, the state of being like rubbish, the state of being like a stump. |
♦ cetasovinibandhādipañcakavaṇṇanā |
♦ Description of the Five Mental Fetters and so on |
♦ 320. cetasovinibandhāti cittaṃ bandhitvā muṭṭhiyaṃ katvā viya gaṇhantīti cetasovinibandhā. |
♦ 320. Mental fetters means they bind the mind and hold it as if in a fist, thus they are mental fetters. |
kāmeti vatthukāmepi kilesakāmepi. |
In sensual pleasures means in sensual pleasures of object and in sensual pleasures of defilement. |
kāyeti attano kāye. |
In the body means in one's own body. |
rūpeti bahiddhārūpe. |
In form means in external form. |
yāvadatthanti yattakaṃ icchati, tattakaṃ. |
As much as he wants means as much as he wishes. |
udarāvadehakanti udarapūraṃ. |
A bellyful means a filling of the belly. |
tañhi udaraṃ avadehanato “udarāvadehakan”ti vuccati. |
For it is called 'udarāvadehaka' from 'avadehana' (scraping) of the belly. |
seyyasukhanti mañcapīṭhasukhaṃ. |
The pleasure of lying down means the pleasure of a couch and a seat. |
passasukhanti yathā samparivattakaṃ sayantassa dakkhiṇapassavāmapassānaṃ sukhaṃ hoti, evaṃ uppannaṃ sukhaṃ. |
The pleasure of the side means just as for one who sleeps, turning over, there is pleasure for the right and left sides, so the pleasure that has arisen. |
middhasukhanti niddāsukhaṃ. |
The pleasure of torpor means the pleasure of sleep. |
anuyuttoti yuttappayutto viharati. |
Devoted means he dwells devoted and engaged. |
paṇidhāyāti patthayitvā. |
Having aspired means having wished. |
brahmacariyenāti methunaviratibrahmacariyena. |
By the holy life means by the holy life of abstinence from sexual intercourse. |
devo vā bhavissāmīti mahesakkhadevo vā bhavissāmi. |
I will become a god means I will become a god of great power. |
devaññataro vāti appesakkhadevesu vā aññataro. |
Or another god means or another among the gods of little power. |
♦ indriyesu paṭhamapañcake lokiyāneva kathitāni. |
♦ In the senses, in the first pentad, only the worldly are spoken of. |
dutiyapañcake paṭhamadutiyacatutthāni lokiyāni, tatiyapañcamāni lokiyalokuttarāni. |
In the second pentad, the first, second, and fourth are worldly; the third and fifth are worldly and supramundane. |
tatiyapañcake samathavipassanāmaggavasena lokiyalokuttarāni. |
In the third pentad, by way of calm, insight, and path, they are worldly and supramundane. |
♦ nissaraṇiyapañcakavaṇṇanā |
♦ Description of the Five Emancipating Elements |
♦ 321. nissaraṇiyāti nissaṭā visaññuttā. |
♦ 321. Emancipating means emancipated, disjoined. |
dhātuyoti attasuññasabhāvā. |
Elements means of a nature empty of self. |
kāme manasikarototi kāme manasikarontassa, asubhajjhānato vuṭṭhāya agadaṃ gahetvā visaṃ vīmaṃsanto viya vīmaṃsanatthaṃ kāmābhimukhaṃ cittaṃ pesentassāti attho. |
He attends to sensual pleasures means of one who is attending to sensual pleasures; of one who, having emerged from the jhāna on the foul, is sending his mind towards sensual pleasures for the purpose of examining, as if examining poison after taking an antidote, that is the meaning. |
na pakkhandatīti na pavisati. |
It does not enter means it does not enter. |
na pasīdatīti pasādaṃ nāpajjati. |
It does not become confident means it does not attain confidence. |
na santiṭṭhatīti na patiṭṭhati. |
It does not become established means it does not become established. |
na vimuccatīti nādhimuccati. |
It is not liberated means it is not resolved. |
yathā pana kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativattati na sampasāriyati; |
Just as a chicken feather or a sinew-tendon, when thrown into a fire, shrinks, recoils, and contracts, it does not spread out; |
evaṃ patilīyati na pasāriyati. |
so it shrinks, it does not spread out. |
nekkhammaṃ kho panāti idha nekkhammaṃ nāma dasasu asubhesu paṭhamajjhānaṃ, tadassa manasikaroto cittaṃ pakkhandati. |
But renunciation, here renunciation is the first jhāna in the ten foul things. When he attends to that, his mind enters. |
tassa taṃ cittanti tassa taṃ asubhajjhānacittaṃ. |
His mind means that jhāna-mind on the foul. |
sugatanti gocare gatattā suṭṭhu gataṃ. |
Well-gone means well-gone because it has gone to its sphere. |
subhāvitanti ahānabhāgiyattā suṭṭhu bhāvitaṃ. |
Well-developed means well-developed because it is not of the declining part. |
suvuṭṭhitanti kāmato suṭṭhu vuṭṭhitaṃ. |
Well-risen means well-risen from sensual pleasures. |
suvimuttanti kāmehi suṭṭhu vimuttaṃ. |
Well-liberated means well-liberated from sensual pleasures. |
kāmapaccayā āsavā nāma kāmahetukā cattāro āsavā. |
The cankers due to sensual pleasures are the four cankers caused by sensual pleasures. |
vighātāti dukkhā. |
'Agitations' are sufferings. |
pariḷāhāti kāmarāgapariḷāhā. |
'Fevers' are the fevers of sensual lust. |
na so taṃ vedanaṃ vedetīti so taṃ kāmavedanaṃ vighātapariḷāhavedanañca na vedayati. |
He does not experience that feeling means he does not experience that sensual feeling and the feeling of agitation and fever. |
idamakkhātaṃ kāmānaṃ nissaraṇanti idaṃ asubhajjhānaṃ kāmehi nissaṭattā kāmānaṃ nissaraṇanti akkhātaṃ. |
This is declared to be the escape from sensual pleasures means this jhāna on the foul, because it is escaped from sensual pleasures, is declared to be the escape from sensual pleasures. |
yo pana taṃ jhānaṃ pādakaṃ katvā saṅkhāre sammasanto tatiyaṃ maggaṃ patvā anāgāmiphalena nibbānaṃ disvā puna kāmā nāma natthīti jānāti, tassa cittaṃ accantanissaraṇameva. |
But for him who, making that jhāna a basis and contemplating the formations, has attained the third path, and having seen Nibbāna with the fruit of a non-returner, knows that sensual pleasures are no more, his mind is completely escaped. |
sesapadesupi eseva nayo. |
In the other phrases, the method is the same. |
♦ ayaṃ pana viseso, dutiyavāre mettājhānāni byāpādassa nissaraṇaṃ nāma. |
♦ But this is the difference: in the second section, the jhānas of loving-kindness are called the escape from ill-will. |
tatiyavāre karuṇājhānāni vihiṃsāya nissaraṇaṃ nāma. |
In the third section, the jhānas of compassion are called the escape from cruelty. |
catutthavāre arūpajjhānāni rūpānaṃ nissaraṇaṃ nāma. |
In the fourth section, the formless jhānas are called the escape from forms. |
accantanissaraṇe cettha arahattaphalaṃ yojetabbaṃ. |
And in the complete escape, the fruit of Arahantship should be connected. |
♦ pañcamavāre sakkāyaṃ manasikarototi suddhasaṅkhāre pariggaṇhitvā arahattaṃ pattassa sukkhavipassakassa phalasamāpattito vuṭṭhāya vīmaṃsanatthaṃ pañcupādānakkhandhābhimukhaṃ cittaṃ pesentassa. |
♦ In the fifth section, 'he attends to the individual self' means of a dry-insight practitioner who, having grasped the pure formations and attained Arahantship, and having emerged from the attainment of the fruit, is sending his mind towards the five aggregates of clinging for the purpose of examining. |
idamakkhātaṃ sakkāyanissaraṇanti idaṃ arahattamaggena ca phalena ca nibbānaṃ disvā ṭhitassa bhikkhuno puna sakkāyo natthīti uppannaṃ arahattaphalasamāpatticittaṃ sakkāyassa nissaraṇanti akkhātaṃ. |
This is declared to be the escape from the individual self means this citta of the attainment of the fruit of Arahantship, which has arisen in a monk who stands, having seen Nibbāna by the path and fruit of Arahantship, thinking, "The individual self is no more," is declared to be the escape from the individual self. |
♦ vimuttāyatanapañcakavaṇṇanā |
♦ Description of the Five Spheres of Liberation |
♦ 322. vimuttāyatanānīti vimuccanakāraṇāni. |
♦ 322. Spheres of liberation are the reasons for liberation. |
atthapaṭisaṃvedinoti pāḷiatthaṃ jānantassa. |
Of one who is a knower of the meaning means of one who knows the meaning of the Pāḷi. |
dhammapaṭisaṃvedinoti pāḷiṃ jānantassa. |
Of one who is a knower of the Dhamma means of one who knows the Pāḷi. |
pāmojjanti taruṇapīti. |
'Rapture' is young joy. |
pītīti tuṭṭhākārabhūtā balavapīti. |
'Joy' is strong joy that has the character of delight. |
kāyoti nāmakāyo paṭipassambhati. |
The body means the mental body is calmed. |
sukhaṃ vedayatīti sukhaṃ paṭilabhati. |
He feels pleasure means he obtains pleasure. |
cittaṃ samādhiyatīti arahattaphalasamādhinā samādhiyati. |
The mind becomes concentrated means it becomes concentrated with the concentration of the fruit of Arahantship. |
ayañhi taṃ dhammaṃ suṇanto āgatāgataṭṭhāne jhānavipassanāmaggaphalāni jānāti, tassa evaṃ jānato pīti uppajjati. |
For he, while listening to that Dhamma, knows the jhāna, insight, path, and fruit at each point that comes. For him who knows thus, joy arises. |
so tassā pītiyā antarā osakkituṃ na dento upacārakammaṭṭhāniko hutvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇāti. |
He, not allowing it to decline in the interval of that joy, becoming a practitioner of the preliminary meditation subject, develops insight and attains Arahantship. |
taṃ sandhāya vuttaṃ — “cittaṃ samādhiyatī”ti. |
With reference to that it was said, "The mind becomes concentrated." |
sesesupi eseva nayo . |
In the other phrases, the method is the same. |
ayaṃ pana viseso, samādhinimittanti aṭṭhatiṃsāya ārammaṇesu aññataro samādhiyeva samādhinimittaṃ. |
But this is the difference: 'the sign of concentration' is concentration itself, which is one of the thirty-eight objects. |
suggahitaṃ hotītiādīsu ācariyasantike kammaṭṭhānaṃ uggaṇhantena suṭṭhu gahitaṃ hoti. |
'It is well-grasped' and so on, by one who is learning the meditation subject from a teacher, it is well-grasped. |
suṭṭhu manasikatanti suṭṭhu upadhāritaṃ. |
'Well-attended to' is well-considered. |
suppaṭividdhaṃ paññāyāti paññāya suṭṭhu paccakkhaṃ kataṃ. |
'Well-penetrated by wisdom' is well-made-directly-perceptible by wisdom. |
tasmiṃ dhammeti tasmiṃ kammaṭṭhānapāḷidhamme. |
'In that Dhamma' means in that Dhamma of the Pāḷi on the meditation subject. |
♦ vimuttiparipācanīyāti vimutti vuccati arahattaṃ, taṃ paripācentīti vimuttiparipācanīyā. |
♦ Conducive to the ripening of liberation means liberation is said to be Arahantship; they ripen that, thus they are conducive to the ripening of liberation. |
aniccasaññāti aniccānupassanāñāṇe uppannasaññā. |
The perception of impermanence is the perception that has arisen in the knowledge of the contemplation of impermanence. |
anicce dukkhasaññāti dukkhānupassanāñāṇe uppannasaññā. |
The perception of suffering in the impermanent is the perception that has arisen in the knowledge of the contemplation of suffering. |
dukkhe anattasaññāti anattānupassanāñāṇe uppannasaññā. |
The perception of non-self in what is suffering is the perception that has arisen in the knowledge of the contemplation of non-self. |
pahānasaññāti pahānānupassanāñāṇe uppannasaññā. |
The perception of abandoning is the perception that has arisen in the knowledge of the contemplation of abandoning. |
virāgasaññāti virāgānupassanāñāṇe uppannasaññā. |
The perception of fading away is the perception that has arisen in the knowledge of the contemplation of fading away. |
♦ “ime kho āvuso”tiādi vuttanayeneva yojetabbaṃ. |
♦ "These indeed, friends," and so on, should be connected in the way stated. |
iti chabbīsatiyā pañcakānaṃ vasena tiṃsasatapañhe kathento thero sāmaggirasaṃ dassesīti. |
Thus, speaking of one hundred and thirty questions by way of twenty-six fives, the elder showed the taste of harmony. |
♦ pañcakavaṇṇanā niṭṭhitā. |
♦ The explanation of the fives is finished. |
♦ chakkavaṇṇanā |
♦ Description of the Sixes |
♦ 323. iti pañcakavasena sāmaggirasaṃ dassetvā idāni chakkavasena dassetuṃ puna desanaṃ ārabhi. |
♦ 323. Thus having shown the taste of harmony by way of fives, now, to show it by way of sixes, he began the teaching again. |
tattha ajjhattikānīti ajjhattajjhattikāni. |
There, 'internal' means internal and personal. |
bāhirānīti tato ajjhattajjhattato bahibhūtāni. |
'External' means what is external to that internal and personal. |
vitthārato pana āyatanakathā visuddhimagge kathitāva. |
But the talk on the sense-bases is given in detail in the Visuddhimagga. |
viññāṇakāyāti viññāṇasamūhā. |
'Bodies of consciousness' are groups of consciousness. |
cakkhuviññāṇanti cakkhupasādanissitaṃ kusalākusalavipākaviññāṇaṃ. |
'Eye-consciousness' is the wholesome and unwholesome resultant consciousness based on the eye-sensitivity. |
esa nayo sabbattha. |
This is the method everywhere. |
cakkhusamphassoti cakkhunissito samphasso. |
'Eye-contact' is contact based on the eye. |
sotasamphassādīsupi eseva nayo. |
In ear-contact and so on, the method is the same. |
manosamphassoti ime dasa samphasse ṭhapetvā seso sabbo manosamphasso nāma. |
'Mind-contact,' leaving aside these ten contacts, all the rest is called mind-contact. |
vedanāchakkampi eteneva nayena veditabbaṃ. |
The sixfold feeling should also be understood by this method. |
rūpasaññāti rūpaṃ ārammaṇaṃ katvā uppannā saññā. |
'Form-perception' is perception that has arisen with form as its object. |
etenupāyena sesāpi veditabbā. |
By this method, the rest should also be understood. |
cetanāchakkepi eseva nayo. |
In the sixfold volition, the method is the same. |
tathā taṇhāchakke. |
Likewise in the sixfold craving. |
♦ agāravoti gāravavirahito. |
♦ 'Disrespect' is lack of respect. |
appatissoti appatissayo anīcavutti. |
'Lack of deference' is lack of deference, not being of humble conduct. |
ettha pana yo bhikkhu satthari dharamāne tīsu kālesu upaṭṭhānaṃ na yāti. |
And here, that monk who, while the Teacher is alive, does not go to attend on him at the three times. |
satthari anupāhane caṅkamante saupāhano caṅkamati, nīce caṅkamante ucce caṅkamati, heṭṭhā vasante upari vasati, satthudassanaṭṭhāne ubho aṃse pārupati, chattaṃ dhāreti, upāhanaṃ dhāreti, nahāyati, uccāraṃ vā passāvaṃ vā karoti. |
While the Teacher is walking without shoes, he walks with shoes. While he is walking on a low place, he walks on a high place. While he is living below, he lives above. In a place where the Teacher can be seen, he covers both shoulders, holds an umbrella, wears shoes, bathes, or passes excrement or urine. |
parinibbute pana cetiyaṃ vandituṃ na gacchati, cetiyassa paññāyanaṭṭhāne satthudassanaṭṭhāne vuttaṃ sabbaṃ karoti, ayaṃ satthari agāravo nāma. |
But when he has attained final Nibbāna, he does not go to worship the cetiya. In a place where the cetiya is visible, he does all that has been said for a place where the Teacher can be seen. This one is called disrespectful towards the Teacher. |
yo pana dhammassavane saṃghuṭṭhe sakkaccaṃ na gacchati, sakkaccaṃ dhammaṃ na suṇāti, samullapanto nisīdati, sakkaccaṃ na gaṇhāti, na vāceti, ayaṃ dhamme agāravo nāma. |
And he who, when the hearing of the Dhamma is announced, does not go respectfully, does not listen to the Dhamma respectfully, sits chattering, does not receive it respectfully, does not recite it. This one is called disrespectful towards the Dhamma. |
yo pana therena bhikkhunā anajjhiṭṭho dhammaṃ deseti, nisīdati, pañhaṃ katheti, vuḍḍhe bhikkhū ghaṭṭento gacchati, tiṭṭhati, nisīdati, dussapallatthikaṃ vā hatthapallatthikaṃ vā karoti, saṅghamajjhe ubho aṃse pārupati, chattupāhanaṃ dhāreti, ayaṃ saṅghe agāravo nāma. |
And he who, without being requested by an elder monk, teaches the Dhamma, sits down, asks a question, goes, stands, sits, jostling elder monks, makes a cloth-lap or a hand-lap, covers both shoulders in the middle of the Sangha, holds an umbrella and wears shoes. This one is called disrespectful towards the Sangha. |
ekabhikkhusmimpi hi agārave kate saṅghe agāravo katova hoti. |
For when disrespect is shown to a single monk, disrespect is shown to the Sangha. |
tisso sikkhā pana apūrayamānova sikkhāya agāravo nāma. |
But one who does not fulfill the three trainings is called disrespectful towards the training. |
appamādalakkhaṇaṃ ananubrūhayamāno appamāde agāravo nāma. |
One who does not promote the characteristic of heedfulness is called disrespectful towards heedfulness. |
duvidhampi paṭisanthāraṃ akaronto paṭisanthāre agāravo nāma. |
One who does not perform the twofold hospitality is called disrespectful towards hospitality. |
cha gāravā vuttappaṭipakkhavasena veditabbā. |
The six respects should be understood in the opposite way to what has been said. |
♦ somanassūpavicārāti somanassasampayuttā vicārā. |
♦ 'Investigations accompanied by joy' are investigations conjoined with joy. |
somanassaṭṭhāniyanti somanassakāraṇabhūtaṃ. |
'A basis for joy' is what is a cause for joy. |
upavicaratīti vitakkena vitakketvā vicārena paricchindati. |
'He investigates' means he investigates with thought and determines with examination. |
esa nayo sabbattha. |
This is the method everywhere. |
domanassūpavicārāpi evameva veditabbā. |
Investigations accompanied by displeasure should also be understood in the same way. |
tathā upekkhūpavicārā. |
Likewise, investigations accompanied by equanimity. |
sāraṇīyadhammā heṭṭhā vitthāritā. |
The principles of cordiality have been detailed below. |
diṭṭhisāmaññagatoti iminā pana padena kosambakasutte paṭhamamaggo kathito. |
'Gone to the commonality of view,' by this term, in the Kosambaka Sutta, the first path is spoken of. |
idha cattāropi maggā. |
Here, all four paths. |
♦ vivādamūlachakkavaṇṇanā |
♦ Description of the Six Roots of Dispute |
♦ 325. vivādamūlānīti vivādassa mūlāni. |
♦ 325. The roots of dispute are the roots of dispute. |
kodhanoti kujjhanalakkhaṇena kodhena samannāgato. |
'Given to anger' is endowed with anger, which has the characteristic of getting angry. |
upanāhīti verāppaṭinissaggalakkhaṇena upanāhena samannāgato. |
'Hostile' is endowed with hostility, which has the characteristic of not relinquishing enmity. |
ahitāya dukkhāya devamanussānanti dvinnaṃ bhikkhūnaṃ vivādo kathaṃ devamanussānaṃ ahitāya dukkhāya saṃvattati. |
For the harm and suffering of gods and men means how does the dispute of two monks conduce to the harm and suffering of gods and men? |
kosambakakkhandhake viya dvīsu bhikkhūsu vivādaṃ āpannesu tasmiṃ vihāre tesaṃ antevāsikā vivadanti. |
As in the Kosambaka-khandhaka, when two monks have fallen into a dispute, in that monastery their pupils dispute. |
tesaṃ ovādaṃ gaṇhanto bhikkhunisaṅgho vivadati. |
The Sangha of nuns, taking their advice, disputes. |
tato tesaṃ upaṭṭhākā vivadanti. |
Then their supporters dispute. |
atha manussānaṃ ārakkhadevatā dve koṭṭhāsā honti. |
Then the guardian deities of the men become two factions. |
tattha dhammavādīnaṃ ārakkhadevatā dhammavādiniyo honti adhammavādīnaṃ adhammavādiniyo. |
There, the guardian deities of the followers of the Dhamma become followers of the Dhamma; those of the followers of the non-Dhamma become followers of the non-Dhamma. |
tato ārakkhadevatānaṃ mittā bhummā devatā bhijjanti. |
Then the earth-deities who are friends of the guardian deities are divided. |
evaṃ paramparā yāva brahmalokā ṭhapetvā ariyasāvake sabbe devamanussā dve koṭṭhāsā honti. |
Thus, in succession up to the Brahmā world, leaving aside the noble disciples, all gods and men become two factions. |
dhammavādīhi pana adhammavādinova bahutarā honti. |
But the followers of the non-Dhamma are more numerous than the followers of the Dhamma. |
tato “yaṃ bahukehi gahitaṃ, taṃ tacchan”ti dhammaṃ vissajjetvā bahutarāva adhammaṃ gaṇhanti. |
Then, thinking, "What is held by many, that is true," they abandon the Dhamma and most of them hold to the non-Dhamma. |
te adhammaṃ purakkhatvā vadantā apāyesu nibbattanti. |
They, speaking, putting the non-Dhamma forward, are reborn in the states of suffering. |
evaṃ dvinnaṃ bhikkhūnaṃ vivādo devamanussānaṃ ahitāya dukkhāya hoti. |
Thus the dispute of two monks is for the harm and suffering of gods and men. |
♦ ajjhattaṃ vāti tumhākaṃ abbhantaraparisāya. |
♦ Internally or... means in your own internal assembly. |
bahiddhā vāti paresaṃ parisāya. |
Externally or... means in the assembly of others. |
♦ makkhīti paresaṃ guṇamakkhanalakkhaṇena makkhena samannāgato. |
♦ 'Hypocritical' is endowed with hypocrisy, which has the characteristic of smearing others' qualities. |
paḷāsīti yugaggāhalakkhaṇena paḷāsena samannāgato. |
'Contentious' is endowed with contentiousness, which has the characteristic of taking up a yoke. |
issukīti parasakkārādīni issāyanalakkhaṇāya issāya samannāgato. |
'Envious' is endowed with envy, which has the characteristic of being envious of others' honor and so on. |
maccharīti āvāsamacchariyādīhi samannāgato. |
'Miserly' is endowed with dwelling-stinginess and so on. |
saṭhoti kerāṭiko. |
'Deceitful' is crafty. |
māyāvīti katapāpapaṭicchādako. |
'Cunning' is one who conceals the evil he has done. |
pāpicchoti asantasambhāvanicchako dussīlo. |
'Of evil wishes' is one who desires what is not, an immoral person. |
micchādiṭṭhīti natthikavādī ahetukavādī akiriyavādī. |
'Of wrong view' is a nihilist, one who holds to no cause, one who holds to no action. |
sandiṭṭhiparāmāsīti sayaṃ diṭṭhimeva parāmasati. |
- one who clings to his own view |
ādhānaggāhīti daḷhaggāhī. |
'A stubborn grasper' is one who grasps firmly. |
duppaṭinissaggīti na sakkā hoti gahitaṃ vissajjāpetuṃ. |
'Hard to make relinquish' means it is not possible to make him relinquish what he has grasped. |
♦ pathavīdhātūti patiṭṭhādhātu. |
♦ 'The earth element' is the element of foundation. |
āpodhātūti ābandhanadhātu. |
'The water element' is the element of cohesion. |
tejodhātūti paripācanadhātu. |
'The fire element' is the element of maturation. |
vāyodhātūti vitthambhanadhātu. |
'The air element' is the element of distension. |
ākāsadhātūti asamphuṭṭhadhātu. |
'The space element' is the element of non-contact. |
viññāṇadhātūti vijānanadhātu. |
'The consciousness element' is the element of knowing. |
♦ nissaraṇiyachakkavaṇṇanā |
♦ Description of the Six Emancipating Elements |
♦ 326. nissaraṇiyā dhātuyoti nissaṭadhātuyova. |
♦ 326. The emancipating elements are the emancipated elements themselves. |
pariyādāya tiṭṭhatīti pariyādiyitvā hāpetvā tiṭṭhati. |
It remains, having encompassed means it remains, having encompassed and caused to be lost. |
‘mā hevantissa vacanīyo’ ’ti yasmā abhūtaṃ byākaraṇaṃ byākaroti, tasmā mā evaṃ bhaṇīti vattabbo. |
"'Let it not be said to him thus'" means because he utters a prediction that is not true, therefore let him be told not to speak thus. |
yadidaṃ mettācetovimuttīti yā ayaṃ mettācetovimutti, idaṃ nissaraṇaṃ byāpādassa, byāpādato nissaṭāti attho. |
That is to say, the liberation of the mind through loving-kindness means that which is this liberation of the mind through loving-kindness, this is the escape from ill-will; escaped from ill-will, that is the meaning. |
yo pana mettāya tikacatukkajjhānato vuṭṭhito saṅkhāre sammasitvā tatiyamaggaṃ patvā “puna byāpādo natthī”ti tatiyaphalena nibbānaṃ passati, tassa cittaṃ accantaṃ nissaraṇaṃ byāpādassa. |
But for him who, having emerged from the third and fourth jhānas of loving-kindness and having contemplated the formations, has attained the third path and sees Nibbāna with the third fruit, thinking, "There is no more ill-will," his mind is completely escaped from ill-will. |
etenupāyena sabbattha attho veditabbo. |
By this method, the meaning should be understood everywhere. |
♦ animittā cetovimuttīti arahattaphalasamāpatti. |
♦ The signless liberation of the mind is the attainment of the fruit of Arahantship. |
sā hi rāganimittādīnañceva rūpanimittādīnañca niccanimittādīnañca abhāvā “animittā”ti vuttā. |
For it is called "signless" because of the absence of the sign of lust and so on, and of the sign of form and so on, and of the sign of permanence and so on. |
nimittānusārīti vuttappabhedaṃ nimittaṃ anusaratīti nimittānusārī. |
Following the sign means he follows the sign of the stated kind, thus he is one who follows the sign. |
♦ asmīti asmimāno. |
♦ 'I am' is the conceit 'I am.' |
ayamahamasmīti pañcasu khandhesu ayaṃ nāma ahaṃ asmīti ettāvatā arahattaṃ byākataṃ hoti. |
'This I am' means in the five aggregates, "This is I," thus by this much Arahantship is declared. |
vicikicchākathaṃkathāsallanti vicikicchābhūtaṃ kathaṃkathāsallaṃ. |
The dart of doubt and questioning is the dart of questioning which is doubt. |
‘mā hevantissa vacanīyo’ ’ti sace te paṭhamamaggavajjhā vicikicchā uppajjati, arahattabyākaraṇaṃ micchā hoti, tasmā mā abhūtaṃ bhaṇīti vāretabbo. |
"'Let it not be said to him thus'" means if doubt, which is to be abandoned by the first path, arises in you, the declaration of Arahantship is wrong. Therefore, let him be restrained, "Do not speak what is not true." |
asmimānasamugghātoti arahattamaggo. |
The uprooting of the conceit 'I am' is the path of Arahantship. |
arahattamaggaphalavasena hi nibbāne diṭṭhe puna asmimāno natthīti arahattamaggo asmimānasamugghātoti vutto. |
For when Nibbāna has been seen by way of the path and fruit of Arahantship, there is no more conceit 'I am.' Therefore, the path of Arahantship is called the uprooting of the conceit 'I am.' |
♦ anuttariyādichakkavaṇṇanā |
♦ Description of the Six Unsurpassed Things and so on |
♦ 327. anuttariyānīti anuttarāni jeṭṭhakāni. |
♦ 327. Unsurpassed things are unsurpassed, chief things. |
dassanesu anuttariyaṃ dassanānuttariyaṃ. |
The unsurpassed among seeings is the unsurpassed seeing. |
sesapadesupi eseva nayo. |
In the other phrases, the method is the same. |
tattha hatthiratanādīnaṃ dassanaṃ na dassanānuttariyaṃ, niviṭṭhasaddhassa pana niviṭṭhapemavasena dasabalassa vā bhikkhusaṅghassa vā kasiṇāsubhanimittādīnaṃ vā aññatarassa dassanaṃ dassanānuttariyaṃ nāma. |
Therein, the seeing of a treasure-elephant and so on is not the unsurpassed seeing. But for one of established faith, the seeing, with established affection, of the one with the ten powers, or of the Sangha of monks, or of one of the kasinas, foul signs, and so on, is called the unsurpassed seeing. |
khattiyādīnaṃ guṇakathāsavanaṃ na savanānuttariyaṃ, niviṭṭhasaddhassa pana niviṭṭhapemavasena tiṇṇaṃ vā ratanānaṃ guṇakathāsavanaṃ tepiṭakabuddhavacanasavanaṃ vā savanānuttariyaṃ nāma. |
The hearing of the talk on the qualities of a Khattiya and so on is not the unsurpassed hearing. But for one of established faith, the hearing, with established affection, of the talk on the qualities of the three jewels, or the hearing of the Tipiṭaka Buddha-word, is called the unsurpassed hearing. |
maṇiratanādilābho na lābhānuttariyaṃ, sattavidhāriyadhanalābho pana lābhānuttariyaṃ nāma. |
The gain of a jewel-treasure and so on is not the unsurpassed gain. But the gain of the sevenfold noble wealth is called the unsurpassed gain. |
hatthisippādisikkhanaṃ na sikkhānuttariyaṃ, sikkhattayapūraṇaṃ pana sikkhānuttariyaṃ nāma. |
The learning of the craft of an elephant-tamer and so on is not the unsurpassed training. But the fulfillment of the threefold training is called the unsurpassed training. |
khattiyādīnaṃ pāricariyā na pāricariyānuttariyaṃ, tiṇṇaṃ pana ratanānaṃ pāricariyā pāricariyānuttariyaṃ nāma. |
The service to a Khattiya and so on is not the unsurpassed service. But the service to the three jewels is called the unsurpassed service. |
khattiyādīnaṃ guṇānussaraṇaṃ nānussatānuttariyaṃ, tiṇṇaṃ pana ratanānaṃ guṇānussaraṇaṃ anussatānuttariyaṃ nāma. |
The recollection of the qualities of a Khattiya and so on is not the unsurpassed recollection. But the recollection of the qualities of the three jewels is called the unsurpassed recollection. |
♦ anussatiyova anussatiṭṭhānāni nāma. |
♦ Recollections themselves are called bases of recollection. |
buddhānussatīti buddhassa guṇānussaraṇaṃ. |
Recollection of the Buddha is the recollection of the Buddha's qualities. |
evaṃ anussarato hi pīti uppajjati. |
For to one who recollects thus, joy arises. |
so taṃ pītiṃ khayato vayato paṭṭhapetvā arahattaṃ pāpuṇāti. |
He, having established that joy on decay and passing away, attains Arahantship. |
upacārakammaṭṭhānaṃ nāmetaṃ gihīnampi labbhati, esa nayo sabbattha. |
This is a meditation subject of the access-concentration; it is found even for householders. This is the method everywhere. |
vitthārakathā panettha visuddhimagge vuttanayeneva veditabbā. |
The detailed account here should be understood in the way stated in the Visuddhimagga. |
♦ satatavihārachakkavaṇṇanā |
♦ Description of the Six Constant Abidings |
♦ 328. satatavihārāti khīṇāsavassa niccavihārā. |
♦ 328. Constant abidings are the constant abidings of one whose cankers are destroyed. |
cakkhunā rūpaṃ disvāti cakkhudvārārammaṇe āpāthagate taṃ rūpaṃ cakkhuviññāṇena disvā javanakkhaṇe iṭṭhe arajjanto neva sumano hoti, aniṭṭhe adussanto na dummano. |
Having seen a form with the eye means when an object has come into the range of the eye-door, having seen that form with eye-consciousness, at the moment of impulsion, not delighting in the desirable, he is not pleased; not resenting the undesirable, he is not displeased. |
asamapekkhane mohaṃ anuppādento upekkhako viharati majjhatto, satiyā yuttattā sato, sampajaññena yuttattā sampajāno. |
Not producing delusion in what is indifferent, he dwells equanimous, neutral; being endowed with mindfulness, he is mindful; being endowed with clear comprehension, he is clearly comprehending. |
sesapadesupi eseva nayo. |
In the other phrases, the method is the same. |
iti chasupi dvāresu upekkhako viharatīti iminā chaḷaṅgupekkhā kathitā. |
Thus, "he dwells equanimous in all six doors," by this the six-factored equanimity is spoken of. |
sampajānoti vacanato pana cattāri ñāṇasampayuttacittāni labbhanti. |
But by "clearly comprehending," the four cittas conjoined with knowledge are obtained. |
satatavihārāti vacanato aṭṭhapi mahācittāni labbhanti arajjanto adussantoti vacanato dasapi cittāni labbhanti. |
By "constant abiding," the eight great cittas are obtained. |
somanassaṃ kathaṃ labbhatīti ce āsevanato labbhati. |
By "there is no delighting, no resenting," the ten cittas are obtained. |
| How is joy obtained? It is obtained by cultivation. | |
♦ abhijātichakkavaṇṇanā |
♦ Description of the Six Kinds of Birth |
♦ 329. abhijātiyoti jātiyo. |
♦ 329. Kinds of birth are births. |
kaṇhābhijātiko samānoti kaṇhe nīcakule jāto hutvā. |
Being of a black birth means having been born in a black, low family. |
kaṇhaṃ dhammaṃ abhijāyatīti kāḷakaṃ dasadussīlyadhammaṃ pasavati karoti. |
He produces a black dhamma means he produces, he does, the black dhamma of the ten immoralities. |
so taṃ abhijāyitvā niraye nibbattati. |
Having produced that, he is reborn in hell. |
sukkaṃ dhammanti ahaṃ pubbepi puññānaṃ akatattā nīcakule nibbatto. |
A white dhamma means "I, not having done meritorious deeds before, was born in a low family. |
idāni puññaṃ karomīti puññasaṅkhātaṃ paṇḍaraṃ dhammaṃ abhijāyati. |
Now I will do meritorious deeds," thus he produces the white dhamma which is described as merit. |
so tena sagge nibbattati. |
By that, he is reborn in heaven. |
akaṇhaṃ asukkaṃ nibbānanti nibbānañhi sace kaṇhaṃ bhaveyya, kaṇhavipākaṃ dadeyya. |
Neither black nor white, Nibbāna means for if Nibbāna were black, it would give a black result. |
sace sukkaṃ, sukkavipākaṃ dadeyya. |
If it were white, it would give a white result. |
dvinnampi appadānato pana “akaṇhaṃ asukkan”ti vuttaṃ. |
But because it gives neither of the two, it is called "neither black nor white." |
nibbānañca nāma imasmiṃ atthe arahattaṃ adhippetaṃ. |
And 'Nibbāna' in this sense means Arahantship is intended. |
tañhi kilesanibbānante jātattā nibbānaṃ nāma. |
For it is called Nibbāna because it is born at the end of the Nibbāna of the defilements. |
taṃ esa abhijāyati pasavati karoti. |
This he produces, he does. |
sukkābhijātiko samānoti sukke uccakule jāto hutvā. |
Being of a white birth means having been born in a white, high family. |
sesaṃ vuttanayeneva veditabbaṃ. |
The rest should be understood in the way stated. |
♦ nibbedhabhāgiyachakkavaṇṇanā |
♦ Description of the Six Things Pertaining to Penetration |
♦ nibbedhabhāgiyāti nibbedho vuccati nibbānaṃ, taṃ bhajanti upagacchantīti nibbedhabhāgiyā. |
♦ Pertaining to penetration means penetration is said to be Nibbāna; they partake of it, they approach it, thus they are pertaining to penetration. |
aniccasaññādayo pañcake vuttā. |
The perception of impermanence and so on are spoken of in the fives. |
nirodhānupassanāñāṇe saññā nirodhasaññā nāma. |
The perception in the knowledge of the contemplation of cessation is called the perception of cessation. |
♦ “ime kho, āvuso”tiādi vuttanayeneva yojetabbaṃ. |
♦ "These indeed, friends," and so on, should be connected in the way stated. |
iti dvāvīsatiyā chakkānaṃ vasena bāttiṃsasatapañhe kathento thero sāmaggirasaṃ dassesīti. |
Thus, speaking of one hundred and thirty-two questions by way of twenty-two sixes, the elder showed the taste of harmony. |
♦ chakkavaṇṇanā niṭṭhitā. |
♦ The explanation of the sixes is finished. |
♦ sattakavaṇṇanā |
♦ Description of the Sevens |
♦ 330. iti chakkavasena sāmaggirasaṃ dassetvā idāni sattakavasena dassetuṃ puna desanaṃ ārabhi. |
♦ 330. Thus having shown the taste of harmony by way of sixes, now, to show it by way of sevens, he began the teaching again. |
♦ tattha sampattipaṭilābhaṭṭhena saddhāva dhanaṃ saddhādhanaṃ. |
♦ Therein, in the sense of the attainment of success, faith itself is wealth, the wealth of faith. |
esa nayo sabbattha. |
This is the method everywhere. |
paññādhanaṃ panettha sabbaseṭṭhaṃ. |
The wealth of wisdom is the best of all. |
paññāya hi ṭhatvā tīṇi sucaritāni pañcasīlāni dasasīlāni pūretvā saggūpagā honti, sāvakapāramīñāṇaṃ, paccekabodhiñāṇaṃ, sabbaññutaññāṇañca paṭivijjhanti. |
For standing in wisdom, having fulfilled the three good conducts, the five precepts, the ten precepts, they become destined for heaven, and they penetrate the knowledge of the perfections of a disciple, the knowledge of a Paccekabodhi, and the knowledge of omniscience. |
imāsaṃ sampattīnaṃ paṭilābhakāraṇato paññā “dhanan”ti vuttā. |
Because it is the reason for the attainment of these successes, wisdom is called "wealth." |
sattapi cetāni lokiyalokuttaramissakāneva kathitāni. |
And these seven are spoken of as mixed worldly and supramundane. |
bojjhaṅgakathā kathitāva. |
The talk on the factors of enlightenment has been given. |
♦ samādhiparikkhārāti samādhiparivārā. |
♦ The requisites of concentration are the accompaniments of concentration. |
sammādiṭṭhādīni vuttatthāneva. |
Right view and so on have the meaning already stated. |
imepi satta parikkhārā lokiyalokuttarāva kathitā. |
These seven requisites are also spoken of as worldly and supramundane. |
♦ asataṃ dhammā asantā vā dhammā lāmakā dhammāti asaddhammā. |
♦ 'The dhammas of the non-good' are 'the dhammas of the not-good' or 'the base dhammas,' thus 'the bad dhammas.' |
vipariyāyena saddhammā veditabbā. |
'The good dhammas' should be understood in the opposite way. |
sesamettha uttānatthameva. |
The rest here has a clear meaning. |
saddhammesu pana saddhādayo sabbepi vipassakasseva kathitā. |
But in the good dhammas, faith and so on are all spoken of only for the practitioner of insight. |
tesupi paññā lokiyalokuttarā. |
And among them, wisdom is worldly and supramundane. |
ayaṃ viseso. |
This is the difference. |
♦ sappurisānaṃ dhammāti sappurisadhammā. |
♦ The dhammas of good persons are the good-person-dhammas. |
tattha suttageyyādikaṃ dhammaṃ jānātīti dhammaññū. |
Therein, 'one who knows the Dhamma' is one who knows the Dhamma of the suttas, geyyas, and so on. |
tassa tasseva bhāsitassa atthaṃ jānātīti atthaññū. |
'One who knows the meaning' is one who knows the meaning of that particular utterance. |
“ettakomhi sīlena samādhinā paññāyā”ti evaṃ attānaṃ jānātīti attaññū. |
'One who knows oneself' is one who knows himself thus, "I am so much in virtue, in concentration, in wisdom." |
paṭiggahaṇaparibhogesu mattaṃ jānātīti mattaññū. |
'One who knows moderation' is one who knows moderation in accepting and using things. |
ayaṃ kālo uddesassa, ayaṃ kālo paripucchāya, ayaṃ kālo yogassa adhigamāyāti evaṃ kālaṃ jānātīti kālaññū. |
'One who knows the time' is one who knows the time thus, "This is the time for instruction, this is the time for questioning, this is the time for the practice of attainment." |
ettha ca pañca vassāni uddesassa kālo. |
And here, five years is the time for instruction. |
dasa paripucchāya. |
Ten for questioning. |
idaṃ atisambādhaṃ. |
This is very restrictive. |
dasa vassāni pana uddesassa kālo. |
But ten years is the time for instruction. |
vīsati paripucchāya. |
Twenty for questioning. |
tato paraṃ yoge kammaṃ kātabbaṃ. |
After that, work on the practice should be done. |
aṭṭhavidhaṃ parisaṃ jānātīti parisaññū. |
'One who knows the assembly' is one who knows the eightfold assembly. |
sevitabbāsevitabbaṃ puggalaṃ jānātīti puggalaññū. |
'One who knows persons' is one who knows the person to be associated with and the person not to be associated with. |
♦ 331. niddasavatthūnīti niddasādivatthūni. |
♦ 331. 'Grounds for being without a decade' means grounds for being without a decade and so on. |
niddaso bhikkhu, nibbīso, nittiṃso, niccattālīso, nippaññāso bhikkhūti evaṃ vacanakāraṇāni. |
The reasons for saying, "A monk is without a decade, without a score, without thirty, without forty, without fifty." |
ayaṃ kira pañho titthiyasamaye uppanno. |
This question, it seems, arose in the time of the heretics. |
titthiyā hi dasavassakāle mataṃ nigaṇṭhaṃ niddasoti vadanti. |
For the heretics call a Nigaṇṭha who has died at the age of ten years 'one without a decade.' |
so kira puna dasavasso na hoti. |
For he is not again of ten years. |
na kevalañca dasavassova. |
And not only of ten years. |
navavassopi ... pe ... ekavassopi na hoti. |
Not of nine years... and so on... not even of one year. |
eteneva nayena vīsativassādikālepi mataṃ nibbīso, nittiṃso, niccattālīso, nippaññāsoti vadanti. |
By this same method, they call one who has died at the age of twenty and so on 'one without a score, without thirty, without forty, without fifty.' |
āyasmā ānando gāme vicaranto taṃ kathaṃ sutvā vihāraṃ gantvā bhagavato ārocesi. |
The venerable Ānanda, wandering in a village, heard that talk and, having gone to the monastery, reported it to the Blessed One. |
bhagavā āha — |
The Blessed One said: |
♦ “na idaṃ, ānanda, titthiyānaṃ adhivacanaṃ mama sāsane khīṇāsavassetaṃ adhivacanaṃ. |
♦ "This, Ānanda, is not a designation of the heretics; in my teaching, it is a designation for one whose cankers are destroyed. |
khīṇāsavo hi dasavassakāle parinibbuto puna dasavasso na hoti. |
For one whose cankers are destroyed, who has attained final Nibbāna at the age of ten years, is not again of ten years. |
na kevalañca dasavassova, navavassopi ... pe ... ekavassopi. |
And not only of ten years, but not of nine years... and so on... not even of one year. |
na kevalañca ekavassova, dasamāsikopi ... pe ... ekamāsikopi. |
And not only of one year, but not of ten months... and so on... not even of one month. |
ekadivasikopi. ekamuhuttopi na hoti eva. |
Not even of one day, not even of one moment. |
kasmā? puna paṭisandhiyā abhāvā. |
Why? Because of the absence of a future rebirth. |
nibbīsādīsupi eseva nayo. |
In the case of 'without a score' and so on, the method is the same. |
iti bhagavā mama sāsane khīṇāsavassetaṃ adhivacanan”ti -- |
Thus the Blessed One said, 'In my teaching, it is a designation for one whose cankers are destroyed.'" |
♦ vatvā yehi kāraṇehi so niddaso hoti, tāni dassetuṃ satta niddasavatthūni deseti. |
♦ having said, he teaches the seven grounds for being without a decade, showing the reasons by which he is without a decade. |
theropi tameva desanaṃ uddharitvā satta niddasavatthūni idhāvuso, bhikkhu, sikkhāsamādānetiādimāha. |
The elder also, taking up that very teaching, said here, "The seven grounds for being without a decade. Here, friend, a monk, in the undertaking of the training," and so on. |
tattha idhāti imasmiṃ sāsane. |
There, 'here' means in this teaching. |
sikkhāsamādāne tibbacchando hotīti sikkhattayapūraṇe bahalacchando hoti. |
'He has a strong desire in the undertaking of the training' means he has a strong desire in the fulfillment of the threefold training. |
āyatiñca sikkhāsamādāne avigatapemoti anāgate punadivasādīsupi sikkhāpūraṇe avigatapemena samannāgato hoti. |
'And in the future, he has an undiminished affection for the undertaking of the training' means in the future, on the following days and so on, he is endowed with an undiminished affection for the fulfillment of the training. |
dhammanisantiyāti dhammanisāmanāya. |
'In listening to the Dhamma' means in hearing the Dhamma. |
vipassanāyetaṃ adhivacanaṃ. |
This is a designation for insight. |
icchāvinayeti taṇhāvinayane. |
'In the subduing of desire' means in the subduing of craving. |
paṭisallāneti ekībhāve. |
'In seclusion' means in solitude. |
vīriyārambheti kāyikacetasikassa vīriyassa pūraṇe. |
'In the arousal of energy' means in the fulfillment of bodily and mental energy. |
satinepakketi satiyañceva nepakkabhāve ca. |
'In mindfulness and circumspection' means in mindfulness and in the state of circumspection. |
diṭṭhipaṭivedheti maggadassane. |
'In the penetration of the view' means in the seeing of the path. |
sesaṃ sabbattha vuttanayeneva veditabbaṃ. |
The rest should be understood everywhere in the way stated. |
♦ saññāsu asubhānupassanāñāṇe saññā asubhasaññā. |
♦ In the perceptions, the perception in the knowledge of the contemplation of the foul is the perception of the foul. |
ādīnavānupassanāñāṇe saññā ādīnavasaññā nāma. |
The perception in the knowledge of the contemplation of danger is called the perception of danger. |
sesā heṭṭhā vuttā eva. |
The rest have been stated below. |
balasattakaviññāṇaṭṭhitisattakapuggalasattakāni vuttanayāneva . |
In the powers seven, the seven stations of consciousness, the seven kinds of persons are as stated. |
appahīnaṭṭhena anusayantīti anusayā. |
They underlie because they are not abandoned, thus they are underlying tendencies. |
thāmagato kāmarāgo kāmarāgānusayo. |
Sensual lust that has reached its strength is the underlying tendency of sensual lust. |
esa nayo sabbattha. |
This is the method everywhere. |
saṃyojanasattakaṃ uttānatthameva. |
The seven fetters have a clear meaning. |
♦ adhikaraṇasamathasattakavaṇṇanā |
♦ Description of the Seven Ways of Settling a Legal Question |
♦ adhikaraṇasamathesu adhikaraṇāni samenti vūpasamentīti adhikaraṇasamathā. |
♦ In the ways of settling a legal question, they settle, they appease legal questions, thus they are ways of settling a legal question. |
uppannuppannānanti uppannānaṃ uppannānaṃ. |
Of those that have arisen, that have arisen. |
adhikaraṇānanti vivādādhikaraṇaṃ anuvādādhikaraṇaṃ āpattādhikaraṇaṃ kiccādhikaraṇanti imesaṃ catunnaṃ. |
Of the legal questions means of these four: a legal question of dispute, a legal question of censure, a legal question of an offense, a legal question of a duty. |
samathāya vūpasamāyāti samathatthañceva vūpasamanatthañca. |
For settling, for appeasing means both for the purpose of settling and for the purpose of appeasing. |
sammukhāvinayo dātabbo ... pe ... tiṇavatthārakoti ime satta samathā dātabbā. |
A verdict in the presence of should be given... and so on... the covering with grass. These seven ways of settling should be given. |
♦ tatrāyaṃ vinicchayanayo. |
♦ Therein, this is the method of decision. |
adhikaraṇesu tāva dhammoti vā adhammoti vā aṭṭhārasahi vatthūhi vivadantānaṃ bhikkhūnaṃ yo vivādo, idaṃ vivādādhikaraṇaṃ nāma. |
Among the legal questions, the dispute of monks who are disputing with the eighteen grounds, "This is Dhamma," or "This is not Dhamma," this is called a legal question of dispute. |
sīlavipattiyā vā ācāradiṭṭhiājīvavipattiyā vā anuvadantānaṃ anuvādo upavadanā ceva codanā ca, idaṃ anuvādādhikaraṇaṃ nāma. |
The censure, the reproof, and the accusation of those who are censuring for a failure in virtue or a failure in conduct, view, or livelihood, this is called a legal question of censure. |
mātikāya āgatā pañca, vibhaṅge dveti sattapi āpattikkhandhā, idaṃ āpattādhikaraṇaṃ nāma. |
The five classes of offenses that have come in the Mātikā, and the two in the Vibhaṅga, these seven classes of offenses, this is called a legal question of an offense. |
saṅghassa apalokanādīnaṃ catunnaṃ kammānaṃ karaṇaṃ, idaṃ kiccādhikaraṇaṃ nāma. |
The performance of the four acts of the Sangha, such as taking a vote, this is called a legal question of a duty. |
♦ tattha vivādādhikaraṇaṃ dvīhi samathehi sammati sammukhāvinayena ca yebhuyyasikāya ca. |
♦ Therein, a legal question of dispute is settled by two ways of settling: by a verdict in the presence of and by a majority vote. |
sammukhāvinayeneva sammamānaṃ yasmiṃ vihāre uppannaṃ tasmiṃyeva vā aññattha vūpasametuṃ gacchantānaṃ antarāmagge vā yattha gantvā saṅghassa niyyātitaṃ tattha saṅghena vā saṅghe vūpasametuṃ asakkonte tattheva ubbāhikāya sammatapuggalehi vā vinicchitaṃ sammati. |
When it is being settled by a verdict in the presence of, it is settled when it has been decided in the very monastery where it arose, or on the way for those who are going elsewhere to appease it, or where it has been submitted to the Sangha, by the Sangha, or, if the Sangha is unable to appease it, by persons appointed by a vote right there. |
evaṃ sammamāne ca panetasmiṃ yā saṅghasammukhatā dhammasammukhatā vinayasammukhatā puggalasammukhatā, ayaṃ sammukhāvinayo nāma. |
And when this is being settled thus, the presence of the Sangha, the presence of the Dhamma, the presence of the Vinaya, the presence of the person, this is called a verdict in the presence of. |
♦ tattha ca kārakasaṅghassa saṅghasāmaggivasena sammukhībhāvo saṅghasammukhatā. |
♦ And therein, the presence of the Sangha of doers by way of the harmony of the Sangha is the presence of the Sangha. |
sametabbassa vatthuno bhūtatā dhammasammukhatā. |
The factualness of the matter to be settled is the presence of the Dhamma. |
yathā taṃ sametabbaṃ, tatheva sammanaṃ vinayasammukhatā. |
The settling of it just as it should be settled is the presence of the Vinaya. |
yo ca vivadati, yena ca vivadati, tesaṃ ubhinnaṃ atthapaccatthikānaṃ sammukhībhāvo puggalasammukhatā. |
The presence of both of them, the proponent and the opponent, is the presence of the person. |
ubbāhikāya vūpasame panettha saṅghasammukhatā parihāyati. |
Herein, in the appeasement by a vote, the presence of the Sangha is lacking. |
evaṃ tāva sammukhāvinayeneva sammati. |
Thus, for now, it is settled by a verdict in the presence of. |
♦ sace panevampi na sammati, atha naṃ ubbāhikāya sammatā bhikkhū “na mayaṃ sakkoma vūpasametun”ti saṅghasseva niyyātenti, tato saṅgho pañcaṅgasamannāgataṃ bhikkhuṃ salākaggāhāpakaṃ sammannati. |
♦ But if it is not settled even thus, then the monks appointed by a vote submit it to the Sangha, saying, "We are not able to appease it." Then the Sangha appoints a monk endowed with five factors as a taker of votes. |
tena guḷhakavivaṭakasakaṇṇajappakesu tīsu salākaggāhesu aññataravasena salākaṃ gāhāpetvā sannipatitaparisāya dhammavādīnaṃ yebhuyyatāya yathā te dhammavādino vadanti, evaṃ vūpasantaṃ adhikaraṇaṃ sammukhāvinayena ca yebhuyyasikāya ca vūpasantaṃ hoti. |
When he has had the votes taken by one of the three ways of taking votes—secretly, openly, or by whispering in the ear—and by the majority of the assembled assembly of the followers of the Dhamma, the legal question, appeased just as those followers of the Dhamma say, is appeased by a verdict in the presence of and by a majority vote. |
♦ tattha sammukhāvinayo vuttanayo eva. |
♦ Therein, a verdict in the presence of is the stated method. |
yaṃ pana yebhuyyasikākammassa karaṇaṃ, ayaṃ yebhuyyasikā nāma. |
But the performance of the act of a majority vote, this is called a majority vote. |
evaṃ vivādādhikaraṇaṃ dvīhi samathehi sammati. |
Thus a legal question of dispute is settled by two ways of settling. |
anuvādādhikaraṇaṃ catūhi samathehi sammati — sammukhāvinayena ca sativinayena ca amūḷhavinayena ca tassapāpiyasikāya ca. |
A legal question of censure is settled by four ways of settling: by a verdict in the presence of, by a verdict of mindfulness, by a verdict for one who is no longer insane, and by a verdict for one who is of a bad character. |
sammukhāvinayeneva sammamānaṃ yo ca anuvadati, yañca anuvadati, tesaṃ vacanaṃ sutvā sace kāci āpatti natthi, ubho khamāpetvā, sace atthi, ayaṃ nāmettha āpattīti evaṃ vinicchitaṃ vūpasammati. |
When it is being settled by a verdict in the presence of, having heard the words of both him who censures and him who is censured, if there is no offense, having had them both ask for forgiveness, if there is, it is settled when it has been decided thus, "This is the offense here." |
tattha sammukhāvinayalakkhaṇaṃ vuttanayameva. |
Therein, the characteristic of a verdict in the presence of is the stated method. |
yadā pana khīṇāsavassa bhikkhuno amūlikāya sīlavipattiyā anuddhaṃsitassa sativinayaṃ yācamānassa saṅgho ñatticatutthena kammena sativinayaṃ deti, tadā sammukhāvinayena ca sativinayena ca vūpasantaṃ hoti. |
But when the Sangha gives a verdict of mindfulness by a formal act with the fourth announcement to a monk whose cankers are destroyed, who has been censured for a baseless failure in virtue, and who is asking for a verdict of mindfulness, then it is appeased by a verdict in the presence of and by a verdict of mindfulness. |
dinne pana sativinaye puna tasmiṃ puggale kassaci anuvādo na ruhati. |
But when a verdict of mindfulness has been given, a censure of anyone on that person does not hold. |
♦ yadā ummattako bhikkhu ummādavasena assāmaṇake ajjhācāre “saratāyasmā evarūpiṃ āpattin”ti bhikkhūhi codiyamāno “ummattakena me, āvuso, etaṃ kataṃ, nāhaṃ taṃ sarāmī”ti bhaṇantopi bhikkhūhi codiyamānova puna acodanatthāya amūḷhavinayaṃ yācati, saṅgho cassa ñatticatutthena kammena amūḷhavinayaṃ deti, tadā sammukhāvinayena ca amūḷhavinayena ca vūpasantaṃ hoti. |
♦ When a monk who is insane, being censured by the monks for an un-monkly transgression committed by way of insanity, "Does the venerable one remember such an offense?" and saying, "It was done by me, friend, when I was insane, I do not remember it," and being censured by the monks, again, for the purpose of not being censured, asks for a verdict for one who is no longer insane, and the Sangha gives him a verdict for one who is no longer insane by a formal act with the fourth announcement, then it is appeased by a verdict in the presence of and by a verdict for one who is no longer insane. |
dinne pana amūḷhavinaye puna tasmiṃ puggale kassaci tappaccayā anuvādo na ruhati. |
But when a verdict for one who is no longer insane has been given, a censure of anyone on that person for that reason does not hold. |
♦ yadā pana pārājikena vā pārājikasāmantena vā codiyamānassa aññenaññaṃ paṭicarato pāpussannatāya pāpiyassa puggalassa “sacāyaṃ acchinnamūlo bhavissati, sammā vattitvā osāraṇaṃ labhissati. |
♦ But when the Sangha, thinking, "If this one is not with his root cut, he will behave well and receive rehabilitation. |
sace chinnamūlo ayamevassa nāsanā bhavissatī”ti maññamāno saṅgho ñatticatutthena kammena tassapāpiyasikaṃ karoti, tadā sammukhāvinayena ca tassapāpiyasikāya ca vūpasantaṃ hotīti. |
If his root is cut, this will be his ruin," performs a verdict for a bad person of bad character who, when being censured for a pārājika or a near-pārājika, evades the issue, and whose badness is abundant, by a formal act with the fourth announcement, then it is appeased by a verdict in the presence of and by a verdict for one who is of a bad character. |
evaṃ anuvādādhikaraṇaṃ catūhi samathehi sammati. |
Thus a legal question of censure is settled by four ways of settling. |
āpattādhikaraṇaṃ tīhi samathehi sammati sammukhāvinayena ca paṭiññātakaraṇena ca tiṇavatthārakena ca. |
A legal question of an offense is settled by three ways of settling: by a verdict in the presence of, by acting on a confession, and by the covering with grass. |
tassa sammukhāvinayeneva vūpasamo natthi. |
Its appeasement is not by a verdict in the presence of alone. |
yadā pana ekassa vā bhikkhuno santike saṅghagaṇamajjhesu vā bhikkhu lahukaṃ āpattiṃ deseti, tadā āpattādhikaraṇaṃ sammukhāvinayena ca paṭiññātakaraṇena ca vūpasammati. |
But when a monk confesses a minor offense in the presence of one monk or in the midst of the Sangha or a group, then the legal question of an offense is appeased by a verdict in the presence of and by acting on a confession. |
♦ tattha sammukhāvinaye tāva yo ca deseti, yassa ca deseti, tesaṃ sammukhībhāvo puggalasammukhatā. |
♦ Therein, in a verdict in the presence of, the presence of both him who confesses and him to whom he confesses is the presence of the person. |
sesaṃ vuttanayameva. |
The rest is the stated method. |
♦ puggalassa gaṇassa ca desanākāle saṅghasammukhatā parihāyati. |
♦ At the time of confessing to a person or a group, the presence of the Sangha is lacking. |
yā panettha ahaṃ, bhante, itthannāmaṃ āpattiṃ āpannoti ca āma, passāmīti ca paṭiññā, tāya paṭiññāya “āyatiṃ saṃvareyyāsī”ti karaṇaṃ, taṃ paṭiññātakaraṇaṃ nāma. |
Herein, the confession, "Venerable sir, I have committed such-and-such an offense," and "Yes, I see it," and the action based on that confession, "You should restrain yourself in the future," that is called acting on a confession. |
saṅghādisese hi parivāsādiyācanā paṭiññā. |
In the case of a saṅghādisesa, the asking for probation and so on is the confession. |
parivāsādīnaṃ dānaṃ paṭiññātakaraṇaṃ nāma. |
The giving of probation and so on is called acting on a confession. |
dve pakkhajātā pana bhaṇḍanakārakā bhikkhū bahuṃ assāmaṇakaṃ ajjhācaritvā puna lajjidhamme uppanne sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya saṃvatteyyāti aññamaññaṃ āpattiyā kārāpane dosaṃ disvā yadā tiṇavatthārakakammaṃ karonti, tadā āpattādhikaraṇaṃ sammukhāvinayena ca tiṇavatthārakena ca sammati. |
But when two factions of quarrelling monks, having committed much un-monkly conduct, and then, when the sense of shame has arisen, thinking, "If we make each other undergo this for these offenses, that legal question might lead to harshness," and seeing the fault in making each other undergo for the offense, perform the act of covering with grass, then the legal question of an offense is settled by a verdict in the presence of and by the covering with grass. |
♦ tattha hi yattakā hatthapāsūpagatā “na metaṃ khamatī”ti evaṃ diṭṭhāvikammaṃ akatvā niddampi okkantā honti, sabbesaṃ ṭhapetvā thullavajjañca gihipaṭisaṃyuttañca sabbāpattiyo vuṭṭhahanti, evaṃ āpattādhikaraṇaṃ tīhi samathehi sammati. |
♦ For therein, for all who are within reach of hand and who have not performed the act of revealing their view, "This is not agreeable to me," and who have fallen asleep, all offenses are lifted, except for a grave offense and what is connected with a householder. Thus a legal question of an offense is settled by three ways of settling. |
kiccādhikaraṇaṃ ekena samathena sammati sammukhāvinayeneva. |
A legal question of a duty is settled by one way of settling, by a verdict in the presence of. |
imāni cattāri adhikaraṇāni yathānurūpaṃ imehi sattahi samathehi sammanti. |
These four legal questions are settled by these seven ways of settling, as is appropriate. |
tena vuttaṃ — uppannuppannānaṃ adhikaraṇānaṃ samathāya vūpasamāya sammukhāvinayo dātabbo ... pe ... tiṇavatthārakoti. |
Therefore it was said: "For the settling and appeasing of legal questions that have arisen, a verdict in the presence of should be given... and so on... the covering with grass." |
ayamettha vinicchayanayo. |
This is the method of decision here. |
vitthāro pana samathakkhandhake āgatoyeva. |
The detail is given in the Samathakkhandhaka. |
vinicchayopissa samantapāsādikāyaṃ vutto. |
And its decision is given in the Samantapāsādikā. |
♦ “ime kho, āvuso”tiādi vuttanayeneva yojetabbaṃ. |
♦ "These indeed, friends," and so on, should be connected in the way stated. |
iti cuddasannaṃ sattakānaṃ vasena aṭṭhanavuti pañhe kathento thero sāmaggirasaṃ dassesīti. |
Thus, speaking of ninety-eight questions by way of fourteen sevens, the elder showed the taste of harmony. |
♦ sattakavaṇṇanā niṭṭhitā. |
♦ The explanation of the sevens is finished. |
♦ aṭṭhakavaṇṇanā |
♦ Description of the Eights |
♦ 333. iti sattakavasena sāmaggirasaṃ dassetvā idāni aṭṭhakavasena dassetuṃ puna desanaṃ ārabhi. |
♦ 333. Thus having shown the taste of harmony by way of sevens, now, to show it by way of eights, he began the teaching again. |
tattha micchattāti ayāthāvā micchāsabhāvā. |
Therein, 'wrongnesses' are not according to reality, of a wrong nature. |
sammattāti yāthāvā sammāsabhāvā. |
'Rightnesses' are according to reality, of a right nature. |
♦ 334. kusītavatthūnīti kusītassa alasassa vatthūni patiṭṭhā kosajjakāraṇānīti attho. |
♦ 334. 'Grounds for laziness' means the grounds, the foundation, the reasons for laziness of a lazy person. |
kammaṃ kattabbaṃ hotīti cīvaravicāraṇādikammaṃ kātabbaṃ hoti. |
Work has to be done means work such as attending to robes has to be done. |
na vīriyaṃ ārabhatīti duvidhampi vīriyaṃ nārabhati. |
He does not arouse energy means he does not arouse the twofold energy. |
appattassāti jhānavipassanāmaggaphaladhammassa appattassa pattiyā. |
Of what has not been attained means for the attainment of the dhamma of jhāna, insight, path, and fruit, which has not been attained. |
anadhigatassāti tasseva anadhigatassa adhigamatthāya. |
Of what has not been reached means for the purpose of reaching that which has not been reached. |
asacchikatassāti tasseva apaccakkhakatassa sacchikaraṇatthāya. |
Of what has not been realized means for the purpose of realizing that which has not been directly perceived. |
idaṃ paṭhamanti idaṃ handāhaṃ nipajjāmīti evaṃ osīdanaṃ paṭhamaṃ kusītavatthu. |
This is the first means this sinking down, "Come, I will lie down," is the first ground for laziness. |
iminā nayena sabbattha attho veditabbo. |
By this method, the meaning should be understood everywhere. |
“māsācitaṃ maññe”ti ettha pana māsācitaṃ nāma tintamāso. |
But in "I think it is as heavy as a bean," here 'as heavy as a bean' means a soaked bean. |
yathā tintamāso garuko hoti, evaṃ garukoti adhippāyo. |
Just as a soaked bean is heavy, so it is heavy, that is the intention. |
gilānā vuṭṭhito hotīti gilāno hutvā pacchā vuṭṭhito hoti. |
He has recovered from an illness means having been ill, he has afterwards recovered. |
♦ 335. ārambhavatthūnīti vīriyakāraṇāni. |
♦ 335. 'Grounds for initiative' are reasons for energy. |
tesampi imināva nayena attho veditabbo. |
Their meaning should also be understood by this method. |
♦ 336. dānavatthūnīti dānakāraṇāni. |
♦ 336. 'Grounds for giving' are reasons for giving. |
āsajja dānaṃ detīti patvā dānaṃ deti. |
He gives a gift after having approached means he gives a gift after having come. |
āgataṃ disvāva muhuttaṃyeva nisīdāpetvā sakkāraṃ katvā dānaṃ deti, dassāmi dassāmīti na kilameti. |
As soon as he sees him coming, he has him seated for a moment, and having shown him honor, he gives a gift; he does not weary him by saying, "I will give, I will give." |
iti ettha āsādanaṃ dānakāraṇaṃ nāma hoti. |
Thus here, approaching is called a reason for giving. |
bhayā dānaṃ detītiādīsupi bhayādīni dānakāraṇānīti veditabbāni. |
He gives a gift out of fear and so on, fear and so on should be understood as reasons for giving. |
tattha bhayaṃ nāma ayaṃ adāyako akārakoti garahābhayaṃ vā apāyabhayaṃ vā. |
Therein, 'fear' is the fear of censure, "This one is not a giver, not a doer," or the fear of a state of suffering. |
adāsi meti mayhaṃ pubbe esa idaṃ nāma adāsīti deti. |
He gave to me means "This one gave me this before," so he gives. |
dassati meti anāgate idaṃ nāma dassatīti deti. |
He will give to me means "He will give me this in the future," so he gives. |
sāhu dānanti dānaṃ nāma sādhu sundaraṃ, buddhādīhi paṇḍitehi pasatthanti deti. |
Giving is good means "Giving is good, beautiful, praised by the wise, such as the Buddha," so he gives. |
cittālaṅkāracittaparikkhāratthaṃ dānaṃ detīti samathavipassanācittassa alaṅkāratthañceva parivāratthañca deti. |
He gives a gift for the purpose of adorning the mind and as a requisite for the mind means he gives for the purpose of adorning and as an accompaniment for the mind of calm and insight. |
dānañhi cittaṃ mudukaṃ karoti. |
For giving makes the mind soft. |
yena laddhaṃ hoti, sopi laddhaṃ meti muducitto hoti, yena dinnaṃ, sopi dinnaṃ mayāti muducitto hoti, iti ubhinnampi cittaṃ mudukaṃ karoti, teneva “adantadamanaṃ dānan”ti vuccati. |
He who has received, he too has a soft mind, "I have received." He who has given, he too has a soft mind, "I have given." Thus it makes the minds of both soft. Therefore it is called "giving is the taming of the untamed." |
yathāha — |
As it is said: |
♦ “adantadamanaṃ dānaṃ, adānaṃ dantadūsakaṃ. |
♦ "Giving is the taming of the untamed, not giving is the spoiling of the tamed. |
♦ dānena piyavācāya, unnamanti namanti cā”ti. |
♦ By giving and by kind speech, they rise up and they bow down." |
♦ imesu pana aṭṭhasu dānesu cittālaṅkāradānameva uttamaṃ. |
♦ But among these eight gifts, the gift for adorning the mind is the best. |
♦ 337. dānūpapattiyoti dānapaccayā upapattiyo. |
♦ 337. 'Arisings due to a gift' are arisings caused by a gift. |
dahatīti ṭhapeti. |
He places means he establishes. |
adhiṭṭhātīti tasseva vevacanaṃ. |
He resolves is a synonym for that. |
bhāvetīti vaḍḍheti. |
He develops means he increases. |
hīne vimuttanti hīnesu pañcakāmaguṇesu vimuttaṃ. |
- liberated from the lower |
uttari abhāvitanti tato uttari maggaphalatthāya abhāvitaṃ. |
Undeveloped for what is higher means undeveloped for the sake of the path and fruit beyond that. |
tatrūpapattiyā saṃvattatīti yaṃ patthetvā kusalaṃ kataṃ, tattha tattha nibbattanatthāya saṃvattati. |
It conduces to arising there means whatever he has wished for and done a wholesome deed, it conduces to being reborn there. |
♦ vītarāgassāti maggena vā samucchinnarāgassa samāpattiyā vā vikkhambhitarāgassa. |
♦ Of one free from lust means of one whose lust has been cut off by the path or whose lust has been suppressed by the attainment of concentration. |
dānamatteneva hi brahmaloke nibbattituṃ na sakkā. |
For it is not possible to be reborn in the Brahmā world by giving alone. |
dānaṃ pana samādhivipassanācittassa alaṅkāro parivāro hoti. |
But giving becomes an adornment and an accompaniment for the mind of concentration and insight. |
tato dānena muducitto brahmavihāre bhāvetvā brahmaloke nibbattati. |
Then, with a mind softened by giving, having developed the Brahmā-vihāras, he is reborn in the Brahmā world. |
tena vuttaṃ “vītarāgassa no sarāgassā”ti. |
Therefore it is said, "Of one free from lust, not of one with lust." |
♦ khattiyānaṃ parisā khattiyaparisā, samūhoti attho. |
♦ The assembly of Khattiyas is the Khattiya-assembly; a community, that is the meaning. |
esa nayo sabbattha. |
This is the method everywhere. |
♦ lokassa dhammā lokadhammā. |
♦ The dhammas of the world are the worldly dhammas. |
etehi mutto nāma natthi, buddhānampi hontiyeva. |
There is none free from these; they happen even to Buddhas. |
vuttampi cetaṃ — “aṭṭhime, bhikkhave, lokadhammā lokaṃ anuparivattanti, loko ca aṭṭha lokadhamme anuparivattatī”ti . |
And this has been said: "These eight, O monks, are worldly dhammas that revolve around the world, and the world revolves around the eight worldly dhammas." |
lābho alābhoti lābhe āgate alābho āgato evāti veditabbo. |
Gain, loss means when gain has come, loss has also come, it should be understood. |
yasādīsupi eseva nayo. |
In fame and so on, the method is the same. |
♦ 338. abhibhāyatanavimokkhakathā heṭṭhā kathitā eva. |
♦ 338. The talk on the spheres of mastery and liberations has been given below. |
♦ “ime kho, āvuso”tiādi vuttanayeneva yojetabbaṃ. |
♦ "These indeed, friends," and so on, should be connected in the way stated. |
iti ekādasannaṃ aṭṭhakānaṃ vasena aṭṭhāsīti pañhe kathento thero sāmaggirasaṃ dassesīti. |
Thus, speaking of eighty-eight questions by way of eleven eights, the elder showed the taste of harmony. |
♦ aṭṭhakavaṇṇanā niṭṭhitā. |
♦ The explanation of the eights is finished. |
♦ navakavaṇṇanā |
♦ Description of the Nines |
♦ 340. iti aṭṭhakavasena sāmaggirasaṃ dassetvā idāni navakavasena dassetuṃ puna desanaṃ ārabhi. |
♦ 340. Thus having shown the taste of harmony by way of eights, now, to show it by way of nines, he began the teaching again. |
tattha āghātavatthūnīti āghātakāraṇāni. |
Therein, 'grounds for resentment' are reasons for resentment. |
āghātaṃ bandhatīti kopaṃ bandhati karoti uppādeti. |
'He binds resentment' means he binds, he does, he produces anger. |
♦ taṃ kutettha labbhāti taṃ anatthacaraṇaṃ mā ahosīti etasmiṃ puggale kuto labbhā, kena kāraṇena sakkā laddhuṃ ? |
♦ How could that be obtained? means "May that harmful action not be." How could that be obtained in this person? For what reason can it be obtained? |
paro nāma parassa attano cittaruciyā anatthaṃ karotīti evaṃ cintetvā āghātaṃ paṭivinodeti. |
He dispels resentment by thinking thus: "Another person does harm to another according to his own inclination." |
atha vā sacāhaṃ paṭikopaṃ kareyyaṃ, taṃ kopakaraṇaṃ ettha puggale kuto labbhā, kena kāraṇena laddhabbanti attho. |
Or, "If I were to show anger in return, how could that act of anger be obtained in this person? For what reason could it be obtained?" that is the meaning. |
kuto lābhātipi pāṭho, sacāhaṃ ettha kopaṃ kareyyaṃ, tasmiṃ me kopakaraṇe kuto lābhā, lābhā nāma ke siyunti attho. |
The reading is also 'what gain is there?'; "If I were to get angry here, what gain would there be for me in that act of anger? What gains would there be?" that is the meaning. |
imasmiñca atthe tanti nipātamattameva hoti. |
And in this sense, 'taṃ' is a mere particle. |
♦ 341. sattāvāsāti sattānaṃ āvāsā, vasanaṭṭhānānīti attho. |
♦ 341. 'Abodes of beings' are the abodes of beings; dwelling places, that is the meaning. |
tattha suddhāvāsāpi sattāvāsova, asabbakālikattā pana na gahitā. |
Therein, the pure abodes are also abodes of beings, but because they are not for all time, they are not taken. |
suddhāvāsā hi buddhānaṃ khandhāvārasadisā. |
For the pure abodes are like the encampments of the Buddhas. |
asaṅkhyeyyakappe buddhesu anibbattantesu taṃ ṭhānaṃ suññaṃ hotīti asabbakālikattā na gahitā. |
In an incalculable aeon when no Buddhas are born, that place is empty. Thus, because it is not for all time, it is not taken. |
sesamettha yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. |
The rest here, whatever is to be said, has been said below. |
♦ 342. akkhaṇesu dhammo ca desiyatīti catusaccadhammo desiyati. |
♦ 342. In the inopportune moments, the Dhamma is also taught means the Dhamma of the four truths is taught. |
opasamikoti kilesūpasamakaro. |
Leading to peace means bringing about the appeasement of the defilements. |
parinibbānikoti kilesaparinibbānena parinibbānāvaho. |
Leading to final Nibbāna means bringing about final Nibbāna through the final Nibbāna of the defilements. |
sambodhagāmīti catumaggañāṇapaṭivedhagāmī. |
Leading to enlightenment means leading to the penetration of the knowledge of the four paths. |
aññataranti asaññabhavaṃ vā arūpabhavaṃ vā. |
Any other means the non-percipient existence or the formless existence. |
♦ 343. anupubbavihārāti anupaṭipāṭiyā samāpajjitabbavihārā. |
♦ 'Successive abidings' are abidings to be attained in succession. |
♦ 344. anupubbanirodhāti anupaṭipāṭiyā nirodhā. |
♦ 344. 'Successive cessations' are cessations in succession. |
♦ “ime, kho āvuso”tiādi vuttanayeneva yojetabbaṃ. |
♦ "These, indeed, friends," and so on, should be connected in the way stated. |
iti channaṃ navakānaṃ vasena catupaṇṇāsa pañhe kathento thero sāmaggirasaṃ dassesīti. |
Thus, speaking of fifty-four questions by way of six nines, the elder showed the taste of harmony. |
♦ navakavaṇṇanā niṭṭhitā. |
♦ The explanation of the nines is finished. |
♦ dasakavaṇṇanā |
♦ Description of the Tens |
♦ 345. iti navakavasena sāmaggirasaṃ dassetvā idāni dasakavasena dassetuṃ puna desanaṃ ārabhi. |
♦ 345. Thus having shown the taste of harmony by way of nines, now, to show it by way of tens, he began the teaching again. |
tattha nāthakaraṇāti “sanāthā, bhikkhave, viharatha mā anāthā, dasa ime, bhikkhave, dhammā nāthakaraṇā”ti evaṃ akkhātā attano patiṭṭhākarā dhammā. |
Therein, 'protecting dhammas' are "Dwell with a protector, O monks, not without a protector. These ten, O monks, are protecting dhammas," thus the dhammas that make one's own foundation are declared. |
♦ kalyāṇamittotiādīsu sīlādiguṇasampannā kalyāṇā assa mittāti kalyāṇamitto. |
♦ 'Having good friends' and so on, he whose friends are good, endowed with virtue and other qualities, is one who has good friends. |
te cassa ṭhānanisajjādīsu saha ayanato sahāyāti kalyāṇasahāyo. |
And they are his companions because they go with him in standing, sitting, and so on, thus they are good companions. |
cittena ceva kāyena ca kalyāṇamittesu eva sampavaṅko onatoti kalyāṇasampavaṅko. |
Being inclined and bent towards good friends with both mind and body, he is one who is inclined towards good friends. |
suvaco hotīti sukhena vattabbo hoti sukhena anusāsitabbo. |
'He is easy to speak to' means he is easy to speak to, easy to instruct. |
khamoti gāḷhena pharusena kakkhaḷena vuccamāno khamati, na kuppati. |
'He is patient' means when spoken to harshly, fiercely, and roughly, he is patient, he does not get angry. |
padakkhiṇaggāhī anusāsaninti yathā ekacco ovadiyamāno vāmato gaṇhāti, paṭippharati vā asuṇanto vā gacchati, evaṃ akatvā “ovadatha, bhante, anusāsatha, tumhesu anovadantesu ko añño ovadissatī”ti padakkhiṇaṃ gaṇhāti. |
'He receives instruction respectfully' means just as a certain one, when being advised, takes it from the left, or retorts, or goes without listening, not doing so, he receives it respectfully, saying, "Advise me, venerable sir, instruct me. If you do not advise me, who else will advise me?" |
♦ uccāvacānīti uccāni ca avacāni ca. |
♦ High and low means high and low. |
kiṃ karaṇīyānīti kiṃ karomīti evaṃ vatvā kattabbakammāni. |
What is to be done means "What shall I do?" thus having said, the tasks to be done. |
tattha uccakammāni nāma cīvarassa karaṇaṃ rajanaṃ cetiye sudhākammaṃ uposathāgāracetiyagharabodhiyagharesu kattabbanti evamādi. |
Therein, high tasks are the making and dyeing of a robe, the plastering of a cetiya, what is to be done in the Uposatha-hall, the cetiya-house, and the Bodhi-house, and so on. |
avacakammaṃ nāma pādadhovanamakkhanādikhuddakakammaṃ. |
Low tasks are the minor tasks of washing and anointing the feet. |
tatrupāyāyāti tatrupagamanīyā. |
Fit for that means fit to approach that. |
alaṃ kātunti kātuṃ samattho hoti. |
Able to do means he is able to do. |
alaṃ saṃvidhātunti vicāretuṃ samattho. |
Able to manage means he is able to arrange. |
♦ dhamme assa kāmo sinehoti dhammakāmo, tepiṭakaṃ buddhavacanaṃ piyāyatīti attho. |
♦ He has desire and affection for the Dhamma means he is a lover of the Dhamma; the Tipiṭaka, the Buddha's word, is dear to him, that is the meaning. |
piyasamudāhāroti parasmiṃ kathente sakkaccaṃ suṇāti, sayañca paresaṃ desetukāmo hotīti attho. |
He delights in conversation means when another is speaking, he listens respectfully, and he himself wishes to teach others, that is the meaning. |
“abhidhamme abhivinaye”ti ettha dhammo abhidhammo, vinayo abhivinayoti catukkaṃ veditabbaṃ. |
"In the higher Dhamma and the higher Vinaya," here Dhamma is higher Dhamma, and Vinaya is higher Vinaya. A fourfold division should be understood. |
tattha dhammoti suttantapiṭakaṃ. |
Therein, 'Dhamma' is the Suttanta Piṭaka. |
abhidhammoti satta pakaraṇāni. |
'Higher Dhamma' is the seven books. |
vinayoti ubhatovibhaṅgā. |
'Vinaya' is the two Vibhaṅgas. |
abhivinayoti khandhakaparivārā. |
'Higher Vinaya' is the Khandhakas and Parivāra. |
atha vā suttantapiṭakampi abhidhammapiṭakampi dhammo eva. |
Or, both the Suttanta Piṭaka and the Abhidhamma Piṭaka are Dhamma. |
maggaphalāni abhidhammo. |
The paths and fruits are the higher Dhamma. |
sakalaṃ vinayapiṭakaṃ vinayo. |
The entire Vinaya Piṭaka is the Vinaya. |
kilesavūpasamakāraṇaṃ abhivinayo. |
The cause of the appeasement of the defilements is the higher Vinaya. |
iti sabbasmimpi ettha dhamme abhidhamme vinaye abhivinaye ca. |
Thus in all of this, in the Dhamma, the higher Dhamma, the Vinaya, and the higher Vinaya. |
uḷārapāmojjoti bahulapāmojjo hotīti attho. |
He has great rapture means he has much rapture, that is the meaning. |
♦ kusalesu dhammesūti kāraṇatthe bhummaṃ, catubhūmakakusaladhammakāraṇā, tesaṃ adhigamatthāya anikkhittadhuro hotīti attho. |
♦ In wholesome states means the locative case in the sense of 'cause'; for the sake of the wholesome dhammas of the four planes, for the purpose of their attainment, he is one who has not laid down the yoke, that is the meaning. |
♦ 346. kasiṇadasake sakalaṭṭhena kasiṇāni. |
♦ 346. In the ten kasinas, 'kasinas' are in the sense of 'all.' |
tadārammaṇānaṃ dhammānaṃ khettaṭṭhena vā adhiṭṭhānaṭṭhena vā āyatanāni. |
'Spheres' are in the sense of a field or a foundation for the dhammas that have them as an object. |
uddhanti upari gaganatalābhimukhaṃ. |
'Upwards' is facing the sky above. |
adhoti heṭṭhā bhūmitalābhimukhaṃ. |
'Downwards' is facing the ground below. |
tiriyanti khettamaṇḍalamiva samantā paricchinditvā. |
'Across' is having determined it all around like a field-circle. |
ekacco hi uddhameva kasiṇaṃ vaḍḍheti, ekacco adho, ekacco samantato. |
For one person develops the kasina only upwards, another downwards, another all around. |
tena tena vā kāraṇena evaṃ pasāreti ālokamiva rūpadassanakāmo. |
Or for this and that reason, he extends it thus, like one who wishes to see a form with light. |
tena vuttaṃ “pathavīkasiṇameko sañjānāti uddhaṃ adho tiriyan”ti. |
Therefore it is said, "One perceives the earth-kasina upwards, downwards, and across." |
advayanti idaṃ pana ekassa aññabhāvānupagamanatthaṃ vuttaṃ. |
'Without a second' means this is said so that one does not pass into another. |
yathā hi udakaṃ paviṭṭhassa sabbadisāsu udakameva hoti, na aññaṃ, evameva pathavīkasiṇaṃ pathavīkasiṇameva hoti, natthi tassa añño kasiṇasambhedoti. |
For just as for one who has entered water, there is only water in all directions, not another, so the earth-kasina is only the earth-kasina, there is no other kasina mixed with it. |
esa nayo sabbattha. |
This is the method everywhere. |
appamāṇanti idaṃ tassa tassa pharaṇāppamāṇavasena vuttaṃ. |
'Immeasurable' means this is said by way of the immeasurability of its pervasion. |
tañhi cetasā pharanto sakalameva pharati, na “ayamassa ādi, idaṃ majjhan”ti pamāṇaṃ gaṇhātīti. |
For when he pervades it with his mind, he pervades the whole of it; he does not take a measure, "This is its beginning, this is the middle." |
viññāṇakasiṇanti cettha kasiṇugghāṭimākāse pavattaviññāṇaṃ. |
And 'the consciousness-kasina' here is the consciousness that has arisen in the space from which the kasina has been removed. |
tattha kasiṇavasena kasiṇugghāṭimākāse kasiṇugghāṭimākāsavasena tattha pavattaviññāṇe uddhaṃ adho tiriyatā veditabbā. |
There, by way of the kasina, in the space from which the kasina has been removed, by way of the space from which the kasina has been removed, in the consciousness that has arisen there, the upward, downward, and across should be understood. |
ayamettha saṅkhepo. |
This is the summary here. |
kammaṭṭhānabhāvanānayena panetāni pathavīkasiṇādīni vitthārato visuddhimagge vuttāneva. |
But these, the earth-kasina and so on, by the method of developing the meditation subject, are detailed in the Visuddhimagga. |
♦ akusalakammapathadasakavaṇṇanā |
♦ Description of the Ten Unwholesome Paths of Action |
♦ 347. kammapathesu kammāneva sugatiduggatīnaṃ pathabhūtattā kammapathā nāma. |
♦ 347. In the paths of action, the actions themselves, being the path to a good or bad destination, are called the paths of action. |
tesu pāṇātipāto adinnādānaṃ musāvādādayo ca cattāro brahmajāle vitthāritā eva. |
Among them, killing, taking what is not given, and the four of false speech and so on are detailed in the Brahmajāla. |
kāmesumicchācāroti ettha pana kāmesūti methunasamācāresu methunavatthūsu vā. |
'Wrong conduct in sensual pleasures,' here 'in sensual pleasures' means in sexual conduct or in the objects of sexual intercourse. |
micchācāroti ekantanindito lāmakācāro. |
'Wrong conduct' means utterly blameworthy, base conduct. |
lakkhaṇato pana asaddhammādhippāyena kāyadvārappavattā agamanīyaṭṭhānavītikkamacetanā kāmesumicchācāro. |
But by its characteristic, the volition of transgressing in an un-go-able place, which has arisen in the body-door with an unrighteous intention, is wrong conduct in sensual pleasures. |
♦ tattha agamanīyaṭṭhānaṃ nāma purisānaṃ tāva māturakkhitā, piturakkhitā, mātāpiturakkhitā, bhāturakkhitā, bhaginirakkhitā, ñātirakkhitā, gottarakkhitā, dhammarakkhitā, sārakkhā, saparidaṇḍāti māturakkhitādayo dasa. |
♦ Therein, an un-go-able place, for men, is the ten protected by the mother and so on: protected by the mother, protected by the father, protected by the mother and father, protected by a brother, protected by a sister, protected by relatives, protected by the clan, protected by the Dhamma, with a guard, and with a penalty. |
dhanakkītā, chandavāsinī, bhogavāsinī, paṭavāsinī, odapattakinī, obhatacumbaṭā, dāsī ca bhariyā ca, kammakārī ca bhariyā ca, dhajāhaṭā, muhuttikāti etā dhanakkītādayo dasāti vīsati. |
And the ten bought with money and so on: bought with money, living by consent, living by wealth, living by cloth, a water-pot carrier, one with her head-pad removed, both a slave and a wife, both a worker and a wife, captured in a raid, and for a moment. These are twenty. |
itthīsu pana dvinnaṃ sārakkhasaparidaṇḍānaṃ dasannañca dhanakkītādīnanti dvādasannaṃ itthīnaṃ aññe purisā. |
But for women, other men are un-go-able for the two with a guard and a penalty, and for the twelve of the ten bought with money and so on. |
idaṃ agamanīyaṭṭhānaṃ nāma. |
This is called an un-go-able place. |
so panesa micchācāro sīlādiguṇarahite agamanīyaṭṭhāne appasāvajjo. |
But this wrong conduct is of little blame in an un-go-able place that is without virtue and other qualities. |
sīlādiguṇasampanne mahāsāvajjo. |
It is of great blame in one endowed with virtue and other qualities. |
tassa cattāro sambhārā agamanīyavatthu, tasmiṃ sevanacittaṃ, sevanappayogo, maggenamaggappaṭipattiadhivāsananti. |
Its four components are: an un-go-able object, the thought of partaking in it, the effort of partaking, and the consent to the act of intercourse. |
eko payogo sāhatthiko eva. |
One effort is by one's own hand. |
♦ abhijjhāyatīti abhijjhā, parabhaṇḍābhimukhī hutvā tanninnatāya pavattatīti attho. |
♦ 'He covets,' thus covetousness; it proceeds with an inclination towards another's property, that is the meaning. |
sā “aho vata idaṃ mamassā”ti evaṃ parabhaṇḍābhijjhāyanalakkhaṇā adinnādānaṃ viya appasāvajjā mahāsāvajjā ca. |
It, with the characteristic of coveting another's property, "Oh, that this were mine," is of little blame and great blame, like taking what is not given. |
tassā dve sambhārā parabhaṇḍaṃ, attano pariṇāmanañca. |
Its two components are another's property and the making of it one's own. |
parabhaṇḍavatthuke hi lobhe uppannepi na tāva kammapathabhedo hoti, yāva “aho vatīdaṃ mamassā”ti attano na pariṇāmeti. |
For even if greed has arisen with another's property as its object, there is not yet a breach of the path of action, as long as one does not make it one's own, thinking, "Oh, that this were mine." |
♦ hitasukhaṃ byāpādayatīti byāpādo. |
♦ It ruins welfare and happiness, thus it is ill-will. |
so paraṃ vināsāya manopadosalakkhaṇo pharusāvācā viya appasāvajjo mahāsāvajjo ca. |
It, with the characteristic of malice for the destruction of another, is of little blame and great blame, like harsh speech. |
tassa dve sambhārā parasatto ca, tassa vināsacintā ca. |
Its two components are another being and the thought of his destruction. |
parasattavatthuke hi kodhe uppannepi na tāva kammapathabhedo hoti, yāva “aho vatāyaṃ ucchijjheyya vinasseyyā”ti tassa vināsaṃ na cinteti. |
For even if anger has arisen with another being as its object, there is not yet a breach of the path of action, as long as one does not think of his destruction, "Oh, that this one were cut off, were to perish." |
♦ yathābhuccagahaṇābhāvena micchā passatīti micchādiṭṭhi. |
♦ It sees wrongly, by the absence of grasping things as they really are, thus it is wrong view. |
sā “natthi dinnan”tiādinā nayena viparītadassanalakkhaṇā. |
It, with the characteristic of a perverted seeing, in the way of "There is no gift," and so on, is of little blame and great blame, like idle chatter. |
samphappalāpo viya appasāvajjā mahāsāvajjā ca. |
And also, the non-fixed is of little blame, the fixed is of great blame. |
apica aniyatā appasāvajjā, niyatā mahāsāvajjā. |
Its two components are the perversion of the grasped aspect of the object, and its presentation in the way that one grasps it. |
tassā dve sambhārā vatthuno ca gahitākāraviparītatā, yathā ca taṃ gaṇhāti, tathābhāvena tassūpaṭṭhānanti. |
|
♦ imesaṃ pana dasannaṃ akusalakammapathānaṃ dhammato koṭṭhāsato ārammaṇato vedanāto mūlatoti pañcahākārehi vinicchayo veditabbo. |
♦ And the decision concerning these ten unwholesome paths of action should be understood in five ways: from the dhamma, from the division, from the object, from the feeling, and from the root. |
♦ tattha dhammatoti etesu hi paṭipāṭiyā satta cetanādhammāva honti. |
♦ Therein, from the dhamma, in these, in order, there are seven volitional dhammas. |
abhijjhādayo tayo cetanāsampayuttā. |
Covetousness and so on are three conjoined with volition. |
♦ koṭṭhāsatoti paṭipāṭiyā satta, micchādiṭṭhi cāti ime aṭṭha kammapathā eva honti, no mūlāni. |
♦ From the division, in order, seven, and wrong view, these eight are only paths of action, not roots. |
abhijjhābyāpādā kammapathā ceva mūlāni ca. |
Covetousness and ill-will are both paths of action and roots. |
abhijjhā hi mūlaṃ patvā lobho akusalamūlaṃ hoti. |
For covetousness, having reached the root, becomes the unwholesome root of greed. |
byāpādo doso akusalamūlaṃ hoti. |
Ill-will becomes the unwholesome root of hatred. |
♦ ārammaṇatoti pāṇātipāto jīvitindriyārammaṇato saṅkhārārammaṇo hoti. |
♦ From the object, killing is of a formation-object from its object of the life-faculty. |
adinnādānaṃ sattārammaṇaṃ vā saṅkhārārammaṇaṃ vā, micchācāro phoṭṭhabbavasena saṅkhārārammaṇo. |
Taking what is not given is of a being-object or a formation-object. Wrong conduct in sensual pleasures is of a formation-object by way of the tangible. |
“sattārammaṇo”tipi eke. |
Some say, "of a being-object." |
musāvādo sattārammaṇo vā saṅkhārārammaṇo vā, tathā pisuṇavācā. |
False speech is of a being-object or a formation-object. Likewise slanderous speech. |
pharusavācā sattārammaṇāva. |
Harsh speech is only of a being-object. |
samphappalāpo diṭṭhasutamutaviññātavasena sattārammaṇo vā saṅkhārārammaṇo vā. |
Idle chatter is of a being-object or a formation-object by way of what has been seen, heard, sensed, and known. |
tathā abhijjhā. |
Likewise covetousness. |
byāpādo sattārammaṇova. |
Ill-will is only of a being-object. |
micchādiṭṭhi tebhūmakadhammavasena saṅkhārārammaṇā. |
Wrong view is of a formation-object by way of the phenomena of the three realms. |
♦ vedanātoti pāṇātipāto dukkhavedano hoti. |
♦ From the feeling, killing is of painful feeling. |
kiñcāpi hi rājāno coraṃ disvā hasamānāpi “gacchatha naṃ ghātethā”ti vadanti, sanniṭṭhāpakacetanā pana dukkhasampayuttāva hoti. |
For although kings, seeing a robber, even while laughing, say, "Go and kill him," the concluding volition is conjoined with pain. |
adinnādānaṃ tivedanaṃ. |
Taking what is not given is of three feelings. |
micchācāro sukhamajjhattavasena dvivedano. |
Wrong conduct in sensual pleasures is of two feelings, by way of pleasure and neutrality. |
sanniṭṭhāpakacitte pana majjhattavedano na hoti. |
But in the concluding citta, there is no neutral feeling. |
musāvādo tivedano. |
False speech is of three feelings. |
tathā pisuṇavācā. |
Likewise slanderous speech. |
pharusavācā dukkhavedanā. |
Harsh speech is of painful feeling. |
samphappalāpo tivedano. |
Idle chatter is of three feelings. |
abhijjhā sukhamajjhattavasena dvivedanā tathā micchādiṭṭhi. |
Covetousness is of two feelings, by way of pleasure and neutrality. Likewise wrong view. |
byāpādo dukkhavedano. |
Ill-will is of painful feeling. |
♦ mūlatoti pāṇātipāto dosamohavasena dvimūlako hoti. |
♦ From the root, killing is two-rooted, by way of hatred and delusion. |
adinnādānaṃ dosamohavasena vā lobhamohavasena vā. |
Taking what is not given is either by way of hatred and delusion or by way of greed and delusion. |
micchācāro lobhamohavasena. |
Wrong conduct in sensual pleasures is by way of greed and delusion. |
musāvādo dosamohavasena vā lobhamohavasena vā tathā pisuṇavācā samphappalāpo ca. |
False speech is either by way of hatred and delusion or by way of greed and delusion. Likewise slanderous speech and idle chatter. |
pharusavācā dosamohavasena. |
Harsh speech is by way of hatred and delusion. |
abhijjhā mohavasena ekamūlā. |
Covetousness is one-rooted, by way of delusion. |
tathā byāpādo. |
Likewise ill-will. |
micchādiṭṭhi lobhamohavasena dvimūlāti. |
Wrong view is two-rooted, by way of greed and delusion. |
♦ kusalakammapathadasakavaṇṇanā |
♦ Description of the Ten Wholesome Paths of Action |
♦ pāṇātipātā veramaṇiādīni samādānasampattasamucchedavirativasena veditabbāni. |
♦ Abstinence from killing and so on should be understood by way of abstinence of undertaking, of attainment, and of cutting off. |
♦ dhammato pana etesupi paṭipāṭiyā satta cetanāpi vattanti viratiyopi. |
♦ From the dhamma, in these too, in order, there are seven volitions and also abstinences. |
ante tayo cetanāsampayuttāva. |
The last three are only conjoined with volition. |
♦ koṭṭhāsatoti paṭipāṭiyā satta kammapathā eva, no mūlāni. |
♦ From the division, in order, seven are only paths of action, not roots. |
ante tayo kammapathā ceva mūlāni ca. |
The last three are both paths of action and roots. |
anabhijjhā hi mūlaṃ patvā alobho kusalamūlaṃ hoti. |
For non-covetousness, having reached the root, becomes the wholesome root of non-greed. |
abyāpādo adoso kusalamūlaṃ. |
Non-ill-will becomes the wholesome root of non-hatred. |
sammādiṭṭhi amoho kusalamūlaṃ. |
Right view becomes the wholesome root of non-delusion. |
♦ ārammaṇatoti pāṇātipātādīnaṃ ārammaṇāneva etesaṃ ārammaṇāni. |
♦ From the object, the objects of killing and so on are the objects of these. |
vītikkamitabbatoyeva hi veramaṇī nāma hoti. |
For abstinence is by way of what is to be transgressed. |
yathā pana nibbānārammaṇo ariyamaggo kilese pajahati, evaṃ jīvitindriyādiārammaṇāpete kammapathā pāṇātipātādīni dussīlyāni pajahantīti veditabbā. |
But just as the noble path, with Nibbāna as its object, abandons the defilements, so it should be understood that these paths of action, which are apart from the objects of the life-faculty and so on, abandon the immoralities of killing and so on. |
♦ vedanātoti sabbe sukhavedanā honti majjhattavedanā vā. |
♦ From the feeling, all are of pleasant feeling or neutral feeling. |
kusalaṃ patvā hi dukkhavedanā nāma natthi. |
For in what is wholesome, there is no painful feeling. |
♦ mūlatoti paṭipāṭiyā satta ñāṇasampayuttacittena viramantassa alobhādosāmohavasena timūlāni honti, ñāṇavippayuttacittena viramantassa dvimūlāni. |
♦ From the root, in order, the seven, when one refrains with a citta conjoined with knowledge, are three-rooted, by way of non-greed, non-hatred, and non-delusion. When one refrains with a citta dissociated from knowledge, they are two-rooted. |
anabhijjhā ñāṇasampayuttacittena viramantassa dvimūlā, ñāṇavippayuttacittena ekamūlā. |
Non-covetousness, when one refrains with a citta conjoined with knowledge, is two-rooted; with a citta dissociated from knowledge, one-rooted. |
alobho pana attanāva attano mūlaṃ na hoti. |
For non-greed is not its own root. |
abyāpādepi eseva nayo. |
In non-ill-will, the method is the same. |
sammādiṭṭhi alobhādosavasena dvimūlā evāti. |
Right view is two-rooted, by way of non-greed and non-hatred. |
♦ ariyavāsadasakavaṇṇanā |
♦ Description of the Ten Noble Dwellings |
♦ 348. ariyavāsāti ariyā eva vasiṃsu vasanti vasissanti etesūti ariyavāsā. |
♦ 348. Noble dwellings means the noble ones have dwelt, are dwelling, and will dwell in these, thus they are noble dwellings. |
pañcaṅgavippahīnoti pañcahi aṅgehi vippayuttova hutvā khīṇāsavo avasi vasati vasissatīti tasmā ayaṃ pañcaṅgavippahīnatā, ariyassa vāsattā ariyavāsoti vutto. |
Devoid of five factors means being devoid of five factors, one whose cankers are destroyed has dwelt, is dwelling, and will dwell. Therefore, this state of being devoid of five factors, because it is the dwelling of a noble one, is called a noble dwelling. |
esa nayo sabbattha. |
This is the method everywhere. |
♦ evaṃ kho, āvuso, bhikkhu chaḷaṅgasamannāgato hotīti chaḷaṅgupekkhāya samannāgato hoti. |
♦ Thus, friend, a monk is endowed with six factors means he is endowed with the six-factored equanimity. |
chaḷaṅgupekkhā nāma keti? |
What is the six-factored equanimity? |
ñāṇādayo. “ñāṇan”ti vutte kiriyato cattāri ñāṇasampayuttacittāni labbhanti. |
Knowledge and so on. When 'knowledge' is said, the four cittas conjoined with knowledge are obtained from the action. |
“satatavihāro”ti vutte aṭṭha mahācittāni. |
When 'constant abiding' is said, the eight great cittas. |
“rajjanadussanaṃ natthī”ti vutte dasa cittāni labbhanti. |
When 'there is no delighting, no resenting' is said, the ten cittas are obtained. |
somanassaṃ āsevanavasena labbhati. |
Joy is obtained by cultivation. |
♦ satārakkhena cetasāti khīṇāsavassa hi tīsu dvāresu sabbakālaṃ sati ārakkhakiccaṃ sādheti . |
♦ With a mind guarded by mindfulness means for one whose cankers are destroyed, mindfulness accomplishes the task of a guard at the three doors at all times. |
tenevassa “carato ca tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitaṃ hotī”ti vuccati. |
Therefore it is said of him, "While walking and standing, sleeping and waking, knowledge and vision are constantly and uninterruptedly present." |
♦ puthusamaṇabrāhmaṇānanti bahūnaṃ samaṇabrāhmaṇānaṃ. |
♦ Of the many monks and brahmins means of the many monks and brahmins. |
ettha ca samaṇāti pabbajjupagatā. |
And here, 'monks' are those who have gone forth. |
brāhmaṇāti bhovādino. |
'Brahmins' are those who use the term 'bho.' |
puthupaccekasaccānīti bahūni pāṭekkasaccāni, idameva dassanaṃ saccaṃ, idameva dassanaṃ saccanti evaṃ pāṭiyekkaṃ gahitāni bahūni saccānīti attho. |
The many individual truths means the many partial truths; "this view alone is true, this view alone is true," thus the many truths grasped partially, that is the meaning. |
nunnānīti nihatāni. |
Uprooted means struck down. |
paṇunnānīti suṭṭhu nihatāni. |
Thoroughly uprooted means well struck down. |
cattānīti vissaṭṭhāni. |
Cast off means abandoned. |
vantānīti vamitāni. |
Vomited means vomited out. |
muttānīti chinnabandhanāni katāni. |
Released means made with bonds cut. |
pahīnānīti pajahitāni. |
Abandoned means given up. |
paṭinissaṭṭhānīti yathā na puna cittaṃ āruhanti, evaṃ paṭinissajjitāni. |
Relinquished means relinquished so that they do not arise in the mind again. |
sabbāneva tāni gahitaggahaṇassa vissaṭṭhabhāvavevacanāni. |
All of them are synonyms for the state of having abandoned a grasped grasping. |
♦ samavayasaṭṭhesanoti ettha avayāti anūnā. |
♦ One whose search has been rightly abandoned, here 'avaya' means not deficient. |
saṭṭhāti vissaṭṭhā. |
'Saṭṭhā' means abandoned. |
sammā avayā saṭṭhā esanā assāti samavayasaṭṭhesano. |
He whose search has been rightly and not deficiently abandoned is one whose search has been rightly abandoned. |
sammā vissaṭṭhasabbaesanoti attho. |
One whose every search has been rightly abandoned, that is the meaning. |
rāgā cittaṃ vimuttantiādīhi maggassa kiccanipphatti kathitā. |
The mind is liberated from lust and so on, by these the accomplishment of the task of the path is spoken of. |
♦ rāgo me pahīnotiādīhi paccavekkhaṇāya phalaṃ kathitaṃ. |
♦ My lust is abandoned and so on, by these the fruit of the review is spoken of. |
♦ asekkhadhammadasakavaṇṇanā |
♦ Description of the Ten Dhammas of One Beyond Training |
♦ asekkhā sammādiṭṭhītiādayo sabbepi phalasampayuttadhammā eva. |
♦ Right view of one beyond training and so on, all are dhammas conjoined with the fruit. |
ettha ca sammādiṭṭhi, sammāñāṇanti dvīsu ṭhānesu paññāva kathitā. |
And here, in the two places, 'right view' and 'right knowledge,' wisdom itself is spoken of. |
sammāvimuttīti iminā padena vuttāvasesā. |
By this term, 'right liberation,' the remaining are said. |
phalasamāpattidhammā saṅgahitāti veditabbā. |
The dhammas of the attainment of the fruit should be understood as included. |
♦ “ime kho, āvuso”tiādi vuttanayeneva yojetabbaṃ. |
♦ "These indeed, friends," and so on, should be connected in the way stated. |
iti channaṃ dasakānaṃ vasena samasaṭṭhi pañhe kathento thero sāmaggirasaṃ dassesīti. |
Thus, speaking of sixty-six questions by way of six tens, the elder showed the taste of harmony. |
♦ dasakavaṇṇanā niṭṭhitā. |
♦ The explanation of the tens is finished. |
♦ pañhasamodhānavaṇṇanā |
♦ Description of the Synthesis of the Questions |
♦ 349. idha pana ṭhatvā pañhā samodhānetabbā. |
♦ 349. But here, standing, the questions should be synthesized. |
imasmiñhi sutte ekakavasena dve pañhā kathitā. |
For in this sutta, two questions are spoken of by way of ones. |
dukavasena sattati. |
Seventy by way of twos. |
tikavasena asītisataṃ. |
One hundred and eighty by way of threes. |
catukkavasena dvesatāni. |
Two hundred by way of fours. |
pañcakavasena tiṃsasataṃ. |
One hundred and thirty by way of fives. |
chakkavasena bāttiṃsasataṃ. |
One hundred and thirty-two by way of sixes. |
sattakavasena aṭṭhanavuti. |
Ninety-eight by way of sevens. |
aṭṭhakavasena aṭṭhāsīti. |
Eighty-eight by way of eights. |
navakavasena catupaṇṇāsa. |
Fifty-four by way of nines. |
dasakavasena samasaṭṭhīti evaṃ sahassaṃ cuddasa pañhā kathitā. |
Sixty-six by way of tens. Thus, one thousand and fourteen questions are spoken of. |
♦ imañhi suttantaṃ ṭhapetvā tepiṭake buddhavacane añño suttanto evaṃ bahupañhapaṭimaṇḍito natthi. |
♦ For leaving aside this suttanta, in the Tipiṭaka, the Buddha's word, there is no other suttanta so adorned with many questions. |
bhagavā imaṃ suttantaṃ ādito paṭṭhāya sakalaṃ sutvā cintesi — “dhammasenāpati sāriputto buddhabalaṃ dīpetvā appaṭivattiyaṃ sīhanādaṃ nadati. |
The Blessed One, having heard this entire suttanta from beginning to end, thought: "The General of the Dhamma, Sāriputta, displaying the power of a Buddha, utters a lion's roar that cannot be refuted. |
sāvakabhāsitoti vutte okappanā na hoti, jinabhāsitoti vutte hoti, tasmā jinabhāsitaṃ katvā devamanussānaṃ okappanaṃ imasmiṃ suttante uppādessāmī”ti. |
When it is said, 'spoken by a disciple,' there is no conviction. When it is said, 'spoken by the conqueror,' there is. Therefore, having made it spoken by the conqueror, I will produce conviction in this suttanta for gods and men." |
tato vuṭṭhāya sādhukāraṃ adāsi. |
Then, having risen, he gave his approval. |
tena vuttaṃ “atha kho bhagavā vuṭṭhahitvā āyasmantaṃ sāriputtaṃ āmantesi, sādhu, sādhu, sāriputta, sādhu kho tvaṃ sāriputta, bhikkhūnaṃ saṅgītipariyāyaṃ abhāsī”ti. |
Therefore it is said, "Then the Blessed One, having risen, addressed the venerable Sāriputta, 'Excellent, excellent, Sāriputta! Excellent indeed, Sāriputta, that you have spoken the discourse on the recitation in council to the monks.'" |
♦ tattha saṅgītipariyāyanti sāmaggiyā kāraṇaṃ. |
♦ There, 'the discourse on the recitation in council' means the reason for harmony. |
idaṃ vuttaṃ hoti — “sādhu, kho tvaṃ, sāriputta, mama sabbaññutaññāṇena saṃsanditvā bhikkhūnaṃ sāmaggirasaṃ abhāsī”ti. |
This is what is said: "Excellent indeed, Sāriputta, that you, having compared it with my omniscient knowledge, have spoken the taste of harmony to the monks." |
samanuñño satthā ahosīti anumodanena samanuñño ahosi. |
The Teacher was approving means he was approving with his approval. |
ettakena ayaṃ suttanto jinabhāsito nāma jāto. |
By this much, this suttanta became what is called 'spoken by the conqueror.' |
desanāpariyosāne imaṃ suttantaṃ manasikarontā te bhikkhū arahattaṃ pāpuṇiṃsūti. |
At the end of the teaching, those monks, reflecting on this very suttanta, attained Arahantship. |
♦ sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya |
♦ From the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya |
♦ saṅgītisuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Saṅgīti Sutta is finished. |
♦ 11. dasuttarasuttavaṇṇanā |
♦ 11. Explanation of the Dasuttara Sutta |
♦ [unnamed] |
♦ [unnamed] |
♦ 350. evaṃ me sutanti dasuttarasuttaṃ. |
♦ 350. Thus have I heard is the Dasuttara Sutta. |
tatrāyaṃ apubbapadavaṇṇanā — āvuso bhikkhaveti sāvakānaṃ ālapanametaṃ. |
Therein, this is the explanation of the unprecedented words — 'Friends, monks,' this is an address to the disciples. |
buddhā hi parisaṃ āmantayamānā ‘bhikkhave’ti vadanti. |
For Buddhas, when addressing an assembly, say 'monks.' |
sāvakā satthāraṃ uccaṭṭhāne ṭhapessāmāti satthu ālapanena anālapitvā āvusoti ālapanti. |
The disciples, wishing to place the Teacher in a high position, not addressing him with the Teacher's address, address him as 'friend.' |
te bhikkhūti te dhammasenāpatiṃ parivāretvā nisinnā bhikkhū. |
Those monks means those monks seated surrounding the General of the Dhamma. |
ke pana te bhikkhūti? |
But who are those monks? |
anibaddhavāsā disāgamanīyā bhikkhū. |
Monks who have no fixed residence, who are wont to travel. |
buddhakāle dve vāre bhikkhū sannipatanti — upakaṭṭhavassūpanāyikakāle ca pavāraṇakāle ca. |
In the Buddha's time, the monks assembled on two occasions: at the time of the approaching rains-residence and at the time of the Pavāraṇā. |
upakaṭṭhavassūpanāyikāya dasapi vīsatipi tiṃsampi cattālīsampi paññāsampi bhikkhū vaggā vaggā kammaṭṭhānatthāya āgacchanti. |
At the approaching rains-residence, ten, twenty, thirty, forty, fifty monks, in groups, come for the purpose of a meditation subject. |
bhagavā tehi saddhiṃ sammoditvā kasmā, bhikkhave, upakaṭṭhāya vassūpanāyikāya vicarathāti pucchati. |
The Blessed One, having greeted them, asks, "Why, monks, do you wander at the approaching rains-residence?" |
atha te “bhagavā kammaṭṭhānatthaṃ āgatamha, kammaṭṭhānaṃ no dethā”ti yācanti. |
Then they say, "Blessed One, we have come for the purpose of a meditation subject. Give us a meditation subject." |
♦ satthā tesaṃ cariyavasena rāgacaritassa asubhakammaṭṭhānaṃ deti. |
♦ The Teacher gives them a meditation subject according to their temperament; to one of a lustful temperament, the meditation subject on the foul. |
dosacaritassa mettākammaṭṭhānaṃ, mohacaritassa uddeso paripucchā — ‘kālena dhammassavanaṃ, kālena dhammasākacchā, idaṃ tuyhaṃ sappāyan’ti ācikkhati. |
To one of a hateful temperament, the meditation subject on loving-kindness. To one of a deluded temperament, he points out, "Instruction, questioning, hearing the Dhamma at the right time, discussion of the Dhamma at the right time, this is suitable for you." |
vitakkacaritassa ānāpānassatikammaṭṭhānaṃ deti. |
To one of a discursive temperament, he gives the meditation subject on mindfulness of breathing. |
saddhācaritassa pasādanīyasuttante buddhasubodhiṃ dhammasudhammataṃ saṅghasuppaṭipattiñca pakāseti. |
To one of a faithful temperament, he proclaims the Buddha's excellent enlightenment, the excellence of the Dhamma, and the good practice of the Sangha in the discourse on confidence. |
ñāṇacaritassa aniccatādipaṭisaṃyutte gambhīre suttante katheti. |
To one of a knowledgeable temperament, he speaks of profound suttas connected with impermanence and so on. |
te kammaṭṭhānaṃ gahetvā sace sappāyaṃ hoti, tattheva vasanti. |
They, having taken a meditation subject, if it is suitable, they dwell there. |
no ce hoti, sappāyaṃ senāsanaṃ pucchitvā gacchanti. |
If it is not, they ask for a suitable dwelling and go. |
te tattha vasantā temāsikaṃ paṭipadaṃ gahetvā ghaṭetvā vāyamantā sotāpannāpi honti sakadāgāminopi anāgāminopi arahantopi. |
They, dwelling there, having taken up the three-month practice, striving and making an effort, become stream-enterers, or once-returners, or non-returners, or Arahants. |
♦ tato vutthavassā pavāretvā satthu santikaṃ gantvā “bhagavā ahaṃ tumhākaṃ santike kammaṭṭhānaṃ gahetvā sotāpattiphalaṃ patto ... pe ... ahaṃ aggaphalaṃ arahattan”ti paṭiladdhaguṇaṃ ārocenti. |
♦ Then, having finished the rains-residence and performed the Pavāraṇā, having gone to the Teacher, they report the quality they have attained: "Blessed One, I, having taken a meditation subject from you, have attained the fruit of stream-entry... and so on... I, the highest fruit, Arahantship." |
tattha ime bhikkhū upakaṭṭhāya vassūpanāyikāya āgatā. |
Therein, these monks have come at the approaching rains-residence. |
evaṃ āgantvā gacchante pana bhikkhū bhagavā aggasāvakānaṃ santikaṃ peseti, yathāha “apaloketha pana, bhikkhave, sāriputtamoggallāne”ti. |
But the Blessed One sends the monks who have come thus and are going, to the chief disciples, as he says, "Take leave, then, O monks, of Sāriputta and Moggallāna." |
bhikkhū ca vadanti “kiṃ nu kho mayaṃ, bhante, apalokema sāriputtamoggallāne”ti . |
And the monks say, "But why, venerable sir, should we take leave of Sāriputta and Moggallāna?" |
atha ne bhagavā tesaṃ dassane uyyojesi. |
Then the Blessed One encouraged them to see them. |
“sevatha, bhikkhave, sāriputtamoggallāne; |
"Associate with Sāriputta and Moggallāna, O monks; |
bhajatha, bhikkhave, sāriputtamoggallāne. |
attend on Sāriputta and Moggallāna, O monks. |
paṇḍitā bhikkhū anuggāhakā sabrahmacārīnaṃ. |
The monks are wise, helpers of their fellow-monks. |
seyyathāpi, bhikkhave, janetā evaṃ sāriputto. |
Just as a begetter, O monks, so is Sāriputta. |
seyyathāpi jātassa āpādetā evaṃ moggallāno. |
Just as a nurturer of what has been begotten, so is Moggallāna. |
sāriputto, bhikkhave, sotāpattiphale vineti, moggallāno uttamatthe”ti . |
Sāriputta, O monks, trains in the fruit of stream-entry; Moggallāna in the highest goal." |
♦ tadāpi bhagavā imehi bhikkhūhi saddhiṃ paṭisanthāraṃ katvā tesaṃ bhikkhūnaṃ āsayaṃ upaparikkhanto “ime bhikkhū sāvakavineyyā”ti addasa. |
♦ At that time also, the Blessed One, having greeted these monks and examined the disposition of those monks, saw, "These monks are to be trained by a disciple." |
sāvakavineyyā nāma ye buddhānampi dhammadesanāya bujjhanti sāvakānampi. |
'To be trained by a disciple' are those who are enlightened by the teaching of the Buddhas and also of the disciples. |
buddhavineyyā pana sāvakā bodhetuṃ na sakkonti. |
But 'to be trained by a Buddha,' the disciples are not able to enlighten. |
sāvakavineyyabhāvaṃ pana etesaṃ ñatvā katarassa bhikkhuno desanāya bujjhissantīti olokento sāriputtassāti disvā therassa santikaṃ pesesi. |
But having known that these were to be trained by a disciple, and looking to see by which monk's teaching they would be enlightened, he saw, "By Sāriputta's," and sent them to the elder. |
thero te bhikkhū pucchi “satthu santikaṃ gatattha āvuso”ti. |
The elder asked those monks, "Have you gone to the Teacher, friends?" |
“āma, gatamha satthārā pana amhe tumhākaṃ santikaṃ pesitā”ti. |
"Yes, we have gone, but we were sent by the Teacher to you." |
tato thero “ime bhikkhū mayhaṃ desanāya bujjhissanti, kīdisī nu kho tesaṃ desanā vaṭṭatī”ti cintento “ime bhikkhū samaggārāmā, sāmaggirasassa dīpikā nesaṃ desanā vaṭṭatī”ti sanniṭṭhānaṃ katvā tathārūpaṃ desanaṃ desetukāmo dasuttaraṃ pavakkhāmītiādimāha. |
Then the elder, thinking, "These monks will be enlightened by my teaching. What kind of teaching is suitable for them?" and having concluded, "These monks delight in harmony, a teaching that illuminates the taste of harmony is suitable for them," and wishing to teach such a teaching, said, "I will speak the Dasuttara," and so on. |
tattha dasadhā mātikaṃ ṭhapetvā vibhattoti dasuttaro, ekakato paṭṭhāya yāva dasakā gatotipi dasuttaro, ekekasmiṃ pabbe dasa dasa pañhā visesitātipi dasuttaro, taṃ dasuttaraṃ. |
There, 'Dasuttara' is 'divided after having established the mātikā in ten ways'; or 'gone from one up to ten'; or 'in each section ten questions are specified,' thus Dasuttara. That Dasuttara. |
pavakkhāmīti kathessāmi. |
'I will speak' means I will say. |
dhammanti suttaṃ. |
'The Dhamma' means the sutta. |
nibbānapattiyāti nibbānapaṭilābhatthāya. |
'For the attainment of Nibbāna' means for the purpose of attaining Nibbāna. |
dukkhassantakiriyāyāti sakalassa vaṭṭadukkhassa pariyantakaraṇatthaṃ. |
'For the purpose of making an end of suffering' means for the purpose of making an end of the entire suffering of the round of rebirths. |
sabbaganthappamocananti abhijjhākāyaganthādīnaṃ sabbaganthānaṃ pamocanaṃ. |
'The release from all bonds' is the release from all bonds, such as the bodily bond of covetousness. |
♦ iti thero desanaṃ uccaṃ karonto bhikkhūnaṃ tattha pemaṃ janento evametaṃ uggahetabbaṃ pariyāpuṇitabbaṃ dhāretabbaṃ vācetabbaṃ maññissantīti catūhi padehi vaṇṇaṃ kathesi, “ekāyano ayaṃ, bhikkhave, maggo”tiādinā nayena tesaṃ tesaṃ suttānaṃ bhagavā viya. |
♦ Thus the elder, making the teaching exalted and producing affection for it in the monks, thought, "They will think this should be learned, mastered, remembered, and recited," and spoke its praise with four phrases, just as the Blessed One does for various suttas with the method beginning, "This one way, O monks, is the path." |
♦ ekadhammavaṇṇanā |
♦ Description of the One Dhamma |
♦ 351. (ka) tattha bahukāroti bahūpakāro. |
♦ 351. (a) Therein, 'of much help' means of much assistance. |
♦ (kha) bhāvetabboti vaḍḍhetabbo. |
♦ (b) To be developed means to be increased. |
♦ (ga) pariññeyyoti tīhi pariññāhi parijānitabbo. |
♦ (c) To be fully understood means to be fully understood by the three full understandings. |
♦ (gha) pahātabboti pahānānupassanāya pajahitabbo. |
♦ (d) To be abandoned means to be abandoned by the contemplation of abandoning. |
♦ (ṅa) hānabhāgiyoti apāyagāmiparihānāya saṃvattanako. |
♦ (e) Pertaining to decline means conducive to going to a state of suffering, to decline. |
♦ (ca) visesabhāgiyoti visesagāmivisesāya saṃvattanako. |
♦ (f) Pertaining to distinction means conducive to going to distinction, to distinction. |
♦ (cha) duppaṭivijjhoti duppaccakkhakaro. |
♦ (g) Hard to penetrate means hard to perceive directly. |
♦ (ja) uppādetabboti nipphādetabbo. |
♦ (h) To be produced means to be accomplished. |
♦ (jha) abhiññeyyoti ñātapariññāya abhijānitabbo. |
♦ (i) To be directly known means to be directly known by the full understanding of what is known. |
♦ (ña) sacchikātabboti paccakkhaṃ kātabbo. |
♦ (j) To be realized means to be made directly perceptible. |
♦ evaṃ sabbattha mātikāsu attho veditabbo. |
♦ Thus the meaning should be understood everywhere in the mātikās. |
iti āyasmā sāriputto yathā nāma dakkho veḷukāro sammukhībhūtaṃ veḷuṃ chetvā niggaṇṭhiṃ katvā dasadhā khaṇḍe katvā ekamekaṃ khaṇḍaṃ hīraṃ hīraṃ karonto phāleti, evameva tesaṃ bhikkhūnaṃ sappāyaṃ desanaṃ upaparikkhitvā dasadhā mātikaṃ ṭhapetvā ekekakoṭṭhāse ekekapadaṃ vibhajanto “katamo eko dhammo bahukāro, appamādo kusalesu dhammesūti”tiādinā nayena desanaṃ vitthāretuṃ āraddho. |
Thus the venerable Sāriputta, just as a skilled bamboo-worker, having cut a bamboo that is in front of him and made it knotless, and having made ten sections, and making each section into splinters, splits it, in the same way, having examined the suitable teaching for those monks, and having established the mātikā in ten ways, and dividing each term in each section, began to expand the teaching in the way of "What one dhamma is of much help? Heedfulness in wholesome states," and so on. |
♦ tattha appamādo kusalesu dhammesūti sabbatthakaṃ upakārakaṃ appamādaṃ kathesi. |
♦ Therein, 'heedfulness in wholesome states'—he spoke of heedfulness which is universally helpful. |
ayañhi appamādo nāma sīlapūraṇe, indriyasaṃvare, bhojane mattaññutāya, jāgariyānuyoge, sattasu saddhammesu, vipassanāgabbhaṃ gaṇhāpane, atthapaṭisambhidādīsu, sīlakkhandhādipañcadhammakkhandhesu, ṭhānāṭṭhānesu, mahāvihārasamāpattiyaṃ, ariyasaccesu, satipaṭṭhānādīsu, bodhipakkhiyesu, vipassanāñāṇādīsu aṭṭhasu vijjāsūti sabbesu anavajjaṭṭhena kusalesu dhammesu bahūpakāro. |
For this heedfulness is of much help in the fulfillment of virtue, in the restraint of the senses, in moderation in eating, in the practice of wakefulness, in the seven good dhammas, in conceiving the womb of insight, in the analytical knowledges and so on, in the five aggregates of the Dhamma, such as the aggregate of virtue, in what is possible and impossible, in the attainment of the great abiding, in the noble truths, in the foundations of mindfulness and so on, in the factors of enlightenment, and in the eight knowledges, such as the knowledge of insight—in all wholesome states in the sense of being blameless. |
♦ teneva naṃ bhagavā “yāvatā, bhikkhave, sattā apadā vā ... pe ... tathāgato tesaṃ aggamakkhāyati. |
♦ Therefore the Blessed One, in the Saṃyutta Nikāya, in the chapter on heedfulness, praises it in various ways, comparing it with similes such as the elephant's footprint, in the way of "As far, O monks, as beings, whether footless... and so on... the Tathāgata is declared to be the foremost of them. |
evameva kho, bhikkhave, ye keci kusalā dhammā, sabbete appamādamūlakā appamādasamosaraṇā, appamādo tesaṃ dhammānaṃ aggamakkhāyatī”tiādinā (saṃ. |
In the same way, O monks, whatever wholesome dhammas there are, all of them have heedfulness as their root, heedfulness as their convergence; heedfulness is declared to be the foremost of those dhammas." |
ni. 5.139) nayena hatthipadādīhi opammehi opamento saṃyuttanikāye appamādavagge nānappakāraṃ thometi. |
The elder, having included all that in one term, said, "Heedfulness in wholesome states." |
taṃ sabbaṃ ekapadeneva saṅgahetvā thero appamādo kusalesu dhammesūti āha. |
And by the chapter on heedfulness in the Dhammapada, its great usefulness should be shown. |
dhammapade appamādavaggenāpissa bahūpakāratā dīpetabbā. |
It should also be shown by the story of Asoka: |
asokavatthunāpi dīpetabbā -- |
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♦ (ka) asokarājā hi nigrodhasāmaṇerassa “appamādo amatapadan”ti gāthaṃ sutvā eva “tiṭṭha, tāta, mayhaṃ tayā tepiṭakaṃ buddhavacanaṃ kathitan”ti sāmaṇere pasīditvā caturāsītivihārasahassāni kāresi. |
♦ (a) For King Asoka, having heard the verse, "Heedfulness is the path to the deathless," from the novice Nigrodha, just so, "Wait, son, you have spoken the Tipiṭaka, the Buddha's word, to me," and being pleased with the novice, he had eighty-four thousand monasteries built. |
iti thāmasampannena bhikkhunā appamādassa bahūpakāratā tīhi piṭakehi dīpetvā kathetabbā. |
Thus, by a monk endowed with strength, the great usefulness of heedfulness should be shown and spoken of with the three Piṭakas. |
yaṃkiñci suttaṃ vā gāthaṃ vā appamādadīpanatthaṃ āharanto “aṭṭhāne ṭhatvā āharasi, atitthena pakkhando”ti na vattabbo. |
One who brings whatever sutta or verse to illustrate heedfulness should not be told, "You bring it from an inappropriate place, you rush in without being satisfied." |
dhammakathikassevettha thāmo ca balañca pamāṇaṃ. |
Herein, the strength and power of the speaker on the Dhamma is the measure. |
♦ (kha) kāyagatāsatīti ānāpānaṃ catuiriyāpatho satisampajaññaṃ dvattiṃsākāro catudhātuvavatthānaṃ dasa asubhā nava sivathikā cuṇṇikamanasikāro kesādīsu cattāri rūpajjhānānīti ettha uppannasatiyā etaṃ adhivacanaṃ. |
♦ (b) Mindfulness of the body is a designation for the mindfulness that has arisen here: mindfulness of breathing, the four postures, mindfulness and clear comprehension, the thirty-two parts, the analysis of the four elements, the ten foul things, the nine charnel ground contemplations, the contemplation of what has been reduced to powder, and the four form-jhānas in the hair and so on. |
sātasahagatāti ṭhapetvā catutthajjhānaṃ aññattha sātasahagatā hoti sukhasampayuttā, taṃ sandhāyetaṃ vuttaṃ. |
Accompanied by pleasure means except for the fourth jhāna, elsewhere it is accompanied by pleasure, conjoined with happiness. With reference to that, this was said. |
♦ (ga) sāsavo upādāniyoti āsavānañceva upādānānañca paccayabhūto. |
♦ (c) With cankers, a basis for clinging means being a condition for both the cankers and the clingings. |
iti tebhūmakadhammameva niyameti. |
Thus it defines only the phenomena of the three realms. |
♦ (gha) asmimānoti rūpādīsu asmīti māno. |
♦ (d) The conceit 'I am' is the conceit 'I am' in form and so on. |
♦ (ṅa) ayoniso manasikāroti anicce niccantiādinā nayena pavatto uppathamanasikāro. |
♦ (e) Unwise attention is the wrong-path attention that proceeds in the way of 'permanent in the impermanent' and so on. |
♦ (ca) vipariyāyena yoniso manasikāro veditabbo. |
♦ (f) Wise attention should be understood in the opposite way. |
♦ (cha) ānantariko cetosamādhīti aññattha maggānantaraṃ phalaṃ ānantariko cetosamādhi nāma . |
♦ (g) The immediate concentration of the mind means elsewhere, the fruit immediately following the path is called the immediate concentration of the mind. |
idha pana vipassanānantaro maggo vipassanāya vā anantarattā attano vā anantaraṃ phaladāyakattā ānantariko cetosamādhīti adhippeto. |
But here, the path immediately following insight, either because it is immediate to insight or because it gives the fruit immediately after itself, is intended as the immediate concentration of the mind. |
♦ (ja) akuppaṃ ñāṇanti aññattha phalapaññā akuppañāṇaṃ nāma. |
♦ (h) Infallible knowledge means elsewhere, the wisdom of the fruit is called infallible knowledge. |
idha paccavekkhaṇapaññā adhippetā. |
Here, the wisdom of review is intended. |
♦ (jha) āhāraṭṭhitikāti paccayaṭṭhitikā. |
♦ (i) Dependent on food means dependent on a condition. |
ayaṃ eko dhammoti yena paccayena tiṭṭhanti, ayaṃ eko dhammo ñātapariññāya abhiññeyyo. |
This one dhamma means this one dhamma by which they exist is to be directly known by the full understanding of what is known. |
♦ (ña) akuppā cetovimuttīti arahattaphalavimutti. |
♦ (j) The infallible liberation of the mind is the liberation of the fruit of Arahantship. |
♦ imasmiṃ vāre abhiññāya ñātapariññā kathitā. |
♦ In this section, by 'direct knowledge,' the full understanding of what is known is spoken of. |
pariññāya tīraṇapariññā. |
By 'full understanding,' the full understanding of judging. |
pahātabbasacchikātabbehi pahānapariññā. |
By 'to be abandoned' and 'to be realized,' the full understanding of abandoning. |
duppaṭivijjhoti ettha pana maggo kathito. |
But in 'hard to penetrate,' the path is spoken of. |
sacchikātabboti phalaṃ kathitaṃ, maggo ekasmiṃyeva pade labbhati. |
In 'to be realized,' the fruit is spoken of. The path is obtained in one term only. |
phalaṃ pana anekesupi labbhatiyeva. |
But the fruit is obtained in many. |
♦ bhūtāti sabhāvato vijjamānā. |
♦ 'True' means existing by its own nature. |
tacchāti yāthāvā. |
'Factual' means according to reality. |
tathāti yathā vuttā tathāsabhāvā. |
'So' means of such a nature as has been spoken. |
avitathāti yathā vuttā na tathā na honti. |
'Not otherwise' means not otherwise than as has been spoken. |
anaññathāti vuttappakārato na aññathā. |
'Not different' means not different from the stated manner. |
sammā tathāgatena abhisambuddhāti tathāgatena bodhipallaṅke nisīditvā hetunā kāraṇena sayameva abhisambuddhā ñātā viditā sacchikatā. |
'Has been fully enlightened by the Tathāgata' means has been fully enlightened, known, understood, and realized by the Tathāgata himself, with reason and cause, while seated on the seat of enlightenment. |
iminā thero “ime dhammā tathāgatena abhisambuddhā, ahaṃ pana tumhākaṃ rañño lekhavācakasadiso”ti jinasuttaṃ dassento okappanaṃ janesi. |
By this, the elder, showing, "These dhammas have been fully enlightened by the Tathāgata, but I am like a king's letter-reader to you," produced conviction by showing it as a sutta of the conqueror. |
♦ ekadhammavaṇṇanā niṭṭhitā. |
♦ The explanation of the one dhamma is finished. |
♦ dvedhammavaṇṇanā |
♦ Description of the Two Dhammas |
♦ 352. (ka) ime dve dhammā bahukārāti ime dve satisampajaññā dhammā sīlapūraṇādīsu appamādo viya sabbattha upakārakā hitāvahā. |
♦ 352. (a) These two dhammas are of much help means these two dhammas of mindfulness and clear comprehension are helpful and beneficial everywhere, like heedfulness in the fulfillment of virtue and so on. |
♦ (kha) samatho ca vipassanā cāti ime dve saṅgītisutte lokiyalokuttarā kathitā. |
♦ (b) Calm and insight, these two are spoken of in the Saṅgīti Sutta as worldly and supramundane. |
imasmiṃ dasuttarasutte pubbabhāgā kathitā. |
In this Dasuttara Sutta, the preliminary parts are spoken of. |
♦ (cha) sattānaṃ saṃkilesāya sattānaṃ visuddhiyāti ayoniso manasikāro hetu ceva paccayo ca sattānaṃ saṃkilesāya, yoniso manasikāro visuddhiyā. |
♦ (g) For the defilement of beings, for the purity of beings means unwise attention is the cause and condition for the defilement of beings; wise attention for their purity. |
tathā dovacassatā pāpamittatā saṃkilesāya; |
Likewise, being hard to admonish and bad friendship are for defilement; |
sovacassatā kalyāṇamittatā visuddhiyā. |
being easy to admonish and good friendship are for purity. |
tathā tīṇi akusalamūlāni; |
Likewise, the three unwholesome roots; |
tīṇi kusalamūlāni. |
the three wholesome roots. |
cattāro yogā cattāro visaṃyogā. |
The four yokes, the four unyokings. |
pañca cetokhilā pañcindriyāni. |
The five mental barrennesses, the five faculties. |
cha agāravā cha gāravā. |
The six disrespects, the six respects. |
satta asaddhammā satta saddhammā. |
The seven bad dhammas, the seven good dhammas. |
aṭṭha kusītavatthūni aṭṭha ārambhavatthūni. |
The eight grounds for laziness, the eight grounds for initiative. |
nava āghātavatthūni nava āghātappaṭivinayā. |
The nine grounds for resentment, the nine ways of subduing resentment. |
dasa akusalakammapathā dasa kusalakammapathāti evaṃ pabhedā ime dve dhammā duppaṭivijjhāti veditabbā. |
The ten unwholesome paths of action, the ten wholesome paths of action. Thus, these two dhammas, divided, should be understood as hard to penetrate. |
♦ (jha) saṅkhatā dhātūti paccayehi katā pañcakkhandhā. |
♦ (i) The conditioned element is the five aggregates made by conditions. |
asaṅkhatā dhātūti paccayehi akataṃ nibbānaṃ. |
The unconditioned element is Nibbāna, not made by conditions. |
♦ (ña) vijjā ca vimutti cāti ettha vijjāti tisso vijjā. |
♦ (j) Knowledge and liberation, here 'knowledge' is the three knowledges. |
vimuttīti arahattaphalaṃ. |
'Liberation' is the fruit of Arahantship. |
♦ imasmiṃ vāre abhiññādīni ekakasadisāneva, uppādetabbapade pana maggo kathito, sacchikātabbapade phalaṃ. |
♦ In this section, 'direct knowledge' and so on are the same as in the ones. |
| But in the term 'to be produced,' the path is spoken of; in the term 'to be realized,' the fruit. | |
♦ dvedhammavaṇṇanā niṭṭhitā. |
♦ The explanation of the two dhammas is finished. |
♦ tayodhammavaṇṇanā |
♦ Description of the Three Dhammas |
♦ 353. (cha) kāmānametaṃ nissaraṇaṃ yadidaṃ nekkhammanti ettha nekkhammanti anāgāmimaggo adhippeto. |
♦ 353. (g) This is the escape from sensual pleasures, that is to say, renunciation. Here, by 'renunciation,' the path of a non-returner is intended. |
so hi sabbaso kāmānaṃ nissaraṇaṃ. |
For it is the escape from sensual pleasures in every way. |
rūpānaṃ nissaraṇaṃ yadidaṃ āruppanti ettha āruppepi arahattamaggo. |
'The escape from forms, that is to say, the formless,' here, in 'the formless' also, the path of Arahantship. |
puna uppattinivāraṇato sabbaso rūpānaṃ nissaraṇaṃ nāma. |
Because it prevents future arising, it is called the escape from forms in every way. |
nirodho tassa nissaraṇanti idha arahattaphalaṃ nirodhoti adhippetaṃ. |
'Cessation is its escape,' here, by 'cessation,' the fruit of Arahantship is intended. |
arahattaphalena hi nibbāne diṭṭhe puna āyatiṃ sabbasaṅkhārā na hontīti arahattaṃ saṅkhatanirodhassa paccayattā nirodhoti vuttaṃ. |
For when Nibbāna has been seen with the fruit of Arahantship, there are no more formations in the future. Therefore, Arahantship, because it is the condition for the cessation of the conditioned, is called cessation. |
♦ (ja) atītaṃse ñāṇanti atītaṃsārammaṇaṃ ñāṇaṃ itaresupi eseva nayo. |
♦ (h) Knowledge of the past is knowledge with the past as its object. In the others, the method is the same. |
♦ imasmimpi vāre abhiññādayo ekakasadisāva. |
♦ In this section too, 'direct knowledge' and so on are the same as in the ones. |
duppaṭivijjhapade pana maggo kathito, sacchikātabbe phalaṃ. |
But in the term 'hard to penetrate,' the path is spoken of; in 'to be realized,' the fruit. |
♦ tayodhammavaṇṇanā niṭṭhitā. |
♦ The explanation of the three dhammas is finished. |
♦ cattārodhammavaṇṇanā |
♦ Description of the Four Dhammas |
♦ 354. (ka) cattāri cakkānīti ettha cakkaṃ nāma dārucakkaṃ, ratanacakkaṃ, dhammacakkaṃ, iriyāpathacakkaṃ, sampatticakkanti pañcavidhaṃ. |
♦ 354. (a) The four wheels, here 'wheel' is of five kinds: a wooden wheel, a jewel-wheel, a Dhamma-wheel, a posture-wheel, and a success-wheel. |
tattha “yaṃ panidaṃ samma, rathakāra, cakkaṃ chahi māsehi niṭṭhitaṃ, chārattūnehī”ti (a. |
Therein, "But this wheel, friend carpenter, which was finished in six months, less six nights," this is a wooden wheel. |
ni. 3.15) idaṃ dārucakkaṃ. |
"He turns the wheel set in motion by his father," this is a jewel-wheel. |
“pitarā pavattitaṃ cakkaṃ anuppavattetī”ti (a. |
"The wheel set in motion," this is a Dhamma-wheel. |
ni. 5.132) idaṃ ratanacakkaṃ. |
"Four-wheeled, nine-doored," this is a posture-wheel. |
“pavattitaṃ cakkan”ti (ma. |
"These four, O monks, are wheels, endowed with which the four-wheeled [vehicle] of gods and men proceeds," this is a success-wheel. |
ni. 2.399) idaṃ dhammacakkaṃ. |
Here too, this is intended. |
“catucakkaṃ navadvāran”ti (saṃ. |
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ni. 1.29) idaṃ iriyāpathacakkaṃ. |
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“cattārimāni, bhikkhave, cakkāni, yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ pavattatī”ti (a. |
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ni. 4.31) idaṃ sampatticakkaṃ. |
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idhāpi etadeva adhippetaṃ. |
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♦ patirūpadesavāsoti yattha catasso parisā sandissanti, evarūpe anucchavike dese vāso. |
♦ Dwelling in a suitable region means dwelling in a suitable country where the four assemblies gather. |
sappurisūpanissayoti buddhādīnaṃ sappurisānaṃ avassayanaṃ sevanaṃ bhajanaṃ. |
Relying on good persons means relying on, associating with, and attending on good persons such as the Buddha. |
attasammāpaṇidhīti attano sammā ṭhapanaṃ, sace pana pubbe assaddhādīhi samannāgato hoti, tāni pahāya saddhādīsu patiṭṭhāpanaṃ. |
Rightly directing oneself means rightly establishing oneself; and if one was formerly endowed with faithlessness and so on, abandoning those and establishing oneself in faith and so on. |
pubbe ca katapuññatāti pubbe upacitakusalatā. |
And having done merit in the past means having accumulated wholesome deeds in the past. |
idamevettha pamāṇaṃ. |
This itself is the standard here. |
yena hi ñāṇasampayuttacittena kusalaṃ kataṃ hoti, tadeva kusalaṃ taṃ purisaṃ patirūpadese upaneti, sappurise bhajāpesi . |
For by whatever wholesome deed done with a citta conjoined with knowledge, that very wholesome deed leads that person to a suitable country, makes him attend on good persons. |
so eva ca puggalo attānaṃ sammā ṭhapeti. |
And that very person establishes himself rightly. |
catūsu āhāresu paṭhamo lokiyova. |
Among the four foods, the first is only worldly. |
sesā pana tayo saṅgītisutte lokiyalokuttaramissakā kathitā. |
But the remaining three are spoken of in the Saṅgīti Sutta as mixed worldly and supramundane. |
idha pubbabhāge lokiyā. |
Here, in the preliminary part, they are worldly. |
♦ (ca) kāmayogavisaṃyogādayo anāgāmimaggādivasena veditabbā. |
♦ (f) The unyokings from the yoke of sensuality and so on should be understood by way of the path of a non-returner and so on. |
♦ (cha) hānabhāgiyādīsu paṭhamassa jhānassa lābhī kāmasahagatā saññāmanasikārā samudācaranti hānabhāgiyo samādhi. |
♦ (g) In the declining and so on, for one who has attained the first jhāna, when perceptions and thoughts connected with sensuality arise, it is a declining concentration. |
tadanudhammatā sati santiṭṭhati ṭhitibhāgiyo samādhi. |
When mindfulness according to that dhamma is established, it is a static concentration. |
vitakkasahagatā saññāmanasikārā samudācaranti visesabhāgiyo samādhi. |
When perceptions and thoughts connected with thought arise, it is a progressive concentration. |
nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasañhito nibbedhabhāgiyo samādhīti iminā nayena sabbasamāpattiyo vitthāretvā attho veditabbo. |
When perceptions and thoughts connected with disgust arise, conjoined with fading away, it is a concentration pertaining to penetration. By this method, the meaning should be understood, having detailed all the attainments of concentration. |
visuddhimagge panassa vinicchayakathā kathitāva. |
And its method of decision is given in the Visuddhimagga. |
♦ imasmimpi vāre abhiññādīni ekakasadisāneva. |
♦ In this section too, 'direct knowledge' and so on are the same as in the ones. |
abhiññāpade panettha maggo kathito. |
But in the term 'direct knowledge' here, the path is spoken of. |
sacchikātabbapade phalaṃ. |
In the term 'to be realized,' the fruit. |
♦ cattārodhammavaṇṇanā niṭṭhitā. |
♦ The explanation of the four dhammas is finished. |
♦ pañcadhammavaṇṇanā |
♦ Description of the Five Dhammas |
♦ 355. (kha) pītipharaṇatādīsu pītiṃ pharamānā uppajjatīti dvīsu jhānesu paññā pītipharaṇatā nāma. |
♦ 355. (b) In the suffusion of joy and so on, because it arises suffusing with joy, the wisdom in the two jhānas is called the suffusion of joy. |
sukhaṃ pharamānaṃ uppajjatīti tīsu jhānesu paññā sukhapharaṇatā nāma. |
Because it arises suffusing with pleasure, the wisdom in the three jhānas is called the suffusion of pleasure. |
paresaṃ ceto pharamānā uppajjatīti cetopariyapaññā cetopharaṇatā nāma. |
Because it arises suffusing the minds of others, the wisdom of knowing others' minds is called the suffusion of mind. |
ālokapharaṇe uppajjatīti dibbacakkhupaññā ālokapharaṇatā nāma. |
Because it arises in the suffusion of light, the wisdom of the divine eye is called the suffusion of light. |
paccavekkhaṇañāṇaṃ paccavekkhaṇanimittaṃ nāma. |
The knowledge of review is called the sign of review. |
vuttampi cetaṃ “dvīsu jhānesu paññā pītipharaṇatā, tīsu jhānesu paññā sukhapharaṇatā. |
And this has been said: "The wisdom in the two jhānas is the suffusion of joy; the wisdom in the three jhānas is the suffusion of pleasure. |
paracitte paññā cetopharaṇatā, dibbacakkhu ālokapharaṇatā. |
The wisdom in another's mind is the suffusion of mind; the divine eye is the suffusion of light. |
tamhā tamhā samādhimhā vuṭṭhitassa paccavekkhaṇañāṇaṃ paccavekkhaṇanimittan”ti (vibha. |
The knowledge of review of one who has emerged from that and that concentration is the sign of review." |
804). |
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♦ tattha pītipharaṇatā sukhapharaṇatā dve pādā viya. |
♦ Therein, the suffusion of joy and the suffusion of pleasure are like two feet. |
cetopharaṇatā ālokapharaṇatā dve hatthā viya. |
The suffusion of mind and the suffusion of light are like two hands. |
abhiññāpādakajjhānaṃ majjhimakāyo viya . |
The jhāna which is the basis for the super-knowledges is like the middle part of the body. |
paccavekkhaṇanimittaṃ sīsaṃ viya. |
The sign of review is like the head. |
iti āyasmā sāriputtatthero pañcaṅgikaṃ sammāsamādhiṃ aṅgapaccaṅgasampannaṃ purisaṃ katvā dassesi. |
Thus the venerable Sāriputta showed the fivefold right concentration, making it a person endowed with limbs and parts. |
♦ (ja) ayaṃ samādhi paccuppannasukho ce vātiādīsu arahattaphalasamādhi adhippeto. |
♦ (h) This concentration is pleasant in the present and... and so on, the attainment of the fruit of Arahantship is intended. |
so hi appitappitakkhaṇe sukhattā paccuppannasukho. |
For it is pleasant in the present because of the pleasure at the very moment of absorption. |
purimo purimo pacchimassa pacchimassa samādhisukhassa paccayattā āyatiṃ sukhavipāko. |
Because the former is a condition for the pleasure of concentration of the latter, it has a pleasant result in the future. |
♦ kilesehi ārakattā ariyo. |
♦ 'Noble' because it is far from the defilements. |
kāmāmisavaṭṭāmisalokāmisānaṃ abhāvā nirāmiso. |
'Not of the flesh' because of the absence of the flesh of sensual pleasures, the flesh of the round of rebirths, and the flesh of the world. |
buddhādīhi mahāpurisehi sevitattā akāpurisasevito. |
'Practiced by non-base persons' because it is practiced by great persons such as the Buddha. |
aṅgasantatāya ārammaṇasantatāya sabbakilesadarathasantatāya ca santo. |
'Peaceful' because of the peace of the limbs, the peace of the object, and the peace of all defilement and affliction. |
atappanīyaṭṭhena paṇīto. |
'Sublime' because it is not to be afflicted. |
kilesapaṭippassaddhiyā laddhattā kilesapaṭippassaddhibhāvaṃ vā laddhattā paṭippassaddhaladdho. |
'Attained by calming' because it is attained by the calming of the defilements, or because it has attained the state of the calming of the defilements. |
paṭippassaddhaṃ paṭippassaddhīti hi idaṃ atthato ekaṃ. |
For 'calmed' and 'calming' are one in meaning. |
paṭippassaddhakilesena vā arahatā laddhattā paṭippassaddhaladdho. |
Or 'attained by calming' because it is attained by an Arahant whose defilements are calmed. |
ekodibhāvena adhigatattā ekodibhāvameva vā adhigatattā ekodibhāvādhigato. |
'Attained by one-pointedness' because it is attained by means of one-pointedness, or because it has attained one-pointedness itself. |
appaguṇasāsavasamādhi viya sasaṅkhārena sappayogena cittena paccanīkadhamme niggayha kilese vāretvā anadhigatattā nasasaṅkhāraniggayhavāritagato. |
'Not attained by suppressing and restraining with effort,' like a concentration with cankers and of little value, by suppressing the opposing dhammas with a mind that is with effort and exertion, and by warding off the defilements. |
tañca samādhiṃ samāpajjanto tato vā vuṭṭhahanto sativepullapattattā. |
And when attaining that concentration or emerging from it, because of the fullness of mindfulness, |
satova samāpajjati sato vuṭṭhahati. |
he attains with mindfulness, he emerges with mindfulness. |
yathāparicchinnakālavasena vā sato samāpajjati sato vuṭṭhahati. |
Or by way of the predetermined time, he attains with mindfulness, he emerges with mindfulness. |
tasmā yadettha “ayaṃ samādhi paccuppannasukho ceva āyatiñca sukhavipāko”ti evaṃ paccavekkhamānassa paccattaṃyeva aparappaccayaṃ ñāṇaṃ uppajjati, taṃ ekamaṅgaṃ. |
Therefore, here, "This concentration is pleasant in the present and has a pleasant result in the future," thus, of one who is reviewing, the knowledge that arises by itself, not depending on another, that is one factor. |
esa nayo sesesupi. |
This is the method in the others as well. |
evamimehi pañcahi paccavekkhaṇañāṇehi ayaṃ samādhi “pañcañāṇiko sammāsamādhī”ti vutto. |
Thus, by these five knowledges of review, this concentration is called "the right concentration with five knowledges." |
♦ imasmiṃ vāre visesabhāgiyapade maggo kathito. |
♦ In this section, in the term 'pertaining to distinction,' the path is spoken of. |
sacchikātabbapade phalaṃ. |
In the term 'to be realized,' the fruit. |
sesaṃ purimasadisameva. |
The rest is the same as before. |
♦ chadhammavaṇṇanā |
♦ Description of the Six Dhammas |
♦ 356. chakkesu sabbaṃ uttānatthameva. |
♦ 356. In the sixes, everything has a clear meaning. |
duppaṭivijjhapade panettha maggo kathito. |
But in the term 'hard to penetrate' here, the path is spoken of. |
sesaṃ purimasadisaṃ. |
The rest is the same as before. |
♦ sattadhammavaṇṇanā |
♦ Description of the Seven Dhammas |
♦ 357. (ña) sammappaññāya sudiṭṭhā hontīti hetunā nayena vipassanāñāṇena sudiṭṭhā honti. |
♦ 357. (j) They are well-seen with right wisdom means they are well-seen with the knowledge of insight, with reason and method. |
kāmāti vatthukāmā ca kilesakāmā ca, dvepi sapariḷāhaṭṭhena aṅgārakāsu viya sudiṭṭhā honti. |
'Sensual pleasures' means both sensual pleasures of object and sensual pleasures of defilement; both are well-seen as like a pit of embers in the sense of being a fever. |
vivekaninnanti nibbānaninnaṃ. |
Inclined to seclusion means inclined to Nibbāna. |
poṇaṃ pabbhāranti ninnassetaṃ vevacanaṃ. |
'Sloping, bent' is a synonym for inclined. |
byantībhūtanti niyatibhūtaṃ. |
Become extinguished means become fixed. |
nittaṇhanti attho. |
Without craving, that is the meaning. |
kuto? sabbaso āsavaṭṭhānīyehi dhammehi tebhūmakadhammehīti attho. |
From what? From all the dhammas that are a basis for the cankers, from the dhammas of the three realms, that is the meaning. |
idha bhāvetabbapade maggo kathito. |
Here, in the term 'to be developed,' the path is spoken of. |
sesaṃ purimasadisameva. |
The rest is the same as before. |
♦ aṭṭhadhammavaṇṇanā |
♦ Description of the Eight Dhammas |
♦ 358. (ka) ādibrahmacariyikāya paññāyāti sikkhattayasaṅgahassa maggabrahmacariyassa ādibhūtāya pubbabhāge taruṇasamathavipassanāpaññāya . |
♦ 358. (a) By the wisdom of the beginning of the holy life means by the wisdom of young calm and insight in the preliminary part, which is the beginning of the holy life of the path, comprised of the three trainings. |
aṭṭhaṅgikassa vā maggassa ādibhūtāya sammādiṭṭhipaññāya. |
Or by the wisdom of right view, which is the beginning of the eightfold path. |
tibbanti balavaṃ. |
'Intense' means strong. |
hirottappanti hirī ca ottappañca. |
'Shame and fear of wrongdoing' means shame and fear of wrongdoing. |
pemanti gehassitapemaṃ. |
'Affection' is the affection of a householder. |
gāravoti garucittabhāvo. |
'Respect' is the state of having a respectful mind. |
garubhāvanīyañhi upanissāya viharato kilesā nuppajjanti ovādānusāsaniṃ labhati. |
For of one who dwells relying on what is to be revered, the defilements do not arise, he receives advice and instruction. |
tasmā taṃ nissāya vihāro paññāpaṭilābhassa paccayo hoti. |
Therefore, dwelling relying on that becomes a condition for the attainment of wisdom. |
♦ (cha) akkhaṇesu yasmā petā asurānaṃ āvāhanaṃ gacchanti, vivāhanaṃ gacchanti, tasmā pettivisayeneva asurakāyo gahitoti veditabbo. |
♦ (g) In the inopportune moments, because the petas go to the summoning of the asuras, they go to the sending away, therefore it should be understood that the asura-body is taken by the realm of the petas. |
♦ (ja) appicchassāti ettha paccayāppiccho, adhigamāppiccho, pariyattiappiccho, dhutaṅgāppicchoti cattāro appicchā. |
♦ (h) Of one of few wishes, here there are four of few wishes: of few wishes in requisites, of few wishes in attainment, of few wishes in scriptures, and of few wishes in ascetic practices. |
tattha paccayāppiccho bahuṃ dente appaṃ gaṇhāti, appaṃ dente appataraṃ vā gaṇhāti, na vā gaṇhāti, na anavasesagāhī hoti. |
Therein, one of few wishes in requisites, when much is given, takes little; when little is given, he takes even less, or he does not take; he is not a taker of all. |
adhigamāppiccho majjhantikatthero viya attano adhigamaṃ aññesaṃ jānituṃ na deti. |
One of few wishes in attainment, like the elder of Majjhantika, does not let others know his attainment. |
pariyattiappiccho tepiṭakopi samāno na bahussutabhāvaṃ jānāpetukāmo hoti sāketatissatthero viya. |
One of few wishes in scriptures, although he has mastered the Tipiṭaka, is not desirous of making his learning known, like the elder Tissa of Sāketa. |
dhutaṅgāppiccho dhutaṅgapariharaṇabhāvaṃ aññesaṃ jānituṃ na deti dvebhātikattheresu jeṭṭhakatthero viya. |
One of few wishes in ascetic practices does not let others know his practice of the ascetic practices, like the elder of the two brother-elders. |
vatthu visuddhimagge kathitaṃ. |
The story is told in the Visuddhimagga. |
ayaṃ dhammoti evaṃ santaguṇanigūhanena ca paccayapaṭiggahaṇe mattaññutāya ca appicchassa puggalassa ayaṃ navalokuttaradhammo sampajjati, no mahicchassa. |
This dhamma means for such a person of few wishes, by concealing his good qualities and by knowing moderation in the acceptance of requisites, this ninefold supramundane dhamma is accomplished, not for one of many wishes. |
evaṃ sabbattha yojetabbaṃ. |
Thus it should be connected everywhere. |
♦ santuṭṭhassāti catūsu paccayesu tīhi santosehi santuṭṭhassa. |
♦ Of one who is content means of one who is content with the four requisites by the three contentments. |
pavivittassāti kāyacittaupadhivivekehi vivittassa. |
Of one who is secluded means of one who is secluded by the seclusion of body, mind, and attachments. |
tattha kāyaviveko nāma gaṇasaṅgaṇikaṃ vinodetvā aṭṭhāarambhavatthuvasena ekībhāvo. |
Therein, seclusion of body is the state of solitude by way of the eight grounds for initiative, having dispelled association with company. |
ekībhāvamattena pana kammaṃ na nipphajjatīti kasiṇaparikammaṃ katvā aṭṭha samāpattiyo nibbatteti, ayaṃ cittaviveko nāma. |
But the work is not accomplished by the mere state of solitude, so having done the preliminary work on a kasina, he produces the eight attainments. This is called seclusion of mind. |
samāpattimatteneva kammaṃ na nipphajjatīti jhānaṃ pādakaṃ katvā saṅkhāre sammasitvā saha paṭisambhidāhi arahattaṃ pāpuṇāti, ayaṃ upadhiviveko nāma. |
The work is not accomplished by the mere attainment of concentration, so making the jhāna a basis and contemplating the formations, he attains Arahantship together with the analytical knowledges. This is called seclusion of attachments. |
tenāha bhagavā — “kāyaviveko ca vivekaṭṭhakāyānaṃ nekkhammābhiratānaṃ. |
Therefore the Blessed One said: "Seclusion of body is for those who are fond of solitude, who delight in renunciation. |
cittaviveko ca parisuddhacittānaṃ paramavodānappattānaṃ. |
Seclusion of mind is for those of pure mind, who have reached the highest purity. |
upadhiviveko ca nirupadhīnaṃ puggalānaṃ visaṅkhāragatānan”ti (mahāni. |
Seclusion of attachments is for persons without attachments, who have gone beyond formations." |
49). |
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♦ saṅgaṇikārāmassāti gaṇasaṅgaṇikāya ceva kilesasaṅgaṇikāya ca ratassa. |
♦ Of one whose energy is aroused means of one whose energy is aroused by way of bodily and mental energy. |
āraddhavīriyassāti kāyikacetasikavīriyavasena āraddhavīriyassa. |
Of one whose mindfulness is established means of one whose mindfulness is established by way of the four foundations of mindfulness. |
upaṭṭhitasatissāti catusatipaṭṭhānavasena upaṭṭhitasatissa. |
Of one who is concentrated means of one of one-pointed mind. |
samāhitassāti ekaggacittassa. |
Of one with wisdom means of one with wisdom by the wisdom of kamma as one's own. |
paññavatoti kammassakatapaññāya paññavato. |
Of one without proliferation means of one whose proliferation of conceit, craving, and view is gone. |
nippapañcassāti vigatamānataṇhādiṭṭhipapañcassa. |
|
♦ idha bhāvetabbapade maggo kathito. |
♦ Here, in the term 'to be developed,' the path is spoken of. |
sesaṃ purimasadisameva. |
The rest is the same as before. |
♦ navadhammavaṇṇanā |
♦ Description of the Nine Dhammas |
♦ 359. (kha) sīlavisuddhīti visuddhiṃ pāpetuṃ samatthaṃ catupārisuddhisīlaṃ. |
♦ 359. (b) 'Purity of virtue' is the fourfold purification virtue that is capable of bringing purity. |
pārisuddhipadhāniyaṅganti parisuddhabhāvassa padhānaṅgaṃ. |
'A principal factor of purity' is a principal factor of the state of purity. |
cittavisuddhīti vipassanāya padaṭṭhānabhūtā aṭṭha paguṇasamāpattiyo. |
'Purity of mind' is the eight well-practiced attainments of concentration that are the basis for insight. |
diṭṭhivisuddhīti sapaccayanāmarūpadassanaṃ. |
'Purity of view' is the seeing of name and form with their conditions. |
kaṅkhāvitaraṇavisuddhīti paccayākārañāṇaṃ. |
'Purity by overcoming doubt' is the knowledge of the causal links. |
addhattayepi hi paccayavaseneva dhammā pavattantīti passato kaṅkhaṃ vitarati. |
For of one who sees that dhammas proceed by way of conditions in all three periods of time, doubt is overcome. |
maggāmaggañāṇadassanavisuddhīti obhāsādayo na maggo, vīthippaṭipannaṃ udayabbayañāṇaṃ maggoti evaṃ maggāmagge ñāṇaṃ. |
'Purity by knowledge and vision of what is path and not path' is the knowledge of what is path and not path, "The radiances and so on are not the path; the knowledge of arising and passing away that has entered the course is the path." |
paṭipadāñāṇadassanavisuddhīti rathavinīte vuṭṭhānagāminivipassanā kathitā, idha taruṇavipassanā. |
'Purity by knowledge and vision of the way' is, in the Rathavinīta, the insight of the stages of progress is spoken of; here, young insight. |
ñāṇadassanavisuddhīti rathavinīte maggo kathito, idha vuṭṭhānagāminivipassanā. |
'Purity by knowledge and vision' is, in the Rathavinīta, the path is spoken of; here, the insight of the stages of progress. |
etā pana sattapi visuddhiyo vitthārena visuddhimagge kathitā. |
But these seven purities are detailed in the Visuddhimagga. |
paññāti arahattaphalapaññā. |
'Wisdom' is the wisdom of the fruit of Arahantship. |
vimuttipi arahattaphalavimuttiyeva. |
'Liberation' is the liberation of the fruit of Arahantship itself. |
♦ (cha) dhātunānattaṃ paṭicca uppajjati phassanānattanti cakkhādidhātunānattaṃ paṭicca cakkhusamphassādinānattaṃ uppajjatīti attho. |
♦ (g) Depending on the diversity of elements, the diversity of contact arises means depending on the diversity of the eye-element and so on, the diversity of eye-contact and so on arises, that is the meaning. |
phassanānattaṃ paṭiccāti cakkhusamphassādinānattaṃ paṭicca . |
Depending on the diversity of contact means depending on the diversity of eye-contact and so on. |
vedanānānattanti cakkhusamphassajādivedanānānattaṃ. |
The diversity of feeling means the diversity of feeling born of eye-contact and so on. |
saññānānattaṃ paṭiccāti kāmasaññādinānattaṃ paṭicca. |
Depending on the diversity of perception means depending on the diversity of sensual perception and so on. |
saṅkappanānattanti kāmasaṅkappādinānattaṃ. |
The diversity of resolve means the diversity of sensual resolve and so on. |
saṅkappanānattaṃ paṭicca uppajjati chandanānattanti saṅkappanānattatāya rūpe chando sadde chandoti evaṃ chandanānattaṃ uppajjati. |
Depending on the diversity of resolve, the diversity of desire arises means because of the diversity of resolve, the diversity of desire arises, "desire for forms, desire for sounds." |
pariḷāhanānattanti chandanānattatāya rūpapariḷāho saddapariḷāhoti evaṃ pariḷāhanānattaṃ uppajjati. |
The diversity of fever means because of the diversity of desire, the diversity of fever arises, "the fever of form, the fever of sound." |
pariyesanānānattanti pariḷāhanānattatāya rūpapariyesanādinānattaṃ uppajjati. |
The diversity of searching means because of the diversity of fever, the diversity of searching for form and so on arises. |
lābhanānattanti pariyesanānānattatāya rūpapaṭilābhādinānattaṃ uppajjati. |
The diversity of gain means because of the diversity of searching, the diversity of the attainment of form and so on arises. |
♦ (ja) saññāsu maraṇasaññāti maraṇānupassanāñāṇe saññā. |
♦ (h) In the perceptions, the perception of death is the perception in the knowledge of the contemplation of death. |
āhārepaṭikūlasaññāti āhāraṃ pariggaṇhantassa uppannasaññā. |
The perception of the foulness of food is the perception that arises in one who is partaking of food. |
sabbalokeanabhiratisaññāti sabbasmiṃ vaṭṭe ukkaṇṭhantassa uppannasaññā. |
The perception of non-delight in the whole world is the perception that arises in one who is disgusted with the whole round of rebirths. |
sesā heṭṭhā kathitā eva. |
The rest have been stated below. |
idha bahukārapade maggo kathito. |
Here, in the term 'of much help,' the path is spoken of. |
sesaṃ purimasadisameva. |
The rest is the same as before. |
♦ dasadhammavaṇṇanā |
♦ Description of the Ten Dhammas |
♦ 360. (jha) nijjaravatthūnīti nijjarakāraṇāni. |
♦ 360. (i) 'Grounds for wearing away' are reasons for wearing away. |
micchādiṭṭhi nijjiṇṇā hotīti ayaṃ heṭṭhā vipassanāyapi nijjiṇṇā eva pahīnā. |
'Wrong view is worn away' means this has been worn away and abandoned below even by insight. |
kasmā puna gahitāti asamucchinnattā. |
Why is it taken up again? Because it has not been cut off. |
vipassanāya hi kiñcāpi jiṇṇā, na pana samucchinnā, maggo pana uppajjitvā taṃ samucchindati, na puna vuṭṭhātuṃ deti. |
For although it is worn away by insight, it is not cut off. But the path, having arisen, cuts it off, it does not let it rise again. |
tasmā puna gahitā. |
Therefore it is taken up again. |
evaṃ sabbapadesu nayo netabbo. |
Thus the method should be applied in all phrases. |
♦ ettha ca sammādiṭṭhipaccayā catusaṭṭhi dhammā bhāvanāpāripūriṃ gacchanti. |
♦ And here, because of right view, sixty-four dhammas go to the fulfillment of development. |
katame catusaṭṭhi? |
What sixty-four? |
sotāpattimaggakkhaṇe adhimokkhaṭṭhena saddhindriyaṃ paripūreti, paggahaṭṭhena vīriyindriyaṃ paripūreti, anussaraṇaṭṭhena satindriyaṃ paripūreti, avikkhepaṭṭhena samādhindriyaṃ paripūreti, dassanaṭṭhena paññindriyaṃ paripūreti, vijānanaṭṭhena manindriyaṃ, abhinandanaṭṭhena somanassindriyaṃ, pavattasantatiadhipateyyaṭṭhena jīvitindriyaṃ paripūreti ... pe ... arahattaphalakkhaṇe adhimokkhaṭṭhena saddhindriyaṃ, pavattasantatiadhipateyyaṭṭhena jīvitindriyaṃ paripūretīti evaṃ catūsu maggesu catūsu phalesu aṭṭha aṭṭha hutvā catusaṭṭhi dhammā pāripūriṃ gacchanti. |
At the moment of the path of stream-entry, the faculty of faith is fulfilled in the sense of conviction, the faculty of energy is fulfilled in the sense of exertion, the faculty of mindfulness is fulfilled in the sense of recollection, the faculty of concentration is fulfilled in the sense of non-distraction, the faculty of wisdom is fulfilled in the sense of seeing, the faculty of mind is fulfilled in the sense of knowing, the faculty of joy is fulfilled in the sense of delighting, the faculty of life is fulfilled in the sense of being the sovereign of the continuity of process... and so on... at the moment of the fruit of Arahantship, the faculty of faith is fulfilled in the sense of conviction, the faculty of life is fulfilled in the sense of being the sovereign of the continuity of process. Thus, in the four paths and the four fruits, eight and eight, sixty-four dhammas go to fulfillment. |
idha abhiññeyyapade maggo kathito. |
Here, in the term 'to be directly known,' the path is spoken of. |
sesaṃ purimasadisameva. |
The rest is the same as before. |
♦ idha ṭhatvā pañhā samodhānetabbā. |
♦ Here, standing, the questions should be synthesized. |
dasake sataṃ pañhā kathitā. |
One hundred questions are spoken of in the tens. |
ekake ca navake ca sataṃ, duke ca aṭṭhake ca sataṃ, tike ca sattake ca sataṃ, catukke ca chakke ca sataṃ, pañcake paññāsāti aḍḍhachaṭṭhāni pañhasatāni kathitāni honti. |
And in the ones and nines, a hundred; in the twos and eights, a hundred; in the threes and sevens, a hundred; in the fours and sixes, a hundred; in the fives, fifty. Thus five hundred and fifty questions are spoken of. |
♦ “idamavoca āyasmā sāriputto, attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandun”ti sādhu, sādhūti abhinandantā sirasā sampaṭicchiṃsu. |
♦ "The venerable Sāriputta spoke thus. Those monks, being pleased, rejoiced in the venerable Sāriputta's words." They accepted it on their heads, rejoicing, "Excellent, excellent." |
tāya ca pana attamanatāya imameva suttaṃ āvajjamānā pañcasatāpi te bhikkhū saha paṭisambhidāhi aggaphale arahatte patiṭṭhahiṃsūti. |
And with that pleasure, those five hundred monks, reflecting on this very sutta, were established in the highest fruit, Arahantship, together with the analytical knowledges. |
♦ sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya |
♦ From the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya |
♦ dasuttarasuttavaṇṇanā niṭṭhitā. |
♦ The explanation of the Dasuttara Sutta is finished. |
♦ niṭṭhitā ca pāthikavaggassa vaṇṇanāti. |
♦ And the explanation of the Pāthika Vagga is finished. |
♦ pāthikavaggaṭṭhakathā niṭṭhitā. |
♦ The commentary on the Pāthika Vagga is finished. |
♦ nigamanakathā |
♦ Concluding Remarks |
♦ ettāvatā ca — |
♦ By this much, and— |
♦ āyācito sumaṅgala, pariveṇanivāsinā thiraguṇena. |
♦ Having been requested by Sumaṅgala, a resident of the Pariveṇa, of firm virtue, |
♦ dāṭhānāgasaṅghattherena, theravaṃsanvayena. |
♦ by the Elder Dāṭhānāga, of the lineage of the Theras, |
♦ dīghāgamavarassa dasabala, guṇagaṇaparidīpanassa aṭṭhakathaṃ. |
♦ the commentary on the excellent Dīgha Nikāya, which illuminates the host of qualities of the one with the ten powers, |
♦ yaṃ ārabhiṃ sumaṅgala, vilāsiniṃ nāma nāmena. |
♦ which I began, by name the Sumaṅgalavilāsinī, |
♦ |
♦ |
♦ sā hi mahāṭṭhakathāya, sāramādāya niṭṭhitā. |
♦ it, taking the essence of the Mahā-Aṭṭhakathā, is now finished. |
♦ esā ekāsītipamāṇāya, pāḷiyā bhāṇavārehi. |
♦ This, of the Pāḷi which has a measure of eighty-one recital-portions, |
♦ ekūnasaṭṭhimatto, visuddhimaggopi bhāṇavārehi. |
♦ is a measure of fifty-nine, and the Visuddhimagga is also by recital-portions. |
♦ atthappakāsanatthāya, āgamānaṃ kato yasmā. |
♦ For the purpose of explaining the meaning, it was made from the traditions. |
♦ tasmā tena sahā’yaṃ, aṭṭhakathā bhāṇavāragaṇanāya. |
♦ Therefore, with that, this commentary, by the count of recital-portions, |
♦ suparimitaparicchinnaṃ, cattālīsasataṃ hoti. |
♦ well-measured and determined, is one thousand and forty. |
♦ sabbaṃ cattālīsādhikasata, parimāṇaṃ bhāṇavārato evaṃ. |
♦ The whole, of a measure of one hundred and forty plus, is thus by recital-portions. |
♦ samayaṃ pakāsayantiṃ, mahāvihāre nivāsinaṃ. |
♦ Proclaiming the doctrine, of the residents of the Mahāvihāra, |
♦ mūlakaṭṭhakathāsāra, mādāya mayā imaṃ karontena. |
♦ having taken the essence of the original commentary, by me who has made this, |
♦ yaṃ puññamupacitaṃ tena, hotu sabbo sukhī lokoti. |
♦ whatever merit has been accumulated by that, may the whole world be happy. |
♦ paramavisuddhasaddhābuddhivīriyapaṭimaṇḍitena sīlācārajjavamaddavādiguṇasamudayasamuditena sakasamayasamayantaragahanajjhogāhaṇasamatthena paññāveyyattiyasamannāgatena tipiṭakapariyattippabhede sāṭṭhakathe satthusāsane appaṭihatañāṇappabhāvena mahāveyyākaraṇena karaṇasampattijanitasukhaviniggatamadhurodāravacanalāvaṇṇayuttena yuttamuttavādinā vādīvarena mahākavinā pabhinnapaṭisambhidāparivāre chaḷabhiññādippabhedaguṇapaṭimaṇḍite uttarimanussadhamme suppatiṭṭhitabuddhīnaṃ theravaṃsappadīpānaṃ therānaṃ mahāvihāravāsīnaṃ vaṃsālaṅkārabhūtena vipulavisuddhabuddhinā buddhaghosoti garūhi gahitanāmadheyyena therena katā ayaṃ sumaṅgalavilāsinī nāma dīghanikāyaṭṭhakathā — |
♦ This Sumaṅgalavilāsinī, a commentary on the Dīgha Nikāya, was made by the elder named Buddhaghosa, a name given by his revered teachers, who was adorned with supreme purity of faith, wisdom, and energy; who was endowed with the collection of virtues such as virtue, conduct, straightness, and gentleness; who was capable of plunging into the depths of his own and other doctrines; who was endowed with the competence of wisdom; who had unimpeded knowledge and splendor in the divisions of the Tipiṭaka scriptures with their commentaries, the teaching of the Teacher; who was possessed of the charm of sweet and noble speech that came forth with ease, born of the accomplishment of the means; who was a speaker of what is fitting and what is not; a great debater; a great poet; who was surrounded by the division of the analytical knowledges; who was adorned with the qualities divided into the six super-knowledges and so on; whose wisdom was well-established in the higher human states; who was an ornament of the lineage of the Theras, the lamps of the lineage of the elders, the residents of the Mahāvihāra, of vast and pure wisdom— |
♦ tāva tiṭṭhatu lokasmiṃ, lokanittharaṇesinaṃ. |
♦ May it stand for long in the world, for those seeking to cross the world, |
♦ dassentī kulaputtānaṃ, nayaṃ diṭṭhivisuddhiyā. |
♦ showing the way of the purity of view to the sons of good family. |
♦ yāva buddhoti nāmampi, suddhacittassa tādino. |
♦ As long as even the name 'Buddha,' of the pure-minded, the steadfast one, |
♦ lokamhi lokajeṭṭhassa, pavattati mahesinoti. |
♦ the foremost in the world, the great seer, endures in the world. |
♦ sumaṅgalavilāsinī nāma |
♦ The Sumaṅgalavilāsinī, |
♦ dīghanikāyaṭṭhakathā niṭṭhitā. |
♦ the commentary on the Dīgha Nikāya, is finished. |